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Summary

Sri Rathayatra in Sri Dhama Navadvipa 4

Srila Prabhupada's Legacy
Vilap-kusmanjali - Verse Seven
Srila Sanatana Gosvami - Vilap Kusmanjali Verse 6
Sri Krsna's Kartika Rasa-lila
A Darsana For Tamal Krsna Gosvami
How to Enter Raganuga-bhakti - Part One
On Raganuga-bhakti - Part Two
Illuminating the Path to Ragatmika-bhakti - Part Three
To Be Covered By Sweetness - Part Four

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Sri Rathayatra in Sri Dhama Navadvipa - Is it contradictory to the
conceptions of Rupanuga Bhakti?

Sri Bhagavat Patrika, Kartika Agrahayana,

Samrat 2026, Varsa 15 Sankhya 6-7 – 26th December 1969

[For some years, Parama-gurudeva was holding Ratha-yatra festival in Sri Dhama
Navadvipa. Some persons who had been attending the festival and honoring the prasada
distributed there turned against this great contribution of Parama-gurudeva after his
disappearance from this world in 1968 – writing articles claiming that this festival is
opposed to the conceptions of rupanuga-bhakti. As a fully dedicated disciple, Srila Gurudeva
began writing articles to defend the integrity and glory of his Gurudeva as a perfect
rupanuga acarya and representative of the Sri Gaudiya Vaisnava sampradaya. The following
article is his first reply to the objections.]

Having read the essay entitled 'Sri Rathayatraya Sri Rupanuganucintana' [Ratha-yatra
according to the conception of the followers of Srila Rupa Gosvami] published in the first
issue, volume 13 of 'Sri Gaudiya Darsan' [the journal of Sri Caitanya Sarasvat Matha], it
seems that this article has been printed without showing it to the most honourable editor,
Pujyapada Srila Bhakti Raksaka Sridhara Maharaja.
In the aforementioned essay, the uninformed author, by the name of Bhakti Kovida
Mahodaya, without taking the trouble to research the subject matter, has rashly written the
following groundless and imaginative statements:

1) Ratha-yatra is not performed in Sri Vrndavana. Therefore, in Sri Navadvipa Dhama, which
is abhinna-vraja mandal (non-different from Vraja), why should this lila be exhibited?
2) Seeing the ratha (chariot) would stimulate a terribly undesirable apprehension in the hearts
of the vraja-gopis. Therefore, how can the rupanuga vaisnavas, who are following the moods
of the gopis, join in the Ratha-yatra procession?
3) From ancient times up until the present day, no great personality who was expert in the
performance of bhajana, has ever performed the procession of Ratha-yatra lila in abhinna-
vraja mandala, Sri Navadvipa Dhama.
4) Furthermore, Jagad-guru Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakura
has not performed Ratha-yatra-lila in Sri Gaura-dhama.
5) In Sri Navadvipa Dhama, how is the darsan of Dvaraka possible or appropriate?
Therefore, it is against the principles of the followers of Srila Rupa Gosvami to hold the
Ratha-yatra procession in Sri Navadvipa Dhama.

It is definitely necessary to analyze these 5 arguments.

1) "One cannot see the Ratha-yatra-lila in Sri Vrndavana" – This statement made by Bhakti
Kovida Mahodaya is completely groundless and a figment of his own imagination. It is
evident that the writer has never been to Vrndavana or Vraja-mandala, or he has never taken

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the trouble to inquire from the realized Vaisnavas who constantly reside here. The three
worshipful deities of the Gaudiya Vaisnavas, namely Sri Madana-mohana, Sri Govindaji and
Sri Gopinatha have Their respective temples in Vrndavana. The festival of Ratha-yatra-lila
has been held in these temples with great pomp and splendour for hundreds of years. At the
same time as the Sri Ratha-yatra procession in Puri, the same festival is also held in the
temples established by the other Gosvamis such as the Sri Radha-Damodarji Mandir, the Sri
Radha-Syamasundarji Mandir, the Sri Radha-Gokulanandaji Mandir, and also in almost all
the prominent temples of the other sampradayas such as the Sri Ranganathji temple and the
Sri Shaha-Bihariji Mandir. This annual Ratha-yatra-lila is also a common sight in the homes
of thousands of Brajabasis. Not only in Vrndavana, this procession takes place also in
Mathura, Nanda-gaon, Varsana and even in Radha-kunda. Moreover, there are also ancient
temples of Sri Jagannatha-deva in Vrndavana and Radha-kunda. Therefore, to say that the
Ratha-yatra-lila is not performed in Vrndavana or Braja-mandala is completely false.
Throughout the world there are rupanuga Vaisnavas. They have performed in the past, and
still are performing, the procession of Sri Ratha-yatra-lila in order to nourish their bhajana
(confidential service). An associate of Sri Gaurasundara, Sri Kamalakara Pippalai, is a friend
of Krsna named Mahabala Sakha among the Dvadasa Gopalas (twelve prominent cowherd
boys) in Krsna-lila. He has manifested the service and Ratha-yatra-lila of Sri Jagannatha-deva
in Bengal, in the district known as Mahesa. Even today this Sri Ratha-yatra festival is
observed annually with magnificent pageantry. In the nearby district of Sri Rama-pura, the
service of Sri Jagannathadeva is conducted both in Vallabhapura and Chatara, where Ratha-
yatra has been observed for hundreds of years. In the village of Dhama-rai, (district of
Dhaka) Ratha-yatra is very famous. The Vyasadeva of Sri Gaura-lila, Sri Vrndavana dasa
Thakura, has also established a Deity of Sri Jagannathdeva in his own village of Sripata, Sri
Mamagacchi in Sri Modadruma Dvipa in Sri Navadvipa Dhama. The service of Sri
Jagannathadeva is still going on there even today. The Ratha-yatra of Mahisadala, in the
district of Medinipura, is also very famous. These days even in the huge cities of America
such as San Francisco, Sri Ratha-yatra is celebrated in a grand style, in accordance with the
mood of Sriman Mahaprabhu.
Sri Caitanya Mahaprabhu has expressed a particular mood in regard to Ratha-yatra. He
always considered that Sri Krsna, being mounted upon His chariot, is returning to Vrndavana,
to meet with all the gopis, especially with Srimati Radhika, who had been afflicted by the
severe pains of separation from Krsna for a very long time. We should always remember that
the Sri Rupanuga acaryas who were possessed of the necessary facilities, have manifested
this pastime of the Ratha-yatra festival on the earthly plane in order to stimulate the
aforementioned mood of Sri Caitanya Mahaprabhu within their hearts and to nourish their
bhajana. Some niskincana Rupanuga Vaisnavas, being bereft of the necessary facilities for
observing this festival have stimulated this mood within their hearts by manasi-seva.
Alternatively, they nourish their bhava by taking darsana of Sri Ratha-yatra-lila in various
places such as Puri Dhama. The purpose of both approaches is fundamentally one. There is
no difference between them.

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2) Seeing the ratha (chariot) would stimulate a terribly undesirable apprehension in the hearts
of the vraja-gopis. Therefore, how can the rupanuga vaisnavas, who are following the moods
of the gopis, join in the Ratha-yatra procession?
This conception is also completely wrong in all respects. Adorned with the sentiment and
complexion of Sri Radha, Sri Gaurasundara is directly Sri Krsna Himself, Sri Gadadhara
Gosvami (Srimati Radha), Sri Svarupa Damodara (Sri Lalitaji), Sri Raya Ramananda (Sri
Visakha), Srila Rupa Gosvami (Sri Rupa Manjari), Sri Sanatana Gosvami (Sri Lavanga
Manjari), Sri Das Gosvami (Sri Rati Manjari) and all of the associates of Sri Gaurasundara,
who were all mainly sakhis or sakhas in Vraja, assembled together for Ratha-yatra. They all
danced and chanted before the chariot, deeply immersed in the mood, krsna lana vraje yai--e-
bhava antara: "Let us take Krsna and go back to Vrndavana." Did the associates of
Mahaprahu feel any distress or anguish upon seeing the chariot? Definitely not. Then why
will their followers, the Rupanuga Vaisnavas feel any anguish or undesirable apprehension?
The internal purpose of the moods of Ratha-yatra as promoted by Sri Gaurasundara is as
follows: after a long period of separation, on the occasion of the solar eclipse at Kuruksetra,
Srimati Radhika and the gopis met with Sri Krsna. But Srimati Radhika was not satisfied due
to the fact that Sri Krsna was dressed as a king and was surrounded by immense opulence,
elephants, horses, military generals and His associates of Dvaraka. She wanted to see Krsna
dressed as a cowherd boy in Vrndavana, the place of His sweet human-like pastimes.
Therefore She wanted to bring Krsna back to Vraja. It is evident from the Padma Purana that
the pastime of Krsna's returning again to Vrndavana on a chariot is exhibited in Sri Jagannath
Puri and other places in Sri Ratha-yatra-lila. Therefore, what is there to impede the
manifestation of Ratha-yatra in Sri Vrndavana or Sri Navadvipa Dhama? In order to stimulate
this profound mood that was established by Sriman Mahaprabhu, His devoted followers can
perform Ratha-yatra everywhere, and have indeed done so. The mood of Sriman Mahaprabhu
has been revealed in the verse:

yah kaumara-harah sa eva hi varas ta eva caitra-ksapas

(Sri Caitanya Caritamrta Madhya-lila: Chapter Thirteen, Text 121)

and also:

ei dhuya-gane nacena dvitiya prahara

krsna lana vraje yai--e-bhava antara

"Sri Caitanya Mahaprabhu used to sing this song [seita parana-natha] especially during the
latter part of the day, and He would think, 'Let Me take Krsna and go back to Vrndavana.'
This ecstasy was always filling His heart." (Sri Caitanya-caritamrta Madhya-lila: Chapter
One, Text 56)
Yes, it is true that when the gopis or the Vaisnavas who have taken shelter of gopi-bhava see
the chariot which takes Krsna out of Vraja and far away from the gopis, they feel anguish and
the apprehension that Krsna will not come back. However, when see the chariot on which
Krsna sat and came back to Vrndavana, they become overjoyed, not sorrowful.

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Uddhava, after taking permission from the gopas and gopis of Vrndavana, sat upon his
chariot and was about to return to Mathura to meet with Krsna. At that time the Vraja gopas
and gopis, overwhelmed with prema, adorned the chariot with various presents for Krsna and
bade Uddhavaji farewell with great respect.

sri-suka uvaca
atha gopir anujnapya
yasodam nandam eva ca
gopan amantrya dasarho
yasyann aruruhe ratham

(Srimad-Bhagavatam 10.47.64)

Furthermore, after some time, Sri Baladevaji came to Nanda Gokula on a chariot. When he
arrived, all the gopas and gopis welcomed Him with great affection.

sri-suka uvaca
balabhadrah kuru-srestha
bhagavan ratham asthitah
suhrd-didrksur utkanthah
prayayau nanda-gokulam
parisvaktas cirotkanthair
gopair gopibhir eva ca
ramo 'bhivadya pitarav
asirbhir abhinanditah

(Srimad-Bhagavatam 10.65.1,2)

Sri Gaudiya Vaisnava acarya Srila Jiva Gosvami, on the basis of the verses of Padma Purana,
has described that Krsna returned to Vraja upon a chariot after killing Dantavakra. Upon
hearing the sound of Krsna's conch and the rumbling of His chariot, all the gopas and gopis
of Vraja surmised that Krsna was returning. Driven by excessive eagerness to see Him, even
feeble, old women ran with great haste from wherever they were in the direction of the sound
of Krsna's conch and chariot. When they drew nearer and saw that Garuda was sitting on the
flag of the chariot, they became sure that Krsna was definitely returning to Vraja. Being
overwhelmed with joy, they became motionless like statues and were unable to go any
further. Only their gaze advanced in the direction of the approaching chariot.

stri-bala-vrddha-vanita-braja-vasinaste
krsna gatim yadu-pura-danu-maya sankhat
evam dravanti capalam sma tatha vidurna
svatmanamapyahaha kim punaragrapascat?
atha punah parya-ginkhacchanikha
dhvaniniragala-ratha-ghargharasvana

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svarga-janakrta sadya eva
sthagati-gataya-starava va'vatasthire

(Sri Gopal Campu tri. pu. 34, 35)

Therefore the idea that the Vraja gopis become distressed and apprehensive upon seeing a
chariot in all circumstances is not at all correct.
In the pastime of Sri Ratha-yatra and also on the path of Sri Rupanuga bhajana, the
importance of the internal mood is predominant. Externally perceived substances or places
are not more important than the internal mood. In Ratha-yatra, the internal mood that Krsna is
returning to Vraja is stimulated. There is no internal sphurti (inspired vision) relating to
Dvaraka or Mathura dhama in this lila. The inspired vision is only of Sri Krsna's returning to
Vraja after being absent for a very long time. It is in this mood that Sri Jagannathdevaji
travels from the Jagannatha Mandira in Puri to the Sri Gundica Mandira. This signifies His
journey from Dvaraka to Vrndavana. During this journey Sri Gaurasundara and His
confidential associates experienced the utmost jubilation, being deeply absorbed in the moods
of Sri Radha and the Vraja-gopis respectively. Moreover, they all assembled together before
the chariot, singing and dancing in great joy, fully absorbed in exactly the same bhava during
the ulti-ratha-yatra (the festival of Jagannathadeva's return to the Sri Mandir from Sri
Gundica).
Did they think that by observing Ratha-yatra in the opposite direction that Sri Krsna was
leaving Vrndavana and returning to Mathura or Dvaraka? Never. Such an understanding must
be mistaken. It has been mentioned in Sri Caitanya-caritamrta how Sri Caitanya Mahaprabhu
and His associates assembled together, danced and performed kirtan at the ulti-ratha-yatra:

ara dine jagannathera bhitara-vijaya

rathe cadi' jagannatha cale nijalaya

"The next day Lord Jagannatha came out from the temple and, riding on the car, returned to
His own abode."

purvavat kaila prabhu lana bhakta-gana

parama anande karena nartana-kirtana

"As previously, Sri Caitanya Mahaprabhu and His devotees chanted and danced with great
pleasure." (Sri Caitanya-caritamrta Madhya-lila 14.244, 245)

Although the Vraja-gopis and especially Srimati Radhika were extremely anxious to see Sri
Krsna, they would not leave Vrndavana even to go the very short distance to where Krsna
was staying in Mathura. Then how can Sri Gaurasundara, who is adorned with the sentiments
of Srimati Radhika, and His associates stay at the Puri Mandira or Sri Gambhira? The Puri
Mandira and Sri Gambhira are the embodiment of Dvaraka because the Ratha-yatra sets off
from there. Alternatively, Sri Gaurasundara used to see the gardens of Puri to be Vrndavana,
the ocean to be Yamuna and Cataka-parvata to be Govardhana. In such a Vrndavana, what

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aspect of the Ratha-yatra-lila festival would be contrary to the principles of raganuga or
rupanuga bhakti in the eyes of the respectable Bhakti Kovida Mahadaya?
Why did the Vraja-vasi Gosvamis, Srila Thakura Bhaktivinoda, Srila Prabhupada, Pujyapada
Srila Sridhara Gosvami Maharaja and all the prominent Sri Rupanuga Acaryas go to Sri Puri
Dhama to have darsan of Ratha-yatra, if Ratha-yatra darsana would be the cause of any type
of disturbance or apprehension that something undesirable was about to happen? It appears
that Vraja-gopi-prema is simply stimulated by having darsana of Ratha-yatra.

3) From ancient times up until the present day, no great personality who was expert in the
performance of bhajana, has ever performed the procession of Ratha-yatra lila in abhinna-
vraja mandala, Sri Navadvipa Dhama.
The respectable writer, Bhakti Kovida Mahadaya, has stated that is inappropriate to hold
Ratha-yatra in Sri Navadvipa Dhama because no great historical personalities who are
proficient in bhajana have ever manifested Ratha-yatra-lila in Navadvipa. This statement is
meaningless and incoherent in all respects for the following reason. From the time of Sriman
Mahaprabhu until the present day, almost all Gaudiya acaryas and bhaktas have made a
pilgrimage to Puri Dhama at the time of Ratha-yatra to have darsana of the festival. In this
way, the divinely inspired vision of the moods exhibited by Sri Gaurasundara is stimulated
within their hearts and thus their bhajana is nourished.
Until now, there had been no impetus to manifest Ratha-yatra in Sri Navadvipa Dhama and
our previous acaryas had not considered it necessary to do so. However, whenever the
inspiration came in the hearts of great personalities, they have manifested this lila in various
places in Gauda-mandala, such as in the district of Mahesa. Thus, if a great personality is also
inspired to manifest this lila in Sri Navadvipa Dhama, then it is in no way contrary to the path
of Sri Rupanuga bhajana. For example, in the Sri Gaudiya Vaisnava Sampradaya, from the
time of Sriman Mahaprabhuji, Srimad-Bhagavatam has been considered the natural
commentary on Sri Brahma-sutra. However, when the necessity arose, Sri Gaudiya
Vedantacarya Sri Baladeva Vidyabhusana Prabhu manifested a separate commentary, namely
Sri Govinda Bhasya. From the point of view of Bhakti-Kovida Mahadaya, is this activity
contrary to siddhanta or is it the embodiment of prestige for our Sri Gaudiya sampradaya?

4) Jagad-guru Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakur has not

performed Ratha-yatra-lila in Sri Gaura-dhama.
Jagadguru Om Visnupada Srila Bhaktisiddhanta Sarasvati Thakura has manifested Sri Radha-
kunda and Sri Syama-kunda in Vrajapattana (Sri Caitanya Matha) within Sri Dhama
Mayapura. He has preached daiva-varnasrama dharma. He has reestablished the use of
saffron cloth and tridandi sannyasa in the Gaudiya vaisnava sampradaya. He has flown the
victory flag of Gaudiya vaisnava dharma throughout the world. Prior to the appearance of this
crown jewel in the dynasty of acaryas, no other acarya ever inaugurated the aforementioned
activities. Yet can any of these projects of Srila Prabhupada be considered contrary to the
principles of Sri Rupanuga bhakti? Never. Anyone who could say such a thing would have to
be utterly ignorant of bhakti-tattva.

5) In Sri Navadvipa Dhama, how is the darsan of Dvaraka possible or appropriate?

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We have already explained that the predominant bhava in Sri Ratha-yatra-lila is "krsna lana
vraje yai." There is not even the slightest scent of a sphurti (momentary vision) or darsana of
Dvaraka in this bhava. Therefore even the question of any kind of Dvaraka darsana arising
from the performance of Ratha-yatra-lila in Sri Navadvipa Dhama is completely irrelevant.
On the other hand, Sri Navadvipa Mandala, which is non-different from Vrndavana, is amsi-
dhama i.e. the root cause of all dhamas in which all other dhamas exist. Mathura, Dvaraka,
Ayodhya and Paravyoma are all eternally existing in Sri Navadvipa Dhama just as all the
plenary portions of amsi Krsna such as Narayana and Visnu exist eternally within Him.
At Candrasekhara Bhavan (Vrajapattana), in Mayapura Dhama, Sri Gaurasundara personally
used to dance in the mood of Sri Rukmini. It is well known that Sri Rukmini-devi is an
associate of Dvaraka-lila. Therefore, if this lila is possible in Vrajapattana, which is non-
different to Vraja or Sri Radha-kunda, then how can Dvaraka darsana be impossible in Sri
Dhama Navadvipa? Thus on what grounds can it be said that the manifestation of Ratha-
yatra-lila is not possible?
Hence the conclusion is that there is an inseparable relationship between Ratha-yatra-lila and
Rupanuganugatya. Sri Rupanuga Vaisnavas manifest this lila everywhere in Navadvipa
Dhama and thus, according to the path founded by Sriman Mahaprabhu, they inspire the
internal mood expressed in the following verse written by Srila Rupa Gosvami:

priyah so 'yam krsnah..... kalindi-pulina-vipinaya sprhayati

(Padyavali 383, Sri Caitanya Caritamrta, Madhya-lila 1.76)

"My dear friend, now I have met My very old and dear friend Krsna on this field of
Kuruksetra. I am the same Radharani, and now We are meeting together. It is very pleasant,
but I would still like to go to the bank of the Yamuna beneath the trees of the forest there. I
wish to hear the vibration of His sweet flute playing the fifth note within that forest of
Vrndavana."

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Srila Prabhupada's Legacy

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

[The following is a translation of the Bengali conversation between Srila Prabhupada and
Srila Bhaktivedanta Narayana Maharaja, which transpired on Oct. 8, 1977. This
conversation took place just before Srila Prabhupada's departure from this world on Nov.14.
The Bengali tape from which the translation was made was kindly given by the BBT
Archives. Credit for the translation goes to the sincere efforts of Sripad Tanmoy and Srimati
Bindu Chakravarty, Sripad Krsna Kanthi dasa brahmacari, Srimati Uma devi dasi, Srimati
Mulaprakrti devi dasi, Srimati Brajanaika devi dasi, Srimati Jadurani devi dasi, and finally
Pujyapada Madhava Maharaja. Due to the deep richness of the Bengali language, it cannot
be fully transmitted in the medium of English]

Srila Prabhupada: I have realized from my experience that if we are not independent, but
rather meet and preach together, then we will be successful. Mahaprabhu has told, "Prithivite
ache yata nagaradi gram. Sarvatra pracar haibe more nama". "All over the earth, in every
town and village, my Name should be preached". There is a great possibility to fulfill the
transcendental desire of Lord Sri Caitanya Mahaprabhu.

Srila Narayana Maharaja: Yes.

Srila Prabhupada: I am in my last days. I hope you and all others will forgive and forget all
of my offenses. During the time of preaching I have done some things which may have
offended my godbrothers, some katha-kata-kati (argument, difference of opinion). I pray that
you will save me from this aparadha, and when I leave this world you will all help take care
of my mission, which I have established with so many temples, etc.

Srila Narayana Maharaja: Yes, I will follow your order.

Srila Prabhupada: Perhaps Panbandi is in jail. Please take care to save our honor. They did
so much for my auspiciousness. You must take care of everything, including the court-case.
It is all under your responsibility.

Srila Narayana Maharaja: Okay, I will see to it. I will obey your advice fully, because I
consider you as my guru.

Srila Prabhupada: Yes, I know it very well. Some wicked persons wanted to do some harm
to the Mayapura Candradaya Mandira. In order to protect the temple some devotees were
bound to use a gun, and for this reason there is a court-case. Some foreign devotees are in jail
now. The proposal I gave. You must look at it. What do you think? Will they honor this?

Srila Narayana Maharaja: Very nice. What you have done is very beautiful. And it will be
even more beautiful if everyone tries to protect it with good cooperation. You have taught
your disciples to cooperate and try to develop the mission with the help of other respectable

11
Vaisnavas. In that way everyone can help them, and in the future this movement will be a big
transcendental organization to benefit the whole world.

Srila Prabhupada: (in a very low, soft, and choked voice, as if whispering.) After my
departure, you must take care so that what I have done will go on well. I have brought these
vanaras, monkeys, like mlecchas and yavanas (those outside the Vedic varnasrama system).
There is no one fully qualified among them. I tried to teach them whatever I could, and
according to their ability they have accepted something; but there is a lack of qualified
persons among them who can train. Everyone should try together, because there is big big
land, big temples, no want of money, and no scarcity of people- everything is there.

Srila Narayana Maharaja: Yes, that is so very good. All should help them. More good will
come of everything if the disciples treat all respectable Vaisnavas with humility. I will try my
best to help them.

Srila Prabhupada: Yes.

Srila Narayana Maharaja: When they call me for my suggestions or any kind of
instruction, or if they want me to go anywhere, I will help them always according to what you
have said. In whatever way is possible. I must certainly do that to the best of my ability.
Although my qualification is limited, I will do my best to help them.

Srila Prabhupada: Are any of my Godbrothers in Vrindavan now?

Srila Narayana Maharaja: I think Srila Vana Maharaja may be in Vrindavana now. And
perhaps Indupati Prabhu from Sri Caitanya Gaudiya Matha. He comes and goes. At present
these two; no more.

Srila Prabhupada: Vana Maharaja?

Srila Narayana Maharaja: Yes, Vana Maharaja.

Bhakti Caru Maharaja: Madhava Maharaja's matha?

Srila Prabhupada: (to Srila Narayana Maharaja) Please sit down. (to disciples) Someone go
and ask Vana Maharaja and Indupati prabhu to come.

Srila Narayana Maharaja: This is a very good proposal. In these last days this desire is
very good.

Srila Prabhupada: To argue with each other is not so good.

Srila Narayana Maharaja: These are insignificant matters in such a substantial worldwide
mission. A little something here and there is of no consequence. You have done this
wonderful preaching work for the benefit of the whole world. There was no self-interest. You
did everything only in devotional service to Krsna—for benefitting all people at large.

Srila Prabhupada: That is your blessing.

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Srila Narayana Maharaja: You have done a wonderful thing. It is necessary to care for and
preserve this mission, and see that it is managed skillfully.

Srila Prabhupada: Please tell this to them (my disciples). I cannot speak now. Please sit a
little longer.

Srila Narayana Maharaja: Yes, I am here. Don't worry. (He called over Srila Prabhupada's
senior disciples and instructed them in how to maintain and fulfill Prabhupada's desire in the
future, and how to deal with each other.)

Srila Prabhupada: Are you keeping good health?

Srila Narayana Maharaja: It is so-so. All is going on. It is good that you are doing
Bhagavat-smaranam, (remembering Krsna each moment). Many capable people are here to
run things.

Srila Prabhupada: But there is some disturbance. Recently some disruption was caused in
Mayapura.

Srila Narayana Maharaja: It will go away. This disruption was caused by those who create
trouble for their own material gain. Everything will be all right. After some days those who
are misbehaving will understand their own fault. Obstacles always come in any good work.

Srila Prabhupada: Twenty thousand people gathered at a meeting. Have you heard anything
about it?

Srila Narayana Maharaja: I heard and I felt sorry. Some communists and other people
created this trouble and have made a big mistake. They are doing so many illegal and
offensive things. Now be free to peacefully remember Sri Radha-Krsna and Their sweet
pastimes. Your people will take care of the necessities. All will be well by the wish of the
Supreme Lord, Sri Krsna. No need to think about it at all.

Srila Prabhupada: You are affectionate to me.

Srila Narayana Maharaja: What affection can I have (as an equal)? I respect you as my
guru.

Srila Prabhupada: Yes, I know that very well. That is why I called you first. Please forgive
any of my offenses.

Srila Narayana Maharaja: You should forgive us in your heart if we have made any
offenses. In this way we can develop a taste for serving Lord Krsna's lotus feet. Please bless
us this much.

Srila Prabhupada: Sesasayi?

Srila Narayana Maharaja: Sesasayi has come with me to receive your darsana.

13
Srila Prabhupada: Brahmacari?

Srila Narayana Maharaja: Yes, Sesasayi brahmacari. When you were in Mathura, Sesasayi
did some service for you, such as cooking, etc. Sesasayi, now you sing one kirtan. Sri Rupa
Manjari pada sei mora sampada. Sei more bhajana pujana. Very slowly, very clearly and
softly, sing this kirtana so that Srila Swami Maharaja can hear. Srila Rupa Goswami is our
heart and soul.

[Sripad Sesasayi brahmacari sings: Sri Rupa Manjari Pada, by Srila Narottama dasa
Thakura:]

"The lotus feet of Sri Rupa-manjari are my dearmost treasure. They are the topmost object of my
worship and inner devotional practices. Her lotus feet are the wealth and beautiful ornament of my
life. They are the very life of my life. Her lotus feet are the storehouse of rasa. They bestow that
topmost desire (precious service to Srimati Radhika) and they are the conclusion of all the Vedas. Her
lotus feet fulfill the goal of my vows and austerities, my harinama japa, my actions, and my spiritual
practices-all performed with the aim to please Sri Rupa-manjari. When Mahaprabhu is pleased with
me, then by his mercy I will attain perfection, and with these two eyes I will get the darsana of Sri
Rupa-manjari's lotus feet. Her beauty is full of sweetness like the moon. Just as on a moonlit night the
kumud lotus comes to full blossom, my heart will fully bloom night and day in the rays of her moon-
like beauty. Your absence from my vision is like snake poison spreading throughout my body,
gradually consuming my strength. For the rest of my life my soul will be burning. Narottama dasa
laments, "Alas, Prabhu. O Rupa Goswami. Please give me the shade of your lotus feet. There I am
taking shelter."
Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare
[Srila Narayana Maharaja sings: Hari Hari, Kabe More Hoibe Sudina (O Hari. When Will
That Auspicious Day Be Mine?) by Srila Narottama dasa Thakura:]

"O Sri Hari, when will that auspicious day be mine? Filled with prema, when will I worship Sri
Radha-Krsna? As the sounds of the divine instruments mix and create the sweetest melodies, I will
blissfully sing songs about Their forms and qualities. While singing "Radha-Govinda" I will weep
loudly and my whole body will become soaked by the tears falling from my eyes. Be merciful now,
Rupa Goswami and Sanatana Goswami. O my Raghunatha dasa Goswami. My life-giving Jiva
Goswami. Be merciful now, O Lalita and Visakha. O Sridama, Subala, and all other friends in sakhya-
bhava. Be merciful, all of you, so I may attain my deepest desires. Narottama dasa is always praying
like this."
Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare
[Jaya-dhvani prayers are recited]

Srila Prabhupada: I have only these few bones left in my body and nothing else.

Srila Narayana Maharaja: That is seen. It is very good that you came back to Vraja from
the Western countries. This is very good.

Srila Prabhupada: Yes, they took me to London and other places. I have seen so much
opulence in London. The condition of my health is not good. I will leave soon. Please, tell
them what their duty shall be after my leaving. (to disciples) You have consulted with
Narayana Maharaja?

14
Tamal Krsna Gosvami: This morning Bhakti Caru Swami, Bhakti Prema Swami and
Sridhar Swami went to see him, and Narayana Maharaja described the ceremony for the
departure of a great Vaisnava sannyasi or guru.

Srila Narayana Maharaja: I have instructed them about all the details. Whenever it is
necessary, you can come to me. There is no problem. I will come to help in the final
ceremony in any way that is needed.

Srila Prabhupada: I have one special request-that you will put me in samadhi with your
own hand. Where will the entrance gate of the samadhi mandir be? Right side? Instruct them.

Tamal Krsna Gosvami: The entrance is on the left side. Entering- looking towards the
Deity, on the left side. In other words, when you come into the temple there's a big open area.
It's on the same side as the vyasasana.

Srila Prabhupada: (lavan tavan) Tell them to arrange for the salt and other things.

Srila Narayana Maharaja: I have given complete instructions. Everything has been
arranged.

Srila Prabhupada: On the left side?

Tamal Krsna Gosvami: It's on the same side as the vyasasana. Faces east.

Srila Prabhupada: Yes. Will there be a Puspa samadhi in Mayapura?

Tamal Krsna Gosvami: Hmm. Yes. Flowers to Mayapura.

Srila Narayana Maharaja: I have told them. Some flowers have to be kept there for putting
in desired places.

Srila Prabhupada: You please stay and supervise this.

Srila Narayana Maharaja: I will be here. Just inform me. (In English) You should call me,
and I will come right away.

Tamal Krsna Gosvami: He described the entire ceremony in detail, Srila Prabhupada.

Srila Prabhupada: Yes, he is very expert and knows all the Vaisnava ceremonies.

Tamal Krsna Gosvami: Yes.

Srila Prabhupada: Has Sesasayi taken sannyasa? Yes?

Srila Narayana Maharaja: No. He has not taken. He is still brahmacari.

Srila Prabhupada: Hmm.

15
Srila Narayana Maharaja: You have completed all your life's work. Everything has been
fulfilled. Do not worry.

Srila Prabhupada: It is all your blessings.

Srila Narayana Maharaja: You have no task left in this world. (In English) You have
fulfilled all; everything is done.

Srila Prabhupada: Hmm.

Srila Narayana Maharaja: Please give some advice and instruction that they (your
disciples) should not fight and quarrel with each other for their own self-interest. Their only
goal should be to try to fulfill your heart's desire, and proceed purely for the mission.

Srila Prabhupada: (English) Don't fight amongst yourselves. I have given directions in my
will. Execute it properly.

Tamal Krsna Gosvami: Yes, Srila Prabhupada.

Srila Prabhupada: (bells ringing.) Is today Ekadasi?

Srila Narayana Maharaja: Yes, Ekadasi.

Srila Prabhupada: The service of Sri Mahaprabhu is going on well? Yes? Mahaprabhu of
Jhansi?

Srila Narayana Maharaja: Yes, Your Mahaprabhu, that Mahaprabhu who is a gift from
you, is with me in our Kesavaji Gaudiya Matha; and His service in going on well.

Srila Prabhupada: Has he been with you all along?

Srila Narayana Maharaja: Yes, Mahaprabhu has been with me. His seva is going on very
beautifully, after having applied new color (angarag) on His body, decorated Him and doing
other things for Him.

Srila Prabhupada: I had a good chance to start a temple and serve Him in Jhansi. Then I
realized that Krsna wanted a much bigger service from me.

Srila Narayana Maharaja: On a very big scale. That's what happened.

Srila Prabhupada: We had a fair plot of land.

Srila Narayana Maharaja: Yes. Why would you remain preaching only in Jhansi? Krsna
desired that you preach throughout the entire world, and that has been fulfilled.

Srila Prabhupada: I had wished to reside in Vrindavana. I wanted to pass my life as a

niskincana devotee, without material desires, and do sadhana-bhajana. But Bhagavan did not

16
accept this. He inspired me at the age of 70 years to go outside to the Western countries, all
alone, to preach—with only 40 rupees. Virata—very boldly. Then it took a grand shape.

Srila Narayana Maharaja: Srila Rupa Goswami's special mercy is bestowed upon you. And
also that of Sri Sri Radha Damodara. Thus you have been able to fulfill the transcendental
desire of Sri Caitanya Mahaprabhu.

Srila Prabhupada: All this is also vidamvana (distraction, tribulation). Order them to do
kirtana. (Devotees sing 'Sri Guru Carana Padma'.)

Srila Narayana Maharaja: Do you have any physical difficulties?

Srila Prabhupada: A little cough, and wind is there. The only difficulty is in speaking. I
have already given up eating.

Srila Narayana Maharaja: (In Hindi) If he asks for water, keep caranamrta for him. You
can put some tulasi under his head. That's right. Very good.

Srila Prabhupada: They should give me caranamrta. There is one sloka in Caitanya
Caritamrta which states, "yei bhaje sei bada abhakta hina chara, krsna bhajane nahi jati kuladi
vicara." "One who worships the lotus feet of Krsna is exhalted. There is no distinction of
caste, color and creed. However, non-devotees, though born in a high caste, are condemned
and abominable. Their life has no value." So do not have disdain for those who were born in
the West but have taken shelter of the lotus feet of a bonafide spiritual master and under his
guidance worship the lotus feet of the Divine Couple. Never hate them.

Srila Narayana Maharaja: No. Not at all. Anyone who is engaged in one-pointed bhakti is
sarvanuttama, the best of all. In Sri Bhagavad Gita it is said, "Api cet sudaracaro bhajate
mam ananya bhak. Sadhur eva sa mantavya samyag vyavasito hi sa." (Bg. 9:30) "Even if one
has performed sinful activities, if he has given up the worship of demigods and is detached
from material activities and knowledge, and he unconditionally surrenders only to My lotus
feet and worships Me, he is a sadhu." Everyone must respect him because he has determined
that Sri Krsna is the Supreme Lord. If one has this kind of devotion to Radha-Krsna, one will
be considered a sadhu, in spite of his having other drawbacks.

(Indupati prabhu, Vana Maharaja and others enter the room. ) Hare Krsna. Please come.

Srila Prabhupada: Has Vana Maharaja come? The reason I have called you is that Narayana
Maharaja has come. He will tell you my message. Please listen.

Srila Narayana Maharaja: You are feeling difficulty in talking. (To Vana Maharaja and
others). He is requesting that we look after his disciples in his absence— so that his mission
will remain successful.

Srila Prabhupada: (Addressing his godbrothers) Apanara amar saba aparadha ksama
korben, kenona ami iccha kore kokhano aparadha karo chaini kintu prachar karte gele kicchu
katha katakati. Haya. Tai apani amar aparadha ksama korben. Please, I wish to ask you to
forgive my offenses. I never intended to offend anyone. During the course of preaching there

17
arose some difference of opinion, some argument, which resulted in some offensive
statements. Kindly forgive me for that.

Srila Narayana Maharaja: He is asking for forgiveness for any harsh words which may
have been spoken while preaching. He is asking forgiveness from all; so you please forgive
him.

Srila Prabhupada: (to Godbrothers) Will you?

Srila Narayana Maharaja: Maharaja, we do not consider that you have committed any
offense. Please give us your mercy. You could never commit an offense to anyone. He who
takes offense is at fault.

Srila Prabhupada: Hmm. (Voices heard. To Srila Narayana Maharaja) What are you
saying?

Srila Narayana Maharaja: He (Vana Maharaja) is saying that you just came back from
London.

Srila Vana Maharaja: You travelled in this state of health?

Srila Narayana Maharaja: Anyway, whatever has happened has been good. You have
come back to Vraja by the Lord's desire.

Srila Prabhupada: Going to London it was like a world tour. My health further broke down,
just after reaching there.

Srila Narayana Maharaja: I will convey all of your instructions to all of Srila Prabhupada's
(Srila Bhaktisiddhanta Saraswati Thakura's) disciples, to those who are here present and to
those who are not present. They should all give nidesh (direction) and adesh (instruction) to
your disciples, so that they may lead good lives (susta) and stay on the decent path. I will tell
this to all, and with your blessings everything will be all right.

Srila Prabhupada: Yes.

Srila Narayana Maharaja: Please do not worry. Just go on remembering the lotus feet of
the Divine Couple.

Srila Prabhupada: Also, tell them that this matha (Iskcon temple) will bear the cost of the
festival (for departure to the spiritual world) performed in each matha according to status.
Please provide us with a list of those (mathas).

Srila Narayana Maharaja: (speaks in Hindi to Srila Prabhupada's disciples) Did you all
understand what he said?

Bhakti Caru Maharaja: Yes. I did.

18
Srila Narayana Maharaja: Has Indupati Prabhu heard this? I will explain it again.
Prabhupada is telling that some money will be given for a festival in every matha. You please
attend to this matter and collect the funds. (To Srila Prabhupada) I have one request to you.
Please give up any more thoughts on this matter. They (your disciples) are competent.
Moreover, they now know and understand all your wishes. Just continue your rememberance
of Sri Sri Radha-Krsna.

Srila Prabhupada: Mmm.

Srila Narayana Maharaja: Please do not worry. They will arrange everything. The way you
have "Krsna-ized" (made intoxicated with Krsna) the whole world—this will continue by
itself. (silence) Now we shall go?

Srila Prabhupada: Take a little prasad.

Srila Narayana Maharaja: Yes, we will take.

Srila Prabhupada: (To disciples) Bring some prasad for them. (To Srila Narayana
Maharaja) Please take it in my presence.

Srila Narayana Maharaja: Yes.

(Kirtan is heard in the background: "sri guru carana padma, kevala bhakati sadma".)

19
Vilap-kusmanjali - Verse Seven

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

October 20th & 21st, 1991

[Dear Readers, Please accept our humble obeisances. All glories to Sri Sri Guru and
Gauranga. The following is an excerpt of Srila Gurudeva's beautiful lecture on Verse Seven
of Vilap-kusumanjali. Srila Gurudeva teaches the process of attaining the lotus feet of
Srimati Radhika through bhajana filled with moods of separation. At the beginning of this
excerpt, he explains that our success in such bhajana depends on our feelings of gratitude
and separation from Sri Guru. Your aspiring servants,The Hari-katha team]

There are two kinds of bhajana. The first is in vipralambha-lila, and that is performed by
chanting and remembering the pastimes of separation. The second is in sambhoga-lila, and it
is performed by remembering the pastimes of meeting. Although the gopis and Vrajavasis
always like to meet with Krsna, He plays in such a manner that they will enjoy vipralambha-
rasa. The sadhaka cultivates vipralambha-bhava, thinking, "I am not seeing Krsna, I am not
seeing Srimati Radhika, I am not seeing Vraja, I am not seeing anything!" He should always
feel separation, as Raghunatha dasa Gosvami has shown here – separation from Krsna and
especially from Srimati Radhika.

In many verses, Srila Raghunatha dasa Gosvami has also lamented in separation from Srila
Rupa Gosvami. At the time of Rupa Gosvami's entrance into aprakata-lila, the un-manifest
pastimes, he composed this verse:

sunyayate maha-gostham girindro 'jagarayate

vyaghra-tundayate kundam jivatu-rahitasya me

["Now that I no longer have the sustainer of my life, the land of Vraja has become empty and
desolate, Govardhana Hill has become like a great python, and Radha Kunda has become like
the gaping mouth of a ferocious tigress."]

He has also lamented in separation for his siksa-gurus, thinking, "I'm so unlucky. First Sri
Caitanya Mahaprabhu departed from this world and left me behind. Afterwards I lived
constantly with Sri Svarupa Damodara, and he also left. Next I caught hold of the lotus feet
of Sri Gadadhara Pandita, but he also departed. Then, experiencing that every place and every

20
dust particle of Jagannatha Puri reminded me of Sri Caitanya Mahaprabhu, Svarupa
Damodara, Gadadhara Pandita, and all their associates, I fled to Vrndavana."

Although our Gurudeva has also entered his aprakata-lila, we remain in this world in a very
pleasant manner. On special days, like his avirbhava, appearance day, and tirobhava,
disappearance day, the occasion comes that we may remember him. At that time, however,
we are involved in arranging the festival, and there is very little chance to realize that
separation.

Only while we are speaking something about him, a drop of tear may come in our eye – and it
may not come. If the festival is very elaborate, there will be no tears. So many functions must
be managed, such as the abhiseka, puja, and distribution of maha-prasadam to Vaisnavas. We
arrange these festivals mainly for the people in general, for those who have no intimate
relation with him. But we should do something so that a feeling of separation will come
within our own hearts, and that is called bhajana.

Only those special persons who have realized their immense obligation and indebtedness to
Gurudeva for all they have received, and who have rendered abundant service to him with
visrambha-bhava, a mood of intimacy, will feel separation. They will weep. Such devotees
will not consider, "I'm so low and my Gurudeva is in such a high stage." Awe and reverence
will not preside; otherwise one cannot weep.

Sastra states, visrambhena guror seva – the sevaka performs such intimate service to
Gurudeva that Gurudeva remains always pleased with him. The guru will not consider for
even a moment that, "He is my servant and disciple." Instead he will feel, "He is my near and
dear. He is my heart." Sri Isvara Puripada, the disciple of Srila Madhavendra Puri, and
Govinda, the disciple of Sri Isvara Puri, were servants of this caliber. Although this is a rare
relationship, it is absolutely necessary for raganuga-bhakti. Without a relationship like this,
we cannot weep like Srila Raghunatha dasa Gosvami.

Separation from Gurudeva will be experienced on different levels. When we consider how
merciful he was and how much greater he is than ourselves, we feel a certain type of
sentiment. However, when we remember how near and dear he was and how much he loved
us, then we will weep profusely for him.

The gopis can weep so much more than Nanda Baba. Yasoda Ma can also weep more than
Nanda Baba, but the gopis can weep even more than Yasoda because their relationship with
Krsna is more intimate. We should have this kind of relationship with Sri Krsna, Srimati
Radhika, and also with our Gurudeva, Sri Rupa Manjari, Srila Rupa Gosvami, and all others
like them. Then we can weep for their mercy.

If we have yet to develop an intimate service relationship with our Gurudeva, then surely we
cannot imagine our relationship with Sri Rupa-manjari or Srimati Radhika and Krsna. Our
entire advancement depends upon on how keen intensely we serve our Gurudeva; all other
relationships and experiences develop on that platform. If we can weep for Gurudeva, we can
weep for Srimati Radhika. If we cannot weep for our Gurudeva we cannot weep for Her. That
is my experience. Whatever we know, we know from Gurudeva, and therefore we must weep
in our hearts for him.

21
In the first verse of Vilapa-kusumanjali, Raghunatha dasa Gosvami prayed to Sri Rupa-
manjari.

tvam rupa-manjari sakhi prathita pure 'smin

pumsah parasya vadanam na hi pasyasiti

bimbadhare ksatam anagata-bhartrkaya

yat te vayadhayi kim u tac chuka-pungavena

["My dear friend Rupa-manjari, you are well known in Vraja for your chastity and you don't
even look at the faces of other men. It is therefore surprising that although your husband is
not at home, your lips, which are as beautiful as red bimba fruits, have been bitten. Has this
perhaps been done by the best of parrots?"]

Was Raghunatha dasa Gosvami weeping or laughing? It may seem that he wrote this verse in
a laughing, pleasant mood. In actuality, however, he was remembering a previous pastime
and weeping at the lotus feet of Sri Rupa-manjari, "You were so merciful to me. I remember
seeing your mood after Krsna kissed you and left a mark on your lips. When will I see you in
that condition again?" In the second verse, beginning, "Sthala-kamalini yuktam garvita," he
again offers pranama and weeps, "Will I see this again?" These first two verses are very
important.

Now, in this seventh verse he cries, "Svamini ksanam iha pranayena gadham – Will it be
possible for me to weep for You for even a moment? If my realization was complete, I would
weep constantly."

How shall we come to the platform that we are able to weep? Sri Caitanya
Mahaprabhu has given instructions the sixth verse of Sri Siksastakam:

nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira

pulakair nicitam vapuh kada, tava nama-grahane bhavisyati

["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke
up? And when will the hairs of my body stand erect in ecstasy as I chant Your holy names?"]

Although kim, meaning 'when,' is not present in this seventh verse, we need to include it,
with this mood: "When will I feel so much lamentation that I will weep while chanting the
names Hare Krsna, Radha-Govinda, or Vrndavanesvari?" Weeping is our dharma, the
essence of our religious principles. In this verse Srila Raghunatha dasa Gosvami says, "aty-
utkatena nitaram virahanalena – my heart is burning in the great fire of separation." He
sincerely feels this sentiment; and by his grace, and also by the grace of our Gurudeva and the
guru-parampara, we will also realize something of this one day. This is our real prayer. When
we pray and sing this verse, this will be our mood: "Tava nama-grahane bhavisyati – when,
by chanting harinama, remembering, and listening, will I weep?" Those who are very
fortunate can lament, weep, and realize the heart of this the author.

22
Akrandhanena vidhura vilapami padyaih. Raghunatha dasa Gosvami is praying, "O Srimati
Radhika, now I want to offer some flowers to Your lotus feet." These flowers are songs about
the pastimes he has realized and heard about from Rupa Gosvami and others.

He has composed Sri Vilapa-kusumanjali in the mood of a sadhaka, for the benefit of
sadhakas, and Srila Narottama dasa Thakura prays in a similar way in his Prarthana:

hari hari are ki emana dasa haba

chadiya purusa-deha kabe ba prakrti haba

dunhu ange candana paraba

(Song 13, text 1)

["When, relinquishing this male material body and obtaining the spiritual body of a gopi, will
I anoint the limbs of the Divine Couple with sandalwood paste? O Lord Hari, Lord Hari,
when will this day be mine?"]

"O Hari, will the day come when, even for a moment, my male ego will go far away and I
will obtain the form of a gopi? May I have a chance for that mood? Dunhu ange candana
paraba. Lalita will give an order and Visakha will pass the order to Rupa Manjari: 'Krsna
always likes to see very new sakhis, and you have collected some. Please send one new sakhi
to Radhika and Krsna to bring some candana, kunkuma, and aguru.' These unguents are so
fragrant, beautiful, soft, and cooling. I will take them and anoint the limbs of Sri Radha and
Krsna, always looking towards my guru-sakhi and Rupa Manjari to see whether or not I am
doing it correctly. Srimati Radhika and Krsna will enjoy seeing this. Because I am a new
sakhi, I may do something wrong. Seeing my mistake, They will laugh and become very
much pleased."

taniya bandhibo cuda nava gunja -hare beda

nana phule ganthi diba hara

(Song 13, text 2)

["When will I arrange the hair of the Divine Couple? When will I give Them gunja-necklaces
and garlands strung with various flowers?"]

Srila Narottama dasa Thakura, in the form of a manjari, is seeing that Radhika's and Krsna's
hair is untied and disheveled. He says, "Then, from the corner of her eyes, Rupa-manjari will
indicate to me that I should comb Their hair. First I will comb Srimati Radhika's hair, and
then Sri Krsna's also. Radhika will grimace as if my combing is causing Her some pain, and
Rupa-manjari will say, 'What are you doing? Please comb in a very gentle manner.' Then,
taking the comb from my hand, she will teach me how to do it properly." This is the duty of
guru.

23
"Then I will ask her, 'May I do it now?' With her permission, I will try again. After Her hair
has been combed, braided, and tied, Srimati Radhika will be decorated with fragrant flowers
like beli, cameli, and juhi. Nava gunja-hare beda. A beautiful garland of gunja will be offered
to both Sri Krsna and Her. Nana phule ganthi diba hara. By gathering seven or eight
differently colored flowers, I will string a vaijayanti-mala or vana-mala (garland of forest
flowers). I will also place some flowers in Her braid in a very fine, artistic fashion."

When Sri Krsna is offered a garland, He always knows who has made it, especially if it was
made by Srimati Radhika. Similarly, if He makes a garland and someone else gives it to
Radhika, She can immediately feel that it had been made by Him.

pita-vasana ange paraibo sakhi-sange

badane tambula diba ara

(Song 13, text 2)

["When will I give Them yellow garments? When, accompanied by the other gopis, will I
place betel-nuts in Their lotus mouths?"]

Sri Krsna Bhagavan is syama, cloud-colored, and His cloth is pita, yellow. Sakhi-sange
means that Srila Narottama dasa Thakura in his gopi form is taking the help and instructions
of her guru-sakhi, Rupa-manjari and all others like them. "Because I am new, I am taking
their help and they are teaching me. After giving Srimati Radhika garlands and clothes, I will
decorate Her ears, braid and forehead with flower ornaments."

dunhu rupa manohari deribo nayana bhari

nilambare rai sajaiya

nava-ratna-jari ani bandhiba vicitra beni

tate phula malati ganthiya

(Song 13, text 3)

["When will I gaze at the beautiful forms of the Divine Couple? When will I dress Srimati
Radhika in blue garments, and decorate Her braided hair with garlands of jasmine flowers
and strings of nine different kinds of jewels on a golden thread?"]

"I will then place kasturi-bindu, a musk dot, on Srimati Radhika's chin, and draw makara
(dolphins) on Her cheeks. After this is completed, I will hand Her and Krsna a mirror. From
the side, I will observe Their forms and think, 'How beautiful They are!' Nilambare rai
sajaiya, I will dress Srimati Radhika in nilambara, blue cloth, the color of Krsna. She will
wear a red lahanga, skirt, and Her very fine, almost transparent veil will be blue. Nava-ratna-
jari ani bandhiba vicitra beni tate phula malati ganthiya. I will place many beautiful jewels in
Her hair, and decorate Her braid with garlands of malati flowers."

24
sei rupa- madhuri dekhiba nayana bhari

ei kari mane abhilasa

jaya jaya rupa sanatana deha more ei dhana

nivedaye narottama dasa

(Song 13, text 4)

["My desire is that some day I shall be able to directly see the sweet beauty of the
transcendental forms of the Divine Couple. O Srila Rupa Gosvami and Srila Sanatana
Gosvami, all glories to you both. Please bestow this treasure upon me. Please grant my
desire. Narottama dasa appeals to you in this way."]

In his sadhakavesa, Srila Narottama dasa Thakura prays to Rupa Gosvami and Sanatana
Gosvami, not to the sakhis. In his svarupa as Vilasa Manjari, he will pray to Sri Rupa
Manjari, Sri Lavanga Manjari, Sri Rati Manjari, and other sakhis. "When will I serve in this
way?"

When we read these prayers, some 'coating' will certainly come in our hearts. It will be a
coating only, but it will act and create our samskaras, impressions on the heart.

Srila Bilvamangala Thakura has written in a somewhat different mood in his Sri Krsna-
karnamrta (text 63):

kadanu kasyam nu vipadasayam

kaisoragandhih karunambudhirnah

vilochanabhyam vipula yatabhyam

alokayishyanvishayikaroti

["When will Krsna, the ocean of mercy in His fresh youth, under some unknown
circumstances, again look at us with His wide eyes and accept us within His purview?"]

A similar desire has been expressed here. The author, Srila Bilvamangala Thakura, was a
bhavuka bhakta – not siddha, but bhavuka (in the stage of bhava-bhakti) – and also rasika. He
has received something in his heart from ragatmika-jana, those devotees situated in prema-
bhakti, so he is bhavuka.

He is krsna-paksa and krsna-virahit. He is inclined towards Sri Krsna, and thus he expresses
separation from Krsna, not Radhika. He has written all the verses in Krsna-karnamrta with
some connection to Srimati Radhika, however, because he also has some taste for Her
service. Krsna does not want to listen to any prayers that are devoid of a connection with
Srimati Radhika and the gopis. If He hears, "I am being served by Radhika" or "I am serving
Radhika," He becomes so pleased.

25
In the first verse of Sri Krsna-karnamrta, Srila Bilvamangala Thakura has used the word
jayaSri:

cintamanir jayati somagirir gurur me

siksa-gurus ca bhagavan sikhi-pincha-maulih

yat-pada-kalpataru-pallava-sekharesu

lila-svayamvara-rasam labhate jayasrih

["Sri Krsna is so beautiful. His mouth, eyes, nose, hands, and all parts of His transcendental
form are beautiful." Although His feet are not as beautiful as His face, in the beginning Srila
Bilvamangala Öhakura has only described the beauty of His feet: "His feet are like lotuses
and His toes are like lotus petals. To the rays emanating from the tips of His toenails, Srimati
Radhika is offering arati."]

We Gaudiya Vaisnavas do not want to hear statements like this. For those with the same
mood as Bilvamangala Thakura, this verse is very beautiful, undoubtedly, but we would be
more interested and pleased if he had written that Sri Krsna is offering arati to Srimati
Radhika. Instead, he writes that She is offering arati, and She is so pleased – feeling as if She
is choosing Her husband and giving Him a garland when They first meet.

Sri Caitanya Mahaprabhu was in the mood of Srimati Radhika, and therefore He relished Sri
Krsna-karnamrta. But we should try to see what Srila Rupa Gosvami, Srila Svarupa
Damodara and Srila Raya Ramananda have told – not what Srimati Radhika or Krsna have
told.

Our goal is to perform service like the manjaris, or like the sakhis – not like Radhika.
Radhika always wants to hear Krsna's name and He wants to hear Her name, but we must
follow in the proper channel. Srila Raghunatha dasa Gosvami has written Vilapa-kusumanjali
for Srimati Radhika, not for Krsna, and in Sri Sankalpa-kalpadruma (text one) Srila
Visvanatha Cakravarti Öhakura also prays to Her:

vrndavanesvari vayo-guna-rupa-lila

saubhagya-keli-karuna-jaladhe 'radhehi

dasi-bhavani sukha yani sada sa- kantam

tvam alibhih parivrtam idam eva yace"

["O Queen of Vrndavana, O great ocean of mercy, playfulness, good fortune, transcendental
pastimes, beauty, virtue, and youthfulness; please hear my prayer. Let me be Your
maidservant. I will always please You, who stay with Your lover and Your friends. I beg this
of You."]

26
In his own Sri Sankalpa-kalpadruma, Srila Jiva Gosvami has also prayed to Srimati Radhika,
and all our Gosvamis have done the same. This is the speciality of our sampradaya; we
follow this path. When we pray to Srimati Radhika, somehow Krsna Himself will come, in a
hidden way, and try to hear.

In this seventh verse, Srila Raghunatha dasa Gosvami uses the word ha, meaning 'alas,' and
laments, "He karuna-sagara, O ocean of mercy, please see how miserable I am because I am
not getting darsana of and Vrndavana, harinama, and You." He has great utkanöha,
eagerness. He has heard about Srimati Radhika's glories – Her qualities, Her movements, and
the sweetness of Her mercy – and he therefore has become unmada, maddened. Unmada
refers to doing something that is considered wrong by ordinary standards. That which is right
we can do, and that is our natural position. However, when we lose that thinking and do
anything which is not to be done, that is called unmada.

One should not sit on Krsna's shoulders, but the gopis can do so in unmada. They can order
Him about as they desire. When Krsna left them during rasa-lila, they were thinking about
His movements and qualities. By such continuous thinking they became maddened and began
to imitate Him. Each and every gopi thought, "I alone am Krsna, and all the gopis are all my
beloveds."

In his Sri Ananda-vrndavana-campu, Srila Kavi Karnapura explains how it happened that
each gopi thought herself to be Krsna and saw the others as Putana, Aghasura, or Bakasura.
One's attachment is never directed to something in which one has no taste. One will only
develop attachment and tadatma-bhava, feelings of oneness, to that which is favorable and in
which one has taste. The gopis cannot be attached to Putana, and therefore, because Putana is
unfavorable to the gopis' bhava, it is not possible for them to become unmada and feel
oneness with her. They are only attached to Krsna's activities.

In re-enacting Putana-lila, it appears that one gopi threw down another, climbed upon her
breast, and took the breast of that other gopi in her mouth. However, Srila Kavi Karnapura
explains that where it seems that a gopi is lying down as Putana, that gopi is not present there.
Because they will not accept the mood of Putana, those gopis acting as Putana and other
demons were created artificially by Yogamaya. This is a very important truth to understand,
and it is difficult to understand simply by reading the descriptions of this pastime in Srimad-
Bhagavatam. When something unfavorable to the gopis is required in a lila, Yogamaya
makes the arrangements. She is doing everything; She is helping them, and thus they are
thinking, "I'm Krsna," "I'm Krsna," "I'm Krsna," and performing all the lilas.

When they heard Sri Krsna's flute-song and thus left their houses and husbands in the dead of
night, the real gopis came to Him and Yogamaya expanded duplicate gopis to stand by the
side of their husbands. This was likewise the case here. All the gopis who played the parts of
Putana, Aghasura, Bakasura, Kaliya, and so on were imitations created by Yogamaya.

Srila Kavi Karnapura has revealed something else about this rasa-lila. When the gopis were
imitating Krsna, He Himself had entered their hearts and was the actual performer of His own
pastimes – as mentioned earlier with reference to the fire entering and acting through the iron
in tadatma-bhava. The gopis were thinking, "We are doing this," but actually Krsna was
acting. Here there was no action of Yogamaya. Krsna Himself was doing everything.

27
Srila Visvanatha Cakravarti Öhakura has made a similar point in this connection. When
Krsna entered the gopi's hearts, His six opulences – aisvarya (wealth), virya (strength), yasasa
(fame), Sri (beauty), jnana (knowledge), and vairagya (renunciation) – fully manifested in
them. Because He was present there, everything was present there. Although they were
merely imitating His pastimes, because He was present they had the power to lift Govardhana
Hill and dance on the heads of Kaliya. If Govardhana were situated there, they could
certainly have lifted him.

The reverse is also true. If the gopis are in Bhagavan Sri Krsna, He can act, otherwise He
cannot. His abilities are the effect of the gopis' sakti, or power. They are His svarupa-sakti,
and therefore whatever He does is actually done by them. Every quality and every power in
Him is theirs. They don't reveal this, however, otherwise the pastimes cannot continue.
Srimati Yasoda maiya can do every¬thing; the sakhas can kill millions of Kamsas,
Aghasu¬ras, Bakasuras, and all others, but they do not exercise their power – and this is also
true for the gopis.

When the demon Sankhacuda once abducted Srimati Radhika and the gopis, they began to
cry. Why were they crying? This was nara-lila. If they wanted to exercise their power they
could have done so. They have all qualities – everything that Krsna has. In fact, they have
more than He has. They can defeat Him and they can control Him. Especially, Srimati
Radhika is more beautiful than Him, and more powerful.

Once, when Sri Krsna wanted to wrestle with Radhika, She challenged Him, "You can come.
We will see who is defeated and who is winner." She tied up Her clothes and became ready to
fight. Krsna came forward and She defeated Him, and all the gopis applauded. She had taken
away all of His power and He had become weak.

Govardhana thought that Krsna had lifted him, but actually Srimati Radhika had done so –
because She is Krsna's power. Krsna is guru of the entire world, but His prema-guru is
Radhika. He also learns from Lalita, Visakha, Citra and so on, but especially from Lalita.
Krsna is so great, and it is only by prema that He is defeated. He is advaya-jnana, para-tattva.
Srimad-Bhagavatam states: vadanti tat tattva-vidas tattvam yaj jnanam advayam (Srimad-
Bhagavatam, 1.2.11). Everything is in Krsna, but still He shows that, "I am defeated by the
gopis;" and He also admits this.

Returning to our original point, when praying, uttering, or chanting harinama, or when
remembering harinama, we must realize some vipralambha-bhava. If we have no mood of
separation, we will have to gradually develop this bhava through the execution of sadhana-
bhakti. By reading about these pastimes something will enter our hearts, and someday we will
experience them all.

Realization also comes by remembering Sri Gurudeva. We should always remember him, and
also Sri Caitanya Mahaprabhu. If we do not understand the mercy of Gurudeva, we cannot
understand anything. If you are receiving something new from me, you can also remember
me.

Lobha-mula sadhana-bhajana. Lobha-mula means greed for raga-bhakti, and our sadhana-
bhajana becomes perfect by being mixed or enriched with this. Srila Raghunatha dasa
Gosvami continually weeps, but we do not shed even one teardrop; we are dry.

28
Srila Raghunatha dasa Gosvami has called out to Radhika, "Ha svamini, O my Svamini."
This use of the word Svamini indicates his sweet relationship with Her. He has also written in
Sri Manah-siksa:

madisa-nathatve vraja-vipina-candram vraja-vane-

svarim tam-nathatve tad-atula-sakhitve tu lalitam

visakham siksali-vitarana-gurutve priya-saro-

girindrau tat-preksa-lalita-rati-datve smara manah

He prays here, "O Srimati Radhika, You are my supreme worshipful Deity. You are my
natha." Natha means svamini, or mistress. "If anyone asks me who Sri Krsna is, I will only
say that He is the prananatha, the lord of the life-breath, of my mistress Srimati Radhika."
Our mistress is Srimati Radhika and He is Her prananatha. He is therefore worshipable by us,
but She is our main worshipful Deity. Our relationship with Him is through Her.

Srimati Lalita devi is very near and dear Her, and therefore she is also worshipable by us.
Srimati Visakha, born on the same day as Her, is named after Her and is no less qualified.
Lalita is also known as Anuradha, and Visakha is also known as Radha. They only have
honor and appreciation for something or someone if there is relation to Srimati Radhika; we
want to be like this as well. We want only to see whether something is related to Her or not.

Suppose a certain girl is coming from Nandagaon and another is coming from either Javata or
Varsana. We will prefer the one from Javata, because she is coming from Srimati Radhika
and the other is coming from Krsna. We will first inquire about Radhika, then Krsna. A
rupanuga-bhakta will always give preference to Her.

Srila Raghunatha dasa Gosvami prays later on in Vilapa-kusumanjali, "I am lying on the bank
of Your Radha-kunda, taking nothing to eat or drink, and always weeping and chanting,
'Radhe! Radhe!' I think that someday or other You will have to give me Your mercy. If You
don't, then I have no need of Krsna's mercy, Radha-kunda's mercy, or any others' mercy. I
will also no longer want to live." In this way, he weeps.

Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada has written that sambhoga and
vipralambha, meeting and separation, stand side by side eternally, forever, for endless time.
Only a person who has some realization of vipralambha can taste and enjoy sambhoga-lila.
One who has no taste of vipralamba cannot do so. The main object and ultimate goal of our
sadhana-bhajana is to realize vipralambha-bhava. If this is achieved, we can realize
everything else.

29
Srila Sanatana Gosvami - Vilap Kusmanjali Verse 6

Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

October 20th & 21st, 1991
Vrindavan

Text Six

vairagya-yug-bhakti-rasam prayatnair

apayayan mam anabhipsum andham

krpa ambudhih yah para-duhkha-duhkhi

sanatanah tam prabhum asrayami

vairagya—renunciation; yug—enriched with; bhakti—devotion; rasam—nectarean taste;

prayatnaih—carefully; apayayan—made drink; mam—me; anabhipsum—unwilling; andham
—blind; krpa—of mercy; ambudhih—an ocean; yah—who; para—of others; duhkha—
misery; duhkhi—was sorry; sanatanah—Sanatana Gosvami; tam—him; prabhum—lord;
asrayami—I take shelter.

Translation

I take shelter of my lord and master, Sri Sanatana Gosvami, who is an ocean of compassion
and who always feels sorry for the suffering of others. Although I was unwilling and blinded
by ignorance, he diligently made me drink the nectar of devotion laced with renunciation.

Commentary

Srila Raghunatha dasa Gosvami has prayed to his diksa-guru, Yadunandana Acarya, in a
general way, and to his raganuga siksa-guru, Srila Rupa Gosvami, in a more special way.
From this we may infer that there are different types of gurus. If one's guru has not given one
any instruction in raganuga, one may also have another guru, as did Raghunatha dasa
Gosvami. However, if the guru has given instructions in both vaidhi and raganuga, there is no
question of accepting another guru. We can understand that Raghunatha dasa Gosvami did
not receive any instructions regarding raganuga from Yadunandana Acarya, because at that
time he had no idea of raganuga bhajana. He learned from Srila Haridasa Thakura to chant
"Hare Krsna, Hare Krsna," and from his diksa-guru he understood, "I am Krsna dasa" and

30
"We should chant harinama. We should do bhakti." He had no opportunity to receive greed
for raganuga from Yadunandana Acarya.

Still, it is a very, very important task to bring someone from the worldly side to Krsna's side.
If the guru cannot do that, then the endeavor to approach raganuga, and rupanuga will be
useless. The vaidhi-bhakti guru is certainly guru. Even if someone, without giving mantra or
diksa, has endeavored to put us in contact with guru or Krsna, and has given some inspiration
to worship Radha and Krsna in vaidhi-bhakti, we should be so grateful to that person. It is for
this reason that Raghunatha dasa Gosvami has prayed to Sri Yadunandana Acarya.

In raganuga-bhajana, Srila Raghunatha dasa Gosvami is especially indebted to Srila Rupa

Gosvami, and also to Srila Sanatana Gosvami. He was primarily associating with Rupa
Gosvami, however, and he has taken all his ideas and ideals for raganuga-bhajana from him.
Here in Vilapa-kusumanjali, He prayed to him only as Rupa-manjari, not as Rupa Gosvami,
whereas he has prayed to Sri Sanatana Gosvami: Sanatanas tam prabhum asrayami. Rupa
Gosvami gave him all the conceptions needed in raganuga and rupanuga for developing and
supporting manjari-bhava, and Sri Sanatana Gosvami gave him all necessary instruction in
vaidhi-bhakti and sadhana-bhajana aiming for raganuga.

When Raghunatha dasa Gosvami had first come from Jagannatha Puri, due to the intense pain
of his separation for Sri Caitanya Mahaprabhu he was of a mind to give up his life. He
wanted to go to Govardhana, climb upon the hill, and, by jumping from there, end his life. If
he had simply wanted to commit suicide, Raghunatha dasa Gosvami could have easily done
so in Puri. Why did he not do so? While passing through the Jharikhanda forest, full of tigers
and other wild beasts, dense forests, and high mountains, he could have easily died without
anyone interfering. Why was he intent upon leaving his body at Govardhana?

He had some thoughts. "I must serve Radha and Krsna, if not in this life, then in another.
Caitanya Mahaprabhu has given me the shelter of Govardhana, so I will go to Govardhana,
and, if Govardhana allows, I will give up my life there. As Bhagavad-gita has said, 'Whatever
a man thinks of at his last moment, he will attain in his next birth.' I will die at Govardhana
with this ambition: 'O Giriraja Govardhana, please grant me a birth near you. Have mercy
upon me so that I may serve Radha and Krsna, and especially Srimati Radhika.'"

In his Manah Siksa, sloka two, he has written:

na dharman nadharmam sruti-gana-niruktam kila kuru

vraje radha-krsna-pracura-paricaryam iha tanuh

saci-sunam nandisvara-pati-sutatve guru-varam

mukunda-presthatve smara padam ajasram nanu manah

O my dear mind! Please do not perform either the dharma or adharma mentioned in the srutis
or Vedas. Rather, render profuse loving service to Sri Sri Radha-Krsna Yugala here in Vraja,
for the srutis have ascertained Them to be the highest principle of supreme worship and the
Supreme Absolute Truth. Always meditate on Sacinandana, Sri Caitanya Mahaprabhu, who is

31
richly endowed with the complexion and sentiments of Srimati Radhika, as non-different
from Sri Nanda-nandana. And always remember Sri Gurudeva as most dear to Sri Mukunda.

Now he was thinking, "To carry out the order of Caitanya Mahaprabhu is service to Him.
Caitanya Mahaprabhu is actually Radha and Krsna. Therefore, if He is telling me to serve
Radha and Krsna, that is also service to Him."

He was considering that if he would die in this consciousness, he would at least take birth as
grass at Govardhana, as Uddhava did. He determined, "Then, at the time of abhisara, when
the gopis go to meet with Krsna at night, their pure foot-dust will come upon my head. In this
way I will be satisfied." He therefore decided to die at Govardhana, especially near Radha-
kunda and Syama-kunda.

As soon as he arrived in Vrndavana, he approached Sri Rupa Gosvami and Sri Sanatana
Gosvami and offered his obeisances. Caitanya Mahaprabhu had previously told him, "Always
consider Rupa Gosvami and Sanatana Gosvami as your elder brothers," and therefore he
came to them. Somehow or other Rupa Gosvami and Sanatana Gosvami understood that he
had a wish to die at Govardhana. Sri Sanatana Gosvami was especially wise in understanding
a person's heart.

Sanatana Gosvami was raja-niti-jna, in knowledge of politics, whereas Rupa Gosvami was
very simple. Sri Sanatana Gosvami and other Gosvamis used tarka, logic, in their writings.
To help common persons to understand anything, especially in vaidhi-bhakti and the methods
of krsna-bhajana, some logic is very necessary. Vedanta itself stands upon sound logical
principles.

Rupa Gosvami writes for those eager form raganuga-bhakti, "Don't take shelter of any logic.
What I am explaining for entrance into the transcendental pastimes of Krsna does not depend
upon logic. Such logic cannot help you in this realm. Only sraddha can give you entrance
here." He has not used logic anywhere in his Bhakti-rasamrta-sindhu, Ujjvala-nilamani,
Vidagdha Madhava, or Lalita Madhava. For preaching, of course, logic is essential, and for
management raja-niti is essential.

If we examine Rupa Gosvami's books, we will see that he is simply telling lila-katha, topics
regarding Krsna's pastimes, without touching upon logic or scriptural arguments at all. From
the beginning of Bhakti-rasamrta-sindhu and Ujjvala-nilamani, he has cited references from
various scriptures regarding lila-katha, rasa (relationship with Krsna), and vilasa (playful
pastimes). These books contrast Jiva Gosvami's Tattva Sandarbha, which has used logic and
sastric evidences to establish his points.

parama-rasa-rahasyannanda-nihsyandi-vrnda

vana-vipina-nikunje divya-divyair vilasaih

32
niravadhi rasamanan radhika-krsnacandrau

bhaja sakalam upeksya tavakah sastra-yuktih

(Nikunja-rahasya-stava #31)

Sri Sri Radha-Krsnacandra enjoy limitless, splendid transcendental pastimes in the secluded,
blissful groves of Vrndavana forest. O friend, please abandon all contrary scriptural
arguments and just worship Them with pure devotion.

In this verse, Srila Rupa Gosvami recommends that one should do bhajana of Radha and
Krsna, always chanting and remembering Their nikunja-lila. He says here, "There is no need
to adhere to sastra-yuktih, scriptural logic. Whatever logic has been given in Vedanta or other
sastras, leave that aside; don't depend upon that. Logic is required in vaidhi-bhakti, and also
for managing and preaching. For entering deeply into bhajana, however, only sraddha is of
necessity." This poetry of Rupa Gosvami contains thirty-two slokas of nikunja lila, from
Radha-Krsna's lila at the beginning of the night all the way to nisanta lila. "Leaving all logic
and scriptural regulations aside, meditate on these confidential pastimes and do bhajana."
This is the specialty of Rupa Gosvami's teachings regarding raganuga-bhakti.

By the expert employment of sastric and general logic, by politics, and by following carefully
the example of our acaryas and especially Sri Caitanya Mahaprabhu, Sri Sanatana Gosvami
convinced Raghunatha dasa Gosvami to not give up his life. He related to Raghunatha dasa
his personal experience, by telling him, "At first, in Jagannatha Puri, I was of the same
opinion as you."

After traveling through Jharikhanda forest, Sanatana Gosvami had developed itching, oozing
sores all over his body. Whenever Caitanya Mahaprabhu would see him, He would run
towards him and embrace him. Sanatana Gosvami considered, "It is offensive on my part that
Caitanya Mahaprabhu, being Krsna Himself, is embracing me to His chest and the moisture
from these sores is touching His body. Rather than allow my offense to continue, I have made
up my mind to give up my life at the time of the Ratha-yatra festival, under the wheels of the
chariot."

Sri Caitanya Mahaprabhu could understand Sanatana Gosvami's heart, and said, "Sanatana, if
a person gives something to another person, does he have any right to take that property
back?" Caitanya Mahaprabhu did not order him directly, but cleverly and tactfully indicated
His desire. He told him, "The first point is that if you have surrendered your body to Me, you
no longer have the right to do what you like with it. Only I have that right. By taking what is
rightfully Mine, you are committing an offense to Me.

"Secondly, if I had thought that by giving up My life I could attain the service of Radha and
Krsna, I would give up My life millions of times. By giving up one's life, one cannot attain
Radha and Krsna's service. This can only be had by bhakti-yoga. Try to understand this.
Please give up your idea of ending your life. Increase your sadhana-bhajana, and you will
very soon achieve perfection.'"

Sri Sanatana Gosvami told Raghunatha dasa, "By hearing the words of Caitanya Mahaprabhu
I understood His desire, and I have thus tried to follow His order and serve Radha and Krsna.

33
You should do the same. You have no right to give up your life, because you have already
surrendered your soul to Caitanya Mahaprabhu, Svarupa Damodara, Raya Ramananda, and
also to us brothers. Caitanya Mahaprabhu told you to come to Vrndavana and stay in our
company, and therefore we will try to protect, support, and nourish you. Don't worry. Just
stay at Radha-kunda, at Govardhana, and always chant harinama and perform bhajana."

In this verse of Vilapa-kusumanjali, Raghunatha dasa Gosvami is now remembering, "If I had
left my body at that time, I would have never received instruction in raganuga and manjari-
bhava. I would have never read Vidagdha-Madhava, Lalita Madhava, or Dana Keli Kumudi,
nor would I have written any books. I am therefore so much indebted to Sri Sanatana
Gosvami."

The words anabhipsum andham in this sixth sloka indicates, "I was unaware of raganuga-
bhakti." Raghunatha dasa Gosvami is speaking in a mood of humility. Actually, he had
received instructions in raganuga-bhajana from Sri Caitanya Mahaprabhu and Svarupa
Damodara. Still, he is saying, "I was andha, blind. I did not know anything about rasamayi-
bhakti, Krsna, Radha, the gopis, or Vraja-bhava. I did not even have the desire for these
things."

We also would be quite blind in these matters had we not come to our Gurudeva. At first we
had nothing, and now we reflect on how obliged and indebted we are to him. Should we
advance further, we will feel even more indebted.

Anabhipsum means 'unwilling.' Srila Raghunatha dasa Gosvami says, "I did not want that
bhakti, but Sanatana Gosvami gave it by force." If a boy requires medicine and is not willing
to take it, his mother will give it to him by force. She will forcibly open his mouth. Similarly,
Raghunatha dasa Gosvami says, "I was not in the mood to take up this raganuga-bhakti, so he
forced me."

Prayatnair means 'carefully.' When Raghunatha dasa Gosvami lived at Radha-kunda,

Sanatana Gosvami used to go there from Vrndavana to do Govardhana parikrama. Sri
Sanatana Gosvami is Lavanga Manjari. What was the need for him to do parikrama? Did he
have anything to gain for himself?

yad yad acarati sresthas

tat tad evetaro janah

sa yat pramanam kurute

lokas tad anuvartate

(Bhagavad-gita 3.21)

Whatever action a great man performs, common men follow. And whatever standards he sets
by exemplary acts, all the world pursues.

34
People in general benefited by his example, but that was also not his real motive. Raghunatha
dasa Gosvami is saying, "He used to go only for me." This is the inference by the word
prayatnair.

I personally prefer to live in Vrndavana. Why, then, do I stay in Mathura? Is there some
specific benefit for me to remain in Mathura? Is it for rupees, delicious food, or the affection
of the residents of Mathura? Can it be that I will advance more in raganuga-bhakti and
achieve the mercy of Srimati Radhika and the manjaris by being here? No, there is another
reason. Srimad-Bhagavatam states:

bhavad-vidha bhagavatas tirtha-bhutah svayam vibho

tirthi-kurvanti tirthani svantah-sthena gadabhrta

(Srimad-Bhagavatam 1.13.10)

My Lord, devotees like your good self are verily holy places personified. Because you carry
the Personality of Godhead within your heart, you turn all places into places of pilgrimage.

This is a very important verse, told by Yudhisthira Maharaja to Vidura. Yudhisthira Maharaja
was so glad to see Vidura, who had just returned to his palace after the great Battle of
Kuruksetra.

Another sloka is also related to this point:

mahad-vicalanam nrinam grihinam dina-cetasam

nihsreyasaya bhagavan kalpate nanyatha kvacit

(Srimad-Bhagavatam 10.8.4)

O my lord, O great devotee, persons like you move from one place to another, not for their
own interests, but for the sake of poor-hearted grhastas. Otherwise, they have no interest in
going from one place to another.

This sloka was spoken by Nanda Baba to Garga Rsi at Krsna's name-giving ceremony. Nanda
Baba said, "I know you have not come here for a donation." Babajis and priests come to their
patron only for his donations, and they remain at his home only until the donation is paid. It is
certain that as soon as it is paid they return to their own residences. Here Nanda Baba is
expressing, "Actually, Gargacarya, you have no personal reason to come here. You have no
self-interest. You have come to my house only because I am a very wretched grhastha. You
go to the homes of grhasthas only to give them krsna-bhakti. You are a bhagavata."

Who is a bhagavata? One who has bhakti for Svayam Bhagavan Krsna is a bhagavata. The
symptom of a bhagavata has been recorded in various slokas. One symptom is that the wealth
of the entire universe cannot influence the heart of a bhagavata, or change his ideas, what to
speak of some donation.

35
Nanda Baba continued, "You have not come with any self-interest, but only for the benefit of
a wretched grhasta such as myself who has fallen into the waterless well of householder life.
You have come to give mercy."

Similarly, according to Raghunatha dasa Gosvami, Srila Sanatana Gosvami did Govardhana
parikrama to give him his association. Raghunatha dasa continues, "You come here now and
then, only to see how this orphan boy is doing. You come to tell me the pastimes of Krsna
and to teach me how to serve Him."

Once, Raghunatha dasa Gosvami was sitting under the open sky and performing bhajana on
the banks of Syama-kunda. Two tigers approached the kunda, drank water, and then went
away. Sanatana Gosvami was watching this from a distance and became concerned. After the
tigers left, he approached Raghunatha dasa Gosvami and instructed him, "O Raghunatha,
please do not sit here like this. I will build a hut for you. By my special order you will have to
live there and perform your bhajana there." Raghunatha dasa Gosvami could not refuse his
order. Sanatana Gosvami made a hut, and from that time onward Raghunatha dasa Gosvami
lived there, chanted harinama, and performed all other devotional activities.

Even though Rupa Gosvami and Sanatana Gosvami – especially Sanatana Gosvami – used to
see Raghunatha dasa Gosvami as their younger brother, he always saw them as his gurus.
Being the direct disciples of Sri Caitanya Mahaprabhu, Sanatana Gosvami, Rupa Gosvami,
and Raghunatha dasa Gosvami were all god-brothers, and Sanatana Gosvami and Rupa
Gosvami saw Raghunatha dasa as such; never as their disciple. On the other hand, he never
saw them as god-brothers. He always saw them as his own gurus.

"Gurur kinkara haya manya se amar – the servant of the guru is always respectable for us."
(Sri Caitanya-caritamrta, Madhya-lila 10.142) This is a statement by Sri Caitanya
Mahaprabhu. When Govinda came and met Mahaprabhu in Puri, he told Him, "Our
Gurudeva, Isvara Puripada, has sent me to serve You." Mahaprabhu was thinking, "How can
this be? He is my god-brother. I should respect him, but he wants to serve Me." It was only
because his guru had ordered that Govinda serve Him that He accepted his service.

Thus, understanding that the servant of the guru should be deeply respected, Raghunatha dasa
Gosvami always saw Sanatana Gosvami and Rupa Gosvami as his gurus. We should also
have this behavior amongst ourselves, for that will create love between us. We may think, "I
am guru. He knows nothing. He is not as good a servant of our Gurudeva as I am. He doesn't
even know any siddhanta." If we think in this way, there will be quarrels among us, and now
this is going on: "I am the only acarya and no one else is qualified." Where there is hating and
similar mentalities, that place is kali-rajya, the kingdom of Kali.

Vairagya-yuga-bhakti. There are two types of bhakti; one is general and the other is bhakti
with vairagya. Vairagya has two meanings; one is 'renunciation' and the other it visesa rupena
raga, or anuraga, meaning 'great absorption and affection for Krsna.' The distinguishing
feature of vairagya is raga or anuraga; this is a most important point. When anuraga is
present, attachment for sense objects cannot remain. This is the true definition of vairagya.

One truly fixed in vairagya will have attachment only for bhakti and for the service of Radha
and Krsna. One who has this special anuraga for Radhika's service will automatically leave
all worldly attachments. Those who have not developed real vairagya may leave their worldly

36
attachments for awhile, but after some time they will again become immersed in those things.
Srila Raghunatha dasa Gosvami has this special attachment to the service of Radha and Krsna
and Caitanya Mahaprabhu, and he glorifies Sri Sanatana Gosvami as the one who blessed
him with this vairagya-yuga-bhakti, or renunciation enriched with bhakti.

In Caitanya Mahaprabhu's own life we see this vairagya-yuga-bhakti, and when He sees His
followers performing bhakti with vairagya He becomes so pleased. He desires that every one
of His devotees should be niskincana, thinking that their only possession is Krsna. We are not
like this, and therefore we have so many problems. If we maintain any attachment for
anything other than Krsna – to name and fame, wealth, women, or food – then bhakti will
become very remote for us. It will be very, very remote.

It is stated in Sri Caitanya-caritamrita (Antya-lila 6.310):

sade sata prahara yaya kirtana-smarane

ahara-nidra cari danda seha nahe kona dine

Raghunatha däsa spent more than twenty-two hours out of every twenty-four chanting the
Hare Krñna maha-mantra and remembering the lotus feet of the Lord. He ate and slept for
less than an hour and a half, and on some days that also was impossible.

A complete day and night is eight praharas, and one prahara, three hours, consists of six or
seven dandas. Our Gosvamis spent four dandas; that is, about one and a half to two hours, on
eating, drinking, and sleeping. They spent the rest of the day and night, over seven-and-a-half
praharas, doing asta-kaliya-lila smarana. Moreover, there were some days when they
neglected to eat or sleep at all.

We sleep from eight to nine hours daily. Then, so much time is spent in oil massage, bathing,
roaming here and there, general laziness, and thinking. The rest of the day passes as we talk
about things other than hari-katha. Then, sometimes we feel sick, and at those times doctors
must be brought and medicine administered. Our whole time goes in vain. Certainly, this is a
situation of great hopelessness!

Krpambudhir yah. Sanatana Gosvami is a great ocean of mercy, the highest extent of mercy.
He can also give Radha's mercy. He can pray, "O Srimati Radhika, please give Your mercy to
this devotee."

Lalita-devi can also so this, and therefore we can pray to her:

yam kam api vraja-kule vrsabhanu jayah

preksya sva-paksa-padavim anurudhyamanam

sadyas tad ista-ghatanena krtarthayantim

devim gunaih su-lalitam lalitam namami

37
(Sri Lalitastikam verse 6)

I offer my obeisances to Srimati Lalita devi, who is the embodiment of all sublime qualities.
When she approaches any young maiden upon seeing her in the vicinity of Vrndavana, and
finds out after some clever questioning that she is inclined toward her mistress Radhika, she
immediately fulfills her desires and satisfies her completely.

Lalita will ask any kisori moving within Vraja, "O, where are you going?" The young girl
may reply, "I'm going to Varsana (or Javata, or Radha-kunda). "Why are you going there?" "I
know it is very difficult to achieve, but I am going there with the hope that Srimati Radhika
may keep me as Her palya dasi." When Lalita knows this, she at once tries to give that bhava.
She will order – not pray, but order – Srimati Radhika, "Keep this girl as Your palya dasi. I'm
writing her name in the register of Your palya dasis."

Srimati Radhika cannot disobey Lalita. She is bound to obey her order. If Lalita sees any sign
at allthat one wants to become a palya dasi, she certainly arranges for it. At once she tells
Radhika, and Radhika obeys her order.

This is krpambudhir, the ocean of mercy, and there is no mercy beyond this. Raghunatha dasa
Gosvami therefore says krpambudhir yah. Sri Sanatana Gosvami, as Lavanga Manjari, is an
ocean of mercy because he can distribute the mercy of Srimati Radhika.

Para duhkha-duhkhi – Sanatana Gosvami is always unhappy to see the unhappiness of any
jiva. It is not that the jivas say to him, "Please have mercy upon me." Rather, he sees that they
are pots, or vessels, for mercy, though they don't want it. He may go to a person and request,
"Can you give me water to drink?" Why is he asking for water? He wants to give his mercy.
He is creating their sukriti, and therefore he travels to every village contacting the sense
enjoyers. In the grhasta's home he questions, "I have heard that your daughter is soon to be
married." The grhastha may reply, "Her marriage has already been performed." "Oh, how is
she?" Although he has no self-interest, Sanatana Gosvami will listen to all the news of the
villagers. What is the need? He wants to give them bhakti by his association – somehow or
other. He will instruct someone, "Your father is very ill. Try to chant 'Hare Krsna, Hare
Krsna, Hare Krsna' and he will improve."

Thus, Sanatana Gosvami gives his mercy in any way he can. This is the symptom of para-
duhkha-duhkhi. He has nothing to be gained for himself. Rather, he is simply unhappy to see
the unhappiness of others.

Sanatanas tam prabhum asrayami. Raghunatha dasa Gosvami is addressing Sanatana

Gosvami as Prabhu. Who is Prabhu? Mahaprabhu is Mahaprabhu, and Nityananda and
Advaita Acarya are both Prabhus. A Prabhu is one who can give anything to any person. He
should be master of all things.

I may ask you, "I want a son. Please give me a son." Can you fulfill my request? No, you
cannot. But if I request you, "Give me five rupees," you can give that. What you have, you
can give.

You cannot give what you don't have. Because Sanatana Gosvami can give anything we may
desire, Raghunatha dasa Gosvami has addressed him as Prabhu. "O Prabhu, you have

38
something in your treasury that you can supply to me. Please give me radha-pada dasya. You
are the master of that. Prabhu asrayami – I am taking shelter of your lotus feet."

The question is raised: "We hear that Raghunatha dasa Gosvami prays to Sri Rupa-manjari,
but does he not pray to Lavanga-manjari in the same way?" He has not prayed here in Vilapa-
kusumanjali, but he knows that Sanatana Gosvami is Lavanga-manjari. He prays, but not
everything can be written. In his mind he always prays. In fact, he has prayed to all the
sakhis. He has prayed even to Saibya, Padma and Candravali, what to speak of Lavanga-
manjari.

He has prayed to Sakhi-sthali, though it is not expected that he would do so. A man once
brought buttermilk from there, and he became very furious [because as a maidservant of
Radhika, Rati-manjari does not want any connection with the abode of Radhika's rival,
Candravali]; yet, as Raghunatha dasa Gosvami he prayed to Sakhi-sthali. He has also offered
pranama to Jatila and Kotila. If Jatila and Kotila were not present, there would be no rasa.

So, it must be that he also prays to Lavanga-manjari, but not everything can be given in
writing. In Srimad-Bhägavatam we see the same thing. Only one day's rasa has been
described, and only eight days' association of Uddhava has been given. It is stated that
Uddhava stayed in Vrndavana for several months, but what took place and what
conversations transpired have not been written.

We want to always remember all these topics, as well as the pastimes of Krsna – not for
others, but with a wish to have a relationship.

39
Sri Krsna's Kartika Rasa-lila

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

October 20, early 1990s, year unknown

[This lecture is on the topic of Krsna's rasa-lila.]

Today, October 20th (year unknown), the Vraja Mandala Parikrama party visited many holy
places of Krsna's pastimes. Among them, two are especially related to rasa-lila. One of these
is Imlitala, where, after Krsna left Sri Radha alone on the night of rasa-lila, He lamented in
separation from Her and came to the place known as Imlitala. Here, He was so much
absorbed in Her that He lost His bluish complexion and became covered by Her golden
complexion.

The second place visited is known as Jhadu-mandala. Here, the tree under which the gopis
sang their Gopi-gita, their song of separation from Sri Krsna after He left the rasa dance, is
still standing in its full glory. [Thus, we feel that today, the 3rd day of Kartika, is an
auspicious day to send you this hari-katha lecture, given by Srila Naryana Gosvami Maharaja
in Vrndavana, in the early 1990s :]

One year after Krsna made His promise to the gopis, on the full-moon night in autumn He
looked at the moon and began to play His flute. He considered, "Our forefather, the moon,
has a beloved other than his wife, Rohini. His beloved is Purva-disa, the eastern horizon."

The most erudite Srila Vyasadeva, who knew how to apply all literary metaphors and
ornaments (alankara), marvelously described this scene as follows:

Krsna was thinking, "The hands of our forefather, the moon, are smeared with kumkum.
Those hands, his rays, are decorating the face of his beloved Purva-disa without any
difficulty, and she is shyly accepting that reddish ornamentation. Why should I not do the
same?"

In other words, the reddish rays of the moon radiated through-out the forest, bathing the trees
and the rivers and everything else in it in a red light.

In that ambrosial atmosphere, thoughts of the gopis came to Krsna's mind, and He
remembered His promise to fulfill their innermost desires. He pondered, "By diffusing the
reddish hue of his gentle rays and by glowing with the effulgence of newly applied vermilion,

40
Candra (the moon) has reminded Me of My promise and has placed within My heart the
inspiration to fulfill it. This is the perfect moment for Me to do so."

Then, on that full moon night of the autumn season, He played a beautiful melody on His
flute and the gopis came running to Him. But when they arrived, He told them to return to
Vraja. "A lady should serve her husband," He said, "regardless of his qualities. Her husband
may be poor or plagued with diseases, but she should serve him under all circumstances."

At first the gopis did not say anything in reply, but within their minds and hearts they
questioned, "Does He really mean it or is He joking with us?" They observed Him closely as
He tried to cleverly hide His real intention. It seemed that He was honestly expressing
Himself in a straightforward manner, but in fact, He was not.

Finally, the gopis said, "You are our guru and, as such, You are giving us so many
instructions. We know that even in the presence of God, a person should serve his gurudeva
first, so let us first serve You, our gurudeva, before we return to serve our husbands."

In Bhagavad-gita, Krsna says:

ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah

Bhagavad-gita (4.11)

"As all surrender unto Me, I reward them accordingly. Everyone follows My path in all
respects, O son of Prtha."Sri Krsna was instructing the gopis and also telling them, "I am
God, so you should obey Me".

The gopis replied, "We agree that if You are God we should certainly obey You, but our first
duty is to serve our gurudeva. When we have executed that order, we will obey Your
instructions to serve our husbands.

"Our second consideration is this. We know that God is our father, God is our real husband,
and God is everything; so if You are God, then You are both our husband and our guru. In
every way, if You do not accept our service You will be guilty of acting against the principles
of religion. You are giving us instructions on religious principles, but You should practice
this Yourself."

At last, rasa began. Krsna danced with Srimati Radhika in the center of the circle of gopis,
and at the same time He danced with each of the gopis comprising the circle. It is not that He
expanded into as many manifestations of Himself as there were gopis, because in Vrndavana,
all His pastimes are free from the mood of opulence (aisvarya). Rather, He danced so quickly,
like a firebrand orbiting in a circle, that it simply looked as if He were constantly and

41
simultaneously dancing with each and every gopi. Had He expanded into many
manifestations of Himself, this pastime would have been aisvarya-lila. Instead, He was
engaged in human-like pastimes (nara-lila).

Many commentators have written that Krsna manifested His kaya-vyuha, direct expansions of
His personal form, when He was dancing in the rasa-lila, but Srila Visvanatha Cakravarti
Thakura says that this is not so. He refutes the idea that the expansions of Krsna's form
performed this pastime, asserting that if His expansions had done so, it would be a lila of
VaikunTha. He explains that in fact, only Krsna's original form (svayam-rupa) performed this
transcen-dental pastime. We thus conclude that Krsna moved like a lightning flash from gopi
to gopi, dancing with each one in turn.

Srimati Radhika saw that Krsna was dancing with Her. Then, as She cast Her gaze over all
the other gopis, She saw that Krsna was dancing with each of them as well. Each gopi
thought, "Krsna is dancing only with me." Srimati Radhika alone could see Him with each
and every gopi.

Krsna's performance of rasa-lila in this way – manifesting no aisvarya by bringing forth

expansions of His form, but in fact whirling from gopi to gopi – was certainly miraculous.
Moreover, He performed many varieties of activities with the gopis as they danced together.
He asked one gopi if she were fatigued, He gently wiped drops of perspiration from the face
of another, and He fastened ankle-bells on the ankles of another. With each and every gopi
He engaged in various interactions, and thus each gopi became maddened in their love for
Him.

The gopis' madness here, in which they were intoxicated by their own good fortune, is called
saubhagya-mada. In this regard Srimad-Bhagavatam states:

tasam tat-saubhaga-madam

viksya manam ca kesavah

prasamaya prasadaya

tatraivantaradhiyata

Srimad-Bhagavatam (10.29.48)

"Lord Kesava, seeing the gopis too proud of their good fortune, wanted to relieve them of this
pride and show them further mercy. Thus He immediately disappeared."

It is stated here that the gopis as an entire group exhibited both saubhagya-mada and mana.
However, if we take a closer look at the meaning, it becomes apparent that mana was only
exhibited by Srimati Radhika. Only She could see Krsna dancing with the other gopis. The
other gopis did not see this, and thus they were intoxicated by their good fortune in which
they perceived Krsna dancing with them alone.

42
When a hero (nayaka) is controlled by a heroine (nayika), the heroine thinks herself to be the
most fortunate beloved. This for-tune is called saubhaga and, as it evolves, it brings her to
saubhagya-mada. Generally mada means intoxication through drinking, but saubhagya-mada
means intoxication from the pride of thinking, "In all of Vraja, there is no one equal to me in
good fortune."

In this state, the gopis became so proud that if they had been aware of Krsna's dancing with
other gopis, they would have developed mana. Then, in that angry and sulky mood, they
would have been completely unable to continue participating in rasa-lila with the other gopis.
Instead, each gopi was convinced that she had Krsna fully under her control, that He was
captivated and controlled by her and obedient to her every command.

Krsna understood this and considered, "I have decided to sport with all the gopis and fulfill
all their most cherished desires, but there is no hope of that happening unless they change
their mood. Somehow their pride must be removed."

He then saw that Radhika was no longer there in rasa-lila. In Her mana, She had abruptly left
that place and was going elsewhere. Then, suddenly, Krsna also disappeared, and all of the
gopis began their search for Him.

Some commentators say that Krsna became invisible, but Srila Visvanatha Cakravarti
Thakura explains that He did not. Rather, He went to a nearby kunja and hid there.

There were four kinds of gopis present in the rasa-lila on the bank of Yamuna: svapaksa,
those in Radhika's own (sva) group (paksa); vipaksa, those in the rival group of Candravali;
suhrd-paksa, those who are friendly toward Radhika; and tatastha-paksa, those who are
neutral to Her party. Actually, svapaksa can refer to either Radhika's group or Candravali's
group. For those in Radhika's group, Candravali is vipaksa, and for those in Candravali's
group, Radhika is vipaksa. Syamala is friendly toward Radhika, which means she is neutral to
Candravali. Bhadra, on the other hand, is friendly toward Candravali and neutral to Radha.

Within these four main groups of gopis, there were hundreds upon hundreds of sub-
categories, and all were searching for Krsna. The gopis in Radha's group could not see their
yuthesvari (group-leader), Sri Radha, so they were searching for Her as well as for Krsna. All
the other gopis were searching only for Krsna.

Srimad-Bhagavatam's Canto Ten, Chapter Thirty describes the gopis' search for Krsna, and
how they all became tadatmika with Him. This means they became so absorbed in
remembering His characteristics, such as the way He walked and how sweetly He talked, that
they began to think that they themselves were Him.

The gopis became like mad persons, asking the trees, creepers, rivers, deer, and peacocks if
they had seen Krsna. They asked the Tulasi plant, but when Tulasi did not respond, the gopis
thought, "Oh, Krsna has warned her not to tell us where He is, and because she is His
beloved, she refuses to utter a word." They asked the trees, but when they did not reply, the
gopis thought, "These trees are male and therefore they are Krsna's friends. He has no doubt
told them not to tell us where He is. This is why they are remaining silent." When the gopis
saw the creepers laden with flowers, they thought, "Krsna has touched these beautiful
creepers with His fingers, and now they are so happy that they have no awareness of anything

43
external. They cannot speak because they have taken leave of their external senses
altogether."

At first the gopis concluded that Krsna was not to be found any-where and that He would not
return to them. They were somewhat consoled, however, when they finally noted His
footprints. They followed His footprints for some distance until, to their surprise, they saw
another set of footprints.

The vipaksa gopis (the rivals of Srimati Radhika) were trying to guess whose footprints these
were. They could see that the second set of footprints belonged to some gopi. They guessed
that this gopi must have worshiped God, and as a result She had become so dear to Krsna that
He took Her with Him and left the rasa dance. They did not think that Her good fortune was
the result of Her worshiping Krsna, but worshiping God. Thus they spoke the following
words:

anayaradhito nunam

bhagavan harir isvarah

yan no vihaya govindah

prito yam anayad rahah

Srimad-Bhagavatam (10.30.28)

"Certainly this particular gopi has perfectly worshiped the all-powerful Personality of
Godhead, since He was so pleased with Her that Govinda abandoned the rest of us and
brought Her to a secluded place."

When Srimati Radhika's svapaksa gopis saw those footprints, they immediately recognized
them, as they were accustomed to serving Her lotus feet and knew the symbols on them.
Therefore, seeing Her footprints next to Krsna's overwhelmed those gopis with joy.

After tracing the footprints a short distance, the gopis now saw only one set of footprints
instead of two. They could not see the footprints of the gopi; they could only see Krsna's
footprints, which were now an inch deeper in the earth. They assumed that when Krsna and
this beloved gopi reached this spot, She had become tired and told Him, "I cannot walk any
further." He therefore took Her up in His arms and carried Her.

Further on, the gopis noticed that in one spot, the upper parts of the creepers were laden with
blossoms, but that the lower part had far less, some having been scattered on the ground.
From this they guessed that Krsna had seated His beloved in that place and decorated Her
with flowers.

As the gopis proceeded further, they beheld that very gopi. Alone, and completely
unconscious of Her surroundings, She was rolling on the ground, bitterly weeping:The
Sanskrit word for 'decoration' is srngara, and that place where Krsna decorated Srimati
Radhika in Vrndavana became famous as Srngara-vata.

44
ha natha ramana prestha

kvasi kvasi maha-bhuja

dasyas te krpanaya me

sakhe darsaya sannidhim

Srimad-Bhagavatam (10.30.39)

"She cried out: O master! My lover! O dear most, where are You? Where are You? Please, O
mighty-armed one, O friend, show Yourself to Me, Your poor servant!"

Sri Caitanya Mahaprabhu and Srila Madhavendra Puri used to repeat this verse, and as they
did so, their hearts full of bhava (transcendental mood), tears would pour forth from their
eyes.

All of the gopis – svapaksa, suhrd, tatastha, and vipaksa – then approached Srimati Radhika
and expressed their sympathy, for it is the nature of women to feel compassion for someone
weeping. Although Candravali generally feels envy towards Srimati Radhika, when she saw
Radhika weeping and rolling on the ground, suffering more than all the other gopis, even her
heart softened.

Another reason Candravali felt sympathy for Radhika is that she is Radhika's sister. Actually,
they are cousin-sisters, as their fathers, Candrabhanu and Vrsabhanu, are brothers. Srimati
Radhika and Candravali love each other, but there is also some rivalry between them.
Candravali is a little older than Radhika, but Radhika is more beautiful and qualified in every
way.

Upon seeing Krsna dancing with all the other gopis, and at the same time dancing with Her,
Radhika had left the rasa dance in a sulky mood (mana). Yet, when She was alone with Krsna
in the forest, She wanted those gopis to be with Krsna and Her. This is an example of
vyabhicari-bhava, in which mana and other bhavas rise up and subside, and sometimes
combine with each other. This is likened to one wave rising up and overtaking another wave,
thus causing the water from both waves to merge. After that, the same process is repeated and
new waves appear. This is similar to the way in which Radhika's mana disappeared due to
Her being immersed in Krsna's loving dealings with Her. She then thought that all Her
svapaksa gopis should come together, but since all the gopis were searching together, they all
came. When the gopis found Srimati Radhika in this condition, they sprinkled some water on
Her lotus face. When She came to external consciousness, they asked Her, "What has upset
You? Why are You so overwhelmed and weeping?"

"As I was wandering throughout the forest with Krsna," Srimati Radhika replied, "I told Him
that I was no longer able to walk."

45
Why had She said that to Sri Krsna? It was not due to saubhagya-mada, the pride in Her
incomparable good fortune. Rather, Her deep contemplation was as follows: "My sakhis have
left everything for Me. They have no purpose other than to serve Me, yet I am here, enjoying
Krsna's company alone. This is not at all fair. If I arrange for all of them to come and join Us,
we can all enjoy rasa together. I should not be with Krsna alone." In the meantime, the other
gopis had been gradually coming nearer and nearer.

Krsna told Her, "Quickly! Come with Me."

"But I cannot see You!" Srimati Radhika cried.

Radhika's condition at this time is called prema-vaicittya. Krsna was actually sitting with Her
and worshiping Her, yet She felt an intense mood of separation from Him. She was unable to
perceive that He was sitting right beside Her.

As the gopis came closer, Krsna thought, "If they see Us alone together, they will become
envious of Radhika and everything will be spoiled; there will be no rasa-lila. I cannot let this
happen."

At that very moment, Krsna disappeared from that place and hid Himself in a kunja
somewhere in the darkness. Radhika fell to the ground in distress and it was then that the
gopis found Her. "What happened to You?" they now asked.

Somewhat hiding Her real bhava of selflessly wanting them to also dance with Krsna in rasa-
lila, She simply told them. "I became maddened with the pride of My good fortune, just as
you did. Now He has left Me as well."

Then, as one collective party, the gopis began to search for Krsna. Finally they decided that
the only way He could be found would be through sankirtana, chanting His glories in a mood
of deep separation from Him. Thus, they returned to the bank of Yamuna and began to sing
jayati te 'dhikam, the first verse of their Gopi-gita.

46
A Darsana For Tamal Krsna Gosvami

Mathura, India, Oct. 21, 1991

Submitted by Syamarani dasi on April 9, 2002

[Since the recent departure of Tamal Krsna Gosvami, many devotees have been sharing their
feelings and sentiments about him. Very few, however, are aware of a great service rendered
by him. From 1991-1995, in Vrndavana, Mathura, and Bombay, he and his associates like
Dhanurdara Svami, Bhurjana Prabhu, and Giriraja Svami, had the good fortune to inquire
from Srila Bhaktivedanta Narayana Gosvami Maharaja. Besides asking specific questions
about guru-tattva, jiva-tattva, Vaisnava sadacara (proper conduct), and so on, he also asked
Srila Narayana Maharaja to explain certain sastras. These sastras include Srila Raghunatha
dasa Gosvami's Vilapa Kusumanjali, Srila Visvanatha Cakravarti Thakura's Madhurya
Kadambini and Raga Vartma Candrika, and Srimad-Bhagavatam's Rasa Pancadhaya.

These topics had already been published by other devotees, and by other persons who are not
in our Gaudiya line. But Tamal Krsna Gosvami and his god-brothers wanted to hear the true
version and pure teachings of the self-realized souls in the line of Sri Rupa Gosvami and our
predecessor acaryas. By his good questions, he was instrumental in manifesting very
valuable manuscripts, some already published and some to be published. The following in a
sample of his inquiries and Srila Narayana Maharaja's replies, on the subject of Vilapa
Kusumanjali. The date is Oct. 21, 1991

47
Affectionately remembering Tamal Krsna Gosvami, Srila Narayana Maharaja said, "He
forced me to speak in English and by that I learned the language." Srila Narayana Maharaja
also said that Tamal Krsna Gosvami was indirectly responsible for Srila Maharaja's world
preaching tours over the last seven years, and his spreading the message of Srila
Prabhupada and the guru-parampara.]

[Srila Narayana Maharaja:] What sloka do you want to hear?

[Tamal Krsna Gosvami:] Do you want to repeat yesterday's sloka?

[Srila Narayana Maharaja:] Do you mean the sloka beginning aty-utkatena?

[Tamal Krsna Gosvami and Bhurijana dasa:] Yes. Yesterday you did that.

[Srila Narayana Maharaja:] Yesterday I explained that there are two kinds of bhajana. The
first is in vipralambha-lila, performed by chanting and remembering Krsna's pastimes of
separation. The second is in sambhoga-lila, performed by remembering His pastimes of
meeting. Although the gopis and Vrajavasis always like to meet Krsna, He plays in such a
manner that they enjoy vipralambha-rasa. The sadhaka should cultivate vipralambha-bhava
thinking, "I am not seeing Krsna, I am not seeing Srimati Radhika, I am not seeing Vraja, I
am not seeing anything!" He should always feel separation as Raghunatha dasa Gosvami has
shown here - separation from Krsna and especially from Srimati Radhika.

In many slokas, Raghunatha dasa Gosvami has also lamented in separation from Srila Rupa
Gosvami. At the time of Rupa Gosvami's entrance into aprakata-lila, he composed this sloka:

sunyayate maha-gostham girindro 'jagarayate

vyaghra-tundayate kundam jivatu-rahitasya me

["Now that I no longer have the sustainer of my life, the land of Vraja has become empty and
desolate, Govardhana Hill has become like a great python, and Radha-kunda has become like
the gaping mouth of a ferocious tigress."]

Raghunatha dasa Gosvami also lamented in separation for his siksa-gurus. He prayed, "I'm so
unlucky. First Sri Caitanya Mahaprabhu departed from this world. Afterwards I lived
constantly with Sri Svarupa Damodara, and he also left. Next I caught hold of the feet of Sri
Gadadhara Pandita, but he also left. Then, experiencing that every place and every dust
particle of Jagannatha Puri reminded me of Sri Caitanya Mahaprabhu, Svarupa Damodara,
Gadadhara Pandita, and all their associates, I fled to Vrndavana."

Although Gurudeva has also entered his aprakata-lila, the neophyte disciple remains in this
world in a very pleasant manner. On special days, such as his avirbhava (appearance day) and
tirobhava (disappearance day), the occasion comes that the disciple may remember him. At
that time, however, he is involved in arranging the utsava (festival), and there is very little
chance to realize that separation. While speaking something about him, a drop of tear may
come, and then again it may not come. If the festival is very elaborate, there will be no tears.
That disciple must manage so many functions, such as the abhiseka, puja, and distribution of

48
maha-prasadam to the Vaisnavas. He arranges these festivals mainly for the people in
general, for those who have no intimate relation with his Gurudeva, but he should do
something so that a feeling of separation will come within his own heart. That is called
bhajana.

Who will feel separation? Those special persons, who have realized their immense obligation
and indebtedness to Gurudeva for all they have received, and who have rendered service to
him with visrambha-bhava, they will weep.

[Tamal Krsna Gosvami:] Visrambha-bhava. What does that mean?

[Bhurijana dasa:] Loyal?

[Srila Narayana Maharaja:] Visrambha-bhava means visrambhena-guror-seva

[Giriraja Svami:] Affectionate?

[Srila Narayana Maharaja:] The service will surely be with affection, but the meaning is
somewhat different here. Visrambha-bhava means that there is no consideration, "I'm so low
and my Gurudeva is in so high."

[Dhanurdara Svami:] Reverence.

[Srila Narayana Maharaja:] Awe and reverence will not be there; otherwise one will not be
able to weep.

[Giriraja Svami:] Intimate.

[Srila Narayana Maharaja:] Yes, Visrambha-bhava means intimate seva. The sevaka
performs such intimate service to Gurudeva that Gurudeva remains always pleased with him.
The Guru will not consider for even a moment that, "He is my servant and disciple." Instead
he will feel, "He is so near and dear. He is my heart." Sri Isvara Puripada, the disciple of Srila
Madhavendra Puri, and Govinda, the disciple of Isvara Puri, were servants of this caliber.

[Tamal Krsna Gosvami:] But that is a very rare relationship.

[Srila Narayana Maharaja:] Although it is a rare relationship, it is absolutely necessary for

raganuga-bhakti. Without a relationship like this, we cannot weep like Srila Raghunatha dasa
Gosvami.

[Tamal Krsna Gosvami:] How do we come to that stage?

[Srila Narayana Maharaja:] Separation from Gurudeva will be experienced on different

levels. When we consider how merciful he was and how much greater he is than ourselves,
we feel a certain type of sentiment. However, when we remember how near and dear he was
and how much he loved us, then we will weep profusely for him. The gopis can weep so
much more than Nanda Baba. Yasoda Ma can also weep more than Nanda Baba, but the
gopis can weep even more than.

49
[Tamal Krsna Gosvami:] Yasoda Maiya.

[Srila Narayana Maharaja:] Yasoda Maiya. This is because the gopis relationship with
Krsna is more 'keen' or intimate. We should have this kind of relationship with Krsna, Srimati
Radhika, and also with our Gurudeva, Sri Rupa Manjari, Srila Rupa Gosvami, and all others
like them. Then we can weep for their mercy. If we have yet to develop an intimate service
relationship with our Gurudeva, we cannot imagine our relationship with Sri Rupa Manjari or
Srimati Radhika and Krsna. Our advancement depends upon on our 'keen' service - how
intensely we serve our Gurudeva. All other relationships and experiences develop on that
platform. If we can weep for Gurudeva, we can weep for Srimati Radhika. If we cannot weep
for our Gurudeva, we cannot weep for Her. I have experience of that. Whatever we know, we
know from Gurudeva, and therefore we should weep in our hearts for him.

In the first sloka of Vilapa Kusumanjali, Srila Raghunatha dasa Gosvami has prayed to Sri
Rupa Manjari:

tvam rupa-manjari sakhi prathita pure 'smin

pumsah parasya vadanam na hi pasyasiti

bimbadhare ksatam anagata-bhartrkaya

yat te vayadhayi kim u tac chuka-pungavena

["My dear friend Rupa Manjari! In Vraja you are well known for your chastity. You don't
even look at the faces of other men! It is therefore surprising that your lips, that are as
beautiful as red bimba-fruits, have been bitten, although your husband is not at home. Has
this maybe been done by the best of parrots?"]

Was Raghunatha dasa Gosvami weeping or laughing? It may seem that he wrote this verse in
a laughing, pleasant mood. Actually, however, he was remembering a previous pastime and
weeping at the feet of Sri Rupa Manjari, "You have been so merciful to me. I remember
seeing your mood after Krsna kissed you and left a mark on your lips. When will I see you in
that condition again?" In the second sloka, sthala-kamalini yukta garvita, he is again offering
pranama and weeping, "Will I see this again?" These first two verses are very important.

Now, in this seventh sloka, Raghunatha dasa Gosvami cries, "Ha svamini ksanam iha
pranayena gadam. Will it be possible for me to weep for You for even a moment? If I had full
realization I could weep constantly, but I pray that I may weep for even a moment. Here
Raghunatha dasa Gosvami had prayed, "Ha svamini." He has a relation with Radhika as a
manjari, and She is his svamini (mistress).

How shall we weep? Sri Caitanya Mahaprabhu has given instructions in the sixth verse of Sri
Siksastakam:

nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira

pulakair nicitam vapuh kada tava nama-grahane kim bhavisyati

50
["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke
up? And when will the hairs of my body stand erect in ecstasy as I chant Your holy names?"]

Although Kim, 'when,' is not in the original verse, we should include it and pray, "When will
I lament so deeply in separation that I will weep while chanting the names Hare Krsna,
Radha-Govinda, or Vrndavanesvari?" Weeping is our dharma.

[Bhurijana dasa:] Our business.

[Tamal Krsna Gosvami:] Our svadharma.

[Srila Narayana Maharaja:] In this verse Srila Raghunatha dasa Gosvami prays, "Aty-
utkatena nitaram virahanalena. My heart is burning in the great fire of separation." He
sincerely feels this sentiment, and his grace, and the grace of our gurudeva and the guru-
parampara, we will also realize this some day. This is our real prayer. When we pray and sing
this sloka, this should be our mood: Tava nama grahane bhavisyati. When, by chanting
harinama, remembering and listening, will I weep?" Those who are very fortunate can
lament, weep, and realize these things.

"Akrandhanena vidhura vilapami padyaih." Raghunatha dasa Gosvami is praying, "O Srimati
Radhika, now I want to offer some flowers to Your lotus feet." These flowers are songs about
the pastimes he has realized and heard about from Rupa Gosvami and others. Dasa Gosvami
has composed Vilapa Kusumanjali in the mood of a sadhaka, for the benefit of sadhakas.

Srila Narottama dasa Thakura prays in a similar way in his Prarthana:

hari hari are ki emana dasa habe

chadiya purusa-deha kabe ba prakrti haba

dunhu ange candana paraba

["When, relinquishing this male material body and obtaining the spiritual body of a gopi, will
I anoint the limbs of the Divine Couple with sandalwood paste? O Lord Hari, Lord Hari,
when will this day be mine?" (Song 13, text 1)]

He writes, "O Hari, will the day come when, even for a moment, my purusa-bhava (male ego)
will go far away and I will obtain the form of a gopi? May I have the chance to have a mood
like that? Dunhu ange candana paraba. Lalita will give an order and Visakha will pass the
order to Rupa Manjari. She will say, 'Krsna always likes to see very new sakhis, and you
have collected one. So send that new sakhi to bring some candana, kunkuma, and aguru to
Radhika and Krsna.' These unguents are so fragrant, beautiful, smooth and cooling. I will
take them and anoint the limbs of Sri Radha and Krsna, always looking towards my guru-
sakhi and Rupa Manjari to see whether I am doing it correctly or not. Srimati Radhika and
Krsna will enjoy seeing this. Because I am a new sakhi, I may do something wrong. Then,
seeing my mistake, They will smile and become very pleased."

taniya bandhibo cuda nava gunja-hare beda

51
nana phule ganthi dibo hara

["When will I arrange the hair of the Divine Couple? When will I give Them gunja-necklaces
and garlands strung with various flowers?" (Song 13, text 2)]

In the form of a manjari, Srila Narottama dasa Thakura sees that Radhika's and Krsna hair is.
opened. Kulagaya. [Hindi for untied]

[Tamal Krsna Gosvami:] Untied

[Srila Narayana Maharaja:] Untied and going hither and thither.

[Tamal Krsna Gosvami and Bhurijana dasa:] Scattered.

[Srila Narayana Maharaja:] Srila Narottama dasa Thakura continues, "Then, from the
corner of her eyes, Rupa Manjari will indicate to me that I should comb Their hair. First I will
comb Radhika's hair, and then Krsna's also. Radhika will grimace as if my combing is
causing Her some pain, and Rupa Manjari will say, 'What are you doing? You should comb
very gently.' Then, taking the comb from my hand, she will teach me how to do it properly."
This is the duty of Guru. "Then I will ask her, 'May I do it now?' With her permission, I will
try again. After Her hair has been combed, braided, and tied, Srimati Radhika will be
decorated with fragrant flowers like beli, cameli, and juhi. Nava gunja-hare beda. A beautiful
garland of gunja will be offered to both Krsna and Srimati Radhika. Nana phule ganthi diba
hara. By gathering seven or eight differently colored flowers, I will string a vana mala
(garland of forest flowers). I will also place some flowers in Radhika's braid in a very fine,
artistic fashion."

When Krsna is offered a garland, He always knows who has made it - especially if it was
made by Srimati Radhika. Similarly, if Krsna makes a garland and someone else gives it to
Radhika, She can immediately feel that it was made by Krsna.

pita-vasana ange paraibo sakhi-sange

badane tambula diba ara

["When will I give Them yellow garments? When, accompanied by the other gopis, will I
place betel-nuts in Their lotus mouths?" (Song 13, text 2)]

Krsna is syama, cloud-colored, and His cloth is pita, yellow. Sakhi-sange means that in his
form as a manjari, Srila Narottama dasa Thakura is taking the help and instructions of 'her'
guru-sakhi, Rupa Manjari and all others. She prays, "Because I am new, I am taking their
help and they are teaching me. After giving garlands and clothes to Radhika, I will decorate
Her ears, braid, and forehead with flower ornaments."

dunhu rupa manohari deribo nayana bhari

nilambare rai sajaiya

52
nava-ratna-jari ani bandhiba vicitra beni

tate phula malati ganthiya

["When will I gaze at the beautiful forms of the Divine Couple? When will I dress Srimati
Radhika in blue garments, and decorate Her braided hair with garlands of jasmine flowers
and strings of nine different kinds of jewels on a golden thread?" (Song 13, text 3)]

"I will then place kasturi-bindu, a musk dot, on Srimati Radhika's chin, and draw makara
(dolphins) on Her cheeks. After this is completed, I will hand Radhika and Krsna a mirror,
and I will observe Their forms from the side and think, 'How beautiful They are!' Nilambare
rai sajaiya. I will dress Srimati Radhika in nilambara.

[Tamal Krsna Gosvami:] What does nilambara mean?

[Srila Narayana Maharaja:] Nilambara means 'blue cloth.' It is the color of Krsna. She will
wear a red lahanga, skirt, and Her very fine, almost transparent veil will be blue."

Narottama dasa Thakura continues. "Nava-ratna-jari ani, bandhiba vicitra veni tate phula
malati ganthiya. I will place many beautiful jewels in Her hair, and decorate Her braid with
garlands of malati flowers."

sei rupa-madhuri dekhiba nayana bhari

ei kari mane abhilasa

jaya jaya rupa sanatana deha more ei dhana

nivedaye narottama dasa

["My desire is that some day I shall be able to directly see the sweet beauty of the
transcendental forms of the Divine Couple. O Srila Rupa Gosvami and Srila Sanatana
Gosvami, all glories to you both. Please bestow this treasure upon me. Please grant my
desire. Narottama dasa appeals to you in this way." (Song 13, text 4)]

Here, in his form as a sadhaka, Srila Narottama dasa Thakura prays to Rupa Gosvami and
Sanatana Gosvami - not to the sakhis. In his svarupa as Vilasa Manjari, she will pray to Sri
Rupa Manjari, Lavanga Manjari, Rati Manjari, and other sakhis. Now he prays, "When will I
attain that state in which I may serve in this way?" When you read these prayers, something
will come in your hearts.

[Tamal Krsna Gosvami:] Some 'coating.'

[Srila Narayana Maharaja:] It will only be a coating, but it will act and create your
samskara.

Srila Bilvamangala Thakura has written in a somewhat different mood in his Krsna-
karnamrta (text 63):

53
kadanu kasyam nu vipadasayam

kaisoragandhih karunambudhirnah

vilochanabhyam vipula yatabhyam

alokayishyanvishayikaroti

["When will Krsna, the ocean of mercy in His fresh youth, under some unknown dangerous
circumstances, again look at us with His wide eyes and accept us within His purview?"]

A similar desire has been expressed here. The author, Sri Bilvamangala Thakura, is a
bhavuka bhakta - not siddha (in prema-bhakti), but bhavaka (in bhava-bhakti), and also rasika
(he understands the mellows of the five rasas). He has received something in his heart from
ragatmika-jana (the associates of Krsna in Vraja), and therefore he is bhavuka. He is Krsna-
paksa and Krsna-virahit, meaning that he is inclined towards Krsna, and thus he expresses
separation from Krsna, not Radhika. He has written all the slokas in Krsna-karnamrta with
some connection to Srimati Radhika, however, because he also has some taste for Her
service. Krsna does not want to listen to any prayers that are devoid of a connection with
Srimati Radhika and the gopis. If Krsna hears, "I am being served by Radhika" or "I am
serving Radhika," He becomes very pleased. Therefore, from the first to the last sloka in
Krsna-karnamrta, there is some connection with Radhika. In the first verse he has used the
word Jayasri:

cintamanir jayati somagirir gurur me

siksa gurus ca bhagavan sikhi-piccha-mauleh

yat pada kalpataru-pallava-sekhar esu

lila svayamvara-rasam labhate jayasri

He writes that Krsna is so beautiful. His mouth, eyes, nose, hands, and all the parts of His
transcendental form are beautiful. Although Krsna's feet are not as beautiful as His face,
Bilvamangala Thakura has only described the beauty of His feet in the beginning. He writes:
"His feet are like lotuses and His toes are like lotus petals, and Radhika offers arati to the rays
emanating from the tips of His toenails."

We Gaudiya Vaisnavas do not want to hear these things. For those with the same mood as
Bilvamangala Thakura, this sloka is very beautiful, but we would be more interested and
pleased if he had written that Krsna offers arati to Srimati Radhika. Instead, he writes that
She is offering arati, and She is so pleased - as a girl is pleased when choosing Her husband
and giving Him a garland when They first meet.

[Bhurijana dasa:] Where did the first meeting of Radha and Krsna take place?

[Srila Narayana Maharaja:] Anywhere in Sanket, or Vrndavana, Nandagoan or Varsana.

54
[Tamal Krsna Gosvami:] If Bilvamangala Thakura was praying like this, and you said we
would have been so much more pleased had it been the opposite way, why did Caitanya
Mahaprabhu appreciate Krsna-karnamrta so much?

[Srila Narayana Maharaja:] Sri Caitanya Mahaprabhu was in the mood of Srimati Radhika,
and therefore He relished Sri Krsna-karnamrta.

[Tamal Krsna Gosvami:] Caitanya Mahaprabhu certainly appreciated it.

[Srila Narayana Maharaja:] But we should try to see what Srila Rupa Gosvami, Rupa
Manjari, Srila Svarupa Damodara, and Srila Raya Ramananda have told - not what Radhika
has told or what Krsna has told. This is not our goal. Our goal is to perform service like the
manjaris, or like the sakhis - like Radhika. Radhika always wants to hear Krsna's name, and
Krsna wants to hear Radhika's name, but we must follow the proper channel. Srila
Raghunatha dasa Gosvami has written Vilapa Kusumanjali for Srimati Radhika, not for
Krsna, and Srila Visvanatha Cakravarti Thakura also prays to Radhika in Sankalpa-
kalpadruma:

vrndavanesvari vayo-guna-rupa-lila

saubhagya-keli-karuna-jaladhe 'radhehi

dasi-bhavani sukhayani sada sa-kantam

tvam alibhih parivrtam idam eva yace

["O Queen of Vrndavana, O great ocean of mercy, playfulness, good fortune, transcendental
pastimes, beauty, virtue, and youthfulness; please hear my prayer. Let me be Your
maidservant. I will always please You, who stay with Your lover and Your friends. I beg this
of You." (text 1)]

Srila Jiva Gosvami has also prayed to Srimati Radhika in his own Sankalpa-kalpadruma, and
all our Gosvamis have done the same. This is the speciality of our sampradaya, and we
should follow this path. When we pray to Srimati Radhika, somehow Krsna Himself will
come, and try to hear from.

[Tamal Krsna Gosvami:] A distance?

[Srila Narayana Maharaja:] In a hidden way. In this seventh sloka Srila Raghunatha dasa
Gosvami uses the word 'ha,' meaning 'alas.' He prays in lamentation, "He karuna sagara. O
ocean of mercy, I am so distressed because You are not looking towards me."

Raghunatha dasa Gosvami remembers the glories of Srimati Radhika, who is absorbed in all
the madhuri of Krsna.

[Bhurijana dasa:] Sweet glories.

55
[Srila Narayana Maharaja:] The sweet glories of Krsna. Seeing His qualities, His
movements, and the sweetness of His mercy, She becomes unmada, mad. What is the
meaning of unmadana? Transcendental madness. In Unmada, one does something that by
ordinary standards is wrong. We can do what is right and that is our svabhaviki-sthiti, our
natural position. However, when we lose that thinking and do something that is not to be
done, that is called unmada. One should not sit on Krsna's shoulders, but the gopis can do so
in unmada. They can order Him about as they desire.

When Krsna left the gopis during rasa-lila, they were thinking about His movements and
everything about Him. By such continuous thinking they became mad (unmadavasta) and
began to imitate Him. Each and every gopi thought, "Only I am priyatam, Krsna, and all the
other gopis are all my priyatamas, beloveds." Do you understand?

[Tamal Krsna Gosvami:] Can you say again how they are seeing? That everyone else.
Please repeat that.

[Srila Narayana Maharaja:] A gopi thinks, "I am Krsna, the priyatam (lover) and these
gopis are my priyatamas (beloveds)." At the same time, others are also seeing that, "I am the
lover, all are my priyatamas." In his Ananda-vrndavana-campu, Sri Kavi Karnapura explains
how it happened that each gopi thought herself to be Krsna, and how each one saw the others
as Putana, Aghasura, or Bakasura. Do you know the meaning of asakti?

[Tamal Krsna Gosvami:] Attachment.

[Srila Narayana Maharaja:] One's attachment is never directed to something in which one
has no taste. Try to understand: One will only develop attachment and tadatma-bhava,
feelings of oneness, to that which is favorable and in which one has taste. Do you
understand? Are you following?

[Tamal Krsna Gosvami:] I understand.

[Srila Narayana Maharaja:] Anything pratikula, unfavorable, will never become the object
of one's attachment or remembrance, and therefore the gopis cannot be attached to Putana.
Because Putana is pratikula to the gopis' bhava, it is not possible for them to become unmada
and feel oneness with her. They will only be attached to Krsna's activities. In re-enacting
Putana-lila, it appears that one gopi threw down another, climbed upon her breast, and took
the breast of that other gopi in her mouth. However, Kavi Karnapura explains that where it
seems that a gopi is lying down as Putana, that gopi is not there. Because the gopis will not
accept putana-bhava, those gopis acting as Putana and other demons were created artificially
by Yogamaya.

[Tamal Krsna Gosvami:] Not gopis. Yogamaya. I see.

[Srila Narayana Maharaja:] They are not gopis, because the gopis will not be attached.

[Tamal Krsna Gosvami:] To Putana's bhava.

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[Srila Narayana Maharaja:] This is a very important topic, and it is difficult to understand
simply by reading the descriptions of this pastime in Srimad-Bhagavatam. When something
pratikula to the gopis is required in a lila, Yogamaya makes the arrangements and does
everything for them.

[Tamal Krsna Gosvami:] She manifests everything.

[Srila Narayana Maharaja:] She helps them, and they each think, "I'm Krsna," as they
perform all the lilas.

When the gopis heard Krsna's flute-song and left their houses and their husbands in the dead
of night, the real gopis came to Krsna and Yogamaya expanded duplicate gopis to stand by
the side of their husbands. Similarly, this was the case here. All the 'gopis' who played the
parts of Putana, Aghasura, Bakasura, Kaliya, and so on, were imitations created by
Yogamaya.

Sri Kavi Karnapura has also revealed that when the gopis were imitating Krsna, Krsna
Himself had entered the gopis' hearts and was the actual performer of His own pastimes. This
fact was mentioned earlier with reference to the fire entering and acting through the iron in
tadatma-bhava (oneness). The gopis were thinking, "We are doing this," but actually Krsna
was acting. Yogamaya was not acting in that case, but Krsna Himself was doing everything.

Srila Visvanatha Cakravarti Thakura has made a similar point in this connection. When Krsna
entered the gopis' hearts, His six opulences, namely aisvarya (wealth), virya (strength),
yasasa (fame), sri (beauty), jnana (knowledge), and vairagya (renunciation) fully manifested
in them. Because Krsna was there, everything was there, and therefore they lifted
Govardhana.

[Tamal Krsna Gosvami:] They didn't lift Govardhana.

[Srila Narayana Maharaja:] They had the power to do it, but they simply lifted their veils.
Although they were merely imitating Krsna's pastimes, because Krsna was present they had
the power to lift Govardhana Hill and dance on the heads of Kaliya.

Also, the reverse is true. If the gopis are in Krsna, Krsna can act, otherwise He cannot. His
abilities are the effect of the gopis' sakti, power. The gopis are svarupa-sakti, and therefore
whatever Krsna does is actually done by the gopis. Every quality and every power in Krsna
are those of the gopis. They don't reveal this, however, otherwise the pastimes would not be
able to continue. Yasoda can do everything. The sakhas can kill lakhs and lakhs of Kamsas,
Aghasuras, Bakasuras, and all others, but they do not exercise their power - and this is also
true for the gopis.

Returning to our original point, when praying, uttering or chanting harinama, or when
remembering harinama, we should realize some vipralambha-bhava. If we have no mood of
separation, we will have to gradually.vardana parega.

[Sripad Madhava Maharaja:] Increase.

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[Tamal Krsna Gosvami:] Develop?

[Srila Narayana Maharaja:] We will have to develop this bhava through the execution of
sadhana. By reading about these pastimes, something will enter our hearts and someday we
will experience all these things.

[Tamal Krsna Gosvami:] And by remembering our Gurudeva.

[Srila Narayana Maharaja:] Realization also comes by remembering Sri Gurudeva. We

should always remember Gurudeva and Sri Caitanya Mahaprabhu. If we do not understand
the mercy of Gurudeva, we cannot understand anything. If you are getting something new
from me, you can also remember me.

Lobha-mula means greed for raga-bhakti, and our sadhana-bhajana should be enriched with
this. Here, Srila Raghunatha dasa Gosvami is crying and crying, but we are not shedding even
one teardrop. We have nothing.

[Tamal Krsna Gosvami:] We are dry.

[Srila Narayana Maharaja:] Raghunatha dasa Gosvami has called out, "Ha svamini, O my
Svamini." The word svamini indicates his sweet relationship with Srimati Radhika. He has
also written in Manah Siksa:

mad-isa-nathatve vraja-vipina-candram vraja-vane-

svarim tan-nathatve tad-atula-sakhitve tu lalitam

visakham siksali-vitarana-gurutve priya-saro-

girindrau tat-preksa-lalita-rati-datve smara manah

"O Srimati Radhika, You are my supreme.

[Bhurijana dasa:] Goddess.

[Srila Narayana Maharaja:] Aradhya-devi.

[Tamal Krsna Gosvami:] Worshipable Deity.

[Srila Narayana Maharaja:] "You are my natha." Natha means svamini (mistress).

"If anyone asks me who is Krsna, I will only say that He is the Prananatha (life and soul) of
my Isvari (master), Srimati Radhika." Our Isvari is Srimati Radhika, and Krsna is Her
Prananatha. He is therefore worshipable for us, but our main worshipable Deity is Srimati
Radhika. Our relationship with Krsna is through Her.

Lalita devi is very near and dear to Srimati Radhika, and therefore she is also worshipable by
us. Visakha, born on the same day as Radhika, is named after Her, and is no less qualified.

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Lalita is also known as Anuradha, and Visakha is also known as Radha. Lalita and Visakha
only have honor and appreciation for something if it has relation to Srimati Radhika. We
should also be like this. We should see whether something is related to Her or not.

[Tamal Krsna Gosvami:] Can you say that again please? Can you repeat that? Everything
that they want should have relationship with Srimati Radhika?

[Srila Narayana Maharaja:] So we should also.

[Tamal Krsna Gosvami:] See everything.

[Srila Narayana Maharaja:] We should see if something is related with Srimati Radhika or
not. Suppose one girl is coming from Nandagaon and another is coming from either Yavat or
Varsana. We will prefer the one from Yavat, because she is coming from Srimati Radhika
and the other is coming from Krsna. We will first inquire about Radhika, then Krsna. A
rupanuga-bhakta will always give preference to Srimati Radhika.

Srila Raghunatha dasa Gosvami is praying in this seventh sloka, "I am lying on the bank of
Your Radha-kunda, taking nothing to eat or drink, and always weeping and chanting, 'Radhe!
Radhe!' I think that some day or other You will have to give me Your mercy. If You don't,
then I have no need of Krsna's mercy, Radha-kunda's mercy, or any others' mercy. I will also
no longer want to live here." In this way he is crying.

Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada has written that sambhoga and viraha,
vipralambha, are standing side by side eternally, forever, for ananta-kala or akhanda-kala.

[Bhurijana dasa:] Endless time.

[Srila Narayana Maharaja:] Do you understand? Only a person who has some realization
of vipralambha can taste and enjoy sambhoga-lila for akanda-kala. One who has no taste of
vipralamba cannot enjoy sambhoga-lila. The main object and ultimate goal of our sadhana-
bhajana is to realize vipralambha-bhava. If vipralambha is achieved, we can realize
everything else.

We have discussed this one sloka. I am finishing here today. Before you arrived today, I was
thinking that you will be coming with hunger (to hear), but I have not read or prepared
anything. I am always moving here and there and meeting with all persons. I thought, "What
will I tell them?"

[Tamal Krsna Gosvami:] You cooked very quickly. In a moment you had everything ready.
Now we can understand how Srimati Radhika could cook so quickly for Krsna, simply by
Her desire.

[Srila Narayana Maharaja:] We will discuss the next sloka on the next day.

[Tamal Krsna Gosvami:] Today is Monday. Tomorrow you will be resting perhaps.
Tomorrow is your resting day.from us. You will not rest, but we will burden you.

59
[Srila Narayana Maharaja:] Then, on Sarada Purnima (the first day of Kartikka and the
disappearance day of Srila Bhaktiprajnana Kesava Gosvami Maharaja).

[Tamal Krsna Gosvami:] We are coming.

[Srila Narayana Maharaja:] We will meet there.

[Tamal Krsna Gosvami:] At five o'clock.

[Srila Narayana Maharaja:] Five o'clock or five thirty. Your kirtana will be done there.

[Tamal Krsna Gosvami:] Ok.

[Srila Narayana Maharaja:] We will speak something about the specialty of our Gurudeva
and our guru-parampara, and then we will arati and honor maha-prasadam.

[Dhanurdara Svami:] I have one question. You are always telling us that our main
meditation is to pray that, "I want to become like this," that "I want to serve like this," but not
to think that we actually have some svarupa. In these prayers from Vilapa Kusumanjali, the
prayers are, "I would like to dress Radharani," or, "I would like to decorate Her." So when we
pray like that, some conception may come that, "I am already doing that." Is there any harm
in that?

[Srila Narayana Maharaja:] The purpose of reading and uttering the prayers of Srila
Raghunatha dasa Gosvami is to develop samskaras, impressions on the heart. Our Guru
Maharaja, Sri Srimad Bhaktiprajnana Kesava Gosvami Maharaja, used to tell us never to sing
any songs other than those composed by Srila Bhaktivinoda Thakura, Srila Narottama dasa
Thakura, Srila Premananda dasa Thakura, Sri Govinda dasa and other siddha-mahapurusas,
(perfected, great personalities) in our guru-parampara. Because such devotees are empowered
and very advanced in bhakti, if we sing their kirtanas, something of their bhava will certainly
enter our hearts.

Our Guru Maharaja told a story about Narahari Prabhu, a disciple of Srila Bhaktisiddhanta
Sarasvati Gosvami Thakura. Narahari Prabhu was not very learned, but he was a very sincere
devotee. He was such a good servant of Srila Prabhupada that all the sannyasis and learned
devotees would bow down at his feet. Even my Guru Maharaja and Srila Bhaktivedanta
Svami Maharaja paid respect to him. I have seen him. He was always chanting, never
sleeping, and he would always do any seva at any time. He was known as the 'mother' of
Gaudiya Matha. He would take the young boys on his lap, give them milk, put them to sleep,
and to look after them in every way. In the night he would take a hurricane lamp to attend the
younger boys, and if one of them had passed urine, he would clean their bedding, give them
medicines, and do whatever was required. Everyone knew him as 'Florence Nightingale' and
addressed him as Narahari Da. 'Da' means 'dada', elder brother.

Narahari Prabhu once became so ill and unable to digest anything that he was about to die.
Our Guru Maharaja, who was known as Vinoda Brahmacari at that time, took Narahari
Prabhu with him to East Bengal, near his ancestral home, to meet a very famous ayurvedic
doctor. After examining him, the doctor told Guru Maharaja, "If you had not reached here

60
today, he may have died within two or three days. Somehow God has sent you to me. First I
want to give him one spoonful of ghee daily." Our Guru Maharaja said, "He will die at once
if he takes ghee. He cannot digest even water, what to speak of ghee." The doctor then
explained his theory. He said, "I know that he will not die. His stomach requires ghee. I will
give him ghee, knowing that it will pass through him. But some coating will remain in his
stomach. I will give him one spoonful in the morning and one in the evening for seven days.
This will be his treatment." After fifteen days they obtained a good result, and in one month
Narahari prabhu was cured.

I am giving this example because in our present condition we have nothing. We cannot
understand the topics discussed by our acaryas. Yet, when we sing their songs, some
samskara will certainly come, and that will give a good result later on. We will gradually and
increasingly try to develop greed to serve Radhika and Krsna. We should sing the songs and
prayers of our predecessor acaryas, but always with great sraddha, faith, and care.

How to Enter Raganuga-bhakti - Part One

Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Four Discussions on Raga-Vartma-Candrika (Part 1)

Mathura, India: 1991

[In the early 1990s, Srila Narayana Gosvami Maharaja used to give darsanas for several
members of the ISKCON GBC. During these few years, they requested him to discuss several
Gaudiya Vaisnava literatures, such as Jaiva-dharma, Srimad-Bhagavatam Tenth Canto
(Rasa-lila, Venu-gita, Brahmara-gita, and Gopi-gita) Harinama-cintamani, Vilapa-
kusumanjali, and Raga-vartma-candrika.

In 1991, he led four discussions on Raga-vartma-candrika. Below is the first in that series,
and we hope to send you the rest, one after another. As you may know, Srila Maharaja has
requested that all his morning walks and darsanas be published, and he directed that these
darsanas for the members of the ISKCON GBC be included:]

Sripad Tamal Krsna Gosvami: You said that today you would be speaking on Raga-
vartma-candrika. You said you would be giving a synopsis; a summary.

Srila Narayana Gosvami Maharaja: Before beginning Raga-vartma-candrika, we first pray

to our Gurudeva, Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, and to Sri Srimad
Bhaktivedanta Svami Maharaja, then to Srila Rupa Gosvami and Srila Raghunatha dasa
Gosvami, and then to the author, Srila Visvanatha Cakravarti Thakura. We earnestly beg that
their mercy comes to us, especially the mercy of Srila Visvanatha Cakravarti Thakura.

In this Raga Vartma Candrika, Srila Visvanatha Cakravarti Thakura tells us what he has
realized about Sri Sri Radha-Krsna’s anuraga by the grace of Sri Caitanya Mahaprabhu and
Srila Rupa Gosvami. Anuraga refers to that stage of prema which comes just before
mahabhava. Within prema comes sneha, then mana, pranaya, raga, and then anuraga.*[See
Endnote 1]

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The author states, “I am writing something for those persons – those very lucky persons –
who have greed for this raga*[See Endnote 2] but can find no path to enter for achieving it.
This book serves as their guide, like a moonbeam (candrika), to shed light on the path
(vartma) leading to the loving devotion of the residents of Goloka Vrndavana (raga). This
path is very rare in the world.

During the Amavasya, dark-moon, night there is no moon; it is so very dark. There is a very
narrow pathway, but it is not seen. If there would be a moon, that moon would give rays of
light so that the path can be seen. This book is the candrika (moonbeam) which casts its light
on raga and the path leading to raga. It is therefore called Raga-vartma-candrika.

We should know that this pathway is a very, very narrow one, meant only for a few, rare,
highly-qualified persons; it is not for everyone. Srila Visvanatha Cakravarti Thakura advises
that others not read this book.

However, there is no worldly qualification required to enter this path; the only qualification is
lobha, or transcendental greed. It is stated in Bhagavad-gita, “Api cet sudaracaro bhajate mam
ananya-bhak.” A man may be full of anarthas (undesirable habits and thoughts); but if he
takes the association of a raganuga-bhakta and under his guidance reads the Tenth Canto of
Srimad-Bhagavatam, he may become attracted and acquire a very deep greed to have the
same transcendental mood as the Vrajavasis. He may be attracted to sakhya-rasa (friendship
with Krsna), vatsalya-rasa (parental love for Him), or madhurya-rasa (a relationship with Him
as a beloved). Simply by faithfully hearing Srimad-Bhagavatam’s descriptions of the moods
of the gopis, or those of Krsna’s father and mother, or those of Krsna’s friends, one may
begin to yearn to experience in his heart the same moods as theirs.

It may be noted, however, that Srila Visvanatha Cakravarti Thakura is not describing sakhya
and vatsalya-bhava in Raga-vartma-candrika; he is presenting only gopi-bhava. In that
regard, in order to attain that bhava, one will especially hear from a raganuga-bhakta the
portions of the Tenth Canto discussing Krsna’s relationship with the gopis, namely Gopi-gita,
Yugala-Gita, Bhramara-Gita, Pranaya-gita, and Venu-gita.

One who has samskaras (impressions in the heart) from having taken proper association in his
previous births will be able to cultivate greed and achieve gopi-bhava by reading sastra; he
will not have to rely on sastric logic to convince him. For such a person, this treatise will be
the candrika for discovering the path of raganuga.

The author first explains that there are two kinds of sraddha (faith) – vaidhi and raganuga –
which result in two kinds of bhakti – vaidhi-bhakti and raganuga-bhakti. Both types of
sraddha are achieved through the association of qualified Vaisnavas. Where entrance in
bhakti is impelled by fear, where it is induced by the injunctions of sastra that instruct
everyone to perform bhakti to Krsna, otherwise they will go to hell – this is called vaidhi-
bhakti.

In this way one may enter bhakti by fear; or, one may be impelled by the order of sastra
which is based on yukti, reasoning. For example, sastra has ordered:

sa vai pumsam paro dharmo yato bhaktir adhoksaje

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ahaituky apratihata yayatma suprasidati

["The highest pursuit for all humanity is suddha-bhakti – bhakti performed in order to please
Krsna, the transcendent Lord Adhoksaja, by all one’s efforts of body, mind, and soul. Such
uttama-bhakti is continuously performed without any personal desire (anyabhilasita-sunyam)
and without any break. In this way one can fully satisfy the self (atma)." (Srimad-
Bhagavatam, 1.2.6)]

By hearing such instructions, many people enter bhakti, and such bhakti is called vaidhi-
bhakti.

Sripad Tamal Krsna Gosvami: This is vaidhi-bhakti.

Srila Narayana Gosvami Maharaja: And, that bhakti which is based only on genuine greed
is called raganuga-bhakti. Such greed is generated by hearing the pastimes of Krsna and the
gopis described in Srimad-Bhagavatam, by reading the books of the Gosvamis, and especially
by being in the association of a raganuga-bhakta. Without the association of such raganuga-
bhaktas, the pastimes of Krsna and the gopis will not be properly understood.

What is the nature of genuine greed? How can we know whether or not our greed is genuine?

When a sadhaka hears from raganuga-rasika Vaisnavas about the sweet pastimes of Krsna,
especially His pastimes with the gopis, whether this be from Srimad-Bhagavatam, Krsna-
Karnamrta, Ujjvala-Nilamani, Radha-Rasa-Sudha-Nidhi, or any other books, his citta-vrtti
(heart) becomes very eager to aquire the moods of Krsna’s parikaras (associates). At that time
he becomes absorbed in Sri Krsna’s rupa (form), guna (qualities), and lila (pastimes).

Sripad Tamal Krsna Gosvami: When the heart is filled with the qualities of Krsna, and the
form of Krsna.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you know the meaning of citta-
vrtti?

Sripad Tamal Krsna Gosvami: Spiritual…inner… What’s the word? Inner…

Srila Bhaktivedanta Narayana Gosvami Maharaja: I want that word.

Sripad Tamal Krsna Gosvami: Consciousness? Inner consciousness?

Srimad Bhaktivedanta Narayana Gosvami Maharaja: Consciousness. In this connection

citta-vrtti means ‘mind’ or ‘heart.’ When our citta-vrtti eagerly desires to be like those of
Krsna`s eternal associates, in other words to have the moods of those eternal associates, that
condition of the heart is its real or natural state, as opposed to the imposed worldly citta-vrtti.

At this time, the devotee is not interested in examining sastric orders. He will only want to
achieve that mood which he sees in his asraya-gopi, the gopi for whose mood he has
developed greed. This is genuine greed.

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Do you understand? Can you say what is meaning of lobha, greed?

Sripad Tamal Krsna Gosvami: It is when a person hears the descriptions of Srimad-
Bhagavatam about Radha and Krsna, and then thinks of the feelings the gopis have for Krsna.

Srila Bhaktivedanta Narayana Gosvami Maharaja: He wants to have…

Sripad Tamal Krsna Gosvami: He wants to have that same feeling that is within them,
strongly; that is lobha.

Srila Bhaktivedanta Narayana Gosvami Maharaja: That is lobha, but you have left out
one thing. Those with lobha are not regulated by sastric orders or bindings. Such orders are
left untouched.

Sripad Tamal Krsna Gosvami: Rules and regulations are not there.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The rules and regulations of sastra are
not needed at all.

Sripad Tamal Krsna Gosvami: Otherwise it is vaidhi.

Srila Bhaktivedanta Narayana Gosvami Maharaja: For example, one may see some
rasagullas or rabhries (Indian sweets) and, whether or not he has the money to pay for those
sweets, he may at once develop greed for them. He will exclaim, “Very tasteful!” Similarly,
in whatever stage a person may find himself, if he sincerely contemplates, “Oh! The mood of
the gopis is very tasteful and very good. I have greed for that,” such greed has no bindings or
consideration of sastric restrictions. If we judge that we are not qualified and we think that
what we want is too high for us, this is a sign that we do not possess greed. Do you
understand?

Sripad Tamal Krsna Gosvami: Please explain.

Srila Bhaktivedanta Narayana Gosvami Maharaja: If I desire a rasagulla but I think, “I

have no money in my pocket to purchase it, so I cannot have it,” that means I have no real
greed for it.

Sripad Tamal Krsna Gosvami: Greed goes beyond that.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Somehow or other, by hook or by

crook…

Sripad Tamal Krsna Gosvami: Beg, borrow, or steal.

Srila Bhaktivedanta Narayana Gosvami Maharaja: By stealing, or begging, or by any

other means. Such a person does not think about his qualification or disqualification. He does
not consider whether or not he is able to have this bhakti. He simply thinks, “I must have it!”
This is real greed. Do you understand?

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Sripad Tamal Krsna Gosvami: Heart’s desire.

Srila Bhaktivedanta Narayana Gosvami Maharaja: His desire must be overpowered by

the form, qualities, and pastimes of Krsna. Then it will be called real greed.

A sadhaka may ponder, “I have heard from the rasika Vaisnavas how Lalita, Visakha, Citra,
Rupa Manjari and other associates serve Krsna, and I want to serve like them.” Not judging
whether he is qualified to achieve this samajati-bhava (the identical mood for which one
aspires), if he does not wait for any logical argument to convince him, that it is called greed.

Sripad Tamal Krsna Gosvami: Argument means ‘reasoning.’

Srila Bhaktivedanta Narayana Gosvami Maharaja: It should come without relying on any
reasoning. If reasoning is required, it is not greed.

The next consideration is this: When greed comes, how does one achieve his desired result? It
comes by the association of raganuga-rasika Vaisnavas. In that association one reads Ujjvala-
Nilamani, Bhakti-rasamrta-sindhu, especially Raga-vartma Candrika…

Sripad Madhava Maharaja: Vraja-riti Cintamani

Srila Bhaktivedanta Narayana Gosvami Maharaja: Vraja-riti Cintamani, Krsna-

Karnamrta, Radha-Rasa-Sudhanidhi, Srila Jayadeva Gosvami’s Gita-govinda, and the books
of Sri Kavi Karnapura and all our Gosvamis.

One will have to read all of these books and resolve: “How can I easily achieve that mood,
somehow, by hook or by crook. What is the easiest method to get this?” This should be the
question.

All of our acaryas, including Srila Visvanatha Cakravarti Thakura and Srila Bhaktivinoda
Thakura, have recorded for us, in a practical way, how they themselves achieved it and how
the sadhana-siddha-gopis achieved it. Their writings are authentic. One will search out their
methods in sastra and follow the methods discussed therein, because without following sastra,
without following the guidelines of Srila Rupa Gosvami, one will become sahajiya or atheist.

A person with greed will never judge his qualification; this is the main point. Rather, he will
take assistance from these books. Srila Visvanatha Cakravarti Thakura is not personally
present, but he is present through his books.

It is important to understand that this greed will not come by personal effort alone. It comes
only by the grace of Krsna Himself and by the grace of a raganuga-bhakta. Without their
mercy one cannot have it.

Bhakta-krpa, the mercy of Vaisnavas, is of two kinds: praktana (from previous lives), and
adhunika (from this life). Praktana refers to mercy that comes from past births as well as the
present birth. If a man has samskaras from his previous birth’s devotional activities and
receives the mercy of a Vaisnava in this birth, he will very easily and quickly advance in

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bhakti. Perhaps he will not even have to again accept diksa, as in the case of some of our
Gosvamis. Or, if he takes diksa, he will be seen to advance very rapidly.

Srila Haridasa Thakura, Sri Svarupa Damodara, and Sri Raya Ramananda did not reveal their
guru-parampara; yet they received the association of Sri Caitanya Mahaprabhu and achieved
their desired goal. This is an example of mercy due to purva-samskara, impressions accrued
in previous births. [These transcendental personalities are eternal associates of Sri Caitanya
Mahaprabhu, not conditioned souls, and therefore they do not depend upon past samskaras.
Yet, when they appear in this world, they set an example for us by their behavior. -ed] Do
you understand? I will question you.

Sripad Tamal Krsna Gosvami: All right.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you know the meaning of

samskara?

Sripad Tamal Krsna Gosvami: One has accrued some pious assets, purifications, and
reformatory processes.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I will be discussing the topic of

samskaras, so try to understand the meaning.

If one has no previous births’ samskaras but has somehow obtained greed by the causeless
mercy of a qualified guru or Vaisnava, this is called adhunika-krpa (krpa means ‘mercy’).
Such a person receives diksa from a raganuga Vaisnava guru. Or, if he has received diksa
before developing greed, then he accepts a raganuga Vaisnava as his siksa-guru. He may
serve both his siksa- and diksa-gurus with equal devotion. Or, in some cases he may serve the
siksa-guru more closely than his anusthana-diksa-guru (the guru who gives the initiation
mantras according to pancaratrika-vidhi), as did Sri Syamananda Prabhu, Srila Raghunatha
dasa Gosvami, and Srila Krsnadasa Kaviraja Gosvami. [Again, these transcendental
personalities are not conditioned souls, but they give us many teachings by their own
behavior. -ed]

Srila Raghunatha dasa Gosvami’s diksa-guru was Yadunandana Äcarya, and afterwards Sri
Caitanya Mahaprabhu placed him in the hands of Sri Svarupa Damodara. Later, when
Raghunatha dasa went to Vrndavana, he had the association of Srila Sanatana Gosvami and
especially Srila Rupa Gosvami. Ultimately, Srila Raghunatha dasa Gosvami prayed to Srila
Rupa Gosvami for all the activities of service described in his Vilapa Kusumanjali.

Krsnadasa Kaviraja Gosvami did not disclose the name of his diksa-guru; perhaps because he
did not receive his devotional thoughts from him. Rather he acknowledged Rupa and
Raghunatha, because he received all his moods from them. At the end of each chapter of his
Sri Caitanya-caritamrta, he prayed:

sri-rupa-raghunatha-pade yara asa

caitanya-caritamrta kahe krsnadasa

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["Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I,
Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps."]

Why does Raghunatha dasa Gosvami pray to Rupa Gosvami? Svarupa Damodara is Lalita-
devi, and is therefore more qualified than Rupa Gosvami, who is Rupa Manjari. Yet,
Raghunatha dasa prays only to Rupa Gosvami. Why? It is because he does not want to be a
nayika (beloved heroine) of Krsna like Lalita and Visakha.

Sripad Tamal Krsna Gosvami: He wants to be in manjari-bhava.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only manjari-bhava.

Sripad Madhava Maharaja: He wants to follow Rupa Manjari, because they are in the
same category; the category of manjari.

Srila Bhaktivedanta Narayana Gosvami Maharaja: What is a manjari? We have heard

about kamala-manjaris and mango-manjaris. Any creeper or good flower has manjaris.
Although the manjari appears first and then the flower, the manjari is always located above
the flower. When a bee comes to sit on the flower and drink its honey, the manjaris tremble,
being overjoyed.

Similarly, the Krsna-bee comes to Srimati Radhika, She glances at Him, and They engage in
loving pastimes (prema-vilas). Although the ‘bee’ does not sit on the manjari, the manjari
trembles, feeling as if the bee is sitting on her. Whatever the ‘flower’ experiences in those
pastimes manifests in the manjari, so there is no need for the bee to go to her. She
automatically feels everything felt by the flower. If the bee kisses the flower, then, seeing
this, the manjari feels that “the bee has kissed me.”

In fact, the manjari tastes something special, which even the flower does not taste, in the
sense that the flower does not tremble as the manjari does. Similarly the maidservants of
Srimati Radhika experience a pleasure in being Her maidservant, which She Herself dos not
experience, and that pleasure is called bhava-ullasa rati.*[See Endnote 3]

Srila Raghunatha dasa Gosvami wanted to be a manjari, not a flower. In other words he did
not want sakhi-bhava (the mood of Srimati Radhika’s friends like Lalita and Visakha, who
have direct relationships with Sri Krsna). Do you understand? Herein lies the importance of
the manjaris. In our sampradaya no one wants to be Sri Radha’s sakhi; they only want to be
Her kinkari. Are you totally following my words? Do you know the meaning of the word
kinkari?

Sripad Tamal Krsna Gosvami: Servant.

Sripad Madhava Maharaja: Maidservant

Srila Bhaktivedanta Narayana Gosvami Maharaja: There is no equivalent word in

English for kinkari. It is such a beautiful Sanskrit word, which refers to something very soft,
very fragrant, and so sweet.

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We cannot learn these topics simply by reading books. No book will clarify the truths for you
as we are discussing in this conversation. By discussing with me in this way, you can obtain
more than what you can obtain by simply reading books.

Sripad Madhava Maharaja: These truths come only through realization.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I do not say that I have any
realization, but I have God’s mercy and Gurudeva’s mercy.

*Endnote 1:

Sneha - tender affection

Maan - that stage of prema in which sneha reaches exultation, thus causing one to experience
the sweetness of the beloved in ever new varieties (Ujjvala-nilamani 14.96), and when the
nayika assumes an outward demeanor of pique which turns into transcendental anger and
indignation arising out of jealous love.

Pranaya - that intensified stage of prema when maan assumes a feature of unrestrained
intimacy known as visrambha, or confidence devoid of any restraint or formality. This
confidence causes one to consider one's life, mind, intelligence, body, and possessions to be
one in all respects with the life, mind, intelligence, and body of the beloved.

Raga - 1) an intensified stage of prema in which an unquenchable loving thirst (prema-mayi

trsna) for the object of one's affection (Sri Krsna) gives rise to spontaneous and intense
absorption in one's beloved, so much so that in the absence of the opportunity to please the
beloved, one is on the verge of giving up his life; 2) when pranaya is experienced in the heart
as immense pleasure. If by accepting some misery there is a chance to meet with Krsna, then
that misery becomes a source of great happiness. And where happiness affords no
opportunity to meet with Krsna, that happiness becomes the source of great distress.

Anuraga - an intensified stage of prema as defined in Ujjvala-nilamani (14.146): "Although

one regularly meets with and is well-acquainted with the beloved, the ever-fresh sentiment of
intense attachment causes the beloved to be newly experienced at every moment, as if one
has never before had any experience of such a person."

Bhava - 1) loving emotions; a particular mood of love in which the devotee serves Krsna. 2)
an intensified stage of prema which in Ujjvala-nilamani has been equated with maha-bhava,
which occurs when anuraga attains a certain stage of exhilaration and relish. This can be
experienced and relished only by anuraga itself and by no other bhava. When anuraga is
adorned with the inflamed and exciting sattvika passions like molten gold and reaches its
climax in Srimati Radhika, becoming identical with Her very temperament and dispositions,
it is called bhava.

Mahabhava - the most mature stage of prema.

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*Endnote 2: Here it is necessary to know the meanings of raga, raganuga and ragatmika.
Regarding this subject, Srila Bhaktivinoda Thakura says that the excessive attachment for
many forms of sense enjoyment, which the materialist feels through natural contact with the
sense objects, is called raga. Just as the eyes become agitated on seeing something beautiful,
in the same way all the senses are always eager to taste pleasure, and thus the heart develops
attachment (raga) for the sense objects. When Krsna is the exclusive object of this raga, it is
called raga-bhakti. Srila Rupa Gosvami has defined this raga as iste svarasiki raga
paramavistata (BRS 1.2.272). “The strong, natural and complete absorption in the cherished
object of one’s devotion arising from an unquenchable love filled thirst is called raga.” When
one is engrossed in krsna-bhakti at this level, it is called ragatmika-bhakti. This bhakti is
especially found in the Vrajavasis, the eternal residents of Vraja. And, that bhakti which
follows the moods of the ragatmikas is called raganuga. In other words, when, by the mercy
of Sri Krsna and His devotees, one cultivates bhakti impelled by the greed to obtain the same
mood as Krsna’s beloved associates, it is called raganuga-bhakti. (Raga-vartma-candrika,
verse 2, purport by Srila Narayana Gosvami Maharaja)

*Endnote 3: bhava-ullasa-rati – Generally, devotees of the same mood and who are enriched
with similar desires naturally share suhrd-bhava, intimate friendship, with each other. That is
why the love and affection that Lalita and the other sakhis have for Srimati Radhika is called
suhrd-rati. When their suhrd-rati is the same as or slightly less than their Krsna-rati (affection
towards Sri Krsna), this is called sancari-bhava (a temporary emotion that is compared to the
waves that swell and then return to the ocean of their permanent emotion of the mood of
Krsna's beloveds). In other words, this suhrd-rati becomes like the waves in the ocean of their
prominent affection for Krsna; it is a sancari-bhava.

In the case of the manjari-sakhis, their suhrd-rati (for Sri Radha and everything connected
with Her), which abundantly exceeds their krsna-rati and which constantly increases by the
moment due to their full absorption in it, is called bhava-ullasa-rati. This is a special feature
of madhura-rasa. Of the five types of sakhis, only the nitya-sakhis and prana-sakhis, who are
known as manjaris, have this bhava-ullasa-rati as their permanent emotions (sthayi-rati). It is
no longer just a sancari-bhava. These manjaris nurture an abundance of sneha, tender
affection, for Radhaji.

It is seen that creepers are always endeavoring to embrace trees, but the leaves, flowers and
buds (manjaris) of the creepers do not even slightly try to embrace the trees directly. When a
creeper embraces a tree, the joy of those flowers, leaves, and manjaris automatically
increases. In Sri Vrndavana Srimati Radhika stands supreme among all gopis. She is famous
as the kalpa-lata (the creeper that fulfills every desire) of love for Sri Krsna. Some of Her
sakhis have the nature of leaves, some are like flowers, and some like manjaris. That is why
they are always eager for Srimati Radhika to meet with Krsna, and are carried away by the
bliss of Their union. (Srila Narayana Gosvami Maharaja's commentary on Venu-gita, verse 7)

On Raganuga-bhakti - Part Two

Srila Bhaktivedanta Narayana Gosvami Maharaja: What is a manjari? We have heard

about kamala-manjaris and mango-manjaris. Any creeper or good flower has manjaris.

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Although the manjari appears first and then the flower, the manjari is always located above
the flower. When a bee comes to sit on the flower and drink its honey, the manjaris tremble,
being overjoyed.

Similarly, the Krsna-bee comes to Srimati Radhika, She glances at Him, and They engage in
loving pastimes (prema-vilas). Although the ‘bee’ does not sit on the manjari, the manjari
trembles, feeling as if the bee is sitting on her. Whatever the ‘flower’ experiences in those
pastimes manifests in the manjari, so there is no need for the bee to go to her. She
automatically feels everything felt by the flower. If the bee kisses the flower, then, seeing
this, the manjari feels that “the bee has kissed me.”

In fact, the manjari tastes something special, which even the flower does not taste, in the
sense that the flower does not tremble as the manjari does. Similarly the maidservants of
Srimati Radhika experience a pleasure in being Her maidservant, which She Herself dos not
experience, and that pleasure is called bhava-ullasa rati.

Srila Raghunatha dasa Gosvami wanted to be a manjari, not a flower. In other words he did
not want sakhi-bhava (the mood of Srimati Radhika’s friends like Lalita and Visakha, who
have direct relationships with Sri Krsna). Do you understand? Herein lies the importance of
the manjaris. In our sampradaya no one wants to be Sri Radha’s sakhi; they only want to be
Her kinkari. Are you totally following my words? Do you know the meaning of the word
kinkari?

Sripad Tamal Krsna Gosvami: Servant.

Sripad Madhava Maharaja: Maidservant

Srila Bhaktivedanta Narayana Gosvami Maharaja: There is no equivalent word in

English for kinkari. It is such a beautiful Sanskrit word, which refers to something very soft,
very fragrant, and so sweet.

We cannot learn these topics simply by reading books. No book will clarify the truths for you
as we are discussing in this conversation. By discussing with me in this way, you can obtain
more than what you can obtain by simply reading books.

Sripad Madhava Maharaja: These truths come only through realization.

Srila Bhaktivedanta Narayana Gosvami Maharaja: I do not say that I have any
realization, but I have God’s mercy and Gurudeva’s mercy.

In the first sloka of Vilapa-Kusumanjali, Srila Raghunatha dasa Gosvami states that although
Rupa Manjari’s husband is absent, he sees a mark on her lips. How has this come about? It is
not that Krsna has kissed Rupa Manjari. He has kissed Srimati Radhika and therefore
Radhika has that mark on Her lips, but the mark at once manifested on the lips of Rupa
Manjari.

Sripad Tamal Krsna Gosvami: I was asking you about that in Bombay.

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Srila Bhaktivedanta Narayana Gosvami Maharaja: The marks on the face or body of
Srimati Radharani do not come to Lalita and Visakha, but they all come to the manjaris. We
are followers of Rupa Gosvami, who is Rupa Manjari.

I think that in your entire life you will not forget this teaching.

A person may have taken only anusthaniki (formal) diksa, thinking, “So many others have
taken diksa, so I should also take it.” By a fire yajna he has received a sacred thread, kanti-
mala (neck beads), and so on, but he has not been given instructions on the internal mood of
diksa, which constitutes real diksa.

Diksa comes gradually, not in a moment; the process of receiving diksa takes place over a
long period of time. When one has the advantage of past births’ samskaras, one will easily
accept diksa and the process will be accomplished quickly, but without previous samskaras
the process will be slow.

Sripad Tamal Krsna Gosvami: Unless one gets the association of raganuga Vaisnavas.

Srila Bhaktivedanta Narayana Gosvami Maharaja: And that disciple must also be
qualified. If the disciple does not have sufficient samskaras and does not yet possess any
greed, he will not be able to properly receive these truths from his diksa-guru, who may be
very qualified but may not have sufficient time to train him on this topic. Later on, when
greed is meant to come, that disciple does not change his gurudeva; he need only accept a
siksa-guru. Sometimes the disciple will give more preference to his siksa-guru, or equally to
both gurus, according to their qualification. He will gradually hear all these topics.

If one’s diksa-guru is present, the disciple will receive all these things from him. Or, his
gurudeva will gladly order him to hear from another person, as in the case of Sri Syamananda
prabhu, Srila Narottama dasa Thakura, and Sri Srinivasa Acarya. .

As I mentioned earlier, if a person has greed by dint of his previous births’ samskaras or by
his present birth’s samskaras, he will begin to search through sastra – by reading and hearing
– especially those sastras or commentaries written by Srila Rupa Gosvami and his followers,
the rupanuga Vaisnavas.

What is the actual meaning of rupanuga? In his books, Srila Rupa Gosvami has described, in
tatastha-bhava, the various rasas. Do you know the meaning of tatastha?

Sripad Tamal Krsna Gosvami: Marginal.

Sripad Madhava Maharaja: Neutral.

Srila Bhaktivedanta Narayana Gosvami Maharaja: He has written from a neutral position
about all the rasas – santa, dasya, sakhya, vatsalya, and madhurya. If one has greed for any of
these moods, that person will be a raganuga-bhakta but not rupanuga.

What is rupanuga? Even if one follows Ujjvala-Nilamani, he may be raganuga but not
rupanuga. One will be rupanuga when one especially follows the way in which Srila Rupa

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Gosvami (in the form of Sri Rupa Manjari) serves Radha and Krsna, deeply meditating on the
qualities and bhava which Rupa Manjari possesses in serving Them.

Sripad Madhava Maharaja: All rupanuga-bhaktas are raganuga, but not all raganugas are
rupanugas.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The sadhaka will have to search
through sastra how to receive these moods. He will hear from a rupanuga Vaisnava, who will
tell him to read Srimad-Bhagavatam, Ujjvala-Nilamani, Krsna-Karnamrta, Radha-Rasa-
Sudha-Nidhi, Jayadeva Gosvami’s Gita-Govinda, and the books of Candidasa, Vidyapati and
others.

The rupanuga Vaisnava will also instruct him to search only that bhava for which he has
greed. He will know about everything (sakhya, vatsalya, madhurya), but he will have to serve
only by one mood, the mood of his sthayi-bhava (permanent constitutional mood). One’s
sthayi-bhava will manifest only when prema is reached, but greed for that sthayi-bhava is
achieved before that. Genuine greed will not change in this or any future life – this is called
gadha-samskara *. If one has real greed, as Srila Rupa Gosvami has, his greed for a particular
sthayi-bhava will never change in any birth. It will always remain the same.

Bharata Maharaja achieved the stage of bhava, but it is not known in which rasa.

Sripad Tamal Krsna Gosvami: In Bhagavatamrtam it is given that his is one of Vaikuntha-
bhava.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only dasya-bhava.

Sripad Tamal Krsna Gosvami: Yes, dasya-bhava.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Sanaka, Sananda, Sanatana, and Sanat
Kumara have their sthayi-bhava in santa-rasa. Yet, they can narrate the entire Srimad-
Bhagavatam.

Sripad Tamal Krsna Gosvami: How is that? I remember asking you that question before.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They can do so from a neutral

position. They know all about the various rasas, but they don’t have direct experience of
those rasas.

Sripad Tamal Krsna Gosvami: What about Sukadeva Gosvami?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Srila Sukadeva Gosvami has some
direct experience, because he is the suka…

Sripad Madhava Maharaja: Parrot…

Srila Bhaktivedanta Narayana Gosvami Maharaja: He is the parrot of Srimati Radhika,

so he posssess the sthayi-bhava for Vraja.

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Sripad Tamal Krsna Gosvami: This is a very important thing that you said about Sukadeva
Gosvami.

Srila Bhaktivedanta Narayana Gosvami Maharaja: As Srimati Radhika’s parrot, he sits

on the branches of tamala or kadamba trees. He watches the confidential pastimes of Radhika
and Krsna, and becomes very, very pleased. Yet, he cannot serve like Rupa Manjari.

Sripad Tamal Krsna Gosvami: So what kind of bhava does he have? He is watching
everything.

Srila Bhaktivedanta Narayana Maharaja: It has been said in sastra that he has santa-
bhava.

Sripad Tamal Krsna Gosvami: Because he is neutral.

Srila Bhaktivedanta Narayana Maharaja: But he is in Vraja, and there is no santa-bhava

in Vraja. We will have to judge what rasa he actually possesses. When Srimati Radhika and
Sri Krsna are sleeping in the morning, that Suka parrot says so many things to awaken Them.

Sripad Tamal Krsna Gosvami: That is not santa-bhava…

Srila Bhaktivedanta Narayana Gosvami Maharaja: Yes, it is not santa-bhava.

Sripad Tamal Krsna Gosvami: He must have everything.

Srila Bhaktivedanta Narayana Gosvami Maharaja: We will have to consider all these
truths.

Sripad Tamal Krsna Gosvami: Why is it said that he has santa-bhava?

Srila Bhaktivedanta Narayana Gosvami Maharaja: For the santa-rasa bhaktas.

Sripad Tamal Krsna Gosvami: Externally it appears like that.

Srila Bhaktivedanta Narayana Gosvami Maharaja: But…

Sripad Tamal Krsna Gosvami: But it is not actually.

Srila Bhaktivedanta Narayana Gosvami Maharaja: The cows of Vraja have vatsalya-
bhava, so surely Suka cannot be of santa-rasa.

To illustrate how to search out the process in order to attain the fruit of one’s genuine greed,
Srila Visvanatha Cakravarti Thakura gives the example of a man who is greedy to drink milk.
Seeing some milk he wants to taste it, so he must go through a process to get it. He may ask
someone who drinks milk how that person acquired it. After questioning him he will
purchase a cow, making sure that the cow has a calf, because unless the cow has a calf it
cannot give milk. He will then take the cow and calf to his home, where he will apply water
or ghee to the udder of the cow and bring the calf to drink. When the calf has taken milk, the

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man will wash the udder of the cow, after which he milks her. Next, he puts the milk on the
fire to boil. Then, if he wants that boiled milk sweetened, he adds sugar, and for extra flavor
he adds rose water, kewra (an extract distilled from the Pandanus flower which is used to
flavor drinks and desserts in Indian cuisine), camphor, and so on.

Similarly, although a sadhaka with genuine greed does not require the reasoning of sastra to
convince him to do bhakti, he goes through those sastras that will give him entrance into the
process in order to achieve his goal.

Srila Visvanatha Cakravarti Thakura tells us that when a person has actual greed in raganuga-
bhakti, he will also follow the procedures of vaidhi-bhakti – although his bhakti will not be
vaidhi-bhakti. He will engage in the nine processes of bhakti, namely sravanam, kirtanam,
visnu smaranam, pada-sevanam and so on. From the very beginning he will carefully perform
guru-caranasraya (taking shelter of the lotus feet of sri guru), and faithfully serve him in
visrambha-bhava.

Sripad Tamal Krsna Gosvami: What is the meaning of visrambha-bhava?

Srila Bhaktivedanta Narayana Gosvami Maharaja: It implies ‘giving up all fear.’ Fear
caused by the sense of awe and reverence is not present. The disciple will serve his guru as a
bosom friend. He will not think, “I am very low and he is very high.” Rather, he will
determine, “He is mine and I am his.”

The analogy is given of a young son who, seeing his father sitting above him, does not care to
sit on the ground. He will at once jump up and sit on his father’s lap. Then he will pat his
father’s shoulder, stroke his father’s face, and touch him on his arm or hold his hand, serving
him with great love.

Moreover, a person qualified with genuine greed, with even greater love than that young son,
will serve his gurudeva from whom he has collected the truths he has grasped and the moods
he now possesses. This type of intimate service is essential.

Guru-caranasraya means ‘taking shelter of the self-realized guru.’ This is the first of the
sixty-four items of devotional service. Then, following the instruction of the second item, one
takes diksa initiation from him. Sri Bhakti-rasamrta-sindhu lists these sixty-four practices of
devotional service, the first five of which are in relationship to guru.

["On the path of regulative devotional service, one must observe the following items: (1) One
must accept a bona fide spiritual master. (2) One must accept initiation from him. (3) One
must serve him. (4) One must receive instructions from the spiritual master and make
inquiries in order to learn devotional service. (5) One must follow in the footsteps of the
previous acaryas and follow the directions given by the spiritual master."]

The raganuga-bhakta follows these same procedures, but his bhava (mood) has changed from
that which is found in vaidhi-bhakti. The vaidhi-bhakti disciple will sit lower and pray to his
gurudeva with folded palms, “Gurudeva, please give me an order. What service shall I do?”
Then, when he receives an order, as a servant, that disciple will perform the service. On the
other hand, a ‘greedy person’ will serve in the mood I have previously described; with no fear
and no sense of difference. He will see resolve that “I am his…”

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Sripad Madhava Maharaja: “And he is mine.”

Srila Bhaktivedanta Narayana Gosvami Maharaja: All the limbs of vaidhi-bhakti are
followed by the raganuga Vaisnava, but…

Sripad Tamal Krsna Gosvami: What is the difference?

Srila Bhaktivedanta Narayana Gosvami Maharaja: The mood is different.

Sripad Tamal Krsna Gosvami: A different mood.

Srila Bhaktivedanta Narayana Gosvami Maharaja: If one rejects the practices of vaidhi,
he will not be able to enter raganuga; his greed will be checked. So he must follow.

For a person who has actual greed and wants to follow the process of raganuga-bhakti,
Srimad-Bhagavatam says that Bhagavan comes to him in the forms of both caitya-guru and
diksa-guru. In this connection we should know that guru is akhanda-tattva (the complete,
undivided principle of guru), a manifestation of Nityananda Prabhu, Baladeva Prabhu.
Because gurudeva gives everything that Nityananda Prabhu and Baladeva Prabhu have come
to give, and because all his instructions are Theirs, he is regarded as Their manifestation.

In Bhagavad-Gita (10.10) it is stated:

tesam satata-yuktanam bhajatam priti purvakam

dadami buddhi-yogam tam yena mam upayanti te

["Upon those who perform bhajana to Me with love, yearning for My eternal association, I
give them the intelligence by which they can come to Me."]

If a soul surrenders to Krsna and possesses pure greed, if he has a pure heart and sufficient
samskaras, the Lord reveals everything in his heart (dadami buddhi-yogam) as caitya-guru.
Krsna states in Bhagavad-gita, “I give him the wisdom to achieve my bhakti.” He does not
give this openly; He gives it in the heart. He benedicts His devotee with a sphurti (internal
vision), inspiring him from within, and personally manifests in his heart all siddhantas. He
also gives instructions externally, in the form of the diksa-guru or siksa-guru.

Sripad Tamal Krsna Gosvami: You say he dictates within the heart?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Yes. He dictates in the heart.

Certainly.

People may see that this devotee has no guru and wonder, “How does he know these things?”
Here is the answer. Krsna dictates everything, He manifests Himself, from within, whether or
not anyone else sees.

I have sometimes experienced this myself. I feel something within myself – I have not read,
nor have I seen or heard a certain fact; yet, sometimes very beautiful things come in my heart.

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Perhaps you have also had this experience? Certainly you will have had this experience,
because one who serves his gurudeva will surely receive these realizations. Even if gurudeva
is not present in our sight, still, he will manifest all these truths.

Srila Visvanatha Cakravarti Thakura begins by telling us the three key slokas from Bhakti-
rasamrta-sindhu (1.294-296) by which one can enter the path of raganuga-bhakti. The first is:

krsnam smaran janam casya prestham nija samihitam

tat tat katha ratas casau kuryad vasam vraje sada

["While remembering Sri Krsna and His beloved associates whom we desire to follow, being
fully absorbed in discussions of their pastimes, one should always reside in Vraja. If this is
not possible, then one should reside there by mind."]

The second is:

seva sadhaka rupena siddha rupena catra hi

tad bhava lipsuna karya vraja-lokanusaratah

["On this path of raganuga, being charmed by the intense love of Krsna’s beloved Vrajavasis,
the sadhaka should live in Vraja under the guidance of those devotees who have taken shelter
of the Vrajavasis (like Sri Rupa, Sanatana and Raghunatha dasa Gosvamis), always eager to
serve them in his present physical body. And, in the perfected stage of his siddha-rupa, the
internally conceived spiritual body suitable for performing prema-seva, he should engage in
the cherished service of Sri Krsna according to his chosen mood. In this regard he should
follow in the footsteps of the eternal residents of Vraja, such as Sri Radhika, Lalita, Visakha,
and Sri Rupa Manjari."]

And the third sloka is:

sravanotkirtanadini vaidhi-bhakty uditani tu

yany angani ca tanyatra vijneyani manisibhih

["In vaidhi-bhakti one should practice the limbs of bhakti like sravana, kirtana, and so on
according to one’s qualification. Similarly, for raganuga-bhakti also it has been advised by
scholars who are well versed in the principles of bhakti to follow these practices."]

Srila Visvanatha Cakravarti Thakura then comments on each sloka, one by one – this subject
is very deep. Let us discuss the first sloka.

Sripad Tamal Krsna Gosvami: Where is this sloka? Which part of Bhakti-rasamrta-sindhu
is it in? Where can I find it?

Sripad Giriraja Svami: I can find it. It is at the end of the Eastern Division.

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Srila Bhaktivedanta Narayana Gosvami Maharaja: You can see it at the end of purva
vibhaga (Eastern division). Krsnam smaran means ‘remembering Krsna.’ janam casya
prestham nija samihitam refers to additionally remembering His prestha. Do you know what
prestha means?

Sripad Tamal Krsna Gosvami: Dear ones.

Srila Bhaktivedanta Narayana Gosvami Maharaja: These dear associates may be of

dasya-rasa, sakhya-rasa, or vatsalya-rasa, Srila Visvanatha Cakravarti Thakura is especially
discussing those in madhurya-rasa.

One who has developed greed to attain the mood of the gopis will remember Krsna when He
is in Seva Kunja or Vamsivata. He has a lovely smile on His face, and He has placed a very
beautiful vamsi flute on His lips. His restless eyes, like those of a deer, are searching here and
there. Seeing the gopis coming, He becomes overjoyed, and at that moment He has no control
over His body or mind. He is God Himself, yet He forgets everything at that time. He knows
not what He is doing, nor even what He looks like. Standing in His tribhanga-lalita
(threefold-bending) pose, He is exquisitely beautiful.

Thousands upon thousands of gopis are present there, but from the corner of His eyes He is
searching for one particular gopi – and that gopi is delaying. Then, from far away He sees
Her coming. Who is that gopi? Srimati Radhika. The raganuga sadhaka meditates how Krsna
appears at that time.

This is smaranam – remembering Krsna with all these details and appreciating His many
virtues. In Jaiva Dharma we read about the qualities of Kisora-Krsna, that is, Krsna in His
teenage form, in srngara-rasa (madhurya-rasa). The qualities of Krsna in sakhya-rasa are not
the same as His qualities when He is with the gopis, and the qualities of Krsna with Nanda
and Yasoda are also different. His qualities are different in every rasa.

We should remember Krsna with all the qualities with which He is adorned in madhura-
bhava. We should remember Him with the gopis as He tries to cheat them in gambling; and
as He cheats them and is cheated by them as they try to steal His flute. Remember Krsna and
His priya-jana, His dearmost associates.

What are the ways of the gopis, and especially of Srimati Radharani? What are the activities
of that very gopi for whom we have greed to follow? That gopi is not Radhika, Lalita or
Visakha; it is Rupa Manjari. We have a very keen interest to see what she is doing. It is her
mood that we want to adopt. When Srimati Radhika is pleased, then Rupa Manjari becomes
so pleased. Rupa Manjari performs so many services, like bringing water in a golden pot,
sometimes very slowly and gently fanning with a camara...

Sripad Tamal Krsna Gosvami: Massaging?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Yes, when she sees that Sri Sri Radha
and Krsna are very tired, she serves Them accordingly. We will carefully watch that manjari,
seeing what she is doing and how she is performing her numerous services.

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The way in which one enters these pastimes and services is based on unbroken remembrance.
Janam casya – remembering all the gopis, and especially that gopi in whom I am…

Sripad Madhava Maharaja: Interested.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Interested.

Sripad Tamal Krsna Gosvami: Meditating upon that.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This is the method of raganuga-

sadhana-bhajana. Tat tat katha ratas casau – This phrase in the same sloka is in relation to the
siksa-guru, that premi-guru or raganuga-guru from whom we are hearing. He will discourse
with us about the ways in which all the sakhis are serving Krsna, and especially the ways in
which Rupa Manjari and our guru in sakhi-vesa (in the form of a sakhi) are serving. One
should talk about their pastimes with Krsna, as I sometimes discuss them with you.

Such a devotee always resides in Vrndavana. If he has no chance to be in Vrndavana by

body, he surely lives there by mind; for without living in Vrndavana, one cannot attain that
kind of love.

These three practices are essential: Krsna smarana, remembering Krsna with His dearmost
associates; tat tat katha ratas casau, continuously conversing about their pastimes; and kuryad
vasam vraje sada, always residing in Vrndavana (if not by body, then at least by mind), in
such pastime places as Seva Kunja, Sanketa, and Javat, and if you have the qualification you
may go to Radha Kunda at midday. Spend all day with Radhika and that gopi for whom you
have the conviction to follow.

This is all for today. I will, perhaps, be able to complete the next two slokas in the next three
days.

Sripad Tamal Krsna Gosvami: You will speak for three more days?.

Srila Bhaktivedanta Narayana Gosvami Maharaja: If I continue these explanations for

the next few days, you will be able to understand something. If I am in a hurry, the discussion
will not be as beneficial for you.

(Question in Bengali)

Srila Bhaktivedanta Narayana Gosvami Maharaja: Her question is this: If someone wants
to live in Vrndavana by mind, then won’t his body also come? The answer is that his body
will automatically follow his mind and come to Vrndavana, if that is his sole desire.

Otherwise, if a person is not so qualified, he will engage himself in other duties and think:
"This other duty should be done. This work should be done. Moreover, the place in which I
live has so many facilities.” So, being far away, this type of a person will think about living
in Vrndavana, but he will only achieve a little benefit.

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Those who are like Srila Raghunatha dasa Gosvami will think, “If I am not there at my house,
let anyone burn it down. And what will happen to my parents, children, and wife if I go to
Vrndavana? I don’t know how they will live their lives – whether they will be having
problems and difficulties, or if they will be all right. It is no longer my responsibility.”

On the other hand, a neophyte disciple may say, “Oh, my Gurudeva told me to preach, so I
must do this. This is my duty (so no need to meditate on Vrndavana.)” However, when our
greed will come in full bloom, we will forget everything else. At that stage no other
obligation will come in our way.

Such a pure devotee will be seen by the entire world as guru. For example, even now, we
follow Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami as our gurus. And what are
we preaching? We are preaching only their words. We are preaching our Gurudeva’s words.

If others will see that Tamal Krsna Maharaja’s words and Giriraja Maharaja’s words are truly
the words of Srila Bhaktivedanta Svami Maharaja – if they will see that your words are
correctly in line (in accordance with guru and guru-parampara) – they will be bound to accept
all your instructions. At that time there will be no harm in preaching or doing any other seva;
that will be real preaching. However, I don’t know how many births it will take for you to
come to that stage.

One day you will have to leave your present preaching and become qualified to go to Goloka
Vrndavana, where there is no preaching, only service. Then, from there, as Srila Rupa
Gosvami came with Sri Caitanya Mahaprabhu, you can also return and preach with your
spiritual master.

[To be continued…]

[*Endnote: (from Jaiva-dharma by Srila Bhakivinoda Thakura, Chapter 28, Part 2):
Vrajanatha: Gurudeva, which gadha-samskara, profound impression, is relevant to
becoming ‘rapt in meditation’?

Gosvami: My son, entangled by material nature, you have been caught in the cycle of
repeated births and deaths, working out the accrued reactions of your karma. In this
mechanism, two types of samskara – praktana, of past lives, and adhunika, of the present life
– have helped to frame your mental constitution, temperament, and contemplations.
Originally, your soul possessed a pure consciousness and nature that have become polluted.
However, now your previous spiritually pious deeds have led you to seek saintly association
and execute devotional service, thus forming a powerful new samskara that will uproot the
polluted material samskaras and gradually allow your original pure consciousness to take its
rightful place once more. The deeper the gadha-samskara of devotional service sinks in, the
stronger the presence of acintya-tattva will be felt in the heart, thus causing you to become
‘rapt in meditation’ in your sthayi-bhava.]

Illuminating the Path to Ragatmika-bhakti - Part Three

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urijana dasa: Dhanurdhara Maharaja and I were not here the last time you spoke, but we
listened to the tape.

Sripad Dhanurdhara Maharaja: But we couldn’t understand from the tape what you were
doing. We couldn’t understand your hand-motions.

Sripad Tamal Krsna Gosvami: The manjaris.

Sripad Dhanurdhara Maharaja: It was about the manjaris. You said, “It is like this.”

Srila Bhaktivedanta Narayana Gosvami Maharaja: Tamal Krsna Maharaja can describe
more than I.

Sripad Dhanurdhara Maharaja: He already told us, but we want to hear it from your
realizations.

Sripad Tamal Krsna Gosvami: You told us that what you were saying was not in any book.

Burijana dasa: My understanding from that example was that the heart of Rupa Manjari is
so dedicated to Srimati Radharani that she feels everything Srimati Radharani feels. I also
understood by your statement at the end that one must be dedicated to his guru in the same
way. Without surrender and without giving one’s heart to the guru, it doesn’t work, especially
in raganuga.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This surrender and complete

dedication of the heart to guru is called tadatmya (oneness of heart) in Sanskrit. When an iron
rod is placed in fire, the qualities of the fire enter the iron. When fire permeates an iron rod it
is the fire that burns other objects; it is not that the iron rod burns other objects; The iron rod
may ‘consider,’ “I am fire,” in the sense that the qualities of the iron have become one with
the qualities of the fire; it now does the work of fire.

Similarly Sri Rupa Manjari and all the other manjaris are tadatmika (one in heart) with
Radha, so the action of Radha becomes the action of all the manjaris. In other words,
whatever She realizes is also realized by every manjari; nothing is hidden from them. Some
things may be hidden from Her sakhis, but not from Her manjaris.

Sripad Tamal Krsna Gosvami: So, today you will carry on from where you left off?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Do you want to hear the rest?

Sripad Tamal Krsna Gosvami: Oh yes, very much. Just from what you have been speaking,
it is already so helpful.

Burijana dasa: I would like to have the references for the first two verses.

Sripad Tamal Krsna Gosvami: The verses are found in Bhakti-rasamrta-sindhu.

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Srila Bhaktivedanta Narayana Gosvami Maharaja: I told them three slokas, the first of
which is this:

krsnam smaran janam casya prestham nija samihitam

tat tat katha ratas casau kuryad vasam vraje sada

["While remembering Sri Krsna and His beloved associates whom we desire to follow, being
fully absorbed in discussions of their pastimes, one should always reside in Vraja. If this is
not possible, then one should reside there by mind." (Bhakti-rasamrta-sindhu (1.294)]

Have you heard the explanation of that sloka? It refers to remembering Krsna along with His
dearmost associates.

And here is the second sloka:

seva sadhaka rupena siddha rupena catra hi

tad bhava lipsuna karya vraja-lokanusaratah

["On this path of raganuga, being charmed by the intense love of Krsna’s beloved Vrajavasis,
the sadhaka lives in Vraja under the guidance of those devotees who have taken shelter of the
Vrajavasis (like Sri Rupa, Sanatana and Raghunatha dasa Gosvamis), always eager to serve
them in his present physical body. And, in the perfected stage of his siddha-rupa, his
internally conceived spiritual body suitable for performing prema-seva, he engages in the
cherished service of Sri Krsna according to the mood he desires to obtain. In this regard he
follows in the footsteps of the eternal residents of Vraja, such as Sri Radhika, Lalita, Visakha,
and Sri Rupa Manjari."]

Seva means ‘service.’ Sadhaka-rupena refers to functioning in this world as a practitioner of

raganuga-bhakti, and siddha-rupena refers to serving in one’s perfected spiritual body, which
is achieved when intense greed arises. By the grace of guru and Krsna, the devotee’s siddha-
sarira (spiritual form) is revealed in his inner heart. In this connection it is written in
Caitanya-Caritamrta (Madhya-lila 22.157):

mane nija siddha deha koriya bhavana

ratri dine kore vraje krsnera sevana

["With one’s siddha-sarira, revealed by the mercy of guru, one serves Sri Radha-Krsna
Yugala (the Divine Couple) day and night in Vraja.”]

Each and every jiva has an individual spiritual body (siddha-sarira). We also have our own
spiritual body, but it has not yet manifested; now it is in a seed stage. Just as an entire tree is
contained within the seed of that tree, our full siddha-sarira with all its characteristics now
exists in seed-form. However, because we are now bahirmukha, meaning that we have turned
away from Krsna, that siddha-sarira is not seen. When, by the grace of guru and Gauranga
our greed sprouts and subsequently fully blossoms, the siksa-guru or diksa-guru may show us

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our siddha-sarira. First, he will tell us what our constitutional spiritual identity is, as we see in
Jaiva Dharma that the guru of Vrajanatha and Vijaya-Kumara told each of them the nature of
their individual spiritual forms.

Our siddha-sarira is now in a latent condition. Srila Bhaktivinoda Thakura tells that in one
life it can be revealed, but I see that for us it is many births away. He has simply showed the
path.

When Vrajanatha and Vijaya Kumara took diksa, they saw Sri Caitanya Mahaprabhu with all
His parikaras (associates) standing with Him. At the time of our diksa we were unable to see
them, but they are fully visible to a realized soul. This is real diksa.

We have entered in the class of diksa, but our diksa is not complete. We are in class now.
May God and guru shower their grace upon us so that we can take full diksa, meaning divya-
jnana (receiving actual transcendental knowledge) and divya-darsana (receiving spiritual
vision). Divya-jnana implies divya-darsana, as we see with Vijaya Kumara and Vrajanatha.
They had darsana of the Lord at the time of their diksa Gopal-guru Gosvami is a raganuga
Vaisnava and is one of the eight principal sakhis. Having realized that Vrajanatha was in
sakhya-bhava and that Vijaya Kumara was in gopi- or manjari-bhava, he revealed to them
their identities. He was so merciful that he called them one at a time and told them, “You are
a cowherd friend of Krsna,” and “You are a maidservant of Srimati Radhika.”

He gave both of them the asta-dasaksara (eighteen syllable) gopala-mantra. Dasya, sakhya,
vatsalya, and madhura-bhavas are all found in this mantra; it nourishes and supports every
rasa. [Sri Caitanya Mahaprabhu received from His Gurudeva the dasaksara-mantra, which is
“gopi-janavallabhaya svaha.” When “klim krsnaya govindaya” precedes “gopi-janavallabha
svaha,” it becomes asta-dasaksara, an eighteen-syllable mantra. –ed]

Sripad Tamal Krsna Gosvami: You said that Gopala-guru Gosvami gave the mantra to
both Vrajanatha and Vijaya Kumara, and you said that this one mantra is for all rasas: dasya,
sakhya, and madhurya.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Everything is there in the mantra klim
krsnaya govindaya gopi-janavallabhaya svaha, meaning that the rasas of all jivas are
supported by it.

But there is one thing to consider. Krsna (krsnaya) is the Deity for one in dasya and sakhya-
rasa. For that devotee, the name Gopi-janavallabha (gopi-janavallabhhaya) is the adjective
describing Krsna’s qualities; i.e., it qualifies the first name.

Sripad Tamal Krsna Gosvami: Krsnaya.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Krsnaya. Who is Krsna? A devotee in

dasya-rasa considers, “He is my master and I am His servant.” Such a devotee thinks that
Krsna is Gopi-janavallabha in a general way.

Krsna is the prominent name for those in sakhya-rasa as well; such devotees stress on Krsna
or Govinda. However, those who have gopi-bhava, or manjari-bhava, focus on Gopi-

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janavallabha, and the other two words, krsnaya and govindaya, will be adjectives of gopi-
janavallabhaya.

Sripad Tamal Krsna Gosvami: What about those in vatsalya-rasa?

Srila Bhaktivedanta Narayana Gosvami Maharaja: Vatsalya follows the same principle.

Sripad Tamal Krsna Gosvami: They focus on Krsna?

Srila Bhaktivedanta Narayana Gosvami Maharaja: They focus on Krsna as the Deity with
whom they are related. Everyone with vatsalya-bhava knows in an ordinary way that the
gopis love Krsna, but they have no …

Sripad Madhava Maharaja: Idea.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They have an idea of that love, but no
experience. Idea and experience are not the same. Devotees with vatsalya-bhava do not know
that all the young gopis engage in intimate loving affairs with Krsna, and the sakhas also do
not know the nature of those exchanges.

For one with greed like the manjaris or gopis, ‘go’ in this mantra will refer to the gopis. He
meditates that “Govinda gives so much ananda (pleasure) to the gopis. Such a devotee will
not contemplate other meanings. And he thinks, “By His appearance with five flower arrows
(His smiling, His flute-playing, His beautiful cheeks, His eyebrows, and His side-long
glances), Krsna is immensely attractive.” In this way, the two other names will support the
name Gopi-janavallabha. Thus, the devotee with madhurya-bhava will see the other names as
adjectives of that name with whom he is related.

Practically everyone in our sampradaya stresses on Gopi-janavallabha. By the grace of Sri

Caitanya Mahaprabhu, those who come to this sampradaya are mainly of gopi-bhava. Some
may be of other rasas, like Srivasa Thakura, Murari Gupta, Anupama, and others like them.

Thus, Vrajanatha and Vijaya Kumara received the same mantra, although their siddha-dehas
(spiritual bodies) were in separate rasas. Vijaya Kumara saw his Gurudeva as a manifestation
of Lalita, and Vrajanatha saw him as a manifestation of Baladeva Prabhu or Subala.

It can happen like this. Guru gives training for serving under the guidance of Lalita and
Visakha in madhura-rasa. Rupa Manjari, who is Radhika’s prana-sakhi (in the group of Her
most intimate maidservants), also gives training in all the services of Radhika’s maidservants.
She does so not as a guru, but as a very intimate bosom friend. In madhura-rasa, everyone has
to go to Rupa Manjari for training in order to serve as a manjari. We can see our guru as a
manifestation of Rupa Manjari, not as Rupa Manjari herself. Our vision of guru should not be
mayavada. You understand?

Sripad Tamal Krsna Gosvami: Can you please explain that point?

Srila Bhaktivedanta Narayana Gosvami Maharaja: We should see our Gurudeva as a

manifestation of Rupa Manjari; that is quite proper. This is what is meant by saying that

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Gopala Guru Gosvami was seen as Lalita and also as Subala. It means that he is their
manifestation, just as one can see Narayana, Vamana, and all other incarnations in Krsna.
Anyone can see his guru in this way, according to one’s inner bhava, as a manifestation.
Otherwise, seeing him directly as Rupa Manjari will be mayavada (impersonalism); it is
essential to always keep mayavada very far away.

Here in this verse, seva-sadhaka-rupena means that one externally performs service as Rupa
Gosvami did. What did he do?

sankhya-purvaka-nama-gana-natibhih kalavasani-krtau

nidrahara-viharakadi-vijitau catyanta-dinau ca yau

radha-krsna-guna-smrter madhurimanandena sammohitau

vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

(Sad Gosvamyastakam 6)

["I worship the Six Gosvamis, who passed all their time in chanting the holy names, singing
songs, and offering dandavat-pranama, thereby humbly fulfilling their vow to complete a
fixed number daily. In this way they utilized their valuable lives and conquered over eating,
sleeping, and other such pleasures. Always very meek and humble, they became enchanted in
divine rapture from remembering Sri Radha-Krsna’s sweet qualities."]

Sometimes he would go to Radha Kunda, sometimes to Govardhana, and sometimes to

Nandagram. In Nandagaon he would sometimes go to Ter Kadamba, and sometimes he
would spend one day at Uddhava Kyari, Nanda Baithak, Kokilavana, or Javat. He visited all
these dearmost places.

He always liked to be in Javat, because Srimati Radhika, Rupa Manjari, and all of Radhika’s
friends used to live there. At night they would go from there to meet with Krsna in Sanket,
Seva Kunja, and many other places, and at midday they would meet at Radha Kunda. Radha
Kunda holds some greater importance than all other places, because the pastimes there take
place in the daytime, with only Srimati Radhika’s gana (group).

Sripad Madhava Maharaja: Her gana means Her svapaksa-sakhis (the gopis of Her own
party)

Srila Bhaktivedanta Narayana Gosvami Maharaja: Only the svapaksa gopis can come
there. The vipaksa gopis (those in the rival party) and tatastha gopis (those in the neutral
party and who have some inclination to the rival party) are not allowed, nor can…

Sripad Tamal Krsna Gosvami: Nanda and Yasoda.

Srila Bhaktivedanta Narayana Gosvami Maharaja: They never come there.

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In this way, sadhaka-rupena refers to following the Six Gosvamis, especially Rupa Gosvami,
and siddha-rupena refers to following Rupa Gosvami in his siddha form as Rupa Manjari. As
a sadhaka, Rupa Gosvami comes in a male form, as Rupa Gosvami, and in his siddha-svarupa
(spiritual form in Goloka Vrndavana) he is Rupa Manjari. What services does Rupa Manjari
perform?

tambularpana pada mardana payo danabhisaradhibhir

vrndaranya-mahervarim priyataya yas tosayanti priyah

prana-prestha-sakhi-kulad api kilasaíkocita bhumikah

keli-bhumisu rupa-manjari-mukhas ta dasika samsraye

(Vraja-Vilasa-Stava, verse 38, Raghunatha dasa)

["She brings Radha and Krsna tambula (a betel nut preparation) and water that has been very
sweetly flavored with milk and herbs (payo-dana). Tambul arpana: She brings a golden pot
when Radhika and Krsna want to spit the betel after chewing it."]

Sripad Tamal Krsna Gosvami: A spittoon.

Srila Bhaktivedanta Narayana Gosvami Maharaja: A golden pot is placed there.

Sripad Tamal Krsna Gosvami: For Their pana.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Then, abhisara (amorous tryst, or

lovers’ rendevous). Do you know the meaning of abhisara? This is when Srimati Radhika
meets Krsna in Sanket-sthali (a place of meeting). For example, She goes to meet with Him
on Purnima.

Sripad Madhava Maharaja: The full-moon night.

Srila Bhaktivedanta Narayana Gosvami Maharaja: She dresses in white on the full moon
night, and also during Suklapaksa, the fifteen days of the waxing moon. She dresses
completely in white when She goes out for Her nocturnal meeting with Krsna on the full-
moon night, and on the preceding nights she dresses in white in accordance with the gradual
increase of the moon. Even though Her complexion is fair and very golden, at that time She
has Her manjaris rub camphor mixed with many other ingredients on Her body.

Sripad Tamal Krsna Gosvami: Why?

Srila Bhaktivedanta Narayana Gosvami Maharaja: In order to make Her appear white.

Sripad Tamal Krsna Gosvami: Why?

Srila Bhaktivedanta Narayana Gosvami Maharaja: In that way, if anyone looks in Her
direction they would think they are seeing only moon-rays.

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Sripad Dhanurdhara Maharaja: It is a disguise.

Srila Bhaktivedanta Narayana Gosvami Maharaja: This is Her disguise.

And at that time the manjaris bind Her ankle bells so that they will not make any tinkling
sound.

Sripad Tamal Krsna Gosvami: No noise.

Srila Bhaktivedanta Narayana Gosvami Maharaja: No noise should be heard; and

because She must not be seen, Her sari and veil should also be white.

Conversely, on a dark-moon night (amavasya) a sakhi tells Srimati Radhika, “The night is
dark, so You must train how to go there.” Srimati Radhika then practices, at midnight. At that
time She has Her sakhis take kalasas (pots) full of water and pour them in Her courtyard in
order to make it muddy and very slippery.

Sripad Tamal Krsna Gosvami: Practice.

Srila Bhaktivedanta Narayana Gosvami Maharaja: Then they place thorns here and there
on that muddy ground. They have created a setting as if Radhika is walking in a forest on a
cloudy night, with rain falling very heavily, making the earth extremely slippery, with many
serpents and thorns as well.

So in this situation how can She go to Krsna? She practices during the night, by moving very
quietly and cautiously. Like this. Do you know the word for this type of walking?

Sripad Dhanurdhara Maharaja: Tip-toe. Very quietly. It’s called tip-toe.

Srila Bhaktivedanta Narayana Gosvami Maharaja: As Lalita trains Srimati Radhika in

this way, Rupa Manjari watches, and our guru in this world, as sakhi-manjari in that world,
also watches.

The manjaris know everything – at what time they should go and how they should go – and
they very cleverly make all arrangements. This is abhisara.

Krsna is waiting at Sanketa. The night is dark, and it is raining. The manjaris come there first
to find Krsna and tell Him that Srimati Radhika will not come that night. Actually, Radhika
has already come and is hiding, watching to see Krsna’s reaction. In order to further increase
Krsna’s desire for Srimati Radhika, the manjaris lie to Him, saying, “She will not come
tonight.” Krsna practically faints at that time, and anxiously suggests a way for Radhika to
meet with Him. If the manjaris see that Krsna is sincerely hankering to meet with Radhika,
they at once go and tell Her, and She then comes to Him. Otherwise, She will not come.

Sometimes, when it is time for abhisara, it may be that their fathers-in-law or mothers-in-law,
or all of their sisters-in-law, are present in their homes. The manjaris must be so clever that
they can find a way to cheat their in-laws, telling them lies and cleverly devising a way for

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Radha and Krsna to meet. This is called abhisara. The manjaris perform all these activities;
they know so many clever tricks.

To Be Covered By Sweetness - Part Four

Srila Narayana Gosvami Maharaja: As Lalita trains Srimati Radhika in this way [for
Radhika’s nocturnal meeting with Sri Krsna], Rupa Manjari watches, and our guru in this
world, as sakhi-manjari in that world, also watches.

The manjaris know everything – at what time they should go and how they should go – and
they very cleverly make all arrangements. This is abhisara (the nocturnal meeting).

Krsna is waiting at Sanketa. The night is dark, and it is raining. The manjaris come there first
to find Krsna and tell Him that Srimati Radhika will not come that night. Actually, Radhika
has already come and is hiding, watching to see Krsna’s reaction. In order to further increase
Krsna’s desire for Srimati Radhika, the manjaris lie to Him, saying, “She will not come
tonight.” Krsna practically faints at that time, and anxiously suggests a way for Radhika to
meet with Him. If the manjaris see that Krsna is sincerely hankering to meet with Radhika,
they at once go and tell Her, and She then comes to Him. Otherwise, She will not come.

Sometimes, when it is time for abhisara, it may be that their fathers-in-law or mothers-in-law,
or all of their sisters-in-law, are present in their homes. The manjaris must be so clever that
they can find a way to cheat their in-laws, telling them lies and cleverly devising a way for
Radha and Krsna to meet. This is called abhisara. The manjaris perform all these activities;
they know so many clever tricks.

Sripad Tamal Krsna Gosvami: What is the exact meaning of that word abhisara?

Srila Narayana Gosvami Maharaja: You should know the meaning of abhisarika. It is a
Sanskrit word referring to the heroine who leaves her home and travels to meet her lover at
the assigned rendezvous bower. There are eight kinds of gopis: 1) abhisarika, meaning ‘the
gopi who arranges the abhisara (meeting).’

2) Vasaksajja, meaning ‘the beloved gopi who beautifies the bower with various types of
decorations in the mood of preparing the bed-chamber for her dearmost lover.’ She is always
thinking that “Krsna is coming just now, just now, just now.” As she makes the bed, she is
always listening for any noise. If she hears a rustling sound of leaves, she thinks that Krsna is
coming.

3) Utkanthita, meaning ‘the gopi who repeatedly glances down the path in great eagerness,
anxiously anticipating the arrival of her beloved Sri Krsna.’ She is so eager for Krsna to
come, thinking, “Krsna is just coming, just coming, just coming. When will He come? When
will He come?” Then, if Krsna does not reach there, she is called khandita.

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4) Khandita: When Krsna arrives late and His body bears some signs of having enjoyed with
another lover, the heroine becomes extremely jealous, either chastising Him or pouting. On
the occasion that the time for meeting Krsna is over and He has not yet come, she wonders
why not. “Why has He not come? There must be some reason. Perhaps He has gone to
another gopi, or He may have fallen into danger. There are so many demons in Vrndavana.
Perhaps He had to…”

Sripad Dhanurdhara Maharaja: Watch out?

Srila Narayana Gosvami Maharaja: Yudha karna.

Sripad Madhava Maharaja: Fight.

Srila Narayana Gosvami Maharaja: “Perhaps He had to fight with some demons, or
something else may have happened.”

Krsna finally comes, well after the appointed time, when it is about to be morning. Seeing
some signs on Krsna’s body indicating that He has just come from another beloved, the
heroine becomes so furious. She then has a lover’s quarrel with Him, and after that does not
speak to Him.

5) Kalahantarita: When, due to some quarrel with Krsna the heroine sends Him away, in Her
anguish she becomes even more bereaved due to dismissing Him.

On the occasion that Krsna apologizes, falls at the feet of Radhika, and at last convinces Her
to give up Her anger, Srimati Radhika commands Him, “Put on My ankle-bells; braid My
hair and decorate it.” and Krsna follows Her order. At this time, She is called 6) svadhina-
bhartrka. There is no English equivalent for this word, but the meaning is that the lover is…

Sripad Tamal Krsna Gosvami: Under her control.

Srila Narayana Gosvami Maharaja: That lady who has gotten her lover under her control.

[The other two kinds of heroine are: 7) Vipralabdha: If the heroine sits waiting in the
secluded bower, and her lover does not show up at all, then She feels greatly disappointed;
and 8) Prosita-bhartrka, whose lover is far away in a distant place.]

In each situation that manjari has some duty – to rebuke Krsna, to make Him understand, or
to give consolation to Radhika. All the qualities required for service at these times reside in
the manjaris. They prepare, give sympathy, decorate, and make so many arrangements:

nikunja-yuno rati -keli-siddhyai ya yalibhir yuktir apeksaniya

tatrati-daksyad ati-vallabhasya vande guroh sri caranaravindam

["Sri Gurudeva is always present with the sakhis, planning the arrangements for the
perfection of Yugala Kisora’s amorous pastimes (rati-keli) within the kunjas of Vrndavana.

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Because he is so expert in making these tasteful arrangements for Their pleasure, he is very
dear to Sri Radha and Krsna. I offer prayers unto the lotus feet of Sri Gurudeva."]

So many arrangements are required to serve Radha and Krsna when They meet in the kunja
and engage in Their pleasurable amorous affairs (vilasa). The sakhis and manjaris must cheat
others, meet with Krsna, rebuke Him, and so on. Rupa Manjari is highly experienced – quite
fit to do all these services.

Sripad Tamal Krsna Gosvami: Well-trained.

Srila Narayana Gosvami Maharaja: Well-trained. We should always remember what she
does in her siddha-sarira (form as a gopi) as Rupa Manjari, and we should adopt her mood.
However, until we receive our sthayi-bhava (our constitutional mood in one of the four
rasas), which comes from hladini-sakti, we can only pray to have all these things as
Raghunatha dasa Gosvami prays in Vilapa Kusumanjali.

We cannot perform these services in our present stage, and the guru warns his neophyte
disciples not to try. We can only pray, “When will my good fortune come, so that I will
actually be able to render service like Rupa Manjari, Ananga Manjari, and our gurus?”

Tad bhava lipsuna karya [tat means ‘of that,’ bhava means ‘the mood,’ lipsuna means
‘desiring to obtain,’ and karya means ‘to be executed.’] The devotee with genuine greed
follows the mood and activities of Srila Rupa Gosvami, Srila Raghunatha dasa Gosvami, and
our Gurudeva in his sadhaka-rupa (his form as a practitioner of raganuga-bhaki in this world),
and in his siddha-rupa (his internally conceived form of a manjari), he follows Rupa Manjari,
Rati Manjari, and Labanga Manjari in their service to Radha-Krsna Yugala (the divine
couple).

Vraja-lokanusaratah [vraja-loka means ‘of a particular servant of Krsna in Vrndavana, and

anusaratah means ‘following in the footsteps]: Those who have genuine greed must do just as
the Vrajavasis have done. Here, ‘Vrajavasis’ refers to Rupa Manjari and other manjaris in
madhurya-rasa.

Krsna performs two kinds of pastimes, aisvarya-lila and madhurya-lila. What is aisvarya-lila?
Krsna is always full of six opulences: jnana, vairagya, sri, and so on (full knowledge,
renunciation, beauty, strength, fame, and wealth). He always exhibits these, whether He is in
His form as Narayana or whether He is in His original form as Krsna.

We see that Krsna is full of these six virtues even in Vrndavana; He is never without them.
When He killed Putana, He was a baby of only a few days. She tried to fly away when He
took her breast in His mouth, but Krsna would not let her go: “Oh, I will take your milk, and
at the same time your…”

Sripad Tamal Krsna Gosvami: “Your life.”

Srila Narayana Gosvami Maharaja: “Your life. I will keep you with Me always; I will
never leave you.”

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Putana had the power of 10,000 elephants, yet she could not break away from Krsna. Baby
Krsna was doing nothing, only gripping her breast in His mouth, yet He took her life. This is
truly aisvarya-lila,

Sripad Tamal Krsna Gosvami: Full power.

Srila Narayana Gosvami Maharaja: But Krsna never changed His form. He remained as a
baby and simply kept hold of Putana’s breast.

The residents of Vrndavana (Vraja-loka), are all engaged with Krsna in nara-lila, His sweet
human-like pastimes. This pastime of killing Putana is in the category of nara-lila, even
though Putana was killed by aisvarya. There is also aisvarya in Vraja, but side by side with
madhurya. Moreover, the gopis see only madhurya, not aisvarya. Aisvarya is there, but…

Sripad Tamal Krsna Gosvami: Covered by madhurya.

Srila Narayana Gosvami Maharaja: It is covered by madhurya. It is not that in Vrndavana

there is no aisvarya-lila. In fact, the aisvarya in Vraja is greater than in that of Dvaraka or
even that of Vaikuntha, but it is always covered by madhurya. Srila Visvanatha Cakravarti
Thakura has written that if there were only nara-lila and no aisvarya in Krsna, He would be
simply an ordinary human child performing human activities. Without the quality of aisvarya,
He cannot be God, and He would not be worshipped as the worshipful Deity of the various
rasas. Without aisvarya…

Sripad Tamal Krsna Gosvami: He is not God.

Srila Narayana Gosvami Maharaja: He is not God, nor would He be the gopis’ object of
worship (upasya).

There is an interesting point to be noted here. We see that Nanda Baba, Yasoda, and all the
gopas and gopis accept Krsna as Nanda Baba and Yasoda’s son, or as their friend; and they
behave accordingly. When everyone saw seven year-old Krsna lifting Govardhana Hill on
His left pinky finger, the elderly gopas told Nanda Baba, “This child is not an ordinary boy.
He is just like Narayana, and perhaps He‘s even Narayana Himself.”

Nanda Baba replied, “He may be Narayana ; but He is still my son. At the time of Krsna’s
name-giving ceremony, I heard this from…”

Sripad Madhava Maharaja: Paurnamasi.

Burijana dasa: Garga Rsi.

Srila Narayana Gosvami Maharaja: Yes, Garga Rsi. Garga Rsi had told Nanda Baba and
the other Vrajavasis at the time of Krsna’s name-giving ceremony that Krsna is not less than
Narayana, and that He was previously Vasudeva’s son. This is why all the elder gopas were
now saying, “So, don’t treat Him as your son, and don’t rebuke Him or tie Him up. Don’t
abuse Him. Don’t call Him “Little thief” or “Cheater, rascal.” *[See endnote 1]

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Nanda Baba at once laughed and said, “You are saying that He is God and that He held up
Govardhana on His finger. Garga Rsi has also told us this. But I see that you are over sixty.
Your mind is not working correctly. Krsna comes and begs from His mother, ‘Give me bread
and butter.’ And He always weeps.

If He doesn’t get what He wants when He wants it, He becomes furious with anger; and
sometimes He steals. These are not the symptoms of God. So whether or not He held up
Govardhana, He is my son.

Nanda Baba concluded, “But in my opinion, He did not do it; it was actually our Deity of
Narayana, our grha-devata.

Burijana dasa: The worshipful Deity of our home.

Srila Narayana Gosvami Maharaja: Yes, the Deity of our home. It was He who lifted
Govardhana upon hearing our prayer. We prayed to Narayana, and therefore He answered our
prayers. It only appears that Krsna has done this.

He is my son. If for argument’s sake we say that He is God, still He is my son. I will rebuke
Him, I will discipline Him, and I will do whatever else is needed to make Him behave
properly. I will keep him by my side.”

Here, Nanda Maharaja is actually seeing that all of Krsna’s virtues make Him appear like
God, but even though Krsna had performed an act of God, Nanda Baba still cannot give up
his belief that Krsna is his son.

Vasudeva and Devaki have a different conception. After killing Kamsa, Krsna and Balarama
went to them in prison and untied their hathakari berhi

Sripad Tamal Krsna Gosvami and Sripad Dhanurdhara Maharaja: Shackles.

Srila Narayana Gosvami Maharaja: Shackles and handcuffs. The two boys wanted to offer
obeisances to Their mother and father, who were standing with folded palms and praying,
“Oh, You are God. We saw You…

Sripad Tamal Krsna Gosvami: In the wrestling arena?

Srila Narayana Gosvami Maharaja: We saw You when You originally appeared to us in a
four-handed form, and now You have also come here before us.”

Krsna thought, “My pastimes will be…”

Sripad Tamal Krsna Gosvami: Spoiled?

Srila Narayana Gosvami Maharaja: “My pastimes will be spoiled by their mood of
aisvarya.” He therefore called for Yogamaya to come. Yogamaya came, and at the same time
Krsna climbed onto Devaki’s lap and began to weep. Then, by the effect of Yogamaya,
Devaki also began to weep; and Baladeva fell at the feet of Vasudeva, who began to weep as

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well. But Vasudeva and Devaki never saw Krsna as their son; they always considered Him as
God.

Here we see the aisvarya mood of Vasudeva and Devaki. It is accompanied with some
madhurya, but so little that that madhurya cannot cover the aisvarya. But in Vraja, even if
there is an abundance of aisvarya, Yasoda and Nanda do not forget that He is their son; they
always remember this. For example, their breasts swell with pride as they observe, “Oh,
Krsna has lifted Govardhana Hill. My son has done this? Oh, now all of Vraja can see how
strong and powerful is my son.” *[See endnote 2]

Srila Visvanatha Cakravarti Thakura has given these good examples, as he has also given
examples for madhura-rasa. Regarding the gopis, he gives the example of the occasion that
Uddhava went to Vraja to give them consolation. At that time Uddhava heard Radhika telling
the bumblebee, “O bee, go at once! Get out of here. We will have no sandhi with Krsna.
What is the meaning of sandhi?

Burijana dasa: Connection, no connection.

Srila Narayana Gosvami Maharaja: When two parties come to some agreement in court,
what is that called?

Sripad Dhanurdhara Maharaja: Settlement.

Srila Narayana Gosvami Maharaja: Mutual settlement.

Sripad Giriraja Maharaja: I looked it up in the Brahmara-gita, and it means

‘reconciliation.’

Srila Narayana Gosvami Maharaja: Yes. “We cannot make any reconciliation with Him.
We know who He is. We know who this person is, from His many previous births; not just
from this birth.”

This is the ‘aisvarya’ mood of Radhika and the gopis. This is how they ‘realize Krsna’s
Godhood.’ They say, “Paurnimasi has told us about Krsna, and we have faith in her words.
She told us that in His previous birth He was Rama, and He had the same blackish color as
Krsna [deep green is also called ‘syama’] He loved Sita so much that He became Her servant;
when He went to the forest He even took Her with Him and became her order-supplier. He
cannot live alone, just as Krsna cannot live alone. Krsna always has to keep some lady with
Him.

“Sita once told Him, ‘Oh, look at that golden deer! Please go and bring it to me, either dead
or alive. If it is alive I will take it to Ayodhya when our time of exile is finished, and at that
time I will give it to Kaikeyi Ma or Bharata. And, if it is dead, I will make a mrgachalla from
it.” Do you know the meaning of mrgachala? It is used as an asana.

Burijana dasa: Deerskin

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Srila Narayana Gosvami Maharaja: “‘Or, I will make a very soft deerskin asana. In either
case, I want it.’

“Laksmana warned Rama, ‘I think this is the maya (illusory creation) of demons. You must
not go.’

“But we know that even Lord Brahma cannot change the mind of a lady once she has
determined something, and what to speak of Rama, who is a servant of that lady. So Rama
went to capture the deer.

“At another time Surpanakha (a man-eating demoness) came disguised to Rama, saying, ‘I
am so beautiful, and You are so handsome. I want to marry you. Your wife is not as beautiful
as I. I am available for you.’ Rama replied, ‘Better to go to Laksmana. He is unmarried. My
wife is here, so I cannot accept you; but He is single, so you can go to Him.’ Surpanakha then
went and told this to Laksmana, who asked her, ‘Do you want to be a maidservant or do you
want to be the queen?’ She answered, ‘I want to be the queen.’ Laksmana replied, ‘I am the
servant of Rama. If you wed Me, you will be a maidservant. Rama can have many marriages
and every wife will be a queen. So return to Rama.’ Again Surpanakha went to Ramacandra,
who directed her back to Laksmana. Finally she became furious and was ready to eat Sita. At
that time Rama told Laksmana, ‘Don’t joke with her. Great harm will come of this.’”

Don’t ever joke with ladies. Don’t laugh with them or make them laugh.

The gopis continued, “Rama was so cruel and lusty. Why did He cut Surpanakha’s nose and
ears? He purposely marred her, just to make her ugly so that no one would ever marry her,
and even her husband would not keep her. In her next birth Surpanakha came as Kubja, who
was again so ugly that no one would marry her. So see what kind of person He is. See how
cruel He is.

“Then, in Satya-yuga, Krsna came as Vamana, and for no good reason He cheated Bali
Maharaja, telling him, ‘I will take only three steps of land.’ Bali Maharaja agreed, ‘Yes, I will
give you this.’ But when Vamana began to take His steps, He became so tall that with two
steps He covered all three planetary systems and pierced the covering of the universe with the
toes of His left foot. He then needed somewhere to place His foot for His third step, and Bali
Maharaja offered himself, but still He was not satisfied. He tied Bali up and threw him down
to hell.

“That is what we know about that person, so we will not make any reconciliation with Him.
Go away from here at once.”

This is what Srimati Radhika was saying to the bumble-bee.

Here, Srila Visvanatha Cakravarti states that the gopis heard from Paurnamasi that Krsna is
God, that He came as Rama, Vamana, and all other incarnations, but nonetheless they
personally recognized Him only as their lover.

In this way, there is aisvarya in Vraja, but it is always covered with madhurya. Moreover, this
aisvarya-bhava in the gopis comes only in viraha-bhava, in their mood of separation, not in

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meeting. Their aisvarya-bhava is like a piece of grass in three or four manas [1 mana = 40
kilos] of milk as the milk is being boiled over a very big fire. After much time, when that
milk becomes very hot and begins to boil, the piece of grass comes up, but at once goes
down.

So only in the heat of separation is that ‘grass’ of aisvarya-bhava seen in the gopis. It is not
visible all the time. Moreover, even when there is aisvarya, the gopis love Krsna only as their
lover. They never think of Him as God.

When aisvarya is anukula…

Sripad Madhava Maharaja: Favorable.

Srila Narayana Gosvami Maharaja: When aisvarya is favorable to nara-lila, in other

words, when Krsna continues to act like an ordinary human, then it is madhurya.

Here is an example of the madhurya-bhava that is sometimes in the heart of Devaki and
Arjuna. For instance, when Krsna was sitting on the chariot, Arjuna told Him, “O Krsna, take
my chariot to the middle of the battlefield.” And Krsna did that. But then, when Arjuna saw
the Visvarupa, Krsna’s universal form, he became very nervous and said, “I will not address
You as ‘Friend.’ You are God Himself.”

[Srila Narayana Gosvami Maharaja:] Yes, it was for the recreation and entertainment
(mano-ranjana) of Radha and Krsna and the gopis. Actually they do not know. They are all
greater than Brahma, Sankara, and even Narada. They can teach bhakti to Narada, but still
they don’t know that Krsna is the Supreme Lord. If anyone would tell them that He is God,
the Vrajavasis would reply sarcastically, "Oh yes, you are right. Be right. Very good. If He is
the Supreme Lord, then I want that everyone will attain bhakti to His lotus feet." Then bas [a
Hindi word meaning ‘that’s the end of it’]; nothing is felt regarding Krsna's being God, and
nothing is said further.initiation, and they at once fainted.

After that, they took all necessary siksa in Navadvipa from Sri Raghunatha dasa Babaji.
Then, and on his order, they went to Puri where they met Vakresvara Pandita’s disciple Sri
Gopala-guru Gosvami for further inquiries and siksa.

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