Vaishnava Aparadha - Deep Analysis of Vaishnava Aparadha

(I) THE RESULTS OF VAISHNAVA-APARADHA FOR DISCIPLE AND GURU

sulapani sama yadi vaishnavere ninde
tathapiha nasa paya -- kahe shastra vrinde

"Even if some one of the level of the supremely powerful devotee and gunavatara Lord Shiva blasphemes a devotee, he will soon be destroyed. This is the verdict of all the scriptures." (CB Madhya 22.56)

iha na maniya ye sujana-ninda kare
janme janme se papistha daive dose mare

"Sinful people who ignore the above fact and critcize devotees suffer the heaviest of all punishment of providence birth and birth."(57)

anyera ki daya gaura-simhera janani
tanhare o vaisnavaparadha kari gani

"What to speak of others, even the supreme mother of the Supreme Lord Himself Gaura Simha was not exempt from being considered an offender of a Vaishnava." (58)

prabhu bale -- upadesa kahite se pari
vaisnavaparadha ami khandaite nari

Lord Gauranga Himself replied -- " I can give instructions how to eliminate the aparadha (like in the case of Durvasa and Ambarish), but I Myself even though being the Supreme Lord am unable to destroy an offense against a Vaishnava." (32)

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ALL GURUS AND DISCIPLES PLEASE READ THESE VERSES CAREFULLY!

vaisnavera ninda karibeka yara gana
tara raksa-smarthya nahika kona jana

"A Vaishnava or a Guru is unable to protect any of his followers who engage in blasphemy of the Vaishnavas." (128)

Gaudiya Bhashya by Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada:

[...]Those who after attaining the position of spiritual master either personally engage in blasphemy of Vaishnavas or support their followers' blasphemy of Vaishnavas certainly become degraded.

vaisnava-nindaka gana yahara asraya
apanei edaite tahara samsaya

"The deliverance of even a Guru or person whose followers engage in critcism of Vaishnavas is greatly doubtful."(129)

bada adhikari haya apane edaite
ksudra haile -- gana saha adhahpate yaya

"In such a case only if the Guru is greatly advanced and qualified in bhakti, maybe he can protect himself. But if he is weak in bhakti, then he is certainly sure to go to the darkest hellish regions and fall down from the platform of bhakti if his followers engage in vaisnava-ninda and he can't or does not stop them or reject them."(130)

Commentary:

This is probably the prime reason for the high casualty rate in the falldown of the Gurus themselves. This situation is vividly described in the following very important verses Hari-nama-cintamani, 10th Pariccheda by Namacharya Shrila Thakura Haridasa himself and penned by Shrila Saccidananda Bhaktivinoda Thakura:

sraddha-hine peye nama aparadhe mare
sange sange guruke abhakta shighra kare

"If a faithless unqualified person gets initiated into the chanting of Krishna's Name, then surely he or she will engage in nama-aparadha and be destroyed. Along with his or her own degradation, the disciple will also convert the Guru also into a non-devotee because the Guru gave the Name is the first place and thus is the cause for the offenses of the disciple."

sradhhahina jane artha lobhe nama diya
narakete jaya nama-aparadha majiya

"Therefore if the Guru gives initiation into the Krishna Mantra due to a desire for money or following, he will commit this namaparadha against Krishna's Name and will thus go to hell."

pramade yadyapi nama upadesha haya
sradhhahine tabe guru paya maha-bhaya

"Therefore a Guru should become very fearful when he comes to know that by mistake he has given Krishna-Mantra-Diksha to a faithless unqualified person with ulterior motives."

vaisnava samaje taha kari vigyapana
sei dusta sisya tyaga kare mahajana

"The Guru should announce in an assembly of devotees and in this way reject the sinful disciple who is engaging in Vaishnava aparadha or Nama aparadha."

taha na karile guru aparadha krame
bhakti-hina duracara haya maya bhrame

"If the Guru does not reject the envious disciple in this way, the Guru becomes implicated in this aparadha and quickly becomes devoid of bhakti and engages in abominable activities due to the bewilderment of the illusory energy or Maya."

Commentary:

Many Gurus are not aware of this process of rejection of a staunch and hypocrite Vaishnava aparadhi or Nama aparadhi disciple due to a lack of deep study of this classic book, Hari-nama-cintamani. Thus they get implicated into this vicious offense which in turn leads to their own falldown sooner or later as stated in these verses.

iha na kariya jei dena nama dhana
sei aparadhe tara narekete patana

"Therefore if a Guru gives Krishna-Mantra-Diksha without creating strong faith in the disciple for Krishna-Nama, then the Guru falls down to hell due to his offense against Krishna-Nama."

nama peye sisya kare nama aparadha
tahate gurura haya bhakti rasa badha

"After receviing Krishna-Nama-Diksha, if the disciple engages in Vaishnava aparadha or the ten nama-aparadha, then the Guru's advancement in bhakti rasa is checked or obstructed."

sei nama aparadhe dunhe sisya guru
narkete maje sei aparadha uru

"And due to this most powerful aparadha by the disciple and by the Guru too who does not stop, correct or reject his blasephemous or offensive disciple, both of them, Guru and disciple fall down into the hellish planets in their next life."

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(II) THE ONLY THREE WAYS TO REMOVE VAISHNAVA-APARADHA


(1) TO GENUINELY BEG FORGIVENESS FROM THE VAISHNAVA OFFENDED:

ye vaisnava-sthane aparadha haya yara
puna se ksamile a paradha ghuce tara

If one offends a Vaisnava, the only way to get free from the offense is to go back that Vaisnava and beg his forgiveness. (Cb. Madhya 22.32)

kanta phute yei mukhe, sei mukhe yaya
paye kanta phutile ki kandhe bahiraya

Just as it takes a thorn to remove a thorn, the offense committed by the mouth [against a Vaisnava] must be cured with the mouth [by begging forgiveness]. (CB Antya 4.380)

(2) BY CHANTING THE NAME OF LORD NITYANANDA CONSTANTLY:

nityananda-prasade se ninda yaya ksaya
nityananda-prasade se visnu-bhakti haya

Only by the causeless mercy of of the name, form and pastimes of Lord Nityananda, one's offenses against Vaishnavas are destroyed and one attains devotional service of Lord Krishna.(136)

(3) BY READING THE ORIGINAL BENGALI VERSES OF CHAITANYA-BHAGAVATA, MADHYA-KHANDA CHP 22 DAILY OR REGULARLY:

e bada adbhuta katha suna savadhane
vaishnava aparadha ghuce ihara sravane

Listen carefully to this wonderful pastime of how Shri Shachimata got delivered from her offense against Shrila Advaita Acharya in this Chp 22. By hearing or reading this narration one will be become from the Vaishnava aparadha committed. (12)

Commentary:

Such a benediction is not given in any other scripture. Even Lord Gauranga or the most powerful guru cannot save the disciples and devotees who criticize other Vaishnavas like we see in the case of some of the misled sons of Shrila Advaita Acharya. Shrila Advaita Acharya is supremely powerful so the Aparadha of some of his sons could not effect him but that they may not be the case in the situation of less powerful Gurus. But reading Chp 22 of Madhya-khanda Chaitanya-Bhagavata can even save us from the Aparadhas committed. So it is to be accepted that Shrila Chaitanya-Bhagavata is the most magnamious and merciful scripture in the whole creation which saves us from the most horrible and unforgivable of all sins in creation. Another reason is that since Shri Chaitanya-Bhagavata is full of the glories of Lord Nityananda on every page, it speedens up this process of destruction of our offenses as per the second point above. This is the scripture to read if one wants to develop love for Lord Nityananda, the only Lord capable of delivering fallen and degraded souls like us. And the final reason why all the acharyas have stressed Chaitanya-Bhagavata as the most beneficial for all conditioned souls is because this great scripture repeatedly warns and cautions us against the great dangers of Vaishnava-aparadha in each and every chapter of the book.

(III) CONCLUSION

ninda nahi nityananda sevakera mukhe
aharnisha caitanyera yasa gaya sukhe

The devotees who have received the great fortune to serve Lord Nityananda Balarama never engage in criticism or blasphemy of other Vaishnavas. Day and night their only activity is to blissfuly sing the name of Lord Gauranga.(137)

nityananda-bhakta saba dike savadhana
nityananda-bhrtyera caitanya dhana-prana

Thus the devotees of Lord Nityananda and always extremely cautious from all directions to totally avoid criticism of other Vaishnavas. Actually they have no time to criticze others because they are busy in chanting the glories of the names and pastimes of Lord Gauranga, who is their life and wealth.

Lord Reveals Himself to the Prema-bhakta

When prema blossoms, the Lord reveals first His form of matchless beauty to the enraptured devotee. The devotee's senses and mind become one and he beholds with all his senses the Lord's exquisite beauty. At the sight of the Lord's unparalleled beauty, the devotee feels ecstatic symptoms (asta-sattvic vikara) like being paralyzed, quivering, weeping, and so on. These ecstatic symptoms begin to hinder his vision of the Lord; not only that, but the exhilaration renders him unconscious.
Seeing the devotee's condition, the Lord consolingly manifests His second ambrosial attribute-His physical fragrance-which immediately arrests the devotee's sense of smell. Now all the devotee's senses withdraw from the sense of sight and rush to centre on the sense of smell. This overpowers him, and once again intense joy causes him to lose consciousness.
Kåñëa once again rescues the devotee, and this time the Lord revives him with His melodious voice. The Lord speaks to him saying, “My dear devotee! I am now your captive, fully under your control. Do not be overwhelmed, just perceive Me and fulfil the desire of your heart”. The devotee's senses become surcharged and they seek to hear and absorb the sweet melody of his beloved Lord's voice. Again he is unable to contain his ecstacy and he becomes bereft of consciousness. Then the Lord, full of compassion, embraces the devotee with His body, displaying His fourth nectarean opulence of tender youthfulness To the dasya denotee (mellow of servitorship) He places His lotus feet on his head; to the sakhya devotee (mellow of friendship) He entwines His lotus fingers with his fingers; to the vatsala devotee (parental mellow) the Lord wipes away his tears with His lotus hands; and to the madhuiya devotee (conjugal mellow) He draws him to His chest and wraps His arms around him in a tender embrace. From this we understand that the Lord reciprocates appropriately with the different mellows of each devotee's love.
Just as before, when the devotee swoons in indescribable joy, the Lord shows His fifth opulence, that of versatile loving exchanges. Kåñëa offers the devotee sublime ambrosia in the form of chewed remnants from His mouth and lips. As the bhakia fully relishes it, his sense of taste becomes satiated. At this stage the Lord appears to His devotee who is now absorbed in the conjugal mellow, and initiates him into a transcendental emotional exchange of intense loving intimacy, long coveted by him. Of course, the Lord never divulges such a confidential mood to any other devotee except one who is in mädhurya-rasa (congugal mellow).
Once again the devotee is drawn into an overwhelming mood of divine bliss from this intimate encounter with the Lord, and again he swoons. The Lord's succor to him this time is in the form of showers of audarya, or magnanimity-His sixth transcendental attribute. In this condition the devotee will not respond to any consoling. Audarya in this instance means when all the transcendental attributes of the Lord are at one. time forced onto the devotee's conglomerate senses: sight, hearing, mind. Prema now responds almost as if to the Lord's bidding. It waxes by leaps and bounds, and the devotee's thirst for it increases proportionately. Gradually, like the waxing moon, these transcendental attributes combine together to mature fully. Uncountable like the waves in the ocean of unlimited bliss, a plethora of transcendental pastimes helps prema to stir and shatter the devotee's heart. Prema then installs itself in the devotee's mind as its guardian deity, repairing and rebuilding his inner being. Prema radiates its energy, audarya, in such a way that the devotee is able to relish unhindered all of the Lord's transcendental qualities.
Thus it cannot be refuted that the devotee can taste to his complete satisfaction all the different qualifies of the Lord, nor can it be argued that he relishes full bliss at this stage. This is possible owing to the Lord's wonderful and inconceivable potency that helps the devotee concurrently perceive all of the Lord's attributes with his five senses and the mind. This naturally inspires the devotee beyond imagination.
These transcendental topics are outside the jurisdiction of mundane logic. The Upaniñad confirms this: acintydh bhava ye bhava na tamstarkena-yojayeta. “Spiritual subject matter is inconceivable to the mind hence beyond the realm of mundane thoughts and arguments.”
The pure devotee is eager to relish altogether each of the Lord's sublime attributes such as His exquisite beauty. Butjust as a swallow with its beak shut tight is unable to slake its thirst even when it rains, so the devotee isalso helpless on. his own against the Lord's opulences inundating his senses. Seeing the devotee's predicament the Lord thinks, “Is this confusion the purpose of My matchless beauty?” So the Lord offers to the devotee His seventh opulence, compassion. This opulence is the headmistress of all the other attributes. It is she who is enthroned in the corolla of the eight-petalled lotus constituting the eight potencies like Vimala, Utkarsini, and so on, known collectively as svarüpa-çakti (the Lord's internal potency).

Sri Rupa-cintamani

The Cintamani Jewel of Beauty

by Srila Vishvanatha Chakravarti

Text 1

candrardham kalasam tri-kona-dhanushi kham goshpadam proshthikam
sankham savya-pade 'tha dakshina-pade konashtakam svastikam
cakram chatra-yavankusam dhvaja-pavi jamburdhva-rekhambujam
bibhranam harim unavimsati-maha-lakshmy-arcitanghrim bhaje

candrardham - half-moon; kalasam - waterpot; tri-kona-dhanushi - bow; kham - ether; goshpadam - cows hoofprint; proshthikam - fish; sankham - conchshell; savya-pade - on the left foot; atha - then; dakshina-pade - on the right foot; konashtakam - an eight - pointed star; svastikam - a svastika; cakram - a wheel; chatra - a parasol; yava - a barleycorn; ankusam - an elephant - goad; dhvaja - flag; pavi - a thunderbolt; jambu - jambu fruit; urdhva-rekha - urdhva - rekha;ambujam - lotus; bibhranam - holding; harim - Lord Hari; unavimsati - ;maha - great;lakshmi - opulence; arcita - endowed; anghrim - feet; bhaje - I worship.

I worship Lord Hari (Krishna), whose feet are endowed with the 19 great opulences of, on the left foot, the halfmoon, water-pot, triangle, bow, sky, cow's hoofprint, fish, conch, and on the right foot, the eight-pointed star, svastika, wheel, parasol, barleycorn, elephant-goad, flag, thunderbolt, jambu fruit, urdhva-rekha, and lotus.

Text 2

cchatrari-dhvaja-valli-pushpa-valayan padmordhva-rekhankusan
ardhendum ca yavam ca vamam anu ya saktim gadam syandanam
vedi-kundala-matsya-parvata-daram datte 'nv asavyam padam
tam radham ciram unavimsati-maha-lakshmy-arcitanghrim bhaje

cchatra - parasol; ari - ari; dhvaja - flag; valli - vine; pushpa - flowers; valayan - bracelets; padma - lotus; urdhva-rekha - urdhva - rekha; ankusan - elephant - goad; ardhendum - half - moon; ca - and; yavam - barleycorn; ca - and; vamam - left; anu - following; ya - which; saktim - potency; gadam;club; syandanam - flowing; vedialtar; kundala - earrings; matsya - fish; parvata - mountain; daram - conchshell; datte - places; anu - following; asavyam - right; padam - foot; tam - Her; radham - Radha; ciram - eternally; unavimsati - 19;maha - great;lakshmi - opulence; arcita - endowed; anghrim - feet; bhaje - I worship.

I worship Sri Radha, whose feet are endowed with the 19 great opulences of, on the left foot, the parasol, ari, flag, vine, flower, bracelet, lotus, urdhva-rekha, elephant-goad, halfmoon, and barleycorn, and on the right foot, the sakti, club, chariot, altar, earrings, fish, mountain, and conchshell.

Texts 3 and 4

kalindatmaja-veshtite manju-vrinda-
vane kunja-punjavrita-svarna-bhumau
mani-kuttimantar-maha-yoga-pithe
sphurat-tunga-kalpa-dru-mule su-gandhau

ati-bhraji-ratnaravinda-cchadali-
sthitali-sritau yau kisorau vibhatah
tayor adimasyambudabhasya nityam
smara tvam mano manjulam manda-hasyam

kalindatmaja - the Yamuna; veshtite - surrounded;manju - charming; vrindavane - in Vrindavana; kunja - forest groves; punja - many;avrita - filled; svarna - golden;bhumau - on the ground; mani - jeweled; kuttima - pavement; antar - within; maha-yoga-pithe - spiritual abode; sphurat - manifested; tunga - tall; kalpa-dru - kalpa - druma trees; mule - at the base; su-gandhau - fragrant; ati - very; bhraji - splendid; ratnaa - jewel; aravinda - lotus; chadali - petals; sthita - situated; ali-sritau - sheltered; yau - which; kisorau - the youthful couple; vibhatah - splendidly manifested; tayoh - of Them; adimasya - lightning; ambudabhasya - splendid as a monsoon cloud; nityam - eternally; smara - remember; tvam - you; manah - O mind; manjulam - charming; manda - gentle; hasyam - smile.

Decorated with splendid jewel lotus petals, the youthful and fragrant divine couple are splendid as a monsoon cloud and lightning as They stand on a jeweled golden pavement under a tall kalpa-druma tree by the Yamuna in Vrindavana Forest. O mind, please always remember Their charming, gentle smile.

Texts 5-10

lasad-barha-gunjancitam caru-cudam
suvakralakam citrakarcir lalatam
bhruvau locane nasikam svaccha-gandau
sruti-dvandvam udyan-mani-kundaladhyam

susonadharau vamsikam asya-vrittam
tri-rekhanci-kantham mridu-skandha-yugmam
bhujav ayatau sangadau bhushanadhyau
karav angulih sormika-lakshma-rekhah

urah-kaustubha-vanya-muktadi-malah
sriyam dharma-rekham stanordhve pradiptam
lasat-tunda-romavalir nabhi-padmam
krisam madhyamam kinkinim pita-vasah

su-pinor uru-janu-janghanta-gumpha-
dvayadho ranan-nupurau pada-padmam
manojnangulih sveta-sonan nakhams tat-
talarunyam aparsni-bibhranamanam

athangushtha-mule yavaryata-patram
tanum tarjani-sandhi-bhag urdhva-rekham
padardhavadhim kuncitam madhyam adho-
'mbujam tat-tala-stham dhvajam sat-patakam

kanishtha-tale tv ankusam vajram esham
tale svastikanam catushkam caturbhih
yutam jambubhir madhya-bhatashta-konam
mano re smara sri-harer dakshinanghrau

lasat - glistening; barha - peacock feather; gunja - gunja; ancitam - decorated; caru - beautiful; cudam - crown; suvakraa - curling; alakam - hair; citrakarcih - colorful tilaka marking; lalatam - forehead; bhruvau - eyebrows; locane - eyes; nasikam - nose; svaccha - splendid; gandau - cheeks; sruti-dvandvam - ears; udyan-mani - splendid jewels; kundala - earrings; adhyam - enriched; susona - red; adharau - lips; vamsikam - flute; asya - to the mouth; vrittam - placed; tri-rekha - with three lines; anci - arching; kantham - neck; mridu - soft; skandha-yugmam - shoulders; bhujau - arms; ayatau - broad; sangadau - with armlets; bhushanadhyau - decorated with ornaments; karau - hands; angulih - fingers; sormika-lakshma-rekhah - with lines of waves; urah - on the chest; kaustubha - Kustubha jewel; vanya - forest flowers; mukta - pearls; adi - beginning with; malah - garlands; sriyam - beauty; dharma-rekham - the line of dharma; stanordhve - on the breast; pradiptam - splendid; lasat - splendid; tunda - on the abdomen; romavalih - line of hairs; nabhi - navel; padmam - lotus; krisam - slender; madhyamam - waist; kinkinim - bells; pita - yellow; vasah - garments; su-pinoh - broad; urularge; januknees; janghanta - ankles; gumpha - tied; dvaya - two; adhah - beneath; ranan - tinkling; nupurau - anklets; pada - feet; padmam - lotus; manojna - beautiful; angulih - toes; sveta - white; sonan - and red; nakhan - nails; tat - of that; tala - the surface; arunyam - redness; aparsni - to the heel; bibhranamanam - manifesting; atha - then; angushtha - of the big toe; mule - at the base; yavaryata-patram - barleycorn; tanum - body; tarjani - the fore-toe; sandhi-bhak - meeting; urdhva-rekham - urdhva-rekha; padardhavadhim - to half the foot; adhah - beneath; ambujamlotus flower; tat-tala-stham - on the surface; dhvajam - flag; sat-patakam - flag; kanishtha - - of the smallest toe; tale - on the surface; tu - indeed; ankusam - elephant-goad; vajram - thunderbolt; esham - of them; tale - on the surface; svastikanam - of svastikas; catushkam - four; caturbhih - with four; yutam - endowed; bhata - manifested; ashta-konam - eight-pointed star; manah - O mind; re - O; smara - please remember; sri-hareh - of Lord Hari; dakshina - left; anghrau - on the foot.

O mind, please remember Lord Hari's splendid crown decorated with peacock feathers and gunja, His wavy locks of hair, His forehead splendid with tilaka, His eyebrows, eyes, nose, splendid cheeks, ears, glittering jewel earrings, red lips, flute, face, arching neck marked with three lines, soft shoulders, broad arms decorated with armlets and other ornaments, hands, fingers marked with wavy lines, chest decorated with kaustubha jewel and garlands of pearls and forest flowers and the splendid mark of the goddess of fortune, the line of hairs on His splendid abdomen, His lotus navel, slender waist, tinkling bells, yellow garments, large knees, ankles decorated with tinkling ankle-bells, lotus feet, graceful toes, pink toenails, the redness that extends across the soles of His feet up to His heels, and on His right foot: the barleycorn-mark at the base of His big toe, the urdhva-rekha by His fore-toe, the curved lotus in the middle of His foot, the flag on the surface of His foot, the elephant-goad and thunderbolt at the base of His little-toe, the four svastikas, the jambus, and the eight-pointed star in the middle.

Texts 11-16

viyan-madhyamadhah smarangushtha-mule
daram tad-dvayadho dhanur jya-vihinam
tato goshpadam tat-tale tu tri-konam
catush-kumbham ardhendu-minau ca vame

talam sonimaktam nakhan sveta-raktan
mridu-sona-parshni pade nupuradhye
lasad-gulpha-janghoru-parvoru-yugmam
tadit-pita-vaso mani-kinkini-yuk

krisam madhyamam nabhi-padmam gabhiram
tanum roma-rajim dalabhodara-stham
uro vistritam kaustubham lambi-haran
srajam sri-tulasyah stanordhve tu vame

sriyam dakshine brahma-lakshma tri-rekham
svaranam januh sadma-kantham suvrittam
mriduttunga-mamsa-dvayam sthula-phullau
bhujau sangadau kanti-purnau kaphoni

mani-bandha-bhushancitam hasta-yugmam
maha-lakshma-rekhati-raktau tu pani
suvarnormika angulis tan-nakhendun
mukham dipta-dantadharaushthakshi-gandam

su-nasa-bhru-gorocana-citrakarcir
lalatam sruti sancalat-kundaladhye
kacan kuncitan piccha-gunja-prasunaih
sritam caru-cudam sphuran-manda-hasyam

viyat - slender; madhyama - waist; adhah - beneath; smara - remember; angushtha - of the big-toe; mule - at the root; daram - conchshell; tad-dvaya - both; adhah - beneath; dhanuh - bow; jya-vihinam - without a bowstring; tatah - then; goshpadam - cow's hoofprint; tat-tale - on the surface; tu - indeed; tri-konam - triangle; catuh - four; kumbham - waterpots; ardhendu - half-mon; minau - fish; ca - also; vame - on the left; talam - surface; sonima - with kunkuma; aktam - anointed; nakhan - toenails; sveta-raktan - pink; mridu - soft; sona - red; parshni - hel; pade - foot; nupuradhye - withankle-bells; lasat - splendid; gulpha - ankle; janghoru-parvoru-yugmam - legs; tadit - lightning; pita - yelow; vasah - garments; mani - jewel; kinkini - bells; yuk - endowed; krisam - slender; madhyamam - waist; nabhi - navel; padmam - lotus; gabhiram - deep; tanum - body; roma-rajim - line of hairs; dala - flower petal; abha - splendid; udara - abdomen; stham - situated; urah - chest; vistritamexpanded; kaustubham - kaustubha jewel; lambi-haran - necklaces; srajam - garland; sri-tulasyah - of Tulasi; stanordhve - on the breast; tu - indeed; vame - left; sriyam - beauty; dakshine - on the right; brahma-lakshma - the sign of Brahma; tri-rekham - three lines; svaranam - of sounds; januh - knee; sadhma - abode; kantham - throat; suvrittam - graceful; mridu - soft; uttunga - raised; mamsa - flesh; dvayam - two; sthula - large; phullau - blossoms; bhujau - arms; sangadau - with armlets; kanti - with handsomeness; purnau - filled; kaphoni - elbows; mani - jewels; bandha - bound; bhushancitam - with ornaments; hasta-yugmam - hands; maha-lakshma-rekha - marked with auspicious lines; ati-raktau - very red; tu - indeed; pani - hands; suvarna - golden; urmika - with urmikas; angulih - fingers; tan-nakha - fingernails; indun - moons; mukham - face; dipta - splendid; danta - teeth; adharaushtha - lips; akshi - eyes; gandam - cheeks; su - handsome; nasa - nose; bhru - eyebrows; gorocana-citrakarcih - splendid tilaka made with yellow gorocana; lalatam - forehead; sruti - ears; sancalat - swinging; kundaladhye - with earings; kacan - hair; kuncitan - curley;piccha - peacock feather; gunja - gunja; prasunaih - with flowers; sritam - resting; caru - handsome; cudam - crown; sphurat - splendid; manda - gentle; hasyam - smile;

Please remember youthful Krishna's conchshell-mark at the base of His big-toe, beneath it the archer's bow without a bowstring, then the cow's hoofprint, the triangle, the four waterpots, the half-moon, and the fish, the soles of His feet anointed with red kunkuma, His pink toenails, soft red heels, feet decorated with anklets, splendid ankles and legs, garments as yellow as lightning, jewel bells, slender waist, deep lotus-navel, the line of hairs on His flower-petal abdomen, the kaustubha jewel, necklaces, and tulasi garland on His handsome chest, the mark of Brahma and the three lines on the handsome neck that gives birth to melodious singing, the large, blossoming flowers on His splendid, broad chest, His armlet-decorated arms flooded with glory, His ankles, His reddish hands marked with auspicious lines and decorated with jewel ornaments, His fingers decorated with golden rings, His face, His splendid teeth, lips, eyes, and cheeks, His handsome nose, eyebrows, and forehead decorated with gorocana tilaka, His ears decorated with swinging earrings, His wavy hair, His handsome crown decorated with peacock feathers, gunja, and flowers, and His glittering, gentle smile.

Text 17

vrindavane yau rasikau vibhatah
paraspara-prema-sudha-rasadrau
tayos tadin-nindi-rucah kisorya
nilamsu-kantah smara manda-hasyam

vrindavane - in Vrindavana; yau - who; rasikau - expert at enjoying transcendental pastimes; vibhatah - splendidly manifest; paraspara - mutual; prema - love; sudha-rasa - nectar; adrau - mountains; tayoh - of Them; tadit - lightning; nindi - rebuking; rucah - splendor; kisoryah - of the young girl; nila - blue; amsuka - garments; antah - within; smara - please remember; manda - gentle; hasyam - the smile.

A charming couple, two mountainous oceans of the nectar of the love they bear for each other, shines in Vrindavana Forest. The young girl, whose splendor rebukes the lightning flash, hides a gentle smile under Her blue sari. Please remember that smile.

Texts 18-25

veni-kritan kuncita-sukshma-kesan
cuda-manim ujjvala-patra-pasyam
vakralakan sat-tilakam lalatam
bhruvau drsav anjana-ranjitabhe
sruti-dvayam kundala-manju cakri-
salakike ganda-tale makaryau
nasam sa-muktam arunadharoshthau
dantarcishah sac-cibukam sa-bindum

kantham tri-rekham krama-lambamanan
haran natamsau bhuja-sangadatvam
kaphonike kankana-cudikadhye
sulakshma-rekharuna-pani-padme

ratnormika angulika nakha-sri-
sritah kucau kanculikarunabhau
nishkam dalabhodara-roma-panktir
nabhim krisam madhyam utam tri-valya

citrantariyopari nila-satim
uru-dvayam janu-yugam ca janghe
gulpha-dvayam hamsaka-nupura-sri-
bhutormika angulika nakhams ca

are manas cintaya radhikaya
vame pade 'ngushtha-tale yavari
pradesini-sandhi-bhag-urdhva-rekham
akuncitam acaranardham eva

madhyatale 'bja-dhvaja-pushpa-vallih
kanishthikadho 'nkusam ekam eva
cakrasya mule valayatapatre
parshnau tu candrardham athanya-pade

parshnau jhasham syandana-sailam urdhve
tat-parsvayoh sakti-pade ca sankham
angushtha-mule 'tha kanishthikadho
vedim adhah kundalam eva tasyah

veni-kritan - braided; kuncita - curly; sukshma - fine; kesan - hair; cuda-manim - crest jewel; ujjvala - splendid; patra-pasyam - a golden leaf; vakra - curly; alakan - hair; sat-tilakamyilaka; lalatam - forehead; bhruvau - eyebrows; drsau - eyes; anjana-ranjitabhe - decorated with mascara; sruti-dvayam - ears; kundalaearrings; manju - beautiful;cakri-salakike - round; ganda-tale - on the cheeks; makaryau - sharks; nasam - nose; sa-muktam - with a pearl; aruna - red; adharoshthau - lips; dantarcishah - splendid teeth; sac-cibukam - beautiful chin; sa-bindum - with a dot of musk; kantham - neck; tri-rekham - with three lines; krama - one after another; lambamanan - suspended; haran - necklaces; nata - gracefully sloping; amsau - shoulders; bhuja - arms; sangadatvam - with armlets; kaphonike - elbows; kankana-cudikadhye - decorated with bracelets; sulakshma-rekha - beautiful; and auspicious lines; aruna - red; panihands; padme - lotus; ratnormika - jewel urmikas; angulika - rings; nakha - fingernails; sri - beauty; sritah - shltered; kucau - breasts; kanculika - bodice; arunabhau - red; nishkam - locket; dalabha - like a flower petal; udara - abdomen; roma-panktih - line of hairs; nabhim - navel; krisam - slender; madhyam - waist; utam tri-valya - with three lines; citra - colorful; antariya - undergarment; upari - above; nila - blue; satim - petticoat; uru-dvayam - thighs; janu-yugam - knees; ca - and; janghe - legs; gulpha-dvayam - ankles; hamsaka - anklets; nupura - ankle-bells; sri - beauty; bhutormika - urmikas; angulika - rings; nakhan - fingernails; ca - and; are - O; manah - mind; cintaya - please meditate; radhikayah - of Radha; vame - on the left; pade - foot; angushtha-tale - on the big toe; yavari - barleycorn; pradesini - the fore-toe; sandhi-bhag - meeting; urdhva-rekham - an urdhva-rekha; akuncitam - small; acaranardham - small chariot; eva - indeed; madhyatale - in the middle; abja - lotus; dhvaja - flag; puspa - flower; vallih - vine; kanishthikadho - beneath the smallest toe; ankusam - elephant-goad; ekam - one; eva - indeed; cakrasya - of a wheel; mule - the hub; valaya - bracelet; atapatre - parasol; parshnau - on the heel; tu - indeed; candrardham - half-moon; atha - then; anya-pade - on the other foot; parshnau - on the heel; jhasham - fish; syandana - chariot; sailam - mountain; urdhve - above; tat-parsvayoh - of that side; sakti-pade - sakti; ca - and; sankham - conch; angushtha-mule - at thebase of the big toe; atha - then; kanishthikadhah - beneath the little toe; vedim - altar; adhah - beneath; kundalam - earing; eva - indeed; tasyah - of Her.

O mind, please meditate on Radha's fine, curly, braided hair, the jewel, golden leaf, tilaka, and curly hairs on Her forehead, Her eyebrows, mascara-anointed eyes, ears, the charming shark-shaped earings at Her cheeks, Her pearl-decorated nose, lips. splendid teeth, musk-dot-decorated chin, neck marked with three lines and decorated with many necklaces, gracefully sloping shoulders, armlet-decorated arms, elbows, lotus hands endowed with beautiful and auspicious lines and decorated with bracelets, jewel urmikas, rings, beautiful fingernails, breasts covered with a splendid red bodice, locket, flower-petal abdomen with a line of hairs, navel, slender waist marked with three lines, colorful undergarments, blue petticoat, thighs, knees, legs, ankles, anklets, ankle-bells, toe-urmikas, toe-rings, and toe-nails, the barleycorn and ari beneath Her left big-toe, the urdhva-rekha beneath Her fore-toe, the small chariot nearby, the lotus, flag, flower, and vine in the middle, the elephant-goad beneath Her little-toe, beneath that a bracelet and parasol, on the heel a half-moon, on the heel of the other foot a fish, above that a flying mountain, on the sides a sakti and pada, under the big-toe a conchshell, under the little toe an altar, and beneath that an earring.

Texts 26-31

pados tale parshni-yugam ca sonam
ratnormika rakta-nakhangulis ca
manjira-yugmam tanu-gulpha-jangha-
januru-sobha jaghanam nitambam

vasah sa-sutram mani-mekhalam ca
nabhim dalabhodara-roma-vallyau
pinau kucau kanculikancitau ca
kantham tri-rekham mani-hema-haran

skandhau natav angadinau bhujau sri-
bharau kaphoni mani-bandha-yugmam
vicitra-cuda-mani-kankanadhyam
sone karabje mridulangulis ca
ratnormikas tah su-nakhendu-khandan
sa-syama-bindum cibukam mukhabjam
oshthadharau ganda-yugam sa-citram
karnau lasat-kundala-candrikadhyau

nasam mani-mauktika-bhushitam drig-
dvayam lasat-kajjalam ucchalantau
bhruvau lalatam tilakam ca patra-
pasyam su-vakralaka-lolimanam

simanta-rekham smara citra-cuda-
manim prasunavali-gumpha-citram
venim tri-venim iva bala-pasyam
virajad agram atha manda-hasyam

padoh - of the feet; tale - on the surface; parshni-yugam - heels; ca - and; sonam - red; ratnormika - jewel urmikas; rakta - red; nakhangulih - toe-rings; ca - and; manjira-yugmam - ankle-bells; tanu-gulpha - ankles; jangha - legs; janu - knees; uru - thighs; sobha - beauty; jaghanam nitambam - hips; vasah - garments; sa-sutram - with sash; mani-mekhalam - jewel belt; ca - and; nabhim - navel; dalabha - like a flower petal; udaraabdomen; roma-vallyau - line of hairs; pinau - full; kucau - breasts; kanculikancitau - with a bodice; ca - and; kantham - neck; tri-rekham - three lines; mani-hema-haran - necklaces of gold and jewels; skandhau - shoulders; natau - sloping; angadinau+with armlets; bhujau - arms; sri - beauty; bharau - filled with; kaphoni - elbows; mani-bandha-yugmam - with jewels; vicitra - colorful; cuda - crown; mani - jewels; kankana - bracelets; adhyam - enriched; sone - red; karabje - lotus hands; mridula - delictae; angulih - fingers; ca - and; ratnormikah - jewel urmikas; tah - them; su-nakhendu-khandan - fingernail half-moons; sa-syama-bindum - with a musk-dot; cibukam - chin; mukhabjam - lotus face; oshthadharau - lips; ganda-yugam - cheeks; sa-citram - wonderful; karnau - ears; lasat - glistening; kundala - earings; candrika - by the moonlisght; adhyau - enriched;nasam - nose; mani - jewels; mauktika - pearls; bhushitam - decorated; drik-dvayam - eyes; lasat - splendid; kajjalam - mascara; ucchalantau - rising; bhruvau - eyebrows; lalatam - forehead; tilakam - tilaka marking; ca - and; patra-pasyam - a golden leaf; su-vakralakabeautiful curly hair; lolimanam - moving; simanta - in the part of the hair; rekham - the line; smara - please remember; citra - wonderful; cuda - crown; manim - jewel; prasunavali - flowers; gumpha-citram - wonderfully tied; venim - braids; tri-venim - the confluence of the Ganges Yamuna and Sarasvati; iva - like; bala-pasyam - a balapasya ornament; virajat - shining; agram - at thefront; atha - then; manda - gentle; hasyam - smile.

Please remember Radha's red soles and heels, Her jewel urmika ornaments, red toes and toenails, ankle-bells, beautiful ankles, legs, knees, thighs, hips, garments, sash, jewel belt, navel, flower-petal abdomen with a line of hairs, full breasts gracefully covered by a bodice, neck marked with three lines, necklaces of jewels anbd gold, sloping shoulders, beautiful arms decorated with armlets, elbows, wonderful jewel bracelets and ornaments, red lotus hands with delicate fingers, jewel urmikas, beautiful half-moon fingernails, musk-dot-decorated chin, lotus face, lips, wonderful cheeks, ears with earings glistening in the moonlight, nose decorated with pearls and jewels, eyes splendid with mascara, raised eyebrows, forehead with tilaka, golden-leaf-ornament, and moving locks of hair, line in the parted hair, wonderful jewel crown, braids wonderfully tied with flowers so they appear like the confluence of the Ganges, Yamuna, and Sarasvati, balapasya ornament, and splendid, gentle smile.

Text 32

sri-radhika-madhava-rupa-cinta-
manau mano dvi-trir atho catur va
avartayed yo dhritiman pathan sa
prapnoti tad-darsanam asu sakshat

sri-radhika-madhava - of Sri Radha-Krishna; rupa - of the beauty; cintamanau - the two cintamani jewels; manah - the mind; dvi - two; trih - three; atha - then; u - indeed; catuh - four; va - or; avartayet - reads; yah - who; dhritiman - a peaceful devotee; pathan - reading; sah - he; prapnoti - attains; tat - of Them; darsanam - the sight; asu - quickly and easily; sakshat - directly.

A peaceful devotee who, reading these verses, turns his heart two, three, or four times towards the cintamani jewel of the beauty of Sri Sri Radha-Madhava, will quickly and easily come to see them directly.

Srimati Radharani's Dream

Once Srimati Radharani woke up with a start.

She was next to Sri Krishna on the flower bedecked pastimes bed – and looked with deep questioning eyes into His eyes:

“O My beloved,” She asked, “I dreamt of someone extraordinarily – I am ashamed to admit, He stole My heart. Could it be You, of whom I dreamt – but in a different form? It must be!”

Krishna was smiling: “Tell Me more.”

“I beheld a golden youth. Sometimes He was bursting into tears, calling out “O Krishna, o Krishna!”

At other times He would sigh and call: “O Radha! Mistress of My heart, where are You?”

Then He fell on the ground loosing every little bit of patience left in Him as He drowned His associates in waves of lamentation. It seemed the earth was splitting. Now I want to know, is this golden Brahmin You, My beloved Kanha? Or is He Me, for He is always chanting “Krishna, Krishna” while shedding tears of ecstasy?”

After Sri Krishna had listened to more details of Radharani’s dream He replied mysteriously, “My most beloved Radha. In the past I have shown You so many forms of Mine, such as Narayan as well as Nrsimha, Varaha, Kurma, etc.

Never were You so astonished by seeing them and You were also never bewildered.”

Then Krishna happily paused and gave an order to the Kaustubh jewel which was hanging on His chest: “Jewel, show My beloved Her dream and give Her an answer.”

At this moment the jewel began to light up and spread his effulgence more and more until not a single place was not lit. And then it projected a scene of all the pastimes that Srimati Radharani had seen in Her dream with great detail. In this transcendental film Krishna revealed through his jewel servant that in fact Radha and Krishna had united to become that form of Gouranga who had appeared to taste Their loving ecstasies and then distribute that same love through His ecstatic chanting and dancing.

After Radharani had seen this overwhelming glimpse into the nature of Lord Gauranga, She remembered a prophecy of Garga Risi who had said during the name giving ceremony of Krishna that in the future Lord Krishna would appear in a golden form. Thus, Garga Muni had indicated this most confidential of all the incarnations who continuously drowns the entire universe in rivers of ecstatic love.

My dear devotees, please know that the dream of Radha and the projection of Krishna are the truth. For the Lord there is no difference between dreams and the reality or projections and the reality. Please quickly drink from the cup of faith in Lord Chaitanya and empty it totally. Then the Lord will cast His merciful glance upon you and you will be absorbed in Gaura bhakti.

At that time your heart will be flooded with the beautiful golden rays shining from the toenails of Srimati Radharani – that means you will find shelter under the lotus feet of Radha.

Gaura-tattva

Description of Gaura-tattva in the janmādyasya-verse

Kṛṣṇadāsa Kavirāja said in Caitanya Caritāmṛta (1.1.3):

na caitanyāt kṛṣṇāj jagati para-tattvaṁ param iha

‘There is no higher para-tattva in the world than Kṛṣṇa Caitanya.’

He is called para. This is endorsed by the first verse of Śrī Bhāgavata Mahāpurāṇa:

janmādy asya yato’nvayād itarataś cārtheṣv abhijñaḥ svarāṭ
tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ
tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo’mṛṣā
dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

The verse speaks of the ‘birth’ (janma) of ādya or śṛṅgāra-rasa through Śrī Kṛṣṇa Caitanyadeva as the combined form of Rasarāja and mahābhāva. The followers of Caitanyadeva headed by ācāryas like Śrī Rūpa and Sanātana (anvayāt) as well as previous devotees (itarataḥ) are expert (abhijña) in arthas or the tattva of Kṛṣṇa-līlā. Śrī Gaura is svarāṭ, i.e. He appears (rājate) in His own svarūpa.

Śrī Gauracandra manifests (tene) brahma which is great (bṛṁhati) and makes those who worship Him great (bṛṁhayati), i.e. Caitanya-līlā, in the heart (hṛdi) of ādi-kavi Kṛṣṇadāsa Kavirāja and others.

Even tattvavādīs (sūrayaḥ) are bewildered (muhyanti) by this Gaura-līlā. What then can be said about the people of today?

In separation from Kṛṣṇa, water (vāri) sometimes comes out of the beautiful golden limbs of Gaurahari, i.e. He manifests the bodily transformation (sāttvika-vikāra) called perspiration (prasveda), and sometimes His body which moves smoothly becomes like earth (mṛd), i.e. He manifests the sāttvika-vikāra called paralysis (stambha). He thus transforms Himself (vinimaya). Gaura-līlā includes three stages: Navadvīpa, pilgramage to sacred places like Vṛndāvana, and Purī. They are called trisarga. They are amṛṣā, i.e. eternal (nitya); they are not imaginary.

He is always (sadā) in His own svarūpa (svena) in Navadvīpa (dhāman). Since Navadvīpa is concealed Vṛndāvana (nigūḍha-vṛndāvana) māyā keeps away from there (nirasta-kuhaka). Navadvīpa is a transcendental dhāma, where this Śrī Caitanyadeva eternally perfoms His pastimes. We meditate (dhīmahi) on this transcendental truth (para-tattva).

For this reason, the ācāryas said:

namas trikāla-satyāya jagannātha-sutāya ca
sa-bhṛtyāya sa-putrāya sa-kalatrāya te namaḥ

‘We bow down to the truth in all three phases of time, to the son of Jagannātha Miśra, to you together with your servants, sons, and wife, i.e. Śrī Viṣṇupriyā.’

Therefore, the word para refers to Śrī Kṛṣṇa Caitanya. That is why Kṛṣṇadāsa Kavirāja said:

na caitanyāt kṛṣṇāj jagati para-tattvaṁ param iha

‘There is no higher para-tattva in the world than Kṛṣṇa Caitanya.’

Sri Radha Krishna's Lotus feet!

These marks can be used as a identification marks for Radha Krishna! When we meditate on forms of Radha Krishna how can we be sure that They are Sri Yugal only & no other heavenly lovers or some other incarnations...well, Their unique (anupam) madhuri is indeed an option, but when meditating from this world, even Vishwanath Chakravaripada-ji starts his Sri Rupa Chintamani (meditation on sweet Yugal-svarup-madhuri) with meditation on these signs. And then goes on to prema-sudha-rasadrau—mountains of nectar!

Following is a labeled pic of Sri Krishna's Lotus feet:

candrardhaṁ kalasaṁ tri-koṇa-dhanuṣī khaṁ goṣpadaṁ proṣṭhikaṁ
śaṅkhaṁ savya-pade 'tha dakṣiṇa-pade koṇaṣṭakaṁ svastikam
cakraṁ chatra-yavaṅkuśaṁ dhvaja-pavi jamburdhva-rekhambujaṁ
bibhraṇaṁ harim unaviṁśati-maha-lakṣmy-arcitaṅghriṁ bhaje

The meanings of labeled items...

candrardham - half-moon
kalasam - waterpot
tri-koṇa - triangle
dhanuṣī - bow
kham - ether
goṣpadaṁ - cows hoof-print
proṣṭhikaṁ - fish
śaṅkhaṁ - conch-shell
koNaSTakam - an eight - pointed star
svastikam - a svastika
cakram - a wheel
chatra - a parasol
yava - a barleycorn
ankusham - an elephant - goad
dhvaja - flag
pavi - a thunderbolt
jambu - jambu fruit
urdhva-rekha - line traveling upwards
ambujam - lotus

And a labeled pic of Srimati Radharani's Lotus feet:

cchatrari-dhvaja-valli-puṣpa-valayan padmordhva-rekhaṅkuśan
ardhenduṁ ca yavaṁ ca vamam anu ya śaktiṁ gadaṁ syandanam
vedi-kuṇḍala-matsya-parvata-daraṁ datte 'nv asavyaṁ padaṁ
taṁ radhaṁ ciram unaviṁśati-maha-lakṣmy-arcitaṅghriṁ bhaje

Again the meanings of labeled items...

01. cchatra - Umbrella
02. ari - Disc
03. dhvaja - Flag
04. valli - Flowery Twig
05. puṣpa - Flower
06. valayan - Jewelled Bangle
07. padma - Lotus
08. urdhwa-rekha - Upward line
09. ankusham - Elephant Goad
10.ardhendu - Half Moon
11. yavaṁ - Barleycorn
12. śaktiṁ - Spear
13. gadaṁ - Club
14. syandanam - Chariot
15. vedi - Sacrificial Altar
16. kuṇḍala - Earrings
17. matsya - Fish
18. parvata - Mountain
19. daraṁ - Conch

Maintaining inspiration in bhajan

Q&A: Maintaining inspiration in bhajan: Sometimes inspiration comes, and again it goes...

Q: It is often seen that people come to Vraja for pilgrimage, associate with sadhus and gain much inspiration in bhajan -- only to have it diminish and wither in a few months after returning to West! What is the reason for this, how to avoid it?

A: There are several reasons for the diminishing of enthusiasm in bhajan. As a matter of general principle, it has to do with not exercising due caution in protecting one's bhajan. For a sadhaka, protecting one's bhajan is of the utmost essence. He should not neglect or squander his precious attainments.

In his Upadeshamrita, Srila Rupa Goswamipad has listed the following six items that cause the devastation of devotional pursuits:

atyAhAraH prayAsaz ca prajalpo niyamAgrahaH |
jana-saGgaz ca laulyaM ca SaDbhir bhaktir vinazyati || 2 ||

One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kåñëa consciousness; and (6) being greedy for mundane achievements.


If someone, after having spent time engrossed in bhajan, returns to his worldly life of harnessing so many items that are truly not of need for a life of bhajan, he is overwhelmed by a sense of possessive illusion that blocks the consciousness from entering the ways of bhajan. If one eats in excess or eats inappropriate food from inappropriate sources, sexual desire is provoked, the consciousness is tainted with evil and the mind becomes wicked. If one engages in idle talks, such as blasphemy, gossip or topics of sensuality, he cuts on the very root of devotion through blasphemy and gossip, cultivating taste for the mundane.

If someone neglects the execution of due devotional principles, one's daily religious vows of prayer, worship and meditation, the creeper of devotion withers in shortage of water. If one maintains mundane association either through cultivating relationships with worldly people or vicariously enjoying their ways through movies, novels and so forth, his taste for the worldly is nourished, and in proportion his interest in devotion vanishes. If the mind is fickle, running across the universe and taking interest in countless topics of sense enjoyment and intellectual interest, the focus of consciousness is scattered and led afar from bhajan.

Among the six items perfecting the practice of devotion, Rupa Goswami mentions sato vRtteH, which the commentator glosses as sadAcAra, or saintly conduct. Sadachar keeps one protected from varieties of aparAdhas and shields one from mundane influence, lack thereof leads one to unknowingly commit aparAdhas and leaves one vulnerable for the effects of the world. Therefore, one should learn and adopt appropriate sadachar, saintly conduct, to protect the tender creeper of devotion.

In his teachings to Sri Rupa, Sriman Mahaprabhu taught of the cultivation of the creeper of devotion and the need to exercise great caution (CC 2.19.154ff):

tabe yAya tad-upari goloka-vRndAvana |
kRSNa-caraNa-kalpa-vRkSe kare ArohaNa ||
tAhAG vistArita haJA phale prema-phala |
ihAG mAlI sece nitya zravaNAdi jala ||
yadi vaiSNava-aparAdha uThe hAtI mAtA |
upADe vA chiNDe, tAra zukhi’ yAya pAtA ||
tAte mAlI yatna kari’ kare AvaraNa |
aparAdha-hastIra yaiche nA haya udgama ||

"Then, it grows beyond and reaches Goloka Vrindavan, climbing to the desire tree of Sri Krishna's feet.
"Extending there, it produces the fruit of prema, as the gardener always sprinkles it with the water of hearing and the such.
"Should offence at the feet of a Vaishnava arise like a mad elephant, it'll uproot or break the creeper, making its leaves dry.
"Therefore the gardener, with great diligence, prepares a protective barrier to prevent the elephant of offence from awakening."

The observance of maryAda, or proper etiquette in dealings with Vaishnavas, coupled with due awareness of inadequacies in ingredients, places and manners of activity in worship, must therefore be assimilated and maintained if one is to maintain one's firmness in pursuing devotion.

Mahaprabhu described the undesired weeds that suck the life sap of the creeper of devotion in the following words:

niSiddhAcAra, kuTInATI, jIva-hiMsana |
lAbha, pUjA, pratiSThAdi yata upazAkhA-gaNa ||
seka-jala pAJA upazAkhA bADi yAya |
stabdha haJA mUla-zAkhA bADite nA pAya ||
prathamei upazAkhAra karaye chedana |
tabe mUla-zAkhA bADi’ yAya vRndAvana ||

"Forbidden acts, duplicity, hostility towards others, mundane gain, worship and distinction, these are the host of weeds.
"Drinking the water sprinkled, they are nourished while the growth of the main creeper becomes thwarted.
"The weeds must be discarded at the very moment of their appearance; Then, the main creeper will grow and reach Vrindavan."

One should therefore stay afar from forbidden acts such as sinful deeds or other acts deemed unbefitting in the Vaishnava scriptures, be transparent in his dealings and not lead a life of deceit, not cause undue grief and anguish to other living entities, and always beware the traps of mundane gain, worship and distinction that arise parallel with the growth of devotion.

Hence the famous words, sadhu savadhan! -- "Saints, beware!". Seek to protect your devotional accomplishments by carefully weeding out crippling elements, whilst always yearning for the company of affectionate and advanced sadachari-sadhus from whose hearts the nectar of devotion oozes in our direction, and who educate us in the ways of guarding our growth in devotion.

Discussing one's bhajan with others

Q: Is it all right to discuss one's bhajan with others? Perhaps one may have an exceptional dream or a realization during bhajan – to whom may one speak of it, and to whom not?

A: We sometimes come across Vaisnavas who are fond of liberally sharing of their experiences, gained in dreams and in wakefulness all the same. However, visions and dreams with special spiritual significance are private matters one should cherish within the chamber of the heart. By airing them out in the public, their impact on the self fades and vanishes over time.

As recommended in Hari-bhakti-vilasa:

svapne vAkSi-samakSaM vA Azcaryam atiharSadam /
akasmAd yadi jAyeta na khyAtavyaM guror vinA //2.143//

"In dreams, or before one's eyes, if an astonishing, thrilling event suddenly occurs, it is not to be told of to others aside the guru."

If there are senior Vaisnavas in whom we have deep faith, and whom we regard essentially in the capacity of a guru, dreams and other special events may be disclosed to them as well.

However, only one who has digested and well internalized the experience may share it with others. Even then, they are to be shared with the faithful alone – with those who will respect and find deep inspiration in the same. Revealing heart's matters before the faithless is wholly improper. If this warning is not paid heed to, we gradually lose the impact of the experience, and additionally risk becoming subject to pride and a host of other vice arising from an inflated sense of self-importance and the possible admiration of others.

Again, in the words of Narottama Das Thakur Mahasaya from his Prema-bhakti-candrika:

Apana bhajana kathA, na kahiba yathA tathA, ihAte haiba sAvadhAna /

"The topics of your own bhajana, speak not of them here and there. In this, I shall exercise caution."

Then, he notes: rAkha prema hRdaya bhariyA – "Protect your love, burying it within your heart!" He says, gupate sAdhibe siddhi – "Perfection is attained in secrecy." The intimacy of experiences with God is likened to the lovers' relationship in an apt metaphor found in Hatha-yoga-pradipika (3.9):

gopanIyaM prayatnena yathA ratna-karaNDakam /
kasyacin naiva vaktavyaM kula-strI-surataM yathA //

"Hide them with persevering effort,
as you would a basket of jewels –
Truly don't speak of them to anyone,
As a noble lady wouldn't speak of making love."

Therefore, accomplished Vaisnavas never share of their experiences in bhajana in public. The absence of replies does not make a commentary on the presence or absence of experiences as such. Often, it only tells of the wisdom of silence. Those who have something factually precious to share will carefully guard it as a hidden treasure. Access to such treasures is gained through gaining the Vaisnava's confidence, for such things are not to be squandered in broadcasting to a mixed audience, as one would not hurl bucketfuls of pearls before the swine.

Again, in the words of Sri Jiva from his Bhakti-sandarbha (339):

atra ca zrI guroH zrI bhagavato vA prasAda labdhaM sAdhana sAdhyagataM svIya sarvasva bhUtaM yat kim api rahasyaM tat tu na kasmaicit prakAzanIyam yathAha:

"Then, the secrets of one's own that are obtained with practice and in attaining perfection – with the grace of Sri Guru and Sri Bhagavan – are never to be disclosed to anyone. As in the Bhagavata:

naitat parasmA AkhyeyaM pRSThayApi kathaJcana /
sarvaM sampadyate devi deva guhyaM susaMvRtam // BhP 8.17.20

"This is not to be disclosed to outsiders, even if inquired on by someone;
All the secrets of the gods, O Devi, will yield their fruit when well concealed."

The warnings aside now, observe the merits of containing the experience – at the opening of Rupa's Utkalika-vallari, one of his final works:

prapadya vRndAvana-madhyam ekaH
krozann asAv utkalikAkulAtmA /
udghATayAmi jvalataH kaThorAM
bASpasya mudrAM hRdi mudritasya //1//

"Cast down amidst Vrindavana is one
In tears with the longings of an agitated heart
I shall reveal the fierce burning
The marks of tears imprinted in the heart."

The word baspa means tears, and it means steam as well. Countless tears have left their deep wounds in Rupa's heart. The outburst of seventy verses of intense emotion are the result of decades of withholding an immeasurable depth of feelings. Read the description of Bhakti-ratnakara:

eka dina rAdhA-kRSNa viccheda kathate /
kANDaye vaiSNava mUrccha-gata pRthivite //
agni-zikhA prAya jvale rUpera hRdaYa /
tathApi bAhire kichu prakAza nA haYA //
karu dehe zrI-rUpera niHzvAsa sparzila /
agni-zikhA prAYa sei dehe braNa haila //
dekhiYA sabAra mane haila camatkAra /
aiche zrI-rUpera kriyA kahite ki Ara //

"One day, the separation of Radha and Krishna was discussed;
The Vaisnavas cried, falling senseless on the ground.
Rupa's heart was ablaze like the tip of a flame,
And yet outside nothing was manifest at all.
Whose body Sri Rupa's exhalation would touch,
That body would be burnt, as if touched by a flame.
Seeing this, astonishment filled all –
Such are Sri Rupa's deeds, what more can one say?"

This is the power of conserving emotion and experience within. This is the power of devotion contained. Do not build up your bhajana only to waste it away, let it not be blown with the wind to a thousand directions.

Avoiding Six Kinds of Vaishnava-aparadha

How do the scriptures define Vaishnava-aparadha, the mad elephant we are told to keep away from the garden of our hearts? In the 265th anuccheda of his Bhakti-sandarbha, in explaining the ten offenses against the holy name, Sri Jiva quotes a verse from the Skanda Purana, delineating varieties of unbefitting acts in relation with a Vaishnava.

satAM nindA ity anena hiMsAdInAM vacanAgocaratvaM darzitam | nindAdayas tu yathA skAnde zrI-mArkaNDeya-bhagIratha-saMvAde –


nindAM kurvanti ye mUDhA vaiSNavAnAM mahAtmanAm |
patanti pitRbhiH sArdhaM mahAraurava-saMjJite ||
hanti nindanti vai dveSTi vaiSNavAn nAbhinandati |
krudhyate yAti no harSaM darzane patanAni SaT || iti |

“Defamation of the saints, as violence and so forth, as well as verbal, is now presented. Blasphemy and so forth are presented in the Skanda in the discourse of Sri Markandeya and Bhagiratha:

‘The fools who defame Vaishnava-mahatmas fall into a place known as Maharaurava along with their ancestors. The six degrading acts against Vaishnava are (1) killing him, (2) blaspheming him, (3) being envious of, or hating him, (4) not glorifying him, (5) being angry at him, and (6) not being happy upon seeing him.’”

According to Jiva it is also not acceptable to witness one, or several among the aforementioned degrading acts of defamation. The place known as Maharaurava is described in the fifth skandha of the Bhagavata (5.26.12) as follows:

evam eva mahArauravo yatra nipatitaM puruSaM kravyAdA nAma ruravas taM kravyeNa ghAtayanti yaH kevalaM dehambharaH ||

“Thus certainly a person who is exclusively absorbed in nourishing his body will be thrown to Maharaurava, where blood-thirsty hounds will devour his flesh and torment him.”

That said, let us examine the six kinds of degrading deeds.


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1.To kill. This is obviously a heinous act bound to destroy the creeper of devotion. Under this heading, any and all acts of physical violence are also included.

2. To blaspheme. All verbal acts of defamation come under this category. Calling a Vaishnava names, speaking harshly to him or about him, speaking lies of him and so forth are considered blasphemy.

3. To be envious or hateful. To be envious of a Vaishnava, to wish for his demise or suffering and to act towards this goal, and other thoughts, speech and deeds prompted by a feeling of malice towards a Vaishnava come under this heading.

4. To not glorify. All Vaishnavas are worthy of respect. To not respect a Vaishnava in accordance with his qualification, or to refuse from recognizing a particular good quality or deed of a Vaishnava, is unbefitting. Everyone is to be given all the respect they deserve, regardless of their having different opinions from ours.

5. To be angry. Whatever a Vaishnava does, we are not to display an outburst of anger towards him. It is permitted to display anger towards someone who is hateful towards the bhaktas, but this, too, is to be done in a civil, constructive way for the rectification of the wrong-doer.

6. To not be happy upon seeing. Whoever has accepted the holy names of Krishna is a blessing to the world. To not feel happiness upon meeting a soul who has chosen to approach the Lord, regardless of his defects, is inappropriate.


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Now I would like to bring this down to a practical level and examine the implications of the above unbefitting acts or attitudes when we evaluate the history of Gaudiya Vaishnavism, the doctrinal differences between various teachers, and so forth, in our discussions. Let me condense it into two sentences.

Regardless of what anyone has said or done, we should not (1) assault him or his followers, (2) call him names or speak of him harshly, or (3) wish anything bad for him. We should (4) justly give him all the credit he is due and praise his achievements, (5) avoid anger towards him as a person, and (6) be happy upon seeing or hearing of him or his followers, remembering that despite all differences, they also chant the all-auspicious names of Krishna.

I believe if we keep this in mind, we can live our devotional lives with a feeling of safety in the heart.

Rasa-tattva

Jaiva-dharma -

“Rasa is an unparalleled and most esoteric tattva. Rasa-tattva is the fully blossomed flower of the transcendental pastimes of the Supreme Personality of Godhead, Çré Kåñëa. When kåñëa-bhakti reaches the pinnacle of purity and becomes dynamically active, it is transformed into kåñëa-bhakti-rasa, the mellows of devotion to Kåñëa.”
Vrajanätha, “Is eligibility for kåñëa-bhakti-rasa gained through previous practice?”
Gosvämé, “This question does not have a simple answer. I shall have to elaborate upon the subject—you should try to understand it. You must have heard about kåñëa-rati, loving attachment to Kåñëa, otherwise known as sthäyi-bhäva, steady mood of devotion, from your Gurudeva. When sthäyi-bhäva is fanned and nurtured for a long time by sämagré-bhäva, the ingredients of rasa, it evolves into kåñëa-bhakti-rasa, the sublimely relishable mellows of çuddha-bhakti to Çré Kåñëa.”
Vrajanätha, “Kindly speak about sthäyi-bhäva and sämagré-bhäva. Çréla Gurudeva has explained bhäva to us, but we have not yet heard how the mingling of sämagré-bhäva with sthäyi-bhäva produces kåñëa-bhakti-rasa.”
Gosvämé, “Bhäva-bhakti and kåñëa-rati flourish in the heart of the devotee because of his involvement in bhakti in his present or previous lifetimes. They embody spiritual bliss, which at a mature stage transforms in to kåñëa-bhakti-rasa.
“Sämagré-bhäva is divided into four groups known as: vibhäva, that which causes the appearance of kåñëa-rati; anubhäva, subsequent ecstasy; sättvika-bhäva, constitutional ecstasy; and vyabhicäré-bhäva, aggressive ecstasy, also known as saïcäri-bhäva, continuously existing ecstatic symptoms. Vibhäva, which is also known as kåñëa-prema, is of two divisions: älambana, basic cause; and uddépana, awakening stimuli. Älambana is the basic cause that gives rise to rati, divine love, and is divided into two parts: viñaya, the beloved; and äçrayä, the lover. The beloved object is viñaya, and the one who embraces love is the äçrayä. Thus, the one who possesses rati is äçrayä, and the one who is the aim of that love is viñaya. The heart of the Kåñëa devotee embraces rati, hence the devotee is the äçrayä, and as Kåñëa is the object of the devotee’s love, so He is the viñaya.”
Vrajanätha, “As you have said, vibhäva is divided into two: älambana, the basic cause of transcendental love; and uddépana, items related to Kåñëa that stimulate the transcendental love. Älambana is again divided into two: viñaya, the object of love; and äçrayä, the receptacle of love. You have mentioned that Kåñëa is the viñaya and that the devotee is the äçrayä. Now a question arises: Is it possible that Kåñëa may also be the äçrayä of transcendental love?”
Gosvämé, “Certainly, as we have mentioned previously, when the devotee loves Kåñëa, Kåñëa is the viñaya and the devotee is the äçrayä. However, when Kåñëa loves the devotee, Kåñëa is the äçrayä and the devotee is the viñaya.”

Sri Vrindavan Dham

In Vrndavana the effulgent ground is fashioned with many very wonderful colourful cintamani jewels, the trees and vines are full of blissful spiritual fruits and flowers, the birds make a great tumult by reciting the hymns of the Sama Veda, and the lakes and streams are filled with transcendental nectar. May my heart meditate on Vrndavana in this way.

Vrindavan
Vrndavana is illuminated by numberless moons of spiritual bliss. It is cooled by the sweet nectar of spiritual love and it is filled with desire trees and many hosts of madly cooing birds. Whose heart will not run to Sri Sri Radha-Krsna, who enjoy eternal transcendental pastimes in that Vrindavan.
(Prabodhananda Sarasvati – Sri Vrndavana-mahimamrta)

Beautiful Vrindavan
Beautiful Vrindavan is filled with cintamani gems and many jewel palaces and temples. Many regal swans play in the waters of the Yamuna, and in those waters a splendid golden lotus flower grows.

In Vrndavan the kadamba trees offer obeisances, their flowering branches reverently touching the ground. Bumble bees enjoy pastimes in Vrndavan, which is filled with a very sweet fragrance.

Radha and Krsna stay in the place where They enjoy pastimes. How beautiful They are. Their bodies are decorated with jewel ornaments, and They are wealthy with many gem mines of intelligence and wit.

Vrindavan – YamunaWhen will I renounce the circle of material family life, and, drowning in transcendental bliss, go to Vrajabhumi? O Lord Hari, Lord Hari, when will this be?

When will I see Govardhana Hill, my eyes filling with tears? When will I reside at Radha-kunda? When, as a result of constantly wandering in Vrndavan, will this body fall down?

When will I become pure at heart by bathing in the waters of the Yamuna?

When will I circumambulate the land of Vraja, wandering from forest to forest? When, becoming fatigued, will I stop to rest on the shore of the Yamuna?

When will I be able to see the gardens of Vrndavan where the great devotees worshipped the Lord?

When will I find relief from the heat of midday by resting in the cooling shade of Vamsivata? When will I associate with the Vaisnavas in the groves of Vrndavana?
(Narottama dasa Thakur – Prarthana)


About Vrindavan
Wherever he may be, one must always think about life in Vraja-dhama and about following in the footsteps of a particular devotee in the service of the Lord. (Nectar of Devotion Ch. 16,)

Vrndavana, any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life, and automatically chant the names of Krsna and Radha. (Srimad Bhagavatam, 3.20.4 purport)

Anyone who can stay permanently is welcome. I want that as many devotees stay permanently and become Brijabasis. That will be very inspiring. (Srila Prabhupada Letter, 9 November 1975)

Lord Varaha tells the men of earth, “Any person who becomes attracted to places other than Mathura will certainly be captivated by the illusory energy.” (Nectar of Devotion Ch.12)

If one somehow or other gets the opportunity to live in Vrndavana, and if one is not a pretender but simply lives in Vrndavana and concentrates his mind upon Krsna, one is liberated from material bondage. (Srimad Bhagavatam 9.19.19 purport)

In the Brahmanda Purana it is said that all the results of traveling on all the pilgrimages within the three worlds can be achieved simply by touching the holy land of Mathura. (Nectar of Devotion Ch. 12)

If we live in Vrndavana, we are living with Krsna, because Vrndavana is nondifferent from Krsna (Vrindavan Days, page 51)

How wonderful it is that simply by residing in Mathura even for one day, one can achieve a transcendental loving attitude toward the Supreme Personality of Godhead! (Nectar of Devotion Ch. 12)

Actually, if someone goes to Vrndavana, he will immediately feel separation from Krsna, who performed such nice activities when He was present there. (Nectar of Devotion Ch. 18)

In our Krsna consciousness movement we invite all the elderly persons of the world to come to Vrndavana and stay there in retired life, making advancement in spiritual consciousness (Srimad-Bhagavatam 7.5.5 purport)

In a holy place like Vrndavana…. If one gets the chance to hear from pure devotees …then the cultivation of Krsna consciousness becomes very easy. (Srimad-Bhagavatam 4.29.39-40 purport)

“Yes, that effect [of living in Vrndavana and being so close to Krsna] cannot be overestimated. At every turn, you are reminded of Krishna here, and your spiritual strenght increases due to that contact.” (Vrindaban Days, page 47)

Cultivating Krsna consciousness in Vrndavana is the best means of being liberated from material bondage, for in Vrndavana one can automatically meditate upon Krsna. (Srimad Bhagavatam upon Krsna. 9.19.19 purport)

To live in Vrndavana is the highest perfection and to grow up in Vrndavana the greatest fortune… Even to live in Mathura-mandala for a fortnight guarantees one liberation. (Srila Prabhupada letter, 20 January 1976)

Wherever he may be, one must always think about life in Vraja-dhama and about following in the footsteps of a particular devotee in the service of the Lord. (Nectar of Devotion Ch. 16,)

Vrndavana, any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life, and automatically chant the names of Krsna and Radha. (Srimad Bhagavatam, 3.20.4 purport)

Anyone who can stay permanently is welcome. I want that as many devotees stay permanently and become Brijabasis. That will be very inspiring. (Srila Prabhupada Letter, 9 November 1975)

Lord Varaha tells the men of earth, “Any person who becomes attracted to places other than Mathura will certainly be captivated by the illusory energy.” (Nectar of Devotion Ch.12)

If one somehow or other gets the opportunity to live in Vrndavana, and if one is not a pretender but simply lives in Vrndavana and concentrates his mind upon Krsna, one is liberated from material bondage. (Srimad Bhagavatam 9.19.19 purport)

In the Brahmanda Purana it is said that all the results of traveling on all the pilgrimages within the three worlds can be achieved simply by touching the holy land of Mathura. (Nectar of Devotion Ch. 12)

If we live in Vrndavana, we are living with Krsna, because Vrndavana is nondifferent from Krsna (Vrindavan Days, page 51)

How wonderful it is that simply by residing in Mathura even for one day, one can achieve a transcendental loving attitude toward the Supreme Personality of Godhead! (Nectar of Devotion Ch. 12)

Actually, if someone goes to Vrndavana, he will immediately feel separation from Krsna, who performed such nice activities when He was present there. (Nectar of Devotion Ch. 18)

In our Krsna consciousness movement we invite all the elderly persons of the world to come to Vrndavana and stay there in retired life, making advancement in spiritual consciousness (Srimad-Bhagavatam 7.5.5 purport)

In a holy place like Vrndavana…. If one gets the chance to hear from pure devotees …then the cultivation of Krsna consciousness becomes very easy. (Srimad-Bhagavatam 4.29.39-40 purport)

“Yes, that effect [of living in Vrndavana and being so close to Krsna] cannot be overestimated. At every turn, you are reminded of Krishna here, and your spiritual strenght increases due to that contact.” (Vrindaban Days, page 47)

Cultivating Krsna consciousness in Vrndavana is the best means of being liberated from material bondage, for in Vrndavana one can automatically meditate upon Krsna. (Srimad Bhagavatam upon Krsna. 9.19.19 purport)

To live in Vrndavana is the highest perfection and to grow up in Vrndavana the greatest fortune… Even to live in Mathura-mandala for a fortnight guarantees one liberation. (Srila Prabhupada letter, 20 January 1976)

The conclusion is that to live on the banks of the Radha-kunda and to bathe there daily constitute the highest perfection of devotional service. (Nectar of Instruction Ch. 11 purport)

When Krsna descends to the material world, this same Vrndavana descends just as an entourage accompanies an important personage. Therefore devotees take shelter of the Vrndavana in India, for it is considered to be a replica of the original Vrndavana. (Caitanya-caritamrta Adi, Introduction)

Krsna appears in this material world at the end of the Dvapara age of the twenty-eighth catur-yuga of Vaivasvata Manu and brings with Him His Vrajadhama, which is the eternal abode of His highest pastimes. (Caitanya-caritamrta, Adi 4.50, purport)

We must understand the transcendental importance of Mathura-Vrndavana and Navadvipa-dhama. Anyone who executes devotional service in these places certainly goes back home, back to Godhead, after giving up his body. (Srimad Bhagavatam 10.1.28 purport)

“Here I am now sitting in New York, the world’s greatest city, but my heart is always hankering after that Vrndavana” (Srila Prabhupada Lilamrta, Vol 5, page 249)

Sri Krsna advents once every four billion years at this very place, Sri Vrndavana dhama, just to teach us this [bhagavata-dharma]. Therefore Vrndavana is so valuable. (A Transcendental Diary, Vol. 1, page 32)

This Vrndavana is Krishna’s house. Therefore It’s as good as Goloka Vrndavana. (Vrindaban Days, page 53)

I want that those who come here (Vrndavana), whether grhasthas or sannyasis, behave on the level of real gosvamis. Gosvami means controlling the senses and always glorifying Krsna by varieties of engagement in devotional service. (Srila Prabhupada Letter, 23 March 1974)

I lived very simply (in Vrndavana), content to be in Rupa Gosvami’s presence…Now I have hundreds of temples to go to, but I still like it here best of all. (Vrindavan Days, page 47)

They who as a joke serve Lord Hari during Karttika in Mathura will attain pure devotional service, what to speak of they who serve the Lord with faith and devotion. (Rupa Gosvami, Mathura-mahatmya, text 180)

This Vrndavana is so important, valuable. Why? Because anywhere you go in Vrndavana, there is the opportunity of hearing Krsna-katha. (Srimad-Bhagavatam Lecture, 1.2.32, 11 November 1972, Vrndavana)

When he (the aspiring sadhaka) develops his love for Nityananda Prabhu, he is freed from all attachment to the material world, and at that time he becomes eligible to understand the Lord’s pastimes in Vrndavana. (Caitanya-caritamrta Adi 7.17 purport)

Radha Kunda

Within the holy dhama of Vrindavana are twelve sacred forests where Lord Sri Krishna performed many of His wonderful activities. Of these twelve, the forest of Vrindavana is not only the largest, but also the most sacred because the rasa-lila was performed here. In the middle of this Vrindavana forest is the transcendental mountain Govardhana Hill, and situated at the northern most point of this great mountain is the sacred lake called Radha kunda, where the most intimate of all the Lord’s
transcendental loving pastimes took place.

In Upadesamrta (Nectar of Instructions), Rupa Goswami says: The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared here. Superior to Mathurapuri is the transcendental forest of Vrindavana because of Krishna’s rasa-lila pastimes. And superior to the forest of Vrindavana is Govardhana Hill, for it was raised by the divine hand of Sri Krishna and was the site of His various loving pastimes. And, above all, the super excellent Sri Radha kunda stands supreme, for it is over flooded with the ambrosial nectarean prema of the Lord of Gokula, Sri Krishna. Where, then is that unintelligent person unwilling to serve this divine Radha kunda which is situated at the foot of the Govardhana hill?

Within all the three worlds and beyond to the spiritual realm, there is no place more sacred and holy than Radha kunda. This has been confirmed in all Vedic literature’s such as the Puranas and Ithias as well as by all the great sages of yore. Five hundred years ago the six Goswamis of Vrindavana also revealed through their teachings that of all the holy places within the universe, Radha kunda should be considered the holiest of all.

The reason that Radha kunda is considered to be the most holy place is because it is the personal bathing place of Srimati Radharani. When the Supreme Lord desires to enjoy transcendental mellows of divine love, Srimati Radharani manifest from the Lord’s internal potency (hladini shakti) and perfectly reciprocates those loving feelings. At Radha kunda, some of the most confidential pastimes between Radha and Krishna took place, and for this reason Radha kunda is very dear to Srimati Radharani.

The appearance of Radha kunda is transcendentally related to the pastimes of Sri Krishna. One day during the month of Kartika, King Kamsa, the evil uncle of Krishna, received news that Krishna was grazing His cows near Govardhana hill. Kamsa immediately dispatched his most powerful demon, Aristasura to kill Krishna. The demon assuming the form of a gigantic bull charged to attack Sri Krishna. When the demon came close enough, Krishna caught him by the horns and repeatedly threw him with such force that the demon gave up his life. Even though the inhabitants of Vraja were happy at the killing of the demon, Srimati Radharani and Her gopi friends were upset at the killing of a cow.

Despite all explanations from Sri Krishna, Radharani informed Him that to wash away the sins of killing a cow, He would have to purify Himself by bathing in all the holy places of the universe. Instead of taking the trouble to visit all the holy places, Sri Krishna summoned them and requested them to reside in a large hole He made by striking His heel on the ground. In this way the Shyama kunda was filled by each and every holy place in the universe and then Krishna Himself took bath in it to
purify Himself. Krishna then began teasing Radharani about the glories of His kunda.

Srimati Radharani, displaying transcendental anger, broke one of her bangles and began to dig into one of the hollows created by the hoof print of Aristasura. The other Gopis also broke their bangles and began digging with Radharani and soon they had dug a huge kunda. Amazed by this Sri Krishna offered to fill the kunda with the water from His kunda, but Srimati Radharani flatly refused. However all the holy places personified prayed to Srimati Radharani to let them reside in Her kunda,and when She finally agreed, they joyfully broke the banks of Shyama kunda and flowed into Radha kunda. Sri Krishna then immediately took a bath in Radha kunda and declared that henceforth any one bathing offenselessly in the kunda will achieve the same ecstatic love for Krishna that Srimati Radharani has.

After Sri Krishna returned to His spiritual abode, King Yudhisthira established Parikshit as the king of Hastinapura, and Lord Krishna’s great grandson, Vajranabha, as the kind of Mathura. King Vajranabha re-established many holy places linked with the pastimes of Sri Krishna. He installed many important deities and also excavated the Shyama and Radha kunda. Almost five thousand years later Caitanya Mahaprabhu visited Vrindavana and once again re-discovered these transcendental kunda which had been forgotten over the passage of time.

Following the instructions of Caitanya Mahaprabhu, Raghunatha Dasa Goswami established his bhajan kutir (place of worship) next to Radha kunda. Fulfilling his intense desire to develop the kunda and make them accessible to many devotees, the Lord motivated a rich merchant to make a generous donation to Raghunatha Dasa Goswami. The Radha and Shyama kunda under the supervision of Jiva and Raghunatha Dasa Goswami was developed with wide boundaries and steps around it. It has since then been very nicely maintained by pious kings and religious people.

Bathing in the Radha kunda offenselessly gives one the highest form of Krishna prema. However, a devotee has to be extremely cautious of committing offenses at this holiest of the holy places. Srila Prabhupada once said that it is very easy to go to hell by committing offenses at Radha kunda. Living on the banks or bathing in the kunda is meant for the very advanced devotees like Raghunatha Dasa Goswami who are beyond the bodily concept of life. However, taking three drops of water from the kunda and sprinkling over one’s head gives one all the benefit of bathing in the kunda without the dangers of any of the offenses.

We would humbly request all serious devotees of Sri Krishna to visit this holiest of the holy places at least once in their life times and get the mercy of Srimati Radharani.

Kunjas of the Eight Sakhas

Syama Kunda is surrounded by the kunjas of the eight main sakhas (cowherd boyfriends), called priya-narma sakhas. These boys are Krishna’s most intimate cowherd boy friends and they understand and are submissive to Krishna’s dealings with the gopis. The cowherd boys gave their kunjas to different sakhis to manage.

1. Subala Kunja (northwest) is on the side of Syama Kunda where Manasa-pavana Ghata is located. It is managed by Radharani. Radharani and the rest of the sakhis bathe daily at 12 noon at Manasa-pavana Ghata.

2. Madhumangala’s Kunja (north) is managed by Lalita Devi.

3. Ujjvala’s Kunja (northwest) is managed by Visakha Devi.

4. Arjuna’s Kunja (east) is managed by Citra Devi.

5. Gandharva’s Kunja (southeast) is managed by Indulekha.

6. Vidagdha’s Kunja (south) is managed by Campakalata.

7. Kokeela’s Kunja (southwest) is managed by Ranga Devi.

8. Sanandananda’s Kunja (west) is managed by Tungavidya Devi

Lord Caitanya Discovers Radha Kunda

“Sri Caitanya Mahaprabhu asked the local people, ‘Where is Radha Kunda?’ No one could inform Him, and the brahmana accompanying Him did not know either.

“The Lord then understood the holy place called Radha Kunda was no longer visible. However, being the omniscient Supreme Personality of Godhead, He discovered Radha Kunda and Syama Kunda in two paddy fields. There was only a little water, but He took His bath there.
“When the people of the village saw Sri Caitanya Mahaprabhu taking His bath in those two ponds in the middle of the paddy fields, they were very astonished. The Lord then offered His prayers to Sri Radha Kunda.

“Of all the gopis, Radharani is the dear most. Similarly the lake known as Radha Kunda is very dear to the Lord because it is very dear to Srimati Radharani.

“Srimati Radharani is most dear to Lord Krishna, and Her lake known as Radha Kunda is also very dear to Him. Of all the gopis, Srimati Radharani is certainly the most beloved. In that lake, Lord Krishna and Srimati Radharani used to sport daily in the water and have a rasa dance on the bank.

“Indeed Lord Krishna gives ecstatic love like that of Srimati Radharani to whoever bathes in that lake even once in his life. The attraction of Radha Kunda is as sweet as that of Srimati Radharani. Similarly, the glories of the kunda are as glorious as Srimati Radharani.

“Because of its wonderful transcendental qualities, Radha Kunda is as dear to Krishna as Srimati Radharani. It was in that lake that the all-opulent Lord Sri Krishna performed His pastimes with Srimati Radharani with great pleasure and transcendental bliss. Whoever bathes just once in Radha Kunda attains Srimati Radharani’s loving attraction for Sri Krishna. Who within this world can describe the glories and sweetness of Sri Radha Kunda?” (Caitanya Caritamrita Madhya 18.3-14)

The Eight Main Kunjas Surrounding Radha-kunda

Situated in all directions on the banks of Radha-kunda are the eight forest groves, or kunjas, of the Eight Main Gopis, The Astha Sakhis. These are Sri Radha's dearest friends...Lalita, Vishakha, Champakalata, Indulekha, Chitra, Rangadevi, Tungavidya and Sudevi.

Each one of Those Gopi has personally designed and decorated her kujja in order to deliver unlimited happiness to The Divine Couple, Radha and Krishna.

Lalita's Kunja

Lalita's entire kunja is shaped like one large lotus flower, and the joy of all seasons can be experienced her. There are platforms made of gold , lapis-lazuli, sapphires, crystals. Rubies etc. In her kunja sits the famous 'Padma-mandira', The Lotus Temple – a three-storied intricate structure with sixteen richly appointed rooms on two floors. On the top floor is an open air veranda affording a panoramic view of Vraja.

The walls on the ground flower feature many jewel-studded pictures of Krishna pastimes such as rasa-lila, julan-yatra and killing of various demons. Here is the amazing swing designed to allow the Eight Gopis to face Radha and Krishna while They all swing together!. Expert Sakhis sing melodious kirtans during these swing festivals.

Vishakha's Kunja

It is the king of kunjas and has four immense Champak trees in each corner. Each tree has different colored flowers of green, yellow, red and bluish-black. Convex shaped door-ways and archways are beautifully constructed with numerous colored leaves and flowers. Intoxicated bumblebee gatekeepers prohibit unwanted people from entering.

Champakalata's Kunja

This is the golden grove, where everything from the soil to the birds in the trees has golden color When Radha wears yellow garments on her beautiful golden body, even Krishna can't detect Her sitting here. Wherever Jatila (Radha's mother in low) snooping, hoping to catch Radha and Krishna, she finds only Krishna, even though golden-complexioned Radha is sitting right next to Her Beloved. Radha and Krishna often dine here relishing the nectarean preparations from Champakalata's famous kitchen.

Indulekha's Kunja

Being maid from moonstone and crystal, everything in Indulekha's kunja is white. There are white cottages, platforms, pavilions and pastime beds. Every flower is of white species such as mallika, lotus and jasmine. Even the leaves of the trees are white. There are also white parrots, pigeons and bees, distinguished only by their sounds. When some “pastime-spoiler”, like Jatila comes on a full-moon night, she can't see Radha and Krishna wearing white clothes and merged within the kunja's white splendor.

Chitra's Kunja

Since Chitra's name means ”variegated and wonderful”, all the living entities within her kunja posses these qualities. The birds, bees, trees and vines are of all possible colors, shapes, shades and tones.

Rangadevi's kunja

This is the dark blue kunja that increases Radha's remembrance and attraction to Krishna -Shyamasundara. Since the soil, benches, cottages, platforms and pavilions are inlaid with blue sapphires , unwanted visitors can't find Radha and Krishna together, because Shyamasundara blends invisibly with the beautiful blue interior of this kunja.

Tungavidya's Kunja

To please Sri Krishna all the trees, leaves, lowers, birds, swings, pavilions and platforms in Tungavidya's crimson grove are red color and the earth is paved with rubies.

Sudevi's Kinja

Everything in this divine playground of Radha and Krishna is green. The cottages, walkways and platforms are entirely covered with artistic designs produced from green emeralds.