1. Regularly serve prasada.
2. Are generous.
3. Push others forward.
4. Genuinely care for others' welfare.
5. Invite others without being asked.
6. Instruct disciples to honor godbrothers.
7. Are inclusive instead of exclusive.
8. Live very simply.
9. Sometimes joke and laugh with us, not at us.
10.Apologize after making mistakes.
11.Ask others what they want to do to please Krsna.
12.Don't insist on being served.
39.00 to 57.40
All of a sudden there is a verse about perils of maya and he describes woman as the perils of maya because he is a man. He is in a male form. Prabhodananda Saraswati. He is a brahmana from South India. So as a sadhaka there is still some gender upadi. We are not mukta jivas. Mukta jivas are beyond the gender. He may be beyond; he may be atmarama and aptakama. sarvopädhi-vinirmuktaà...He may be vinirmuktaà, exceptionally, vi, visesa mukti, having developed an exceptional form of mukti. Iit is called bhakti mukti. Bhakti mukti is when one is fixed in his siddha deha. He is completely fixed and realized in his siddha deha and there is no way to be enchanted by Menaka or some heavenly damsel of the mundane realm. Whereas the greatest rsis and sages...It may be apparently indriya mukti or even jagad mukti. They may be liberated from their senses or liberated from the impulses of the material world – vaco vegam manasah krodha-vegam jihva-vegam udaropastha-vegam. They may be free from all these pushings and demands of the senses. So indriya mukti, like Visvamrta muni, sixty thousand years, no demands of the tongue or genital or anything, but he is not fixed, so it is a type of mukti but then Menaka, the heavenly dancing girl came from Indra's court to seduce him and make him fall from his yoga, yoga bhrasta.
But the bhakti mukti, sarva updai vinir muktam tat partvena nirmalam, he becomes liberated from all the designations, like a yogi. But sarvopädhi-vinirmuktaà tat-paratvena nirmalam håñékeëa håñékeçasevanaà bhaktir ucyate...This is bhakti, sevanam bhakti, bhakti seva. He is absorbed in devotional service to Rädhä and kåñëa and realizes his siddha deha. So this is visesa mukti. He is free from all the designations, sarvopädhi-vinirmuktaà tat-paratvena nirmalam. Nirmala, he has no dirt, any kind of dirt, gross dirt in his brain or mind or subtle dirt, and how so, because he is connected to the master of the mind and senses. You may be master of your senses, but you can't master your mind. Only God can master your mind. So when the mind becomes a friend, becomes a servant, when the mind accepts the servitude of the master Kåñëa. So this is what works with the devotees, whereas the yogi becomes the master of his senses, he is called gosvami, he is the master of his senses. This yogi, gosvami, it says, there is a name, jitendriya, jita and indra, victory over his senses. But what about his mind? canchal hi mana kåñëa...
Sixty thousand years of controlling your mind. Thinking you are controlling your senses and thinking you are controlling your mind, then “jing jing jing jing” and you are finished. Sixty thousand years of self control gets dissolved in six seconds. Amazing power, prabhava of ankle bell, six seconds' of ankle bells “jing jing jing jing jing jing jing jing”
“O! Hi! Where are you from?”
“I am from Svarga.”
And that was that and Shakuntala was the result. So he is warning that this is the dangerous thing for anyone who is not fully liberated from all designations and fixed in bhava bhakti, bhakta seva, absorbed in the service of Hrsikesa.
So for the male sadhaka, that embodiment of maya or illusion is woman. But we discussed some points yesterday, which I don't think we were on the internet but we were recorded. That oftentimes women in the audience, which is generally the majority in any religious gathering, be it ISKCON or Catholic Church or anywhere. The Jews or the Catholics or the Hindus or anyone. Art of dying or whatever these courses they have. All the members are primarily ladies. Because they are suffering or at least they think, they are suffering more than men. And men think they are suffering less, that's maya's nice trick. But actually everyone is suffering equally. Men have the illusion they are in control, but maya is in control of the men and the women. But the illusion is like that.
So when they hear discussions of this, because literally there are hundred verses or more in this book (Våndävana Mahimarta) about the perils of women which are icebergs on the ocean of devotion for a male sadhaka, so why is the rasika jana, this rasika Vaisnava, Prabhodananda Sarawati, discussing this, because this book is all about amrta of Våndävana.
Våndävana is nothing but amrta, but that's nitya Våndävana, prakata Våndävana, where Rädhä and kåñëa and Their parishads reside eternally in bliss of rasa. But that time Prabhodananda Sarawati is living in aprakata Våndävana. Five hundred years ago, in Kaliya daha, Våndävana. And he is aware the affect of kali-yuga in Våndävana. This is not prakata Våndävana, Rädhä and kåñëa are not visible here in this bhauma Våndävana, They are on some other universe, visible. So is very much, there is a Mayic covering on Våndävana. So that means there is some danger, there is maya here. Some mahamaya, it is not all yogamaya.
When kåñëa is here, yogamaya is running the show in Våndävana. But now yogamaya is in background of Våndävana and mahamaya is in the foreground. Murders, rapes, drugs, prostitution, everything going on, drug trafficking, cheating, gambling. You see! It's not too hard to see. There is liquor store right there in Chattikara. In Goverdhana, four, five liquor stores, in dana ghati. That's yogamaya? Thats maha mahamaya. And they are not selling to the Punjabis from Delhi, they come for parikrama, they don't come here to drink. They come here to get punya, to get purified, to get attached to Rädhä and kåñëa. It's the locals. The quote unquote ‘Vrajavasis'.
So therefore there are some dangers for the sadhaka in Våndävana which are a type of visha, a type of poison. And if one takes poison then he will die and he can't experience amrta. So to experience the amrta of Våndävana one has to live in Våndävana consciousness, in devotional consciousness. So one must be savadhana Vaisnava. Be careful. Savadhana. Be careful.
And as I mentioned, when women hear these discussions, “O! These are chauvinistic sadhus” The writers of sastra. And now I thought Prabhodananda Sarawati was an exception, because he wrote Radha Rasa Sudha Nidhi, which is all the sweet, sudha. Radha Rasa Sudha Nidhi, it is an ocean of sudha, nectar about Rädhäräëé and the sakhis and manjaris and their sevas and blissful pastimes of Rädhä and kåñëa in Våndävana. And he wrote Navadvipa Sataka, beautiful book about the glories of Navadvipa. And he wrote Sangita Madhava, beautiful description of the rasa-lila, so much musical ragas described there and beautiful rendition of the pastimes. Sangita Madhava. Very topmost rasika author, Prabhodananda Sarawati. And now he is writing Våndävana Mahimarta and I thought, maybe I should just ignore these verses because it is a controversial subject. When you stop talking about the nectar, when you start talking about reality, then people, “Hey wait a minute man, I want the nectar” Nectar hounds. “Hooow hooow! Give me the nectar”
Well I am certainly an advocate of distributing Våndävana amrta. But we have to careful because mixed in this Våndävana amrta, there is some poison. You can't call Våndävana, poison. It's called maya visha. Maya visha means the poison bite, poison fangs of maya. And that cobra of maya can bite anyone.
So he is talking about women. Now let's look a more seriously about this. For a man maya is the form of woman. For a woman the form of man is maya. But now let's look at this word, as I mentioned yesterday after the internet.
That the word woman in Sanskrit means stri. Stri means to expand. So we gave a definition of a woman - woman means anyone who expands the field of sense gratification. Anyone who expands the field of material sense gratification is a woman.
So a man is also a woman. A man who is materially attached. Because the word woman, stri means female, stri means prakriti. Stri – female, woman. So prakriti means the material energy. Purusa prakriti. Purusa means male. Prakriti means female. Prakriti means this jagad prakriti, asta prakriti, the external energy, the maya sakti, His bahiranga sakti, the maya, the material world. The material world means maya. But maya doesn't mean woman. Maya means the material world, prakriti. There is also apara prakriti. Para prakriti and apara prakriti. So when we talk about maya, we talk about prakriti. And prakriti means female, female means woman and woman means stri. So stri means anyone who expands the field of prakriti or increases one's attachment and interest in prakriti, which means anyone who expands or increases one's interest in material world or material sense gratification is a woman. So a man can also be a woman by this definition.
For example, a very renounced and pious and pure hearted woman may marry a ‘man', a purusa, who is a total hedonist and carnal sense enjoyer. He drinks. He is non-veg. He eats meat. He likes to gamble. He likes to go to parties. He likes to do all non-devotional activities. No interest in devotion. No interest in visiting holy dhamas or doing tirtha yatras. No interest in sadhu sanga. No interest in charity or dana – ana dana, sastra dana or any type of charity for the benefit of others. Simply interested in eat, drink and be merry and be happy with your family. There are so many men like this. And there are so many pious religious women that are interested in devotion and they want to live a simple God-centered life. And practice devotion and associate with sadhus and worship deities in their house and offer Them food and live a sanctified life and seeking moksa. They understand that the purpose of life is dharma, artha, kama and moksa. Their husbands, when they bring out the subject. They can't bring out the subject. The husband says, “Shut up. I don't want to talk about that. I don't want to talk about death and moksa. Forget. That's somewhat old. Let's enjoy. Why are you talking all this non-sense. We are young and healthy. We are handsome and beautiful. Let's enjoy.” So that man is a woman.
So I would like to say that when sastras are warning about the perils of woman, one should say that that's any human being who is interested in material sense gratification. And attached to the material world and attached to staying here and exploiting and squeezing and getting as much pleasure as that living entity can out of the material world. Be they in male form or female form. This is what the acaryas and the writers of sastras mean when they talk about women.
But generally men are writing the sastras, so they are saying maya means woman. And that means may for a man is woman's form. Unless, woman is not woman and she is not maya and she is a pure devotee. She is your mukta, she is your mukti sparsa mani. She is your touchstone of liberation. If a sinful man marries a pious woman, he gets so much advantage, he gets so much punya sukriti, knowingly and unknowingly. Knowingly she may say, “I want to go to the temple, please take me.” “Alright, I will take you, but we have to go to the club afterwards.” So he goes to the temple and he goes and has darsana with his wife. Then she drags him to the temple and he gets agyata sukriti or knowingly. Then he drags her to the club and she tolerates and chants in her mind or remembers the Lord. So in this way, he gets so much benefit. So that's why we are pausing in our sailing across the ocean of nectar over last few weeks and we will continue to sail unless our boats go down, hit that iceberg and get sunk. But we hope to continue and sail. We are examining these icebergs for several days and considering what they mean.
So as we discuss these verses about ‘woman', I would like to ask all the pure souls that are inhabiting female gender, bodies, to not take offence or take this as anything personal of Prabhodananda Saraswati.
It is simply a warning to be careful of maya and maya is everywhere in this material world. She is the ruling queen, Durga. Material world is called Devi dhama. And it is not Våndädevi dhama. We know Våndädevi and we know Rädhädevi. But this is maya devi. Maya devi means durga devi. It is called devi dhama and then there is Hari dhama. So this is the devi dhama and she is the queen, queen Durga and those kings of this world; even kings worship a queen. Very funny! The powerful Indian kings with hundreds of their wives. King Dasaratha had 365 wives in treta yuga. Generally they have lots of wives and they are very powerful, wealthy, influential and strong. Ksatriya people, maharathis and fighters, they have the power and potency to influence somehow such a large harem of queens. “I am the ruling King, Jaisaingh, and these are my queens.”
But actually even the kings of India were all ruled by the queens, because all the kings from India got their power and blessings from Durga. Every single king of India is a worshipper, practically speaking, without exception, primarily, although secondarily may worship Visnu or Ganesa. But primarily they are all Durga worshippers. Because when you worship Durga, you get power. And being a king it is all about power. Physical power.
As a king you want to conquer kingdoms and raid them and loot them, loot their princess and daughters and wealth, then you have to be powerful. And certainly the kings of yore were extremely powerful. It was Durga prasad, all blessings of Durga. Durga Prasad singh, the king of Mewar. Sometimes they were named that. So they all had to worship the queen.
So we are hearing all these verses. This is chapter 9 verse 95.
The bottom line here is, nothing personal, because persons are atmas, spirit souls. We falsely identify with this body. And we think, “O this is personal”. What is personal? The body is personal? The body is a lump of chemicals and bones! The persona is the atma. Jivatma is the person, not the body.
“Hey, you are getting personal. Why are you talking about women. That's personal. I am a woman!”
You are not a ‘personal' woman, you are personal atma, single atma. “Hey, why are you talking about men, it is getting personal.” Nobody in this world ever gets personal.
Then somebody asks you some questions about your family, “Hey, why are you getting personal.” That's not personal. Personal means the atma. Hari katha. That's personal. Atma tattva jnana that is personal subjects, personal discussions, personal questions.
57.40
Mahanidhi Madana Gopala Dasa
#SrilaPrabhupada #Nandotsava #PrabhupadaOnNandotsava
My Friend You Begot a Son!
Srila Prabhupada said, “This date of Nandotsava is a very fortunate occasion. After Krishna's birth, Maharaja Nanda celebrated a ceremony and this day is called Nandotsava. Nanda Maharaja was a little elderly when Krishna was born. At that time, some of his friends came to congratulate, ‘My dear friend, you have got a son in your old age!’ To his friends, Nanda Maharaja said, ‘How can you say I am old? Can old man cannot beget a child. I am young man!’” (Folio 690905VP.HAM)
A Blissful Nandotsava in 1960
Remembering Srila Prabhupada, Shri Gopala Chandra Ghosh recounted, “In 1960 or ‘61, Krishna’s birth ceremony abhisheka was performed at the Radha Damodara Temple at midnight. The next day all temples celebrate Nandotsava, Nanda Babas festival honoring Lord Krishna’s birth. They throw rupees, offer fruits and wear new clothes in the temple. Curd and turmeric are mixed up and thrown on the visitors. They sing of how the son of Nanda appeared here in Gokula. This service is performed with kértana, dancing, and chanting of hari-nama.
“Later, I learned that this was Srila Prabhupada’s own appearance anniversary day. At that time, I saw Prabhupada very playfully dancing in the Radha Damodara Temple’s open courtyard. He was covered with this yellow-colored pauri, the prasada from Thakuraji Damodara. Prabhupada was dancing in Braja style, singing, “Nanda ke ananda bhaiyo, jai kanaiya lala ki”. I also saw him throwing some sugar candies, annas and paisas to the local small boys.” (Our Srila Prabhupada, a Friend to All)
“Nandu—My Childhood Name”
Once Srila Prabhupada said, “My birth name was Abhaya, which means there is no fear of death of this child. However, in my maternal uncle's house, because I was born on the Nandotsava, they always called me ‘Nandadulal.’ (Folio 770719R1.VRN)
Just Nandu
Once Srila Prabhupada told Yamuna dasi, “I am so glad that you remember my childhood name “Nandu”' given by one of my uncles.” (SPL 70-09-16)
Birth Tithi—Srila Prabhupada
In his diary, a disciple named Shri Tamala Krishna Goswami writes that Srila Prabhupada said, “I was born on Nandotsava. It was a Tuesday, Mithuni Rasi, Mrgashirsha nakshatra.”
Sri Krishna Nandotsava ki jai! Srila Prabhupada Janamotsava ki jai!
Nandadulal ki jai! Jai Jai Sri Radhe!
Mahanidhi Swami
We present this essay, based on scientific research, to help aspiring devotees recognize THE NEED TO TAKE REST EARLY each night (latest by 10 p.m.), and to rise by 4 a.m. each morning in order to chant the Hare Krishna Mahamantra and attain the perfection of human life.
After conducting hundreds of experiments on sleep and health, the world’s leading scientists have discovered that to keep optimum health, one should sleep early and RISE BEFORE SUNRISE. The best hours of sleep for your body are between 10 p.m. and 6 a.m. The scientists say going to sleep at 11 p.m., 12 p.m. or 1 p.m. is extremely harmful to human health, and is a direct cause of many modern “killer diseases” such as heart disease and cancer.
Nature acts and moves according to precise rhythm cycles influenced by the rotation of the earth, sun and moon. Daily the sun rises and sets, the seasons come and go, the moon waxes and wanes, and the ocean tides rise and fall. The function of sleeping and wakefulness is part of this natural rhythm.
In Nature, one finds that the animals and plants are awake and asleep in tune with these rhythms. human beings also have natural rhythms. Our human bodies, like Mother Nature, function according to natural cycles, body rhythms commonly called the internal body clock or the biological clock.
Disruptions of the natural functions of our biological clock due to improper habits and incorrect sleeping patterns cause many different diseases. When our bodies are out of balance and not functioning in harmony with nature, nothing seems to feel right. This is because hormones, chemicals and neurotransmitters that determine our energy levels, vitality, and how we feel, sleep and eat are out of sync. In other words, we are imbalanced and out of tune with our biological clock. We are going against the natural harmony established by mother nature and Bhagavan Sri Krishna.
Before the introduction of electricity in Indian villages, people would just naturally just go to bed shortly after sunset, as most animals do and which Nature intended for humans as well. The best hours of sleep for your body are the hours of 10 p.m. – 6 a.m. These hours and what your body is naturally programmed to do during these hours are governed by the movements of the sun and the 24-hour natural rhythm cycle of your internal body clock; both of which are beyond your control.
During these times (10 p.m. –6 a.m.), the human body is meant to be at a state of rest, repair, detoxification (elimination of waste products and poisons) and rejuvenation. Due to TV, computer, cell phones and Internet absorption most people nowadays are foolishly going against the natural order and design of our body. As a result, we will pay the price by getting various diseases and problems. For example, if your body is overtaxed digesting a heavy late meal or you are up late (after 10 p.m.) working, playing, watching TV or computer, your vital body energy is focused there and not available for rest and rejuvenation. Remember: Bad action brings bad reaction!
We are free to stay up late, and we make that choice. And thus we ignore our bodies, which want to rest so they can do the many things needed to keep us healthy. Let your mind rest once and a while, and give your body some time, so it can do what it has to do to reward you with good health.
The saying is “Health is the greatest wealth”. The main internal organs of your body work according to a “Time Schedule”. Knowing how your body works can help you regulate your schedule in order to attain the optimum level of health and well-being.
The biological clock and your internal organs
9.00 p.m. – 11.00 p.m.: At this time, your body eliminates toxic chemicals from the immune system (lymph nodes). It is best to be sound asleep by 9 p.m. or 10 for your body to properly execute this important function.
11.00 p.m. – 1.00 a.m.: This is the time your liver eliminates poisons and rejuvenates itself. It is best to be sound asleep by 9 p.m. or 10 p.m. for your body to properly execute this important function.
12.00 midnight to 4.00 a.m.: This is the time your bone marrow produces blood.
1.00 a.m. – 3.00 a.m.: This is the time your gall bladder eliminates toxins and rejuvenates itself.
3.00 a.m. – 5.00 a.m.: This is the time your lungs eliminate toxins and rejuvenate themselves.
5.00 a.m. – 7.00 a.m.: This is the time your colon eliminates poisons and rejuvenates itself. This is the proper time to empty your bowel.
7.00 a.m. – 9.00 a.m.: This is the time that vitamins, minerals, proteins and nutrients are absorbed in your small intestines. You should definitely eat breakfast at this time.
Scientists have concluded that everyone should go to bed early (falling asleep by 10 p.m.) to obtain quality sleep, which will ensure proper physical regeneration. When you cooperate with your internal biological clock and allow Nature to take her course, you will feel refreshed, joyful and energized when you wake up (by 4 a.m., of course!). Going to bed before 10 p.m. is essential to keep the human body in tune with Nature and to remain healthy, happy and holy.
material scientists have concluded that the average human being needs 8 hours of sleep per day, which is best obtained by sleeping between 10 p.m. – 6 a.m. However, if you follow a spiritual path by eating sattvic vegetarian food [especially Krishna prasadam], your body becomes healthy, light and sanctified. And by chanting the Hare Krishna Mahamantra and engaging in Krishna’s devotion, your mind becomes purified, pacified and relaxed.
Although, most people require 8 hours daily sleep, Krishna devotees usually only need 6 hours or less to maintain ideal health because their spiritual practices produce tremendous physical energy, mental peace, purity and internal harmony. Wanting all his followers to rise at 4 a.m., Srila Prabhupada said, “We request everyone to rise early in the morning by 4 a.m.” (NOI pg. 34)
If possible (if there’s a will, there’s a way), everyone should follow the golden rule to rise at 4 a.m. in order to be healthy, mentally happy and progress nicely in spiritual life. There is a saying, and it’s true: “Early to bed—early to rise—makes one healthy, wealthy and wise”, provided of course that you chant Krishna’s Holy Names and serve Sri Krishna, Sri Guru and the Vaisnavas. Obviously to rise by 4 a.m, you must sleep early. Practice makes perfect. You have to try sincerely to change your schedule and work towards this goal of taking rest at 10 p.m. and rising at 4 a.m.
16 Scientific tips for good rest
1. Cave Like darkness: The bedroom should be pitch-black, so you can’t even see your hand in front of your face, which means no bright lights, clock lights, night lights or any light coming in from the windows. why? When we sleep in total darkness, the human brain produces a hormone called melatonin. Melatonin is an important antioxidant which protects our DNA structure and prevents cancer. Tests prove that even a small amount of light hitting the skin almost immediately shuts off the production of melatonin.
2. Daily go outside and get natural sunlight: This helps regulate your biological clock and increases the production of melatonin, which promotes well-balanced sleeping patterns.
3. Daily exercise: At least thirty minutes a day will help improve the quality of your sleep.
4. Avoid bright lights: One should avoid keeping bright lights on inside the house before going to bed. At this time, bright light hitting the eye disrupts the bio-rhythm of the pineal gland and shuts off your melatonin production.
5. Hot shower before bed: This relaxes the body and helps you fall asleep quickly.
6. Sleep as early as possible: You should be in bed and FAST asleep by 10 p.m.
7. Wear Socks to Bed: This applies to cold climates only.
8. the bedroom should be free from electromagnetic field: Do not keep a TV, computer or any other electronic item in your bedroom because they create strong electromagnetic field which disrupts the quality of your sleep.
9. Fresh Air: Open the window at least a crack to get fresh air to circulate while sleeping.
10. Avoid fluids: Do not drink any fluids two hours before sleep.
11. Sleep Regulation: Get up and go to sleep at the same time every day. If you are up late one night, still rise at your usual time and nap later in the day.
12. Daytime Nap: If one needs to take a nap in the day, it should not be longer than one hour for optimal rejuvenation, rest and repair. If you nap longer, it will disrupt the night-time sleep quality.
13. Avoid Noise: Because it disrupts sleep.
14. Hot Water Bottle: To relieve tension and anxiety, place a hot water bottle between the navel and the bottom of your ribcage.
15. Head Massage: To relax before sleeping.
16. Foot Rub: Rub ghee or sesame oil on the bottom of your feet to promote restful sleep.
We hope this essay will help everyone understand the extreme importance of sleeping at the proper time, and rising early in order to realize the full potential of this rare and valuable form of human life. Our heartfelt desire is that each and every one will live a long healthy life full of Krishna bhakti, spiritual happiness, and attain the ultimate perfection of Radha Govinda’s eternal loving service in the groves of Vrindavana.
Jai Jai Sri Radhe! Giridhari Shyama ki jai! Sridhama Vrindavana ki jai!
Mahanidhi Swami
Your goal of life and mine is love of God—Krishna prema—immaculate, unadulterated pure loving devotion to Radha and Krishna. As devotees, we all think about prema, we read about prema, we hear about prema, we discuss prema, we hanker for prema, we look for prema, we want prema, and we all hope to one day attain Krishna prema.
But such a coveted and cherished pure goal of life is rarely attained. While describing the means to attain pure love of Sri Krishna, Srila Sanatana Goswamipada states that mercy or compassion is the main cause.
Let’s examine six factors necessary for the attainment of Krishna prema, and see how we can incorporate them into our daily lives.
1. Mercy: The prime cause of Sri Krishna prema is mercy, nidanam param prema, Sri Krishna karuna bharah.
2. Meditation: Prema develops by regularly meditating upon Krishna’s sweet Vraja lilas, Vraja krida-dhyana.
3. Singing: Daily sing about Krishna’s sweet Vraja lilas (lila-kirtana), Vraja krida gana.
4. Association: Mix with Krishna premi-bhaktas, rasa loka sanga.
5. Residence: Live alone in Vrindavana in a favorite pastime place (lila-sthali), of Sri Krishna like Radha Kunda, Govardhana, Seva Kunja or Varsana, priya krida vana raha nivasa.
6. Humility: The root and foundation of prema is to always, in all places cultivate the utmost humility in your thoughts, words and deeds, sthitam sarvatra dainya mulakam. (Br. Bhag. II.5.215-223)
Radha Govinda Yugala prema ki jai!
Krishna krpa ki jai!
Jai Jai Sri Radhe!
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!
Mahanidhi Swami
In verse 11 of Manah Siksha, Srila Raghunatha dasa Goswamipada addresses his mind, and reveals five essential practices which will quickly bring Krishna prema.
He says, “Radha Giridhari are forever overwhelmed by divine erotic love (smara vivaso). O mind! You can attain the direct service of this Playful Pair (sakshat seva), and Their eternal associates in Vraja by devotedly worshiping Giri Govardhana every day, and by performing these five nectar-filled practices mentioned by Srila Rupa Goswamipada:
1) Ijya: Worship Radha Govinda Yugala, archana.
2) Akhya: Describe the names, forms, qualities and pastimes of Radha-Madhava and Their associates, sankirtana.
3) Dhyana: Meditate upon Radha-Krishna’s asta-kaliya-lila in Vrindavana, lila-smarana.
4) Shravana: Hear about the glories and pastimes of Radha Govinda Yugala.
5) Nati: Offer prostrated obeisances, dandavats, to the Divine Pair, Their lila-sthalis and Their devotees in order to develop intense humility”
In summary, Srila Raghunatha dasa Goswamipada is saying that bhajana siddhi, or perfection in devotion, comes to those who worship Sri Sri Radha-Krishna with these five items, which are the essense of bhajana. One needs only to worship, hear, chant and remember Sri Sri Radha-Krishna along with the utmost submission and humility.
Vraja bhajana ki jai! Jai Jai Sri Radhe!
Mahanidhi Swami
#GopisGoToMathura #Gopis #MathuraVrindavana #KrishnaAndGopis
Devotees often ask, “If the gopis loved Krishna so much, then why didn’t they go to Mathura to meet their dearest after Akrura whisked Krishna away from their hearts one dismal day in February? After all, Mathura is only eight kilometers from Vrindavana.”
For the following five reasons, the gopis did not go to Mathura:
1) Sweet Intimate Pastimes:
Mathura and Dvaraka are filled with opulence and grandeur (aishwarya), formality, and social etiquette which generate an atmosphere of awe and reverence that creates a bridge between loving hearts. Vaikuntha is God’s office and Vrindavana is God’s playground. Only here in Vrindavana, and nowhere else, can Krishna experience the sweet and natural, free-flowing, uninhibited love of the Vrajavasis. In Vrindavana, Krishna carries Nanda’s slippers on head; and Yasoda bathes Krishna in cow urine and dung; Govinda carries the winning gopas upon His shoulders.
Only in Vrindavana does Madhava massage Radha’s feet and bathe them with His tears to mollify Her maan. Sometimes Krishna even dons a female disguise to meet Radha in Her in-laws home. Nowhere else but Vraja Dhama can such inconceivably close and warm loving exchanges take place. Thus neither the gopis nor the Vrajavasis could leave Vrindavana and visit Krishna in Mathura.
2) Faith in Krishna’s Promise:
Because of their innocence and simple love, the gopis and all the Vrajavasis had full faith in Krishna’s promise that He would return soon. Thus they patiently awaited Krishna’s arrival.”
3) Memories
Although the Vrajavasis were all burning in separation from Krishna, they sustained their lives by remembering Krishna’s lilas in the fields, forests and towns of Vraja. Memories connect separated hearts.
4) News Reports
The regular visits of Narada Muni and Uddhava to Vraja, bringing the latest news of Krishna’s activities in Mathura, gave immense pleasure. Thus the Vrajavasis remained in Vrindavana, because for them, Vrindavana was Krishna and Krishna was Vrindavana.
5) Prevent Suffering for Krishna
The Vrajavasis felt so distressed without Krishna that they wanted to give up their bodies. But they didn’t, because they thought it would cause too much pain to Krishna when He finds out. So they dragged on somehow maintaining their lives.
Our goal is Vrindavana and Vraja Prema; to lovingly serve Radha and Krishna like the Vrajavasis do in Vrindavana.
I have revealed here just one drop from the unlimited ocean of attachment for Krishna that the Vraja damsels and the Vrajavasis swim in. By hearing this, we can get a little understanding of the degree and depth of their absolutely selfless, totally self-sacrificing pure divine love for Krishna.
Vraja Prema ki jai! Gopis’ Vishuddha Nirmala Prema ki jai! Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
#SrimadBhagavatam #TenthCanto #Srila Prabhupada #TastingNectar
Srila Prabhupada lived and breathed the Bhagavatam. And out of his love and compassion, he distributed its nectarean teachings throughout the world.
His Divine Grace spent the last fifteen years of his life translating, writing commentaries, and constantly speaking on the most fulfilling philosophy of the Bhagavatam. In the middle of the night at 1 a.m., Srila Prabhupada would rise and start translating the Sanskrit slokas of the Bhagavatam into English. Then he would write his commentaries after consulting the comments of Sridhara Swami, Sri Sanatana Gosvami, Sri Jiva Gosvami and Sri Visvanatha Cakravarti Thakura.
Srila Prabhupada introduced daily Sanskrit verse recitation and classes on the Srimad Bhagavatam in each of the 108 Radha-Krishna temples he established. At any time of the day in some country around the globe, Krishna devotees are sitting together in some ISKCON temple to hear the Bhagavata philosophy in their local languages of English, French, German, Italian, Spanish, Hindi, Bengali, Gujarati, Japanese, Chinese, Swahili, Telegu and many others. ISKCON’s Bhaktivedanta Book Trust has published and distributed millions of copies of Srimad Bhagavatam in over fifty languages to benefit the world.
Srila Rupa Gosvami says hearing the Bhagavatam (bhagavata-sravana) is one limb of panca-anga bhakti, the five most powerful means of attaining Krishna-prema. Realizing this, Srila Prabhupada published the KRSNA book, a translation and commentary on the entire Tenth Canto of Srimad Bhagavatam, as one of his first books in 1969.
Indeed, Srila Prabhupada was so fond of the Tenth Canto that he instituted the daily reading of his KRSNA book in every ISKCON temple. Each night before sleeping, all the ashram devotees would sit together, honor hot milk prasadam and listen to the KRSNA book.
O what joy! And what satisfaction we all felt just by hearing the action-packed tales of Sri Krishna, the sweet Lord of Vrndavana! Afterwards, everyone would fall asleep and have happy dreams, the sweetest dreams in creation.
Srila Prabhupada introduced such a simple and sublime formula for attaining spiritual perfection. All glories to Srila Prabhupada! All glories to KRSNA book!
In the Preface to KRSNA book, Srila Prabhupada writes, “We therefore request everyone to take advantage of this great transcendental literary work. One will find that by reading one page after another, an immense treasure of knowledge in art, science, literature, philosophy and religion will be revealed, and ultimately, by reading this one book, KRSNA, love of Godhead will fructify.”
Good fortune brought a KRSNA book into my hands in 1974, and it was love at first reading. The pastimes of Radha-Krishna purely presented Prabhupada melted our hearts and attracted our wayward minds to the peerless path of bhakti. Enchanted by this transcendental prankster named Krishna, we innocently began a relationship with Krishna through the pages of the Tenth Canto.
Little did we know that forty years later we would still be following that beautiful blue boy and His glorious golden girlfriend, and worshiping that Divine Couple and Their eternal pastimes so beautifully portrayed in the Tenth Canto. We simply cannot read enough about Radha-Krishna. All other topics, hackneyed news and books seem pale and unattractive compared to the colorful emotional panorama of Krishna’s variegated lilas portrayed in the Bhagavata.
The Tenth Canto is one big gushing fountain of sweet nectar that spins the mind and sends the heart on wings to the lotus feet of Radha-Syama. Srimad Bhagavatam ki jai!
Srila Visvanatha Cakravartipada wrote commentaries on the entire Srimad Bhagavatam which he titled “Sarartha Darshini”, which means to see (darshana) the essential (sara) object (artha). It also means to understand and realize the essence of everything, namely Sri Krishna, His loving service and the attainment of Krishna’s eternal, blissful abode named Sri Vrindavana.
The Gaudiya Vaisnava Abhidhana describes Sarartha Darshini: “This book reveals the most confidential meanings of the Srimad Bhagavatam, and gives immense pleasure to the Vaisnavas. With unparalleled genius, Visvanatha Cakravarti Thakura imparts a deep understanding of the sweet mellows of shuddha bhakti.
“In his commentaries, Srila Visvanatha Cakravartipada reveals his own internal mood and how to extract the sublime mellows of the Bhagavata. It is my [Sri Haridas Dasji] conviction that of the 130 different tikas on the Srimad Bhagavatam, those of Sri Sanatana Gosvami and Visvanatha Cakravarti Thakura are the best!”
In the following passage, Srila Prabhupada mentions the incredible benefit one will receive by reading Krishna’s pastimes in the Tenth Canto. Surely anyone who reads Sarartha Darshini will also attain the same wonderful result. Srila Prabhupada: “Krishna pastimes are so powerful that simply by hearing, reading and memorizing this book, KRSNA, one is sure to be transferred to the spiritual world!“ (KRSNA ch. 90)
O devotees, please read more about Radha-Krishna, remember more and tell others. Get absorbed and go crazy over Krishna katha! May everyone become completely attached to Radha-Syama, and enter the eternally blissful abode of madhurya-lila—VRINDAVANA!
Grantha Raja Srimad Bhagavatam ki jai!
Krishna’s Smiling Face Tenth Canto ki jai!
Jai Jai Sri Radhe!
Mahanidhi Madan Gopal Das
#Destiny #MinuteIndependence #FreeWill #SrilaPrabhupada
Devotee: Srila Prabhupada, people have a choice within maya, isn't that a fact? They can choose what they want to do in the material world. People say that they can do this or that.
Srila Prabhupada: "What they can do? They cannot do anything. At any moment, you can be kicked out, 'Get out.' Therefore it is called conditioned life. There is no question of independence. That is foolishness.
“That is explained in the Bhagavad-gita [3.27] that they are not independent; everyone is completely under the control of the laws of material nature, and still they are thinking independent. There is no independence. All foolishness! By false egotism, one thinks that 'I am independent.'" (Trans. Diary 5th July 1976)
Surrender to Krishna ki jai! Be an Instrument of Krishna’s will ki jai! Jaya Jaya Sri Radhe!
Mahanidhi Madana Gopala Das
#GopiBhava #RaganugaBhakti #GaudiyaPhilosophy #KrishnaConsciousness #VrajaGopis #SrimadBhagavatam
Quoting the verse below, which he did 67 times, Srila Prabhupada perfectly explains the mission of Sri Chaitanya Mahaprabhu.
The golden avatar of love divine appeared in this world to preach gopi bhava, and the worship of Radha-Krishna following the example of the Vraja-gopis. Mahaprabhu also taught the worship of Vrindavana, Srimad Bhagavatam and the Vaisnavas.
Srila Prabhupada and all Gaudiya Vaisnavas accept that this one verse contains the entire philosophy (sambandha, adhidheya, prayojana) of Sri Chaitanya Mahaprabhu. It is Krishna consciousness in a nutshell. And every Gaudiya Vaisnava should study, memorize, realize and preach this most important verse written by Srinatha Cakravarti, Sri Advaita Prabhu’s shishya and Mahaprabhu’s direct associate.
Please study the passages below wherein Srila Prabhupada summarizes the mission of Chaitanya Mahaprabhu. People often ask, “What is Krishna Consciousness?” This verse gives the true and complete meaning of “Krishna consciousness” because it contains the sweet essence of our Gaudiya Vaisnava philosophy.
This is what Sri Chaitanya Mahaprabhu came to give, to teach, to taste and to experience. To know the meaning of this verse and to follow it means you are a Gaudiya Vaisnava!
aradhyo bhagavan vrajesa-tanayas, tad-dhama vrindavana,
ramya kacid upasana, vraja-vadhu-vargena ya kalpita,
srimad-bhagavatam pramanam amalam, prema pum-artho mahan
sri-caitanya-mahaprabhor matam idam, tatradarah na parah
Sri Srinatha Cakravarti said, “Nandanandana Sri Krishna is the topmost object of worship, and His abode of Vrindavana is equally worshipable. The young married brides of Vrindavana, the Vraja-gopis, showed the best way to worship Sri Krishna. The most authoritative source of divine revelation is the Srimad Bhagavatam. Krishna prema, pure love of God, is the fifth and ultimate goal (panchama-artha) of human life. This is the essence of the philosophy of Sri Chaitanya Mahaprabhu, so we consider this doctrine to be supreme.”
Srila Prabhupada comments on this most important verse: “Chaitanya Mahaprabhu says, ramya kacid upasana, vraja-vadhu-vargena ya kalpita,’ If you want to learn the process of worshiping and loving Krishna, just try to follow in the footsteps of the Vraja gopis, because their love for Krishna is the highest perfectional love of God; pure love for God.
“Here’s how they loved Krishna. Krishna was a cowherd boy, and Krishna and His friends and cows used to go to the pasturing ground for the whole day. Although gopis were at home and Krishna was miles away in the pasturing ground, the gopis were thinking, ‘Oh, Krishna’s feet are so soft! Now Krishna is walking on the rough ground, and the sharp pebbles are pricking Krishna’s foot soles. So Krishna must be feeling some pain.’
“Thinking in this way, the gopis used to cry. Just see, this is love! When Krishna returned, the gopis did not ask Him, ‘My dear Krishna, what have You brought us from Your pasturing ground? What is in Your pocket? Let us see.’ No! The gopis were simply thinking of how Krishna could be satisfied. The gopis used to dress themselves very nicely and go before Krishna. While dressing they would think, ‘Oh, Krishna will be happy to see me.’
“These are the loving affairs of Krishna and the gopis. Their relationship was so intimate and so unalloyed that Krishna Himself admitted, ‘My dear gopis, it is not in My power to repay you for your love.’ Krishna is the Supreme Personality of Godhead, yet He became bankrupt—Krishna could not repay His debt to the gopis. So the gopis possessed the highest perfection of love for Krishna.
“I am describing the mission of Lord Caitanya. Mahaprabhu is instructing us that the only lovable object is Krishna, the only lovable land is Vrindavana, and the process of loving Krishna is shown by the vivid example of the gopis. There are different stages of devotees, and the gopis are on the highest platform. And among the gopis, the supreme is Radharani. Therefore, nobody can surpass Radharani’s love for Krishna.”(SP: Folio TQE 7c)
Srila Prabhupada: “Lord Caitanya recommends, ‘As Krishna was worshiped by the damsels of Vrajadhama—that is the highest, topmost grade of worship because that was pure love.’ The damsels of Vraja loved Krishna so much, without any return. That's a sublime thing. So Mahaprabhu recommended, ‘That is the highest form of worship.’”(SP: Folio 660729BG.NY)
Srila Prabhupada ki jai! Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
#NaradaMuni #VinaChantsRadhika #NaradaTheGopi
Since Narada Muni’s ista-devata is Lord Narayana, he himself is always saying, “Narayana, Narayana, Narayana.” However, Padma Purana describes how Narada Muni once became a gopi by tapas, bathing in Vrindavana, and the mercy of Yogamaya. His name became Nardiya Gopi.
Narada Muni has personally often glorified Srimati Radharani and described Her worship in many prayers and verses such as the Radha Sahasranam in Narada Pancharatra. As far as Narada’s VINA CHANTING RADHA nama, the proof is here:
Srila Prabhupada said, “In this regard, Çréla Bhaktivinoda Öhäkura has sung:
närada-muni, bäjäya véëä, 'rädhikä-ramaëa'-näme, which means, “Narada Muni’s VINA is singing the name Radhika Ramana.” Thus the name of Radha arises from Narada’s vina! Jai Jai Sri Radhe!
Mahanidhi Swami
#RealGuru #LoveGuru #BlessingsOfGuru
A human being is very, very fortunate if he has taken diksha or initiation from a genuine wisdom teacher or illuminator, commonly known as guru. Nowadays, however, when people hear the word “guru”, they immediately think, “O some cheater, charlatan or debauchee in the disguise of a “holy man”.
This negative attitude toward the “guru” is due the influence of Kali, and the many exposures of extremely debased and degraded characters claiming to be the Absolute or representatives of the same.
On his own, a seeker on the path of enlightenment will face many obstacles and challenges created by his karmic inheritance, the environment, and other living entities. The opposition to self-realization appears before one in many forms i.e. lust, anger, greed, illusion, envy, pride, fear, lamentation, desire, mental distraction, violence, sleep, and the three modes of nature (ignorance, passion and goodness).
Alone—how will one ever conquer all these seemingly invincible foes? The secret is the power and blessings of a real guru. And thankfully, the sincere can find a properly qualified guru with the help of the sacred scriptures. The definition, symptoms and qualities of the true guru, along with his powers and activities have been extensively described in the Vedas, Puranas and Upanisads. One must read these, and then choose the right guru based on intelligent discrimination according to the dictates of scriptures.
Regarding the obstacles, in the Srimad Bhagavatam (7.15.22-15), Sri Narada Muni suggests different means to conquer the problems we mentioned above, and here’s the list.
1. Lust: DETERMINATION not to enjoy, asankalpa jayet kamam.
2. Anger: RENOUNCE desire, krodham kama vivarjanat.
3. Greed: CONSIDERATION the trouble wealth brings, artha anartha ikshaya lobham.
4. Fear: TRUTH and be established in it, bhayam tattva avamarshana.
5. Lamentation & Illusion: METAPHYSICAL KNOWLEDGE, anvikshikya shoka moha.
6. Pride: SERVICE to great devotee, dambham mahad upasaya.
7. Mental Distraction: SILENCE, yoga antarayan maunena.
8. Violence: RENOUNCE desire to enjoy, himsam kama adi anihaya.
9. Suffering from others: COMPASSION express it to other living entities, krpaya bhutajam duhkham.
10. Suffering from environment: CONCENTRATION on God, daivam jahyat samadhina
11. Suffering from own body & mind: YOGA asana & pranayama, atmajam yoga viryena.
12. Sleep: GOODNESS, cultivate it along with light eating, nidram sattva nishevaya.
13. Passion & Ignorance: GOODNESS increased to prominence, rajas tamasa ca sattvena.
14. Goodness: TRANSCENDENCE of all modes by full detachment, sattvam ca pashamena.
Although Narada Muni mercifully mentions the means to overcome these different impediments, the means themselves are also very difficult to execute. However, to show even more mercy to us, Narada Muni mentions one way to immediately conquer every single obstacle.
He says, “All these obstacles are quickly and easily conquered by guru bhakti or devotion to the wisdom teacher, etat sarvam gurau bhaktya, purusho hy anjasa jayet!”
Just see the incredible power and blessings of the true Guru! All these supremely insurmountable problems can be “easily” defeated by love, bhakti.
They say that love conquers all. But in this case, it is love for Sri Guru (guru bhakti) which enables one to conquer and transcend all material difficulties and attain the spiritual realm. Guru bhakti means fondly remembering Sri Guru, imbibing his spiritual teachings and following them, serving him, and trying one’s best to be a perfect disciple and a perfect devotee of Sri Krishna.
So if one is fortunate to have a real guru in his life, he should always remain thankful and grateful, loyal, surrendered and above all always “Love Your Guru”!
Samasti Gurus ki jai! Sri Guru ki jai! Srila Prabhupada ki jai!
Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
Often devotees ask what color is Krishna’s famous Kaustubha gem, and what color is His gunja berry necklace (plain white or mixture of red and white beads), which represent Srimati Radhika’s dainty sweet lotus feet, gunja mala diya dila radhika charana (Cc. 3.6.307). Which color gunja mala should be offered to my Thakura Govindaji or Girirajaji?
Gaudiya rasika mahajana Sri Kavi Karnapura says Sri Krishna’s Kaustubha is RED IN COLOR, like a uniquely brilliant ruby say some. Kaustubha rashmi pura shonayamana vara mauktika (Ananda Vrindavana Campu 22.25). Srila Visvanatha Cakravartipada agrees saying, “Defeating the radiance of the rising sun and moon, Krishna’s Kaustubha mani floods the universe with redness, uditendu surya shata nindi kaustubh acchalato yato jagad avapa raktatam.” (Krishna Bhavanamrta 12.65)
Srila Krishnadasa Kaviraja says Sri Krishna wears a gunja mala of mixed red and white berries. During Krishna’s dressing, Yashoda Maa orders, “O boy Shalika, please make necklaces of white and red gunja berries for Krishna to wear today, tvam ca malika sita aruna gunja. (Govinda Lilamrta 3.77)
At the time of Radha-Krishna’s madhyahna-lila at Sri Radha Kunda, one gopi said, “O sakhi! Ignorant poets say that the pearl on Radharani's nose has become red and black like a gunja-berry because it reflects the red of Her lips and the black of Her eye-mascara. My opinion is that black Krishna eternally resides within Radharani's heart, which is reddened with Her anuraga for Shyama. So when Radhika sighs, the red of Her anuraga and that dark Sri Krishna reflect on Her shiny nose-pearl, turning it red and black like a gunja-berry.” (Govinda Lilamrta 11.99)
Sri Krishna’s alaukika shrngara ki jai!
Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
#Krishna’sIntimatePastimes #KrishnaLila #MadhuryaLila #VrajaLila #Gopis #Krishna
Often we receive questions about Bhagavan Sri Krishna’s intimate conjugal affairs with the Vraja-gopis. The Srimad Bhagavatam rasa-panchadhyaya (10.29-33) clearly says that Sri Krishna pinches, kisses, fondles and embraces His beloved gopis.
But does Krishna enjoy amorous enjoyment like mundane men and women? The basic question is this: does Krishna have conjugal union with His beloved Vraja-gopis and Dvaraka queens?
Before directly answering this question, we should consider the spiritual truths, bhagavata-tattva, concerning the completely transcendental and immaculate loving relationship between Bhagavan Sri Krishna and His divine lovers, the Vraja-gopis and Queens of Dvaraka, who are none other than the personal expansions of Sri Krishna’s own intrinsic pleasure potency, hladini-shakti.
Srila Krishnadasa Kaviraja explains the true identity and supremely unique position of Sri Krishna’s beloved village darlings, the gopis of Vraja:
“The pure immaculate love of the Vraja-gopis (vishuddha nirmala prema) is never at any time called lust. Because of its absolute purity, the dearest devotees of Bhagavan Sri Krishna, bhagavata-priya, like Uddhava Mahashaya desire to experience the gopis’ prema.
“Gopi prema is gold and lust is loha, iron—totally different in nature. The gopis’ prema glows like the radiant pure rays of the sun, nirmala bhaskara, and lust resembles blind darkness, andha tamah.
“Lust is nothing but selfish-pleasure (nija-sambhoga kevala), and “I love to please my senses!” (atma indriya priti). Whereas, the gopis’ love is selfless seva for Shyama’s satisfaction (krishna indriya priti).
“The gopis’ intense loving attachment is for Krishna alone (krishna drdha anuraga). Nothing in this world can compare with the purity of their prema that is like super white cloth without a spot. In the gopis’ pure loving relationship with Sri Krishna, there is not even a scent of lust, krishna se sambandha, nahi kama gandha.
“Never caring for their personal happiness or distress, atma sukha duhka na vicara, the damsels of Vraja think and act only for the happiness of Krishna, krishna sukha hetu ceshta manah. And for Krishna’s sake, the sakhis have renounced everything else in the world, krishna lagi saba parityaga. (Cc. 1.4.162-176)
The answer to the questions is “Yes, Bhagavan Sri Krishna does enjoy divine union with His personal hladini-shaktis, pleasure potencies, manifesting as the transcendental forms of the Vraja-gopis and Dvaraka mahishis. Externally, Krishna’s union with the gopis appears like ours, or rather ours is like His.
What is the sastric proof? There are many ancient authorized works i.e. Gita Govinda by Sri Jayadeva Goswami that describe the intimacies of Krishna’s encounters with the Vraja-gopis. The best proof, however, is found in the amala purana paramahamsa samhitam Srimad Bhagavatam (10.55.1): “Pradyumna took birth from the womb of Rukmini from the semen of Bhagavan Sri Krishna, jato vaidarbhyam krishna virya samudbhavah pradyumna.” Admittedly, all of this is most amazing and inconceivable.
In summary, the Srimad Bhagavatam tenth canto describes the nara-lila, human like pastimes of Bhagavan Sri Krishna. And because they so much resemble human exploits, there seem to be so many similarities between Sri Krishna’s divinely orchestrated, transcendental activities and our karmic dancing to the tunes of maya. In Gita (9.11), Bhagavan Sri Krishna warns one and all not to be foolish and ass-like by trying to weigh, compare or measure His completely transcendental divine pastimes. Sri Krishna said, “Because I appeared as a human being, fools and asses consider Me to be an ordinary human like them, avajananti mam mudha manushim tanum ashritam.”
No one in the universe except Bhagavan Sri Krishna is completely and utterly desireless and endlessly sweetly blissful within Himself. Thus Krishna alone is glorified as atma-kama and atma-rama, svatantra, sarva-jna bhagavan and the sarva-avatari. Although He was a mere child during His Vraja nara-lila, Sri Krishna humbled into submission the greatest devatas of the universe including Siva, Brahma, Indra and Varuna. Thus upon once gaining a glimpse of Sri Krishna’s indomitable omnipotence and omnipresence, pitamaha Sri Brahmaji prayed, “O Krishna, my greatest possible good fortune would be to take any birth whatever in this forest of Gokula, and have my head bathed by the dust falling from the lotus feet of any of the Vrajavasi residents.” (SB 10.14.34)
Only by the grace of bhakti-devi, great saints, and the direct mercy of Sri Krishna Himself can conditioned souls like you and me understand a drop of the unlimited ocean of Sri Krishna’s alaukika, divya, and acintya sports and play that He performs simply to please His beloved bhaktas.
May the soothing pure light of divine wisdom shine on all to remove the shadows of doubt concerning this most sublime subject.
The glorious love of gopis ki jai! Ananda Khanda Bhagavan Sri Krishna ki jai!
Shree Vraja lila ki jai! Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
#RaganugaBhakti #MahaprabhuAndRaganuga #VaidhiAndRaganuga #SadhanaBhakti
#ManjariBhava
IX. Kamanuga Raganuga Bhakti Sadhana
In three verses only (Brs. 1.2.294-296), Srila Rupa Goswamipada explains the practice of raganuga-bhakti. From these key verses, many more teachings and books on raganuga-bhakti have been written by Sri Jiva Goswami, Srila Narottama dasa, Srila Visvanatha Cakravarti, and especially Srila Raghunatha dasa Goswami. This essay series is based on the teachings of these Gaudiya Vaisnava Mahajana acharyas.
3. One Sadhana: Accept Favorable Practices
In the last verse describing raganuga-bhakti sadhana, Srila Rupa Goswamipada says, “The raganuga sadhaka should intelligently select those limbs of vaidhi-sadhana bhakti like hearing, chanting and remembering Radha-Krishna which nourish and promote his practice of raganuga-bhakti sadhana.”
shravanotkirtanadini, ravanotkirtanadini, vaidha-bhakty-uditani tu
yany angani ca tany atra, vijneyani manishibhih (Brs. 1.2.296)
Second Trans: “The raganuga-bhakti sadhaka should also perform all the limbs of vaidhi bhakti, such as hearing and chanting, as far as they are favorable.”
Srila Visvanatha Cakravartipada says, “A raganuga-sadhaka should practice the limbs of vaidhi-bhakti that contribute to and develop his desired mood of Vraja madhurya gopi bhava and not the limbs opposed to it.” (Raga Vartma Chandrika 11)
A kamanuga raganuga-bhakti sadhaka will accept and practice those limbs (bhakti-anga) of vaidhi-sadhana bhakti which cultivate his desired sthayi-bhava, permanent loving mood toward Krishna, namely the madhura-rati of the Vraja-gopis like Sri Radha, Lalita, and especially the Radha sneha-adhika bhavollasa rati of Radharani’s seva dasis, Sri Rupa-manjari and Rati/Tulasi manjari. Using his intelligence and the wise counsel of his gurus, the sadhaka should carefully select those limbs of vaidhi-bhakti which nourish his manjari-bhava and not hamper it. Obviously practicing the favorable limbs also includes rejecting the unfavorable limbs and practices of vaidhi-bhakti.
Srila Visvanatha Cakravartipada lists the practices that must be discarded: “On the path of vaidhi-bhakti, the scriptures direct the sadhaka to meditate on Dvaraka (dvaraka-dhyana); worship Queen Rukmini (mahishi-arcana); perform mudras during puja (hand gestures) and nyasa (body purification by touch and mantras); and do self-worship (ahamgraopasana). For a raganuga-sadhaka desiring gopi-bhava, however, all these practices must be rejected and not done. They are unfavorable and go against Vraja gopi-bhava.” (Brs. 1.2.296 tika)
Special Features of Raganuga Bhakti
There are similarities and differences in vaidhi-sadhana and raganuga-sadhana. On both paths, the sadhakas follow the four principles and a host of scriptural rules and regulations. They are parallel paths of sadhana, both progressing through the nine stages of devotion i.e. shraddha, sandhu sanga and diksha, anartha-nivrtti, nistha, ruchi, asakti, bhava, prema.
In vaidhi-bhakti, one practices dutifully out of fear or submission to the dictates of scriptures while thinking, “I should do this; it will help me and be good for me.” Raganuga-bhakti, however, is much different, in that the motivation to act is generated from the heart and not the mind as in vaidhi-bhakti. The raga sadhaka is propelled by intense natural liking and attraction (ruchi) to Sri Krishna, lobha.
Among the nine limbs of sadhana bhakti, the practice of remembrance, smarana, is paramount for raganuga-sadhakas. For example, both vaidhi and raganuga-sadhakas perform Thakuraji puja (archana) by externally offering 5 or 16 articles (panchopacara, shodashopacara pujana).
For raganuga-sadhakas, however, the main puja (“Deity worship”) is done internally through smarana, or mental remembrance of the beautiful forms of Radha-Shyama, and mentally offering Them a variety of articles and sevas (manasi-seva) throughout the eight periods of the day, asta-kaliya-lila seva. Bhakti Sandarbha (278) says, “Meditation means detailed contemplation of a form i.e. Radha-Madhava, visheshato rupadi vi-vicintanam dhyanam.
Admittedly, remembrance and meditation are difficult. Regarding this, Srila Narottama dasa Thakura prays to his mind to be friendly, fixed and cooperative. We too can pray like this:
“May the seva of Radha-Krishna’s lotus feet remain in my mind, and may my mind be fixed in meditation upon Them. May my mind love this Youthful Pair, who are the reigning monarchs over all Cupids and Ratis (his wives); and may my mind remain fixed on Radha-Govinda’s pastimes!”
yugala carana seva, yugala carana dhyeva,
yugalei manera piriti,
yugala kishora rupa, kama rati gana bhupa,
mane rahu o-lila ki riti (PBC 43)
The inner purity one acquires by steady sadhana facilitates such mental absorption, but its actual attainment is totally dependent on the mercy of Sri Hari, Sri Guru and the Vaisnavas.
Sadhana Comparison
Here we will highlight the difference in practices of the vaidhi and raganuga-sadhakas regarding, hearing, chanting, remembering and worshiping, shravanam, kirtanam, smaranam and archanam. The main element that distinguishes the kamanuga raganuga-bhakta from the vaidhi-bhakta is his bhava or mood, which is produced by an intense spiritual greed to serve Srimati Radharani like Sri Rupa-manjari and Rati-manjaris. Although not neglecting any aspect of bhakti, a raganuga-sadhaka will not perform any limbs of bhakti that are unfavorable to gopi-bhava, such as dvaraka-dhyana, mahishi-puja, mudras, nyasa and ahamgrahopasanä, even though they are among the 64 angas of devotion.
1. Shravanam: HEARING
Raganuga-sadhakas will regularly hear/read and practice remembering Radha-Govinda’s Vraja madhurya-lilas. While hearing/reading books like Govinda Lilamrta, Vilapa Kusumanjali, Krishna Bhavanamrta, Sankalpa kalpadruma, and Bhavana Sara Sangraha one will sincerely pray to the respected authors that by their causeless mercy, their sweet manjari bhavas and lila realities will one day be his. He will also hear/read selected parts of other sacred works like Srimad Bhagavatam which nourish his greed and attachment for serving Radha and Krishna in Vraja madhurya-rati.
2. Kirtanam
A vaidhi-sadhaka chants japa while concentrating on hearing the transcendental sound of the sublime maha-mantra. In addition to concentration, a raganuga-sadhaka chants japa while reflecting on the meanings (mantrartha cintata) given by different acaryas like Gopala Guru Goswami, Srila Visvanatha Cakravartipada, Bhaktivinoda Thakura and especially Gaura-kishora dasa Babaji, who was constantly weeping in separation while chanting japa or kirtana.
Babaji Maharaja sometimes cried out to Srimati Radharani, “O Premamayi Radha! Where are You? Radhe…Radhe…!” kothay go prema mayi Radhe Radhe! Chanting and crying, begging for Radhika’s mercy, Baba would weep: dekha diye prana rakha, Radhe Radhe! he—tomara kangala tomaya dake, Radhe Radhe! “O Radha! I am nothing but a beggar at Your door. Please just once give Your darshana and save my life!”
While chanting japa, the raganuga-sadhakas will also think of the manjari svarupas of Sri Guru, himself and the leading manjaris and sakhis of his lineage along with remembering the asta-kaliya-lila of Radha Govinda Yugala as depicted in Govinda Lilamrta, Krishna Bhavanamrta and others.
Kirtana: Kirtana is done in both vaidhi-bhakti and raganuga-bhakti. In bhajans and kirtans, vaidhi-sadhakas stress begging for mercy, purity and surrender. Mercy, purity and surrender are the very foundation of raga marga too, which also includes prayers and bhajans of intense lamentation, longing for the nitya-seva of Srimati Radhika at the stage of perfection, siddhi lalasa bhajans.
All Gaudiya Vaisnava sadhakas daily recite the Sri Gurvashtakam, “Samsara Prayers”. Raganuga-sadhakas, however, will also remember and reflect upon their Guru’s manjari form and nitya seva expertise while singing verses 5 & 6, (sri radhika madhavayor apara; nikunja yuno rati keli siddhyai).
3. Smaranam REMEMBERING
Remembering Krishna (vishnoh smaranam), the third bhakti-anga, is the main practice for raganuga-sadhakas. Remembrance of Radha-Krishna’s beautiful divine forms, qualities and pastimes is possible with a pure mind which is attained by continuous nama-sankirtana.
Diksha Mantra Smarana
For vaidhi-sadhakas there are different general meanings for the Gopala mantra. But for raganuga-sadhakas cultivating manjari bhava, the Gopala/Krishna mantra is pure madhura-rati. The word Krishnaya means that Sri Krishna is the sweet darling of the damsels of Vrajabhumi who forcefully draws, pulls and attracts them to His side with the five flowers arrows of His beautiful, sweet and charming form, voice, fragrance, touch and the nectar taste of His cherry red lips. Govindaya means that Krishna Govinda gives unlimited bliss and satisfaction (vindate) to the Vraja-gopis (go).
Gopijanavallabha means that Gopinatha Sri Krishna is the beloved of all the Vraja damsels, especially Sri Radha whom Shyama loves the most of all. The word svaha represents Sri Yogamaya, an expansion of Krishna’s svarupa sakti, who connects the devotees to Krishna by bringing them into Radha-Krishna’s eternal pastimes. Svaha also means to offer or dedicate to.
Thus raganuga-sadhakas meditate on the line, “gopijanavallabha svaha” as meaning, “Just like the Vraja-gopis, I am offering myself fully at lotus feet of Gopijanavallabha Sri Krishna. And may Yogamaya mercifully arrange for me to eternally serve the Youthful Pair in the bowers of Vraja.”
4. Archanam
In temples there are seven daily aratis through different periods of the day. The vaidhi-sadhaka thinks, “This is mangala arati, shringar arati, bhoga arati and shayana arati, morning, noon or evening. The raganuga-sadhakas may also observe seven daily aratis, but their thinking and meditation are quite different.
During mangala arati time, the manjaris are waking Radha-Madhava in Nidhivana from their repose after a vigorous night of rasa dancing. Lalita-sakhi illuminates Yugala’s lotus faces with a ghee lamp (i.e. mangala arati), so that all the sakhis and manjaris can see the beautiful radiance of Their srngara-prema which creates supreme auspiciousness (mangala) for everyone’s eyes.
The seven aratis occur during different time periods which also correspond to Radha and Krishna’s daily asta-kaliya-lila. So the raganuga-sadhakas thinks of these aratis in relation to the eight-fold daily pastimes of Radha-Madhava. For example, during Raja Bhoga Arati at noon, the raganuga-sadhakas thinks Radha Kunda. There Sri Krishna is worshiping Sri Radha with the ghee lamp of His heart illuminating Her face with the glow of His love emanating from His eyes. Both vaidhi and raga sadhakas may perform seven daily aratis, but you can see that their meditation and focus is quite different.
For vaidhi-sadhakas, archanam also includes murti-puja or “Deity Worship” of various murtis i.e. Radha-Krishna, Gaura-Nitai, Mahaprabhu, Giri Govardhana, Jagannathaji-Baladeva-Subhadra or Shalagramaji. Raganuga-sadhakas may perform murti-puja, but the main deity and worship for them is the mansic murtis, i.e. the forms of Radha-Krishna that one cherishes and mentally serves in his siddha deha. As you can see, the practices of the vaidhi-sadhakas and raganuga-sadhakas are similar, but the focus and meditations are categorically different.
Special Mercy for Raganuga Sadhakas
Devotees practicing raganuga-bhajana receive a special type of eagerness and guidance which is not available on the path of vaidhi-bhakti. Our Gaudiya Vaisnava mahajanas explain it thus.
The practice of raganuga-bhakti itself produces a special type of tasty relish and eagerness that inspires and drives the sadhaka enthusiastically forward on the path of raganuga bhajana. Srila Rupa Goswamipada explains, “Those devotees who are especially attracted to the ecstasy of the Vrajavasis, and thus perform raganuga-bhajana will attain an abundant flood (augham) of eagerness suitable for practicing raganuga-bhajana, sadhane ratah tad-yogyam anuragaugham prapya.” (Ujjvala Nilamani 3.49)
Srila Visvanatha Cakravartipada comments, “The word anuraga [anuragaugham] means “eagerness in bhajana” and not the fifth stage of Krishna prema, which can only be experienced in a spiritual body.” (Raga-vartma-candrika II.7)
The raganuga-sadhaka also receives special input and direction regarding how to increase his raga and improve his practices. Srila Visvanatha Cakravartipada says, “When sacred greed for Vraja bhava appears in the heart, the raganuga-bhakti sadhaka becomes enlightened in different ways.” To prove this, Cakravartipada cites the Srimad Bhagavatam (11.29.6):
Uddhava Mahashaya says, “Sri Krishna reveals Himself [to His devotees] through the guru or the Paramatma, acharya caitya vapusha svagatim vyanakti.”
Commenting on this, Cakravartipada says, “The raganuga-sadhaka receives knowledge about the feelings of Sri Krishna and His Vraja-associates from the mouth of his guru (guru mukhat) or from an advanced devotee (anuragi bhakta mukhat). And for some especially pure sadhakas, this knowledge is directly revealed in their hearts, citta vrtti svata eva sphuriteshu. Then, the raganuga-sadhaka will become extremely enlivened to attain his desired feelings, ullasam atishayena pravrttih kamo upaya.” (Raga Vartma Candrika I.9)
One should note that even the raganuga sadhaka must be advanced in bhakti and very pure in consciousness to receive direct inner guidance from the Paramatma. This is not a whimsical principle wherein any neophyte raganugiya can say, “I got inspired by Krishna to meditate like this or render such and such seva.” Mental projection, personal agendas and material aspirations may very well be mixed in any beginners’ “Paramatma inspired revelations.”
A sadhaka will attain success in bhajana by always being under the guidance of anuragi raganugiya bhaktas. Then one fine day in the future, when one is elevated and pure in consciousness, the raganuga-sadhaka may feel, move and act completely under the direction of the benevolent Rasaraja Sri Krishna, patiently waiting within the hearts of all rasikas.
In summary, Gauranga Mahaprabhu has appeared in Kali-yuga to bestow radha-dasyam (the loving service of Srimati Radharani) upon any fortunate sadhaka taking His shelter. By the mercy of Mahaprabhu and His followers like Srila Rupa Goswamipada, Srila Sanatana Goswamipada, Srila Raghunatha dasa Goswamipada, Sri Guru and the Vaisnavas one receives the divine greed and qualification to serve Srimati Radharani as Her maidservant (aka manjari, kinkari, dasi etc.).
Following the eternal associates of Sri Radha like Lalita-sakhi, Vishakha, Sri Rupa and Tulasi/Rati manjaris, the blessed sadhaka treads the path of raga or raganuga-bhakti, practicing what is called manjari-bhava-sadhana. With the blessings and individual guidance of Sri Guru, Paramatma Sri Krishna and the rasika-acharyas of our tradition, the raganuga-sadhaka passes through the stages of anartha-nivrtti, nishtha, ruchi and on to prema.
It is practically seen, however, that very few sadhakas actually take up the path of raga bhajana because it is difficult to understand, and also impossible to enter without the special mercy of Sri Krishna or accomplished raganugiya bhaktas, according to Srila Rupa Goswami.
By the mercy of Sri Guru, we have compiled this essay on raganuga-bhakti. It is our hope and prayer that some sadhakas will become blessed and inspired by the sacred words collected here from various transcendental sources, to take up the wonderful path of raganuga-bhakti sadhana.
Srila Rupa Goswamipada ki jai! Srila Visvanatha Cakravartipada ki jai!
Raganuga-bhakti ki jai! Manjari Bhava Sadhana ki jai! Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
#RaganugaBhakti #MahaprabhuAndRaganuga #VaidhiAndRaganuga #SadhanaBhakti
#ManjariBhava
IX. Kamanuga Raganuga Bhakti Sadhana
In three verses only (Brs. 1.2.294-296), Srila Rupa Goswamipada explains the practice of raganuga-bhakti. From these key verses, many more teachings and books on raganuga-bhakti have been written by Sri Jiva Goswami, Srila Narottama dasa, Srila Visvanatha Cakravarti, and especially Srila Raghunatha dasa Goswami. This essay series is based on the teachings of these Gaudiya Vaisnava Mahajana acharyas.
RESIDENCE IN VRAJA (continued from part three)
Regarding the uniqueness of living in Vraja Mandala, the Padma Purana (patala-khanda) says, “Anyone who spends even one day in Mathura/Vrindavana will attain Hari-bhakti, aho madhupuri dhanya, vaikunthac ca gariyasi, dinam ekam nivasena, harau bhaktih prajayate.” (Brs. 1.2.237) The Brahmanda Purana says, “One achieves the bliss experienced at the stage of prema just by touching Mathura, parananda-mayi siddhir mathura-sparsha-matratah.” (Brs. 1.2.212)
Of course, this will never ever happen just by living a day in Mumbai, Moscow, Manhattan or anywhere in this maya jagat! The word mathura in Mathura-mandala means “to churn, spin or agitate”. And that’s exactly why residence here is so very special, because Vraja-dhama has the power to agitate one’s mind with thoughts and feelings for Krishna, and make one forget everything else!
From my 29 years of continuous residence in Vrindavana, I can personally say, that unlike anywhere else in the world, Vrindavana has a distinctive other worldly atmosphere or ambience. There is some special enchantment in Vraja that practically every visitor feels upon coming here. Devotion to God is imperceptibly floating in the air. It’s all-pervasive, touching every heart with a drop of joy. It’s the kind of happiness every heart hankers for. This is the taste of Krishna bhakti, and this Vrindavana is the land of Krishna’s love, waiting to embrace all who venture forth.
In Bhakti Ratnakara (chapter 5), Sri Raghava Goswami, a resident of Govardhana, became completely impatient and overwhelmed with bliss when he started narrating the glories and benefits of being in Vraja. He said, “One who bathes anywhere in Vraja Mandala, or sees the Holy Places there is freed from his sins.” (Padma Pur.) “Simply by touching the dust of Vraja, one can attain ecstatic love for Krishna.” (Brahmanda Pur.) “Living in Vraja Mandala is possible only by the grace of Sri Krishna, for without it one can’t stay a second.” (Adi Pur.)
Srila Krishnadasa Kaviraja wonderfully describes the transcendental position the Vrindavana situated right here right now:
“Beyond all spiritual abodes is the abode of Vraja-loka, or Sri Gokula, which is also called Sri Goloka, Shvetadvipa and Vrindavana. Like Sri Krishna’s transcendental body, Gokula is unlimited, supreme and all-pervading. Vraja-loka spreads above and below without any restriction. Although by Krishna’s wish it manifests in the mundane universes, it only has one basic form, and not two separate ones. The soil of Vrindavana consists of thought gems and the forests are full of wish-yielding trees. But one with material eyes, sees it as a mundane place. The true form of Vraja Dhama manifests to one with the eyes of love, as a divine land wherein Krishna IS playing with His beloved gopas and gopis.” (Cc. 5.17-21)
One of best things about living in Vraja, and nowhere else in this universe, is that it enables one to see the pastimes of Radha Govinda Yugala. How is that? Shukadeva Goswami answers saying, “Sri Hari is very intimately connected with and ALWAYS PRESENT in Vrindavana, madhu-vanam yatra sannidhyam nityada hareh.” (SB 4.8.42; and 10.1.28)
Since Sri Krishna, Sri Radha and all the beautiful damsels of Vrajabhumi are still living here right now and eternally in Vrindavana, a raganuga sadhaka who lives here doing bhajana will one fine day see this:
“O, Krishna is here, living eternally in Vrindavana! And I see that Kamadeva Shyama, with His blissful smiling face, is forever increasing the lusty desires of the Vraja gopis, susmita sri mukhena vraja pura vanitanam vardhayan kama devam.” (SB 10.90.48)
In the above verse of the Bhagavata, the first line says jayati jana-nivaso devaki-janma, which means that “Krishna, the son of Devaki (second name for Yashoda), eternally lives gloriously among the cowherds of Vrindavana.” Srila Visvanatha Cakravartipada explains, “The word jayati is in the present case, meaning, “Krishna is victorious and eternally in this world—in Vrindavana, in His Holy Name, and in His Hari-katha.” (Sarartha Darshini tika)
In short, living always in Vrindavana, vraje vasa sada, means to always meditate upon Radha-Krishna’s asta-kaliya-lilas while, ideally if one can, residing in a nitya-lila sthali like Radha Kunda, Govardhana, Varsana, Nandagoan, Yavata, Seva Kunja, Nidhi Vana or others.
In this regard, Srila Visvanatha Cakravartipada says, “One must meditate upon Radha-Krishna along with Their Vraja lilas, and never meditate on Radha-Krishna without Their pastimes, sri krishna lila sahitayor evopasyatvam, na lila rahitayoh lilayam.” (Raga Vartma Chandrika II.6)
If physical residence in Sridhama Vrindavana is impossible, however, then Sri Jiva Goswamipada advises that one can live elsewhere, but always remember Radha-Govinda’s eternal pastimes in Vrindavana. Physical/mental Vrindavana is best, but only mind in Vrindavana will also bring success in bhajana.
Srila Prabhupada explains, “When one’s mind simply becomes fixed on the lotus feet of Krishna, then one’s mind becomes as good as Vrindavana. Wherever Krishna is, there also are Srimati Radharani, the gopis, gopas and all the Vrajavasis. Thus as soon as one fixes Krishna in his mind, his mind becomes identical with Vrindavana.” (Cc. 2.13.138 p.)
Although one may live outside Vrindavana, one should not be satisfied and complacent with that residence, and never become attached to it. Rather, one should intensely hanker for that auspicious day or the life when one can physically and mentally live in Vraja Dhama absorbed in Radha-Krishna Yugala bhajana
Srila Narottama dasa Thakura beautifully expresses these sentiments in his bhajana, “hari hari! kabe habo vrndavana vasi”:
“O Hari, Hari! When will I be able to live in Vrindavana, and see the beautiful radiant forms of Radha Govinda Yugala? When will I give up the happiness of sleeping in a wonderful, luxurious bed, and smear my body with the dust of Vraja, Vraja dhuli? When will I give up the desire for tasty food, and live on begged food (madhukari) in Vraja? When will I wander around the forests of Vrindavana, and sometimes take rest on the cool, sandy banks of the Yamuna? When will I find relief from the scorching sunshine under the cooling shade of Vamshi Vata? When will I sit in a kunja amidst the elevated Vaisnavas? O when will that day come, when I give up everything [and run to Vrindavana]?”
2. Two Sadhanas: Sadhaka and Siddha Rupa Seva
seva sadhaka rupena, siddha-rupena catra hi
tad-bhava-lipsuna karya, vraja-lokanusaratah (Brs. 1.2.295)
Srila Rupa Goswamipada explains, “Both in his material body, and in his (mentally conceived) spiritual body should one follow in the footsteps of the people of Vraja, always desiring their feelings and activities. On the path of raganuga-bhakti one serves Radha-Krishna in one’s sadhaka-rupa, which means the present physical body, as well as in one’s siddha rupa [aka siddha deha], which means one’s internally conceived and desired body, while hankering for the feelings and specific attraction of Sri Krishna’s beloved Vrajavasi devotees and following in their footsteps.”
Second Trans: “Desiring to attain gopi/manjari bhava, one should, with his physical sadhaka body, eagerly serve and follow the example of Radha-Govinda’s eternal Våndävana associates like Sri Rupa Gosvami, Sri Sanatana Gosvami and Sri Raghunatha Dasa Gosvami. In one’s siddha-rupa, internally conceived spiritual body of a manjari, one should serve Radha-Govinda, following in the footsteps of the eternal Vrajaväsés like Sri Rupa-manjari and Rati-manjari.”
In summary, one should perform internal service (manasi-seva) through the medium of the siddha deha by following Sri Rupa-manjari and Rati-manjari. And externally as a sadhaka (sadhaka rupena), one should perform physical services like those done by Srila Rupa, Sri Sanatana Goswamis and Srila Raghunatha dasa Goswami while they lived in Vrindavana.
Sri Jiva Goswami:
“Siddha-rupa [aka siddha deha] refers to a body suitable for one’s desired service [as Radha’s manjari], and which has been developed by internal meditation. In that siddha deha, one mentally serves Radha-Krishna with a desire for the gopi-bhava of Sri Rupa or Rati manjari (tad bhava lipsuna).”
Notably, in a footnote to this verse, Shri Bhanu Swami (ISKCON), the English translator of Bhakti Rasamrita Sindhu, tells how to attain a siddha deha:
“The siddha-rupa is given by the guru, who himself is following the path of raga-bhakti, when he sees the qualification for raganuga-bhakti in a particular disciple. Along with the form [siddha deha], the guru gives the specific dress and service to Radha throughout the day.”
Comments: The raganuga-sadhaka serves with a strong desire to attain and relish the feelings i.e. dasi/gopi-bhava, the sevas and the pastimes of Sri Radha and Her intimate seva dasis like Sri Rupa-manjari and Rati-manjari. As in the physical body a sadhaka, doing murti-puja, offers different articles to Radha and Krishna according to the time of day i.e. fragrant warm water to bathe Thakuraji at sunrise. Similarly, in one’s internally conceived spiritual form (siddha rupena), a sadhaka mentally offers Radha-Madhava different items according to the needs of the time within the eight-fold daily flow of Yugala’s pastimes (asta-kaliya-lila seva).
Fixing Your Identity in Sadhaka Rupa & Siddha Rupa
All puja-manuals used in vaidhi-sadhana prescribe the practice of bhuta-shuddhi, which is a way of purifying one’s physical body by identifying oneself in a general way as a spiritual being (dasa dasanudasa).
In raga-marga, however, bhuta shuddhi consists in meditating upon a specific spiritual identity, an individual siddha deha resembling one of Sri Krishna’s eternal associates i.e. a sakhi or manjari (dasi dasi anudasi bhava). Sri Jiva Goswamipada confirms this in Bhakti-sandarbha (286): bhuta shuddhi, parshada deha bhavana.
In sadhaka rupa (my present physical form as a devotee), a raganugiya Vaisnava will perform bhuta-shuddhi by daily thinking thus: “With the humble mood and bhava of a dasi or maidservant of Radhika, I am performing all the limbs of sadhana like hearing, chanting, remembering, worshiping Radha Govinda Yugala. In siddha-deha, he will fix his eternal identity (siddha rupena) as one of Srimati Radhika’s loving handmaidens absorbed in relishing the sweet mellows of Her daily service in allegiance to the other sakhi manjaris.
The Sanat-kumara Samhita (184-187 v.) suggests this bhuta-shuddhi: “The raganuga-sadhaka should think: ‘In my eternal spiritual form (siddha deha), I reside among the delightful cowherd damsels of Sri Krishna. I am a very blissful, beautiful and charming young kishori gopi. As Srimati Radhika’s eternal maidservant, I forever arrange Her intimate meetings with Her Prana Priyatama Shyama, and I make Them happy with my artful talents, and a variety of expertly performed services. For time eternal, I will serve Yugala Kishora, all the while feeling more love for my Swamini Radha than Shyama.”
Power of Manjari Svarupa Dhyana
The practice of daily meditation (e.g., on one’s siddha deha) is both powerful and authentic. In Gita (8.6), Sri Krishna says, “At death, one will remember what he thought about most during his lifetime. And one’s dying thoughts will be attained in one’s next life.”
The Chandogya Upanisad (3.14.1) confirms this: “The way in which a jiva worships the Parama Purusha Sri Krishna in this world, he will attain that in the next life, yatha kratur asmin loke, puruso bhavati tathetah, pretya bhavati sa kratum kurvita.
Srila Narottama dasa Thakura says, “Whatever one contemplates in sadhana will be achieved upon attaining one’s siddha deha, sadhane bhaviba yaha siddha-dehe paba taha.” (P.B.Candrika 5.8)
Meditation is not only powerful, but it brings the blessings of Bhagavan. Sri Krishna personally promises fulfillment to His meditating devotees. In Uddhava-gita (SB 11.15.26), Bhagavan Sri Krishna said, “O Uddhava! A devoted person who meditates on Me, Who am also called satya sankalpa (one who always keeps His promise), he will definitely obtain the fulfillment of his desires.”
Some people say, “Meditating on one’s siddha deha is just kalpana, imagination—leading to nowhere!” But Sri Krishna’s sacred words and solemn promise above prove that such meditation is real and it will bring success!
The raganuga-sadhaka is meditating on God, the absolute Truth and supreme ultimate reality. The raganugiya devotee meditates on Radha and Krishna, and serves Them in different pleasurable ways throughout the day and night in his mentally conceived siddha deha. Meditation on Bhagavan Sri Krishna is always real, eternally perfect, and it powerfully draws the attention and blessings of bhakta-vatsalya Sri Nandanandana. All of one’s meditative practices will culminate in perfection at the stage of bhava-bhakti, wherein one will realize and see his siddha deha, and continue serving Radha-Madhava as he was doing during the stage of practice.
The Nitya Sevas of Sri Radha’s Dasis
Srila Rupa Goswamipada explains that the dasis or maidservants (aka manjaris) of Srimati Radharani expertly and lovingly serve their Swamini in 16 different ways mentioned in Ujjvala-nilamani (Sakhé-prakaraëa 88–91):
1. To recite the glories of both the hero, nayaka Sri Krishna, and the heroine, nayika Sri Radha.
2. To carefully create a situation in which Shyama is attracted to Radhika and vice versa.
3. To induce both Radha and Krishna to approach each other.
4. To surrender unto Krishna.
5. To create a jovial atmosphere.
6. To give Radha-Govinda assurance to enjoy Their pastimes.
7. To dress and decorate both Radha and Krishna.
8. To show expertise in expressing Radha-Madhava’s desires.
9. To conceal the faults of Radharani.
10. To cheat their respective husbands and relatives.
11. To educate.
12. To enable both Radha and Krishna to meet at the proper time.
13. To fan Radha and Krishna.
14. To sometimes reproach Radha and Krishna.
15. To set conversations in motion.
16. To protect Radharani by various means.
Example of Mental Seva in Siddha Rupa
In his mentally conceived siddha deha, the raganuga-sadhaka thinks that he/she is assisting Radharani. Together in a keli-nikunja in the forest of Vrindavana, Radha and the manjari are beautifully decorating the pastime bower to receive Shyamasundara. Time to time, Kishori stares down the footpath anxiously looking for Kunjabihari. When the appointed meeting time expires, however, Srimati breaks down crying.
The kinkari maidservant consoles Priyaji for some time, and then goes searching for Shyama, while intensely hankering to find Him. But alas! Kanu is nowhere to be seen, so the kinkari cries out in desperation, “O Radha Prananatha! O Parama Nagara! Where are You? Please, I beg You to reveal Yourself! Your Prana-priya Radha is crying in anguish due to Your absence. Please show Yourself to me!”
Responding to the manjari’s distressful pleas, Shyama reveals Himself. Happily, the kinkari brings Nagaraja to the love bower, and thus arranges for the blissful meeting of the Playful Pair. This is an example of service rendered internally (manasi-seva) in one’s siddha deha, siddha rupena seva.
How to Follow the Vrajavasis?
Srila Visvanatha Cakravarti: “The last line of the verse, “vraja loka anusaratah”, means one should serve Radha-Krishna in one’s physical body by following the example of Vrajavasis like Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada. And in one’s siddha-rupa [siddha deha], one should perform mental services (manasi-seva) to the Playful Couple by following the services of Sri Rupa-manjari, Lavanga and Rati-manjaris.”
Srila Rupa Goswamipada ki jai! Srila Visvanatha Cakravartipada ki jai!
Raganuga-bhakti ki jai! Manjari Bhava Sadhana ki jai! Jai Jai Sri Radhe!
Mahanidhi Madana Gopala Das
#RaganugaBhakti #MahaprabhuAndRaganuga #VaidhiAndRaganuga #SadhanaBhakti
IX. Kamanuga Raganuga Bhakti Sadhana
In three verses only (Brs. 1.2.294-296), Srila Rupa Goswamipada explains the practice of raganuga-bhakti. From these key verses, many more teachings and books on raganuga-bhakti have been written by Sri Jiva Goswami, Srila Narottama dasa, Srila Visvanatha Cakravarti, and especially Srila Raghunatha dasa Goswami. This essay series is based on the teachings of these Gaudiya Vaisnava Mahajana acharyas.
1. Three Sadhanas: Smarana, Hari Katha & Vraja Vasa
krishnam smaran janam casya, preshtham nija-samihitam,
tat-tat-katha-ratas casau, kuryad vasam vraje sada (Brs. 1.2.294)
Srila Rupa Goswamipada says, “Remember Vrindavana Sri Krishna, Gopinatha, and His beloved gopis like Sri Radha, Lalita, Sri Rupa and Rati manjari whom you are personally attracted to; absorb yourself in hearing/reading topics about Radha-Krishna, the sakhis and manjaris; and always live in Vraja.”
Second Trans: “The raganuga-sadhaka should remember his own beloved Nandanandana Sri Krishna, and His dear most associates of one’s own choice and taste. He should be attached to speaking about them, and always physically live in Vraja, if possible, or at least mentally.”
Srila Visvanatha Cakravartipada comments:
1. krishna-preshtham sva priyatam: The dearmost form of Krishna.
2. kishoraṁ nanda-nandanaṁ smaran: One should remember the adolescent son of Nanda Maharaja, Nandanandana Sri Krishna.
3. casya bhakta-janam: And the devotees of that particular form of Krishna, who have the same type of desires (for serving Kṛṣṇa) as oneself (nija-samihitam).” The Sanskrit word samihita means desired, wished or longed for.
Does the verse phrase janam casya mean that the sadhaka is free to choose a particular dear bhakta of Krishna whom he desires to follow and serve? Can a raganuga-sadhaka choose any sakhi or manjari that he desires or wishes to follow? For example, one may think, “I like Gopala Bhatta Goswami, so I will follow him in my sadhaka rupa and follow Guna-manjari (his sakhi form) in my manjari siddha deha. And for my sakhi group leader (yuteshvari) I will choose Tungavidya-sakhi.”
The answer is no because the phrase does not indicate a free desire or choice because it’s bestowed or given from outside. In fact, everything in sadhana bhakti from receiving the seed of devotion, bhakti-bija, to receiving the fruit of prema is given or bestowed upon one by the causeless mercy of Sri Krishna or His devotee.
In the very beginning of Chaitanya-caritamrta, Srila Srila Krishnadasa Kaviraja Goswami proves this point when describing Sri Chaitanya Mahaprabhu’s advent. “By His causeless mercy, Mahaprabhu descended in Kali-yuga to BESTOW the most radiant, highest mellow of amorous love (parakiya-bhava) and the treasure of His own [Radha’s] service, karunya avatirnah kalau samarpayitum unnata ujjvala-rasam sva-bhakti sriyam.” (Cc. 1.1.4)
The key words to consider here are karunaya, “causeless mercy”, and samarpayitum which means “to give or to bestow”. It’s not ours to freely choose, “O yes, I want this manjari-bhava, radha-dasyam, seva of Srimati Radharani.” As the verse shows, it is given or bestowed by Krishna Chaitanya to whomever He wants to bless. In essence, the entire life of a bhakti is all causeless mercy from start to finish.
Now let’s apply this principle to the krishna smarana janam casya verse by Srila Rupa Goswamipada. By the causeless mercy of Krishna, a sadhaka may be given or bestowed a place in Nityananda parivara for example, and by that placement he will automatically be under Lalita-sakhi (his yutheshvari) and Sri Rupa-manjari. In Advaita-parivara, it means one will be under Vishakha sakhi and Rati-manjari. Then these sakhis and manjaris will be the role models for the sadhaka to follow. It’s not a matter of free choice.
Sadhakas not given a place in one of the traditional Gaudiya Vaisnava parivaras will have two role models “to choose” from, either Sri Rupa-manjari or Rati-manjari, as Srila Krishnadasa Kaviraja says throughout the Chaitanya-caritamrta, rupa-raghunatha pade yara asha, “My aspiration is for the lotus feet of Srila Rupa Goswamipada and Srila Raghunatha dasa Goswamipada.” Followers of Srila Bhaktivinoda Thakura, for example, generally all follow Lalita-sakhi, Sri Rupa-manjari and Ananga-manjari
In summary, although the verse says “dear most associates of one’s own choice and taste”, the sadhaka actually has NO CHOICE, since it’s all given by higher personalities like Sri Krishna, Lord Gauranga and Sri Guru. As far as which Vrajavasi to follow, it is decided by one’s guru when he receives siddha deha and pranali. For example, the Guru tells his disciple, “your yuteshvari is Vishakha and your main manjari is Rati-manjari. Ok, now it’s settled, given or bestowed, and they become “my favorite or chosen ones whom I desire or wish to follow, serve and emulate.”
Srila Visvanatha Cakravartipada continues: “Smarana (krishnam smaran janam) means remembering the Lord of Vrindavana, Sri Krishna, along with His people. This means one should remember Krishna’s beloved transcendental associates whom the practicing devotee favors like Sri Radhika, Lalita, Vishakha, Sri Rupa or Tulasi-manjari. Although they are Krishna's favorites, they are also more favorite to those raganuga-sadhakas who desire to enter into ujjvala-madhurya prema of Vraja.” (Raga Vartma Candrika II.11)
REMEMBERING & HEARING ABOUT GOPINATHA AND THE SAKHI MANJARIS
Remembering Krishna is mentioned first (krishna smarana janam casya), because remembering Radha and Krishna is the specialty and the main item in raganuga-bhajana. In essense, raganuga-bhakti is a mental religion, mano dharma. Although Sri Jiva Goswamipada mentions four kinds of smarana (nama, rupa, guna and lila), remembering the lovely pastimes of the Divine Couple is the best because it automatically includes nama, rupa and guna smarana. Thus Radha-Krishna lila-smarana is the main practice of raganuga sadhakas. Besides being the activity for raganuga-sadhakas, smarana is supremely powerful and awards astonishing results.
“Sri Krishna gives Himself to one who remembers (smaratah) his lotus feet, ishvarah smaratah pada pada-kamalam atmanam api yacchati.” (SB 10.80.11) Sri Jiva Goswamipada comments, “Sri Krishna will directly appear before the person who remembers Him and come under his control, sakshat pradurbhuya atmanam smarter vashikarotityartha.” (Bhakti Sandarbhah 277)
Thus, the raganuga-sadhaka should continually remember the divine forms of nitya-kishora Shyamasundara in Vrindavana along with His sweet darlings Sri Radha and the sakhis. One should read about and remember Their pastimes, and the many services rendered to Radharani by Her dearest dasis, the manjaris Sri Rupa, Lavanga and Rati.
By repeatedly hearing, reading and speaking about the bhava and sevas of Sri Radha’s manjaris, deep impressions (bhakti samskaras) of their moods and qualities will form in the mind. As these impressions accumulate, the sadhaka will identify more and more with Radhika’s seva dasis, and then naturally hanker to attain a spiritual form, siddha deha, to lovingly serve Sri Radha for evermore.
RESIDING IN VRINDAVANA
The third sadhana for the raganuga-sadhaka is that he should always live in Vrindavana, kuryad vasam vraje sada (Brs.1.2.295). Since one can practice bhakti anywhere, why does Srila Rupa Goswamipada stress physically living in Vrindavana?
Why, because Vraja Dhama has the inconceivable power to quickly manifest bhava bhakti within the heart of a non-offensive sadhaka residing there, duruha adbhuta virya smin shraddha dure panchake …bhava janmane (Brs. 1.2.238)
The word panchake above refers to the five most potent, result producing limbs of sadhana bhakti, namely nama sankirtana, murti seva, sadhu sanga, hearing Srimad Bhagavatam and living in Vrindavana. Not only will one attain bhava-bhakti by Vraja vasa but also prema. Mahaprabhu explains, “Of all sadhanas, these five limbs of bhakti are the best. Krishna prema will appear in the sadhaka by even a slight association, alpa sanga, with them, sakala sadhana shreshtha ei pancha anga, krishna prema janmaya ei panchera alpa sanga.” (Cc. 2.22.128)
After reading this, the sadhakas who are living in Vrindavana may ask, “How is it then that I have not yet attained bhava, what to speak of prema, even though I have lived in Vrindavana for 5, 10, 15 or 25 years?”
The answer is that there is a certain type of “how to” mood of residence in Vrindavana. Srila Narottama dasa Thakura describes it: “One should live in Vraja with anuraga which means a continuous mood of respect, love and loving attachment; while always desiring to be counted among Srimati Radhika’s sakhis and manjaris, vrajapure anurage vasa, sakhi gana gananate.” (Pr.Bk.Candrika 56).
If one does not have this mood, however, then he will invariably commit offences to the holy dhama or the dhamavasis, and thus have to wait a long time to receive the promised bhava and prema. After one suffers for his aparadhas and deeply repents, then Sri Dhama will eventually forgive, and soon award bhava-bhakti to that sincere sadhaka.
Srila Sanatana Goswamipada reveals the matchless quality of Vraja vasa. While traveling on his spiritual odyssey, Gopa Kumara arrived in Dvaraka in the spiritual sky [not in Gujarat, India]. There he directly saw Krishna and interacted with Him in a very personal way. Nevertheless, Gopa Kumara still felt dissatisfied because there he could not find his coveted “Vraja bhava”.
Feeling compassion for him, Uddhava Mahashaya advised him to go to Gokula Vrindavana in the material world, saying, “When the saintly devotees see the empty forests, rivers, mountains and so on in earthly Vrindavana, they automatically get feelings of humility and love simultaneously. Overwhelmed, and their hearts intensely burning in separation, they loudly cry out “Alas! Alas!” as they search for their dearest Sri Krishna.” (Brhad-Bh. 2.5.242-243)
Upon arriving in this earthly Vraja, Gopa Kumara entered a similar emotional state which he describes here: “I came to Vraja and went to see the many places of Sri Krishna’s pastimes while singing my favorite names of Krishna. While loudly and sweetly singing about Krishna’s pastimes, I fixed my mind upon them. I attained such as state of ecstasy (bhava dasha), and became so emotional that it embarrasses me even to think of it. So how then can I describe this to anyone else?
“In this way, I passed many days and nights. However, I did not know whether my bhajana was bringing me immense joy or immense misery. Was I living in a forest fire or was I submerged in the cooling, sweet waters of Yamunaji? That I cannot say. Then one fine day while I was sitting in a Vraja nikunja doing my bhajana, I became immersed in an ocean of crying and fell unconscious.
“Suddenly dayalu cuda mani Shyama appeared before me. With His cooling nectar hand, Shyama personally wiped the dust from my body. Then Madan Gopaladeva filled my nose with the most uncommon and enchanting fragrance of His divine body. I awoke from my swoon and stood up.
“Vraja Nagara Shyama artfully played a sweet tune on His murali, and before I even knew it, Shyama just disappeared in a kunja. Alas! Alas! I ran behind looking for Him. But Shyama had vanished and I collapsed on the ground!” (Brhad-Bh. 2.6.3-10)
Displaying a similar mood, Srila Raghunatha dasa Goswamipada prays in Stavavali: “When will I wander around Govardhana Hill, constantly crying out like a madman, ‘O Radhe! O Krishna!’ for my most beloved Priya Priyatama? Sometimes I will stumble and fall, and then get up again dancing, singing and crying. O when will the streams of my tears shower these transcendental playgrounds?”
In his Goswami Astakam, Srinivasa Acharya perfectly depicts the mood of the six Vrindavana Goswamis, whom we are trying to follow in our present sadhaka forms (sadhaka rupena): “Greatly agitated and distressed, they wandered everywhere in Vrindavana crying out, “O Radhe! O Vraja Devi! O Lalite! O Nandanandana! Where are You all now? Are You at Sri Govardhanaji, or are You under the desire-trees on the bank of Yamunaji? Where are You?” (he radhe vraja devike ca lalite, he nanda suno kutah)
By the mercy of Sri Guru and Sri Krishna, raganugiya sadhakas who live in Vraja practicing manjari-bhava-sadhana will someday also have a similar experience of seeing Krishna, then losing sight, and then seeing their playful Lord once again while participating in Shyama’s sport of hide and seek with His beloved premika bhaktas.
O when, O when will that day be mine, sei din kabe habe mor? Srila Narottama dasa Thakura prays, “When while absorbed in transcendental bliss in Vrajabhumi will I give up my body, and go to the joy-filled divine realm of Vrindavana, e bhava samsara tyaji, parama anande maji, ara kabe brajabhume jaba, sukhamaya vrindavana?” (Prarthana 26)
To reside in Vrindavana means to experience this type of separation while performing one’s bhajana, which in essence is nothing more than crying…for mercy, for prema, for seva and for the sweet darshana of Radha Govinda Yugala. And this is exactly what Srila Narottama dasa Thakura means by saying one should live in Vraja with anuraga.
Without a doubt the best example of living in Vraja with intense anuraga is seen in the lives and writings of Sri Rupa, Sanatana, and Srila Raghunatha dasa Goswamis. By always hearing/reading their anguished, heart-rending words of separation from Radha-Madhava, a fortunate sadhaka will continuously cry and cry until the waves in the river of his tears carry him along to the lotus feet of Priya Radha.
Srila Rupa Goswamipada ki jai! Srila Visvanatha Cakravartipada ki jai!
Raganuga-bhakti ki jai! Manjari Bhava Sadhana ki jai! Jai Jai Sri Radhe!
