SRI SRI GOVARDHANA SAMVASAN PRARTHANA DASAKAM

by Srila Raghunath das Goswami

1.

O Govardhana! You became the umbrella which was held by the arm of your own Lord Krsna! In this way Sri Krsna diminished Indra, the king of the demigods, who was intoxicated by great pride. You are the incomparable king of all the big mountains, please allow me to live close by you.

2.

O Govardhana! The young Divine Couple, Sri Sri Radha-Krsna, play splendid wild loving games in your every cave, so I became very eager to see Them there. Please allow me to live close by you.

3.

O Govardhana! In topmost joy Krsna plays together with Balarama and the cowherd boys in your incomparable jeweled pavilions and thrones, in the hollows of your trees, in your caves, and valleys. Please allow me to live close by you!

4.

O Govardhana! You are the witness of Radha and Krsna's tax game (In which Krsna charges tax from the ghee the gopis carry on their heads) which is an ocean of mellows. You increase the joy of the mellows of the devotees with your display of bluish platforms that are full of splendour and fragrance. Please allow me to live close by you!

5.

O Govardhana! You affectionately and secretly embrace the neck of your own dear friend, Sri Radha Kunda, the place which is very dear to you and Lord Hari. Please allow me to live close by you and show me the intimate pastimes of the Divine Young Couple there!

6. O Govardhana! You make your name, nourisher of cows, successful by constantly giving land, water, grass and the shade of your trees to the cows and thus you are famous in the three worlds. Please allow me to live close by you!

7.

O Govardhana! Your glories are increased by the enemy of Aghasura and Bakasura, Sri Krsna, when He protected the Vrajavasis and vanquished Indra by quickly using you as their new shelter from the rain. Please allow me to live close by you.!

8.

O Govardhana! King of mountains! Because the nectar of your name as Hari's best servant emanated from Srimati Radharani's pearl-like mouth, which was revealed by Vedic scriptures like Srimad Bhagavatam (10.21.18), you are called the new tilaka (because of your long thin bluish shape at the edge of Vraja) of Vraja.Please allow me to live close by you.

9.

O Govardhana! You are the only giver of joy to Sri Sri Radha Krsna and Their associates, that are always surrounded by the people, animals and birds of Vraja in the mood of friendship. Please mercifully accept me and allow me to live close by you.

10.

O Govardhana! Although I am vile and deceitful, the causelessly merciful Sri Sacinandana submitted me to you. Therefore, do not consider whether I am qualified or unqualified and accept me. Allow me please to live close by you.

11.

Anyone who carefully recites these ten verses praising the king of mountains Srila Govardhana, that are the givers of divine mellows, will swiftly attain a place to live close by Govardhana, the bestower of bliss, and he will attain the precious jewel of the auspicious loving service of the Divine Couple, Sri Sri Radha Krsna.

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.

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.

Sri Sri Radha Krishna Pastimes

"When Srimati Radharani first saw Krishna, She suddenly became conscious of all transcendental happiness, and the functions of Her different limbs were stunned. When Lalita, Her constant companion, whispered into Her ear, the holy name of Krishna, Radharani immediately opened Her eyes wide. (Nectar of Devotion, pg 259)

"One day, in a joking mood, Krishna informed Radharani, 'My dear Radharani, I am going to give up Your Company.' Upon saying this, He immediately disappeared, and because of this, Radharani immediately fell down upon the ground of Vrindavana. she had practically stopped breathing, but when She smelled the flavor of the flowers on the ground, She awoke in ecstasy and got up.

"One night, Srimati Radharani was talking in a dream. “My dear Krishna”, She said, “please do not play any more jokes on Me! Please stop! And please don't touch my garments either. Otherwise I shall inform the elder persons, and I shall disclose all of Your naughty behavior. She was talking like this in a dream. She suddenly awoke and saw some of Her superiors standing before Her. Thus Radharani became ashamed and bowed Her head"

Relationship between Sri Krishna and Srimati Radharani

The relationship between Sri Krishna and Srimati Radharani (maya-mrgam) indicates yogamaya in this context since Radharani is Krishna’s hladini-sakti, His original internal pleasure potency. Because Krishna is Madana-mohana and Radharani is Madana-mohana-mohini, therefore mrgam means Krishna is like a deer that is controlled by the beautiful Radharani. Sri Radha always performs puja to bind Krishna because She cannot live without Him. Due to Radharani’s aradhana, or worship, Krishna never leaves Vrndavana. He runs through the forests of Vrndavana (anvadhavat), playing with His friends and cows and engaging in amorous pastimes with His most desired object (ipsitam), Srimati Radharani.

All the gopis love to hear Mother Yasoda sing about the glories of Krishna. Radharani is especially keen to hear Krishna’s pastimes, but She is particularly attracted to the Damodara pastime. Charmed by Damodara’s mood of surrender in agreeing to be bound by Mother Yasoda’s love, Sri Radha longs to have that same exchange with Krishna. She desires to express such intense love for Krishna that He will also agree to be bound by Her love. Appreciating this mood of Mother Yasoda to enhance Her own feelings for Krishna, She resolves to experience this same reciprocation of love. ”(Srimad-Bhagavatam 10.9.20, purport.)

Radha-Damodara thus refers to Radharani’s mood of intense attraction for this pastime between Damodara and Mother Yasoda. In celebration of this mood of love, She performs Katyayani vrata in the month of Kartik to receive the benediction to enter into this intimate relationship of loving exchange. By performing this vrata, Sri Radha is willing to undergo any austerities so that Krishna will agree to be bound by Her love.

According to Vedic civilization, during the month of Kartik unmarried girls are required to worship goddess Durga and perform austerities in order to get a good husband. In KRSNA book, the unmarried gopis perform Katyayani vrata to get Krishna as their husband. They eat only havisyanna—a bland kichari prepared by boiling mung dahl and rice together without any spices—to purify the body before enacting a ritualistic ceremony. After taking bath in the Yamuna River, they worship a deity of goddess Durga with sandalwood pulp, garlands, incense, lamps, fruits, grains, and twigs of plants. After worship, they pray for the benediction to become the wives of Krishna. (KRSNA, the Supreme Personality of Godhead, chapter 22)

Jiva Goswami has written that Srimati Radharani always performs austerities simply to bind Krishna more and more with Her love. Because without Krishna She cannot even bear to live. It is due to Sri Radha’s aradhana, or worship, that Krishna never leaves Vrndavana. Gaudiya Vaisnavas consider Radharani to be the presiding Deity for the month of Kartik, which, significantly, is also called Damodara. Srila Rupa Goswami, in his Sri Utkalika-vallari, proclaims Radharani as Kartik-devi, the goddess of Kartik.

The Hari-bhakti-vilasa proclaims, “O learned brahmanas! Lord Damodara becomes very pleased if during the month of Kartik one worships a Deity of Radhika solely for Her pleasure.” (Hari-bhakti-vilasa 16.95) For this reason, Vaisnavas perform austerities in the month of Kartik to please Sri Radha. They consider Kartik as the month of Radha-Damodara because of the following pastime in the Uttara-khanda of the Bhavisya Purana.

“Once in the auspicious month of Kartik, Krishna came late for a rendezvous with Radharani in Her kunja. In loving anger, Sri Radha looked at Krishna with frowning eyebrows. Using some golden vines, Radha then tied a rope around Sri Krishna’s belly to punish Him for not showing up as promised. Krishna said He was late because Mother Yasoda kept Him home for a festival. Seeing Her mistake, Radha quickly untied Her beloved Damodara.” (Radha Kunda Mahima Madhuri, by Mahanidhi Swami, page 50)

Radharani’s desire to bind Krishna with Her love is fulfilled in this pastime. Therefore, Vraja Vaisnavas worship this Damodara who is bound by Radharani’s love. Of course, Krishna is already famous as Damodara from His childhood. In fact, just as Krishna is eternal, so is His Holy Name. He is always known as Damodara, although it appears that His name comes into being as a result of the pastime with Mother Yasoda. Damodar also means one who is bound with ropes of love by his mother.

An example concerning Her beautiful form is given in Ujjvala-nîlamani, wherein Sri Krsna says, "O Radhe! The locks of Your hair curl beautifully, and You have a lotus-like face with elongated restless eyes. Your chest is adorned with lovely large and firm breasts. Your waist is attractively slender, Your head is bowed slightly in modesty, and Your fingernails are like rows of jewels. Your beautiful form is a festival of elegance and sweetness that crushes the vanity of the three worlds."

Concerning Her sixteen items of beautification, Subala says to Sri Krsna, "After bathing, Sri Radhika decorates the tip of Her nose with an effulgent jewel. She dresses in blue clothing, with a sash (nivibandhana) around Her waist. Her hair is plaited and She wears ornaments on Her ears. Her limbs are smeared with camphor, musk and sandal paste. She wears flowers in Her hair and a garland around Her neck. In Her hand She playfully carries a lotus flower. In Her mouth She has tambula, and on Her chin a dot of musk. She wears kajjala around Her eyes and on Her cheeks are muskpaintings of dolphins, etc. The bottoms of Her lotus feet are painted red and She wears tilaka on Her forehead."

Concerning Her twelve ornaments, Subala says, "Sri Radhika wears a diamond on Her head, golden earrings on Her ears, and tiny golden bells around Her hips. A golden locket hangs around Her neck. She wears a cakri-salaka (an elaborate ornament that encircles the entire ear and fastens at the top) over Her ears, bangles on Her hands, and a necklace around Her throat. There are rings on Her fingers and a group of star-like necklaces on Her bosom. She is adorned with jewelled armlets, jewelled ankle bells and radiant toe rings. She is very beautiful wearing these twelve ornaments."

Description of Radha Kunda

Description of Radha Kunda in the Spiritual World
Radha Kunda is surrounded by kadamba, campaka, asoka, mango, punnaga (white lotus) and bakula trees, and lavanga and vasnati creepers. The banks are decorated with different kinds of gems. Radha and Krishna swing on a gold gem-studded swing, hanging from a tree.

Srila Bhaktivinoda Thakur gives a description of Radha Kunda in his book, Gita Mala. The banks of Radha Kunda are made of desire-fulfilling touchstones. There are hundreds of beautiful transcendental gardens surrounding the lake. The trees and creepers of the gardens are made of coral and rubies and the fruits they produce are pearls and diamonds.

Krishna Dasa Kaviraja in his Sri Govinda-lilamrita and Sri Visvanatha Cakravarti in his Sri Krishna Bhavanamrita describe Radha Kunda in the spiritual world. On the four sides of Radha Kunda are jeweled stairways leading to jeweled bathing ghats. A jeweled bridge connects Radha Kunda with Syama Kunda. On either side of the ghats are pairs of swings. There are jeweled platforms around the stairs of the ghats, flanking gem-studded cottages.

There are many shade trees and flowering creepers. These flowering creepers have unlimited flowers. On all side of Radha Kunda are kalpa-vriksha (wish-fulfilling) trees. The bathing ghats are surrounded by various kunjas (forest groves or gardens).