Gopi Lila

Mahanidhi Swami 

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

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

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

For devotees pursuing Vraja bhakti in the mood of the gopis conjugal love, the Srimad Bhagavatam contains six priceless jewels known as the six gitas or songs of the Vraja-gopis. As the Srimad Bhagavatam is the cream of the Vedas, these six gopi-gitas are the concentrated sweet burfy of the Bhagavata. Why is that you may ask? In these deeply emotional, love surcharged verses arising from their immaculately pure hearts, the Vraja-gopis reveal the topmost ecstatic loving sentiments of mahabhava or pure divine love for their dearly beloved Priyatama Shyama Bhagavan Sri Krishna! 
  
These songs are especially meant for sadhakas desiring to or following the path of raganuga-bhakti in pursuance of the madhura-rati of the Vraja-gopis as taught by Sri Chaitanya Mahaprabhu. Devotees will quickly develop the moods and feeling of the damsels of Vraja by regularly hearing [or reading] these six songs of love divine. And moreover, since the Vraja-gopis are the topmost devotees of Bhagavan Sri Krishna in all of creation, any devotee who daily hears [or reads] these songs will surely increase his attraction, love and attachment for our Sweet Lord Sri Krishna. 
  
While commenting on the divine pastimes contained within these gitas, Srila Sukadeva Goswami (SB 10.33.36), “People must hear about these pastimes. By doing so they will become exclusively devoted to Lord Sri Krishna.” 

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

2. Pranaya-gita: This gita appears in the Tenth Canto at the end of the first chapter describing the rasa-lila, namely chapter 29 verses 31-41. After the gopis heard Sri Krishna’s flute invitation for conjugal love, they dropped everything, and ran through the dark frightening forest to stand right before their beloved Shyama. Yet Shyama appeared to reject them, so the damsels of Vraja forcefully expressed their loving sentiments and pure intentions. In these outpourings of deepest pure love, the Vraja-gopis reveal a type of sweetness in prema called pranaya. To better understand the gopis’ feelings at this time, please attentively read and reflect upon the following passage:
 
Pranaya-prema is the mentality of equality and oneness of heart between the lover and beloved. It includes boldness, firm faith and trust, and it is completely free from the slightest scent of reverence. Ujjvala-nilamani states that pranaya is the fifth stage (rati, prema, sneha, mana, pranaya) of ever-thickening sweetness in divine love. In pranaya prema the lover completely identifies with the beloved, but not like the oneness of the jiva identifying with Brahman in sayujya-mukti. 
  
At this level the lover feels that his life, mind, intelligence, body, and garments (prana, mana, buddhi, deha, vesh) are identical with the counterparts in his beloved. The lovers think, “You are my very prana and I am your very prana (life force).” Thus, in their loving exchanges there is no hesitation, fear or distance created by respect. For example, Sri Krishna can place His feet on Radharani’s breasts or pass His chewed pan into Radha’s mouth without any fear or hesitation. 

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

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

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

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

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

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

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

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

In Nectar of Devotion (ch 44), Srila Prabhupada cites Srila Rupa Goswamipada’s Padyavalli to describe this: “Since the inauspicious day when Krishna left Vrindavana to go to Mathura, Srimati Radharani has been pressing Her head on one of Her hands and constantly shedding tears. Radha’s face is always wet now, and therefore there is no chance of Radha’s sleeping even for a moment. Radharani was always weeping for Krishna because of His separation and She could not sleep for a moment.” 
 
And how did Krishna feel in separation from His dearly beloved sweetheart Radhika? In the Prahlada-samhita Uddhava says, “Lord Govinda, panic-stricken due to being pierced by the arrows of Cupid, is always thinking of Radharani, and He is not even accepting His regular meals. Nor is Govinda able to sleep at night.”  

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

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

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

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

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

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

Hari’s Radha Japa

Mahanidhi Swami

Hari sits alone in a kunja mandira by the Yamuna’s shore. Like the king of yogis, Yogindra Krishna meditates on the radiance of Radha’s lotus feet. His eyes full of loving tears, Shyama always and repeatedly mutters the two enchanting syllables RA DHA. May these two supremely astonishing, blissful and rasa-filled syllables RA DHA always manifest in my heart.” (Radha-rasa-sudha-nidhi 96)

A Verse Meditation:
Look at a beautiful painting of Sri Radha; 
Read the verse above with full concentration;
Pray to Radhika for the memory power or shakti to remember it; 
Close your eyes; 
Chant japa while immersing your mind and heart in this divine illumination.  
Jai Jai Sri Radhe! 

Madhukantha Describes Krishna’s Birthday

Mahanidhi Swami  

Our acharyas advise us that on the path of raganuga-bhakti sadhana one must first read gaura-lila in order to successfully approach and benefit from reading Radha-Krishna’s vraja-lila. If possible, it’s best to read a particular gaura-lila that is analogous to the vraja-lila you intend to read or hear. 

For example, first read about Gaura-Gadadhara’s nishanta-lila (3.36-6 a.m.), waking in the flower groves of Srivasa Thakura’s estate before reading Radha-Madhava’s nikunja bhanga lila in Nidhivana during the same time. 

This practice is called Gaurachandrika, which means the moonbeams (chandrika) of Lord Gauranga’s most merciful and purifying lilas illuminate the dark forest path within our hearts to show us the way to the brilliantly, blissful keli-nikunjas, wherein Vrindavanachandra forever relishes conjugal intimacies with His dearly beloved Radha. 

Before we narrate the beautiful story of Bhagavan Sri Krishna’s appearance, let’s hear the acharyas conclusions regarding the interplay of Gaura and Krishna lila.

Srila Prabodhananda Sarasvati said (Sri Chaitanya-chandramrta 88), “As much as you are devoted to the lotus feet Lord Gaura, to that same extent the ocean of nectar at the lotus feet of Sri Radha will automatically arise in your heart” (gaura-padaravinde bhaktim…radha-padambhoja-sudhambu-rasih).”

Sri Narahari dasa an eternal intimate associate of both Gaura and Govinda reveals the essential contribution of Lord Chaitanya to raganuga-bhakti. In one bhajana, “Yadi Gaura Na Hoito”, he said, “If Mahaprabhu had not come to this world, who would have ever understood the glories of Sri Radha’s unlimited prema-rasa? And from whom would one get the power to render ecstatic devotional service that follows in the footsteps of the damsels of Vraja?” (radhar mahima, prema-rasa-sima, jagate janato ke, baraja-yuvati, bhaver bhakati, shakati hoito kar)

Srila Krishnadasa Kaviraja (Cc. 2.25.271) wonderfully describes the sweet connection between gaura and krisna-lila: “Krishna lila is the essence of bliss ambrosia flowing in all directions in hundreds of rivers. Chaitanya lila is an imperishable reservoir of nectar, saturated with the pastimes of Krishna. O swanlike mind, please wander in this transcendental lake” (krishna-lila amrta sara, caitanya-lila sarovara).

In Prarthana, Srila Narottama dasa Thakura says, “If you submerge yourself in the rasa-filled ocean of Gaura prema, you will become a confidential servant of Radha-Madhava” (gaura-prema rasarnave se, tarange yeba dube, se radha-madhava antaranga)

Following the principle of Gaurachandrika, we will first narrate from Chaitanya Caritamrta (2.15.17-31) how Sri Chaitanya Mahaprabhu and His associates celebrated Sri Krishna Jayanti. Then we will recount Madhukantaji’s wonderful narration of Krishna’s exciting birthday extracted from Sri Jiva Goswamipada’s Gopala Champu. 

Every year, Gauranga’s bhaktas would relish the four months of Chaturmasya in Jagannatha Puri observing various spiritual festivals in the blissful association of Mahaprabhu. One year they celebrated Krishna Janmastami and Nandotsava, the day after. Everyone including Mahaprabhu dressed up as a cowherd boys (prabhu gopa vesh). 

Everyone carried pots of milk and yogurt balanced on rods over their shoulders, and walked to the Janmastami festival grounds chanting euphorically, “Hari, Hari!” Kanai Khuntiya dressed as Nanda Maharaja and Jagannatha Mahiti dressed as Vrajeshvari Yasoda. Mahaprabhu danced jubilantly, and all the bhaktas began to throw milk, yogurt and turmeric (haldi) water on each other to celebrate Sri Krishna’s birthday. 

At this time, Advaita Acharya jestfully challenged Gaura Gopala, “I’ll believe You’re a cowherd boy only if You can wheel this lagudi (a stick carried by gopas).”
Mahaprabhu then wheeled His lagudi around and around, and repeatedly tossed it into the sky and caught it when it fell. Gaura Gopala threw the rod over His head, behind His back, in front of Him, and between His legs. Gauranga’s display of expertise in this playful art of the Vraja gopas, brought uproarious laughter to one and all. As His grand finale, Gaurasundara astonished everyone by whirling His lagudi so rapidly in a circle that it appeared like a firebrand (alata-cakra).

Entering the deep mood of Gaura’s sakhya-prema (gopa-bhaava gudha), Nitai-Balarama picked up His lagudi and also whirled it about in amazing ways. In this way, Gauranga-sundara experienced  the greatest ecstasy observing the Janmastami festival of Bhagavan Sri Krishna, who is non-different from Himself. 
 
In Gopal Champu, Sri Jiva Goswamipada describes the appearance of Sri Krishna thus: One night when all his family members had assembled in the palace entertainment hall, Nanda Baba asked Madhukanta, a court pandita and reciter, to narrate the lila of Krishna’s birth, Janmastami. 

Thus Madhukantha spoke: One day Nanda Baba said to Vrajeshvari (Yasoda), “O devi! I see very attractive child with a dark complexion and long lotus petal eyes playing on your lap. And milk is profusely flowing from your breasts. O my priya-patni! Tell me the truth. Is this a dream or is this jewel-like child within your womb?”
 Then some time later, a middle-aged, saffron-clad yogini arrived in Nandagrama accompanied by a slightly chubby brahmana boy. Introducing herself to Nanda Baba she said, “My name is Paurnamasi and this boy is my grandson, Madhumangala. O Baba, I can predict the future, and I see that you will have a most beautiful and sensational son who fill the universe with bliss.”

After a some months had passed, Yasoda Ma had a vision of a celestial child entering the lotus of her heart and a divine maiden (Yogamaya) entering her womb. The presence of the Bhagavan Sri Krishna within her womb made Yasoda Ma radiant like a thousand suns. Understanding she was pregnant, all the elderly gopis of Nanda Vraja brought gifts and auspicious items to offer Yasoda. As it often happens with pregnant mothers, Yasoda Ma had a craving to eat tulasi decorated rice mixed with camphor and lots of ghee and sugar, a favorite of Gopala. 
 
On Wednesday, Bhadra krishna-astami, as the moon rose in the Rohini star during a harsha-yoga, Krishnachandra, the ocean of surprises, appeared to relish the intense motherly love of Yasoda Ma. Baby Krishna’s tender body was more effulgent than a brilliant blue sapphire. The moon of Nandulala’s face conquered the full moon. Gopala’s eyes resembled astonishing lotuses. Krishna’s lovely hands were more splendorous than the newly unfurled leaves of a celestial desire tree. Gopala cried sweetly while slightly moving His splendid hands and feet. 
 
While gazing lovingly at her newborn, Yasoda thought, “Is He an empire of radiant darkness? Is He the topmost object of beauty for the eyes to see?” When the child cried at this time, Yasoda Ma took it to mean, “Yes, Yes Indeed I am all that and much more!”   
 
When the village ladies came to see the baby, they all became overwhelmed with motherly affection. Gathering around Yasoda’s bed, they gazed at Gopala and started chattering excitedly. One lady said, “Ah! I will caress His darling head.” A second lady said, “I want to offer my very self to His heart and reside there forever.” While looking lovingly upon the Lord of Love, each lady expressed her personal desires. 
 
Although Yasoda Ma gazed continually at her baby Gopala, she could not satiate her thirst. Streams of nectar poured from her breasts and tears of trickled from her loving eyes. 

Concluding the story of Krishna’s birth, Madhukantha said, “O Nanda Baba! Your son Gopala bestows extraordinary auspiciousness to the people of Vraja, and gives the highest bliss to the people of the universe.” 
 
Though not speaking this openly to the assembly, Madhukantha thought the following after narrating the pastime of Krishna’s appearance: “These Vrajavasis have a unique perfection, for there is nothing but Krishna in their hearts. All their heart’s affection is for Krishna alone. And Krishna will only reveal Himself to a devotee whose heart is full of love for Him. Thus Sri Krishna is always present in the hearts of these Vrajavasis.

Sri Krishna Jayanti ki jai!
Jai Jai Sri Radhe!   

Prabhupada on Sweet Radha Kunda

Mahanidhi Swami

Forty years ago, in Mayapura, West Bengal, Srila Prabhupada wrote the following words in glorification of Sri Radha Kunda. Manifesting as his comments to Srila Rupa Goswamipada’s Upadeshamrta (Nectar of Instruction), these ambrosial words gushed out of Prabhupada’s heart like a waterfall to inundate the desert dry hearts of thirsty souls hankering for love divine. 

Please read them again and again. After sometime, they will magically move your mind, and then captivate your heart. And if Kundeshvari Radha glances upon you, you may find yourself living here serving the eternal sweethearts of your soul—Radha-Govinda Yugala. 

First of all what is Radha-kunda?
 Radha-kunda, situated at Govardhana Hill in Sri Vrndavana Dhama, is the eternal bathing place of Srimati Radharani. Sri Krishna spends six hours a day here, enjoying blissful confidential pastimes with Radhika and the Vraja-gopis. The sacred lake was created by Radharani and her gopi companions at midnight on Bahulastami in Kartika month. It is the topmost of all the holy places in Vraja and the most exalted holy place for all Gaudiya Vaisnavas. 

The eight major Gaudiya Vaisnava temples of Vrndavana (Govindaji, Madan-mohana, Gopinatha etc) also exist at Radha-kunda, as well as the bhajana-kutiras of Sri Jiva Gosvami, Gopal Bhatta Gosvami, Raghunatha dasa Gosvami, Krsnadasa Kaviraja Gosvami, and Visvanatha Cakravarti Thakura. 

The beautiful transcendental waters of Radha-kunda are considered non-different from Radharani, and easily grant one love of God, Radha-Krsna prema.

Please carefully read below how beautifully and powerfully...
SRILA PRABHUPADA GLORIFIES RADHARANI:

HER GLORIES
“There is no limit to the glory of Sri Radha-kunda.” (NOI v.11pur.)

“The importance of Radha-kunda cannot be realized by other Vaisnava sampradayas. Radha-kunda is mainly worshipped by the Gaudiya Vaisnavas.” (NOI v.9 pur.)

“Radha-kunda is very rarely attained, even by great personalities fully engaged in devotional service.” (NOI v.11 pur.)

“Sri Radha-kunda, is the most exalted place.” (NOI v. 10 pur.)
“Radha Kunda is so exalted because it belongs to Srimati Radharani, who is the most beloved object of Sri Krsna” (NOI v. 11 pur.)

“Krsna's love for Radha-kunda and Srimati Radharani is the same in all respects.” (NOI v. 11 pur.)
“Radha-kunda is superior to all [places of Krsna's pastimes] because there love of Krsna overflows.” (NO I v 9 pur).

Radha Kunda is the site of many memories of the eternal loving affairs between Krsna and Radharani, rati-vilasa” (NOI v.9 pur).

“Srila Bhaktivinoda Thakura says that Sri Radha-kunda is the most select place for those interested in advancing their devotional service in the wake of the lady friends (sakhis) and confidential serving maids (manjaris) of Srimati Radharani.” (NOI v. 11 pur.)

SERVING RADHA KUNDA
“By serving Radha-kunda, one can get an opportunity to become an assistant of Srimati Radharani under the eternal guidance of the gopis.” (NOI v. 11 pur.)

BATHING IN RADHA KUNDA
“A devotee will at once develop pure love of Krsna in the wake of the gopis if he once takes a bath in Radha-kunda.” (NOI v. 11 pur.)

“Srila Rupa Gosvami recommends that one should take a bath in the lake as many times as possible. This is a most important item in the execution of devotional service.” (NOI v.11 pur.)

“If, by great fortune, one gets an opportunity to come to Radha-kunda and bathe even once, he can develop his transcendental love for Krsna, exactly as the gopis did.” (NOI v.11 pur.)

“One should bathe there regularly and give up all material conceptions, taking shelter of Sri Radha and Her assistant gopis. If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Sri Radha in the same way as he contemplated during his life on the banks of Radha-kunda.” (NOI v. 11 pur.)

RESIDENCE
“It is also recommended that one should live on the banks of Radha-kunda and should be absorbed in the loving service of the Lord.” (NOI v. 11 pur.)

“Srila Rupa Gosvami has given much stress to Radha-kunda because of Sri Caitanya Mahaprabhu's desire to find it. Who, then, would give up Radha-kunda and try to reside elsewhere? No person with transcendental intelligence would do so.” (NOI v. 9 pur.)

“Everyone interested in Krsna consciousness should ultimately take shelter of Radha-kunda and execute devotional service there throughout one's life. This is the conclusion of Rupa Gosvami in the tenth verse of Upadesamrta.” (NOI v. 10 pur.)

“Living entities who are eager to return home to Goloka Vrndavana, by means of attaining their spiritual bodies (siddha-deha), should live at Radha-kunda, take shelter of the confidential serving maids of Sri Radha, and under their direction engage constantly in Radha's service.” (NOI v. 11 pur.)

“There is no harm [in wearing Radha Kunda tilaka], but devotees should understand what is Radha-kunda and how to deal with Radha-kunda.
Raghunatha dasa Gosvami showed how to live in Radha-kunda. Sankhya-purvaka-nama-gana-natibhih kalavasani-krtau. Raghunatha dasa Gosvami was circumambulating Radha-kunda, falling down making a mark [dandavat parikrama]. That is Radha-kunda vasi. Sankhya-purvaka-nama-gana-natibhih. Not only did Raghunatha dasa count the holy names, but he was offering obeisances so many hundred times, that is Radha-kunda. So much vairagya (renunciation) Raghunatha dasa Gosvami showed. He can take bath in the Radha-kunda.
First of all, do this like Raghunatha dasa Gosvami. Sankhya-purvaka-nama-gana-natibhih kalavasani-krtau nidrahara-viharakadi-vijitau catyanta-dinau ca yau.” (760816.rc.bom)

BOOK PUBLISHING
“In my last meeting with Bhaktisiddhanta Sarasvati in Radha-Kunda he advised me to print some books if I get money. I took it very seriously and by His grace we have now published many translations.” (letter 15/11/76)

SRILA PRABHUPADA'S CONCLUSION:
“The conclusion is that to live on the banks of the Radha-kunda, and to bathe there daily constitute the highest perfection of devotional service.” (NOI 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 Sri Radha in the same way as he contemplated during his life on the banks of Radha-kunda.” (NOI v. 11 pur.)

THE LAST INSTRUCTION
On November 10, 1977, just four days before His Divine Grace left this planet to enter the eternal pastimes of Radha-Govinda, Srila Prabhupada told his disciples to bathe in Radha Kunda on his behalf:
Srila Prabhupada said, “So you [Prabhupada's disciples] will take bath in Radha-kunda on my behalf.” (RC 10/11/77)

SUMMARY OF KEY POINTS: In his illuminations quoted above on Rupa Goswami's Upadeshamrita (Nectar Of Instruction), Srila Prabhupada makes four supremely significant points:

1) Glorifies the supreme position of Radha-kunda and Srimati Radharani.
2) We Should Serve Radha-kunda.
3) We Should BATHE DAILY IN Radha-kunda.
4) We Should live in Radha-kunda.

Sri Shyama-kunda Radha-kunda ki jai!
Srila Prabhupada ki jai!
jai jai sri radhe

REFERENCES TO THE HARE KÅÑËA MAHÄ-MANTRA

(Collected by Mädhavänanda Däs)

1. References from the followers of Çré Caitanya.................2
2. References predating Çré Caitanya...................................7
3. An excerpt from Nama-tattva Vijïäna...........................15
4. Commentaries on the meaning of the mahä-mantra.....18

REFERENCES FROM THE FOLLOWERS OF ÇRÉ CAITANYA

Dhyänacandra Gosvämé describes the Hare Kåñëa mahä-mantra in his Gaura Govindärcana-smarana-paddhati (132-136) in the following words, drawing from the Sanat-kumära Samhitä:

siddhäù kåñëasya sat-prema-bhakti-siddhi-karä matäù ||131||
taträdau mantroddhäro yathä sanat-kumära-saàhitäyäm--
hare-kåñëau dvir ävåttau kåñëa tädåk tathä hare |
hare räma tathä räma tathä tädåg ghare manuù ||132||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||133||

“There are three Kåñëa-mantras that are very pure and powerful; they are famous for bestowing prema-bhakti on their chanters. A reference for the first mantra is from the Sanat-kumara-samhita:

‘The words Hare Kåñëa are repeated twice, and then Kåñëa and Hare are both separately twice repeated. In the same way, Hare Räma, Räma and Hare are twice repeated.’
The mantra is thus: ‘Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare’”

asya dhyänaà yathä tatraiva—
dhyäyed våndävane ramye gopa-gobhir alaìkåte |
kadamba-pädapa-cchäye yamunä-jala-çétale || 134 ||
rädhayä sahitaà kåñëaà vaàçé-vädana-tat-param |
tribhaìga-lalitaà devaà bhaktänugraha-kärakam || 135 ||
viçeñato daçärëo ’yaà japa-mätreëa siddhi-daù |
païcäìgäny asya mantrasya vijïeyäni manéñibhiù || 136 ||

“The meditation which accompanies this mahä-mantra is also found in the Sanat-kumära Samhitä: Çré Kåñëa is sporting in the cooling waters of the Yamuna, or in the shade of a Kadamba tree in the beautiful Våndävana forest. He is ornamented (surrounded) by the cows and gopas, and is accompanied by Çré Rädhä. He is very skillful at playing the flute as He stands in a charming tribhanga pose, bestowing mercy and kindness upon the bhaktas.”
Gopäla Guru Gosvämé, drawing from the Brahmäëòa Puräëa (and adding the second stanza), has presented the following meaning for the mahä-mantra:

vijïäpya bhagavat-tattvaà cid ghanänanda vigraham |
haratyavidhaà tatkäryamato haririti småtaù ||
harati çré-kåñëa-manaù kåñëähläda-svarüpiné |
ato harety anenaiva çré-rädhä parikértitä ||
änandaikasukhaù çrémän çyämaù kamala locanaù |
gokulänando nanda-nandanaù kåñëa éryate ||
vaidagdhé säräsarvasvaà mürtalélä dhidaivatam |
çré rädhäà ramayan nityaà räma ity abhidéyate ||

“The Lord is known as Hari because he takes away the ignorance of his devotees by revealing to them the actual nature of the Supreme Lord and his personal spiritual form. Because She steals Kåñëa's mind, because She is the incarnation of Kåñëa's joy, Rädhä is also known by the name Harä. The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to Gokula, the son of Nanda, is known as Kåñëa. Kåñëa is also known as Räma because the joys of conjugal life are the essence of his being, because he is the titulary deity of loving sports incarnate, and because he brings pleasure to Çrématé Rädhäräëé.”
Rüpa Gosvämé praises the Hare Kåñëa mahä-mantra in his Laghu Bhägavatämåtam (1.4):

çré-caitanya-mukhodgérëä hare-kåñëeti varëakäù |
majjayanto jagat premëi vijayantäà tad-ähvayäù || 4 ||

“The syllables ‘Hare Kåñëa’ and so forth emanated from the mouth of Çré Caitanya, drowning the universe in prema. Let these names be glorified!”
He longs to again attain the darçana of Çré Caitanya’s calling out the holy names, as presented in Stavamälä, Prathama Caitanyäñöakam (5):

hare kåñëety uccaiù sphurita-rasano näma-gaëanäkåta-
granthi-çreëé-subhaga-kaöi-sütrojjvala-karaù |
viçäläkño dérghärgala-yugala-kheläïcita-bhujaù
sa caitanyaù kià me punar api dåçor yäsyati padam || 5 ||

“When will Çré Caitanya Mahäprabhu - whose tongue is always dancing by loudly calling out ‘Hare Kåñëa!’; who counts the names which He is calling out on the splendorous strip of cloth from around His waist which has been tied with knots for chanting; whose eyes are so large that they seem to reach His ears; and whose arms extend down to His knees – again become visible to me?”
Here the word “uccaiù”, “loudly”, is used for Mahäprabhu’s chanting of Hare Kåñëa. Baladeva confirms in his Stava-mälä-vibhüñaëa-bhäñya that this indeed refers to the thirty-two syllable mahä-mantra:

hare kåñëeti mantra-pratéka-grahaëaà. soòaça-nämätmanä dvätréàçadaksareëa mantreëoccair-uccäritena sphuritä kåta-nåtyä rasanä jihvä yasya saù.

“The Hare Kåñëa mantra was resounding in His mouth. The mantra consisting of sixteen names and thirty-two syllables was uttered and dancing on His tongue.”
Raghunätha Däs Gosvämé states in his Çacé-Sünvañöakam (5):

nijatve gauòéyän jagati parigåhya prabhur imän
hare-kåñëety evaà gaëana-vidhinä kértayata bhoù |
itipräyäà çikñäà janaka iva tebhyaùparidiçan
çacé-sünuù kià me nayana-çaraëéà yäsyati punaù || 5 ||

“When will that son of Mother Çacé – who, taking the residents of Bengal as His own, inspired them to chant Hare Kåñëa a prescribed number of times daily and who like a father gave them many cherished instructions – again become visible to me?”
This verse uses the word “kértayata” to describe Mahäprabhu’s chanting, adding that this chanting is “gaëana-vidhinä”, “counted as prescribed.” Särvabhauma Bhaööäcärya states in his Caitanya Çatakam (64):
viñaëëa cittän kali päpa-bhétän
saàvékñya gauro hari näma mantraà |
svayaà dadau bhakta janän samädiçat
kuruñva saìkértana-nåtya vädyaiù || 64 ||

“Seeing the people of the world afraid of the sins of the age of Kali and dejected at heart, Çré Caitanya Mahäprabhu personally gave them the hari näma mantra and also ordered them to do loud sankértana of this mahämantra while dancing and playing musical instruments.”
Prabodhänanda Sarasvaté states in his Våndävana Mahimämåta (17.89):

hare kåñëa kåñëeti mukhyän
mahäçcarya-nämävalé-siddha-manträn |
kåpä-mürti-caitanya-devopagétän
kadäbhyasya våndävane syän kåtärthaù || 89 ||

“Çré Caitanya òeva, the very form of mercy, sung the perfected mantra, ‘Hare Kåñëa, Kåñëa’ and so forth. When will ùe give ùis favor to me, causing me to attain Çré Våndävana?” Prabodhänanda also states in his Caitanya Candrämåtam (16):

badhnan prema-bhara-prakampita-karo granthén kaöé-òorakaiù
sankhyätuà nija-loka-mangala-hare-kåñëeti-nämnäà japan |
açru-snäta-mukhaù svam eva hi jagannäthaà didåkñur gatäyätair
gaura-tanur vilocana-mudaà tanvan hariù pätu vaù || 16 ||

“Engaged in japa of Hare Kåñëa and so forth, ùis own holy names which bring auspiciousness to the world, ùis hand trembling with love as ùe touches the knotted string about His waist to count the number of names, His face bathed in tears as He comes and goes, eager to see ùis own form of Lord Jagannatha, and bringing great delight to the eyes of all – may the golden form of Lord Hari protect you all.”

Kavi Karnapura describes the shaving-ceremony of Çré Caitanya in his Caitanya Carita Mahäkavya (11.54):

tataù çré gauräìgaù samavadad atéva pramudito
hare kåñëety uccair vada muhur iti çrémaya tanuù |
tato ’sau tat procya pratibalita romäïca lalito
rudaàs tat tat karmärabhata bahu-duùkhair vidalitaù || 54 ||

“When Çré Gauräìga accepted sannyäsa, the barber took the blade in his hand but was not able to shave any of the Lord’s curly locks out of grief. In great ecstasy Çré Gauranga deva told him to repeatedly chant the Hare Kåñëa mahä-mantra out loud. Then the barber loudly chanted the Hare Kåñëa mahä-mantra and began his job of shaving while he wept and his body was studded with goose pimples.”

Våndävana Däs describes the ÿord’s instructions to Tapana Miçra in the Caitanya Bhägavata (1.14.143-147) as follows:

sädhya-sädhana-tattva ye kichu sakala |
hari-näma-saìkértane milibe sakala || 143 ||
harer näma harer näma harer nämaiva kevalam |
kalau nästy eva nästy eva nästy eva gatir anyathä || 144 ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare || 145 ||
ei çloka näma bali laya mahä-mantra |
çola-näma batriça-akñara ei tantra || 146 ||
sädhite sädhite yabe premäìkura habe |
sädhya-sädhana-tattva jänibä se tabe || 147 ||

“Everything is accomplished by Hari-näma sankértana, including the goal of life (sädhya) and the means for its attainment (sädhana). In this age of Kali, the only means for deliverance is the chanting of the names of Hari. There is no other way, there is no other way, there is no other way. ‘Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.’ This verse of names is called the mahä-mantra. It contains sixteen names of the Lord, consisting of thirty-two syllables. Chanting this mantra again and again will awaken the sprout of prema within the heart, and thus the goal of life and the means for its attainment is understood.”

The following famous instructions of Çré Caitanya are related in the Caitanya Bhägavata (2.23.75-78):
äpane sabäre prabhu kore upadeçe |
kåñëa-näma mahä-mantra çunoho hariñe || 75 ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare|| 76 ||
prabhu kohe kohilam ei mahä-mantra |
iha japa giyä sabe koriyä nirbandha|| 77 ||
iha hoite sarva-siddhi hoibe sabära |
sarva kñaëa bolo ithe vidhi nähi ära || 78 ||

“The Lord ordered everyone in great joy: ‘Listen to the Kåñëa-näma mahämantra: hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare.’ The Lord said: ‘I spoke this mahämantra. Perform japa of this mantra a prescribed number of times. All perfection will be attained through this. Chant this mantra every moment – there is no other rule.’”

Våndävan Däs describes the meeting of Çré Caitanya and Advaita as follows:

prasanna çré mukhe hare kåñëa kåñëa bali |
vijaya hailä gauracandra kutühalé ||
hare kåñëa hare kåñëa bali prema sukhe |
pratyakña haila äsi advaita-sammukhe ||

“One day when He came to the home of Advaita Äcärya, His face filled with pleasure as He chanted the hare kåñëa mahä-mantra.”
Then let us turn to the various statements of the Caitanya Caritamrita which appear to be references to the Hare Kåñëa mahä-mantra. In this work, the Hare Kåñëa mahä-mantra is nowhere listed in its entire length. The following excerpts are from the Ädi-lélä (7.72, 78, 81, 83), describing the exchange between Çré Caitanya and the sannyäsés of Benares:

mürkha tumi, tomära nähika vedäntädhikära |
kåñëa-mantra japa sadä ei mantra-sära || 72 ||

“You are a fool, you have no eligibility for Vedanta. Always do japa of the Kåñëa-mantra, the essence of all mantras.”

dhairya dharite näri, hailäma unmatta |
häsi, kändi, näci, gäi, yaiche madamatta || 78 ||

“Unable to maintain my patience, I have become maddened. I laugh, cry, dance and sing like a madman.”
kibä mantra dilä, gosäïi, kibä tära bala |
japite japite mantra karila pägala || 81 ||

“What kind of mantra you have given, Gosäi, and what is its power? By constantly engaging in japa of this mantra, I have become mad!”

kåñëa-näma-mahä-mantrera ei ta’ svabhäva |
yei jape, tära kåñëe upajaye bhäva || 83 ||

“It is the nature of Kåñëa-näma mahä-mantra that anyone who does japa of it, in him bhäva for Kåñëa awakens.”

There are numerous references of someone chanting “Hari, Kåñëa”. Here Mahäprabhu inspires others to chant the holy names (Madhya-lélä, 7.97-98):

ei çloka paòi pathe calilä gaurahari |
loka dekhi’ pathe kahe bala hari hari || 97 ||
sei loka prema-matta haïä bale hari kåñëa |
prabhura päche saìge yäya darçana-satåñëa || 98 ||

“Reciting this verse (Kåñëa ùe…), Gaurahari walked along the path. Seeing people on the way, ùe told them, ‘Say ùari ùari!’ These people became maddened in prema, saying ‘Hari Kåñëa!’ They would follow behind the Lord, being eager to see ùim.”

The Muslim messenger in Madhya-lélä (16.168) also chanted “Hari Kåñëa”:

eta kahi sei cara hari kåñëa gäya |
häse kände näce gäya bäulera präya || 168 ||

“Saying this, that messenger sang ‘Hari Kåñëa!’, laughed, cried, danced and sang like a madman.”

Also in Madhya-lélä (17.159) we have an example of two brähmaëas chanting “Hari Kåñëa”:
duìhe preme nåtya kari’ kare koläkuli |
hari kåñëa kaha duìhe bale bähu tuli’ || 159 ||

“Both of them danced and embraced in ecstatic love, uttering “Hari Kåñëa”, thus both of them sang, raising their arms.”

Upon the departure of Haridäs, everyone chanted “Hari Kåñëa!” (Antya, 11.58):

hari kåñëa çabde sabe kare kolähala |
premänande mahäprabhu hailä vihvala || 58 ||

“All of them very loudly chanted ‘Hari Kåñëa!’ in the bliss of ecstatic love, and Mahäprabhu became overwhelmed.”
In Antya-lélä (9.55-57), Mahäprabhu inquires about Väëénätha Räya:

ethä prabhu sei manuñyere praçna kaila |
väëénätha ki kare, yabe bändhiyä änila || 55 ||
se kahe väëénätha nirbhaye laya kåñëa-näma |
hare kåñëa hare kåñëa kahe aviçräma || 56 ||
saìkhyä lägi dui-häte aìguléte lekhä |
sahasrädi pürëa haile aìge käöe rekhä || 57 ||

“Prabhu inquired from him, ‘What was Väëénätha doing when he was arrested?’ ùe replied, ‘Fearlessly Väëénätha was chanting the name of Kåñëa, incessantly he chanted “Hare Kåñëa, Hare Kåñëa.” ùe used the fingers of his two hands for counting, and upon completing one thousand, he made a mark on his body.’”
Thus no specific references to saìkértana of Hare Kåñëa mahä-mantra are found in the Caitanya Caritämåta, though saìkértana of Kåñëa’s names is mentioned, as well as japa of mahä-mantra. The following instance of Çré Caitanya’s chanting the mahä-mantra is found in the Caitanya Maìgala of Locana Däs:

bähu prasäriyä prabhu brähmaëe tulilä |
tära ghare bhakti bhare gäna äraàbhilä ||
brähmaëera ghara yena haila våndävana |
hari-näma çunibäre äise sarva-jana ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||

“Once Mahäprabhu visited the home of a brähmaëa and embraced him. The kértana that followed made that home become just like Våndävana and a multitude of people gathered to hear and chant the holy names: ‘hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare’.”

The 15th chapter of the Caitanya Maìgala relates:
“Keeping His hands above His head, He started chanting over and over, ‘Hare Kåñëa Hare Kåñëa’.”

Locan Däs also states: hare kåñëa näma seho bole nirantara – “He constantly chanted the holy names ‘Hare Kåñëa’”.

REFERENCES PREDATING ÇRÉ CAITANYA -

In the Rädhä Hådya Khanda of the Brahmäëòa Puräëa, Romaharñana Suta prays to Çré Veda Vyäsa as follows:

yat tvayä kértitaà nätha hari-nämeti sanjitam |
mantraà brahma-padaà siddhi karaà-tad-vad-no-vibho ||

“O master, O mighty one! Please glorify the hari-näma mantra situated in transcendence, the cause of all perfection!”

gåhaëäd yasya mantrasya dehé brahma-mayo bhavet |
sadhyaù pütaù suräpo ‘pi sarva-siddhi-yuto bhavet |
tad-ahaà te ‘bhidhäsyämi mahä-bhägavato hamsi ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
iti ñoòaçakaà nämnäà tri-käla kalmañäpaham |
nätaù parataropäyaù sarva vedeñu vidhyate ||

“The embodied soul who accepts this mantra will become filled with transcendence, and by accepting it, even a drunkard will attain all perfections. I will recite this mantra to you, for you are a swan-like mahäbhagavata.

hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare.’ These sixteen names can destroy the sins of the three worlds, and nothing higher than them is to be found in all the Vedas.” Agni Puräëa states:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
raöanti helayä väpi te kåtärthä na saàçayaù ||

“Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt.”

Padma Puräëa states:

dväntrià-sad-akñaraà mantraà näma-ñoòa-çakänvitam |
prajapan vaiñëavo nityaà rädhä-kåñëa-sthalaà-labhet ||

“Any Vaiñëava who chants the mantra consisting of thirty-two syllables and sixteen names will attain the abode of Rädhä and Kåñëa.”

The following statement on the congregational chanting of the Hari-näma mahä-mantra also found in the Padma Purana:

harer näma mahä-mantrair naçyet päpa piçäcakaà |
harer agra svarair uccair nåtyaà stan-nämakrin-naraù |
punäti bhuvanaà vipra! gaìgädi salilaà yathä ||
hare pradakçinaà kurvann uccais tan näma krin naraù |
karatälädi sandhänaà susvaraà käla çabditam ||

“Anyone who dances in front of Çri Hari and loudly chants the hari näma mahä-mantra will destroy all witches of sin. Just as the water of sacred rivers like the Ganga purify the universe, similarly those who circumambulate Çri Hari and loudly perform näma saìkértana of the 16-word mahä-mantra with sweet voices and while clapping the hands, purify the entire universe.”

The Hare Kåñëa mahä-mantra is also related in the Brahmäëòa Puräëa, Uttarakhaëòa, 6.55. The Pippalada-branch of the Atharva Veda states:

svanäma-müla-mantreëa sarvaà hlädayati vibhuù |
sa eve mülam-mantraà japati haririti kåñëa iti räma iti ||

“The name is the root of all mantras, the splendid one bringing joy to everyone. This root-mantra is chanted as Hari, Kåñëa and Räma.”

Kali-santarana Upaniñad (2) of Kåñëa Yajur Veda states:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
iti soòaçakaà nämnäà kali-kalmaña-näçanam |
nätaù parataropäyaù sarva-vedeñu dåñyate ||

“The sixteen names of the ùare Kåñëa mahä-mantra – ‘hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare -- destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas.”

Räma-täpanéyopanisad (1.6) explains the meaning of the mahä-mantra as follows:

harati tri-vidhaà tapaà janma-koti-çatodbhavam |
päpaà ca smarataà yasmät tasmäd dharir iti småtaù ||

“The Lord is known as Hari because He takes away the sins and three types of suffering accumulated over millions of births, of those who remember him.”

kåñir bhür-väcakaù çabdo nas ca nirvåti-çucakaù |
tayor aikyaà paraà brahma kåñëa ity abhidhéyate ||

“The root kåñ indicates the supreme attractiveness of the Lord, the suffix ëa indicates the supreme joy. Thus, the name Kåñëa indicates the Supreme Brahman who is the acme of these two characteristics.”

ramante yogino ’nante satyänande cid-ätmani |
iti räma-padenäsau paraà brahmäbhidhéyate ||

“The yogés take pleasure in the Supreme ñelf which is existence, knowledge and bliss absolute. Therefore that truth, known as the Param Brahman is also called Räma.”

The Caitanya Upaniñad published by Kedärnäth Bhaktivinoda also has a reference to the Hare Kåñëa mahä-mantra:

sa eva müla-mantraà japati harir iti kåñëa iti räma iti || 11 ||

“He chants the original mantra consisting of Hari, Kåñëa and Räma.”

harati hådaya-granthià väsanä-rüpam iti hariù. kåñiù smaraëe tac ca ëas tad ubhaya-melanam iti kåñëaù. ramayati sarvam iti räma änanda-rüpaù. atra çloko bhavati || 12 ||

“He who removes the knot in the heart in the form of material desire, is called Hari. The union by the remembrance of the root kåñ and the affix ëa, is the hymn of praise - Kåñëa. He who gives pleasure to everything is the form of bliss - Räma. Thus the verse becomes.”

Ananta-samhita, one among the voluminous pancarätra-ägamas, states:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
ñoòaçaitäni nämäni dvätriàçad varëakäni hi |
kalau yuge mahä-mantraù sammato jévatäraëe ||
varjayitvä tu nämaitad durjanaiù parikalpitam |
chandobaddhaà susiddhänta viruddhaà näbhyaset padam ||
tärakaà brahma-nämaitad brahmaëä guruëädinä |
kalisantaraëädyäsu çruti-svadhigataà hareù ||
präptaà çré brahma-çiñyeëa çré näradena dhématä |
nämaitad-uttamaà çrauta-päramparyeëa brahmaëaù ||
utsåjyaitan-mahä-mantraà ye tvanyat kaepitaà padam |
mahänämeti gäyanti te çästra-guru laëghanaù ||
tattva-virodha-saopåktaà tädåçaà daurjanaà matam |
sravathä parihäryaà syäd ätma-hitärthinä sadä ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||

“‘Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare’ -- This sixteen-name, thirty-two syllable mantra is the mahä-mantra in the age of Kali by which all living beings can be delivered. One should never abandon chanting this mahä-mantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Kåñëa that are against the pure conclusions of the scriptures, or are filled with rasäbhäsa. About this divinely spiritual mahä-mantra, which delivers one from material existence, the original guru, Lord Brahmä, has said, kali-santaranädi çrutite, ‘The Çrutis have declared this mantra to be the best means of deliverance in the age of Kali’. Having all heard this from Brahmä, the sons and disciples of Brahmä, beginning with Närada, all accepted the Hare Kåñëa mahä-mantra and, having meditated on it, attained perfection.”

In Jïänämåta Sära, a scripture belonging to the Pancarätrika corpus of literature, the following statement is found:

çiñya ‘syodaì mukha-sthasya harer-nämäni ñoòaça |
saàçrävyaiva tato dagdhän mantraà trai-lokya-mangalam ||

“Located next to him (the Guru), the disciple should hear the sixteen names of Hari from his mouth, thus taking shelter of the mantra which protects from inauspiciousness and causes auspiciousness for the three worlds.”

HOLI PASTIMES OF GAURANGA

Mahanidhi Swami

From the first day of spring, Vasanta Pancami (Visnupriya's appearance day) until Gaura Purnima, Lord Gauranga plays Holi for 40 days continuously. On each day of these 40 days, Sri Gaurasundara performs Holi lila in the homes of His various confidential devotees. First Holi is in Advaitacarya's house on Vasanta Pancami. Then on Trayodasi, He plays Holi in Nityananda's house. In this month on Sukla Sasthi (March 6) , Gauranga plays Holi in Gauridasa Pandita's house. Then on astami, in Uddharana Datta's house. On Purnima, Mahaprabhu plays Holi in own home.
Holi Pastimes of Gauranga
On the bank of the Ganga, Sri Gauranga divided His intimate devotees into two groups: One team with Gauranga, and one team with Gadadhara Pandita. In Gadadhara’s team, there were Svarupa Damodara, Mukunda, Vasu Ghosa and many others. Gauranga's side was led by Gauridasa Pandita. As previously in Krsna-lila, all the sakhis and manjaris sided with Radha and all the sakhas teamed up together with Krsna to attack the sakhis. And now in Nadiya, the same devotees sided with either Gaura or Gadadhara respectively. Picking up pichkaris (syringes), Gauranga's team squirted Sri Gadadhara and his team. Then in retaliation, Svarupa Damodara and others began to hurl coloured powders bombarding Gauranga and His party from all sides. As the fun pastimes of Holi progressed, Gauridasa started clapping his hands and shouting excitingly, "Gauranga has won, Gauranga has won!" Then Svarupa Damodara angrily replied, “No, Gauranga has lost. The winner is my Gadadhara!" At this instant, some devotees slapped their chests and others sang and danced raising their hands into the sky, “Haribol! Haribol! Gaura Haribol!” (Mohandasa, disciple of Srinivasa Acarya)

Guru Bhakti

 
Mahanidhi Swami 

Guru bhakti is the basis of Krishna bhakti. If a disciple is fully absorbed in pleasing the spiritual master, he can very easily attain the eternal service of Radha-Govinda Yugala in the groves of Vrndavana. This point is confirmed in the ninth sloka, or benediction verse (phala-sruti), of the famous mangala arotika Samsara prayers. [note: Although many may not be aware of this, most Gaudiya Vaisnavas daily chant and heartly meditate upon this important verse.

srimad-guror ashtakam etad uccair, brahme muhurte pathati prayatnat
yas tena vrindavana-natha-saksat, sevaiva labhya januso ’nta eva
“That person who very attentively recites this ashtakam to Sri Gurudeva during the brähma muhürta period (4:30 a.m.) is sure to achieve the direct service to the lotus feet of Sri Krishna, the very life and soul of Vrindavana (vrindavana-natha), upon attaining his vastu-siddhi, or pure spiritual form.” (Sri Gurvashtakam, Srila Visvanatha Cakravartipada)

Glorifying the spiritual master goes on eternally. With every breath, thought, word and action the dedicated disciple tries to please his beloved Gurudeva. In this world, I serve Sri Guru in my sadhaka rupa, practitioner form. In the divine realm of sweet love, I serve Sri Guru in my siddha rupa, ecstatic form of spiritual mellows. 
 
The divine realm is far far beyond the purview of our material perception. It is the plane of Goloka, Vraja Gokula wherein all live in harmony, sweetly cooperating to please Sri Krishna. 

Now let’s consider, can love be seen, measured or weighed on a scale? With words I try my best to pay a debt that cannot even be calculated. Sri Guru has given me everything but it may take many lifetimes to realize this and finally surrender to his will. 

But what is the will of the master? Sri Guru wants every disciple to love the holy name, to love Mahaprabhu, to love Radha-Govinda, and to love all; seeing the benign center within all beings. Sri Guru desires peace and happiness for all creatures, viçvaà pürëaà sukhäyate. “Let the whole world love Kåñëa! What is the difficulty?” proclaimed Çréla Prabhupäda as he gazed compassionately upon one and all.

On this most auspicious day of our Holy Masters appearance, Srila Prabhupada’s wonderfully blissful Vyasa-puja Celebration, I pray to Radha-Giridhari that all of you will deepen and increase your attachment,
dedication, surrender and service to His Divine Grace and your own spiritual guides, the emissaries of love divine!

Sri Guru ki jai!
Jai Jai Sri Radhe!