Mahanidhi Madan Gopal Das

Most all of the 8,400,000 species of life have eyes to see the reality they live in. It is only human beings, however, that have the eyes to see God, Bhagavan Sri Krishna.

In Gita, Sri Krishna describes the vision of the perfect person who sees Krishna everywhere. By such divya -drshti, divine sight, one captures Krishna in the heart, and keeps Krishna forever bound in the embrace of one’s loving eyes.

Sri Krishna explains this point in Bhagavad-gita (6.30):

yo –mam –pashyati -sarvatra
sarvam -ca -mayi -pashyati
tasyaham -na –pranashyami
sa -ca -me -na -pranashyati

Bhagavan Sri Krishna says, “One who sees Me everywhere and sees everything in Me, never loses sight Me, nor do I lose sight of him.”

Sri Sridhar Swamicharan: In other words, Sri Krishna is saying, ‘Since I am continually present before one, one is never lost to Me.’

There are two levels of seeing Bhagavan Sri Krishna everywhere.

1- With eyes coated with pure spiritual love, Krishna prema, like the cowherd damsels of Vrajabhumi and sadhana-siddha Krishna premi-bhaktas.

2- With eyes coated with desire and eagerness to see Sri Krishna everywhere.

At this level, one has not yet attained Krishna prema, but one does have a strong, focused and continuous desire, backed by intense eagerness to see Sri Krishna. One thinks, “I really, really want to see Krishna. No matter what it takes, I MUST SEE KRISHNA in this very life!”

Chaitanya Mahaprabhu says, “A devotee is one who firmly believes Krishna will show His mercy, krishna –krpa-karibena- drdha- kari-jane.” (Caitanya-caritamrta 2.23.28)

Having a genuine, driving desire and eagerness to see Sri Krishna will automatically make one detached from maya and one’s unlimited material desires. Srila Prabhupada said that eagerness is absolutely essential to make tangible spiritual advancement.

Srila Prabhupada says, “We must be very, very eager to see Krishna; then you can see Krishna. Whether you are lusty or a thief or whatever, somehow you must develop this eagerness, this desire: ‘I MUST SEE KRISHNA!’ Then KRISHNA WILL BE SEEN!” (Journey of Self Discovery 2.2)

Sri Ananta Dasa Babaji Maharaja says, “Eagerness is the very LIFE FORCE OF BHAJAN! A devotee with loving eagerness will receive abundant grace from Sri Krishna. Eagerness is always the best means to fulfill our desires. Without it, there is no taste in sadhana and one can’t attain anything!”

Out of His infinite love and compassion, Sri Krishna personally teaches how anyone, even without Krishna prem, can always see and remember Krishna everywhere throughout the day and night. All it takes is the desire to see Krishna, and the eagerness to sincerely try.

By reading and remembering the following simple Gita verses, one will easily SEE KRISHNA EVERYWHERE day after day, until the last when Sri Krishna Himself will appear, and take you to Vraja Dham to see and be with Krishna forever!

We have arranged the following verses, all personally spoken by Sri Krishna in Gita, in a logical sequence of time and category that follow one’s daily activities beginning with waking.

Time: I am time, kala -asmi. 11.32

Existence: I am the life of all that lives, jivanam –sarva –bhuteshu. 7.9

Speech: I am the letter A, aksharanam –aksharo –asmi. (10.32) I am the sound in ether, shabdah –khe –aham. 7.8

Water: I am the taste of water, rasa -aham -apsu. 7.8

Chirping Birds: Of birds, I am Garud, vainateyash -ca -pakshinam. 10.30

Trees: Of trees, I am peepul, ashwattah -sarva -vrkshanam. 10.26

Nama/Diksa: I am japa, japa –yagya- asmi. 10.25

Beauty, Wealth, Strength: All beauty, wealth and strength is just a spark of My splendor, yad -yad –vibhutimat- sattvam, srimad -urjitam -mama -tejah -amsha. 10.41

Perfumes: I am the beautiful fragrance of the earth, punyo –gandha –prthivi -asmi. 7.9

Food: I am the fire of digestion, aham -vaishvanaro, (15.14) I am the heat in fire, asmi –vibhavasau. (7.9)

Sunshine, Moonshine: I am the light of the sun and moon, prabha –asmi –shashi- suryayoh. (7.8) Of all bright things, I am the radiant sun, jyotisham –ravih -asmi. 10.21.

Exercise: I am the strength of the strong, balam –balavatam –aham. 7.11

Wind: Of purifiers, I am the wind, pavana –pavatam –asmi. 10.31

Months: I am November-December, masa -margashirsha -aham. 10.35

Seasons: I am spring, rtu –kusumakara. 10.35

School: I am the intelligence of the intelligent, buddhi –buddhimatam –aham. (7.10) Of all knowledge, I am knowledge of the self, adhyatma –vidya –vidyanam.

Intelligence: I am the knowledge of the wise, gyanam –gyanavatam –aham. 10.38

Work: I am the ability in persons, paurusham –nrshu. (7.8) I am the beginning, middle and end of all creations, sargan –adir –madhya- anta. 10.32

Animals: Of all animals, I am the lion, mrganam –mrgendra –aham. 10.30

Ocean: Of all water bodies, I am the ocean, sarasam -asmi -sagarah. 10.24

Rivers: I am Ganga, asmi -jahnavi. 10.31

Fish: I am the shark (dolphin ?), jhashanam -makara -asmi, 10.31

War: Of generals, I am Skanda (son of Siva), senaninam -aham -skanda. 10.24

Moon: Among all the stars, I am the moon, nakshatranam -aham -shashi. 10.21

Intimacies: I am union that is not against religious principles, dharma –aviruddha –kama –asmi. 7.11

Secrets: Of secrets, I am silence, maunam -asmi -guhyanam. 10.38

In all these simple everyday ways, you can always remember Krishna everywhere, and see His beautiful sweet and charming, smiling face in everyone’s heart and everything that you see throughout the day.

Seeing Krishna everywhere ki jai!

Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

What is a paribhasa sutra? It is often seen that one of the first few verses of a spiritual book or chapter presents its very essence. If it does, then this verse is called the paribhasa-sutra. Although usually appearing only once in a whole book or chapter, it is the regulator, the king ruling over all the other verses.

In other words, the paribhasa-sutra presents the sole purpose, conclusion and final message of the book ruling over and taking precedence over all the other ideas or teachings appearing in that book or chapter.

In Krishna Sandarbha (29), Sri Jiva Goswami says, “A paribhasa-sutra explains the proper method for understanding a book. It is the key shloka to understand the actual purport of a book or chapter, and a series of apparently unrelated facts and arguments that may follow.

“There may be millions of statements or verses in a book, but they are all regulated and subordinate to this one “the strongest” verse or superior statement, “the final word”, the paribhasa sutra, which is what the book is really about and the message it wants to convey.”

According to tattva-vichar (transcendent truth), Sri Jiva Goswami and other Gaudiya Vaisnava acharyas say the paribhasa-sutra of Bhagavatam is (Srimad Bhagavatam 1.3.28), krishnas –tu –bhagavan –svayam, which establishes Bhagavan Sri Krishna as the supreme and topmost personal form among all the Vishnu forms.

However, according to rasa-vichar, the consideration of rasa, divine love and bliss, the first verse of the Srimad Bhagavatam is the paribhasa-sutra, because it presents the adi-rasa, or madhurya-rasa of Radha and Krishna in Vrndavana, the ultimate conclusion and purpose of Srimad Bhagavatam.

Acharyas say that the paribhasa-sutra of Caitanya Caritamrita is (Cc. 1.1.4) because it describes the internal reason for Mahaprabhu’s advent i.e. giving the gift of Sri Radha’s mahabhava madhurya prema, and the beautiful service of Sri Radha as Her confidential maidservant, gopi/manjari.

Thus the Sri Caitanya Caritamrta follows the lead of its source, the Srimad Bhagavatam, by presenting and focusing mostly on the adi-rasa, the intimate loving pastimes of Rasaraja Sri Krishna and Mahabhavati Sri Radha in Sridham Vrndavana, and Sri Caitanya Mahaprabhu’s ecstatic experience of Them.

anarpita-carim –cirat, karunaya -vatirnah -kalau
samarpayitum –unnatojjvala –rasam, -sva-bhakti-sriyam
harih -purata-sundara, dyuti-kadamba-sandipitah
sada -hridaya-kandare, -sphuratu -vah -saci-nandanah

“May Shachinandan Sri Chaitanya, who is Sri Hari Himself appearing in a splendidly beautiful golden form in Kali-yuga to mercifully give the never before given special treasure of bhakti i.e. the brilliant and supreme, mahabhava madhurya-prema of Sri Radha (unnatojjvala- rasam) and the beauty of Radha’s service as Her manjari (sva-bhakti-sriyam), always be manifest within the core of your heart.” Caitanya Caritamrita 1.1.4)

Srila Prabhupada tika: “Chaitanya Mahaprabhu gave madhurya-rasa, gopi-bhava, and the method of worship done by the gopis. Therefore, the six Goswamis of Vrndavana also followed the gopis. Gaudiya Vaisnavas especially worship Krishna in the madhurya-rasa while aspiring to become assistants of the gopis.” (BBT Folio: 740210BG.VRN)

“In Radha-Krishna lila, the gopis are simply helping Radha and Krishna combine together in the kunjas of Vrndavana, “jaya radha madhava kunja bihari”. Chaitanya Mahaprabhu’s contribution is Radha-Krishna lila, so we Gaudiyas worship Radha and Krishna.

“The idea of this verse (Caitanya Caritamrita 1.1.4) is that if one becomes attracted to the loving affairs of Radha-Krishna, then one will forget the so-called amorous enjoyment in this material world.” (BBT Folio: Installation C-116 0108)

mmgd: Although many tattvas, rasas and truths are revealed in Sri Caitanya Caritamrta, however, since (Caitanya Caritamrita 1.1.4) IS THE PARIBHASA SUTRA, everyone must accept that its essential teaching, real meaning and ultimate message is Radha-Krishna madhuyra-lila, gopi-bhava and the eternal loving service of Srimati Radharani in Vrndavana.

One may quote Sri Caitanya Caritamrita to argue so many personal prejudices or viewpoints, but in truth, the actual meaning and purpose of Sri Krishna Dasa Kaviraja’s wonderful book is perfectly clear.

Summarizing all the shrutis and smrtis, Sri Rupa Goswamipada gives the most perfect definition of shuddha-bhakti or pure devotion. It is the paribhasa-sutra of his most excellent Bhakti-rasamrta-sindhu (1.1.11), and it appears in the mangalacaran, auspicious prayers beginning the book. Since we are practicing bhakti-yoga, the way of pure divine love, every genuine Gaudiya should perfectly know this verse. Srila Prabhupada quoted it 394 times in his books and classes!

anyabhilashita –shunyam, gyana –karmad -yanavritam,
anukulyena krishnanu, shilanam bhaktir uttama

“Pure bhakti means maintaining a positive, spiritually-charged and favourable attitude, and enthusiastically engaging all the activities of one’s body, mind and words in the joyful service of Bhagavan Sri Krishna solely for the happiness and pleasure of Sri Krishna.

“Such uttama-bhakti is completely devoid of all ulterior, selfish motives; totally free from aparadhas (vaishnav, nam, seva and jiva); and it is not mixed with GYAN (mundane views and philosophies), KARMA (selfish reward gaining pujas, yagnas, homas, etc.); YOGA, astrology or anything else.”

This verse establishes the purpose and essential teaching of the Bhakti-rasamrta-sindhu which is the topmost pure devotion. Sri Rupa Goswamipada shows in the book that Srimati Radharani and the Vraja gopis are the supreme and topmost pure devotees of Bhagavan Sri Krishna.

Although the Bhakti-rasamrta-sindhu, like the Srimad Bhagavatam and Sri Caitanya Caritamrta describes other tattvas and rasas, its ultimate conclusion is madhurya-rati, Radhika and the damsels of Vraja because they exemplify the topmost standard of pure devotion, uttama-bhakti.

Acharyas say the paribhasa-sutra of Sri Bhagavad-gita is (10.8):

aham -sarvasya -prabhavo, mattah -sarvam pravartate
iti -matva -bhajante –mam, buddha –bhava -samanvivitah

Bhagavan Sri Krishna says, “I manifest everything both material and spiritual, and [as Paramatma] make everything work and move. Knowing this well, the intelligent worship Me with all their hearts.”

Mahanidhi Madan Gopal Das: To underscore its significance, Srila Prabhupada quoted this verse 277 times in his books and classes! Krishna says I manifest everything, so “everything” must also include Srimati Radharani, the gopi/manjaris, bhava, mahabhava and Vraja dham. Sri Krishna says budha –bhava -samanvitah, intelligent persons worship Me with bhava. Since Srimati Radharani worships Krishna with the topmost bhava, MAHABHAVA, Sri Radha is certainly by far the most intelligent of all.

The word “samanvitah” means decorated, accompanied, following or with a relationship. Thus Krishna’s words bhava –samanvitah means in a relationship with bhava or the mahabhava of Srimati Radharani. So for the devotees and bhava-bhaktas, this means cherishing gopi-bhava in relationship with Radhika as Her intimate serving maid following the path of raganuga-bhakti.

Thus, according to tattva-vichar, the paribhasa-sutra of Bhagavad-gita is (10.8), which establishes that Sri Krishna, the source of everything, is best worshiped by bhava-bhaktas, and especially by the MAHABHAVA of Srimati Radharani and Her gopi/manjaris.

However, according to rasa-vichar, the paribhasa-sutra of Gita is (18.65), which Sri Krishna Himself says is the sarva –guhyatamam, the topmost secret of all secret spiritual teachings in Gita; it’s very core and essence.

man -manah -bhava -mad -bhakto,
mad -yaji -mam –namaskuru
mam –evaishyasi –satyam –te
pratijane –priyo –si -me

Sri Krishna says, “Always think of Me, become My devotee, worship Me and offer obeisances unto Me. Then certainly you will come to Me. I promise you this because you are My very dear friend.” (Bhagavat Gita. 18.65)

Mahanidhi Madan Gopal Das: Here Sri Krishna mentions bhava, surrender and becoming His priya-jana, dear one. Srimati Radharani is the fullest embodiment of this verse because Sri Radha constantly thinks only of Krishna and Radha is the topmost of all Krishna devotees.

And because Kishori worships Krishna with Her every breath, thought, word, deed and dream, Radha is always with Krishna. For Krishna, Sri Radha is His one and only best sweet heart and dearly beloved PRIYAJI. And for Radha, Krishna is Her PRIYATAM! Jai Jai Sri Radhe!

Thus in closing, we see that just like all the other essential books of Gaudiya Vaisnavism, i.e. Bhagavatam, Bhakti-rasamrta-sindhu and Caitanya Caritamrta, the Bhagavad-gita also describes different tattvas and rasas. However, if one closely examines Gita, one will see that its ultimate conclusion is madhurya-rati, Radhika and the damsels of Vraja.

This is why acharyas say the Gaudiya Sampradaya is a raganuga-sampradaya teaching Vraja bhakti and the eternal loving service of Sri Sri Radha-Govinda Yugala in gopi-bhava, following the moods and feelings of Srimati Radharani and the cowherd damsels of Vrajabhumi. Jai Jai Sri Radhe!

Paribhasa-sutra ki jai! Gaudiya Vaisnava Sampradaya ki jai! Sri Guru ki jai!

Mahanidhi Madan Gopal Das

You said work. But is it work? Let’s see the difference between “work” and “service”.

Two words: work and service. Work means doing, toiling, labour, struggle, drudgery. Work means karm, and karm brings bondage, samsara and misery.

Service is not work. The word service means to help, aid, assist. Service with devotion is seva, Krishna’s seva, which means devotional, loving service for the pleasure of Hari, Guru and Vaisnavas. This type of service or seva is bhakti, giving service, and bhakti seva brings one freedom, liberation and mukti, joy and satisfaction.

In Gita, 4.34, Bhagavan Sri Krishna says a disciple needs three things to approach a Guru and learn about the Absolute Truth, Sri Krishna.

=1 Pranipat means “unconditional surrender,”

=2 Pariprashna means “a variety of questions related to spiritual life.”

=3 Seva means “a mind and heart having the feeling to serve and please another person.”

If you approach Sri Guru with these three attitudes, you will certainly gain knowledge about Sri Krishna and make your human birth successful.

The Srimad Bhagavatam says the RESULT OF SERVING Sri Hari, Sri Guru and the Vaisnavas, is that by this seva, or service, one’s bhakti will deepen and become steady and strong. This is the difference between “work” and “service” or seva, the loving service of Krishna.

Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

In this last article, we will describe how Krishna takes everything and gives Himself, and the power of surrendering to Sri Krishna.

Most pious Bharatvasis believe, follow and say, “If you worship Durga or Siva you will get wealth, power and fortune. But if you worship Gopal Krishna…YOU WILL LOSE EVERYTHING! So by all means don’t worship Krishna.”

Perfect love means giving everything to that one in whom you have absolute faith, trust, confidence, dependence and hope. We will only give our heart’s treasure to that one who makes us feel completely blissful, peaceful, protected, wanted and secure without the least bit of doubt, hesitation or holding back.

For devotees, that one is the Absolute One, our beautiful, charming, sweet and playful loving master, Sri Govindadeva. Here’s the dreaded Bhagavat shloka that scares everyone away from Krishna.

yasyaham -anugrhnami,
harishye -tad-dhanam -shanaih,
tato -adhanam -tyajanty -asya,
svajana –duhkha -duhkhitam

Sri Krishna said, “O Yuddhishthira! If I especially favor someone, I gradually take away all one’s money. Then one’s family, relatives and friends reject one because one is poor. Then, one repeatedly suffers one misery after another.”

For materialists this verse is poison. But for devotees this verse is amritam; positive encouragement confirming Krishna’s reciprocation with them in love, anugraha, Krishna’s kindness on them. Devotees may have trouble advancing in bhakti, so Krishna lends a hand, takes away all the undesirables, and pulls the struggling bhakta to His sweet lotus feet. Such is the sweet kindness of a true lover, our eternal, benevolent master Shyamsundar.

Sri Visvanatha Cakravartipada comments: “One suffers when one loses one’s money, and suffers even more when rejected by one’s family and friends. Krishna bhaktas, however, experience both happiness and distress; not as the fruits of their karma (material work), but as incidental effects of their loving reciprocation with their sweet master Sri Krishna.

“Devotional scriptures such as Sri Bhakti-rasamrita-sindhu explain how a Vaisnava is relieved of all karmic reactions, including the unmanifest ones (aprarabdha), those about to manifest (kuta), those barely manifesting (bija), and the full manifest present karmas (prarabdha). As a lotus gradually drops its many petals as it dries, all the karmic reactions of a bhakti sadhaka are destroyed one by one.

“Gopala Tapani Upanisad (I.14) says, ‘Krishna bhakti bhajan means concentrating one’s mind on Krishna without selfish material desires in this life or the next. This bhajan destroys all karma.’

“This verse means that by becoming freed from material desires due to Krishna taking away everything, a devotee can fix one’s mind and senses in Krishna’s seva and become free from karma. Therefore, by doing bhajana all karmas are destroyed, even though the devotee is still situated in the material body. This happens due to the inconceivable mercy of Krishna.

“It appears that the happiness and distress devotees experience resembles ordinary karmic reactions (prarabdha). However, they are actually personally given by Krishna Himself. A mature devotee recognizes the superficially good and bad conditions one encounters as signs of the direct guidance of our ever well-wishing Master Sri Krishna.

‘But if Krishna is so compassionate to His devotees, why does Krishna expose them to special suffering?’

“This analogy answers your question: A very affectionate father takes the responsibility of restricting a child’s play and makes them go to school. The father knows that this is a genuine expression of his love for them, even if the children cannot appreciate it.

“Similarly, Sri Krishna is mercifully strict with all His devotees, not just the immature ones struggling to become qualified. Even perfect saints like Prahlada and Dhruva were subjected to great tribulations. But in the end the Sri Krishna gave them profuse enjoyment of wealth and material happiness.

“Thus the conclusion is that only Sri Krishna Himself, being affectionate to His devotees, knows His intentions and no one else. But you may question, ‘What’s the difference between the happiness and distress caused by one’s own karma and that given directly by Krishna?’

“Material happiness and distress, arising from karma, leave a subtle residue, more seeds of material desire (karma-bija) which cause future entanglement. Such enjoyment and suffering tend toward degradation and increase the danger of falling into hellish oblivion.

“However, the happiness and distress arranged by Krishna’s will for His devotee leave no trace after their immediate purpose has been served. Moreover, Krishna’s devotees enjoy this reciprocation with Krishna and will never fall down into hell.

“Yamaraja himself confirms this point (Srimad Bahgavatam 6.3.29); ‘O Yamadutts! Bring me the non-devotees who have never served Krishna, never once bowed to Krishna, never chanted Krishna’s name and qualities, and whose minds have never remembered Krishna’s lotus feet.’

“Thus for Krishna’s devotees there is no danger of going to hell. Because devotees are objects of Krishna affection (anugraha 10.88.8), their suffering is never extreme. How can one consider the suffering arising from karma and that given personally by Krishna to be equal?

“One is like the pain arising from getting beaten by an enemy, and the other is like that caused by one’s mother; one is like poison and the other is like nectar.

‘But wait a minute. Since Krishna can do anything, can’t Krishna accomplish His purposes without giving distress to His devotees?’

“No! Although Krishna is the reservoir of unlimited pastimes, He cannot accomplish His purposes without this. But when Krishna sometimes gives suffering to His beloved devotees, that suffering gives rise to great pleasure, just as a stinging ointment cures a patient’s infected eye.

“The suffering given to devotees by Krishna increases their eagerness to call upon Krishna to appear and come to them. Moreover, if the devotees were complacently happy all the time, Sri Krishna would have no reason to appear in this world.

“And without seeing Sri Krishna in His original, human-like form, how would the devotees on earth be able to enjoy playing in the nectar ocean of the rasa-lila and Krishna’s other wonderful, sweet Vraja lilas?

“In the next verse (Srimad Bahgavatam 10.88.9) Sri Krishna elaborates more the anugraha, or compassionate mercy that He bestows upon His Hari bhaktas. Here Krishna says, ‘After I take away everything from My devotees, they become frustrated in their attempts to make money. Then if they befriend the devotees, I will give them special mercy.’

“This second special mercy (anugraha) from Krishna means Krishna is saying, ‘I will cause an extraordinary shower of sweet bhakti-rasa to rain down on My devotees. It was for this purpose that My first mercy, of taking away everything (10.88.8), bore the fruit of tormenting pain. In other words, I will give mercy by giving My very self to My devotee.’”

Salvation Through Surrender

In part one, we described how fear of maya and the fear of falling down from the path of bhakti are helpful for spiritual advancement. The following commentary on Srimad Bhagavatam verse (10.87.50) shows that simply by surrendering to Shyamsundar one will become free from all fear and achieve liberation.

Sri Visvanatha Cakravartipada: “In this verse, Shukadev Goswami says, ‘By surrendering to Sri Krishna one can escape the embrace of illusion, just as a dreaming person forgets one’s own body. One who wants freedom from the fear of rebirth should constantly meditate upon Bhagavan Sri Hari (nirasta –yonim –abhayam, -dhyayet –ajasram –harim).’

“Shukadeva explains how the jiva can transcend material existence by devotion to Krishna: ‘By surrendering to Bhagavan Sri Krishna, the jiva, who is helplessly bound in the embrace of illusion, lies down paying dandavats again and again to Krishna. By that surrender one becomes totally free from maya.’

“This means that the devotee gives up ignorance by abandoning one’s false identification with the material body. In some cases, Sri Krishna may show special consideration for one He favors, regardless of whether any sadhana has been performed or not.

“Even if a jiva has not practiced solitary bhajana for attaining liberation, still merciful Sri Krishna dispels one’s illusion and liberates one just as He did even for demons like Putana, Agha, Baka and Keshi who never ever did any spiritual practices. This proves Sri Krishna’s unique position as the topmost form of the Personality of Godhead.

“Knowing this, devotees should abandon all their doubts and fears, and just incessantly meditate upon Bhagavan Sri Krishna, whose absolutely charming sweetness steals away the mind of all those who love Him.”

Sri Visvanatha Cakravartipada ki jai! Krishna sharanagati ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

In parts one and two, we described the conjunction of material and spiritual in Krishna’s pastimes; its relevance in a life of sadhana; and repentance in bhakti bhajan.

Devotion means lovingly serving Krishna for His pleasure. However, at the same time devotees also “enjoy” the basic sense objects. Yet devotees know that there is a thin line between deriving bliss from pure bhakti, and just enjoying without a Krishna connection.

Feeling somewhat helpless and a little fearful about the latter and staying forever in Maya, true devotees will repent their indulgence, and feel sorry about their material attachments and weak determination.

Praying to Krishna, they will cry out, “O Krishna! Because of my selfish enjoying spirit, I will fall into the dark well of material existence. Please help me!”

Now in part three, we will discuss how Bhagavan Sri Krishna personally arranges a devotee’s KARMA and FALLDOWN if it happens, and the astonishing effects of living and doing Krishna bhakti bhajan in Sridham Vrndavana.

Krishna Karma and Falldown

In the Bhagavat, the Shrutis pray, “O Krishna! When one realizes You, one no longer cares about one’s good and bad fortune arising from past pious and sinful acts (uttha-shubha –ashubha –guna –viguna), since it is You alone who control this good and bad fortune.

“Every day, a devotee will just keep hearing and singing about Your glories as received through the guru-parampara (gita –parampara). By doing this, You will personally liberate the devotee and bring one to the transcendental realm (tvam –apavarga –gatih).” (Srimad Bhagavatam 10.87.40)

Sri Visvanatha Cakravartipada comments: “Here the Shrutis explain how neophyte devotees, even though they may misbehave, will not suffer in this life or the next. Rather, they will attain success. Since a devotee becomes free from all karmic reactions by worshiping Krishna, the apparent good and bad events one experiences are not the result of one’s karma, but rather they are personally arranged by Krishna.

“Or sometimes these apparently auspicious and inauspicious material reactions may appear as the results of offenses against Krishna’s devotees (vaishnava-aparadha). Krishna makes these experiences appear in such a way that the devotee seems to be suffering the reactions of one’s karma.

“However, the devotee ignores the apparent good and bad reactions of the seva one does only for Krishna’s pleasure. In other words, if someone praises a devotee, ‘O, you are so merciful, tolerant and generous’. Or if someone condemns a devotee saying, ‘You are greedy, hypocritical and attached to sense enjoyment’, the devotee is not overly concerned about it. At these times, the humble devotee does not pay much attention to the words of any person, high or low, praising or denouncing one.

“A devotee thinks, ‘If these people mistakenly see good qualities in me and express praise, let them do it. And if others see my real qualities of being attached to sense gratification and criticize me, then this is perfectly appropriate.’

“The Shrutis explain that no matter what happens, a devotee will day after day (anu-aham which means ahani -ahani) just keep hearing and singing about Krishna. Thus by the mighty current of Krishna nama-sankirtana, the devotee will quickly attain Krishna prema, the ultimate goal of liberation (apavarga-gatih)”

Even in Falldown, Krishna Protects

In the Bhagavata (Srimad Bhagavatam 10.2.33), the devatas pray to Sri Krishna, “O Madhava, sometimes Your devotees fall from the path of devotion (bhrashyanti –margat). But You always protect them and help them advance in bhakti.”

Sri Visvanatha Cakravartipada comments:

“Devotees may sometimes veer from the divine way, but they do not fall like gyanis, yogis and other spiritualists. Even while fallen, devotees will remain firmly attached to Krishna’s lotus feet. Their falldown, as in the case of Bharata and Citraketu, results in increasing their love and attachment to Krishna.

“Devotees remain faithful to Krishna, thinking their fall was arranged by Krishna for their own benefit. Krishna promises in Gita (9.31), ‘My devotee will never perish!’ Remembering Krishna’s promise again and again, devotees gain conviction and conquer over all obstacles on the bhakti marga.”

Unique Fortune of Dhama Devotees

In his tika on (Srimad Bhagavatam 10.87.40), Sri Cakravartipada also highlights the special fortune of devotees living in Vrndavana practicing Krishna bhakti bhajan.

Sri Visvanatha Cakravartipada: “In Gopala-tapani –Upanisad (Uttara v. 47-49), Bhagavan Sri Krishna says, ‘I am worshiped by devotees living in Mathura/Vrndavana (aham –pujaniyo – bhadra –krishna –nivasi). Even if the devotees living in Vraja Mandala do not properly follow the religious principles, still they become devoted to Me just by virtue of living there.

‘Even if Kali has them in his grip, they still get credit for living in Vrndavana. My devotee who lives in Vrndavana is just as dear to Me as Sri Lakshmidevi and My own self (shriya –abhiyukti –aham -bhakto -mama –priyah).’

Bhagavan Sri Krishna’s mercy ki jai! Vraja Dhama ki jai!

Sri Visvanatha Cakravartipada continues, “This verse from Gopala-tapani Upansad implies that even if one is evil, immoral and sinful but lives in that Mathura.”

In part four, we will discuss Sri Krishna special mercy for His devotees and salvation through surrender.

Krishna krpa ki jai! Vrndavana vasa ki jai! Sri Visvanatha Cakravartipada ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

There is an amazing relationship between the destruction of karma in bhakti bhajan, and the first six children of Mother Devaki who were brutally murdered at birth by the asuric King Kamsa.

Sri Visvanatha Cakravartipada explains:

“First, I want to ask, ‘how is it possible that before the advent of Balarama and Devakinandan Sri Krishna, that six material children appeared in the divine womb of Bhagavan’s mother Devaki, who is Sri Krishna’s internal spiritual energy, chit -shakti?’

“The answer is that just as unlimited material universes exist within Sri Krishna without affecting or contaminating Him, mat-sthāni -sarva-bhūtāni, na -cāhaṁ -teṣv -avasthitaḥ (Bhagavat Gita 9.4); similarly, six material children could exist within Devaki without contaminating her.

“The conjunction of material and spiritual in Krishna’s pastimes is there to illustrate the methodical nature of bhakti. While devotees perform sadhana -bhakti in the form of hearing and chanting about Krishna, they also enjoy the six material sense objects (form, sound, smell, taste, touch, thought) which is a secondary effect of bhakti.

But at the time of “enjoying” these objects, the devotee cries out pitifully, ‘O Krishna! Because of this enjoyment I will fall into the dark well of material existence. Please help me!’

“When a devotee repents like this and shows fear of material enjoyment, gradually the tendency to enjoy matter subsides. Then pure bhakti in the form of hearing and chanting Krishna’s names, glorifying His transcendental forms, qualities and pastimes, and serving Sri Hari in various ways becomes prominent.

“Finally, Sri Krishna Himself, the ocean of all wonderful, transcendent beautiful forms and qualities, will appear within the devotee just as He did with His devotee Devakimata.

“By nature, bhakti is shuddha-sattva, pure goodness, and thus it can directly manifest Bhagavan Sri Krishna. The Sruti says: bhaktir evainam darshayati, “Devotion makes Krishna give His darshan.”

“As it is said in the lila of Krishna’s advent that Marici (a bygone demon) appeared from the mind, Marici can be considered the incarnation of the mind. And Marici’s six children (who appeared in Devaki’s womb) represent the six objects of the senses: sound, touch, form, taste, smell, and thought.

Since Devaki possesses the power to make Bhagavan Sri Krishna appear, she can be considered the incarnation of bhakti. Kamsa can be considered the incarnation of fear, as it is often said “out of fear of Kamsa.”

Just as fear of the material world removes the six sense objects from the womb of bhakti, so Kamsa destroyed the six children of Devaki. Krishna-prema, which is characterized by intense service to Sri Krishna, necessarily appears in the womb of bhakti after the desire for sense objects is extinguished.” (Srimad Bhagavatam 10.2.8, Sarartha Darshini tika), Sri Visvanatha Cakravartipada ki jai!

Thus concludes part of one of our new series discussing bhakti, karma and falldown in spiritual life. Subsequent posts will answer questions like, “Is repentance part of bhakti?” “Are devotees suffering due to their karma?” “Why do devotees fall down from the all-purifying and blissful path of devotional bhajan?” “Who’s arranging a devotee’s life, one’s self, one’s karma, or is it all Krishna’s personal will and jurisdiction?”

Srimad Bhagavatam Maha Purana ki jai! Gaudiya Vaisnava rasik janas ki jai!

Jai Jai Sri Radhe! Jai Jai Sri Shyam! Jai Jai Sri Vrndavana Dhama!

Mahanidhi Madan Gopal Das

What is REPENTANCE IN BHAKTI BHAJAN? In part one of this series, Sri Visvanatha Cakravartipada said, “When a devotee repents like this and shows fear of material enjoyment, gradually the tendency to enjoy matter subsides.”

We will now describe something about the concept and practice of repentance, an essential aspect of bhakti bhajan. Repentance means regret, self-condemnation, feeling guilty and sorry, grieving and feelings of disappointment. Repentance is natural for a good, virtuous, basically faultless person like a devotee. It delivers one from all kinds of sins accidentally committed.

When a devotee sincerely regrets one’s accidental falldowns or sins, then by Krishna’s mercy all those sins are destroyed in the fire of repentance. However, repentance can never manifest in those intoxicated by sense enjoyment.

What causes falldown? When a devotee somehow or other neglects one’s devotional intelligence i.e. the inner guide Sri Krishna or Sri Guru, one will become bewildered and perform sinful acts. Upon realizing this, a devotee will automatically feel repentant.

The Sanskrit word for ‘repentance’ is pashchat-tapa, which means “burning after the fact.” And that’s exactly what repentance means, mentally burning and feeling painful heart pangs of guilt, regret, remorse and sorrow. And all of these together along with Krishna’s blessings are what really cleanses the tarnished heart.

Sincerity in bhakti is everything.

In bhakti bhajan, the only means of atonement for sins and falldowns is repentance, a response of mind and heart, and intensifying our physical practices of bhakti i.e. hearing and chanting about Sri Krishna, and serving Sri Hari, Sri Guru and the merciful Vaisnavas. One’s heart will not be purified, however, unless it’s burnt in the fire of repentance which is a type of voluntary pain for a wrongdoing.

The best method of repentance is to establish and cultivate a strong inner will to never, never, never again repeat that evil. The reward for repentance is the destruction of sins, and being accepted once again in the shelter of Krishna’s tender and affectionate heart.

Repentance is the only recourse for regressions. Without it one becomes degraded.

The saying, “No pain, no gain!” also applies in bhakti! Sincere repentance is also another form of pain and suffering, but such suffering is purifying, uplifting and energizing.

Forget the wrong, forgive yourself, pick up your beads, start chanting Hare Krishna again, and continue to serve Krishna once again with redoubled enthusiasm just like the joyous color festival, Holi Utsava, which follows the burning of the demoness of sin, “Holika” the night before. Just take one baby step toward Krishna the beautiful, and Krishna will run ten steps forward and jump in your lap.

Thus concludes part of two of our new series discussing bhakti, karma and falldown in spiritual life. Subsequent posts will answer questions like, “Are devotees suffering due to their karma?” “Why do devotees fall down from the all-purifying and blissful path of devotional bhajan?” “Who’s arranging a devotee’s life, one’s self, one’s karma, or is it all Krishna’s personal will and jurisdiction?”

Srimad Bhagavatam Maha Purana ki jai! Genuine Repentance ki jai!

Gaudiya Vaisnava rasik janas ki jai!

Jai Jai Sri Radhe! Jai Jai Sri Shyam! Jai Jai Sri Vrndavana Dhama!

Mahanidhi Madan Gopal Das

Daan Bihari Lal Bhagavan Sri Krishna ki jai! Sri Krishna is famous for taxing and taking “charity” from His most beloved damsels in Daan Ghati, Govardhan. And Sri is also famous for His taxing the hearts and minds of all those trying to serve, love and attain Krishna.

Such is the price of love… absolute surrender to the transcendental carefree, dheer lalita nayak romantic Radharamanji.

A friend sent an E asking for a few spontaneous words on why and whom to donate to and this post appeared. Firstly, the Mahabharata, Vedic Puranas and Dharma Sastras abound with plentiful Sanskrit verses all about what, where, how, when and whom to give charity to i.e. money, gold, cows, land, food, homes, etc.

Our Gaudiya Vaisnava smrti and law book, Hari Bhakti Vilasa, gives lots of praman, shastric proof, and all the details about giving daan or charity. Now we present a summary of the shastric teachings and injunctions on giving daan, charity and donations.


Whenever possible anyone who can and has any kind of heart should definitely freely, happily and respectfully give to the deserving such items as money, gold, food, cloth, umbrellas, shoes, grains sugar, ghee, honey, sesame seeds (til ka bija) land, cows, help marry needy daughters (kanya daan), and books, pens, notebooks (copies) and so on.


One should give daan, charity or donate to ANY hungry, sick or poor person, beggar, old person, invalid, or deformed person of any age, race, birth, gender or place of birth.

One should give all types of daan or charity especially to brahmins regardless of their birth, behavior, sadacara, appearance, or personal beliefs and practices.

All the shastras and Bhagavan Sri Krishna Himself state that all castes (intellectual, military, business, laborers), other than brahmins, must always in every circumstance honor and donate to brahmins.

Why give to brahmins? One gives to brahmins to SHOW RESPECT and honor for their high brahmin birth, which they attained by heaps of devotions and good deeds in their previous lives.

Today’s birth, high or low, is the fruit and fortune (karm phal) of one’s previous association and one’s good or bad deeds. Bhagavan Sri Krishna explains this point in Sri Gita (13.22)

karanam -guna -sanga -sya
sad- asad -yoni -janmasu

Sri Krishna says, “According to one’s association in last life with different modes of nature (guna-sanga), one receives a high or low birth [Deva, human, animal] in this life.”

One may attain the rare fortune of a human birth, but even then there are different categories i.e. rich:poor, beautiful:ugly, learned:ignorant, strong:weak, attached:renounced, fame:infamy. All is determined by one’s actions and the arrangement of Krishna.

So when we give daan or charity to a Brahmin, it means we are respecting his exalted birth. And that’s enough! But we should NOT DISCRIMINATE AGAINST any particular Brahmin because of his unique way of speaking or behaving. Sri Krishna Himself will judge, reward or punish all classes of human beings accordingly.

Now what about giving charity to Vrajavasis? All the rules of daan also apply in Vrndavana. Moreover, in Mathura Mahatmya (421), Sri Rupa Goswamipada quotes the Padma Purana, saying:

“If one pleases and satisfies the devotees and brahmins living in Radha-kunda, one will become a great devotee.”

naro -bhakto -bhaved -vipras
tat-sthitasya -pratoshanam

Many shastras such as the Srimad Bhagavatam state that if one gives money, food, books, clothes, grains etc. to Vrajavasis in any varna or ashram, then one will get more than thousands of times reward and benefits in return, sahasra –adhi -phala-udayah). (Srimad Bhagavatam 7.14.33).

In 1971, Srila Prabhupada personally set the proper example of giving charity. At that time, he took forty-disciples around Vrndavana. And wherever Srila Prabhupada went, HE PERSONALLY GAVE DONATIONS to all the temples, sadhus, pandas and beggars he saw during his yatra.

Srila Prabhupada ki jai!

In conclusion, we will quote Srimad Bhagavatam, wherein Bhagavan Sri Krishna discusses the practice of brahmins daan, giving charity.


In the Srimad Bhagavatam (10.86.52-57), Bhagavan Sri Krishna personally glorifies and teaches how to respect, honor and serve the brahmins, whom the Vedas refer to as bhu-devas, “Gods on earth”.

Bhagavan Sri Krishna says, “Gradually over time, one can become pure and religious by seeing, touching, and worshipping various kshetras, tirthas, (sacred places and water bodies), and Devatas.

However, one can immediately attain the same result simply by SEEING BRAHMINS OR DEVOTEES!

devah -kshetrani -tirthani
darshan –sparshan -arcanaih
shanaih –punanti –kalena
tad -apy –arhat- tama -ikshaya

Sri Visvanatha Cakravartipada tika: “Here Sri Krishna is saying, ‘Moreover, the brahmins, who immediately purify one just by their darshan, are even greater than mandir murtis who slowly purify one.’”

Bhagavan Sri Krishna says, “JUST BY BIRTH a BRAHMIN IS THE BEST of all living beings in this world. And how much more glorious is a Brahmin who is austere, learned, self-satisfied, and lovingly meditates upon Me.”

brahmano -janmana -shreyan
sarvesham -praninam -iha
tapasa -vidyaya -tushtya
kim -u –mat –kalaya -yutah

Bhagavan Sri Krishna says, “A brahmin is even more dear to Me than even My own Vishnu form. As all the Devatas are within Me, all the Vedas are within the Brahmin (vipra).”

na -brahmanan -me -dayitam
rupam -etac –catur -bhujam
sarva-veda-mayo -viprah
sarva-deva-mayoh –yaham

Sri Visvanatha Cakravartipada tika: “Sri Krishna’s words, sarva-veda-mayo –viprah, mean that brahmins, who are the Vedas personified, can reveal Krishna, the personal embodiment of all Devatas and Vishnu-tattva expansions.’”

Bhagavan Sri Krishna says, “People who have bad, corrupted intelligence are ignorant about the true identity and position of brahmins. As a result, such foolish people neglect and enviously offend brahmins who are their Gurus and their very selves. They only see Me, Sri Krishna, in My archa-murtis and not in brahmins.”

dush –pragya -aviditvaivam
avajananty -asuyavah
gurum -mam -vipram -atmanam
archa –adau –ijya –drshtayah

Bhagavan Sri Krishna says, “Therefore, everyone should worship brahmins and learned sages with the same faith and dedication that one worships Me. If you properly honor and worship the brahmins as I have described here, you will be directly worshiping Me, more so than if you offer Me vast amounts of money and gold.”

tasmad –brahma –rshin -etan
brahman -mat- shraddhaya-archaya
evam -cet -archito – ‘smyaddha
nanyatha –bhuri –bhutibhih

Sri Jiva Goswamipada tika: “Here Sri Krishna says, ‘Worship the brahmins who know Me and are thus the dearest to Me.’ This verse also means “Worship ALL MY DEVOTEES!”

“Krishna continues, ‘If you worship the brahmins and devotees with great affection (mac-shraddhaya), You will be directly (addha) worshiping Me. But if you neglect and reject My devotees, then I can never be worshipped even with great wealth.’”

Sri Visvanatha Cakravartipada tika: “Here Krishna is saying, ‘Foolish people, who are ignorant of this truth, find fault (asuyavah) with brahmins, and think that murtis and Thakuraji are worshipable but not brahmins.’”

Brahmin daan ki jai!

Donate to brahmins, all needy ones, and especially Vrajavasis ki jai!

Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

It’s true that both in quality and quantity, Bhagavan Sri Krishna is infinitely SAT CHIT AND ANANDA, which means Sri Krishna has a beautiful spiritual form made of eternity, all-pervading unlimited consciousness, and infinite transcendental, ecstatic loving bliss.

ishvara parama krishna, sac cid ananda vigraha,
“Bhagavan Sri Krishna is the transcendental form of eternity, unlimited knowledge and bliss.” (Brahma-samhita 5.1)

Although many think and speak, “The jivatmas or jivas (human beings like us) are like Sri Krishna, sac cid ananda, one with Krishna in quality but not in quantity. Thus Krishna is the big sat chit ananda, and we are a small edition, “chota sat chit ananda”.


This is completely INCORRECT due to a misunderstanding of the word ANAND, which is often used when describing the jivatama. According to Upanisads, Srimad Bhagavatam, Puranas and the Vrndavana Six Goswamis the eternal constitution, nature, or composition of the jivatma is only SAT and CHIT, eternality and consciousness. In other words, “I am eternal and I am aware of my existence.” [Sri Gita 2.20]

Now we give a brief summary of the sastras and Sri Jiva Goswamipada’s definition of the inherent nature of the jivatma.

To begin with, Sri Jiva Goswamipada says that understanding the true identity and nature of the jiva is the first step in the science of God-realization. (Tattva San. Anu. 53)

In various Sandarbhas, he explains that ananda is only in the svarupa-shakti of Bhagavan Sri Krishna and NOT IN tatastha-shakti i.e. the jivatmas. We jivatmas only have the POTENTIAL TO EXPERIENCE ANANDA, if and when we receive the gift of bhakti by the grace of Bhagavan Sri Krishna or Sri Guru.

Bhakti is a combination of Sri Krishna’s two transcendental potencies, hladini i.e. bliss, real spiritual ananda, and samvit i.e. transcendental knowledge.

The material happiness we jivatmas feel through our senses, bodies or minds has absolutely nothing to do with the transcendental ananda that is part of Sri Krishna’s being.

As said earlier, the confusion about the true identity of the jivatma arises from the misunderstanding and misapplication of the word ANANDA. It is just like the word ATMA, which sastra uses interchangeably to mean either SOUL, MIND OR BODY.

A second example is the word KAMA, which, depending on the context, can mean either base, material desire or physical LUST i.e. intense craving to satisfy one’s selfish carnal instincts.

Or in spiritual matters KAMA refers to the cent per cent, absolutely pure spiritual desire, and intense transcendental amorous passion of the Vraja gopis like Srimati Radharani to please and satisfy Sri Krishna in every possible way, without a pinch, fragrance or even one iota of selfish desires “for me”.

Similarly, the word ANANDA is used to describe the material happiness of the jiva as in “Are you feeling anand?” Such material ananda, which is merely a play of polarity or the removal of a distress or lacking, should never be confused or equated with the totally transcendental eternal ANANDA of Bhagavan Sri Krishna.

Sri Jiva Goswamipada explains in Paramatma Sandarbha that the chit or knowledge aspect of the jivatma is merely the potential to learn and experience material knowledge, the innate nature of knowing. All the material knowledge that we may collect is stored in the buddhi. This knowledge, chit feature, is not part of the jivatma’s transcendental nature.

It is only if and when the jivatma receives Krishna’s transcendental chit shakti in the form of bhakti by the grace Bhagavan or Sri Guru that spiritual bliss i.e. TRUE AND REAL ANANDA, and transcendental knowledge CHIT are infused and mixed in the inherent nature of the transcendental jivatma.

Thus all Krishna bhaktas should understand, appreciate and be forever grateful to Sri Krishna and Sri Guru for Their giving the matchless gift of pure bhakti. By the mercy of bhakti, all devotees can now know and understand Sri Krishna, reality the beautiful.

And they can NOW TRULY LOVE and experience unending real spiritual joy and fulfillment in the service of Sri Sri Radha-Krishna in the pleasure bowers of Vraja for time eternal!

Jai Jai Sri Radhe!

(concept, Dr. Sri Satyanarayana Das Babaji Maharaja)

Sri Krishna ki jai! Sri Guru ki jai! Bhakti-devi ki jai!

Mahanidhi Madan Gopal Das

Like all Vrajavasi boys do on sizzling summer days, Syama Govinda loves to swim, play and sport in different cooling water bodies of Vraja like Radha-kunda, Yamunaji, Manasi Ganga and Pavana Sarovara, jala sayi jala priyam. (15.12)

In Hari Bhakti Vilasa (15.1-18), Sri Sanatana Goswami says during scorching days, april-july, 35-50 degrees, am11-6pm, one should stand, place or submerge their beloved Thakuraji in a vessel of cool water, because Krishna is fond of playing in the prema-filled waters of Vraja, krsnam jala viharinam. (15.2) And Thakurji’s daily water sporting should be a super celebration! (yusna -samaye, bhagavata -jala –krida -mahotsavam. (15.19)

Thakuraji Water Play Seva

Summary of Sri Sri Radha-Krishna’s jala-krida festival:

1) Stand Thakuraji (Sri Murti, Deity) under dripping water (a small overhead shower or a fountain before Him); or place in a vessel (thali, large bowl) of cool water coming from a silver or clay water pot.

** Salagrama and Giriraja Baba can FULLY submerge in a water pot or big bowl of fragrant cool water, sitalena sugandhina jalena purite. (15.4) Sri Pandita Baba, and the head pujari of a famous Vrndavana mandir personally confirmed this point.

** Warning: Don’t observe water pastimes if a particular summer day is cloudy and gloomy

Thakura Madan Gopal’s under water sports with Srimati Radhika ki jai!

2) Scent the water with tulasi manjaris, sandalwood paste, rose water, edible camphor, and flower petals of rose, mogra, juhi, camelli etc.

The daily offering of this jala-krida seva will greatly increase one’s attachment to and remembrance of Radha-Madhava. And of course, one will feel very blissful by pleasing and satisfying Sri Krishna in this way.

Sri Sanatana Goswami gives the following benefits of Thakuraji’s jala-keli-mahotsavam: attain never ending beauty and religious merit (punyam -anantakam); family becomes pure and never sees hell (kula-pavana, kule -na -bhaved -bhupa –naraki); and attain the merit of millions of havans and homas (yajna –koti –satam -bhuvi) (15.8-15)

However, there is a deeper purpose of this wonderful water service.

If done with the proper feeling and attitude, Sri Krishna will be very happy and pleased. Then Krishna will enable one to become deeply absorbed in meditating upon Radha-Krishna’s playful water pastimes (asta kaliya lila) in the eternal spiritual realm, Goloka Vrndavana.

To enhance one’s visualization and experience of Radha-Krishna’s jala keli vihara, one can read the Srimad Bhagavatam (10.90), Govinda-lilamrta, Krishna Bhavanamrta, Krishnanika Kaumudi, and Bhavana Sara Sangraha which all fully portray this most innocent, playful, fun-filled pastime of Sri Sri Radha-Krishna.

Jala keli maha utsava ki jai! Jai Jai Sri Radhe!