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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!

Mahanidhi Madan Gopal Das

Since every pastime of Bhagavan Sri Krishna is eternal, at midnight on Chaitra Purnima, the first full moon of the Hindu new year, Sri Radha-kunda is appearing in some material universe right now before the amazed eyes of Radha Govinda Yugala and the nitya and sadhana siddha gopis of Bhauma Vrndavana.

Sri Sanatana Goswami proves that Chaitra Purnima (April 18th 2019), is the real and actual appearance day of Sri Radha-kunda in his tika (Srimad Bhagavatam 10.45.3): “Bhagavan Sri Krishna killed Arista on the full moon day of Caitra month when Krishna was eleven. Afterwards Radha-Krishna manifested Shyama-kunda and Radha-kunda.”

The Bahulastami Karttika Radha Kunda Bath

So what about Kattika month and the Bahulastami snana? Other than recommending daily or regular bathing in Radha-kunda, the six Goswamis also quote Puranas which prescribe daytime bathing in Radha-kunda on Karttika Bahulastami.

Vrajavasis say that on this day, Krishna tested the saintliness of a cow named Bahula, and thus the Puranas prescribe a holy dip in Radha-kunda on THIS DAY. Incidentally, the Vrindavana forest named Bahulavan is very close to Radha-kunda.

Sri Rupa Goswamipada in Mathura Mahatmyam (verse 439, 441) and Sri Sanatama Goswamipada in Hari Bhakti Vilasa (16.207, 210) both quote the Padma Purana, Karttika Mahatmyam which says:

“Anyone who BATHES ON THE DAY of Bahulastami in Radha-kunda becomes very dear to Bhagavan Sri Hari, karttike- bahulastamyam, tatra -snatva -haripriya.”

The Bahulastami MIDNIGHT Radha-kunda BATH is actually a major event for 50,000 or so barren North Indian married couples. In the hopes of attaining a child, they worship a North Indian fertility Devi named Ahouri Devi. The various rites and pujas culminate in a REQUIRED midnight bath in Radha-kunda.

Thus, it seems that over time, the Gaudiya sastric ordained DAYTIME Radha-kunda SNANA on Bahulastami merged with the barren grhasta’s midnight snana in Radha-kunda. This resulted in Gaudiya Vaisnavas thinking their midnight bath was and is a celebration of the appearance of Radha-kunda.

In closing, we include some excerpts from recent posts on this topic.

DISCOVERY DAY

Bhakti-ratnakara and Chaitanya-caritamrita (Madhya chapter 18) say that Mahaprabhu stayed in Vraja Mandala for about 4 months (September-December). Sri Caitanyadeva first came to Mathura (Caitanya Caritamrita 2.17.155); then Gaurahari toured the 12 forests of Vrndavana (Caitanya Caritamrita 2.17.193); and He arrived in Arita Grama (Radha Kunda) on Karttika Bahulastami when MAHAPRABHU DISCOVERED RADHA KUNDA (Caitanya Caritamrita 2.18.1-13).

Since then, the old Vrajavasi sadhus and Gaudiya saints say that Gaudiya Vaisnavas have been especially honoring Mahaprabhu’s discovery of Radha Kunda by bathing in Radha Kunda on Bahulastami in Karttika. The Goswamis also endorse this practice.

Both the appearance and discovery days of Radha Kunda are equally sacred and worshipable. Because they are always eager to take advantage of every possible opportunity to serve and worship Srimati Radharani.

Thus, all Gaudiya Vaisnavas bathe every year in Radha Kunda at midnight on Caitra Purnima to celebrate Radha-kunda’s appearance. And they also bathe on the day of Karttika Bahulastami to celebrate the day Caitanya Mahaprabhu discovered this lupta tirtha, hidden most holy place.

There is no real conflict or problem with having two appearance days because in spiritual matters everything is perfectly included within the complete whole, Sri Krishna. All the different spiritual truths, practices and places exist together in perfect harmony vibrating beautifully for the happiness of Sri Sri Radha and Krishna.

SUMMARY: Maybe not others, but for Gaudiya Vaisnavas there are two appearance days of Radha-kunda and Syama-kunda:

1) To the eyes of Radha Govinda and all the sakhis when They manifested Radha-kunda and Syama-kunda 5,000 years ago on Chaitra Purnima according to Gaudiya Vaisnava Mahajana Acarya, Sri Sanatana Goswamipada.

2) To the eyes of Caitanya Mahaprabhu when He found or discovered Radha-kunda and Syama-kunda in the middle of a field 500 years ago.

Karttika Bahulastami Snana ki jai! Chaitra Purnima Radha-kunda Appearance Snana ki jai! Jai Jai Sri Radhe!

Mahanidhi Madan Gopal Das

In his comments on Sri Rupa Goswamipada’s “Upadesamrta”, Srila Prabhupada reveals the unique identity of Sri Radha-kunda and the glories of visiting, living, and bathing there. To more deeply understand Srila Prabhupada’s wonderful illumination, we introduce each quotation with a question.

  1. Devotee: Srila Prabhupada, of the many holy places in Vraja Mandala like Mathura, Vrindavana, Varsana, Nandagrama and Govardhana—which is the topmost place?

SRILA PRABHUPADA: “Radha-kunda is superior to all!”

  1. Devotee: What makes Radha-kunda so special and superior, Srila Prabhupada?

SRILA PRABHUPADA: “Because it is there [at Radha-kunda] that love of Krishna overflows!”

  1. Devotee: Srila Prabhupada! If one wants to live somewhere in Vraja Mandala in Vrindavana, where should one stay?

SRILA PRABHUPADA: “Advanced devotees prefer to reside at Radha-kunda.”

  1. Devotee: Why is that Srila Prabhupada?

SRILA PRABHUPADA: “Because this place [Radha-kunda] is the site of many memories of the eternal loving affairs between Krishna and Radharani [rati-vilasa].”

  1. Devotee: Can you say more about why Radha-kunda is so glorious, Srila Prabhupada?

SRILA PRABHUPADA: “Why is Radha-kunda so exalted? The lake is so exalted because it belongs to Srimati Radharani, and among all the gopis, Radharani is the most beloved of Krishna!”

  1. Devotee: Srila Prabhupada, what does Bhagavan Sri Krishna think of Radha-kunda?

SRILA PRABHUPADA: “Sri Radha-kunda is also described by great sages as the lake that is as dear to Krishna as Radha Herself. Indeed, Krishna’s love for Radha-kunda and Srimati Radharani is the same in all respects!”

  1. Devotee: Wow, that’s amazing Srila Prabhupada! I never knew that Radha-kunda was so special and dear to Krishna. Srila Prabhupada is there any limit to the glories of this most wonderful and sacred Radha-kunda?

SRILA PRABHUPADA: “There is no limit to the glory of Sri Radha-kunda.”

  1. Devotee: Srila Prabhupada, why does Sri Rupa Gosvami glorify Radha-kunda so much?

SRILA PRABHUPADA: “Sri Rupa Gosvami has given much stress to Radha-kunda because of Sri Chaitanya Mahaprabhu’s desire to find it.”

  1. Devotee: So, Srila Prabhupada, since we are Gaudiya Vaisnavas and worshipers of Mahaprabhu, does this mean that we should live at Radha-kunda?

SRILA PRABHUPADA: “[Of course] Who, then, would give up Radha-kunda and try to reside elsewhere? No person with transcendental intelligence would do so.”

  1. Devotee: “So what you’re saying Srila Prabhupada is that an intelligent, mature devotee should live at Radha-kunda and worship Radha-Krishna in order to attain spiritual perfection?

SRILA PRABHUPADA: “Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vrndavana, by means of attaining their spiritual bodies (SIDDHA DEHAS) SHOULD LIVE AT RADHA KUNDA, take shelter of the confidential serving maids [manjari/dasis] of Sri Radha, and under their direction engage constantly in Radha’s service.”

  1. Devotee: Srila Prabhupada, are there any special benefits of bathing in Radha-kunda?

SRILA PRABHUPADA: “It is stated that a devotee will at once develop pure love of Krishna in the wake of the gopis if he ONCE TAKES A BATH in Radha-kunda. If one bathes even once, he can develop his transcendental love for Krishna, exactly as the gopis did.”

  1. Devotee: But Srila Prabhupada, many devotees are confused about this point. So is it okay to bathe in Radha-kunda?

SRILA PRABHUPADA: “Sri Rupa Gosvami recommends that even if one cannot live permanently on the banks of Radha-kunda, he should at least TAKE A BATH in the lake AS MANY TIMES AS POSSIBLE! This is a most important item in the execution of devotional service.”

  1. Devotee: Srila Prabhupada, can you say anything more about bathing in Radha-kunda?

SRILA PRABHUPADA: “One should bathe there regularly and give up all material conceptions, taking shelter of Sri Radha and Her assistant gopis.”

  1. Devotee: Srila Prabhupada, it seems you are saying that devotees should bathe in Radha-kunda and also live in Radha-kunda. Is that right?

SRILA PRABHUPADA: “[Yes!] It is also recommended that ONE SHOULD LIVE on the banks of Radha-kunda and should be absorbed in the loving service of the Lord.”

  1. Devotee: Srila Prabhupada, these days we see many devotees serving Radha-kunda in various ways like parikrama, offering lamps, sweeping, cleaning the sacred waters, planting trees, and renovating the kutirs and samadhis of the Goswamis.

Srila Prabhupada, can you say something about the benefits of serving Radha-kunda?

SRILA PRABHUPADA: “By serving Radha-kunda, one can get an opportunity to become an assistant of Srimati Radharani [become a manjari] under the eternal guidance of the gopis.”

  1. Devotee: Srila Prabhupada, from everything you said so far, it seems that the conclusion is that to bathe and live always in Radha-kunda is the perfection of Krishna consciousness?

SRILA PRABHUPADA: “The conclusion is that to live on the banks of the Radha-kunda, and to bathe there daily constitute the highest perfection of devotional service.”

  1. Devotee: Srila Prabhupada, are you are saying that Radha-kunda is the ideal place for cultivating Krishna consciousness?

SRILA PRABHUPADA: “[Yes!] Therefore, everyone interested in Krishna consciousness should ultimately take shelter of Radha-kunda, and execute devotional service there throughout one’s life.”

  1. Devotee: Srila Prabhupada, to summarize everything we discussed, can you please answer this last question?

What will happen to a devotee who bathes regularly in Radha-kunda, and lives his whole life in Radha-kunda meditating on serving Srimati Radharani in the mood of the gopis?

SRILA PRABHUPADA: “If one is thus constantly engaged during his lifetime, after giving up the body he WILL GO BACK TO GODHEAD to serve Sri Radha in the same way as he contemplated during his life on the banks of Radha-kunda.”

(Upadesamrita “Nectar of Instruction” v. 10-11/ SP purports)

Sri Radha-kunda ki jai! Srila Prabhupada ki jai!

Mahanidhi Madan Gopal Das

Unlike any other place on earth which may have trees and magical forests, sacred mountains, lakes, rivers and curious creatures, Sri Dhama Vrndavana is directly the transcendental body of Bhagavan Sri Krishna.

In his Brahma-samhita (43) commentary, Sri Jiva Goswami quotes the Brhad Gautamiya-tantra:

panca yojanam evasti, vanam me deha rupakam
kalindiyam susumankhya, param amrta vahini

Sri Krishna says, “O Naradaji! The forest of Vrndavana on earth, comprising five yojanas, is non-different from My body. The sweet nectar filled Yamuna River is the sushumna nadi of My transcendental body of Vrndavana.”

Sri Jiva Goswami: “The unmanifest Vrndavana Dhama, aprakata-vrndavana, in the spiritual sky can be seen by eyes filled with Krishna prema. Moreover, terrestial Vrndavana has a special power in it, i.e. Yogamaya, that allows premi bhaktas to see right here and now before them the blissful, divine lilas of Radha and Krishna going on in Goloka Vrndavana in the spiritual realm. Thus it is said, ‘one can see Gokula in Goloka, and Goloka in Gokula.’”

The verse quoted above, which proves that Vrndavana Dhama is non-different from the spiritual body of Bhagavan Sri Krishna, is cited in many sastras i.e. Bhakti-rasamrta-sindhu (3.4.76); Brahma-samhita verse 43 tika of Sri Jiva Goswami; Gopala Campu (1.1.18); Krishna Sandarbha 106; Brhad and Laghu-Vaisnava Tosani (chapter 11).

Sri Krishna Dasa Kaviraja also confirms that Vrndavana dhama is the body of Bhagavan Sri Krishna. When Caitanya Mahaprabhu gave His personal Govardhana Sila to Sri Raghunatha Dasa Goswami, He said:

ei sila krsnera vigraha inhara,
seva kara tumi kariya agraha

“O Dasa Raghunatha! This Govardhana sila is directly the transcendental form of Sri Krishna, so you must worship Giriraja with great eagerness.” (Caitanya Caritamrita 3.6.294)

puja kale dekhi silaya, vrajendra-nandana

“At the time of puja, Sri Raghunatha Dasa Goswami saw his Govardhana sila as Vrajendranandan Sri Krishna.” (Caitanya Caritamrita 2.6.300)

Saints say that Govardhana is Visnu Parvata, and He is also the tilaka gracing the elegant forehead of Govinda’s transcendental body of Vrndavana.

The question may be asked, “Ok, fine, Vrndavana is the transcendental body of Sri Krishna. But is there any chance that I will ever see Radha and Krishna while living in Vrndavana?” Sri Jiva Goswami answers this question by saying YES! Then he gives a meditation from Gautamiya-tantra (chapter 4) to attain Krishna’s darsana:

“The entire Vrndavana community of millions of gopis, cows and calves has descended from Goloka Vrndavana. In Vraja, lacs of blossoming lotus-eyed gopis worship Sri Hari with the flowers of their ecstatic emotions.

ahar nisam japen mantram, mantra niyata manasah
sa pasyati na sandeho, gopa rupa dharam harim

“To get darsana of Sri Hari and the gopis, you should continually chant japa of the Krishna/Gopala diksa mantra day and night with single-minded attention. Then without any doubt (na-sandeho) you will see Krishna the cowherd boy of Vrndavana.”

Sri Jiva Goswami quotes the Trailokya-sammohana-tantra: “Any sadhaka who chants the eighteen syllable Krishna/Gopala diksa mantra WILL DEFINITELY SEE SRI KRISHNA, the cowherd boy.”

Barefoot in Vraja

Before we get to the main point of this post, let’s hear some Vraja dhuli mahima, about the greatness and transcendental significance of the sacred dust of Vrndavana.

Throughout His Vraja lila, Govinda Gopala ran all over Vraja mandala without any shoes or socks. The Srimad Bhagavatam (10.15.1) says:

Padaih vrndavanam punyam ativa cakratuh

“Krishna especially beautified the land of Vrndavana by imprinting upon it the marks of His lotus feet.”

In Gopi-gita (SB 10.31.11), the cowherd damsels of Vraja cry out:

nalina sundaram natha te padam,
sila trnankurahi sidatiti nah

“O Natha! O Kanta! Your feet are softer and more beautiful than a blue lotus. Thus, O Krishna, You must be feeling great pain when You step on the spiked husks of grains, dried grass and sprouting plants while herding Your cows.”

Sri Caitanya maha-krpa-patra, Sri Kavi Karnapura says, “The pure, colorful dust of Vraja kicked up by the cows’ hooves and sprinkled on Krishna’s curly locks by the gentle breeze looks like pollen sprinkled on the body of a beautiful bumble bee.’ (Krishnaika Kaumudi, 5th ray)

Radha Rasa Sudha Nidhi (14):

radha padanka vilasan madhura sthalike

“The lila sthalis of Vrndavana are sweet and beautiful because of Radha’s pastimes and Her footprints.”

“We should understand that the dust of Vraja is the foot dust of Srimati Radhika. Endless honey-sweet streams of mahabhava flow from Sri Radharani’s lotus feet to saturate the dust of Vrndavana with the nectar of Her astonishing love for Krishna.

“There is no doubt about it that one can attain Giridhari Sri Krishna by serving this unlimitedly powerful divine dust. Thus Krishna’s eternal associates like Uddhava pray for birth in Vraja as a blade of grass just to get covered by this transcendental dust.” (Prema Bhakti Candrika 107 tika, Pandit Sri Ananta Das Babaji Maharaja)

Besides these few entries, there are literally hundreds of sastric statements and poems in Sanskrit, Bengali and Hindi glorifying the power and benefits of the amazing transcendental dust of Vraja Bhumi. All of these scriptures prescribe going barefoot on parikrama, and thousands of years of tradition have upheld this injunction.

Unfortunately, today we see lots of Vraja yatris performing parikrama of Giriraja, Vrndavana or Radha-kunda while wearing regular shoes, thin “baby” shoes or layers of socks. Acts of devotion like parikrama are included in the fourth limb of nava-vidha bhakti (pada- sevanam).

The purpose all sevas like chanting Hare Krishna japa, studying Srimad Bhagavatam, worshiping Krishna murtis, and parikrama is to please Bhagavan and receive His blessings.

We highly doubt that Sri Krishna will be very happy with or bless anyone who walks on His transcendental body (Vrndavana) while wearing shoes and socks on his/her feet.

Of course, our mushy minds will mutter— “O my feet are too soft and tender. I may get cut or bruised if I go bare foot. I have to protect my feet so I can go to work on Monday. Besides it hurts and it’s painful.”

All these things may be true, but what about the gain gotten from the pain of surrender?

Sadhu vani says that one can get Krishna prema in Navadvipa Dhama from Harinama Sankirtan; in Sri Ksetra Dhama from eating Jagannatha maha-prasadam, and in Vrndavana Dhama prema from contacting the dust, Vraja dhuli.

But how will this prema-giving, mercy-rich, sweet dust of Vraja get through the shoes and layers of socks? When prema is waiting for the taking, pampering one’s feet over receiving the mercy of Vraja is a most paltry proposal.

For centuries, yatris and the saints of Vraja have covered themselves with the precious dust of Vraja—seeing it as the ultimate goal of their lives. When Krishna’s uncle Akrura arrived in Vrndavana, he rolled in the dust of Vraja and honourably held it on his head.

The Gaudiya Vaisnava poets sing:

tyajiya sayana sukha vicitra palanka
kabe vrajera dhulaya dhusara habe anga

“When will I give up the happiness of sleeping in a wonderful bed, and cover my body with the dust and dirt of Vraja?”

It our cherished hope that the gentle words appearing here will encourage devotees to do whatever it takes to make Krishna smile. Our motto should be: “Soul first, body second”.

In other words, perform acts of sacrifice by depending on Krishna, and watch what miracles of mercy manifest in your lives.

Vraja dhuli ki jai! Vrndavana Dhama ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

What is the difference between an uttama bhagavata an uttama adhikari devotee? There is widespread confusion concerning the true meaning of these terms. And as a result, new candidates or even the initiated often argue over whether or not their diksha Guru is an uttama bhagavata, an uttama adhikari, a madhyama adhikari etc.

Knowing the truth concerning this topic is essential and crucial, especially for someone looking for a Guru. The confusion arises from shastras’ use of the same terms to describe two different truths. The three words uttama, madhyama and kanishtha can refer either to the level of one’s eligibility for bhakti bhajana, or the level or percentage of a devotee’s vision, perception, and direct experience of Bhagavan Sri Krishna.

In other words, one (described in Bhakti Rasamrita Sindhu) is a measurement of a devotee’s faith in and knowledge of Sri Krishna. And the other one (described in Srimad Bhagavatam) is a measurement of one’s vision, perception and experience of Bhagavan and the degree of a devotee’s love and attachment to Bhagavan Sri Krishna.

Sri Rupa Gosvami describes the three levels of adhikara or fitness for bhakti sadhana as kanishta adhikari, madhyama adhikari and uttama adhikara. Thus, personal adhikara for bhakti is based on one’s faith in and knowledge of Bhagavan Sri Krishna. On the other hand, the Srimad Bhagavatam describes three levels of spiritual advancement among devotees as kanishtha (prakrta bhakta), madhyama bhakta, and uttama bhagavata according to the degree of their vision of Bhagavan Sri Krishna.

THREE LEVELS OF ADHIKARA FOR BHAKTI

In Bhakti Rasamrita Sindhu (1.2.16-19), Sri Rupa Gosvami describe as follows:

1) UTTAMA ADHIKARI: “Is one who is expert in bhakti shastras, logic and reason, and has firm, mature and unbreakable faith in Bhagavan Sri Krishna.”

śāstre yuktau ca nipuṇaḥ, sarvathā dṛḍha niścayaḥ
prauḍha śraddho ‘dhikārī yaḥ, sa bhaktāv uttamo mataḥ 17

2) MADHYAMA ADHIKARI: “Is one who has full faith in shastras and Bhagavan Sri Krishna but lacks expertise in transcendental wisdom.”

yaḥ śāstrāhi ṣvani puṇaḥ śraddhāvan sa tu madhyamaḥ 18

Sri Jiva Goswamipada tika: Lacking expertise in shastras means that one has a general knowledge of shastras, and firm faith which will not break even if one cannot defeat opposing arguments.

Srila Visvanatha Cakravarti tika:

The word sraddhavan in text 17 means that the madhyama adhikari has firm faith in shastras and the words of his/her Guru.

3) Kanishtha Adhikari: “Is the lowest level of devotee who has very little knowledge of shastras, weak, tender faith which can easily be broken by contrary beliefs or opposing arguments.

yo bhavet komala śraddhaḥ sa kaniṣṭho nigadyate 19

Why devotees have different adhikara or fitness for bhakti is nicely explained by Sri Mukunda das Goswami (shishya of Sri Krishna Dasa Kaviraja): “The division of three types of eligibility or adhikara arise out of one’s spiritual status attained by the grace of Bhagavan Sri Krishna Himself and the saints with whom one has associated in the past.”

THREE LEVELS OF ADVANCED DEVOTEES

The Srimad Bhagavatam describes the three levels of devotees as beginner, intermediate and topmost according to the degree of their vision of Bhagavan Sri Krishna.

1) UTTAMA BHAGAVATA: “The most advanced Krishna bhakta who sees his most worshipable Bhagavan Sri Krishna within everything and sees everything in Bhagavan.”

sarva-bhūteṣu yaḥ paśyed bhagavad-bhāvam ātmanaḥ
bhūtāni bhagavaty ātmany eṣa bhāgavatottamaḥ
Srimad Bhagavatam 11.2.45

Srila Visvanatha Cakravarti tika: When Hiraṇyakaśipu asked, “Where is your Ishvara?” Prahlāda said, “He is everywhere. One can see Bhagavan Sri Krishna even in a pillar.” Similarly, one should see all living beings in Bhagavan Sri Krishna (ātmani), just as Yaśodā saw all beings in the belly of Krishna.

There is another meaning. One should see all beings as having Krishna prema, and being absorbed in Krishna who appears in their minds. This shown by the prema of the Vraja-gopis and Dvaraka mahishis.

vana-latās tarava ātmani viṣṇuṁ, vyañjayantya iva puṣpa-phalāḍhyāḥ
praṇata-bhāra-viṭapā madhu-dhārāḥ, prema-hṛṣṭa-tanavo vavṛṣuḥ sma

The trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Viṣṇu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. Srimad Bhagavatam 10.35.9

nadyas tadā tad upadhārya mukunda-gītam’ āvarta-lakṣita-manobhava-bhagna-vegāḥ
āliṅgana-sthagitam ūrmi-bhujair murārer, gṛhṇanti pāda-yugalaṁ kamalopahārāḥ

‘When the rivers hear the flute-song of Krishna, their minds begin to desire him, and with the arms of their waves they embrace Murāri’s lotus feet and, present offerings of lotus flowers.’ Srimad Bhagavatam 10.21.15

na calasi na vadasy udāra-buddhe, kṣiti-dhara cintayase mahāntam artham
api bata vasudeva-nandanāṅghriṁ, vayam iva kāmayase stanair vidhartum

O magnanimous mountain, you neither move nor speak. You must be pondering some matter of great importance. Or do you, like us, desire to hold on your breasts the feet of Vasudeva’s darling son? Srimad Bhagavatam 10.90.22

One should contemplate the mood of Bhagavan Sri Krishna within oneself as being present in all living entities. One should see in this way implies that one must GAIN QUALIFICATION FOR SEEING, RATHER THAN being able to see like this at all times. Great devotees like Nārada, Vyāsa and Śukadeva do not see Bhagavan Sri Krishna everywhere at all times, and this increases their desire for Krishna.

When this longing to see Bhagavan Sri Krishna increases further, then the devotees see the whole world as Bhagavan Sri Krishna as in the logic that a lusty man sees desirable women everywhere. In this verse, the verb paśyed (see) means actually “to know”. Thus the best devotee is he who knows Bhagavan Sri Krishna is in everything and everything is in Bhagavan Sri Krishna simply by scriptural knowledge.

Further on in this chapter, the Srimad Bhagavatam (11.2.55) describes the topmost type of bhagavata bhakta i.e. the maha bhagavata!

visṛjati hṛdayaṁ na yasya sākṣād, dharir avaśābhihito ‘py aghaugha-nāśaḥ
praṇaya-rasanayā dhṛtāṅghri-padmaḥ, sa bhavati bhāgavata-pradhāna uktaḥ

** MAHABHAGAVATA: “Is the best of devotees because Bhagavan Śrī Hari, who destroys heaps of sins for His devotees, never leaves his heart even if he accidentally calls Hari, because he has permanently bound Sri Hari’s lotus feet within his heart with the ropes of intimate love (praṇaya rasanaya).”

Srila Visvanatha Cakravarti tika: There is no problem even with heaps of sins because Bhagavan can easily destroy a multitude of sins simply by being called. Then what to speak of chanting Bhagavan nama with a continuous taste of rasa?

This verse answers the question ‘Why doesn’t Bhagavan leave the temple of their hearts?’ Bhagavan can’t leave because the devotee ties his heart to the lotus feet of Bhagavan with the ropes of affection. Just as Yaśodā’s prema bound Krishna to the mortar, the devotee binds Bhagavan with the chains of prema!

2) MADHYAMA BHAKTA: “The intermediate or second-class devotee offers his love to Bhagavan Sri Krishna, befriends Krishna bhaktas, shows mercy to the innocent ignorant, and avoids the envious.”

īsvare tad-adhīneṣu bāliśeṣu dviṣatsu ca,
prema-maitrī-kṛpopekṣā yaḥ karoti sa madhyamaḥ
Srimad Bhagavatam 11.2.46

Srila Visvanatha Cakravarti tika:

The madhyama devotee shows prema for his worshipable Bhagavan Sri Krishna. This actually means he has attachment for Bhagavan rather than prema. He befriends bhaktas dependent on Sri Krishna, and shows mercy to those ignorant of bhakti. Since even Bharata, Vyāsa and Śukadeva did not show mercy to all persons they saw, it should be explained that this mercy to the ignorant arises by itself.

This is understood from the example of the mountain SB 10.20.36: During the monsoon season, mountains sometimes release their storage of water and sometimes do not, just as realized devotees sometimes give the nectar of divine wisdom and sometimes do not.

Madhyama bhaktas avoid haters of Bhagavan because they know their mercy will be useless with them. It is proper to stay away from inimical ones understanding they are foolish while simultaneously reflecting upon one’s own good fortune. The madhyama devotee does not have the qualification to see Bhagavan in all beings. But when he attains that quality he then becomes an uttama devotee. Even among uttama devotees like Nārada one will see these four qualities of prema, friendship, mercy and indifference.

3) PRAKRTA BHAKTA: “The neophyte, beginner bhakta (kanishtha) who faithfully worships Krishna’s murti, does not behave properly with others. He is a materialistic, unrefined devotee occupying the lowest position.”

arcāyām eva haraye pūjāṁ yaḥ śraddhayehate,
na tad-bhakteṣu cānyeṣu sa bhaktaḥ prākṛtaḥ smṛtaḥ
Srimad Bhagavatam 11.2.47

CONCLUSION: Hopefully, everyone now understands these terms and can thus judge devotees accordingly. Since it “takes one to know one” it is impossible for a Guru seeker to tell whether a proposed Guru is a bhava-bhakta or premi bhakta, uttama bhakta, or a maha bhagavata. Such extremely advanced and liberated devotees are very, very rare.

So what to do, and how to select your eternal friend and wise guide to love divine, Sri Guru? One seeking a diksha Guru should select an uttama adhikari bhakta i.e. one whose deep knowledge of bhakti shastras can destroy your doubts; and whose ‘rock solid’ faith in shastras and Bhagavan Sri Krishna inspires and deepens your own faith in Sri Krishna and the path of Krishna bhakti sadhana.

By surrendering to and accepting diksha from such a Guru, one will attain genuine bhakti, and joyfully progress on the path of bhakti to the perfection of Sri Sri Radha-Govinda’s prema seva in the groves of Vrindavana!

Sri Guru tattva ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

Many Puranas and Hari Bhakti Vilasa by Sri Sanatana Goswami describe the fantastic benefits and blessings accrued by observing the Vaishakha Month Vrata (April 1-30, 2018).

It’s said among sadhus: “In material life more is less; in spiritual life more is more!” In other words, more material enjoyment means less spiritual progress. And more spiritual acts means more peace, more happiness and perfection promotion to Radha-Krishna’s nitya-seva in Sri Vraja Dhama.

For the benefit of all, we are presenting a simplified vrata based on 140 verses of Hari Bhakti Vilasa (14). By observing it, one can pleasingly serve Madhusudana Sri Krishna, and thereby gain good fortune, divine power, and lots of spiritual benefits.

  1. Donate: Dana—sesame (til) seeds, water, ghee, umbrellas.
  2. Sacred Baths: Tirtha Snana—Radha-kunda, Yamunaji, Gangaji, Samudra, etc. “Vaishakha tirtha snana yields 100,000 benefit of Magha Mas snana i.e. Kumbha Mela.” (Padma Purana/Hari Bhakti Vilasa 14.14.367-8)
  3. Bathing Prayers: Wash feet, meditate on Bhagavan Sri Krishna, and recite before morning (pratah-kala: 5-7 a.m.) snana:
  4. By the mercy of Sri Madhusudana and the blessings of the Brahmins, may my daily tirtha snana free me from all obstacles.
  5. O Murari! O Madhusudana! Please fulfill my spiritual desires as the fruit of my daily Vaishakha snana.
  6. O my beloved Sri Madhusudana! Vaishakha is Your favorite month. So please give me the fruit of destroying all my sins. (Hari Bhakti Vilasa 14. 400-403)
  7. SPECIAL DAYS TO OBSERVE:

** Akshaya Tritiya: (18 April)—This day is dear to Harivallabha Sri Krishna. Any acts of japa, dana, shraddha, snana, archana or tarpana bring one inexhaustible results. (409)

** Ganga Saptami, shukla: (22 April)—Ganga puja, snana, & tarpan to pitrs (ancestors) destroys their sins causing their bondage. (Padma P/hbv 413)

** Mohini Ekadasi: (26 April)—“Attain liberation by observing jagarana (stay awake all night). Skanda P.

** Nrsimha Chaturdasi: (28/29 April)—“Bhagavan Nrsimha said, “One will please Me by observing this topmost vow (uttama vrata) and attain happiness, sense pleasure and liberation. One Nrsimha vrata gives the benefit of 1,000 Dvadasi vratas!” (Padma P/hbv 14.414-5, 441, 446, 451)

** Vaishakha Purnima: (30 April)—Do dana, snana, tarpana, plus donate water which will give one a divine form. (Hari Bhakti Vilasa 495)

*** CONCESSION SUPER VOW: If can’t observe all the other vows for one month, then just offer your best on the last three days: Trayodasi, Nrsimha Caturdasi and Vaishakha Purnima, 27-30 April 2018, and you will attain Vaikuntha! (Hari Bhakti Vilasa 501)

**** LAST STRAW VOW: If can’t observe anything, then at least “do one good deed”. Feed 10 brahmins on one day during Vaishakha month. (Hari Bhakti Vilasa 502)

Vaishakha Vrata ki jai! Radha-kunda snana ki jai! Vaishakha Purnima ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

In Sri Gita, Sri Krishna describes devotees who are not yet niskincana pure devotees fully engaged in hearing and chanting about Sri Krishna. They are one class of bhaktas who can also please Sri Krishna by practicing bhakti in another form by offering to Sri Krishna WHATEVER they do, eat etc.

Sri Krishna says, “Just offer to Me WHATEVER you do, eat, sacrifice, give away, or WHATEVER penance you perform.”

yat –karoṣi- yad- aśnāsi- yaj -juhoṣi –dadāsi, yat
yat-tapasyasi -kaunteya -tat -kuruṣva mad-arpaṇam
(Bhagavad Gita 9.27)

Sri Baladeva Vidyabhusana comments: “In essence Sri Krishna is saying: ‘WHATEVER material activities you do to live and support your family; WHATEVER food you eat to live; WHATEVER money, food or other items you give to qualified persons, and WHATEVER Vedic sacrifices and vratas you perform to counteract sins; do them all as an offering to please Me and to instruct others and I will bless you fully!’

“The actions of this devotee class [the parinisthita bhakta] are offered to Sri Krishna without any personal motivation then to please Sri Krishna. Mind you however, that this type of action is not considered uttama bhakti, the topmost, transcendental form of pure bhakti.”

Sridhara Swami comments: “Ananya bhakti means that one’s actions are first offered to Bhagavan rather than acting first and offering afterwards. Thus, the verse above (Bhagavad Gita 9.27) is not included in kevala bhakti, since the acts are first performed and then offered.

While immersed in bhakti samadhi, Sri Visvanatha Cakravarti experienced the following sweet dialogue between Bhagavan Sri Krishna and Arjuna in the Bhagavad Gita verse 9.27:

Arjuna says, “O Prabhu! Among the four types of bhakti You have previously described beginning with the devotion of the miserable, the wealth seeker, the curious and the wise one (Bhagavad Gita 7.16)—which bhakti should I perform?”

Sri Krishna replies (Bhagavad Gita 9.27):

“O Arjuna, because in your present state you cannot reject karma, jnana and other processes; and you are not qualified for kevala bhakti, the supreme bhakti; and nor should you descend to the inferior type of sakama-bhakti (selfish motivated devotion), you should perform bhakti combined with action and knowledge, (karma-jnana-misra- pradhānī- bhūtā -bhakti) which still qualifies as niṣkāma, non-selfish devotion but it does not culminate in kevala bhakti.

“Whatever you do be it following Vedic rules or performing worldly action; whatever you eat or drink in ordinary life; and whatever austerities you perform, do it as an offering to Me. My pure devotees however offer Me all the actions of their mind, pranas and senses.”

Sri Visvanatha Cakravarti comments:

The Srimad Bhagavatam says, “The method of bhakti is in accordance with one’s individual svabhava (particular nature acquired in conditioned life). Whatever one does with his/her words, mind, senses, intelligence or purified consciousness should be offered to the Me while thinking, ‘This is for the pleasure of Bhagavan Sri Narayana.’” (Srimad Bhagavatam 11.2.36)

kāyena- vācā -manasendriyair -vā,// buddh-yātmanā- vānusṛta-svabhāvāt
karoti- yad -yat –sakalaṁ- parasmai, // nārāyaṇ-āyeti- sam-arpayet -tam

“This verse means that just as a materialist wakes up and performs actions such as urinating, evacuating, washing mouth, brushing teeth, bathing, seeing, hearing and speaking for material happiness and performs rituals for worship of devatas and ancestors, a Krishna bhakta also does all these activities as seva to Sri Krishna. Thus these acts are also limbs of bhakti.”

Now back to the Gita dialogue:

Arjuna: “O Krishnaji! When You say I should offer as sacrifice, that sacrifice is related to arcana which is a limb of bhakti aiming at Vishnu’s pleasure. And when You prescribe austerities, it means vows like fasting on Ekādaśī. These are all ananya bhakti. So how can You say that it is not?”

Sri Krishna: “True, but ananya bhakti does not mean that you first perform an action and then offer it to Bhagavan. Rather in ananya bhakti first you offer the action to Bhagavan and then you perform it as described by Prahlada in Srimad Bhagavatam (7.5.24).”

Thus ends the dialogue and comments on Bhagavad Gita. (9.27)

In Sandarbhas, Sri Jiva Goswamipada describes four types of bhakti: transcendental, sāttvika, rājasik and tāmasik wherein the same activities are performed. For example, all four devotees do puja but one does it for Krishna’s pleasure (transcendental devotee), one for purification (sattvika devotee), one for fame, followers and money (rajasik devotee), and one does bhakti just to destroy somebody (tamasik devotee). It is the intention, purpose and attitude that counts and determines the type of bhakti.

For further elaboration on bhakti in different the modes of nature, please read Kapila Muni Siksa in Srimad Bhagavatam (3.29.7-12) and Bhagavad Gita (9.22)

Thus we can see that eating, sleeping, working, sacrifice and vratas are all limbs of bhakti. And most amazingly, the all-inclusive mercy of Krishna bhakti also includes basic bodily functions.

The ancient sastra Vishnu Rahasya says, “The mind is kept in a healthy state by the proper excretion of urine and stool. Thus the anus and urinary organ, which are karma-indriya, working senses, are also engaged in Krishna’s seva.”

utsargān mala-mūtrādeś,// citta-svāsthyaṁ yato bhavet
ataḥ pāyur upasthaś ca,// tad-ārādhana-sādhanam

Dr. Satyanarayan Dasa Ji Maharaja comments, “If I don’t pass stool I will suffer and that will hamper my devotional service. The genitals can be used to make Vaiṣṇava children. Krishna says in Bhagavad Gita (7.11), ‘I am desire in those who do not contradict virtue, dharm āviruddha bhūteṣu kāmo smi.’”

Indeed, everyone can now appreciate how liberal, kind and merciful Krishna bhakti is in that it includes practically everything a devotee does consciously and unconsciously throughout the day and night.

Thus single, married, fully or semi-engaged bhaktas can all be inspired and encouraged that they are progressing steadily and positively toward the sweet lotus feet of Radha-Govinda Yugala and Their blissful, eternal service in madhurya Goloka Vrndavana.

(Sastra courtesy Madan Gopal Blog of Sri Advaita dasji)

Sri Krishna bhakti bhajana ki jai! Jai Jai Sri Radhe!

Mahanidhi Swami

 

Since every pastime of Bhagavan Sri Krishna is eternal, tonight in some other universe Radha-kunda will appear at midnight before the amazed eyes of the gopis and Vrajavasis.

 

Sri Sanatana Goswami proves that today is the appearance day of Sri Radha-kunda in his tika (SB 10.45.3): “Bhagavan Sri Krishna killed Arishta on the full moon day of Caitra month when Krishna was eleven.” Afterwards Radha-Krishna manifested Shyama-kunda and Radha-kunda. That wonderful appearance lila, as described in the Vishnu Purana, will conclude this article.

 

In other words, the actual appearance day/night of Sri Radha-kunda is tonight April 10th at midnight when the moon will be full. I know a few bhavuka bhaktas that celebrate this wonderful lila every year on Caitra Purnima with puja and a midnight bath in Sri Kunda.

 

So what about Kattika month and the Bahulastami snana? Other than recommending daily or regular bathing in Radha-kunda, the six Goswamis only mention Karttika Bahulastami as one special day to bathe in Radha-kunda. Vrajavasis say that on this day, Krishna tested the saintliness of a cow named Bahula, and thus the Puranas recommend a holy dip in Radha-kunda on THIS DAY. Incidentally, the Vrindavana forest of Bahulavan is very close to Radha-kunda.

 

In his Mathura Mahatyam, Sri Rupa Gosvami, quoting the Puranas, says, “Anyone who ON THE DAY of Bahulastami (aka Karttika Krishna astami) bathes in Radha-kunda, that person will become very dear to Sri Hari.” Certainly all Gaudiya Vaisnavas want to become dear to Sri Hari, and dear to His dearest Haripriya Swamini Sri Radhe! Thus, they all try to honor this auspicious, transcendental day by bathing in Radha-kunda.

 

On Bahulastami evening, barren North Indian grhasta couples worship a fertility devi named Ahouri in hopes of getting a child. The puja rites culminate with a midnight bath in Radha-kunda. It seems that over time, the Gaudiya’s daytime Bahulastami snana merged with the grhasta’s midnight in Radha-kunda, resulting in Gaudiyas’ thinking that they are bathing at midnight to celebrate the appearance of Radha-kunda.

 

So if you’re near, come over to Govardhana for a holy dip in Sri Radha-kunda Dhama under the rasa-filled full moon night of Caitra TO REJOICE OVER THE ACTUAL APPEARANCE DAY OF SRI RADHA KUNDA!

 

Appearance of Sri Radha Kunda 

 

In his Sarartha Darshini tikas (SB 10.36.16) Srila Visvanatha Cakravarti quotes the Radha-kunda appearance pastime from Vishnu Purana, describing a joking conversation between Radha-Madhava after Krishna had killed the Arishta demon bull.

 

“The innocent young gopis said, ‘Ah, Krishna, don’t touch us now, O killer of a bull! Alas, even though Arishta was a terrible demon, still he was posing as a bull, who represents dharma, so You will have to undergo atonement, just as Lord Indra did after killing Vrtrasura. But how can You purify Yourself without going to the trouble of visiting every single holy place in the three worlds?”

 

Krishna: “Why should I have to wander throughout the entire universe? I will at once bring all the countless pilgrimage places here and take My bath in them. Just watch!” With this, Lord Mukunda struck His left heel on the ground.

 

Then Krishna said, “Just see sakhis! This is the water of the Patala Ganga. And now, all holy places please come here!” Then all the holy places arrived before Sri Krishna.

 

Krishna proudly said, “O gopis, you see all the holy places!”

Vraja-gopis: “No, we don’t see them as You describe.”

 

Then those best of holy places, joining their palms in supplication, spoke up:

‘I am the salt ocean.’I am the ocean of milk.’ ‘I am the Amara-dirghika.’ I am the river Shona.’I am the Sindhu.’I am the Tamraparni.’I am the holy place Pushkara.’ ‘I am the river Sarasvati.”And we are the Godavari, Yamuna and Reva rivers and the triveni of Prayaga. Just see our waters!’ ”

 

Sri Krishna took a purifying bath, and then arrogantly said, “Bho, bho sakhis! I have produced a pond containing all the holy places, whereas you gopis have never done any pious acts to please Brahmaji”

 

Sri Radha said boldly, “I must create an even more beautiful pond than His. Sakhis! Get to work!” In a ditch created by the hooves of the huge asura, the gopis started digging out a kunda with their golden kankana, bangles. Within an hour, the expert sakhis manifested a most majestic and beautiful divine kunda.

 

Completely astonished at their feat, Sri Krishna said, “O Priyaji! You and Your sakhis can fill Your lake with the holy waters of mine.”

 

“NO! NO! NO! Impossible”, said Radharani, “We cannot take Your water which is contaminated with the terrible sin of killing a cow. I have an unlimited number of sakhis who can easily bring billions of pots of pure water from Manasi Ganga. And thus the fame of My kunda will be unequalled!”

 

Bhagavan Sri Krishna then gestured to a celestial representative of all the holy places there. He arose from Krishna kunda, bowed to Vrshabhanunandini, and prayed to Swamini Radha with folded palms and tear-filled eyes:

 

“O Devi! Brahmaji, Shivaji and Lakshmi can never understand the fathomless depth of Your glories. Only Sri Krishna knows, and thus He humbly washes away Your perspiration when You are tired. And Krishna always thrills in delight whenever He gets the chance to wash Your beautiful lotus feet and fasten Your ankle bells. In fact, Shyama feels supremely fortunate simply by satisfying the tips Your toes of Your lotus feet.

 

“It is on Krishna’s command we have immediately come to live in this lake, created by one stroke of Krishna’s heel. Alas! The tree of our cherished desire will only bear fruit if You are pleased and grant us Your merciful glance!”

 

Sri Radha: “Well, then what do you want?”

 

In unison, all the sacred places said, “Our lives will be successful if we can come and fill the wonderful lake You have manifested. This is the only benediction we desire.”

 

With a side-long glance toward Shyama, Srimati Radharani replied to the sacred celestials: “Oh, certainly, please come!” Thus all the holy rivers and lakes in Sri Shyama-kunda forcibly broke through its boundary walls [at the Sangam} and swiftly filled Sri Radha-kunda with their waters.”

 

Sri Hari: “O Priyatama! Throughout the world and the universe, Your Radha-kunda will become supremly more famous than Mine! And I will come here every day to bathe and enjoy water pastimes with You and all My preyasis. Indeed, Your beautiful Sri Kunda is as dear to Me as You!”

 

Srimati Radharani: “O Prana Priyatama! Even if You vanquish hundreds of Arishtas here, I will still come and bathe every day in Your Krishna Kunda.

Furthermore, I proclaim that in the future, anyone who has intense devotion for My Sri Kunda, who who bathes or resides here is sure to become very dear to Me.”

 

That night [Caitra Purnima], Sri Krishna and the Vraja-gopis enjoyed maha rasotsavam on the banks of Radha-kunda. The Krishna cloud combined with the lightning strike of Sri to cause a downpour of glee to flood the three worlds with their playfully divine lila, krishna ambudah maha rasa harsha varsha, sri radhika pravara vidyud, trai lokya madhya vitati krta divya kirti!

Caitra Purnima Appearance Night of Radha-kunda ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued.

Note: The following entries are unedited, presented as it is, downloaded from Net.

Pradosh Lila 8:36-10:48 p.m.

Vrinda said, “O Muniji! There with his father, paternal uncles, their sons, and Baladeva, Krishna eats various kinds of foods like those that are chewed, those that are sucked etc. Even before Krishna entertains a desire, Radhika, through her friends, would send dressed foods to his house.

Hari, praising them, and eating them with his father etc. would, with the bards, go to the assembly hall. The friends (of Radha), that had come there having brought with them many foods, take (from his house) many kinds (of food) given by Yasoda there and also whatever is left over by Krishna.

Having brought all that, they inform Radhika of it. Radha too, along with her group of friends, having eaten it in order and being decorated by her friends, would be (ready) to meet by appointment (her lover i.e. Krishna).

‘From here on there some friend is sent away by me’. Met by her, Radhika, surrounded by her friends, and having put on a dress proper for white (i.e. bright) or black (i.e. dark) night goes to the chamber having divine jewels, near Yamuna.

Krishna also, seeing their curious things, then having heard delightful music from Katyayani, and having properly pleased them with (gifts of) wealth and grains, and propitiated by people, goes with his mother to His sleeping quarters.

Nisha Lila 10:48 p.m. to 3:36 a.m.

When Krishna’s mother departs, Krishna, having eaten, comes here—to the rendezvous—unnoticed and with his beloved. Both Radha-Madhava meet here and play in the groves of trees, with many sports, with Krishna’s dance with the cowherdess, accom-panied with singing and instrumental music and laughter.

Thus having spent two watches and a half of the night in sporting, the two desiring to sleep, enter, unnoticed by female birds, the bower. There, in the solitary place, the two sleep on a charming bed made of flowers and for sport, and are served by their female friends. Thus I have told you the full daily life of Hari. O Narada, even sinners who hear this narration are immediately liberated .” (Padma Purana, patalakhanda cp. 83.91-105) Radha Govinda Yugala’s blissful lilas ki jai! Vrnda-Narada manjari sadhana shiksha ki jai! Jaya Jaya Sri Radhe!

Mahanidhi Swami

 

Vrnda-devi’s asta-kaliya-lila narration to Lord Shiva continued.

Note: The following entries are unedited, presented as it is, downloaded from Net.

Aparahna Lila 3:36-6 p.m.

Vrinda-devi said, “O Naradaji! Then having heard the mutual wordy fight among the särikäs and the parrots, Radha-Madhava, desiring to go home, move out from that place. Having allowed his beloved (to go), Krishna would go to the cows.

Radha, accompanied by the circle of gopis goes to the Sun’s abode (temple). Having gone a little away from there, Hari, again, returning, after having put on the dress of a Brähmaëa, goes to the Sun’s abode. Requested by her friends, Sri Krishna would worship the Sun there, with Vedas (hymns), containing jokes and composed then only. Then the clever ones, having recognised their lover who makes himself known, merge in the ocean of joy, and do not know themselves or other (persons).

Sayana Lila 6-8:36 p.m.

Having thus passed two watches and a half in various sports, Radhe-Shyama go home, and Krishna would go (to the place) of the cows. O sage, Krishna, joining his friends, and taking the cows from all sides, comes playing upon the flute joyfully to Vraja.

Then, all like Nanda and others, so also women and children, hearing the sound of Hari’s flute, and also seeing the sky full of dust (raised) by the cows, give up all their jobs, and being eager to see Krishna go towards him.

Krishna also, joining all the residents of Vraja, on the royal path, at Vraja-gate—wherever they are—(honours all) as before in due order— by means of seeing them, touching them, speaking to them, looking them with a smile, saluting with words and physically the old cowherds, and saluting his parents and Rohini also (in such a way that) the eight parts (of the body touch the ground).

O Narada, so also Krishna’s beloved Radhaji with a modest side glance. Thus very much and properly respected by the residents of Vraja, having sent the cows to the cowstall, Govinda goes, after being request-ed by his parents to his abode with his brother.

Having bathed there, having drunk (milk), having eaten a little, and being allowed by his mother, Krishna, with a desire to milk the cows, again goes to the cowstall. Having milked them, and got them milked, having made some of them drink (water), be, being followed by hundreds of venerable men, Krishna goes home with his father. (Padma Purana, patalakhanda cp. 83.76-90) More part six. Sri Krishna asta-kaliya-lila ki jai! Radha Govinda Yugala ki jai! Jaya Jaya Sri Radhe!