Tag Archive for: Mahanidhi Madan Gopal Das

Krishna Nectar Lila 42 – “The Perfect Antidote”

Mahanidhi Madan Gopal Das
The cowherd boys appeared like they had just left the jaws of death. They felt completely relieved and happy to see the tender lotus face of the peaceful prince of Vraja, which looked more attractive than the rising sun. The transcendental deeds of the Lord completely eclipsed the glories of the sun. One after another the boys embraced Krishna while talking excitedly.
One boy said, “O Krishna! While we played that terrible demon devoured us, and knocked us out with a burning poison. How did You bring us back to life?” Krishna replied, “I am the perfect antidote to neutralize poison and also kill the poison giver. If a man smells this medicine, he will become joyful and relish it like the taste of honey. Even the dead will come back to life and enjoy sweet rasa if they smell this medicine.”
Krishna’s witty remarks increased the cowherd boys’ loving friendship for Him. Then the cowherd boys, the Lord’s eternal associates, enthusiastically embraced each other. Swelling with pride for his beloved friend, one boy said, “I told you before that Krishna would finish this demon, just as He had previously killed Bakasura.

Excerpt: Sri Kavi Karnapura’s Ananda Vrindavana Campu ki jai!

Krishna Nectar Lilas ki jai! Jai Jai Sri Radhe!

All parts of Krishna Nectar Lilas can be found here.

Krishna Nectar Lila 41 “Shiva & Dancing Skulls”

Mahanidhi Madan Gopal Das
Feeling like He had lost some precious jewels, Krishna cried piteously. He only thought how to kill the demon and save His devotees. Then Krishna, fully confident in His unlimited abilities, nonchalantly walked into the demon’s mouth. Seeing this, the demigods wailed in anguish, “Alas! Alas!” But Kamsa and other demoniac friends of Aghasura rejoiced by cheering, “Ha! Ha! Ha!” Upon hearing the distressed crying of the demigods, Krishna, the master of all mystic yogis, decided to finish the asura.
The heart of the snake shook in fear of his imminent destruction. Although adept in mystic illusions, the demon’s vast intelligence had now become bewildered by his false ego. He tried desperately to close his mouth but he could not. Because of Krishna’s superior mystic power, the snake lost all control over his movements and just sat with his mouth stuck open.
The snake felt Krishna to be a hot fiery spark burning his throat. A second later, Krishna expanded Himself within the throat of the snake until the demon’s body exploded like an over ripe green melon. Krishna’s transcendental body contains unlimited opulences of beauty and perfect action. His elegance rivals the rising moon and His compassion excels the comfort of soothing moonshine.
After killing that ugly demon Krishna revived His friends with the pleasant stream of nectar emanating from His beautiful transcendental form. Then He came out of the demon’s mouth with the cowherd boys and calves. As Krishna left the mouth of the demon, He appeared like the sun rising from behind a mountain. Wearing an attractive forest garland hanging to His knees, Krishna looked as gorgeous as a fresh blue rain cloud.
At that time everyone saw the spirit soul of the demon, more brilliant than hundreds of suns and moons, merge in the body of Krishna. Who can describe the merciful nature of the Lord? First the demon let Krishna enter his belly, and then Krishna allowed him to merge within His body.
Appreciating the wonderful glories of the Lord, Brahma, Siva, and other demigods offered prayers which sanctified the world as they echoed through the universe. Various drums such as bheris (kettledrums) and dundubhis, and other instruments reverberated in all directions. The wives of the Gandharvas and Vidyadharas sang joyously in high-pitched voices. As the wives of the Siddhas beat mrdangas, Urvasi and other heavenly nymphs danced ecstatically.
The best of the Kinnaras sang sweet melodies. Becoming deaf to all other vibrations, the celestial denizens submerged in the sound waves of that ocean of jubilation. Intoxicated with bliss, they showered flowers from Nanda-kanana on Krishna. What more can be said? The beat of Siva’s damru drum predominated everywhere.
In great euphoria, Lord Siva danced so wildly that he cracked the pot-like covering of the universe. As he danced, the crescent moon on his head poured a stream of nectar. When that nectar touched the skulls on Siva’s necklace, the skulls assumed bodies and danced joyfully with great skill. Astonished by this scene, the demigods exploded with uproarious laughter.

Excerpt: Sri Kavi Karnapura’s Ananda Vrindavana Campu ki jai!

Krishna Nectar Lilas ki jai! Jai Jai Sri Radhe!

All parts of Krishna Nectar Lilas can be found here.

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A Devotee Never Loses

Mahanidhi Madan Gopal Das
Sri Krishna concludes His teaching on dhyana-yoga, which means, “divine communion through self-control and meditation”, by saying that the bhakti-yogi or Krishna bhakta is the yuktatamo yogi, the greatest yogi. (Bhagavat Gita 6.47)
Before reaching this conclusion, however, Krishna gives important instructions on yoga that apply to all classes of transcendentalists. Of course, as Krishna bhaktas our dhyana yoga is mainly chanting the Hare Krishna Maha Mantra along with meditation upon its meaning, and the divine forms and pastimes of Radha and Krishna fully present within the mantra.
To improve our understanding and practices of devotion, we will examine Krishna’s universal teachings on yoga presented in chapter six of Bhagavad Gita.
Verse 37:
Why does a devotee fall down? Sri Krishna answers, “A devotee falls down from the path of bhakti-yoga because of being negligent in his practices, calita manash yogat.”
Srila Prabhupada explains, “Despite constant endeavor [in sadhana bhakti], one may fail for many reasons. First of all, one may not be following the process [rules of vaidhi-sadhana]. Or due to the attraction of Maya, one may deviate from the true path [of bhakti yoga].”
The message is clear here: Insincerity in bhakti bhajana, and succumbing to the allurements of illusion will certainly deviate one’s mind from the path of pure bhakti, calita manasah.
So how to keep from falling down? Earlier in verse 35, Sri Krishna answers, “You can prevent mental and practical deviation by controlling the mind through abhyasa and vairagya, constant practice and renunciation or austerities.”
Verse 40:
Here Sri Krishna describes the destination of the fallen devotee. “One who walks the path of virtue is never overcome by evil.” The word never is an absolute adverb which means never at any time now or in the future will a Krishna bhakta become degraded, durgatim gacchati.
Srila Bhaktivinoda Thakura: “Krishna is saying here that the devotee, treading the path leading to eternal good, can never be subject to an evil future.”
Srila Prabhupada: “In this verse, Sri Krishna is telling that the unsuccessful transcendentalist need not worry, because the auspicious practices of Krishna consciousness (kalyana-krt) are never forgotten. And one will continue to practice devotional service even if he is lowborn in the next life.”
Here Sri Krishna is speaking like a fatherly guru to all of us, His devotee sons and daughters. By using the word tata, meaning “son”, the all-benevolent, Supreme Father Sri Krishna is showing His love for us. Krishna is assuring us that the future will always be bright—full of the light and hope of good fortune, kalyana.
Verses 41 -42:
In verses 41-42, Sri Krishna assures that in his future births the unsuccessful devotee will attain material happiness and eventually liberation in Krishna prema.
Verse 41:
What happens to a devotee who falls down after a short time of practicing Krishna consciousness? Krishna answers, “He will enjoy happiness in heaven, and then take birth in a religious or wealthy family, shucinam shrimatam gehe, yoga brashta abhijayate.
Srila Prabhupada: “Devotees who do not achieve the highest perfection of Krishna consciousness due to material allurements are allowed, by the grace of Lord Sri Krishna, to make full utilization of their material propensities. And after that, they are given opportunities to live prosperous lives, so that they may take advantage of the facilities and elevate themselves to full Krishna consciousness.”
Srila Prabhupada mentioned this exact point in a letter he wrote to a disciple named Jayananda Dasa just after he left his body. “I hope at the time of your death you were remembering Krishna and as such, you have been promoted to the eternal association of Krishna. If not, if you had any tinge of material desire, you have gone to the celestial kingdom to live with the demigods for many thousands of years and enjoy the most opulent life of material existence.
“From there you can promote yourself to the spiritual world. But even if one fails to promote himself to the spiritual world, at that time he comes down again on the surface of this globe and takes birth in a big family like a yogis, brahmanas, or an aristocratic family, where there is again chance of reviving Krishna Consciousness.” (May 5, 1977)
Destiny or divine will sometimes manifests desires to enjoy within a devotee. Krishna says he will get that in his next life in heaven. Eventually exhausting his enjoying propensity, he will be reborn in a favorable situation to continue the practice of Krishna consciousness.
Verse 42:
Here Krishna describes the destiny of a devotee who does not attain perfection, even after practicing for a long time. “He will take birth in a family of wise transcendentalists, kule bhavati dhimatam.” Srila Prabhupada says, “By taking birth in a family of wise men, the devotee will receive spiritual impetus from the very beginning of his life.”
Thus the advanced devotee, who fails to attain Krishna prema in this life, will not stopover in heaven. He will be reborn directly in an intelligent, faithful family practicing bhakti yoga or Krishna consciousness. O how merciful is Shyama!
Verse 43:
Srila Prabhupada comments, “By the grace of Lord Sri Krishna the devotee gets repeated opportunities to perfect his Krishna consciousness.”
Verse 45:
Here, Srila Prabhupada very nicely summarizes the whole discussion about the destiny of the unsuccessful bhakta yogi, the devotee of Sri Krishna:
“A person born in a particularly righteous, aristocratic or sacred family becomes conscious of his favorable condition for executing [bhakti] yoga practice. With determination, therefore, he begins his unfinished task, and thus he completely cleanses himself of all material contaminations. When he is finally free from all contaminations, he attains the supreme perfection—Krishna consciousness.”
The path of devotion to perfection in prema is indeed difficult, yet blissful at the same time. Perseverance in practice, strict following of Guru’s guidance, and a humble heart softened by compassion for others will surely move us quickly down the road to Krishna.
Anything and everything is possible by the mercy of Sri Krishna and Sri Guru. Yes, in this very life we can attain Krishna prema, and live forever in Vrindavana lovingly serving Radha-Govinda in the bowers of Vraja. But even if we don’t make it in this one, the merciful Lord Sri Krishna guarantees in these verses that success is sure in a future life or two.
Sri Krishna krpa ki jai ho!!
Krishna bhakti yogi ki jai! Pure devotional service ki jai!
Jai Jai Sri Radhe!
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The Glories of Govardhana

Mahanidhi Madan Gopal Das

An exquisite line of mountains called Govardhana stretches down the middle of Vrindavana. Giriraja’s thousands of peaks appear like the thousands of hands and feet of the purusa avatara. Many smaller hills surround these peaks, and many jeweled plateaus and lakes like Radha-kunda provide additional beauty. In this way Giriraja appears just like a romantic hero decorated with many jeweled bracelets and earrings. Just as Giriraja contains many minerals (dhatus) of red clay and arsenics, similarly, the Sanskrit language features a variety of word roots (dhatus).

By the Lord’s grace Dhruva traveled beyond Maharloka. Similarly, by the mercy of the Lord, Govardhana has surpassed the splendor of Vaikuntha and become famous as the best of mountains. Just as Kartikeya, the commander who is difficult to conquer, supports the king of heaven, Govardhana holds many difficult to enter caves. Many snakes surround the valuable sandalwood trees adorning the Malaya Mountain, but there are no snakes guarding the unlimited treasures found on Govardhana Hill.

Lord Siva holds the moon in his topknot, but Giriraja’s peaks touch the moon. Siva is fearsome, but Govardhana is kind and gentle. As Kṛṣṇa is adorned with forest garlands that reach to His ankles, Govardhana is decorated with long lines of forests. Cascading waterfalls caress all sides of Govardhana. Bhu-mandala is made pleasant by the Loka-loka mountain range, whereas Govardhana pleases the eyes of all devotees. Govardhana is made glorious by banyan trees that distribute joy to everyone. The interiors of its caves are the embodiments of bliss. It is Govardhana’s nature to protect the deer and other forest creatures.

Mt. Kailasa, Mt. Meru, or even the best of metaphors cannot compare with the unlimited glories of Govardhana. Kailasa is composed of silver, and golden Mt. Meru is born of the material nature. They pale in comparison with Govardhana, which is eternally manifested, and made of inconceivably precious jewels.

Just as dancers enhance the sweetness of theatrical performances, the sonalu trees increase the sweetness of seeing Govardhana Hill. The streams flowing by the roots of the many sandalwood trees growing there pick up the divine fragrance and pass it on to the valleys and grass growing on Govardhana. When all the different animals such as rurus, camaras, gavayas, gandharvas, srmaras, rohisas, sasa, and sambaras bathe in the parrot-green colored streams flowing under the densely foliated green trees they appear to be made of emeralds. No one can tell whether they are real animals or made out of green jewels.

The crystal rocks of Govardhana reflect the blue rays of its sapphires to appear like Balarama dressed in blue cloth. The large emeralds reflecting the golden rocks look like Narayana adorned in His golden dhoti. The yellow sapphire platforms standing on beds of diamonds appear like Siva and Gauri. The waterfalls pouring over the emerald cliffs look like Lord Rama carrying His curved bow. The ruby platforms standing on silver bases appear like Brahma mounted on his swan. The clear waterfalls rapidly falling from the tall peaks of Govardhana carry the reflections of many multi-colored jewels and appear like long rainbows. The light coming from the various stones and jewels in the plateaus reflect in the sky like a rainbow. The effulgence from the peaks of vaidurya gems appears like the tail of a comet streaking over Govardhana, or like a flock of flying gray birds.

Govardhana offers many thrones made of cooling stones for the sitting pleasure of Kṛṣṇa. Its flat, jeweled-studded areas await to serve Kṛṣṇa’s rasa dance. Its wonderful caves look more enchanting than temples made of jewels. For serving Kṛṣṇa there are many flower canopies that pour down fragrant pollen when shaken by the wind. The dense cool forests provide soothing relief from the hot sun. Animals such as deer and tigers live there in peace and harmony.

An excerpt from the book Ananda Vrndavana Campu.

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Sri Giri-Govardhana — The Best Devotee

Mahanidhi Madan Gopal Das

The Vraja gopis are glorified throughout the Vedas, and by Sri Krsna and Sri Caitanya Mahaprabhu as being the best devotees of Krsna, because they offer completely surrendered, selfless service at the lotus feet of Sri Krsna. But the humble gopis themselves praise Sri Giriraja as the best devotee: “Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krsna and Balarama, along with Their calves, cows and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krsna and Balarama, Govardhana Hill appears very jubilant.” (Srimad Bhagavatam 10.21.18)

Sri Giriraja plays many roles in the pastimes of Sri Krsna. He is Krsna’s friend, protector, playland and He always looks after all of Krsna’s needs. He witnesses Krsna’s most intimate conjugal pastimes. Every blade of grass, every stream, tree, creeper and flower bears witness to Krsna’s unlimited pastimes.

An excerpt from the book Appreciating Sri Vrndavana Dhama.

Bhagavata Amritam 04 by Sri Jiva Goswamipada

Mahanidhi Madan Gopal Das

Herein we present a continuous sweet selection of tikas from the great rasika-acarya, Sri Jiva Goswamipada’s Krishna prema-filled comments on the Venu-gita (Srimas Bhagavatam 10.21). By reading and studying these comments along with the verses of Venu-gita, you will attain a happy feeling in your heart, and renewed enthusiasm to love and serve Radha and Krishna more and more. Jai Jai Sri Radhe!

10.21.15 Translation:

Vraja-gopis: When the rivers hear the flute-song of Krishna, the flow of their currents is broken and their waters are agitated out of desire, moving around in whirlpools. Presenting offerings of lotus flowers with the arms of their waves, the rivers grasp Murari’s lotus feet, covering them in their embrace.

Sri Jiva Goswamipada tika:

Unable to hide their emotions as previously, the Vraja-gopis attribute their emotions to an inanimate object out of intensity of attraction in attempting to describe their rasa. 

The Vraja-gopis say, “The water bodies like Yamuna and Manasa-ganga come close and listen with attention (upadharya) to the attractive sound of Krishna’s flute. That song, having a raga of the highest bliss, frees one from all suffering. They offer lotuses in their waves acting as arms.

“They grasp Murari’s feet with their waves. Then they embrace Krishna surrounding him with water up to Krishna’s chest by increasing the flow of water. The rivers are most fortunate and we are not, because we cannot stop our course of household duties.

“We do not have many long arms by which we can embrace even one of Krishna’s feet to our breasts. The truth is this. When Krishnachandra plays His flute song, dry branches blossom, rocks melt and rivers stop flowing. When the water stops, the rivers swell and their waves overflow with lotuses, touching Krishna’s lotus feet.”

Seeing this, the gopis see the rivers as conscious entities.

10.21.16 Translation:

Vraja-gopis: In the company of Balarama and the cowherd boys, Krishna plays his flute loudly as he herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky expands himself out of love, rises high and constructs out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.

Sri Jiva Goswamipada tika:

In two verses the gopis conceal their emotions as previously. Not being able to conceal their emotions, they imagine emotions in unconscious entities in two previous verses. In this verse they hide their feelings by describing sakhya-rasa. The cloud sees by means of lightning as eyes (this phrase should be added).

In the very intense heat (atape), Krishna   with the boys herds the many cows, for which plenty of grass is necessary. Since there are many boys, lots of shade is necessary. Krishna plays the flute loudly (udiryantam) in order to attract the clouds behind him (anu). Filled with prema, a cloud rises and increases in size, by means of water drops (kusumavalibhih).

The Vraja-gopis say, “The cloud is a friend to Krishna because he is the same color. The cloud makes an umbrella out of his body. That umbrella is made of water droplets. Out of friendship, the cloud offers his own body or treasure. The cloud is most fortunate and we are unfortunate since we cannot even see him sufficiently.

“The truth is this. When they herd the cows in the heat, Krishna’s friends become tired and the cows begin to wander restlessly. At that time, Krishna plays on his flute the mallara-raga (named after the clouds) to attract the clouds.

“In the company of Balarama and the cowherd boys, Krishna plays his flute loudly as he herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love, rises high and constructs out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.”

10.21.17 Translation

Vraja-gopis: “The aborigine women of the Vrindavan become disturbed when they see the grass marked with reddish kumkuma powder. Endowed with the color of Krishna’s lotus feet, this powder originally decorated the breasts of his beloved, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety.”

Sri Jiva Goswamipada tika:

The Vraja-gopis now describe their own rasa by a verse revealing their emotions. The sequence is as follows. What to speak of his friend the cloud having good fortune, what can we say about the outcaste women? These women have reached success (purnah). We also can have a relationship with Krishna, but not with such good fortune as they! We are more lamentable than these outcaste women.

Krishna is called Urugaya because he sings expansively (uru) using his flute, which causes the gopis’ unsteadiness.

Vraja-gopis: Our minds desire to touch those lotus feet colored with beautiful, charming (sri) kumkuma. That kumkuma was on the breast of his lover. It is impossible for such gallant boy not to have a lover. We conclude that this kumkuma attained its beauty by being on the breasts of that dear lover kept secretly. But her good fortune filled with pastimes is far, far away from us.”

Sri Jiva Goswamipada tika:

The Vraja-gopis become agitated on seeing that kumkuma. Immediately just by seeing something related to Krishna, they become bewildered, by their nature or by remembering his pastimes. What to speak of when they actually see Krishna.

Vraja-gopis: That kumkuma has colored the grass. Let us take such a birth! Ah! Those women must be filled with bliss. Attracted by the kumkuma’s nature of creating greed, the Pulinda women bring it to their faces to smell it and see it. They then smear it on their faces and then on their breasts out of lust.

On seeing an object which is related to their lover, they desire association of even that object. By that object the pain caused by their desire becomes relieved to some extent. That gave them some relief, but we have no relief at all. Thus, they are perfect, whereas we are unfortunate.

Sri Jiva Goswamipada tika:

Something should be said in this regard. The Vraja-gopis’ words may be taken as an expression of their emotions since their deep emotions were caused simply by seeing Krishna from a great distance.

The kumkuma from the breast of one gopi was on Krishna’s feet. By describing that kumkuma as sri the gopis indicate that the gopi was special. It is understood that this is Radha.

The meeting between Radha and Krishna was possible during the day, since the Pulinda women were wandering about and it was still fresh since they could smear it on their faces and breasts. However, Radha and Krishna’s meeting was not intimate since it is said at the rasa pastimes was their first meeting.

One time Radha fainted because of attraction to Krishna’s flute. To relieve her of fainting, Krishna reverently touched Radha’s kumkuma covered breast with a flower petal which had touched his foot. This being the first time Krishna touched Radha, he then left quickly since Krishna was still feeling shy.

In speaking this verse, the Vraja-gopis all indicate that they have purva anuraga (attraction before directly meeting Krishna). Because there is absence of envy, even if another gopi has association, it only doubles their attraction.

10.21.18 Translation:

Of all the servants, Govardhana Hill is the best! O sakhis! This hill, blissful with the touch of the feet of Krishna and Balarama, along with their calves, cows and cowherd friends, gives respect with all kinds of necessities—water for drinking, honey, very soft grass, caves, bulbs and roots.

Sri Jiva Goswamipada tika:

In talking about other subjects in Vraja, the gopis hide their emotions by other rasas in two verses. They point out Govardhana (ayam) with their fingers, since they live near Govardhana. Hari indicates that Krishna steals away all the sins, suffering and hearts of everyone in the universe.

That he is the presiding deity is famous in scriptures and local lore. Govardhana is the best servant among all Krishna’s natural servants. His superiority is shown by the fruits he yields. He feels great joy at the touch of their feet, with hairs standing on end, perspiration, and tears by sprouting shoots and flowing with water drops.

He gives respect elaborately (vi—tanoti) in the form of all items. Paniya refers to water, honey, waterfalls, and pleasant places for sitting. Kandara refers to caves, equipped with jeweled beds, chairs, lamps and mirrors. With these items Govardhana serves Krishna and the others.

O young women with no strength, abala! Because you do not have strength you do not have the good fortune to serve. This is our great misfortune.

As in their first verse, the gopis hide their feelings but another meaning becomes evident. Amarakosh says that rama means blue, beautiful and white. Thus, Giriraj becomes joyful with the touch of the feet of Krishna, who is most beautiful (rama).

Tayoh verse can mean Govardhana gives joy to Krishna’s two feet by makes the stones appropriately warm or cool according to the season. Or Govardhana takes pleasure in supplying (sparsha) opportunities for playful (rama) Krishna’s activities (carana). Amarakosh says sparshana can mean giving. Govardhana is always anxious to encourage Krishna’s pastimes.

Or, Govardhana gives bliss to Krishna, us and the world by supplying opportunities for Krishna’s pastimes. Or, the touch of Govardhana is pleasurable like the touch of Krishna’s feet. By touching Govardhana, one accomplishes the bliss of touching Krishna’s feet, since he holds a treasure of the touch of Krishna’s feet as Krishna   constantly performs various prema-filled lilas at that Govardhana.

Text 10.21.19 Translation:

My dear sakhis! As Krishna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows’ rear legs at the time of milking. When Krishna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful.

Sri Jiva Goswamipada tika:

What can be said about the glory of Govardhana, aptly named his best servant. But most fortunate are all the moving and non-moving beings there. Since Krishna must travel far because of the unlimited number of cows, he gives joy to all the living beings over a wide area. The gopis feel most unfortunate, being cheated of seeing Krishna.

The suffix ka on gopakaih indicates mercy since the boys are objects of Giridhari’s mercy, being part of Krishna’s family. The word gopa also indicates that they protect Krishna from places where there is fear and sorrow. But we gopis are not qualified to perform such service. The two boys wander at their leisure from forest to forest (nayatoh), but we do not have that fortune.

That flute is generous (udara), giving the highest joy to them all. That flute sound is special, producing soft, sweet tones (kala-padaih). The sound is attractive because of its sweetness. Because of its softness, it seems to be sending some hidden message.

Being filled with many emotions, it becomes most excellent. Or that sound becomes mixed with the footsteps (padaiù) which make sounds because of Krishna’s ankle bells. This indicates that the Vraja-gopis remember Krishna’s pastimes. 

All those who have bodies (tanu-bhrteshu) fall under Krishna’s control. O sakhis, you know this. The rope refers to two pieces of cloth decorated with flower clusters and pearls placed on top of a turban on Krishna’s head. Though Krishna’s cowherd dress is attractive to all, it is especially attractive, enchanting and astonishing (vicitram) to the young gopis.

The verse indicates the Vraja-gopis complete absorption in Krishna as previously. O friends! Very clearly on the pretext of herding the cows Krishna wanders in the forest with his friends and brother and appears like a cheater. Krishna is a powerful flute player with attractive, invisible notes like a bewitching mantra.

Krishna is thus the chief cheater. The others follow him. Therefore, like us, you gopis should not hear Krishna’s flute filled with a bewitching spell. Otherwise, your minds will be bound up by Krishna’s two binding ropes. In this way they express their sorrow at being completely bewildered.

Venu-gita ki jai! Sri Jiva Goswamipada ki jai!

Radha-Govinda Yugala ki jai! Jai Jai Sri Radhe!

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Beautiful Truths of Bhagavata 017 “Tolerate Everything and Serve Krishna”

Mahanidhi Madan Gopal Das

Srimad Bhagavatam is called the “king of all spiritual books” (Grantha Raja) for good reason. Within this triguna-free, transcendental treatise, the amala-purana, which showcases the absolutely selfless, divine love of Srimati Radharani, one can find all the sweet, majestic and beautiful truths about the sadhana and sadhya (daily practice and perfection) of Gaudiya Vaisnavism.

In his most compassionate and wonderful shastra, Sri Chaitanya Caritamrita, Sri Krishna Dasa Kaviraja summarizes the teachings of Sri Chaitanya Mahaprabhu and the six Goswamis of Vrindavana by mentioning the same Bhagavatam verses that they used to substantiate their sublime instructions. To emphasize the importance of these particular verses for all Gaudiya Vaisnavas, the same Bhagavatam verse is often mentioned two, three or more times in the Sri Chaitanya Caritamrta.

This series of posts presents these verses, along with selected tikas of our acharyas and the compiler. We will cover the beautiful truths, tattvas, of Krishna, Radha, Vaisnavas, Sri Guru, Bhakti Sadhana, Nama, Prema and more.

Tolerate Everything and Attain Krishna 

In the beautiful Bhagavat (10.4.80), Sri Brahmaji said:

tat -te -‘nukampam -su-samiksamano
bhunjano -evatma-krtam -vipakam
hrd-vag -vapurbhir -vidadhan -namas -te
jiveta -yo -mukti -pade -sa -daya -bhak

Sri Brahmaji said, “O Krishna! One who patiently waits for You to bestow Your mercy while tolerating the reactions of one’s past misdeeds, and continues to serve You with body, mind, words, and obeisances is certainly a bona-fide candidate for liberation.” (10.4.8)

Sridhar Swamicharan tika:

The gist of this verse is: One should serve Bhagavan Sri Krishna no matter what happens. The word su-samikshamanah means, thinking when will Sri Krishna be merciful to me?

A devotee patiently accepts what destiny gives one because of past karma, and does not try to counteract it by performing severe austerities or other actions. By passing life in this way one attains Krishna and goes to the spiritual world.

Sri Sanatana Goswami tika:

The word samikshamanah means “fully expecting”. One must experience the results of past karma. That is unavoidable. Therefore, one should not be concerned about the happiness and distress that comes in this way.

The phrase hrd-vag-vapurbhir -vidadhan -namah -means that one should be attached to devotional activities and to nothing else.

Mukti-padam means either personal liberation, love for the lotus feet of Krishna, or the abode of Vaikuntha.

Daya-bhak means one who gives a gift. In other words, such an advanced devotee simply by desiring in the mind can give liberation to others.

Sri Jiva Goswamipada tika:

A devotee does not consider the happiness and distress arising from one’s karma. One offers respect to Krishna with humility and attachment, using mind, body and words in order to develop a taste for Hari-katha.

Visvanatha Cakravartipada tika:

Someone may ask, “What is a devotee’s outlook on life? How does one act?”

Brahma answers in this verse. A devotee knows that present happiness is a result of past devotional activities, and present suffering is the result of offences. Thus, a devotee peacefully endures all happiness and suffering while patiently waiting for Krishna’s mercy. A devotee knows that one’s present happiness and suffering is all Krishna’s sweet mercy.

Krishna is like the father who sometimes makes his child drink milk and sometimes makes him drink bitter neem juice. Sometimes the father embraces and kisses His son and other times He beats him. The devotee accepts whatever happens to be the arrangement of Krishna acting for one’s benefit.

The devotee thinks, “Sri Krishna certainly knows what is best for me, even if I don’t know. Karma and time have no effect on a devotee, so this is Krishna personal arrangement for me. Out of His mercy, Krishna   sometimes gives me happiness and sometimes gives me distress, considering how to engage me in His service.”

The person who spends His life offering respects with body, mind and words to the lotus feet of Sri Krishna while tolerating the suffering of austerities or other hardships becomes the recipient (dayabhak) of two results: liberation from material bondage and service to Bhagavan Mukunda Sri (mukti-pada). Thus, while living in this world the devotee remains fixed on the path of devotion.

BBT tika:

Just as a legitimate son has to simply remain alive to gain an inheritance from his father, one who simply remains alive in Krishna consciousness, following the regulative principles of bhakti-yoga, automatically becomes eligible to receive the mercy of the Bhagavan Sri Krishna. In other words, he will be promoted to the kingdom of God.

A devotee earnestly awaits the mercy of Krishna even while suffering the painful effects of previous sinful activities. In his mind a devotee may still maintain the remnants of his previous sinful mentality, so Krishna removes the last vestiges of the enjoying spirit by giving His devotee punishments that may sometimes resemble sinful reactions.

Although a devotee has surrendered to Krishna, until he is completely perfect in Krishna consciousness, he may maintain a slight inclination to enjoy the false happiness of this world. Krishna therefore creates a particular situation to eradicate this remaining enjoying spirit.

This unhappiness suffered by a sincere devotee is not technically a karmic reaction; it is rather Krishna’s special mercy for inducing His devotee to completely let go of the material world and return home, back to Godhead.

Such a bona fide servant of Krishna considers all hardship a small price to pay for gaining the personal association of Krishna. One cannot approach the supreme pure, Bhagavan Sri Krishna, without undergoing a rigid purificatory process, which may appear like suffering but which is in fact a curative treatment administered by the personal hand of Krishna. Jai Sri Krishna!

Mahanidhi Madan Gopal Das comments:

In this verse, Brahmaji describes the actual mood of a fully surrendered, pure devotee of Krishna. Such a devotee does not depend upon the mercy of anyone else, because one knows that only Bhagavan Sri Krishna can make one’s human life successful.

A devotee knows that merciful Sri Krishna is just giving a token of the suffering due to one because of one’s past sinful activities. Even while suffering in this world, a devotee goes on glorifying Sri Krishna with one’s body, mind, and words. By acting in this way, one’s liberation is guaranteed. It is better to be sick and serve Krishna, than to be healthy and serve maya.

Tolerate everything and serve Krishna ki jai! Jai Jai Sri Radhe!

Fruit of Diksha & Gopi Bhava

Mahanidhi Madan Gopal Das

Mahaprabhu exclusively accepted the mood of the gopis who considered Vrajendranandan their lover.

gopi-bhava -yate -prabhu, dhariyache ekanta
vrajendra-nandane -mane -apanara -kanta

(Caitanya Caritamrita 1.17.277)

Sri Gaura Raya Mahaprabhu was always relishing gopi-bhava in His heart, gopi -bhava -hrdaye, and lamenting in separation, “Alas, O Krishna! Where have You gone? Govinda! Damodara! Madhaveti!” (Caitanya Caritamrita 3.19.53)

As Sri Gauranga Mahaprabhu Himself personally accepted and relished gopi-bhava, He also requested all His followers to accept it too, ataeva -gopi-bhava -kari -angikara. (Caitanya Caritamrita 2.8.228)

After accepting gopi-bhava, what should one do? Sri Gauranga Mahaprabhu instructs us: “Day and night you should think of the pleasure pastimes of Radha-Krishna, ratri-dina -cinte -radha -krishnera -vihara.” (Caitanya Caritamrita 2.8.228)

If one meditates on Radha-Krishna’s asta-kaliya-lila day and night, what result will one receive? Sri Gauranga Mahaprabhu answers, “You will attain the lotus feet of Radha-Krishna, paya- radha -krishnera -charana!” (Caitanya Caritamrita 2.8.228)

To follow the path of raganuga-bhakti summarized above by Sri Gauranga Mahaprabhu, one should take proper initiation and chant one’s diksha mantras. The shastras explain the astonishing power of our diksha mantras.

Fruit of Chanting Gopal (Krishna) Mantra

Gautamiya -Tantra (cited Krama Sandarbha 3.4.29) says:

ahar-nisham -japen -mantram
mantri -niyata -manasah
sa -pashyati -na -sandeho
gopa-rupa-dharam -harim

“A person who controls the mind and chants the Krishna -mantra day and night will surely see Sri Hari in His gopa form.”

Fruit of Chanting Kama Gayatri

Sanat-Kumara-Samhita says:

japed -yah -kama-gayatrim
kama-bija-samanvitam
tasya -siddhir -bhavet -prema
radha -krishna-sthalam -vrajet
etam -panca-padim -japtva
shraddhaya -shraddhaya -sakrt
vrndavane -tayor -dasyam
gacchaty -eva -na -samshayah

“Whoever chants the kama-bija combined with the kama-gayatri attains prema-siddhi and goes to the abode of Radha-Krishna.

“Whoever with faith or without faith chants japa of kama-gayatri will obtain the service of Radha-Krishna in Vrindavan without a doubt!”

What better fruits could any raganuga-sadhaka desire! So, we humbly ask everyone to keep these fruits in mind while chanting your diksha mantras, and meditating upon the beautiful meanings given by your beloved masters.

Diksha mantras ki jai! Gurudeva ki jai! Jai Jai Sri Radhe!

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Serving Sri Krsna with Natural Opulences

Mahanidhi Madan Gopal Das

“Srila Visvanatha Cakravarti Thakura lists the natural opulences by which Govardhana Hill serves Sri Krsna: Krsna and Balarama drink the fragrant, cool water from Govardhana’s many waterfalls, and use it to wash Their feet and mouth. Govardhana offers tasty beverages, such as honey and mango juice. Govardhana also provides grass that is fragrant, soft and conducive to the strong growth of cows and increased production of milk.

“Thus this grass is used by Krsna to feed the transcendental herds. There are many caves where, Krsna, Balarama, and Their friends play, sit and lie down. These caves give pleasure when the weather is too hot or too cold, or when it is raining. Govardhana also features soft roots for eating, jewels for ornamenting the body, natural mineral dyes for body painting, flat places for sitting, and lamps and mirrors in the form of smooth stones, glistening water and other natural substances.” (Srimad Bhagavatam 10.21.18p.)

In Vraja-riti-cintamani, Srila Visvanatha Cakravarti Thakura gives another vivid and poetic description of Sri Giri-Govardhana’s services. “Govardhana Hill is like a flag of intense sweetness placed in the opulent land of Vrndavana. As the king of mountains, Giriraja offers pleasing and royal service to the young prince of Vraja. The rocks of Govardhana Hill are many kinds of splendid jewels that provide thrones, couches, and other kinds of furniture for Sri Krsna, the supreme monarch of all nectar mellows. Govardhana Hill’s beautiful forests and caves are Krsna’s nectar pastime palaces—each one perfect for the supreme good fortune of His beloved and His friends. Govardhana Hill’s trees and vines serve Krsna by offering blossoming branches with sweet fruits, and flowers filled with honey, nectar and fragrant pollen.

“The red, vermilion, yellow and other colored pigments of Govardhana Hill decorated Sri Krsna’s transcendental body for the pleasure of His beloved gopis. The musk left by the deer, as well as the kunkuma, camphor and aguru, naturally produced by Govardhana Hill, were all used to give a sweet fragrance to the transcendental body of Sri Krsna. The peacocks dance enthusiastically, the bees and cuckoos sing melodiously, and many other birds chirp a rhythmic accompaniment, as they all gaze on the service to Sri Hari done by Govardhana Hill, the best of Sri Hari’s servants.”

An excerpt from the book Appreciating Sri Vrndavana Dhama.

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Krishna’s Amazing Kaustubha Jewel

Mahanidhi Madan Gopal Das

The Kaustubha jewel is an eternal, uniquely distinguishing necklace adorning the beautiful transcendental bodies of both Bhagavan Sri Krishna and Sri Vishnu.

But did you know that Kaustubha contains all the jivas? Did you know that Srimati Radharani can be seen in the Kaustubha? And did you know that Sri Chaitanya Mahaprabhu’s lila can be seen in the Kaustubha?

Identity of the Kaustubha

Before answering these intriguing questions let’s first establish the color of the Kaustubha gem. The Srimad Bhagavatam (SB 8.8.6) says, “Kaustubha is a type of ruby.” (Sri Bhanu Swami)

In Ānanda Vrndavana Campu (22.25), Sri Kavi Karnapur says:

kaustubha -rashmi-pura-shonayamana-vara-mauktika.

The word shonayamana means ‘reddened’.

In Krishna Bhavanamrta (12.65), Visvanatha Cakravartipada says:

uditendu -surya -shata -nindi
kaustubha-acchalato -yato
-jagad -avapa -raktatam

“The Kaustubha gem defeats the rising sun and moon and pervades the universe with redness.”

However, Krishna Bhavanamrita also compares Kaustubha with Krishna Himself when Radhika wears it on Her chest after winning it in the dice game (ch.15), which would indicate it is Krishna’s color.

Or it can be read that the Kaustubha is just being a representative of Krishna on Radhika’s chest because the Kaustubha gem is normally an inseparable apparel of Krishna.

The conclusion is that although Krishna’s Kaustubha gem is an unlimitedly brilliant and beautiful transcendental jewel, it is deep red in color something like a ruby.

All Jivas Are in the Kaustubha Jewel

Gopal-tappani-Upanisad (67) says, “Because by its essence, its light, the Kaustubha is the shelter of all jivas, tejasa-sva-svarupina.

Srimad Bhagavatam (3.28.28), says, “The Kaustubha jewel on Krishna’s neck represents jiva-tattva (caityasya tattvam)

Sri Jiva Goswamipada tika:
The Kaustubha is the shelter of all  jivas (maha-samasti-rupa). (Krama Sandarbha Canto 3)

Visvanatha Cakravartipada tika:
The Kaustubha is the tattva of jiva-shakti. Vishnu Purana says, “The Kaustubha represents the unlimited rays or jivas, vibharti -kaustubha-mani-svarupam -bhagavan -hari.”

Dr. Sri Satyanarayan Dasji said, “The Kaustubha gem that Bhagavan wears on His chest is also a samasti-jiva because it is the embodiment of the tatastha-shakti.” (Paramatma Sandarbha)

Srimad Bhagavatam (12.11.10) says:

kaustubha-vyapadeshena
svatma-jyotir -bibharty -ajah
tat-prabha -vyapini -sakshat
shrivatsam -urasa -vibhuh

“Upon His chest the almighty, unborn Bhagavan Hari wears the Kaustubha gem which represents the pure spirit soul.”

Visvanatha Cakravartipada tika:

The effulgence from the svarupa of the Kaustubha (vyapadeshena) supports the pure jiva. Thus, Bhagavan Sri Krishna holds His servant on his heart as confirmed in Srimad Bhagavatam (9.4.68):

sadhavo -hrdayam -mahyam
sadhunam -hrdayam -tv -aham
mad-anyat -te -na -jananti
naham -tebhyo -manag api

Bhagavan Sri Krishna said,  “The sadhu, saintly person, is always within the core of My heart, and I am always in the heart of the sadhu devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.”

Pandit Sri Krishna Das Babaji Maharaja tika:

Babaji Maharaja personally told the author, “All jivas stay inside the Kaustubha gem on Sri Vishnu’s chest at the time of jagat pralaya. Kaustubha is the sarva-jiva-ashraya, shelter if all conditioned souls, jivatmas.”

Radharani in the Kaustubha Jewel

Sometimes when They separate after Their intimate nikunja lilas, Sri Krishna can still see the inconceivably beautiful form of Sri Radha inside His Kaustubha gem.

Chaitanya Mahaprabhu Lila in Kaustubha

Late one rapturous night in Nidhivan, Nikunjivani Sri Radha had a spectacular dream wherein Radha saw Chaitanya Mahaprabhu’s lila.

In Svapna Vilas Amrita, Visvanatha Cakravartipada recounts the dream thus:

Once, at the end of night (nishant-lila), while Lila Yugal Radha-Krishna were sleeping in a keli-kunja in Nidhivana, Vrishabhanu-nandini had an amazing dream. Upon waking, Kishori woke Her Prana-vallabha and said:

“Beloved, I just had an amazing dream wherein I saw an incomparable river, just like the Yamuna. On its charming banks I saw a wonderful golden-complexioned youth singing and dancing very beautifully to the rhythm of the mrdanga and kartalas.

“That golden youth was crying and uttering,

‘O Krishna, O Krishna!’ and sometimes He would utter, ‘O Radha, O Radha, where are You?’

“Sometimes He rolled on the ground, and sometimes He became unconscious. He freely distributed these sentiments to all the living entities in the universe.

“My beloved Shyam, upon seeing Him, I began to think, ‘Who is this golden-complexioned youth? Am I that golden youth who is constantly crying and uttering “O Krishna, O Krishna”? Or is this golden-complexioned youth You who is crying loudly, ‘O Radha, O Radha, where are You?’”

Sri Krishna said, “O Priyaji, at different times I have given You darshan of Narayan and some of My other forms, yet You were never astonished.

“I don’t know who this golden-complexioned youth that is bewildering Your mind.” While speaking Krishna smiled slightly.

Radhika said, “Prana-vallabha, now I understand that this golden form is no one but You. No one other than You is able to infatuate Me in this way.”

Then inside His Kaustubha jewel Shyam showed Sriji Her dream just as She had seen it.

Sri Krishna said, “Praneshvari! I will assume Your golden complexion and sentiments to appear in the form of Gauranga to personally relish Your blissful bhavas.

“And I will preach raganuga-bhakti, Harinam-sankirtan, and freely distribute Krishna prema. Radha, You will also appear on earth with Me as My associate.”

By this pastime Radha-Krishna gave an indication of the future appearance of Sri Chaitanya Mahaprabhu. (shastra input Sri Advaita Dasji)

Sri Krishna’s Kaustubha jewel ki jai! Jai Jai Sri Radhe!