A Few Words on Vidhi and Raga

Mahanidhi Swami

#RaganugaBhakti #DifferenceVaidhiAndRaganuga #Sadhana #Bhakti
There are two distinct paths of sadhana bhakti: vidhi-marga and raga-marga, the paths of rules and passionate drive. Externally both observe the same practices i.e. hearing, chanting, remembering and worshiping Sri Krishna. Since both paths follow the same external practices, it is hard to differentiate between a vaidhi bhakta and a raganugiya bhakta. The difference is in the inner drive to act and practice sadhana. Thus it is the impetus that determines the path: vaidhi or raganuga.

On the path of raga, passionate drive, one’s spiritual greed creates a great inner hankering that propels one toward to the goal of attaining the same loving feelings and services as Krishna beloveds in Vraja.  In vidhi-marga, one acts because of the fear of punishment or the sense of duty and acceptance of scriptural edict.

Perfection in vidhi-marga means attaining Vaikuntha and serving Sri Krishna in a mood of formality and majesty. Perfection in raga-marga takes one to Vraja-dhama and the intimate sweet personal service of Radha Govinda Yugala with the mood (manjari bhava), form and seva of a handmaiden of Srimati Radharani.

Beside the shared practices with vidhi-marga, raga-marga features a unique internal world of practice—mental service and meditation. Internally, one cultivates a specific divine loving emotion that ultimately gives realization and vision of one’s eternal spiritual body (siddha-svarupa) suited for Radha-Govinda’s direct service in Vraja.

The path of raganuga bhakti has two stages: unborn taste and awakened taste, ajata-ruci and jata-ruci. Unborn taste is the beginning stage when one is keenly interested in reading and hearing about Radha-Krishna and the gopis in Vraja. However, a mature, burning desire to serve Radha-Krishna as a gopi has not yet appeared. At this stage, one’s practice of raganuga-sadhana is a mixture of raganuga and vaidhi as far as one’s impetus is concerned.

In the second stage, jata-ruci, one feels a deep, overwhelming taste for both the practice and the goal of raganuga sadhana bhakti. This is raganuga proper in the sense that one is following (anuga) his powerful desires (raga) to attain gopi-bhava and Sri Radha’s eternal service. Besides a keen interest to read and hear Radha-Krishna topics, the jata-ruci sadhaka is spontaneously and constantly pushed forward simply by the power of his intense desire: “I must attain gopi-bhava and the eternal service of Srimati Radharani in this very lifetime!”
Manjari Bhava Upasakas ki jai! Jai Jai Sri Radhe! 

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Why No Tears?

Mahanidhi Swami

#KeepChanting #ExperienceInJapa #HareKrishnaMantra
Devotees often feel frustrated and hopeless with their chanting of the Hare Krishna Maha Mantra. In humble sadness, they confess, “My heart must be hard as steel because when I chant Hare Krishna, I never cry nor does my hair stand erect.”

This idea of having a heart of steel, despite chanting Hare Krishna, comes from a Srimad Bhagavatam verse (2.3.24), translated by Srila Prabhupada thus: “Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.”

The prolific translator, Bhanu Swami, gives a slightly different translation to (2.3.24): “That heart which does not transform on hearing the names of the Lord, even though HE SHOWS TEARS in the eyes and hair standing on end, is made of iron.”

Bhanu Swami says the verse describes someone who chants the Hare Krishna Maha Mantra, and though feigning symptoms of ecstasy i.e. crying or standing hair, does not experience any real change of heart or consciousness. This phenomena is seen in sahajiya Gaudiyas who, though making a show of tears and transcendental ecstasy, are completely attached to material life.

In his Sarartha Darshini, Srila Visvanatha Cakravartipada explains (SB 2.3.24) thus: “A show of tears and erect hairs alone do not prove that a person has a melted heart. Srila Rupa Goswamipada has said that some devotees may have melted hearts and be deeply in Krishna prema, even without showing external tears and hairs standing on end. Therefore this verse means that if someone’s heart does not transform [change or improve] with chanting, yet that person still shows tears in the eyes and hairs standing on end in imitation of bhava, then that means he has an iron heart.”

Basically, the Srimad Bhagavatam verse (2.3.24) above talks about change and transformation by contemplative chanting, hari nama dheyaih vikriyeta vikaro. The ultimate change or purification of heart is elevation to the stage of bhava bhakti, or intense loving feelings for Lord Sri Krishna. The tear-full eyes and erect bodily hairs, which may be present or not, are only the secondary characteristics of bhava.

Srila Rupa Goswamipada does not even mention them in his description of the nine symptoms of bhava bhakti. Bhakti-rasamrta sindhu (1.3.25–26) says, “The characteristics of a person who has developed the bud of bhava are as follows: tolerance, not wasting time, detachment from enjoyment, pridelessness, confidence in Krishna, longing for Sri Krishna, taste for chanting Krishna’s name, always describing Krishna’s qualities, and attachment to living in Sri Krishna’s abode [Vrindavana, Navadvipa].”

Bhanu Swami’s translation and Srila Visvanatha Cakravartipada’s tika will surely give relief to the many sadhakas who think their chanting is useless. Crying and other symptoms of transcendental bliss are sometimes experienced by a devotee who has attained the rare stage of bhava, intense loving attachment for Bhagavan Sri Krishna. This is the ultimate transformation effected by chanting Hare Krishna Maha Mantra.

True, we may not be in ecstasy when chanting Hare Krishna. But we should be confident that our chanting is definitely improving, changing and transforming us. Ceto darpanam marjanam means our consciousness, mind and heart ARE CHANGING AND BECOMING SPIRITUALIZED.

As we daily chant and progress toward bhava bhakti, bhava bhakti is moving toward us. Way before the stage of bhava, every chanter will experience some portion and degree of the nine symptoms of bhava. Correct and steady chanting is slowly softening our hearts. Don’t be sad, lament or feel that nothing is happening.

Just measure your own progress and see the changes and transformation that chanting has brought you. Yes, you can definitely see and feel that chanting Hare Krishna has made you much more tolerant, peaceful and detached from a lot of Maya. You are somewhat humble and much less proud. You don’t waste time and try to serve Krishna whenever possible.

You feel confident in Krishna’s presence and protection; He’s in every pillar! You have some drops of genuine longing for Sri Krishna too. And at least occasionally you really get a taste from chanting Hare Krishna. What to speak about living in Vrindavana, “O, how I love Vrindavana!”

All this personal experience proves that Sri Krishna’s all-sweet and powerful transcendental names are softening our hearts, purifying our minds, raising our consciousness, delivering us and preparing us to see Sri Krishna face to face.
Radha Govinda Yugala darshana ki jai! Hare Krishna Maha Mantra ki jai!
Jai Jai Sri Radhe!

Biographies of Sakhis in Yogapith

Siddha Krishna dasa baba trans from gutika

Sakhis Cloth Colors

Lalita  peacocks tail
Vishakha blue with star clusters taravali
Chitra crystal like
Indulekha light scarlet like pomegranate flowers
Campakalata electric blue like blue jay bird
Rangadevi  bright red like java flower
Tungavida yellowish white (some say canary yellow?)
Sudevi   see ranga above same.

1. Lalita-sakhi
Lalita-sakhi is 14.3.12, appeared in Sravana sukla Ekadashi, and lives in Kalera and Unchagoan. Lalita-sakhi has a bright yellow complexion, a peacock hued dress, and her seva is preparing betel leaf tambula. Her father and mother are Vishoka and Saradi and she’s married to Bhaivara gopa.

2. Visakha-sakhi
Visakha-sakhi is 14.2.15, appeared in Kamai gaon on Bhadra sukla astami the same day as Srimati Radharani. Visakha  has lightning hued complexion, a star pattern dress, and the seva preparing camphor scented sandalwood paste. Her father and mother are Mukharara and her husband is named Dakshina.

3. Citra-sakhi    
Citra-sakhi is 14.1.19, appeared on Aswin sukla tritiya and lives in Chiksouli grama. Citra-sakhi has a saffron golden complexion, a golden colored dress, and her seva is dressing Radha and decorating Her with jewels. Her father and mother are Catura and Carvvika and her husband is Thara.

4. Indulekha-sakhi   
Indulekha is 14.2.12, appeared on Bhadra sukha panchami and lives in Ajanaka. Indulekha has a yellow complexion, a pomegranate flower pattern dress and her seva is preparing honey sweet drinks. Her father and mother are Sagara and Vela, and her husband is Durvvala.

5. Campakalata-sakhi
Campakalata-sakhi is 14.2.14, appeared in Bhadra sukla saptami and lives in Sunnera gaon. Her complexion resembles the color of a campaka flower, her dress is blue like a blue-jay bird and her seva is camara fanning of Radha-Madhava. Her father and mother are Arama and Vatika, and her husband is Candaksha.
     
6. Ranga-devi
Ranga-devi is 14.2.8
is appeared and lives in lives and has a I has the complexion of the hue of a lotus filament, a rose  red colored dress, the service of anointing with red lac, and is of
      anxious mood.  Her father is raGgasara, Her mother is karuNa, Her husband
      is vakrekSaNa (the younger brother of lalita’s husband, bhairava), and Her
      village is bhanjera.  Her birthday is the bright third lunar day of the
      month of bhadra and Her age is fourteen years, two months and eight days.
      7)     tungavidya has a complexion the color of kuGkum mixed with camphor
      and sandalwood paste, a tawny colored dress, the service of singing and
      playing music, and the mood of one deceived.  Her father is puSkara, Her
      mother is medha, Her husband is balIza, and Her village is DaDaro.  Her
      birthday is the bright first lunar day of the month of bhadra and her age
      is fourteen years, two months and ten days.
      8)     sudevI (the twin sister of raGgadevI) has the complexion of and
      dress of the same color as raGgadevI, the service of serving drinking
      water, and the mood of a heroine.

      Then there are the leaders of the group of maidservants:

      1)     anaGga manjarI has the complexion of the hue of a new spring tree
      blossom, Her dress is the color of a blue lotus and Her service is
      preparing betel leaf.  Her father is     vRSabhanu, Her mother is
      kIrttida, Her husband is durmmada and Her village is yavaTa.  Her age is
      thirteen years eight months.

      2)     kalavatI manjarI has the complexion of  the hue of white
      sandalwood, Her dress is the color of a parrot and Her service is cooking
      rice (pakkanna).  Her father is kalaGkura (King vRSabhanu’s maternal
      uncle), Her mother is sindhumatI, Her husband is kapota, Her village is
      yavaTa and Her age is thirteen years eight months.

      3)     zubhaGgada manjarI (the younger sister of vizakha) has a lightning
      hued complexion, Her dress is blue, Her service is the gathering of
      flowers, Her father is parala, Her mother is dakSina, Her husband is
      patalatri, Her village is yavaTa, and Her age is twelve years five months.

      4)     hiranyaGgI manjarI (whose name means one who is born from the womb
      of a white deer) has a golden complexion, an unparalleled flower colored
      dress and the service of stringing flower garlands.  Her father is
      mahavasu, Her mother is suraGgI, Her husband is jaradagava, Her village is
      yavaTa and Her age is twelve years four months.

      5)     ratnarekha manjarI has a complexion the yellowish sulfur hue of
      realgar, a bee colored dress and the service of the dressing of lovers
      going to meet.  Her father is payodhi, Her mother is kuTharika, Her
      husband is ikDara, Her village is yavaTa and Her age is twelve years four months.

      6)     zikhavaIi manjarI (the younger sister of kundalata) has a
      complexion the hue of the core of a lotus flower, a variegated dress, and
      the service of preparing betel leaf.  Her father is dhenudhanya, Her
      mother is suzikha, Her husband is garuDajwa, Her village is yavata and Her
      age is twelve years three months.

      7)     kandarpa manjarI has the complexion of the color of a cuckoo (i.e. golden chocolate hued), a
      variegated dress and the service of foot massage.  (Her father gave her
      away in marriage to     kRSNa.)  Her father is puSpakara, Her mother is   karuvinda, Her village is yavaTa and Her age is twelve years nine months.

      8)     phullakalika manjarI has the complexion of the hue of a blue lotus,
      a rainbow colored dress and the service of embellishment of the bower. 
      Her father is mallatha, Her mother is kamalinI, Her husband is viduvI, Her
      village is yavaTa and Her age is twelve years.

     RADHA’S ASTA MANJARIS
      1)     rUpa manjarI has the complexion of the hue of gorocana (a yellow
      pigment secreted by a cow’s kidney), a dress the color of a peacock’s
      tail, and the service of preparing betel leaf with turmeric and other
      spices.  Her father is vibhanu, the paternal uncle of     radhika), Her
      mother is sulavatI, Her husband is govardhana, Her village is yavaTa and
      Her age is thirteen years six months.
      2)     manjulalI manjarI has the complexion of the hue of molten gold and
      a kiKzuka flower patterned dress.  Her father is ketava, Her mother is
      sucarita, Her husband is gobhaTTa, Her village is yavaTa and Her age is 
      thirteen years six months seven days.
      3)     rasa manjarI has the complexion of the hue of a campaka flower, and
      a dress with a swan pattern on it, and the service of painting pictures. 
      Her father is mahakIrtti (the maternal uncle of     radha), Her mother is sona, Her husband is lavaGga, Her village is yavaTa and Her age is thirteen years one month.
      4)     rati manjaIi (also known as tulasi or bhanumatI manjarI) has the
      complexion of the hue of pale yellow, a star patterned dress and the
      service of foot massage.  Her father is aGgabhadra, Her mother is sumedha,
      Her husband is vanamakSa, Her village is yavaTa and Her age is thirteen
      years two months.

      5)     guNa manjarI has a lightning hued complexion, a hibiscus patterned
      dress, and the service of serving drinking water.  Her father is
      bhadrakIrtti (    radhika’s maternal uncle), Her mother is menaka, Her
      husband is maNDalIbhadra, Her village is yavaTa and Her age is thirteen
      years one month twenty-seven days.

      6)     vilasa manjarI has the complexion of the hue of golden tree
      blossoms, a bee patterned dress and the service of preparing red
      collyrium.  Her father is candrakIrki (    radha’s maternal uncle),  Her
      mother is SuSTha, Her husband is vilasa, Her village is yavaTa and her age
      is thirteen years twenty-six days.

      7)     lavaGga manjarI has a golden complexion, a star patterned dress and
      the service of stringing garlands from the flowers of creepers.  Her
      father is candrabhanu (    radha’s paternal uncle), Her mother is yamuna,
      Her husband is sumedha, Her village is yavaTa and Her age is thirteen years six months.

      8)     kasturI manjarI has a pale gold complexion, a golden hued dress and
      the service of preparing sandalwood paste.  Her father is subhanu (Sri
      Radha’s maternal uncle), Her mother is ghoSaNa, Her husband is viTakSa,
      Her village is yavaTa and Her age is thirteen years.

FOUR GATEKEEPERS IN YOGAPITH
Vrndadevi
Vrndarika
Menaka
Muralika

Srila Prabhupada Glorifies Vraja

Mahanidhi Swami

#LivingInVrindavan #VrajaYatra #Vrajavasis #Vrindavana
While walking along the beach beside the ocean of Srila Prabhupada’s vani, we found some rare gems of his words glorifying Sridhama Vrindavana. By reading and ruminating upon these sacred words, may we all expand our attitudes regarding and our appreciation for Vrindavana. Srila Prabhupada’s quotes have been arranged by topic. 

I. Identity of Vrindavana:
1. “The earthly Vrindavana Dhama is always a representation of the original Vrindavana Dhama. Consequently Vrindavana Dhama is as worshipable as Lord Krishna. (Cc. 2.16.280 p.)
2.  “This Vrindavana is as good as Krishna.” (721030ND.VRN)
3.  “Always remember Krishna, Vrindavana is Krishna's land, man-mana bhava mad-bhakto.” (760408mw.vrn)

II. The Vrajavasis, Born Residents of Vrindavana

1.  “Anyone who is living in Vrindavana, even cats and dogs, they are also glorious, (740816BG.VRN)
2. [Srila Prabhupada describes the position of the Vrajavasis living in Vrindavana]
“Simply by living [in Vrindavana], if they do not commit any sinful activities, they'll go back to home [spiritual world of Goloka Vrindavana].”
Disciple: “Do the Vrajavasis need a spiritual master?”
Srila Prabhupada: “No, generally, naturally, the Vrajavasis are Krishna conscious.”
Disciple: “But they don’t have a spiritual master.”
Srila Prabhupada: “Yes, he has a spiritual master because spiritual master is within, caitya-guru. (760408mw.vrn)

III. Visiting Vrindavana
1.  “Shastra says that you should approach to a bhagavata, a devotee who is living in Vrindavana, a pure devotee and surrender unto him. That is tirtha yatra. Not that coming here [to Vrindavana] and taking bath in the Yamuna. (740316SB.VRN)

IV. Living in Vrindavana
1.  “Those who are living in Vrindavana, they should try to understand Krishna tattva [the truth of Krishna]. That is their business.” (721030ND.VRN)
2.  To live in Vrindavana means to know Krishna—how He appeared there, how He played here, how He executed His pastimes here. These are all celestial, all transcendental. Jaya Radha-Madhava Kunja Bihari. (721030ND.VRN)
3.  “As Krishna is worshipable, similarly His dhama is worshipable. We should be very much respectful to Vrindavana-dhama; otherwise we'll be offender. Dhamaparadha.” (721029SB.VRN)
4.  “If we remain in Vrindavana, we should know that we are living with Krishna. And how much we should be cautious…and careful. Vrindavana Dhama is also Krishna.” (721030ND.VRN)
5. [We should never commit sins while living in Vrindavana, or anywhere else. But if one living in Vrindavana somehow slips, then Vrindavana will help him.]
“Because I am living in Vrindavana. Vrindavana raja [dust of Vrindavana] will cure me, will purify me. That's a fact. Yes!” (721029SB.VRN)
6. “If you actually live in Vrindavana carefully, without committing any offense and sinful life, then in this life you are going to Krishna!!!” (721030ND.VRN)
Living In Vrindavana ki jai! Jai Jai Sri Radhe!

BHAKTI: 100 % SUCCESS FORMULA

Mahanidhi Madan Gopal Das

#NamaAparadha #HolyName #TenOffenses #Krishna #NamaSankirtana #Mantra #Bhakti
If a devotee can think, feel, act and become one with Sri Chaitanya Mahaprabhu’s success formula, he/she will NEVER COMMIT NAMA APARADHA, and very soon attain Krishna prema.
Raising His beautiful golden arms into the sky, Sri Chaitanya Mahaprabhu loudly declared, “Everyone please hear me! String the following verse on the thread of the Divine Name and wear it on your neck for continuous remembrance, ürdhva-bähu kari’ kahoì, çuna sarva-loka, näma-sütre gäìthi’ para, kaëöhe ei çloka
“And if you take Krishna Nama in this way, I guarantee that pure love for Sri Krishna’s lotus feet will manifest in your heart, ei-mata haïä yei, kåñëa-näma laya, çré-kåñëa-caraëe täìra, prema upajaya.” (Cc. 1.17.32; Cc. 3.20.26)
BHAKTI 100 % SUCCESS FORMULA:
Mahaprabhu continued, “One can constantly chant Krishna’s Divine Name, if in all respects one thinks, ‘I am more lowly and helpless than a blade of grass’, while always remaining as tolerant as a tree, free from pride and respectful to one and all.” (Cc. 1.17.31; 3.20.21)
tåëäd api su-nécena, taror iva sahiñëunä, amäninä mäna-dena, kértanéyaù sadä hariù

TEN OFFENSES AGAINST KRISHNA’S DIVINE NAMES
In Padma Purana (Brahma-khanda cp.25), Sanat-kumara described the ten offenses (nama-aparadhas) to Narada Muni:

1. The greatest offense [parama aparadha] is to criticize the devotee/saints who broadcast Krishna’s Divine Name. How can the Divine Name ever tolerate such a thing?
satäà nindä nämnaù paramam aparädhaà vitanute
yataù khyätià yätaà katham u sahate tad vigarhäm

2. It is an offense to think there is any difference between the names, qualities, etc. of Sri Vishnu and Shivaji. Such a person gets no benefit from chanting.
çivasya çré viñëor ya iha guëa nämädi sakalaà
dhiyä bhinnaà paçyet sa khalu hari nämähita karaù

Comments: Sri Vishnu and Shivaji in his transcendental Sada Shiva form are both vishnu-tattva. Brhad-bhagavatamrta (1.2.31) says, “Sadashiva is directly Narayana as the vilasa or svamsha of svayam-rupa Sri Krishna. Sadashiva dwells in Shiva-loka (Vaikuntha).” However, Bhagavan Sri Krishna is the para-devata, and supreme aradhya-deva for all Gaudiya Vaisnavas.

3. To disrespect the Guru, guror avajïä.
Comments: This includes all gurus and the guru principle itself. Srila Visvanatha Cakravarti says (tika: SB 6.2.9-10), “This is the worst Nama aparadha!” 

4. To criticise the revealed Vedic scriptures, çruti çästra nindana.

5. To consider the glories of the Divine Name to be exaggerated, tatha ärtha vädo.

6. To concoct or give imaginary meanings to the Divine Name, hari nämni kalpanam.

7. To deliberately commit sin on the strength of the Divine Name. Such a sinful offender cannot be purified by following any rules, nämno baläd yasya hi päpa buddhir, na vidyate tasya yamair hi çuddhiù

8. It is complete madness [pramada] to consider the performance of ordinary religious duties, vows, renunciation, sacrifices, and all other auspicious pious works to be equal to chanting Hari-nama, dharma vrata tyāga hūtādi sarva, śubha kriyā sāmyam api pramādaḥ.

9. It is an offense to instruct a faithless person; one averse to God; or one who is unwilling to listen [to the glories of Bhagavan or His Name].
açraddadhäne vimukhe’py açåëvati, yaç copadeçaù çiva nämäparädhaù

10. One is offensive and considered low and fallen if even after hearing the glories of Nama, one still has no  love for the Divine Name, and remains in the illusion of  “me and mine”.
çrutväpi näma mähätmye yaù préti rahito’dhamaù,
ahaà mamädi paramo nämni so’py aparädha kåt
In his tika to Hari Bhakti Vilasa, Sri Sanatana Goswami adds that, (aham mam adi) also means being proud of one’s chanting. As in one saying, “O, did you know that I am chanting one lac a day!”
Prema-bhakti candrika (115) says, one should attain perfection in secret; always be humble and keep secret one’s realizations [or attainments] gupate sadhibe siddhi sadhana dainye sada. (adapted, Sri Advaita Dasji) Namacharya Thakura Haridasji ki jai!
Hare Krishna maha-mantra ki jai! Jaya Jaya Sri Radhe!

Pray to Enter Lila

Mahanidhi Madan Gopal Das

#Radha-KrishnaPastimes #Lila #Vrindavan #KrishnaLila
The following is a wonderfully inspiring prayer written by Gaudiya Vaisnava rasika acharya Sri Prabodhananda Sarasvatipada.

By reading this prayer and absorbing his heart’s moods, the burning candle of desire to hear, and directly serve in Krishna’s Vraja lilas will manifest in your heart.

Sri Krishna is the dashing young son of Yashoda, and the most charming boy in all the universes. Madan Gopalaji is the wealthiest of capitalists, possessing a vast, unlimited treasury of transcendental love.

Nagarendra Shyama is immersed in the sentiments of ever-fresh and amorous love divine. Ananda Bihari always increases the ocean of spiritual joy. Madhava ever delights in the magical mellows of madhura rasa. Pranakantha is the divine necklace adorning Radhika’s graceful neck. All glories to Shyamachandra!

Srimati Radharani is the life and soul of Sri Vrindavana-natha. As the transcendental desire-creeper of brilliant divine rapture, Navina-kishori Radha is forever overwhelmed by intense, amorous love for Nandanandana. Sriji is splendid, virtuous, charmingly youthful and very playful. All glories to Radhika!

Flowing through the amorous pastimes of Radha-Madhava is a sweet river of transcendental joking words. Brahmaji, Shivaji, Naradaji and Sukadeva Gosvami all desire to see the astonishing amorous pastimes of Lila Yugala Radha-Krishna.

I pray that my mind may fully submerge in Radha-Krishna’s immaculately pristine pastimes of sweet divine love. The forest of Vrindavana is the natural home of Radha-Gopinatha’s madhurya-lilas. The ever-fresh nectar of Priya-Priyatama’s pastimes is always manifest in the minds and hearts of Their devotees.  

The blissfully fulfilling, divinely sweet lilas Sri Sri Radha-Krishna make impersonal liberation taste completely bitter. Syamaa-Shyama’s pastimes give everyone the most sumptuous experience of Sri Hari’s sweeter than sweet lotus feet. At every moment, the enchanting pastimes of Rasika Yugala, which resemble a vast transcendental ocean of sweet nectar, display the inconceivable zenith of divine amorous love.

Munivara Sukadevaji proclaims that when one understands Radha-Ghanasyama’s Vraja-lila, then even the most exalted post of Brahmaji seems trivial and unimportant. The captivating, heart-thrilling and mind stealing ecstatic divya lilas of Radha-Shyamasundara are far far beyond the dull and insignificant play of Maya.

Radhika’s priya sakhis and manjaris can always directly see Her playful pastimes with Prananatha. But even the essence of the four Vedas can never perceieve them. The scintillating spiritual love of Radha Rasabihari innocently expresses itself in an unlimited variety of divinely crooked lilas.

I, Prabodhananda Sarasvati, pray that the overheated, mad elephant of my mind may plunge into the cooling sweet river flow of Srimati Radharani’s astounding transcendental pastimes, which can easily extinguish the manifold miseries burning everyone in this world!  (Sangita Madhava Cp. 15)
Radha-Krishna nitya vraja lila ki jai! Jaya Jaya Sri Radhe!

Personal Submission

Appeals of Temporary and Eternal Things

Mahanidhi Swami

Something temporary appeals to the mind, something eternal appeals to the heart.