A Publication of ISKCON Bhubaneswar, India Founder-dearya His Divine Grace A.C. Bhaktivedanta Swami Prabhupada i : : Vol. 1 No. 1 Wren Lisa cries for Aimself * Srila Prabhupada's 1960 Translation of Bhakti- Rasamrta-Sindhu * Nectar From: Srila Bhaktisiddhanta Bhaktivinoda Visvanatha Cakravartipada * The day Krsna shaved His head and took sannyasa * Stories andTranslationsDedicated to His Divine Grace Orn Visnupada Paramaharisa Sri Srimad A.C. Bhaktivedanta Swami Prabhupada in honor of his Centennial Vyasa-piija coming in 1996 nama-Srestharn manum api Saci-putram atra svariipar uru-purih mathurti gosthavatin nd varam aho radhika-madhavasirh pripto yasya prathita-krpaya Sr7-gurum tam nato ‘smi Ibow down to the beautiful lotus feet of my spiritual master, by whose causeless mercy I have obtained the supreme holy name, the divine mantra, the service of the son of Saci-mata, the association of Srila Svarapa Damodara, Ripa Gosvami, and his older brother Sanatana Gosvami, the divine abode of Mathura, the blissful abode of ‘Vrndavana, the divine Radha-kunda and Govardhana Hill, and the desire within my heart for the loving service of Sri Sri Radhika and Madhava in Vrndavana.eo Acknowledgements The mercy of the following devotees made this magazine possible: First and foremost my beloved spiritual master Srila Gour Govinda Swami, who out of his causeless mercy picked me up from my animal like existence and is giving me the nectar of krsnakatha. | pray that he may be pleased with this. The Mahant of the Haridasa Thakura Samadhi temple in Puri, His Holiness Nitai-pada dasa Maharaja who allowed us to photograph the fantastic artwork in the Suite De eer Raamazen probing, Condmeelchatn prabhu and the wonderful devotees in ISKCON Malaysia. Guru-gauraiiga and Govinda-pada prabhus of ISKCON Mauritius, who gave emergency CPR to my computer. Aniel and Malti Bangoer prabhus of Holland, for their kind donation and typing. All my wonderful Godbrothers who encouraged me and sometimes mercifully chastised me in their ‘eagerness to see this publication. Iéa Bhakta and Sacinandana prabhus who helped get our photography in Puri. His Grace Mahakratu prabhu for his advise and layout expertise. Studio Rupashree of Bhubaneswar, who rushed ‘our photos. And special thanks to Prataparudra prabhu of Guru Gouranga Press. Dandavats, may the Vaisnavas be pleased with our humble effort. Madhanamanda dare Editor: Madhavananda dasa Assistant editor Raghava Pandita dasa Layout and advice: Mahakratu dasa and Trilokanatha dasa Artwork: Bhakta Charles Photography: ‘Ananta dasa and Iapati disa Proofreading: Gokuldasa dasa Bengali translatin; Kalakantha dasa, Atmarima dasa and Adi-puruga dasa Table of Contents Editorial, Bhakti-Rasamrta-Sindhu 7 H.DG. A.C. Bhaktivedanta Swami Prabhupada This Wicked Mind .. Srila Bhaktisiddhanta Sarasvati Thakura Maha-mantra Tika Srila Bhaktivinoda Thakura When Syamasundara Becomes Gaurasundara HH. Gour Govinda Swami ee Why We Don't Put a Peacock Feather on Gaurra sn Madhavananda dasa Svapna-vilasdmyta sven Srila Visvanatha Cakravarti Thakura Slokamrta (verses). Gaura Tattva, Gaura Pracara Bhajanamrta (songs) . Srila Premananda dasa Thakura Lila Katha (stories). “The day Krsna shaved His head and took sannyasa” H.H. Gour Govinda Swami 34 39 Tirtha Dipika (hima) . "Vaisnava Ksetra Bhubaneswar" HH. Gour Govinda Swami Pictures and quotes from the books of His, Divine Grace A.C. Bhaktivedanta Swami Prabhupada, such as $ri Caitanya-caritamrta and Srimad-Bhigaoatam are copyright © of the Bhaktivedanta Book Trust International. All materials used in Sri Xeishoa Lathameta are copyright © of Gopal Ju Publications, Bhubaneswar, INDIA.Kripa Koro Vaishnava Gosai Begging mercy of the Vaishnava readers The pastimes, activities and philosophy regarding Lord Sri Krsna are sweet like honey. The bumblebee-like devotees are always eager to taste such honey. They are distinct from those persons who like flies, are only interested in the rotting garbage and stool-like topics of this. material world We are publishing this magazine Sri Krsna Katharirta for the pleasure of such devotees. This material world is simply a place of unlimited anxieties and sufferings. The only panacea, or medicine that is there, is hearing and chanting about the nectarean topics of the Lord. This is beautifully expressed in Srinad- Bhagavatam 10.31.9 tava kathamtams tapta-jtoanarit avibhir iditaris kalmasapahar Sravana-mavigalarh Srimad-atatarh Bhaeoi grnanti ye bhitrida janah "My Lord, the nectar of Your words and the descriptions of Your activities are the life and soul of those who are always aggrieved in this material world. These narrations are transmitted by exalted personalities, and they eradicate all sinful reactions. Whoever hears these narrations attains all good fortune. These narrations are broadcast all over the world and are filled with spiritual power. Those who spread the message of Godhead are certainly the most munificent welfare workers.” This medicine is meant to be distributed by a qualified physician, a sidhu-vaidya. Such a From the Editor personality is His Divine Grace A. C. Bhaktivedanta Swami Prabhupada who out of his intense compassion brought this ausadhi or medicine of Krsna Katha to the entire world Being non-different from The Lord, the topics concerning Krsna are only approachable in the same way that Krsna is approached by pure unalloyed love. Such a devotee is called a rasika-bhakta. As a conditioned soul, being pairasika or devoid of a taste for such katha I have no right to touch on such topics. Still, because we know that there are so many genuine rasika-bhaktas or devotees who will relish such a thing, we are producing this magazine in the hopes of pleasing them. Especially we expect that this magazine will be appreciated by those great souls who, having imbibed the teachings of Srila Prabhupada, have dedicated their lives for the propagation of Krsna Katha through the medium of Srila Prabhupada's books. Such persons are truly kavibhih, "greatly exalted” and are bhitrida jana, “the most munificent welfare workers." We hope they may relish this magazine. Ipray to all the gentle readers to please not be angry with me for my gross lack of qualification. Thope that you will overlook my innumerable faults, and be pleased with the wonderful topics herein. This is nicely expressed in the words of Srila Krsnadasa Kaviraja Gosvami: Sr ritpa-snnata-vikasita-krstia-Tilt lasyariartaiplita-dhiyam vraja vaisnavinam amihisaprakasa-nakavi pramadapradavan mandasya me bhavatu bhandatarasya yadvat"The vrajaviisis devotees who are accustomed to relish literatures on the standard of Vidagdha-madhava, which were written by great playwrights like Srila Rapa Gosvami, may criticize or laugh upon seeing my pitiful attempt at writing on topics of the Lord, Thus exposing my real nature as a cheater and an ignorant fool.” tad-viig visargo janatagha-viplavo yasmin prati tyadi-sadukti noditalt ‘mandohapi govinda-vilasa-varnanai- mandam giraiie soam vidadhe sadadrtam “Although [am dull minded, my words will be liked by the saintly devotees, since itis said (in Bhag. 1.5.11) that every word about the Lord's activities, though imperfectly composed, will destroy the sins accumulated by humanit Encouraged by this statement, I will now describe the eternal nectarean pastimes of Govinda.” ‘madasya marusan cara Huinnam gash gokulonmnikim santah pusnantoiniim snigdhah karna-kasitra-sinnidhau "Asa lake gives shelter to a cow wandering in the desert, similarly this text is like a cow trying to go to Vndavana, but is suffering on the desert of my mouth. May the saintly devotees whose ears are like a lake, karna- kasara-sannidhau, give shelter to these words of mine.”ei grantha lekhaya more vaisnavacaryas ‘amara kiana yena Suckera pathana “Actually this is not my writing at all. [tis simply the words of the Gaudiya Vaisnava acaryas. My writing is but the repetition of a parrot.” Invocation wo vit ajnana-timirandhasya jilanaiijana-Salakaya caksur unmilitari yena asin Sre-gurave namal “Loffer my respectful obeisances unto my spiritual master, who has opened my eyes, which were blinded by the darkness of ignorance, with the torchligh. of knowledge.” 4ri guro paramananda premananda phala prada vrajindnda pradananda ‘seodiyarit ma niyojaya "My dear spiritual master, who gives the bliss of the highest fruit of love of God, please engage me in the blissful service of Sri Krsna, who bestows bliss upon the land of Vraja. viticha-kalpatarubhyas ca Iypa-sindhubhya eva ca patitanaric pcanebhyo vaisnavebhyo namo namah “1 offer my respectful obeisances unto all the Vaisnava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone and they are full of compassion for the fallen conditioned souls.” nano vrndavanikiya fubhyarh goloka-mautline pitrna-bralindtapatraya namo govardhanaya ea “Loffer my respectful obeisances to Govardhana Hill. He is the crown of Goloka and on his lap grows the Vrndavana forest. 1 offer my obeisances to him, the umbrella for the Supreme Personality of Godhead.”he krgna karwi-sindlio dina-bandho jagat-pate gopesa gopiki-kinta radha-kanta namo ‘sti te nanda-lilamaya-vigrahiiya hemabha-divya-cchavi-sundaraya tasmai maha-prema-rasa-pradaya caitanyacandriya namo namas te Oh my dear Krsna, ocean of mercy; You are the friend of the distressed and the source of creation. You are the master of the cowherd men and the lover of the gopis, especially Radharant. offer my respectful obeisances unto You. "O moonlike Lord Caitanya, O Lord Who is the personification of blissful pastimes, O Lord Whose complexion is as splendid as gold. O You who give in charity the nectar of pure love for Lord Krsna, I offer my respectful obeisances to You again and again.” rsna-caitanya prablu nityananda sr-advaita gadadhara Srivasadi-gaura-bhakta-vynda jaya sr HARE KRSNA HARE KRSNA KRSNA KRSNA HARE HARE HARE RAMA HARE RAMA RAMA RAMA HARE HARE dase“Si Srila Ripa Goswami's rt Pec UiEereta ey Bhakti-Rasamrita-Sindu | ¢ Translation and purport by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada As printed in BTG magazine published in New Delhi, April 1960 [We wanted to leave this As It Is, but finding it very difficult to read we inserted a few words in brackets and corrected some spelling and punctuation Otherwise it is the same as Srila Prabhupada printed it ed.] CHAPTER ONE Text One Akhilla, Rasa, Amrita, Marti, Prasrmara, Ruci, Ruddha, Taraka Pali, Kalita, Syama, Lalita, Radha, Preyan, Bidhu, Jayati. Akhila=Alll inclusive. Rasa~Mellow, Zest. Amrita=Nectar Murti=Form. Prasrmara=Expanding, Ruchi=Attractive feature, Rudha=Controlling, Taraka=of the name, Pali= of the name, Kalita=Influenced by, f the name, Lalita=of the name, Srimati Radharani, Preyan=Dearest, ‘onsort, Jayati=Exists with glories Translation Lord Sti Krsna Who is the dearest consort of Srimati Radharani - exists eternally with all glories. He is [the] all inclusive Personality. Mellow, transcendental in His eternal Form. By the expansion of His multi attractive features he is the controlling deity of the cowherd damsels like Taraka, [and] Pali with influence over Syama and Lalita. Purport Lord Sti Krsna Who is the Personality of Godhead in His eternal Form is glorified because He has endeared Himself by Hi benevolence in disseminating the different kinds of Rasa or Zests. Rasa is psychologically described as sense perception. But the sense perception, which we experience in our material conception of life — is a perverted reflection of the reality. The reality is approached by self realisation of understanding, the all inclusive Personal Form of the Supreme, Who is all attractive Sri Krsna. The very name of Sri Krsna is suggestive of a conception of complete attraction by dint of wealth, strength, inthuence, beauty, knowledge and renunciation. Complete embodiment of all these opulences combined together in their fullness, is exhibited by the manifested activities of the Lord when He is, out of His causeless mercy, within our view, although the Supreme Person is transcendental to the speculative actions of thinking, feeling and willing of a living being, The eternal consort of Srimati Radharani is Lord Sri Krsna, Who is plenarily manifested as the speaker of the Bhagavad- gita—- [He] has His innumerable beams of expansions and each and every one [of] them is a complete Bidhu or the one who vanquishes all kinds of distresses of the devotee. Even the Astras or the atheists acts ofen enya who are enemies of the Lord are benefited by His causeless mercy although superficially they appear to be slain by the Lord. Asuras who are killed by the Lord do also attain to the platform of Mukti or liberation which is the destination of the impersonalist empiric philosophers. As such He is all attractive both for the Asuras or non-devotees materialistic living being and the Suras or the devotees. He is glorified evidently by Suras and Asuras alike. In the battlefield of Kurukshetra Lord Sri Krsna was glorified even by the opposite camp of Arjuna, when Bhisma addressed Lord Sri Krsna to be the relative of Axjuna the victorious warrior. ‘And those who died in the battlefield of Kurukshetra, attained the highest stage of liberation simply by fixing up their eyes over Him while dying in the field By His fullness of opulences and on account of becoming the ‘One without a Second = competitor and His being the Lord of all creatures, He is worshipped even by the Supreme directors of the cosmic creations. He is attractive even by His personal decorative features. Lord Sri Krsna is observed always decorated with multi ornaments of apt position. His earrings, His crown, His bangles, His necklace, and belt etc., bedecked with most valuable jewels and His attractive smiling face smeared with the pulp of sandalwood on the forehead and His yellowish silken garments all combined together make His full attractive Personality. The whole Bhagavatam Puranam is practically a vivid description of His fullness of attraction and in the beginning of the same the Lord Sri Krsna is discriminated from all other plenary manifestations or incarnations with emphasis on His becoming the Original Form of Godhead and the Personality of Godhead as He is. And considering all these features of His Personal and transcendental qualities as. described in all the Vedic revealed scriptures, - Lord Sri Krsna is undoubtedly the all attractive eternal Form of all Rasas. In the present context of His transcendental features, He is the predominating Lord of the primary Rasas called Santa (transcendental inaction), Dasya (transcendental servitorship) Sakhya (transcendental fraternity) Vatsalya (transcendental conjugation). In His transcendental Form in relation with the denizens of the Brajabhumi, He is the embodiment of spiritual bliss. The [that] spiritual bliss is described in the Brahma Sutras also. So for other Rasas which are secondary and individually connected with Him. He is very properly described in the Bhagavatam on the arena of the King Kamsa of Mathura. He is described there as follows:— ‘Mallandm asani (thunderbolt for the wrestlers) Nara Narabara (for ordinary man, He is the most perfect form of man) Strinam smara mnirtinan (for the woman He appeared to be personified Cupid or the most desired of the opposite sex) Gopnam swoajana (for the cowherdsmen He appeared to be the most beloved kinsman) Asatain kiitibhiu jam sasta (for the culprit minded rulers He appeared to be the most redundant governor ) and Stoapitro sist (for the parents He appeared to be a small child) Mrtyu Bhojapate ( He appeared to be death personified before the King of Bhoja, Kamsa) Virata avidusham (He identified Himself with the all pervading universal-self for the less intelligent persons) Tattoam param yoginam (He‘Sri Krsna Kathamrta appeared to the mystics to be the Absolute Truth) Vrishninant paradeva (for the Vaishnavas or to the descendants of Vrisni He appeared to be the highest worshipable deity). And thus known to the respective knowers according to their respective power of knowing Him, then Lord Krsna entered the arena of King Kamsa accompanied by His elder brother Sri Baladeva. "With the Gopis therefore the high- est transcendental quality of Rasa is reciprocated by the Lord and out of them the specifically mentioned Gopis of the name Taraka, Pali, Shyama, Lalita and Srimati Radharani are significant.” In the revealed scriptures the Rasas are described to be of twelve different sets. They are as follows:— Roudra (anger) Adbkuta (wonderful) Sringara (conjugal) Hasya (comic) Vira (chivilrous) Daya (merciful) Dasya (servitorship) Sakisya (fraternity) 9. Bhayanaka (ghastly) 10. Vitbhatsa (shocking) 11. Shanta (neutral) 12. Vatsalya (parental) Sringara and the Madhurya Rasa are one and the same. These twelve Rasas are standard Rasas and Lord Sri Krsna is evidently the embodiment of all these Rasas. He is not only the enjoyer of the Madhurya Rasa or the Sringara Rasa with Srimati Radharani but He is the enjoyer of the Vivatsya Rasa when He kills Ashuras like Kamsa and Jarasandha. In the creation of the Lord, there is nothing more than the above Tmentioned standard twelve Rasas in the matter of dealing with one another. Activities of the living being are accelerated by one of the Rasas either in its original form or in a perverted form, But all the Rasas are emanations from the ‘Transcendance. There is no existence of any sort of reciprocation of Rasa if it is not emanated from the Supreme. Everything that be, has its original source of emanation from the Supreme Being and that is the confirmation by the first sutra of the Vedanta Sutras (janmadyasyayatah) and Sri Krsna being the original form of Godhead, He is conclusively the reservoir Fountain Head of all the Rasas described above, ‘And as such the Rasa in relation with Him becomes the absolute in nature. The Lord being the Absolute Truth, anyone of the above Rasas is Absolute in nature in relation of reciprocation with His service. ‘The Lord being the enjoyer of all the Rasas, the reciprocator is either directly or indirectly a constitutional servitor of the Lord exchanging the different Rasas. And therefore the devotees who serve the Lord directly in the primary Rasa of Dasya, Sakhya, Vatsalya and Madhurya are super servitors or eternal servitors than [compared to] those who serve Him in the secondary Rasas of Roudhra, Adbhuta, Hasya etc. which are seven in all. [The] Actual position of the living being is to serve the Lord and nothing more. The living being cannot become the Absolute Master at any stage of his existence, namely materially or spiritually. Materially he can falsely pose himself as the master, and being baffled in that attempt such servitor desires to annihilate his existence by becoming one with the Lord. This desire of becoming one with the Lord is not even within the jurisdiction of the Shanta Rasa and therefore except the five primary Rasas alll other Rasas are exhibited outside the spiritual realm. But his oneness is transcendentally realised in the primary five Rasas, because in the Absolute realm although there is constant reciprocation of the primary Rasas between the Lord and His eternal reciprocators or eternal servitors, qualitatively there is no difference between the Lord and the servitors: In the absolute realmSpe hanya there is no difference between Radharantand Krsna or between Yasoda and Krsna and so on. The reciprocators in the absolute Realm and in the relative world, are essentially and qualitatively one and the same but quantitatively there is [a] difference between [the] two, namely the Lord and the servitors. ‘The Lord is the immense source of supply of all the Rasas while the living entities are recipients only in their different capacity. In other words the Lord is the Whole, while His servitors are Constitutional Parts and Parcels only. [Srila Prabhupada's emphasis) The parts and parcels have therefore limited potency to enjoy, and as such the parts and parcels of the Lord cannot be actually said as enjoyer in the proper sense of the term. Such reciprocators of the rasas are therefore properly termed as the enjoyed or the servitor partaker of the enjoyment enjoyed by the Lord. Although the Rasa of reciprocation is equally partaken both by the Lord and the servitors, the Lord is the Predominator enjoyer while the parts and parcels are predominated enjoyed. Real enjoyment of the living entity is realised in that way, otherwise he can simply merge himself with the Lord by annihilating his constitutional position as he is emanated from the Supreme. This constitutional position of parts and parcels are predominantly existent in the Absolute Realm, whereas the secondary Rasas are manifested in the relative world. When the Lord therefore desires to enjoy the secondary Rasa with His servitors, such reciprocation is brought into existence in the relative world by the desire of the Lord. These secondary Rasas when they are actually dovetailed with the Absolute Person the result is the same as that of (the) other primary Rasas. ‘Therefore the Vivatsa Rasa, displayed between the Lord and Kamsa also terminated in the liberation of Kamsa on account of Sri Krsna’s becoming the Absolute Person. ‘Therefore the servitor living being, if at all he wants to relish any one of the above Rasas, he must reciprocate the same with Sri Krsna who is the unlimited ocean or source of all Rasas. One can derive any amount of Rasa of a particular type from that resources simply by such Teciprocation with Krsna. “Gopal Tapani” [Upanisad] directs therefore conchisively that Krsna is the Supreme Fountain Head of all the Rasas which are also confirmed by the Sruti or the Vedas. One should therefore always meditate upon Krsna to derive a particular type of Rasa according to one's choice and under proper direction of the spiritual master. Krsna appeared to Kamsa as death personified because Kamsa choose to kill Krsna from the beginning of His appearance. Similarly the Gopis wanted to have Krsna as their lover and therefore Krsna treated them as the most facinating lover displayed by the Madhurya Rasa of a transcendental paramour. The conclusion is that the Personality of Godhead reciprocates with His servitors in the proportion and quality of service rendered unto Him. Nobody is doing anything except this, reciprocation of Rasas between Krsna and himself and thus one is reaping the desired result in the proportion and quality of service illusioned in contamination with the material energy. Whereas such service is transcendental in the Absolute Realm where illusion is conspicuous by its absence only. The quality of service to Sri Krsna in the highest platform is exhibited by the Gopis and such service is eulogized in the “Bhagavatam’” in the following words: “What is the penance which the Gopis "Voluntarily the Lord bifur- cated Himself both as Radha and Krsna and again joined together in the still more attractive form of Sri Chaitanya Mahaprabhu.” had performed, so that they are privileged to enjoy the drinking of the nectar of [the] Lord’s beauty which is as much unfathomed as His other opulences are” With the Gopis therefore the highest transcendental quality of Rasa is reciprocated by the Lord and out of them the specificallymentioned Gopis of the name Taraka, Pali, Shyama, Lalita and Srimati Radharani are significant. In the Puranas the names of the Gopis like Gopali, Palika, Dhanya, Vishakha, Danistha, Radha, Anuradha, Somabha, Taraka te. are mentioned. And in the Dvaraka Mahatmya, the names of the Gopis Lalita, Shyamala, Saibya, Padma, Bhadra along with Vishaka are mentioned as the chief of the damsels of Brajabhumi. There is such mention of the names of the Gopis in “Skanda Puranam" also. Such Gopis were attracted by the beautiful and attractive features of the Form of Sri Krsna They were not only attracted but also they were actually under the control of the Lord by the paramourous feeling of the lover and the beloved. Such transcendental feelings of the pure Gopis are never to be compared with the erotic principles of the mundane world. In these transactions of highest reciprocation of Rasas, Srimati Radharani stands to be the supermost partaker. She is therefore actually the counterpart emblem of all the Rasas which are reciprocated between Krsna and Radha in a specific manner unknown even to Krsna—both being equally full and perfect. ‘There is constantly an overflow of transcendental bliss which is the purest form of competition of the liladini energy or the transcendental pleasure giving element potency in the Lord but displayed by Radharani. In the Uttarakhanda of the Padma purara, such reciprocation of highest transcendental mellows is affirmed by eulogizing the place named Radhakunda where the Lord Krsna and Radharani exhibited their reciprocal fullness. Radhakunda is therefore as much dear to Sri Krgna as Srimati Radharani. In Dvaraka Rukmini is mentioned as the topmost queen of the Lord and similarly in Vrindaban Radharani is the topmost of the Gopis. The pastimeous functions of Vrindaban represent greater degree of Rasa reciprocation than Dwarka. As such "Those who therefore try to realise the affairs of Radha and Krsna in [the] puffed up manner of materialistic scholarship will vanguish in the womb of oblivion if they are reluctant to consult the books left by the Goswamis.” Radharant is more conspicuous than Rukmini, She is there the all attractive counterpart of the allattractive Lord and therefore She is the highest embodiment of the iladiiti potency of the Lord. Voluntarily the Lord bifurcated Himself both as Radha and Krsna and again joined together in the still more attractive form of Sri Chaitanya Mahaprabhu. In other words the devotees of the Lord Sri Chaitanya Mahaprabhu are eligible candidates tor approaching the Fountain Head of all Rasas. According to Sri Jiva Goswami the names of both Radha and Krsna are mentioned in the Rigveda as “RadhaMadhava”. Men with [a] poor fund of knowledge and so called adherents of the Vedas indulge in pragmatic discussions concerning Radha and Krsna without consulting the authoritative statements of the Goswamis headed by Sri Rupa Goswami and followed by Sri Raghunatha das Goswami. Sri Narottama das Thakur therefore recommends to the serious students of Rasa science to surrender unto the protection of the merciful Goswamis who left all material association of aristocracy and comfort and voluntarily accepted the part of a rigid mendicant to bestow upon the fallen souls like us their highest gift of benediction in the matter of love affairs of Radha and Krsna The transcendental science of the love affairs of Radha and Krsna is not a thing easily understandable even by the highest talented persons and materialistic opportunist. Those who therefore try to realize the affairs of Radha and Krsna in [the] puffed up manner of materialistic scholarship will vanquish in the womb of oblivion if they are reluctant to consult the books leit by the Goswamis. Bhakti Rasamrita Sindhu on which we are attempting on an English version following the foot prints of the Goswamis, is the first of a series of books in this connection. This preliminary study in Continued on page 21Singha Guru This Wicke Mind By Srila Bhaktisiddhanta Sarasvati Thakura "This wicked mind, which is never to be trusted, should be broomsticked every morning with such warnings as, "be not anxious to find fault with others, or to declare thyself a true sincere, bonafide bhakta, which certainly thou art not!" There is an adage to the effect that para-carccakera gati nihi kona kale, "a man who is habituated to criticize others' conduct will never prosper!" Let others do what- ever they like, I have no concern for them. I should rather find fault with my own damned mind and think like the Vaisnava mahdjana who sings: dmira jibana, sada pape rata, nahiko punyera lesa para-sukhe duhkhit, sada mithya-bhasi. para-duhkha sukha-karo “Ever engaged in vicious activity ... and without the slightest trace of virtue in me. Aliar as Iam, always sorry at others pleasures and merry at others’ sorrows, troubles and cares. We should always remember this song and engage our mind ceaselessly in hari-bhajana. We should not run about attacking others with dissuading policy; such conduct behooves only deceitful persons and not preachers.” From an English lecture given at the Calcutta Gaudiya Math the evening of 7/12/1936 CBM 12Katl Explanation of th Maha-mantra by Srila Bhaktivinoda Thakura “Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rata Hare Rama Rama Rama Hare Hare” O Hari! Having captured my mind, please free me from material bondage. O Krsna! Please attract my mind by pulling it to You. O Hari! Please capture my mind by Your unsurpassed sweetness. O Krsna! Please purify my mind with knowledge about devotional service given to me by Your own devotee. O Krsna! Please make me able to relish Your transcendental name, form, qualities, pastimes etc. {the next Krgoa was missing from the tansation edd O Hari! Please make me fit to serve you. O Hari! Please make mé able to relish Your transcendental name, form, qualities, pastimes etc. O Hari! Please direct me to do some particular service for You. O Rama! Let me hear about Your most cherished pastimes in the company of Your dearest devotee. O Hara (Radha)! Please reveal to me Your most cherished pastimes with Your beloved Sri Krsna. O Rama! Please reveal to me Your most cherished pastimes with Your beloved Sri Radha. O Rama! Please engage me in remembering Your transcendental name, form, qualities, pastimes etc. O Rama! Please make me fit to serve You while remembering Your transcendental name, form, qualities, pastimes etc. O Hari! Having accepted me as one of Your own servitors, please enjoy me as You please. O Hari! Please enjoy me in Your transcendental way. This is my humble request at Your lotus feet. ‘Translated by His Holiness Sri Srimad Bhakti-vaidurya Madhava Maharaja Printed with permission. [3]“one question is here, ‘dyuti; if He would have only accepted the mood of Radharant... His f desire would have been fulfilled. what is the need of accepting the complexion of Radharani? This is the question, very impor- tant question, but very few understand it.”When Shyamasundara Becomes Gaurasundara FOCRIORDROREIREIRBIRAIRHAIROCR A lecture delivered by His Holiness $ri $rimad Gour Govinda Swami Sit Caitanya-caritamta Adiili 3104-107 ISKCON Bhubaneswar, INDIA March 25th 1994 This isa description given of the festive occasion of the appearance of Gauranga Mahaprabhu, Who is the Supreme Lord Himself. The Supreme Lord appeared, so there were festive occasions both in this material world, in this martya-pura and also in soarga-purat the heavenly planets. Jagat-dnaitda-mayi, the whole world was jubilant. ‘The bhaktas, the devotees, they could understand it and they also took part in those festive occasions. Alll the devotees wherever they were situated in every city and in every country danced, performed sanikirtarta and gave charity on mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy. bralinaya-sajjana-néri, ndnd-drave thilt bhari‘aila sabe yauctuka la-iya yenta kaica-sona-dyuti, dekhi bilakera mitrti, asiroada kare suklia paid “All sorts of respectful brahmana gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the WH, Gour Govinda Siam newborn child, whose form resembled natural glaring gold, all of them with happiness offered their blessings.” (Cc.Adi 13.104) So this description is going on, all celestial ladies including the wives of Lord Brahma, Lord Siva, Lord Nrsirhhadeva, King Indra, Vasistha Rsi and Rambha the dancing gitl of heaven, all came as the wives of brahmanas, with varieties of gifts to see the Lord. So there were festivities on this earth planet as well as in the heavenly planets. Because the Lord has appeared, therefore all unhappiness, lamentation, kandileke dulikha-soka, pramoda-pitvita loka mira haila anande viliwala (Ce. Adi 13.107) were immediately dissipated, and people became all-jubilant grand unexpected festival at Jagannatha Misra’s There was such a house. Jagannatha Misra was alsospon wearye overwhelmed with joy. "No one could "These are the three desires, three types of understand who was coming and who was greed Krsna developed: radhayil: pranaya- going, who was dancing and who was singing. _mahim kidrSari, "what is the glory of Nor could they understand each others Radharani's love?” Number two: soadyo language." yenadbhuta-madhurinia kidrsarin, My own beauty, (Cc. Adi 13.107) Krsna’s beauty, excellent beauty. No such So wonderful the Lord has appeared, Gaura _ beauty is available anywhere, kandarpa-koti- is Krsna, non-different from Krsna. But His kamaniya, whose beauty far excels crores of complexion is different, that is karicd-sona-dyuti, cupids. Even Krsna became amazed to see His It says here "Whose complexion resembled own beauty reflected in the mirrorlike pillar. natural glaring gold." That is the . "Who is this? Such a point here. I'm speaking on this aS beautiful, handsome person.” topic only [regarding the Lord’s z golden complexion]. This is very deep philosophy. Krsna accepted the complexion of Radharani. Molten gold, that is the complexion of Radharant, Radhika bhitoa dyuti aigikira vine sei tina sukha kabu nahe aol Rapa Gosvami has asvadana, (Cc. Adi 4.267, a aan mentioned this thing in Lalita- madhaoa. When Krsna saw His own beauty reflected in a mirrorlike pillar he became amazed. "Who is this? Such a wonderfully beautiful, handsome person. Seeing Him such desire arises in Me, what is ‘aparikalita-prtroah kas camatkira-kari sphurati mama gariyan esa madhurya- purrah (Lalita-madhava 8.34) paraphrased) When we discuss the appearance of Gaura welll find there are two types of causes; one is buhirariga-karaya,- external cause, the other is antarariga- Jarana - the internal cause. Bahiraniga, that we discussed, and welll discuss on the appesrance day of Gaura, Thisis the : ne intemal cause, internal cause is paseieee (To ent like for Himself. External cause is for eaclarant Bie). Sack deste ‘A the moon appar from the oem, cannot stop in My heart to others, for the people. Gauracendra appears from the womb P see Krsna developed three eaten inrmccen embrace Him like Radharant, om, This desire is Radharani's Wigs wiareeueara ener desire, that desire to embrace such a beautiful wonderfully excellent handsome person. So three desires, éri-radhayah pranaya-mahima idrSarn vanayaiva. What is Radharant's love, how can Tunderstand it? Krsna cannot understand it and Krsna is pritra-visay, Radharant is pritira-israya. How visaya can understand the desire of the @Sraya? Unless He that? Upabhokturi kamaye Sri-radhayah pranaya-mahima kidrSo vanayaiva svddyo yenddbhuta-madhurima kidrSo 0a ‘madiyah saukhyarit sya mad-anubhavatal kidySarh veti lobhat tad-bhavadhyah samajani Sact-garbha-sindau- harindult accepts the mood of the aéraya He cannot Adi understand it, itis impossible. a) The second desire: svadhyo yenddbhuta-madhurima kidrSo vf madiyah: My beauty is excellent beguty, what glory is 16there, what mellow emanates from it? How can understand? He cannot, can you see your own beauty? No, isn't it. So how can I understand it? This is His second desire. Third desire: ssaukliyarh casye mad-anubhavatal kidySavn veti lobhuit. Ekali ntdlitka asrathe sakali, only Radharant relishes this beauty completely. What happiness, relishment, Radharani gets out of it, how can Tunderstand that. Three desires, this is the internal cause of the appearance of Krsna’s Gaura. That was not fulfilled in Krsna lila, therefore He appeared as Gauira in the womb of Saci-mata. The womb, of Saci-mata is like garbha-sindhan, like an ocean. As the moon appears from the ocean similarly Gauracandra appears in the womb of Saci-mata that is like an ocean. So to fulfill these three desires He appeared. He relishes it and he teaches this riga-marga bhakti. To fulfill these three desires, to relish it and to distribute it. To teach riga- ‘marga-bhakti to the devotees He appeared. So ragaiuiga-bhakti is there in Caitanya's lila, Mahaprabhu teaches us. It's not available here, but it is in Caitanya-caritimrta So Krsna thought very deeply how these three desires could be fulfilled. Then at last he decided: radhikara bhava-dyuti aigikera gine sei tina sukho kabhu asoadane (Ce. Adi 4.267) "Unless I accept the mood and the complexion of Radharani these three desires will never be fulfilled. This is autheta- bak, this should be done. One question is here, “dyuti" if he would have only accepted the mood of Radharani His desire would have been fulfilled. What is the need of accepting the complexion of Radharani? This is the question, very important, question, but very few understand it. Svaripa HH. Gourd fOodara Gosvami has said tad bharagyd: That biioa, mood, if Krsna would have accepted only the mood of Radharani then He would have fulfilled His three desires, so what is the need of accepting the complexion of Radha The answer is there, “wastu", every vast has it's natural complexion. So that complexion is not different from the svartipa [naturel of the oastu, As for example, whatever mood will arise in the heart internally, externally the complexion will be like that. If you become angry your eyes will tum red. Itis automatic, So this dlyuti, the complexion is not different from the soariipa. Krsna is Srugara-rasa-raja- he is the king of the conjugal mellow—srugara- rasa. The complexion or color of Srugararasa is Syama. Therefore when He's srigara-rase-raja his natural color is Syama, Syamasundara, it is natural. The desire, that has arisen in Him, He has developed these three desires, rid pranaya inahinat kidrsum sondhya yenadbhuta-madhurima kidyso sukiyam, that desire, if we explain we'll find that without accepting the mood and complexion of Radharani these three desires cannot be fullilled. Radharani's mood is what? Radharani is madanakhya-mahabltva-mayi. When we speak about this rafi or prema it has a gradual development. The first rise of prema is called rati, Then as gradual development it becomes more condensed, more condensed, more condensed, the last thing is mahablitua. It becomes sneha, mana, pranaya, riga, annriga, and bhaoa, then comes mahibhitoa: rudha mahabhava, adkirudha mahibhiva, modanakhya mahabhiioa, and then madanikhya mahibh the topmost. Radharant is madanakliya- mahablutoa-mayi. Sueli, mina, pranaya, riga, anurdga, there is raga then anuraga, when it comes to that stage, the complexion of anurigapon anya is aruna, Arua means the rising sun, the color of the rising sun is ariaa-varna. When it becomes more condensed, more condensed, more condensed - sneha, mana, pranaya, raga, Lie Rata Mab ‘satay ring anuraga, then comes bhava, then mahabhava. When this mahabhava comes, the color of mahabhava is gaura, gaura-varua Mahabhaoa has divisions: rudha-mahabhava, adhirudha mahabhava, modanakhrya, madanakhya- mahabhava, So Vrsabhanu-nandini, daughter of Vrsabhanu-raja that means Radharant, She is madanakhya-niahabhitoa-mayi. The color of that madanakhya-mahabhaoa is molten gold. Therefore Radharani is lapla-kiiicana gaurdiigi the color of molten-gold. Similarly Mahaprabhu accepted that mood, the mood of Radharani. Therefore His complexion, His color changed, it is automatic, it is natural. So tapta-karicana-gaurarigi — tapta- haficana-gauranga, kanca-soanara, Therefore it is said karica-sona ariga, yena kavicd-sond-dyuti, "A child was born whose form, complexion, Tesembled natural glaring gold.” Because He had accepted that mood of Radharani automatically that complexion changed. The dcarya's give the example of a green mango and a ripe mango. When the mango is unripe its color is green. When it becomes ripened the color changes, when it becomes completely ripened it becomes yellow. So Syamasundara became Gaurasundara. When He's Syamasundara the mellow is unripe, but when the mellow completely ripens then the complexion changes, becomes Gaurasundara Why Syamasundara became Gaurasundara? Because in Syamasundara the mellow is unripe, but in Gaurasundara, the mellow is completely ripened. This is usmmata njjoala Srngara rasa, in the unripe state it is Syama, the ripened state is Gaura. Therefore we say; Syamasundara may be there but if there is no Gaurasundara we won't g0 there, because the mellow is unripe. So in Gaudiya Vaisnava temples this is specific, in all Gaudiya Vaisnava temples Radha- Syamasundara are there, but with them Gaura must be there, otherwise we won't go there. Because the mellow is unripe, we want ripened mellow, which is nectarean sweet, that is Gaura. So in all Gaudiya Vaisnava temples with Radha-Syamasundara, Gaura must be there, that is Gaudiya Vaisnava siddhanta Krsna is the Supreme Thief. He stole that mood, entering into the heart of Radharant. He stole that mood otherwise how can He have it? He entered into the core of the heart of muahibhitea-mayi Radharani. Do you understand? I try my best to explain but my language is faulty language, [referring to his English] So here another question is raised: If Krsna only would have assumed the mood of Radharani and externally would have stayed in the form of Syama-ripa, what harm is there, what objection is there? Krsna can do and undo things, He could have done so, but why didn’t He? Yes, objection is there, harm is there. What is that? Because if He would have stayed in Syama-varna [the color of sya, black] onlya Kathamrta accepting the mood of Radharani, His three desires would not have been fuliilled. No, no, because He's in ridhua-bhaoa, Radha-bhiom is predominating in Gaura, He's always crying, kaha gela kaha pawn dana ke mora milaya jfoera ST nanda: nandana like Radharani, Mahaprabhu is always crying. Kahan gele kalan paunt mucrali oadana ke ‘mora milaya jivera érf nandanandana: "Where shall I go, where shall I find that Murali- vadana, that Krsna with the flute to His lips? Is there anybody there to help Me? Is there anybody there to help Me? To take me to Nanda-nandana son of Nanda Maharaja, saying this and crying. So if He would have remained in Syana-varna, He could not have cried like that, His mood would have been disturbed. When looking at Himself [He would think]: "Oh I'm Krsna, I'm Syama, why shall I go, why shall I find out here?” (Why shall I look for Krsna, since Iam Krsna] So yes harm is there and also objection is. there. This is philosophy very, very confidential deep philosophy. Why put a peacock feather on the head of Gaura? You (should) understand what is the mood of Gaura, Radhabhava is predominating, [Lord Caitanya is] crying for Krsna. If you put peacock feather [on His head, Gaura will say] "Oh Iam Krsna, | am $yama. koa nanda-kula-candramah koa Sikhi- candrakalarikrtih koa manda-murali-ravalt He [Lord Caitanya] is saying: "Where is that Krsna on whose crest a peacock feather is there? "Oh on your crest is a peacock feather, you are Krsna [addressing Mahaprabhu). How can He say like that? It's a simple thing you can't understand. What is the mood of Gaura? This is the mood of Radharani, Radharant is crying, koa krsna nanda-kula-candramale: "Where is that Krsna the moon of the Nanda dynasty? Murali-vadana—where is that Krsna on whose lips the flute is there. Sikbi candvakalarikrtih— that Krsna on whose crest a peacock is there.” So only Krsna puts on a peacock feather, nobody else puts on. He is sikh kalaikrtih This is the answer here; if He would have only accepted the mood of Radharant and Temamed in Syima-varna, His three desires would not have been fuliilled, because when he would look at Himself [He would say] "Oh I am Krsna." He cannot ery for Krsna, His mood is disturbed. It is very painful for Gaura to disturb His mood. Prabhupada has said, "Don't disturb the mood of Gaura.” [see Cc. Adi 4.41] Because that is very painful, very painful. He is relishing a mellow. He is fulfilling His three desires—virahablitva—feeling the pain of separation from Krsna like that of Radharani— radhablitua. So if you make Him Krsna then His mood is completely disturbed. It is so painful to Him. So this is what you can understand, when inside that mood of Radharant is there, so outside it is quite natural that gaura-kanti will be there. It is a natural manifestation. The complexion or color of mahabhaoa is gaura or tapta-kiricana—molten-gold, natural color. Sydma-riipa is His virudha-bhiva, itis a completely different mood. Because Syma means the Srngara-rasa is unripened, Gaura means $rngara-rasa is ripened. So when the uunripened mango becomes ripened the color changes. The green mango changes to yellow. Similarly when the mood is there, madanakdiya- maha-bhtoa—the mood of Radharant, automatically the complexion will change to molten gold, tapta-kaficana-gaurrdrigi—tapta- kificana-gaurdviga. Mahaviraha bandini lalite—viraha is separation, acute separation, that is intense heat, viral-agni, that is like fire. So when the goldsmith wants to melt the gold what does he do? He puts the gold into fire, intense heat, then it becomes melted. In the heart, as Radharani feels the acute pang of separation from Krsna, Mahaprabhu's feeling is the same. That pang of separation produces intense heat, then gold becomes molten, therefore His complexion is molten gold. This is vipralambha- bhava therefore vipralambha-rasa arthura vihorla anwmatha, Gauranga is always crying feeling acute pang of seperation from Krsna, He is mad after this, this is Radharani’s mood. So don't disturb the mood of Gaura, that is very painful to Him. This is why it is said here, tomara yenaSpor enya aay dekh’ ‘Seeing the newborn child whose complexion resembled natural glaring gold.” Because Krsna has come in the mood of Radharan’ to fuliill these three unfulfilled desires. Those desires were not fulfilled in Vraja-lila, Krsna-lila. Therefore to fulfill these three desires He came as Gaura assuming the mood of Radharani and the complexion of Ridharant. He's fulfilling that thing—relishing mellows—that is why the complexion is such. Otherwise Krsna can do and undo things. Only by assuming the mood, accepting the mood, He could have remained in S$yamasundara-varua, but His desires would not have been fulfilled. So this objection is there and this harm is there. This is very confidential, very deep tattoa, it is not an easy thing to understand. Who understands it? gaurdiigera duti pada, jar dhanasampada, se jane bhakati-rasa-sar gmuraiigera madhura-lila, jar karne pravesila, Inydoya nirmiala belo tir _gaura-prema-rasarnave, se taranige jeba diube, se radha-madhava-antarariga gle ba vante thake, ‘ha gauritiga’ bo'le dake, narottama mage tara sariga (Narottama dasa Thakura's Stoarana-sr- gaura-mahima, from Prarthand, see Srila Prabhispada's purport below.) Those whose diana and sampada, their asset and wealth, is the two lotus feet of Gauranga, they have no other asset, they know it, others don't know it. He knows and such devotees know: Gaucra-gata-praia, those who are very dear devotees of Gaura, those who understand the heart of Gaura, who know what mood is there. Such devotee or devotees know this thing otherwise it is not an easy thing to understand. PURPORT By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada to Savarana-gaura-mahima. Ta song by Narottama dasa Thakura in praise of the glories of Lord Caitanya. Gauraniga refers to Lord Caitanya, who hasa fair complexion. One who hasa fair complexion is called gairra, and since Lord Caitanya was very fair, just like molten gold, He was also named Gaurasundara. Narottama dasa Thakura says, gauraiigera duti pada, jar dhana sampada, se jane bhakati-rasa-sar. Anyone who has accepted the two lotus feet of Lord Caitanya can understand the true essence of devotional service. Devotional service is very difficult. It cannot be understood by any ordinary man. As itis stated in the Bhagevad-gita, out of many thousands of persons who are trying to achieve the perfection of human life, only some actually become perfect and realize the self. And out of many thousands of such self-realized persons, only one can understand Krsna. Without understanding Krsna, how can one engage himself in the service of Krsna? Therefore, the devotional service of Krsna is not an ordinary thing. Lord Caitanya’s distribution of this love of God is compared with an ocean (rasa-arnavn). What kind of ocean? Not the salty ocean that one cannot taste. The water of this ocean is so nice that if one drinks even one drop, he will like it more and more. It is not ordinary ocean water, of which one cannot taste even a drop. Therefore itis called rasarnava. In this ocean there are different waves; an ocean does not stand still, for it is not impersonal or void. And as the ocean is always dancing with waves, similarly the ocean of transcendental love of Krsna as introduced by Lord Caitanya has constant waves, constant sound. One has to dive deep into that ocean. If one knows the secret and says, let me dive deep into the ocean of the transcendental loving movement introduced by Lord Caitanya,” he immediately becomes one of the confidential devotees of Radha and Krsna. [forthe sake of space we have put only this stall excerpt of the very wonderful purport Sila Prabhpada has given for this song, Interste renders are encouraged to read the whole purport ‘found in he BBT publication "Songs ofthe Vaignava Acsryas” et 20rena Kathamrta continued from page 11 the science of Devotional service is therefore cautiously done by boring the transcendental subject within the purview of a serious student. Metaphorically Bidhu means the moon. As such the Lord is compared with the moon, although He is sometimes compared with the most powerful sun. He is compared with the moon per excellence not in the sense that the moon is less powerful than the sun. On the other hand, He is not compared with the sun on account of the suns inability to counteract the fatigue ofa tiresome man. It is the light of the moon only which is soothing to such [a] tiresome person. We want to drink Rasa for getting ourselves relief from the tiresome effect of dry material life. Tiresome people in order to mitigate the fatigue of [a] day's labour try to eschew a particular type of Rasa from the more tiresome sounds of radio and other materialistic instruments of relaxation but the foolish people do not know that real rasa is flowing under the lotus feet of Lord Sri Krsna. He is constantly disseminating the flow of transcendental Rasas in the soothing ray of the moonlight. Therefore He is compared with the moon which has a specific cooling effect on the fatigued person. In the spring the moonlight is any Kno} Shi more Soothing. The spring moon is the sum total of all the Rasas of other seasons and thus Sri Krishna is compared with the moon delightfully displayed along with the twinkling stars of the name Taraka etc. In that metaphorical explanation the word Ruddha means covered and Pali means the range. In other words the rays of the moon has covered the twinkling light of the range of stars. This beautiful feature of the moon is exhibited at night which is compared with the name of dark Shyama. In this metaphorical combination of words Lalita means pastime and Amrita is the moonlight itself As the moonlight, stars and their reciprocal pastime [are] all. concerned [possible] in the night alone, so also Lord Sri Krsna’s pastime in the highest zest [of] transcendental Rasa is possible at night alone, along with Srimati Radharani and her eternal associates. In that night illuminated by the moon [and] the stars known as Anuradha or Radha is fare] more intimately connected with the star known by the name Vishiaka. As the moon is more beautiful on the full moon night of spring, similarly the attraction of Krsna is fully displayed in the matter [of] exchanging RasaAt the Mayapura festival of 1994 a much awaited book was presented; "Paficaratra Pradipa.” This book is a pivja-paddhati, providing the official standards and philosophy of Deity worship in ISKCON, Compiled and authorized by the GBC it was many years in the making and represents a huge amount of research by a team of dedicated devotees. Therein the GBC makes a recommendation concerning the worship of Lord Caitanya: "There is some controversy over whether Lord Caitanya should wear a peacock feather, since He is non-different from Krsna, as He revealed in some of His private lilas, He is certainly non-different from Krsna, and therefore we desire to indicate this by decorating Him with peacock feather. Srila Prabhupada also agreed on this basis that one could do so. However, he did not make it a rule. In Lord Caitanya’s role as an avatara on this planet and even in the spiritual world He is usually in the mood of Krsna's devotee. The peacock feather would be a contradiction to His Hla. We would suggest that the peacock feather not be used on Lord Caitanya, because we wish to present a standard form of Lord Caitanya, as He is described in our literature.” (Paftcaratra Pradipa p.94. Mayapura ISKCON, GBC Press) This suggestion by the GBC body is certainly in keeping with the siddhanta as well as the practical history of our Gaudlya Vaisnava movement. Our worship of the transcendental arca-vigraha, the Deity form of "In Lord Caitanya's role as an avatara on this planet and even in the spiritual world He is usually in the mood of Krsna's devotee. The peacock feather would be a contradiction to His Tila. We would suggest that the peacock feather not be used on Lord Caitanya.” —GBC 22 the Lord, is done for the purpose of His pleasure. We reject any devotional service that is mixed with material motivation. Our only desire is to please the Lord. To do this, naturally we have to understand what the mood of the Lord is, To understand the mood of Gauraiga Mahaprabhu is not an easy thing. Actually itis the pinnacle of our Gaudiya philosophy. It is very deep and very confidential. Mahaprabhu is Krsna coming to laste the mood of Srimati Radharans, radha- bhava-dyuti-suvalitam, Therefore as devotees of the Lord we want to please the Lord and facilitate that mood. We certainly don't want to disturb it. Srila Prabhupada describes this very nicely: "Svariipa Damodara Gosvami has described Lord Caitanya as Krsna Himself with the attitude of Radharani, or a combination of Radha and Krsna. His intention is to taste Krgna's sweetness in transcendental love. Lord Caitanya does not care to think of Himself as Krsna, because He wants the position of Radharani. We should remember this. A lass of so-called devotees called the nadiya-nagari or _gaura-nagarT pretend that they have the sentiment of gopis toward Lord Caitanya, but they do not realize that He placed Himself not as the enjoyer, Krsna, but as the enjoyed, the devotee of Krsna. The concoctions of unauthorized persons pretending to be bona fide have not been accepted by Lord Caitanya. Presentationssuch as those of the gaura-nagari are only disturbances to the sincere execution of the mission of Lord Caitanya. Lord Caitanya is. undoubtedly Krsna Himself and He is always nondifferent from Srimatt Radharani. But the emotion technically called vipralanibha- hava, which the Lord adopted for confidential reasons should not be disturbed in the name of service. A mundaner should not unnecessarily intrude into affairs of transcendence and thereby displease the Lord. One must always be on guard against this, sort of devotional anomaly. A devotee is not meant to create disturbances to Krsna. As Srila Rapa Gosvami has explained, devotional service is aukilyena, or favorable to Krsna. Acting unfavorable to Krsna is not devotion. Karhsa was the enemy of Krsna. He always thought of Krsna, but he thought of Him as an enemy. One should always avoid such unfavorable so-called service. Lord Caitanya has accepted the role of Radharani, and we should support that position, as Svarapa Damodara did in the Gambhira (the house of Lord Caitanya Mahaprabhu at Puri), He always reminded Lord Caitanya of Radha’s feelings of separation as they are described in the Srimad-Bhagavatam, and Lord Caitanya appreciated his assistance. But the gatra- nagaris, who place Lord Caitanya in the position of enjoyer and themselves as His enjoyed, are not approved by Lord Caitanya or by Lord Caitanya's followers. Instead of being blessed, the foolish imitators are left completely apart. Their concoctions are against the principles of Lord Sri Caitanya Mahaprabhu. The doctrine of transcendental enjoyment by Krsna cannot be mixed up with the doctrine of transcendental feeling of separation from Krsna in the role of Radharan Again in the Antya-iila this point is nicely brought out by Srila Kaviraja Gosvami. Note how in his purport Srila Prabhupada describes (Ce, Adi 441) Deities installed by rita Bhaktisitdhanta {at Malaprati's rth site something of the significance of how Krsna not only took the mood of Radia but also assumed Her complexion as well: radhikira have prabhura sada ‘abhinina sei bhive apanake haya ‘radha-jitana "Srimati Radharani's emotions after seeing, Uddhava exactly correspond to those of Sit Caitanya Mahaprabhu. He always conceived of Himself in Her position and sometimes thought that He was Srimati Radharani Herself." BPURPORT Srila Bhaktisiddhanta Sarasvati Thakura explains that the purport of the word abhimna, or "self-conception," is that Sri Caitanya Mahaprabhu thought Himself to be in the position of Srimati Radharani and was always ready to render service in that way. Although ‘$ri Caitanya Mahaprabhu is Krsna Himself, He assumed the complexion and emotions of Srimatt Radharant and remained in that status, He never assumed the complexion or status of Krsna. Of course, Krsna wanted to experience the role of Srimati Radharanj; that is the original cause of His assuming the body of $ri Caitanya Mahaprabhu. Therefore pure Vaisnavas never disturb $ri Caitanya Mahaprabhu's conception of being Srimati Radharani. Unfortunately, at the present time a group of so-called devotees maintain that Sri Caitanya Mahaprabhu is the enjoyer and that they are enjoyers as well. They have actually deviated from devotional service to the Lord. $1 Caitanya Mahaprabhu manifested Himself to show that cultivation of love for Krsna in separation is the easiest way of success for all living entities. Despite this fact, there are some theosophists who declare that because Sri Caitanya Mahaprabhu is the Supreme Personality of Godhead, such cultivation is easy for Him but difficult for the living entity and that one can therefore approach Kysna in any way he likes. To nullify this idea, Sri Caitanya Mohaprabhu demonstrated practically how one can achieve love of Krsna by adopting Srimatt Radharani’s mood in separation from Krsna.” (Coc Antya 14.14)Srila Prabhupada is giving a very clear description here of the mood of LordCaitanya, and how we should not disturb that mood "in the name of service.” In the following letter Srila Prabhupada is equally clear: "These comparative studies on the life of Krsna and Ramacandra are very intricate, but the basic principle is that Ramacandra appeared as an ideal king and Krsna appeared as the Supreme Personality of Godhead. Although there is no difference between the two. A similar ‘example is Lord Caitanya. He appeared asa devotee and not as the Supreme Personality of Godhead, although He is Krsna Himself So we should accept the Lord's mood in particular appearances and we should worship Him in that mood. Sometimes Lord Caitanya, because He is Krsna Himself, somebody worships Him is the same mood as Krsna. But Krsna was in the role of enjoyer and Lord Caitanya is in the role of being enjoyed. So the party known as gauraiiga-nigar? are considered to be deviated from pure devotional service, on account of Lord Caitanya [being] given the same facility as Krsna, which He did not like. Our service mood should be compatible to the attitude of the Lord. Not that we should overlap the attitude of Krsna to Lord Caitanya, or Lord Caitanya to Krsna, or Krsna to Ramacandra, or Ramacandra to Krsna. (Srila Prabhupada letter to Satsvaripa Maharaja 16th June 1968) ‘The same idea is given again By Srila Prabhupada in the following room conversation: Devotee: On Ekadasi, we can offer the Deity grains? Srila Prabhupada: Oh yes. But not gurt. Ekadasi observed by jfun-tattua, not by Visnu. We are fasting for clearing our material disease, but Radha-Krsna, Caitanya Mahaprabhu... Caitanya Mahaprabhu also may not be offered grains because He is playing the part of a devotee. Only Radha-Krsna, Jagannatha can be offered grains, Otherwise, Guru-Gauranga, no. Stila Prabhupada room conversation, Tokyo, April 22, 1972) We don't offer grains to Mahaprabhu on Ekadasi, because we don't want to disturb His mood, Prabhupada says, "We are fasting for clearing our material disease...” So there is no question that Mahaprabhu has to fast for that reason, He certainly doesn't have to fast. But since He is in the mood of a devotee, we don't offer Him grains since we don't want to disturb that mood. As Prabhupada says in the previous letter, "Our service mood should be compatible to the attitude of the Lord. Not that we should overlap the attitude of Krsna to Lord Caitanya..” 24It isa fact that Srila Prabhupada allowed his young disciples to put a peacock feather on Mahaprabhu. This undoubtedly helped some persons to understand that Mahaprabhu is Krsna, but we don't find anywhere that Srila Prabhupada actually gave us an instruction to put a peacock feather on Mahaprabhu Rather, he gave instructions like we have cited, in his books, letters and conversations. When we say that Gaudiy. Vaisnavas, or the followers of Lord Caitanya don't put a peacock feather on His head, it is not an entirely accurate statement. There is one group of devotees who do, they are called the gaura- nigaris, Which, very significantly, Srila Prabhupada refers fo asa deviant sect precisely for the reason that they worship Mahaprabhu in the mood of Krsna, which creates a disturbance for the Lord. Other than the gaura- nagaris, you will not find Gaudiya Vaisnava temples doing this thing. One may go to the yoga-pitha where Mahaprabhu appeared or he may go to see Dhiimesoara Mahaprabhu (the presiding Deity of Navadvipa-dhama, the first Deity of Gaurafiga ever worshipped, which ‘was personally given to Visnupriya devi, Lord Caitanya’s wife, by the Lord Himself], in none of these places will you see Mahaprabhu decorated with a peacock feather. Finally we may note that even Lord Krsna doesn't wear a peacock feather outside of Vindavana. (Actually soayamn-riipa govirida— Krsna never leaves Vendavana. When He Dhvnesoara Mudapraie Seems fo, in actuality it is one of His Visnu expansions such as Vasudeva-Krsna.) This is substantiated in Srila Sandtana Gosvami's Brlad-Bhagavatantyta. Therein we find a description of the feelings of separation Lord Krsna was experiencing being away from the residents of Vraja while He was in Dvaraka. His feelings were so intense that at one point He {as well as Balarama} fainted, at that time, Lord Brahma had Vigvakarma construct an imitation Vrndavana, Garuda took Krsna there (still unconscious). At that time it is described that in order to facilitate the Lord's mood and to convince Him that He was indeed in Vendavana, Balarama dressed Krsna in the same way the Lord dresses in Vrndavana. Byhad-Bhagavatimrta describes: athakysuagrajalspraptal Ayattenasvasthatam ion tavit sarvarthan ablipretya Isipravit sunsyanu jasyapi sanuuarjya vadandinbujent vastrodardutare variist Sruga-vetre ca kaksayolt athe kadameba-inalar en barhapidari ca mtirdhani naoaiis guijaoatavisaris ca Karnayor nidadhe Sanailt "Krsna’s elder brother, Balarama, the crest jewel of philosophers, quickly attained His original consciousness and understood everything, At once He covered Krsna's lotus face and gently placed a flute in His belt, a hom-bugle and stick under His arms, a kad- amba garland on His neck, a peacock feather on His head, and new guiija earrings on His ‘Sri Brliad-Bhagavatamyta 1.7.15) Balarama put these things on the Lord because Krsna did not have them on, and they were necessary for His mood in vraja-bliioa, inVenda-vana. This is because outside of Vrndavana the Lord does not have these items, continned om page 25On ye eye "Radha says, ‘oh dear Krishna, please listen to Me. Ive just had an amazing dream of a brahmana, who was ex- ceedingly effulgent with a golden complexion. He was submerging the whole world in an ocean of ecstatic love.”Svapna-vilasamrta The Nectarean Pastime Dream Rasamaya Katha By Srila Visvanatha Cakravarti Thakura TEXT1 priya svapne drsta saridina sutevatra pulinara -yotha vrndaranye natana-patavas tatra bahavah -mydatigiidyaan vadyarh vividham iha kascid doija-manilt sa vidyud gaurivigah ksipati jagatirit prema-jaladha Radha says: Oh dear Krsna, please listen to Me. I've just had an amazing dream. Isaw a river flowing with sparkling waters and sandy banks just like our Yamuna. There were many people who were expertly dancing just as in Vindavana. The air was filled with the sound of drums and cymbals, just as itis here. And there was a brahmana, the jewel of the twice- born, who was exceedingly effulgent with a golden complexion. He was submerging the whole world in an ocean of ecstatic love. PURPORT ‘Among so many verses based on the mode of goodness, these nine stanzas entitled Svapna- vilasimrta indicate the transcendental conchision regarding $ri Caitanya Mahaprabhu’s pastime of descending into this world. Srila Ripa Gosvami has written one verse in his notes: adh -krsua-pranaya-vikytir hain asmad ekatmanao api bhai pura deha-bhedarit gatau tau caitanyakhryavh prakatam adhuna tad-doayari caikyam aptaris radha-Dhitva-dyuti-suoalitart naurni kysna- swartipam ‘Sri Radha is Krsna transformed by intimate love, as well as the pleasure potency of the Lord. They are therefore both of one body, but in the past They accepted separate bodies. Manifested as Caitanya, those two have now united as one. I offer my humble obeisances to Lord Caitanya, who is that very same Krsna endowed with the mood and luster of Sri Radha.” This verse raises many doubts. If itis said that being one, Radha and Krsna attained two separate bodies, before that, what was in the one body? If it was Krsna’s essence, Radha's essence could not have been present. The answer is that They are both one Self, but in a transcendental manner. They are manifested as two bodies for performing Their pastimes. This statement establishes the nature of the identity of Radha and Krsna. Of course, someone might say that if Radha and Krsna are presently manifested as $ri Caitanya, before that, Sri Caitanya did not exist. And if itis explained that sometimes Lord Caitanya is in the form of 27Por Hearye ‘adha-Krsna and sometimes Radha-Krsna are in the form of Lord Caitanya, all such explanations are doubtful. This only destroys the eternality of the form and pastimes of the Supreme Personality of Godhead. In the Malia-Vardha Purana it is written: sarve nityal Sasvelas ca dehas tasya pardtmanal hanopadaua-rahita naioa prakrtijal: koncit ananda-sanidolia All the bodies of the Supreme Lord are eternal and everlasting. They are never subject to material destruction nor born of matter. They are the embodiment of supreme bliss and are completely transcendental.” On the basis of this scriptural evidence the eternal nature of the Supreme Personality of Godhead's form is firmly established and the bad logic of the Mayavadis is defeated. ‘TEXT. kadacit krsneti pralapati rudan karkicid asau koa radhe ha heti Soesiti patati projjhati dhrtim nataty ullasena koacid api ganaih soailt pranayibhis truddi-brahmantari jagad-atitaravin rodayati sal Sometimes He would call out "Krsna! Krsna!" At other times He would cry out, "Oh Radha, where are You?" Sighing deeply and falling on the ground, He would lose all composure. Sometimes He would also dance ecstatically with His affectionate associates and thereby cause the whole world, from the lowest blade of grass up to the creator Brahma, to cry. TEXT 3 tato buddhir Bhrantit mama samajani preksya kim ako Bhavet so ‘yarie kanal: kim aya eoismi na paral Tua cet ko preyaie nama sa kila cet kohasn iti ne Dhirarno bliiyo bhiyaie abluroad atha nidravn gatacnti Upon seeing this wonder, oh how My intelligence became bewildered! | thought, "Could He be My lover Krsna? Or is He my own Self? If He is Me, then where is My dearest Krsna? If He is Krsna, where am I?" In this way, I was becoming more and more bewildered until | fell into deep slumber. TEXT 4 priye drstod ts tal kutukini may darSite-cart ramesadya muirtir na Rhalu bhavati visinayain agit katharh vipro vistapayatunt agakat foais avn kathavin tatha blearttina dhatte sa hi bhavati ko haeta kin idan Krsna says: "Dear Radha, struck with wonder, previously I showed you My form as Narayana as Ramacandra and other incarnations, but that did not astonish You. How has that brahmana managed to bewilder You, and what is the nature of that bewilderment? O, who is He and what is this all about? PURPORT Once while enjoying some intimate moments, Radha said to Krsna, "Because of their unsteadiness, men cannot understand the happiness and other experiences of loving. pastimes the way women can, and men cannot understand the inner feelings of women.” Then Krsna said, "I will always be able to understand Your inner feelings by one special form of Mine.” To this Radha said, "Your talking lies! Again Krsna said, "No I am speaking the trut Radha said, "Then show Me that form." That is why Mahaprabhu appeared to Her in a dream, TEXT 5 iti procya presthavi kgavan atha paramrsya ramano huasann akiita-jrtatin vyanudad atha tarie kaustubha-manim 28tatha diptnn tene sapndi sa yatht dystine aN Tad - TEXT 7 vildsanavi laksmuani sthira-cara-ganail sarvamn abhavat Having spoken to His beloved Radha, Krsna thought for a while and chuckled. At that moment, the Kaustubha gem, knowing the meaning behind all this, began to shine. As soon as it did so, all the details of the dream, as well as all the features of that pastime, were completely revealed. PURPORT In the Sriinad Bhagevatam it is stated kaustubha-oyapadesena soahina-jyotir bibharty ajah Sridhara Gosvami explains this verse as follows. "The Kaustubha gem's real identity is, the pure consciousness of the living entity. That is the particular opulence of the Kaustubha gem which the Lord wears.” As soon as Radha saw the dream vision exposed, She said, "Aha! As I am outstanding in the dealings of intimate love, so is Krsna’s. cleverness immeasurable!” She thought about all this for a moment and then spoke. TEXT 6 vib akhilarn tavakiitarn yat toari smitam atarnuthas tattoam asi man spliutam yan navadir yad abhimatir atrapy aham iti spluuranti me tasmitd aham api sa evety anumime yaa proce priyatama mai jilatam Perceiving everything clearly, Radha said, “Oh dearest Krsna, 1am completely aware of why You were just laughing. You are that golden brahmana. Lalso know why You didn't explain anything to Me. Iam also that brahmana. These things were revealed to Me by the glimmer of Your Kaustubha gem and therefore I believe them. -yad apy asmakinavitratt-padam idavis kaustubha- manivne pradipyatraioadtdrsad akhila-jfoan api bhavan son-Saktytvirblitiya soam akhila-vilasarit pratijanaiin nigadya premiabdhiau punar api tadadhtsyasi jagat By lighting up Your Kaustubha jewel, which is the medium for all souls sharing affection with You, You thereby show many projected visions to all souls again and again. This is how it seems that You have manifested Your incarnations along with all Your energies, thus presenting an exhibition of Yourself and all Your pastimes before each and every soul. In this way, You drown the entire universe in the ocean of ecstatic love. TEXT 8 yad uktarit gargena vraja-pati-samaksarit rut vida bhavet pito varnal: koncid api tavaitan a hi mesa fatal: soapnah satyo mama ca na tada bhrantir abhaoat foam evasau siksad iha yad artubliito ’si tad tana At the time of Your name-giving ceremony, Gargamuni, who is learned in the Vedas, said in the presence of Your father Nanda Maharaja: "At some time your son will appear with a yellowish complexion. There is no doubt about it" Therefore My dream is true, and not a delusion. You are that very same person. The vision I had is real TEXT 9 pibet yasya svapnamytain idam ako citta- madhrupalr sa sandeha-svapnat toaritam iha jgarti su-matih rvaptas caitanyarn praniaya-jaladhau Khelati yato bhiSain dhatte tasminn atila-karunavie kutija- nrpatan ie ‘continued on page 64 29.Spor any Nectarean Verses Gaura Tattva Gaura Pracara Spoken by Lord Caitanya: Krsna mit, krsna pita, krsna prina-dhana carane dhoriya’ boli kys1a deko mana “Krsna is your mother, Krsna is your father and Krsna is the treasure of your life-breath. Holding on to your feet I implore you to offer your mind totally to Krstia” (Caitanya Bhagooat Madhya 1.343) Lord Caitanya's order to preach: ‘Suno $i haridasa sarvatra amara ajfia koroho prakitéa 10 nityananda, Sumo prati ghare ghae giyit koro ei bhiksi “bolo krsna bhaja krsnia koro krsna siks Listen, listen Nityananda, listen Haridasa! Make My order known everywhere! Go from house to house and beg from all the residents, ‘just chant Krsna's name, worship Krsna and follow Krsna's instructions. (Caitanya Bhagavat Madhya 13.8-9) aradhyo bhagawin vrajesa-tanayas tad dlama vrndavanarh ramyé kacid updsana vraja-oadhit vargena ya kalpita Srimad-bhagaoatarh pramanain amalarn prema pumartho mahan 30 Gy eitacs Sri caitanayn inahaprabhor mata idam tatrédaro nals paral: “He who appears as the son of the King of Vraja, is most worshipable and His abode is Sri Vindavana. The most charming form of worshiping Him is the mood exhibited by the damsels of Vraja. Srimad Bhagavatant is the purest form of authoritative evidence, and the tasting of divine ecstatic love is the greatest goal of life. This is the opinion of $ri Caitanya Mahaprabhu, for which we have topmost respect; indeed, we do not honor any other opinion, (Srinatha Chakravarti Thakura, Caitanya- mata-maiijusa) [The above verses were translated by His Grace Dasaratha-suta prabhu and are found in his book Radha-Krishna Nectar) Mahaprabhu's prayer: “prema-dhana vind vyartha daridra jfvana ‘dasa’ kari’ vetana more dela prema-dhana” “Without love of Godhead, My life is useless. ‘Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God." (Caitanya-caritamrta Antya 20.37)VAISNAVA SONGS The Son of Mother Saci PTE Euetaacs By Vaisnava Kavi Premananda Dasa ) ¢ mana Sacira nandana bine, prema boli nitma ati adabhuta Sratii haita kara kine ? Q) SrTkrsna ndmera — svaguna mahiraa keba jainai ta ara? brinda bipinera mahi madhurima prabesa haita kira ? (3) kebat janaita radhira madhurya rasa jasa camatkira tara anubhava satvika bikara gocara chilaba kara ? (4) braje je bilasa risa mahiirasa prema parakiya tattoa gopira mahima “byabhicari sima kebal jaini chila eta ©) dhanya bali dhanya nitai caitanya parama karundi kari bidhi agocara je prema bikara prakase jagata bhari (6) uttama adhama kichuna bachila jacid dileka Kola kahe premanande —— ehena gaurange antare dharia bola TRANSLATION @ It was He who first made others understand the wonderful ecstatic Krsna prema that was there in the name of the Lord. That name was there, but without the causeless mercy of the Son of mother Saci, who could taste and understand the real sweetness of that (2) “And it was He who first made others understand the nature of the transcendental qualities and greatness of that name of Sri Krsna. Whose ears could the nectarean pastimes.of that name have entered, till it was rperitlly distributed by the Son of mother a?" 31spor avery @) “He has tasted, and can thereby make others understand, the transcendental nectarean sweet mellows of Srimati Radharani. The realization of that sweet mellow, and Her confidential ecstatic feelings, who knows this except the Son of mother Saci?” (4) "He has come to personally taste and then to give the taste to others, of the sweet transcendental conjugal loving affairs of the gopis and Krsna. Who could understand these confidential affairs but the Son of mother Saci?” (5) “By giving their supreme mercy Sri Sri Nitai Caitanya inundated the whole universe with loving ecstacy. These mellows were unknown even to Lord Brahma, the first created b All glories to the magnanimous Nitai and Lord Caitanya the Son of mother Saci.” ©) "Never discriminating who was a fit candidate or an unfit candidate, elevated or degraded, the Son of mother Saci magnanimously accepts one and all on to his lap ina loving embrace crying "come to my fold, come to my fold!" The poet Premananda dasa begs you all to constantly chant the sweet name of Krsna while holding tightly to that Son of mother Sact in the innermost core of your heart." edit is callec {eacvor 18 for the service ofSri Krsna KathamrtaBy His Holiness Sri Srimad Gour Govinda Swami Maharaja “Two mays are there. One is Mahamaya, that is to say, the illusory energy, and the other is Yoga-maya, understand my language? Yoga means that which gives you an opportunity to goto Krsna. That is Yoga-muaya. That which prevents, that is viyogamayt or Maliamaya. Yoga means union. Viyoga means separation. So two, mayiis. Viyoga-maya or ‘Mahamaya is working in the material world. Her activities are so wonderful. Srila Prabhupada has said, the froggish philosophers, mundane wranglers, what can they understand. What to speak of Yoga- miiyé, the internal energy of the Lord! Her activities are so amazing and wonderful. Even sometimes it becomes very difficult on the part of Krsna to understand them! What to speak of us, even Krsna becomes amazed! So I shall speak that thing Radharani is Hladhini Sakti, She is Madana- mohana-mohini, Who attracts the senses of Madan-mohan, Krsna. Krsna always thinks of Radharani. He gets so much pleasure when He unites with Radha, that — He cannot get elsewhere. Radharant is leftist, ‘vamangi’. Her ‘mood is leftist mood. Candravali is the The Day Krishna Shaved His Head and Took Sannyasa HH, Goue Govinda Swami 4 Lila Katha opposing party, ‘daksinergi’ rightist. Krsna does not get so much pleasure when He unites with Candravali, at that time He also thinks of Radha. Thus sometimes Krsna goes to Candravali’s camp in order to raise the leftis mood of Radha: to the highest point. Only for that purpose, nothing else. Once Radharant decorated Her kuarja very nicely. Her sakitis, asta-sakltis, eight intimate sakiiis are there. Lalita Vigakha, Tunga- vidya, etc., they have very nicely decorated Radharant's kunja. Varieties of flowers, scented flowers, so many decorations. Krsna will come. They are all waiting. Radharant's waiting, waiting eagerly for Krsna tocome. Some wind is blowing; some sound is produced. "Oh, Krsna’s coming!” So She's in anxiety at every moment. But Krsna has not come. They sent one dyuti, messenger. "You go and see where is this Krsna!" So that dyuti went out and on the way met Saibya, Candravali's companion, sakhi. Saibya told her that Krsna isin Candravali’s kinsja. So that dyuti came back and reported it to Lalita and Vigakha. "Krsna is in Candravali's kuntja." So Vigakha became very angry. Lalita isa bit softer. Vigakha is very hard. They reported this to Radharant. Radharani became sulky. Her leftist mood became heightened and reached the topmost point. What does Srimati Radharani say? "Why should Krsna come to me? Iam most ill-fated! So many Gopis are there. Candravali and so many others are there.” That is leftist mood. So Radharani says "I don’t want Krsna to come. Don't allow Him to come to My kuna Entrance is forbidden!" This Radha said out of sulkiness. Meanwhile, Krsna came, But at the gate Vigakha and Lalita stopped Him. "Not allowed!" Get out from here, unreliable person! Our prana sakhi, our dearmost sakht has decorated this kunja so nicely, waiting for You. Where were You?! Why are You coming now? Get out from here! Visakha was very hard Krsna is now ina very humble mood. He said, "lam a greet offender. Please allow me to go and beg excuse at the lotus feet of your prana-sakhi.” "No! No! Get out from here! Not allowed. Admission forbidden.” Krsna became disappointed. He could not understand what to do. He went to the banks of the Yamuna. He gave up His garments and rolled on the sand; morose, disappointed, crying. Then Paurnamasi devi, Yogamaya, came. She knows everything and arranges all the activities there, the lilas there. All the activities of Purnamasi, Yogamaya are so wonderful that sometimes even Krsna cannot understand. So Purnamasi devi said, "Oh my dear boy, why are you in such a condition? I know everything. Alright! Alright! I have made arrangement. I have already sent Vrnda-devi to make arrangements for your union with Radharant.” Vrnda said, "Allright. You should give up this gopa-vesa [dress of a cowherd boy]. You have to give up this thing. Such nice curling hair on Your head, but you have to shave Your head. Yes, And give up the flute. Give up your peacock feather. Then Venda came. Krsna was very morose, crying, sitting there. Rolling in the sand of the Yemuna. Vinda devi thought: "Oh! Tam an instrument in the hand of Purnamasi, Yogamaya. Krsna is lilamaya, what a very wonderful lila He has manifested. So now Krsna is feeling so much acute pangs of separation from Radharani, and Radharant has developed a sulkiness that Krsna doesn't know how to break. So PauirnamasT is using me as an instrument. If I can be an instrament in uniting Radha and Krsna, then I think my life will be successful.” She thought to herself like that, and then she approached Krsna and said, "Tam Vinda. I have come here under the direction of Paurnamasi, I understand that there is no means how You will be able to meet Radharani and console Her, to break Her sulkiness. No other means is there, but one thing is there. If you do what I say, then there's hope.” Krsna says, “alright. | must do whatever you say. I cannot understand what to do, Iam bewildered, I can't think of what todo.” Vinda said, "Alright. You should give up this gopa-vesa [dress of a cowherd boy). You have to give up this thing. Such nice curling hair on Your head, but you have to shave Your head. Yes. And give up the flute. Give up your, peacock feather. And don't be in these three places bent, tri-blanga. Give up all these things. And this blackish body. No! These are all things You have to give up. You have to shave Your head and You have to become a sannyasi and give up all these things. I will teach you one song. You have to sing that song. And take one Khanjani, a musical instrument. You have to play and sing that song in that sannyasi form, then there's hope.” When Venda said this, immediately that form appeared there. Krsna became that sannyasi form. Shaved head, and His complexion is of molten-gold. No peacockpen anys feather, no flute, no three places curved form. In yogi, sarnnyasi form He immediately appeared there. Then Venda-devi sang a song. That isa glorification of Radha: Srimate radhe bada abhimani bamya bhave siromani—Syama sari age acchadana teva tapta—kancana varana eto dina chile pagalani raye Kanu preme prana sampi sarve rupe gune ogo gandharvike kan mana kari curt aji radha prema bhika mage kanu phere dtoare dare hai "Oh Srimati Radharant, You have developed a sulky mood. You are the crest jewel of that leftist mood. Your whole body is covered with a bluish sari. ‘The complexion of Your body is that of molten gold. Up to now Radharant was mad for Kanu [Krsna] prema. She was stealing the mind of Krsna. Oh Gandarvike You were stealing the mind of Kanu - Krsna. Enchanting Him with Your beautiful form and qualities. But today Kanu - Krsna is moving from door to door begging Radha prema.” So, Krsna sang that song. Then He went to Radharant's kunja. At the gate are Lalita and Visakha. Krsna started singing this nice song glorifying Radharani. Singing "Kanu is a beggar today, moving door to door begging Radha prema, Radha prema, Radha prema." Seeing a sannyasi singing this nice song, Lalita and Visakha became very happy. Visakha: "sannyasi thakura, this song You are singing is very nice. Who has taught You this song?” Krsna: "My Guru is Gandharvika (Radharant).” "Oh Your Guru is Gandharvika?" "Oh yes. My Guru has taught me this very nice song,” Now His yellow garment is saffron colour and He's begging for Radha prema. That is Radha bhava. He came in this sannyasi form, otherwise He cannot pay back the debt. Krsna has become indebted. In this way, Krsna paid back the debt. ‘Why have you come here, what do you want?” The sannyasi said, “Ihave nothing, Iam a beggar. I've come here to get Radha prema, Radha prema. 1am a prema bhikhari, 1am a beggar of prema.” “Alright, O sannyasi thakura, my Prana-sakht is very, very distressed. She is always crying, in a dying condition. Her fate is very bad, ill- fated. Do you know the calculation of fate, sannyasi? Can you calculate seeing the lines on the hand of my Sakhi?” “Oh yes I know it.” "You know, who has taught You? "Oh my Guru has taught Me alll these things; Gandharvika.” "Will you come into the kunja to calculate the fate of our Prana- saldti? She's very much distressed.” "Oh yes, Ican do.” He [Krsna] wants that thing [that meeting]. Yes I’can come.” So in the meantime, Lalita has gone to Radharani and said that a sannyasi thalcra has come. "He is singing a very nice song. He knows how to calculate Your fate. Then Visakha takes the sannyasi into the kunja. She requested Krsna, "will you please again sing that nice song You were singing before.” Then Krsna sang that song in glorification of Radha. “Today Kanu is a bhikari, He is a beggar, moving from door to door begging Radha prema, Radha prema. When Radharant heard that last line, She said: ‘ligya vi pada-ratam pinastu mam adarganian marma-hatamt karotu vt yatha tatha va vidadhatw lampato mat-prana-nathas tu sa eoa naparalt Radharani said the last verse of Siksistakam, “That debauchee, lampatal, whatever He likes He may do. He may embrace Me or kick Me,or crush Me with His feet or put Me in this condition of acute pangs of separation. Such painful condition. Not giving me darsana. Whatever He likes He may do, that debauchee. But He is the Lord of My heart, no one else." ‘Then Lalita said, "have patience, O Saki. One sannyasi thakura has come who will calculate Your fortune. Don't be impatient.” So Lalita let the santnyasi into the kunja and arranged a seat on the veranda of Radharani’s bedroom. Then Lalita brought Radharant on to the veranda. So Radharani came putting a veil on Her head. Why? Because Radharani only sees Krona. She never sees any other male. Putting on the veil, Radharani came and sat near the sannyasi thakura. Lalita brought Her left hand to the sanmyasi thakwra. "Please calculate the fortune of our Prana-sakhi. “Krsna said: "Iam a sannyasi, I cannot touch any lady. I cannot touch the hand of your sakhi “How can You calculate then?" "No, I can calculate seeing the lines on Her forehead. I know how to do it” "But my sakhTdoes not look at any male, only Krsna. No, She's very strict in that matter. She never looks at any male but Krsna." “Ore-baba! Lam a dandi-sannyasi. There's no harm. Ihave no desires. I've given up everything. [am a sannyasi. 1am only a beggar. Begging love, [am prema-bhikari. 1 have given up everything. I have no desires. If your Saihi lifts the veil, there is no harm at all. ‘Then I can calculate. 1am a sannyasi | am not an ordinary male.” Lalita devi removed the veil. Then immediately — Krsna form came, tri-bhanga- lalita. That sannyasi form disappeared. Now tri-bhanga, three places curved, peacock feather, flute. Then the eyes of Krsna and the eyes of Radha united. Her sulkiness gone. Then Visakha said, "so amazing, what is this?” pahile dekhilun tomara sennyasi-svartipa ebe tom dekhi mui Syima-gopa-ripa tomidra sammauthe dekhi kaftcana-paftealika (arira gaura-kintye tomara saroa ariga dhaki tahate prakata dekhon sa-varisi vadana nana bhave caricala take kemale-niayana “At first I saw You appear like a sannydsi but now I am seeing You as Syamasundara the cowherd boy. I saw You appearing like a golden doll, and Your entire body appeared covered by a golden luster. I now see You holding a flute to Your mouth, and Your lotus, eyes are moving very restlessly due to various ecstacies." (C.c. Madhya 8.268-270) That is what Ramananda Raya saw. Ramananda Raya is Visakha sak? in Mahaprabhu's fila. Mahaprabhu showed that form to Ramananda. So amazing! So this is how Krsna has to cry, and has to become a sannyasi begging for Radha prema. Radharant was crying and ViSakha stated, "one day You'll have to cry like that!” And so He's crying in the form of Mahaprabhu. Sri-ridhayils pranaya-mahina kidrso vinayaioa svadyo yenadbhuta-madhrrima kidrSo 0a madiyal saukhyarin casya mad-anubhavatah kidrSarh veti lobhat tad-bhitviidhyal samajavei Sact-garbha-sindan harindult (Cec Adi 1.6) What is Radharant's love, now Krsna is a beggar of that. Radha prema bhikari. He came in a sannyasi form as a beggar, begging Radha prema. In a completely different form; no three places curved, no curling hair- shaved head. Now His yellow garment is saffron colour and He's begging for Radha prema. That is Radha bhava. He came in this sannyasi form, otherwise He cannot pay back the debt. Krsna has become indebted. In this way, Krsna paid back the debt. So Radharant's sulkiness vanished. That is why Krsna became sanmyasi became Mahaprabhu. He came to understand these three things: “What is Radharant's love?; what is My beauty that Radharani relishes? What happiness and continued on the bottom of page 38 37