A Daytime Tryst

 

One day in Varsana, Rasavati Rai heard the beckoning of Shyama’s sweet flute song. Enchanted with a desire to touch Damodara, Devi immediately gave up all other considerations. Vrishabhanunandini broke the bonds of Her superiors suspicious glances, forgot about Her husband’s home and quickly ran out to meet Her sweetheart.

Spreading over Radha’s head like a canopy of fire, thescorching summer sun shined directly on Swamini’s head and burned the sand below Her dainty feet. Though Sukumari’s body is as soft as butter and Her feet more tender than lotus petals, Radha, careless in love’s embrace, simply cried, “Hari! Hari!” and continued Her race. 

Who can stop the course of love? As the celestial Ganga, Suratarangini, floods its banks with its powerful waves, the Suratarangini Sri, with its high waves of exquisite sweetness, powerfully rushes into the dark ocean—Shyama!

“Slow down Swamini! The path is full of pebbles and thorns,” warns Her confidante Sri Rupa. “Don’t go so fast! Walk a little slower, or You will hurt Your tender lotus feet.”

Suddenly Srimati catches the intoxicating aroma of Shyama’s body, and soars after it like a honeybee seeking a nectar lotus. 

Meanwhile, Madhava anxiously waits, sitting on a jeweled platform within a solitary nikunja. Illuminating the kunja entrance with the golden splendor of Her divine form, Gaurangi arrives. Hearing Haripriya’s tinkling anklebells and seeing Her enter the kunja, Pyare-mohana drowns in a nectar ocean of eagerness.

Thrilled with Their mutual darshana, Yugala glance at each other with unsteady eyes welling with tears of love. Although Vamya Vallabhi is naturally unwilling, today Radha wraps Kanu in a tight hug of generosity. Locked in love’s embrace Vinoda and Vinodini resemble a lightning streak merged in a raincloud, or a black bee enjoying the honey of a golden lotus. 

O, when will the fish of my eyes, astonished with such a sweet vision, swim in the nectar ocean of Sriji meeting Shyama?

Four Ways Out

Mahanidhi swami  june 30, 2014

We are all trapped in Maya, mad after sense gratification, and endlessly moving on the wheel of repeated birth and death (samsara chakra). If Krishna does not save us, we are lost forever. In four wonderful ways, our loving Lord Sri Krishna extends His causeless mercy to free us. 1) In the form of Guru, Krishna goes house to house to initiate everyone; 2) In the form of Vaisnavas, Krishna instructs everyone; 3) In the form of scriptures, Krishna speaks transcendental knowledge; 4) In the form of Supersoul, Krishna internally guides, reveals and advises (Bg. 10.10)

ParamaKrpalu Sri Krishna ki jai!

Jai Jai Sri Radhe!

OM MY GOD! Part two

Mahanidhi swami 

The divine syllable OM has nothing to do with an impersonal conception. The following verses from Gopala-tapani Upanisad clearly establish that OM means the Supreme Personality of Godhead Sri Krishna. &The sound vibration OM denotes the catur-vyuha-tattva of Sankarsana (Sri Balarama), Pradyumna, Aniruddha, and Vasudeva (Sri Krishna). As OM transcends the three qualities of material nature, one should also know oneself to be beyond the identity of the material body: T am the eternal servitor of Krishna.' This consciousness must be maintained at all times.

&The letter A' denotes Balarama, the son of Rohini, who is the substratum of the entire universe; 'U' denotes Pradyumna, who is the Supersoul of the universe; 'M' denotes Aniruddha, who is the Supersoul of each individual being in the universe. The dot above the M denotes Sri Krishna, the fountainhead of all Visnu incarnations.& (GU)

Besides supporting Sri Jiva Gosvami's explanation that OM represents Radha and Krishna, the Gopala-tapani Upanisad further states that the seed of Krishna's eternal pastimes is inherent in the seed mantra OM. &The enlightened sages declare that the svarupa-sakti of Bhagavan Sri Krishna, Sri Radha, being the prime mula-prakrti, is nondifferent from OM. Gopala Krishna, who is the creator, sustainer, and destroyer of the universe, is also nondifferent from OM.& (GU v. 58)

Acaryas also explain that in the seed word OM which is a combination of three syllables, A-U-M. A—expresses the form of Lord Visnu; U—expresses the form of His consort Sri, the mother and support of the entire world; M—expresses the individual soul, who is the dependent servant of Visnu and Sri and no one else. The sound vibration omkara is the root of Vedic knowledge, and it is known as maha-vakya, or the supreme sound.

In the next article, we will learn about the relation between OM and the Hare Krishna maha-mantra.

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami)

Om Tat Sat!

Jai Jai Sri Radhe! 

OM MY GOD! Part one

Mahanidhi swami 

The chanting of the spiritual mantra OM, the primordial vibration of transcendence, Divinity in sound, is probably one of most popular chanting mantras in the world. Before coming to Krishna consciousness many devotees dabbled in the continual chanting of: OM…OM…OM…OM…OM…OM…OM... 

Bhagavata-gita (10.8) tells us that everything, and that means EVERY  THING, begins with Sri Krishna, that beautiful flute player, the darling sweetheart of the cowherd damsels of Vraja; (aham sarvasya prabhavo, mattah sarvam pravartate). And yes, from Muralidhara’s flute comes OM to ignite this world with transcendence. Let’s learn more about this most famous and intriguing spiritual mantra.

Regarding the origin of OM, Srila Prabhupada said, “When Krishna began to play on His flute, that sweet sound vibration entered into the ear of Brahma as the Vedic mantra OM is composed of three letters—A, U, and M, OM describes our relationship with the Supreme Lord (sambandha), the activities by which we can achieve the highest perfection of love (abhidheya), and the actual position of love on the spiritual platform (prayojana). “When the sound vibration of Krishna's flute was expressed through the mouth of Brahma, it became Gayatri. Thus being influenced by the sound vibration of Krishna's flute, Brahma, the first living entity of this material world, was initiated as a brahmana.

&Srila Jiva Gosvami confirms that Brahma was initiated as a brahmana by the flute of Krishna. When Brahma was enlightened by the Gayatri mantra through Krishna's flute, he attained all Vedic knowledge. Acknowledging the benediction offered to him by Krishna, he became the original spiritual master of all living entities.& (TLC ch. 31)

Meaning of OM

The first mantra is pranava OM. The Vedas glorify OM as the origin of the Vedas and as the source of the whole creation. For this reason, OM precedes every Vedic mantra. OM expands into the vyahrtis (bhuh, bhuvah, svah) which indicate the whole expanse of the creation: the earth and lower planetary systems, the region of the sky, and the upper planetary systems. The vyahrtis then expand into the Brahma-gayatri mantra. The Gayatri then expands into all the Vedas.

The pranava OM, the vyahrtis, and the Brahma-gayatri combined together are the essence of the Vedas, and the most powerful of mantras. Chanting these mantras has remained the cornerstone of spiritual progress in Vedic culture since time immemorial. OM, the sacred syllable of assent, is a seed mantra mentioned throughout the Vedic literatures and chanted by all varieties of transcendentalists. 

It has also worked its way into many languages to indicate God. In English, all-important descriptions of God have &OM& as its root. OM enters the English language as the prefix omni. Therefore words like omnipresent, omnipotent, and omniscient are valid descriptions of God and, all begin with the root OM. Christians end prayers with Amen meaning OM, and Muslims say Amin, denoting God.

One net entry described OM like this: &In every breath man utters and repeats it unintentionally and inevitably. Every vibration in the body and in the universe emerges from OM. A child cries &OM! OM!& The ocean roars &OM! OM!& The bees buzz &OM! OM!& The musician hums &OM! OM!& OM is the expression of the seer of the Truth. OM is Veda, the wisdom of God. OM is the sound of God. OM is eternal, the indestructible word.& 

Despite the apparent universality of the word OM, only Sri Caitanya Mahaprabhu and the Gaudiya Vaisnavas have revealed the full spiritual significance of OM. In the Bhagavad-gita, the Supreme Personality of Godhead Sri Krishna says, pranavah sarva vedesu: &I am the syllable OM mentioned in all the Vedas& Besides indicating the Supreme Personality of Godhead, OM is nondifferent from the sound of Krishna's flute. Unfortunately, most people today have an impersonal conception of the sacred syllable OM.

Srila Prabhupada said that OM means Sri Krishna, the Supreme Personality of Godhead. &The sound of OM in the beginning of every Vedic hymn addresses the Supreme Lord. Because the impersonalists are very much afraid of addressing the Supreme Lord Krishna by His innumerable names, they prefer to vibrate the transcendental sound omkara. But they do not realize that omkara is the sound representation of Krishna. The jurisdiction of Krishna consciousness extends everywhere, and one who is in Krishna consciousness is blessed.& (BG 7.8 p.) 

&OM is the alphabetical representation of Krishna. This representation of Krishna, however, is impersonal. It is like Krishna's bodily luster or His brahman effulgence. Impersonalists like to chant OM, but we wish to chant Krishna's feature of pastimes because His personal feature is the ultimate understanding. OM is the symbol of eternity (sat), but there is no bliss (ananda) and knowledge (cit). OM tat sat: tat means the Absolute Truth, and sat means eternity. So OM tat sat means, 'Oh, the Absolute Truth is eternal.'& (SPL 17/3/68)

The Upanisads and realized Gaudiya Vaisnava acaryas like Sri Jiva Gosvami reveal that OM, besides indicating the Supreme Lord Krishna, also includes His personal energies or saktis in the form of His divine pleasure potency, Srimati Radhika, and His eternal servants, the jiva-sakti or individual souls. &OM is a combination of the letters, A, U, M. The letter 'A refers to Krishna; 'U' refers to Radha; 'M' refers to the jiva soul.& (GVV)

&The Gosvamis declare that (pranava) omkara is the complete representation of the Supreme Personality of Godhead. They have analyzed omkara in terms of its alphabetical constituents as follows: omkara is a combination of the letters A, U, and M. The letter A refers to Krishna, the master of all living entities and planets both material and spiritual. The letter U indicates Srimati Radharani, the pleasure potency of Krishna, and M denotes the living entities (jivas). Thus OM is the complete combination of Krishna, His potency and His eternal servitors.

&In other words, omkara represents Krishna, His name, fame, pastimes, entourage, expansions, devotees, potencies and everything else pertaining to Him. As Caitanya Mahaprabhu states in the present verse of Sri Caitanya-caritamrta, sarva-visva-dhama: omkara is the resting place of everything, just as Krishna is the resting place of everything (brahmano hi pratisthahamy &(Cc. Adi 7.128 p.)

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami) 

Om Tat Sat!

Jai Jai Sri Radhe! 

Mantra, Nama and Need for Diksha part one

Mahanidhi swami 

The sastras repeatedly stress the incredible power of chanting Krishna's holy names. Harinama, even without diksa, or any preliminary rites of purification immediately produces results as soon as it contacts the tongue, &The Hare Krishna maha-mantra is so amazingly powerful that it gives fruit as soon as it touches the tongue. This mantra removes great sins that cannot be destroyed byyajna, tapa, dana, or other means. It is freely available and can be chanted by anyone, anywhere, at any time. Unlike other mantras, the chanting of the Hare Krishna maha-mantra does not depend upon diksa, proper behavior, or rituals of purification.& (Padyavali 29)

Despite the astonishing potency of harinama, according to Sri Jiva Gosvami, one must still follow mahajanas like Narada Muni who first took diksa and then worshiped their beloved Deities. Without accepting mantra diksa from a spiritual master one cannot awaken his relationship with the Supreme Personality of Godhead as a servant, friend and so on. Only Sri Guru can establish one's eternal relationship with Krishna. 

Sri Caitanya Mahaprabhu, His followers, and all of the Gaudiya Vaisnavas down to the present day have honored this tradition. Besides chanting the Hare Krishna maha-mantra. Lord Caitanya, Lord Nityananda and Sri Advaita Acarya all took mantra diksa from a bona fide spiritual master. To remain on the path of vaidhi-sadhana one needs only the Hare Krishna maha-mantra. 

In order to progress on the platform of raga-marga and eventually serve Krishna's eternal vraja-lilas one must receive diksa mantras such as the Kama-bija, Gopala-mantra and Kama-gayatri. The Hari-bhakti-vilasa explains that these mantras are absolutely necessary for internal worship through meditation and for external worship of the arca-vigraha of Radha-Krishna.

The Hare Krishna maha-mantra is the nama atmika, the very life of  Gopala-mantra and Kama-gayatri. The holy name of Krishna is the original mantra vibrating in the spiritual world of Goloka Vrndavana. These mantras (Gopala-mantra, Kama-gayatri) and other Vedic mantras have life because different names of Krishna are within them. Sripada Madhvacarya explained that the Vedic mantras used in demigod worship have potency because they contain secondary names of Krishna (gauna-nama).

In reality, mantras like om namo sivaya and others which are used to petition various demigods are indirectly glorifying Krishna. The word sivaya for example means &all-auspicious.& Indeed, everything about the Supreme Lord Krishna is completely auspicious. Besides that, it is Sri Krishna alone who invests the demigods with their marvelous powers. 

Of all mantras, Krishna's holy name is the most important. Sri Jiva Gosvami says Gayatri-mantra i.e. Kama Gayatri has value because it contains Krishna's names within it. Being full and complete (nitya mukto, purna suddho), the holy name can give everything required. The Gayatri mantra, however, is accepted to improve one's worship of the holy name. 

The material world is a perverted reflection of the pure spiritual realm. In the spiritual world the Hare Krishna maha-mantra is at the top, but it becomes reflected in the material world as the mantra Om. The mantra Om is seen throughout the Vedas, and the other Gayatri mantras are found in the Smrtis. Then later in subsequent Vedic literatures the Hare Krishna maha-mantra becomes manifest. Because of the maha-mantra's seeming obscurity, the smarta brahmanas do not consider chanting Hare Krishna as important as chanting the Vedas and the Gayatri mantras. In reality, however, chanting the Hare Krishna maha-mantra is the very essence of all the Vedas.

(Excerpt from Gayatri Mahima Madhuri by Mahanidhi Swami) 

Jai Gopala! Jai Sri Krishna!

Jai Jai Sri Radhe! 

Beautiful Boons of Bhagavatam

Mahanidhi swami 

Just by casually hearing/reading about Sri Krishna’s wonderful, sweet pastimes depicted in the Srimad Bhagavatam, you will attain four amazing blessings, even without desiring such priceless gifts.

Moreover, the inner peace and heart’s satisfaction you’ll feel by hearing the Srimad Bhagavatam will soon make you “fall in love with Bhagavata”, as you hanker to hear/read it every day, nityam bhagavata sevaya (SB 1.2.15).

But how does it all happen? As you hear/read the Srimad Bhagavatam, you will automatically acquire higher knowledge which will subdue your lower material nature and remove your miseries. You won’t even realize how this is happening—a magical transformation of YOU.

An extraordinary inner joy and satisfaction will arise in your heart like a rich sweet aroma coming from a field of blossoming roses. This new found joy will make you detached from material sense objects, and non-devotional people and places, even without trying for it.

You, the former materialist, have now become a spiritualist—a seeker of life’s essence, God’s love. And with your Bhagavata treasures of a peaceful mind and a happy heart, you will move quickly along the path of Krishna prema bhakti. 

As Bhagavan Sri Krishna says in Gita (18.54): “A spiritualist—free from grief and hankering—sees all equally and soon attains My pure love!”  

 

To summarize, let’s see the four great treasures of hearing/reading the Srimad Bhagavatam:

1) You acquire divine knowledge and peace to subdue your lower nature.

2) Delight fills your mind to dispel your gloom and despair.

3) Your joy brings easy detachment from material sense objects/people.

4) You attain a state of liberation leading you to life’s goal of Sri Krishna prema bhakti.

So my dear friends of loving faces!

May you all dive deeply into the fathomless, beautiful, exciting, fulfilling, romantic, wisdom-filled, purifying and blissful ocean of immortal nectar ambrosia named &The Srimad Bhagavatam!”

Grantha Raja, Amala Purana, Srimad Bhagavatam ki jai!

Jai Jai Sri Radhe! 

Diksha is Personal

Mahanidhi swami 

The most significant, auspicious, beneficial and beautiful event in person’s entire material existence occurs when he/she receives diksha from Sri Guru. It is a momentous moment of transformation, elevation and elation that permanently establishes one on the path of liberation to the kingdom of God, Vraja prema or Vaikuntha moksha.

The candidate for diksha sits in the sacred space created just beside Sri Guru and Thakuraji Sri Krishna. It is confidential time; private, personal and intimate; hearts exchanging surrender and mercy, shishya sharanagati and Guru krpa. 

Although based on thousands of years of tradition, and solid, scientific scriptural evidence, the whole transcendental function is very sweet, loving and above all completely personal. You alone sitting beside God incarnate Sri Guru. 

As you read on, you will discover how personal and divinely endearing the timeless tradition of diksha is. According to shastra, all Vaisnavas receive diksa by accepting five sacraments of purification known as the pancha samskaras. Upon adopting these panca-samskaras, a faithful person begins to worship Bhagavan, and eventually attains Krishna prema or eternal, blissful pure love of God. The panca-samskaras (pundra, nama, mantra and yaga) establish the disciple in a life of bhakti-bhajana, and are the basis of intense devotion to Sri Hari.

Samskaras, which are purifying processes and rites used to sanctify the human body, are practiced in every religion in every country. For the last five hundred years of Gaudiya Vaisnavism, the pancha samskara process has been used by gurus to give diksha to worthy candidates. Acharyas Madhva and Ramanuja established it in their sampradayas. The Gaudiya Vaisnava sampradaya and practically all Vaisnava sects give diksha using the pancha samskara process. 

This article will cite shastric evidence for the practice; describe the pancha samskara process and its application in the Gaudiya diksha tradition; and quote Srila Bhaktivinoda Thakura to highlight the absolute necessity of undergoing the pancha samskara process. 

The pancha samskara process is mentioned in the Padma Purana and cited by our Gaudiya Vaisnava tattva acharyas Sri Jiva Goswamipada and Sri Baladeva Vidya Bhusana in Bhakti-sandarbha (anu. 200) and, Prameya Ratnvalli (8.5). Pancha samskaras are also mentioned in Sat-kriya-dipika attributed to Srila Gopala Bhatta Goswami. In recent times, Srila Bhaktivinoda Thakura described them in great detail in several articles and books. Iskcon’s Deity Worship Manual (Pancha Pradipa vol. 1) says, “The Guru gives the disciple Vaisnava diksha which is also known as pancha samskara.”

Sri Jiva Goswamipada cites the Padma Purana (Uttara-khanda) in Bhakti Sandarbha anu. 200:

tapam pundram tatha nama, nama mantro yagash ca, 

panchama, ami panchaiva samskarah paraikanti hetavah

“The five samskaras (tapa, pundram, nama, mantra and yaga make one supremely one-pointed.” Or according to Bhanu Swami: “These five samskaras are the cause of intense devotion to Lord Hari.”

For Gaudiya Vaisnavas, the pancha samskara process entails receiving directly from the Guru the five marks of Vaisnava diksha: (1) Tapa (with tilaka use your fingers or a sandalwood stamp to write the Holy Name of Krishna on your body; (2) Pundram (tilaka) [Pundram also includes japa and  neck beads]; (3) Nama (accepting a new name i.e. Krishna dasa or Radhika dasi [also includes receiving from Sri Guru the Hare Krishna mantra in the right ear]; 4) Mantra (means receiving the diksha mantras from Sri Guru in the right ear) [for Gaudiya Vaisnavas this means Gopala mantra and Kama Gayatri); 5) Yaga means yajna (homa, fire sacrifice) for some, but for most others it means Sri Murti puja and the nama-yajna of japa and sankirtana of the Hare Krishna Maha Mantra. 

What are the benefits of receiving pancha samskara diksha? Sri Baladeva Vidya Bhusana answers, “A person who receives pancha samskara gains two things: 1) Chance to directly serve Lord Hari and; 2) Attain spiritual joy eternal in Vaikuntha, avapta pancha samskaro labdha dvi vidha bhaktikah, sakshat krtya harim tasya dhamni nityam pramodate.” (Prameya Ratnävali 8.5)

 Most all Gaudiya Vaisnava lineages give diksha using the pancha samskara process. Sri Guru and the disciple will sit physically together in the presence of Thakuraji i.e. the murti of Bhagavan Sri Krishna in one of His many beautiful forms. Then Sri Guru will personally administer the five marks of a Vaisnava (pancha samskaras) to his disciple. In addition to the pancha samskaras, a few other procedures are followed to complete the Gaudiya Vaisnava diksha function.  

I. Anga suddhi: To receive the diksha mantras, the disciple’s body must first be purified and consecrated. To do this, Sri Guru will chant different purifying vedic mantras while sprinkling sanctified water on the disciple’s head and other limbs. He will also direct the disciple in taking achamana, performing nyasa and chanting mantras to further purify and qualify the disciple to receive the immaculate and divine diksha mantras.

II. Observe the Pancha Samskaras 

1. Sri Guru will personally write or stamp the Holy Name of Krishna or Radha on your forehead (tapa). 

2. Sri Guru will personally apply tilaka to your forehead and other limbs; tie the tulasi kanti on your neck; and offer the japa mala into your hands (pundram). 

3. Sri Guru will utter the pure transcendental sound vibration (shuddha nama) of the Hare Krishna Maha Mantra into the ear, and then give you a spiritual name (nama). 

4. Then while holding his right hand on your head, Sri Guru will whisper the diksa mantras into right ear (mantra). 

5. Lastly, Sri Guru will engage you in making some offering to Thakuraji and Sri Guru (yaga).

III. Atma Samarpanam: This last rite is a most essential part of diksha which is observed in most all Gaudiya Vaisnava lineages. Atma samarpanam was personally introduced by Sri Chaitanya Mahaprabhu. It is also mentioned by our tattva-siddhanta acharyas Sri Jiva Goswamipada and Srila Sanatana Goswamipada. 

The rite of atma samarpanam is executed by the disciple falling at the feet of his Guru to convey his atma samarpana, which means the surrender of his entire being to the seva of Sri Guru and Sri Krishna. 

Mahaprabhu said to Srila Sanatana Goswamipada (Cc. 3.4.192): diksha kale bhakta kare atma samarpana, sei kale Krishna tare atma sama, “At the time of diksha, the devotee completely surrenders to Sri Guru. Then Krishna gives the disciple a transcendental spiritual form like His own (in quality i.e. cid ananda maya (Cc. 3.4.191). Then in that transcendental spiritual form (aprakrta deha) the disciple can engage in worshiping Krishna’s lotus feet: sei deha kare tara cid ananda maya, aprakrta dehe tanra carana bhajaya (Cc. 3.4.193).”

 Thus, based on Lord Gauranga’s statement above, one can understand that actual diksa means the disciple must offer dandavats at the feet of the physical Guru sitting before him. This point is confirmed by Srila Sanatana Goswamipada, and by Sri Jiva Goswamipada while describing Gaudiya Vaisnava diksa in Bhakti Sandarbha anu. 283. “One should offer pranams to the Guru [at the time of diksha] and offer everything to him”, ato gurum pranamyaivam sarvasvam vinivedya (v. 869). The same verse also appears in Hari-bhakti vilasa (2.9-10). 

This is the process of Gaudiya Vaisnava diksha. From the above description, one can see that diksha is a very personal and intimate spiritual ceremony involving the merciful Sri Guru and his surrendered disciple. When one follows this process, he genuinely feels transformed, purified and elevated. Indeed, he becomes a spiritual being qualified to serve the lotus feet of Sri Sri Radha-Krishna right here right now. And soon not too far in the future that fortunate soul will attain Krishna prema, and go to Sridhama Goloka Vrindavana in the spiritual sky. 

  

We will end our article with excerpts from Srila Bhaktivinoda Thakura’s wonderful and powerful explanation of Gaudiya Vaisnava diksha and pancha samskara process. 

 

Thakura Bhaktivinoda said, “Everyone should seek shelter at the feet of a Guru and receive pancha samskara diksha, which is the source of bhajana. Without pancha samskara, bhajana is performed with difficulty. Some people think that prema can be obtained without pancha samskara process but this is wrong. Without samskaras human life is impure.”

He closes his essay saying, “I have concluded after deep study of the shastra that without accepting the pancha samskara process, the conditioned soul will not develop intense love of Bhagavan Sri Hari. Therefore the pancha samskara process is absolutely necessary.” (“Pancha Samskara, the Process of Diksa” in Sajjana Toshani vol. 2.1 1885 & vol. 4.1 1892)

Gaudiya Vaisnava diksha ki jai!

Sri Krishna’s krpa-shakti murti Sri Guru ki jai!

Diksha mantras ki jai!

Jai Jai Sri Radhe! 

Gopi Lila

Mahanidhi swami 

Srila Rupa Goswamipada states (Brs. (1.2.291) that the practice of raganuga-bhakti sadhana can begin when one has eager craving or strong desire (divine greed) to attain a bhaava or feeling similar to some particular residents of Vrindavana (vraja-vasi jana bhaava lubdho), such as Sri Radha and the gopis in madhura-rati, and to serve Sri Krishna in a similar way that they do. 

In Nectar of Devotion (pg. 125) Srila Prabhupada says, “There is a gradual development to become like a particular devotee.” Srila Rupa Goswamipada says (Brs.1.2.292) this development and divine greed occur by hearing [or reading] the scriptures. Sri Jiva Goswamipada says one should especially hear the Bhagavatam’s descriptions [six gitas of the Tenth Canto] of the sweet love and activities of the Vrajavasis to develop one’s interest to practice raganuga-bhakti sadhana. 

In (Brs.1.2.294) Srila Rupa Goswamipada says practicing raganuga-bhakti means to live in Vraja Mandala and be absorbed in hearing topics specifically related to the Vrajavasis whom you want to follow, such as Radhika and the Vraja-gopis. 

For devotees pursuing Vraja bhakti in the mood of the gopis conjugal love, the Srimad Bhagavatam contains six priceless jewels known as the six gitas or songs of the Vraja-gopis. As the Srimad Bhagavatam is the cream of the Vedas, these six gopi-gitas are the concentrated sweet burfy of the Bhagavata. Why is that you may ask? In these deeply emotional, love surcharged verses arising from their immaculately pure hearts, the Vraja-gopis reveal the topmost ecstatic loving sentiments of mahabhava or pure divine love for their dearly beloved Priyatama Shyama Bhagavan Sri Krishna! 

These songs are especially meant for sadhakas desiring to or following the path of raganuga-bhakti in pursuance of the madhura-rati of the Vraja-gopis as taught by Sri Chaitanya Mahaprabhu. Devotees will quickly develop the moods and feeling of the damsels of Vraja by regularly hearing [or reading] these six songs of love divine. And moreover, since the Vraja-gopis are the topmost devotees of Bhagavan Sri Krishna in all of creation, any devotee who daily hears [or reads] these songs will surely increase his attraction, love and attachment for our Sweet Lord Sri Krishna. 

While commenting on the divine pastimes contained within these gitas, Srila Sukadeva Goswami (SB 10.33.36), “People must hear about these pastimes. By doing so they will become exclusively devoted to Lord Sri Krishna.” 

Here is a brief outline of the six songs:
1. Venu-gita: In these verses (10.21.7-19), the gopis describe Sri Krishna’s purvahna-lila (8:24-10:48 a.m.) after Govinda leaves in the morning to tend His cows in the forest with His cowherd friends. When the gopis back in the village hear Krishna sweet flute song echoing and resounding in the distant pastures, their hearts thrill with ecstatic hankering. In response, the lovely damsels of Vraja sing about their beloved Shyama, His amazing flute and Shyama’s enchanting pastimes in the land of Vrindavana. 

2. Pranaya-gita: This gita appears in the Tenth Canto at the end of the first chapter describing the rasa-lila, namely chapter 29 verses 31-41. After the gopis heard Sri Krishna’s flute invitation for conjugal love, they dropped everything, and ran through the dark frightening forest to stand right before their beloved Shyama. Yet Shyama appeared to reject them, so the damsels of Vraja forcefully expressed their loving sentiments and pure intentions. In these outpourings of deepest pure love, the Vraja-gopis reveal a type of sweetness in prema called pranaya. To better understand the gopis’ feelings at this time, please attentively read and reflect upon the following passage:

Pranaya-prema is the mentality of equality and oneness of heart between the lover and beloved. It includes boldness, firm faith and trust, and it is completely free from the slightest scent of reverence. Ujjvala-nilamani states that pranaya is the fifth stage (rati, prema, sneha, mana, pranaya) of ever-thickening sweetness in divine love. In pranaya prema the lover completely identifies with the beloved, but not like the oneness of the jiva identifying with Brahman in sayujya-mukti. 

At this level the lover feels that his life, mind, intelligence, body, and garments (prana, mana, buddhi, deha, vesh) are identical with the counterparts in his beloved. The lovers think, “You are my very prana and I am your very prana (life force).” Thus, in their loving exchanges there is no hesitation, fear or distance created by respect. For example, Sri Krishna can place His feet on Radharani’s breasts or pass His chewed pan into Radha’s mouth without any fear or hesitation. 

3. Gopi-gita: This gita appears in the Tenth Canto at the beginning of the third chapter describing the rasa-lila, namely chapter 31 verses 1-19. On the camphor white, soft sands of the Yamuna’s bank, the beautiful cowherd damsels of Vraja sang the Pranaya-gita in chapter 29 and this song late in the night (nisha-lila 10:48 p.m.-3:36 a.m.) during the course of the rasa dance pastimes after Sri Krishna suddenly disappeared from the scene. 

The gopis, overwhelmed by feelings of separation from Krishna, sat down on the bank of the Yamuna after continuously searching for Krishna for a long time. Each gopi began addressing Sri Krishna, the personal manifestation of all enjoyable tastes, according to her individual mode of ecstasy, and praying for Shyama’s merciful darsana. As the pastimes of Krishna spontaneously arose in the minds of the gopis, whose consciousness was fully imbued with Shyama’s presence, they sang their song (Gopi-gita), which relieves the agony of those suffering from the burning pain of separation from Krishna and which bestows supreme auspiciousness. 

4. Yugala-gita: This gita appears in the Tenth Canto in chapter 35 verses 2-25. Every day when Sri Krishna went to the forest, the minds of the gopis would run after their beloved Syama. While staying back in the village tending to their chores, the youthful damsels sadly passed the time singing of Krishna’s pastimes while eagerly awaiting Shyama’s return. 

Standing in small groups here and there in Vraja, the gopis recited pairs (yugala) of verses describing Sri Krishna’s late afternoon pastimes (aparahna-lila 3.36 p.m- 6 p.m) of returning from the pasturing grounds (uttara-gostha lila) with the cows and cowherd boys. 

5. Viraha-gita: This gita appears in the Tenth Canto in chapter 39 verses 19-31. This chapter describes how on a dismal day in February, Akrura came to Vraja to take the tender boys Krishna and Balarama out of Vraja and on to Mathura City for a wrestling match with the fierce and hefty henchmen of the notorious demon King Kamsa. Priyaji Radha and the other gopis were frightened at the prospect of even the briefest separation from their Priyatama Shyama, who is their very life and soul. So when they heard the news, they became extremely upset and distressed.

Their faces turned pale from their heavy breathing, and their dresses, bracelets and braids began to slip off. When Radhika heard about this She remembered some of Her sweet intimate moments with Shyama and fainted. 
Tossed by the high waves of prema, the Vraja-gopis spent the night in the grips of various emotions like madness and fainting. Losing all external awareness, the gopikas began to remember Krishna’s pastimes. They lamented and condemned the creator for separating them from Shyama. The gopis said that Akrura did not deserve his name, which literally means not (a) cruel (krura), since he was actually very cruel to be taking away their dearest Shyama.

Due to the intense anxiety of thinking that they may never see Krishna again, the gopis regained external consciousness. Thus at dawn, the lovely damsels of Vraja thought let us forget our shyness and try to stop our Priyatama from leaving Vrindavana. Then they eagerly gathered in great longing before Nanda’s door to express their deep feelings of love of separation in what is called the “Viraha Gita”. 

In Sri Krishna’s divine love affairs with Srimati Radhika and the newly married brides of Vraja there are four types of meeting or sambhoga and four types of separation, which is called viraha or vipralambha. When lovers are separated by a great distance for a long time it is a type of separation or viraha called sudura-pravaasa. 

In Nectar of Devotion (ch 44), Srila Prabhupada cites Srila Rupa Goswamipada’s Padyavalli to describe this: “Since the inauspicious day when Krishna left Vrindavana to go to Mathura, Srimati Radharani has been pressing Her head on one of Her hands and constantly shedding tears. Radha’s face is always wet now, and therefore there is no chance of Radha’s sleeping even for a moment. Radharani was always weeping for Krishna because of His separation and She could not sleep for a moment.” 

And how did Krishna feel in separation from His dearly beloved sweetheart Radhika? In the Prahlada-samhita Uddhava says, “Lord Govinda, panic-stricken due to being pierced by the arrows of Cupid, is always thinking of Radharani, and He is not even accepting His regular meals. Nor is Govinda able to sleep at night.” 

6. Bhramara-gita: This gita appears in the Tenth Canto in chapter 47 verses 12-20. After Sri Krishna left the gopis and went to Mathura, He sent Uddhava back to Vrindavana with a message to pacify the gopis who were completely distraught in Krishna’s separation.

When the young maidens of Vraja saw lotus-eyed Uddhava, who wore a yellow garment and attractive earrings, they were astonished at how much he resembled Krishna. The gopis brought Uddhava to a secluded place where he could speak to them confidentially.

Remembering their pleasurable pastimes with Krishna, the gopis abandoned all propriety and shyness and loudly cried. At that time, Sri Radha saw a bumblebee and mistook it to be a messenger of Uddhava or someone very dear to him and Krishna. Completely bewildered by intense pangs of love in separation from Shyama (divyonmada mahabhava), Radha spoke to that bee like a madwoman.

Although Uddhava tried his best to console the deeply anguished Radharani and the damsels of Vraja, who were so anxious to see their dearly beloved Shyama once again, he failed. Rather than helping or pacifying the Vraja-gopis, Uddhava himself became completely baffled and amazed by the depth and extent of Srimati Radhika’s intensely mad love in separation from Shyama. 

In response, Uddhava spontaneously praised the gopis with prayers of gratitude, glorification, appreciation and aspiration. Uddhava, the direct disciple of the great Brhaspati; the confidential friend of Lord Krishna, and the wise counselor to the Yadavas was begging the simple cowherd damsels of Vraja to bless him with the dust of their feet in some future lowly birth of his as a creeper on the ground of Vrindavana. It seems this pastime occurred during the morning (purvahana-lila 8:36-10:48 a.m.)
We hope this short article will inspire devotees to cultivate their individual budding attraction to follow the Vraja-gopis by regularly hearing and reading these gitas of the Tenth Canto. 

To facilitate the daily hearing of the gopis’ six gitas we are offering a free download audio CD titled “Gopi Lila’ on our website mnsaudio.com. It contains these six gopi gitas—the songs the Vraja-gopis sang, either in times of union or separation, while relishing the ecstasy of their srngara-prema prema or pure ecstatic conjugal love for Shyamasundara, the beautiful dashing sweet Lord of Love, The CD contains another track titled “Kuruksetra Vrajavasi Milana”, which is the Tenth Canto chapter 82, “Krishna and Balarama Meet the Inhabitants of Vrindavana”. This reveals the most amazing meeting of Sri Krishna and the Vraja-gopis in Kuruksetra [before the battle] after more than fifty tortuous years of separation.
Jai Jai Sri Radhe!

Hide and Seek

Mahanidhi swami

Kamyavan (aka Kaman or Kamvan) is one of the twelve major forests of Vraja Mandala, wherein Sri Krishna lived for some time and engaged in many blissful pastimes with His beloved gopas and gopis. There is one lovely secluded place there named Luk Luki Kunda where Madhava and the sakhis played a game of hide and seek (luka chipi). 

The Vraja ramanis cover their eyes with their palms and count from 1 to 100. Swiftly, Krishna runs away and hides in a hilltop cave known as Luk-luka Kandara. The sakhis search everywhere for Shyama but to no avail. Becoming worried, the gopis fret, “O, Where has Krishna gone, leaving us behind?” Sad without Shyama, the sakhis sit down and start meditating on their Sweet Darling.

Unseen, Krishna exits the cave and climbs to the hilltop. Shyama plays an enchanting melody on His flute which glides into the hearts of the gopis to break their contemplation. Following the sound, the gopis see Shyama on the hilltop and they eagerly run to meet Him. Ananda Khanda Bhagavan ki jai!

Madhava’s mesmerizing murali melted the rocks below Krishna’s feet to capture Krishna’s beautiful footprints for time eternal. Even today, a yatri can bless his eyes with the darshana of Damodara’s lotus footprints on this hilltop called Charana Pahadi in Kamyavan.

II. Hide and Seek

While walking alone in the forest one day, Radha-Govinda decide to play a fun game of hide and seek. At that time, Radha says, “Shyama, I will go hide, and I bet You cannot find Me without My sakhis’ help. “O yes I will find you!” replies confident Shyama.

Kishori goes and hides while Shyama looks here, there and everywhere for Her. Not finding Radha, Krishna becomes very upset and desperately asks the vines, “O Latas! Where is My Praneshvari?”

With their leaf-like hands the latas point to Sriji’s hiding place. When Shyama finds Her, Radha asks, “Did one of My sakhis reveal My hiding place to You?” Krishna replies, “There are no sakhis here, but Vraja vines helped Me, so now I am indebted to them.”

A sadhaka prays: “O Radha! O Shyama! For countless lifetimes I have been searching for You. Where are You hiding? How and when will I ever find Your hiding place?” 

Then one very find day, Sri Guru came and pointed to my heart, saying, “The darling Playful Pair are THERE—in the cave of your heart!”

Radha-Madhava’s luk-chipi lila ki jai!

Sri Guru Krpa hi kevalam ki jai!

Jai Jai Sri Radhe! 

How Do Mantras Work?

Mahanidhi swami 

We are chanting the greatest of all possible mantras: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare!!!  And we are all chanting our diksha mantras with faith, love, determination, steadiness, knowledge and hope. The firm hope that these mantras will purify our minds, fill our hearts with joy, and engage us eternally in the loving service of Radha and Krishna in the spiritual world, Sridhama Vrindavana. 

But how do mantras, which are APPARENTLY just sounds and vibrations like any other names or words, have supernatural, unlimited transcendental powers? 

Authentic Vedic mantras have inconceivable powers to transform, to purify, to elevate, to elate, to enliven, to inspire, to reveal, to empower, and to please Bhagavan Sri Krishna, attract His affectionate mercy, His loving embrace and to award perfection in Sri Krishna’s eternal service. 

Let’s read on and learn how mantras work in all their amazing and astonishing ways. 

All Vedic mantras (those coming from the Srutis—Rg, Sama, Yajur, andAtharva Vedas), such as the Brahma-gayatri, are eternal sound vibrations of spiritual import. The Vedas are apauruseya, not composed by any man at a certain point in history. The mantras of the Vedas are eternal representations of God in the form of sound, sabda brahma. By repetition of a particular mantra under authorized guidance a purified person can realize the spiritual purpose of the mantra.

The Narada-pancaratra, Hari-bhakti-sudhodaya, Hari-bhakti-vilasa, and many other scriptures explain that the potency of a mantra manifests only when it is received from a bona fide spiritual master and recited without impurities. Although one may see mantras written in books by the previous acaryas, by Srila Prabhupada, or in this one, and then try to chant them, these mantras will produce results only when received through the process of diksa. Mantras are like seeds in that they contain vast potencies within them, but they need outside factors to manifest their power.

The tiny seed of a banyan tree contains the form of a huge, full-grown tree. Placing the seed directly into the ground, however, will not produce a tree. But if a sparrow eats the seed and passes it on the ground with its stool, then a majestic banyan will grow forth. The banyan seed must be processed in this way to give results. Similarly, if one begins chanting a mantra after randomly hearing or reading it in a book, it will not produce Krishna-prema. But if one properly receives the mantra by hearing from apremika-bhakta, then that mantra, which is coated with the guru's prema, will produce prema in the heart of the sincere disciple.

&A mantra is purified when chanted with proper knowledge.& (SB 11.24.32) In the purport to this verse Srila Visvanatha Cakravarti Thakura says, &A mantra becomes purified when it issues from the mouth of a Sad-guru. The bona fide spiritual master instructs the disciple in the method, meaning and ultimate purpose of the mantra.&

&It is confidential in this sense: one may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra does not act. It is said by authoritative sources that any mantra chanted without having been received from the disciplic succession has no efficacy.& (SB 4.8.53 p.) &Mantras and the process of devotional service have special power, provided they are received from the authorized person.& (SB 8.16.24 p.)

Even the Hare Krishna maha-mantra, though not waiting for nor requiring initiation, has more effect when received from an advanced devotee. Acaryas claim that chanting the Hare Krishna maha-mantra without receiving or hearing it from an advanced Krishna conscious Vaisnava will bring one the fruits of bhukti or mukti but not the precious sweet ambrosia of prema-bhakti. 

The hearts of pure devotees are compared to gem-filled mountains of Radha-Madhava prema; rivers of madhurya-rasa rush down from these mountains to drown anyone who accepts the mercy. The holy name chanted by a pure devotee is saturated with Krishna-prema. When this prema-nama is poured into the ear of the eager disciple, it nourishes the tiny creeper of devotion and eventually produces the nectarean fruit of prema-bhakti.

Srila Prabhupada said, &When the Hare Krishna mantra is chanted by a pure devotee of the Lord in love, it has the greatest efficacy on hearers, and as such this chanting should be heard from the lips of a pure devotee of the Lord, so that immediate effects can be achieved.& (SSR)

The pure sound vibration from a realized guru works like a forest fire to burn up all the sins and impurities within the mind and heart of the disciple. When Krishna and Arjuna were traveling on a chariot through the covering of the universe, the Lord used His Sudarsana cakra to penetrate the dense and fearful layers. In the same way, Krishna's holy name acts like a cakra to burn away all the dark coverings of a sadhaka's heart and clear the path to prema. The effect of hearing a mantra from an advanced, empowered devotee also depends on the intensity of the sadhaka’s hankering for perfection in pure love of Radha and Krishna. 

In great humility and lamentation, Sri Caitanya Mahaprabhu expressed the mood of the unfortunate conditioned soul.

&O Govinda, You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names.& (Cc. Antya 20.19) Attachment will come if one is fortunate enough to hear the holy name from a truly empowered Vaisnava. However, attachment for chanting and serving Krishna will not manifest within the sadhaka who hears the holy name from a Vaisnava devoid of Krishna-sakti.

kali kalera dharma—Krishna-nama-sankirtana, Krishna-sakti vina nahe tara pravartana

&Unless one is empowered by the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, one cannot spread the holy names of the Hare Krishna maha-mantra throughout the world.& (Cc. Antya 7.11)

 Srila Bhaktisiddhanta Sarasvati Thakura called this type of chanting without connection and backing from a realized guru &alphabet nama,& wherein only the letters of the holy name are received, and not the fully manifest beautiful forms of Radha and Krishna dancing together in the yugala-mantra for prema-dharma. 

A bona fide spiritual master must have the strength of devotional purity to empower the holy name that he bestows upon his disciple. If for some reason the guru is not empowered, then a sadhaka can still receive full strength for bhajana by hearing from a realized and empowered siksa-guru. In the Gaudiya tradition the uttama-adhikari devotees come down to the madhyama platform to preach either as diksa or siksa gurus. 

During His South Indian preaching tour Sri Caitanya Mahaprabhu instructed thousands of people, who had already received diksa mantras elsewhere, to chant Hare Krishna. By Mahaprabhu's siksa they received the power to chant, realize the full potential of Krishna's holy names, and spread the mercy to others.

Srila Krishnadasa Kaviraja confirms the need to hear the Hare Krishna maha-mantra and other diksa mantras directly from a guru: &One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord's holy name.& (Cc. Antya 1.101)

&It is said in the Padma Purana: atah sri Krishna namadi na bhaved grahyam indriyaih. Chanting and hearing of the transcendental holy name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord's holy name is completely spiritual. Thus it must be received from spiritual sources and must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Krishna mantra must receive it from the spiritual master by aural

reception.& (Cc. Antya 1.101 p.)

In this regard, Srila Prabhupada said, &Lord Siva voluntarily came to bless the sons of King Pracinabarhi as well as do something beneficial for them. He personally chanted the mantra so that the mantra would be more powerful, and he advised that the mantra be chanted by the King's sons.

“When a mantra is chanted by a great devotee, the mantra becomes more powerful. Although the Hare Krishna maha-mantra is powerful in itself, a disciple upon initiation receives the mantra from his spiritual master, for when the mantra is chanted by the spiritual master, it becomes more powerful. Lord Siva advised the sons of the King to hear him attentively, for inattentive hearing is offensive.& (SB 4.24.32 p.)

Further Srila Prabhupada said, &There are different types of mantras for different types of devotees (e.g.Rama-mantra, Nrsimha-mantra, Gopala-mantra and so on). Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple, according to the disciple's ability to chant different mantras.& (Cc. Madhya 24.331 p.)

At the time of initiation, the Guru gives a Vedic or pancaratrika mantra to the disciple according to the tradition of the parampara. While doing puja a duly initiated disciple who is free from ignorance will realize the relationship between the spiritual meaning of the mantras he chants during japa and Deity worship, and the identity of his individual spiritual master and his personal ishta-devata.

Although there are specific mula and Gayatri mantras for meditation upon the spiritual master, the sastras advise that one should see the spiritual master in all the mantras received from him. 

The Vedas say: yo mantrah sa guruh sakshat, yo guruh sa harih svayam, guru-yasya bhavet tustas-tasya tusto harih svayam, &The mantra which is given by the guru is itself the guru, and the guru is directly the Supreme Lord Hari. If one pleases the spiritual master, then he also pleases Sri Hari Himself.& 

Acaryas explain that through the medium of a mantra the spiritual master conveys his internal mood of service to Radha and Krishna to his disciple. The disciple will not perceive this immediately, but he will gradually understand everything by guru bhakti, seva and meditation upon the given mantra. The mantra, therefore, is the direct representation of the spiritual master.

The story of Gopa-kumara in Brhad-bhagavatamrta illustrates the power of steadily chanting one’s diksha mantra. Due to good karma, Gopa-kumara took birth in a cowherd family in Vrndavana. While taking the cows out one day he noticed a saintly person singing and crying profusely. Gopa-kumara became attracted and started serving him by bringing milk. One day the saint gave him the Gopala-mantra.

After chanting just half the mantra Gopa-kumara started crying, and upon completing it he fell unconscious. The saint, however, disappeared without even teaching how to chant the mantra properly. Nonetheless, Gopa-kumara started chanting it faithfully, and soon all his material desires vanished. 

By continually chanting the Gopala-mantra he traveled throughout the universe and into the spiritual sky. After visiting Brahmaloka, Sivaloka, Vaikuntha, Ayodhya, Dvaraka, and Mathura, Gopa-kumara finally met Krishna in Vrndavana, attained Krishna’s loving embrace and fainted on the ground in transcendental bliss. Gopa-kumara attained this extraordinary fortune by chanting the Gopala-mantra.

The results of chanting a mantra depend on the conception in the mind while chanting it. Ordinarily, the Brahma-gayatri gives mukti, but understanding that Savita is Lord Visnu takes the chanter to Vaikuntha. If one chants the Kama-gayatri understanding that it is non-different from Krishna in His ultimate rasika form, then one will attain that. 

It is the same as chanting the Hare Krishna maha-mantra, which contains everything. If one chants Hare Krishna with material desires, he will attain those; and if one wants mukti, one will get it. If one chants the Hare Krishna maha-mantra understanding that Radha and Krishna are personally present there enjoying intimate pastimes in Vrndavana, then one will attain Their eternal loving service. 

Ultimately the content of the mantra cannot be separated from the sadhaka's mentality. Both have a part to play. &One must know the meaning of the mantra which he is reciting; without knowing the meaning of a mantra, one cannot reach the goal.& (Yajnavalkya-smrti)

Success in chanting mantras depends on steadiness, sincerity, absorption and concentration, meditation on its meaning, a prayerful, humble attitude, and a grateful heart expecting wonderful miracles from the mantras. Simply do these things, and by the grace of Sri Guru, Gauranga and Govindaji the mantras will fulfill all your spiritual desires.

(Excerpt from book Gayatri Mahima Madhuri by Mahanidhi Swami)

Jai Jai Sri Radhe! 

Intimate Lilas Question

Mahanidhi swami

Who can hear and who can speak about Radha and Krishna’s intimate Vraja lilas? Radha-Madhava’s rasa-lila depicted in the Srimad Bhagavatam is undoubtedly one of the most famous of the confidential pastimes of the aprakrta Kamadeva Bhagavan Sri Krishna and the aprakrta Rati murti Srimati Radharani.

And somehow by the will of Sri Krishna, this intimate, transcendental loving pastime of Sri Sri Radha-Krishna has been translated into 50 languages and is being read worldwide by all classes of people.

To answer the opening question, we will quote from our Vaisnava acharyas, comments on the Rasa-panchadhyaya (5 rasa lila chapters) and then give a conclusion.

I. Sridhara Swami: Bhagavan Sri Krishna’s sporting in the rasa dance proclaims the conquest of Cupid by pure love of God, Krishna prema. In the guise of presenting topics of conjugal love, the rasa-panchadyaya aims at the conclusion of renunciation.

II. Srila Visvanatha Cakravartipada: In the next five chapters of the Srimad Bhagavatam (10.29-33), which are the five life airs of the entire book (pancha-prana), Shukadeva Gosvami describes Sri Krishna’s rasa-lila which is the prize jewel within the whole treasury of Krishna’s pastimes. All glories to the rasa dance!

III. Srila Prabhupada:

1. The reason the Lord displays the rasa-lila is essentially to induce all the fallen souls to give up their diseased morality and religiosity, and to attract them to the kingdom of God to enjoy the reality.” (Cc. 1.4.30 p.)

2. Srimati Radharani is the central petal of the rasa-lila flower. (Cc. 1.4.81 p.)

3. One who has developed his faith in Krishna as the Supreme Personality of Godhead, the Supreme Spirit Soul, can both describe and hear the rasa-lila.

4. One must hear from an authorized person who is in the disciplic succession and is always engaged in Krishna consciousness.

5. When a person hears the rasa-lila in this way, the effect will be sure: he will be elevated to the highest position of spiritual life.

6. One who is actually deriving benefit from hearing the rasa-lila dance surely achieves the transcendental position. He surely loses all traces of lust in his heart. (# 3-6 Krsna Book chapter 33).

CONSLUSION:

Qualities of Speaker (of confidential topics like rasa-lila or others):

1. FAITH; has faith that Sri Krishna is the transcendental Absolute Truth, the Supreme Personality of Godhead.

2. PARAMPARA; has taken diksha in a disciplic succession.

3. KRISHNA DASA; is always serving Sri Krishna.

Qualities of Listener (of divine confidential topics):

1. FAITH; has faith that Sri Krishna is the transcendental Absolute Truth, the Supreme Personality of Godhead.

EFFECT OF RIGHT SPEAKER AND LISTENER

1. You will definitely be elevated to the highest position of spiritual life!

2. You will achieve the transcendental position!

3. You will lose all traces of lust in the heart!

4. And most importantly, YOU WILL ATTAIN Radha-Krishna Vraja madhurya-prema (SB 10.33.39)

Radha-Krishna Vraja-lila kathamrta ki jai!

Jai Jai Sri Radhe!

Krishna Loves Bhakti Teachers

Mahanidhi swami

According to Bhanu Swami’s translation and the tikas of Srila Visvanatha Cakravartipada, the Bhagavad Gita verses 18.68, 69 pertain to bhaktas who are preaching to other bhaktas. This is an interesting insight, because usually these verses are cited to encourage those preaching and selling books to non-devotees.

For devotees who specialize in preaching to devotees, like myself for example, or especially devotee parents who regularly teach bhakti to their devotee children, these two verses are very encouraging, enlivening and heartwarming.

Just imagine???
Bhagavan Sri Krishna is personally telling that He loves such devotees more than anybody in the world! In addition, Sri Krishna gives param bhakti and His own self to the bhakti teachers.

Please carefully study these Gita verses, and take strength to teach bhakti more and more to your devotee friends, devotee children and family members, and to any devotee whom you chance to meet.

ya idam paramam guhyam mad bhaktesv abhidhasyati
bhaktim mayi param krtva mam evaisyaty asamsayah 
18.68 Without a doubt, one who teaches this supreme secret to My devotees will attain the highest bhakti and attain Me.

Tika Srila Visvanatha Cakravartipada: This verse 68 and the next state the results of giving instructions on bhakti. The instructor first attains supreme bhakti (param bhaktim) and then the Lord Himself (mam eva esyati). [see these words in verse above]

na ca tasman manusyeñu kascin me priya krttamah
bhavita na ca me tasmad anyah priyataro bhuvi 
18.69. Among humans there is no one so dear to Me. And there will never be one dearer (priya atara) to Me than he.

Tika Srila Visvanatha Cakravartipada: Here Bhagavan Sri Krishna is telling, “There is no other whom I love so much as the person who teaches bhakti.”

Sri Krishna is speaking such wonderful, encouraging and delightful words here. Krishna is saying that He loves the bhakta who teaches bhakti to other bhaktas more than anyone else in the world!!!!

What more could any devotee want in return for his/her seva of preaching Krishna bhakti to other devotees? In other words, in two verses, Krishna says the bhakti teacher receives parama bhakti, Krishna Himself; and moreover that Sri Krishna loves him more than anybody on earth!
Preaching to Devotees ki jai!
Jai Jai Sri Radhe!

A Daytime Tryst

 

One day in Varsana, Rasavati Rai heard the beckoning of Shyama’s sweet flute song. Enchanted with a desire to touch Damodara, Devi immediately gave up all other considerations. Vrishabhanunandini broke the bonds of Her superiors suspicious glances, forgot about Her husband’s home and quickly ran out to meet Her sweetheart.

Spreading over Radha’s head like a canopy of fire, thescorching summer sun shined directly on Swamini’s head and burned the sand below Her dainty feet. Though Sukumari’s body is as soft as butter and Her feet more tender than lotus petals, Radha, careless in love’s embrace, simply cried, “Hari! Hari!” and continued Her race. 

Who can stop the course of love? As the celestial Ganga, Suratarangini, floods its banks with its powerful waves, the Suratarangini Sri, with its high waves of exquisite sweetness, powerfully rushes into the dark ocean—Shyama!

“Slow down Swamini! The path is full of pebbles and thorns,” warns Her confidante Sri Rupa. “Don’t go so fast! Walk a little slower, or You will hurt Your tender lotus feet.”

Suddenly Srimati catches the intoxicating aroma of Shyama’s body, and soars after it like a honeybee seeking a nectar lotus. 

Meanwhile, Madhava anxiously waits, sitting on a jeweled platform within a solitary nikunja. Illuminating the kunja entrance with the golden splendor of Her divine form, Gaurangi arrives. Hearing Haripriya’s tinkling anklebells and seeing Her enter the kunja, Pyare-mohana drowns in a nectar ocean of eagerness.

Thrilled with Their mutual darshana, Yugala glance at each other with unsteady eyes welling with tears of love. Although Vamya Vallabhi is naturally unwilling, today Radha wraps Kanu in a tight hug of generosity. Locked in love’s embrace Vinoda and Vinodini resemble a lightning streak merged in a raincloud, or a black bee enjoying the honey of a golden lotus. 

O, when will the fish of my eyes, astonished with such a sweet vision, swim in the nectar ocean of Sriji meeting Shyama?

A Daytime Tryst

 

One day in Varsana, Rasavati Rai heard the beckoning of Shyama’s sweet flute song. Enchanted with a desire to touch Damodara, Devi immediately gave up all other considerations. Vrishabhanunandini broke the bonds of Her superiors suspicious glances, forgot about Her husband’s home and quickly ran out to meet Her sweetheart.

Spreading over Radha’s head like a canopy of fire, thescorching summer sun shined directly on Swamini’s head and burned the sand below Her dainty feet. Though Sukumari’s body is as soft as butter and Her feet more tender than lotus petals, Radha, careless in love’s embrace, simply cried, “Hari! Hari!” and continued Her race. 

Who can stop the course of love? As the celestial Ganga, Suratarangini, floods its banks with its powerful waves, the Suratarangini Sri, with its high waves of exquisite sweetness, powerfully rushes into the dark ocean—Shyama!

“Slow down Swamini! The path is full of pebbles and thorns,” warns Her confidante Sri Rupa. “Don’t go so fast! Walk a little slower, or You will hurt Your tender lotus feet.”

Suddenly Srimati catches the intoxicating aroma of Shyama’s body, and soars after it like a honeybee seeking a nectar lotus. 

Meanwhile, Madhava anxiously waits, sitting on a jeweled platform within a solitary nikunja. Illuminating the kunja entrance with the golden splendor of Her divine form, Gaurangi arrives. Hearing Haripriya’s tinkling anklebells and seeing Her enter the kunja, Pyare-mohana drowns in a nectar ocean of eagerness.

Thrilled with Their mutual darshana, Yugala glance at each other with unsteady eyes welling with tears of love. Although Vamya Vallabhi is naturally unwilling, today Radha wraps Kanu in a tight hug of generosity. Locked in love’s embrace Vinoda and Vinodini resemble a lightning streak merged in a raincloud, or a black bee enjoying the honey of a golden lotus. 

O, when will the fish of my eyes, astonished with such a sweet vision, swim in the nectar ocean of Sriji meeting Shyama?

Kishori’s Chubby Calf

In Goloka Vrindavana, Bhagavan Sri Krishna, His divine beloved Radha, and all Their friends, families and associates have transcendental spiritual bodies. There are also spiritual, ever-lasting animals, birds, fish, trees, creepers and plants. In that eternal joyous realm, every person and every object exist solely to give pleasure to Nandanandana Sri Krishna. 

Radha and Krishna also have Their favorite pet birds and animals which the Divine Pair lavish with their affection and tender loving care. O, what an incredible fortune to be Radha’s favorite bird or animal!

Let’s hear about Radha’s pets and their names, and marvel at the sweetness of Goloka Vrindavana where even animals are absorbed in serving and pleasing Radharani from moment to moment.

RADHA’S FAVORITE PETS:

Cows: Bahula, Sunada, Yamuna
Calf: a cute, chubby one named Tungi.
Monkey: an old, wrinkled, female monkey named Kakkhati, who shrieks at 4 a.m. to assist in Priya-Priyatama’s nikunja bhanga-lila.
Doe: a playful named Rangini, with large innocent eyes who prances for Priya’s pleasure.
Chakori: A bird named Charu-chandrika, who subsists on the moonshine of Chandramukhi’s radiant face.
Swan: Tundikeri; who plucks blue lotuses from Radha Kunda, and offers them to Kundeshvari to remind Her of Kunjabihari.
Peahen: Tundika
Parrots: Shubha, Sukshmadhi, Manjubhasini who sing to glorify Radha, carry messages and spy on rivals. 

Vraja’s divine pashu pakhi ki jai!
Jai Jai Sri Radhe!

Love Supreme

 

Once Uddhava sat with Vidura discussing the spectacular pastimes of Bhagavan Sri Krishna. At that time, Uddhava remembered Vraja and the Himalayan Mountain of love he witnessed upon meeting the cowherd damsels, especially Mahabhava Svarupini Sri Radhika. 

In a voice choked with gratitude and amazement, Uddhava said, “The Vraja gopis relished so many flavors of divine rapture in their pastimes with Priyatama Shyama. Together they exchanged seductive glance, laughed at mutual jokes, passionately embraced in love, and danced their nights away in rasa euphoria on the banks of the Kalindi. 

“When Nikunja-bihari would leave the gopis, their longing, moistened eyes of gloom would follow their dearest. Upon returning to their homes, the gopis would just sit down; their intelligence stunned—unable to finish their household duties.” (SB 3.2.14)

Srila Visvanatha Cakravartipada comments: “The Vraja-gopis’ pure loving attraction for Gopinatha is greater than anyone in the universe including Brahma, Siva and Indra. Sri Krishna does not respect the devatas as much as He honors and respects His dearest damsels in Vrajabhumi. 

“When Sri Krishna leaves the sakhis at the conclusion of their playful pastimes, the minds of the gopis run after Syama along the pathways of their riveted eyes, trickling with tears. For some time, the Vraja-gopis just stand still, unable to move because of paralysis due to divine ecstasy. 

“Upon returning to their homes, the gopis stop all activities such as cleaning, smearing cow dung, churning yogurt and serving food to their husbands and in-laws. After sometime, the Vraja-gopis recover and start functioning again. Yet even in the midst of doing activities, if they happen to see Shyama suddenly, they would freeze in their tracks—motionless, and not complete their chores. 

“The love of the Vraja-gopis, known as nirmala vishuddha, vraja madhurya-prema, astonishes the whole universe including Krishna Himself. And what to speak of this prema’s effect on the Vraja-gopis themselves? 

&The bewilderment these gopis regularly experience arises from the profusion of their pure prema for their Priyatama, Rasika Murari.”

Vraja-gopis love supreme ki jai!
Jai Jai Sri Radhe!

The Sweetest Eyes

Radha’s beautiful blue eyes are incomparably attractive. And they forever shower every direction with the sweetest nectar of love and compassion. But just how did Radharani obtain such amazing lotus eyes?

“The Creator produced Radha’s eyes by extracting the essence from all the best and sweetest things of this world. Whatever was leftover fell to earth, and became black bees, deer, chakora birds, red and blue lotus flowers!” (Govinda Lilamrta)

A sadhaka prays: “O Radha, I am very fallen and unqualified. But if You just look at me once, then I will attain the devotional purity needed to enter Your association. 
ha ha svamini radhike mayi, krpa drshtim manan nikshipa, “Alas! Alas! O Swamini Radha! Please just cast a slight glance of mercy upon me.” 

Until the end of time, I will embrace Your tender lotus feet in my heart and go on uttering Your gentle sweet name…waiting. O Priyaji! O Radha! When, oh when will You cast Your merciful sidelong glance upon me…kada karishyasiha mam krpa-kataksha-bhajanam.

The Love Song of Radha-Shyama

 

One day in Vrindavana along the beautiful bank of the Yamuna, which was filled with red, blue and yellow lotus flowers swaying in the gentle sandal-scented breeze, Radha and Krishna were wandering alone together with their arms draped lovingly on each other’s shoulders. There were no sakhis around, and the Divine Couple were in an extremely romantic mood.

Turning to Shyama and looking deeply into the eyes of His heart, Radhika began to sing…“O Pranabandhu! Thinking that I am the pride of Your pride and the very form of Your form, I forever enshrine Your tender feet within My heart. I have no one but You in My life. And moreover I feel You to be dearer hundreds of My own lives. O Shyama, You are the kajjala on My eyes and the ornaments on My body.”

In response, Shyama sings, “O Radhe, just listen. I am completely subjugated by the rapture of Your love and think of no one but You. Whenever I chant Your name and meditate on Your form I lose my patience and cannot maintain My prana. 

“My mind runs to any direction where My ears hear Your name “Sri Radhe! Sri Radhe!” I gaze upon Your moonlike face like a Chataka bird thirsty for life-giving rains. Raising My head I repeatedly cry ‘Radha!’ and thus maintain My life. I enjoy Vrindavana only because of Your presence. 

&When I cannot see You, Radha, I pick up My murali and loudly proclaim ‘RADHA!’ But upon hearing the sweet jingling of Your anklebells, My mind become pacified and peaceful.” Thus sings the poet Jnana dasa. 

By hearing and singing such love songs, which are filled with waves of nectar, Radha Govinda Yugala continually savor the sweetness of Their mutual love. Intensely hankering for such a vision in one’s meditation, and sincerely praying to Sri Krishna for it is the sum and substance of raganuga bhajana. 

With purified yearning in our hearts and tears of submission in our eyes, we can follow the lead of Srila Rupa Goswamipada who prayed in Utkalika-vallarih (29) “O Radha-Krishna! When will that day come when I can hear the rising waves of Your sweet artistic singing that will cleanse all the dirt from my ears?”

Jai Jai Sri Radhe!

The Tax of Love

As playful teenagers, Radha and Krishna love to joke and have fun. And this in essence is the goal of everyone’s life—to love, to joke and to have fun. 

By daily absorbing ourselves in Radha-Krishna’s Vraja madhurya-lilas, we will quickly qualify ourselves to remember the Divine Couple at the last moment. Such transcendental memories will transport you to Goloka Vrindavana to forever enjoy a life of love, full of joking and full of fun engaged in the blissful service of Radha Govinda Yugala in your spiritual body, siddha-svarupa. 

For those who remember Him, Bhagavan Sri Krishna guarantees this wonderful destination in Gita 8.6:
yam yam vapi smaran bhavam, tyajaty ante kalevaram
tam tam evaiti kaunteya, sada tad-bhava-bhavitah
&Whatever you remember at death, that you will attain!”

The following humorous pastime, the Dana-lila of Radha and Krishna, has been profusely described by poets throughout the ages. Drawing from our Gaudiya Vaisnava acharyas works such as Dana-keli kaumudi by Srila Rupa Goswamipada, and Dana-keli Chintamani by Srila Raghunatha dasa Goswamipada, and also from various rasika padakartas like Yadunandana and Radha Mohana dasa, we will describe this wonderful lila of Danabihari. 

Once upon a time, Vasudeva engaged Bhaguri Muni and some sages to conduct a homa near Govinda Kunda beside Govardhana Hill for the benefit of his son Balarama. Before starting, the sages announce that any gopis who supply ghee for the yajna will attain the fulfillment of all their desires.

Radhika’s pet parrot, Sukshmadhi, informs Her of this, so Radha and all Her sakhis set out for Govinda Kunda. Placing a small round circle of silken cloth on Her head, as village girls do even today, Sri Radha places a golden pot of ghee on it and proceeds to the yajna. 

While scurrying along to Govardhana, the gopis enthusiastically chatter among themselves, “O, today we will meet Priyatama on the pretext of donating ghee. Thrilled and excited, Radha furtively glances here and there with Her big, beautiful blue eyes while thinking, “Where? O Where is My Prananatha?” 

Meanwhile in Nandagoan, Krishna hears from His pet parrot Vicaksana that Radhika is near Govardhana Hill. Taking Subala, Madhumangala and others, Krishna erects a toll booth at Syama Vedi. 

Radhika spots Krishna atop the hill, and remarks in amazement, “O Vrinda! I’ve seen Hari many times, but never in such an incredibly sweet form as today.” 

Radha-Madhava stare at each other’s sweet beauty from afar with unblinking eyes flooding with tears of joy. Their minds reel in intoxication from drinking the nectar of Their mutual love. Radha’s sakhis and manjaris greatly relish seeing the Divine Couple’s sweet meeting. 

Then Vidagdha Nagara Shyama and His bosom pal Subala approach Radha and the sakhis. “Now just where are You going with these pots of ghee?” announces Subala. Completely ignoring him, the gopis proudly walk on without even moving an eyebrow. The gentle tinkling of Sriji’s anklebells sprinkles nectar in Shyama’s ears.

Krishna steps forward, blocks Radha’s path and commands, “Pay Me the tax! Or else I will take away Your blouse!” Displaying Her kilakinchita-bhava, Radhika simultaneously expresses feelings of anger, bashfulness and desire. 

In this condition Radha’s eyes are reddish and unsteady; Her eyebrows are arched; small teardrops adorn Her eye corners; She laughs in an unseen way; and Radha’s entire body erupts with thrill bumps. 

Remaining grave and silent, Kishori just sidesteps Shyama and keeps going. To defend their Swamini, the sakhis come forward and start quarreling with Krishna’s sakhas.

When Krishna tries to touch Radha while demanding, “Pay Me the tax with Your adolescent beauty”, Rai furrows Her beautiful dark eyebrows and walks away as if Shyama does not exist. This wonderful gesture of Mohini’s completely conquers the power of millions of Kandarpa’s bows. 

Greatly offended, Krishna blurts, “How dare You ignore Me and insult Me like this! O You Chandi! (hot tempered girl) If You ignore a black snake, he will immediately enchant You by hissing. Then You’ll become stunned, incapable of moving.” [inner meaning: When Krishna just kisses You, enchantment will overtake You]

Arching Her finely shaped eyebrows, Kanjanakshi Radha replies, “O really? And how will a black snake survive if he attacks a mongoose? She will quickly bite him and that will not be very opportune for him.” 

[inner meaning: Today it seems You’ll get a good opportunity to ravish innocent housewives] By this statement Radha reveals Her real feelings hiding behind the veneer of disinterest. Thus Radhika is just as clever as Kishora in joking dialogues. 

Trying His luck with the sakhis, Krishna says, “If you have no money to pay tax now, then just leave Radha alone with Me as collateral. When you return with your payment, I’ll hand over Priyaji.”

When Vinodilal tries to touch Gandharvika, the sakhis say, “O, so You became a tax collector just to touch Radha’s body! We will tell our relatives about this and You’ll get severely punished. How shameless You are to touch other men’s wives! 

“O Shyamasundara! Even if You bathe in the Triveni and feed thousands of Brahmins during a solar eclipse; or worship Gauri Durga high in the Himalayas; or go on tirtha-yatra to Badarikashrama, still You will not gain the sukriti power to lay Your hand on Raseshvari’s body!” 

The gopis’ joking words flood Shyama’s heart with cascades of nectar ambrosia. Admiring the golden face of His sweetheart, Krishna says, “O Sundari! Why should I leave Your lotus feet and go on tirtha yatra to worship Gauri? O Hemangi Radha! You Yourself are Gauri and the sum total of all holy places!”

After humbly praising Sriji, Shyama conveys to the sakhis His craving to meet Radha alone with a hint of His eyes. Then the sakhis advise Swamini, “By nature this Giridhari is very naughty, so who knows what He will do next. To protect Your self-esteem, You should slip away unseen and hide in some kunja near Govardhana Hill.” 

After hearing the sakhis, Radha becomes frightened and then follows their advice. Shortly later, Shyama discovers Radha’s whereabouts, and enters the bower. And at last, the eternal romantic pair enjoy intimate pastimes together amidst much laughter and merrymaking.

Thus Kamala Radha and the rasika bee Madhusudana enjoy Their hilarious toll-collecting pastime, Dana-lila!

Radha-Dana-bihari’s Dana-lila ki jai!
Jai Jai Sri Radhe!

Perfection at Your Fingertips

Mahanidhi swami 

Each and every Holy Name of Bhagavan Sri Krishna is all powerful, all beautiful, all merciful and all beneficial. 

Tremendous blessings and benefits will come to anyone who chants, regardless of time, place, method or condition. However, the benefits and degree of mantra perfection will vary according to one’s endeavor. 

Developing the following six qualities will help the chanter quickly attain mantra-siddhi and experience all the sublime treasures (japa sampatti hetavah) of the Holy Name. 

Srila Sanatana Goswamipada explains in Hari-bhakti vilasa (17.128):

manah samharanam shaucam, maunam mantrartha chintanam

avyagratvam anirvedo, japa sampatti hetavah

1) One-pointed mind (samharanam) means withdrawing it from all sense objects, especially during japa.

2) Cleanliness (shaucam) of body, clothes, asana and mind.

3) Meditation on meaning of mantra (mantra artha chintanam).

4) Undisturbed mind (avyagratvam) Sit peacefully and chant without mental restlessness.

5) Patience (anirvedo). Even though the promised results and treasures are not manifesting, one should continue chanting without feeling despondent or disappointed (nirveda).

Sri Harinama Japa ki jai!   Hare Krishna Maha Mantra ki jai!

Sri Harinama Acharya Haridasa Thakura ki jai!

Jai Jai Sri Radhe! 

Puja Bones

Mahanidhi swami 

In your Thakuraji puja, are you using a bogus, impure, and therefore offensive, fake “conchshell”? 

We are sorry to say that most bhaktas and many temples use and worship conch shells WHICH ARE NOT INDIAN SANKHAS AND DEFINITELY NOT LAKSHMI CONCHES!!! 

What are they? These fake conches are the impure, unusable, contaminated bones of a different seashell. Learn the difference below. 

Vedas say that the bones and stool of all living entities are impure, contaminated and untouchable. The only exceptions are the stool of Mother cow (gobhar or dung), and the bone of ONE SEASHELL i.e. the Conch Shell (Shankha) technically identified as (Indian Turbinella Pyrum). This Conch Shell, which Lakshmi Devi and Bhagavan Narayana hold in Their divine lotus hands, can be used in the worship of God for puja, yajnas, rituals and other religious functions. 

The Indian Shank (Turbinella Pyrum) comes in two types, normal left side opening, and the rare, very costly right side opening “Lakshmi Conch”, (Valampuri Dakshina-varti Turbinella Pyrum). 

But everyone should CLEARY UNDERSTAND THAT BOTH the right side opening and common left side opening Indian conchshells are ruled by Lakshmi Devi, and thus auspicious, completely pure and perfect for puja. Conchologists say that only one Lakshmi Shankha is found among 1,000 normal Indian Shanks. And the average size (60-120 gm.) pure Lakshmi Conch sells for about Rs. 2,000 per gram!!! 

The fact is that most bhaktas and temples are using an impure, contaminated seashell bones “conchshells” called “Lightning Whelks”, aka (busycon contrarium), which have no internal formation, ridges or lines in the conch cavity. They are sold in abundance in popular puja shops, who claim, “Prabhuji, Hare Krishna! This is a pure Lakshmi Conch.” 

Examine your puja conch. The left side opening or the right side opening Vedic Turbinella Pyrum Indian Conch is attractive to the eye, smooth, white in color, contains 3 to 7 ridges in the conch cavity, and has a special internal structure. Lightning Whelks i.e. the imitation, bogus puja bones, do not have these attributes. The normal left-side opening Conch or Shankha is very low priced, perfectly pure and suitable for puja.

For about 60 Rs. you can purchase a pure, real left side opening authentic Indian puja Lakshmi Conch, or spend 1.2 lacs Rs. and get the rare, right side opening, authentic Lakshmi Conch. So my friends, check your conch and do the needful.

Jai Jai Sri Radhe! 

Remember Me

Mahanidhi swami

The final moment, Death, waits for all, patiently counting day by day. Sastras advise us to remember Narayana or Krishna at the time of death and thereby gain liberation from the samsara. Calling out Bhagavan’s Holy Name as Ajamila did saying, “Narayana!” is the best way to remember God at the end, ante narayana smrti.   

But what is the fate of a devotee who does not or cannot chant, and just dies while sleeping, in a coma, or who quietly breathes his last surrounded by well-wishers? Through memory a dying person can also attain perfection. In Gita 8.6, Sri Krishna says that the mood or bhava you are always cherishing in your mind and heart at death determines your future position.

yaà yaà väpi smaran bhävaà, tyajaty ante kalevaram

taà tam evaiti kaunteya, sadä tad-bhäva-bhävita

One of the last verses of the Ishopanisad (17) describes the moment of death, wherein the pious one cries out to God, “Om! O my Lord! Now let my body be burnt to ashes, and let my prana vayu merge with the totality of air. Please remember all my sacrifices and all that I have done for You!”

väyur anilam amåtam, athedaà bhasmäntaà çaréram

oà krato smara kåtaà smara,  krato smara kåtaà smara (17)

In his commentary, Vedanta Deshika says, “The repetition of krato smara krtam smara means that the devotee is urging the Lord to act quickly.” [because he’s dying]

Then acharya Deshika quotes a wonderful verse to prove that the affectionate Lord, bhakta-vatsala Bhagavan Sri Krishna, never forsakes his dear devotee, no matter in what condition he leaves his body.

Lord Vishnu said, “I remember My devotee, who is dying like wood or stone [meaning senseless or without thoughts at that time], and take him to the spiritual world.” Varaha Purana

tatas tam mriyamanam tu,  kashtha pashana sannibham

aham smarami mad-bhaktam, nayami paramam gatim

May these wise words solace the hearts of all, and encourage everyone to love Sri Krishna fully, confident that the Lord will be there at that last moment.

Jai Jai Sri Radhe!  

See All Stree as Gopi

Mahanidhi swami 

#SeeWomen #Gopis #TranscendentalVision

Forty-three years ago during Karttika in Vrindavana, Srila Prabhupada presented a most amazing conception. It was November 11, 1972 in the Radha Damodara Mandira. Srila Prabhupada sat facing North between Srila Rupa Goswamipada’s samadhi and bhajan kutir. 

At that auspicious time and place, Srila Prabhupada presented to his disciples the vision of a transcendentalist. It was how he wanted his disciples to see reality. In his conception, Srila Prabhupada sees all women as belonging to Krishna. They are Krishna’s energies; and moreover they are gopis! All women are to be enjoyed by Krishna and served by others. 

Adopting this transcendental vision will free one from illusion, create inner peace and purity and push one forward to perfection.  May you all deeply ponder Srila Prabhupada’s holy words, which are still reverberating within the sanctified grounds of Seva Kunja.

On that chilly morning of November 11, 1972, Srila Prabhupada said, “There may be thousands of beautiful women before a devotee, but that does not disturb his mind. 

He sees:

*They are all energies of Krishna. 

*They are gopis of Krishna. 

*They are enjoyable by Krishna. 

*I have to serve them. They are gopis. 

A devotee should try to engage all beautiful women in the service of Krishna. That is his duty. Not to enjoy them. That is sense gratification. This is the position of a devotee. He is not pierced by the arrows of Cupid, but he sees everything in relationship with Krishna, nirbandhe Krishna sambandhe yukta vairagyam ucyate. (BBT Folio: 721111ND.VRN)

Srila Prabhupada ki jai!   Jai Jai Sri Radhe! 

SERVE SRI DHAMA VRINDAVANA

Mahanidhi swami   

Sri Krishna, His associates and His holy abode of Vraja are all beautiful and blissful, sweet, charming, purifying and worshipable. It is very very difficult however, to directly see and intimately serve Radha and Krishna. It is the rare fortune of the premi bhaktas.

However, many bhaktas get the fortune to visit, to see and to live in Sridhama Vrindavana. So while you are here, please take advantage of the opportunity to directly see, worship and serve Sri Krishna in His dhama-svarupa by performing the following wonderful sevas.

By serving Sri Krishna’s Holy Dhama one becomes free from janam grama and indriya grama, attachment to one’s birthplace and material body made of senses (indriya). You can do these dhama-sevas alone or with kindred spirits. The saying goes, “Cleaning Krishna’s dhama removes krodha and kama.”

19 Ways to Serve the Dhama

1. Sweep, wash and clean the footpaths, steps of kundas and sarovaras, parikrama paths, lila sthalis and old temples.

2. Donate money to repair and maintain old temples, especially at specific lila sthalis.

3. Visit each holy place with great respect, eagerness and enthusiasm to hear its glories and also give donations to the temple pujaris and pandas (brahmana guides).

4. Show the utmost respect to Vrajavasis, temple pujaris and pandas (brahmana guides) at each holy place.

5. Give donations of food (sweets, fruits, juices, grains etc), cloth and money to children and needy Vrajavasis.

6. Wherever possible plant fragrant flowering trees, creepers and plants to beautify lila sthalis, temples and other open areas of the holy dhama.

7. Don’t pollute Vrajadhama with plastic bags, bottles, containers and other non-biodegradable articles.

8. Regularly and respectfully bathe in sacred waters and worship them. And also worship all the Deities with at least a ghee lamp and some incense.

9. Help the Vrajavasis who are performing Nama and Dhama seva.

10. Offer dandavats and roll in the dust of all lila sthalis.

11. Glorify the presiding Deities at each temple and lila sthali with sweet kirtana, katha and bhajanas.

12. Hear or read about Krishna’s lilas at every holy place you visit.

13. Also ask the pujari or panda to tell you some transcendental pastimes of Krishna.

14. Never visit Vraja without hearing Hari-katha from devotional Vrajavasis.

15. Inspire and help others to visit or live in Vraja dhama.

16. Speak, write, make videos and print books about the glories of Vraja dhama.

17. Every day in Vraja rise early and chant, sing, hear and read the glories of Radha-Govinda with a fixed vow.

18. Never ever think, hear or speak, criticism or gossip about any Vrajavasis.

19. When not in Vraja dhama, try to remember the Vraja deities, lila sthalis, pastimes, Hari-katha and devotees you experienced there.

The most important seva, which is the main part of all the preceding nineteen sevas, is to always chant the ambrosial name of Srimati Radharani.

Vrajavasis say, “Radhe Radhe Bol, Vrindavana Mein Dol”, which means, If you want to live and wander in Vrindavana, then always chant “Radhe! Radhe!”

Sri Dhama Vrindavana ki jai!

Jai Jai Sri Radhe!