Don’t Miss the Magha Month Vrata!

Mahanidhi Swami

#MaghaMas #MaghaSnana #BathingInMagha
* What is it? 

Extensively described in the Puranas, the magha month vrata is a one month long penance, vow or vrata observed from pausa purnima until magha purnima to please Bhagavan Sri Krishna worshiped as Lord Madhava, the presiding Deity of the month of January 15 to February 15. 

The vrata involves mainly taking a bath daily before sunrise in a holy river like Ganga, Yamuna, especially in a holy place like Radha-kunda, Vrndavana, Navadvipa, Jagannatha Puri, Prayaga Triveni (Allahabad)

* Is the magha month vrata for Gaudiya Vaisnavas? 
Yes, definitely for Srila Rupa Gosvamipada mentions it in Bhakti-rasamrta-sindhu (1.2.260), “bathing in the Ganga or Yamuna in magha month is part of hari-bhakti, pure devotion to Sri Krishna.” In Hari-bhakti-vilasa,  Srila Sanatana Gosvami gives a 40 page description of this vrata, which is summarized herein with reference verses in brackets. 

* Who observed the magha month vrata? 
In Chamatkara Chandrika, Srila Visvanatha Cakravarti Thakura describes a wonderful pastime of how Sri Krishna, on the pretext of observing a magha month vrata, secretly met Srimati Radharani and the Vraja-gopis early in the morning in the keli-kunjas near Keshi Ghata beside the Yamuna river in Vrndavana. At that time, Kutila devi, the crooked, inane and suspicious sister-in-law of Sri Radha, came to spy on Radha in hopes of catching Her with Syamasundara. 

However, Sri Krishna cleverly fooled Kutila by disguising Himself as Sri Radha’s alleged husband Abhimanyu, the brother of Kutila. Then after tricking Kutila, Sri Krishna went to Yavat, and enacted even more hilarious and satisfying conjugal pastimes with Srimati Radharani right inside the home of Kutila and her nasty mother Jatila.

 Sri Caitanya Mahaprabhu passed ten days in Prayaga bathing daily at the confluence of the Ganga and Yamuna (Triveni) during the yearly magha-mela, the magha month vrata (Cc. 2.18.222). 

All the pious demigods and their chaste wives like Aditi, Anasuya, Arundhati, Rohini and Saci observed the magha month vrata. In 1971, Srila Prabhupada and 40 disciples attended the Kumbha Mela in Allahabad to honor the magha month vrata and preach pure Krishna consciousness. 

* What benefits does it give? 
Like most of the austerities and vratas mentioned in the Puranas, the magha month vrata gives good health, beauty, good qualities, wealth and long life. Bathing outdoors in any body of water during Magha month is very pleasing to Bhagavan Sri Krishna.

It also destroys unlimited sins because the demigods place all their individual potencies in outside bodies of water (163) during this month. Magha snana in a holy place instantly destroys all sinful reactions (115), and grants residence in Vaikuntha (78, 154, 164).

* When to observe the vrata?  
Start on Pausa Purnima and end on Magha Purnima. (67) 

* How to observe the vrata? 
Admittedly, most devotees do not observe this vow, but everyone should be familiar with it and then decide accordingly what is best for your devotional advancement. At least, this most beneficial magha month vrata gives one a good reason to spend a few days in a holy dhama to bathe in Radha kunda, Yamuna or Ganga. 

And do not think this vrata is only for neophytes, because I have personally seen one of the biggest Bengali preachers at Radha kunda observing the magha month vrata with a daily pre-sunrise bath. 
 
Like any vow or vrata, this vrata also includes many details concerning diet, prayers, pujas, personal restrictions, chanting astakams etc. but specifically in relation to this vrata, the Hari-Bhakti Vilasa stipulates, “You don’t have to follow any other vow except bathing in a holy place (88). Thus the main vrata or activity is to bathe before sunrise (90, 138) in an outside body of water, preferably Radha-kunda, Yamuna or Ganga (or a bucket of water left outside over night to collect the celestial nectar). 

Every step one takes to go outside for bathing pleases Yamaraja, and burns up the reactions of sins that have not yet fructified. 

a. Daily Sankalpa Mantra 
(affirms your determination or vow)
Upon waking, recite: “O Supreme Lord Madhava! I will bathe every morning without fail during Magha masa.”

b. Before bath, chant this mantra: 
“O Acyuta, O Govinda, O Madhava! I am bathing in the month of Magha when the sun travels to the Makara rasi. O Govinda, Madhava kindly bestow upon me the appropriate fruit of this vow.”

c. Puja: 
Offer your Thakurji lots of tulasi leaves, manjaris, kitri, kheer, sesame seed preps, fried items and dry fruits.

d. Charity: 
Magha, Vaisakha, and Kartika are the most auspicious and beneficial months of the year to observe vratas and give charity. Hari-bhakti-vilasa says Bhagavan Sri Kåñëa becomes very pleased if one donates blankets, quilts, warm clothes, shoes, rice, ghee, oil, wood, ghee lamps and kumkuma (47). 

e. Breaking the vrata: On magha purnima, feed Vaisnava Brahmins and give them money and gifts. At the end of the Purnima tithi, break your fast if you fasted. 

Concluding prayer:
“O Acyuta, O Govinda, O Madhava! Please give me the fruit of this magha vrata and grant me the eternal service of the lotus feet of Srimati Radharani in the groves of Vrndavana as Her eternal maid in attendance.” (Note: this article is streamlined. Want full version? Give e-mail, we’ll send.
Magha Month Pre Sunrise Radha Kunda Snana ki jai!
Jai Jai Sri Radhe!  

UTTHANA EKADASI by Mahanidhi Swami

Utthana Ekadasi is a major fast day for three reasons. Today all the demigods wake up and get up (Utthana) from bed after resting for 8 hours of their time, which encompasses four months of earth time i.e. Caturmasya. This day commemorates the day Baby Krsna Gopala rolled over (Utthana) on His belly after lying on His back for three months after taking birth, and also on this day, Krsna killed the Sakata(cart) demon described in the Srimad Bhagavatam 10th Canto , Chapter 7. Yasoda Maiya observed a special ceremony to celebrate the auspicious occasion of Krsna’s leaving home for the first time to crawl about on His hands and knees due to His intense eagerness to meet Radhika. Splendidly dressed and decorated, all the Vrajavasis rushed to Yasoda Maiya’s house to witness the wonderful event. Melodious music from rumbling mrdangas, kettledrums and other instruments filled the air. Mother Yasoda put Krsna to rest on a bed which was more like a swing or hammock. It was suspended below a hand cart as big as a house. Visnu Dharma says the cart was as tall as a palm tree (30 m), very heavy, long and white. Amidst all the festivities, Baby Krsna started crying due to hunger. But the Vrajavasis could not hear Krsna due to the din of music, singing and merry- making. Meanwhile, a demon named Sakata sent by Kamsa to kill newborns in Vrndavana invisibly entered that huge hand cart. Fully aware of this, Baby Krsna just playfully kicked His tender feet. Simultaneously the cart was demolished and the demon was killed. Although he was three months old, from the force of Krsna’s kick, the whees split from the axle, the hubs and spokes fell apart and the hand cart collapsed. The big brass pots on the cart made a tremendous sound as they tumbled on the ground. Upon hearing that shattering sound, the Vrajavasis anxiously ran to the spot. Mother Yasoda was relieved to see Krsna smiling and playfully rubbing his fingers along the cloth of the hammock. The Vrajavasis thought the cart had fallen apart due to some unknown cause. However, the children who were attending Krsna described the whole event in broken language. They said, “It’s not Krsna’s fault that the Krsna’s heroic cart was destroyed. Krsna felt hungry and started crying loudly for His mother’s milk. When Krsna did not get any, He just kicked His little legs while crying and the cart collapsed.” Bhaktivinoda Thakura explains the Sakata bhanjana lila (Krsna’s breaking the cart) represents smashing of old and new bad habits and the destruction of laziness and vanity. By reading this pastime and praying to Sri Krsna for His mercy the Lord will personally kick these obstacles far away. In Caitanya Siksamrta , Bhaktivinoda Thakura describes that the twenty one demons killed by Krsna in His Vrndavana lila represent specific anarthas or unwanted material contaminations.These create obstacles to serving Sri Krsna in the pure loving mellows of Vraja. One should read the various chapters of the 10th canto describing Sri Krsna’s vanquishing these demons. And one should pray to Sri Krsna to give one the strength and determination to cast away all these obstacles to progress in pure Krsna bhakti. One can find the list of the 21 demons and the anarthas they represent in my book Appreciating Vrndavana Dhama available onamazon.com. In addition on this day of Utthana Ekadasi, most Gaudiya Vaisnavas end their Caturmasya or Karttika Niyam Seva Vrata. In Hari Bhakti Vilasa, Srila Sanatana Gosvami gave specific details on observing this vow and encourages everyone to follow it in order to please Radha Damodara. Here, we will give the main points.I. BENEFITS OF UTTHANA EKADASIAll Vedic sastras highly emphasise the need to fast completely even from water and stay awake all night on this most important day of Utthana Ekadasi. Observing jagarana (remaining awake all night) gives great pleasure to Sri Krsna and host of other benefits including liberation: destruction of all one’s mental, physical and vocal sins for 1000 lives; important benefits (akshaya phala) from any act of Deity worship , charity, austerity or sacred bathing.II. DEITY WORSHIP Beginning with bath at sunrise, one should recite the Srimad Bhagavatam especially the Gajendra Moksa chapter and offer fruits and give gifts to the Deity and brahmanas during the day. Circumambulate Deity and offer obeisances. Besides worshipping the Deity one should also worship Tulasi-devi by offering them aratika and offering a row of ghee lamps before them. In addition, the Deity should be offered flowers, fruits, camphor lamps, sandalwood pulp and water in a conch as arghya , kumkuma and aratika every three hours throughout the night.III. PERSONAL ACTIONSOne should give up all laziness and enthusiastically worship the Supreme Lord in a joyful mood throughout the day and night and onto the sunrise. Jai Ho! Pass the night singing, dancing and playing musical instruments for the pleasure of Radha and Krsna. Keep an akhanda ghee lamp burning all day and night. The above details of the Utthana Ekadasi vrata are taken from Haribhakti vilasa by Srila Sanatana Gosvami . I may make a humble suggestion, I recommend devotees gather together and perform akhanda Sri Hari Nama Sankirtana from sunrise of Utthana Ekadasi to sunrise of Dvadasi. In addition, the Hari Nama Sankirtana can be sweetly nourished by periodic reading of Radha Krsna Astakaliya Vraja lilas as depicted in Govinda Lilamrta,Bhavana Sara Sangraha, Krsna Bhavnamita and Krsnahnika Kaumudi.May Radha Giridhari bless all the devotees with success in performing the Utthana Ekadasi Vrata, which is like the sweet icing on the bliss cake of the Karttika Niyama Seva Vrata.Jai Jai Sri Radhe!!Radhakunda DhamaMahanidhi Swami

Prabhupada’s Karttika Vrata

Mahanidhi Swami

In every possible way, our Srila Prabhupada was a strict disciple and follower of his beloved Gurudeva, Srila Bhaktisiddhanta Sarasvati Prabhupada. On two different occasions Srila Prabhupada’s Guru observed a Karttika Vrata in Vraja Mandala. “In October 1934, Srila Bhaktisiddhanta Sarasvati Prabhupada and many disciples stayed in Mathura strictly executing the Kartika Vrata. During this time, he spoke on the topics of Radha-Krishna’s asta-kaliya-lila in Vrindavana.” (Ray of Vishnu) In 1935, Sarasvati Prabhupada observed Karttika-vrata in Sri Radha-kunda.

Perfectly following the example of his Gurudeva, Srila Prabhupada came to Vrindavana to observe the Karttika Vrata in 1972. In August of 1972, Prabhupada wrote a letter to the T.P. of Krishna-Balarama Mandira: “My plan is to come to Vrindavana for the Karttika Vrata, and I want to sit down there in the Sri Sri Radha-Damodara temple until sometime near the end of November. I will lecture daily in the courtyard on Bhakti-rasamrta-sindhu, especially for the benefit of the devotees.”

Srila Prabhupada came to the Radha Damodara temple, the place of Sri Rupa Goswami and the lotus feet of Sri Sri Radha Damodara—the source of the nectar of devotion. The time was Karttika 1972 and the audience was filled with fledgling disciples eager for nourishment. So it was the natural choice, according to time, place and circumstance for Srila Prabhupada to deliver the “Nectar of Devotion”.

What follows are excerpts from my book Prabhupada at Radha-Damodara, wherein various devotees told me their memories of that astonishing time:
Ganga Mayidasi: “Every morning the devotees who were staying at KeshiGhat would assemble outside Prabhupada’s room in the Radha-Damodara courtyard. Thirty devotees would have these real far-out, rip-roaring kirtanas. The sannyasis Subala, Parivrajakacharya, Paramahamsa and Tushta Krishna used to jump up and down with their dandas whirling about. And they would leap into the air, pole vaulting with their dandas. Those kirtanas were pretty amazing, come to think about it. They were very ecstatic. I remember thinking to record one of those kirtanas. But it was so wild I couldn’t figure out where to put the tape recorder. They were leaping around the courtyard like anything in ecstasy.”

Gopala Ghosh: “Prabhupadaji would come out of his room with his stick, and his chaddar wrapped over his shoulder. Two devotees would accompany him, waving camara and peacock fans. First he would do pranams to Radha-Damodaraji, then JivaGoswami, RupaGoswami and then sit down to lecture. During his lectures, he often paused and asked Hari Charan Goswami, famous pandit who would attend, if he had any questions. Prabhupada invited him many times to come to New York or London and preach the glories of his Deity, Radha-Raman and the aims of GopalBhattaGoswami.”

Ganga Mayi: “Prabhupada spoke from a small asana facing north, between RupaGoswami’s bhajana kutira and samadhi. It was a tight cluster of fifty disciples sitting in the courtyard, which was just dirt and clumps of grass. The public didn’t pay attention, they just walked around us. During the talks, the monkeys would be jumping about in the trees, dangling on loose wires, or occasionally bounding amongst the devotees.”

Next we have some very enlightening quotes from Prabhupada’s 1972 KarttikaNectar of Devotion lectures. Gurudeva’s classes focused on four main topics: Guru, devotees, Goloka and living in Vrindavana. By reading these entries one can appreciate the special flavor of SrilaPrabhupada’s intimate preaching to his disciples within the sanctified setting of SevaKunja, Vrindavana.

SPIRITUAL MASTER
SrilaPrabhupada: “A spiritual master does not think of himself as Hari, although he is offered the respect of Hari. He thinks of himself as the humble servant of Hari and all others. He takes his own disciples as his spiritual masters, and thinks himself to be their servant. They have to be trained, and Krishna has appointed me to train them.”

HUMILITY
SrilaPrabhupada: “We should always be ready to offer respects, not only to devotees but to everyone.”

DANCING IN GOLOKA
SrilaPrabhupada: “Once we go to the spiritual world, we stay with Krishna, dance with Him and play with Krishna. Or we serve Krishna as a tree, a plant, water, cow, land, as cowherd boys, as father or mother, or as gopis. When we go to Krishna, we live forever with Krishna in either of these capacities. Let me live at Vrindavana in any of these capacities, it doesn’t matter, but live there.”

VRAJA VASA
SrilaPrabhupada: We should be very much respectful toward VrindavanaDhama. If we remain here in Vrindavana, we should know that we are living with Krishna. How much we should be cautious, how much we should be careful, if we actually understand what the dhama is. The Holy Dhama is also Krishna. If You actually live in Vrindavan carefully without committing any offense or sinful life, then in this life you are going to Krishna.”

CORRECT VISION
SrilaPrabhupada: “Cupid is one of the agents of this illusory material energy. There may be thousands of beautiful girls before a devotee, but that does not disturb his mind. He sees that they are all energies of Krishna. They are gopis of Krishna. They are enjoyable by Krishna. I have to serve them, they are gopis, because I am a servant of the servant: gopibhartuhpadakamalayor das anudasanudasa.

RADHARANI
SrilaPrabhupada: “Just like in Vrindavana, they always speak of Radharani, because the Vrajavasis have taken shelter of Radharani to approach Krishna very easily. The facility of Vrindavana is that you take shelter of Radharani directly, and Radharani will help you to approach Krishna very soon. This is the idea of coming to Vrindavana.”

TRUE DEVOTE
SrilaPrabhupada: “This is the sign of a devotee, appreciation. The devotee always appreciates the qualities of the other devotees. A devotee who is actually freed from all contaminations does not find any fault with other devotees. He does not think that he’s a bigger devotee or greater devotee than others. He thinks himself as the lowest of all.”

The Dancing Lions
All narrations and dramatic performances should end on a sweet note, madhureëasamäpayet.
Thus we are concluding this Karttika article with a very funny true story that happened in Vrindavana during Karttika 1972.
A great VrajavasiGaudiyaVaisnava named Shri Gopala Chandra Ghosh, who has now gone serve his beloved Gopala, personally told me the following anecdote revealed in a conversation SrilaPrabhupada had with VishvambharaGoswami during Karttika in 1972.

VisvambharaGoswami: “Prabhupada, are you doing a circus in Vrindavana?”
SrilaPrabhupada: “Circus? I am not doing a circus.”
VisvambharaGoswami: “Yes you are. You have caught many lions, and you have thrown them in the Vrindavana market. Many lions are now dancing there.”
SrilaPrabhupada: “Lions dancing….Goswamiji, you are an advocate, a big, big scholar and a leading person of Vrindavana. And you are my friend. So why are you saying this?”
VisvambharaGoswami: “Swamiji, with my own eyes I have seen five of your disciples riding on rickshaws, snatching from the shopkeepers and eating. The shopkeepers asked me, ‘Goswamiji, will you please save us! These Englishmen are snatching our yogurt, and snatching our pera, our sweets and our fruits. And as they do it they just say, ‘HariBol and Hare Krishna!’ This is very bad. Will you please go tell Prabhupada.’”
SrilaPrabhupada: “Who has done this work?”

A short time later, five errant disciples came into Prabhupada’s quarters to plead their case.
Disciples: “Prabhupada, Lord Krishna stole yogurt and butter, so why can’t we? We are also following Him?”
SrilaPrabhupada: “Lord Krishna played flute and performed rasa lila. So you do maha-rasa lila? And Krishna lifted Govardhan Hill, so you will lift Govardhana Hill? And Krishna danced on a serpent, can you do? Therefore, first of all you obey our Vaisnava order: trnadapisunicenatarorivasahisnuna; be humble and always chant Hare Krishna. When you go out on the road and see the Vaisnavas, you say Hare Krishna and bow your head.
“And when you go to the market, you can simply beg the shopkeeper to give you a sample of his sweets and then you can purchase. And if you have no money, then ask a Vrajavasi and he will surely give you some yogurt, sweets or anything you want. But you have snatched, this is very shameful.”

Karttika Vratotsavaki jai!
Srila Prabhupada ki jai!

Gems of Cakravartipada 002

Mahanidhi Madan Gopal Das
ArrayhagavatKatha ArrayrimadBhagavatam ArrayukadevaGosvami ArrayararthaDarsini Arrayrishna

From the sweet ocean of Srila Visvanatha Cakravartipada’s tikas on Srimad Bhagavatam, we have collected some of the most rare and incredibly amazing jewels—each one glittering with a uniquely soothing and enlightening effulgence. So now please bask in their beneficial rays and rejuvenate your soul! For easier understanding and reference the gems are presented by category.

“What is the meaning of the Srimad Bhagavatam (1.1.3) phrase: rasikā bhuvi bhāvukāḥ?
Bhuvi means Vraja-bhumi. Bhāvukāḥ and rasikāḥ means the beloved gopis.
So dear readers and relishers of Krishna’s rasa, become just like the Vraja-gopis and drink and relish the sweetness of the rasa arising from Krishna in the form of the Bhagavata up to the point of embracing (alayam) Krishna, pibata bhāgavatam rasam ālayam.

“Srimad Bhagavatam is also glorified here as the mature fruit of the desire tree of the Vedas, nigama-kalpa-taror galitaṁ phalaṁ.

“The phrase nigama-kalpa-taror galitaṁ phalam means that rāgānuga-bhakti is the fully ripened fruit on the tree of the Vedas, because raganuga bhaktas follow the loving sentiments of the Vraja-gopis, which is the fully ripened, prema-phala revealed in the Tenth Canto of the Srimad Bhagavatam!”
Srimad Bhagavatam ki jai! Srila Visvanatha Cakravarti ki jai! Raganuga-bhakti ki jai!

Where to Live—Radha Kunda or Vrindavana

?

Mahanidhi Madan Gopal Das

ArrayrajaVasa ArrayesidenceInVrindavana ArrayadhaKunda Arrayrindavana ArrayadhaKrishna ArrayrilaPrabhupadaSaid

By the blessings of Sri Guru and Radha and Krishna, some extremely fortunate Gaudiya Vaisnavas can choose to live either in Radha-kunda or Vrindavana.”

This post will cite the teachings of the Gaudiya Vaisnava purvacharyas to answer the question: “Which is the best place to live and practice Radha-Krishna bhakti bhajana to attain life’s perfection of Krishna prema seva—Radha Kunda or Vrindavana?”

To start, I hope we all agree that a Gaudiya Vaisnava is one who accepts and follows the teachings of the Six Goswamis of Vrindavana who received all their knowledge directly from Sri Chaitanya Mahaprabhu.

Srila Prabhupada, the founder-acharya of ISKCON, confirms this point: “To follow Caitanya Mahaprabhu means to follow the six Goswamis, because these six Goswamis were directly instructed by Caitanya Mahaprabhu to spread this [Krishna consciousness] movement.” (folio 730105ND.BOM)

Not only Srila Prabhupada, but all Gaudiya Vaisnava Gurus teach their disciples to follow the six Gosvamis of Vrindavana, and especially learn and adhere to the teachings of Sri Rupa and Sri Raghunatha Dasa Goswamis because they described all the details of rasa, prema and the practices of raganuga bhakti to attain Radha Govinda Yugala in the groves of Vrindavana.

“Our [Gaudiya Vaisnava] goal is to become fully Krishna conscious. And to attain this goal, we follow the six original gosvamis.” (Srila Prabhupada: folio BTG Array5 1974)

Sri Krishna Dasa Kaviraja ends each chapter of Chaitanya-caritamrita, by praying, “My only hope and aspiration is the lotus feet of Sri Rupa Goswami and Sri Raghunatha Dasa Goswami:
sri rupa raghunatha pade vara asha.”

Sri Narottama Dasa Thakura prays, “When will I understand the love of Radha and Krishna by eagerly following in the footsteps of Sri Rupa Gosvami and Sri Raghunatha Dasa Goswami:
rupa raghunatha pade, hoibe akuti
kabe hama bujhabo, se jugala piriti?”
Although Srila Prabhupada and our Gaudiya Vaisnava purvacharyas encourage everyone to follow the Goswamis, most devotees today don’t study, know or follow their actual teachings, or even those of Srila Prabhupada for that matter.

Unfortunately, Kali prabhava is far reaching, deep and pervasive—in everyone’s palm disguising himself with the name “Mobile”! Thus no one has any time or desire to go deep, below the surface to discover what the Goswamis actually taught, and what did Srila Prabhupada REALLY SAY.

During my last 43 years of practicing Krishna consciousness, I have heard hundreds of devotees, old and new, saying thousands of things that Srila Prabhupada never, never said, thought or even dreamt of saying. Such is the plight of ignorance among the masses—blind following the blind.

The Srutis confirm: “Caught in the grip of ignorance, self-proclaimed experts consider themselves learned authorities. They wander about this world be fooled, like the blind leading the blind.” (Katha Upanishad 1.2.5):
avidyāyām antare vartamānāḥ
svayaṁ dhīrāḥ paṇḍitam manya mānāḥ
jaṅghan yamānāḥ pariyanti mūḍhā
andhenaiva nīyamānā yathāndhāḥ

So now we will quote the Six Goswamis and Srila Prabhupada to prove that Sri Radha Kunda is the best place to live in for practicing Krishna consciousness and attaining the coveted goal of Radha-Krishna’s prema seva. 

Sri Rupa Gosvami said:
1. “Mathura is superior to Vaikuntha because Bhagavan Sri Krishna appeared there. Better than Mathura, however, is the forest of Vrindavana where Sri Krishna performs His rasa lila. Better than Vrindavana is Govardhana Hill. And better than Govardhana is Radha-kunda because it is overflowing with prema amrita. Therefore, anyone who is intelligent will live at Radha-kunda!” (Upadeshamrita v. 9)

2. “Anyone who is fortunate will take shelter and live at Radha-kunda.” (Upadeshamrita v. 10)

Raghunatha Dasa Goswami said:
3. The delightful forest of Vṛndāvana, the nectarean arena of the Rāsa-dance, and the beautiful Govardhana Hill, what to speak of other places, are not equal to even a single particle of one of the atoms of Śrī Rādhā kuṇḍa. I take shelter of that divine lake, which is dearer to Mukunda than His own life breath. (Vraja Vilasa Stava 53)

4. “O restless-eyed Radhika! Your lake of Radha-kunda is the eternal home of You and Your beloved. Here only I will live and here only I will stay! (Vilapa Kusumanjali 98).

5. O sakhi Sri Rupa Manjari! Please arrange that I can always stay at Śrī Rādhākuṇḍa! (Stavavali, IV.3)

Srila Prabhupada:
Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa, so who would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so. (Upadeshamrita v. 9 pur.)

“One should live at Rādhā-kuṇḍa, take shelter of the confidential serving maids [the manjaris] of Śrī Rādhā, and under their direction engage constantly in Radharani’s service.” (Upadeshamrita v. 11 pur.)

“If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Śrī Rādhā in the same way as he contemplated during his life on the banks of Rādhā-kuṇḍa.

Srila Prabhupada continues, “The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. Thus there is no limit to the glory of Śrī Rādhā-kuṇḍa. (Upadeshamrita v. 11 pur.)

It is very very sad to see that most devotees, however, because of various social, financial, educational, or personal comfort considerations, ignore all the teachings above and choose to live in Vrindavana.

Now I hope everyone will clearly understand that for Gaudiya Vaisnavas, Radha-kunda is the best place to live and serve Radha-Krishna in order to attain the perfection of human life.
Radha-kunda vasa ki jai! Six Goswamis ki jai! Srila Prabhupada ki jai!

Gita: Essence of Essence

Mahanidhi Madan Gopal Das

ArrayhagavadGita ArrayrishnaBhakti Arrayeditation ArrayhaktiSadhana ArrayitaSlokas

In two tikas, Srila Visvanatha Cakravarti describes the essence of Bhagavad-gita.
While describing the first essence, Srila Visvanatha Cakravarti gives a beautiful blessing by saying, “These four famous verses (Bg.10.8-11), which are the essence of all topics in the Gita, will remove misery and saturate the jivas with bliss!”

Bhagavan Sri Krishna said, “I am the source of everything and cause everything to function. Realizing this, an intelligent person will worship Me with love. (8)
“Devotees who have absorbed their minds and hearts in Me attain bliss and satisfaction by enlightening one another with Hari-katha. (9)
“To My constantly devoted worshipers, I give the discriminative intelligence to guide them to Me. (9)
“I favor My devotees by sitting within their minds and hearts to destroy the darkness of ignorance with the light of transcendental knowledge.” (10)

Then at the very end of Bhagavad-gita, Srila Visvanatha Cakravarti mentions its second essence, which is truly the quintessence of all Gita’s teachings and the essence of all Upanisads.

In his tika to (18.64), Srila Visvanatha Cakravarti writes, “Here Bhagavan Sri Krishna is saying, ‘O My Priya Bandhu Arjuna! Now I will speak the essence of the entire Gita in eight verses.’” (18.64-71)

We have arranged these eight essence verses by topic to provide clear understanding. Please deeply consider the import of the fourth and fifth essences which reveal some surprising and unknown truths regarding Gita propagation.

Misunderstanding these points often leads to committing nama-aparadha to Sri Krishna’s Divine Names, because one innocently or knowingly, “Preaches to the faithless”, which is the ninth offense to Sri Krishna’s Divine Names.

First Essence: THE SUPREME SPIRITUAL SECRET
With His heart melting like butter due to His mercy, Sri Krishna told Arjuna the deepest meaning of the Bhagavad-gita.

Bhagavan Sri Krishna said, “Now hear My most elevated words describing the supreme secret of all secrets. Since you are very dear to Me, I will tell you what is best for you. (18.64)
sarva-guhyatamaṁ bhūyaḥ, śṛṇu me paramaṁ vacaḥ
iṣṭo si me dṛḍham iti,  tato vakṣyāmi te hitam

Second Essence: ESSENCE OF BHAKTI SADHANA
Bhagavan Sri Krishna said, “Fix your mind on Me and be My devotee! Worship Me and offer respects to Me. By doing this, you will surely come to Me. I promise you this because you are My very dear friend. (18.65)
man-manā bhava mad-bhakto,  mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te,  pratijāne priyo ’si me

Third Essence: SURRENDER ALL TO ME!
Bhagavan Sri Krishna said, Give up all religious injunctions and take full shelter in Me. Don’t worry, I will deliver you from all sinful reactions. (18.66)
sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ

Fourth Essence: DO NOT PREACH HERE!
Bhagavan Sri Krishna said, “Arjuna, DO NOT SPEAK THE GITA TO ANYONE WHO IS:
1. Not austere;
2. Not My devotee;
3. Does not want to hear it;
4. Envious of Me.” (18.67)
idaṁ te nātapaskāya,  nābhaktāya kadācana
na cāśuśrūṣave vācyaṁ,  na ca māṁ yo ’bhyasūyati

Fifth Essence: YES—PREACH HERE!
Bhagavan Sri Krishna said, “One who explains this supreme secret to My devotees attains the highest bhakti. And without a doubt, he will come to Me! (18.68)
ya idaṁ paramaṁ guhyaṁ, mad-bhakteṣv abhidhāsyati
bhaktiṁ mayi parāṁ kṛtvā, mām evaiṣyaty asaṁśayaḥ

Sixth Essence: KRISHNA LOVES PREACHERS
Bhagavan Sri Krishna said, “No one in this world is dearer to Me than one who PREACHES TO DEVOTEES!” (18.69)
na ca tasmān manuṣyeṣu, kaścin me priya-kṛttamaḥ
bhavitā na ca me tasmād, anyaḥ priyataro bhuvi

Seventh Essence: GITA STUDY IS KRISHNA WORSHIP
Bhagavan Sri Krishna said, “I am firmly convinced that whoever studies this sacred dialogue of ours [Bhagavad-gita] worships Me through the sacrifice of knowledge.” (18.70)
adhyeṣyate ca ya imaṁ, dharmyaṁ saṁvādam āvayoḥ, jñāna-yajñena tenāham, iṣṭaḥ syām iti me matiḥ

Eighth Essence: BENEFIT OF HEARING GITA
Bhagavan Sri Krishna said, “If a non-envious person just faithfully hears the Bhagavad-gita, he/she will become liberated and attain the higher auspicious planets. (18.71)
śraddhāvān anasūyaś ca, śṛṇuyād api yo naraḥ
so pi muktaḥ śubhāl lokān, prāpnuyāt puṇya-karmaṇām
Sri Gita Upanisad ki jai! Jaya Jaya Sri Radhe!

THE BEST FORM OF CHARITY

By Mahanidhi Swami

Pious people are always interested in giving charity to worthy individuals and institutes because it makes them feel good and improves their own position. Of all forms of charity, which is the best and most beneficial? Vedic scriptures like Bhagavad Gita and the Puranas states that giving transcendental knowledge is the best of charity. In Hari Bhakti Vilasa, Sanatana Gosvami quotes Skanda Purana, where Brahma told Narada, danam vidya danam param “Giving transcendental knowledge is the greatest form of charity. By giving transcendental knowledge, one attains good qualities, wealth, happiness, freedom from sins and kingdom of God.” (HBV 2.250-253)One can easily obtain all these wonderful benefits by following Sri Caitanya Mahaprabhu’s request to, “Tell everyone you meet about Krsna.” You can also give a Bhagavad Gita or some small spiritual books to people, and encourage them to read and follow the teachings to attain a life full of love, happiness and perfection. There is no better form of charity than this.Om Tat Sat!Jai Jai Sri Radhe!!

SYAMA’S VASANTA PURNIMA RASALILA

                                                    
                                                                        Mahanidhi Swami

Every year in Vraja Dhama in spring time (Mar-Apr), cool sandal- scented southern breezes arrive to excite the hearts  of Syama and His beloved cowherd damsels. Kamadeva, the invincible God of Eros, starts dancing in the minds of Krsna and gopis. The full moon  rises majestically and illuminates the Rasa Mandala with royal crimson hues. In Gita  Govinda, Sri Jayadeva Gosvami wonderfully describes this Vasanta Rasalila. Feeling anxious and lonely, Radhika searches for Her Priyatama Syama in each and every forest bower along the Yamuna. Suddenly, Radha discovers that Syama is nearby dancing and revelling in amorous sports amidst a group of playful gopis. Feeling indignant at being neglected, Radha runs away in a huff to hide inside a shady bower resounding with buzzing bees. Realizing  His mistake, Syama abandons the gopis, goes to a lonely bower, and enters a deep state of depression and remorse in separation from His Priyaji Radhika. Sakhi messengers then run back and forth between the separated lovers, conveying news of each other’s feelings and changing attitudes.
Eventually Priyatama Syama pacified Priyaji’s wounded heart. Then the Divine Couple unite again in blissful embraces followed by spins and whirls, Bends and bows, glances and prances as they dance the night away in the joy of Rasalila.
Nikunjesvari Radharani ki jai!
Rasabihari Syama ki jai!

Glories of Vilapa Kusumanjali

Mahanidhi Madan Gopal Das

#ManjariBhava #Gopis #GosvamiGranthas #RaghunathaDasGosvami #KrishnaPrema

Without any shade of a doubt Vilapa Kusumanjali, “A Flower Bouquet of Lamentations”, is the most important and essential book for any serious sadhaka practicing raganuga-bhakti in manjari-bhava, craving to attain the nitya-seva of Srimati Radhika in the Vraja nikunjas.

Every word, every line and every verse is sheer nectar—full of hope, intimate sevas, tears of lamentation and practical guidance on how to meditate on Bhanunandini’s loving service while being “absorbed in chanting” the Hare Krishna maha-mantra, or while rapt in single-minded contemplation.

I beg those hankering for love divine in Swamini’s seva to daily read and remember, and to think and drink the sweet nectar within all the verses of Srila Raghunatha dasa Goswamipada’s chintamani grantha, Sri Vilapa Kusumanjali.

By this daily practice, flowers of beautiful intimate sevas at Srimati’s sweet lotus feet will blossom on the tree of your hearts! This is the SRI guarantee!!!
Srimati Tulasi Manjari ki jai! Sri Raghunatha Dasa Goswami ki jai! Jai Jai Sri Radhe! 

Krishna Moment to Moment

Mahanidhi Madan Gopal Das

ArrayrishnaPastimes ArrayadhaKrishna Arrayrindavan ArraystaKaliyaLila ArrayilaSmarana ArrayaganugaBhakti

The minds of most people are filled with thoughts, which change from moment to moment. Like ocean waves, these thoughts, arise in the ocean of the mind, stay awhile and then disappear in the murky waters of forgetfulness—never to be thought again.

Devotees, however, try to still the ocean of thoughts by always thinking, remembering and speaking about the sweet and satisfying names, forms and pastimes of Radha and Krishna. In this regard, Sri Suka Muni says, “Devotees, who have accepted the essence of life, only talk about the ever-fresh topics of Acyuta Sri Krishna at every moment, satam sara bhrtam prati-kshanam, navya-vad acyutasya yat sadhu varta.” (SB 10.13.2)

The practice of remembering Sri Krishna is so powerful and purifying that just by this one can attain liberation from birth and death, even while living. Think of Krishna—Go to Krishna!
The Vedas say, “One who remembers Sri Hari at every moment is liberated even while living in this world, harih smrtih anukshanam jivan muktasya.” (Brahma Vivarta Pur. 4.16.122)

For Gaudiya Vaisnavas, the teachings of Sri Chaitanya Mahaprabhu are the essence of all spiritual instructions on how to attain the perfection of Krishna prema. In the following dialogue, Mahaprabhu reveals the importance of remembering Radha and Krishna and Their divine Vraja lilas.

Mahaprabhu said, “O Ramananda Raya! What should one always remember?”
Ramananda Raya: “One should mainly remember Sri Krishna’s name, qualities and pastimes, Krishna nama, guna, lila pradhana smarana.”
Mahaprabhu: “Among all the topics one can listen to, which is the best, sravana madhye shreshtha sravana?”
Ramananda Raya: “The best topic is Radha-Krishna’s transcendental, amorous affairs that are a nectar tonic for the ears, Radha Krishna prema keli karna rasayan.” (Cc. 2.8.252, 255)

During His youth, Nimai Pandita’s Sanskrit students once asked Prabhu a question about perfecting letters (varna siddha). Mahaprabhu replied in an equivocal way, which actually gives the answer to all questions, the solution of all problems, and the best means to attain spiritual perfection in human life. At that time, Mahaprabhu said, “Remember Sri Krishna at every moment, prabhu bale sarva kshana sri krishna smarana! (CB 2.1.254)

In pursuance of Gauranga Mahaprabhu’s instruction to remember Krishna from moment to moment, we present the following outline of one transcendentally blissful, ever-new and fresh day in the loving lives of Sri Sri Radha and Krishna in Gokula Vrindavana.

Throughout the day, many people look at their mobiles to find out the time, weather, road conditions, news, sms messages, missed calls etc. If one keeps this asta-kaliya-lila outline on his/her phone, then one can always tune into the spiritual world, and thereby experience the peace and bliss of remembering Krishna from moment to moment.

We pray that the sensitive devotional readers will fill their minds and hearts with these pastimes, and thereby always think of Krishna from moment to moment. This outline can be saved on mobiles, pc’s or even printed out for constant review and relish of love divine.
Radha-Krishna lila smarana ki jai! Jaya Jaya Sri Radhe!

SRI SRI RADHA KRISHNA**** ASTA KALIYA LILA

Period  One   Pastimes at the End of Night (3:36 a.m.—6:00 a.m.) Niśānta-līlā
3:36 a.m.—4:24 a.m.
      The sakhīs’ morning services
      The birds awaken Rādhā-Mādhava
      The pleasure fatigue
      Rādhā-Kṛṣṇa’s sweet fatigue
4:24 a.m.—5:36 a.m.
      Mañjarīs’ services and Kṛṣṇa’s agitation
      Female parrots speak to Rādhā      
      The male parrots speak to Kṛṣṇa
      The sakhīs joy in seeing Rādhā & the pleasure bed
5:36 a.m.—6:00 a.m.
      Forgetting to go home and Kakkhatī’s poetry
      Rādhā’s lamentation and sleeping

Period Two   Morning Pastimes (6:00 a.m.—8:24 a.m.) Prātaḥ-līlā
6:00 a.m.—6:24 a.m.
      The mañjarīs activities and Rādhā’s abode
      Performing services for Rādhā
      Dawn and arrival of Mukharā
      Rādhā awakens
      Talks with Śyāmalā Sakhī
      Madhurikā Sakhī describes Kṛṣṇa’s waking and milking cows
      Milking the cows
      Rādhā’s condition & Śyāmalā’s departure
      Rādhā brushes Her teeth
      Kalāvatī narrates Kṛṣṇa’s cow-milking pastime
6:24 a.m.—6:48 a.m.
     Rādhā’s bath and dressing
6:48 a.m.—7:36 a.m.
      Hiraṇyāṅgī Sakhī describes Kṛṣṇa’s wrestling match
      Kṛṣṇa’s dress & ornaments
      Kundalatā takes Rādhā to Nanda’s house
      Joking with the sakhīs
      Tuṅgavidyā describes Nandīśvara
      Seeing Kṛṣṇa at the entrance gate
      Rādhā meets Yaśodā
      Yaśodā’s cooking instructions
      Rādhā & Rohiṇī cook
      Yaśodā inspects the preparations
7:36 a.m.—8:24 a.m.
       Serving and eating
       The breakfast joking
       Kṛṣṇa loses His appetite upon seeing Rādhā
       The sakhīs eat

Period Three   Forenoon Pastimes (8:24 a.m.—10:48 a.m.) Purvāhna-līlā
8:24 a.m.—9:12 a.m.
      Kṛṣṇa’s dressing & meeting His friends
      Service items for forest playing
      The gopīs’ responses to Kṛṣṇa’s leaving
      Yaśodā instructs Kṛṣṇa
      Bidding farewell to the Vrajavāsīs
      Rādhā’s plans to meet Kṛṣṇa
9:12 a.m.—10:00 a.m.
      Description of Kṛṣṇa & His friends
      The Vṛndāvana forest and the boy’s sports
      The forest welcomes Kṛṣṇa
      Kṛṣṇa sees Rādhā everywhere
      Dhaniṣṭhā’s news & Kṛṣṇa’s water sports
      Picnic & Kusuma Sarovara meeting
      Tulasī brings news of Rādhā
      Śaibyā Sakhī deceived
10:00 a.m.—10:48 a.m.
      Rūpa-mañjarī describes Rādhā’s anguish
      Rādhā goes to Rādhā-kuṇḍa
      Description of Lalitānanda-da Kuñja
     
Period Four   Midday Pastimes (10:48 a.m.—3:36 p.m.) Madhyāhna-līlā
10:48 a.m.—11:12 a.m.
      Rādhā’s attraction to Kṛṣṇa
      Power of Kṛṣṇa’s flute
      Tulasī-mañjarī brings news of Kṛṣṇa
      Dhaniṣṭhā describes the beauty of spring
      The love journey to Kṛṣṇa
      Kṛṣṇa sends Vṛndā to bring Rādhā
      Rādhā, Vṛndā and Kundalatā’s discussion
      Rādhā-Govinda’s mutual vision
      Kṛṣṇa’s joy on meeting Rādhā
11:12 a.m.—11:36 a.m.
      Conversations while picking flowers
      Rādhā’s ownership of the forest
      A clever conversation
      Kṛṣṇa embraces Rādhā
      Lalitā jokes with Kṛṣṇa
11:36 a.m.—12:00 p.m.
      Flute stealing pastimes
      Kṛṣṇa enters Rādhā’s bower
12:00 p.m.—12:24 p.m.
      Description of Rādhā
12:24 p.m.—1:12 p.m.
      Service of the six seasons
      Beauty of Vṛndāvana
      Service of the creepers
      Rādhā’s pretense of anger
      The Spring Forest
1:12 p.m.—1:36 p.m.
      Spring festival of Holī
      Summer forest pastimes
      Entering the monsoon forest
      Swing pastimes
      The autumn forest
      The winter forest
      The dewy season forest
      Rādhā transformations in prema
      Pastimes of drinking madhvikā nectar
1:36 p.m.—2:00 p.m.
      Sleeping pastimes
      Talks about Rādhā’s intimacy
2:00 p.m.—2:24 p.m.
      Divine water sports in Rādhā-kuṇḍa
      Dressing at the lotus pavilion
      Forest lunch
2:24 p.m.—2:48 p.m.
      The parrots glorify Kṛṣṇa’s beautiful form
2:48 p.m.—3:12 p.m.
      Parrots describe Kṛṣṇa’s divine qualities
3:12 p.m.—3:36 p.m.
      The sakhīs praise Rādhā’s elegant form
      The female parrot describe the sakhīs
      The gambling match
      Sun-god worship

Period Five   Afternoon Pastimes (3:36 p.m.—6:00 p.m.) Aparāhna-līlā
3:36 p.m.—4:00 p.m.
      Candanakalā Sakhī relieves Rādhā
4:00 p.m.—4:24 p.m.
      Rādhā cooks Kṛṣṇa’s favorite five sweets
4:24 p.m.—4:48 p.m.
      Rādhā praises Kṛṣṇa’s flute
4:48 p.m.—6:00 p.m.
      The sakhīs receive the returning Kṛṣṇa
      The meeting of Rādhā-Mādhava

Period Six   Dusk Pastimes (6:00 p.m.—8:24 p.m.) Sāyāhna-līlā
6:00 p.m.—6:24 p.m.
      The attractive features of Kṛṣṇa
      Tulasī relieves Rādhā
      Yaśodā’s motherly affection for Kṛṣṇa 
6:24 p.m.—6:48 p.m.
      Kṛṣṇa’s bath
      Kṛṣṇa & Balarāma’s meal
6:48—8:24 p.m.
      Kṛṣṇa milks the cows
            
Period Seven   Evening Pastimes (8:24 p.m.—10:48 p.m.) Pradośa-līlā
8:24 p.m.—8:48 p.m.
      Induprabhā Sakhī brings Rādhā news of Kṛṣṇa
      Kṛṣṇa’s sleeping chamber
      Kṛṣṇa describes Rādhā’s beauty
      Subala describes Rādhā’s separation
      Nanda entertains Kṛṣṇa
8:48 p.m.—10:00 p.m.
      Kṛṣṇa goes to His bedroom
      Rādhā’s evening meal
10:00 p.m.—10:24 p.m.
      Kṛṣṇa goes to meet Rādhā
      Rādhā describes Kṛṣṇa’s beauty
      Lalitā comforts Rādhā and their departure
      Description of Govinda-sthali Yogapitha
10:24 p.m.—10:48 p.m.
      Meeting Kṛṣṇa
      Kṛṣṇa searches for Rādhā

Period Eight   Midnight Pastimes (10:48 p.m.—3:36 a.m.) Niśa-līlā
10:48 p.m.—11:12 p.m.
      Vṛndā serves Rādhā-Mādhava
      Pastimes in the forest
      Glory of the forest
11:12 p.m.—1:12 a.m.
      The rāsa dance begins
      Rāsa-līlā
1:12 a.m.—1:36 a.m.
      Rest & more dancing
1:36 a.m.—2:00 a.m.
      Drinking party
      Rādhā-Mādhava’s intimate pastimes
      Pastimes with other gopīs
2:00 a.m.—2:24 a.m.
      Water pastimes
2:24 a.m.—2:48 a.m.
      Dressing, eating and resting
2:48 a.m.—3:12 a.m.
      The mañjarīs serve Rādhā-Mādhava
3:12 a.m.—3:36 a.m.
       Rādhā-Mādhava’s confidential pastimes 
       Mādhava enjoys the other gopīs
Radha-Krishna lila smarana ki jai! Remembering Radha Govinda moment to moment ki jai! Jaya Jaya Sri Radhe!

     

Blasting Aparadhas

Mahanidhi Madan Gopal Das

#NamaAparadha #NamaJapa #PerfectionInChanting #Bhakti #Mantra #Japa #Kirtana

One often hears the question, “How to get free nama aparadhas?
Nāma āparādha cannot be counteracted through some ritual or just by chanting some slokas. One needs to reform or change one’s faulty mentality which caused the offenses in the first place. Be it envy, disrespect or just a faultfinding mind—all this must be consumed by the fire of repentance, nama-sankirtana and Vaisnava seva.

As one can never forget the Tulasi necklace around one’s neck, Mahaprabhu told us to “always wear the necklace of this sloka” [which means constantly remember and imbibe the four saintly traits within it]:
1. Think I’m lower than grass!
2. Live with tolerance!
3. Feel insignificant, undeserving—just one atomic jiva!
4. Honor all as better, higher, worthy and deserving!
Thus Mahaprabhu commanded, tåëäd api sunécena, taror api sahiñëunä, amäninä mänadena, kértanéyaù sadä hariù (Cc. 1.17.31)

By adopting these four attitudes, one can blast off into continuous nama japa which is the best, fastest and ONLY WAY to remove all aparadhas. Smrti confirms, “For nama aparadhis, the Divine Name itself is surely is the only panacea. Incessant chanting of the Name will be effective in destroying that sin.” (Padma P.; Svarga-khaëòa 48, 49 & Bhakti S. 265)
nāmāparādha yuktā nām, nā mānyeva haranty agham, 
aviśranta prayuktāni, tānyev ārtha karāṇi ca
Jai Haridasa Thakura ki jai! Nama Sankirtana ki jai! Jaya Jaya Sri Radhe!

Gems of Cakravartipada001

Mahanidhi Madan Gopal Das

#BhagavatKatha #SrimadBhagavatam #SukadevaGosvami #SararthaDarsini #Krishna

From the sweet ocean of Srila Visvanatha Cakravartipada’s tikas on Srimad Bhagavatam, we have collected some of the most rare and incredibly amazingjewels—each one glittering with a uniquely soothing and enlightening effulgence. So now please bask in their beneficial rays and rejuvenate your soul! For easier understanding and reference the gems are presented by category.

Bhagavat Preachers:
Srila Visvanatha Cakravarti said, “For establishing attachment to Sukadeva, (SB 1.2.2) says that Sukadeva entered into the minds of all living entities (sarva-bhüta-hådayam munim) by his yogic power.
‘’‘So let Sukadeva also enter my heart and speak the Bhägavatam through my mouth, as he once entered into dull trees and replied as an echo to pacify his father calling him back from the forest. May that Sukadeva also enter my heart and thereby please the intellects of all hearers of the Bhägavatam.’
“Before speaking, all Bhagavat katha vacakas should also meditate [and pray] in the same way.”
Srimad Bhagavatam prema amrita ki jai! Sastra Pramanam Amalam ki jai! Radha Govinda Yugala ki jai!

Manjari: Sadhana and Perfection

Mahanidhi Madan Gopal Das

Arrayanjaris ArrayaganugaBhakti Arrayadharani Arrayadha-Krishna ArrayervingRadha ArraystaKaliyaLila Arrayrema

Sri Vilapa Kusumanjali by Sri Raghunatha Dasa Goswamipada is the best bhajana guidebook for raganuga sadhakas pursing manjari bhava. However, this is not really a book.

Rather here in a tangible and approachable form one discovers an ocean of loving outpourings for humble seva from the anguished heart of Srimati Radhika’s manjari maidservant crying in separation:

“Ha Radhe!  Ha Radhe! Where are You now? I beg to see You and serve Your lotus feet in every possible way. Ha Radhe! Where are You?”

Each and every verse of Vilapa Kusumanjali is like a fragrant flower (kusuma) sprinkled with the pollen of lamentation (vilapa), and offered with the hands (anjali) of a heart hankering for Srimati’s eternal service.

Sadhakas aware of their siddha-svarupas or spiritual forms should regularly read these verses while deeply meditating on the pastimes described therein; the services being offered; and the moods and feelings being exchanged between Priya Sundari and Her loving maidservant.

With a purified mind and a sensitive, service-oriented heart, a sadhaka can identify with Sri Dasa Goswami in his manjari form as Tulasi-manjari and the sweet confidential sevas she’s doing for Radharani’s pleasure.

With the mercy of Sri Guru, Sri Harinama, and sweet foot dust of Sri Raghunatha Dasa Goswamipada, one will gradually see these seva lilas in the mind, and render the same sevas too in one’s individual siddha-svarupa.

To facilitate the sadhana of manjari bhava upasakas, Sri Vilapa Kusumanjali is herein presented. Manjari bhava upasana ki jai! Guru krpa hi kevalam ki jai! Jaya Jaya Sri Radhe!

Sri Vilapa Kusumanjali
Sri Raghunatha Dasa Goswami

1 My dear friend Rūpa Mañjari! In the town of Vraja, you are well known for your chastity. You don’t even look at the faces of other men! It is surprising therefore that your lips, that are as beautiful as red Bimba-fruits, have been bitten although your husband is not at home. Perhaps this has been done by the best of parrots?

2 O Sthalakamalini (land-lotus)! It is fitting that you are laughing very proudly through your flower bunches, since the black bee Krishna has left all the fragrant flowers in the forest to search only for you!

O Rati Mañjari! You are the most fortunate cowherd girl in the abode of the king of Vraja! When your mistress Śrī Rādhikā forgets Her beloved sash of bells due to absorption in Her love play, She asks You to fetch it from the cave where She left it!

4 I take shelter of my teacher Yadunandana Ācārya, who is so powerful because he is so dear to Yadunandana Śrī Krishna, and who personally showered me with the nectar of his matchless mercy.

5 I worship Sri Chaitanyachandra, who with the ropes of His mercy suddenly pulled me out of the deep, inescapable, waterless well of household life, which is full of limitless suffering, and gave me shelter at the tips of His feet, that defeat the beauty of lotus flowers, and entrusted me into the care of Śrī Svarūpa Dāmodara.

6 I take shelter of my lord Sanātana Gosvāmī, who was an ocean of compassion and who always felt sorry for the suffering of others. Although I was blinded by ignorance and unwilling to, he diligently made me drink the nectar of devotion laced with renunciation.

7 O Svāmini Radhe! The heart of this maidservant constantly burns in a great fire of separation from You. Being thus afflicted and crying with great love, I lament in the following verses!

8 O Devi Radhe! I’m helpless and afflicted in the middle of an ocean of sorrow! Please take me to the wonderful abode of Your lotus feet in the powerful boat of Your mercy!

9 O Devi! This person has died from the bites of the black snake of separation from You. Please revive me with the medicinal lac that anoints Your lotus feet!

10 O Devi, I am a maidservant of Your lotus-like feet, but my vine-like body burn is burning in the forest fire of separation from You. Please revive me at once with Your nectarean glances!

11 O Sumukhi! When will I, even in a dream, be justified in calling my head the highest limb (uttamāṅga) of my body by beautifying it with the glistening fragrant pollen of Your lotus feet?

12 O Kalyāṇi! When will the jingling of Your anklebells, that resembles an ocean of nectarean rasa, cure my deafness?

13 O Devi! When You go out to meet Krishna in the moonlit night Your eyes fearfully move in all directions, like bumblebees turning the whole forest into blue lotus petal-interiors. Is this person not to be seen by these eyes?

14 O Vrindavaneshvari! Ever since some mañjarī named Rūpa filled my eyes with light in Vrajabhūmi, I have strongly desired to see the red lac on Your lotus feet!

15 O blooming lotus-eyed girl (Rādhe)! When my eyes directly saw Your pond, Rādhākuṇḍa, which is filled with sweet water and lotus flowers surrounded by blissfully humming bees, then I really got the desire to taste the nectar of Your service!

16 O Devi! I shall never pray to You for anything else but the excellent service of Your lotus feet! I offer my constant obeisances to the idea of becoming Your friend, but I really relish the idea of becoming Your maidservant!

17 O You whose golden hue possesses the pride of the color of a turmeric-bulb scratched by a fingernail! When will You, having, out of great satisfaction, marked my arms with Your emblems of good fortune that are anointed with Your very lovely footlac, bestow the service of Your lotus feet on me?

18 O Devi! When may I daily make Your latrine, which is very dear to me, fragrant with nice incense after I joyfully rinse Your drain with sweetly scented water and lovingly sweep it with my loosened hair?

19 O Bhāvini Radhe! When can I diligently bring camphorated clay and a jug of scented water into Your room, wash Your lotus like feet in a basin and dry them with my hair?

20 After washing Your lotus feet and brushing Your teeth with a twig, when may this maidservant seat You in the bathroom and massage You after anointing You with very fragrant oils?

21 O You whose lotus like face defeats the beauty of the moon! When may I expertly bathe You with jugs of pure water scented with camphor and flowers, brought in advance by a sakhi who is beautified by her love for You?

22 O Śaśimukhi! After Your bath, may I gently and carefully wipe the water from Your tender limbs with fine towels as the borders of Your fish-like eyes joyfully move in all directions. After covering Your hips with a red silken petticoat, my body will erupt with thrill bumps of joy. Then may I cover Your entire body from Your head down with an incomparably beautiful blue sari?

23 O Radhe, beloved of the Prince of Vraja! When will this person, after washing Your lotus feet, lovingly braid Your hair with the beautiful fine garlands made by the florist girl Narmada?

24 O Devi, may I then joyfully make a full moon-like tilaka on Your forehead, anoint Your body with fine glistening vermilion and make pictures on Your breasts with perfumes?

25 O Devi! When will I beautify Your tresses by making a stripe of sindūra on Your hair part with a jeweled pencil?

26 O Devi! With a steady hand when can I make red fragrant spots all around Your tilaka that is the best enchanting herb for Krishna?

27 O Varoru! Your excellent earrings are like ropes that the flower archer Cupid has placed to bind the elephant king-like heart of the Prince of Vraja! When can I happily hang these ornaments on Your ears?

28 O Sundari! I did not desire that Śyāma would not see Your breasts when I placed this kañculī (bodice) on them. Actually, O Swamini, I wanted Shyama Himself to become Your blouse by suddenly coming and firmly embracing Your jewellike breasts that are more dear than His very life.

29 O Hemagauri! When You tire of lovemaking You lie down on the pillow of Mukunda’s chest, which is as soft as cotton. When can this maidservant decorate Your nice chest with a charming necklace of gems and big pearls?

30 O Indīvarakṣi! Will I ever get the chance to ornament You with blue bangles inset with jewels? When will I adorn Your hands, that are expert in all arts and very dear to Śrī Hari, with beautiful glistening rings?

31 O Sunetre! When will I worship Your lotus feet by carefully putting jeweled ankle bells on them, and worship the petals of those lotuses with Your dearest toe rings? When will I worship Your waist, Krishna’s matchless loveseat, with a golden sash of jingling bells

32 When can I humbly and joyfully decorate Your arms, that are like very lovely lotus stems that expertly destroy the patience in the swan-like intelligence of Murajayi Krishna, with gem studded armlets or render any other service to You?

33 O Subhage! When will that day come when I worship Your neck, which attained all good fortune from the touch of Gokulachandra during the Rasa Utsava, with a Graiveya-ornament?

34 O Sumukhi! After Krishna killed the proud Śaṅkhacūḍa-demon, He gave the Syamantaka jewel removed from that demon to His brother Balarāma (the enemy of Pralambāsura). With a happy heart Balarāma gave it to Madhumaṅgala who in turn gave it to You. When can I hang this Syamantaka jewel, the friend of Krishna’s Kaustubha-gem, in a locket around Your neck?

35 O Kṛśodari! Your waist is so thin that I’m very much afraid it will break when I bind it with a golden string with tassels at both ends!

36 O Hemagauri (golden girl)! When will I fasten a round nose pearl attached to a golden string on Your nose that defeats the beauty of a sesame flower? The great bee Madhumathana Krishna will be very agitated by the honey suddenly appearing there.

37 O Svarṇagauri! When on Your order will I tie the nava-ratna armlet on Your left arm with a string beautified by a silken tassel?

38 O Cañcalākṣi! Although Muraśatru Krishna agitates all the gopīs, I make Krishna spin like a disc with the chakra-shaped hairpins that I place above Your ears!

39 O Mṛga Śāvākṣi! When can I beautify Your chin that is the abode of Mukunda’s bliss with a drop of musk?

40 O Devi! When will I decorate Your teeth with reddish lines, making them look just like pearls with lines of ruby on them?

41 O Gāṅgeya Gātri! When will I color Your excellent Bimba fruit reddish, nectarlike lips with lipstick of catechu mixed with fresh camphor? Will the Krishna parrot suddenly come then and forcibly bite them?

42 With just a blink from the corners of Your eyes You immediately tightly tie down the king of elephants Krishna. When will I worship Your two eyes that defeat the fickleness of the wagtail bird with eyeliner?

43 Just to soothe Your proud love sulk, the Prince of Vraja holds Your feet on His head to enhance its beauty with the mark of Your footlac! When will I make Your feet most splendid with this nectarean footlac?

44 O Devi, when Muradvisha Krishna touches Your lowered shoulders in the Rāsa dance, He looks like a full moon (Kalānidhi) shining with an abundance of lust. O Kalāvati (artistic girl)! When will this maidservant joyfully place a garland of sweet jasmine flowers, surrounded by wandering humming bees, on Your shoulders?

45 O Mugdhāṅgi! O Sumukhi! When will this maidservant sit next to You, who are surrounded by Your sakhis, and lovingly hand You the paraphernalia to offer formal oblations to the Sungod sitting on an altar made of sunstones?

46 O Varoru! After You very carefully cook a variety of sweets for Madhumathana on the order of the Queen Yaśodā, You hand them to Your girlfriends like me [to bring them to Krishna].

47 O Bhavye! Seeing me bringing Your sweets and knowing me to be Yours, when will the Queen of Vraja hold her forehead on my forehead in loving joy as if she is my mother and inquire about Your wellbeing?

48 O Devi! When will I most affectionately bring and present to You the remnants of Krishna’s lotus like mouth given to me by Dhanishtha.

49 O Kuṅkumāṅgi! When will I carefully serve You the many remnants left by Krishna, that are like an elixir of the quintessence of nectar, mixed with other eatables and drinks, as You sit down, surrounded by Lalitā and other girlfriends?

50 O Taralākṣi! When will the time come when I can offer You sweet drinking water scented with fresh roses and camphor for flushing Your mouth, along with a twig for brushing Your teeth?

51 O Devi! While You are eating, when can I lovingly and attentively fan You, light lots of nicely fragrant incense, or serve You in other appropriate ways at that time?

52 O Madhura Gātri! When will my hair stand erect in ecstasy when I place a betel-leaf packed with camphor, catechu, cloves and guvak into Your lotus like mouth?

53 O Devi! While Lalitā joyfully offers arati to You, and the other sakhīs worship You with auspicious songs and fresh flowers, when can this maidservant, to whom You are dearer than billions of lives, worship You with her hair?

54 O Devi! While You are absorbed in an intimate joking discussion with Your girlfriends, headed by Lalitā, I will make a beautiful play bed for You with my own hands. When will You decorate that bed by dreaming on it?

55 O Manojña Hṛdaye! O Sadaye! When will that beautiful, blessed day come when this maidservant of Yours will massage Your feet as Śrī Rūpa Mañjarī takes care of Your hands?

56 O Sumukhi! When will I, like a vine of devotion, on the strength of great arising fortune, obtain the remnants of food that You spat out along with Your gargling water and the water that has washed Your lotus like feet? With love I shall enjoy it in so many ways along with Your other loving friends!

57 O Devi! When will You, while You are eating, affectionately give me, whose heart is dedicated to You, the nectarean remnants from Your lotus like mouth?

58 O Svāmini! Can I ever obtain Your darshana as You walk to Nandishvara to cook for Mādhava Sri Krishna, with Your gait faltering and Your hair standing on end out of joy?

59 Rūpa Mañjarī will lead You on the path, Lalitā and Viśākhā will be at Your sides, Your friends will be all around You, and I will walk behind You holding Your gracefully slender waist.

60 When You arrive in Nandīśvara, the great abode of Vrajaraja Nanda, which is filled with the bellowing of cows, the shouts of the cowherders and the different songs of the artists and panegyrists, and which shines with love, being dearer to Krishna, the Prince of Vraja, than even Govardhana.

61 Surrounded by Your loving friends, You will arrive in Nandishvara. When will I then see Dhanishtha, after seeing You coming from afar, quickly and lovingly bring You inside the palace right in front of me?

62 O Kuśale! You are an expert cook! After I wash Your lotus like feet, You enter into the kitchen and offer obeisances to the queen of Vraja and other superiors. When will You drown me in an ocean of bliss by doing this?

63 O Devi, when can I see Your lowered blushing face affectionately looking at Mādhava while You collect all His food and drinks and place them in Rohiṇī’s hands?

64 O Madhure! When will You gladden me when I see Mādhava glancing at Your joyful and eager lotus face with lowered eyes as He sits in the dining room with His superiors?

65 When will Krishna, the Prince of Vraja, glance at You with His smiling face as He goes out to wander in the forest with the Surabhī cows in whose care He was initiated, being cuddled by His worried mother?

66 O Hrīmati Sumukhi! When will my heart feel great joy when I see the Queen of Vraja, who is more affectionate than billions of mothers, taking eager oaths to make You sit down to eat with Your friends?

67 O Khañjanākṣi! When will I feel a great festival of joy in my heart when I see You being cuddled by the Queen of Vraja, who embraces You, kisses Your head and lovingly stares at You as if You are Her newly married daughter-in-law?

68 O my dear friend Rūpa Mañjari! When can I walk behind you when you lovingly take wide-eyed goddess Rādhikā, who is moved by waves of desire, to the play grove that is decorated by Śrī Hari, as She holds Her vine-like arm with yours?

69 My dear friend Rūpa Mañjari! When will I be able to see you with my mistress decorating Her dearest One with flower-ornaments in the grove-cottage on the bank of Radha-kunda?

70 O Subhage! Can I joyfully decorate You with fine garments, floral earrings, necklaces and so after hearing from the parrot Vicakṣaṇa that the prince of Vraja has gone out for His excellent noontime meeting with You?

71 O Śaśimukhi! O Devi! When will I make a bed of jasmine-flowers for You in the cottage in Madanānandada-kuñja (Visakha’s grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?

72 O Kanaka Gauri (golden girl)! Can I carefully and happily massage Your lotus feet while Śrī Rūpa Mañjarī massages the lotus feet of Krishna, the Prince of Vraja, on whose arm You have placed Your head?

73 Madhusūdana is the crest jewel of clever pranksters! One day He obstructs Your path on the pretext of collecting tax from You as You are walking near Govardhana Hill! Will I then see Your proud eyes crowned with frowned eyebrows?

74 O Madhura-mukhi! When the wind carries Your excellent bodily fragrance to Candrāvalī’s handmade play bed where Mukunda enjoys with her, Krishna finds a clever excuse to meet You on the shore of Radha-kunda, like a bumblebee leaving an inferior flower. When will I proudly witness this?

75 O Śaśimukhi! When will we witness Your ever-fresh water sports with Pranapati Shyama and Your friends all together in Your own sweet lake, which is filled with many lotus flowers and surrounded by singing birds and humming bees?

76 O Varoru! When will the ocean of my bliss expand when I see You being decorated with flowers by joyful Arishtajayi Krishna in a grove with many blooming flowers and bees on the beautiful bank of Your lake?

77 Will the joy of my eyes increase when I see one maiden swiftly and happily bringing various blooming flowers, big guñjā-beads and peacock feathers? While Hari places these things in Svamini’s hair braid, He shivers and Radha’s whole body blooms up with tiny bumps of bliss!

78 O Sumukhi! When will I secretly smile when I see You proudly and excitedly beating Mādhava with Your play lotus during Your love sports?

79 O Subhaga Mukhi! When will You give me great joy by singing sweet love songs with the Prince of Vraja as You embrace Him with Your very graceful arms, and Shyama holds His strong arm on Your low shoulders?

80 O Devi, when You defeat Hari in a dice game You snatch away His flute. When will You throw it to me, so that I can hide it somewhere?

81 O Sumukhi)! When will I have thrill bumps of ecstasy all over my body as I fan You in a temple that gives bliss to Cupid, where You enjoy ever-so-sweet talks with Your lover, Your cheeks blossoming with a smile as You lie on a play bed made of Mālatī flowers?

82 O Rādhe with a face like a fully blooming lotus flower! When You go out to meet Krishna at night Your swiftly moving feet become afflicted with fatigue. O Devi! When will You, although You are shyness personified, call me by name to massage Your lotus feet? Then I know that You have accepted me as Your own!

83 ‘O Rādhe! O Granddaughter! The time has come for Your worship of the sungod! Where are You?’ Will these angry words of Mukharā sound like nectar to me and make me happy?

84 O Devi! Can I serve Your nectarean words with My ears and Your camphor-scented smile with My eyes?

85 O Suvrate! Will you increase my bliss by falsely and angrily quarreling with Your Prananatha, being supported by Your girlfriends, who are expert in helping You in Your loving tricks while You play the flower picking game?

86 O Sadaye! When will this maiden, whom Mādhava knows to be very dear to You and piteously petitioned in so many unbearable ways, anxiously fall at Lalitā’s feet to plead for Him that You give up Your maan?

87 O Dhīre! When will I see Your great ceremonial bathing as You are crowned the queen of Vṛndāvana by Paurṇamāsī’s personal arrangement? While You are being bathed with many jugs of pure fragrant water, there will be a grand festival of love with dancing, singing of auspicious songs and playing of vīṇās and other instruments!

88 O Mañju-vadane! On the full moon day of Śrāvana (August) named Rakṣa Pūrṇimā, Your brother Śrīdāma comes to Yāvata with ten thousand cows to satisfy the greedy Jaṭilā before affectionately taking You along to Varṣānā, where Your parents lovingly cuddle You in front of me as You melt with weeping from happiness and sorrow.

89 O Sadaye! When will You shyly take me far away from Your girlfriends to a cave of Govardhana Hill to teach me beautiful songs in different tunes?

90 O Devi, when will I shyly lower my head in the assembly as You are requested by Lalitā-devī to lovingly read some beautiful romantic poetry to me?

91 O Devi! When will You teach me how to play the Kacchapī vina in a grove that is filled with humming bees, on the shore of Your lake?

92 O Devi! When will You, being shy before Your girlfriends, order me through a hint to restring Your dear necklace which broke during Your pastimes with Krishna?

93 O Devi! When will You affectionately give me the remnants of Your chewed betel from Your mouth into mine, looking all around (to see if anybody’s looking)?

94 O Śaśimukhi! During intense love-pastimes with Your Prananatha You become bewildered and forget Your dear sweet sash of bells in the kunja. When will You give me a wink to go quickly back and fetch it?

95 O Devi! Although You are generally very grave, You once severely rebuked me and sent me away for committing just the tiniest mistake. When will You cast a slight glance on this pitiful person after Lalitā brings her back to You?

96 I am Yours, I am Yours! I cannot live without You! O Devi! Knowing this, please take me to Your lotus feet!

97 O Lolākṣi! Sri Radha-kunda is always the dwelling place of You and Your Beloved. Here only at Radha-kunda I will live and here alone I will stay!

98 O beautiful Radha-kunda! My Ishvari Radha always plays erotic games in you with Her beloved Krishna. If you are dearer to Them than the dearest, then please show me my Ishvari, who is my very life!

99 O fair-faced Viśākhe! My Queen will not leave your company for even a moment! Because You are of the same age as Radha, you are the realm of Her joking pastimes. Please save my life from the affliction of separation and show me my Ishvari!

100 O Natha, O Gokula-sudhakara! O You who are melting with compassion! O You whose lotus like face smiles sweetly and satisfied! Wherever You go to enjoy loving pastimes with Your beloved, please take me there, so that I can affectionately serve You there!

101 O Ishe Radhe! The goddess of fortune cannot attain even a drop of the beauty of the tips of Your lotus like toenails! If You do not bestow the gift of Your darshana, then what is the use of this life that just burns in a forest fire of sorrow?

102 O Varoru! Thus I somehow spent my time at Radha-kunda aspiring after oceans of nectar. But Radha, if You are not merciful to me, then what is the use of my life—my living in Vraja—and even Krishna to me?

103 O Kṛpāmayi Radha! If You are not kind upon this suffering girl then what was the use of all these lamentations and all my service to Your kunda for such a long time?

104 O Praṇaya-śālini Radha! Thus I am loudly crying, desiring to attain Your mature loving service! Holding Your lotus feet to my heart, which is burning out of intense agony, I’m offering these lamentations to them as a bouquet of flowers. May they be the cause of even the slightest satisfaction to You.
(trans. Sri Advaita Dasji)

“O Krishna—Give Me Hare!”

Mahanidhi Madan Gopal Das
#KrishnaNama #RadhaNama #WhyNotRadheRadhe #Mahamantra #KrishnaBhakti #Bhakti

Sometimes devotees attracted to raga-marga think that continuous chanting of Radha Nama, “Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! is the means to perfection.

They say, “Radha is the goal, so only Radha is important. Thus when I chant my Hare Krishna japa, I am just thinking Radhe! Radhe! Radhe! Radhe! Radhe! Radhe!”

Such devotees are innocent and well-meaning, but not very clear in their understanding of Gaudiya Vaisnava tattva siddhanta. Of course, sometimes the enthusiastic chanting of Srimati Radharani’s Divine Name is and can be done on special occasions like Radhastami, Vraja Mandala Parikrama, during a Bhagavata sapataha or special festivals.

How do they get this idea? Believe it or not, this misconception of innocent devotees arises after they sincerely read the Goswami granthas. After reading they conclude that Radha’s name is everything, and we should just chant Radhe! Radhe!

There are many but we will cite one verse as an example: Gaudiya Vaisnava mahajana Sri Prabodhananda Sarasvati writes, “The nectarean name of Sri Radha—the complete form of prema, rasa and ananda—is my very life!” (Radha Rasa Sudhanidhi 97)

Yes, our purvacharayas often glorify the amazing power and fantastic benefits of chanting Radha nama in their books. However, such verses should be seen as beautiful praises of Sri Radha’s Divine Name arising from their personal loving ecstasies.

Such ecstatic premi bhaktas are described in the Srimad Bhagavatam (11.2.40): “At the stage of prema, a devotee will incessantly chant his favorite name of His beloved Bhagavan [sva priya nama kirtya]. Melting his heart, the ecstasy of prema will make him laugh, cry, become restless, and sing and dance like a madman without caring for anyone or anything.”
evam vratam sva, priya nama kirtya, jatanurago, druta citta uccaih
hasaty atho roditi, rauti gayaty, unmade van nrtyati, loka bahyah

One should not think however that such verses are establishing a new sadhana, a more powerful mantra to chant, or a fast track to perfection. The prime sadhana for all Gaudiya Vaisnava devotees is chanting Sri Krishna nama along with meditation upon the meaning of the mantra, and the form, qualities and pastimes of Radha-Krishna who are personally present in the Hare Krishna maha-mantra.

Sri Chaitanya Mahaprabhu was not chanting Radhe! Radhe! Radhe! Radhe! Rather, Mahaprabhu chanted Krishna nama, and gave the same instruction to most everyone He met, which indirectly includes all of us. Raising His radiant golden arms into the spiritual sky, Gauranga told one and all, “Continually chant the Divine Name of Sri Krishna, and serve Krishna and the Vaisnavas, prabhu kahena krsna seva vaisnava sevana, nirantara kara krsna nama sankirtana.” (Cc. 2.15.104)

In the same book wonderfully praising exclusive Radha nama chanting, Sri Prabodhananda Sarasvati also gives the conclusive truth regarding the proper sadhana for all raganugiya bhaktas.

Sri Prabodhananda Sarasvati says, “May Sri Radhika, the very life of Sri Krishna, be pleased with me when I fill my consciousness with the nectar lake of govinda-katha; and pass my days glorifying Krishna’s qualities, performing His archana and puja, and living in loving relationships with His devotees.” (Radha Rasa Sudhanidhi 115)

The conclusion of this topic and the essence of nama-bhajana for manjari bhava upasakas is given by Sri Prabodhananda Sarasvati himself in the following verse:

“I always meditate on Krishna wearing a peacock feather crown; I chant Krishna’s Divine Names; I always perform archana and puja of Sri Krishna; I chant the Krishna mantra [gopala-mantra], His best mantra; and while doing all this I continually hold the cherished desire in my heart to attain the service of Sri Radha’s beautiful lotus feet!” (Radha Rasa Sudhanidhi 259)
dhyäyantaà çikhi-piccha-mauli-maniçaà tan näma-saàkértayan
nityaà tac caraëämbujaà paricaran tan-mantra-varyaà japan
çré rädhä padäsyam eva paramäbhéñöaà hådä dhärayan
karhi syäà tad anugraheëa paramädbhutänurägotsavaù

Basically, the final word is that the Hare Krishna maha-mantra means, “O Krishna, give me Radha!”
Harinama sankirtana ki jai! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Radhe! Jaya Jaya Sri Radhe!

Seeing Your Self as Manjari

Mahanidhi Madan Gopal Das
#ManjariBhava #GopiBhava #ManjariMeditations #VrajaGopis #Radha-Krishna

After becoming established in one’s siddha svarupa by the mercy of Sri Guru and Sri Krishna, a sadhaka will contemplate his/her personal form, qualities and seva while mentally remembering and serving within Radha-Madhava’s asta-kaliya-lila.

The following passages, taken from Prabodhananda Sarasvatipada’s Vrindavana Mahimamrita, which describe a manjari’s form, feelings, movements and services are very helpful in deepening and culturing the personna of a maidservant of Srimati Radharani.
By reading these, one will see how dynamic, beautiful and exciting it will be when one attains prema, and enters Radha-Krishna pastimes to lovingly serve Them eternally in one’s siddha svarupa as Radhika’s kinkari. 

[ed. The young girls (12-13 yrs) who personally and very intimately serve Srimati Radharani are called Radha’s dasis, kinkaris, manjaris or simply maidservants. The following description is generic and refers to “You” or anyone among the unlimited handmaidens of Srimati Radhika.]
Read these passages very deeply while thinking: “This is the REAL ME, the ETERNAL ME and the EVER BLISSFUL ME!” Try to think of your eternal, individual, transcendental, sac-cid-ananda siddha svarupa as being like this…
“One manjari has a glistening, pleasing golden complexion and she abounds in honey sweetness. She is a fresh maiden adorned with jeweled necklaces and multicolored blouses.
Her arms are beautifully shaped like lotus stems and glorified with bracelets and jeweled armlets. Like a dangling vine, the manjari’s hairbraid hangs down to her captivating buttocks, and its swinging movements enhance her beauty.
Radhika’s kinkari (manjari) has an enchantingly thin waist. A divine silk garment with artistic folds hangs down to her ankles. A fine cloth embroidered with flowers and leaves covers her hair and sides of her face.
A sweet shy smile plays upon her reddish lips. Her glances are light and playful, and her movements are extremely attractive. The amorous affairs of Radha-Madhava Yugala always excite her pure tender heart. 
Among a manjari’s unlimited good qualities, humility and sweet behavior are foremost. Having been taught by Radharani herself, the manjari is expert in all arts.
Sri Radha’s manjaris are especially attractive due to wearing the Playful Pair’s prasadi malas, clothes and ornaments. They also relish Radha and Krishna’s prasadi pan and betelnut. The expert manjari immediately knows what Radha wants just by a hint or a glance. Radha and Krishna are always very affectionate to Their manjaris.
She carries whatever is needed i.e. scents, water, cosmetics etc. for Radhe-Shyama’s nightly meetings. Radhika’s kinkari constantly tastes the madhura rasa arising from Sri Radha’s beautiful form, qualities and pastimes. By remembering Radhika’s intimate affairs with Shyama a manjari remains forever thrilled.
A manjari’s intense loving affection for Radharani keeps her continually submerged in a ocean of happiness. In all times, whether awake, dreaming or deeply asleep, Radha’s manjari desires nothing but Radha’s seva. A Radha kinkari knows nothing but Sri Radha sweet lotus feet.
As rivers rush to the sea, a manjari will run toward anything even remotely connected with Radha. A manjari will practically die if even a moment passes without Radha. As a shadow follows an object, Radhika’s kinkari are always beside Sri Radha throughout the day and night. A manjari’s deep attachment to Radha immerses her in the boundless ocean of ecstatic love for Radha.
Sometimes when Srimati enjoys with Priyatama in a keli-kunja, Radha pulls the manjari onto the flower bed and under the sheets with Her. Ah ha! Just see the intimacy of these most fortunate Radha manjaris!
Not only the universe but even Shiva and Ananta Sesha are astonished by the spectacular beauty of Radha’s footmaidens, the manjaris. Tasting the sevananda, the manjari often horripilates in ecstasy. The manjari’s bodily luster and loveliness are enchanting to everyone as she moves from place to place in her anxiety to nicely serve Radha.
The bodily effulgence of Radha’s kinkaris beautifies and enriches all ten directions. When she is privy to Priya-Priyatama’s secret love talks, the manjari feels the utmost happiness and satisfaction. The soothing, nectar-sweet words flowing from the lotus mouth of Srimati Radhika continually dance in waves of joy in the hearts of Her manjaris. (Vrindavana Mahimamrta 8.17-42) 
Sri Radha’s manjari ki jai! Jaya Jaya Sri Radhe! Manjari Bhava Upasana ki jai! Sri Guru ki jai!

Identity of a Radha Dasi

Mahanidhi Madan Gopal Das

#Manjaris #Radharani #GopiIdentity #PerfectMentality #RaganugaBhakti #ManjariBhava #Sadhana

Abhimana means the mentality, attitude, thought, self-conception, inner feeling, or the innate sense of knowing who or what I am and what I want. Abhimana can be either material or spiritual.

Possessing the right attitude (abhimana), mentality and heart is the foundation of success in bhakti sadhana. It’s not about numbers, fasts, vratas and big quantities, it’s about QUALITY. Bhakti means being pure-minded, tender-hearted, and doing everything to please Radha and Krishna. Having the right abhimana (mentality, self-esteem) is so important and powerful that just by this one attains spiritual perfection!

Sri Jiva Goswami confirms: “Even without any spiritual practice, by this attitude (abhimana) alone [that I am Krishna’s eternal servant] one attains spiritual perfection, astu tavad bhajana prayasah kevala tadrshatv abhimanenapi siddhir bhavati. (Bhakti S. 304.2) The Upanisads say, “The soul is neither male, female, nor neuter. It attains a body according to its absorption in a particular thought, naiva stri na puman esa, na caivayam napumsakah, yad yac chariram adatte, tena tena sah rakshyate.” (Svetasvatara Upanisad 5.9.10)

A basic spiritual abhimana is having the self-conceit and feeling that I am Krishna’s eternal servant. A more developed sense of abhimana will give one the idea that I am an eternal maidservant of Srimati Radharani.

For example, a genuine devotee with shishya-abhimana, the attitude of a disciple, will think, “In this world, Gurudeva is my only true friend, wisdom guide, companion and ever-well wisher. And for time eternal I will lovingly serve my Gurudeva. Gurudeva is very dear to Sri Sri Radha Govinda and Their sakhis and manjaris. I pray to be eternally engaged in the seva of my Guru’s lotus feet.”

For a raganuga bhakta the best example of spiritual abhimana is Sri Raghunatha dasa Gosvami who was fully immersed in the abhimana or self-conceit of identifying as Radhika’s manjari.

Wetting the vraja-dhuli with his tears of separation, Dasa Goswami continually lamented in separation from his Swamini while praying, “O Radhika, I have nothing and no one but You. You are my everything and I am Your dasi. Although I am totally insignificant, please know it clearly that I am Yours, I am Yours!”
Here’s a wonderful example of transcendental abhimana in the kingdom of Vrindavana. One day after Krishna left Vraja, a clever sakhi, noticing the blossoming beauty of her younger sister, spoke to her in a private place just to test her: “O sakhi, our Krishna has now left Vrindavana. I see that your youthful beauty and other qualities are now developing. And Vraja is full of handsome dashing young lads. So if you want to marry one, just whisper your preference and I’ll make all arrangements.”

“What are you saying?” said the youthful kishori. “Surely there are millions of talented and qualified young men in this world. But I don’t care! If a young man does not have a mor mukuta, a murali, and mineral powders adorning his form then he is as insignificant as a piece of straw, and I could care less.” This is the abhimana of a kishori gopi.

The bhava and thoughts we cultivate and the sevas we meditate upon during sadhana will be attained at the stage of perfection. A raganuga bhakta should continually meditate on being Radha’s kinkari, loyal loving servant.

The following prayer of Sri Prabodhananda Sarasvati shows the intimacy and sweetness of having sakhi abhimana and being close to Priyaji: “When will I eternally live with Kishori jeu and serve Her in various clever ways while wearing Radha’s cloth and bodice that She lovingly gave me with Her own hands, prasadam svaminyah svakara-tala-dattam pranayatah?” (RRSNidhi 53)

In this regard, Sri Narottama Dasa Thakura gives very clear advice on how to cultivate spiritual abhimana in raganuga bhakti. 
One aspiring for manjari bhava on the path of raga should think, feel and hanker like this: “I will follow the manjaris of Radhika, and by their mercy I will blissfully serve Radha-Krishna in the kunjas of Vrindavana. Just by seeing the gestures of my guru sakhi or Tulasi-manjari, I will understand what seva is required for the pleasure of Lila Yugala.

“I will immerse my mind and heart in the beauty, charm and sweetness of Radha Govinda Yugala. I will live amongst Their intimate sakhis and serve Radha and Krishna with all my heart throughout the day and night. No matter what happens to me, I will always meditate upon and serve Radha-Krishna.

“By Their mercy, I will eventually realize and see the siddha deha upon which I was meditating on during my sadhana. It is only a matter of time. For what is now unripe during my sadhana will fully ripen when I attain the stage of prema. This is the way of bhajana for those treading the path of raga. (Prema-bhakti-candrika 53-58)
By the grace of Sri Guru a mature sadhaka will be introduced to his/her eternal identity (nitya-abhimana). Then that fortunate sadhaka will start identifying with that siddha svarupa, one’s eternal, seva-saturated spiritual form.
By regularly contemplating that siddha deha and mentally serving Radha and Krishna in that form, the sadhaka will one day have the crystal clear realization that, “I am nothing but a servant of the servants of the servants of Srimati Radharani, radha dasi dasi anudasi!

What could be more fascinating and wonderful than thinking that someday I will become a most trusted, confidential serving girl of Srimati Radharani? May everyone someday receive this great treasure of possessing the pure abhimana of a being Radha’s eternal servant.
Gopi abhimana ki jai! Sri Radha’s eternal seva ki jai!