Why Did Chaitanya Mahaprabhu Come?

and

What Did He Come to Give?

 

 

 

Why Did Chaitanya Mahaprabhu Come?

and

What Did He Come to Give?

 

PART ONE

DEDICATION

This book is especially for

Gaudiya Vaishnavas nurturing

the ambition to eternally serve

Sri Gaurasundar in Nabadwip

and

Sri Sri Radha and Krishna in Vraja.

 

A Warm Invitation

Dear readers,

The Goswamis say that we can “be there now”—in Radha and Krishna’s nitya lila—simply by always thinking about them. This enjoyable process, if properly executed, will culminate in maha siddhi when the practitioner takes birth as a gopi in Vraja.

The mahatmas who enjoy reading this book and and who may wish to intimately discuss its contents are cordially invited to visit Sri Sri Gadadhara and Gauranga’s nikunja mandir. We are located on a hill overlooking the Ganga, just a two-minute walk from the ghat in Sridham Mayapur.

Gadadhar Pran Das

Sri Gadai Gauranga Kunja

Sri Mayapur Ghat

P.O. Sri Mayapur

Nadia, West Bengal, India 941313

phone: 091-933-266-0732

email: gadadhar_das000@yahoo.co.in

Other titles by the same author

·      Dhämäli by Locana dasa Thakur. Translated and with an extensive commentary.

·      Géta Govinda by Jayadeva Goswami. Translation.

·      Rasaräja Çré Çré Gauräìga. A study of Çré Gauräìga’s intimate, hidden side as the the enjoyer of madhura rasa, collected from a host of Gaudiya mahajana authors.

·      Prema-bhakti-candrikä by Narottama dasa

·      The Vishnupriya Gauranga Trilogy.

§  Volume 1: The events leading up to Sri Gauranga’s sannyasa lila and those following it up to his departure from Shantipur.

§  Volume 2: Vishnupriya’s separation from Sriman Gaurasundar, Sachi’s viraha, Priyaji’s severe tapasya vrata, her Gaura bhajan at Nadia’s gambhira mandir, the inauguration of Dhameshwar Mahaprabhu’s Sri murti and seva puja, and Srimati’s amazing disappearance lila are narrated.

§  Volume 3: An elaborate description of Sri Vishnupriya’s ashta kala nitya lila with Gauranga in Sri Goloka Nabadwip Dham.

·      Çré Govinda-lélämåta : Translation and commentary

The Essence of Sri Chaitanya’s Teachings

ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

ramyä käcid upäsanä vraja-vadhu-vargeëa yä kalpitä

çrémad-bhägavataà pramäëam amalaà premän pumartho mahän

çré-caitanya-mahäprabhor matam idaà taträdaro naù paraù

1. What form of God is most worshipable?

The Son of Nanda, Sri Krishna in his madhura Vrindavan dham is our only object of worship.

2. To attain Sri Krishna in Vrindavan, what form of worship is most recommended?

The method of worship conceived by the Vraja gopis is topmost.

3. In what shastra is this evidence found?

Srimad Bhagavatam is the basis of these divine truths.

4. What is the goal of life for all living beings?

Prema or divine love of God is the parama-purushartha or supreme goal of life.

These are the four pillars of Chaitanya Mahaprabhu’s teachings. Thus we honor these siddhantas and discard any other opinions.

Srila Srinath Chakravarti (the Gurudeva of Sri Kavi Karnapur)

Preface to the Revised Second Edition

For the followers of Chaitanya Mahaprabhu desiring to attain Sri Krishna in his Vrindavan abode, the right choice of sadhana is essential. In this regard, the Gaudiya Vaishnava acharyas unanimously support the following siddhanta from the Chaitanya Charitamrita—

rägänuga‑märge täìre bhaje jei jana

sei‑jana päya vraje vrajendra‑nandana

Whoever worships the Lord on the raganuga path will attain the son of Nanda Maharaj in the land of Vraja. (CC 2.8.220)

vidhi-märge nä päiye vraje kåñëacandra

One cannot obtain Krishna in Goloka Vrindavan simply by serving him according to regulative principles (vidhi-märga). (CC 2.8.227)

To properly execute Krishna bhakti, both vaidhi and raganuga sadhana are required.[1] The sixty-four regulative principles of vaidhi bhakti form the external process. On the other hand, internal lila smaran is the basis of raganuga bhakti. Both internal and external processes are important and are meant to be performed simultaneously. This booklet is devoted to understanding how one can practically blend these two processes following in the footsteps of the Gaudiya Vaishnava acharyas.

bähya antara ihära dui ta sädhana

bähye sädhaka‑dehe kare çravaëa‑kértana

mane nija‑siddha‑deha kariyä bhävana

rätri‑dine kare vraje kåñëera sevana

Sadhana bhakti has two aspects—external and internal. Externally, as a sadhaka, one should perform shravan, kirtan and the other processes of vaidhi bhakti. Internally, while contemplating one’s siddha deha, service to Krishna in Vrindavan should be executed, both day and night. (CC 2.22.151-2)

This verse is Sri Krishnadas Kaviraj’s Bengali translation of a verse by Rupa Goswami, found in Bhakti-rasämåta-sindhu—

sevä sädhaka‑rüpeëa

siddha‑rüpeëa cätra hi

tad‑bhäva‑lipsunä käryä

vraja‑lokänusärataù

The devotee desiring intensely to attain the ragatmika mood of one Vrajavasi associate of Krishna or another should engage in the practices of devotional service in his external body as a practitioner and internally in his spiritual body, in both cases following in the footsteps of the residents of Vraja. (BRS 1.2.295; CC 2.22.158)

Here, these two acharyas have explained the gist of raganuga bhakti briefly. Shravan and kirtan and the other sixty-four types of vaidhi bhakti are the external sadhana included within the practical performance of raganuga bhakti. As for the internal application, Part One of this book presents the philosophical basis for that. In Part Two, the sadhana itself will be discussed in detail.

The preaching of raganuga bhakti sadhana is directly related to the main reason of Chaitanya Mahaprabhu’s advent. This book will present the evidence. First, however, we need to explain

1) What is the precised definition of raganuga bhakti?

2) Who is factually eligible to engage in its practice?

3) What is the proper way of performing raganuga bhakti?

Any aspiring Krishna devotee will eventually need to know the answers to these questions. In view of presenting an accurate account of these topics, I have spent ten years conducting research into the Gaudiya Vaishnava literature.

For the inquisitive persons who seek the essence of Rupanuga Vaishnavism, the path of raganuga bhakti sadhana becomes the “missing link” to factual higher taste and attachment. This is required to awaken bhava and prema in the Vrindavan mood.

As for the question of how Lord Gauranga preached this religious system, in what way his personal associates like the Six Goswamis took it up, relished it, and developed it for future generations, these and many other related topics will all be discussed in the course of this essay.

jaya prema-dätä çiromaëi çré-gauräìga mahäprabhu!!

déna sädhaka

Sri Gadadhar Pran Das

Sri Sri Gadai Gauranga Kunj

Sri Mayapur Ghat, Nadia, W.B.

Two forms of sadhana bhakti

(Devotion in Practice)

bähya antara ihära dui ta sädhana

bähye sädhaka‑dehe kare çravaëa‑kértana

mane nija‑siddha‑deha kariyä bhävana

rätri‑dine kare vraje kåñëera sevana

raganuga bhakti is practiced both externally and internally. In the external body, he acts as any other practitioner of devotional service and engages in hearing and chanting. In his mind, however, he meditates on his spiritual body and serves Krishna there in Vrindavan, day and night. (CC 2.22.151-2)

Sadhana bhakti has two aspects: external and internal. Externally, as a sadhaka, one should perform shravan, kirtan and the other processes of vaidhi bhakti; internally, while contemplating one’s siddha deha, service to Krishna in Vrindavan should be mentally executed both day and night.

This verse is Krishnadas Kaviraj’s Bengali translation of Sri Rupa Goswami’s sevä sädhaka-rüpeëa shloka is found in Bhakti-rasämåta-sindhu 1.2.295. Here, these two acharyas have briefly explained the gist of raganuga bhakti. Shravan, kirtan and the other sixty-four types of vaidhi bhakti are the external sadhana included within the practical performance of raganuga bhakti. As for the internal application, part one of this book presents the philosophical basis for that. In part two, the sadhana itself will be discussed in detail.

Invocation

avatari prabhu pracärila saìkértana

eho bähya hetu pürva kariyächi sücana

avatärera ära eka äche mukhya béja

rasika çekhara kåñëera sei kärya nija

Even though the Supreme Lord himself, Sri Chaitanya Mahaprabhu, took up the task of the yuga avatar to propagate the sankirtan movement, this only constitutes the external motive for his appearance. The main motive springs from the Lord’s inner hankering of being rasika shekhara, the foremost connoisseur of the transcendental mellows. (CC 1.4.102-103)

çré-çré-gaura-gadädharau vijayatethäm

Sri Krishna accepts the mood of a bhakta

Nearly five hundred years ago, svayaà vraja-vihäré Sri Krishna incarnated on the bank of the sacred Ganges in his transcendental earthly abode Sri Nabadwip Dham.

In this avatar as Sri Chaitanya Deva, he brought about a maha-prema yuga, a spiritual renaissance in the world of Krishna bhakti. Concealing his supreme opulences, Chaitanya Mahaprabhu assumed the role of a devotee in order to fulfill three most esoteric desires, which even his Vrindavan lila could not accommodate.

In transcendental loving reciprocation, Sri Krishna frankly admits that his servitors are able to experience an even more sublime ambrosia through service to him than he experiences. This matter should not appear astonishing—it is natural. As the vishaya, or target of prema, Krishna is not in a position to enjoy his own form and qualities. The privilege of such a relish belongs only to his premika bhaktas. Therefore, Sri Krishna desired to sample for himself “what it is like to be my own devotee.”

kåñëa-sämye nahe täìra mädhuryäsvädana

bhakta-bhäve kare täìra mädhurya carvaëa

sva-mädhurya äsvädite karena yatana

bhakta bhäva vinä tähä nähi äsvädana

Krishna fails to experience his own captivating sweetness, which can only be viewed from another’s perspective. So, in order to relish his own splendor, assuming the mood of a devotee is the Lord’s only recourse. (CC 1.6.103-104)

In the matter of tasting Krishna’s madhurya, it may be noted that Srimati Radharani is samarthä-çiromaëi, or the crown jewel of all relishing candidates. In order to reveal these inner thoughts to the world, Sri Vrindavan’s Madan Mohanji has directly spoken through the king of rasika poets, Sri Krishnadas Kaviraj, as follows:

sei premära çré-rädhikä parama äçraya

sei premära ämi ha[i] kevala viñaya

viñaya-jätéya sukha ämära äsväda

ämä haite koöi-guëa äçrayera ähläda

äçraya-jätiya sukha päite mana dhäya

yatne äsvädite näri, ki kari upäya

kabhu yadi ei premära ha-iye äçraya

tabe ei premänandera anubhava haya

eta cinti’ rahe kåñëa parama-kautuké

hådaye bäòaye prema-lobha dhak-dhaki

“Sri Radhika is the ashraya, or reservoir, of love for me. I am merely its vishaya, or target. Although I taste the bliss to which the object of love is entitled, the pleasure of the ashraya is ten million times greater. Therefore my mind runs after the opportunity to relish the ashraya’s ananda, but I cannot grasp it. What can I do? If I could somehow become the ashraya of this love, then surely that most exalted premananda could also be mine.” After thinking in this way, Sri Krishna became exceedingly intrigued. From within his heart, an irrepressible wish to taste Sri Radha’s prema burst forth. (CC 1.4.132-136)

For this reason, Sri Vrindavan’s ever fresh Cupid, Sri Shyamasundar appeared from the pure womb of Mother Sachidevi. In fact, by taking on the mood and complexion of his topmost devotee, Srimati Radharani, Sri Krishna intended to taste three most coveted, esoteric, yet unfulfilled yearnings. They were revealed in a verse written by Srila Svarupa Damodar Goswami, and this is the sixth verse of the mangalacharan of the Chaitanya Charitamrita:

çré-rädhäyäù praëaya-mahimä kédåço vänayaivä-

svädyo yenädbhuta-madhurimä kédåço vä madéyaù

saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät

tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

This verse tells us that Krishna appeared in the form of Chaitanya Mahaprabhu in order

1) to fathom the depth of Sri Radhika’s superlative prema for him,

2) to perceive his own sweetness in the way that Sri Radhika does, and

3) to discover the ecstasy Sri Radhika feels through loving him.

Sri Krishna thought,

ei tina tåñëä mora nahila püraëa

vijätéya bhäve nahe tähä äsvädana

rädhikära bhäva känti aìgékära bine

sei tina sukha kabhu nahe äsvädane

rädhä bhäva aìgékära dhari tära varëa

tina sukha äsvädite habo avatérëa

These three yearnings are not to be fulfilled in Vraja because there I possess a distinct nature from Sri Radhika. Only by assuming her mood and complexion will I please my fancy. Therefore I shall accept Sri Radha’s bhava and aìga-känti appearing in this world for tasting these three pleasures. (CC 1.4.266-268)

sarva bhäve kailo kåñëa ei to niçcaya

hena käle äila yugävatära samaya

sei käle çré advaita kare ärädhana

täìhära huìkäre kaila kåñëe äkarñaëa

pitä mätä guru-gaëa äge avatari

rädhikära bhäva varëa aìgékära kari

navadvépe çacé garbha çuddha dugdha sindhu

tähäte prakaöa hailä kåñëa pürëa indu

ei to kahila ñañöha çlokera vyäkhyäna

svarüpa gosäïir päda-padma kari dhyäna

Incidentally, while Krishna was thus deliberating, the time for the Yuga avatar to descend was also at hand. Sri Advaita Acharya began his worship and attracted the Lord with his loud cries. His father and mother and other seniors first took birth, and then he himself appeared with the mood and complexion of Sri Radhika, appearing in Nabadwip, like the full moon appearing from the milk ocean-like womb of Mother Sachi. In this way I have explained the meaning of the sixth verse of the Chaitanya Charitamrita. (CC 1.4.266-273)

This sixth verse of Sri Krishnadas Kaviraj’s mangalacharan is designated as the vastu-nirdeça, or indication of the book’s topic of discussion. In other words, it may be concluded that for Srila Kaviraj Goswami, this verse is the light in which he gives his account of Chaitanya Mahaprabhu’s life. The entire Chaitanya Charitamrita may be seen as an elaborate discussion of the subject that is given here in seed form.

Krishnadas Kaviraj begins his commentary on this verse in the fourth chapter of Chaitanya Charitamrita as follows—

je lägi avatära kahi se müla käraëa

prema rasa niryäsa karite äsvädana

räga märga bhakti loke karite pracäraëa

rasika çekhara kåñëa parama karuëa

ei dui hetu haite icchära udgama

Now let me speak about the principal reason for Sri Chaitanya Mahaprabhu’s appearance (1) to personally taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees. (CC 1.4.13-15)

These are the two main reasons for which Sri Krishna, the chief of all rasikas, or connoisseurs, and merciful personalities advented himself as Sri Chaitanya Mahaprabhu.

Upon acknowledging the aforementioned two reasons for the Lord’s descent, one would do well to meditate upon them in order to increase one’s devotion. In this connection, Srila Krishnadas Kaviraj says,

siddhänta baliye citte nä kara alasa

ihä haite kåñëa läge sudåòha mänasa

Do not neglect to meditate on the conclusions of the scriptures out of laziness. From a knowledge of the siddhantas, the mind will become fixed on Krishna. (CC 1.2.117)

In this key shloka, prema rasa niryäsa means the essence of prema rasa or Vraja pream. In Vraja, Srimati Radhika’s prema is topmost. Therefore as Chaitanya Mahaprabhu has focused his attention on tasting Srimati’s superexcellent standard of prema, Sri Kaviraj Goswami has declared our Gauranga to be Rasika Shekhara, the chief of all connoisseurs of bhakti rasa.

Secondly, in the wake of Sri Gauranga’s relishing Vraja prema, the process to attain this highly exalted and rarest treasure of raganuga bhakti sadhana has been shown to the world through his example. It is for this reason that Krishnadas Kaviraj has described Sri Gaurasundar as parama karuëa or supremely merciful.

With the help of Chaitanya Charitamrita, let us now examine the Lord’s personal motivation for coming.

kåñëera vicara eka ächaye antare

pürëänanda-pürëa-rasa-rüpa kohe more

ämä haite änandita hoy tribhuvana

ämäke änanda dibe aiche kon jana

ämä haite jära haya çata çata guëa

sei-jana ählädite päre mora mana

ämä haite guëé baòa jagate asambhava

ekali rädhäte tähä kori anubhava

Krishna began to consider, “I am filled with bliss, and my very body is the form of all transcendental mellows. Everyone in the universe experiences happiness through me. But is there anyone who can give me pleasure? If there were a person who possessed hundreds of times more qualities than I myself, such a person could bring me happiness. To find a person who has more qualities than myself in this universe is impossible. Only in the case of Radha do I consider this possible.” (1.4.238-41)

It is said in the Sruti shastra that Krishna is rasa personified (raso vai saù). Rasa means ananda, or pleasure. Therefore, Sri Krishna is sarvänanda-maya, or the reservoir of all pleasure. Who then could be in a position to give Krishna pleasure? In this shloka, Sri Krishna admits that such a feat can only be accomplished by Srimati Radharani. Why? Because she is mahä-bhäva-svarüpiëé, the personification of prema, or divine love. In other words, prema is needed to experience ananda.

Krishna further elaborates,

ämära saìgame rädhä päya ye änanda

çata-mukhe bali, tabu nä päi tära anta

lélä-ante sukhe iìhära aìgera mädhuré

tähä dekhi’ sukhe ämi äpanä päçari

doìhära ye sama-rasa, bharata-muni mäne

ämära vrajera rasa seha nähi jäne

anyera saìgame ämi yata sukha päi

tähä haite rädhä-sukha çata adhikäi

Even if I had hundreds of mouths still I could not begin to describe the pleasure that Radharani experiences from my association. And I become spellbound and even forget myself when I see the pleasure she derives from our lovemaking. The guru of the rasa shastra, Sri Bharata Muni acknowledges that in loving affairs, the enjoyment of both the man (nayaka) and the woman (nayika) are equal, but he knows nothing about my Vraja rasa. The happiness I feel when I am with Radha is a hundred times greater than the joy I get from others. (1.4.254-7)

Sri Bharata Muni is the ädi-guru or the Natya shastra, i.e., the shastra dealing with the various aspects of dramaturgy. In this scripture, he has set up a formula listing all the ingredients that, when combined together, cause rasa to be directly experienced between a hero and heroine in a play. All of these transactions, however, take place between men and women of this world. Therefore these opinions do not apply to the rasa found in Sri Krishna’s transcendental Vraja Dham.

Sri Krishna continues,

täte jäni mote äche kona eka rasa

ämära mohiné rädhä, täre kare vaça

ämä haite rädhä päya ye jätéya sukha

tähä äsvädite ämi sadäi unmukha

nänä yatna kari ämi, näri äsvädite

sei sukha-mädhurya-ghräëe lobha bäòhe citte

rasa äsvädite ämi kaila avatära

prema-rasa äsvädiba vividha prakära

räga-märge bhakta bhakti kare ye prakäre

tähä çikhäiba lélä-äcaraëa-dväre

It has become quite clear to me that Radhika has been subjugated by a particular rasa which even I cannot experience. Despite all my efforts, I am still not able to experience her happiness, for the mere aroma of her happiness causes a great hankering within my mind. Therefore, I will come as Chaitanya avatar to taste the sweetness of these various mellows of prema. Then, through the example of my own lila, I shall set the standard of raganuga bhakta and its practitioner. (1.4.261-265)

Sriman Mahaprabhu’s unique feature compared to other Yuga avatars

Before relating the Lord’s preaching technique, it will be helpful to first touch on another subject. Besides the fact that Rasika Sekhar Sriman Mahaprabhu came specifically to taste the essence of Radha prema, he also sampled dasya, sakhya, vatsalya and the other forms of madhura rasa throughout his pastimes. Evidence of this is stated as follows:

yuga‑dharma pravartämu näma‑saìkértana

cäri bhäva‑bhakti diyä näcämu bhuvana

The first part of this verse states that Sriman Mahaprabhu came to spread the yuga dharma—Harinam Sankirtan. This reason, however, is subordinated to the main motive, which is boldly stated in the second line—”Our Gauranga has specifically come to make the world dance with the four mellows of Vrindavan devotion, namely dasya, sakhya, vatsalya and madhura rasa.”

A question may be asked at this point: “How do we know that the preaching of the sankirtan movement is secondary?” Krishnadas Kaviraj answers by quoting Sri Krishna’s own words a little further on—

yuga‑dharma‑pravartana haya aàça haite

ämä vinä anye näre vraja‑prema dite

“I establish the religious principles for each age through my plenary portions. I alone, however, can bestow the kind of loving service found in Vraja.” (CC 1.3.26)

Sri Kaviraj Goswami also states—

avatari prabhu pracärila saìkértana

eho bähya hetu pürva kariyächi sücana

In this avatar, Sriman Mahaprabhu preached the sankirtan movement. This, however, is the external reason for the Lord’s appearance. (1.4.76)

From this evidence it may be concluded that Sri Gauranga’s main intention is to give Vraja prema to all, while promoting the sankirtan movement remains secondary.

Let us consult the Bhagavad Gita at this point and see what Sri Krishna says in this connection, ”In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma, I advent myself yuga after yuga.”

Kaviraj Goswami responds to this, however, by saying—

svayaà bhagavän brahmära eka dine teìho eka bär

avatérëa hoyen karen prakaöa vihära

In every yuga, Svayaà Bhagavan Sri Krishna personally does not come. Rather, he descends once in a kalpa, or day of Brahma.

From this verse we learn that it is a yuga avatar who descends in every yuga, and that he is only an aàça or plenary expansion of Sri Krishna. His mission of relieving the burden of the earth and establishing the yuga dharma is a function that does not concern Sri Krishna directly. It is for this reason that Srila Kaviraj Goswami stated in a previous payar—

yuga dharma pravartana hoy aàça hoite

The preaching of the yuga dharma is done by Sri Krishna’s aàça (partial manifestation). (1.3.26)

ämä binä anye näre vraja-prema dite

But only I can give Vraja prema. (1.4.37)

Kaviraj Goswami also states—

avatari prabhu pracärila saìkértana

eho bähya hetu pürva kariyächi sücana

I have already shown that preaching the sankirtan movement was the external cause for the Lord’s descent. There is another, primary purpose for the Lord’s incarnation. (1.4.102)

From this evidence, it may be concluded that Sri Gauranga’s main intention is to give Vraja prema to all, while promoting the sankirtan movement remains secondary. Let us consult the Bhagavad Gita at this point and see what Sri Krishna says in this connection.

pariträëäya sädhünäà

vinäçäya ca duñkåtäm

dharma-saàsthäpanärthäya

saàbhavämi yuge yuge

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma, I advent myself yuga after yuga. (Gita 4.8)

In response to this proposal, however, Srila Kaviraj Goswami says,

pürëa bhagavän kåñëa vrajendra kumära

goloke vrajera saha nitya vihära

brahmära eka-dine tiìho eka bära

avatérëa haïä karena prakaöa vihära

The complete form of the Godhead, Sri Krishna,  the son of Nanda Maharaj, remains eternally in his abode of Vraja, where he is engaged in his pastimes. He appears in this world once in the day of Lord Brahma, revealing those pastimes to everyone here. (1.3.5-6)

In other words, Svayam Bhagavan Sri Krishna does not come personally in every age. Rather, he comes much more infrequently, appearing once in a kalpa, or day of Brahma. From this we learn that it is a yuga avatar who descends in every yuga, and that this is only a portion or aàça of Sri Krishna. The mission of relieving the burden of the earth and establishing the yuga dharma are functions that do not concern the Svayam Bhagavan directly. It is for this reason that Srila Kaviraj Goswami goes on to state in the verse already quoted above:

yuga dharma pravartana hoy aàça hoite

The preaching of the yuga dharma is done by Sri Krishna’s aàça (partial manifestation). (1.3.26)

Sri Chaitanya Mahaprabhu is not just a yuga avatar; he is identical with Svayam Bhagavan Sri Krishna. Thus Kaviraj Goswami states:

kintu kåñëera jei hay avatära käla

bhära haraëa käla täte haila miçäla

pürëa bhagavän avatare jei käle

ära saba avatära täte äsi mile

But when it is time for Krishna to descend, this happens to coincide with the time for taking away the burden of the world. When Svayam Bhagavan himself appears, all his avatars descend along with him. (CC 1.4.9-10)

Therefore, just as previously Vishnu killed asuras on behalf of Sri Krishna from within Krishna’s own form, the promotion of the sankirtan yuga dharma was carried out by Vishnu from within Chaitanya Mahaprabhu.

ata eva viñëu takhan kåñëera çarére

viñëu-dväre kåñëa kare asura-saàhäre

Therefore, Vishnu is present in Krishna’s body, and it is through Vishnu that Krishna destroys the demons. (CC 1.4.13)

In summary, Chaitanya Mahaprabhu’s descent carries a deeper, inner purpose besides promoting the yuga dharma. Each successive Kali Yuga has its own yugavatar who comes to preach the sankirtan movement. Gauranga’s avatar, however only occurs once in a kalpa, or a day of Brahma. Hence, his mission is very special, because it reveals two most magnanimous features.

1. His being rasika-çekhara, or the greatest connoisseur of transcendental mellows,

2. His being parama-karuëa, or possessing gifts that he alone can mercifully bestow.

This karuna is so rare that it had not been given to anyone since Gauranga’s advent in a previous kalpa, for no other avatar could bestow it, even if they so desired. For this reason, Srila Rupa Goswami calls it anarpita-caréà cirät, etc., “a mercy long unoffered.” We will discuss this important verse at greater length below.

Suffice it to say that Sriman Sri Gaurasundaroswami<s karuna is causeless and dynamic. It does not hold back and consider who is fit or unfit to receive it. Rather, our Gauranga is freely distributing the most lofty and sublime mellow in the spiritual world to the most fallen and least qualified persons. This distribution of mercy begins with the previously quoted line from Chaitanya Charitamrita wherein Sri Krishna says,

ämä binä anye näre vraja-prema dite

But for me, no one can give Vraja prema. (CC 1.4.37)

Krishna and Gauranga are one and the same person. Hence Gauranga can also give Vraja prema. In fact, he came specifically for this purpose, thereby establishing his unique credentials. And while important devatas such as Shiva, Brahma, Lakshmi and others have no access to Krishna’s Vraja lila, our Gauranga has lead the path to Vraja Dham for all conditioned souls to follow. So much mercy is inconceivable. Yet this is not to say that any fallen rascal of Kali Yuga may simply walk right into Krishna’s lila. One has to qualify by properly executing the right form of sadhana. Should we be surprised, then, that Sriman Mahaprabhu came to deliver such a process?

Sriman Mahaprabhu’s scheme for preaching raganuga bhakti

The question arises how Sri Chaitanya Deva bestowed Vraja prema bhakti to the jivas of the Kali Yuga. How can modern people like you and I receive his special benediction today, more than five hundred  years later? The answer is clearly outlined in Srila Kaviraj Goswami’s previously quoted verse:

rasa äsvädite ämi kaila avatära

prema-rasa äsvädiba vividha prakära

räga-märge bhakta bhakti kare ye prakäre

tähä çikhäiba lélä-äcaraëa-dväre

 I came to relish transcendental mellows. I shall thus sample many forms of Vraja prema rasa. By the example of tasting these mellows in my lila, I shall teach raganuga bhakti by setting the standards of a raganuga bhakti myself. (1.4.264-265)

The mystery of Sri Gauranga’s appearance lies here. Taking his confidential associates with him, the Lord tasted again and again the essence of Vraja prema. His colorful lilas can steal the minds of the fortunate ones who hear it. Simultaneously, Sri Sri Gaurasundaroswami has also made us eligible to partake in tasting the divine rasa.

äpani karimu bhakta‑bhäva aìgékäre

äpani äcari bhakti çikhäimu sabäre

äpane nä kaile dharma çikhäna nä yäya

ei ta siddhänta gétä‑bhägavate gäya

Sri Chaitanya Mahaprabhu said, “I shall take the part of a devotee, and I shall teach devotional service to all by practicing it myself.” (CC 1.3.20)

A point of interest here is that the Lord himself acted as a teacher of raganuga bhakti, and by so doing he assumed the role of jagat guru. In the mood of a devotee, Sriman Mahaprabhu performed all the limbs of sadhana that make one eligible to taste Vraja prema bhakti. He also inspired his associates to do likewise, so as to set an ideal example for all.

Through his rasa lila and related pastimes, Sri Krishna had previously displayed what is to be yearned for in the spiritual realm, whereas our Gauranga presented the means to enter those pastimes. With this understanding, devotees would naturally hanker after the sweet mellows of Vrindavan and realize the advantage of taking up raganuga bhakti sadhana. Such is Sri Gaurasundaroswami’s merciful behavior. While in Vraja lila, the Lord’s karuna had displayed its initial phase; that same karuna now ripened as the mature fruit of Gauranga’s pastimes.

Someone may ask, “What about the Kali Yuga dharma, Harinam sankirtan?”

The answer to this important question is that the Lord has not taught the principles of raganuga bhakti separate from the practice of Harinam. Indeed, he personally performed sankirtan. This sankirtan yajna is a must for anyone seriously coveting the Lord’s complete mercy. Let it be clear that sankirtan is an essential limb of both vaidhi and raganuga sadhanas. In reality, kirtan takes on a distinct style in the raganuga tradition, which is more powerful for awakening prema in the heart of its practitioner. This siddhanta is supported by Sanatan Goswami in his Båhad-bhägavatämåta as follows:

tad dhi tat-tad-vraja-kréòä-

dhyäna-gäna-pradhänayä

bhaktyä sampadyate preñöha-

näma-saìkértanojjvalam

täsäà vraja-kréòanaà bhagavad-gokula-lélänäà dhyänaà cintanaà, gänaà saìkértanaà, te pradhäne mukhyä yasyäs tayä bhaktyä nava-prakärayä prema sampadyate susiddhyate. gänety uktyä näma-saìkértane präpte’pi nija-priyatama-näma-saìkértanasya premäntaraìgatara-sädhanatvena punar viçeñeëa nirdeçaù.

Thought, meditation, and kirtan of Sri Krishna’s Vraja lila are refered to as the prema-antaraìga-sädhana or the best means for awakening prema. More specifically, regarding kirtan, the names of one’s ishta-devata, the names of the Lord which have especially attracted the devotee’s heart, are most effective in arousing prema. (Båhad-bhägavatämåta 2.5.118, with commentary)

In Part II of this book, the topic of kirtan in relation to raganuga bhakti will be discussed in more detail.

Of Aishwarya and Madhurya worship, Sri Krishna prefers the latter

In the third chapter of Chaitanya Charitamrita’s Adi-lila, Sri Krishna goes on to say—

aiçvarya-jïänete saba jagat miçrita

aiçvarya çithila prema nähi mora préta

In this world people are enamored of opulence. Neither the worship nor love of such persons particularly fascinate me, however. (CC 1.3.16)

Here Krishna affirms his individual taste. Why does he say that aiçvarya-miçrä bhakti, or devotion in a mood of awe and reverence, does not particularly move him? The answer may be given as follows:

When a devotee contemplates Sri Krishna as the supreme and all pervasive Lord of the Universe, he thinks, “God is so great and I so small.” Then, even though Krishna is standing in the doorway of one’s heart of awe and reverence creates a vast separation, which prevents intimacy.

ämäre éçvara mäne äpanäke héna

tära preme vaça ämi nä hai adhéna

The love of one who worships me as the Supreme Lord and who thinks of himself as inferior cannot conquer me. (CC 1.3.18)

A good example is that of Krishna’s queens in Dwaraka. Because their prema is tainted with aishwarya jnana, these consorts fail to fully subjugate Krishna’s mind. Sometimes, even while in their embrace, he would cry out for the Vraja gopis in intense separation. So it is stated in Sri Sanatan Goswami’s Båhad-bhägavatämåta.

Sri Krishna continues,

sakala jagate more kare vidhi‑bhakti

vidhi‑bhaktye vraja‑bhäva päite nähi çakti

The whole universe may worship me by the process of vidhi bhakti, but vaidhi bhakti does not have the potency to give one entrance into the mood of Vrindavan. (CC 1.3.15)

tähäte dåñöänta lakñmé karila bhajana

tathäpi nä päila vraje vrajendra‑nandana

What to speak of this world, even in Vaikuntha, Lakshmi could not obtain Krishna’s service in Vrindavan due to her attachment for the aishwarya mood of worship. (CC 2.8.230)

Srila Kaviraj Goswami uses this example to prove that Shyamasundar in Vrindavan is unattainable through vaidhi bhakti alone. With this understanding, devotees should naturally become disinclined to Lakshmi’s mode of worship and aspire to follow in the footsteps of Sri Krishna’s Vraja associates.

Because raganuga bhakti was not in practice before the time of Chakravarti Deva, vaidhi bhakti alone could not provide the following:

1. An understanding of the mellows of Vrindavan.

2. The attainment of Krishna’s direct seva.

3. Entrance into Vrindavan Dham.

Hence Sri Krishna’s desire to preach raganuga bhakti.

Sri Krishna continues by quoting himself from the Bhagavad Gita—

ye yathä mäà prapadyante

täàs tathaiva bhajämy aham

mama vartmänuvartante

manuñyäù pärtha sarvaçaù

In whatever way one surrenders unto me, I reciprocate accordingly. By this principle, everyone follows me, O Partha! (Gita 4.11)

Let us now examine why Sri Krishna should have mentioned this verse at this point in the discussion. It has already been stated that Krishna is not subjugated by the love of his aishwarya bhaktas, but by the love of his madhurya devotees. Surely someone could object, “Aha! Here is an instance of Krishna’s partiality to one type of bhakta over another. Why is he not equal to both, in accordance with his own pledge?”

The purport of this Gita shloka, however, is that Krishna responds equally according to each and every person’s individual mood. The aishwarya bhakta may pray to the almighty Lord as his insignificant part and parcel, and Krishna will surely reciprocate that mood. In fact, the Lord will even give impetus to further strengthen one’s conviction for this mode of worship. As for the form of prema by which the Lord himself is subjugated, can there be any doubt that Krishna shall award it to his raganuga bhakti? This is called Krishna’s svarüpänubandhi dharma, or constitutional nature in fair dealings. Nevertheless, Sri Krishna proceeds by wholeheartedly praising those who have captured his love.

mora putra mora sakhä mora präëa-pati

ei bhäve jei more kare çuddha bhakti

äpanäke baòa mäne ämäre sama-héna

sei bhäve hai ämi tähära adhéna

Devotees who see me as their son, friend, or beloved, and worship me with pure devotion, thinking of me as their equal or even inferior, they alone have the power to subjugate me with their loving affection. (CC 1.4.21-22)

In this verse, the term mora or “my” is significant because by thinking Sri Krishna is my friend, my son, or my beloved, the devotee causes his sambandha or loving relationship with Krishna to manifest.

Sri Krishna continues to speak:

mätä more putra-bhäve karena bandhana

atihéna-jïäne kare lälana pälana

sakhä çuddha-sakhye kare, skandhe ärohaëa

 tumi kon baòa loka, tumi ämi sama

priyä yadi mäna kari’ karaye bhartsana

veda-stuti haite hare sei mora mana

My mother, thinking me to be her naughty child, may bind me. She nourishes and protects me, thinking me to be utterly helpless. My cowherd boyfriends may climb up on my back and say with pure affection, “What makes you think you’re so big? You and I are equals.” And if some gopi chastizes me in jealous loving anger, those words steal away my mind, much more than any reverent recital of Vedic hymns. (1.4.24-26)

Witnessing such loving possessiveness in Krishna’s Vraja associates, the self-controlled Sri Shukadeva Muni became struck with wonder. To Maharaj Parikshit he spoke as follows:

na cäntar na bahir yasya na pürvaà näpi cäparam

pürväparaà bahiç cäntar jagato yo jagac ca yaù

taà matvätmajam avyaktaà martya-liìgam adhokñajam

gopikolükhale dämnä babandha präkåtaà yathä

He who has neither inside nor outside, who is not limited by north, south, east or west, he who fills up the universe in all directions, he whose very form is the universe, that unfathomable supreme Bhagavan, or Adhokshaja, has been bound to a grinding mortar like a punishable child by the pure affection of the cowherd woman Yashoda. Here we find that the vast and all-pervading potency of the Lord has been paralyzed. (SB 10.9.13-14)

In sakhya prema also, after losing a sporting match with Sridama, Sri Krishna carries him on his shoulders. Just see, the Supreme Lord whose lotus feet are not seen in meditation even by the greatest sages and yogis is now running with a little cowherd boy on his shoulders, whose two feet he grasps to his own chest.

In the third verse quoted above (CC 1.4.26), the word mäna, or jealous loving anger, applies to the Vraja gopis and not to the queens of Dwaraka or to the Lakshmis of Vaikuntha. Of course, the queens of Dwaraka would become jealous from time to time, but they would never dare to chastize the Lord for fear that he might leave them. Yet, the madhurya aspect of the mana in Vraja is unmatched. We find Priyaji, Srimati Radharani, in a kunja overtaken by mana. She rebukes Sri Krishna who stands in the doorway like a beggar, guilty of some grave offense. In the end, he will go so far as to bow and touch his peacock feather to her feet. And even then he will still be unsuccessful in softening her attitude toward him. Despite his being Svayam Bhagavan, Krishna falls at Radharani’s feet, saying dehi päda-pallavam udäram—”O Priya! Please kindly place your reddish lotus feet on my head.”

This statement prompted Srila Kaviraj Goswami to write, vraje gopé-gaëera mäna hoy rasera nidäna, “The mana of the Vraja gopis is the reservoir of all the transcendental mellows.” (CC 2.14.138)

Sri Gaurasundar’s preaching method further elucidated

Sri Krishna concludes his discours in the fourth chapter of the Adi-lila as follows:

ei çuddhä bhakti laïä karimu avatära

karibo vividha-vidha adbhuta vihära

vaikuëöhädye nähi je je lélära pracära

se se lélä karibo jäte mora camatkära

Taking all these shuddha bhaktas with me, I shall descend into this world and manifest such sublime pastimes that not only the residents of Vaikuntha, but even I shall become astonished! (CC 1.4.27-28)

ei saba rasa-niryäsa kariba äsväda

ei dväre kariba saba bhaktere prasäda

vrajere nirmala räga çuni bhakta-gaëa

räga-märga bhaje jeno chäòi dharma karma

As a result of my tasting these mellows, my mercy will automatically bless the residents of this world. By hearing about the pure sentiments of my Vraja associates, they too will hanker to join in, and after giving up all other forms of religion and activity, they shall take to the path of raganuga bhakti. (CC 1.4.32-33)

Here Sri Krishna himself has stated the purpose of his avatar.

1) To taste new transcendental mellows.

2) To make such mellows available to the world by teaching raganuga bhakti.

In this two-fold purpose of the Lord’s the mainstay of Chaitanya Vaishnavism can be found.  Here also the personality of our Sri Gaurasundar is revealed as even more magnanimous than Krishna. Indeed, this fact is further established by the following analogy.

When he concluded his instruction to Arjuna in Bhagavad Gita, Sri Krishna said,

sarva-dharmän parityajya mäm ekaà çaraëaà vraja

Abandon all types of religion and surrender unto me. (Gita 18.66)

What Krishna does not clearly define, however, is the process of surrendering to him after one has abandoned all other religious processes. The point is that Krishna cannot be reached merely through renunciation of religious activities. One must also perform a specific type of sadhana. When Srila Ramananda Raya quoted the above Gita verse to Sri Chaitanya as the highest truth of spiritual perfection, Mahaprabhu replied eho bähya äge koho ära—”This is external, please says something more.”

So, in the verse quoted above from Chaitanya Charitamrita, besides the abandonment of other processes of religion and activity, Sriman Mahaprabhu’s positive process for awarding Vraja prema bhakti is mentioned:

vraja nirmala räga çuni bhakta-gaëa

räga märga bhaje jeno chäòi dharma karma

When devotees hear about the mellows of pure attachement in Vrindavan, they shall hanker to take up the process of raganuga bhakti after giving up all other forms of religion and activity. (CC 1.4.33)

The conclusion, then, is that hearing Vraja lila  katha through the process of raganuga bhakti constitutes Sri Chaitanya Mahaprabhu’s prescribed method for attaining Vraja prema.

To still further strengthen his statements, Srila Kaviraj Goswami next presents evidence from the Bhagavatam—

anugrahäya bhaktänäà mänuñaà deham äçritaù

bhajate tädåçéù kréòä yäù çrutvä tat-paro bhavet

In order to give anugraha (mercy) to the bhaktas, the Lord assumes a human form and performs various colorful pastimes. The narration of these will attract the minds of the jivas. Thus they become bhagavat-paräyaëa  or lélä-paräyaëa, i.e., staunch devotees addicted to hearing lila katha. (SB 10.33.36)

This verse was spoken by Sukadeva Goswami to Maharaj Parikshit who, after hearing from him the narration of the Rasa lila, had inquired, “If Krishna is äpta-käma (‘self-satisfied’), then why did he engage in loving affairs with the gopis?” The answer given here is “to give mercy to the bhaktas.”

In his commentary to this Bhagavatam shloka, Srila Sanatan Goswami states that the term bhakta does not only refer to the gopis or the other residents of Vrindavan, but applies to all types of Krishna devotee in the past, present and future. This prakaöa-bhauma-lélä was performed to give everyone mercy. To the kripa siddha and the sadhana siddha bhaktas who are newly joining his lila, it awards their desired siddha-deha and prema. To the Lord’s nitya associates, Krishna’s mercy manifests in a still new and colorful form of lila rasa. As for the bhaktas who are to take birth in the future, hearing about such captivating pastimes will secure them a chance of becoming siddha themselves. What to speak of the bhaktas, Sri Krishna’s lila has such an uncommon divine potency that even non-devotees may become converted simply by hearing. So, it is for these various reasons that Sri Krishna performs his pastimes. Yet, beyond these reasons, and even beyond the fact that Krishna is äpta-käma, it is for his own transcendental pleasure that the Lord engages in loving pastimes.

After presenting this Bhagavatam shloka, Krishnadas Kaviraj adds to it a brief comment that further clarifies his intention:

bhavet kriyä vidhi-liì, sei ihä kaya

kartavya avaçya ei, anyathä pratyavaya

The use of the verb form bhavet means “All bhaktas should strive to become attached to the Lord through hearing his pastimes,” for it is in the injunctive voice, or vidhi-liì. This further means that negligence of this injunction will surely give rise to obstacles on the path of devotion. (CC 1.4.35)

By placing his attention on relishing the ras found in Krishna’s Vrindavan pastimes, Chaitanya Mahaprabhu set a trend into motion. Those who follow in his footsteps will discover a divine spell and become lélä-paräyaëa, addicted to hearing Vraja lila katha. As shravan, kirtan and smaran of Vraja lila form the basis of raganuga bhakti, this is Sri Gauranga’s prescribed method of attaining Vraja prema. Krishnadas Kaviraj thus includes the preaching of raganuga bhakti in the main reasons for Chaitanya Deva’s descent.

räga märga bhakti karite pracäraëa

The Lord has come to give raganuga bhakti to the people.

The Bhagavatam concludes—

saàsära-sindhum ati-dustaram uttitérñor

nänyaù plavo bhagavataù puruñottamasya

lélä-kathä-rasa-niñevaëam antareëa

puàso bhaved vividha-duùkha-davärditasya

For people desiring relief from the scorching agonies experienced in the ocean of materialistic life, seva performed by hearing purushottam Sri Krishna’s lila rasa katha is the best means. (SB 12.4.39)

Two forms of Raga Bhakti: Ragatmika and raganuga

The terms ragatmika and raganuga have often been confused with each other. There exists, however, a vast difference of meaning between these two, which is essential to clarify af this point of the discussion. One may wonder, for example, whether the suddha bhaktas who descend along with Lord Krishna as his  servants, friends, parents, or beloved, are raganuga devotees. The answer is no. Being nitya parshads, the Lord’s eternal associates such perfect beings need not practice raganuga sadhana. Rather, their platform of service to the Lord in spontaneous attraction has been termed ragatmika bhakti by Sri Rupa Goswami.

iñöe svärasiké rägaù paramäviñöatä bhavet
tan-mayé yä bhaved bhaktiù sätra rägätmikoditä

The spontaneous attraction for one’s ishta devata, Sri Krishna with complete absorption in thoughts of him coupled with an intense love is called Ragatmika bhakti. (BRS 1.2.272)

A translation is seen where this verse is explained to mean raganuga bhakti. Such an explanation puts raganuga bhakti out of reach for the bhaktas of this world, as this shloka is directed to Krishna’s eternal Vraja associates. If we mistakenly think, however, that Krishna s associates are raganuga bhaktas, then we would never attempt to perform it. It is important to note that Sri Rupa Goswami defines ragatmika as sadhya bhakti (devotion after attaining prema), whereas raganuga is a limb of sadhana bhakti for practicing Vaishnavas. The difference between ragatmika and raganuga devotion becomes clear in the following two verses:

viräjantém abhivyaktäà vraja-väsé janädiñu
rägätmikäm anusåtä yä sä rägänugocyate

Ragatmika bhakti beautifully manifests itself in Krishna’s Vrindavan associates. The devotion which follows in the wake of ragatmika bhakti (i.e., follows the moods and mellows of the Vrajavasis is called raganuga. (BRS 1.2.270)

Srila Kaviraja Goswami further elucidates:

rägamayé‑bhaktira haya rägätmikä näma

tähä çuni lubdha haya kona bhägyavän

lobhe vraja‑väséra bhäve kare anugati

Spontaneous bhakti is called ragatmika. If one should hear about this type of devotion and then hanker to follow in the footsteps of the Vrajavasis, that person is truly fortunate. (CC 2.22.147)

Let us now examine in what context Srila Rupa Goswami introduces the topic of raganuga bhakti in Bhakti-rasämåta-sindhu. ln the first wave of the book, the subject of bhakti has been divided into three progressive stages:

1) Sadhan bhakti: devotion in practice (The vast majority of devotees fall into this category).

2) Bhava bhakti: devotion after the attainment of rati.  (The Lord’s suddha-sattva potency which causes transcendental emotions.)

3) Prema bhakti: the final stage in love of God.

ln the first category of sadhana bhakti, Sri Rupa has listed two types—vaidhi and raganuga. Both of these paths are meant for conditioned bhaktas who are aspiring to advance to the stage of bhava.

In his presentation of sadhana bhakti Sri Rupa first describes the sixty-four vaidhi bhakti and then directly proceeds into his explanation of raganuga bhakti without any break in the flow. His handling of the topic of raga is direct and simple. In Sri Rupa’s school, the vaidhi bhakti marga leads right into the raga marga. Then, in turn, shravan, kirtan, smaran and almost all of the sixty-four limbs of vaidhi sadhana also find their utility for the raganuga practitioner.

How does interest for raganuga bhakti awaken ?

With the evidence presented up to this point, we can understand that the introduction of raganuga bhakti sadhana was surely intended by Chaitanya Mahaprabhu. The question does arise, however, as to precisely what point in our spiritual advancement can this process begin? After all, no one should blindly jump into a more advanced system of sadhana. Otherwise, one could later find oneself derailed. Sobriety is required in order to examine precisely what the Gaudiya Vaishnava acharyas have said on this topic. Then one should earnestly begin to apply their instruction. For such is the safe way to genuine progress.

Anticipating the possible hesitation of future Gaudiya Vaishnavas, Sri Rupa Goswami has answered this important question in a straightforward manner in his Bhakti-rasämåta-sindhu as follows:

tat‑tad‑bhävädi‑mädhurye

çrute dhér yad apekñate

nätra çästraà na yuktià ca

tal lobhotpatti‑lakñaëam

Explanatory translation: When the sweet pastimes of Sri Krishna with his nitya Vraja associates are heard from the Bhagavatam and other shastras describing the transcendental pastimes of the Lord, when by such hearing there is an awakening in the heart, when there is a glimpse into the sublime nature of the gopas and gopis, then one need no longer be swayed by conflicting scriptural injunctions or opposing arguments. This is the sign that a devotee’s craving for raganuga bhakti is awakening.

In this shloka it may appear that the necessity to depend on shastric evidence or logical arguments has been played down. Srila Rupa Goswami’s intention, however, is simply to show the distinctive quality of lobha, or craving, which awakens to control the heart of the raganuga practitioner. As doubts may arise after hearing this siddhanta from Bhakti-rasämåta-sindhu, Srila Vishwanath Chakravarti comments on this verse as follows:

In the system of vaidhi bhakti, shastric arguments and logical reasoning are followed all the way up to the stage of bhava. From then on, transcendental emotions take over. For the raganuga practitioner, however, from the very point where lobha awakens, neither opposing shastric evidence nor adverse criticism have any effect. Such is the unique quality of lobha, which is nowhere to be found in the vaidhi school.

Srila Chakravarti Pada goes on to say:

One should not think that the proper execution of raganuga bhakti is whimsical. Rather, just as lobha was first aroused by hearing the shastras, it is by such hearing also that one makes progress on the path.

Without following shastra, guru and the Mahajana Vaishnavas, no one can make advancement, because the conditioned soul has no direct experience in this realm. Concerning lobha, one should have a clear understanding of its goal, lest the thirst for that goal never comes about. For this reason Sri Rupa recommends in this verse that one read those shastras where the topics of Vraja lila can be found.

During the time of Sri Gaurasundar’s manifest pastimes, many fallen jivas received mercy in the form of prema through the Lord’s direct darshan. After his departure, however, Mahaprabhu’s distribution of mercy took on a different form. This is to say that after his manifest pastimes, the emphasis has been placed on sadhana and bhajan. If one does not perform sadhana, his kripa does not descend, as the Lord himself states—

sädhya vastu sädhana vinä keha nähi päya

Without performing sadhana, no one can expect to reach the goal of life. (CC 2.8.196)

As far as giving mercy to the jivas of future generations, no words can describe how anxious Chaitanya Mahaprabhu was. With the intention of giving mahat kripa to the people of our age, Mahaprabhu especially empowered his closest associates, the Six Goswamis, to present the pure bhajana paddhati of Vrindavan—

prabhura äjïäya kaila sarva çästrera vicära

vraja nigüòha bhakti karila pracära

Taking on Chaitanya Mahaprabhu’s order, Sri Rupa and Sanatan studied very carefully the whole gamut of shastric knowledge. Afterwards, they set out to preach the essence of such knowledge, i.e., the confidential topics of Vraja prema bhakti. (CC 2.1.34)

Mahaprabhu himself taught Sri Rupa and Sri Sanatan, and empowered them to propagate the Vraja bhakti shastras. In fact, the Lord repeatedly blessed the two brothers before the assembly of his most prominent associates. Once, Sri Chaitanya took Rupa by the hand before Sri Nityananda Prabhu, Sri Advaita Prabhu, Sri Sarvabhauma Bhattacharya, Sri Svarupa Damodar, Ramananda Raya and others, saying:

sabe kåpä kari ihäre deho ei vara

vraja lélä prema rasa varëe nirantara

Please, all of you give your merciful benediction to Sri Rupa so that he may constantly narrate the topic of Vraja prema rasa. (CC 3.1.199)

What special role does Sri Rupa play in Sri Chaitanya Deva’s mission, and why was the Lord so anxious to see him fully empowered? Because Mahaprabhu wanted to make Sri Rupa  Prabhupada the Adi Guru of all future generations. Accordingly Sri Rupa has manifested the Lord’s mano’bhéñöa, or inner desire, within this world. Srila Kaviraj Goswami gives the gist of the Lord’s inner desire as follows:

våndävanéyäà rasa-kelivärtäà

kälena luptäà nija-çaktim utkaù

saïcärya rüpe vyatanot punaù sa

prabhor vidhau präg iva loka-såñöim

Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa Goswami with spiritual potency so that he could revive Krishna’s confidential Vrindavan pastimes (våndävanéyaà rasa-keli-värtäm), which had almost been lost to memory. (CC 2.19.1)

As the tree of Sri Chaitanya’s mercy grew upon Sri Rupa, it soon gave such ripened fruits as Sri Bhakti-rasämåta-sindhu. Ujjvala-nélamaëi, Vidagdha-mädhava, Lalita-mädhava, Däna-keli-kaumudé, Govinda-lélämåta (compiled under his order) and many others. It was Mahaprabhu’s wish that future generations read this lila kavya, because by doing so, a hankering for Vraja prema bhakti is bound to awaken in the heart. Sri Narottam Das Thakur sings in praise of Sri Rupa and Sanatan as follows:

jaya sanätana rüpa, prema bhakti rasa küpa

yugala ujjvala-maya tanu

yähära prasäde loka, päsarilo saba çoka,

prakaöa-kalapa-taru janu

prema bhakti réti yoto, nija granthe suvekata

likhiyächen dui mahäçaya

yähära çravaëa hoite, premänande bhäse cite,

yugala madhura rasäçraya

yugala kiçora prema, lakña bäëa yeno hema

heno dhana prakäçilo yärä

jaya rüpa-sanätana, deho more prema-dhana

se ratana more gale härä

All glories to Sri Sri Rupa and Sanatan, who are immersed in intense love for the yugala form of Radha Govinda. By your mercy, a desire tree has been brought to this world that can relieve the distress of all people. Your numerous writings have explained the essence of prema bhakti, by hearing which one’s mind will surely experience yugala madhura rasa and float in premänanda. Yugala kishora prema is as pure as gold that has been refined a hundred thousand times. Jaya Sri Rupa! Jaya Sri Sanatan! I pray to you: Kindly award this wealth to me. I shall wear it like a precious jewel around my neck! (Prema-bhakti-candrikä, 8-10)

Further considerations about raganuga bhakti

Sri Rupa has labelled raganuga bhakti lobha-pravartita-dharma, meaning a form of religion that is nourished by the hankering tendency. As Sri Rupa previously mentioned, the awakening of lobha in regards to hearing Vraja lila katha, in the next example, Sri Jiva Goswami, from his Bhakti-sandarbha defines lobha as a type of ruchi:

ato rägänugä kathyate  yasya pürvokte räga-viçeñe rucir eva jätästi, na tu räga-viçeña eva svayaà, tasya tädåça-räga-sudhäkara-karäbhäsa-samullasita-hådaya-sphaöika-maëeù çästrädi-çrutäsu tädåçyä rägätmikäyä bhakteù paripäöéñv api rucir jäyate.

Persons whose ruchi has been aroused, but whose raga (spontaneous attraction) has not yet manifested, can certainly follow in the footsteps of ragatmika bhaktas. Should a mere reflection (äbhäsa) of raga appear in one’s heart, which acts as a reflecting crystal, the sadhaka will become invigorated and ecstatic. This ruchi comes by hearing from shastra topics which cause a longing to obtain the good fortune and the intimate seva like the Vrajavasis. (Bhakti-sandarbha, 310)

As previously stated by Srila Kaviraja Goswami, this type of hankering is to be sought after, for those in whose hearts lobha has manifested are truly fortunate.

In Bhakti-rasämåta-sindhu, Sri Rupa says:

kåñëa-tad-bhakta-käruëya-mätra-läbhaika-hetukä

This type of fortune can arise from only two causes: Sri Krishna’s mercy or the kripa of his devotee. (BRS 1.2.309)

The priceless gift of lobha can be obtained in this lifetime or resurface from a previous life. Those who have received his kripa from Krishna or his devotee in their previous life will naturally and quickly develop attraction to raga marga bhajan and Krishna seva.

From Sri Rupa’s shloka defining the nature of lobha (BRS 1.2.292) it is often misconstrued that Raganunga bhaktas no longer have to follow the rules and regulations prescribed in sastra. In the following shloka, however Sri Rupa does not support such an assumption as stated in B.R.S. 1.2.296:

çravaëotkértanädéni vaidha-bhakty-uditäni tu
yäny aìgäni ca täny atra vijïeyäni manéñibhiù

As for shravan, kirtan, or any of the other sixty four limbs of Vaidhi bhakti, the wise should know them to be useful in raganuga bhakti as well.

In his commentary on this verse Sri Jiva Gosvami says: “As in vaidhi bhakti, nearly all of the limbs of seva beginning with shravan and kirtan, accepting a spiritual master, fasting on Ekadasi, worshipping Tulasi, etc., are all practiced on the raga marga. An experienced devotee will accept all types of vidhi that are favorable for advancing in the direction of his lobha. But when certain rules and regulations tend to curtail one’s lobha, they may be omitted.”

In Bhakti-sandarbha, Sri Jiva Goswami distinguishes two levels of raganuga bhaktas:

·      jäta-ruci – those who have ruchi.

·      ajäta-ruci – those who do not have ruchi.

Concerning the jata-ruchi devotees, Sri Jiva presents evidence from Gautaméya-tantra:

na japo närcanaà naiva dhyänaà näpi vidhi-kramaù

kevalaà santataà kåñëa-caraëämbhoja-bhävinäm

For those who have reached divine consciousness and are constantly absorbed on Sri Krishna’s lotus feet alone, such vaidhi practices as japa, archana, dhyana, etc., are not required.

Obviously, this level of devotee is very rare, since at least ninety precent of the raganuga practitioners belong  to the lower level (ajata ruchi). Sri Jiva Prabhu then directs his attention to them, writing in Bhakti-sandarbha:

ajäta-tädåça-rucinä tu sad-viçeñädara-mäträdåtä rägänugäpi vaidhé-saàvalitaivänuñöheyä.

tathä loka-saàgrahärthaà pratiñöhitena jäta-tädåça-rucinä ca.

atra miçratve ca yathä-yogyaà rägänugayaikékåtyaiva vaidhé kartavyä.

Devotees whose ruchi has not yet awakened, but who feel inclined to perform raganuga sadhana, may do so combining it with vaidhi bhakti (as do those who are on the platform of ruchi, but doing so for the purpose of teaching others). It must be noted, however, that such mixing is not equivalent to adding a few raganuga practices with vaidhi bhakti. Rather, it corresponds to adopting the raga system fully, but maintaining the vidhi practices for the sake of sustaining one’s equilibrium.

A relevant question now arises: “At what stage of spiritual advancement can raganuga bhakti begin?” In the last quote by Srila Jiva Prabhu, evidence was given that raganuga sadhana may begin before ruchi. In his book Räga-vartma-candrikä, Srila Viswanath Chakravarti discusses raga bhakti in further details and informs us that the process can begin even before the stage of anartha-nivåtti.

atha rägänugä-bhakti-majjanasyänartha-nivåtti-niñöhä-rucy-äsakty-antaraà prema-bhümikärüòhasya säkñät-sväbhéñöa-präpti-prakäraù pradarçyate.

Therefore, how the practicing raganuga bhakta advances to the stages of anartha nivritti, nishtha, ruchi, asakti, bhava, and at last reaches the fulfilment of all desires in prema, will now be discussed. (RVC 7)

From this text it may be concluded that raganuga bhakti can begin at a stage even before anartha nivritti. In other words, raganuga bhakti may begin from the stage of bhajana kriya.

This statement of Srila Chakravartipada also places raganuga bhakti sadhana within the reach of most practicing Vaishnavas. And why should anyone be surprised that such is the case? Has Sriman Mahaprabhu himself not presented raga marga as his special gift of mercy to the fallen souls of this age?

räga märga bhakti loke karite pracäraëa

Chaitanya Mahaprabhu appeared to present raga marga to the world. (CC 1.4.14)

Loka in this verse does not refer to only the premika bhaktas, bhava bhaktas or uttama adhikari Vaishnavas. It’s meaning is not even restricted to devotees; it includes everyone.

Our Gaurasundar came to bestow Vraja prema on the whole world, and to make it accessible, the Lord prescribed raganuga sadhana. Therefore Srila Kaviraja Goswami systematically highlights Sri Chaitanya’s param karuna feature. The only stipulation is that one must possess lobha, a hankering to follow in the Vrajavasi’s footsteps. In fact, as soon as one realizes that this was Sri Chaitanya’s specific intention for the jivas of this age, attraction for raganunga bhakti becomes inevitable.

In the light of Srila Vishwanath Chakravarti’s expert judgement of the Goswami shastras, devotees anxious to get started in raga sadhana may be relieved from doubt as the their own eligibility.

Srila Chakravartipada further confirms, “Those who are impelled or set into motion on the bhakti path because of their attraction to the madhura form of the archa-vigraha or to hearing lila katha from the tenth canto of the Srimad Bhagavatam are raga-pada-vacya (suited for raganuga bhakti).”

Positive answers to negative arguments

In the context of Srila Vishwanath Chakravarti’s previously quoted siddhanta, some people may raise an objection: For those who are not free from the various anarthas beginning with lust, it is not possible to take up raganuga bhakti sadhana. Furthermore, the topics of Krishna’s loving affairs with the gopis should never be heard by such bhaktas.

This caution is taught in the vaidhi school of bhakti. Indeed, every serious bhakti sadhaka should be cautious not to take Sri Krishna’s Vraja lila cheaply, for to do so will certainly result in aparadha. In the system of raganuga sadhana, however, kama or lust is conquered through attraction to hearing Sri Krishna’s transcendental pastimes. In the first chapter of Mädhurya-kädambiné, Srila Vishwanath Chakravarti writes—

If one is not purified in mind, it is not possible to enter the jnana marga of yogic practice. Even one who has not overcome the influence of kama, however, can take up the bhakti marga.

To substantiate his position, Srila Chakravarti Pada shows the evidence of the Bhagavatam—

vikréòitaà vraja-vadhübhir idaà ca viñëoù

çraddhänvito yaù çåëuyäd atha varëayed vä

bhaktià paräà bhagavati parilabhya kämaà

håd-rogam äçv apahinoty acireëa dhéraù

Srila Chakravarti Pada’s translation—

If one continuously hears or speaks with faith the topics of Krishna’s rasa and other pastimes with the gopis, such a person first attains parä bhakti, or supreme devotion, then secondly, through the influence of that bhakti (and the continuous hearing of Krishna’s pastimes with the gopis), he becomes completely sense-controlled in the course of time and able to give up the heart-disease of kama forever. (SB 10.33.39)

We may have heard that it is not proper to discuss Krishna’s pastimes with the gopis unless one is free of lust. There may be some truth to this statement, but here Srila Vishwanath Chakravarti is using evidence from the Bhagavatam to present the other side. In his opinion, if a person has faith in Sri Krishna, hearing these pastimes can act as the very cause for destroying material lust. Just as a thorn is used to remove another thorn from one’s body, one may use spiritual kama to remove the piercing lust in one’s heart. It is in fact the only remedy, for no other process will completely succeed. This is a basic difference between the vaidhi marga and raga marga sadhana. Because raganuga practitioners have resolved to depend on Radha Krishna for everything, they may also overcome lust through hearing those topics which soothe their hearts’ yearning. In other words, hearing Radha Krishna lila becomes their very source of liberation, or what Srila ChakravartiP calls the cause of awakening parä bhakti, the form of devotion which is the highest within the spiritual realm. Srila Vishwanath Chakravarti’s verdict should not be considered an independent stand. Rather, his views follow Chaitanya Mahaprabhu’s own commentary of this important Bhagavatam shloka, found in Chaitanya Charitamrita—

vraja-vadhü saìge kåñëera räsädi viläsa

jei jana kahe çune kariyä viçväsa

håd-roga käma täìra tat-käle haya kñaya

tina guëa kñobha nahe, mahä-dhéra haya

ujjvala madhura rasa prema bhakti päya

änande kåñëa mädhurye vihare sadäya

je çune je paòe, täìra phala etädåçé

sei bhäväviñöa jei seve aharniçi

Sri Chaitanya Mahaprabhu said, “The heart disease of lust will be destroyed in anyone hearing or reciting with devotion the topic of Krishna’s rasa and other lilas with the gopis. Thus the three modes of material nature will not affect such a self-contented person, and he shall obtain ujjvala madhura prema bhakti. This is ultimate happiness, whereby one goes on tasting Krishna’s incomparable sweetness constantly. Thus I declare that if one hears or reads about these topics, he shall achieve perfection, and being absorbed in divine mellows, render seva both day and night. (CC 3.5.45-47, 49)

Why is it illogical to restrict faithful Vaishnavas from hearing Vraja lila katha on the grounds that they have still not conquered lust? Because if one must be free from sex desire to hear Sri Krishna’s Vraja pastimes, Sriman Mahaprabhu’s most special gift of mercy for the fallen people of this age becomes inaccessible. Freedom from sex desire is such a high stage indeed that even Brahma, the creator of the universe, can fall prey to it—what to speak of ordinary persons like you and me. After searching throughout the universe, we may find at most a handful of nishkama candidates. And we may be further surprised that such rare sadhus may not even be Krishna lila parayana, or attracted to hearing Sri Krishna’s pastimes. In Bhagavad Gita, Sri Krishna says—

manuñyäëäà sahasreñu

kaçcid yatati siddhaye

yatatäm api siddhänäà

kaçcin mäà vetti tattvataù

Out of many thousands among men, there may be one who endeavors to become siddha. And of those who have achieved siddhi, hardly one knows me in truth. (Gita 7.3)

Yet, is it reasonable to believe that the Six Goswamis of Vrindavan spent so much time and energy writing volumes of books for such a limited audience? Were they not fully aware of the people’s fallen condition in this Kali Yuga? Establishing Sri Chaitanya’s dharma by expounding Sri Vrindavan’s prema-rasa-sudhä-sindhu is the Goswamis’ foremost contribution to human society. Therefore, anyone desiring to adopt the Rupanuga mode of worship would benefit by carefully studying this literature, which forms the basis of Chaitanya Vaishnavism.

nänä-çästra-vicäraëaika-nipuëau sad-dharma-saàsthäpakau

lokänäà hita-käriëau tri-bhuvane mänyau çaraëyäkarau

rädhä-kåñëa-padäravinda-bhajanänandena mattälikau

vande rüpa-sanätanau raghu-yugau çré-jéva-gopälakau

The Six Goswamis very expertly researched the essence of all shastric knowledge and presented the most suitable dharma for all people. Thus they are truly worshipable and, remaining ever intoxicated in Radha Krishna’s yugala bhajan, they set the ideal example. I carefully offer my humble obeisances to the feet of Sri Rupa, Sri Sanatan, Sri Jiva, Sri Gopala Bhatta, Sri Raghunath Bhatta and Sri Raghunath Das Goswami.

We learn from Narottam Das Thakur’s padavali what nistha for Radha Krishna is. The following stanza conveys his mood.

rädhä kåñëa präëa mora yugala kiçora

jévane maraëe gati ära nähi mora

Radha Krishna, the Yugala Kishora, are my life. I have no other shelter than them, either in life or in death.

As the creeper of devotion grows upward toward the sun, it strives to find a place at the lotus feet of Radha Krishna. The sadhana, or watering process, is shravan, kirtan and smaran of Radha Krishna’s names, qualities, forms and pastimes. If we neglect to nourish our bhakti lata in this way, however, it will never grow properly.

In his Gurvañöakam,  Srila Vishwanath Chakravarti describes how the guru teaches this process—

çré-rädhikä-mädhavayor apära-

mädhurya-lélä-guëa-rüpa-nämnäm

pratikñaëäsvädana-lolupasya

vande guroù çré-caraëäravindam

I offer my respectful obeisances to the lotus feet of my spiritual master, who is filled with enthusiasm for relishing at every moment the unequalled sweetness of Radha and Krishna’s pastimes, qualities, forms and names. (Gurvañöakam, 5)

Gaudiya Vaishnavas should aspire to come to the stage of pratikñaëäsvädana-lolupa, i.e., to hanker at every moment for a taste. What taste? The unlimited sweetness from the ocean of Sri Radha Madhava’s yugala names, forms, qualities and madhurya lilas. Because the Rupanuga guru teaches this art by his own example, we offer our prostrated obeisances unto his lotus feet.

Here again, the Six Goswamis have established the standard of worship for all future generations by skilfully presenting Sri Krishna’s madhura pastimes.

ei chaya gosäi jabe braje koilo väsa

rädhä kåñëa nitya lélä karila prakäça

The Six Goswamis went to Vrindavan and broadcasted to the world Radha Krishna’s nitya Vraja lila.

Sriman Sri Gaurasundar is dätä çiromaëi, the supreme donor, because he came to give Radha Krishna prema to anyone and everyone. As the rain pours down on the rock, on the ocean, the beaches, the plains, etc., without considering where water is needed, Sri Gaurasundar has showered his mercy of Vraja prema indiscriminately to all. “Here it is, take it!” says the Lord. Should we reply, “No. We must not discuss Radha Krishna lila”? What a misfortune! With tears of remorse, let us rather culture the mood of Narottam Das Thakur—

mänuñya janama päiyä   rädhä kåñëa nä bhajiyä

jäniyä çuniyä biña khäinu

I have come to this human form of life, such a rare opportunity, but instead of hearing the glories of Radha Krishna bhajan, I preferred to drink poison.

Sri Narottam also laments as follows—

hari hari! ki mora karma ati manda

vraja rädhä kåñëa pada    nä bhajinu tila ädha

nä bujhinu rägera sambandha

O Lord Hari! My activities are simply a waste! Not for a moment have I performed bhajan to Radha Krishna’s lotus feet. So how will I understand our relationship which is based on raga?

After their discussion of the goal of life and the means to attain it, Sriman Mahaprabhu asked Srila Ramananda Raya a number of questions, to which Ramananda gave quick answers.

çravaëa-madhye kon çreñöha çravaëa

rädhä kåñëa prema lélä karëa rasäyana

1) “What is the best type of shravan for the jivas?” “Radha Krishna’s conjugal lila will give pleasure to the ears. “ (CC 2.8.254)

kähära smaraëa jéva karibe anukñaëa

kåñëa näma guëa lélä pradhäna smaraëa

2) “What type of smaran should the jivas continually perform? “ “Sri Krishna’s names, qualities and pastimes are foremost. “ (CC 2.8.251)

dhyeya madhye jévera kartavya kon dhyäna

rädhä kåñëa padämbuja dhyäna pradhäna

3) “What form of meditation should the jivas commit themselves to?” “Meditation on Radha Krishna’s lotus feet is the essence.” (CC 2.8.252)

gäna-madhye kona gäna jévera nija dharma?

rädhä-kåñëera prema-keli yei gétera marma

4) “What type of songs should the jivas sing as their own dharma?” “The songs describing Radha Krishna’s conjugal pastimes.” (CC 2.8.249)

If kirtan of Radha Govinda’s pastimes is thus confirmed by Mahaprabhu himself as being the sanatan dharma for all jivas, who would want to argue the point?

Another drawback in objecting to the hearing of Vraja lila katha is that it makes one doubtful about the very path which was outlined, exemplified, and preached by Sri Sri Rupa and Sanatan, Krishnadas Kaviraj, Narottam Das Thakur and Sri Vishwanath Chakravarti, as well as all the other rasika Gaudiya Vaishnava acharyas. To think that reading the lila rasa kavya written by these important Vaishnavas is not proper, or that by doing so one may become a Sahajiya is itself dangerous. In fact, this mentality will seriously damage one’s anugata mood, or submission to following in the footsteps of the previous acharyas. Just how important it is to read their books cannot be overstated, for these writings are the mahat kripa of the acharyas. Why should anyone hesitate to receive what has so generously been bestowed? The Goswamis themselves have placed no restriction on reading their books.

Certainly we must acknowledge the existence of the Sahajiya sampradayas. Yet, they are quite separate. Their siddhanta and behavior are so different from that of the Rupanuga sampradayas that no serious follower of the latter is likely to adopt a Sahajiya line by dint of reading the books of the Rupanuga acharyas. Moreover, if such a follower becomes addicted to reading about Vraja lila katha in such authorized books, no one should dare call him a Sahajiya on that basis, for this would be a grave offense.

In Prema-bhakti-candrikä, Narottam Das Thakur prays,

lélä rasa sadä gäna, yugala kiçora präëa,

prärthanä koribo abhiläña

jévane maraëe ei, ära kichu nähi cäi

kohe déna narottama däsa

My vow is to always sing the lila rasa of my Prana-devata, Sri Sri Yugala Kishor. Whether I live or die, this is my only desire. Thus prays the fallen Narottam Das. (Prema-bhakti-candrikä, 100)

manera smaraëa präëa, madhura madhura dhäma,

yugala viläsa småti sära

sädhya sädhana ei, iha boi ära näi,

ei tattva sarva tattva sära

Lila smaran is my life, a madhura abode of delight wherein Radha Krishna’s yugala vilasa forms the cream. No other sadhana can be so attractive, for this is the essence of all the regulative principles. (Prema-bhakti-candrikä, 61)

jaya jaya rädhä näma, våndävana yära dhäma,

kåñëa sukha viläsera nidhi

heno rädhä guëa gäna, na çunilo mora käna,

vaïchita korilo more vidhi

tära bhakta saìge sadä, rasa lélä prema kathä,

ye kore se päy ghanaçyäma

ihäte vimukha yei, tära kabhu siddhi näi,

nähi yeno çuni tära näma

All glories to Radha’s name! All glories to her abode of Vrindavan! She is the ocean in which Krishna finds his joyful pastimes. I am most unfortunate. Providence has condemned me, for I cannot saturate my ears with Sri Radha’s guna kirtan. But surely those who always discuss her lila, rasa and prema in the company of her devotees shall attain the shelter of Sri Shyamasundar. On the other hand, those who criticize this process shall never attain perfection. May we never even hear the names of such persons! (Prema-bhakti-candrikä, 108-109)

One should have the firm conviction that Radha Krishna’s lilas are completely transcendental. Sri Krishna is the embodiment of religion, and the original source of all incarnations. Besides, he is Rasa Brahman—the ultimate form of the divine mellows in person. Therefore, Sri Krishna’s parakiya rasa of Vrindavan has no comparison with any romance of this world, for this is the verdict of shastra.

Rupanuga Vaishnavas never wish to imitate these pastimes, but rather strive to enter them by adopting the proper moods and mellows. This system is directly opposed to the abominable behavior of the Prakrita Sahajiyas who wish to emulate Radha Krishna’s pranaya keli on the material platform. It is by striving with faith and by the right means along the Rupanuga marga, therefore, that one’s character and inclinations will become purified. In fact, it is the all-auspicious nature of the lilas themselves, which acts as the purifying agent.

The example is given in shastra that although impure elements float on the sanctified waters of the Mother Ganges, the spiritual potency of the Ganga remains the same. In fact, she cleanses all impurities. Likewise, Sri Krishna’s madhura lilas have the potency to cleanse all dirty elements in the heart. One need only hear them with faith and devotion.

To the degree that one becomes attracted to the qualities found in divine lila rasa, one will automatically lose attachment to the so-called pleasures of this world. One’s attention cannot be directed on two objects at once. The level of ecstasy experienced by Radha Krishna and their gopi associates is so far beyond the meager enjoyment found in this world that the fortunate devotees who have become attached to hearing their pastimes can also relish such ecstasy to some extent. In fact, a single drop of that mahananda is powerful enough to make the happiness of this world appear insignificant. As Sri Krishna states in the Bhagavad Gita—

viñayä vinivartante nirähärasya dehinaù

rasa-varjaà raso’py asya paraà dåñövä nivartante

The jiva may be restricted from sense enjoyment, though the taste for sense objects remains. But by experiencing a higher taste, he will definitely give up all previous attachments. (Bhagavad Gita, 2.59)

As per nature’s law, every human being is attracted to sense enjoyment, the chief object of which is the opposite sex. It is therefore recommended to rid oneself of the sex desire by practicing celibacy, control of the senses, regulation of diet, yoga asanas, etc. Yet, because these methods alone cannot procure one a taste higher than sex pleasure, they may at best loosen the tight knot of lust in the heart for some time, but not undo it forever. Being the highest taste in this world, sex life can only be suppressed by tasting transcendental pleasure. But it is only after hearing about the divine loving affairs of Radha Krishna and the gopis in Vrindavan that one understands the real nature of kama. It is because kama is central to Radha Krishna’s relationship that every male and female of this world possess in his or her heart the all-consuming desire to enjoy loving affairs with the opposite sex. Such attraction must be understood as constitutional in all beings because it springs from the supreme kama between the original purush and prakriti. Therefore, if one is actually serious in experiencing not only a higher, but the highest spiritual taste, he needs only to redirect his attraction from the perverted romance of this world to the sublime loving affairs of Sri Sri Radha Govinda. Then, surely the path of nivritti, or abstinence (celibacy, sense control, etc.) shall be most effective. One’s highest material taste will be drowned in its direct spiritual counterpart—the pure Vraja madhura rasa. This is the paraà dåñövä (higher taste) meant by Sri Krishna in the Gita.

There is one restriction

Previously we quoted Sriman Mahaprabhu and Vishwanath Chakravarti’s comments on the vikréòitaà vraja-vadhübhiù verse of the Bhagavatam wherein they both supported that whoever engages with faith in hearing, reciting or remembering Sri Krishna’s pastimes with the gopis would attain param bhakti, and within a short time, the disease of lust in the heart would gradually disappear. Quoting the same verse in his Bhakti-sandarbha, Sri Jiva also supports this siddhanta, but does attach a warning at the end of his commentary:

kintu rahasya-lélä tu pauruña-vikäravad-indriyaiù

pitå-putra-däsa-bhävaiç ca nopäsyä svéya-bhäva-virodhät

Persons who are still engrossed in sensual pleasures, who are excessively attached to wife, children, servants and other worldly fascinations should not hear rahasya lila--the more confidential pastimes that Radha and Krishna perform. The reason is that the mentality of such materialists is virtually opposed to proper cultivation of Vraja bhakti. (Bhakti-sandarbha 338)

This reference is often quoted by steadfast adherents of the vaidhi marga to dissuade aIl aspirants from hearing Vraja lila katha. This however, was not Sri Jiva Prabhu’s intention. This restrictive statement obviously refers to non-devotees and to casual devotees who shamelessly engage in sinful activities. Besides, it is probably the most conservative stricture found throughout the Goswami literature. Yet, the instruction does not even suggest that the worldly- minded people in question should not hear about Radha Krishna or Vraja lila. They should only refrain from hearing the most confidential pastimes (rahasya lila). Srila Jiva Goswami’s point is this: Persons having no intention to develop nishtha for Radha Krishna’s nitya seva need not hear rahasya-lilas because the mentality of such persons wiIl surely be virodha, or opposed, to the moods of Radha-Krishna bhakti. This is such a noteworthy point that our essay would have been “one-sided” if we had omitted it. More than any other Gaudiya Vaishnava acharya, Sri Jiva Goswami often took a conservative stand in order to protect the treasure of Radha Krishna’s lilas from materialists who blaspheme religion and from pseudo-bhaktas who perform debauchery. Perhaps the best example of this is how Sri Jiva Goswami, though fully aware that parakiya rasa is the eternal mood of Radha Krishna’s lila, nonetheless introduced the conception that Radha and Krishna’s eternal relationship is svakiya rasa. This conception, obviously, was meant for the non-devotees who think of Krishna as being immoral and lascivious, and for the pseudo-devotees who wish to imitate Krishna’s pastimes by sporting with young women in the name of religion. In other words, to stop such people Sri Jiva introduced the concept that Krishna is eternally married to Radha.

In his commentary to Ujjvala-nélamaëi, Srila Vishwanath Chakravarti first humbly offers his obeisances to Srila Jiva Prabhu as his superior. Next, however, he states that for the sake of presenting pure Rupanuga philosophy he must defeat the so-called svakiya-rasa conception of Radha Krishna. Purport after purport, Srila Chakravarti Pada then proceeds to re-establish the supreme splendor of the parakiya rasa.

Let us now say a word about Gaudiya Vaishnava authors. Sri Rupa, Sri Sanatan, Raghunath Das, Sri Kavi Karnapur, Sri Prabodhananda and other prominent writers in this tradition are all Sriman Gaurasundar’s nitya parshads (eternal associates). They not only could see Radha-Krishna’s lila first hand, but they are the self-same gopis who participate in and taste these pastimes. Their authority and discretion are beyond question; they describe Sri Krishna’s intimate lila with the gopis in such an expert way as to not arouse material lust in their reader’s minds. Yet, if some devotees are stiIl reluctant to hear Radha Krishna’s more confidential pastimes, there are so many other exceedingly colorful pastimes of Sri Sri Radha Krishna. Indeed they unfold daily in unlimited varieties.

Here are some:

(1)        Vipralambha rasa (pastimes in separation ), which includes purva-raga, the stage before meeting; abhisara, the secret journey to meet one’s beloved; väsaka-sajjä, the preparation for meeting; prema-vaicittya, separation in union; mäna, jealous loving anger; praväsa, the period when the beloved lives far away, etc. All these pastimes can be contemplated without fear of agitation.

(2)        Even amongst the sambhoga lilas (pastimes in union), vaàçé-haraëa (stealing the flute), jhulan, holi, päça-khelä (a board game played with dice), sürya-püjä (worshiping the Sun), vana-bhojana (forest picnic), yoga-péöha-milana, etc., can be considered “safe” to read and hear.

(3)        Besides these nitya-lilas, pastimes that happen daily, there are also naimittika lilas (special pastimes taking place on rare occasions) such as Govardhan Puja, Radhashtami, Janmashtami, Dana-lila, and many others. None of these are overly sensuous.

Note: For those who are inclined to perform lila smarana sadhana, Gaura lila will precede each corresponding Radha Krishna lila. In this vast topic there is certainly no reason to feel any hesitation.

A vivid example

We shall now study a specimen of the Goswamis’ expertise in describing Radha Krishna’s loving affairs without inciting material lust.

The excerpt we have selected is from Sri Rupa Goswami’s Vidagdha-mädhava, which has been compared to a premänanda-rasottäla-taraìga-maya-mahä-sägara—”a great churning ocean of prema rasa filled with many high rising waves of variegated transcendental mellows.” Here, all the sixty-four kalas, or intricate aspects of the natya shastra combine together to elucidate the siddhanta behind the numerous expressions of Vraja prema dharma. For example, the system in the rasa shastra is to first describe the heroine or nayika’s purva raga, i.e., the first stage of love which comes before the lovers actually meet. Thus, in the first act of the play, Sri Rupa depicts Radharani’s anuraga, or extreme anxiousness for union with Krishna, in three aspects.

(1) Nama anuraga: Sri Radhika’s intense attraction for the two syllables of Krishna’s name.

tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye

karëa-kroòa-kaòambiné ghaöayate karëärbudebhyaù spåhäm

cetaù-präìgaëa-saìginé vijayate sarvendriyäëäà kåtià

no jäne janito kiyadbhir amåtaiù krñëeti varëa-dvayé

     I do not know out of how much nectar

     the two syllables of Krishna’s name have been composed:

     dancing madly on my tongue,

     they awaken in me the desire to possess many mouths;

     as they sprout in my ears, they give me the hope

     that I may one day have millions of ears;

     and as they enter into the garden of my heart

     they overcome the activities of every one of my senses,

     leaving me inert! (Vidagdha-mädhava 1.15)

Indeed after hearing this verse, even Haridas Thakur became struck with wonder before such an extreme captivation for Krishna’s name.

(2) Guna anuraga: Radharani’s mind is stolen by Sri Krishna’s numerous qualities, beginning with the melodious call of his flute.

(3) Rupa anuraga: Radharani’s acute and forceful captivation for Krishna’s form as shown to her in a picture drawn by Vishakha Sakhi.

Due to the extreme force of Krishna prema’s attack on her, Srimati asks her sakhis, “How is it that I, a newly wedded woman, have suddenly become driven by a madness for three different men at once? First of all, I have been attracted to the person whose name is Krishna. Secondly, an alluring flute player has stolen my heart. And, O Vishakha, you drew the picture of this charming youthful cowherd boy to calm down my fever, but alas! my pain only increased a thousand times. What can I do now? Certainly my only recourse is to commit suicide!”

Seeing Radharani’s plight, Sri Lalita tenderly comforts her as follows: “O sakhi! The three men you mentioned with so much guilt are in fact one and the same person, Sri Gokulananda!”

Later, when Paurnamasi  and Mukhara, Radharani’s grandmother, examine Srimati’s highly uncommon moods and bodily symptoms, they conclude that the cause is none other than Vrindavan’s navina Cupid, Sri Madan Mohan. Paurnamasi says,

“Just see how amazing is the effect of nava anuraga! It assails its victim, enters into her heart, and simultaneously causes many colorful effects, both crooked and sweet.”

Paurnamasi then turns to Nandimukhi and says, “The exceptionally deep nature of Radha’s anuraga for Krishna breaks in waves which trouble her mind and heart. Just consider this: after detaching their minds from worldly thoughts, munis and sages try so hard to fix their meditation on Sri Krishna for even a single moment, but cannot. This young girl, on the other hand, though desperately trying to forget Krishna and to engage her mind on ordinary household duties, cannot find success. This is truly amazing!”

Meanwhile, Sri Krishna’s purva raga is also taking place. Krishna enters, anxious and deeply thoughtful:

Krishna: “Ever since that lovely form suddenly appeared and illumined my eyes like a streak of lightning, from that first moment of Sri Radhika’s darshan, my mind has been reeling. I have become like a yogi who has sacrificed all forms of attachment for his goal.”

Madhumangal enters, bringing a flower garland. Seeing Krishna, he thinks, “Why is my dear friend feeling so downtrodden? Let me try to learn the reason for this.” He walks in front of Krishna for a moment and then comes to the following conclusion: “Whenever Krishna gazes upon a golden champak creeper, his body shakes. It is my guess that the golden form of Sri Radhika has become impressed on his heart like tilak.”

Madhumangal then offers the flower garland to Krishna and says, “Hey sakha, take this pushpa mala.”

Krishna, murmurs to himself, as though he has heard nothing. “Sri Radhika’s effulgent bodily luster may be compared to a soft golden mountain of fragrant flowers. When will she become the ornament on my cloud-like chest?”

Madhumangal ponders, “Krishna has just confirmed what I was thinking.” Aloud, he says, “Hey sakha! I am right here in front of you. Don’t you see me?” As Krishna still seems to ignore him, he shouts even louder, “Can’t you see what’s going on?”

Krishna suddenly notices Madhumangal and immediately tries to pretend that nothing is going on. “O Madhu, I was marvelling at the beauty of the flowers. Excuse me for ignoring you.”

Madhumangal: “I know you are speaking the truth, but the champak flower garland you are really admiring is not an inanimate object. She is in fact a moving entity.”

Sri Krishna: “O sakha! How could a flower garland move about from place to place?”

Madhumangal: “Dear friend, why don’t you give up your deceiving nature for a moment and let me know what thoughts are on your mind? Just frankly admit what has troubled you so much.”

Sri Krishna (manifesting a smile): “O sakha ! I was expecting your flower mälä…”

Madhumangal: “It’s not the mälä (garland) you were thinking of, but the bälä (young girl). It is she who is the cause of your distress. Why don’t you come right out and admit it?”

Sri Krishna: “O Madhu, your suspicions are baseless.”

Madhumangal: “My dear friend! Your peacock feathers have fallen from your crown and lay scattered on the ground. When I placed this mala around your neck, you didn’t even notice it. You romantic elephant-like lover of Vrindavan forest! I can just see that the two bumblebee eyes of Srimati Radharani have caused you to lose your equilibrium!”

Sri Krishna (thinking): “This clever fellow has understood everything. Oh well, I guess I had better just tell him the truth.” Aloud, he said, “O my dear friend! You have guessed correctly. Just as the full moon of summer makes the current of the Ganga flow backward, constant thoughts of Radha are causing my mental anguish.”

Madhumangal: Certainly you must have gotten a good look at Sri Radhika?”

Sri Krishna: “Yes, and I have also heard all about her qualities from Subal.” Then speaking with great zeal, “O sakha! Radharani was standing there on the pathway and her bodily effulgence illumined all directions. Then, as if to instruct the deer how to make attractive eye gestures, her beautiful glance fell upon me. As soon as I began to admire Radharani’s irresistable loveliness, Cupid got angry with me and pierced me with his flower arrows.”

Madhumangal: “So did you get to meet her yet?”

Sri Krishna: “No, no, sakha! I could only place my eyes on her moon-like face from a distance. Then, suddenly, my mother arrived and took me home for dinner.”

Madhumangal: “Dear friend, there are countless beautiful young gopis in Vrindavan. Why should you care only for Sri Radhika?”

Sri Krishna: “O sakha! She possesses a highly uncommon sweetness. To tell you the truth, ever since I saw the loveliness of Sri Radha’s bright face and eyes, the inferior beauty of the moon or of a lotus flower upsets me.”

Madhumangal: “It seems to me that your anuraga for her has taken birth from the first darshan, but why go on and on talking about her?”

Sri Krishna: “O sakha! What can I say? After fixing my mind on Sri Radhika, I have realized a great wonder. Since even the most exalted man could not resist her, I conclude that she must also be highly exalted. Who would question the purity of the place where the black (kåñëa) male deer wanders?”

In the meantime, Lalita and Vishakha enter the forest carrying a letter Radha has written for Krishna. Just outside of his view, Lalita asks Vishakha whether she has seen the son of Nanda Maharaj anywhere. Krishna hears the sound of their voices and tells Madhumangal to be quiet.

Just then the two sakhis enter and Lalita says, “What good fortune! Just look, Krishna is right here in front of us. Let us go to him. Jaya Gokulananda! All glories to you!”

Sri Krishna: “Lalita! May I guess that you have descended into this Vrindavan forest to collect some affectionate message.” (This statement contains a double meaning: “I can guess that you have come to deliver an affectionate message.”)

Lalita: “Since you know the reason for our arrival, why are you pretending to conceal the matter? Here, take this letter written from the compressed liquid pollen of the karnika flower.” And, so saying, she placed Radha’s love letter in Krishna’s hand.

Krishna thinks, “O bereaved heart! Be still, be still, for here lies the seed that will sprout into a blooming vine that will fulfill all your desires.”

Madhumangal: “Lalita! Why are you only offering a letter? Where is the plate of sweets?”

Krishna: “O Madhu, why don’t you read this letter out loud. Let us see if it brings any pleasure to our ears.”

Madhumangal: “My dear friend, I can just see the hospitality of your cowherd society. On the other hand, I must duly honor the Brahmins who feed me sumptuously with the four kinds of delicious foodstuffs.”

Saying this, Madhumangal reads the letter aloud, “O handsome one! You are residing in my home in the form of a portrait of you. Whenever I glance at it with interest, however, you manifest in person and capture me by force, no matter to which direction I flee.”

Krishna: “O sakha, the meaning of this poem is quite difficult to fathom. Perhaps you had better read it again.”

Madhumangal reads the verse a second time. Krishna is overtaken by pleasure and says to himself: “By nature, girls who have taken birth in noble families remain chaste and fearful of breaking religious principles. But still I shall test the strength of her attraction for me by pretending to be disinterested.” Then, aloud, he quickly said, “O Madhu! Look! Did you hear this? Just think: I wander about in the Vrindavan forest grazing cows with these affectionate cowherd boys. Where is the time for thinking about women? Now, if these bold young gopis should try to pollute my mind, I shall have no other recourse but to report their misbehavior to the older womenfolk of Vrajabhumi.”

Pretending to be upset, Krishna prepares to leave.

Madhumangal covers his smile and says, “Right you are, O king of the brahmacharis! I think you should chastize these daring young girls with some well-chosen words.” Saying this, he grasps Krishna by the hands and pulls him back.

Meanwhile, the two sakhis look at each other in total confusion.

Krishna: “O Vishakha! Does Radharani have eyes in the back of her head? How can she claim that I obstruct her movements in every direction? It must be some other flirtatious romantic who has confused her mind.

Vishakha: O lotus-eyed one! Within Vraja Mandal, is there any other such famous and strong fellow who can cause the high mountain of a virtuous woman’s chastity to topple? We have all witnessed your natural strenghth when you lifted Govardhan Hill.”

Madhumangal: O Vishakha! You really talk too much. Stop all this unnecessary prattling. I saw with my own eyes all the cowherd men holding up Govardhan with their sticks. So why praise my friend’s prowess exclusively.”

Krishna: “O Lalita! Is there anything more to say? You may both go on your way now.”

Lalita: “O sundara! When you bring auspiciousness to all the residents of Gokula, why should you give distress to one person alone, the highly qualified and most beautiful Sri Radhika!”

Krishna: “Hey naive one! My companion Madhumangal cannot bear to see me deviate from the path of religion. Sridama is also constantly trying to uncover my faults. And again, the spies of Kamsa Maharaj are always on my case. So how can I afford to waste my time pondering over beautiful young women?”

Lalita, manifesting anger: “This is scandalous! Our troubled hearts are burning! Therefore, today we shall become the prey of Yamaraj. This will surely be a fit punishment for us. But alas! O Srimati Radharani! How unfortunate it is that your magnificent love had to rest on this number one cheater and debauch from the cowherding community.” And saying this, she burst into tears.

Madhumangal: “O inexperienced Lalita! Do you think for a moment that Sri Krishna will give up his strict religious vows when he has accepted such a vastly learned scholar as myself for a friend? Therefore, your crying in this forest will lead you nowhere.”

Vishakha becomes thoughtful and says to herself, “Let me offer Krishna Radharani’s gunja mala to test his actual disposition.” Aloud, she says, “Let this mind-alluring, flaming red gunja necklace, which is further enhanced by glossy black spots, adorn your chest.” And with those words, Vishakha places Radhika’s mala around Krishna’s neck.

Vishakha’s statement contains a double meaning. “Sri Radhika is filled with anuraga, deep attachment, and she is constantly uttering the name of Krishna. She also possesses all good qualities and is enchanting to the mind. So let Sri Radhika adorn your chest.”

Krishna cannot help smiling, but nevertheless he again feigns anger and says, “These gunja beads may have a lovely reddish color, but they are hard. Though the garland is shapely, it is crooked. In these ways, it reminds me of the Vraja gopis and so I want nothing to do with it.”

This statement also has an inner meaning. “Radha may have anuraga for me within her heart, but outwardly she is hard to deal with. Furthermore, even though she may be innocent, her external dealings are all very crooked.”

Upon saying this, and still pretending that he does not notice it, Krishna removes his own rangan mala as if by mistake and places it in Vishakha’s hands.

Vishakha (to herself): “Sri Krishna’s mistake is a sign of auspiciousness for us.”  With this thought, she carefully hides the mala under her cloth.

Lalita: “O Vishakha, have you not witnessed the behavior of this brahmachari imposter who sports with millions of gopis in the forest kunjas of Vrindavan? Let us return to Radha and advise her not to maintain affection for this debauch!”

Vishakha: “O sakhi! You have rightly spoken!”

And with that, the two of them leave. Once they are alone, Lalita says to Vishakha, “Take this prasadi rangan mala to Radhika and try to pacify her. I shall now proceed to Paurnamasi Devi and inform her of the situation.” And they both set off in separate directions.

Meanwhile, Madhumangal says to Krishna: “My dear friend, why did you chase the two gopis away? They only came to submissively offer Radha’s affection. By this action, you have only constructed a stairway that leads to the peaks of a lofty mountain of suffering.”

Krishna: “O sakha! How right you are! I have no doubt performed a great injustice through my smiles and joking!”

Madhumangal: “Look, the girls are out of sight now.”

Lamenting, Krishna says with great regret, “Oh no! When the moon-faced Radha hears of my cruel behavior, her sprouting love for me will be crushed! And even if she pulls through the ordeal, she will be deeply hurt, no doubt. Then again, if sinful Cupid should succeed in frightening her with the sound of his bow-string, who knows, she might even commit suicide! Alas! What a rash thing has been done! I have uprooted the soft creeper of Radha’s love, just when it was about to bear fruit!”

Madhumangal: “What should we do now?”

Krishna: “The only recourse is to give an answer to her love letter.”

Madhumangal: “Yes, and what will you use to write your letter?”

Krishna: “To subjugate the beloved, one should use the juice from a pulverized red jaba flower.”

Madhumangal: “Yes, let us proceed to Praskandan Tirtha. There is a whole forest of jaba flowers over there.”

Saying this, Madhumangal and Krishna depart. Meanwhile, Sri Vishakha Devi arrives before Radha to give Her solace.

Radha (crying in lamentation):  “Hey Sakhi, I have sacrificed the fear of my superiors, given up the respectable dharma of chaste women, and caused so much distress to you and my other sakhis who are all more dear to Me than My very life; still I have not succeeded in obtaining the shelter of Sri Krishna’s sweet embrace. Therefore, I can only condemn my patience which is keeping alive such a sinful person as Myself!”

Saying this, Sri Radhika falls to the ground unconscious.

Vishakha: “Oh Priya-sakhi! Please hold on to your patience and try to regain your composure.”

Saying this she places Sri Krishna’s rangan mala near to Srimati’s nose.

Radhika (suddenly returning to consciousness): “Oh sakhi! What is this amazing object which casts a spell on whoever looks at it?”

Vishakha (offering the mala to Radha): “Oh Sakhi, this mohan-mala is mixed with the bodily fragrance from the Husband of that alluring flute. Therefore it is the jewel of all objects of attraction, its name alone is a mantra of subjugation, and, simultaneously, it is a great medicine for hypnotic obsessions. Oh Radhe, because of these three inconceivable potencies, who will not praise its qualities?”

Radhika, thinking to herself: “I am shameless, because despite my being rejected by the highly qualified son of Maharaj Nanda, this useless body remains alive. Consequently, my only shelter is the deep waters of the Yamuna.

Then, aloud: “O Vishakha, inform the elders that I want to perform Surya puja at Dvadash Aditya Tirtha.”

Vishakha: “O dear one! It is good that you remind me, because Jatila just gave me the same order. Let’s go.”

Saying this, they both depart. Radhika, speaking in trance: “Sakhi, even though Mukunda has rejected me, my desire is like an enemy who is setting my heart ablaze. Now let my sister Sri Yamunaji bring my sufferings to an end forever.”

Vishakha: O sakhi! Have you not observed all the auspicious omens on the path since we left home? So why not cheer up for a moment?”

Radhika (looking ahead): “O Vishakha, just see! It appears that the sun is setting in the East, and it is not even the right time of day!”

Vishakha: “Silly, that is not the sun, but the bright jaba flowers blooming at Praskandan Tirtha. Let’s go there and pick some of them for our Surya puja.”

Saying this, they both proceed to pick flowers. Meanwhile, Sri Krishna and Madhumangal enter.

Krishna: “O sakha! The red color of these jaba flowers reminds me of Sri Radha’s bright lips, which stole my mind.”

Madhumangal: “Alright then, why don’t you extract the juice from a few flowers for your love letter.”

Krishna (Walking about, and then with great astonishment): Look here! How is it that the golden peak of Mount Sumeru should appear in this forest. What is this bright effulgence that lights up all directions? (After hearing the jingling sound of anklebells): Oh, now I understand. The very form of beauty personified, Sri Radha, must be approaching in the company of her sakhis.”

Madhumangal: “O friend! The deer which you were trying so hard to catch has come herself to fall in your net.”

Krishna (feeling elated): “O Madhu, right you are. Let us hid behind the bushes to hear what they are saying.” They both hide.

Radhika (embracing Vishakha, with tears streaming from her eyes): “Sakhi, after I go, please remember this friend of yours from time to time.”

Vishakha (also shedding tears): “O Radhe! You are known to many for being tranquil and calm. So why should you be overcome by distress?”

Radhika: “That cheater has emptied my heart of all good qualities. He whose broad chest is expert in diverting the river of patience of respectable women, whose moonlike face causes the lotus flowers of religious chastity to dry up, and whose strong arms are like two sticks of incense that inaugurate the puja to destroy young women’s modesty. Hey sakhi! What a tragedy that we were swallowed up by his snake-like sidelong glances.”

Krishna (talking to himself, remaining hidden): “O Priye! Madhava’s qualities also have been reduced to nothing by the power of your sweetness.”

Radhika (folding her hands and looking to the sky): O destroyer of Putana! Due to my youthful inexperience, I always stay at home to play, unaware of right and wrong. Is it becoming of you to abandon me in this way without shelter? O killer of Putana, how do you dare remain indifferent?” Here Radharani has addressed Krishna as Putana-ghatin, hinting that just as Krishna killed Putana, he is also killing her, for it is his habit since childhood to kill women who take shelter of him.

Krishna (answering Radha’s statement murmuring to himself): O dear Radhe, in desiring to live, should anyone neglect to take the life rejuvenating medecine from the divinely potent forest creeper?”

Radhika (exhaling deeply): “O Vishakha, take this precious necklace of mine and place it around your own neck.” (Radha takes off her necklace and gives it to Vishakha.)

Vishakha (forcefully returning the necklace): “O sakhi, why are you tormenting me with this behavior? Oh, I can’t decide what to do without Lalita.” (She begins to sob.)

Radhika: “O Vishakha! It is no fault on your part that Krishna is being so cruel to me, so please stop crying. Since I am now on the verge of death, you may outstretch my golden creeper-like arms, placing them around a black tamal tree. Let me remain in Vrindavan eternally in this position. This is my last request.”

Krishna (with tears pouring from his eyes): “O Madhu, please witness the intensity of her love for me.”

Radhika (to herself): “What extreme anxiousness has made me so impatient? (then speaking aloud), “By worshiping Surya Deva, I have gained a special boon. So Vishakha, go on picking flowers until I return from my bath in the Yamuna.”

Then, after going down the steps leading to the water, Radhika stops and thinks: “Oh wait! Let me once more see that exquisite moonlike face before I enter the Yamuna.” Turning around, she hurries back to Vishakha. “Sakhi, would you be kind enough to show me once again the picture you drew.”

Vishakha: “But Radhe, that picture isn’t here.”

Radhika, heartbroken, “Then I shall cause that form to manifest through my samadhi meditation.” She sits down to meditate.

Krishna: “Hey sakha, did you hear that? Those words were like nectar for my ears. Now is the time to appear to them.” They both proceed forward.

Vishakha (looking on with astonishment and joy): “O sakhi! Due to good fortune, the object of your meditation has appeared before you. You may now open your eyes.”

Radhika slightly opens her eyes in wonder.

Vishakha: “Sakhi, he for whom Cupid has scorched your delicate youthful body in the blazing fire of prema, that youthful prince whose head is bedecked with an array of peacock feathers has appeared before you like the very master of your renewed life.”

Radhika: “How astonishing is the sweetness of this dream.”

Vishakha: “O disbelieving one! This wonderful dream has become manifest without your even falling asleep.”

Krishna: “How amazing that the attractive step and shapely hips of this Vraja sundari has put to shame the progressive movements of the intoxicated king of the elephants. Then, her eye movements have joined forces with Cupid’s flower arrows, and the luster of her face has completely defeated the splendor of a soft lotus flower!”

Radhika (piercing Krishna’s heart with darting sidelong glances and contemplating to herself) “O sadhu-like heart! O sadhu ! What a good turn of luck that you hesitated just for a moment.”

Krishna (manifesting a clever smile): “Hey swindling Vishakha, I have been searching all over for you. Fortunately, I caught you this time. Today you cheated me by trading this inferior gunja necklace for my rare and precious rangan mala, but I won’t let you get away with it.”

Madhumangal: “Look, O priya sakha! There is your valuable rangan mala placed around Radhika’s neck. Just go ahead and remove it yourself.”

Krishna: “O Madhu! What type of nonsense are you proposing? You know very well that I never touch young women, not even in my dreams.”

Radhika (thinking to herself): “Even though he is joking, his frivolous behavior has captured my shy heart.”

Vishakha (manifesting a smile): “Hey Krishna, you are like the great ocean, where the high rising waves of shapely women find their refuge. Now stop where you are. Remain at a distance, for we can still see the love marks of those damsels on your body.”

“Hey kajjal-colored Krishna, since you capture the minds of the Vraja gopis and make them anurakta, or attached to you, the red rangan mala you wear around your neck is quite fitting. Besides, since the young girls of Vrindavan look upon you with unblinking eyes, your peacock feathers are symbolic of that. Thus you remain ever contented in this Vrindavan forest.”

Krishna, amused, thinks: “Aha! Radhika’s engladdened cheeks are enhanced by a smile like a high breaking wave of bliss. Her beautiful eyebrows are dancing and defeat the prowess of Cupid’s bow. And, from within her long and tapered lotus-petal eyes, maddened black bumblebees soar out to strike my heart.”

A voice is suddenly heard from a distance. “O grand-daughter Vishakha!”

Krishna: “What a disaster! Why is this old pale-faced Jatila always showing up just at the wrong moment?”

Jatila enters and looks about. She thinks, “What is Krishna doing here?” Aloud she says, “O Vishakha! Why have you both left home without taking the necessary items for Surya puja, such as incense, scented oils and red chandan?”

Krishna thinks, “Hay! Just when my chakora eyes had received the good fortune to drink the nectar from Radharani’s moon-like face, this unfavorable white cloud named Jatila has come and covered the moon!” Aloud, he says, “O affectionate mother Jatila! I offer you my pranams.”

Jatila: “O stealthy-eyed one! Don’t allow your crooked glance to fall upon the Vrindavan kishori gopi community.”

Madhumangal laughs aloud and says, “You yoghurt churning old prune! The glance of my friend is always magnanimous. It is rather your glance that is crooked. So keep your good blessings to yourself.”

Jatila, addressing Krishna, says, “O flirtatious one, what are you doing here anyway?”

Krishna, “Respected Jatila, who would not be captivated by the charm of this garden of blooming jaba flowers.”

[Here the words sujava lakñmé or beautiful jaba garden has a double meaning. That person who has the beautiful java or marks of fortune on the body, meaning Radharani.]

Jatila (to herself), “Krishna must have acquired some special perception by the grace of Paurnamasi, otherwise how could he have known in advance to come here?” Then, speaking aloud, she says, “O deceiver! Why don’t you be on your way now?”

Krishna, “You talkative old biddy! Why are you so fidgety? I was just getting ready to leave on my own accord.”

Jatila, looking sharply at Krishna: “Hey Krishna, you may have noticed that the crown jewel of all universal beauty is standing beside me as my auspicious daughter-in-law. So you can guess why I should be a little worried to see you wandering carefree in these woods, with your roaming eyes.”

Krishna: “You are overly suspicious, old woman. You need not worry. From the moment I heard that Radha was your daughter-in-law, I have treated her with the utmost respect and the highest regard.”

Jatila: “O Vishakha, why have you wasted so much time?”

Vishakha, softly smiling, “O respected Jatila, we became momentarily immobilized when we saw a beautiful deer in the woods.” [Meaning that by seeing Krishna we have become unable to move.] Then, speaking in equivocal words while looking up at the sky, “O cruel stag! Why have you ignored Lalita’s lovely doe, who is overcome with love for you? Why do you waste so much time wandering about in these woods and speaking eloquent, heart-piercing words?”

Madhumangal: O priya sakhi! Just see how the male parrot is neglecting the pomegranates, which he normally relishes with gusto.”

Krishna, manifesting a sweet smile, while he directs secretly to Radha, “Hey luscious pomegranate! Seeing your soft reddish color, the male parrot has become attracted to you. But since he is unable to guess whether you are ripe inside or not, the parrot has become indifferent.”

Vishakha looks toward Radha with an eye gesture.

Radha (to herself): “O restless heart, be patient. Be patient.” Then, whispering into Vishakha’s ear: “O sakhi, out of fear I could not even drink the sweetness of Hari’s ambrosia-like words. Neither was I able to carefully place my glance upon his beautiful face. Then, when a soothing moment finally came along, after such a long wait, what a misfortune that everything was spoiled by this old prune.”

Jatila: “Aha! How astonishing is the effect of Krishna’s darshan. Except for this, I see no other disturbing element for my daughter-in-law.” Aloud, she said, “O Vishakha! Just look, noontime has already passed. Let us proceed quickly to the Surya mandap and perform puja.”

With those words, the three of them leave.

Krishna: “O priya sakha! This moonray, Sri Radha, follows the full moon (Sri Paurnamasi Devi). So let us also go and take her shelter.”

Thus ends the second act of Sri Rupa Goswami’s play, Vidagdha-mädhava.

-o)0(o-

We have inserted this portion of Vidagdha-mädhava here in our discussion about controlling the senses to show how Vraja rasa can transform one’s lusty desires. Our readers may first of all appreciate the expertise with which Sri Rupa Goswami conveys the depth and uncommon tie between Radha and Krishna at the stage of purva raga. The narration takes the reader far beyond the glitter of ordinary romance. This glimpse into the splendor of Vraja lila will cut down one’s lower attraction for mundane love. On the other hand, a positive attachment, or shall we say, a thirst to taste Vraja prema rasa is awakened within one’s heart. Indeed Mahaprabhu’s formula of compassion lies here. And Srila Rupa Goswami, having understood Chaitanya’s mano’bhista or inner desire, established the Lord’s mission by writing books such as Vidagdha-mädhava.

Attentive readers will notice how Srila Rupa Goswami combines all the necessary rasa siddhanta, lila tattva and prema bhakti tattva together to provide the knowledge one requires to awaken Vraja prema. Through his lila narration, Sri Rupa introduces his readers to the personalities and behavior of Sri Krishna’s most intimate associates: Lalita, Vishakha, Madhumangal, Subala, Jatila, Chandravali, etc. Being himself a direct associate and an eye witness, Sri Rupa is the ideal person to take shelter of. Indeed, it is as though Sri Rupa herself personally takes the reader by the hand to introduce Vrindavan’s exalted residents.

To summarize, let us quote the following verses from Chaitanya Charitamrita in praise of Vidagdha-mädhava.

eta çuni räya kahe prabhura caraëe

rüpera kavitva praçaàsi sahasra vadane

kavitva nä haya ei amåtera dhära

näöaka lakñaëa saba siddhäntera sära

prema paripäöé ei adbhuta varëana

çuni citta karëera haya änanda-ghürëana

On hearing all these verses, Sri Ramananda Raya exclaimed to Chaitanya Mahaprabhu, “I wish I had a thousand tongues to glorify Rupa’s poetic ability. This is not poetry, but a waterfall of ambrosia. He has exactly followed the classical tradition in composing his play, which contains the essence of transcendental siddhantas. Moreover, the numerous expressions of Vraja prema bhakti are amazingly described. My ears and mind are spinning with delight upon hearing them. (Chaitanya Charitamrita 3.1.192-4)

 

Chaitanya’s foremost gift

(unnata-ujjvala-madhura-prema-bhakti)

In the mangalacharan or beginning invocation of Vidagdha-mädhava, Srila Rupa Goswami composed one verse where Chakravarti Deva’s main contribution to the fallen people of this age is stated. Interestingly, the subject of the shloka and the theme of Vidagdha-mädhava go hand in hand. This most weightly shloka is the basis of all the siddhantas presented so far in this booklet. It reads as follows:

anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam

hariù puraöa-sundara-dyuti-kadamba-sandépitaù

sadä hådaya-kandare sphuratu vaù çacé-nandanaù

He who descends in the Kali Yuga as the avatar of mercy to bestow his most precious treasure, namely the highest aspect of madhura prema rasa, which had not been awarded since his descent in a previous kalpa, and whose form is dazzling like molten gold, let that Supreme Lord Sri Sachinandan always be manifest in the innermost chamber of your heart.”

Earlier in this discussion, it was stated that Sri Gaurasundara had come to give the four major mellows of Vrindavan, namely sakhya, dasya, vatsalya and madhura rasas. In this verse, however, Sri Rupa Goswami exclusively directs his attention to madhura rasa. Why? Because conjugal love is Sri Krishna’s most cherished possession. Srila Kaviraj Goswami states:

taöastha haiyä mane vicära yadi kari

saba rasa haite çåìgäre adhika mädhuré

Speaking objectively, the rapture of madhura rasa far surpasses the sweetness found in the other transcendental mellows. (CC 1.4.44)

Sri Krishnadas Kaviraj also comments on the anarpita-carém shloka under discussion here as follows:

çré-kåñëa-caitanya gosäïi vrajendra kumära

rasa-maya-mürti kåñëa säkñät çåìgära

sei rasa äsvädite kaila avatära

änuñaìge kaila saba rasera pracära

Sri Krishna Chaitanya is non-different from the son of Maharaj Nanda, the reservoir of all transcendental mellows. But, because Sri Chaitanya has specifically come to taste madhura rasa, he is a rasamaya sringar murti. As such, the propagation of all other forms of rasa merely followed in that wake.

Because Chaitanya Mahaprabhu has focussed his attention on tasting madhura rasa, this is the mellow he desires most to bestow upon others. Further evidence of this is found when one examines the mantra Gaudiya Vaishnavas are initiated with. All bonafide Sri Guru paramparas descending from the various eternal associates of Chaitanya Mahaprabhu give kama-bija and kama-gayatri at initiation. This system has been followed since the time of Lord Gauranga Deva. What we need to acknowledge then is the “who” the devata of the Kama-gayatri is. This is stated in Chaitanya Charitamrita-

våndävane apräkåta navéna madana

käma-gäyatré käma-béje jäìra upäsana

puruña yoñit kibä sthävara jaìgama

sarva cittäkarñaka säkñät manmatha madana

In Vrindavan resides an ever-youthful, divine Cupid. His worship is conducted with the Kama bija and Kama gayatri mantra. This form of Krishna subjugates males, females, and even moving and non-moving objects, what to speak of attracting the mundane God of Love himself. (CC 2.8.137-138)

Those who worship with the Kama-gayatri mantra will attain nava-kishor Shyamasundar because it is he whom they are calling by their daily utterances. Krishna is Vrindavan’s divine Kamadeva, or Cupid. He is the one who shoots the five type of flower arrow (puñpa-bäëäya) into the hearts of the Vraja gopis. And, as Krishna appears to theim in his most confidential aspect, he is called upon as Ananga.

In this way, it is by calling Sri Krishna by the names that designate him in his ultimate form and mood that one can best achieve him. Therefore, Chaitanya Mahaprabhu himself promoted the use of Kama-gayatri in the worship of Sri Krishna, and all bonafide Gaudiya sampradayas have continued to pass it on down to this very day. More specifically, the destination of those who utter the Kama-gayatri is indicated by the statement of Vishwanath Chakravarti in the opening statement of his Kama-gayatri commentary:

gäyatré sä mahä-mantraù käma-pürvatayä kathyate

sädhakaà yä gåhétvaiva jäyante vraja-maëòale

That maha Kama-gayatri mantra, which the sadhakas chant to attain birth in the womb of a Vraja gopis, will now be discussed…”

Kamanuga raganuga bhakti

The best and most suitable path of sadhana for attaining perfection by chanting Kama-gayatri is kamanuga raganuga bhakti. This ishta mantra and ishta sadhana complement each other, like a well-tapered glove worn on the hand. Through the proper daily practice of raga bhakti combined with Kama gayatri, the ishta devata Sri Madana Mohanji can factually reveal himself to the sincere sadhaka in a very short time.

In the sadhana bhakti section of Bhakti-rasämåta-sindhu, Sri Rupa has divided the subject of raganuga bhakti into two divisions, sambandhänugä and kämänugä. Krishna’s servants, friends and parents in Vrindavan all have a specific sambandha or relationship with the Lord. Devotees who desire to follow in their footsteps are technically termed sambandhänuga-rägänugä-bhaktas.

The Vraja gopis, however, have no socially acknowledged relationship with Krishna because their love is parakiya. The prema of the gopis is unadulterated and does not depend on any type of conventional status. Thus the gopis are attracted to Sri Krishna’s supreme beauty on the basis of kama alone. This kama is actually the highest degree of pure love, because it is free of all desire for personal gratification. The rushing river of the gopis desire to please Krishna’s senses has broken through all the barriers—patience, modesty, personal happiness—everything has been sacrificed. Without hesitation, the gopis have overruled all religious conventions to plunge into the ocean of Krishna’s loving service. Sri Rupa has thus designated those who aspire to follow in the footsteps of the Vraja gopis as kämänuga-rägänugä bhaktas. It is this mode of worship in particular that is the mainstream of Chaitanya Vaishnavism.

ramyä käcid upäsanä vraja-vadhü-vargeëa yä kalpitä

This method of worship conceived by the Vraja gopis is the topmost.

Adhikära: Eligibility

Who has the adhikara to perform raganuga sadhana in either its sambandhanuga or kamanuga aspects? Sri Rupa Goswami clearly answers this question in Bhakti-rasämåta-sindhu. Before consulting his statements, however, let us carefully examine the following verses from Chaitanya Charitamrita:

pürve vraja viläse   jei tina abhiläñe

yatneha äsväda nä haila

çré rädhära bhäva sära    äpane kare aìgékära

sei tina vastu äsvädila

äpane kari äsvädane çikhäila bhakta-gaëe

prema-cintämaëira prabhu dhané

nähi jäne sthänästhäna    yäre täre kaila däna

mahäprabhu dätä çiromaëi

ei gupta bhäva sindhu   brahmä nä päya eka bindu

hena dhana biläila saàsäre

aiche dayälu avatära   aiche dätä nähi ära

guëa keha näre varëibäre

Three desires remain unfulfilled in Krishna’s relationship with Radharani. As Gauranga Deva he accepted Radha’s bhava to taste these mellows, but also to share them with his devotees, hence he is a touchstone of Vraja prema bhakti. Not considering time or place, Mahaprabhu distributed this treasure to anyone and everyone. Thus he is the dätä çiromaëi, the supreme donor. The confidential mellows of Vrindavan are so secret that even Lord Brahma cannot taste a drop of their sweetness. Yet Gauranga has showered these mellows upon the fallen people of the Kali Yuga. Could such karuna be given by any other avatar? Who can describe the wonderful qualities of Sri Chaitanya Mahaprabhu? (CC 2.2.80-82)

One may ask: It may be true that Sri Chaitanya showered the most inaccessible mercy on everyone. But who is able to take it up? Indeed, we may wonder: On one hand the karmis are too busy with fruitive activities and sense gratification. On the other hand, jnanis seek after dry knowledge and impersonal liberation. As for the bhaktas, even they usually remain entangled in the practices of vaidhi bhakti. So who shall take advantage of Sri Gauranga’s parama karuna? Sri Krishnadas Kaviraj answers this question in his next statement:

kahibära kathä nahe    kahile keha nä bujhaye

aiche citra caitanyera raìga

sei se bujhite päre    caitanyera kåpä jäìre

haya täìra däsänudäsa saìga

Chaitanya Mahaprabhu’s mercy is beyond description, even when put into words. Most people fail to grasp it. The only person who can realize the purport of the Lord’s astonishing and colorful pastimes is one who has actually attained his mercy and has obtained the association of the servants of his servants however. (CC 2.2.83)

rägätmikäika-niñöhä ye

vraja-väsi-janädayaù
teñäà bhäväptaye lubdho

bhaved aträdhikäravän

Anyone who hears about the unflinching nishtha of Krishna’s ragatmika Vraja associates, and from such hearing becomes anxious to attain such mellows, he alone is eligible to perform raganuga bhakti sadhana. (BRS 1.2.291)

In the following verse, Sri Rupa turns his attention to kamanuga raganuga bhakti.

çré-mürter mädhuréà prekñya tat-tal-léläà niçamya vä
tad-bhäväkäëkñiëo ye syus teñu sädhanatänayoù
puräëe çruyate pädme puàsam api bhaved iyam 300

Those who, after seeing the yugala madhuri of the archa vigraha, or after hearing the madhura katha of Radha Krishna’s pastimes, become lubdha, or anxious, they alone are eligible to take up kamanuga raganuga bhakti. In the Padma Purana, it is stated that even males may become attracted to these bhavas and wish to attain them. (BRS 1.2.300)

From the second shloka, Sri Jiva Goswami comments on the words çré-mürter mädhuréà prekñya saying that besides the archa vigraha form, the darshan of portraits depicting Radha Krishna’s pastimes with the gopis may also induce lobha in the heart  of a devotee. If such is the case, it will also render one eligible.

Is so much emphasis on lobha excessive? No. The importance of lobha cannot be overestimated. Without lobha, one’s relationship with madhura bhagavan shall never develop. The yearning to join Sri Krishna’s associates in Vrindavan and to engage in nitya seva there is a devotee’s most natural asset. And, as one nurtures this yearning. will his heart not be softened by hearing Vrindavan pastimes? By considering the good fortune of Sridam and Sudama, of Mother Yashoda and Nanda Maharaj, and of the Vraja gopis, one may naturally start to think, “Aha! How beautiful! When will I get the same privilege and direct service to Krishna and  his close associates? Let me adopt the process that is most suited to bring about this goal.” At this stage, the sadhaka is eligible to begin. raganuga bhakti will become the natural craving of his heart. Rupa Goswami has therefore refered to this path as lobha-pravartita-dharma, or “the religion that is born from a hankering sensation.”

In principle, even a small amount of lobha can give one entrance to the raga marga. But eventually lobha must develop to full maturity before taking one to Sri Krishna’s direct darshan and nitya seva. Such is the opinion of Srila Krishnadas Kaviraj, as stated in the mangalacharan of his Govinda-lélämåta, where the gist of raganuga sadhana is given in a nutshell.

çré-rädhä-präëa-bandhoç caraëa-kamalayoù keça-çeñädy-agamyä

yä sädhyä prema-sevä vraja-carita-parair gäòha-laulyaika-labhyä

sä syät präptä yayä täà prathayitum adhunä mänasém asya seväà

bhävyäà rägädhva-pänthair vrajam anucaritaà naityikaà tasya naumi

The special goal of prema seva directed to the lotus feet of Radha’s beloved Sri Krishna is unattainable by such devatas as Brahma, Shiva or Ananta Sesha. Only those who follow in the footsteps of the Vrajavasis with a deep hankering can achieve such a treasure. And for such deep lobha to arise, one should daily perform the manasi seva of Krishna’s ashta kala lilas according to the process of raganuga bhakti path. I offer my obeisances to such delightful pastimes, which constantly unfold in the land of Vraja bhumi. (GLA 1.3)

Now let us consider the oft-made inquiry that if Brahma, Shiva, Ananta Sesh, or even Lakshmi do not enjoy the privilege of knowing Krishna lila, then how can fallen people like us read Govinda-lélämåta? This argument is sometimes presented by those who wish to avoid reading this important book and to discourage others from doing so. But is this the mentality Chaitanya Mahaprabhu came to promote? Understanding the Lord’s intention, Srila Kaviraj Goswami writes—

ei gupta bhäva sindhu   brahmä nä päya eka bindu

hena dhana biläila saàsäre

aiche dayälu avatära   aiche dätä nähi ära

guëa keha näre varëibäre

The gupta bhava sindhu (ocean of Vraja prema rasa) is secret, for even Brahma cannot taste a drop of it. Nonetheless, Chaitanya Mahaprabhu has distributed this treasure to those who are struggling in samsara. Not considering time or place, Mahaprabhu came to give this wealth to anyone and everyone, which earned him the reputation of dätä çiromaëi, the supreme donor. (CC 2.2.82)

By Chaitanya Deva’s mercy, the exalted prema which is durlabha or inaccessible for Brahma becomes sulabha, easily attainable for the fallen people in the Kali Yuga. One need only have the anxious desire to have it.

Sri Vrindavan’s gupta bhava sindhu is especially found in Govinda-lélämåta. The seed of this book sprouted when Sri Rupa Goswami composed ten sutras entitled Smaraëa-maìgala-stotra, which present the basis of Radha Krishna’s ashta-kala lilas. When Sri Rupa observed Sri Krishnadas Kaviraj’s exceptional writing prowess, he ordered and blessed the Kaviraj to elaborately expand the lila narration found in these ten original verses. Thus , the detailed presentation of Sri Sri Radha Govinda’s eight-fold daily pastimes have become known as Govinda-lélämåta. At the conclusion of each chapter, Srila Krishnadas says—

çré-caitanya-padäravinda-madhupa-çré-rüpa-sevä-phale

diñöe çré-raghunätha-däsa-kåtinä çré-jéva-saìgodgate

kävye çré-raghunätha-bhaööa-varaje govinda-lélämåte

As a result of Sri Rupa Goswami’s mature seva aroused by drinking the madhu at Sri Chaitanya Deva’s lotus feet, the request of Sri Raghunath Das, through the association of Sri Jiva and the benediction of Sri Raghunath Bhatta, this Çré Govinda-lélämåta has advented.

Thus, through the mahat-kripa of these original acharyas, lobha may awaken in the heart of all readers for the attainment of Radha Govinda’s nikunja seva. Then, by daily bathing the mind in the nectarean ocean of Govinda-lélämåta, the art of manasi seva to Radha Krishna’s eightfold daily pastimes can be understood. This sacred book is the cream of the Goswami literature and will surely destroy the disease of lust in the heart. The Kaviraj, taking the role of a divine physician, prescribes Govinda-lélämåta as the ideal medicine for anyone desiring to overcome the bhava-roga, or disease of material attachment.

yat pétaà çruti-väì-manobhir aniçaà tåñëä-pradam adbhutaà

saàsärämaya-häry api praëayajonmädändhya-mohädi-kåt

çaçvac carvitam apy analpa-rasadaà dehädi-håt-puñöidaà

taj jéyäd amåta-spåhä-haram idaà govinda-lélämåtam

Govinda-lélämåta is amazing because as one unceasingly hears, recites or contemplates it, the fascination of one’s ears, tongue, and mind simply keep on increasing! And although these lilas are the mahaushadha (great medicine) that cures the bhava roga (material disease), they also produce effects that appear like a disease, namely bewilderment, blindness and a madness for prema! And though one goes on relishing these pastimes again and again, they go on producing profuse amounts of nectar which so soothe one’s body and heart that even the desire to sip the gods’ elixir of immortality becomes forgotten! (GL 1.5)

When tasted again and again, the nectar of Govinda-lélämåta supplies a growing outpour of joy to the mind, ears and speaking facility. This mahauñadha, great medicine, will cure the bhava-roga, material disease, because it wonderfully awakens the intoxicating influence of Krishna prema. Thus, the nectar-defeating and life-giving qualities found in this divine book are indescribable.

A deeper conception of Gaura karuëä

Vasudeva Ghosh, an intimate associate of Sri Chaitanya, is also the incarnation of Vraja’s Sudevi Sakhi (one of Radha’s Ashta-sakhis). Being a direct eye-witness of both Navadwip and Vraja lila, he is an ideal person to define Sri Gauranga’s karuëä. He has done so in the following well known kirtan pada that begins as follows.

jadi gaura na hoto, kemoni hoito,

kemone dhoritäm de ?

çré rädhär mahimä, prema rasa sémä,

jagate jänäto ke ?

If Gaura hadn’t come, aha! what would have happened? Could would I have been able to live? Who would have broadcast the superlative prema rasa of Srimati Radharani to the world?

By making everyone the object of His compassion, Sri Gaurasundar preached the greatness of Radha prema. By doing so, the highly exalted mahä-bhäva, which not only Radha but Her sakhis and manjaris also possess, became attainable for those who follow in His footsteps. Before Chaitanya Mahaprabhu’s appearance such mercy was inconceivable, even within the four previous Vaishnava sampradayas. Vasudeva Ghosh continues:

madhur våndä, vipina mädhuré,

praveça cäturé sära

brajera jubaté, bhäver bhakati,

çakati hoito kära ?

To gain access into the enchanting forests of madhura Vrindavan constitutes the essence of all cleverness. But if it were not for Gaura, who would have had the ability to follow in the footsteps of the Vraja gopis?

By adhering to Sriman Mahaprabhu’s bhajan-paddhati, whoever adopts the moods and mellows of the Vraja gopis will surely reach their lotus feet. As bhakta-vatsala, Sri Gaurahari shall certainly keep the promise of His premika bhakta Sri Vasudeva Ghosh, for otherwise the Lord’s reputation of being subordinate to the desires of His devotees would be proven false. And Vasudeva Ghosh further reveals the best method to receive Sri Gaurasundar’s afore-mentioned karuëä:

gäo puna puna, gauräìgera guëa,

sarala koriyä mon

ei tina bhuvane, emona doyäla,

ära nähi kono jon

Sing Gauranga’s qualities again and again with an innocent heart, for within the universe His mercy is incomparable.

No other sadhana can match Gaura kirtan. Here the term saral koriyä mon (“with an innocent heart”) indicates the tåëäd api sunécena mood. By placing the garland of this shloka from Çikñäñöakam around one’s neck, constant singing or recitation of Sri Gauranga’s names, qualities and pastimes will fructify, as described in Vasu Ghosh’s next stanza:

gauräìga boliyä,  na genu goliyä,

nä jäni vä kibä äche?

In uttering the name of Gauranga, my heart has not melted. What is wrong with me?

Constant Gaura kirtan performed in the right frame of mind will melt one’s heart, causing the çuddha-sattva potency, which is compared to the rays from the sun of prema, to illuminate the devotee’s life. By thus experiencing transcendental emotion, the fortunate bhakta will soon progress to the stage of prema. Sri Narottam Das Thakur also supports this siddhanta:

gouräìga bolite hobe pulaka çaréra

On chanting the names of Gauranga, one’s body will experience pulaka, the eruption of goose-pimples.

Pulaka is a sattvic emotion influenced by bhava. Sri Vasudeva Ghosh concludes by saying:

väsu ghoña hiyä, päñäna diyä,

vidhätä goriäche

Since the creator has molded Vasu Ghosh’s heart from stone, it fails to melt.

Typically, Vasudeva Ghosh presents himself as a neophyte devotee, for it is the trait of premika bhaktas to feel themselves devoid of prema — na prema-gandho’sti daräpi me harau. Sriman Mahaprabhu would say, “I have not acquired a trace of prema for Krishna.” Thus it is said, dainya sädhura bhüñaëa — humility is the ornament of a sadhu. But Vasu Ghosh’s submissive entreaty contains an instruction that will benefit everyone: Should one’s heart indeed fail to melt, even upon performing Gaura kirtan, it is to be understood that one must still be desiring something other than Mahaprabhu’s special karuna; otherwise, the melting process would have already taken place. This song is exceedingly valuable for those who take heed of its purport.

The Glories of Srimati Radharani

“If Gauranga had not come, who would have revealed the greatness of Sri Radhika?” said Vasu Ghosh. And what are those glories? Srimati Radharani is sarva-bhakta-çiromaëi — the crown jewel of all Krishna devotees, in both the spiritual and material worlds.

In his Båhad-Bhägavatämåta 2.1.16, Srila Sanatan Goswami describes the dearness of Krishna’s various devotees in progressive stages. He begins with the jnani bhakta, Sri Bharat Maharaja. More dear to Krishna than the jnani is the shuddha bhakta, Maharaja Ambarish. Situated above the shuddha bhaktas is Hanuman, who possesses prema. Due to their greater prema, the Pandavas are more dear. Above the Pandavas is the chief of the Yadu vamsa, Sri Uddhava Mahasaya. On his visit to madhura Vrindavan, however, Uddhava’s pride of being Sri Krishna’s topmost devotee faded into oblivion when he witnessed the anguish of the gopis’ viraha-vyädhi (disease of separation).

Sri Uddhavaji became so overwhelmed that he desired to relinquish his privileged position and take birth as a blade of grass. He thought, “Under the maddening influence of their prema, the gopis rave in continuous delirium, running from kunja to kunja in search of their prana-vallabha Sri Govinda, as though He had never departed for Mathura. If somehow I could receive the dust of their lotus feet upon my head, my life would be glorious!” Nurturing this desire, the best of the Yadu vamsa, Sri Uddhavaji, submissively prayed for the privilege of taking birth in Vrindavan as a blade of grass.

Amongst the countless millions of gopis who reside in the transcendental realm of Ananda-Vraja, Srimati Radharani is unequalled in every respect.

sei gopé-gaëa madhye uttamä çré rädhikä

rüpe, guëe, saubhägye, preme sarva adhikä

Of all the Vraja gopis, Sri Radhika is the best in terms of beauty, qualities, good fortune and prema.  (CC 1.4.215)

Sri Radhika’s supremacy among all Krishna bhaktas including the Vraja gopis is explained by Sri Kaviraj Goswami as follows:

kåñëa käntä gaëa dekhi trividha prakära

lakñmé gaëa eka pure mahiñé-gaëa ära

vrajäìganä rüpa ära käntä-gaëa sära

çré-rädhikä hoite käntä-gaëera vistära

avatäré kåñëa joiche kore avatära

aàçiné rädhä hoite tin gaëera vistära

Krishna’s consorts belong to three categories, i.e., the Lakshmis in Vaikuntha, the queens of Dwaraka, and the Vraja gopis. As Krishna is the source of all incarnations, so is Sri Radhika the source from which all the abovementioned consorts of Krishna expand. (CC 1.4.75-77)

govinda-nandiné radha, govinda-mohiné

govinda-sarvasva, sarva-käntä-çiromaëi

Srimati Radharani is the pleasure-giver of Govinda, the enchantress of Govinda.  She is Govinda’s all-in-all and the crown jewel of all His dearest preyasis. (CC 1.4.82)

Such is the unanimous opinion of all Gaudiya Vaishnava Acharyas. And now let us hear of Radharani’s qualities in Krishna’s own words:

ämä haite jära haya çata çata guëa

sei-jana ählädite päre mora mana

ämä haite guëé baòa jagate asambhava

ekali rädhäte tähä kori anubhava

koöi-käma jini rüpa yadyapi ämära

asamordhva-mädhurya sämya nähi jära

mora rüpe äpyäyita haya tribhuvana

rädhära darçane mora juòäya nayana

mora vaàçé-géte äkarñaye tri-bhuvana

rädhära vacane hare ämära çravaëa

yadyapi ämära gandhe jagat sugandha

mora citta-präëa hare rädhä-aìga-gandha

yadyapi ämära rase jagat sarasa

rädhära adhara-rasa ämä kare vaça

yadyapi ämära sparça koöéndu-çétala

rädhikära sparçe ämä kare suçétala

ei mata jagatera sukhe ämi hetu

rädhikära rüpa-guëa ämära jévätu

If there were someone who has hundreds of times more qualities than I myself possess, then such a person could surely give pleasure to My mind. In this universe it is impossible to find such a person. I consider this to be possible only in the case of Srimati Radhika.

My form is incomparably sweet and can defeat the beauty of millions of Cupids, and even though this beauty of mine can enchant everyone in the three worlds, seeing Radharani soothes my eyes.

Even though the song of my flute attracts the residents of all three worlds, the sound of Srimati Radharani’s sweet words steals away my ears. Even though the fragrance of my body makes the whole creation smell sweet, the fragrance of Radharani's limbs captivates my mind and heart.

Even though the entire universe is flavourful because of me, the nectarean taste of Radha’s lips completely subjugates. Even though my touch is as cooling as a million moons, Radhika’s touch is able to soothe me. In this way I am the only cause of happiness in this universe, but Sri Radhika’s beauty and qualities are the very means of my existence. (CC 1.4.240-9)

All Vaishnavas desire Krishna’s mercy. Sri Krishna’s karuna, however, is to be had from His devotees. As Sri Krishna Himself declares in Chaitanya-bhägavata:

ämära bhakta püjä ämä hoite boro

The worhip of My bhakta is even greater than My worship. (CBh 1.1)

We may then conclude that, Srimati Radharani, being Krishna’s topmost bhakta, Her worship is one’s best chance of receiving Krishna’s mercy. As Sri Krishna informs Narada:

satyaà satyaà punaù satyaà satyam eva punaù punaù

vinä rädhä-prasädena mat-prasädo na vidyate

Oh Narada, let this truth be spoken again and again, then once again, and yet again, again and again: Without Sri Radha’s mercy, My mercy cannot manifest.

A statement emphasized three times is taken as final. This six-fold repetition, therefore, constitutes Sri Krishna’s double sanction.

A Commentary of the ‘Anarpita-carim’ Sloka

Let us now examine how becoming a devotee of Sri Radha fits in with Chaitanya Mahaprabhu’s mission. This is discussed in Sri Rupa Goswami’s previously mentioned mangalacharan verse.

anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam

hariù puraöa-sundara-dyuti-kadamba-sandépitaù

sadä hådaya-kandare sphuratu vaù çacé-nandanaù

He who descends in Kali Yuga as the avatar of mercy to bestow His most precious treasure, namely the highest aspect of madhura prema rasa, which had not been awarded since His descent in a prevous kalpa, and whose form is dazzling like molten gold, let that Supreme Lord Sri Sachinandan always be manifest in the innermost chamber of your heart. (Vidagdha-mädhava 1.2, CC 1.1.4)

The Gaudiya Vaishnava Acharyas have placed special emphasis on the inner meaning of this shloka. Sri Rupa originally composed as the mangalacharan of his Vidagdha-mädhava play. Then Srila Kaviraja Goswami also used it in his Caitanya-caritämåta as a blessing to all his readers:

se maìgaläcaraëa hoy trividha prakära

vastu-nirdeça, äçérväda, namaskära

caturtha çlokete kori jagate äçérväda

sarvatra mägiye kåñëa-caitanya-prasäda

There are three types of mangala-acaran, i.e.

1. To establish the topic of dialogue

2. To offer benediction

3. To offer obeisances

Let the subject matter of Sri Rupa’s shloka be given as a benediction to all by the mercy of Sri Chaitanya Deva!  (CC 1.1.22,25)

What type of benediction does Srila Kaviraja Goswami specifically refer to? All Vaishnavas would certainly be benefitted to know. At first glance it is clear that Sri Gauranga came to distribute His most personal possession: unnata ujjvala madhura bhakti rasa. But, Sri Rupa also describes this karuna as anarpita-caréà cirät – a mercy that had been unavailable for a long time, that is, since Mahaprabhu’s last descent in a previous kalpa. A question naturally arises: How can it be stated that previous to Gaura avatar, Vraja madhura rasa was not available?

We may cite the example of the sages of Dandakaranya, who, by Lord Ramacandra’s grace, received gopi forms to serve Lord Krishna in the Dvapara Yuga. The Shrutis also received the same type of perfection as stated by the Bhagavata and Caitanya-caritämåta. So what does Sri Rupa mean by this statement?

The answer is that Sriman Gaurahari descended to distribute a madhura rasa that is different from the conjugal love of Sri Radha, Sri Chandravali and their other sakhis. In fact, this shloka promotes a new type of madhura rasa that aims at the service of Vrindavaneshwari Srimati Radharani. The target of this love is not Sri Krishna alone, but Radha and Krishna combined. This love is called Rädhä-däsya prema or manjari bhava. It is Chaitanya Mahaprabhu’s unique and special gift of mercy: anarpita-caré mahä-karuëära däna!

Manjari Tattva

Rädhä-däsya means service to Radharani in the form of a manjari gopi. This sthayi-bhava or permanent mellow, being unavailable since Chaitanya Mahaprabhu’s previous Avatara, is most rare. Sri Rupa labels the type of mercy required to receive it anarpita-caré mahä-karunä. Being the ultimate conjugal mellow, Radha-dasya is called unnata ujjvala madhura rasa. In Bhakti-rasämåta-sindhu (2.5.128), Sri Rupa further categorizes it as bhavolläsä rati:

saïcäré syät samäno vä kåñëa-ratyäù suhåd-ratiù

adhikä puñyamäëä ced bhävolläsä ratiù

Explanatory translation: In madhura rasa when a devotee’s affection for Krishna is equal to or greater than affection to any other person, it is a sthäyi-bhäva known as çré-kåñëa-rati. Such a devotee’s love for other Krishna bhaktas is a saïcäré bhäva, i.e. subordinate mellow.

But, if a devotee’s permanent affection for Radha ever exceeds one’s amount of love for Sri Krishna, this type of prema is no longer termed saïcäré bhäva, but attains permanent status as the sthäyi-bhäva termed bhavolläsä rati.

To clearly understand this bhavolläsä rati shloka, it is necessary to consult Ujjvala-nélamaëi. In this text Sri Rupa describes five types of sakhis in Sri Radha’s group. They are as follows.

1. The parama-preñöhä sakhés (Radha’s eight chief gopis)

2. The priyä sakhés (sixty-four in number)

3. General sakhis  (unlimited)

4. Präëa-sakhés (unlimited)

5. Nitya-sakhés (unlimited)

Sri Rupa informs us that the above groups of gopis may have more affection for Krishna, equal affection for both Radha and Govinda, or more affection for Radha. The Parama-preñöhä sakhés headed by Lalita and Vishakha and the Priya-sakhés retain equal affection for both Radha and Krishna. Sri Radha’s general sakhis have more affection for Krishna than they do for Her.

As Sri Rupa explains in the bhavolläsä rati shloka, these two types of affection constitute the most common aspect of madhura rasa, termed çré-kåñëa-rati. In Bhakti-rasämåta-sindhu this mellow is labeled sambhogecchätmikä madhura bhakti, as it is born from the desire to enjoy conjugal loving affairs with Sri Krishna. This type of madhura rasa was previously attained by the sages of Dandakaranya and the Shrutis.

The special aspect of madhura bhakti which Chaitanya Mahaprabhu introduced called bhavolläsä rati belongs to the prana sakhis and nitya sakhis, who are otherwise known as manjaris.

One characteristic that distinguishes the manjaris is their anugata-mayi mood: they humbly serve and follow in the footsteps of the parama-preñöhä, priyä and general sakhis, who for their part are svatantra, serving Radha and Krishna as they please.

In Bhakti-rasämåta-sindhu, the manjaris’ prema is termed tad-bhävecchätmikä, which means that they do not personally unite with Krishna. Rather, their sole ambition is to serve Radha. The manjaris become happy by uniting Radha with Krishna. By thus seeing them united, and by doing the seva that is called for at the time, the manjaris experience even more pleasure than Radha and Krishna.

Literally, the term maïjaré designates the stamen or pollen-producing part of a flower. It can be observed that when a bee extracts honey from a flower it leaves its manjari intact. The manjari serves the purpose of alluring the bee. Likewise, Radharani’s maidservants stimulate and induce the “black-bumble-bee” Sri Madhusudan to enjoy the beautiful golden champaka flower, Sri Radha. It is therefore because of their very nature and by their mood of service that these gopis are called manjaris.

In Ujjvala-nélamaëi, the manjaris are described thus:

tadéyatäbhimäninyo yäù snehaà sarvadäçritäù

sakhyäm alpädhikaà kåñëät sakhé-snehädhikäs tu täù

Those sakhis who declare, “We are Radha’s,” and thus remain slightly more affectionate to Radha than to Krishna are classified as sakhé-snehädhikä. (UN 8.131)

The präëa-preñöhä, priyä and general sakhis belong to the svarüpa-çakti or internal potency of the Lord, and as such they are svatanträ, or independent to serve Krishna as they like. They are not required to follow in anyone’s footsteps. Conversely, the jivas, by virtue of their belonging to the Lord’s taöastha-sakti, or marginal potency, are only eligible to anugata-mayi sevä, serving in others’ footsteps. They are not eligible to svatantra-mayé or independent seva, and therefore it is not proper for a conditioned soul to hanker after the position of a präëa-preñöhä, priyä or general sakhi.

In the following pada, Sri Narottom Das Thakur desribes how a Rupanuga Vaishnava should formulate their desires.

sama-snehä viñama-snehä, no korio dui lehä,

kohi mätra adhika-snehä gaë

nirantar thäki saìge, kåñëa kathä lélä raìge,

narma sakhé ei sab jana

çré rüpa maïjaré ära, çré rati maïjaré sära,

lavaìga maïjaré maïjulälé

çré rasa maïjaré saìge, kasturikä ädi raìge,

prema sevä kore kutühali

ei sabära anuga hoiyä, prema sevä nibo cäiyä,

iìgite bhujibo sab käje

One should not desire to become a sakhi and have more affection for Krishna or equal affection for Radha and Krishna. Rather, let us aspire to discuss Krishna katha in the mood of the priya-narma sakhis or manjaris. In this group, Sri  Rupa Manjari is the chief (Sri Rupa Goswami), followed by Sri Rati Manjari (Sri Raghunath Das Goswami), Sri Lavanga Manjari (Sri Sanatan), Sri Manjulali (Sri Lokanath), Sri Rasa Manjari (Raghunath Bhatta), and Sri Kasturi Manjari (Krishna  Das Kaviraja), as well as many other gopis. They all engage in prema seva at Radharani’s lotus feet. Let us serve these manjaris so closely that we may take their orders from their gestures alone.  (Prema-bhaki Candrika 51-53)

Sri Raghunath Das exclaims:

ämära éçvaré våndävaneçvaré

tära präëanätha jäni bhaji giridhäré

Vrindavan-ishwari Sri Radha is the goddess of my life; and because Giridhari Sri Krishna happens to be Her heart’s beloved, we worship him too.

Further:

ämi jära däsé, tära pratyäçé

ämi kåñëera kåpära bhikhäré noi

Being Radha’s dasi, I only depend on Her, for I am not a beggar of Krishna’s mercy.

As confidential maidservants of Radha, the manjaris are the äçraya-vigrahas of Radha prema. Because Krishna depends on Radha for His ultimate happiness, He often takes shelter of the manjaris to reach the object of His affection, Sri Radha. Thus, the manjaris do not need to beg for Krishna’s mercy; rather, Krishna frequently approaches them as a beggar to fulfill His innermost desires.

And further:

tomär känta bole-i çyämasundara-ke bhälo läge

kintu paripürëa ätma-samarpaëa tomäte-i

Oh Radhe, because Shyamsundar is Your beloved, I’m also fond of Him. But my full surrender is at Your feet.

The manjaris say ämarä räi-er (“We belong to Radha”). And with their breasts radiating the pride of Radha’s dignity, they inform Shyamasundar--räi ämäder, ei kathä tomär hådaye lege thäkuk!’  “Radha is ours. Let these words be engraved on Your heart!”

They continue: “Shyam, do You know why You are so beautiful? Because Your Priya is seated by Your side.*  Be forewarned, however, that if You cause any trouble, we as Radha’s dasis shall escort You out of the kunja!”

In Caitanya-caritämåita it is stated:

kåñëa däsa abhimäne je änanda sindhu

koöi brahma sukha nähi tära eka bindu

The joy of Krishna’s servants is like a vast ocean; the pleasure experienced by a million Brahmas cannot compare with a single drop from it.

Could it be that after all there exists a relish even beyond the happiness of Krishna’s devotees? Obviously, Sri Raghunath Das does affirm it when he prays:

äçä-bharair amåta-sindhu-mayaiù kathaïcit

kälo mayätigamitaù kila sämprataà hi

tvaà cet kåpäà mayi vidhäsyasi naiva kià me

präëair vrajena ca varoru bakäriëäpi

Oh benevolent Radhe! My heart is burning with the intense desire to merge into the nectarean ocean of Your nitya seva. If you remain indifferent, what will be the meaning of my life, of my home Sri Vrindavan, or even of Sri Krishna to me?  (Viläpa-kusumäïjali, 102)

In Stavävalé, Sri Raghunath also says:

anärädhya rädhä-padämbhoja-reëum

anäçritya vrndäöavéà tat-padäìkäm

asambhäñya tad-bhäva-gambhéra-cittän

kutaù çyäma-sindho rasävagähaù

Without worshiping the dust of Radha’s lotus feet, without taking shelter of the Vrindavan kunjas where Her footprints are displayed, and without mixing with Her maidservants who possess such deep composure, how could anyone qualify to bathe in the confidential lila-rasa sindhu of Sri Shyamasundar? (Sva-saìkalpa-prakäça-stotra, 1)

In his Våndävana-mahimämåta, Srila Prabodhananda Sarasvati recommends the following:

çré-rädhä-päda-padma-cchavi-madhuratara-prema-cij-jyotir ekä-

mbodher udbhüta-phena-stavaka-maya-tanüù sarva-vaidagdhya-pürëäù

kaiçora-vyaïjitäs tad-ghana-rug-apaghana-çré-camatkära-bhäjo

divyälaìkära-vasträ anusarata sakhe rädhikä-kiìkarés täù

Let us take shelter of the gorgeously decorated maidservants of Srimati Radharani. The manjaris take birth from the deep ocean of madhura prema issuing from Radha’s effulgent lotus feet. Appearing in lusterous kishori forms, they are the most clever and delightful beauties in all creation. (Våndävana-mahimämåta 2.8)

Sri Narottam Das Thakur similarly sets an example for how Gaudiya Vaishnavas should formulate their highest ambitions. In the following pada he prays to Radharani as follows:

präëeçvari ! ei bära karuëä kara more

daçaneti tåëa dhari     aïjali mastake kari

ei jana nivedana kare

priya sahacaré saìge     sevana kariba raìge

aìge veça kari diba sädhe

räkha ei sevä käje     nija pada paìkaje

priya sahacaré gaëa mäjhe

sugandhi candana     maëimaya äbharaëa

kauñika vasana nänä raìge

ei saba sevä jäìra     däsé yena haì täìra

anukñaëa thäki täìra saìge

jala suväsita kari     ratana bhåìgäre bhari

karpüra väsita guyä päna

e saba säjäiyä òälä      lavaìga mälaté mälä

bhakñä dravya nänä anupäma

sakhéra iìgita habe     e saba äniyä kabe

yogäiba lalitära käche

narottama däse kaya     ei yena mora haya

däìòäiyä rahu sakhéra päche

O Praneshwari! Please be merciful just once. Placing a straw between my teeth and folding my hands to my head I pray: kindly hear my entreaty.

Let me dress you in the company of your priya sahacharis, please reserve this seva for me. I shall become the dasi of those sakhis who decorate you with scented chandan, jewelled ornaments and fine silken cloth. I hanker to always remain in their company. I shall prepare pan, adding camphor, string garlands made of labanga and malati flowers, placing them in a special flower basket.

Next, I shall arrange for numerous delicious edibles along with freshened rose-water kept in a jewelled lota. When the sakhis give the cue, I shall bring all of these items, placing them near to Lalitaji. Sri Narottam concludes by saying: In this way I shall stand anxiously waiting behind the sakhis! When will such a privilege be mine? (Prärthanä, 33)

The right for Radha Krishna’s nikunja seva can only be earned by following in the manjaris’ footsteps. Although Radharani has an unlimited number of prana sakhis and nitya sakhis in her manjari battalion, there are eight chief maidservants. Just like the ashta sakhis especially predominate, these ashta manjaris direct the other manjaris in the performance of all lila seva.

In the most secret realm of Ananda Vrindavan’s enchanting forests of desire trees is the Yoga Pitha mandir. This exquisite mandir, made of numerous gems and precious stones is shaped in the pattern of an immense, thousand-petalled lotus. In the centermost whorl of this lotus stand Sri Sri Radha Govinda on a jewelled singhasan. Amidst countless millions of Vraja sundaris who perform seva, the eight chief manjaris form the innermost circle, clustered around the Divine Couple in the nucleus of the lotus formation.

If one should desire to follow in the footsteps of the ashta manjaris, it will be required to become familiar with each one of them personally. For this reason, Dhyana Chandra Goswami reveals their names, ages, bodily color, dress, seva and Gaura lila svarupa in his Arcana-paddhati.

Ashta Manjari

1) Sri Rupa Manjari     (Sri Rupa Goswami) age: 13½ Bodily color: gorocanä (bright yellow) Dress: peacock feathered Seva: pan and foot massage	5) Sri Guna Manjari (Sri Gopala Bhatta Goswami) age: 13 years, 1 month, 27 days bodily color: lightning dress: jaba flower (deep crimson) seva: pan and foot massage
2) Sri Rati Manjari (Sri Raghunath Das Goswami) age: 13 years, 2 months bodily color: lightning dress :star-clusters seva: foot massage	6) Sri Vilasa Manjari (Sri Jiva Goswami) age: 12 yrs, 11 months, 26 days bodily color: golden ketaki flower dress: bumblebee seva: foot massage
3) Sri Lavanga Manjari (Sri Sanatan Goswami) age:13 years, 6 months, 6½ days bodily color: lightning dress: star cluster seva: making lavanga garlands	7) Sri Manjulali Manjari (Sri Lokanath Goswami) age: 13 yrs, 6 months, 6 days bodily color: molten gold dress: jaba flower (deep crimson) seva: dressing
4) Sri Rasa Manjari (Sri Raghunath Bhatta Goswami) age:13 years bodily color: champak flower dress: swan white seva: duti (messenger)	8) Sri Kasturi Manjari (Sri Krishnadas Kaviraj) age: 13 bodily color: golden dress: crystal seva: sandalwood paste

After discovering the identities of Radha’s eight chief manjaris, the mystery of Gaura avatar will be easier to understand, because Sri Gaurasundar especially empowered these great personalities to lead his sampradaya. It was his intention that future Vaishnavas perform sadhana following in their footsteps. As these Goswamis are the ashta manjaris in Vraja lila, Sri Gaurasundar selected them to promote manjari bhava upasana, or worship in the mood of the manjaris. Amongst the ashta manjaris, Sri Rupa is second to none and therefore Chaitanya Mahaprabhu’s followers are known as Rupanuga devotees. Their ultimate perfection will come by developing nishtha to his mood. In the following four kirtan padas, Sri Narottam Das Thakur presents the conclusion of Rupanuga sadhana—

(1)

çuniyächi sädhu-mukhe bale sarva-jana

çré-rüpa-kåpäya mile yugala-caraëa 1

hä hä prabhu sanätana gaura parivära

sabe mile väïchä pürëa karaho ämära 2

çré-rüpera kåpä jena ämä prati haya

se-pada äçraya jära sei mahäçaya 3

prabhu lokanätha kabe saìge laiyä jäbe

çré-rüpera päda-padme more samarpibe 4

hena ki hoibe mora narma-sakhé-gaëe

anugata narottame karibe çäsane 5

(1) I have heard from the sadhus and everyone else that Sri Rupa’s kripa is the sure way to Radha Krishna’s yugala charan. (2) O Sanatan Prabhu! O associates of Gauranga! When will you fulfill my desire? (3) Anyone who surrenders to Sri Rupa is a great mahatma. I pray to such a person for Sri Rupa’s mercy. (4) O Gurudeva!  When will you take me with you and place me in the care of Sri Rupa Goswami? (5) Only then will Sri Narottam become eligible to reside with the priya narma sakhis[2], who shall direct her[3] seva.

(2)

ei nava däsé bali çré-rüpa cähibe

hena çubha kñaëa mora kata dine habe 1

çéghra äjïä karibena däsi hethä äya

sevära susajjä kärya karaha tvaräya 2

änandita haïä hiyä täìra äjïä bale

pavitra manete kärya kariba tat-käle 3

sevära sämagré ratna thälete kariyä

suväsita väri svarëa jhärite püriyä 4

doìhära sammukhe laye diba çéghra gati

narottamera daçä kabe ha{i}be emati 5

When will Sri Rupa Manjari personally call me? How many days shall I endure before she says to me, “O dasi! Come here and quickly bring the articles for serving Radha Krishna.” Hearing this order, overjoyed in renewed consciousness, I shall swiftly take up the task. Then, bringing a golden lota of purified rose water on a jeweled tray, I shall promptly appear before the Divine Couple. When will Narottam Das become so fortunate?

(3)

çré-rüpa paçcäte ämi rahiba bhéta haïä

doìhe punaù kahibena ämä päne cäïä 1

sadaya hådaye doìhe kahibena häsi

kothäya päile rüpa ei nava däsé 2

çré-rüpa maïjaré tabe doìhä väkya çuni

maïjulälé dila more ei däsé äni 3

ati namra citta ämi ihäre jänila

sevä kärya diyä tabe hethäya räkhila 4

hena tattva doìhäkära säkñäte kahiyä

narottame seväya dibe niyukta kariyä 5

While I am meekly standing behind Sri Rupa Manjari, Radha Krishna notice me and, with a compassionate smile, say, “Rupa, where did you find this young handmaid?” She replies, “Manjulali brought her, and because of her modesty, I have kept her by my side and gave her some service to perform.” Thus speaking to Radha and Krishna, Sri Rupa Manjari will engage Narottam in seva.

(4)

çré rüpa maïjaré pada     sei mora sampada

sei mora bhajana püjana

sei mora präëa-dhana        sei more äbharaëa

sei mora jévanera jévana

sei mora rasa-nidhi      sei mora väïchä-siddhi

sei mora vedera dharama

sei vrata     sei tapa     sei mora mantra japa

sei mora dharama karama

anuküla habe vidhi      se pade haibe siddhi

nirakhiba ei dui nayane

se rüpa mädhuré-räçé    präëa-kuvalaya-çaçé

praphullita habe niçi-dine

tuasyaä adarçana ahi      garale järala dehi

cira-dina täpita jévana

hä hä prabhu kara dayä    deha more pada-chäyä

narottama laila çaraëa

The lotus feet of Sri Rupa Manjari are my only possession, my only bhajan, and my only puja. They are the jewel of divine rasa, the perfection of my desires, and the only meaning of the Vedic dharma for me. If favored by Providence, I shall see the gem-like opulence of those two feet. And, as their effulgence shines in the core of my heart, I shall remain ever joyful through day and night. Without the darshan of those lotus feet, a burning fever has overtaken my body, giving distress to my life. Ha ha Prabhupada! Sri Rupa! Please give me a place under the cooling shade of your lotus feet. Narottam prays for your shelter.

This kirtan pada is well known, but is justly appreciated by a rare few. Indeed, here is described the proper nishtha that Gaudiya Vaishnavas require to enter the nitya lila. The three padas leading up to this conclusion are also very noteworthy. Even though Sri Thakur Mahashay was initiated by Sri Lokanath Prabhu (who is Manjulali Manjari of the ashta manjari group), he nevertheless prays that his guru may take him by the hand and surrender him to Sri Rupa’s lotus feet. This conviction of Sri Narottam’s is very instructive to us all. For it is the essence of Vedic dharma, the aim of bhajan and puja, and a devotee’s life source.

The definitions of both Rupanuga and raganuga are very closely related. Anuga means following in the footsteps. Thus räga-anuga means following in the footsteps of those who have räga (deep attachment), i.e., the ragatmika nitya Vraja associates. And rüpa-anuga can be defined as following the specific ragatmika associate Sri Rupa Manjari, who is Sri Rupa Goswami in Gaura lila. As the father of raganuga bhakti also, Sri Rupa Goswami is the embodiment of all perfection. Such is the one-pointed nishtha we all need to develop.

Chaitanya Charitamrita states that the distinguishing quality of madhura rasa from other forms of transcendental mellow is that one’s own body is offered to Krishna in seva. nijäìga diyä karena sevana (CC 2.19). One may then wonder if the manjaris, being fully engaged in Radha’s seva and having discarded the desire to enjoy Krishna personally are in fact in the mood madhura rasa. Wouldn’t it rather be a form of dasya rasa?

The answer to this reflection is no, but before disclosing how the manjaris factually taste Krishna’s anga madhuri (bodily sweetness), let us present two examples from Ujjvala-nélamaëi that illustrate their one-pointed nishtha.

tvayä yad upabhujyate murajid-aìga-saìge sukhaà

tad eva bahu jänaté svayam aväptitaù çuddha-dhéù

mayä kåta-vilobhanäpy adhika-cäturé-caryayä

kadäpi maëi-maïjaré na kurute’bhisära-spåhäm

One day Srimati Radharani requested a sakhi to arrange a private meeting for Krishna with Mani Manjari. Sometime later, however, that sakhi returned, saying, “O Radhe! According to your order, I approached Mani Manjari with the following enticing words: ‘O sakhi! Can any pleasure within the three worlds compare to Sri Krishna’s anga-sanga? Why don’t you try it just once? Consider that Lalita and Vishakha share a friendly relationship with Radha and still enjoy pastimes with Krishna as nayikas. You may now also take up this mood. Why should you remain behind the others?’ After hearing my words, Mani Manjari replied, ‘O sakhi! The darshan of Radha’s pastimes with Krishna is the greatest form of happiness for me.’ O Radhe! From this statement I conclude that Mani Manjari’s heart is pure, because even after obtaining a chance to experience conjugal union with Krishna, she turned it down!” (UN 8.89, following to Vishwanath Chakravarti Thakur’s commentary)

rädhä-raìga-lasat-tvad-ujjvala-kalä-saïcäraëa-prakriyä

cäturyottaram eva sevanam ahaà govinda samprärthaye

yenäçeña-vadhü-janodbhaöa-mano-räjya-prapaïcävadhau

nautsukyaà bhavad-aìga-saìgama-rase’py älambate man-manaù

Once, after noticing a manjari picking flowers in the forest, Krishna approached her saying, “Hey attractive one! Why not make your life successful and enjoy with me in this kunja?” Hearing Krishna’s proposal, that manjari replied, “Hey Govinda! The romantic arts which you cleverly display with Radhika fascinate me even more. Besides, so many Vraja kishoris have satiated their desires by rendering service in that spirit. Therefore, Gokulendra, my mind never seeks personal union with you. Rather, grant me that I too may engage in that service.” (UN 8.88)

Vishwanath Chakravarti Thakur comments on this verse, saying,

Peeking through the forest foliage, achieving the darshan of Radha Krishna’s most confidential pastimes, the manjaris experience a pleasure incomparable even to direct union with Krishna. Thus, by tasting a superior standard of relish, all inferior types of pleasure may easily be given up.

These two examples lead to the discovery of the most rare and exalted standard of divine rapture. What to speak of Krishna’s servants, even Sri Radha’s closest sakhis like Lalita and Vishakha cannot experience such enchantment. Only the manjaris, because they have wholly dedicated themselves to the pleasure of Sri Radha, are eligible to receive this reward.

In his Stavävali, Raghunath Das Goswami praises the manjaris’ good fortune as follows—

tämbülärpaëa-päda-mardana-payo-dänäbhisärädibhir
våndäraëya-maheçvaréà priyatayä yäs toñayanti priyäù
präëa-preñöha-sakhé-kuläd api kiläsaìkocitä bhümikäù
kelé-bhümiñu rüpa-maïjaré-mukhäs tä däsikäù saàçraye

 I take shelter of the manjaris headed by Sri Rupa, who are expert in various kinds of service, like preparing pan, feet massaging, offering fragrant water, and arranging Radharani’s abhisar (i.e., the journey to meeting with Krishna). In these ways they satisfy Vrindavaneshwari, Sri Radha, in every respect. And, during Radharani’s most confidential affairs with Krishna, they are free to enter the vilasa kunj for intimate seva. Such a privilege is never granted even to Radha’s parama prestha sakhis headed by Lalita and Vishakha.

In his Alaìkära-kaustubha, Sri Kavi Karnapur also says,

na saìkocaà yayä yäti käntena çayanotthitä

ätmano mürtir anyeva priya-narma-sakhé tu sä

Even while lying undressed by Krishna’s side, Srimati will not feel embarrassed if a manjari should suddenly appear on the scene. The reason is that she relates to them as her very own second form, expanded for the purpose of seva. (Kärikä 159)

In terms of seniority, age and position, the manjaris are the least important amongst Radha’s sakhis. As they receive orders from Radha, they also carry out the orders from Lalita, the priya sakhis, or Vrinda Devi, because their constitutional position is to serve, and so they are most inclined to do so.

In regards to tasting lila rasa, on the other hand, the manjaris’ aptitude is most congenial to Radha’s feelings. Let us now attempt to enter the mystery of how the manjaris are eligible to relish the highest form of conjugal ecstasy.

spåçati yadi mukundo rädhikäà tat-sakhénäà

bhavati vapuñi kampä-sveda-romäïca-bäñpam

adhara-madhu-mudäsyäç cet pibaty esa yatnäd

bhavati bata tad äsäà mattatä citram etat

If Mukunda touches Radha, tears, sweating, shaking and standing of the hairs on end will also manifest in the bodies of the manjaris. And, if Krishna should kiss Radha’s lips, then the manjaris will also experience Radha’s intoxication. This is a most astonishing phenomenon. (GLA 11.137)

As the manjaris peep through the windows of the nikunja mandir to witness Radha Krishna’s vilasa madhuri, they become overwhelmed in rapture. Due to extreme intimacy with Radha, their minds, hearts and feelings become merged together with hers. In Ujjvala-nélamaëi Sri Rupa terms this viçrambha, indicating that the manjaris’ deep faith and love for Radha have become so merged with hers that they completely identify with her (abheda-buddhi). Thus Radha’s symptoms of happiness or distress also manifest on their faces and bodies. In kandarpa-keli, it is explained that the manjaris experience Radha’s feelings in their every bodily limb, simply by watching. The love marks inflicted by Krishna upon Radha simultaneously appear on their bodies as well.

Evidence of this can be found in the first verse of Raghunath Das Goswami’s Viläpa-kusumäïjalé. There, in the mood of Rati Manjari, Raghunath Das jests as follows:

tvaà rüpa-maïjari sakhi prathitä pure’smin

puàsaù parasya vadanaà na hi paçyaséti

bimbädhare kñatam anägata-bhartåkäyä

yat te vyadhäyi kim u tac chuka-puìgavena

O Rupa Manjari, in Vraja Mandala, you have the reputation of being chaste. But I wonder how your lips have become bruised, even though your husband is absent. Certainly this must be the work of an exalted male parrrot who mistook your bright red lips for a bimba fruit.

From this riddle, one may think that here is an example of the manjaris having conjugal pastimes with Krishna, as the “exalted male parrot” here is a reference to Krishna. Such an assumption is incorrect, however, and goes against the rasa siddhanta of our Gaudiya acharyas. In the Viläpa-kusumäïjalé edition of Ananta Das Babaji of Radha Kund, a six page commentary on this shloka appears, the gist of which is as follows:

At the last stage of his life on the banks of Radha Kund, Raghunath Das Goswami used to cry incessantly in separation from Radha. Due to the influence of prema, from moment to moment different sphurtis, or momentary visions of Radha Krishna’s lila would come to him. When these visions suddenly ended, Raghunath’s external consciousness would return. Then he would break into tears and pray to Radha for the same seva he had just witnessed in his vision. One after another, various lila sphurtis are described in Viläpa-kusumäïjalé. The word viläpa means an outcry of lamentation. Kusumäïjali means a handful of flowers given as a worshipful offering. Thus every one of Raghunath’s verses represent a handful of flowers of heartfelt tears and desire for seva being offered to Radharani’s lotus feet.

The context of this particular verse is as follows: A lila has just taken place at Govardhan. Sri Rupa Manjari has arranged a meeting between Radha and Krishna in a secluded cave on Govardhan Hill. Then, from a short distance away, she witnesses the divine intoxication of Kishor Kishori’s madanänanda-keli. What a spectacular scene to behold! Shyamasundar has bruised Srimati’s delicate lips. Radha dasi Sri Rupa, awestruck and lost in amazement, looks on agape and completely spellbound. Due to total absorption in Priyaji’s festival of jubilation, Sri Rupa is unaware by then that those same marks have also appeared on her lips!

Meanwhile, Sri Raghunath Das Goswami’s heart-piercing cries come into the memory of Sri Rupa, “Ah, Sri Rati could not see such amazing yugala vilasa. Where is she now? I must bring her here at once.” Sri Rupa then leaves Govardhan in search of Rati Manjari. Soon Sri Rupa appears to Raghunath Das in lila sphurti. It is then that Raghunath Das in the mood of Rati Manjari offers the verse under discussion, playfully teasing Sri Rupa about the bruising on his lips.

“O sakhi Rupa! Your chaste reputation is known all over Vraja bhumi. You never, ever look at any man other than your own husband. How, then, in your husband’s absence have your bright red lips become bruised?”

In his Alaìkära-kaustubha, Srila Kavi Karnapur describes the oneness of Radha and her manjaris as follows:

pataty asre säsrä bhavati pulake jäta-pulakäù

smite bhäti smerä malimani jäte sumalinäù

anäsädya svälér mukuram abhivékñya sva-vadanaà

sukhaà vä duùkhaà vä kim api kathanéyaà måga-dåçaù

Krishna exclaimed, “O deer-eyed manjaris! In your sakhis’ absence, a mirror is needed to reveal Radha’s facial expressions. But in your presence, no mirror is needed, because Srimati’s face is automatically reflected in yours. In other words, when tears roll down her cheeks, I see the same tears on your faces. If her hairs stand on end in jubilation, so do yours. If she smiles, your faces also light up with a grin. And if she falls into despair, so do you!” (AK 3.32)

As the manjaris are so closely attuned with Radha, their standard of pleasure is even higher. For this reason, Prabodhananda Saraswati says—

rädhä-nägara-keli-sägara-nimagnälé-dåçäà yat sukhaö

no tal-leça-laväyate bhagavataù sarvo ‘pi saukhyotsavaù

If the sum total of Krishna’s many festivals of pleasure could be measured, that mahänanda should still only be a fraction of the bliss that the manjaris experience when plunged into Sri Sri Radha Nikunja-nagara’s prema keli samudra!” (Våndävana-mahimämåta 1.54)

In his Nikuïja-rahasya-stava, Sri Rupa Goswami says,

praëaya-maya-vayasyäù kuïja-randhrärpitäkñéù

kñiti-talam anu labdhvänanda-mürcchäà patantéù

prati rati-vidadhänau ceñöitaiç citra-citraiù

smara nibhåta-nikuïje rädhikä-kåñëa-candrau

In a mind-enchanting nikunja mandir, the rati keli pastime has reached a newly colored expression and height. Thus, after seeing it, the manjaris are now lying unconscious on the ground due to excessive ecstasy. Let us meditate on Sri Sri Radhika and Krishna Chandra as they appear in this way. (Verse 24)

How is so much pleasure possible? The following verses give us the answer:

rädhära svarüpa kåñëa prema kalpa latä

sakhé-gaëa haya tära pallava-puñpa-pätä

kåñëa-lélämåte yadi latäke siïcaya

nija-sevä haite pallavädyera koöi sukha haya

In this verse, Krishna may be compared to a black tamal tree, while Radha is kåñëa-prema-kalpa-latä, i.e., a wish-fulfilling creeper of Krishna prema. Radha`s sakhis and manjaris are comparable to the leaves and flowers of that creeper. And as leaves and flowers are direct products of a vine, Radha`s sakhis and manjaris are non-different from Radha in svarupa, being her direct expansions. Therefore, when in the course of Krishna lila, the manjaris sprinkle the svarna-lata named Radha by uniting her with Tamala Krishna, they too become drenched in a rainstorm of ambrosia. In this way, the leaves and flowers experience a superior pleasure, a million times greater than that experienced by the golden lata herself. This is astonishing! (CC 2.8.208-9)

Chaitanya Charitamrita further describes:

sakhéra svabhäva eka akathya kathana

kåñëa saha nija léläya nähi sakhéra mana

kåñëa saha rädhikära lélä je karäya

nija-keli haite tähe koöi sukha päya

The nature of the manjaris is indescribable because they have no desire to personally intermingle with Krishna. Rather, by setting the scene of Radha Krishna`s yugala milana, they experience more pleasure, one million times greater, than Radha Krishna themselves experience. (CC 2.8.206-207)

Purport: The word sakhi in this verse refers to the priya-narma sakhis, or manjaris. Because Radha`s pleasure is superior to Krishna`s for being able to taste his sweetness, Krishna had desired to adopt her perspective. This, we have already explained. Now what we are in the process of demonstrating presently is that the manjaris’ pleasure surpasses even Radha’s pleasure. The simple reason is that Radha’s object of love is Sri Krishna alone, whereas the manjaris’ love is direct to Radha Krishna combined. Radha may have Krishna, the source of all pleasure (akhila-rasämåta-mürti), but the manjaris have not only Krishna, but Radha as well, who is the personification of prema (mahä-bhäva-svarüpiëé, prema-lakñmé). Considered individually, Radha and Krishna are both unequalled, but when united, their splendor multiplies without limit. And as the ingredients of prema and ananda are thus directly combined by the manjaris, who can begin to estimate the latter’s supreme good fortune!

A relevant question may arise: As the manjaris’ love favors Radha, would Krishna not feel some displeasure about their mood towards him? This question is answered in the sakhé-prakaraëa chapter of the Ujjvala-nélamaëi—

vayam idam anubhüya çikñayäma

kuru cature saha rädhayaiva sakhyam

priya-sahacari yatra bäòham antar-

bhavati hari-praëaya-pramoda-lakñméù

One day Mani Manjari instructed a novice manjari: “Hey, clever one! Let me offer you some advice from my experience: Just fix up your relationship with Radha. If you are thinking that without loving Hari, there is no use in loving Radha, then I say to you. Only when your prema for Radharani matures, will the treasure of Krishna prema avail itself. (UN 8.133)

Sri Jiva Goswami’s commentary on this verse is also very instructive. The essence of this advice is as follows: Krishna sees the manjaris’ love for Radha as follows: “She is most dear to my priyatama (most beloved).” On the strength of her sambandha with Srimati she received even more affection from Krishna than if she had directed her love to him alone. Therefore, by the influence of Radha prema, Krishna’s love comes automatically.

Krishna is rädhämaya, always absorbed in Radha. While in the company of his mother, his friends, his servitors, or with any other Vrajavasi, Krishna’s thoughts are always fixed in Radha. Even in Chandravali’s association, he remembers Radha. Besides, the manjaris also know Radha’s mind better than anyone else. She is kåñëamayé, always absorbed in Krishna.

In a book entitled Muralé-viläsa, much information is found about the manjaris in a conversation between Jahnava Thakurani and her disciple Sri Ramai THakur. That excerpt reads as follows:

Thakur Ramai asked, “Please explain to me where bhävolläsa-rati can be found?” Sri Jahnava Thakurani answered, “Listen carefully, my son. In Vrindavan alone, and beyond the purview of the devatas, Sri Sri Kishora Kishori reside. This Divine Couple is served day and night by Sri Rupa Manjari, Sri Ananga Manjari and their followers. Only they are the reservoirs of this bhävolläsa-rati. Knowing nothing other than Radha Krishna’s happiness, they lose themselves in an ocean of pleasure, which is beyond time.  The manjaris’ love for Krishna is a sanchari bhava (subordinate mellow) which nourishes their love for Radha. Indeed, in every respect their atma and prana are akin to Radha’s. Their bodies are the only difference. When Radha’s hairs stand on end during the time of union with Krishna, so do the manjaris’. In fact, the manjaris enjoy Radha’s pleasure with Krishna seven times more than she. The manjaris unite Radha with Krishna whenever possible, experiencing pleasure many times over. Thus I have described bhävolläsa-rati, which cause the Lord himself to admit: ‘I am unable to repay your debt in service to me.’”

Sriman Gaurasundar’s Manjari bhava

Sri Rupa Goswami has prayed to Chaitanya Mahaprabhu, namo mahä-vadänyäya—”O most generous Lord!” Srila Kaviraj Goswami similarly refers to him as parama-karuëä-maya, “supremely merciful.” The meaning of such benevolence is completely fulfilled in that Gaurasundar has blessed the people of this age with the priceless gift of manjari bhava sadhana. This is the underlying purport to Sri Rupa’s anarpita-caréà cirät verse. Previously, the topic of Gaurasundar’s tasting Radha bhava was described to some extent. While Chaitanya Mahaprabhu descended to taste the essence of Vraja prema, however, he surely did sample for himself the manjari bhava. After all, Sri Jahnava Thakurani did describe the pleasure of manjari bhava as seven times greater than Radharani’s own pleasure. If Sriman Mahaprabhu had omitted to taste this most excellent form of divine relish, the title of “rasika sekhara” would no longer have been befitting. Evidence of Chaitanya Mahaprabhu’s tasting manjari bhava need not be far-fetched. It is found in the pages of no other than the Chaitanya Charitamrita. Though there are many biographers of Chaitanya, none is so insightful in portraying Chaitanya’s inner movements as Krishnadas Kaviraj. Being himself Sri Kasturi Manjari in Vraja, Krishna Das detected Mahaprabhu’s incredible behavior. The saying, “It takes one to know one” surely applies here. Indeed, we will never be too grateful to Sri Kasturi Manjari for revealing to us the following secrets:

ärdha bähya daçäya praläpa vacane

äkäçe kahena prabhu çunena bhakta-gaëa

kälindé dekhiyä ämi geläm våndävana

dekhi’ jala kréòä kore vrajendra-nandana

rädhikädi gopé gaëa saìge saba meli

yamunära jale mahä raìge kare keli

tére bosi dekhi ämi sakhé-gaëa saìge

eka sakhé dekhäya more ei saba raìge

The following words were spoken in half-external consciousness by Mahaprabhu after he had fallen into the ocean, which he had mistaken for the Yamuna. “I went to Vrindavan and witnessed the water sporting of Vrajendra Nandan. There, in the waters of the Yamuna, Radharani and her sakhis were sporting in great ecstasy with Krishna. While standing on the bank, one sakhi (manjari) showed me all these activities. (CC 3.18.79-82)

Purport: During jala-keli or water sporting, Sri Krishna splashes water in rivalry with Radha and her sakhis. Taking advantage of the situation, Krishna often kisses or touches the sakhis’ bodies. The manjaris, however, enjoy these conjugal affairs by watching them from the bank. These verses clearly reveal that Sriman Gaurasundar prefered to remain on the bank of the Yamuna along with the manjaris to watch along with them rather than take the mood of Radha or her sakhis in the water itself.

Elsewhere, Chaitanya Mahaprabhu speaks in the mood of a manjari—

sakhi he! dekho kåñëera jala-keli raìge

kåñëa matta kari-vara, caïcala kara-puñkara

gopé-gaëa kariëéra saìge

jähä kari äsvädana, änandita mora mana

netra karëa yugma juòäilo

“Hey sakhi! Just see the sporting of Krishna’s jala keli. Acting like an intoxicated elephant, Krishna’s restless lotus-like hands are moving towards the gopis, who are also like padminis, or female elephants, in the water. This sight is giving great pleasure to my mind, as my eyes and ears have both become completely satisfied.” (CC 3.18.84, 99)

After jala keli, the manjaris dress Sri Sri Radha-Madhava in flower outfits and ornaments, serve them their evening meal, and lastly, tend to them while they retire for rest. This narration, which Mahaprabhu relates in half-external consciousness, is spoken in manjari bhava. At the end of the dialogue, this becomes even more obvious—

saìge laiyä sakhé-gaëa, rädhä kailä bhojana

dohe kailä mandire çayana

keho kare vyajana, keho päda-saàvähana

keho kare tämbula bhakñaëa

rädhä kåñëa nidrä gela, sakhé-gaëa çayana kaila

dekhi ämära sukhé haila mana

Chaitanya Mahaprabhu said, “In the company of her sakhis, Radha enjoyed the evening bhojan of Sri Krishna’s prasad. Then, Radha Krishna retired to their shayan mandir. Someone began to fan them, while another massaged their feet, while yet another offered them delicious pan. As Radha Krishna fell asleep, the sakhis also took rest. Seeing this, my mind became contented.” (CC 3.18.107-108)

Purport: The term sakhi can mean Radha’s lady friends or her dasis, the priya narma sakhis. Srimati Radharani sometimes accepts bhojan in Krishna’s company; at other times, she will serve him and then take his prasad with her sakhis. In this reference, the latter situation has occurred. After late evening bhojan, Radha retires with Govinda to rest in Hemambuja Kunja. Radha’s lady friends do not follow them there, but retire to their own respective kunjas. Govinda’s svayaà-rüpa or original form remains with Radha, even while he expands in many similar präbhava-prakäça forms to accompany each sakhi for amorous pastimes. It is the priya narma sakhis or manjaris who follow Radha Madhava into the shayan mandir to fan, offer pan and massage their feet. As Mahaprabhu witnesses their seva, he too is in manjari bhava, because only the manjaris enjoy the privilege of seeing Radha Govinda happily fall asleep after performing their most confidential lila.

In another example, we find Sriman Gaurasundar picking flowers for Radha Krishna’s seva. Once in Puri, upon observing a sand dune that reminded him of Govardhan, Chaitanya Mahaprabhu fainted. Returning again to half-external consciousness, he related the following sphurti (vision):

govardhana haite more ke ihäte änila

päiyä kåñëera lélä dekhite nä päila

ihä haite äji mui genu govardhana

dekhi jadi kåñëa kare go-dhana cäraëa

govardhana chäòi bäjäila veëu

govardhanera cau-dike care saba dhenu

veëu-näda çuni äilä rädhä öhäkuräëé

tära rüpa bhäva sakhé varëite nä jäni

rädhä laiyä kåñëa praveçila kändarate

sakhé-gaëa kahe moke phula uöhäite

I was seeing Krishna’s lila at Govardhan. Why have you all brought me back here again? Today I went to Govardhan where Krishna was grazing the cows while playing his flute. Hearing the melodious sound Srimati Radharani suddenly appeared. Her charming beauty and mental disposition is beyond description even for her sakhis. Taking Radha with him, Krishna then entered a cave. At that instance, the sakhis came asking me to pick flowers.” (CC 3.14.105-109)

Elsewhere, Sriman Gaurasundar speaks in the mood of a manjari as follows:

kåñëa guëa rüpa rasa, gandha çabda paraça

se sudhä äsväde gopé gaëa

tä sabära gräsa çeñe, äni païcendriya çiñye

se bhikñäya räkhena jévana

Krishna’s divine form, his wonderful qualities, his soft touch, his charming voice, the taste of his lips and the smell of his body are relished by Radha and the other gopis. After they enjoy, my five senses beg for their nectarean remnants, ever remaining their submissive disciples. (CC 3.14.49)

Purport: For Radhika and the sakhis, Krishna’s form, qualities, taste, smell, voice and touch are their vital means of existence. This prasad, however, becomes maha-prasad for the manjaris, because the intoxicating taste of Krishna’s transcendental characteristics increases manifold within the manjaris’ netrotsava (“festival for the eyes”). Realizing the fortune of the manjaris, Sriman Mahaprabhu sent his five disciple-senses to Vrindavan to beg from Radha and the gopis.

Up to this point, we may remind our readers that all the topics under discussion have been presented to serve as a commentary to the following verses from Chaitanya Charitamrita, which prompted the discussion.

je lägi avatära kahi se müla käraëa

prema rasa niryäsa karite äsvädana

räga märga bhakti loke karite pracäraëa

rasika çekhara kåñëa parama karuëa

ei dui hetu haite icchära udgama

Now let me speak about the principal reason for Sri Chaitanya Mahaprabhu’s appearance (1) to personally taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees. (1.4.13-15)

Sambandha, abhidheya and prayojan

This last section of Part One of this book is meant to tie all the previous evidence into a conclusion.

Sambandha, our relationship with God.

jévera svarüpa hoy nitya kåñëa däsa

All jivas are Krishna’s eternal servants. 

Though this statement is true, it is not complete in itself. Because Krishna has unlimited forms, such as Narayan, Nrisingha, Vaman, Rama, or even Dwarakadhish, Mathuranath and Sri Nandanandan, etc., each one of these bhagavat-svarüpas also has unlimited numbers of devotees of various kinds. Therefore, our next relevant question should be, “Which servant of which Krishna am I?” Regarding this philosophy, Sri Jiva Goswami is the Adi-acharya of Chaitanya Mahaprabhu’s sampradaya. His renowned Ñaö-sandarbha in six volumes deals elaborately with the sambandha, abhidheya and prayojan tattvas. In particular, the first four volumes—the Tattva, Bhagavat, Paramatma and Çré-kåñëa-sandarbhas—deal exclusively with sambandha-tattva. At the end of Çré-kåñëa-sandarbha, however, Sri Jiva Prabhu adds the crowning touch to his dissertation on this subject by saying—

ataù sarvato’pi sändränanda-camatkära-çré-kåñëa-prakäçaù çré-våndävane’pi paramädbhuta-prakäçaù çré-rädhayä yugalitas tu çré-kåñëa iti.

Among the unlimited forms of God, Sri Krishna’s rupa is the original, possessing the greatest sändränanda-camatkäritva, the universal power to amaze with intense joy. Among Krishna’s many manifestations, his Vrindavan svarupa is the most wonderful. And, in Vrindavan, Krishna’s yugala form embraced by Srimati Radharani reigns supreme.[4][1]

When Radha Krishna are the vishaya or target of a devotee’s prema, the ashraya or shelter of that love will be found in the manjaris. For this reason Sri Gaurasundar promoted manjari bhava upasana through his chief followers, the Six Goswamis. Rupanuga Vaishnavas therefore, in nearly all cases, attain perfection as maidservants of Sri Sri Radha Madhava. This is their nitya sambandha. So, Thakur Bhaktivinoda revises the basic formulation of the jiva’s identity, jévera svarüpa hoy nitya kåñëa-däsa, with this beautiful affirmation of his eternal identity as a manjari.

ämi to svänanda-sukhada-väsé

çré-rädhikä-mädhava-caraëa-däsé

I am the maidservant of the lotus feet of Sri Sri Radhika Madhava and the eternal resident of Svananda-sukhada Kunja at Radha Kund. (Çaraëägati)

Abhidheya, or the means to attain God.

In Chaitanya Charitamrita, Gauranga Mahaprabhu declares sadhana bhakti to be the only abhidheya—

abhidheya sädhana bhakti çunaha vicära

sarva jana deça käla daçäte vyapti jära

dharmädi viñaya jaiche ei cäri vicära

sädhana bhakti ei cäri vicärera pära

Sri Chaitanya Deva said, “O Sanatan! Listen to my verdict: To properly perform religious duties or related pious activities, the appropriateness of the performer, the place, time and circumstances, must always be taken into consideration. Sadhana bhakti, however, transcends all such considerations, because any person, at any time, at any place or in any situation, may perform it.” (CC 2.25)

There are two types of sadhana bhakti—

ei to sädhana bhakti dui to prakära

eka vaidhé bhakti, rägänugä bhakti ära

Vaidhi and raganuga are the two forms of sadhana bhakti. (CC 2.22)

Previous examples have shown that vaidhi bhakti lacks the potency to awaken Vraja prema. Thus raganuga bhakti is prescribed for jivas desiring to attain Krishna in Vrindavan.

In the opinion of the Gaudiya Vaishnava acharyas, lila smaran is the main limb of raganuga bhakti—smaraëasyätra rägänugäyäà mukhyatvaà, rägasya mano-dharmatvät. “As raga, deep attachment, is a function of the mind, smaran is the main limb of devotional practice on the raga marga.” (Vishwanath Chakravarti, Räga-vartma-candrikä)

The conclusion is that anyone desiring to attain Vrajendra Nandan Sri Krishna can perform Krishna bhajan at any time or in any circumstance. No shastric restriction is either needed nor desired here, because such is Chaitanya Mahaprabhu’s direct shastra vidhi that lila smaran should always be performed.

Because the mind controls the activities of the body and senses, lila smaran can influence all other devotional activity on performs, cleansing both the mind and the intelligence. Indeed lila smaran is the bridge linking the sadhaka with the splendor of Goloka Vrindavan. When one enters that world through manasi seva, all forms of external sadhana become säsaìga, or complete, with the potency to reach their connecting point.

In Goloka Vrindavan, Gaura and Govinda’s nitya lilas unfold in regular sequences throughout the day and night. The Gaudiya Vaishnava acharyas therefore recommend that one meditate on each lila at the prescribed time it happens. Thus, ashta kala lila smaran has been introduced, and Çré-Govinda-lélämåta by Kaviraj Goswami, Çré-Kåñëa-bhävanämåta by Vishwanath Chakravarti, and Çré-Kåñëähnika-kaumukdé by Kavi Karnapur are the most authoritative books to learn about how to follow the Lord’s ashta kala lilas.

Srila Kaviraj Goswami advises:

caitanya lélämåta püra, kåñëa-lélä sukarpüra

dohe meli hoy sumädhurya

sädhu guru prasäde , tähä jei äsväde

se jäne mädhurya-präcurya

je lélämåta bine, käya jadi anupäne

tabu bhaktera durbala jévana

jära eka bindu päne, utphulla tanu mane

häse gäya karaye nartana

ei amåta koro päna, jähä sama nähi äna

citte kori sudåòha viçväsa

nä paro kutarka garte, amedhya karkaçävarte

jäte parile hoy sarva-näça

The nectar of Chaitanya lilamrita mixed with the camphor of Krishna lilamrita makes the most tasteful combination. Whoever savors this nectar, by the grace of guru and sadhu, comes to know the greatest abundance of sweetness.

Do not neglect this lilamrita and rely on other forms of nourishment, lest your spiritual life weakens. On the other hand, if you drink a single drop of this lila rasa, it will invigorate your mind and body and make you laugh, sing and dance in ecstasy.

Therefore, relish the lila rasa and keep strong faith in the process. Though nothing compares to such a sadhana, you must beware not to fall into the ditch of conflicting arguments, because if you do, everything will be lost. (CC 2.25.270-272)

Purport: While feasting, an anupäna is a drink taken as a digestive. Here, in the second of the three verses quoted, Srila Kaviraj Goswami has compared Gaura-Govinda lilamrita with the meal itself, or the main diet for nourishing one’s sadhana. The anupana is compared with all other forms of sadhana. In short, he means that if one takes the digestive aid without the actual meal, weakness will surely result—tabe hoy bhakter durbala jévana. The doctor’s (kaviräja’s) advice is very clear and to the point: Vaishnavas who disregard such clear instruction are indeed unfortunate. Let us not fall into the ditch of conflicting arguments, but follow resolutely the diet and medecine prescribed by the kaviräja.

ei amåta koro päna, jähä sama nähi äna

citte kori sudåòha viçväsa

“Therefore always drink the incomparable nectar of Gaura-Govinda lila, keeping strong faith in this process.”

In his famous Chaitanya Charitamrita commentary, Sri Radha Govinda Nath has explained the meaning of Sri Rupa’s verse quoted earlier—sevä sädhaka-rüpeëa siddha-rüpeëa cätra hi—in the following way: raganuga sadhana has two parts: external and internal. Since smaran is the main limb, it is poñya, to be maintained, while shravan, kirtan or any of the other sixty-four types of sadhana bhakti are the poñaka, or maintainers. In other words, all types of vidhi are simply meant to nourish lila smaran and protect one from falling down. This version is supported by one of Sri Rupa’s most prominent verses in Bhakti-rasämåta-sindhu, which runs as follows:

smartavyaù satataà viñëur vismartavyo na jätucit

sarva-vidhi-niñedhäù syur etayor eva kiìkaräù

Lord Vishnu (Sri Krishna) is always to be remembered and never to be forgotten. All the rules and regulations in the shastra are the servants of this overriding vidhi (rule) and niñedha (prohibition). (BRS 1.2.8)

Now it is important to say a word about sankirtan and its relation to smaran sadhana. Sri Vishwanath Chakravarti has given the following reminder in Räga-vartma-candrikä to raganuga sadhakas:

atra rägänugäyäà yan mukhyasya tasyäpi

smaraëasya kértanädhénatvam avaçyam.

Even though smaran is the main limb for those who practice raganuga bhakti, it should still remain subordinate to kirtan. (Räga-vartma-candrikä, 14)

Smaran and kirtan are both extremely important limbs of bhakti sadhana. raganuga bhaktas who have become attached to smaran sadhana should always perform kirtan as well, remembering that Sri Chakravarti Deva himself promoted the sankirtan movement. On the other hand, however, those who only emphasize chanting should also remember that as our Gauranga chanted, his mind was fixed on Sri Vrindavan! Experienced devotees make no distinction between smaran and kirtan. They relate to the two processes as ideally one form of sadhana. That is to say, smaran is contained within offenseless chanting and, within extensive lila smaran, the Name goes on as well.

Let us now consult Sri Thakur Bhaktivinoda’s Harinäma-cintämaëi, which is a manual devoted exclusively to Nama sadhana. In the last chapter, Sri Bhaktivinoda compares the Name to a budding flower. The näma-kusuma blossoms in stages revealing Krishna’s rasa, rupa, guna, and lila madhurya. The lila represents the full blooming splendor of the Name.

pürëa prasphuöita näma-kusuma sundara

añöa-käla nitya-lélä prakåtira para

The flower of the Name completely reveals the beauty when Krishna’s divine ashta kala nitya lilas are included. (HNC 15.28)

From this statement we learn that exclusive Nama sadhana is never complete without lila smaran. Indeed, Srila Vishwanath Chakravarti also affirms this when he winds up his ashta kala lila kavya entitled Kåñëa-bhävanämåta with the statement—

Radha Govinda’s eightfold daily pastimes are like a jeweled japa mala when combined together, for each lila represents a gem-like bead.

Thus, the most experienced sadhaka will not only chant the Maha Mantra on his japa mala, but also contemplate within the mind the japa mala of Radha Govinda’s ashta kala lilas.

Srila Bhaktivinoda recaps the essence of all advice, saying:

lajjä chäåi kåñëa näma sadä gäna kore

kåñëera mädhurya lélä sadä citte smare

Ward off cowardice! Always chant Kåñëa’s names while remembering his madhura lilas. (Bhajana-rahasya, 6)

How can the sweetness of Krishna’s names or lilas be tasted? Chaitanya Mahaprabhu instructs—

karma japa yoga jïäna, vidhi-bhakti tapa dhyäna

ihä hoite mädhurya durlabha

kevala je räga märge, bhaje kåñëa anuräge

täre kåñëa mädhurya sulabha

“O Sanatan! Krishna’s madhurya cannot be realized by karma, neither by silent mantra recital, nor by yoga sadhana. Nor can this sweetness be known through vidhi bhakti, tapasya, or impersonal meditation. Only by worshiping with deep attachment (anuraga) and following the process of raganuga bhakti can one experience the taste of Krishna’s madhurya.” (CC 2.21.119)

Prayojana: The goal of life.

Krishna says, ämäte je préti, sei prema prayojana—”Love for me, such is the goal of life.” (CC 2.25) The same is stated in Srinath Chakravarti’s verse, with which we opened this book: premän pum-artho mahän—”Prema is the parama-puruñärtha, or supreme goal of life.”

Prema is the perfection of sadhana bhakti. Without it, Krishna’s darshan remains impossible. Thus, prema is the prayojana or necessity for every jiva desiring Krishna’s darshan and nitya seva.

Sri Chaitanya Deva informed Sanatan Goswami, saying,

bhakti bine kåñëe kabhu nahe premodaya

prema binä kåñëa präpti anya haite naya

“O Sanatan! Without bhakti, prema never awakens. And without prema, Krishna is unattainable.” (CC 3.4.58)

Purport: Many Vaishnavas may be under the impression that Krishna-prapti (attainment of Krishna) awaits those who die after completing a life of devotion. Yes, so it is, for the bhaktas attaining prema. In this previous reference Chaitanya Mahaprabhu expresses this opinion. Those who leave their bodies after a lifetime of casual devotion again take birth in the material world. If a fortunate bhakta comes to the stage of bhava, when the Lord’s çuddha-sattva potency enters the heart, then Krishna reveals himself through sphurtis or spiritual visions. Receiving such regular sphurtis, prema awakens, causing Krishna to reveal himself. Such kripa siddha or sadhana siddha bhaktas attain the Lord upon giving up the material body. This siddhanta is confirmed by the mahajan poet Sri Premananda, a direct associate of Sri Gaurasundar.

sädhana ekhäne, siddhi to ekhäne, bhävera gocara se

ekhäne jadi tä, dekhite nä päo, marile dekhibe ke?

Sadhana is for here in this world. Siddhi will also happen here, for it is perceivable in bhava. If we are unable to see Krishna here in this world, then how will be able to see him after dying? (Manaù-çikñä)

There are many varieties of Krishna bhakta, and thus there are many varieties and levels of Krishna prema. Comparatively speaking, Vrishabhanu Nandini Radhika’s madanäkhya-mahä-bhäva is paramount amongst all these varieties of prema. Radha’s sakhis and manjaris also possess mahabhava, but theirs is somewhat less potent than hers. Mahabhava prema is the supreme prayojan or necessity for the Rupanuga followers of Chaitanya Mahaprabhu.

Devotees of this world may gradually elevate themselves through the stages of shraddha, sadhu-sanga, bhajana kriya, anartha nivritti, nishtha, ruchi, bhava and at last attain prema. This prema, however, is far below the standard of the mahabhava possessed by Radharani’s sakhis and manjaris. After prema awakens, there are further progressive stages: sneha, mäna, praëaya, räga, anuräga, bhäva and mahä-bhäva. These levels of prema cannot, however, take place within a material body. Thus an important question arises: How can jivas attain mahabhava prema and become eligible to directly serve Sri Sri Radha Govinda? Srila Vishwanath Chakravarti very nicely answers this important question in his Räga-vartma-candrikä. He first quotes Ujjvala-nélamaëi--

tad-bhäva-baddha-rägä ye janäs te sädhane ratäù

tad-yogyam anurägaughaà präpyotkaëöhänusärataù

tä ekaço’thavä dvi-träù käle käle vraje’bhavan

Those having deep attachment (anurägaughaà) on the path of Radha Govinda become siddha. Such rare persons, either alone, in pairs or in groups, then take birth in Vraja from the womb of a gopis. (UN 3.48)

anurägaughaà rägänugä-bhajanautkaëöhyaà na tv anuräga-sthäyinaà sädhaka-dehe’nurägotpatty-asambhavät  vraje’bhavann iti avatära-samaye nitya-priyädyä yathä ävirbhavanti tathaiva gopikä-garbhe sädhana-siddhä api avirbhavanti  tataç ca nitya-siddhädi-gopénäà mahä-bhävavaténäà saìga-mahimnä darçana-çravaëa-kértanädibhiù sneha-mäna-praëaya-rägänuräga-mahä-bhävä api tatra gopikä-dehe utpadyante  pürva-janmäni sädhaka-dehe teñäm utpatty-asambhavät  ata eva vraje kåñëa-preyasénäm asädhäraëäni lakñaëäni

Here the word anurägaughaà means great anxiousness in Radha Govinda bhajan, not the anuraga that is one of the higher stages of prema. The reason for this is that anuraga cannot be developed while still remaining in the material body. In the sadhaka deha one may attain to the stage of prema only. When it is stated, “Such sadhana siddha bhaktas take birth in Vraja”, this means that they take birth in the specific material universe where the Lord manifests his bhauma lila. Once there, such newly arrived sadhana siddha gopis further advance in prema through the stages of sneha, mana, pranaya, raga, anuraga, bhava, and finally to mahabhava. This all becomes possible solely by the association and incredible mercy of Krishna’s nitya siddha gopis. (VCT 7)

Srila Vishwanath continues:

nanu, tarhy etävantaà kälaà taiù paramotkaëöhair bhaktaiù kva sthätavyam ? tatrocyate, sädhaka-deha-bhaìga-samaye eva tasmai premavate bhaktäya cira-samaya-vidhåta-säkñät-seväbhiläña-mahotkaëöhayä bhägavata-kåpayaiva sa-parikarasya svasya darçanaà tad-abhilañaëéya-sevädikaà ca labdha-snehädi-prema-bhedayäpi sakåd déyate eva, yathä näradäyaiva. cid-änandamayé gopikä-tanuç ca déyate. saiva tanur yoga-mäyayä våndävanéya-prakaöa-prakäçe kåñëa-parivära-prädurbhäva-samaye gopé-garbhad udbhävyate. nätra käla-vilamba-gandho’pi. prakaöa-léläyä api vicchedäbhävat. yasminn eva brahmäëòe tadänéà våndävanéya-lélänäà präkaöyaà tatraiväsyäm eva vraja-bhümau. ataù sädhaka-premi-bhakta-deha-bhaìga-sama-käle’pi sa-parikara-çré-kåñëa-prädurbhävaù sadaivästi. iti “bho bho mahänurägi-sotkaëöha-bhaktäù ! mä bhaiñöa ! susthiräs tiñöhata ! svasty evästi bhavadbhyaù” iti.

Now a doubt may arise: Upon giving up the material body, where does the sadhana siddha bhakta remain before attaining his gopi svarupa? The answer is as follows: Such premika bhaktas, even before they attain the higher levels of prema listed above, instantly achieve their cherished desire for nitya seva. An example of this is in the way that Narada achieved perfection. The spiritual gopi body one receives is given by the grace of Yogamaya and takes its birth from the womb of a Vraja gopi. Here there is no delay in time because Krishna’s bhauma lila is eternal. One is immediately transferred to the universe where Krishna’s bhauma lila is being manifested.

Vishwanath concludes by addressing the anxious Radha Govinda sadhakas: “O anxious and deeply affectionate devotees! Have no fear! Be calm! Your futures will be very auspicious.”

Associate with the rasika bhaktas

Chaitanya Charitamrita is honored by many as the main text of the Gaudiya sampradaya. The cream of the Bhagavatam, the Gita, the Vedas, Upanishads, Puranas and Pancharatras can be found in this classic work. Most importantly, however, Sri Krishnadas Kaviraj adds many shlokas and examples from the Goswamis’ books to present the essence of Sri Chaitanya’s teachings. No doubt, if this “king of poets” had not given the purport to Sri Gaurasundar’s anarpita-caré mahä karuëä, the mystery of Gaura’s avatar woouuld have been lost to the world. Yet, the average reader still fails to understand the deep siddhantas in this book. As Sri Kaviraj Goswami himself admits:

ata eva kohi kichu koriyä nigüòha

bujhibe rasika bhakta, nä bujhibe müòha

hådaye dharaye je caitanya nityänanda

ei saba siddhänta sei päibe änanda

I am speaking of things most confidential. The rasika bhaktas will understand, but not the dull-brained mudhas. Those who hold Gaura and Nitai within their hearts shall experience great joy from hearing these siddhantas. (CC 1.4)

As the Kaviraj says, only rasika bhaktas may grasp the subtle meaning found in Chaitanya Deva’s rasa tattva. Sri Narottam Das Thakur also supports this opinion:

ei tattva jäne je, parama rasika sei

tära saìge rahibo sarvathä

This tattva can be understood by the parama rasikas. Let me always remain in their association.

In the matter of discussing lila katha, proper association is essential. Those desiring to submerge their minds in Radha Govinda’s lila rasa sindhu would do well to seek out rasika bhakta sanga. Understanding this necessity, Srila Rupa Goswami advises,

çrémad-bhägavatärthänäm äsvädo rasikaiù saha

sajätéyäçaye snigdhe sädhau saìgaù svato vare

One should taste the meaning of Srimad Bhagavatam and related scriptures in the association of rasika bhaktas. Ideal sadhu sanga with rasika bhaktas depends on three conditions (1) similar desires and goals, (2) the devotee should be affectionate, and (3) more advanced than oneself. (BRS 1.2.91)

Through rasika bhakta sanga, one’s taste for lila rasa kath becomes habitual. As Sri Gauranga himself is the rasika shekhara, his only business is tasting transcendental mellows with his premika devotees. Logically, if we should desire to join him through attaining his mercy, should our only refuge not be the same as his? Consequently, by tasting again and again the rasa from Gauranga’s madhura lilas, an auspicious wonder will then take place.

gaura-prema-rasärëave     se taraìge jebä òube

se rädhä-mädhava-antaraìga

By dunking in the waves of the nectarean ocean of Gaura prema rasa, one may resurface as a confidential associate of Sri Sri Radha Madhava. (Prärthanä, 13)

janma karma ca me divyaà

evaà yo vetti tattvataù

tyaktvä dehaà punar janma

naiti mäm eti so’rjuna

One who knows the transcendental nature of my appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains my eternal abode, O Arjuna. (Gita 4.9)

—END OF PART ONE—

Pronunciation note

Since this book is intended principally for an audience that already has some familiarity with terminology related to the Gaudiya Vaishnava tradition, it has been deemed unnecessary to treat most of them as foreign. Most terms have thus neither been placed in italics nor treated with diacritical marks. To facilitate understanding, however, one can look in the glossary where most terms can be found with both the English spelling and the transliterated form according to the conventions that have become familiar in the sampradaya.

Bengali pronunciation differs from north Indian or conventional Sanskrit pronunciation in a number of ways. Even so, Bengali uses the same spellings as with a few exceptions it shares the pan-Indian alphabetical system. Although the author has a personal preference for the Bengali pronunciation, we have for the sake of consistency kept to the familiar transliteration system for Sanskrit words. Thus a word will have the same spelling whether it appears in a Sanskrit or Bengali context.

The principal differences in Bengali pronunciation are as follows:

·      a, which in Sanskrit is pronounced like the u in bun, is pronounced in Bengali more like the o in box. At the ends of words, especially those who penultimate syllable is long and followed by a simple consonant, the a is not usually pronounced.

·      ai is pronounced oy.

·      au = ow

·      kñ (ksh) in Sanskrit = kkh in Bengali.

·      v at the beginning of a word is pronounced as b.

·      v after consonants is silent, but doubles the preceding consonant.

·      v after vowels is pronounced more like a w, i.e., bhagawän.

·      y at the beginning of a word is pronounced as j. e.g. Jamunä rather than Yamunä.

·      y after consonants is silent, but doubles the preceding consonant.

·      y after some vowels is pronounced like a w, i.e., jäwä.

·      ç, ñ and s tend to be pronounced in the same way, like a dental sh.

·      ò and òh within a word are usually pronounced like a hard r. This is sometimes rendered by å and åh, despite the conflict with the vowel using the same character.

The above information should be borne in mind, especially while reading Bengali songs where the two systems come into conflict. There, the customary transliteration is used for Sanskrit loan words while Bengali words are transliterated in a way that more closely reflects Bengali pronunciation rather than spelling. For example, haya is written hoy, and yäoyä as jäwä or jäoä, etc. Hopefully, this  will help the reader to follow more accurately.

This unfortunately internally inconsistent system has been adopted primarily for those familiar with words that have been seen in one form, such as vaiñëava or Vaishnava,  which in Bengali would more appropriately be rendered as boiñëob or Boishnob.

Appendix:

Srila Bhaktivinoda Thakur’s Unbroken Disciplic Succession

and Siddha Pranali

Another important side of Srila Bhaktivinoda Thakur’s mercy to the world appears through his son and initiated disciple, Srila Lalita Prasad Thakur, to whom he awarded siddha pranali in 1890. Thus the ämnäya-guru-paramparä[5] of their followers unfolds like this:

1. (Nityananda Prabhu) Jahnava Mata

2. Ramacandra Goswami of Baghna Para

3. Rajavallabha Goswami

4. Kesavacandra Goswami

5. Rudresvara Goswami

6.  Dayarama Goswami

7. Mahesvari Goswamini

8. Gunamanjari Goswamini

9. Ramamani Goswamini

10. Yajnesvara Goswami

11. Vipina Vihari Goswami (1850-1919)

12. Bhaktivinoda Thakur (1838-1914)

13. Lalita Prasad Thakur (1879-1980)

In this line, when siddha pranali is awarded to the qualified disciple, the manjari name and ekadasa bhava of each member of the guru parampara is also given. In other words, siddha pranali not only means the eleven items that make up a disciple’s siddha manjari svarupa, but it also includes the pranali, or manjari line of worship that the new practitioner will follow. This is very important, because without following in the footsteps of one’s manjari parampara, it will be very difficult or almost impossible to arrive at the lotus feet of Sri Radha and Krishna in their madhura Vrindavan pastimes.

A noteworthy feature of this guru parampara is that it begins with Ma Jahnava, who is Radharani’s younger sister, Ananga Manjari, in Vrindavan lila. Because Ananga Manjari has a unique position in the lila, as not only a manjari but a sakhi as well, her guru parampara also carries within it this option.

Similarly, Jahnava Mata’s disciple Ramachandra Goswami (Sri Ramai Thakur) is the reincarnation of Mahaprabhu’s associate, Vamsivadanananda Thakur, who was Krishna’s vamsi in Krishna lila. This Vamsi Thakur took mantra diksha from Sri Gauranga’s eternal consort, Srimati Vishnupriya Devi. Hence another wonderful feature of this guru parampara is that the worship of Gauranga-Vishnupriya can be nurtured in it. Perhaps this is why Bhaktivinoda Thakur installed Vishnupriya and Laksmipriya murtis along with Gauranga in the center of the Yoga Pith mandir in Sridham Mayapur.

Furthermore, in this line, Bhaktivinoda Thakur innovated the worship of Gaura-Gadadhar along with their mantra upasana. Hence initiates into Bhaktivinoda Thakur’s guru parampara also receive a Gadadhar-Radha Gaura-Krishna yugala mantra.

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[1]     See page 9

*rädhä-saìge yadä bhäti tadä madana-mohanaù | anyathä viçva-moho’pi svayaà madana-mohitaù || (Govinda-lélämåta)

[2]     priya-narma-sakhé – This is Rupa Goswami’s technical term for the manjaris.

[3]     Srila Narottam Das Thakur has two manjari names, i.e. one given him by his guru, Sri Vilasa Manjari, the other given by Radharani herself, Sri Champaka Manjari.

[4]        [1] For a cross reference, see the shloka on the opening page—ärädhyo bhagavän vrajeça-tanayaù, etc.

[5]     The unbroken disciplic succession coming from an authorized source.