Premagopal Goswami - Jewels of The Heart Book

Śrī Śrī Guru, Śrī Śrī Nitāi-Gaurāṅga, Śrī Śrī Rādhā-Kṛṣṇa jayataḥ!
Jewels of the Heart

Prabhupad Srila Premgopal Goswami
Compiled by Dauji (Dau Dayal) Das
Bhakti Books
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Published by @ Bhakti Books (UK) & Sri Hari Bhakti Pracarini Sabha
(Navadwip, India)
Completed on 1st January 2020
Other Publications of Bhakti Books:
Śrī Ślokāmritam - The Sublime nectar of Vaisnava Verses
Śrī Ślokāmritam Bindu – A Pocketbook of Essential Ślokas
Śrī Kirtanāmritam – The Sublime nectar of Vaisnava Songs
Śrīmad Bhagavad-gīta - The Beautiful Song of God
A Sweet Taste of Bhakti – Prabhupād Śrīla Premgopāl Goswāmī
Sādhana Samput – A Handbook for Daily Practice
The Essence of Śrī Prema Bhakti Candrika – Premgopāl Goswāmī
Śrī Rādhā dāsyam - Prabhupād Śrīla Premgopāl Goswāmī
Living Rāgānuga Bhakti – Prabhupād Śrīla Premgopāl Goswāmī
Nityānanda Tattva - Prabhupād Śrīla Premgopāl Goswāmī
Love Yourself, Love Krishna – 72 Affirmations for Self-compassion
Mantra-mayī Upāsanā – Meditating with Ślokas while Taking Harinam
Mahāprabhu’s Final Message for the World – Raman Bihari das Babaji
Most of these books are available on Amazon.com /Dauji (Dau Dayal) Das
Email: daudayaldas@gmail.com
Acknowledgements: Prabhupād Śrīla Premgopāl Goswāmī for his
inspirational harikatha and his unwavering love for us. Sridam (Delhi)
and Gadahara (Russia) for transcribing. Jishnu (Sylhet) for cover
design. Madhavendra Puri for editorial input. Dauji for everything
else (Book title and concept, research, transcribing, compilation,
editing, layout, publishing and distribution).
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Contents
Foreword ...................................................................................... 5
Preface ......................................................................................... 7
Introduction.................................................................................. 9
Maṅgalācaraṇam - Prayers Invoking Auspiciousness ................... 13
1. What is Love? Krishna Prema! ............................................. 27
2. Śrī Guru and His Grace ........................................................ 31
3. Śrī Nityānanda is very Mysterious........................................ 41
4. Invoking Auspiciousness with a Śloka .................................. 65
5. The Glories of Śrīmatī Rādhārāṇī ......................................... 75
6. The Glories of Śrī Rādhā Dāsyam ......................................... 93
7. Yoga-pīṭha Sevā ................................................................. 109
8. Anantasya Ananta dasah ................................................... 115
9. Devi Durga and Women .................................................... 121
10. Essential Tattva Ślokas ....................................................... 125
11. Rasika Ślokas for Relishing .................................................. 139
12. A Summary of Daily Practice (Morning time) ...................... 151
Appendix .................................................................................. 159
1. Prabhupād Śrīla Premgopāl Goswāmī ................................ 159
2. How do we get a Spiritual Body? ....................................... 161
3. Speak the Truth and Don’t Criticise Anyone ....................... 171
Śloka Index ............................................................................... 185
Song Index ................................................................................ 186
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Śrī Guru-vandanā - Vaiṣṇava dāsa
jaya jaya śrī guru, prema-kalpataru,

adbhuta ā para āśa
hiyā ageyāna, timiravara jñānasucandra
iraṇe aru nāśa (1)
All glories, all glories to śrī guru, the desire-tree of prema, whose
manifestation is most astonishing. With effulgent moonbeams of
knowledge, he destroys the vast darkness of ignorance in the heart.
iha l can ānanda-dhāma

a ācita m -henô, patita heri pahũ,
āci deyala harināma (2)
His eyes are the abode of bliss. Seeing a person as fallen as me, this
personality voluntarily gave me harināma, even without my asking.
duramati agati, satata asate mati,

nāhi su ṛti lava leśa
(madhura) śrī vṛndāvana, ugala-bhajana-dhana,
tāhe aralô upadeśa (3)
I am wicked and helpless, and my mind is constantly absorbed in
mundane matters; I do not possess even one iota of devotional
merit. Yet he still instructs me about Śrī Vṛndāvana and the treasure
of bhajana of the Divine Couple.
niramala-gaura- prema-rasa siñcane,

pūralô jaga-jana āśa
s caraṇāmbuje, rati nāhi h yalô,
r yata vaiṣṇava dāsa (4)
Showering the world with the pure nectar of gaura-prema, śrī guru
fulfills everyone’s hopes. Having not developed rati for his lotus feet,
this Vaiṣṇava dāsa weeps.
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Foreword
Producing a book from the living words of a sādhu (saintly devotee),
from the live harikathā of Śrī Guru, is a very intricate and intriguing
process.
At its best, it is a form of devotional service, grantha sevā, along with

book distribution. Furthermore, it can be a very delicate task. English
is not the mother tongue of Prabhupād Śrīla Premgopāl Goswāmī. It
is a very inflexible language and it is hard to express the spiritual
subtleties of Sanskrit and Bengali in English. Premgopāl Goswāmī’s
English is less than perfect and it is quite miraculous how he manages
to convey the subtle moods and the complex spiritual conceptions of
the Gauḍīya Vaiṣṇava philosophy despite the language impediment.
When we hear his live harikathā it makes perfect sense and even if
we fail to understand something because of the language barrier or
our imperfect intellect, it does not matter because he emanates
prema and his kathā is śabda-brahman, spiritual sound vibrations,
which fill our hearts with bliss and elevates our consciousness. It
carries the saffron dust from Srimati Radharani’s lotus feet to our
hearts. Therefore if we sometimes listen to harikatha in Bengali or
Hindi when translation is not available - it is still of great benefit even
if we don’t understand a word.
However, what is conveyed directly in live harikathā, in the flow of

the speaker’s words, cannot be transcribed and published as it was
spoken. Written language is a very different medium than the spoken
one. What is acceptable in the spoken language is not acceptable in
the written form. If we were to publish it as it is, it would look
strange and invite criticism. It wouldn’t pass the test of any editor. It
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would put off potential readers and is unlikely to be taken seriously if
presented in substandard English. As an editor I have the delicate
task of ‘translating’ Premgopāl Goswāmī’s ‘Hinglish’ (or ‘Banglish’)
into properly constructed written English without changing the
meaning and the mood of his harikathā. It is a daunting task indeed.
But by Guru kripa and Nitāi kripa the impossible becomes possible
and his mood and conceptions do come through very clearly. His
harikathā in this written and edited form is very powerful, very
beautiful and very sweet.
I am taking this opportunity to pray to Nitāichand to give me the

inspiration and intelligence to do this book sevā, the editorial task,
sincerely, diligently and consciously, and to not mix my low mood
and misconceptions with Premgopāl Goswāmī’s pure and elevated
harikathā. If I am guilty of indiscretion, I beg forgiveness from my
Grurdeva and the Vaiṣṇavas. Whatever inspiration and sweetness
comes through his words in the pages of this book is all due to his
mercy. Whatever mistakes and imperfections are there – it is all my
fault and due to my shortcomings. Finally I would like to express my
deep gratitude to Śrī Gurudeva and to Nitāichand for giving me the
inspiration and ability - the pleasure and the privilege - of rendering
this labour of love, this sacred book sevā.
Jay Nitāi! Jay Sri Radhe!
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Preface
Any devotional book, any publication of harikathā is sacred. It
manifests by the mercy of Śrī Nityānanda and is tadalaye, part of the
paraphernalia of Śrī Gaurānga, of Śrī Rādhā and Her beloved Krishna.
It is therefore non-different from Them. There is a nice story
(harikathā) in this regard of how Krishna manifested in the form of
the book upon the request of Śrīmatī Rādhārāṇī. This present
publication is, therefore, nothing but Rādhārāṇī kripa coming through
Guru kripa (Śrī Guru’s mercy). Krishna is very merciful. If we have an
ocean of faults, He sees it as a single drop. If we only have a single
drop of good qualities, He sees it as an ocean. Śrīmatī Rādhārāṇī is
even more merciful than Krishna, what to speak of Mahāprabhu who
is the combined form of Rādhā and Krishna. He has manifested to
give us that which has never been given before, the highest, the
purest, the sweetest form of divine love, mañjarī bhāva. What to
speak of Mahāprabhu, Nityānanda is even more merciful,
manifesting in the form of Śrī Guru who can give us everything
leading to spiritual perfection. In other words, Śrī Guru is the tangible
mercy manifestation of Nitāi, Gaurānga, Śrīmatī Rādhārāṇī and Her
beloved Krishna.
One time Śrīmatī Rādhārāṇī became upset with Krishna and

manifested Her sulking mood (māna). Krishna asked Her, “Why are
you angry with Me?” Rādhārāṇī replied, “You reside in Goloka
Vrindavan (Vraja in the spiritual world), and you are very difficult to
attain, very difficult to approach for the suffering souls of the
material world. Can You kindly manifest a form which is easier for
them to approach and to worship?” Krishna is always eager to please
karuṇā mayi Śrīmatī Rādhikā so He manifested the form of the Deity
in the temple here on Earth. The Deity accepts everything from us,
tolerating our many faults and the innumerable discrepancies in our
worship. Thākurji is very merciful and doesn’t abandon us even
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though we often forget that the Deities of Rādhā and Krishna are
directly the Supreme Divinity and treat Them as if They were a metal
statue or a piece of stone. However, Krishna saw that Rādhārāṇī was
still not happy with Him and He asked Her, “What’s the matter now?
I have taken the form of the Deity and I have to suffer so much abuse
from the fallen souls of the material world who commit so many
offences to Me. Why are You still upset with me?” Rādhārāṇī replied,
“Your Deity form is also not so easy to worship and render service to.
Not everyone can go to the temple and not everyone can keep and
worship the Deities at home. Please manifest a form which is easier
for them to attain.” Krishna deliberated on her request and finally
manifested the form of the scriptures, the holy book. Such books are
worshipable because the scriptures are non-different from Krishna.
Any book which deals with Śrī Krishna, His associates and His
pastimes is worshipable. Any person, anywhere, can keep such a
book and read it. This form of written harikathā - talks about Śrī
Rādhā and Krishna, is most easily accessible. Of course live harikathā
is superior to the written or recorded harikathā because it is a
spiritual sound vibration which conveys spiritual moods. Still, in the
absence of live harikathā, the written one is there to support our
practice of bhakti and sustain our spiritual lives.
However, Rādhārāṇī was still not completely happy. Then Krishna,
without further ado, manifested Himself in the form of the holy
name, the Hare Krishna maha-mantra. Not everyone can read, not
everyone has access to harikathā or to bhakti books (Vaiṣṇava
literature), but anyone, anytime, anywhere, in any circumstances
whatsoever can chant Hare Krishna and be happy. The holy name is
the basis for all realizations that the ācāryas share with us in their
books and through the holy name we can have the same kind of
realizations elucidated in their books. So the Holy Name is the basis
but devotional books (śāstra) are also essential because they give us
the inspiration to chant and the proper understanding of bhakti.
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Introduction
The Gauḍīya Vaiṣṇavas practise devotion internally by remembering
the transcendental pastimes of Śrī Rādhā-Krishna or Śrī Nitāi-
Gauranga and externally by hearing and chanting about these
pastimes. Thus, at the time of death, they may be able to enter into
the Lord's eternal pastimes. This is the highest perfection of life.
We all aspire to keep Śrī Rādhā-Krishna in our heart. We want the

Divine Couple to be the jewels decorating our heart, not anything
else. However, at our conditioned state our heart is impure and full
of selfish material desires, of unwanted habits and moods. Therefore
it is not a suitable place for Śrīmatī Rādhikā and Her beloved Kṛṣṇa to
reside. But by the process of bhakti we can purify our heart. By
chanting the Hare Krishna maha-mantra in the association of saintly
devotees, by harikathā, by devotional service, our hearts get
gradually purified. But this must be under the guidance of a bona fide
Guru, a pure devotee. Without receiving proper initiation with dīkṣa
mantras from Śrī Guru, purification of the heart will never happen. It
is our connection with him which gives us the connection and
establishes our relationship (sambandha) with the Divine Couple.
sādhu-saṅge ṛṣṇa-nāma ei mātra cāi

saṁsāra jinite āra auna vastu nāi
Prema-vivarta, Jagadānanda Paṇḍita
“Besides sādhu-saṅga and kṛṣṇa-nāma – nothing else is essential in
this world. My sole desire, therefore, is to chant śrī-kṛṣṇa-nāma in
the association of sādhus (saintly Vaisnavas). There is no other
auspicious practice whereby one can become free from the cycle of
saṁsāra, the repetition of birth and death.”
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sādhu-saṅga, nāma- īrtana, bhāgavata-śravaṇa,
mathurā-vāsa, śrī-mūrtira śraddhāya sevana
Śrī Caitanya-caritamrita, Madhya 22.128
[Mahāprabhu said:] “Sādhu-saṅga, chanting the holy name, hearing

Śrīmad-Bhāgavatam, residing in Vraja maṇḍala and worshiping the
Deity with faith.” (Are the five essential limbs of bhakti)
If we follow the instructions of Śrī Guru and śāstra sincerely then our
hearts will be purified of all anarthas, all material contamination. It
will become pure and clean and fragrant and soft, suitable for
welcoming the Divine Couple. We have to transform our hearts into a
kuñja and decorate it with the flower petals of our heart’s devotion
before Śrī Rādhā and Krishna would be attracted to perform Their
amorous pastimes there.
How do we get from here to that elevated state of consciousness?

Only by Śrī Guru’s grace! By the causeless mercy of Śrī Gurudeva he
will take us from here to there. He can do this because he is a
perfected soul and his heart is already like a kuñja. Prabhupād Śrīla
Premgopāl Goswāmī is such a sād-guru and the Divine Couple are the
Jewels of his Heart.
In the eighth verse of Śrī Rādhā-rasa-sudhā-nidhiḥ, Śrīmatī Rādhikā is

glorified as rasa-nidhi, an ocean of rasa (rasa-nidher vṛṣabhānu-
jāyāḥ). Rādhikā makes Her lover, Śrī Krishna, happy by immersing
Him in the waves of Her wonderful sweet amorous rasa. But if the
word rasa is taken to mean Śrī Krishna, who is rasa personified (the
source and embodiment of all spiritual flavours), another meaning of
rasa-nidhi manifests, "Śrī Rādhā is the jewel in Krishna's heart." She is
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also the jewel in the heart of Śrī Gurudeva, who is one of Her
confidential maidservants in his svarūpa as a mañjarī the nikuñja līlā
in Vraja. By his blessings, by his causeless mercy, by his grace we can
also realize one day that Śrīmatī Rādhārāṇī is our eternal object of
love and affection, the crown jewel of our hearts. But first we have to
take Śrī Gurudeva into our heart. We have to take shelter of his lotus
feet, follow his instructions without duplicity, render him service
faithfully, and accept him as our life and soul (bhayaṁ
dvitīyābhiniveśataḥ syād...bhaktyaikayeśaṁ guru-devatātmā - SB
11.2.37). We have to make him the jewel of our hearts. Then by
sincerely practicing bhakti under his guidance our hearts will
gradually get purified and we will get the lobha (spiritual greed) for
his internal mood, mañjarī bhāva. Then, when he sees that we are
ready, that we have realized our svarūpa, he will take us by the hand
and lead us to the nikuñja to serve our Svāminī Śrīmatī Rādhikā in Her
eternal amorous pastimes with Her beloved Krishna. No one can get
Krishna in Vraja without Rādhārāṇī kripa, without Her mercy, without
being under Her guidance and the guidance of Her confidential
associates, the sakhīs and mañjarīs (gopī-ānugatya vinā aiśvarya-
jñāne bhajileha nāhi pāya vrajendra-nandane - Cc Madhya-līlā 8.229).
No one can get Śrīmatī Rādhārāṇī’s confidential nikuñja seva without
Nitāi-Gaurānga kripa (heno nitāi vine bhāi, rādhā-kṛṣṇa pāite nāi - Śrī
Nityānanda Niṣṭhā, ‘Nitāi-Pada-Kamala’). Similarly, no one can get Nitāi-
Gaurānga without Guru kripa. Guru kripa hi kevalam – Guru’s mercy
is everything.
Aspiring for Śrī Rādhā dāsyam seems impossible for us in our present
conditioned state, yet by Śrī Guru and his grace everything becomes
possible. As a side effect of accepting and realizing Śrīmatī Rādhikā as
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the jewel of our heart, we will become sober and conquer the heart
disease of lust (vikrīḍitaṁ vraja-vadhūbhir - Śrīmad-Bhāgavatam
10.33.39). This is the process, the proper sequence to get prema
(divine love) and become happy forever.
We hope that this publication of Prabhupād Śrīla Premgopāl

Goswāmī’s harikathā conveys not just his extensive knowledge of the
Gauḍīya Vaiṣṇava scriptures and philosophy, but also his sweet
devotional moods. We hope it will inspire all of us with ever new
enthusiasm and spiritual greed for attaining the ultimate goal of Śrī
Rādhā dāsyam, loving confidential service to our Svāminī’s lotus feet
in the mood of Her intimate kiṅkarīs (maidservants) - mañjarī bhāva.
Discussions and descriptions of mañjarī bhāva and sevā are essential
for rāgānuga-bhakti bhajan. It presupposes knowledge of these
things. The dvotees must be aware of the mañjarīs’ expertise in
service, otherwise they cannot follow in their footsteps in their
meditations. Without following in their footsteps (gopī-ānugatya
vinā) no one can get mañjarī bhāva and serve our Svāminī Śrīmatī
Rādhikā.
We are eternally indebted to Śrīla Premgopāl Goswāmī for his

intense preaching efforts, his unwavering love for us, his giving us the
higher taste of spontaneous love of the Lord (rāgānuga-bhakti), his
inspiring and sweet harikathā, and for sharing the jewels of his heart
with us.
Jay Nitāi! Jay Gaura! Jay Sri Radhe!
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Maṅgalācaraṇam - Prayers Invoking Auspiciousness
Samaṣṭigata praṇāma (1)
vande‘haṁ śrī-gur ḥ śrī-yuta-pada- amalaṁ śrī-gurūn vaiṣṇavāṁś ca
śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ ṛṣṇa-caitanya-devaṁ
śrī-rādhā- ṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśā hānvitāṁś ca
Śrī Caitanya-caritāmṛta, Antya-līlā 2.1, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī
vande—offer my respectful obeisances; aham—I; śrī-guroḥ—of my spiritual

master; śrī-yuta-pada-kamalam—unto the opulent lotus feet; śrī-gurūn—
unto the spiritual masters; vaiṣṇavān—unto all Vaiṣṇavas; ca—and; śrī-
rūpam—unto Śrīla Rūpa Gosvāmī; sa-agra-jātam—with his elder brother, Śrī
Sanātana Gosvāmī; saha-gaṇa-raghunātha-anvitam—with Raghunātha
dāsa Gosvāmī and his associates; tam—unto him; sa-jīvam—with Jīva
Gosvāmī; sa-advaitam—with Advaita Ācārya; sa-avadhūtam—with Lord
Nityānanda; parijana-sahitam—and with all the other associates; kṛṣṇa-
caitanya-devam—unto Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; śrī-rādhā-
kṛṣṇa-pādān—unto the lotus feet of Rādhā and Kṛṣṇa; saha-gana—with
Their associates; lalitā-śrī-viśākhā-anvitān—accompanied by Śrī Lalitā, Śrī
Viśākhā and their associates; ca—also.
I offer praṇāma to the lotus feet of Śrī Gurudeva (this includes

both dīkṣā-guru and bhajan śikṣā-guru), to all the ācāryas in the
Rūpānuga guru-varga and all other Vaiṣṇavas, to Śrī Rūpa Gosvāmī,
his elder brother Śrī Sanātana Gosvāmī, Śrī Raghunātha Dāsa
Gosvāmī, Śrī Jīva Gosvāmī and their associates, to Śrī Advaita Prabhu,
Śrī Nityānanda Prabhu, Śrī Kṛṣṇa Caitanya Mahāprabhu and all His
associates, and to the lotus feet of Śrī Rādhā and Kṛṣṇa accompanied
by Śrī Lalitā and Viśākhā and all the other sakhīs and mañjarīs.
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gurave gauracandrāya rādhi āyai tadālaye
ṛṣṇāya ṛṣṇa-bha tāya tad-bha tāya nam namaḥ
Śrīnāth Pandit (aka Cakravarti)
gurave—unto Śrī Guru; gauracandrāya—unto Gauracandra; rādhikāyai—
unto Śrīmatī Rādhikā; tad-ālaye—Her pastime abode Śrī Vṛndāvana Dhāma
and Her followers; kṛṣṇāya—unto Kṛṣṇa; kṛṣṇa-bhaktāya—unto Kṛṣṇa’s
devotees; tad-bhaktāya—unto the devotees of Kṛṣṇa’s devotees; namaḥ
namaḥ—I offer my obeisances time and again.
I offer my respects time and again unto Śrī Gurudeva, Śrī

Gauracandra, Śrīmatī Rādhikā, Her followers and Her Vraja Dhama,
unto Śrī Kṛṣṇa and His devotees, and unto the devotees of His
devotees.
vande guru-pada-dvandvaṁ bha ta-vṛnda-samanvitam

śrī-caitanya-prabhuṁ vande nityānanda-sahoditam
Srila Rupa Gosvami, Ganodesh Dipika, Auspicious Invocation
I offer homage to the lotus feet of Śrī Gurudeva, accompanied by all
the devotees, and to Śrī Caitanya Mahāprabhu, along with Śrī
Nityānanda.
śrī-nanda-nandanaṁ vande rādhi ā-caraṇa-dvayam
g pī-jana-samāyu taṁ vṛndāvana-manoharam (2)
I offer obeisances to the divine lotus feet of Śrī Nanda-nandana Kṛṣṇa
and Śrīmatī Rādhikā. They are surrounded by the gopīs and steal
the hearts of all the residents of Vṛndāvana.
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Śrī Guru praṇāma
ajñāna-timirāndhasya jñānāñjana-śalā ayā
ca ṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ
Śrī Prema-bhakti-candrikā, Mangalacaranam, Śrīla Narottama dāsa Ṭhākura
ajñāna—of ignorance; timira—by the darkness; andhasya—of one who was
blinded; jñāna-añjana—by the ointment of spiritual knowledge; śalākayā—
by a stick used for applying ointment to diseased eyes; cakṣuḥ—eyes;
unmīlitam—were opened; yena—by whom; tasmai—unto him; śrī-gurave—
unto my spiritual master; namaḥ—obeisances.
I was blinded by the darkness of ignorance but Śrī Gurudev has

anointed my eyes with spiritual knowledge and gave me divine
vision. I offer my respectful obeisances unto him.
Praṇāma mantras of Prabhupāda Śrīla Premgopāl Goswāmī

baddhe vitanute bha tiṁ mū am āvartayec chrutim
yat- ṛpā tam ahaṁ vande (śrī) premg pāla am prabhum
(Adapted from Cc Antya 1.1)
baddhe-bound; vitanute-expands, bestows; mūkam—one who is dumb;
āvartayet—can cause to recite; śrutim—Vedic literature; yat-kṛpā—the
mercy of whom; tam—unto Him; aham—I; vande—offer respects; śrī
premgopallakam-unto Premgopal; prabhum-my Prabhu.
I offer my obeisances and fix my mind upon Prabhupāda Śrīla

Premgopāl Goswāmī by whose mercy bhakti appears in the heart and
even a dumb person can recite the scriptures (speak harikatha).
namaḥ ṁ viṣṇupādāya nityānanda priyātmane

śrī-śrīmad premg pāl g swāmīn iti nāmine (7)
I offer praṇama to oṁ viṣṇupāda Śrī-Śrīmad Premgopāl Goswāmī,
who is very dear to Śrī Nitayānanda.
15
mu haṁ ar ti vācālaṁ panguṁ laṅghayate girim
yat ṛpā tam ahaṁ vande (śrī) premg pāla am prabhum (8)
(Adapted from Vedanta sutra)
"I worship Śrīla Premgopāl Goswāmī whose mercy turns the dumb
into eloquent speakers and enables the lame to cross mountains."
yasya prasādād bhagavat-prasād

yasyāprasādān na gatiḥ ut ’pi
Śrī Gurvāṣṭakam 8, Śrīla Viśvanātha Cakravartī Ṭhākura
yasya – of whom; prasādād-by the mercy; Bhagavat-of kṛṣṇa; prasādo-the

mercy; yasya-of whom; aprasādān-without the grace; na-not; gatiḥ-
destination, means of; kuto-advancement (get); api-anywhere.
“Only by the mercy of Śrī Gurudeva can one receive the mercy of
Krishna; without Śrī Guru’s grace one cannot be delivered nor attain
perfection.”
Śrī Guru vandanā

nāma-śreṣthaṁ manum api śacī-pūtram atra svarūpaṁ
rūpaṁ tasyāgrajam uru-pūriṁ māthurīṁ g ṣthavāṭīm
rādhā- uṇḍaṁ giri-varam ah ! rādhi ā-mādhavāśāṁ
prāpt yasya prathita- ṛpayā śrī-guruṁ taṁ nat ’smi
Śrī Muktā-carita, Raghunātha dāsa Gosvāmī
nāma-śreṣtham—the most exalted of names, Śrī-Nāma; manum—Śrī
Gopāla mantra; api—also; śacī-pūtram—the son of Śacī mātā; atra—in this
world; svarūpam—Śrī Svarūpa Dāmodara Gosvāmī; rūpam—Śrī Rūpa
Gosvāmī tasya—his; agra-jam—elder brother (Śrī Sanātana Gosvāmī); uru-
purīm—the vast spiritual stronghold; māthurīm—of Mathurā-
maṇḍala; goṣṭhavāṭīm—which is ornamented by many dwellings for the
cows and cowherds; rādhā-kuṇḍam—the bathing pond of Śrī Rādhā; giri-
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varam—the best of hills Śrī Giri-Govardhana; aho!—exultation; rādhikā-
mādhava—for the service to the feet of Śrī Rādhā-Mādhava; āśām—
hope; prāptaḥ—obtained; yasya—whose, prathita-kṛpayā—by whose far-
flung mercy; śrī-gurum—the glorious remover of my ignorance, Śrī
Guru; tam—that; nataḥ—bowed down; asmi—I am.
“I am fully indebted to Śrī Gurudeva. Why? He has given me so many

things: the highest conception of the holy name of Kṛṣṇa, the highest
form of sound which contains the highest form of thought,
aspiration, ideal, everything. And he has given me the service of our
great saviour, Śrī Caitanya Mahāprabhu, and His dearmost assistant,
Svarūpa Dāmodara. He has brought me in connection with Śrī Rūpa,
who was ordered to distribute the heart’s innermost dealings, the
highest form of devotional love, rāgānugā-bhakti. Gurudeva has
given me Śrīla Sanātana Goswāmī, who gives us sambandha-jñāna, a
proper understanding of our relationship with Śrī Kṛṣṇa, and he has
given me Mathurā Maṇḍala, which will help me in my remembrance
of Rādhā and Govinda wherever I shall cast my glance. By his grace
Gurudeva has revealed the super excellent position of Rādhā-kunda,
the favourite place of Rādhā and Govinda for Their pastimes and this
Girirāja Govardhāna. Lastly, he has given me the hope that one day I
can get the service of Śrī Śrī Rādhikā and Mādhava. I have been given
all these assurances by my Gurudeva, so I bow my head with all my
respects to his lotus feet.”
Commentary by Śrīla B.R. Śrīdhara Mahārajā: “If we are conscious of

all these spiritual matters, we can think that we have approached our
Gurudeva properly. What is our Guru? What is his mission? It is filled
with all these things. Devoid of that, what is our self-interest?” (Śrī
Guru and His Grace)
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Śrī Guru-rūpa-sakhī vandanā
rādhā-sammukha-saṁsa tiṁ sa hī-saṅga-nivāsinīm
tām ahaṁ satataṁ vande guru-rūpāṁ parāṁ sa hīm
Bṛhat-bhakti-tattva-sāra
aham—I; satatam—perpetually; vande—offer praise; tām—to that; guru-
rūpām—form of Śrī Guru; parām—(as) the supreme; sakhīm—mañjarī friend
(of Śrīmatī Rādhikā); saṁsaktīm—fully attached; rādhā-sammukha—to the
company of Śrī Rādhā; nivasinīm—dwelling; sakhī-saṅga—in the association
of Her sakhīs.
I forever worship my Guru who in his form as an exalted sakhī
mañjarī is happily immersed in the company of Śrīmatī Rādhikā and
the other sakhīs.
Praying to Śrī Guru to bestow Radhika’s service

tvaṁ g pi ā vṛṣa-raves tanayānti e ‘si
sevādhi āriṇi gur nija-pāda-padme
dāsyaṁ pradāya uru māṁ vraja- ānane śrī-
rādhāṅghri-sevana-rase su hinīṁ su hābdhau
Stava Kalpadruma, Śrīla Raghunātha dāsa Gosvāmī
tvaṁ—You; gopikā—a young gopī, a mañjarī; vṛṣa-raveḥ—of King
Vṛṣabhānu; tanayā—the daughter; antike—nearby; asi—you are; sevā-
adhikāriṇi—You are encharged with Her service; guro—O Śrī Guru; nija-
pāda-padme—at your own lotus feet; dāsyaṁ—service; pradāya—
bestowing; kuru—make; mām—me; vraja-kānane—in the forest of Vraja;
śrī-rādhā-aṅghri—Śrī-Rādhā’s lotus feet; sevana-rase—of the rasa of service
to Her; sukhinīm—blissful; sukhābdhau—in the ocean of ecstatic bliss.
O Gurudeva! You are the beloved gopīkā of Śrīmatī Rādhikā and can
bestow Her service. Bestowing upon me the shelter of your lotus
feet, kindly engage me in the ocean of the blissful mellows of service
to Her lotus feet in the kuñjas of Vraja.
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Śrī Vaiṣṇava praṇāma
vāñchā-kalpa-tarubhyaś ca ṛpā-sindhubhya eva ca
patitānāṁ pāvanebhy vaiṣṇavebhy nam namaḥ
vāñchā-kalpa-tarubhyaḥ - who are desire trees; ca - and; kṛpā - of

mercy; sindhubhyaḥ - who are oceans; eva - certainly; ca - and; patitānām—
of the fallen souls; pāvanebhyaḥ - who are the purifiers; vaiṣṇavebhyaḥ -
unto the Vaiṣṇavas; namaḥ namaḥ - repeated obeisances.
I offer praṇāmas unto the Vaiṣṇavas. They are just like wish-fulfilling
desire trees and being oceans of mercy they purify and deliver the
fallen conditioned souls.
durgame pathi me ‘ndhasya

skhalat-pāda-gater muhuḥ
sva- ṛpā-yaṣṭi-dānena
santaḥ santv avalambanam
Cc Antya 1.2
durgame—very difficult; pathi—on the path; me—of me; andhasya—one
who is blind; skhalat—slipping; pāda—on feet; gateḥ—whose manner of
moving; muhuḥ—again and again; sva-kṛpā—of their own mercy; yaṣṭi—the
stick; dānena—by giving; santaḥ—those saintly persons; santu—let that
become; avalambanam—my support.
My path is very difficult. I am blind, and my feet are slipping again

and again. Therefore, may the saintly devotees help me by granting
me the stick of their mercy as my support.
Ṣaḍ-Gosvāmī Prabhu Vandanā

jaya śrī-rūpa, sanātana, bhaṭṭa raghunātha
śrī-jīva, g pāla-bhaṭṭa, dāsa-raghunātha
(Śrī Nāma–Saṅkīrtana 4 & 5(‘Hari Haraye Namaḥ Kṛṣṇa’), Narottama dāsa Ṭhākura)
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All glories to the six Gosvāmīs, Śrīla Rūpa Gosvāmī, Śrīla Sanātana
Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrīla Jīva Gosvāmī, Śrī
Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.
ei chaya g sāir ri caraṇa vandana

jāhā h ite vighna-nāśa abhīṣṭa-pūraṇa
By the causeless mercy of ṣaḍ-gosvāmī the obstacles to devotion can
be removed and my abhīṣṭa Śrī Yugala service can be attained, that
is, all my innermost desires can be fulfilled.
Śrī Nityānanda praṇāma mantra

nityānanda namas tubhyaṁ premānanda-pradāyine
alau almaṣa-nāśāya jāhnavā-pataye namaḥ
I offer praṇāma unto Śrī Nityānanda Prabhu, who bestows the bliss
of divine love, who eliminates the filth of the age of Kali, and who is
the master of Jāhnavā-devī.
Śrī Kṛṣṇa-Caitanya Mahāprabhu praṇāma mantra (1)

nam mahā-vadānyāya ṛṣṇa-prema-pradāya te
ṛṣṇāya ṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ
Cc Madhya 19.53
namaḥ—obeisances; mahā-vādanyāya—who is most munificent and
charitably disposed; kṛṣṇa-prema—ecstatic love of Kṛṣṇa; pradāya—who can
give; te—unto You; kṛṣṇāya—unto Kṛṣṇa; kṛṣṇa-caitanya-nāmne—under the
name Kṛṣṇa Caitanya; gaura-tviṣe—who is golden like Śrīmatī
Rādhīkā; namaḥ—obeisances.
I offer praṇāma unto Śrī Kṛṣṇa-Caitanya, who is Śrī Kṛṣṇa Himself.

Having assumed the golden hue of Śrīmatī Rādhikā, He is
munificently bestowing the rare gift of kṛṣṇa-prema. [His nature
(tattva) is that He is Kṛṣṇa Himself. His mood (bhāva) is that He is Śrī
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Rādhā in separation from Kṛṣṇa. His name (nāma) is Kṛṣṇa Caitanya.
His form (rūpa) is golden. His quality (gūna) is that He is the most
magnanimous of all incarnations. His pastime (līlā) is to distribute the
highest love of God (Vraja-prema, especially mañjarī-bhāva)].
Śrī Kṛṣṇa-Caitanya praṇāma mantra (2)

namas tri āla satyāya jagannātha sutāya ca
sa-bhṛtyāya sa-putrāya sa- alatrāya te namaḥ
CB Adi 1.2
O my Lord, You eternally exist—in the past, present, and future—yet
You are the son of Śrī Jagannātha Miśra. I offer my repeated
obeisances unto You along with Your associates (Your devotee
servants), Your sons (Your Six Gosvāmī disciples or the process of
devotional service, such as the congregational chanting of the holy
name), and Your consorts (who, according to regulative principles,
refer to Viṣṇupriyā, who is Bhū-śakti; Lakṣmīpriyā, who is Śrī-śakti;
and Navadvīpa, which is Nīlā, Līlā, or Durgā; or who, according to
devotional principles, refer to the two Gadādharas and to Narahari,
Rāmānanda Raya, Jagadānanda, and others).
Śrī Nitai-Gauranga praṇāma

ājānu-lambita-bhujau ana āvadātau
saṅ īrtanai a-pitarau amalāyatā ṣau
viśvambharau dvija-varau yuga-dharma-pālau
vande jagat priya- arau aruṇāatārauv
CB Adi 1.1
I offer my respectful obeisances unto Śrī Caitanya Mahāprabhu and
Śrī Nityānanda Prabhu, whose arms extend down to Their knees, who
have complexions like molten gold, and who inaugurated the
congregational chanting of the holy names of the Lord. Their eyes
resemble the petals of a lotus flower. They are the maintainers of the
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living entities, the best of the brāhmaṇas, the protectors of religious
principles for this age, the benefactors of the universe, and the most
merciful of all incarnations.
Śrī Rādhā praṇāma

tapta- āñcana-gaurāṅgi! rādhe! vṛndāvaneśvari!
vṛṣabhānu-sute! devi! praṇamāmi hari-priye!
tapta—molten; kāñcana—(like) gold; gaura—fair, golden
complexion; aṅgi—whose body; rādhe—O Śrīmatī Rādhikā; vṛndāvana-
īśvari—O Queen of Vṛndāvana; vṛṣabhānu-sute—O daughter of King
Vṛṣabhānu; devi—O goddess; praṇamāmi—I offer my respects; hari-priye—
O Kṛṣṇa’s beloved.
O Gaurāṅgī, whose complexion is like molten gold! O Rādhe! Queen

of Vṛndāvana! O Daughter of Vṛṣabhānu Mahārāja! O Devi! O
dearmost of Hari! Praṇāmas unto You again and again!
Śrī Kṛṣṇa praṇāma mantras

he ṛṣṇa! aruṇā-sindh ! dīna-bandho! jagat-pate!
g peśa! g pi ā- ānta! (śrī) rādhā- ānta! nam ’stu te
Cc Madhya 2.65
he—O; kṛṣṇa—Kṛṣṇa; karuṇā-sindho—O ocean of mercy; dīna—(of) the
distressed; bandho—O friend; jagat—(of) the universe; pate—O Lord; gopa-
īśa—O master of the cowherdmen; gopikā-kānta—O lover of
the gopīs; rādhā-kānta—O lover of Śrīmatī Rādhikā; namaḥ—
obeisances; astu—let there be; te—unto You.
I offer my unlimited praṇāmas unto You, O Kṛṣṇa! You are the ocean
of mercy, the friend of the poor and fallen, the Lord of the creation
and master of the gopas! You are gopī-kānta, beloved of the gopīs,
but above all You are rādhā-kānta, the beloved of Śrīmatī Rādhikā!
22
Śrī Sambandhādhideva vandanā (Śrī Rādhā-Madana-mohana)
jayatāṁ suratau paṅg r mama manda-mater gatī
mat-sarvasva-padāmbh jau rādhā-madana-mohanau
Cc Ādi 1.15
jayatām—all glory to; su-ratau—attached in conjugal love; paṅgoḥ—of one
who is lame; mama—of me; manda-mateḥ—foolish; gatī—refuge,
destination, goal; mat—my; sarva-sva—everything; pada ambhojau—whose
lotus feet; rādhā-madana-mohanau—Śrī Rādhā and Madana-mohana, the
enchanter of Cupid.
All glories to Śrī Rādhā and Madana-Mohana who are engaged in

sublime amorous pastimes. I am lame, foolish and devoid of
intelligence. Therefore I take shelter at Your lotus feet which are my
only destination and my everything!
Śrī Abhidheyādhideva dhyāna (Śrī Rādhā-Govindadev)

dīvyad-vṛndāraṇya-kalpa-drumādhaḥ
śrīmad-ratnāgāra-siṁhāsana-sthau
śrīmad-rādhā-śrīla-govinda-devau
preṣṭhālībhiḥ sevyamānau smarāmi
Cc Ādi 1.16
dīvyat—divine, pleasure pastimes; vṛndā-araṇya—in the forest of Vṛndā-
devī; kalpa-druma—desire-tree; adhaḥ—beneath; śrīmat—most
beautiful; ratna-āgāra—in a dwelling of jewels, a kuñnja; siṁha-āsana-
sthau—sitting on a throne; śrīmat—very beautiful; rādhā—Śrīmatī
Rādhikā; śrīla-govinda-devau—and Śrī Govindadeva; preṣṭha-ālībhiḥ—by
most confidential associates; sevyamānau—being served; smarāmi—I
remember.
I meditate upon Śrī Śrī Rādhā-Govinda-deva, who are seated in a

dwelling of jewels beneath a desire tree on an effulgent throne in the
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supremely beautiful, pleasure pastimes forest of Vṛndāvana, where
They are always being served by Their confidential associates,
the sakhīs headed by Lalitā and Viśākhā and the mañjarīs headed by
Rūpa and Rati.
Śrī Prayojanādhideva vandanā (Śrī Rādhā-Gopinātha)

śrīmān rāsa-rasārambhī vaṁśīvaṭa-taṭa-sthitaḥ
arṣan veṇu-svanair g pīr g pīnāthaḥ śriye ‘stu naḥ
Cc Ādi 1.17
gopī-nāthaḥ—He whose lords are the gopīs; śrīmān—the
beautiful; ārambhī—the initiator; rasa—of the conjugal mellow; rāsa—of
the rāsa dance; taṭasthitaḥ— situated nearby; vaṁśī-vaṭa—the banyan tree
renowned by the name of Vaṁśī; karṣan—attracting; gopīḥ—the
milkmaids; svanaiḥ—by the sounds; veṇu—of His flute; astu—let Him
be; naḥ—ours; śriye—in beauty, in auspiciousness.
Śrī Gopīnātha, who originated the transcendental mellow of

the rāsa dance, always stands beneath the Vaṁśī-vaṭa tree,
attracting all the kiśorī-gopīs with the sound of His flute. May he
bestow auspiciousness upon us.
Śrī Tulasī praṇāma

vṛndāyai tulasī-devyai priyāyai eśavasya ca
ṛṣṇa-bhakti-prade devi! satyavatyai nam namaḥ
vṛndāyai—unto Vṛndā; tulasī-devyai—unto Tulasī Devī; priyāyai—who is

dear; keśavasya—to Lord Keśava; ca—and; kṛṣṇa-bhakti—devotional service
to Lord Kṛṣṇa; prade—who bestows; devi—O goddess; satya-vatyai—unto
Satyavatī or unto the embodiment of the highest truth; namaḥ namaḥ—
repeated obeisances.
I offer praṇāma again and again to Tulasī-devī, who is most
dear to Śrī Kṛṣṇa, and who is also renowned as Vṛṇdā-devī and
Satyavatī. O Devi! You are bestowing kṛṣṇa-bhakti upon all!
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Śrī Pañca-tattva mantra (1)
(jay) śrī gaurāṅga-nityānanda śrī advaita-candra

gadādhara śrīvāsādi (śrī) gaura-bhakta-vṛnda
(śrī-kṛṣṇa-caitanya prabhu-nityānanda
hare kṛṣṇa hare rāma śrī rādhe g vinda)
(This refrain is usually chanted before the maha-mantra)
Śrī Pañca-tattva mantra (2)

śrī- ṛṣṇa-caitanya prabhu-nityānanda
śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda1
śrī kṛṣṇa caitanya—Śrī Kṛṣṇa who has descended as the embodiment
of cetana (consciousness, the living force, the Soul of all souls), and with the
mood (bhāva) and golden lustre of Śrīmatī Rādhikā; prabhu-nityānanda—
Nityānanda-Rāma, the incarnation of Baladeva; śrī advaita—Advaita Ācārya
(Sadāśiva and Mahā-Viṣṇu combined); gadādhara—the incarnation of
Śrīmatī Rādhikā; śrīvāsa-ādi—the incarnation of Nārada Muni and all other
pure devotees; gaura-bhakta-vṛnda—all the associates and devotees of Śrī
Gaurāṅga.
Śrī Kṛṣṇa Caitanya Mahāprabhu (mahā – mahābhāva svarūpiṇī

Śrīmatī Rādhikā, prabhu – Śrī Krishna), Nityānanda Prabhu, Advaita
Ācārya, Gadādhara Paṇḍita, Śrīvāsa Ṭhākura and all the associates
and devotees of Śrī Gaurāṅga.
1
Both mantras are bonafide but the mood is different. In the traditional
lines we prefer the first one because our mood is to worship Gaurānga in His
Navadwip līlā rather than in His sannyāsa līlā as Śrī-Kṛṣṇa-Caitanya
Mahāprabhu. This is one of the differences between Vaidhi-bhakti
(reverential worship) and rāgānuga-bhakti (spontaneous mood).
25
Śrī Harināma mahā-mantra
hare krishna hare krishna

krishna krishna hare hare
hare rama hare rama
rama rama hare hare
O Rādhe, O Krishna, O Rāma (Rādhā-Ramaṇa)! Please engage me in

Your loving devotional service. O Śrīmatī Rādhikā, O Krishna, I am
calling Your names in the great hope that You will be merciful to me
and engage me in Your service (Your sweet, confidential, amorous
pastimes in the kuñjas of Vraja). O my sweet Lords please let me be a
(maid)servant of Your love. O Svāminī please let me be Your
faithful kiṅkarī).
hare—Vṛṣabhānu-nandini Śrīmatī Rādhikā, the personification of

Kṛṣṇa’s svarūpa-śakti, the embodiment of the highest form of Krishna
prema (mahābhāva), the divine feminine potency of Krishna and His
eternal consort in Vraja (hara - She who steals Krishna’s heart and
controls Him by Her love, attracting Him into the kuñja).
kṛṣṇa—Vrajendra-nandana Śyāmasundara, the all-attractive one;

Krishna in His most perfect form (purnatama), the embodiment of
all rasas (kṛṣ - attracts; ṇa - gives pleasure; removes obstacles).
rāma—Rādhā-Ramaṇa, the giver of pleasure to Śrīmatī Rādhikā; He

who enjoys amorous pastimes with Her and is continuously enjoying
as He makes Śrīmatī Rādhikā happy by His loving service to Her.
26
1. What is Love? Krishna Prema!
Devotee: What is Krishna Prema?
Prabhupād Śrīla Premgopāl Goswāmī: Prema is everything for us. Our

life here, our smiling, our crying, our exchanging of love – everything.
Without this prema, we cannot exchange our love in the material
world. The love we exchange with family members, with friends, with
everyone, this love we got from the Divine Couple. The love between
Rādhā and Krishna is the source of all love.
Love, prema, is always pure. When it discontinues, or when we mix

our thoughts with it, our desires, our material needs, then it becomes
‘impure’, mixed, contaminated: Love itself, prema, is always pure.
But when it mixes with our material needs it becomes contaminated,
adulterated, like metal, it can be pure gold or mixed with other
metals.
We are pure spirit souls. When we come into contact with the
material world, we get confused; the love gets mixed, but still the
love is there. Love is always pure.
Even our material love originates from Śrī Rādhā-Krishna, because

no-one can create love by himself. No-one can, because it is very
pure – it is not from this material world. That is why we are here.
Krishna sent us here to just practice re-awakening this love. We have
to exchange this love, the same love, with Him, in these different
moods (servitude, fraternal, parental and conjugal). That’s why we
have so many relationships in this life, in this world. But we don’t
know this, we have forgotten where love comes from – that’s why
we are using this love in a wrong way, an independent way. If we get
this feeling of wondering “Where has this love come from?” then our
mind will go one way, towards the Divine Couple, to Śrī Rādhā-
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Krishna. Then our mind will start searching for it. It will be
spontaneously attracted to where we got it from. At the beginning
this love will take the form of trust in Śrī Gru (faith, devotion,
dedication). When you feel this love, then your trust will grow.
However, we are always mixing this love with mundane emotions.

We often feel that this emotion is love – no! It is not the same thing.
Emotion can change, affection can change, but love – never changes.
Love is for always. And this same love we can offer to Rādhā-Krishna.
But we have to purify it. How? By Śrī Guru’s blessing. Guru
transforms our contaminated love to pure love so that it can be
offered to Rādhā-Krishna.
Q: So we transfer our love to the Guru?
A: No, not transfer. Just take shelter of Śrī Gurudeva. Then he will
accept everything from us: Our good things, our bad things,
everything.
Q: What does it really mean to take shelter?
A: Taking shelter means to offer everything to him. Now we are like

soft mud, and the Guru can mould us, and present us to Rādhā -
Krishna after purification. Because we are like clay, inside the clay are
little stones, which all need to be sifted out so we can be offered. Śrī
Gurudev is doing that. That is the duty of the Guru. Then he will
present us to Rādhā-Krishna.
Remember how Bilvamangala Thakur loved Cintamani the prostitute?

He had very deep love for her. He had this love, and she said, “You
have this deep love and you are wasting it – if only you loved Krishna
like you love me, your life would be perfect.” This made Bilvamangala
Thakur realize, “Yes, this is true. If I have strong love in my heart, I
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should offer it to Krishna.” And then he took shelter of his Gurudeva,
but he never forgot his first lesson about love from Cintamani. That is
why she was his first Guru – she from whom he got the lesson of
love, because sometimes śikṣa Guru is very important, more than
dīkṣa Guru. Dīkṣa Guru will give us the mantras, these are the seeds
of realization, but śikṣa Guru will help to cultivate and grow these
seeds into the creeper of bhakti.
That is Krishna prema. Everything! When you feel the same love for
everyone, anything, any subject - realize that this is Krishna prema.
He gave you this love (all forms of love here in the material world). It
is a reflection of the real thing, but love is love. (Delhi, March 2014)
***
Addressing a different audience in Śrī Rādhā Kund, ‘Baba’ (as we
affectionately address him) said: “We shouldn’t give our heart in
worldly affairs. We should keep our heart only for Yugal (The Divine
Couple, Śrī Rādhā and Krishna, or the lotus feet of Śrīmatī Rādhārāṇī).
We should use our mind to manage worldly (mundane) relationships,
not our heart. We should love others but be detached. But the
problem is that we do the opposite: We use our heart in worldly
affairs and our mind in spiritual life. Don’t give your heart to others,
not even to Krishna, only to Śrīmatī Rādhārāṇī.”
Devotee: “So we shouldn’t give our heart to Gurudeva?”
PSPG: “Yes, you should give your heart to Gurudeva because he is the
mercy manifestation of Śrīmatī Rādhārāṇī here in this world. You
should give your heart to Śrī Guru, to Nitāi (Ananga Manjari in
madhurya rasa) and to Gaurāṅga (Krishna in the mood of Śrī Rādhā)
because they will all lead you to the lotus feet of our Svāminī Śrīmatī
Rādhārāṇī.”
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Ei-bāro Karuṇā Karô
Vaiṣṇava Vijñapti (Prayer to the Vaiṣṇava), Prārthanā, Śrīla Narottama dāsa Ṭhākura
ei-bār karuṇā arô vaiṣṇava-g sāi

patita-pāvana t mā bine ehô nāi (1)
O Vaiṣṇava Gosāi, be merciful to me now. You are the saviour of the

fallen souls. Except for you, there is no one who can deliver me.
.
āhāra nikaṭe gele pāpa dūre āya
emôna dayāla prabhu ebā thā pāya? (2)
Where can one find such a merciful personality by whose mere

proximity one’s sins go far away?
gaṅgāra paraśa hôile paścāte pāvana

darśane pavitra arô—ei t māra guṇa (3)
Only after touching the Gaṅgā does one become purified, but simply
by seeing you, one is purified. This is your great quality.
hari-sthāne aparādhe tā’re harināma

t mā-sthāne aparādhe nāhi ô eḓāna (4)
Offenses committed at the lotus feet of Śrī Hari are absolved by

harināma, but for offenses against you there is absolutely no means
of deliverance.
t māra hṛdaye sadā g vinda viśrāma

govinda kahena, ‘mama vaiṣṇava-parāṇa’ (5)
Śrī Govinda is always resting in your heart. Govinda das says, “The
Vaiṣṇavas are my life and soul!”
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2. Śrī Guru and His Grace
A lecture on Guru Tattva
Mangalacaranam – Invoking Auspiciousness

gurave gauracandrāya rādhi āya tadālaye
“I offer my respects time and again unto Śrī Gurudeva, Śrī

devotees.”
baddhe vitanute bha tim, mū am āvartaye śrutim

yat- ṛpā tam ahaṁ vande, śrī madangopālakam prabhum
“I offer my prayers and fix my mind unto Prabhupāda Śrī Madangopāl

Goswāmī, by whose mercy bhakti will appear in the heart and even an
ignorant person will be able to recite the scriptures (give harikatha).”
In three days it will be Guru Purnima (The appearance day of Śrī

Guru). What is the importance of this day? What is the importance of
Śrī Gurudev? Why should we take shelter of the lotus feet of Śrī
Gurudev? In the coming days we will hear the truth of Guru tattva.
Who is Guru? Is he a human being like us? Is he a devta, a demigod?
Why is Guru’s mercy so essential for us? In the coming days we will
hear about Śrī Guru and his grace. Today we will hear some
introduction to Guru tattva by Śrīla Narottama dāsa Ṭhākura. In his
prayer he appeals to Śrī Gurudev as a Vaiṣṇava, a devotee. So today
we will hear and explain this prayer by Narottam dāsa Mahāśaya.
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ei-bār aruṇā r vaiṣṇava g sāi
patita-pāvana t mā bine eh nāi
kāhāra ni aṭe gele pāpa dūre jāy
em na d yāla prabhu ebā thā pāy
Vaiṣṇava Vijñapti (Prayer to the Vaiṣṇava), Prārthanā, Śrīla Narottama dāsa Ṭhākura
“Oh Vaiṣṇava Gosvāmī, please be merciful to me now. There is no

one except you who can purify the fallen souls. Where does anyone
find such a merciful personality by whose mere audience all sins go
far away?”
Narottam dāsa Ṭhākura is glorifying Śrī Gurudev. He is asking for his

blessing, his mercy. You know the mercy of a Vaiṣṇava and of Śrī
Guru is always causeless because we are not really very qualified to
take such mercy, such blessing. Everything of ours is contaminated.
Our mind is contaminated, our thinking is contaminated, and our
intelligence is contaminated. But despite that we get blessings from
very pure devotees. Perhaps we are not qualified but then also all the
devotees and all the Vaiṣṇavas are bestowing their causeless mercy
on us. That is why even with all this contaminations we can listen to
Krishna katha, we can chant the maha mantra, we can serve the
Deities; only by their blessings. So that is why Narottam dāsa Ṭhākura
is asking for this causeless mercy and is reminding the Vaiṣṇava that
“You are ‘patita-pāvana’ (the deliverer of all fallen souls).”
Who is patita-pāvana? He is one who is not looking for any qualities.
“He is good so I will bless him; he is not good so I will not bless him.”
Śrī Gurudev, a Vaiṣṇava, Krishna devotees - they are not looking for
any qualities. The Vaiṣṇavas, Śrī Gurudev and pure devotees are
always forgiving our sins, our offences, and overlooking our faults.
Maybe we are doing so many offences, despite that we are getting a
place at their lotus feet. But our mind and heart are very poor, so
that’s why we are always forgetting their blessings. We are always
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forgetting their mercy, their blessings in our life, most of the time.
And even though we are making so many offences against the
Vaiṣṇavas, they are always forgiving all our offences.
So that is why their mercy and their blessing are always causeless. So
Narottam Dāsa Ṭhākura is reminding Gurudev, “O Gurudev, I came
here and have taken shelter at your lotus feet. Please bless me;
please keep showering your causeless mercy on my head, because
you are patita-pāvana, you are not looking for any faults. All the
fallen souls can take shelter under your lotus feet. I came here to
take the shower of your blessings. Because I know that only by
coming here, only by your association I can purified, I can wash out
all my sinful activities, all my sinful credit. When I will get your
blessing, my mind, my intelligence and my mood will be purified.
Then your blessing, your mercy, will destroy all the seeds of sin. So
that is why I have a big hope from you that by your blessing I can
purify myself.”
Simply by taking darśan of Gurudev, of Vaiṣṇavas, of devotees we can
purify ourselves. All the sinful credit will be cleansed out of us. How it
will happen? Whenever we will go to Śrī Gurudev, he will advise us to
serve Krishna. First he will instruct us to chant harināma. He will
advise us to focus our mind on the lotus feet of Śrī Krishna. So when
we get this advice from Śrī Gurudev and when we take the vow that
whatever Śrī Gurudev said, I will follow, I will follow his instructions, I
will start to chant the maha mantra – do you know what will
happen? Simply by taking this vow, this sankalpa, what will happen?
Something very astonishing!
This is told in Śrīmad Bhagavatam, in the story of Ajamil, in the

conversation between the Yamadutas, the messengers of death from
Yamaloka and the Vishnudutas, the messengers of Śrī Vishnu.
Whenever someone takes this sankalpa, this vow here in this
material world, that “Ok, I will chant the maha-mantra” then
suddenly all the sinful credits in his heart will start to shiver because
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whenever he starts to chant the maha-mantra they will have to leave
his heart. In Yamaloka, Chitragupta (The scribe of Yamaraj who keeps
accounts of all our pious and sinful activities) will start to look for one
nail cutter. You know what is an Indian nail cutter? In ancient times
people used very sharp iron instrument to cut their nails. Why is
Chitragupta looking this cutter? Because he is afraid that if anyone
here in this material world starts to chant this maha-mantra, then all
his sinful credit will disappear by the power of the maha-mantra.
However, Chitragupta has kept a record of all of one’s sinful activities
in his notebook. Chitragupta, he has a very big notebook. You know
who is Chitragupta? He is a very close assistant of Yamaraj. He is
writing everything about our activities; how many pious activities we
have done, how many sinful activities we have done, everything is
written there in his notebook. So maybe we have performed so many
sinful activities and he had written it all there. So after taking the vow
which Śrī Gurudev has advised, Chitragupta will be afraid of this and
would think, “If this person has taken the vow then one day he will
start to chant the maha mantra and then I will have to delete all
these notes that I wrote recording his sinful activities. I will have to
strike out all these notes. But then if Svayam Bhagavan will come to
Yamaloka and if he will ask me ‘O Chitragupta, please show me your
notebook. I want to see how you are performing your duty’. So
Svayam Bhagavan will go through my notebook and after some pages
he will stop here where I had written about this person, at least ten
pages, which I had written earlier but now I have cut them out.
Svayam Bhagavan will ask, ‘O Chitragupta, how come there is such a
mistake in this important notebook?’ Then I will have to say, ‘This
person performed so many sinful activities.’ Svayam Bhagavan will
ask, ‘Then why have you cut out all these pages?’ I will reply that ‘O
Prabhu, now he has started to chant Your holy name so that is why I
have cut it out.”
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Svayam Bhagavan is so kind to His devotees that He will forgive all
their sinful activities just by hearing that the person has started to
chant His holy name.
“So Krishna will be angry on me ‘O Chitragupta, why have you written

so many bad things about My devotee?’ I will reply ‘O Prabhu, he
performed so many sinful activities’. Krishna will say, ‘Yes, perhaps he
performed all these sins but you must have known that one day he
will start to chant My holy name. You are not performing your duty
properly, so I have no need of such a servant here. Now you are
fired’. Then I will lose my job.”
So that is why Chitragupta is searching for a nail cutter, one sharp

instrument. He thinks, “If a person starts to chant the maha-mantra
then I will not only strike out the words recording his sins, rather I
will erase everything from these pages, then those pages will be
blank.”
Lord Brahma will start to arrange a welcome party to this devotee.

He will arrange so many things to welcome that person who has
started to chant the maha-mantra. Because if someone starts to
chant the maha-mantra he will not go to Yamaloka, he will go to the
loka of Śrī Vishnu, to Vaikuntha. So when he will go to Vaikuntha, he
will have to pass through Brahma loka. So Brahma will start to
arrange everything. Red carpet, kirtan, showering flowers etc.
Brahma will make all these arrangements in order to please Śrī Hari.
If only by taking a vow, a sankalpa, all this will happen, then what to
speak of a person who actually started to chant the maha-mantra.
So in that way Narottam Dāsa Ṭhākura writes, “O Vaiṣṇava, O

devotee, I know that simply by seeing you, simply by hearing from
you, simply by thinking about you I can clear all sinful credits from my
heart.”
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gańgāra paraśa h ile paścate pāvan
darśane pavitra r -ei t māra guṇ
The Ganga River can also clear all our sinful credits but when? Only
by seeing the Ganga? No. We have take bath in River Ganga, we have
to touch the water, and then our sins will be cleansed. But only by
taking darśan of Guru, of a pure devotee, all sinful credit will go out.
hari-sthāne aparādhe tāre hari-nām

t mā sthāne aparādhe nāhi paritrāṇ
One verse is there -

harau ruṣṭe gurus trātā
gurau ruṣṭe na aścana
tasmāt sarva-prayatnena
gurum eva prasādayet
Hari-bhakti-vilāsa 4.360
“Even if a person incurs the displeasure of the Lord, the spiritual
master may still give him protection, but if the spiritual master is
displeased, there is no one to give him protection. Therefore one
should please Śrī Gurudeva by all endeavors of one’s body, mind and
words.”
If Svayam Bhagavan Krishna will be angry, you know who will protect
us - Guru. If you make any offence to Krishna you can take shelter of
one maha mantra and by your Guru’s blessing you will be protected.
But if you make any offence against pure devotees, Śrī Guru, then
even Krishna will not protect you from this.
There is a very nice story about Śrīla Rūpa Gosvāmī. What is Vaiṣṇava
aparādha? What is Guru aparādha? One day Śrīla Rūpa Gosvāmī was
36
meditating about some pastimes. He was sitting under one tree. That
time he was seeing a very nice pastime. Śrī Radha Govinda were
playing with all the sakhīs. And they were joking with each other.
Seeing this pastime Śrīla Rūpa Gosvāmī was smiling. So at that very
moment, one very good, lame Vaiṣṇava was passing by. He thought
that Śrīla Rūpa Gosvāmī was laughing at him because his eyes were
open. That Vaiṣṇava got upset to see this, “I have problem with my
leg and you are laughing at me?” Suddenly everything disappeared
from Śrīla Rūpa Gosvāmī’s meditation. All the pastimes disappeared.
Again and again he tried to meditate but was unable to fix his mind
on the pastimes. So he thought maybe today’s mercy is finished. Next
day also same thing happened. He was not able to meditate, not
even chant his Harinam maha mantra. In this way three days have
passed and then he started to cry “Why am I not able to focus my
mind?” He ran to his older brother Sanātana Gosvāmī. He explained
what happened to him, everything. Sanātana Gosvāmī said, “Perhaps
you have unintentionally made some offence, Vaiṣṇava aparādha”.
Śrīla Rūpa Gosvāmī said “I have never made any Vaiṣṇava aparādha.”
“Maybe it happened unintentionally.” “Then what should I do now.”
Then Sanātana Gosvāmī advised him, “Arrange one big bhandara
(feast) and you must personally go to every Vaiṣṇava to invite them
for prasad. So Śrīla Rūpa Gosvāmī invited all the Vaiṣṇavas from Vraja
mandala. On the feast day everyone came and started to take
prasad. Śrīla Rūpa Gosvāmī told Sanātana Gosvāmī, “Now all the
Vaiṣṇavas have come and are taking prasad.” Sanātana Gosvāmī said,
“Look again to see if everyone is here. Then try to recall who did not
come.” Śrīla Rūpa Gosvāmī realized and said, “Yes, one Vaiṣṇava did
not come, everyone came but he didn’t.” Sanātana Gosvāmī said,
“Ok, Rupa, perhaps you have made an offence against him, go to
him, just touch his lotus feet and apologize.” Śrīla Rūpa Gosvāmī ran
to that Vaiṣṇava, held his lotus feet and asked for forgiveness. Then
that Vaiṣṇava said, “O Rupa, I was very disappointed with you
because one day when I was passing by you were laughing at me
37
seeing my leg problem.” Then Śrīla Rūpa Gosvāmī said, “When was
that?” Then that Vaiṣṇava made him recall that day. Śrīla Rūpa
Gosvāmī said “Oh, from that day only all lilas have disappeared from
my heart”. Then Śrīla Rūpa Gosvāmī described everything and then
that Vaiṣṇava said, “Oh I see, I misunderstood”. Then he came to take
prasad and everything was nicely resolved. So this is Vaiṣṇava
aparādha. If we make Vaiṣṇava aparādha what will happen? If it can
happen to Śrīla Rūpa Gosvāmī, then what to speak of us?! So we have
to be very careful. If we are on the path of bhakti, if we are on path
of Śrī Gaurasundar, Śrī Nitāichand, then we have to be very careful
about this. We should continue our practice without offences. So
every day at the beginning of day and at the end of the day, we must
apologise to all the Vaiṣṇavas from our heart.

“I offer praṇāmas unto all Vaiṣṇavas. They are just like wish-fulfilling
desire trees and being oceans of mercy they purify and deliver the
fallen conditioned souls.”
Then if we have unintentionally performed some offence against a

Vaiṣṇava, it will be forgiven. If we do this every day then the mercy
will continue to flow in our life.
So that is why Narottam Dāsa Ṭhākura said,
hari-sthāne aparādhe tāre hari-nām

t mā sthāne aparādhe nāhi paritrāṇ
If we make any aparādha against Śrī Hari, Śrī Krishna, by your
(Gurudeva’s) mercy we will be protected. But if we commit an
offence against you then no one can protect us, no one can save us.
That is why I (Narottam dāsa Ṭhākura) am reminding you that we are
38
so fallen and we have made so many aparādhas because of our
ignorance. Please forgive us.
t māra hṛd ye sadā g vinda-viśrām

govinda kohena-m ra vaiṣṇava parāṇ
I know Śrī Krishna is always taking rest in your heart because Krishna
said,
nāhaṁ tiṣṭhāmi vai uṇṭhe y gināṁ hṛdayeṣu vā
tatra tiṣṭhāmi nārada yatra gāyanti mad-bha tāḥ
Padma Purāṇa, Uttara-khaṇḍa 92.21–22
"My dear Nārada, actually I do not reside in My abode, Vaikuntha,
nor do I reside within the hearts of the yogis. I reside in that place
where My pure devotees chant My holy name and discuss My form,
pastimes and qualities."
Krishna says, “I am not resting in Vaikuntha, I am not in the hearts of

the yogis, My resting place is in the hearts of my very pure devotees.”
So Narottam Dāsa Ṭhākura is addressing Śrī Guru, the pure Vaiṣṇava,

“Krishna is always inside your heart. If I want Krishna in my life I will
not go directly to Krishna, I know Krishna is in your heart so that is
why I come to you for shelter. I want serve to Krishna. Please allow
me to serve Him. He is always there in your heart.”
prati-janme ri āśā caraṇera dhuli

nar ttame r d yā āpanāra b li
Narottama Dāsa prays, “In every birth I am hoping for the dust of
your lotus feet. Please be compassionate to me, and call me yours.”
I want this causeless mercy in life after life. Please don’t take me
away from your lotus feet, please accept me as your nearest one,
39
most intimate servant. That is the quality of a Vaiṣṇava. A Vaiṣṇava
always wants to take place at the lotus feet of his Guru, his iṣṭha.
The Vaiṣṇavas are always praying for seva. What is the motto of our
life - to serve Krishna. So to serve Krishna we will go to Guru, take
shelter at the lotus feet of Śrī Guru. Śrī Guru will chant the (dīkṣā)
mantras in our ear. When Śrī Gurudev will accept us as his disciples,
at that very moment Krishna will accept us as his very near and dear
ones. So when we take shelter at the lotus feet of Śrī Guru, then only
will we be accepted by Krishna. We always forget that we have
already been accepted by Krishna and this is because we are not
really following the instructions of Śrī Gurudev. If we would follow his
instructions then by the shower of his blessings we could feel Krishna
in our life. At the beginning we should not try to see Krishna. Krishna
is not seen, He is experienced in our hearts. You can feel Krishna at
every moment, through the wind, through a flower, through the
sunlight, through everything.
y māṁ paśyati sarvatra sarvaṁ ca mayi paśyati
tasyāhaṁ na praṇaśyāmi sa ca me na praṇaśyati
“For one who sees Me everywhere and sees everything in Me, I am
never lost, nor is he ever lost to Me.” (Bhagavad-gita 6.30)
But we have to try to feel His presence. We have to become

conscious of how we are getting His blessing, His grace, constantly in
our life. We have to look for it, notice it in a positive, not a negative
way. If we get some problem we usually blame God. An atheist will
say, "Why is this happening to you, you are worshipping God, then
why you?" We are inviting all the problems in our life. If we purify our
activities, we will never have any problems. Our life will be very
peaceful, very easy, and full of love and happiness. So that is why we
have to try and feel Krishna in our life. We have to try to experience
His blessing, His grace in our life. So Guru is the portal to get Krishna’s
mercy.
Hari bol! Jay Nitāi!
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3. Śrī Nityānanda is very Mysterious
A Lecture on Nityānanda Tattva
“ati gūḍha nityānanda” – Nityānanda Tattva is very Confidential
This year we will hear about Śrī Nityānanda. One devotee has
requested me to explain the very special truths and mercy of Śrī
Nityānanda. So, today we will hear a very sweet katha about Nitāi
and the truths (tattva) about Him because Śrī Nityānanda is of
utmost importance for our bhajana. He is known as the root of our
bhajana tree. He is the main root. When you take care of a plant or a
tree but you cut the main root, then the plant or the tree wfill die. So,
if you are not connected with Nitāichand, if you cut that main root of
Nitāichand, then your bhajana tree will die. That is why in “Śrī Śrī
Nityānanda-ashtakam” it says,
“bhaje nityānandaṁ bhajana-taru- andaṁ niravadhi”
“I worship Lord Śrī Nityānanda, who is the main root of the bhajana
tree.”
So, why is He most important, what is the secret of Nitāi in
Kali-yuga in Śrī Gaura-lila? Why is it said:
ati gūḍha nityānanda ei avatāre caitanya janān jarē sē jānatē pārē
“The truth about Nityānanda avatar in Kali-yuga is very grave and
hidden. Only those who have realized Śrī Caitanya can know
Nityānanda in truth.”
“In this avatar” – which means “in Kali-yuga” – this Nitāi avatar is
very special. Only those who get the special mercy of Śrī Gauracandra
can realize Nitāi. The non-difference of Śrī Gaura-Nitāi is
inconceivable and wonderful. Without the mercy of Śrī Gauracandra
you cannot realize Nitāi-tattva, and without the blessings of
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Nitāichand you will never realize the truths (tattva) of Śrī
Gauracandra, Śrī Krishna Chaitanya. Such is their ‘togetherness’.
Without Their blessings we cannot realize Them. Only They
Themselves can explain it, only Nitāi can reveal the truth about
Himself - no one else can. That is why it is said that in Kali-yuga the
Guru is the expansion of Śrī Nitāi. You must realize that your Guru in
front of you is (non-different from) Nitāichand. He is the one from
whom you can get this confidential knowledge and only through him
you can get the blessings of Nitāi because Nityānanda Prabhu is
known as jagat-guru, the Guru of the whole universe.
So, first of all, we should take shelter of Śrī Nitāi. We have received
this knowledge from Narottam das Thakur: When we take shelter of
Śrī Guru, from whom will we get the mercy first? We will get it from
Nitāichand. Then He will be merciful to us. Then through the Guru we
will get the mercy, the truths and the knowledge about Śrī
Nityānanda. A similar idea is there about Guru-Tattva: You must
know that the Guru in front of you is Nitāichand. All the (genuine)
Gurus in Kali-yuga are His expansions. So, you must respect the Guru
as Nitāichand. You must perceive that it is Nitāichand who blesses
you; that Nitāichand holds your hand to take you from the world of
samsara to the eternal world.
So, who is Nitāi? This is the first thing that we must know. He was
born in the district of Bengal named Birabhuma, in the village of
Ekachakra. His father’s name is Haḍai Pandit, and His mother’s name
is Padmavati. When He was very small, one day a sannyasi came to
their house. We will find out the name of that sannyasi later. He
stayed at their house for some days and was very pleased with Haḍai
Pandit and Padmavati, and their service to him. In their turn, Haḍai
Pandit and Padmavati were grateful to the sannyasi for blessing their
house with his visit, so out of gratitude they wanted to offer
something to him as a gift. They started to offer things from their
property and every time they did so, he would say “no, I have no
42
interest in that”. But father and mother of Kuvera, which was the
name of Nitāichand in His childhood, their only child at that time,
kept offering, so the sannyasi said: “If you want to give me
something, give me this boy. I do not need anything else, I only need
him”.
The parents started to cry and said: “Perhaps you can ask for
something else?” “No, no,” answered the sannyasi, “I only need him.
If you don’t want to give him to me, then no problem. But if you
really want to give me anything, then I want this boy”. Finally, they
relented and gave their only son Kuvera to the sannyasi. So, that
sannyasi and the small boy Kuvera started their pilgrimage to the
holy places in India.
This sannyasi was the first Guru of the boy Kuvera. When his days
came to an end, that sannyasi Guru merged into the body of that
boy. By this time the boy had grown into a young person. After the
sannyasi had merged into that boy, the boy Kuvera continued visiting
all the remaining holy places of pilgrimage. During that time he met
His Śrī Gurudev, Madhavendra Puripada, who was the Guru of Iśvara
Puripada. Śrīman Mahāprabhu was the disciple of Iśvara Puripada
and that Iśvara Puripada was the god-brother of Nityānanda Prabhu.
So then, after He got initiation from Madhavendra Puri, He continued
His pilgrimage to holy places and visited them all over India. In that
way twenty years had passed and after that he came to Vrindavan.
Once He entered Vrindavan, His previous līla appeared in His heart.

He was neither Kuvera anymore, nor Nityānanda, He became
Balarama. So, He started to look for His brother Kanhaiya and to ask
everyone: “Do you know where my brother Kanhaiya is?” Everyone
got shocked by such questions. One story tells us that He went into
all the temples but could not take darśan of any Krishna’s deity. He
found that every throne was empty, that there was no Krishna there.
The deities were there, but He could not see and could not take
43
darśan of any deity. The truth behind this is that Krishna was not in
Vrindavan; He has appeared in Navadvipa. So, when Nityānanda-
Balaram was looking for His brother in this way, an exalted Vaishnava
met Nitāichand and told Him: “Why are you searching for your
brother here, in Vrindavan? You must know that your brother
appeared in another place. You should go to Navadvipa and there
you will find Him. But do not ask for Kahnaiya! He is no longer
Kanhaiya, now He is Nimai”.
So, Nityānanda went to Navadvipa and stayed at the house of

Nandana Acarya. He thought to Himself: “He knows that I am looking
for Him. I want to see if His mind and heart is also searching for Me!”
So, He just hid in the house of Nandana Acarya. Next day, when
Mahāprabhu was at Śrivasangan with His devotees, He said to Śrivasa
and Haridas: “Last night I had a dream, a very surprising one. I saw a
very tall person, wearing blue clothes. He was wearing a Makara-
kundala earing in one ear (an earring in the shape of the Makara
shark). He was asking everyone about His brother, and He mentioned
My name – “Can you please tell me where My brother Nimai is?” So,
perhaps there is something behind this. Maybe someone came to
Navadvipa. Please go and search for him”.
Haridas, Śrivasa and Gadadhar started to search for that person. This
was Nityānanda’s test for Mahāprabhu. Advaita Prabhu also did a
similar test. The special mood of Mahāprabhu emerged when He had
come back from Gaya after performing atonement for His father, and
after He had received initiation from Īśvara Puripada, Advaita Prabhu
went away to Śantipur. Advaita Prabhu knew that Mahāprabhu was
Svayam Bhagavan, and He wanted to examine and test this. “Now I
am going to Śantipur. You have to search for Me! You have to call
Me!” Thereafter, when Mahāprabhu revealed His mood in front of all
the devotees, He started to call out: “Nara! Nara!” This name of
Advaita Prabhu was very new to the devotees. Śrinivasa Acarya
Prabhu asked in astonishment: “Oh, who is Nara?” Mahāprabhu
44
answered: “Don’t you know? He is the one who summoned me to
this earth. I was in my eternal abode and He called Me here. I
appeared here in reply to His worshiping and His call. So, where is
Nara? Where is Advaita Acarya?”
Nitāichand wanted to do a similar test. Haridas and Gadadhar started

to look for this person as Mahāprabhu told them. They searched
everywhere but did not reach the house of Nandana Acarya, so they
came back: “No, Prabhu. There is no such person as You described,
wearing blue clothes and a Makara-kundalam”. Then Mahāprabhu
decided – “okay,”
“caitanya janān jarē sē jānatē pārē”

“only I can reveal Nitāichand and no one else can, so I have to go
Myself”.
So, He Himself went to the house of Nandana Acarya with all His
devotees. When Śrīman Mahāprabhu entered the house, Nitāichand
was there, meditating. When Mahāprabhu found Nitāichand, He ran
to Him and embraced Him. Such was Their first meeting. Then Śrīman
Mahāprabhu invited and took Nitāichand to the house of Śrivasa.
Nitāichand used to stay in his house when He was in Navadvipa and
He used to call Śrivasa’s wife Malini - “mother”. It was very nice time
when They both came there and started to perform kirtana and
krishna-katha with the devotees in the house of Śrivasa Pandit. But
something was very surprising for Nitāichand: All these activities
were performed behind closed doors. Śrivasa would close the doors
of the house, and then they would all start to do kirtan, they would
dance, they would listen to krishna-katha, they would roll on the
ground in ecstasy. It was wonderful and pleasing, but at the same
time it was surprising to Nitāichand. He asked: “Brother, what are
You doing?” He started to call Śrīman Mahāprabhu “brother”, and we
will later know why. “Why are You doing this? Why are You doing this
45
behind closed doors? Everyone in Kali-yuga must be here. I think You
forgot Your promise to the people of the age of Kali! And instead You
are doing this secretly, and no one can enter. You promised to
everyone that in this avatar You would give prema to everyone. You
promised that you would give away the highest prema. You promised
that You would make a wave of pure Vraja prema and everyone,
qualified or unqualified, would get it from You. If you do this behind
the closed doors, how will anyone get this prema and how will You
fulfill your promise?” Mahāprabhu answered: “Oh, Shripada! No, I
did not forget anything. I waited for You. Yes, I indeed promised that
I would preach Harinama maha-mantra and would give the purest
prema of Vraja to everyone. However, only You can fulfill this
promise. If You are not with Me, I cannot do this because You are the
storehouse of Krishna-prema, You are the storehouse of My power. I
can give prema to everyone only when You are next to Me. So,
Śrīpada, that is not My work, that is Your work and Your duty to
spread Harinama and prema to everyone”. Then Nitāichand made a
promise and we can read this in “Nityānanda-ashtakam”. First, he
asked aye bhrātar nṛnam kali-kaluṣiṇum kiṁ nu bhavitā – “Oh, My
brother! What did You do for the people in Kali-yuga?” And when
Mahāprabhu gave this duty to Nitāichand, Nitāichand promised
everyone:
yathestam re bhrātaḥ uru hari-hari dhvānam aniśaṁ
tat vaḥ saṁsārāmbudhi-taraṇa-dayo mayi laget
idaṁ bāhu-sph ṭair aṭa raṭayan yaḥ pra gṛham
bhaje nityānandaṁ bhajana-taru- andaṁ niravadhi2
2
That Nityānanda Prabhu goes to every house and raising His arms,
He requests, "O my brothers, please gather together and chant Hari
Hari. If you do this, I promise that you will be able to cross over the
dreadful ocean of birth and death of this material world. This
46
This was the first time that Īśvara, the Supreme God, called human
beings, the conditioned souls, His brothers and His relatives. Before
Nitāichand and before Śrī Gauracandra millions of avatars appeared
in this world and performed Their pastimes, but none of Them ever
called us, the conditioned souls (jivas) ‘brothers’. Nitāichand did this
for the first time. Gaura-Nitāi accepted us as Their family members,
Their relatives. They accepted us in this “as it is” (present, materially
bound) condition. We are not very pure, our intelligence, our vrittis
(subconscious mind, inclinations) – everything is contaminated.
Despite this They accepted us unconditionally. Before Śrīman
Mahāprabhu and Śrī Nitāichand you would have to, as the shastra
says, thoroughly purify your heart and mind prior to engaging in any
spiritual practice. How is this possible to do? No one can do that by
his or her own efforts because it depends on a very special mercy. It
is not difficult to clean oneself externally. For example, you can clean
the body with soap and scrubbing. But how will you clean your
inside? How will the maha-mantra work if there is no special blessing
mixed with it? So, Nitāichand and Mahāprabhu mixed this mercy with
the maha-mantra. They instilled prema into the maha-mantra. And
Nitāichand promised us “yathestam re bhrātaḥ”, it is enough to
simply chant the maha-mantra, “kuru hari-hari dhvānam aniśaṁ”
you must always be engaged with the maha-mantra, you must mix
the maha-mantra with your breath. You must mix the maha-mantra
with your life and with all your activities. It is not important where
and when you are. What is important is whether you are with the
maha-mantra or without it.
promise is true! I take responsibility for it, do not fear, I am your

guaranty.” I worship that Lord Nityānanda, who is the root of the tree
of devotional service. (Śrī Śrī Nityānanda-ashtakam verse 5,
Vrindavan das Thakur).
47
So, Nitāichand said: “Just chant at all times. Whatever you desire in
your life, just chant”. There are two types of desires. Some want
liberation from the material world because they have already
suffered too much in this life and cannot bear it any more. It is
painful for them and they pray “I want liberation, I want mukti”. And
others want the ultimate bliss, pure ananda, premānanda, but they
do not know how to attain it. So, there are two groups of such
spiritual seekers, and Nitāichand promised to both of them: “Simply
chant the maha-mantra and I will take care of everything else. The
onus is on Me, and I will fulfill all your desires. If you can engage
yourself in the chanting of the maha-mantra, then I will bring you
liberation if you want it. If you want the ultimate bliss, I will bring it
to you. I, Nityānanda, make this solmn vow! - idaṁ bāhu-sphoṭair”.
So, in that way Nitāichand made this promise to us, and then Śrī Nitāi
and Haridas started to preach the maha-mantra.
Before they started, Mahāprabhu asked Nityānanda: “Oh, Śrīpāda!

How will you preach the maha-mantra to the jivas?”. Nityānanda
said: “Tell me how I should preach it, what is Your desire?”
Mahāprabhu answered: “First you have to request everyone to
chant”. Nityānanda asked: “What I should do if they do not agree?”
Mahāprabhu answered: “Then hold their hand and request with
sweet words and voice. Request them from the core of Your heart.”
Nitāichand asked: “But what if they refuse again?” And Mahāprabhu
said: “Then hold their feet firmly and do not let them go until they
chant”. He indeed said this to Nitāichand: “’Jump’ to their feet and
hold them, do not free them until they agree to chant! Seeing Your
love for them, they will give up (their reluctance) and will chant. And
do not forget that You must give the maha-mantra to everyone and
not only to human beings. If You see a snake – nayane dekhe yāre ….
ebe madhura kṛṣṇa nāma – whoever will come in front of You,
whether a snake, a bull, or any other animal, even a dog, You have to
give Harinam to everyone”.
48
It was very surprising to the devotees, so they asked: “Prabhu, why to
animals? They cannot chant the maha-mantra, can they? They
cannot speak, can they?” Mahāprabhu answered: “If you can, why
cannot they?” And Mahāprabhu proved that animals could also chant
the maha-mantra. When He went to Nilacala and was passing
through the great forest of Jarikhanda, all animals in that forest
would dance and chant the maha-mantra with Śrī Krishna Chaitanya.
And the same happened with the dog of Śivānanda Sena. When
Mahāprabhu said to the dog “Chant the maha-mantra”, the dog
started to dance and chant Harinama.
So why did Gauranga Mahāprabhu give so much importance to
Nitāichand? Why is it so? In order to realize this, we have to go to
Vrindavan. Who is Nitāichand? He is mūla-saṅkarṣaṇa-tattva:
saṅ arṣaṇaḥ āraṇa-toya-śāyī

garbhoda-śāyī ca pay ’bdhi-śāyī
śeṣaś ca yasyāṁśa- alāḥ sa nityā-
nandā hya-rāmaḥ śaraṇaṁ mamāstu
taṁ śrī-nityānanda-rāmaṁ prapadye3
Every avatar is the part of Śrī Nitāichand, all aṁsa-avatāras and kalā-
avatāras are the expansions of Nitāichand. He is the mūla-
saṅkarṣaṇa. The first chatur-vyūha and the three Viṣṇus who lie on
the waters of the causal ocean, the milk ocean, and here in this world
– everyone is the expansion of Śrī Nitāichand, a sa and kalā. So, He
3
“May Śrī Nityānanda Rāma be the object of my constant meditation.
Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha
Ocean and ocean of milk are His plenary portions and the portions of His
plenary portions. I surrender unto the lotus feet of Śrī Nityānanda Rāma,
who is known as Saṅkarṣaṇa in the midst of the catur-vyūha [consisting of
Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha]. He possesses full
opulences and resides in Vaikuṇṭha loka, far beyond the material creation.”
(Cc Adi, 1.7-8)
49
is everything. On the one hand, He is everything for Krishna, Svayam
Bhagavan. Everything connected with Śrī Krishna is the mūla-
expansion (root of expansions) of saṅkarṣaṇa-tattva. Thus, the place
where He will perform His pastimes, the lila-kshetra, is the expansion
of saṅkarṣaṇa-tattva. All the holy dhamas (holy places) of Śrī Krishna
are the expansion of the saṅkarṣaṇa-tattva. The dresses that Śrī
Krishna wears are the expansions of saṅkarṣaṇa-tattva. The
ornaments that Śrī Krishna puts on are the expansions of saṅkarṣaṇa-
tattva. The umbrella which He uses is the expansion of saṅkarṣaṇa-
tattva. All the attributes that Krishna will accept are the expansions
of saṅkarṣaṇa-tattva. And all the near associates of Śrī Krishna are
the kalā-expansions of saṅkarṣaṇa-tattva. So, if there is no
saṅkarṣaṇa-tattva then Krishna is nothing, He has nothing, not even
His dresses. Without saṅkarṣaṇa-tattva He is naked. That is why if we
separate Śrī Nitāichand from Gaurachandra, then Gaurachandra will
also be devoid of everything. Yes, in Gaurachandra there are Krishna
and Śrīmatī Rādhārāṇī, but still They cannot perform Their pastimes if
there is no saṅkarṣaṇa-tattva. That is why in Vrindavan the main
saṅkarṣaṇa-tattva expanded into two forms: one for His external lila
as Balarama, and the other one for His very intimate lila as Ananga
Mañjarī, the younger sister of Śrīmat Rādhārānī. Why these two?
Why not just one? He appeared in Vrindavan as the elder brother of
Śrī Krishna, and the elder brother cannot go where His younger
brother consorts with His beloved. According to Sanātana-dharma,
this is not acceptable. The elder must be the elder; He cannot go to
the kuñja in order to serve Krishna. But if the saṅkarṣaṇa-tattva is
not there, how can Krishna perform His pastimes? That is why
Ananga-mañjarī-tattva is there. And when Krishna goes to the forest
with His friends, Ananga Mañjarī cannot go there because she is
female, so she cannot go out with the cowherd boys. Then, how will
Krishna perform His pastimes at that time? That’s why Balaram is
there.
50
Now let’s hear something about Nityānanda in Gaura-lila. Rādhā-
raman Charan das Babaji and Ramdas Babaji Maharaja used to do a
nice kirtan in the style called akhara. Akhara-kirtana means
“elaboration”. The participants elaborate, through singing a pāda
(verse) written by an acarya. So, Babaji Maharaja used to sing in
akhara-kirtana that in Navadwipa-lila everyone is Yugal. In every
person there are two forms. In Śrīman Mahāprabhu there are two
forms – Śrī Rādhā and Śrī Govinda. In Nityānanda Prabhu there are
two forms – Balaram and Ananga Mañjarī. So, yugala yugala ekhala,
everyone plays with each other and in everyone there is Yugal, in
everyone there are both male and female sides. That is why in
Navadwipa-yoga-pitha you will not find any female form. Their
female forms are hidden inside them. There is no need to show them
personally because they are already there: Śrīmatī Rādhārāṇī is there,
all the sakhīs are there, all the mañjarīs are there, all the śaktis are
there – but in hidden forms. Navadwipa-līlā is a hidden līlā, so a
sādhaka can realize this only by the special mercy of Nitāichand. He
can reveal all these truths in the heart of a sādhaka, in front of our
very eyes.
So, how do They perform Their līlā in Vrindavan? In Vrindavan also
both forms must be there, male and female. In “Śrī Ananga-Mañjarī-
Samputika” by Ramachandra Gosvāmī (Ramāi Thakura) one
wonderful truth is revealed: “rādhā-kṛṣṇa balarāma, aikya vastu tina
nāma”4 - Śrīmatī Rādhārāṇī , Govinda and Balarama are one. You
cannot separate Them from each other because Krishna is always
with mūla-saṅkarṣaṇa and Śrīmatī Rādhārāṇī is His own potency.
Only three different names are there, only three different forms are
there. By in truth, in tattva, they are one.
In Caitanya-līlā it is repeated again and again that Nityānanda Prabhu
is a hidden form of Śrī Gaurachandra. Nityānanda Prabhu is a non-
different form of Śrī Gaurachandra, but very hidden. Just like mūla-
4
Śrī Śrī Ananga Mañjarī Samputika, 1.18
51
saṅkarṣaṇa is with Śrī Krsna, in the same way Nityānanda Prabhu is
always together with Śrīman Mahāprabhu. There is no difference
between Caitanya and Nityānanda. To think that they are different in
tattva and are separated forms is an offence. This is a gross offence
against Śrī Gaurachandra and Śrī Nityānanda. Someone may think: “I
have no need to get the mercy of Nitāichand. If I have Gaura-kripa,
mercy of Śrīman Mahāprabhu, this is everything for me”. This is a
mistake, it is not possible. Without getting the mercy of Nitāichand
no one can attain the lotus feet of Śrī Gaurachandra.
Let us remember what happened with Raghunātha dāsa Gosvāmī. He

was very young and belonged to a very rich family. His father was like
a small king. Raghunātha dāsa Gosvāmī was born in a very rich family,
but when he got Krishna counsiousness, he developped a desire to
run away from his house, meet Śrī Gaurasundar and take shelter of
His lotus feet. He was waiting for the right moment. And seeing his
son’s renounced mood, the father of Raghunātha dāsa Gosvāmī
decided to get him married. Arrangement for his marriage started
suddenly. What should he do in this situation? He cannot stop his
father. So he ran away for the first time. After his first escape his
father cought him, but Raghunātha dāsa Gosvāmī ran away again, for
the second time, and went to Nilacala. When Mahāprabhu saw him,
He asked: “Did you meet Nitāi?”. “No, no! I just ran away from my
house and I came here”, answered Raghunātha dāsa Gosvāmī.
Mahāprabhu said: “No, first you have to go to Nitāi. First meet Him.
You can attain krishna-kripa (Krishna’s mercy) only by His blessings.
So, first go to Him and then return to Me”. Raghunātha dāsa Gosvāmī
said: “Prabhu, but I want Your blessings!”. Mahāprabhu answered:
“Yes, but I do not have a storehouse of blessings. If you want My
blessings, still you have to go to Nitāi. If you want Me to bless you,
52
you need to go to Nitāi first.5 Through Him you can get My blessings. I
cannot give you My blessings without Him”.
So, Raghunātha dāsa Gosvāmī went to Nitāichand. At that time

Nitāichand stayed at the house of Raghava Pandit in the town of
Panihati. It is not so far from Kolkata. Nitāichand sat under a big
banyan tree on the bank of the river Ganga with many devotees.
When Raghunātha dāsa Gosvāmī came, Nitāichand asked him: “Why
did you go directly to Gaura, to my brother? Did you want to steal
Him from Me? You are a thief! You made a punishable offence, so
you must be punished”. Raghunātha dāsa Gosvāmī started to dance
in joy, “Oh, You will punish me? It will be a great mercy for me!
Whatever you decide to do in order to punish me, I will accept
everything!”. Nitāichand is always in sweet and tender mood. He may
punish someone, but even that will be with sweetness. Nitāichand
said: “Okay, this will be your punishment: You have to feed everyone
dadhi-cira-prasad – yogurt and flat rice with sweets and fruits. You
have to feed all the devotees”. And Raghunatha das Gosvāmī started
to arrange this and invited all devotees of Nitāichand. Thousands of
devotees came and Raghunātha dāsa Gosvāmī fed everyone. This
turned into a big mahotsava, a large festival. And this festival was the
punishment. This mahotsava is still celebrated there today, in
Panihati. So, this mahotsava is known under the name “Danda-
mahotsava”. “Danda” means “punishment”. Therefore, no one can
get the blessing of Śrī Gaurachandra if they have no Nitai-kripa, the
5
Nitai phele gaura pabe, guara pabe Braj jabe, Braj jabe yugal seva.
“If you seek Nitāi you will get Gaura, if you get Gaura you can go to
Braj, if you go to Braj you will get the service of the Divine Couple.”
Yugal means Radha-Krishna but it also means Srimati Radharani’s
two lotus feet. So the internal meaning is that you will get Her
service, Radha-dāsyam.
53
mercy of Nitāi. This is why at first we need to take shelter of
Nitāichand.
What is the meaning of Nityānanda’s name according to Brahmanda

Purana?
nitya śrī radhi a-nama ananda-rasa vigraha
ubhayor milar-nama nityānanda vasundhare
What is the meaning of “nitya”? It menas one who is always
absorbed in the highest bliss of Śrī Rādhā, who is always absorbed in
the name of Rādhā, who is always connected with that bliss of
Rādhā-nāma – He is Nityānanda, He is Nitya. He is known as “Nitya-
ānanda” because He is always connected with the bliss of Rādhā-
nāma. “Ananda” means “the ultimate bliss”, and “nitya” means
“eternal”. The one from whom you will get that eternal bliss, from
whom you will get that very pure bliss of Braja – that person is
Nityānanda. He will grant you that bliss - not Gaurachandra.
In Gaura-lila Mahāprabhu is known as “Gora”. “Go” comes from the

name of “Govinda” and “Ra” comes from Śrīmatī Rādhārāṇī. But it is
an unusual sequence of names – first Govinda and then Rādhā?
Usually we first chant Rādhā’s name. When we call Their names,
‘Hare Krishna’, we first say “Radhe” and then “Govinda”. We say
“Rādhā-Krishna” and we do not say “Krishna-Rādhā” or “Govinda-
Rādhā.” But why does it say here first Govinda and then Śrīmatī
Rādhārāṇī? A very unusual mood is here. This is a very high topic. The
rasika scriptures explain that “Go” is not Govinda but is Śrīmatī
Rādhārāṇī when She is absorbed in the mood of Govinda, when She
is watching Her own face in a mirror and is seeing Govinda
(decorating Her hair). When Śrīmatī Rādhārāṇī is absorbed in the
mood of Krishna, then externally She will be Śrīmatī Rādhārāṇī, but
inside there will be Govinda. That “Govinda” is not Govinda, that
“Govinda” is Śrīmatī Rādhārāṇī. That Govinda is here. And similarly,
when Śrī Krishna is absorbed in Rādhā’s mood, He will run to
54
embrace His own reflection (in a jeweled pillar) in Dwaraka! He was
in His palace in Dwaraka and He saw His own reflection in a crystal
pillar.
aparikalita-pūrvaḥ aś camat āra- ārī
sphurati mama garīyān eṣa mādhurya-pūraḥ
ayam aham api hanta pre ṣya yaṁ lubdha-cetāḥ
sarabhasam upabh tuṁ āmaye rādhi eva6
Lalita-madhava 8.34, Śrī Rūpa Goswami
This is a very nice story. Krishna was walking in Nava-Vrindavan. He
made this Nava-Vrindavan for His wives because they wanted to see
krishna-lila. So, in Dwaraka He manifested another Vrindavan, which
is known as Nava-Vrindavan (‘New Vrindavan’). He would play
Vrindavan-lila there and the wives of Krishna would watch how all
the pastimes in Vrindavana happened. But when He was free from
His duties, He used to walk in that Nava-Vrindavana. During that
time, He would roam there and meditate on His Vrindavana-lila. He
could not leave behind that mood of Vrindavana. While He was
walking, He was deeply absorbed in Rādhā’s mood. Externally He was
Krishna, but inside He changed to Śrīmati Śrīmatī Rādhārāṇī. At that
time, He saw His reflection in a crystal pillar. The reflection was that
of Krishna. But who was watching that reflection at that moment?
Externally, it was Śrī Krishna, but internally this reflection was seen by
Śrīmatī Rādhārāṇī. And it was Śrīmatī Rādhārāṇī who ran to embrace
that reflection. When it happens, then despite externally being
Krishna, internally He is Śrīmatī Rādhārāṇī. So, this Śrīmatī Rādhārāṇī
is there in the name of “Gora”! That’s why the name is ‘Go’ –
6
“Who manifests an abundance of sweetness greater than Mine,
which has never been experienced before and which causes wonder
to all? Alas, I Myself, My mind bewildered upon seeing this beauty,
impetuously desire to enjoy it like Śrīmatī Rādhārāṇī.”
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(Govinda), but this is not Govinda, but Śrīmatī Rādhārāṇī in the mood
of Krishna. And ‘Ra’ (Śrīmatī Rādhārāṇī) is not Śrīmatī Rādhārāṇī, but
Govinda in the mood of Śrīmati Rādhārāṇī.
So, in Gaura-lila everything is very strange. Everything is very high

and secret. Everything is connected with Vrindavana-lila, but with a
very high level of prema. Even all the near associates of Vrindavan
cannot realize this, not even Krishna. How we, the conditioned souls,
will get that bliss, that realization? That is why we need the special
blessing of Nitāichand. Therefore, we have to take shelter of Him,
and we have to pray to Him: “Please reveal it to us”. ati gūḍha
nityānanda. He is the most important part of our bhajana, mainly in
Gaura-lila, for all Kali-jivas.
On the one hand, getting mercy from Nitāichand is very easy, but on
the other hand it is very tough because to get His mercy we need to
love Nitāi from our heart, we should offer Him pure love and nothing
else. You cannot attain the mercy of Nitāi by worshipping Him. You
can attain it only by love. Yes, you can perform puja for Him, you can
offer Him many beautiful dresses, but Nitāichand will look at you only
when you offer Him your love from the core of your heart. At that
moment He will run to you. He has a very special mood, so He is
known as avadhuta. He can be simultaneously attached and
detached from everything. At one moment He may wear many
ornaments, and the next moment He will throw it all away. So, He is
attached – He will run to you – and at the same time He is detached –
He will run away from you. We have to be very careful to keep Him
always with us by our love. If you can offer Him love, He will always
be there with you because He is always looking for love. He is the
deity of prema, preme-thakur. And at the same time, He is known as
pagal-Nitāi, ‘crazy Nitāi’. He is very crazy in love and in ecstasy.
Nobody knows what He will do next. Whether He will take you on His
shoulders and will start to dance or He will push you away – nobody
knows this. Only Nitāi does. To know His mercy and to know His love,
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we first have - by Guru’s blessings - to take shelter at Nitāi’s lotus
feet. What He will do for us, what are His truths, as well as His
sweeter pastimes, we will find out during the next few days.
Tomorrow we will meet again and we will hear the sweet pastimes
and the sweet tattva of Jagat-Guru Śrī Nityānanda. Nityānanda-
tattva-katha will now take rest here. Jai Gaur! Jai Nitāi!
Q: - Who was the person who recommended to Nityānanda Prabhu

to go to Navadvipa, when Nityānanda Prabhu was in Vrindavana?
A: - There are different versions. One version tells that Krishna came
to Him because only Krishna can say where Krishna is. So, He came in
a form of a brahmana. And elsewhere it is said “some Vaisnava”
without mentioning details. Very sweet katha of Nitāichand! Topics
related to Nitāichand are very sweet and very elevated. There is
similar katha in “Ananga Mañjarī Samputika”. It is simultaneously
very sweet and very elevated. So, we must be very careful listening to
this, and we have to keep this sweetness in our hearts. And we have
to follow that path of Nitāichand. Otherwise, if we want to follow the
path of Gauracandra, but do not take shelter at the lotus feet of Śrī
Nitāichand, then we are not really following the path of Gauracandra.
Sometimes, Nitāichand is more important than Mahāprabhu in front
of us. Brahma said in the Bhagavatam: “Oh, Krishna, when I try to
attain Your seva, I will not go to You for that. I will go to Your devotee
instead”.
jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
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sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaś ’jita jito ’py asi tais tri-l yām7
Srimad Bhagavatam, 10.14.3/Cc Madhya 8.67
He said: “I’ll go to Your devotee (which means “I’ll take shelter at the
lotus feet of my Guru”) and I will follow his instructions and advice in
three ways: By speech, by body and by mind. Physically, mentally and
by speech I will follow all his instructions. When I start to do this,
then I will stay at my own place, I will not run here and there
searching for You. Instead, You will come to me!”
This is very natural. Suppose I want honey, and I want some very
special type of honey, lotus honey. I will not go to lotus flower
directly because I cannot collect the nectar from the lotus and make
honey. So, where will I go? I will search for a beehive near a pond full
of lotus flowers. And I will collect honey from that beehive. This
honey will be lotus honey because it is very near that lotus flower
pond. The bees know how to drink that honey from the lotus flower,
and they can collect honey from the flower. I cannot do that. So, I will
not go to you – says Brahma – because I have this desire to drink
Your very special honey. I want to drink the very special sweetness of
You. So, I will go to that beehive, I will go to those bees who know
how to collect Your honey.
7
“Decisively giving up all intellectual attempts to understand the Supreme
Truth, those who want to realise You, should completely surrender unto
You. They should hear from self-realised devotees about Your holy name
and transcendental pastimes. Whatever situation they may find themselves
in, they should progress by fully dedicating their mind, body, and words to
You. In this way the infinite person, who is never conquered by anyone,
becomes conquered through love.”
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In our sadhana Brahma’s words are also very truthful. If you want
Gaura’s blessings, if you want Śrī Krishna’s blessings, then you have
to go to Nitāi because He knows everything, because everyone – Śrī
Gaurasundar, Śrī Krishna and Śrīmatī Rādhārāṇī – they are with
Nitāichand. So, only He can give us that special prema, and no one
else can. That’s why we have to take shelter at His lotus feet.
Q: - Why in Kali-yuga the Lord comes as a hidden avatar?
A: - Kalau pracchanna avatara. Because everything here in this world,

including the place where He performs His pastimes, is hidden. It is
known as Nabadvipa, but it is hidden Vrindavan. Śrī Gauranga is
known as Śrī Gaurasundara, but in a hidden way He is Himself Śrī
Krishna and Śrīmatī Rādhārāṇī. Nityānanda Prabhu is known by the
name of “Nityānanda”, but He is Himself Balarama and Ananga
Mañjarī. So, everyone is hidden there. That is why kalau-pracchanna
avatara – a hidden avatara of Kali-yuga.
There is also a very nice truth from the heart of a very sweet
devotee. Why Mahāprabhu appeared here in a hidden way? It’s not a
scriptural truth; it’s a rasika truth from the rasika’s devotee’s heart.
So, why? The answer is: If all the people of Kali-yuga see that Krishna
appeared again, everyone will have to pour tears like vraja-gopīs.
Krishna made all the vraja-gopīs cry. They all cried for Krishna for
throughout their whole lives. And He cheated them. So, He may
cheat us again if He comes again. There is no scriptural evidence for
this truth; this truth is from the heart of a devotee. This is a rasika-
katha. That’s why Krishna hid Himself: “Oh, I changed Myself now,
otherwise they will not trust Me”. It is very usual and natural that we
do not trust someone if we know that he performed so many
offences, that he cheated so much. We do not trust such a person.
So, Krishna thought that if He appears in Kali-yuga as Krishna again,
with a body of the same dark color, then no one would trust Him.
“Now I want to change, I want to satisfy everyone, make everyone
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smile. I want to share My love with everyone, I want to share that
vraja-prema. The gopīs trained me in Vraja, so I want to share it with
everyone. But they will not trust me if I appear in the same form”.
That’s why He changed His form. And that’s why kalau-pracchanna
avatara.
Q: - You said that Rādhā, Krishna and Balarama are one in tattva. This
is very difficult to understand as They have different roles in the
attainment of prema.
A: - No, They do not have different roles. You must know that
everything there is controlled by saṅkarṣaṇa-tattva. What Krishna
will perform with His friends is controlled by Balarama. What Krishna
will do in secret pastimes is controlled by Ananga Mañjarī. So, what
They would perform is the desire either of Balarama or Ananga
Mañjarī. They just follow what Balarama and Ananga Mañjarī desire.
So, there is no difference in Their mood, they have the same mood.
All three of Them have the same mood. Balarama will never be crazy.
He is always supporting the pastimes of Śrī Krishna. When the time
comes – here is another nice rasika explanation – and when Śrīmatī
Rādhārāṇī is waiting with Her sakhis for Krishna to come and meet
them, there is a problem because Krishna is with Balarama. If Krishna
leaves, His brother Balarama will ask: “Brother, where are you
going?” Balarama knows that Śrīmatī Rādhārāṇī is waiting. So, what
He will do? He will say: “I am very tired, so I will sleep a little bit”. So,
He takes a nap and some friends of Krishna and Balarama start to
serve Balarama. Balarama is sleeping, so now Krishna can leave to
meet Śrīmati Śrīmatī Rādhārāṇī. So, in that way Balarama is also
supporting the Krishna-līla. He knows that if He does not fall asleep,
then Krishna cannot go, and Śrīmatī Rādhārāṇī is waiting.
Q: It is said that Krishna-līla is controlled by Yogamaya, so how can

we align these two explanations?
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A: Yes, that is true. Yogamaya will decorate everything, and She will
arrange, but the underlying decision is done by saṅkarṣaṇa-tattva. He
will decide that Krishna will perform some specific līla and He orders
Yogamaya “Now You have to arrange everything for this līla”. Then
Yogamaya will create and arrange everything. It is also mentioned in
the rasa-līla pastime.
bhagavān api tā rātṛīḥ śārad tphulla-malli āḥ

vī ṣya rantuṁ manaś cakre yoga-māyām upāśritaḥ8
Śrīmad Bhagavatam, 10.29.1
When Krishna saw that night, He just meditated on Yogamaya
because He wanted to perform that pastime; He wanted to start the
rasa-līla. So, Krishna took shelter of Yogamaya because everything
should be arranged by Yogamaya. But which līla Krishna would
perform, that would be decided by saṅkarṣaṇa-tattva, either by
Balarama or by Ananga Mañjarī. When and where Krishna will be – it
will be decided by saṅkarṣaṇa-tattva. Only then Yogamaya will
arrange everything for the līla. So, for Krishna both persons are very
important for arranging His līla. The first is saṅkarṣaṇa-tattva
because where Yogamaya will arrange everything - that place is also
saṅkarṣaṇa-tattva. So, first She has to take shelter of saṅkarṣaṇa-
tattva, and then She will come and arrange everything, She will
decorate everything. In that way, Yogamaya arranges everything by
the desire of Sankarshan.
Q: - Why is it so that there is enough information about Krishna, but

very little information about Balarama and Nityānanda?
8
“Bhagavān Śrī Kṛṣṇa, witnessing the arrival of those autumn nights scented
with blossoming jasmine flowers, desired to enjoy loving affairs, and for this
purpose He employed His Yogamāyā potency.”
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A: - Because Balarama, Nityānanda, Ananga Mañjarī are the very
secret and high power of Śrī Krishna. They are also the weak point of
Krishna. If I know your weak point, I can trap you. I can blackmail you
and do anything with you if I know your weak point. They are the
weak point of Śrī Krishna, that is why They are so secret. If anyone
can please saṅkarṣaṇa-tattva, then Krishna is his. There is no other
way. Krishna will have to offer Himself to that person who succeeds
in pleasing Sankarshan, in pleasing Balarama, in pleasing Nitāi. That is
why They are very secret, that is why They are very ‘crazy’, that is
why Nitāi is known as “Nitāi pagal”. Common people will not go to
Him: “Oh, what will I do if I go to that crazy person? He can do
something crazy with me.” So, for this reason everything is hidden.
Q: - During the lecture you said that Krishna learns vraja-prema. At

the same time, He is said to know everything. But it looks that there
is something that even He can learn. Is there really anything that
Krishna can learn, as something He did not know before?
A: - He knows everything; He is sarva-jña (All-knowing, omniscient).

But in Vrindavan He gives up everything: All His power, all His
aishvarya (majestic opulence), all His bhagavatya (Godhood), the
supreme power of Bhagavan. He gives up being the Supreme God; He
gives it up for love, for prema. So, In Vrindavan He received training
in prema. He learnt from everyone, not only from the braja-gopīs. He
said “I got vatsalya-prema training from Yashoda and Nanda Baba, I
learnt friendly love from Śrīdam and Sudam, and I got madhurya-
prema from Śrīmatī Rādhārāṇī, Chandravali and other braja-gopīs”.
So, He was trained in everything. Indeed He had no such knowledge
before. Why? Because such knowledge comes from the hearts of His
devotees. He cannot relish the prema in the heart of Śrīmatī
Rādhārāṇī from the position of Krishna. He cannot taste the love and
devotion which the devotees taste when they serve Him. Therefore
all these truths can be explained only by the devotees.
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Let’s say that you love some sweets. Every particular sweet has a
particular sweet taste. And if you ask that sweet “Please tell me what
is your taste like?” it cannot tell you. Only you can say after you have
tasted it, the sweets cannot tell you. Sweetness cannot taste itself;
therefore Krishna had to accept the mood of Śrīmatī Rādhikā in order
to taste Her love.
Q: - You said that Krishna came in his hidden form of Gauranga in

order to conceal His nature of being a cheater. Did Gauranga ever
manifest Krishna’s cheating nature in Gaura-līla?
A: - No, He did not because He changed Himself. Only in this līla, only
in this form He realized that He had cheated there in Krishna-līla. So,
He did a sankalpa and took a vow “Now I will share everything from
my heart”. Until His appearance as the Krishna-avatar He only
accepted everything and never gave prema. Only very few, only His
very nearest associates would get prema from Him. So, here in this
Kali-yuga He opened everything for everyone. He opened the store
house of prema for all. He was completely changed.
Q: - You said that without the love of Nityānanda we cannot attain

the love and bhava of Chaitanya Mahāprabhu. By which process, by
what way can I attain the love of Nityānanda? Should I pray from my
heart by whatever words come up, or are there some specific prayers
and mantras dedicated to Him?
A: - I mentioned this. He Himself said, yathestam re bhrātaḥ kuru

hari-hari dhvānam aniśaṁ. Only by the maha-mantra. Take shelter of
The maha-mantra and pray to Nityānanda. He will run to you only by
The maha-mantra. Then everything will appear. Whenever you
meditate on Nityānanda, He will take Gauranga with Him. He will
never come alone. When Nitāichand comes to you, He will come with
Gauranga, not alone! So, if we worship Nitāichand, we will get Gaura
with Nitāichand!
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Q: - How do blessings work?
A: - Yes, that is a very important question. We have to search how we

can get Their blessings. We have to stay alert to how They bestow
Their blessings upon us. Our mind should be fixed in a scanning mode
of finding the blessings. Everything good that happens our life,
happens by Their blessing. Suppose you are walking in a desert and
you feel strong thirst. Suddenly someone comes to you and offers
you water. That time you must know that Krishna came to you in the
form of that water. That is His blessing. Or you may find some source
of water in a desert. Or if you are starving and you suddenly get some
food. So, Krishna appeared for you in a form of food in order to save
your life. We have to tune the mind into a searching mood. When
you set your mind into a searching mood, then you are able to feel
that mercy. The same applies to our bhajana, and you have to search
what is happening in your bhajana. In that case you will make some
special advancement in your bhajana, some special realization,
dedication, feelings and attachment. Every day these will develop
step by step. It depends on your practice; it depends on your
bhajana. How much you will engage yourself in that, to that extent
the mercy and the blessings will appear.
July 3, 2019
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4. Invoking Auspiciousness with a Śloka
The Hidden Meaning of ‘gurave gauracandrāya’
gurave gauracandrāya
rādhi āyai tadālaye
ṛṣṇāya ṛṣṇa-bha tāya
tad-bha tāya nam namaḥ9
Śrīnātha Pandita (aka Cakravartī), Caitanya Manjusa
gurave—unto Śrī Guru; gauracandrāya—unto Gauracandra; rādhikāyai—
unto Śrīmatī Rādhikā; tad-ālaye—Her pastime abode Śrī Vṛndāvana Dhāma
and Her followers the sakhīs and mañjarīs; kṛṣṇāya—unto Kṛṣṇa; kṛṣṇa-
bhaktāya—unto Kṛṣṇa’s devotees; tad-bhaktāya—unto the devotees of
Kṛṣṇa’s devotees; namaḥ namaḥ—I offer my obeisances time and again.

devotees.”
Commentary by Prabhupāda Śrīla Premgopāl Goswāmī:
Namo namaḥ - I offer my repeated obeisances (unto the following).
Gurave – Unto Śrī Guru; First we have to take shelter of Śrī Guru and
this is the primary limb of bhakti:
guru-pādāśraya, dī ṣā, gurur sevana

sad-dharma-śi ṣā-pṛcchā, sādhu-mārgānugamana
9
Śrīla Premgopāl Goswāmī always chants this śloka in his
Mangalacaranam before class. During Kartik 2019, he gave us a rasika
commentary on this śloka (Adapted by Dauji and approved by PSPG).
65
Śrī Caitanya-caritamrita, Madhya 22.115
guru-pāda-āśraya—taking shelter at the feet of a bona fide Guru; dīkṣā—
accepting dīkṣā from; gurur sevana—service to the Guru; sat-dharma-
śikṣā—accepting śikṣā, instructions and guidance in the transcendental
process of devotional service; pṛcchā—making inquiries; sādhu-mārga—the
path of transcendental devotional service; anugamana—following strictly.
On the path of regulative devotional service, one must observe the

following items: (1) One must take shelter of a bona fide spiritual
master (accepting him as one’s life and soul). (2) One must accept
dīkṣā (initiation) from him. (3) One must serve him faithfully. (4) One
must receive śikṣā (instructions on bhajana) from the Guru and make
inquiries in order to learn about devotional service. (5) One must
strictly follow in the footsteps of the previous ācāryas as well as
follow the instructions of one’s own Guru.
Without Guru’s blessings one cannot get anywhere:

yasya prasādād bhagavat-prasād ,
yasyāprasādān na gatiḥ ut ’pi
“Only by the mercy of Śrī Gurudeva can one receive the mercy of Śrī
Kṛṣṇa; without Śrī Guru’s grace one cannot attain one’s goal of
spiritual perfection.” (By Śrī Guru’s blessing one can get everything,
bhakti and prema).
Gauracandrāya - Gurudeva will send us higher to prema-

puruñottama Śrī Śacinandana Gaurahari. One may ask where is Śrī
Nityānanda in this śloka? But Nityānanda is also present in this śloka
because Nitayānanda and Gaurāṅga are non-different (nitai-gaura
eka-atma dui svarūpa). Wherever Gaurāṅga is present, Nitāi is also
there. Nityānanda is Adi Guru tattva (vyasti guru) and all Gurus are
expansions or empowered manifestations of Nityānanda (samasti
66
guru). So Nitāi is present in the person of Śrī Guru, therefore He is
present in this śloka.
By the mercy of Śrī Gaurāṅga, one can get Rādhā-Krishna. If one takes
shelter at the lotus feet of Śrī Sacinandana Gaurahari, one will
automatically find oneself at the lotus feet of Śrīmatīī Rādhārani.
Pure devotion to Gaurāṅga bestows devotion to Śrī Rādhā

yathā yathā gaura-padāravinde
vindeta bha tiṁ ṛta-puṇya-rāśiḥ
tathā tath tsarpati hṛdy a asmād
rādhā-padāmbh ja-sudhāmbu-rāśiḥ
Śrī Caitanya Candrāmṛta 88, Prabodhānanda Sarasvatī
kṛta-puṇya-rāśiḥ—having performed vast numbers of pious deeds; yathā
yathā—to the extent; vindeta—a person attains; bhaktim—devotion; pada-
aravinde—to the lotus feet; gaura—of the golden Lord; tathā tathā—to the
same extent; sudhā-ambu-rāśiḥ—the ocean of nectar; rādhā-padāmbhoja—
of the lotus feet of Śrī Rādhā; akasmād—causelessly; utsarpati—gradually
arises; hṛdi—in one’s heart.
“As a pious soul fortunately attains pure devotion to Gaurāṅga and

becomes absorbed in rendering service to His lotus feet, the nectar
ocean of devotional ecstasy flowing from the lotus feet of Śrī Rādhikā
gradually arises without any cause and floods his heart.”
In his Prārthanā, Śrīla Narottama Ṭhākura sings:

gaura-prema rasārṇave se taraṇge yebā ḍūbe
se rādhā-mādhava-antaraṅga
“Gaura-prema is an ocean of rasa. Those who submerge themselves
in the waves of the ocean of Gaura-prema, automatically become
confidential associates of Rādhā-Mādhava in Vraja.”
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Rādhi āyai – Śrī Gaurāṅga will send us higher to Śrīmatī Rādhikā in
Vraja. There we will get the service of Her lotus feet.
Śrīmatī Rādhikā is my life and soul; I have no other goal than serving Her
bhajāmi rādhāṁ aravinda-netrāṁ
smarāmi rādhāṁ madhura-smitāsyāṁ
vadāmi rādhāṁ aruṇā-bharārdrāṁ
tat mamānyāsti gatir na āpi
Śrī Stavāvali, Śrīla Raghunātha dāsa Gosvāmī
bhajāmi—I worship; rādhām—Rādhā; aravinda—lotus; netrām—eyes;
smarāmi—I remember; rādhām—Rādhā; madhura—sweet; smita—smile;
asyām—face; vadāmi—I glorify; rādhām—Rādhā; karuṇā—of mercy;
bhara—with an abundance; ardrām—melting; tataḥ—other than that;
mama—for me; anyā—another; asti—is; gatiḥ—goal; na—not; ka api—
anything else.
I worship Śrīmatī Rādhikā who has lotus eyes, I remember Śrīmatī

Rādhikā whose face is sweetly smiling, and I speak of Her whose
heart is melting with compassion. Thus my life has no other goal than
serving Her.
Tadālaye – Means not only Śrī Rādhā, but Her pastimes abode Śrī
Vṛndāvana Dhāma and Her associates and followers the sakhīs and
mañjarīs.
Kṛṣṇāya – Śrī Rādhā will send us to Śrī Krishna, but only to help Her
meet with Him. She will teach us and instruct us how to serve Him,
but only when They are together. We can only get Vrindavan Krishna
through Śrī Rādhā and we can only serve Him under Her guidance -
not directly or independently. If we desire to associate with Krishna
directly and not through Śrī Rādhā, we will find ourselves in
competition with Her and cannot enter Vraj. Miraby wanted Giridhari
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Lal directly and not under the guidance of the gopīs, so Krishna
awarded her the position of a maidservant of one of the the queens
of Dwaraka. The position of nāyikā sakhīs like Lalita and Vishakha is
not open for the jīvas of kali Yuga. All such positions are taken. By
Mahāprabhu’s mercy, we can get the position of mañjarī sakhīs
(maidservants), not nāyikā sakhīs. This is the unprecedented gift of
Mahāprabhu to the jīvas of Kali yuga.
Kṛṣṇa-bha tāya – However, higher than serving Rādhā-Krishna is

serving Their devotees.
Service to Kṛṣṇa’s devotees is superior to His direct service

ārādhanānāṁ sarveṣāṁ
viṣṇ r ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam
Padma-Puraṇa/Cc Madhya 11.31
ārādhanānām—of varieties of worship; sarveṣām—of all; viṣṇoh—of Lord

Viṣṇu; ārādhanam—worship; param—the most exalted; tasmāt—and above
such worship of Lord Viṣṇu; parataram—of greater value; devi—O goddess;
tadīyānām—those who are dear to Lord Viṣṇu (Kṛṣṇa); samarcanam—
complete worship.
Lord Śiva told Pārvatī: “My dear Devī, although the Vedas
recommend worship of demigods, among all forms of worship the
worship of Lord Viṣṇu is topmost. Still more exalted than the worship
of Śrī Viṣṇu is the rendering of service to tadīya. (Persons, places and
things which are related to tat – Śrī Kṛṣṇa: Śrī Guru and Vaiṣṇavas,
Śrī-Dhāma, Śrī Rādhā kunda, Śrī Govardhana, Śrī Tulasī, Śrī-Bhāgavata
(śāstra), Śrī-mandira (temple) and all that is dear to Kṛṣṇa).”
(Needless to say, Kṛṣṇa’s topmost tadīya is Śrīmatī Rādhikā)
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Kṛṣṇa may or may not give us causeless mercy, but the His devotees,
the saintly Vaisnavas, will always be causelessly merciful to us.
Therefore, we take shelter at their lotus feet and serve them,
because we can never repay them back their mercy which is likened
to an ocean.

vāñchā-kalpa-tarubhyaḥ—who are desire trees; ca—and; kṛpā—of mercy;
sindhubhyaḥ—who are oceans; eva—certainly; ca—and; patitānām—of the
fallen souls; pāvanebhyaḥ—who are the purifiers; vaiṣṇavebhyaḥ—unto the
Vaiṣṇavas; namaḥ namaḥ—repeated obeisances.
“I offer my praṇāmas unto the Vaiṣṇavas. They are just like wish-
fulfilling desire trees and being oceans of mercy they purify and
deliver the fallen conditioned souls.”
Even a moment’s association with a Vaiṣṇava sādhu awards all perfection

sādhu-saṅga sādhu-saṅga sarva-śāstre oya
lava-mātra sādhu-saṅge sarva-siddhi hoya
Cc Madhya 22.54
sādhu-saṅga sādhu-saṅga—repeated association with pure devotees; sarva-
śāstre—all the revealed scriptures; koy—say; lava-mātra—even for a
moment; sādhu-saṅge—in association with a pure devotee; sarva-siddhi—all
spiritual perfection; hoy—there is.
“The verdict of all revealed scriptures is that by even a moment’s

association with a (Vaiṣṇava) sādhu, a pure devotee, one can attain
complete spiritual perfection.”
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Three powerful substances of the pure devotee
bhakta-pada-dhūli āra bha ta-pada-jala
bhakta-bhukta-avaśeṣa - ei tina mahā-bala
ei tina - sevā haite ṛṣṇa-premā haya
punaḥ punaḥ sarva-śāstre phu āriyā aya
Cc Antya 16.60-61
bhakta-pada-dhūli—the dust of the lotus feet of a devotee; āra—and;

bhakta-pada-jala—the water that washed the feet of a devotee; bhakta-
bhukta-avaśeṣa—and the remnants of prasadam eaten by a devotee; tina—
three; mahā-bala—very powerful; ei tina-sevā—rendering service to these
three; haite—from; kṛṣṇa-prema—ecstatic love for Kṛṣṇa; haya—there is;
punaḥ punaḥ—again and again; sarva-śāstre—all the revealed scriptures;
phu-kāriyā kaya—declare loudly.
The dust of the lotus feet of pure devotees, the water that washes
their feet, and their mahā prasādam remnants (refers to both hari-
kathā and prasādam) – these three are very powerful. By serving
these three, one attains Kṛṣṇa prema. This has been proclaimed in all
the śāstras again and again.
Tad-bha tāya – However, higher than serving the devotees of

Krishna is serving the devotees of His devotees. Krishna says: “The
servants of My servants are My real devotee.”
ye me bhakta-janāḥ pārtha
na me bha tāś ca te janāḥ
mad-bha tānāṁ ca ye bha tās
te me bha tatamā matāḥ
Ādi Purana/Cc Madhya 11.28/Laghu-bhāg. 2.6
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ye—those who; me—My; bhakta-janāḥ—devotees; pārtha—O Pārtha; na—
not; me—My; bhaktāḥ—devotees; ca—but; te—those; janāḥ—persons; mat-
bhaktānām—of My devotees; ca—certainly; ye—those who; bhaktāḥ—
devotees; te—such persons; me—My; bhaktatamāḥ—most advanced
devotees; matāḥ—that is My opinion.
Lord Kṛṣṇa told Arjuna: “Those who consider themselves My direct

devotees are actually not My devotees, but those who see
themselves as the devotees of My associates are factually My
devotees.”
The servants of the servants are sure to attain perfection

siddhir bhavati vā neti
saṁśay ‘cyuta-sevinām
niḥsaṁśay ‘stu tad-bhakta-
paricaryā-ratātmanām
Varāha Purāṇa/ Śāṇḍilya-smṛti/CB Antya 3.486
“The servants of the infallible Bhagavān may or may not attain

perfection. There is some doubt. But for the servants of the Lord’s
devotees there is no doubt.”
Mahāprabhu recited a verse while dancing in front of the Jaganath’s

chariot saying He was not a sannyāsī or any other designation but,
g pī-bhartuḥ pada- amalay r dāsa-dāsānudāsaḥ

Padyāvalī 74
gopī-bhartuḥ—of the maintainer of the gopīs, or He who is maintained by
their love; pada-kamalayoḥ—of the two lotus feet; dāsa—of the servant;
dāsa-anudāsaḥ—this insignificant servant of the servant.
“My identity is not that of a brāhmaṇa, kṣatriya, vaiśya or śūdra, nor

a brahmacārī, gṛhastha, vānaprastha or sannyāsī, but only that of a
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servant of the servants of the servants of the lotus feet of Śrī Rādhā-
vallabha, the lover of the gopīs (or the lover of Śrī Rādhā). He is
naturally effulgent and the complete ocean of bliss.”
Who then are the ‘devotees’ and the ‘devotees of the devotees’?
Everyone is a devotee of Krishna, all jīvas:
The jīva’s svarūpa (spiritual form) is to be a loving servant of Śrī Kṛṣṇa

jīvera ‘svarūpa’ haya - ṛṣṇera ‘nitya-dāsa’
ṛṣṇera ‘taṭasthā śa ti’ ‘bhedābheda-pra āśa’
Cc Madhya 20.108
jīvera—of the living entity; svarūpa—the constitutional position or eternal
spiritual form; haya—is; kṛṣṇera—of Lord Kṛṣṇa; nitya-dāsa—eternal
servant; kṛṣṇera—of Lord Kṛṣṇa; taṭasthā—marginal; śakti—potency;
bheda-abheda—one and different; prakāśa—manifestation.
“The jīva's natural condition (constitutional position and eternal

function) is to be a servant of Kṛṣṇa. The jīva is the marginal potency
of Kṛṣṇa and a manifestation simultaneously one with and different
from Kṛṣṇa (in other words, the inherent svarūpa of the jīva is that of
a loving servant of Śrī Rādhā-Kṛṣṇa).”
However, the highest devotees are the residents of Vraja who have
the highest love for Krishna. Among them, the gopīs have the highest
and purest love. Among them, Śrīmatī Rādhikā has the ultimate love.
In the conversation between Ramananda Raya and Śrī Caitanya
Mahāprabhu it is said that Her devotional service is categorically
higher than that of the other gopīs. This is also confirmed in Śrī
Upadeśāmṛta:
tebhyas tāḥ paśu-pāla-paṅ aja-dṛśas tābhy 'pi sā rādhi ā

Śrī Upadeśāmṛta 10, Śrīla Rūpa Gosvāmī
“Among the gopīs, Śrīmatī Rādhārāṇī is the dearest to Śrī Kṛṣṇa.
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In the śloka chanted by Mahāprabhu, (gopī-bhartuḥ pada-kamalayor
dāsa-dāsānudāsaḥ) He was in mañjarī bhāva and therefore He was
alluding to the sakhīs and mañjarīs. Krishna’s highest devotees are
the gopīs headed by Śrīmatī Rādhikā. In the opening śloka by Śrīnath
Cakravartī (gurave gauracandrāya) the words tad-bhaktāya, ‘the
devotees of the devotees’ refer confidentially to the mañjarī gopīs.
Therefore if one has lobha (sacred greed) to attain the purest and
sweetest form of Krishna prema, the love of Śrīmatī Rādhikā for Śrī
Krishna - this love can only be realised and relished by the mañjarī
gopīs, the maidservants of Śrī Rādhā. Śrī Gurudeva’s mano’bhistam
(innermost heart desire) for us is to realize our svarūpa and serve the
lotus feet of our Svāminī Śrīmatī Rādhikā in the kuñjas of Vraja. For
this reason we chant this particular śloka to remind us of our
ultimate aspiration.
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5. The Glories of Śrīmatī Rādhārāṇī
A lecture on Radha Tattva
We are here (in Czech Bhakti Festival) today on this very great and
auspicious day, Śrī Rādhāṣṭamī, the day of our Svāminī, our sweet
Goddess. We have to serve Her. Our goal is to serve Śrīmatī
Rādhārāṇī, not Krishna. Only then can we serve Śrī Krishna; only if we
are going through Her. So today is that day when Śrīmatī Rādhārāṇī
appeared to bless us. So we are really very fortunate that we can
celebrate this today by Her desire. It’s Her desire that we celebrate it.
Otherwise, without Their desire we cannot perform anything. It’s
very difficult to perform anything against Their desire. Therefore, if
we are celebrating today, it’s only by Their desire. The desire of
Śrīmatī Rādhārāṇī is there, the mercy of Śrīmatī Rādhārāṇī is there.
So we are very fortunate that we are celebrating Her āvirbhava
jayantī (appearance day festival).
This year the topic in our Bhakti Retreat is Bhakti Yoga according to
Śrīmad Bhagavad-gītā. But today we will hear the kathā (talk) of
Śrīmatī Rādhārāṇī and why we have to take shelter of her lotus feet.
How did She appear? Vṛṣabhānu Mahārāja had no children. So he

began to observe a great penance (austerity), the penance of
worshipping Devī Kātyāyanī. This is a very hard and difficult penance
to observe. By doing this Devi Katyayani became merciful to him and
appeared in front of Vrishabhanu Maharaja. She said, “I know why
you are doing this. But, you know, still now your body is impure. And
for that you have to do the sadhana (spiritual practice) of Harinam:
The Hare Krishna maha mantra. So Vṛṣabhānu Mahārāja asked her,
“Oh Devī, from where can I get this Harinam? In which form?” Devī
said, “You should go to the great sage, Maharṣi Kratu. He will give
you Harinam.” So then Vṛṣabhānu Mahārāja went to maharṣi Kratu
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and described everything to him. How he observed the penance to
Devī Kātyāyanī and what she instructed him. Then Maharṣi Kratu
said, “Oh, it’s my great fortune that Devī sent you to me.” Then
Maharṣi Kratu gave him the Harinam maha-mantra in exactly the
same way that we chant the maha-mantra. Exactly in this way:
Hare Krishna Hare Krishna

Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare
Otherwise, even in the scriptures there is a different form of the
maha-mantra where Hare Rama is chanted first and Hare Krishna
second. But this is the significant thing, how Mahāprabhu has given it
to us, as it appears in the Rādhā Hridaya section of the Brahmanda
Purana. This history comes from there. So Maharṣi Kratu gave the
maha mantra to Vṛṣabhānu Mahārāja in this way. Then Vṛṣabhānu
Mahārāja started to do the sadhana of the maha mantra, and then
Śrīmatī Rādhārāṇī appeared. But when She appeared, she had her
eyes closed as if she was blind. All the family members, even mother
Kirtida, thought that perhaps she was blind. Why isn’t she opening
her eyes? This went on for a few days but when mother Yashoda
heard the news that her sakhi Kirtida and Vṛṣabhānu Mahārāja got a
baby daughter, she came to see her and bless her. At that time
Krishna was very small, still crawling. So mother Yashoda was giving
consolation to Kirtida, “Don’t worry. She is still very young. She will
be alright.” While Yashoda was talking, Krishna crawled over to
where Śrīmatī Rādhārāṇī was lying asleep in her cot, and he pinched
her. He did this to let her know that, “Now I am here. Open your
eyes!” and then Śrīmatī Rādhārāṇī opened her eyes. Why? Because
how can she open her eyes to see anyone else but Krishna? She was
waiting to get His darshan and only then she opened her eyes. Then
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everyone noticed she has opened her eyes and started to celebrate.
And it was a very big celebration, big feast given by Maharaja
Vrishabhanu. This indicates the mood of Śrīmatī Rādhārāṇī. She only
knows Krishna. In front of Her there is nothing else but Krishna. Not
even any iṣṭha (worshipable Deity). Krishna is Her iṣṭha.
She used to go everyday to Surya Kunda, to do Surya puja. But she

wasn’t doing this to worship the Sun god. No, not that. For her, as
well as for all the Vraja gopīs, Krishna is everything. Krishna is their
lover, Krishna is their husband, Krishna is their most important
person, and Krishna is their iṣṭha. And Śrīmatī Rādhārāṇī is the crown
jewel of all the gopīs. According to Śrī Śrī Caitanya-caritāmṛta, what
Ramananda Roy said to Śrī Caitanya Mahāprabhu, regarding who can
satisfy Krishna. It was the question put by Mahāprabhu to
Ramananda Roy, “Who can satisfy Krishna?” And he answered, “Only
Śrīmatī Rādhārāṇī. Not any other Braja gopīs.” Not even Candravali,
Shyama, Lalita, Kalita; there are so many Braja gopīs and Krishna did
go to them at different times. Yet Śrīmatī Rādhārāṇī knows that,
“Krishna cannot be satisfied by others, only by Me, only I can satisfy
Him fully.” Sometimes she even says to her sakhīs, “I am not really
worried if Krishna goes to other gopīs. Sometimes I approach Krishna
and tell Him to go to My sakhīs. Sometimes I even ask My mañjarīs to
go and satisfy (consort with) Krishna. Because I know very well that
only I can satisfy Krishna, no one else. Wherever Krishna would go, it
doesn’t matter to Me. I know Krishna will come back to Me.
Eventually He will always come back to Me.”
That is the point: Only Śrīmatī Rādhārāṇī can please Krishna.

Therefore, what is our priority? What is our goal? Is it to please
Krishna? What are we doing everything (our spiritual practice) for?
We give up all external duties and sacrifice so many things. We are
practicing bhakti in a dedicated way. We are always chanting. We are
fasting. For what are we doing all this? If only She can please Krishna
then what’s the point? The point is that we should focus our mind on
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Śrīmatī Rādhārāṇī, not on Krishna. We can only please Krishna by
pleasing Śrīmatī Rādhārāṇī. We cannot please Krishna because he is
very tricky. Sometimes He likes this and the next moment He likes
that. One moment He will do one thing and next moment he will do
the opposite. Sometimes Krishna is here and the next moment He is
so far from us.
What’s the truth about Krishna?

anejad e aṁ manas javīy
nainad devā āpnuvan pūrvam arṣat
tad dhāvat 'nyān atyeti tiṣṭhat
tasminn ap mātariśvā dadhāti
Śrī Isopanishad 4
Although fixed and unmovable, Krishna is swifter than the mind and
can overtake all others. The powerful demigods cannot approach
Him. Although in one place, He controls those who supply the air and
rain. He surpasses all in excellence.
Sometimes He is very fixed like a mountain and like a mountain we

know He will never move away from here. And just when we are sure
that Krishna is completely fixed here, next moment He will disappear.
Manaso javiya, He is faster than the speed of mind. The mind is faster
than anything, isn’t it? By mind we can be here and at the same time
our mind takes us to another world all together. But Krishna is faster
than the mind. So how can we catch Him? We don’t know the way.
But Śrī Caitanya Mahāprabhu, Śrī Gaurasundar, has shown us the

easiest way to catch Krishna. Go to Śrīmatī Rādhārāṇī, focus your
mind on Her, fix yourself close to Her lotus feet. Serve Her well,
please Her and wait there at Her Lotus feet. Krishna is controlled only
by Śrīmatī Rādhārāṇī, by Her prema. Even though the scriptures say
that He is controlled by bhakti, but the point is that not everyone has
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the kind of pure bhakti which can control Krishna. Perhaps you have
that kind of pure, dedicated bhakti, but I don’t. So there must be a
common way and that common way is this: Go near Śrīmatī
Rādhārāṇī, serve here, please Her, and Krishna is sure to come there.
Krishna is controlled only by Her bhakti. Her love is so high; no one
else can be on that level. Only Śrīmatī Rādhārāṇī can control Him by
Her prema. It’s very rare and very special. It’s only for Her,
madanākhya-mahābhāva svarūpiṇī (The embodiment of
mahābhāva). What is that highest stage of prema? madanākhya-
mahābhāva. Do you know the (progressive) stages of bhakti and
prema? We start with śraddhā – respect (deep faith). And from that
stage we have to attain (the ultimate stage of) prema. It’s a very long
journey.
ādau śraddhā tataḥ sādhu- saṅg ‘tha bhajana- riyā
tat ‘nartha-nivṛttiḥ syāt tat niṣṭhā rucis tataḥ
athāsa tis tat bhāvas tataḥ premābhyudañcati
sādha ānām ayaṁ premṇaḥ prādurbhāve bhavet ramaḥ
Bhakti-rasāmṛta-sindhu, 1.4.15-16 & Cc Madhya 23.14-15
In the beginning there is śraddhā (born from past contact with
devotees) in the form of faith in the words of sādhu and śāstra. Upon
its appearance, one acquires eligibility for sādhu-saṅga, and then
bhajana-kriyā (activities of devotion which begin with taking shelter
of Guru, receiving initiation from him, etc.). Anartha-nivṛtti
(eradication of impediments in the form of unwanted desires in the
heart) also begins at this time, and thereafter niṣṭhā (steadiness)
arises in bhajana. This is followed by ruci (taste for Rādhā-Kṛṣṇa
nāma, guṇa, rūpa, līlā), and then āsakti (deep attachment) arises for
both the process of bhajana and the object of bhajana, Śrī Kṛṣṇa.
When this stage ripens it is transformed into the state of bhāva, and
thereafter prema arises. This is how prema gradually manifests in the
heart of the sādhaka.
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In that way so many stages are there, from faith to prema. And when
the stage comes to attain Krishna prema, at that stage we enter
rāgānuga bhakti. Our goal is not to stay here forever but to progress
to higher stages. And then our goal becomes to please Śrīmatī
Rādhārāṇī. The stages are:
sneha, māna, praṇaya, rāga, anurāga, bhava, mahā-bhāva, rūḍha

mahābhāva, adhirūḍha mahābhāva madanā hya-mahābhāva
Just think about this: Our goal is to go there. We cannot go there,
only Śrīmatī Rādhārāṇī can. So what should we do? We have to get
Her blessing. And who can please Śrīmatī Rādhārāṇī? The Braja
gopīs? But there are so many categories of Braja gopīs. The friends of
Śrīmatī Rādhārāṇī like (the nāyikā sakhīs) Lalita and Viśākhā. Can they
please Her completely? No! Only those who are the most intimate
friends of Śrīmatī Rādhārāṇī, the mañjarī sakhīs like Tulasi Mañjarī.
The mañjarīs are the nearest to Śrīmatī Rādhārāṇī. Who is Tulasi
Mañjarī? Do you know?
Devotee: Raghunātha dāsa Gosvāmī.
PSPG: Yes. In Kali yuga, in Śrī Gaura lila, Tulasi Mañjarī is Raghunātha
dāsa Gosvāmī. She is the most intimate friend of Śrīmatī Rādhārāṇī.
She knows all the secrets of Śrīmatī Rādhārāṇī and Śrīmatī Rādhārāṇī
can share all the intimate moments with her, all Her most
confidential things. This is not possible even for Śrīmatī Rādhārāṇī’s
best friends the eight principle sakhīs like Lalita and Viśākhā. But
Tulasi Mañjarī is more intimate then the sakhīs. So if we follow in the
footsteps of the mañjarīs, then only can we go near Śrīmatī
Rādhārāṇī. Not otherwise. If we have service mood, if we want to
please Śrīmatī Rādhārāṇī, we have to follow the mañjarīs. Why are
the mañjarīs the nearest of Śrīmatī Rādhārāṇī? Among the sakhīs
there are two special moods. One is called Rādhā snehā-adhikā,
those who love Rādhā more than Krishna. The other is Krishna snehā-
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adhikā, those who love Krishna more than Rādhā. Yes they are the
friends of Śrīmatī Rādhārāṇī but they have greater love for Krishna so
when Rādhā and Krishna are fighting, they take the side of Krishna. In
Holi līla or when They are playing in the nikuñja, the sakhīs divide
into two groups and those who take the side of Krishna are Krishna
snehā-adhikā. But the mañjarīs have exclusive loyalty to Rādhā so
they will take the side of Rādhā , they are Rādhā snehā-adhikā. They
only know Śrīmatī Rādhārāṇī. That’s why we have to follow the mood
of the mañjarīs. And how? And why? Because our goal is to serve
Śrīmatī Rādhārāṇī and for that we have to accept the mood of the
mañjarīs. And we have to pray to Her. In his Catu-pushpanjali, Rūpa
Goswāmī is offering a nice prayer to Śrīmatī Rādhārāṇī,
arunaṁ muhur arthaye paraṁ

tava vṛndavana-cakravartini
api eśirip r yatha bhavet
sa caṭu-prarthana-bhajanaṁ janaḥ
Catu-puspanjali 23, Stava-mala 2, Śrīla Rūpa Goswāmī
“O queen of Vrindavan (Rādhā), at every moment I beg only for Your
mercy. By Your grace let me become the object of Keśī-ripu's (Kṛṣṇa,
the enemy of Keśī) plaintive prayers!”
“Oh Vṛndavana-cakravartini, Oh Rādhārāṇī, You are the Īśvarī (our

supreme controller), You are everything for us in Vrindavan.”
Cakravartini means the Queen of Vrindavan. “Please be merciful to
me. I want to serve You. Please accept me in Your service. Let me join
Your family (of Your intimate friends - the mañjarīs). I want to be
Your family member. I want to become part of Your big family.” And
then Rūpa Gosvāmī describes some service to Śrīmatī Rādhārāṇī. “Oh
Radhe! When will I get the chance to arrange Your hair and decorate
it?” And all the other sakhīs and mañjarīs will watch this. “When will I
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get this chance to watch Your play with beloved Krishna? When will I
get the chance to watch Your pastimes with all the other sakhīs and
mañjarīs? When will I get the chance to offer betel leaves and betel
nuts to You? Suddenly Krishna will snatch the betel (tambula) from
Your mouth and start to chew it. When will I get the chance to watch
these beautiful līlās?”
So Rūpa Goswāmī in his form as Rūpa Mañjarī is the leader of all the
mañjarīs and he is praying in that way to Svāminī. Why did all the six
Gosvāmīs say that we should go to Śrīmatī Rādhārāṇī? Because of
that. Every one of us, all the sādhakas, we want to serve Krishna but
we cannot go directly to Him. He will not even look at us if we don’t
get the blessings of Śrīmatī Rādhārāṇī. If we are not accepted by Her,
He will not even look at us. Without Her, his blessings and His mercy
are very far from us.
And even before that, another tattva is there. Nitāi tattva,

Saṅkarṣaṇa tattva. He is one of the non-different forms of both
Rādhā and Krishna. In Ananga Mañjarī Samputika it is said,
rādhā ṛṣṇa balarama – aikya vastu…tina nāma

All three are actually one: Rādhā, Krishna, and Balaram. The three of
Them have different names and different functions but by tattva,
according to the (spiritual) truth, They are the same. So what is the
most important thing for us in Kali yuga? First we have to go to that
Saṅkarṣaṇa tattva. That means Nityānanda. By His blessing we can
enter Braja.
nitāi phele gaura pabe, gaura pabe braje jabe, braje jabe jugal seva pabe
“If you seek Nitāi you will get Gaura, if you get Gaura you can entre
Braja, if you entre Braja you will get the service of the Divine Couple.”
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By Nitāi’s blessing Śrīmatī Rādhārāṇī will accept us. If Śrīmatī
Rādhārāṇī accepts us, then Krishna will be pleased with us, will be
merciful to us. So that is the process for us.
Why is Śrīmatī Rādhārāṇī the Supreme among all other gopīs? In the
rāsa-līlā there were millions of Braja gopīs, three hundred cror gopīs
(three hundred million). And Krishna performed rāsa-līlā with them.
Amazingly, Krishna manifested millions of forms, as many forms as
there were gopīs. And He started to dance with each and every gopi.
There was one Krishna dancing with each gopi. They started to dance
and in the centre of the rāsa circles there was Krishna dancing with
Śrīmatī Rādhārāṇī. She was so happy. Now that dream night came
true for Her. But after some time She realised that, “Oh, it’s not only
Krishna here but all the other gopīs. So Krishna came here to satisfy
all the gopīs, not only Me? Am I the same as all the other gopīs?” She
was disappointed with this. She became a little unhappy. So Her
dancing wasn’t ‘on the beat’ anymore. Krishna realised this and
asked Her, “Oh, what’s the matter Radhe?” And She replied, “I should
leave this place.” “Oh! Why?” “Because I can see that You are here
with everyone, dancing with all the other gopīs. So You want to enjoy
with all of them? Then go ahead and do so but I am leaving. I should
leave this place.”
r dha ari’ rāsa chāḍi’ gelā māna ari’

tāṅre nā de hiyā vyā ula haila śrī-hari
Cc Madhya 8.112
krodha kari’—becoming angry; rāsa chāḍi’—leaving the rāsa dance; gelā—
went; māna kari’—being resentful; tāṅre—Śrīmatī Rādhārāṇī; nā dekhiyā—
not seeing; vyākula—very anxious; haila—became; śrī-hari—Lord Kṛṣṇa.
“Śrī Rādhā became jealous, and for good reason; thus She left the
circle of the rāsa-līlā. Śrī Hari experienced extreme distress at not
seeing Her.”
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Śrīmatī Rādhārāṇī just left that place. Krishna was with millions of
gopīs, but for Him Śrīmatī Rādhārāṇī is the most important and
without Her He cannot be happy. So he thought, “I must please Her.
How can I manage this situation?” So He left the rāsa dance and went
to look for Śrīmatī Rādhārāṇī. When Krishna left, all the ‘other’
Krishnas disappeared along with Him. But the other gopīs were in the
rhythm (swing) of dancing so they didn’t realise that Krishna had
disappeared and they continued to dance. But Krishna was anxious to
please Śrīmatī Rādhārāṇī and eventually found Her. Then he asked
Her, “Oh Radhe! What should I do for You? I want to serve you.”
“OK” She said, “Let’s see the beauty of the forest on this full moon
night.”
There was another reason why Krishna left the other Braja gopīs.
When they were dancing with Krishna, they developed some pride
and thought, “We are the greatest and most fortunate women in the
world. That’s why we have been accepted by Krishna in the rāsa-līlā.”
So many Braja gopīs love Krishna but not all of them could join the
rāsa dance. They could not come because they were not accepted by
Krishna. “So” they thought, “We are the greatest women in this
world.” This is some kind of pride, ahankara – false ego. And Krishna
didn’t like this mood. If we show any (false) ego in this material
world, Krishna doesn’t like it. This is because pride, false ego, is like a
beach ball. It’s full of air. So if we tie ourselves to it we cannot dive
into the water. We cannot go deep. This beach ball will always float
on the surface and keep us on the surface of the water. So ego and
pride keep us tied to the material world, to material consciousness
like a beach ball. So we should leave this false ego behind. We always
display so much false ego and pride. “Oh, I am a great scholar, I am
very rich, I am very beautiful.” We have so many kinds of false ego.
The Braja gopīs had a trace of such ego but it was connected with
Krishna. “We have been accepted by Krishna and that’s why we are
so great.” This was in relation to Krishna and not connected to the
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material world. Still they were rejected by Krishna because He
wanted to destroy any trace of pride in the Braja gopīs. Therefore He
left the rasa dance and went to Śrīmatī Rādhārāṇī. They were
wandering along and watching the beauty of the forest illuminated
by the full moon. After some time, similar thing happened with
Śrīmatī Rādhārāṇī. She also got some pride in her mind. She started
to think, “Oh, I am the greatest of all the Braja gopīs. That’s why
Krishna has left all of them and came to Me. I can do whatever I like
with Krishna.” So She told Him, “Oh Krishna, I am really tired. I cannot
walk any further.” Krishna said, “OK Radhe, You can sit somewhere
and take some rest.” “No, no, no. I want to watch the beauty of this
full moon night. I have met You many times before but tonight I want
to see the beauty of the night.” “So what would You like Me to do?”
“Carry Me in Your arms.” “Very well” He said and lifted Her up in His
arms. So They continued to wander in that way but after some time
Her pride grew further and She said, “Oh Krishna, I cannot really see
the beauty of the forest in this way.” “Then what should I do?”
“Please take Me on Your shoulders.” Then Krishna felt, “OK Radhe.
Now I have to destroy Your false ego.” So He suddenly disappeared
from there and left Her alone. He only left Her for a short while but
Krishna never really leaves Rādhā and He is always with Her. This
was only for the sake of Their divine līlā. Krishna has too
contradictory moods. He is both dhīra-lalita (sober lover) and
lampata nāyaka (debauchee). When He is in His lampata nāyaka
mood He goes to other Braja gopīs. But His predominant mood is one
of being dhīra-lalita. What is dhīra-lalita?
vidagdho nava-tāruṇyaḥ
parihāsa-viśāradaḥ
niścint dhīra-lalitaḥ
syāt prāyaḥ preyasī-vaśaḥ
Cc Madhya 8.188
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vidagdhaḥ—clever; nava-tāruṇyaḥ—always freshly youthful; parihāsa—in
joking; viśāradaḥ—expert; niścintaḥ—without anxiety; dhīra-lalitaḥ—a hero
in loving affairs; syāt—is; prāyaḥ—almost always; preyasī-vaśaḥ—one who
keeps his girlfriends subjugated.
“A romantic hero who is very clever in amorous affairs and is always

youthful, expert in joking and devoid of anxiety, and who is
controlled by the love of his beloved, is called dhīra-lalita.”
Such a hero is very loyal to his beloved. He is controlled by his

beloved. He knows how to please and satisfy his beloved. This is the
highest mood of a lover. So Krishna’s mood is like that and it is only
for Śrīmatī Rādhārāṇī. Not for any other gopīs. This is because She
has this quality of controlling Him by Her supremely pure love. In
Ramananda Roy sa vāda (The discussion he had with Mahāprabhu)
there is a comparison between the love of Śrīmatī Rādhārāṇī and that
of others like Laxmi Devi, the Queens of Dwaraka, and the other Braja
gopīs. Ramananda Roy said that Laxmi Devi, Rukmini, Satyabama and
the other wives of Krishna are all begging to have the prema of
Śrīmatī Rādhārāṇī because they know that Krishna only loves Śrīmatī
Rādhārāṇī and no one else. The Braja gopīs too, know that Rādhā ’s
love is the highest. They all go to Śrīmatī Rādhārāṇī to learn from Her
how to serve Krishna. Only She knows how to please Krishna
completely and only She can teach this. By Her beauty and qualities
She is the crown jewel of all women, not only the Braja gopīs, ramaṇī
mukuṭa mani. Not only by Her beauty and qualities but by Her mood,
by her service attitude. And what’s most important for us, She can
engage us in Her service to Śrī Krishna. In Prārthanā by Narottama
dāsa Ṭhākura, he showed us something very special, how one gets to
be engaged in the service of Śrī Rādhā-Govinda. He was describing
this in his spiritual form (svarūpāveśa) of a mañjarī.
śrī-rūpa paścāte āmi r hib bhīta h yā

d he pūnaḥ hibena āmā pāne cāyā
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sadaya hṛd ye d he ahiben hāsi
thāya pāile rūpa! ei nava dāsī?
“Seeing me standing timidly behind Śrī Rūpa, Rādhā and Kṛṣṇa, with
kind hearts will again smilingly ask Śrī Rūpa, ‘Where have you
brought this new maidservant from?’”
He was describing how he got to be engaged in Śrī Yugal seva. He

said, “I was in great anxiety whether Śrīmatī Rādhārāṇī will accept me
as Her maidservant or not. I was very anxious. But Śrī Rūpa Mañjarī,
the leader of the gopīs, called me, ‘Come with me. I will introduce
you to Śrīmatī Rādhārāṇī.’ I was hesitating. But when I was there in
front of Them, They looked at me with smiling faces. And when I saw
the beauty of Śrīmatī Rādhārāṇī with Her smiling face, all my anxiety
went away. Because She was looking at me as if She knew me, as if I
was not a new person. She was looking at me in that (familiar) way.
And then She asked Rūpa Mañjarī, “Oh, where did you get this new
mañjarī?” Then Rūpa Mañjarī said, “Oh Radhe, Manjulali Mañjarī (the
mañjarī form of Lokananth das Gosvāmī) brought this new
maidservant to me. And I examined her and found her to be very
polite, very soft-hearted, and she knows how to serve. She has some
very special qualities and that’s why I have decided to engage her in
Your service.” Then Śrīmatī Rādhārāṇī said, “Oh Rūpa, if you have
checked her and found her qualified to be engaged in My service,
then OK, I accept her.”
So Narottama dāsa Ṭhākura described here how he got to be

engaged in Śrī Yugal seva. “Śrīmatī Rādhārāṇī has accepted me and
therefore I could be engaged in Krishna’s seva. Śrī Rūpa Mañjarī
introduced me to Śrīmatī Rādhārāṇī and then only I could serve
Krishna.”
anārādhya rādhā-padāmbh ja-reṇum
anāśritya vṛndāṭavīṁ tat-padāṅ ām
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asambhāṣya-tad-bhāva-gambhīra-cittān
utaḥ śyāma-sindh rasasyāvagāhaḥ
Sva-saṅkalpa-prakāśa stotra 1, Śrīla Raghunātha Dāsa Gosvāmī
anārādhya—not worshiping; rādhā-padāmbhoja—Śrī Rādhā’s lotus feet;
renum—dust; anāśritya—not taking shelter; vṛndāṭavīṁ—of Vṛndāvana; tat-
pada-aṅkam—Her footprints; asambhāṣya—without conversing; tad-
bhāva—for Her love; gambhīra-cittān—deep hearts; kutaḥ—where; śyāma-
sindhoḥ—the ocean of śyāma-rasa, śṛṅgāra-rasa; rasasya—of
transcendental mellows; vagāhaḥ—plunging in the nectar.
“How can a person become immersed in the ocean of śyāma-rasa

(mādhurya-rasa) if he has never worshipped the dust of Śrī Rādhā’s
lotus feet; if he has never taken shelter of Her pastime-place Śrī
Vṛndāvana, which is marked with the impressions of Her lotus feet;
and if he has never associated with and served the devotees whose
hearts are submerged in Her profound sentiments? It will never be
possible.”
So that is the point here. We cannot go directly to Krishna. We are

not eligible to go directly to Him. No one can. Without Śrīmatī
Rādhārāṇī’s mercy - no one can serve Krishna - because first we have
to learn how to serve. In another bhajan from Prārthanā, Narottam
dāsa Ṭhākura glorified Nitāichand.
hen nitāi vine bhāi rādhā- ṛṣṇa pāite nāi

Nityānanda-niṣṭhā, Prārthanā, Śrīla Narottama dāsa Ṭhākura
“Without Lord Nityānanda, O brothers, Rādhā-Krishna cannot be
attained.”
If we don’t have Nitāi’s kripa, we cannot get Śrī Rādhā-Krishna. Even

if They come to you by Their causeless mercy, don’t accept Them!
Tell Them, “You have to wait for a while. First I need Nitāi’s kripa.” So
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here is the same point. First we have to be accepted by Nitāichand
and Śrīmatī Rādhārāṇī. By Their mercy and by Their blessings the
knowledge of how to serve will appear. And the most important
things is, love for Krishna, prema, because we can only serve Krishna
with prema, with love, not otherwise. You cannot serve Krishna by
force. You cannot serve Him or satisfy Him by anything from this
material world. We can only serve Him by our love, by prema. We
can only please Him by prema, not by anything else. Such prema,
such pure bhakti will appear here in our hearts only by the blessings
of Nitāichand.
And what will appear in our hearts by the blessings of Śrīmatī

Rādhārāṇī’s? The knowledge of how to serve Śrī Krishna will
manifest. If we have no knowledge of Krishna’s service, we cannot
serve Krishna. If we want to satisfy anyone, first we have to know
something about them, isn’t it? What they like and how they like
things. Not only what they like but how particularly they like
anything. If we don’t know this then we will make some mistakes. For
example, perhaps you like sweets. But you like sweets in the form of
lāḍḍhus. So if I offer you something else like rasagula, a mistake will
be there and you would not be satisfied. But if I have specific
knowledge of your preferences and I offer you a lāḍḍhu, you will be
very pleased. So not everything is revealed, not all the specific details
of service are open knowledge. So many things are hidden. Therefore
we need some practical training. We can learn from books
theoretical knowledge of how to repair a car but if we have no
practical training in car maintenance we won’t be able to do it. First
we have to see how it is done. Otherwise the theoretical knowledge
will be there but many details will be missing and we will mess it up.
Such secrets (of how to serve Krishna) will come from Śrīmatī
Rādhārāṇī. We know from the books of the Gosvāmīs what Krishna
likes. Everything is written there. We have all been reading these
books but then how come we failed to satisfy Krishna until now? This
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is because the practical details are missing. So many things are
hidden. Such as the knowledge that Krishna likes lāḍḍhus, Krishna like
yogurt, Krishna like butter. Only when we get such practical
knowledge we can please Krishna. This hidden knowledge will appear
when our mind will be focused on the lotus feet of Śrīmatī Rādhārāṇī,
when She has accepted us and trained us. It is described in the rasika
books that Rūpa Mañjarī and Rati Mañjarī are training all the
mañjarīs. They teach all new mañjarīs how to serve Śrīmatī Rādhārāṇī
and Śrī Krishna. But what is not written there is that after that initial
training, the mañjarīs will be further trained by Śrīmatī Rādhārāṇī.
And that (fine-tuning) only She can do, not even Rūpa and Rati
Mañjarīs. When a mañjarī gets to be very close to Śrīmatī Rādhārāṇī,
then She will train her and teach her that most hidden and
confidential truth of Krishna’s seva. That’s why we first have to take
shelter of Her lotus feet. Unlike Krishna, She is very kind and very
merciful. Actually Krishna is playing with us. We worship Him, we cry
for Him and He is watching us but not doing anything. But if we cry
for Śrīmatī Rādhārāṇī – She will come. It’s the difference between
male and female. The male heart is a bit hard but the female heart is
very soft. You can very easily please her heart. So if we cry for Śrīmatī
Rādhārāṇī’s, if we weep for Her, She will run to us. She is so kind, so
merciful to us that when She sees our suffering, our desires, our
mood, then even if we have so much contamination in our hearts,
She will engage us in Krishna’s seva. That’s why all our Six Gosvāmīs
always instruct us, “Go to Śrīmatī Rādhārāṇī. Don’t make the mistake
of going to Krishna.” If we run behind Krishna, we will never catch
Him, because He is always running here and there. But ultimately He
always comes to Śrīmatī Rādhārāṇī. So go to Her. The only place
where Krishna is sure to be, the only place we can always catch Him
is at the lotus feet of our Svāminī Śrīmatī Rādhārāṇī. This is
completely ‘fixed’.
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If you really want to catch Krishna, if you really want to serve Krishna
– take shelter of Śrīmatī Rādhārāṇī. If She says to Him, “Krishna, this
one wants to serve You, so You should accept her seva.” Krishna is
bound to follow Her order. Krishna will never refuse Her. “Oh Radhe!
You have accepted them into Your service? Then I also accept them.
They must be very loving and very fortunate.”
We are here in this fallen Kali yuga but we got the chance to serve
Śrīmatī Rādhārāṇī. It is by Her desire that we can serve Her, celebrate
Her appearance, do Her puja, etc. So when will She accept us? She
has already accepted us. But we have to do more if we really want to
engage our life in Krishna’s service. So my dear devotees! Focus your
mind and dedicate all your activities to Śrīmatī Rādhārāṇī. Then we
can please Krishna and serve Him.
This, in brief, is the truth (tattva) of Śrīmatī Rādhārāṇī. Why just a

summary discussion? Because not even Lord Brahma with his four
heads can describe everything about Her and Her glories.
Jay Nitāi! Jay Śrī Radhe!
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Rādhikā Caraṇa-reṇu - Śrīla Narottama dāsa Ṭhākura
rādhi ā caraṇa-reṇu, bhūṣaṇa ôriyā tanu,
anāyāse pābe giridhārī
rādhi ā-caraṇāśraya, e are se mahāśaya,
tā’re mu ā bôlihāri (1)
Decorate your body with the dust of Śrīmatī Rādhikā’s lotus feet, and
you will easily attain Giridhārī. One who takes shelter of Rādhikā’s lotus
feet is a great personality, and I heartily glorify such a soul.
jaya jaya rādhā-nāma, vṛndāvana ā’ra dhāma,
ṛṣṇa-sukha-vilāsera nidhi
henô rādhā-guṇa-gāna, nā śunilô m ra āṇa,
vañcita kôrilô more vidhi (2)
All glories to the name of Rādhā, whose abode is Śrī Vṛndāvana. She is
the repository of loving pastimes that bring happiness to Śrī Kṛṣṇa. If my
ears do not hear such narrations of Rādhā’s glories, then destiny has
cheated me.
tā’ra bhakta-saṅge sadā, rasa-līlā prema- athā,
e are se pāya ghanaśyāma
ihāte vimu ha ei, tā’ra abhu siddhi nāi,
nāhi enô śuni tā’ra nāma (3)
One who always engages in love-filled discussions of Her rasa-laden
pastimes with Her devotees attains Ghanaśyāma. One who is averse to
this will never attain perfection. Let me not even hear his name.
ṛṣṇa-nāma-gāne bhāi, rādhi ā-caraṇa pāi,
rādhā-nāma-gāne ṛṣṇacandra
saṅ ṣepe ahinu athā, ghucā manera byathā,
duḥ hamaya anya athā-dvandva (4)
O brother, by chanting Kṛṣṇa’s name, one attains the lotus feet of
Śrīmatī Rādhikā, and by chanting Rādhā’s name, one attains Śrī Kṛṣṇa-
candra. I have briefly spoken advice by which you may dispel the
sufferings of your heart. Contradictory words will only lead to pain and
sorrow.
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6. The Glories of Śrī Rādhā Dāsyam
A lecture on Śrī Vilāpa-kusumāñjaliḥ
Premgopal Goswami chants the following mangalacaranam prayers:

devotees.”
baddhe vitanute bha tiṁ mū am āvartaye śrutim
yat- ṛpā tam ahaṁ vande śrī madang pāla am prabhu
“I offer my obeisances and fix my mind unto Prabhupāda Śrī
Madangopāl Goswāmī, by whose mercy bhakti appears in the heart
and even a dumb person can recite the scriptures (give harikatha).”
“Once again we are here in Feodosia (Crimea, Russia). Hari bol! Jay
Nitāi!” (The devotees eco, “Jay Nitāi! Jay Nitāi!”)
“This year we will hear some very nice katha. The topic is really very
high and I hope the devotees will relish it. The book is Śrī Vilāpa-
kusumāñjaliḥ by Śrīla Raghunātha dāsa Gosvāmī. The subject of this
book is one mañjarī in separation mood praying to Śrīmatī Rādhārāṇī
for Her seva. She tells how she wants to serve Śrīmatī Rādhārāṇī and
Śrī Govinda. So in these prayers she shows her greed for seva. She
shows her heart to her yūtheśvarī (gopi group leader) - her guru
mañjarī. Who is Raghunātha dāsa Gosvāmī? In his mañjarī form he is
Rati Mañjarī and is also known as Bhānumatī. When he took shelter
at the lotus feet of Śrī Krishna Caitanya he took initiation from Śrīla
Rūpa Gosvāmīpad. So one ati mañjarī – one very intimate manjari,
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Rati Mañjarī is under the guidance Śrī Rūpa Mañjarī. Only to see his
heart, the lamentation of his heart, Mahaprabhu gave him to Svarūpa
Dāmodara, to teach him all tattva siddhānta. And Śrīman
Mahaprabhu used to call Raghunātha dāsa Gosvāmī ‘Rūpa’s
Raghunātha’. Which means that Raghunātha belongs to Rūpa, Rūpa
Mañjarī.
So here Rati Mañjarī is showing her heart to Śrīmatī Rādhārāṇī . And

at the beginning she starts by praying very nicely how she is meeting
her guru mañjarī - Rūpa Mañjarī - and how Rūpa Mañjarī met Śrī
Rādhā Govinda.
tvaṁ rūpa-mañjari sa hī! prathitā pure ’smin

puṁsaḥ parasya vadanaṁ na hi paśyasīti
bimbādhare ṣatam anāgata-bhartṛ āyā
yat te vyadhāyi im u tac chu a-puṅgavena10
Even though one mañjarī is senior and another junior, still they
address each other “Oh sakhī!” All the mañjarīs are sakhīs. They call
their senior mañjarī ‘elder sister’- didi or sakhī. “Heh sakhī, heh Rūpa
Mañjarī, you know that here in Vraja mandal, all over Vraja, you are
known as ‘sati’ – chaste, untouched by anyone except your husband.
You never even look at the face of another man, para puruṣa. You
never think of another man in your heart, in your mind. Even by mind
you are never attracted to another man. But now, even though your
10
“My dear sakhī Rūpa Mañjari, you are well known in Vraja for not
even looking at the face of any man other than your husband.
Therefore it is surprising that your lips, red-like bimba fruits, have
been bitten, even though your husband is not at home. Has this been
done by the best of parrots?”
94
husband is away, I can see some cut on your lips. How come? Your
husband is not here, so how did you get this cut? Who has done this
cut on your lips? I think that perhaps some nice bird, some śuka
(parrot), came and thought that your lips are bimbādhara, very nice
pomegranate, so he tried to bite it. Is it so? This is very strange, how
did this cut come about?”
Rati Mañjarī found some cut on the lips of Śrī Rūpa Mañjarī. Yet she
knows that Rupa Mañjarī is very pure. She is joking with her. What
she said about Rupa’s Mañjarī husband, she knows that all the sakhīs
and mañjarīs are untouched by their husbands, because they have
offered everything, their very life and soul, to the lotus feet of Śrīmatī
Rādhārāṇī and Śrī Govinda. She is merely joking: “Your husband is not
here so how did you get this bite?” Your lips are so beautiful, like a
ripe pomegranate, so perhaps śuka pakṣi (a parrot) thought it is a
very sweet pomegranate and tried to eat it. Is this how you got it? Is
that right sakhī?”
It is not! That bite did not come from her husband, nor from the śuka
pakṣi. Where did it come from even though she is untouched by
anyone? The answer is the key for understanding the special mood of
the mañjarīs. In Govinda-līlāmṛta (16.10) it is said,
sa hyaḥ śrī-rādhi āyā vraja-kumuda-
vidh r hlādinī-nāma-śa teḥ
sārāṁśa-prema-vallyāḥ isalaya-dala-
puṣpādi-tulyāḥ sva-tulyāḥ11
11
“There is no point in watering the leaves and flowers of a tree without
watering the root of the tree. The leaves and flowers are automatically
nourished by watering the root of the tree. Similarly, without the amorous
pastimes of Śrīmatī Rādhārāṇī and Śrī Krishna, there is no happiness for the
sakhīs. When Rādhā and Krishna are united, the happiness the sakhīs
experience is thousands and thousands of times greater than if they were
personally uniting with Krishna.”
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Very nice tattva of mañjarī bhāva is here. Śrīmatī Rādhārāṇī is like a
creeper of prema latā, the sakhīs are the leaves of that creeper and
the mañjarīs are the flowers and fruits of the creeper.12 At the end it
says sva-tulyāḥ - they are just like Śrīmatī Rādhārāṇī. Śāstra says that
all the sakhīs and mañjarīs are the kāya-vyūha-svarūpa (direct
expansions) of Śrīmatī Rādhārāṇī. They look like Śrīmatī Rādhārāṇī
and they are very close and intimate with Her. So how do they get
pleasure? They have no ‘separate’ desire for Krishna (no desire to
consort with Him). They have no ‘separate’ love for Krishna (separate
from their love for Rādhā). In rasa śāstra, Rūpa Gosvāmī said there
are three types of sneha (love and affection). Some sakhīs are sama
snehādhika – they have equal love for Rādhā and for Krishna. Some
sakhīs are Krishna snehādhika – more love for Krishna. And some
sakhīs have more love for Śrīmatī Rādhārāṇī – Rādhā snehādhika. So
those who have the same love for both, sama snehādhika, they love
Śrīmatī Rādhārāṇī and they love Krishna equally. Those sakhīs who
have greater love for Krishna, Krishna snehādhika, have ‘separate’
love for Krishna. They want to get pleasure with Krishna. They want
to enjoy loving pastimes with Krishna. They have ‘self-desire’. But
they are only Rādhā snehādhika, they have greater love for Rādhā.
Their love is exclusively for Śrīmatī Rādhārāṇī. They directly say this
12
rādhāra svarūpa – ṛṣṇa-prema-kalpa-latā
sa hī-gaṇa haya tāra pallava-puṣpa pātā
ṛṣṇa-līlāmṛta yadi latā e siñcaya
nija-su ha haite pallavādyera ṭi-sukha haya
Cc Madhya 8.209-10
“By nature Śrī Rādhā is like a creeper of kṛṣṇa-prema and the sakhīs are the
leaves, flowers and twigs of that creeper. When the nectar of Kṛṣṇa’s
pastimes is sprinkled on that creeper, the leaves, flowers and buds
experience a happiness millions of times greater than if they were to be
directly sprinkled with this nectar.”
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to Krishna. “Oh Krishna, do You know why we are worshipping you?
Only because of Your love for Śrīmatī Rādhārāṇī. We have no
separate love for You. Only when SR is worshipping you then we
worship You, simply to satisfy Her we want to satisfy You. Otherwise
we have no attachment to You.” Does it mean they have no feelings
for Krishna? Yes they do have feelings for Him. Is there no desire to
enjoy with Krishna? Yes, that is also there. But in a different way, not
like the desire of the (nāyikā) sakhīs. So here is the answer to this:
si tāyām kṛṣṇa-līlāmṛta-rasa-nicayair ullasantyām amuṣyāṁ

13
jāt llāsāṁ sva-se āc chata-guṇam adhikaṁ santi yat tan na citram
Govinda-līlāmṛta 10.16 (second part)
How are they getting pleasure from Krishna? It is said in this śloka
that if you want to give pleasure to the mañjarīs, you have to take
care of the Rādhā creeper. Just like a normal creeper you have to give
it water and food. You have to give it to the creeper’s root and then
the buds and flowers, the mañjarīs and sakhīs, get nourished, get
pleasure. So how do we take care of the Rādhā creeper? By giving it
kṛṣṇa-nāmāmṛta rasa (the nectar of Krishna’s name). When we give
this kṛṣṇa-nāmāmṛta, kṛṣṇa-premāmṛta to the creeper, then all the
flowers and fruits of that creeper – the mañjarīs – get pleasure. If
Krishna touched them directly, they would not be happy; they would
not feel any pleasure. Many times Krishna tries to play with the
13
“The sakhīs of Vraja are similar to Śrī Rādhā. They are the essential parts
of Vraja-kumuda-candra’s (Krishna) hlādinī, or pleasure potency, known as
Śrī Rādhikā, who is the personification of His internal potency. She is the
wish-fulfilling creeper of prema and the other gopīs are that creeper’s buds,
leaves, and flowers. When the nectar of Kṛṣṇa’s pastimes is showered on the
supremely blissful Śrī Rādhikā, all the gopīs experience the pleasure a
hundred times more than if they were showered themselves. This is not at
all surprising.”
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mañjarīs, but they refuse. They would say, “Oh no Krishna! Go to
Śrīmatī Rādhārāṇī.” Why? Because they get all their pleasure through
Śrīmatī Rādhārāṇī. When Krishna embraces Śrīmatī Rādhārāṇī – they
get a hundred times more pleasure than if He embraced them
directly. If He embraced them directly, they would get the same
pleasure, same ananda (bliss), from Śrī Govinda’s embrace as Śrīmatī
Rādhārāṇī. But when Govinda embraces Her - they get a hundred
times more pleasure than Śrīmatī Rādhārāṇī. Here it is said,
jātollāsāṁ sva-sekāt sata-guṇam adhikaṁ santi yat tan na citram.
The mañjarīs enjoy Krishna in that way, indirectly. In that way all the
mañjarīs are serving Śrī Rādhā and Govinda.
How do we get this very special mood of the mañjarīs – mañjarī

bhāva? Does it start when we begin to do bhajan? No! Because this is
the highest stage of bhajan, very confidential stage of bhajan. You
can vey easily be a sakha – a friend of Krishna. You can be a sakhī – a
beloved of Krishna. But to get the mood of the mañjarīs is very rare,
very difficult. This is because the beauty of Krishna is like that. You
can very easily realize the beauty and sweetness of Krishna; very
easily you can feel the prema of Krishna. But to feel the prema of SR
is very rare. Whoever gets this taste and the desire to surrender to
the lotus feet of Śrīmatī Rādhārāṇī – is already on the highest stage. If
somebody has more attachment to Śrīmatī Rādhārāṇī then to Krishna
in their heart – it means they already got the blessings, Rādhārani
kripa (Rādhārani’s grace).
What will happen in the beginning of our bhajan practice? Prema will
not appear at this early stage. We have to go a long way to develop
this mood. What did Śrīla Rūpa Gosvāmī say about the stages of
attaining prema? Where will our bhajan start?
ādau śraddhā tataḥ sādhu-saṅg ’tha bhajana- riyā

tat ’nartha-nivṛttiḥ syāt tat niṣṭhā rucis tataḥ
athā sa tis tat bhāvas tataḥ premābhyudañcati
98
sādha ānām ayaṁ premṇaḥ prādurbhāve bhavet ramaḥ14
At first respect (śraddhā) will appear somehow by sadhu sanga or by
bhakta kripa (devotee’s mercy). Perhaps you have heard some lila
about Krishna from Śrīmad Bhagavatam. Then your mind will be
attracted by this: “Oh very nice!” Your mind will start to search,
“Where can I get some more of this sweetness.” Then what will
happen? Sadhu sanga. My searching mind will give me the urge to
get the association of Vaisnavas, devotees. Then they will show me
where I can get more (nectar). Then Guru kripa (mercy) will appear.
The devotees will say, “If you want to know more about Krishna you
have to take shelter at the lotus feet of Śrī Gurudeva.” By that advice
one will take shelter of Śrī Gurudeva. Then the blessings of Śrī Guru
will come, which is causeless mercy, because we are not really
qualified to do this, to do bhajan. That’s why Śrī Guru Vandana says:
a ācita m -henô, patita heri pahũ,
āci deyala harināma15
14
[This verse describes the gradual development of the sādhaka’s
devotion:] Sukṛti (spiritual credit) which gives rise to bhakti generates
transcendental faith (paramārthika-śraddhā). Faith in the words of
the scriptures and a desire to hear hari-kathā are the symptoms of
this śraddhā. Upon its appearance, one gets sādhu-saṅga, and then
bhajana-kriyā (devotional practice) begins. Anartha-nivṛtti (cleansing
the heart of unwanted habits and desires) follows. Thereafter niṣṭhā
(steadiness) arises in bhajana. This is followed by ruci (taste), and
then āsakti (attachment) arises for both bhajana and the object of
bhajana. When this stage ripens it is transformed into the state of
bhāva, and thereafter prema arises. This is how prema gradually
manifests in the heart of the sādhaka. (Bhakti-rasāmṛta-sindhu 1.4.15–
16)
99
Śrī Gurudeva is so merciful! By his causeless mercy he realized that I
need Harinam. I didn’t ask him, “Give me Harinam, give me mantra,
show me the path of Krishna bhajan.” But nonetheless he has given
me everything. This is the causeless mercy of Śrī Gurudeva. And then
his blessing starts to work despite having this contaminated body,
which is not really suitable for Krishna bhajan. Our mind is
contaminated, our intelligence is contaminated, but despite that we
get the blessings, the kripa of Śrī Gurudeva and then we can start to
do bhajan. But only if our mind will focus on the lotus feet of Śrī
Gurudeva, which is the abode of pure bhakti – kevala bhakti -
śrī-guru-carana-padma, kevala-bhakati-sadma
This is the very beginning of Prema Bhakti Candrika by Narottama das
Thakura. If we can focus our mind on the lotus feet of Śrī Gurudeva,
then pure bhakti will come to our heart. Then what will happen?
Bhajana-kriyā, will start. This is not bhajan but the practice of bhajan.
Śrī Gurudeva will advise us, “Chant the maha-mantra in that way,
follow the vrata (vows and austerities such as Ekadashi vrata); follow
sadācāra (proper devotional conduct).” If we can continue in that
way, if we follow his advice strictly, Anartha-nivṛtti (cleansing the
heart of unwanted habits and desires) will start. All the obstacles on
the path of our bhajan will go away. All the problems will go away.
Otherwise we get so many problems, isn’t it? Usually we get many
problems with our material activities. We can watch movies for a
long time, we can be engaged in external, material work for a long
time, but if you start to chant the maha-mantra then so many
problems will come. If you start to chant the Guru mantra, so many
15
“Seeing a person as fallen as me, this personality voluntarily gave me
Harinama, even without my asking.” (Śrī Guru Vandana (‘Jaya Jaya Śrī
Guru’), Vaiṣṇava dāsa)
100
problems will come. The mind will not focus, it will roam here and
there. These are anarthas. But when you get Guru’s blessings then all
these anarthas will go away. All problems, all obstacles will go away
from our bhajan path. Then, tato niṣṭhā rucis tataḥ. ‘Dedication’
(niṣṭhā - steadiness in bhajan) will come. Then taste (ruci) will come
for bhajan. Then we will feel attachment (āsakti) for bhajan. When
this attachment will appear in our heart, from that point our bhajan
will start. So it’s indeed a very long journey. It’s a long journey and
there are no shortcuts. How to cross such a long road? It will happen
very easily only by Guru kripa, by his blessings – if we follow his
instructions properly, strictly, with total dedication. So if one follows
the orders, the advice of Śrī Gurudeva, he will reciprocate by showing
us the path.
When we follow the advice of Śrī Gurudeva, this attachment will

develop - attachment to Krishna (the object of bhajan). At the
beginning attachment will appear for Krishna, not for Śrīmatī
Rādhārāṇī. If we continue in that way, then after a long time we can
begin to feel, to realize, who exactly Śrīmatī Rādhārāṇī is and why we
have to take shelter at Her lotus feet. We have to so because without
Her blessings no one can attain Śrī Krishna’s seva. Then gradually that
love which was only for Krishna will turn towards Śrīmatī Rādhārāṇī.
When our heart will becomes very pure, when our mind will be very
pure, then by sadhu sanga, by the causeless mercy of Śrī Gurudeva,
the causeless blessings of the pure devotees, the Vaisnavas - our love
will turn towards Śrīmatī Rādhārāṇī. Will Krishna be unhappy with
that? Let’s say that someone very close to me loves me and I am
happy with his love, but if his love turns to someone else, I will not be
happy. It’s natural. “Oh, he loved me before but has no love for me
now? Then I don’t love him either.” But here it is different, it is
something special. When one’s love turns from Krishna to Śrīmatī
Rādhārāṇī, Krishna will be happy, very happy with that. Why will He
be happy? Because then He will get more pleasure from them. If
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someone goes directly to Krishna, she will be untrained and
therefore unable to please Him. But if she goes to Śrīmatī Rādhārāṇī
she will get trained, she will learn how to serve Krishna. Śrīmatī
Rādhārāṇī knows best how to please Krishna. That’s why Śrīmatī
Rādhārāṇī in different granthas (scriptural books) like Sankalpa
Kalpadruma (by Śrīla Viśvanātha Cakravartī Ṭhākura) and here also
we can see that Śrīmatī Rādhārāṇī is giving training to the manjaris.
Sometimes She trains them in singing, sometimes in cooking and
offering foodstuffs to Krishna, sometimes in rendering other services.
In that way She will train the manjaris. So that is why Krishna will be
very happy when one will turn her love to Śrīmatī Rādhārāṇī.
When one’s love turns from Krishna to Śrīmatī Rādhārāṇī, it means

that, in a hidden way, one’s mañjarī svarupa has appeared in his or
her heart. At first I will be offering the love in my heart, genuine love,
to Krishna but when my love for Krishna turns to Śrīmatī Rādhārāṇī it
means that in a hidden way one new mañjarī has appeared. That’s
why my love has turned from Krishna to Śrīmatī Rādhārāṇī.” Then the
mañjarī will realize why her love has turned from Krishna to Śrīmatī
Rādhārāṇī. She will realize, “Oh, I will get more pleasure if I become
attached to Śrīmatī Rādhārāṇī. If I offer myself to the lotus feet of
Śrīmatī Rādhārāṇī then I will be absorbed in Rādhā prema, Rādhā
sneha (transcendental affection). I will get the same pleasure and
even more pleasure than Śrīmatī Rādhārāṇī gets from Her amorous
meeting with Krishna. I will get the pleasure of Krishna’s enjoyment
through Śrīmatī Rādhārāṇī.”
That is why the mañjarīs love Śrīmatī Rādhārāṇī more than Krishna
and offer themselves completely, everything, their life and soul, at
the lotus feet of Śrīmatī Rādhārāṇī. And they will be trained, first by
their guru mañjarī, than by the yūtheśvarī (group leader) and then by
Śrīmatī Rādhārāṇī Herself.
102
So here Rati Mañjarī is praying to Śrīmatī Rādhārāṇī for Her seva. The
name of this composition is Śrī Vilāpa-kusumāñjaliḥ. Vilāpa means
lamentation. When does such lamentation come? When the pain of
separation becomes unbearable; when it scorches their heart. But
the mañjarīs are always with Śrīmatī Rādhārāṇī, isn’t it? So what is
this separation? The mañjarīs’ attachment is very very deep. When
Śrīmatī Rādhārāṇī goes back to Her house for a short time only the
mañjarīs are in separation from Her. But this short separation is very
painful for them because they cannot bear to stay for even a moment
without Śrīmatī Rādhārāṇī.
This is an important lesson for us. Raghunātha dāsa Gosvāmī in his

svarūpāvesh as Rati Mañjarī is showing us the mind of a mañjarī – the
mañjarīs are always thinking about their seva. Their mind and heart is
always engaged in seva to Śrī Rādhā Govinda. That is why even in
their sleep and in their dreams they are always serving Śrīmatī
Rādhārāṇī. In their dreams they serve Śrī Rādhā Govinda. That’s why
there is no separation. Yet it is unbearable for them to be without
Śrīmatī Rādhārāṇī even for a few moments. That’s why Rati Mañjarī is
praying here in that mood, “Oh Radhe, I want to serve You. I want to
be always with You.”
Śrīla Rūpa Gosvāmī in (in his internal absorption as Śrī Rūpa Manjari)
describes this in Catu-puspanjali,
arunaṁ muhur arthaye paraṁ
tava vṛndavana-cakravartini
api eśirip r yatha bhavet
sa caṭu-prarthana-bhajanaṁ janaḥ
Cāṭu-puṣpāñjali 23
“O queen of Vrindavan (Rādhe), at every moment I beg only for Your
mercy. By Your grace let me become the object of Keśī-ripu's
(Krishna's) plaintive prayers!” (Alternatively keśi refers to Rādhā’s
hair which Krishna would decorate).
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“Oh Rādhe! Please bless me, I want to serve You. Not only serve You.
I want to serve You to get very great pleasure.” How?
keli-visraṁsin va ra-
eśa-vṛndasya sundari
saṁs araya kada devi
janam etaṁ nide ṣyasi
“Oh queen, when will You order this maidservant to fix Your curling
locks of hair now disarrayed because of Your pastimes?” (Text 20)
ada bimb ṣṭhi tambulaṁ

maya tava mukhambuje
arpyamanaṁ vrajadhīśa
sunur acchidya bh ṣyate
“Oh queen whose lips are like bimba fruits, when will the prince of
Vraja snatch away and enjoy Your prasad tambula (betel nuts) after I
have placed it in Your lotus mouth?” (Text 21)
vraja-raja-kumara-vallabha-
kula-sīmanta-mani prasīda me
parivara-ganasya te yatha
padavī me na devīyasī bhavet
“Oh jewel in the parted hair of the beloveds of the prince of Vraja, let
not the path of Your intimate friends be far from me.” (Text 22)
“Oh Rādhe, not only we are serving to You. Sometimes Krishna

Himself is serving You. Sometimes when I decorate Your hair Krishna
will come and push me aside so He can decorate Your hair. All the
mañjarīs, along with me, will watch in great pleasure How Krishna is
serving You, how Krishna is decorating Your hair.”
Kada bimboṣṭhi tambulaṁ maya tava mukhambuje. “Rādhe,

sometimes when I offer tambula, very nice betel leaves, betel nuts
104
and camphor to Your mouth and You start to chew it, suddenly Śrī
Govinda will appear there and ask for it, “Oh Rādhe, please give Me
Your prasad.” Vrajaraja sunur acchidya bhokṣyate. But You will deny
his request, “No, no, no. I have already chewed it.” “No problem,” He
will say, “Please give Me a little bit of it.” Again You will deny Him.
Then Śrī Govinda will – by kissing You – take all the tambula prasad
from Your mouth to His mouth. Then He will say, “Oh Radhe, what
beautiful betel leaves, very tasty tambula. I have never tasted
anything so delicious in My life. Do you know why it is so tasty?
Because now it is Your prasad. Until now this tambula was simple
prasad but after You have tasted it, it has become Your maha-prasad.
If Your mañjarīs will always do like this, first offer it to You and then
offer it to Me, then all the naivedya, the food offering, will become
thousand of times more tasty than before. It is well known that if the
śuka pakṣa, the parrot, will bite any fruit, even if that fruit was sour
before, it will change its taste and become very tasty, very sweet. So
it is the same for Me. If you accept the naivedya before Me, then by
the touch of Your lips it will transform and become tastier than
before. So Radhe, please request Your mañjarīs to do this, because
they will not listen to Me. I know very well that all the mañjarīs
follow Your instructions, Your order, Your advice. They will not listen
to Me. If I say anything to them they will look at You and only when
You say this, they will follow Your instructions.” So here Rūpa Mañjarī
has explained their mood. They are not only serving, they are getting
pleasure from their service. During their service Krishna will
sometimes act in that way and by watching such loving exchanges
they get more pleasure. Here Rati Mañjarī starts to praise Śrīmatī
Rādhārāṇī through praising Rūpa Mañjarī. She is offering her respects
first of all to her guru mañjarī, Śrī Rūpa Mañjarī. It is a rule that if you
want to enter your bhajan, your spiritual practice, you have to go
through your Guru. (Repeating for emphasis:) You have to go through
your Guru. Guru will take you there. We cannot go directly. First we
have to meditate on Śrī Guru. First we have to take shelter by
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meditating on the lotus feet of Śrī Gurudeva. First we have to pray to
him that, “I want to do this.” Then Śrī Gurudeva will hold my hand
and if I am prepared for that, if I am ready for that, then only will Śrī
Gurudeva hold our hand and take us there. So here Śrī Rati Mañjarī is
following that rule. First She meditates on her guru mañjarī, “Oh
Rūpa, Heh sakhī, please look at me.” She ‘makes some fun’ (joking
words) with Rūpa Mañjarī to get her attention. “Please look at me.”
That’s why she is ‘making fun’ (joking with her), “Where has this cut
on your lips come from?”16
sthala-kamalini yu taṁ garvitā ānane 'smin
praṇayasi vara-hāsyaṁ puṣpa-guccha-cchalena
api nikhila-latās tāḥ saurabhā taḥ sa muñcan
mṛgayati tava mārgaṁ ṛṣṇa-bhṛṅg yad adya
“O Sthala-kamalini (land-lotus)! It is befitting that you are laughing
proudly through your flower bunches, since, even though all the
flowers in the forest are anointed with attractive fragrance, the
black-bee Kṛṣṇa leaves them now to search for you only!” (Śrī Vilāpa-
kusumāñjaliḥ, Verse 2)
Heh Sthala-kamalini! There are two kinds of lotuses, water lotus and
land lotus, known as Sthala-kamala. Here Rati Mañjarī is calling Rūpa
Mañjarī, “Heh Rūpa, Heh Stahla-kamalini, you are a very surprising
kind of lotus. Usually lotuses grow in water but you are on the land.
16
The rasika ācāryas explain that when ecstatic symptoms manifest in the
spiritual form of Śrīmati Radhika, they also manifest in the spiritual bodies of
the mañjarīs watching the loving exchange between Rādhā and Krishna.
Therefore when Krishna bites Rādhā’s lips, the cut manifests also on the lips
of Rūpa Manjari. Krishna never directly kisses or bites the lips of the
mañjarīs. If anyone interprets this first śloka to mean that Krishna has bitten
Rūpa Mañjarī’s lips, this is completely contrary to the teachings of our
ācāryas.
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You are in the Braja nikunja kanana (nikunja garden in Braja). There
is a very beautiful garden here. But you are such a surprising lotus,
you are roaming everywhere. Normally flowers cannot move here
and there. They stay fixed to their plants, isn’t it? A rose will be
attached to the rose plant, they cannot move. But Rati Mañjarī is
praying to Rūpa Mañjarī, “You are a very unusual lotus. You are very
beautiful like a water lotus but you are in the nikunja garden and you
are moving everywhere. Heh Sthala-kamalini, you are here with many
other beautiful flowers. api nikhila-latās tāḥ saurabhāktaḥ sa
muñcan mṛgayati tava mārgaṁ kṛṣṇa-bhṛṅgo yad adya. But when
the bumble-bee comes, he will search for the best flower. Usually the
bumble-bees (bhramara) are searching for honey (pollen). But here it
is a very special bumble-bee, kṛṣṇa-bhṛṅga, the Krishna bee. Rati
Mañjarī (Raghunatha Das Gosvāmī) calls Krishna ‘Bumble bee.’ It is a
very special bumble bee which drinks the honey from the lotus and
all other flowers. He is not only playing with the flowers, he is
drinking the honey from the heart of the flowers. So here
Raghunatha das Gosvāmī (in his internal absorption as Rati Manjari)
is saying to Rūpa Mañjarī, “Perhaps you are moving in that way
because when Krishna comes, He will come directly to you. He will
leave all the other flowers.” This is because Krishna is always
searching for the most beautiful and tasty flower. “Perhaps to attract
the heart of Krishna you are moving everywhere all over the nikunja
Kanana, nikunja garden, because you don’t know where Krishna will
come. Then whenever Krishna will enter, He will look at you and His
mind will be very attracted to see your beauty.” That is the nature of
Krishna that He loves to drink the honey from the hearts of the very
beautiful flowers, very beautiful Braja gopis. He can drink the honey
from the flowers that don’t move. From the bud of the flower He can
drink the honey. If a flower is blooming, any bumble bee can drink its
honey. But Krishna has a very special power. He can drink the nectar
of flowers which haven’t bloomed. Their petals are closed but
Krishna can still drink their honey. “But your heart is open; you are
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fully blossomed. Are you open to attract the heart of Krishna? Is it so
Rūpa Mañjarī? Oh sakhī, maybe for that reason you are moving?” But
that is not the case. Rati Mañjarī is only joking with Rūpa Manjari.
Because the mañjarīs are not trying to attract the heart of Krishna;
they are not trying to do anything with Krishna. They are refusing
Krishna’s romantic advances. Sometimes Krishna comes to them but
they are always refusing Him. Rati Mañjarī is joking in this way in
order to attract the attention of Rūpa Mañjarī: “Hey, don’t say this.
What are you saying? I don’t have such desire for Krishna!” Rūpa
Mañjarī and Ananga Mañjarī, are yūtheśvarīs. They examine the
other mañjarīs to see if their heart is exclusively dedicated to Śrīmatī
Rādhārāṇī or not. Only then they will accept them into Her service.
All the mañjarīs are engaged by Rūpa Mañjarī or Ananga Mañjarī in
the service of Śrīmatī Rādhārani. But they will only engage them in
Her service if they find that the candidate mañjarīs are soft-hearted,
qualified, well trained and, most importantly, they have exclusive
love for Śrīmatī Rādhārāṇī (Rādhā snehādhika) and have no ‘separate’
(independent) love for Krishna. Here Rati Mañjarī wants to get the
attention of Śrī Rupa Mañjarī and that is why she is praying in that
way (śleṣa – witty double meanings). Will Rūpa Mañjarī hear (take
notice of) the words of Rati Mañjarī? What else will Rati Mañjarī say
to her? Tomorrow evening we will find out. Tomorrow evening Rati
Mañjarī will continue her prayers. Tomorrow we will hear again this
Vilāpa-kusumāñjaliḥ. It started in this ‘joking’ way and tomorrow Rati
Mañjarī will go further in her prayers.17
17
Rati Mañjarī is using a literary device called vyāja-stuti, or praise in
disguise. In this way she is not really criticising Rūpa Mañjarī. Rather, her
ironic, joking words are far more nectarean than ordinary, straightforward
praise. This is also known as parokṣa-vādā - indirect manner of speaking.
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7. Yoga-pīṭha Sevā
Prabhupād Śrīla Premgopāl Goswāmī translating Prankrishna Baba’s

Bengali harikathā on the topic of yoga-pīṭha sevā:
If we are happy with material pleasure we will not look at Krishna.

Therefore, if we want to serve Krishna, we have to sacrifice
everything, all our material desires. If you want prema you have to
accept renunciation. Baba is explaining his own personal experience
when he left his material life to do Krishna bhajan. If you have a big
job and time is very short, then you’ll ‘jump’ to start it. But if the
deadline is not urgent, then you will postpone it, “Tomorrow I will do
it, tomorrow I will do it” but tomorrow never comes. So if we have an
urgent need, then we will run for it, then we will cry for it. If your
stomach is full you won’t cry for food. But if you are very hungry then
you’ll run, “Where is food? Where can I find some food?” You will
desperately search for it.
(Prankrishna Baba speaks for a long time interspersing his katha with
kirtans and ślokas: kori jiver... gati nahi gati nahi - “Without Krishna
the jiva has no destination. Without Harinam there is no Krishna.”
The method of performing nāma-sādhana is to chant the holy name
while feeling more humble than a blade of grass.
tṛṇād api sunīcena tar r api sahiṣṇunā

amāninā mānadena īrtanīyaḥ sadā hariḥ
“One who is more humble than a blade of grass and more tolerant
than a tree, who gives respect to others without desiring it for
himself is qualified to always chant the Holy Name.” (Cc. Adi 17.31)
bahu janma kore yadi śravaṇa īrtana

tabu ta’ nā pāya ṛṣṇa-pade prema-dhana
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“If one’s heart is infested with the ten offences in the chanting of
Harinam (the Hare Kṛṣṇa mahā-mantra) then despite his endeavour
to chant the holy name for many births, he will not get kṛṣṇa-prema
which is the ultimate goal of this chanting.” (Cc Adi 8.16)
sa hī vinā ei līlāya anyera nāhi gati,

sa hī-bhāve ye tāṅre are anugati,
rādhā- ṛṣṇa-kuñja-sevā-sādhya sei pāya,
sei sādhya pāite āra nāhi a upāya
Without the guidance of the sakhīs, one cannot enter these
mādhurya pastimes. One who worships Kṛṣṇa in the mood of the
mañjarī-sakhīs, following in their footsteps, can attain the service of
Rādhā-Kṛṣṇa in the kuñjas of Vṛndāvana. There is no other means to
achieve this goal (gati nāhi, gati nāhi). (Cc Madhya 8.204-5)
Devotee (addressing Premgopāl Goswāmī): Please translate!
PSPG: OK I will tell it in brief. Baba was explaining what yoga-pīṭha is.
Yoga samyoga pīṭha. It is the place where Śrī Rādhā Govinda will
meet with all the other sakhīs and mañjarīs. Where Nitai-Gauranga,
Sitanāth (Advaita Acārya), Gadahara and Śrīvasa will meet with all the
other associates in Gaura lila. That place is called yoga-pīṭha. ‘Yoga’
means meeting and pīṭha means a place. A meeting place. This is a
simple explanation. Everything Baba says is from his heart. If you try
to compare it with the scriptures, you will never find this description.
But in my opinion we should accept his realization, his experience.
What he said is true, very true. If we go by the scriptures, they give so
many descriptions, so many ślokas. But in one sentence it is where
They are meeting. That place is known as the yoga-pīṭha.
There are two types of yoga-pīṭha, two types of līlā. Śrotā-vat and
hrada-vat, moving and non-moving; fixed in one place. One is yoga-
pīṭha which is flowing like the river Ganga and is also known as
svārasikī-upāsanā. The other is mahā yoga-pīṭha (aka mantra-mayī-
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upāsanā).18 Baba said it’s very beneficial to meditate on mahā yoga-
pīṭha because it’s always the same. You can meditate on it at any
time of the day because it will never change. It’s the same whether
you meditate on it in the morning, at noon time, evening or night
time. But when you go with śrotā-vat līlā which is moving,
continuous, then you have to change your mood and your seva -
according to the līlā. As I have described previously, in the early
morning we first do Nabadwip yoga-pīṭha sevā, then Vrindavan yoga-
pīṭha sevā. Baba said there are three places of śrotā-vat līlā. One is
nikuñja van, the second is in Gupta-kund (hidden kund) and the third
is Radha-kund. In nikuñja yoga-pīṭha it’s the evening līlā, night time
lila and niśānta-līlā (end of the night pastime). Prātaḥ-līlā (dawn) will
be in Gupta-kund. But during the midday pastimes, madhyāhna-līlā,
which is the longest stretch of time - about six hours, the Yugal will
be there in Radha-kund yoga-pīṭha. So how do they spend Their time
there? It is meditated upon and known as śrotā-vat līlā. This is yoga-
pīṭha smaran. In this pastime you have to engage your siddha-
svarūpa (perfected spiritual form) which we will know from Śrī
Gurudeva. When Gurudeva will show this, first we have to feel it and
manifest it in our heart. And we have to keep it always (be constantly
aware of it), because according to the time we have to be engaged
there in the appropriate seva.
18
Śrī Jīva Gosvāmī: Mantra-mayī-upāsanā is the process in which any
one particular pastime, which is situated in one location, is being
contemplated continuously by means of a mantra or a śloka (verse),
and the worship of that pastime is being accomplished by this
method. The pastimes in which various types of spontaneous playful
revelry are strung together of their own accord in an uninterrupted
succession extending over several locations are called svārasikī or
svābhāvikī upāsanā.
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Once again Baba reminds us that we have no time on our hands to
take rest. We have no free time. We must always be engaged
whether it’s niśānta-līlā, prātaḥ-līlā, pūrvahna-līlā (morning),
madhyāhna-līlā (midday), aparahna-līlā (early afternoon), sāyam-līlā
(evening), pradoṣa-līlā (first part of the night) or madhya-rātri-līlā
(pastimes in the middle of night). The līlā is eternal, it is always going
on and the sādhaka mañjarī is also there. Baba described only the
niśānta-līlā (end of the night pastime). How the Divine Couple will
wake up, enjoy the view of river Yamuna, then both of Them will go
separately to Their respective homes. Then in pūrvahna-līlā Śrīmatī
Rādhārāṇī will be invited by Mother Yaśoda to Nanda Bhavan to cook
for Krishna. Yogamāyā has advised Yaśoda to offer Krishna only the
food which was cooked by Rādhārāṇī (because Durvāsā Ṛṣi has given
Her a boon that whatever She cooks will make one strong and live for
a long time). Mother Yaśoda will ask Mother Rohini to invite
Rādhārāṇī and then Rādhārāṇī will go to Nandalaya to cook. After
that She will go with her sakhīs to Surya-kund. In that way the līlā is
always going on. And the sādhaka mañjarī is also present there.
Therefore we have no time on our hands for taking rest. We have to

always be engaged in our bhajan, especially now in niyama-sevā
(Kārtik). Why? Because this month is very important and very
beneficial for us. Whatever we do during this Kartik month in one day
is equal to ten years of sādhana. One day during niyama-sevā in the
Dahm is equal to ten years of practice elsewhere. But it must be very
dedicated and one must be fully engaged. If you recite stavas and
stotras (hymns of praise, prayers and ślokas), chanting one lakh
harinam (100,000 names), hearing harikatha, doing vigraha (deity)
sevā, meditation – your dhyāna, your līlā smarana – in that way, if
you can engage yourself the whole day in sevā, you will get the
benefit of ten years’ sādhana.
So the choice is yours. Whatever you do, you will get the benefit
proportionally to the intensity of your practice. Baba described
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everything from his heart. There are many things written in the
books. But for us, the jivas of Kali-yuga, we have very little
intelligence.
prāyeṇālpāyuṣaḥ sabhya alāv asmin yuge janāḥ
mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ
SB 1.1.10
“O learned one, in this Kali age of quarrel and hypocrisy, people have
but short lives. They are quarrelsome, lazy, have misguided
intelligence, unfortunate and, above all, always disturbed.”
It’s very difficult for us to realize the truth from such complex, heavy
books. It’s very difficult, very tough. But we are very fortunate to
have one living book like our Prankrishna Baba.
(The assembled devotees cheer with “Jaya Nitai. Jay Nitai.” Baba
continues his katha quoting the śloka, śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ. We hope to have a full transcription and translation of
this lecture in the future).
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Rādhā-Kṛṣṇa Prāṇa Mora - Śrīla Narottama dāsa Ṭhākura
rādhā- ṛṣṇa prāṇa mora ugala- iś ra

jīvane-maraṇe gati āra nāhi m ra (1)
The youthful Divine Couple, Śrī Śrī Rādhā-Kṛṣṇa, are my life and soul.
In life and in death, I have no shelter other than Them.
ālindīra ūle eli adambera vana

ratana-vedīra upar bôsā’bô du’jana (2)
On the banks of the Kālindi (Yamunā River), in a kadamba grove
meant for amorous sporting, I will seat Them both upon a jewelled
throne.
śyāma-gaurī-aṅge dibô (cuŵā) candanera gandha
cāmara ḍhulābô abe heribô mu ha-candra (3)
I will anoint Their dark and golden limbs with sandal paste scented
with cuyā and then fan Them with a cāmara. Oh, when will I behold
Their moon-like faces?
gāthiyā māla ra mālā dibô dõhār gale
adhare tuliyā dibô arpūra tāmbūle (4)
After stringing together garlands of mālati flowers, I will place them
around both Their necks. I will then place tāmbūla (betel) flavoured
with camphor in Their lotus mouths.
lalitā viśā hā ādi atô sa hī-vṛnda
ājñāya ôribô sevā caraṇāravinda (5)
On the order of Lalitā, Viśākhā, and the other sakhīs, I will serve Their
lotus feet.
śrī ṛṣṇa-caitanya-prabhur dāser anudāsa
sevā abhilāṣa kare narottama dāsa (6)
Narottama dāsa, servant of the servant of Śrī Kṛṣṇa Caitanya
Mahāprabhu, yearns for service to the Divine Couple.
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8. Anantasya Ananta dasah 19
(Homage to Srila Ananta Das Babaji Maharaja)
In Śrī Śrī Caitanya-caritamrita, in the conversation between Śrī

Krishna Caitanya and Rāmānanda Rāya, Mahāprabhu asked,
‘duḥ ha-madhye na duḥ ha haya gurutara?’

‘ ṛṣṇa-bhakta-viraha vinā duḥ ha nāhi de hi para’
(Cc Madhya 8.248)
“Which is the worst kind of distress?” And Rāmānanda Rāya
answered, “The pain of separation from the devotees of Krishna
(Vaiṣṇavas) is the worst kind of pain.”
This truth we can only feel when we lose someone we love most.
That feeling appears in the hearts of all the Gaudiya devotees when
they got the news that the honourable Mahānta Mahārāja of Śrī Śrī
Raghunātha dāsa Gosvāmī gadi (seat or position) of Śrī Rādhā Kund
had entered nitya-līlā. It was also very shocking for me because I was
the last person he talked to. Still this memory is very fresh in my
mind. It is my fixed schedule every niam seva month (Kartik) to come
to Rādhā Kund for ten days, from two days before Bahulastami until
Anakut Mahotsava, Giriraj puja. Whenever I remember that moment,
tears are coming in my eyes. It was on the Anakut day 2018 that I
went to see Śrī Ananta das Babaji Mahārāja. My flight back to Kolkata
was scheduled for that evening. He was very unwell at that time. So I
19
Anantasya Ananta dasah - The servant of the infinite Nityānanda-Balaram
or Ananta Das, Nityānanda-Balaram’s servant, who has unlimited good
qualities.
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decided to give the invitation letter for our Śrī Śrī Guru Niryan
Mahotsav in Nabadwip to Śrīla Vaiṣṇavapad Babaji Maharaja who
would give it to Mahānta Mahārāja. When I went to his bhajan kutir
(residence, place of bhajan) and wanted to give him the invitation, he
said, “No, No! Gurudeva will be happy to see you in person and
receive the invitation directly from your hand. So I will take you to
see him now.” At that time the Mahānta was not giving darshan to
anyone. But Vaiṣṇavapad insisted that I go there and give the
invitation card directly to him. Perhaps this was Śrīmatī Rādhārāṇī’s
desire that I meet him in those circumstances. So we went there with
a few devotees. Perhaps it came from the core of my heart, an inner
voice, that this may be our last meeting. That is why I agreed to go
and meet him in person. When we entered his room, he was sitting
in his armchair with eyes closed. I felt that he was absorbed in līlā-
smaran and did not want to disturb him. Therefore all of us kept very
silent. After some moments, Vaiṣṇavapad broke that silence. He
touched the lotus feet of Śrīla Mahānta Mahārāja and said,
“Gurudeva, Prabhupāda came here to meet you.” Then Śrīla Mahānta
Mahārāja opened his eyes and looked directly at me. But looking in his
eyes I could feel that he was still absorbed in smaran because his
eyes had a dreamy look as if he didn’t really see anything externally.
After some time he came back to external consciousness from his
smaran and recognised me. He asked me to come and sit very near
him and then asked me about my health and my bhajan. So I was
seated very close to him and we were talking intimately. But he
responded to me very slowly with a very weak voice. I put the
invitation letter in his hand and he was looking very attentively at the
guru-parampara picture on the invitation letter. Then he offered his
pranam to the guru-parampara picture and closed his eyes again.
Then I wanted to say goodbye to him and leave but he opened his
eyes again and asked me to come even closer to him. He requested
me, “Please raise your feet up so I can touch them because I cannot
bend down.” Then he added, “Perhaps this is Nitāi’s mercy on me in
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my last moments. This is why you have come here now to grace me
on behalf of Nitāi’s family.” I was reluctant to do this because I have
very deep respect and love for him. This is not merely because he is
the Mahānta Mahārāja of Rādhā Kund but an exalted devotee who is
very near and dear to Śrīmatī Rādhārāṇī. But he insisted that I do this.
So I submitted to his desire as an order of Mahānta Mahārāja. I raised
my feet up and he touched them but at the same time he was
looking straight in my eyes, in my face, without blinking. I felt he was
looking at someone else, not me, in me. Then he touched both his
hands to his head. Then I requested him, “I followed your desire.
Now you have to fulfil my desire. Please put both your hands on my
head and bless me for my bhajan. Because you are dearly beloved to
Kuṇḍeśvarī Rādhā so if you pray for me, She will give me Her merciful
glance.” Then I said, “Jay Nitāi” and asked his permission to leave.
But at that time something very strange happened. Suddenly
Vaiṣṇavapad Babaji said to him, “Gurudeva, please request
Prabhupāda to offer Anakut bhoga to Rādhā Govinda in the Govinda
temple (in Rādhā Kund).” Then Śrīla Mahānta Mahārāja directly
requested me to do so and added, “This is also my desire.” I could
not refuse his order. I accepted this as he is the Mahānta of Śrī Rādhā
Kuṇḍa. Then we left the room and my eyes filled with tears because I
felt that very soon he will enter nitya-līlā. Just after I left his
residence, I shared my feelings with the few devotees who
accompanied me. I did not have much time on my hands, so I went to
offer the Anakut bhoga to Śrī Rādhā Govindadev and then I went to
Rādhā Vinod Mandir and packed up to go to Delhi Airport on my way
back to Nabadwip. On the way I was constantly thinking about those
few moments with Śrīla Mahānta Mahārāja. When we arrived at the
airport I wanted to send a message that we have arrived safely.
When I called Vyasadeva in Rādhā Kund, I got the news, which hit me
like a thunder, that Śrīla Ananta das Babaji Mahārāja had been
hospitalised. Then I realise that he will not come back to Rādhā Kund
and that he only had a few moments before entering nitya-līlā. I
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shared my apprehension with some devotees who were with me.
After that we could not take the prasadam. I then returned to
Nabadwip. Two or three days after returning to Nabadwip, he
entered his nitya-līlā. It was my last encounter with him.
Some days ago I got a short biography of Śrīla Mahānta Mahārāja and
I read it very carefully. While I was reading it, three points kept
coming again and again in my mind. First, He was perfectly named in
both his family life and renounced life. Secondly, ‘Morning shows the
day.’ And thirdly, he was a perfect ācārya. Why have these points
come in my mind? First he had the perfect names in both parts of his
life. In his purva-ashram (family life) he was called ‘Amulya Ratan’ – a
priceless jewel. When parents feel proud of their child, that child
would be like a priceless jewel for them. Such a child is the success of
their life. They would raise such a child to have priceless qualities so
they could be pride of him. Śrī Amulya Ratan was such a precious
child for his parents. Since his early childhood he was absorbed in Śrī
Krishna-bhajan. He started studying the granthas (devotional
scriptures) from an early age. At first he was deeply attached to Ram
līlā and Prabhu Ramacandra. He could recite the whole Rama-carit-
manasa by heart without looking even once at the book. Even at that
early age he started to give harikathā. From early age he would be
invited to recite Śrī Rama-carit-manasa at local mahotsavas
(devotional festivals). Whenever he got the chance to associate with
pure Vaisnavas, he would eagerly seek their company and reveal his
heart by asking many questions about Śrī Krishna līlā. That is why it
came to my mind that ‘Morning shows the Day.’ The signs of what
will manifest later in life show in one’s childhood. Now the third
point, that he was the perfect ācārya. Who is an ācārya?
Svayam ācārya yo lokabhya upadiśate – One who practices what he

preaches – he is ācārya. Śrīla Mahānta Mahārāja followed this
throughout his life, perfectly following the path of Śrī Gaura-
Nityānanda.
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It was on the auspicious day of Julan Purnima in the Bengali Year
1332 (1925) that he took birth in a small village in the Puruliya district
of West Bengal. But his ancestors were from Jaipur, Rajastan. When
he was 16 years old he got married but he was not really attached to
his family life. In 1952 he met his Gurudeva Śrīla Kuñjabihari das
Babaji Mahārāja and took shelter at his lotus feet. By his Gurudeva’s
inspiration and order he started his scriptural studies, Śrīmad
Bhagavatam and other rasika granthas, under the guidance of well
known saintly scholarly Vaiṣṇavas. At the same time he was getting
his bhajan śikṣā from Śrīla Dinaśaran das Babaji Mahārāja, who was
highly renowned at that time. Prankrishna das Babaji Mahārāja was
also taking bhajan śikṣā from Dinaśaran Babaji Mahārāja at that time.
In 1968 he moved to Rādhā Kund. It was his long cherished desire to

get niṣkincana vesh (renounced order) but his Śrīla Gurudeva had
advised that as long as his mother was alive he will have to wait.
After the departure of his mother he accepted Babaji vesh and the
name Ananta dāsa. This was another perfect name for him, a very
proficient servant of Ananta, Śrī Nityānanda Prabhu. In other words,
Ananta dasa means the perfect sevāk who possesses unlimited
qualities for his service. We all know very well that such praising of
his qualities is literally true and not just an exaggeration. He started
his service to his Guru and to Śrī Nityānanda by writing and
publishing rasika granthas and commentaries. In 1994 he was
elected to be the Mahānta of Śrī Śrī Rādhā Kund and he held this post
until his departure in Kartik, November 2018. In the 25 years of his
service as the Mahānta of Rādhā Kund he served all the Gauḍīya
traditions expertly. We cannot explain in words the magnitude of his
service to the devotees and to Śrī Gaura-Nityānanda. Near the end of
his life he started his last service to the devotees, free prasadam
distribution (anna-śatra). Just ten days prior to his departure he
started this service.
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He was very attached to Śrī Jahnava Mata. He used to say to all his
disciples that, “Jahnava Mata’s appearance festival is the festival of
Śrī Rādhā Kund. This is because if one participates in this festival and
rolls on the ground during the special event known as dhulat utsava,
he will get the mercy of Śrī Jahnava Mata.” With very simple words
he used to teach his disciples. Once, one of his disciples asked him,
“Gurudeva, What should I offer you? What do you like most?” With a
smile he answered, “Oh! You want to give me something? Then just
give me ‘sholo ana’! - Literally ‘one rupee’ but meaning ‘one hundred
percent’. What should we offer our Gurudeva and our iṣṭhadeva
(worshipable deity) according to the scriptures? Hundred percent of
ourselves!
Even million of words would be insufficient to recount his glories. No

one can limit the unlimited – Ananta. Therefore I am unable to do so.
The most I can do is only to meditate and try to see how Ananta
dāsa, the perfect servant of Śrī Nityānanda, who is endowed with
unlimited serving qualities, is now engaged in the service of Śrīmatī
Rādhārāṇī in his svarūpa as Śrī Aruna Mañjarī. Finally I am offering
my deep respects and pranams to my beloved Śrīla Mahānta
Mahārāja, Śrī Śrī Ananta das Babaji Mahārāja.
Jay Nitāi! Jay Śrī Rādhe!
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9. Devi Durga and Women
Real Worship of Durga Devi means to Respect all Women
চ, চ ।
prathamam shailaputri ca, dvitiyam brahmacarini,
চ , চ ।।
tritiyam candraghanteti, kushmandeti caturthakam,
, চ।
pancamam skandamāteti, shastham katyāyaniti ca,
, চ ।।
saptamam kālaratriti, mahā gauriti ca adtamam,
চ ।
navamam siddhidātri ca nava durgā prakirtitah,
।।
uktyānyetāni nāmāni brahmanaiva mahātmanā
(The śloka above names the nine forms of Durga corresponding to

the nine nights of Durga worship called Nava-ratri: Shailaputri,
Brahmacarini, Chandraghanta, Kushmanda, Skandamāta, Katyāyani,
Kālaratri, Gauri, Siddhidātri).
In today’s world and in our life we are facing so many problems:

Ecological, political, and religious crises of these shifting times. And
we all try to find some solution to our problems. We are not only
searching for happiness, we are searching for peace of mind and
heart. That is why we are taking shelter of spiritual life. By spiritual
practices we are getting great support for our minds and hearts.
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In sanātan dharma, for every need we worship some particular
demigod or goddess. And it really is connected with our needs. So for
wealth we worship goddess Laxmi, for knowledge and wisdom we
worship goddess Sarasvati, for getting perfections (siddhi) we
worship Ganesha, to get power we worship Śakti and Śiva, etc. So
from our demigod worship we get mental and emotional support.
When we offer flowers to their lotus feet we can feel their blessings.
In every season the Bengalis worship different gods and goddesses.

Now in autumn it is time for Durga puja. Why is goddess Durga so
important in sanātan dharma? Devi Durga is important not only for
the Śaktas (śakti worshippers) but for everyone. She is very
important for the Vaiṣṇavas, Śaivites, Ganpatyas and Sauras (Surya
worshipers). For the Vaiṣṇavas, Devi Durga is the protector of the
eighteen syllable Gopāl mantra. For the Śaivites she is the Śakti of
Śivaji. For the Ganapatyas she is the mother of Ganesha and for
Sauras she is important as the super power.
Who is Devi Durga?
The scriptures says,

“ ।।
nihshesa deva-gana-shakti-samuha-murtyā
“She is the combined power of all the demigods.”
The meaning of the name ‘Durga’ is as follows. The first letter D

represents the power of killing demons. The letter U represents the
power of destroying all problems. The letter R represents the power
of destroying all diseases. The letter G represents the power of
destroying all sins and sinful reactions. And the last letter A
represents the power of destroying all enemies.
122
চ ।
D - daitya-nashārtha vacano da-kārah parikirtitah,
চ ।।
U - kāro vighna-nāshasya vācakao veda sammata,
চ চ ।
R - repho togaghna-vacano,
G - ashca pāpaghna-vāca kah,
চ
bhaya-shatrughna-vacanah-ca
।।
A - kārah parikirtitah
Therefore in sanātan dharma we always worship the feminine

power, the śakti. And it is called matri śakti arādhāna. Devi Durga is
the great mother who helps us remove the limitations and mental
obstructions which prevent us from realising the Divine light we all
carry in our hearts. Durga, which means the invincible,
unconquerable one, is the name of this powerful and courageous
goddess who defeats the buffalo head demon Durgama Mahiśāsura.
She teaches us that the Divine light of truth and wisdom will always
prevail over chaos and pain.
What does it mean ‘worshipping’? Is it only offering upacaras and

naivedyas (ingredients for puja and foodstuffs)? Not so. If there is no
respect, love and dedication then everything will be useless. You can
see this in our present day society: We are not really worshipping, we
are just showing off. Why am I saying this? On the one hand, we are
observing matri śakti arādhāna but on the other hand we are
disrespectful to women who are the embodiments of the divine
feminine. We can see this everywhere. When we get a baby boy we
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celebrate but when we get a baby girl we lament. Not only that, if
any woman will get only baby daughters, we curse her and forget
that the gender of the baby actually depends on the husband and not
on the wife. We don’t have much respect for females. Everywhere
men try to dominate women and control them. We often forget that
women have their own desires; they have their own minds and
hearts. And they also deserve love and respect. But as we see in our
society (in India and Bangladesh) there are so many incidents of
torturing girls: Raping them, burning them alive, and kicking them
out of their own family home. But we forget this important thing:
Only a woman can make a family completely happy. Whenever we
see a great, successful man, there is always a good woman behind
him. At the same time we should not forget that if women are
molested or disrespected then great destruction will come in our life.
We should not forget the lessons of the great battle of Kurukshetra
and the Ramayana history.
It is said that if you look at a woman during Nava-ratri (The nine

nights of Durga) you may be able to see the reflection of the divine
feminine in her. But actually we should always see the divine
feminine in all women because they are indeed the embodiments of
the divine feminine.
So if we have love for the great goddess Durga and worship her (as
well as other śaktis like Devi Laxmi, Devi Sarasvati and Śrīmati
Rādhārāṇī) – then we have to really worship them properly, and this
means we have to respect all women and all expressions of feminine
power. I am praying to Devi Durga to protect everyone and to
empower girls and women for their safety and self-defence.
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10. Essential Tattva Ślokas
The perfect definition of pure bhakti by Śrīla Rūpa Gosvāmī

anyābhilāṣitā-śūnyaṁ
jñāna- armādy-anāvṛtam
ānu ūlyena ṛṣṇānu-
śīlanaṁ bha tir uttamā
Bhakti-rasāmṛta-sindhu 1.1.11/Cc Madhya 19.167
anya-abhilāṣitā-śūnyam—devoid of any desires other than those for the
service and pleasure of Śrī Kṛṣṇa; jñāna—speculative knowledge aimed at
impersonal liberation; karma—fruitive activities; ādi—artificial renunciation,
yoga for mystic powers, and so on; anāvṛtam—not covered by;
ānukūlyena—with a favourable mood; kṛṣṇa-anuśīlanaṁ—cultivation of
service to Kṛṣṇa; bhaktiḥ uttamā—first-class devotional service. (The prefix
ānu indicates ānugatya – ‘under guidance’ and ‘continuous, uninterrupted’).
Uttamā bhakti, pure devotional service, is the cultivation of activities

that are meant exclusively for the pleasure of Śrī Kṛṣṇa. It is the
uninterrupted flow of service to Śrī Kṛṣṇa, performed through all
endeavours of body, mind and speech, well as through expression of
various spiritual sentiments (bhāvas). It is not covered by jñāna
(speculative knowledge aimed at impersonal liberation), karma
(reward-seeking activity), yoga or austerities, and it is completely free
from all desires other than the aspiration to bring happiness to Śrī
Kṛṣṇa.
The perfect process for attaining spiritual perfection

nāma-saṅ īrtana— alau parama upāya
Cc Antya 20.8
Nāma-saṅkīrtana is the supreme way in Kali-yuga!
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The definition śloka of humility and the way to attain prema
tṛṇād api sunīcena tar r api sahiṣṇunā
amāninā māna-dena īrtanīyaḥ sadā hariḥ
Śrī Caitanya Mahāprabhu, Śikṣāṣṭaka 3/Cc Ādi 17.31 & Antya 20.21
tṛṇāt—than the grass; api—even; sunīcena—by being humbler;taroḥ—than
a tree; api—even; sahiṣṇunā—by being more tolerant; amāninā—by being
prideless; māna-dena—by giving respect to others; kīrtanīyaḥ—chanting or
singing (the holy name); sadā—always; hariḥ—Śrī Hari’s names.
One who is more humble than a blade of grass and more tolerant
than a tree, who gives due respect to others without desiring it for
himself is qualified to always chant the Holy Names of Kṛṣṇa.
The definition śloka of tolerance – perceiving Krishna’s grace in all difficulties

tat te ’nu ampāṁ su-samī ṣamāṇ
bhuñjāna evātma- ṛtaṁ vipā am
hṛd-vāg-vapurbhir vidadhan namas te
jīveta y mu ti-pade sa dāya-bhā
Śrīmad-Bhāgavatam 10.14.8/CC Madhya 6.261 & Antya 9.77
tat—therefore; te—Your; anukampām—compassion, grace; su-
samīkṣamāṇaḥ—earnestly seeking or hoping for; bhuñjānaḥ—enduring;
eva—certainly; ātma-kṛtam—caused by himself; vipākam—fruitive results,
karma; hṛt—with his heart; vāk—words; vapurbhiḥ—and body; vidadhan—
offering; namaḥ—obeisances; te—unto You; jīveta—may live; yaḥ—anyone
who; mukti-pade—at whose lotus feet even liberation takes shelter; saḥ—
he; dāya-bhāk—deserves to inherit Kṛṣṇa’s grace.
One who, in the hope of becoming eligible for Your grace, goes on
enduring the inauspicious fruits of his own karma and continues
practicing devotion unto You with every thought, word and action - is
heir to the land of freedom and attains Your lotus feet.
126
Controlling the mind and the senses is the foundation for practising bhakti
vāc vegaṁ manasaḥ r dha-vegaṁ
jihvā-vegam udaropastha-vegam
etān vegān y viṣaheta dhīraḥ
sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
Śrīla Rūpa Gosvāmī, Śrī Upadeśāmṛta 1
vācaḥ—of speech; vegam—the impetus; manasaḥ—of the mind; krodha—of
anger; vegam—urge; jihvā—of the tongue; vegam—urge; udara-upastha—
of the belly and genitals; vegam—urge; etān—these; vegān—urges; yaḥ—
whoever; viṣaheta—can subdue; dhīraḥ—sober person; sarvām—entire;
api—certainly; imām—this; pṛthivīm—world; saḥ—that personality; śiṣyāt—
he can instruct.
A wise and self-composed person who can subdue the impetus to

speak, the agitation of the mind, the onset of anger, the vehemence
of the tongue, the urge of the belly and the agitation of the genitals
can instruct the entire world. In other words, anyone may become a
disciple of such a self-controlled Guru.
The essence of all instructions: Perform bhajan in Vraja under guidance

tan-nāma-rūpa-caritādi-su īrtanānu-
smṛty ḥ rameṇa rasanā-manasī niy jya
tiṣṭhan vraje tad-anurāgi-janānugāmī
ālaṁ nayed a hilam ity upadeśa-sāram
Śrīla Rūpa Gosvāmī, Śrī Upadeśāmṛta 8
tiṣṭhan vraje—living in Vraja; anugāmī—as a follower; anurāgi-jana—of the
eternal residents of Vraja who possess rāgātmika, inherent spontaneous love
(especially Śrī Rūpa-Raghunātha); tad—for Śrī Rādhā-Kṛṣṇa; kālam nayet—
one should utilise all his time; niyojya—by engaging; rasanā—the tongue;
127
manasā—and the mind; krameṇa—sequentially; sukīrtana-anu-smṛtyoḥ—in
meticulous chanting and remembering; nāma-rūpa-carita ādi—of the
names, form, qualities and pastimes; tad—of Śrī Rādhā-Kṛṣṇa (Vṛṣabhānu-
nandinī Rādhikā and Vrajendra-nandana Kṛṣṇa); iti—this only; sāram—is
the essence; akhilam—of all; upadeśa—instruction.
While living in Vraja as a follower of the eternal residents of Vraja

(such as Śrī Guru and the Six Gosvāmīs) who possess inherent
spontaneous love for Śrī Kṛṣṇa, one should utilize all his time by
sequentially engaging the tongue and the mind in meticulous
chanting and remembrance of Kṛṣṇa’s names, form, qualities and
pastimes. This is the essence of all instructions.
The Essential Teachings of Śrī Caitanya Mahāprabhu – the gopī bhāva śloka
ārādhy bhagavān vrajeśa-tanayas tad-dhāma vṛṇdāvanaṁ
ramyā ācid upāsanā vraja-vadhū-vargeṇā yā alpitā
śrīmad-bhāgavataṁ pramāṇam amalaṁ premā pum-arth mahān
śrī-caitanya-mahāprabh r matam idaṁ tatrādar naḥ paraḥ
Śrīnath Pandit (aka Cakravartī)
ārādhyo—worshipable; bhagavān—the Supreme Lord; vraja-īśa-tanayaḥ—
the son of the king of Vṛndāvana, Nanda Mahārāja; tat-dhāma—His abode;
vṛṇdāvanam—Vṛndāvana; ramyā—pleasing; kācit—which; upāsanā—the
process of worship; vraja-vadhū—of the gopīs of Vraja; vargeṇā—by the
group; yā—and; kalpitā—performed; śrīmad-bhāgavatam—Śrīmad
Bhāgavatam; pramāṇam—the standard authority; amalam—spotless;
premā—pure love of Kṛṣṇa; pum-arthaḥ—the ultimate goal of life for human
beings; mahān—the great; śrī-caitanya—of Śrī Caitanya; mahāprabhoḥ—
’mahā’ indicates mahābhāva (i.e. Rādhikā) and ‘prabhu’ indicates rasarāja
mahābhāva (i.e. Kṛṣṇa); matam—the opinion; idam—this; tatra—that;
ādaraḥ—regard; naḥ—of us; paraḥ—the highest.
Bhagavān Vrajendra-nandana Śrī Kṛṣṇa is our supreme worshipable

object. In the same way that He is worshipable, so is His
128
transcendental abode, Śrī Vṛndāvana Dhāma. The mood in which the
young brides of Vraja (the gopīs, especially Śrīmatī Rādhikā) worship
Him is the highest perfectional form of love of God. Śrīmad
Bhāgavatam alone is the immaculate scriptural evidence of this
(śabda-pramāṇa) and kṛṣṇa-prema is the supreme objective of life
(the fifth goal of life - beyond religiosity, wealth, sense gratification
and liberation). This is the teaching of Śrī Caitanya Mahāprabhu
(gaura-vāṇī). We hold this conclusion (siddhānta) in supreme regard
and have no inclination for any other conclusions or opinions.
The unprecedented gift of Śrī Gaurānga - mañjarī bhāva

anarpita-carīṁ cirāt aruṇayāvatīrṇaḥ alau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti- adamba sandīpitaḥ
sadā hṛdaya- andare sphuratu vaḥ śacī-nandanaḥ
Śrīla Rūpa Gosvāmī, Śri Vidagdha-mādhava, 1.2/Cc Ādi-līlā, 1.4
anarpita—not bestowed; carīm—formerly; cirāt—for a long time;
karuṇayā—by causeless mercy; avatīrṇaḥ—descended; kalau—in the Age of
Kali; samarpayitum—to bestow; unnata—the most elevated; ujjvala-
rasām—mādhurya-rasa (or more specifically Śrīmatī Rādhikā’s mādanākhya
mahābhāva); sva-bhakti—of Her own service (rādhā-dāsyam in mañjarī-
bhāva); śriyam—the beauty of Śrī Rādhīkā’s bhāvas (moods); hariḥ—Śrī Hari;
puraṭa—than gold; sundara—more beautiful; dyuti—of splendor;
kadamba—with a multitude; sandīpitaḥ—lighted up; sadā—always; hṛdaya-
kandare—in the core of the heart; sphuratu—let Him be manifest; vaḥ—
your; śacī-nandanaḥ—the son of mother Śacī.
“May Śrī Śacīnandana Gaurahari, resplendent with the radiance of

molten gold, be forever manifest within the innermost core of your
heart. He has descended in the age of Kali, out of His causeless
mercy, to bestow that which had not been given before,
unnatojjvala-rasa, the most elevated, purest love for Śrīmatī Rādhikā
– mañjarī bhāva.”
129
This rare human body, although temporary, affords the opportunity for the
ultimate good fortune - cultivation of bhakti and attainment of kṛṣṇa-prema
labdhvā su-durlabham idaṁ bahu-sambhavānte
mānuṣyam artha-dam anityam apīha dhīraḥ
tūrṇaṁ yateta na pated anu-mṛtyu yāvan
niḥśreyasāya viṣayaḥ halu sarvataḥ syāt
SB 11.9.29
labdhvā—having obtained; su-durlabham—that which is very difficult to
obtain; idam—this; bahu—many; sambhava—births; ante—after;
mānuṣyam—human form of life; artha-dam—which awards great value;
anityam—not eternal; api—although; iha—in this material world; dhīraḥ—
one who has sober intelligence; tūrṇam—immediately, without wasting a
single moment; yateta—should endeavor; na—not; patet—has fallen; anu-
mṛtyu—always subject to death; yāvat—as long as; niḥśreyasāya—for
ultimate perfection; viṣayaḥ—sense gratification; khalu—always; sarvataḥ—
in all conditions; syāt—is possible.
This human birth is very rare, because it is only attained after many
lifetimes. Although temporary, it can give the highest benefit and be
a springboard leading to spiritual perfection. After all, sense
gratification is available even in the most abominable species,
whereas spiritual perfection is possible only for a human being.
Therefore, an intelligent person should immediately, without wasting
a single moment, begin to endeavour with one-pointed dedication to
achieve the ultimate good fortune, before death comes. (And what is
this ultimate good fortune? Cultivation of kṛṣṇa-bhakti and the
attainment of pure love, prema).
130
One’s body is the boat, guru is the captain and harikatha is the favourable
winds which propels one towards spiritual perfection
nṛ-deham ādyaṁ su-labhaṁ su-durlabhaṁ
plavaṁ su- alpaṁ guru- arṇadhāram
mayānu ūlena nabhasvateritaṁ
pumān bhavābdhiṁ na taret sa ātma-hā
SB 11.20.17
nṛ—human; deham—body; ādyam—the source of all favourable results; su-
labham—effortlessly obtained; su-durlabham—although rarely obtained;
plavam—a boat; su-kalpam—extremely well suited for its purpose; guru—
the Guru; karṇa-dhāram—as the captain of the boat (or the chastiser who
pulls one by the ear); mayā—by Me; anukūlena—with favorable;
nabhasvatā—winds; īritam—impelled; pumān—a person; bhava—of
material existence; abdhim—the ocean; na—does not; taret—cross over;
saḥ—he; ātma-hā—the killer of his own soul.
The human body, which can award the ultimate benefit of life, is
automatically obtained by the laws of nature, although it is very
rarely achieved. This human body is a perfectly constructed boat, the
Guru is the captain, (sādhu-saṅga is the sail) and the instructions of
Kṛṣṇa in the form of hari-kathā and śāstra are the favourable winds
impelling it towards spiritual perfection. Considering all these
advantages, a human being who does not utilize his human life to
cross the ocean of material existence must be considered a killer of
his own soul.
To become free from maya and attain perfection one must accept Śrī Guru
as one’s very life and soul
bhayaṁ dvitīyābhiniveśataḥ syād
īśād apetasya viparyay ’smṛtiḥ
tan-māyayāt budha ābhajet taṁ
bha tyai ayeśaṁ guru-devatātmā
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SB 11.2.37/CC Madhya 20.119, 24.127, 25.138
bhayam—fear; dvitīya—in something seemingly different from the Lord, or
in the idea of being an independent enjoyer ; abhiniveśataḥ—because of
absorption; syāt—will arise; īśāt—from the Supreme Lord; apetasya—for
one who has turned away; viparyayaḥ—misidentification; asmṛtiḥ—
forgetfulness; tat—of the Lord; māyayā—by the deluding potency, māyā;
ataḥ—therefore; budhaḥ—an intelligent person; ābhajet—should worship
fully; tam—Him; bhaktyā—with devotion; ekayā—unalloyed; īśam—his lord;
guru-devatā—his divine spiritual master; ātmā—as his very life-and-soul.
Fear arises when a person misidentifies himself as the material body

because of absorption in māyā, the deluding potency of the Lord. When a
person thus turns away from the Supreme Lord, he forgets his eternal
constitutional position as a servant of the Lord. Therefore, an intelligent
person should engage unflinchingly in pure devotional service to the Lord,
under the guidance of a genuine Guru, whom he should accept as his
worshipable deity and as his very life and soul.
Even a moment’s association with a sādhu awards all perfection

sādhu-saṅga sādhu-saṅga sarva-śāstre aya
lava-mātra sādhu-saṅge sarva-siddhi haya
Cc Mad 22.54
sādhu-saṅga sādhu-saṅga—repeated association with pure devotees; sarva-
śāstre—all the revealed scriptures; koy—say; lava-mātra—even for a
moment; sādhu-saṅge—in association with a pure devotee; sarva-siddhi—
complete spiritual perfection; hoy—there is.
“The verdict of all the revealed scriptures is that even a moment’s

association with a sādhu, a pure devotee, can bestow complete
spiritual perfection.”
132
The glories of hearing harikatha from a pure devotee
satāṁ prasaṅgān mama vīrya-saṁvid
bhavanti hṛt- arṇa-rasāyanāḥ athāḥ
taj-j ṣaṇād āśv apavarga-vartmani
śraddhā ratir bha tir anu ramiṣyati
SB 3.25.25/CC Ādi 1.60, Madhya 22.86
satām—of pure devotees; prasaṅgāt—through the association; mama—My;
vīrya—of the gloriously wonderful activities; saṁvidaḥ—by discussion;
bhavanti—become; hṛt—for the heart; karṇa—for the ear; rasa-ayanāḥ—
nectarean elixir; kathāḥ—narrations; tat—of that; joṣaṇāt—by cultivation;
āśu—quickly; apavarga—liberation from material bondage; vartmani—on
the path; śraddhā—transcendental faith (here indicating sādhana-bhakti);
ratiḥ—the stage of bhāva; bhaktiḥ—pure devotion, prema; anukramiṣyati—
will follow in order.
In the association of pure devotees, the recitation and discussions of

My glorious activities and pastimes become a rejuvenating elixir for
both the heart and the ears. By the regular hearing and
contemplation of such topics one quickly becomes liberated and free
from ignorance. He then progressively attains śraddhā (sādhana-
bhakti), rati (bhāva bhakti) and bhakti (prema-bhakti) unto Me.
Spiritual greed is the only qualification for rāgānuga-bhakti

ṛṣṇa-bhakti-rasa-bhāvitā matiḥ
rīyatāṁ yadi ut ’pi labhyate
tatra laulyam api mūlyam e alaṁ
janma- ṭi-su ṛtair na labhyate
Padyavali 14/Cc Mad 8.70
kṛṣṇa-bhakti-rasa-bhāvitā—absorbed in the mellows of executing
spontaneous devotional service to Kṛṣṇa or absorbed in the mood of the
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gopīs’ love for Śrī Kṛṣṇa; matiḥ—intelligence, consciousness, mood;
krīyatām—let it be purchased (immediately); yadi—if; kutaḥ api—anywhere;
labhyate—is available; tatra—there; laulyam—greed; api—indeed;
mūlyam—price; ekalam—only; janma-koṭi—of millions of births; sukṛtaiḥ—
by bhakty-unmukhī sukṛti, pious activities that are related unknowingly to
bhakti and thus lead to bhakti; na—not; labhyate—is obtained.
The consciousness which is saturated with kṛṣṇa-bhakti-rasa, the

condensed liquid essence of integrated transcendental emotions,
cannot be attained even by spiritual merit accumulated over millions
of births. Indeed, there is only one price to attain it – intense spiritual
greed. If it is available anywhere, one must purchase it immediately.
The jīva’s svarūpa (eternal spiritual form) is that of a loving servant of Śrī
Kṛṣṇa
jīvera ‘svarūpa’ haya - ṛṣṇera ‘nitya-dāsa’
ṛṣṇera ‘taṭasthā śa ti’ ‘bhedābheda-pra āśa’
Cc Mad 20.108
jīvera—of the living entity; svarūpa—the constitutional position or eternal
spiritual form; haya—is; kṛṣṇera—of Lord Kṛṣṇa; nitya-dāsa—eternal
servant; kṛṣṇera—of Lord Kṛṣṇa; taṭasthā—marginal; śakti—potency;
bheda-abheda—one and different; prakāśa—manifestation.
The jīva's natural condition (constitutional position and eternal

function) is to be a servant of Kṛṣṇa. The jīva is the marginal potency
of Kṛṣṇa and a manifestation simultaneously one with and different
from Kṛṣṇa (The inherent svarūpa of the jīva is that of an eternal
servant of Śrī Rādhā-Kṛṣṇa).
One has to give up dehātma-buddhi (thinking “I am this material body”) and

remember one’s eternal svarūpa (spiritual identity)
nāhaṁ vipr na ca nara-patir nāpi vaiśy na śūdr
nāhaṁ varṇī na ca gṛha-patir n vanasth yatir vā
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kintu prodyan-nikhila-paramānanda-pūrṇāmṛtābdher
g pī-bhartuḥ pada- amalay r dāsa-dāsānudāsaḥ
Śrī Caitanya Mahāprabhu, Padyāvalī 74
na—not; aham—I; vipraḥ—a brāhmaṇa; na—not; ca—also; nara-patiḥ—a
king or kṣatriya; na—not; api—also; vaiśyaḥ—a merchant; na—not;
śūdraḥ—a worker; na—not; aham—I; varṇī—a brahmacārī; na—not; ca—
also; gṛha-patiḥ—a householder; no—not; vana-sthaḥ—vānaprastha;
yatiḥ—a mendicant or renunciant; vā—either; kintu—but; prodyan—
brilliant; nikhila—universal; parama-ānanda—with transcendental bliss;
pūrṇa—complete; amṛta-abdheḥ—of the ocean of nectar; gopī-bhartuḥ—of
the maintainer of the gopīs, or He who is maintained by their love; pada-
kamalayoḥ—of the two lotus feet; dāsa—of the servant; dāsa-anudāsaḥ—
this insignificant servant of the servant.
My identity is not that of a brāhmaṇa, kṣatriya, vaiśya or śūdra, nor a

brahmacārī, gṛhastha, vānaprastha or sannyāsī, but only that of a
servant of the servants of the Vaiṣṇavas who are the servants of the
lotus feet of Śrī Rādhā-vallabha, the lover of the gopīs (or He who is
controlled by their love). He is naturally effulgent and the complete
ocean of bliss.
Abandon the desire for knowledge and replace it with bhakti

jñāne prayāsam udapāsya namanta eva
jīvanti san-mu haritāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaś ’jita jit ’py asi tais tri-l yām
SB 10.14.3/Cc Madhya 8.67
jñāne—for knowledge; prayāsam—the endeavor; udapāsya—giving up,
discarding resolutely; namantaḥ—offering obeisances; eva—simply;
jīvanti—live; sat-mukharitām—chanted by the pure devotees; bhavadīya-
vārtām—topics related to You; sthāne—in their material position; sthitāḥ—
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remaining; śruti-gatām—received by hearing; tanu—with their body; vāk—
words; manobhiḥ—and mind; ye—who; prāyaśaḥ—for the most part; ajita—
O unconquerable one; jitaḥ—conquered; api—nevertheless; asi—You
become; taiḥ—by them; tri-lokyām—within the three worlds.
“Hatefully giving up all intellectual attempts to understand the

Supreme Truth, those who want to realise You, should completely
surrender unto You. They should hear from self-realised devotees
about Your holy name and transcendental pastimes. Whatever
situation they may find themselves in, they should progress by fully
dedicating their mind, body, and words to You. In this way the
infinite person, who is never conquered by anyone, becomes
conquered through love.”
Kṛṣṇa prema is a potentiality in the heart but can only be awakened by the
mercy of a nitya-siddha guru
nitya-siddha ṛṣṇa-prema ‘sādhya’ abhu naya
śravaṇādi-śuddha-citte karaye udaya
Cc Madhya 22.107
kṛṣṇa-prema—ecstatic transcendental love of Kṛṣṇa; nitya-siddha—(is)
eternally established (awakened in the heart of Śrī Guru, sleeping in the
heart of a sādhaka); naya—not; sādhya—attained (by sādhana); kabhu—at
any time; citte—in the heart; śuddha—purified; śravaṇa-ādi—by hearing,
etc.; karaye udaya—it is aroused.
Kṛṣṇa-prema is a potentiality which eternally exists in the hearts of

the living entities; it is not brought about by sādhana. It manifests
itself (by the mercy of Sri Guru) in the heart purified by sādhana - the
performance of the various limbs of bhakti such as śravaṇa and
kīrtana.
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One who hears Kṛṣṇa’s confidential pastimes becomes devoted to Him
anugrahāya bha tānāṁ mānuṣaṁ deham āsthitaḥ
bhajate tādṛśīḥ rīḍā yāḥ śrutvā tat-paro bhavet
SB 10.33.36/Cc Ādi 4.34
anugrahāya—to show mercy; bhaktānām—to His devotees; mānuṣam—
humanlike; deham—a body; āsthitaḥ—assuming; bhajate—He accepts;
tādṛśīḥ—such; krīḍāḥ—confidential pastimes; yāḥ—about which; śrutvā—
hearing; tat-paraḥ—dedicated to Him; bhavet—one becomes.
In order to bestow mercy upon the devotees as well as the

conditioned souls, Bhagavān Śrī Kṛṣṇa manifests His humanlike form
and performs such extraordinary pastimes (the rāsa-līlā) that anyone
who hears about them becomes exclusively devoted to Him.
Kṛṣṇa’s līlā-kathā is the remedy to conquer the heart disease of lust

vi rīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇ ḥ
śraddhānvit ’nuśṛṇuyād atha varṇayed yaḥ
bha tiṁ parāṁ bhagavati pratilabhya āmaṁ
hṛd-r gam āśv apahin ty acireṇa dhīraḥ
Śrīmad-Bhāgavatam 10.33.39/Cc Antya 5.48
vikrīḍitam—the playful pastimes (rāsa dance); vraja-vadhūbhiḥ—with the
damsels of Vraja, the gopīs; idam—this; ca—and; viṣṇoḥ—of Lord Kṛṣṇa;
śraddhā-anvitaḥ—with transcendental faith; anuśṛṇuyāt—continually hears
in the paramparā system; atha—also; varṇayet—describes; yaḥ—one who;
bhaktim—devotional service; parām—transcendental; bhagavati—unto the
Supreme Personality of Godhead; pratilabhya—attaining; kāmam—lusty
material desires; hṛt-rogam—the disease of the heart; āśu—very soon;
apahinoti—gives up; acireṇa—without delay; dhīraḥ—one who is
thoughtful.
If a thoughtful and sensitive devotee regularly hears with faith the

narrations of Krishna’s unprecedented rāsa dance with the young
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gopis of Vraja and describes these pastimes to others he very soon
attains prema-bhakti for the Supreme Lord and is thus able to dispel
the heart disease of lust.
Śrī Kṛṣṇa cleanses inauspicious desires from the hearts of one who hears
harikatha
śṛṇvatāṁ sva- athāḥ ṛṣṇaḥ puṇya-śravaṇa- īrtanaḥ
hṛdy antaḥ sth hy abhadrāṇi vidhun ti suhṛt satām
SB 1.2.17/ CB 2.1.239
śṛṇvatām—those who have developed the urge to hear the message of; sva-
kathāḥ—His own words; kṛṣṇaḥ—the Personality of Godhead; puṇya—who
purifies; śravaṇa—hearing; kīrtanaḥ—through chanting; hṛdi antaḥ sthaḥ—
within one’s heart; hi—certainly; abhadrāṇi—inauspicious desires (such as
the desire to enjoy matter); vidhunoti—cleanses; suhṛt—benefactor;
satām—of the saintly devotees.
Śrī Kṛṣṇa, who is the Paramātmā [Supersoul] in everyone’s heart and

the benefactor of the saintly devotees, cleanses the inauspicious
desires for material enjoyment from the heart of the devotee who
has developed the urge to hear His narrations, which are in
themselves virtuous when properly heard and chanted.
Nāma-saṅkīrtana is the only way Kali-yuga

harer nāma harer nāma harer nāmaiva evalam
alau nāsty eva nāsty eva nāsty eva gatir anyathā
Bṛhan-Nāradīya-Purāṇa 38.126/Cc Adi 17.21
In this age of Kali the only means of deliverance is harināma -
chanting the holy name of the Lord. There is no other way, no other
way, no other way.
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11. Rasika Ślokas for Relishing
Kṛṣṇa begs the mercy of the mañjarīs in order to meet Śrīmatī Rādhikā
yat- iṅ arīṣu bahuśaḥ halu ā u-vāṇī
nityaṁ parasya puruṣasya śi haṇḍa-mauleḥ
tasyāḥ adā rasa-nidher vṛṣabhānu-jāyās
tat-keli-kuñja-bhavanāṅgana-marjanī syām
Śrī Rādhā-rasa-sudhā-nidhiḥ 8, Śrīla Prabodhānanda Sarasvatī
yat-kiṅkarīṣu—among whose maidservants; bahuśaḥ—many; khalu—
indeed; kāku-vāṇī—plaintive words; nityam—always; parasya—of the
supreme; puruṣasya—personality, enjoyer; śikhaṇḍa-mauleḥ—who wears a
peacock-feather crown; tasyāḥ—of Her; kadā—when?; rasa-nidheḥ—an
ocean of nectar; vṛṣabhānu—of King Vrsabhanu; jāyāḥ—of the daughter;
tat-keli—confidential pastime; kuñja—groves; bhavanā—abode; aṅgana—
courtyard; marjanī—cleaning; syām—I will be.
“O daughter of Vṛṣabhānu Mahārāja, O ocean of rasa! The Supreme

Enjoyer, the source of all avatāras who wears a peacock feather in
His hair, falls at the feet of Your maidservants and propitiates them
with many humble and grief-stricken words to be allowed entrance
into Your kuñja (where both of You would engage in playful, amorous
pastimes). If only I could become one stick in the broom Your
mañjarīs use to clean Your kuñja, I would consider my life a success.”
When will Śrī Rādhā grace me with Her side-long glance?

adā ariṣyasīha māṁ ṛpā- aṭā ṣa-bhājanam?
kadā—when?; kariṣyasi—will You make; iha—here; mām—me; kṛpā—of
mercy; kaṭākṣa—of Your sidelong glance; bhājanam—the recipient.
When, O when, O Rādhe, will You bestow upon me Your merciful

sidelong glance?
139
A prayer to attain the position of a maidservant of Sri Rādhā who attracts
and bewilders the mind of Sri Kṛṣṇa
veṇuṁ arān nipatitaṁ s halitaṁ śi haṇḍaṁ
bhraṣṭaṁ ca pīta-vasanaṁ vraja-rāja-sūn ḥ
yasyāḥ aṭā ṣa-śara-ghāta-vimūrcchitasya
tāṁ rādhi āṁ paricarāmi adā rasena
veṇum—veṇu flute; karāt—from His hand; nipatitam—falling; skhalitaṁ—
slipping; śikaṇḍam—peacock-feather crown; bhraṣṭam—slips off; ca—and;
pīta-vasanam—yellow cloth; vraja-rāja-sūnoḥ—the son of the King of Vraja;
yasyāḥ—of whose; kaṭa-akṣa—sidelong glances; śara—of the arrows;
ghāta—by the striking; vimūrcchitasya—who faints; tām—that; rādhikām—
of Śrīmatī Rādhikā; paricarāmi—will I serve; kadā—when; rasena—with
rasa.
“When will the time come that I can continuously render service with
rasa, in accordance with the natural disposition of my svarūpa, to
Śrīmatī Kiśorījī by whose shower of arrow-like sidelong glances Śrī
Nanda-nandana faints, His flute tumbles from His hands, His crown of
peacock feathers falls from His head, and His yellow cloth slips from
His hips.” (Śrī Rādhā-rasa-sudhā-nidhi, 39)
Touched by the breeze from Rādhikā, Kṛṣṇa feels, “I got back My life.”
yasyāḥ adāpī vasanāñcala-khelanottha-
dhanyāti-dhanya-pavanena ṛtārtha-mānī
y gīndra-durgama-gatir madhusūdan ‘pi
tasyā nam ‘stu vṛṣabhānu-bhuv diśe ‘pi
yasyāḥ—of whom; kadāpi—sometimes; vasana—of the garment; āñcala—
the corner (hem); khelana—playfully; uttha—lifted; dhanyātī-dhanya—very
fortunate and glorious; pavanena—by the breeze; kṛtārtha-mānī—
considering successful; yogīndra-durgama-gatiḥ—the goal unattainable
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even by the kings of yogīs; madhu-sūdanaḥ—Kṛṣṇa, the propagator of
honey-like pastimes; api—also; tasyāḥ—of Her; namaḥ—obeisances; astu—
may be; vṛṣabhānu-bhuvaḥ—of the land of King Vṛṣabhānu; diśe—to the
direction; api—even.
“Let me bow down to any direction in which I may find the daughter
of Vṛṣabhānu Mahārāja, Śrī Rādhā, for Madhusūdana Kṛṣṇa, who is
the rarely attained goal of great yogis, considers that His life is
completely fulfilled by the mere touch of the playful breeze that has
touched the tip of Śrīmatī Rādhikā’s sari. He thinks, “Oh, My life has
now returned.” (Śrī Rādhā-rasa-sudhā-nidhi 2)
Śrīla Raghunātha dāsa Gosvāmī prays to be solely attached to serving Śrī

Rādhā rather than becoming Her sakhī on an equal level
pādābjay s tava vinā vara-dāsyam eva
nānyat adāpi samaye ila devi yāce
sa hyāya te mama nam ’stu nam ’stu nityaṁ
dāsyāya te mama ras ’stu ras ’stu satyam
pāda-abjayoḥ—at the lotus feet; tava—of You; vinā—without; vara—
excellent; dāsyam—service; eva—certainly; na—not; anyat—anything else;
kadā api—ever; samaye—at the time; kila—certainly; devi—O queen; yāce—
I beg; sākhyāya—for friendship; te—of You; mama—of me; namaḥ—
obeisances; astu—may be; namaḥ—; astu—may be; nityam—repeatedly;
dāsyāya—for service; te—of You; mama—of me; rasaḥ—sweetness; astu—
may be; rasaḥ—sweetness; astu—may be; satyam—in truth.
“O Devī Rādhikā! I am not praying for anything except that most

exalted direct service to Your lotus feet. Time and again I offer
praṇāma from afar to Your sakhītva, a position as Your sakhī, but I
vow that my unwavering devotion will always be only for Your
dāsītva, a position as Your maidservant.” [Therefore, let me truly
have eager spiritual thirst (lobha) for Your service! And if I am not
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qualified for this, then at least make me attached to this aspiration,
so that one day I may attain it.] (Śrī Vilāpa-kusumāñjaliḥ, 16)
I meditate upon Śrīmatī’s footdust whose unlimited power subdues Kṛṣṇa

yo brahma-rudra-śu a-nārada-bhīṣma-mukhyair
āla ṣit na sahasā puruṣasya tasya
sady vaśī- araṇa-cūrṇam ananta-śa tiṁ
taṁ rādhi ā-caraṇa-reṇum anusmarāmi
yaḥ—who; brahma-rudra-śuka-nārada-bhīṣma-mukhyaiḥ—headed by
Brahmā, Śiva, Śuka, Nārada, and Bhīṣma; ālakṣitaḥ—seen; na—not;
sahasā—easily; puruṣasya—of Śrī Kṛṣṇa; tasya—of Him; sadyaḥ—instantly;
vaśī-karaṇa—bringing under control; cūrṇam—powder; ananta-śaktim—
limitless power; tam—to that; rādhikā-caraṇa-reṇum—the dust of Śrī
Rādhā’s feet; anusmarāmi—I meditate.
“I meditate after the ways of our previous ācāryas upon the footdust
of Śrīmatī Rādhikā, whose unlimited power instantly subdues the
Supreme Person Śrī Kṛṣṇa, who is not easily seen even by great souls
like Brahmā, Śiva, Śukadeva, Nārada Muni and Bhīṣma.” (RRS 4)
A grief-filled supplication at the feet of Śrīmati Rādhikā

tavaivāsmi tavaivāsmi na jīvāmi tvayā vinā
iti vijñāya devi (radhe) tvaṁ naya māṁ caraṇānti am
Śrī Stavāvali, Vilāpa-kusumāñjali 96, Raghunātha dāsa Gosvāmī
tava—Yours; eva—indeed; asmi—I am; tava—Yours; eva—indeed; asmi—I
am; na—not; jīvāmi—I live; tvayā—You; vinā—without; iti—thus; vijñāya—
understanding; devi—Śrīmati Rādhikā; tvam—You; naya—please lead;
mām—me; caraṇāntikam—to the tips of Your feet.
“I am Yours! I am Yours! I cannot live without You! O Devi (Rādhikā),

please understand this and bring me to Your lotus feet.”
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Kṛṣṇa cannot be attained without Śrīmatī Rādhikā’s blessing
anārādhya rādhā-padāmbh ja-reṇum
anāśritya vṛndāṭavīṁ tat-padāṅ ām
asambhāṣya-tad-bhāva-gambhīra-cittān
utaḥ śyāma-sindh rasasyāvagāhaḥ
Śrīla Raghunātha dāsa Gosvāmī, Sva-saṅkalpa-prakāśa stotra 1
anārādhya—not worshiping; rādhā-padāmbhoja—Śrī Rādhā’s lotus feet;
renum—dust; anāśritya—not taking shelter; vṛndāṭavīṁ—of Vṛndāvana; tat-
pada-aṅkam—Her footprints; asambhāṣya—without conversing; tad-
bhāva—for Her love; gambhīra-cittān—deep hearts; kutaḥ—where; śyāma-
sindhoḥ—the ocean of śyāma-rasa, śṛṅgāra-rasa; rasasya—of
transcendental mellows; vagāhaḥ—plunging in the nectar.
“How can a person become immersed in the ocean of śyāma-rasa

(mādhurya-rasa) if he has never worshipped the dust of Śrī Rādhā’s
lotus feet; if he has never taken shelter of Her pastime-place Śrī
Vṛndāvana, which is marked with the impressions of Her lotus feet;
and if he has never associated with and served the devotees whose
hearts are submerged in Her profound sentiments? It will never be
possible.”
A sincere prayer for attaining Śrī-Rādhā-dāsyam

hā devi ā u-bhara-gadgadayādya vācā
yāce nipatya bhuvi daṇḍavad udbhaṭārtiḥ
asya prasādam abudhasya janasya ṛtvā
gāndharvi e nija-gaṇe gaṇanāṁ vidhehi
Śrīla Rūpa Gosvāmī, Śrī Gāndharvā-samprārthanāṣṭakam 2
hā devi—O illustrious enactor of pleasure-pastimes; kāku-bhara—filled with
emotion; gadgadayā-ādya—with choked voice and so forth; vācā—with
143
words; yace—I beg; nipatya—falling down; bhuvi—on the ground;
daṇḍavat—like a stick; udbhaṭa-ārtiḥ—being afflicted with distress; asya—
to him; prasādam—mercy; abudhasya—foolish; janasya—person; kṛtvā—
give (mercy); gandharvike—O Rādhā; nija-gaṇe—amongst Your own
associates; gaṇanām—please count; vidhehi—make.
“O Devi Gāndharvike! In utter desperation I throw myself on the

ground like a stick and with a choked voice I humbly implore You to
be merciful to this fool and count him as one of Your own.”
Śrīmatī Rādhikā is my life and soul - I have no other goal than serving Her
bhajāmi rādhāṁ aravinda-netrāṁ
smarāmi rādhāṁ madhura-smitāsyāṁ
vadāmi rādhāṁ aruṇā-bharārdrāṁ
tato mamānyāsti gatir na āpi
Śrīla Raghunātha dāsa Gosvāmī, Śrī Viśākhānandadābhidhā Stotram 131
bhajāmi—I worship; rādhām—Rādhā; aravinda—lotus; netrām—eyes;
smarāmi—I remember; rādhām—Rādhā; madhura—sweet; smita—smile;
asyām—face; vadāmi—I glorify; rādhām—Rādhā; karuṇā—of mercy;
bhara—with an abundance; ardrām—melting; tataḥ—other than that;
mama—for me; anyā—another; asti—is; gatiḥ—goal; na—not; ka api—
anything else.
“I worship Śrīmatī Rādhikā who has lotus eyes, I remember Śrīmatī

Rādhikā whose face is sweetly smiling, and I glorify Her whose heart
is melting with compassion. Thus my life has no other goal than
serving Her.”
O Kṛṣṇa, please make me a Kiṅkarī at the lotus feet of Your beloved

śyāmasundara śi haṇḍa-śe hara
smera-hāsa muralī-manohara
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rādhi ā-rasi a māṁ ṛpā-nidhe
sva-priyā-caraṇa- iṅ arīṁ uru
Śrī Viṭṭhalācārya, Śrī Rādhā-Prārthanā 2
śyāmasundara—O You who have a beautifully radiant blackish-blue colour;
śikhaṇḍa-śekhara—O You who wear a peacock feather; smera-hāsa—O You
whose smile evokes and captivates Cupid; muralī-manohara—O You who
play enchantingly on Your Muralī flute; rādhikā-rasika—O You who are
expert in relishing the mellows of Śrīmatī Rādhikā; kṛpā-nidhe—O ocean of
mercy; kuru—make; mām—me; sva-priyā-caraṇa-kiṅkarīm—a maidservant
at the feet of Your beloved.
“O Śyāmasundara! O You whose head is adorned with peacock

feathers! Your face is always graced with a playful smile, Your flute-
playing is enchanting, and You are expert in relishing rasa with
Śrīmatī Rādhikā. Because You are an ocean of mercy, I am appealing
to You to please make me a kiṅkarī (maidservant) at the feet of Your
beloved.”
Praying to Śrī Guru to bestow Śrīmatī Rādhikā’s service

tvaṁ g pi ā vṛṣa-raves tanayānti e ‘si
sevādhi āriṇi gur nija-pāda-padme
dāsyaṁ pradāya uru māṁ vraja- ānane śrī-
rādhāṅghri-sevana-rase su hinīṁ su hābdhau
Śrīla Raghunātha dāsa Gosvāmī, Stava Kalpadruma
tvaṁ—You; gopikā—a young gopī, a mañjarī; vṛṣa-raveḥ—of King
Vṛṣabhānu; tanayā—the daughter; antike—nearby; asi—you are; sevā-
adhikāriṇi—You are encharged with Her service; guro—O Śrī Guru; nija-
pāda-padme—at your own lotus feet; dāsyaṁ—service; pradāya—
bestowing; kuru—make; mām—me; vraja-kānane—in the forest of Vraja;
śrī-rādhā-aṅghri—Śrī-Rādhā’s lotus feet; sevana-rase—of the rasa of service
to Her; sukhinīm—blissful; sukhābdhau—in the ocean of ecstatic bliss.
145
O Gurudeva! You are the beloved gopīkā of Śrīmatī Rādhikā and can
bestow Her service. Bestowing upon me the shelter of your lotus
feet, kindly engage me in the ocean of the blissful mellows of service
to Her lotus feet in the kuñjas of Vraja.
Rādhā’s bhāva is reflected in the mañjarīs. This is described in the first śloka
of Śrī Vilāpa-kusumāñjaliḥ
tvaṁ rūpa-mañjari sakhī! prathitā pure ’smin
puṁsaḥ parasya vadanaṁ na hi paśyasīti
bimbādhare ṣatam anāgata-bhartṛ āyā
yat te vyadhāyi im u tac chu a-puṅgavena
Śrīla Raghunātha dāsa Gosvāmī, Śrī Vilāpa-kusumāñjaliḥ 1
tvam—you; rūpa-mañjarī—O Rūpa mañjari; sakhi—O friend; prathitā—
famous; pure—city; asmin—in this; puṁsaḥ—of the person; parasya—
supreme; vadanam—the face; na—not; hi—indeed; paśyasi—you see; iti—
thus; bimba—bimba fruit; adhare—lips; kṣatam—bite; anāgata—not
arrived; bhartṛkāyāḥ—whose husband; yat—which; te—of you; vyadhāyi—
caused; kim—what?; u—indeed; tac—that; chuka—parrot; puṅgavena—
great.
“My dear sakhī Rūpa Mañjari, you are well known in Vraja for not
even looking at the face of any man other than your husband.
Therefore it is surprising that your lips, red-like bimba fruits, have
been bitten, even though your husband is not at home. Has this been
done by the best of parrots?”
Hankering for the remnants of Rūpa-mañjarī’s service

śrī-rūpa-mañjari- arārcita-pāda-padma-
g ṣṭhendra-nandana-bhujārpita-masta āyāḥ
hā m dataḥ ana a-gauri-padāravinda-
samvāhanāni śana ais tava iṁ ariṣye
Śrīla Raghunātha dāsa Gosvāmī, Vilāpa-Kusumāñjali 72
146
śrī-rūpa-mañjari—of Śrī Rūpa-mañjarī; kara—by the hand; arcita—
worshiped; pāda—feet; padma—lotus; goṣṭhendra—of the king of Vraja;
nandana—of the son; bhuja—arm; arpita—placed; mastakāyāḥ—on the
head; hā—O!; modataḥ—out of joy; kanaka—gold; gauri—fair;
padāravinda—lotus feet; samvāhanāni—massage; śanakaiḥ—gently; tava—
of You; kim—whether?; kariṣye—I will perform.
“O Devī as fair as gold, Your lotus feet are worshiped by Śrī Rūpa
Mañjarī’s hands as You rest Your head against Kṛṣṇa’s arm. When will
I receive the remnants of Rūpa Mañjarī’s service and happily and
gently massage Your lotus feet?”
O Rādhike! I pass my time with the sole hope of being able to serve You
āśā-bharair amṛta-sindhu-mayaiḥ athañcit
āl mayātigamitaḥ ila sāmprataṁ hi
tvaṁ cet ṛpāṁ mayi vidhāsyasi naiva iṁ me
prāṇair vrajena ca var ru ba āriṇāpi
Śrīla Raghunātha dāsa Gosvāmī, Vilāpa-Kusumāñjaliḥ 102
āśā-bharaiḥ—with many hopes; amṛta—of nectar; sindhu—ocean; mayaiḥ—
consisting; kathañcit—somehow; kālaḥ—the time; mayā—by me;
atigamitaḥ—is passed; kila—indeed; sāmpratam—now; hi—indeed; tvam—
You; cet—if; kṛpām—mercy; mayi—to me; vidhāsyasi—will give; na—not;
eva—certainly; kim—what is the use?; me—to me; prāṇaiḥ—of my life;
vrajena—of Vraja; ca—and; vara—beautiful; uru—thighs; bakāriṇāpi—also
of Lord Kṛṣṇa, the enemy of Baka.
“O Varoru Rādhā, I am passing my time with the sole hope of being

able to serve You. If You withhold Your mercy, what value to me is
this life, the land of Vraja, or even Śrī Kṛṣṇa, the enemy of Baka?”
147
Taking shelter of the mañjarīs
tāmbūlārpaṇa-pāda-mardana-
pay dānābhisārādibhir
vṛndāraṇya-maheśvarīṁ priyatayā
yās t ṣayanti priyāḥ
prāṇa-preṣṭha-sa hī- ulād api ilā
saṅ citā bhūmi āḥ
elī-bhūmiṣu rūpa-mañjarī-mu hās
tā dāsi āḥ saṁśraye
Śrīla Raghunātha dāsa Gosvāmī, Stavāvalī, Vraja-vilāsa-stava 38
saṁśraye—I take shelter; tāḥ priyāḥ dāsikāḥ—of those dear servants; rūpa-
mañjarī-mukhāḥ—headed by Śrī Rūpa Mañjarī; yāḥ toṣayanti—who give
pleasure; vṛndāraṇya-maheśvarīm—to the queen of Vṛndāvana; priyatayā—
by their endearing qualities; abhisāra—by taking her out to Her trysts with
Śrī Kṛṣṇa; payaḥ-dāna—offering (refreshing and fragrant) water; tāmbūla-
arpaṇa—offering betel-nuts; pāda-mardana—massaging Her feet;
ādibhiḥ—and so forth; bhūmikāḥ—they act as her chaperones; kila—
indeed; api—unlike; sakhī-kulāt—the group of sakhīs; prāṇa-preṣṭha—
headed by Lalitā and Viśākhā; api asaṅkocitāḥ—(they are) without
hesitation; kelī-bhūmiṣu—within the pleasure groves (of Vrindavan).
I take shelter of the maidservants of Śrīmatī Rādhikā headed by Śrī

Rūpa Mañjarī. They act as Śrīmatī Rādhikā beloved chaperones and
affectionately satisfy Her by their endearing qualities as they render
various services such as offering tāmbūla, massaging Her feet,
bringing Her water and taking Her to Her rendezvous with Kṛṣṇa.
Indeed, unlike the prāṇa-preṣṭha-sakhīs, they can without hesitation
perform any confidential service within the pleasure groves and
kuñjas of Vraja.
148
Always remember Śrī Kṛṣṇa as the prāṇa-nātha of my Svāminī Śrī Rādhikā
mad-īśā-nāthatve vraja-vipina-candraṁ vraja-vane
śvarīṁ tan-nāthatve tad-atula-sa hītve tu lalitām
viśā hāṁ śi ṣālī-vitaraṇa-gurutve priya-saro-
girindrau tat-pre ṣā-lalita-rati-datve smara manaḥ
Śrīla Raghunātha dāsa Gosvāmī, Śrī Manaḥ Śikṣā 9
mat—my; īśā—controller (Śrīmatī Rādhārāṇī); nāthatve—as the Lord or life-
and-soul; vraja—of Vraja; vipina—of the forests; candram—the moon (Śrī
Kṛṣṇa); vraja—of Vraja; vana—of the forest; īśvarīm—the empress (Śrīmatī
Rādhārāṇī); tat—of Him; nāthatve—the mistress; tat—Her; atula—
incomparable; sakhītve—in the friendship; tu—and; lalitām—Lalitā;
viśākhām—Viśākhā; śikṣā—of instruction; ālī—the gopīs; vitaraṇa—
disseminating; gurutve—as the guru; priya-saraḥ—the dearmost Rādhā-
kunda; giri—of mountains; indrau—the monarch (Govardhana Hill); tat—of
them; prekṣā—by seeing; lalita—charming; rati—pure love of the divine
couple; datve—in the state of giving; smara—please remember; manaḥ—O
mind.
“O mind! Always remember Vṛndāvana-candra Śrī Kṛṣṇa as the

prāṇa-nātha of my svāminī Śrī Rādhikā, Vṛndāvaneśvarī Śrīmatī
Rādhikā as His beloved (or ‘as my svāminī’), Śrī Lalitā as the peerless
friend of my svāminī, Śrī Viśākhā as the śikṣā-guru in instructing all
the gopīs in making arrangements of Śrī Yugala sevā, and Śrī Rādhā-
kuṇḍa and Girirāja Govardhana as those who grant darśana of Śrī
Rādhā-Kṛṣṇa and bestow sublime rati for Their lotus feet.”
mahā-bhāva-svarūpā tvaṁ ṛṣṇa-priyā-varīyasi

prema-bhakti-prade devi rādhi e tvāṁ namāmy aham
Arcana Paddhati (HBV)
O Śrīmatī Rādhika, because You are the embodiment of mahābhāva,
You are Śrī Kṛṣṇa’s most dear beloved. O Goddess, You alone can
bestow pure love unto Śrī Kṛṣṇa. Therefore, I offer my humble
obeisances unto You.
149
rādhe vṛndāvanādhīśe aruṇāmṛta-vāhini
ṛpayā nija-pādābja-dāsyaṁ mahyam pradīyatam
Arcana Paddhati (HBV)
O Śrīmatī Rādhikā, O queen of Vṛndāvana, You are a flowing river of
nectarean compassion. Please be merciful unto me and grant me the
service of Your lotus feet.
I forever pray to the dust of the lotus feet of the gopīs

vande nanda-vraja-strīṇāṁ pāda-reṇum abhī ṣṇaśaḥ
yāsāṁ hari- ath dgītaṁ punāti bhuvana-trayam
Śrīmad-Bhāgavatam 10.47.63
vande—I offer my respects; nanda-vraja—of the cowherd village of Nanda
Mahārāja; strīṇām—of the women; pāda—of the feet; reṇum—to the dust;
abhīkṣṇaśaḥ—perpetually; yāsām—whose; hari—of Lord Kṛṣṇa; kathā—
about the topics; udgītam—loud chanting; punāti—purifies; bhuvana-
trayam—the three worlds.
Śrī Uddhavaji said: “I forever pray to the dust of the lotus feet of the
gopīs in Vrindavan. The hari-kathā emanating from their lotus lips in
their separation from Kṛṣṇa purifies the entire universe.”
150
12. A Summary of Daily Practice (Morning time)
Additional Instructions for fine-tuning our daily practice

By Prabhupāda Śrīla Premgopāl Goswāmī
Upon waking up, look at both hands and chant the following:
arāgre vasate la ṣmī

ara mūle sarasvatī
kara madhye ta govinda,
prabhāte ara darśanam
karāgre – kara-hand; agre-top of; vasate—dwells; lakṣmī- the Goddess of
fortune; kara-hand; mūle-at the root of; sarasvatī-the Goddess of learning
and knowledge; kara-hand; madhye-middle; ta-that; Govinda- Kṛṣṇa;
prabhāte -in the early morning; kara darśanam -take darshan.
Look at your finger tips to remember Lakṣmī (to give you the wealth
of bhakti), then look at root of your hands to remember Sarasvatī (to
give you the knowledge of bhakti and to control the tongue so it may
always be engaged in Harinam and harikatha), then look at the
middle of the palm to get darshan of Govinda and remember Him. In
that way you should look at your hands in the morning, connect with
Krishna, and remember your hands are meant to be engaged in His
service.
2. Remember the smiling face of Śrī Gurudeva and offer him praṇāma
with Śrī Guru praṇāma mantra (or with your Guru’s praṇāma):
Śrī Guru praṇāma

ajñāna-timirāndhasya jñānāñjana-śalā ayā
ca ṣur unmīlitaṁ yena tasmai śrī-gurave namaḥ
151
Śrī Prema-bhakti-candrikā, Śrīla Narottama dāsa Ṭhākura
I was blinded by the darkness of ignorance but Śrī Gurudev has
anointed my eyes with spiritual knowledge and gave me divine
vision. I offer my respectful obeisances unto him.
Prabhupāda Śrīla Premgopāl Goswāmī praṇāma

baddhe vitanute bhaktim, mū am āvartaye śrutim
yat- ṛpā tam ahaṁ vande, śrī premg pāla am prabhum
Adapted from Cc Antya 1.1
I offer prayers to Prabhupāda Śrīla Premgopāl Goswāmī, who
expands the bhakti in one’s heart and by whose mercy even a dumb
person can speak harikatha and elucidate the scriptures.
3. Remember Nitāi Gauranga and offer yourself to Them (or to the

Panca Tattva) with Their pranam mantra, remembering your svarūpa
as a twelve years old brahman boy (Nitāi das).
4. Remember Rādhā-Krishna (in the particular form you worship) and

offer your everything to Them with Their pranam mantra, while
remembering your mañjarī svarūpa (or simply meditate that, “I am a
maidservant of Śrīmati Rādhikā!”).
Śrī Rādhā-Madana-mohana praṇāma

jayatāṁ su-ratau paṅg r mama manda-mater gatī
mat-sarvasva padāmbh jau rādhā-madana-mohanau
All glories to Śrī Śrī Rādhā-Madana-Mohana who are engaged in
sublime amorous pastimes. I am lame, foolish and devoid of
intelligence. Therefore I take shelter at Your lotus feet which are my
only destination and my everything! (Cc Ādi 1.15)
152
5. Remember our Svāminī Śrīmatī Rādhikā and our ultimate
aspiration for mañjarī bhāva with the following mantra:
Śrī Rādhā praṇāma

tapta- āñcana-gaurāṅgi! rādhe! vṛndāvaneśvari!
vṛṣabhānu-sute! devi! praṇamāmi hari-priye!
“O Gaurāṅgī, Your complexion is like molten gold! O Rādhe! Queen of
Vṛndāvana! O Daughter of Vṛṣabhānu Mahārāja! O Devi! O dearmost
of Hari! Praṇāmas unto You again and again!”
6. Remember all worshipable personalities and invoke their blessings

with the Vande ‘ham Mangalacarana mantra or with the following
mantra:
devotees.”
7. Before putting your feet on the ground chant the following:

samudra-mekhale devi
parvata-stana-maṇḍite
viṣṇu-patni namas tubhyaṁ
pāda-sparśaṁ ṣamasva me
“O Mother Earth, the oceans are your clothes, the mountains are your
breasts, I offer pranam to you, O wife of Vishnu, please forgive me for
touching your sacred body with my feet.”
153
Expanded explanation: It’s an offence to touch someone’s body with one’s
feet, especially a superior, especially Mother Earth who maintains us and
protects us as her children. The rivers are her veins, the trees are her body
hairs, the soil is her skin, and all living entities are her children. This mantra
is chanted to help us connect with nature and to love all living entities. If
you love others you can love Krishna. Bhakti and prema will not manifest in
your heart unless you can love others (all living entities) and love nature
(Mother Earth).
jīve d yā nāme ruci vaiṣṇava sevana
iha vina dharma nāhi śun sanātana
jīve doyā – kindness and compassion for all living entities; nāme ruci – taste
in chanting the holy name; vaiṣṇava sevana – service to the devotees.
“Listen O Sanātan (Gosvāmī), One should have compassion for all jīvas (spirit
souls), taste for chanting Harinam, and service mood (seva) towards
Vaisnavas (devotees). There is no question of any dharma without these.”
jīve doyā means compassion or love for all living entities - not just for
humans. That’s why meat eating is a sinful activity, offensive to other living
entities and to Mother Earth. nāme ruci means taste for chanting Harinam,
Krishna’s holy names. Vaisnava seva – service to the devotees. Everyone
should be considered a Vaisnava (even if their consciousness of being a
spirit soul and servant of Krishna has not awakened yet). This is because
Viṣṇu – Krishna in His form as the Supersoul – resides in everyone’s heart.
Therefore compassion and seva mood should be practiced towards all
others regardless of whether they see themselves as devotees or not.
viṣṇu pūjā yadi jīve dr ha re

pūjā niṣphalā h y ār pāpe m re
“To love Krishna you should love all others, if you offend other living
entities your worship of Krishna will be useless and your sinful
reactions will increase.”
154
8. As you go through your morning routine (ablutions), chant the
Mangalacarana prayers or at least the first one (vande ‘ham). Then
chant the Śrī Gurvāṣṭakam prayer, Śrī Śikṣāṣṭakam, Śrī Upadeśāmṛta,
Śrī Gopī-gīta, Śrī Caṭu-puṣpañjali, or whatever prayers and songs that
inspire you and that you have managed to memorize.
9. After washing yourself, wake up the Deities and offer Them

pranam (see the recommended procedure in Sadhana Samput).
Then offer Thakurji some sweets or dry fruit, hot sweetened milk, or
even just a cup of (herbal) tea.
10. Follow the procedure for establishing the acaman, anointing your
body with Rādhā Kund tilak (see Sadhana Samput) and sit facing the
Deities (or facing either East or North) to chant your mantras.
11. Chant your Gayatri mantras: The Gopāl (mūla) mantra and the
Kāma-gāyatrī mantra (plus any other mantras given by Śrī Gurudeva)
līṁ ṛṣṇāya g vindāya g pījana-vallabhāya svāhā

līṁ āmadevāya vidmahe puṣpa-bāṇāya dhīmahi tan n 'naṅgaḥ
prac dayāt
“Krishna is called Kāmadeva or Madan-Mohan, the Deity who
establishes our relationship with Krishna. Govinda, or puṣpa-bāṇāya,
who carries or shoots flower arrows (arrows of love), is the form of
Krishna who accepts our devotional service. Gopījana-vallabha
(Ananga – the transcendental Cupid) is the beloved of Śrīmatī
Rādhārānī (and the gopīs) and Krishna prema is the ultimate goal of
life.” “The word gopī denotes Rādhā and gopījana means the
followers of Rādhā, the sakhīs and mañjarīs.”
“There is no difference between the Kāma-gāyatrī mantra and the

Divine Couple, Śrī Rādhā-Krishna. They will manifest by chanting this
mantra.”
155
“The bīja root klīṁ is added to the Gāyatrī mantra and is explained in
the Brahma-sa hitā as the transcendental seed of Kṛṣṇa prema, love
of God, or the seed of the Kāma-gāyatrī. The object is Kṛṣṇa, who is
the ever-fresh Cupid, and by utterance of the klīṁ mantra Śrī Rādhā-
Krishna are worshiped.” “K is for Krishna, L is for Their embrace
(love), I is for Īśvarī Rādhā, ṁ is for Their kiss.”
12. After doing your bhajan, worship your Deities with a pūjā and the
mangal arati songs followed by the maha-mantra, followed by the
Jaya Dhvani prayer (see Sadhana Samput).
13. Perform the Tulasī Devi arati/parikrama with the appropriate

song (see Sadhana Samput) and then offer your pranam to Tulasi
Devi and to all Vaisnavas with the following mantras:
Śrī Tulasī devi praṇāma

vṛndāyai tulasī-devyai priyāyai eśavasya ca
ṛṣṇa-bhakti-prade devi! satyavatyai nam namaḥ
I offer praṇāma again and again to Tulasī-devī, who is most dear to
Śrī Kṛṣṇa, and who is also renowned as Vṛṇdā-devī and Satyavatī. O
Devi! You are bestowing kṛṣṇa-bhakti upon all!
(This mantra is also chanted at the beginning of the Tulasi worship)

I offer my praṇāmas unto the Vaiṣṇavas. They are just like wish-
fulfilling desire trees and being oceans of mercy they purify and
deliver the fallen conditioned souls.
156
14. Mantras to be chanted before taking Harinam:
tribhaṅga bhaṅgīnam rūpam veṇu randhraiḥ ārāncitām
g pī maṇḍala madhyastham ś bhitam nanda-nandanam
Śrī Nanda-nandana Kṛṣṇa is standing in His three-fold bending form,
playing the flute. He shines beautifully encircled by the gopīs who
adorn Him by their presence.
namo nalina-netrāya veṇu-vādya-vinodine
rādhādhara-sudhā-pāna śāline vana-māline
Śrīla Rūpa Gosvāmī’s, Śrī Padyāvalī 2
I offer praṇāma unto He whose eyes are like lotus flowers, who
merrily plays the flute, who is expert in drinking the nectar of Śrī
Rādhā’s lips, and who is adorned with a garland of forest flowers.
tavaivāsmi tavaivāsmi na jīvāmi tvayā vinā

iti vijñāya devi (radhe) tvaṁ naya māṁ caraṇānti am
Śrīla Raghunātha dāsa Gosvāmī, Vilāpa-kusumāñjali 96
I am Yours! I am Yours! I cannot live without You! O Devi (Rādhikā),
please understand this and bring me to Your lotus feet.

(śrī- ṛṣṇa-caitanya prabhu-nityānanda

śrī advaita gadādhara śrīvāsādi gaura-bhakta-vṛnda)
śrī- ṛṣṇa-caitanya prabhu-nityānanda
hare ṛṣṇa hare rāma śrī rādhe g vinda
Now we are ready to take Harinam (chant the Hare Krishna mahā-
mantra), preferably in solitude, but if not possible, chant it anyway.
157
Concluding words
The above are only general guidelines and every devotee should
adjust it according to one’s particular circumstances and individual
capacity. Let’s remember that what is important is not to memorize
all the mantras and slokas but to be inspired by them and let the
feelings they invoke into your heart. Bhakti is the ultimate love affair
for the Divine Couple, not a matter of duty, not a guilt trip, but an
affair of the heart. Therefore, noticing the feelings in our hearts is
more essential than trying to figure it all out in the mind. Do what
you can within reason. Don’t force it. You cannot force anything in
spiritual life or you will forget that bhakti is all about one’s individual
expression of love and affection for Śrīmatī Rādhikā and Her beloved
Kṛṣṇa.
Prabhupāda Śrīla Premgopāl Goswāmī says, “Do little but do it with

love.” This is the key: Unless you do it with love, better not do it. Do
small things with big love and allow yourself to feel the sweetness of
bhakti. These procedures are not merely empty rituals; they are the
portal for entering the mood we aspire for, spontaneous love for the
Divine Couple in mañjarī bhāva.
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Appendix
1. Prabhupād Śrīla Premgopāl Goswāmī
(A Biographical Sketch)
Prabhupād Śrīla Premgopāl Goswāmī appeared in Nabadwip, West
Bengal, on the 4th of September 1972. Along with his older brother
Nityāgopal Goswāmī, he is the 14th descendent of Śrī Nityānanda
Prabhu family line. His wife is Śrīmatī Upāsāna devī and they have
one daughter Alankrita devī. His dīkṣā-guru is his grandmother Gīta
Mātā Gosvāmīnī, his siddha pranali guru is his father Madangopal
Goswāmī and his śikṣā-guru is Niśita Kumāra Goswāmī. Most of the
gurus in his disciplic line (paramparā) are women and in this line it is
customary for the Guru to be married (just as Śrī Nityānanda Prabhu
was married on the order of Mahāprabhu in order to propagate His
teachings among ordinary householders).
Prabhupād (an honorary title traditionally reserved for those born in
the Nityānanda blood line) is a very dear servant of Śrī Nityānanda
Prabhu, Śrī Gaurāṅga Mahāprabhu and Śrīmatī Rādhikā. His followers
consider him a non-different manifestation Lord Nityānanda but he
would never claim to be so. Descending into the family of Nitāi, along
with his brother Nityāgopal Goswāmī, he is carrying the message of
pure bhakti and the transcendental mood of Śrī Gauranga far and
wide into all corners of the earth. By spreading the moon rays of his
deep knowledge and loving mood upon the conditioned souls of this
material world he benefits everyone who meets him with the chance
to enter the path of pure bhakti. He has the unprecedented potency
to open the door to Śrī Vrindāvan Dhām and introduce us to the
matchless gift of Mahāprabhu, Śrī Rādhā dāsyam, confidential service
to Śrīmatī Rādhikā and Her beloved Kṛṣṇa in the mood of Rādhā’s
female confidants, the mañjarīs. His joyous and auspicious
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personality is infusing the transcendental bliss of the divine realm
into the hearts of all who meet him. His consistent ever-readiness to
share his knowledge, time and loving concern with everyone and to
accept them into his elevated association is one of his virtues that
spread the moon rays of Nitāichand’s mercy around the world.
Always calm and equipoised, alert yet peaceful, and never angry, he
inspires us by his saintly qualities. Firmly established in the spiritual
principles of Gaudiya Vaiṣṇavism, consistently and genuinely loving
and compassionate, he blesses all those who get his darśan. He uses
every moment of his time to bestow the mercy of Nitāi-Gaura upon
all. He is an inspiring example of teaching others by his conduct, his
dedication and his daily spiritual practice. Thus he shows us the
perfect example of a saintly householder and lends faith to the
possibility of attaining spiritual perfection from any position in life.
Just as Śrī Nityānanda Prabhu bestowed Kṛṣṇa prema – pure
transcendental love – without considering one’s qualifications and
completely overlooking differences of gender, age, race, social
position, nationality or religious affiliation – Premgopāl Goswāmī
similarly bestows the rays of sacred love for Śrī Rādhā-Kṛṣṇa and the
sweetness one can experience by the faithful practice of rāgānuga
bhakti.
Looking like an avadhut (a transcendental ‘hippy’), walking like a
golden swan, singing like an angel, speaking like an ancient sage yet
being very modern and accessible, our ‘Baba’ (as we affectionately
address him) is truly a deep well of inspiration for all of us aspiring
devotees on the path of rāgānuga-bhakti as well as for everyone who
is fortunate to have met him.
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2. How do we get a Spiritual Body?20
The ślokas of the Gaudiya Vaisnava scriptures speak for themselves:
ṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā

nitya-siddhasya bhāvasya prā aṭyaṁ hṛdi sādhyatā
BRS 1.2.2/CC Madhya 22.105/BRSB p. 23
kṛti-sādhyā—that which is executed by the senses; bhavet—it should
be (understood as); sādhya-bhāva—of which bhāva-bhakti is the
goal; sā—that (practice); sādhana-abhidhā—called sādhana-bhakti,
or devotional service in the stage of practice; nitya-siddhasya—which
is eternally present; bhāvasya—of the sthāyī-bhāva (one of the
primary rasas: sānta, dāsya, sakhya, vātsalya, mādhurya);
prākaṭyam—(is) the awakening; hṛdi—in the heart; sādhyatā—(its)
potentiality.
Sādhana-bhakti is the engagement of the mind and senses in the

aṅgas of bhakti for the purpose of attaining bhāva-bhakti. This bhāva
is a potentiality which eternally exists in the heart of the jīva and is
manifested in the heart purified by sādhana (but only by the mercy
of a bona fide guru who can infuse his bhāva into the heart of a
qualified disciple).
20
This is a subject for a separate book and Premgopāl Gosvāmī says it is
confidential and shouldn’t be openly discussed or revealed to a general
audience. However, we are giving a taste of this topic here for the benefit of
those who do bhajan because they will understand it and those who don’t –
won’t.
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Śrīla Nārāyaṇa Mahārāja: Sādhana is that practice by which śuddha-
satva-bhāva arises, and if it does not arise, what one is practising
cannot be called sādhana (Prabandhāvalī p. 42). As verified in Śrī
Caitanya-caritāmṛta, bhāva is an eternally accomplished perfection
(nitya-siddha) which always exists in the eternal associates of
Krishna. This nitya-siddha-bhāva manifests itself by the mercy of the
Lord’s eternal associates in the heart of the purified jīva. The jīva has
the ‘seed-adaptability’ (inherent potential) to receive it, just as a
female parrot has the ‘seed-adaptability’ to learn to speak. (BRSB
commentary p. 27)
Śrīla Rūpa Gosvāmī says bhāva-bhakti is the goal of sādhana. Though

bhāva is the goal of sādhana, it is not created by sādhana – it
eternally exists (“nitya”). Nor does sādhana develops bhāva from an
imperfect to a perfect state for bhāva is eternally perfect (“nitya-
siddha”). What then does sādhana do? It causes eternally perfect
bhāva to manifest (“prākaṭyaṁ”) in the heart (“hṛdi”). Though
eternally perfect, bhāva-bhakti is initially unmanifest (“aprakaṭa”) in
the heart – it is present only in a potential state. Sādhana does not
cause it to manifest, the jīva’s connection with svarūpa śakti through
the process of bhakti causes it to manifest. (BRSB)
Kṛṣṇa prema is a potentiality in the heart but can only be brought about by
the mercy of a nitya-siddha guru
nitya-siddha ṛṣṇa-prema ‘sādhya’ abhu naya
śravaṇādi-śuddha-citte karaye udaya
Cc Madhya 22.107/BRSB p. 27
kṛṣṇa-prema—ecstatic transcendental love of Kṛṣṇa; nitya-siddha—
(is) eternally established (in the heart of Śrī Guru, a mere potentiality
in the heart of a sādhaka); naya—not; sādhya—attained (by
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sādhana); kabhu—at any time; citte—in the heart; śuddha—purified;
śravaṇa-ādi—by hearing, etc.; karaye udaya—it is aroused.
Kṛṣṇa-prema is an eternally established reality; it is not brought

about by sādhana. It manifests itself in the heart (after Śrī Guru gives
us the connection to svarūpa śakti Srimati Radhika through dīkśā)
when our heart becomes purified by sādhana - the performance of
the various limbs of bhakti such as śravaṇa and kīrtana.
By dīkṣā, the sādhaka’s material body is transformed into a spiritual one

prabhu he, vaiṣṇava-deha ‘prā ṛta’ abhu naya
‘aprā ṛta’ deha bha tera ‘cid-ānanda-maya’
dī ṣā- āle bha ta re ātma-samarpaṇa

sei- āle ṛṣṇa tāre re ātma-sama
sei deha are tāra cid-ānanda maya

aprā ṛta-dehe tāṅra caraṇa bhajaya
Cc Antya 4.192-3
prabhu kahe—Śrī Caitanya Mahāprabhu said; vaiṣṇava deha—the body of a

Vaiṣṇava; prākṛta—material; kabhu naya—is never; aprākṛta—
transcendental; deha—body; bhaktera—of a devotee; cit-ānanda-maya—
full of transcendental bliss; dīkṣā-kāle—at the time of initiation; bhakta—the
devotee; kare—does; ātma-samarpaṇa—full self-dedication; sei-kāle—at
that time; kṛṣṇa—Lord Kṛṣṇa; tāre—him; kare—makes; ātma-sama—the
same as Himself; sei deha—that body; kare—makes; tāra—his; cit-ānanda-
maya—full of transcendental bliss; aprākṛta-dehe—in that transcendental
body; tāṅra—His; caraṇa—feet; bhajaya—worships.
Śrī Caitanya Mahāprabhu said, “The body of a Vaiṣṇava is never

material. It is considered to be supra-mundane (aprākṛta), full of
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spiritual knowledge and bliss. At the time of dīkśā (initiation), when a
sādhaka fully surrenders to Śrī Kṛṣṇa and Śrī Guru with body and soul,
Kṛṣṇa accepts him as His own. He transforms the devotee’s body into
spiritual substance and makes it a repository of transcendental
emotions. The sādhaka then serves the Lord in that spiritualized
body.”
Śrīla Bhakti Pramoda Purī Mahārāja: When the living being who has
taken to the devotional path first surrenders himself to the lotus feet
of his spiritual master, then Kṛṣṇa accepts him as one of His very
own. He frees him from the bondage of karma and of bodily identity
and gives him an experience of his eternal spiritual nature (svarūpa).
With this divine knowledge, the devotee receives a spiritual body
appropriate for the transcendental service of the Lord. This is the
inner mystery of dīkṣā.
Highlights of an informal conversation with Prabhupād Śrīla

Premgopāl Goswāmī in Sri Nabadwip, November 2017
Dauji: “What is that śloka giving direct evidence that mañjarī svarūpa
is given rather than self manifest? We have heard some devotees
maintain the conception that one’s svarūpa is fixed and cannot be
given; only evoked by proper association and bhajan.”
Prabhupād Śrīla Premgopāl Goswāmī: “In Śrī Caitanya-candroḍaya-

nātaka by Śrī Kavi Karṇapūra, Mahāprabhu Himself has stated that He
will give mañjarī svarūpa to His followers. He told Advaita Ācārya:
vṛndāraṇyān tara-sthaḥ sa-rasa-vilasitenātmanātmānam uccair
ānanda-syanda-vandī- ṛta-manasam urī- ṛtya nitya-pram daḥ
vṛndāraṇyai a-niṣṭhān sva-ruci-sama-tanūn ārayayiṣyāmi yuṣmān
ity evāste 'vaśiṣṭaṁ im api mama mahat arma tac cātaniṣye
Sri-Caitanya-candrodya-nataka 10.280
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evam—so; eva—indeed; vṛndāraṇyāntara-sthaḥ—in Vrndavana; sa-rasa-
vilasitena—with sweet pastimes; ātmanā ātmānam— like My own form;
uccaiḥ—greatly; ānanda-syanda—filled with bliss; vandī-kṛta—worshiped;
manasam— in whose heart; urī-kṛtya—accepting; nitya—eternal;
pramodaḥ—giving pleasure or happiness; vṛndāraṇyaika-niṣṭhān—those
whose minds are fixed on Vrindavan (i. e. aspire for Vraja bhava) ; sva-ruci –
My own relish or mood; sama-tanūn—splendid forms like My own;
kārayayiṣyāmi—I will do; yuṣmān—(for) you; iti—thus; eva—indeed; āste—
is; avaśiṣṭam—all; kim api—something; mama—My; mahat—great;
karma—act (gift); tat—that; ca—and; ātaniṣye—I will give.
Speaking in the mood of Śrīmatī Rādhikā, Śrī Caitanya Mahāprabhu

said: “So be it. I will go to Vṛndāvana and there I will accept you as
My associates and with My sweet pastimes (mādhurya rasa) I will fill
your hearts with bliss. Because your mind is fixed on Vṛndāvana (i.e.
you have Vraja bhāva) I will give you splendid spiritual forms like My
own (mañjarī svarūpa). That is what I will do for you.”
Nowhere in śāstra does it say that the svarūpa would manifest by

itself. It states very clearly that it is given. For instance, in one key
śloka by Śrīla Rūpa Gosvāmī, explaining the reason for Mahāprabhu’s
appearance, it said that He came with the mood of Śrīmatī Rādhikā to
give the mood of service to Herself (mañjarī bhāva) and this is the
confidential essence of His mercy.
anarpita-carīṁ cirāt aruṇayāvatīrṇaḥ alau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti- adamba sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
Śrī Vidagdha Mādhava, Śrīla Rūpa Gosvāmī/ Cc Adi 1.7
“May that Lord, who is known as the son of Śrīmatī Śacīdevī, be
transcendentally situated in the innermost chambers of your heart.
Resplendent with the radiance of molten gold and the mood of
Srimati Radhika, He has appeared in the age of Kali by His causeless
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mercy to bestow what has not been given before - mañjarī bhāva,
the service of Śrīmatī Rādhikā as Her confidential maidservant.”
The following – in my own words – is based on what I have heard

from Śrīla Premgopāl Goswāmī on this subject:
There is no śāstric evidence that one’s specific svarūpa is inherent

and therefore self-manifest. It is there only as a potentiality. The
above pramāṇa (śāstric evidence) conclusively proves this. Śrī Jīva
Gosvāmī established that although the svarūpa is there in the
spiritual world (“like a suit in clothing shop” or “like an inanimate
statue”) it is given by the mercy of svarūpa śakti (Śrīmatī Rādhikā)
and the only price to purchase it is the spiritual greed to have it.
What is fixed is the general svarūpa: All spirit souls are servants of
Krishna (jīvera svarūpa haya kṛṣṇera nitya dāsa) but the specific
svarūpa is bestowed. No one ever got mañjarī svarūpa before
Mahaprabhu’s appearance; they only got the svarūpa of nāyikā
gopīs. If the specific svarūpa were inherent how come it did not
manifest among countless of sādhakas for millions and billions of
years before Mahaprabhu’s appearance? And anyway, in rāgānuga-
bhakti we are not satisfied simply to be a servant or a lover of
Krishna. Radha-bhāva is the highest spiritual mood and service to
that mood is the highest service and bestows the highest spiritual
bliss. Therefore, our hearts’ innermost desire is to be kiṅkarīs of our
Svāminī Śrīmatī Rādhikā.
Siddha pranali is not a new thing (as some uninformed devotees

claim). It was given by Jahnava Ma to her disciples, by Lokanāth
Gosvāmī to Śrīla Narottam Dās Ṭhākura, and through fourteen
generations of Śrīla Premgopāl Goswāmī’s Nityānanda dīkṣā line.
Moreover, we learn from Śrīla Bhaktivedānta Nārāyaṇa Mahārāja’s

own words that siddha pranali is given in the Gaudiya Math (even
though it is kept confidential and its very existence is often denied):
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“In those days Śrīla Gurudeva’s (Śrīla Bhakti Prajñāna Keśava
Gosvāmī) dear sevaka, Śrīpāda Nārāyāṇa Dāsādhikārī (later Nārāyaṇa
Mahārāja) inquired from him privately, “Did your Gurudeva (Śrīla
Bhaktisiddhānta Sarasvatī Prabhupāda) reveal the identity of the
siddha-deha to any of his own disciples or not?” Solemnly, he replied,
“He has certainly done so. Śrīla Prabhupāda has given the identity of
the siddha-deha and śikṣā in bhajana-praṇālī to some of his qualified
disciples; otherwise the Śrī Rūpānuga line would come to an end. He
also mercifully gave this praṇāli to me.” (From the biography
‘Ācārya Kesarī Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī’ by Śrīla
Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja’s, part four).
The reason why mañjarī bhāva is hardly ever mentioned in the

scriptures is because it is very confidential. The mañjarīs never reveal
the secret pastimes of the Divine Couple and it is only by Rādhārāṇī’s
desire (in the form of Mahaprabhu’s mercy) that Rādhā dāsyam is
now being revealed to the fortunate souls who have the greed for it.
Greed is the only qualification, not one’s own efforts at sādhana or
intellectual powers. This is stated by Śrī Rāmānanda Rāya in his
conversation with Mahāprabhu, kṛṣṇa-bhakti-rasa-bhāvitā matiḥ (Cc.
Madhya 8.70). This śloka is considered to be the definition śloka of
rāgānuga-bhakti and it also establishes that if you have a burning
desire for it, you should immediately get it wherever it is available (in
or outside any particular line or sānga). Śrīla Bhaktivedānta Nārāyaṇa
Mahārāja’s book The Hidden Path of Devotion, makes it emphatically
clear that lobha, pure spiritual greed, is the only qualification.
Only on the recommendation of Śrī Guru will Śrīmatī Rādhikā accept

anyone into Her service and reveal their mañjarī svarūpa to them
through Śrī Guru. Bhakti is anugatya mayi, meaning that it is always
under the guidance of Śrī Guru and Vaiṣṇavas. It depends both on
mercy and on one’s sādhana-bhajan (which is possible only by
mercy). Whose mercy? The mercy of Śrī Guru, Śrī Nityānanda, Śrī
Gaurānga and Śrīmatī Rādhikā. Without taking shelter of Śrī Guru and
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invoking his blessings through faithful service and humility, no one
can realize their svarūpa. Bhakti is a descending process; we cannot
reach up to it by our own efforts. To think that one can manifest or
realize one’s svarūpa by one’s independent sādhana is merely false
ego (characterized by pride) and that is the greatest enemy of one’s
bhajan. Conversely, devotional greed coupled with humility is the
greatest asset of the rāgānuga sādhaka.
Dīkṣā is incomplete without siddha pranali. And siddha pranali is an

integral part of the dīkṣā process. This is stated directly in Murari
Gupta’s Diaries which are the basis of Śrī Caitanya-caritamrita along
with what Śrīla Krishna das Kavirāja heard from Śrīla Raghunātha
dāsa Gosvāmī. Just as Harinam and dīkṣā are given and not self-
manifest, siddha pranali has to be given.
Śrīla Premgopāl Goswāmī: “Narottama Dās Ṭhākura says, how can

anyone say that this (mañjarī svarūpa) is self-manifested? Only by
guru rūpa sakhī we can engage ourselves in this seva. Always in
anugatya (under gaidance). ‘Self-manifest’ means there is some
(false) ego. “I can do it. I am the doer.” No! This bhajan line is always
under guidance, following. I will follow my Guru, she will follow her
Guru, she will follow her Guru, and only ‘she’ - there is no ‘he’!”
Devotee – “Can everyone get this mañjarī bhāva?”
PSPG – “Yes. When Guru sees that the disciple is prepared, then the
Guru will deliver all these things to his disciple.” (A Sweet Taste of
Bhakti, page 62)
***
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Commenting on the line, gopījana-vallabha (in‘Jaya Rādhā
Madhava’ song), Śrīla Bhaktivedānta Swamī Prabhupāda said
laconicly: “So! The goal of Krishna Consciousness is to become one
gopījan” (New York - July 1971). Thirty years later, Śrīla Nārāyaṇa
Mahārāja explained to us what gopījana means: The word gopī
means Śrī Rādhā and jana means Her followers, the mañjarīs. In
other words the goal of Krishna Consciousness (Krishna bhakti) is to
become one mañjarī!
In his purport to the last śloka of Nectar of Instruction (Śrī
Upadeśāmṛta), Swamījī wrote: “Those interested in advancing their
devotional service in the wake of the lady friends (sakhīs) and
confidential serving maids (mañjarīs) of Śrīmatī Rādhārāṇī....by
means of attaining their spiritual bodies (siddha-deha) should live at
Rādhā-kuṇḍa, take shelter of the confidential serving maids of Śrī
Rādhā and under their direction engage constantly in Her service.”
In his commentary on the śloka, muktir hitvānyathā rūpaṁ
sva-rūpeṇa vyavasthitiḥ21 in Śrīla Bhaktivinoda Ṭhākura’s Bhajan-
Rahasya (page 255), Śrīla Nārāyaṇa Mahārāja has elucidated the
eleven features (ekādaśa-bhāva) of one’s mañjarī svarūpa:
Sva-rūpeṇa means one’s eternal spiritual form which consists of
eleven aspects or moods (ekadaṣa bhāva): nitya sambandha - eternal
relationship, vayasa – age, nāma – name, rūpa – form and beauty, yutha –
group, veṣa – dress (colour of), ājñā – order, vāsa – place of residence, sevā
– service, parā-kāṣṭha-śvāsa – the perfection of one’s highest aspiration
(mañjarī-bhāva), playa-dāsī-bhāva – the mood and abhiman (self-
conception) of being a kiṅkarī maidservant of Śrīmatī Rādhikā.
21
Real liberation means realizing one’s svarūpa and one’s nitya-sevā. In
other words, one is not liberated upon leaving this body if he takes another
body, nor if he simply doesn’t take another form. Real liberation is when
one attains the spiritual world by transcendental loving devotional service.
(SB 2.10.6)
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Rādhe! Jaya Jaya Mādhava-dayite!
Gītāvalī section of Stavamālā, song 14, Śrīla Rūpa Gosvāmī

rādhe! jaya jaya mādhava-dayite!
gokula-taruṇī-maṇḍala-mahite (1)
O Rādha! All glories to You, O Beloved of Mādhava! Your glories are
sung by the circle of the youthful maidens of Gokula.
dām dara-rati-vardhana-veśe!
hari-niṣ uṭa-vṛndāvipineśe! (2)
O You whose attire increases Dāmodara’s affection, O Queen of the
Vṛndāvana Forest, You are the pleasure garden of Śrī Hari.
vṛṣabhānūdadhi-nava-śaśi-lekhe!
lalitā-sa hi! guṇa-ramita-viśā he! (3)
From the ocean of Vṛṣabhānu Mahārāja, You arise like the new
moon! O dearmost friend of Lalitā! O You who captivate the heart of
Viśākhā with Your charming qualities!
aruṇāṁ uru mayi aruṇā-bharite!

sanaka-sanātana-varṇita-carite! (4)
Bestow Your compassion upon me, O You who brim with
compassion! Your transcendental qualities and character are
described by Sanaka and Sanātana.
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3. Speak the Truth and Don’t Criticise Anyone
(A preliminary interview for the Living Raganuga Bhakti book) 22
Dauji: Can you give us some ideas on how to keep our bhakti alive in
the West and how to maintain bhajan in grihastha (household) life?
Prabhupad Srila Premgopal Goswami: This is a very important and

very good question. You know, practicing the bhakti path in grihastha
life is not really difficult. That’s because in practicing bhakti the main
point is exchanging love with Krishna. If you have no loving
connection here in the material world then you’ll never know how to
exchange love. If you have no wife, no girlfriend, then you’ll never
realise what is this madhura rati, madhura prem (The pure divine
love of Srimati Radharani and the gopis for Krishna, conjugal love).
That is, exchanging love in a beloved mood. If you have no son, no
children, then you’ll never realise exactly what is the parental mood
(of love). You can only imitate. But if you have a child then you can
really offer this love from your heart. Otherwise, just by watching
someone else with their children, you can only imitate. That is why
we are here in this material world. We have to practice love with our
relatives, our family and our associates and offer this love to Krishna.
He only wants this from us, pure love. True, there is no pure love
here. The love we offer in this material world is not pure. It’s always
contaminated (by selfish desires and false ego). However, by offering
this same (mundane) love to Krishna through guru, through guru’s
blessings, it changes. That’s because after we take initiation, after we
22
Editorial note: This conversation dates back to 2013 when I first met
Srila Premgopal Goswami. If the readers can tolerate my uncouth comments
which reflect my spiritual immaturity and my concern with external matters
such as institutional politics, they can get a valuable insight into Srila
Premgopal Goswami’s mood and his stand on some controversial issues.
171
take shelter of the lotus feet of Gurudeva, our bhakti practice will
start, for Krishna. Without guru’s blessings, no one can do this. What
is guru doing for us? He takes away all of our bad things and give us
blessings instead. The first thing Guru will do for us is to remove this
contamination and make this love pure.
D: He will purify this love?
PSPG: Yes. He will purify our contaminated love. And then he will
prepare us to get a connection, an attachment for Krishna, and to
offer this love, which he will purify, to Krishna. That’s why, if you
have a brahmchari or sannyasi mood (the mood of a renunciant), if
you have no (intimate) relationship with anyone in this world, you
can never realise this pure love.
D: You cannot realise it?
PGG: No! Never! You can only imitate but you cannot get it from your
heart, from your own experience. Isn’t it?
D: So, in other words, the position and mood of a sannyasi is not

really favourable for raganuga bhajan (spontaneous devotion;
meditation on the loving moods and pastimes of Srimati Radhika and
the gopis with Krishna)?
PSPG: No.
D: Are you saying that the renounced order of life (sannyasa) is not
favourable for bhakti?
PSPG: Yes. That is why Mahaprabhu lamented after taking sannyasa

that, “It was my mistake that I have taken sannyasa.” That is why he
ordered Nityananda Prabhu, forcefully, to get married.
172
D: Nityananda was an avadhuta (a roaming mendicant), completely
beyond all conventions, a real sannyasi.
PSPG: Nityananda Prabhu was roaming around like a sannyasi, an

avadhuta, yet Mahaprabhu ordered him to give up this mood and get
married. Nityananda had no desire for grihastha (family) life. But
Mahaprabhu said, “If you go with me like a sannyasi, then what will
become of all the grihasthas (householders) in Kali yuga (the present
age of quarrel and hypocrisy)? How will they be delivered?”
D: How indeed.
PSPG: Mahaprabhu said, “That’s because I am a sannyasi. I cannot go

to the grihasthas. I should not do this. It’s against the rules of
sannyasa to enter the house of grihasthas.”
D: A sannyasi cannot enter the house of grihasthas?
PGG: He cannot. He cannot continue the life of a grihastha. That’s

why he forced Nityananda to get married; because as a grihastha he
could give his association freely to the grihasthas (who are the vast
majority of the population). In the bhakti path there is no place for
renunciation.
D: There is no place for renunciation in bhakti? Wow! That’s quite an

astonishing statement!
PSPG: Yes, but you have to renounce in your mind, not externally.
Tena tyaktena bhunjita. According to Śrī Īśopaniṣad, everything in
this material world belongs to Krishna. We are under the illusion that
things here belong to us, but everything belongs to Īśvara (the
supreme controller, Krishna) and should be offered to Him.
D: Everything belongs to Him and everything is for Him?
173
PG: Yes. That’s why we can accept all things and use everything here
but with a renounced mood (with detachment). But we should not
become attached to anything here. Otherwise we can never get
Krishna’s mercy and His blessings in this world.
D: So renunciation has to be in the heart? Not externally by rejecting

the objects of this world.
PG: Yes. In Kali yuga it is very difficult to follow all the rules of
sannyasa, of external renunciation.
D: Difficult?
PGG: Not merely difficult but impossible.
D: Impossible?
PG: Yes. First of all a sannyasi cannot stay in any home and cannot
develop any attachment for home comforts.
D: He cannot even visit?
PG: Yes, he can visit, but cannot enter. He has to stay outside.
D: He cannot be invited to eat in a grihastha’s home?
PSPG: No. He can accept food from the grihasthas at the door. He
can do mādhukarī, bikṣa, (begging for alms), but cannot accept any
invitation. It’s against sannyasa rules.
D: Where are these rules found in the scriptures?
PSPG: Hari-bhakti-vilāsa, Śrīmad-Bhāgavtam, Vaiṣṇava-smṛti-sāstra.

It’s quite impossible to follow all these rules in Kali yuga. That’s why
174
the scriptures say that sannyasa is forbidden in Kali yuga.23 Only very
rarely can anyone follow the strict rules of sannyasa. Śrīmān
Mahaprabhu is an exception. No one after Mahaprabhu is a real
sannyasi. On the path of bhakti you have to renounce by your heart
and mind, not externally. If you adopt the renounced order
externally, you cannot realise this bhakti. Sannyasa is against
bhakti.24
D: This is pretty radical for me. As you know, I come from Iskcon and
Gaudiya Math background where the position of sannyasa is
considered the pinnacle of good fortune in bhakti. There is an
unspoken assumption in these sangas that unless one takes the
position of sannyasa, (or at least saffron vesh) he cannot make it in
bhakti. Why did Bhaktisiddhanta Sarasvati introduce the sannyasa
ashram again?
23
In Kali-yuga sannyāsa is forbidden for all sampradāyas:
aśvamedham gavālambham sannyāsam palapaitṛkam devareṅa
sutotpattim kalau paṇca vivarjayet - “Five practices are forbidden in
Kali-yuga: horse sacrifices, cow sacrifices, accepting sannyāsa,
offering oblations of flesh to one’s forefathers and conceiving a child
in the womb of one's elder brother's wife.” (Śrī Brahmavaivarta
Purāṅa, Kṛṣṇa janma khaṅḍa 185.180)
24
Mahaprabhu had sannyasi God brothers but He never gave
sannyasa to anyone. He had only two saffron cloth followers,
Govinda, his servant, and Chotta Haridas, whom Mahaprabhu
rejected for the slight transgression of talking to an old female
devotee in private. Thus teaching us not to accept sannyasa in Kali
yuga. Mahaprbhu’s direct followers, the Six Goswamis took babaji
vesh, not sannyasa. Bhaktivinoda Thakura states clearly in his last
and best book, Jaiva Dharma, that sannyasa is forbidden in Kali yuga.
175
PSPG: This is also a big question in my mind. Why did he do such a
radical thing? He was a really great devotee and scholar. He knew
everything. Perhaps he did it for the sake of expanding the mission of
Mahaprabhu all over the world. Perhaps he wanted to prepare his
disciples for bhakti by first putting them through the sannyasa
ashram. But he passed away before he could complete his mission.
D: Giving his disciples sannyasa was his way of preparing them for
pure bhakti? Preaching first, then bhajan?
PSPG: Actually, on his last night before he disappeared, he spoke

about his inner heart’s desires to Bhakti Pramoda Puri Maharaja, who
wrote it all down. These notes were never published. However, I had
a copy and I saw in these notes that he said he regrets that his line of
preaching through the sannyasa ashram will never be successful. He
also said that in the future his program will not work and the whole
sannyasa ashram will become degraded. We can clearly see this
happening now.
D: If I may share something, I have personally experienced the

difficulties of being in the sannyasa ashram. I got to a place where I
felt like a complete hypocrite because I couldn’t follow the required
restrictions. I felt I was losing my integrity and my bhakti. That’s one
reason why I left sannyasa. It wasn’t simply my personal problem. I
know very well that most of my sannyasi god brothers were
struggling with the same issue and couldn’t really maintain a proper
standard. Then, when I made my difficulties public, they crucified me
and hardly any of them showed me any sympathy or affection. They
got very angry when I said sarcastically that none of us is far from the
gutter. It was one of the most difficult times in my life. We were
preaching love and affection outwardly, but hardly had any for each
other. We preached about manjari bhava, yet had no love in our
hearts. It makes me sad to witness the hypocrisy of most of Srila
Narayan Maharaja’s sannyasis and their deviation from his kind and
176
affectionate mood, I wonder in my mind if his mission had lost it and
has become just another institution. His innermost desire for us was
to realise our manjari svarupa in this lifetime but that doesn’t seem
to be the focus in that sanga anymore.
PSPG: It would be good if the whole world knew about the last words
of Bhaktisiddhanta Sarasvati. If I get a copy I’ll share it with you.
D: To return to our subject, how can we keep bhakti alive when we

go back to the West? It is very challenging to remain Krishna
conscious and practice bhakti in the West.
PSPG: You have to be like a cow. The cow eats all day out in the field
and when she comes back home she lies down and chews (the cud).
When you are in sadhu-sanga you have to drink it all and take in as
much as you can. The when you go back to your place in the West,
take your time all year to remember and digest what you heard.
D: So it’s useful to take notes and record lectures or even transcribe

them?
PSPG: Yes. Because when you hear the recording it reminds you of
the mood you experienced at that time in sadhu-sanga. You’ll be
instantly transformed to that time in Vrindavan or Nabadwip. And
you can share what you experienced with others by talking about it
or writing your impressions. You have to get direct experience.
Otherwise you cannot explain the mood of the lecture or the festival.
D: Only when you have direct experience then you can share and
inspire others?
PSPG: Yes. That’s why for preaching, if you want to preach, you must
have strong bhajan (practice). Otherwise you cannot share this. If you
have no experience, no feelings, what can you share?
177
D: Especially feelings. It is said that spiritual life is all about feelings,
our spiritual bodies are made of moods. Therefore getting in touch
with our feelings is highly favourable for bhakti, yet we are expert at
suppressing our feelings in the West. What did Krishna tell Arjuna in
the Gita? “What can repression accomplish?”
PSPG: Yes. Especially feelings of sweetness. How much sweetness? I

ate some laddhus (a delicious sweet) and then I told you, “O, this is
delicious, very sweet.” You cannot explain or describe this sweetness
unless you have experienced it, tasted it first.
D: Some of us are more fortunate and able to experience this by

coming and spending long periods of time in Vrindavan or Nabadwip.
Others can only come for short periods of one or two weeks. Still
others, the majority of devotees in the West, cannot afford to come
here at all. It’s a common problem for all devotees, lack of
association. Everyone feels they don’t get enough sadhu-sanga. How
can we help?
PG: For those who cannot come, who cannot get the association of
pure devotees, who cannot get this taste from chanting the maha-
mantra – which always gives good taste – but in the holy places, in
the Dhama they’ll get a different taste.
D: A hundred times more.
PSPG: Not only a hundred times more, it is totally different in the

Dhama. Suddenly they’ll get some mood, some special taste when
they chant the maha-mantra. These moods (of the Dhama or of
chanting in sadhu-sanga), these feelings you have to explain to them.
You have to give them such inspiration that they’ll be able to make
their place like the Dham, like Vrindavan and Nabadwip.
D: How?
178
PG: You have to describe the life of the Vaisnavas you personally met.
Not those from the past, from long ago, but those who are present
right now.
D: Vaisnavas, saintly devotees. This is how they live, how they

practice, how they conduct themselves, how they inspire all by their
deep affection and humility.
PSPG: Yes. Because the devotees can realise the moods of the
Vaisnavas of present times, not those of the past. It is very difficult to
get attachment for and communicate with those who lived a hundred
years ago because of the big time gap. But if you say something
about someone who lives now, then they can communicate. “Just
see! Although he is a householder, he continues his bhajan in this
way.” You have to give them this inspiration (show them it’s
possible). That’s why in Prema Bhakti Candrika it is said: You can visit
so many holy places and see all the pilgrim places but if you don’t get
sadhu-sanga you won’t get any benefit from your pilgrimage.
Perhaps you visit Vrindavan, but (without sadhu sanga) you’ll never
realise this Radha prema. Perhaps you’ll be in Nabadwip, but if you
don’t care for the association of sadhus (saintly Vaisnavas) you’ll
never see the mercy of Mahaprabhu. That’s why we have to practice
that, if you cannot come to the Dhama, you have to make your home
a holy place.
D: You have to turn your home into Vrindavan.
PSPG: How? Follow the activities of the Vaisnavas. Not exactly follow.
You have to follow by mood. Not externally. We should not imitate.
You cannot imitate their activities.
D: Because we don’t have such high mood. Follow – but do not

imitate. My Gurudeva was a very exalted Vaisnava acarya. He was a
very strict sannyasi in the Gaudiya Math line yet he inspired and
179
enthused thousands of people all over the world to follow the path of
bhakti. He had complete guru-nistha, unwavering faith in his guru
who was a sannyasi disciple of Bhaktisiddhanta Sarasvati. How do I
reconcile this with what you have told me about the prohibition of
sannyasa ashram in Kali yuga?
PSPG: He was an exception, as was Srila Sridhara Maharaja. After

Sridhara Maharaja disappeared, I couldn’t see anyone except
Narayan Maharaja who was giving this rasika katha about the purest
love (harikatha imbued with the sweet loving moods of Srimati
Radhika and the gopis for Krishna). He was the only one who was
giving this openly. Earlier in his life he was known to be very strict
(follower of the Gaudiya Math hard line). You can see this in his
Prabhanda Panchakam (Five Essential Essays); very strict. Yet later
on, when you look at his lectures at the end of his life, his mood
became completely different; totally different (it changed from the
hard-line preaching mood to the soft mood reflecting his inner
absorption in manjari bhava). But he couldn’t finish his mission.
D: I see. He seems to have had two different moods. An external

mood reflecting his position as a sannyasi acarya in the Gaudiya
Math, concerned to protect his preaching mission and his many
neophyte devotees, and an internal mood of deep absorption in
manjari bhava (the mood of a manjari maidservant of Srimati
Radhika). Perhaps he was somewhat torn between these two moods.
Perhaps he was a closet babaji trapped in the Gaudiya Math sanga. I
have a copy of his Vilapa Kusumanjali lectures and in one purport he
says that because of one’s many duties and responsibilities – he was
after all a big sannyasi acarya in the Gaudiya Math – one finds it
difficult to do bhajan and one longs for the association of like-minded
and affectionate devotees. I think he was talking about himself and
missing the babaji association he had during the early 80’s when he
run away from the Math to do bhajan in the association of Priya
Caran das Babaji, Ananta das Babaji and others. Did you have any
180
personal contact with Narayan Maharaja? Can you tell us something
about that? I think he invited you to be the keynote speaker in a
symposium held here in Nabadwip on the inauguration of our
Keshavaji Gaudiya Math.
PG: Yes. He invited me to this seminar and before it started he called

me to his room and asked me that I should speak this rasika
harikatha (the various moods of prema) and introduce it as the
theme for the day. I jokingly said to him, “But really, Maharaja, this
topic is against your line.” Then he answered: “No, don’t speak like
this, ‘shotti tato jante habe’. “The truth must be known.” In other
words, people must know the truth.
D: He knew your father (Madangopal) and grandfather (Yadugopal)?
PG: He had strong faith in my great grandfather, Prangopal Goswami.

He read all his books, especially his commentaries on Sri Caitanya-
caritamrita and the Sandarbhas.
D: Who was your dīkṣa Guru?
PG: My grandmother, Gita Mata Goswamini (the wife of Prabhupada

Srila Yadugopal Goswami, the dīkṣa Guru of Prankrishna Baba). But I
got the siddha pranali from my father (Prabhupad Srila Madangopal
Goswami) because my grandmother left the world by then.
D: So actually Narayan Maharaja’s mood wasn’t at all sectarian!? He

read the books of authors from other lines. He had the books of
Ananta das Babaji in his library and read them to the Iskcon leaders in
the early 90’s (translating them from Bengali). He had personal
friendships with devotees from other lines. And he invited you to
speak at his temple.
PG: Actually he invited my teacher, Nishit Kumar Goswami, who is

considered to be the greatest scholar of the Vaisnava world today,
181
but because my teacher was unwell, he sent me instead. If Nishit
Kumar Goswami would say something, no one will dispute him,
whether in Vrindavan, Navadvip or Puri. We (Premgopal and his elder
brother Nityagopal Goswami) are all his students. He trained us in the
following way: “You must tell the truth! Do not criticise anyone, don’t
find faults with others, just speak the truth and let people judge for
themselves where the truth lies. What is right and what is wrong.”
D: I like this very much, integrity. Speak the truth. Be absolutely

honest and transparent, but don’t criticise anyone. Similarly, my
Gurudeva gave us three basic instructions: “Never Criticise, Never
Complain and Never Stop Chanting.” But then it’s a mystery to me
why did he, later on, criticise the so-called “Sahajiya Babajis of Radha
Kund”, like Ananta das Babaji. There is not a single sahajiya in Radha
Kund; they are all Gaudiya Vaisnavas, very exalted.
PSPG: It was not really from his heart (that criticism). He had to
follow his line, his tradition of Gaudiya Math. If that criticism came
from his heart, why would he associate with and hear from the
babajis? I don’t believe it was from his heart.
D: So we could say that the reason Bhaktisiddhanta Sarasvati appear

to have been so critical of the traditional lines is external, because he
needed to break away from them in order to expand the mission of
Mahaprabhu and spread bhakti all over India and all over the world?
He introduced so many radical changes for the sake of preaching, but
his internal mood may have been different?
PSPG: Later on he actually recalled some of his sannyasi preachers

because he wasn’t happy with their mood of preaching. They did not
understand his real intentions and he was somewhat disappointed
with this. His followers did not publish his books until long time after
his disappearance.
182
D: Srila Narayan Maharaja’s Vilapa Kusumanjli compilation of lectures
was never published. It is very difficult to get a copy of it. When I
asked the GVP for a file, I was told it doesn’t exist anymore. By hook
or by crook I somehow got a photo copy. When I compared his
commentaries with Srila Ananta das Babaji’s commentaries, I was
surprised. The words are different, but the mood and the contents
are strikingly similar. This reveals my Gurudeva’s inner mood.
PSPG: You see! That’s because Narayan Maharaja got his inspiration
from Ananta das Babaji’s book.
D: It is ironic that Gurudeva first heard from him and later told us to
not hear from him. Iskcon leaders did the same to Gurudeva. First
heard from him and worshiped him as a śikṣā guru and later banned
him and told their disciples not to read his books and not to hear
from him (even though they were all reading his books). When I
asked one Swamiji disciple who was present at that time if Gurudeva
read Ananta das Babaji’s Vilapa Kusumanjali, she said that he never
read it, only kept it for reference... However, Mahanidhi Swami
personally told me the following incident from Gurudeva’s talks to
the Iskcon leaders in the early 90’s (he was present at those talks).
Every day Narayan Maharaja was asking Navin Brahmacari (now
Madhava Maharaja) to bring him the big red book. When TKG asked
Navin what was this book, the latter said: “Ananta Das Babaji’s
commentaries on Vilapa Kusumanjli.” Then TKG asked, “Is it OK to
read?” Navin answered, “Of course! Gurudeva reads it.” The ironic
thing is that after I came to Narayan Maharaja, there was once a flier
posted on the walls of Gopinath Bhavan signed by Srila Narayan
Maharaja warning us that no one should go to Ananta das Babaji or
read his books. It’s amuzing how history repeats itself.
PSPG: He has to follow his preaching line (Gaudiya Math). He cannot

reveal his heart. Because he is ‘Bhaktivedanta Narayan Maharaja’
from this line, he has to follow his line.
183
D: For institutional reasons some knowledge is suppressed. Just like
Iskcon suppressed the knowledge that Swamiji’s sannyasa Guru is
Srila Bhaktiprajñāna Keśava Gosvāmī Mahārāja, the guru of Srila
Narayan Maharaja. They minimised the importance of the sannyasa
Guru in order to obscure the fact that Swamiji and Narayan Maharaja
are sannyasi god brothers. They also suppressed the fact that Swamiji
had asked Srila Narayan Maharaja to put him in Samadhi. In the Vedic
tradition the one you appoint to give you samadhi is considered to be
your successor. Iskcon’s institutional propaganda was really heavy,
“Narayan Maharaja is sahajiya, Narayan Maharaja is the enemy of
Iskcon. Anyone who goes to the Gaudiya Math betrays Srila
Prabhupada.” They painted my Gurudeva like some kind of demon. It
is ironic that Narayan Maharaja was responsible for similar
propaganda against Ananta Das Babaji who is undoubtedly one of the
most exalted Vaisnavas of recent times. After all, we all come from a
line of babajis. Perhaps it’s time stop this mutual criticism and
disrespect among different groups of Vaisnavas and reconcile our
differences?
PSPG: All the acaryas in the line from Mahaprabhu, through the Six
Goswamis down to Bhaktisiddhanta Sarasvati’s father were babajis.
D: That’s why I want to find the truth. Just as the Gaudiya Math is the
mother of Iskcon, the Traditional Lines (especially the Nityananda
line) are the mother of the Gaudiya Math. How can the daughter
reject her mother? That’s why I am hoping for harmony and
reconciliation between the different lines. It would greatly help the
struggling devotees in the West to see a united Vaisnava community
and feel we are all in the Gaura parivar, we are all one family.
PSPG: That’s why I have asked you to compile this book and speak
about these topics.
D: By your mercy and your blessings I may be able to be your humble
instrument in this book seva.
184
Śloka Index
ajñāna-timirāndhasya, 153 pādābjayos tava, 142
anārādhya rādhā, 87, 144 prabhu kahe, vaiṣṇava, 165
anarpita-carī , 168 rādhe vṛndāvanādhīśe, 151
anarpita-carī cirāt, 130, 168 sādhu-saṅga sādhu, 70, 133
anugrahāya bhaktānā , 138 satā prasaṅgān, 134
anyābhilāṣitā-śūnya , 126 siddhir bhavati vā neti, 72
ārādhanānā sarveṣā , 69 śrī gaurāṅga-nityānanda, 154
ārādhyo bhagavān, 129 śrī-guru-carana-padma, 100
baddhe vitanute bhaktim, 154 śrī-kṛṣṇa-caitanya, 160
bhajāmi rādhā , 68, 145 śṛṇvatā sva-kathāḥ, 139
bhakta-pada-dhūli, 71 śyāmasundara śikhaṇḍa, 146
bhaya dvitīyābhiniveś, 132 tan-nāma-rūpa, 128
gaura-prema rasārṇave, 67 tapta-kāñcana-gaurāṅgi, 155
gurave gauracandrāya, 65, 155 tat te ’nukampā , 127
guru-pādāśraya, 65 tavaivāsmi tavaivāsmi 143 159
hā devi kāku-bhara, 144 tebhyas tāḥ paśu, 73
harer nāma harer, 139 tribhaṅga bhaṅgīnam, 159
jayatā su-ratau, 154 tṛṇād api sunīcena, 127
jīvera ‘svarūpa’ haya, 73, 135 tva gopikā vṛṣa, 18, 146
jñāne prayāsam, 136 tva rūpa-mañjari sakhī, 94
kadā kariṣyasīha, 140 vāco vega , 128
karuna muhur, 103 vāñchā-kalpa, 70, 159
karuna muhur arthaye, 103 vande nanda-vraja, 151
kṛṣṇa-bhakti-rasa, 134 veṇu karān nipatita , 141
kṛti-sādhyā bhavet, 163 vikrīḍita vraja, 138
labdhvā su-durlabham, 131 vṛndāraṇyān tara, 167
mahā-bhāva-svarūpā, 151 vṛndāyai tulasī-devyai, 158
muktir hitvānyathā, 171 yasyāḥ kadāpī, 141
nāha vipro, 135 yathā yathā gaura, 67
namo nalina-netrāya, 159 yat-kiṅkarīṣu bahuśaḥ, 140
nitya-siddha kṛṣṇa, 137, 164 ye me bhakta-janāḥ, 71
nṛ-deham ādya , 132 yo brahma-rudra, 143
185
Song Index
Śrī Guru-vandanā (‘Jaya Jaya Sri Guru’) 4

Ei-bāro Karuṇā Karô 30
Rādhikā Caraṇa-reṇu 92
Rādhā-Kṛṣṇa Prāṇa Mora 114
Rādhe! Jaya Jaya Mādhava-dayite! 170
Nitāi-pada-kamala 187
Gaurāṅga Bôlite Ha’be 188
Madhurena Samapayet!
All is well that ends sweetly
186
Nitāi-pada-kamala - Śrīla Narottama dāsa Ṭhākura
nitāi-pada-kamala, ṭī-candra-suśītala,
e chāyāy jagat juḓāya
henô nitāi bine bhāi, rādhā- ṛṣṇa pāite nāi,
dṛḓha ôri’ dharô nitāir pāya (1)
The lotus feet of Nitāi are as cooling as millions of moons. Their shade gives
solace to the entire universe. Without a personality such as Nitāi, O brother,
it is not possible to attain Rādhā-Kṛṣṇa, so firmly take hold of His lotus feet.
se sambandha nāhi ā’ra, bṛthā janma gelô tā’ra,

sei paśu baḓô durācāra
nitāi nā bôlilô mu he, majilô saṁsāra sukhe,
vidyā ule i ôribe tā’ra (2)
If someone does not establish a relationship with Nityānanda Prabhu, his
human birth is wasted. Such an animalistic person is very wicked. Not
uttering the name of Nitāi with his lips, he drowns himself in the [so-called]
happiness of the material world. What, then, can his education and pedigree
do for him?
ahaṅ āre matta hôiyā, nitāi-pada pāsariyā,
asatyere satya ôri’ māni
nitāiyer aruṇā habe, vraje rādhā- ṛṣṇa pābe,
dharô nitāir caraṇa du’ hāni (3)
Maddened by false pride and forgetting Nitāi’s lotus feet, one considers
illusion to be truth. If Nitāi is merciful, one can attain Rādhā and Kṛṣṇa in
Vraja, so firmly take hold of Nitāi’s two lotus feet.
nitāiyer caraṇa satya, tāhāra sevaka nitya,

nitāi-pada sadā arô āśa
narottama baḓô duḥ hī, nitāi m re arô su hī,
rā hô rāṅgā-caraṇera pāśa (4)
The lotus feet of Nitāi are eternal truth, and His servitors are eternally
liberated. Always aspire to attain the lotus feet of Nitāi. Narottama is very
unhappy. O Nitāi, please make me happy by keeping me close to the reddish
soles of Your lotus feet.
187
Gaurāṅga Bôlite Ha’be - Śrīla Narottama dāsa Ṭhākura
‘gaurāṅga’ bôlite ha’be pula a śarīra

‘hari hari’ bôlite nayane ba’be nīra (1)
When will the hair on my body stand on end upon chanting

“Gaurāṅga”? When will my eyes overflow with tears upon chanting
“Hari Hari”?
āra abe nitāi-cāder aruṇā hôibe
saṁsāra-vāsanā m ra abe tuccha ha’be (2)
And when will the moon-like Nityānanda Prabhu bestow His mercy
upon me? When will my material desires become insignificant?
viṣaya chāḓiyā abe śuddha ha’be mana

abe hāma herabô śrī vṛndāvana (3)
When will my mind, as a result of my renouncing material enjoyment,

become purified? When will I behold Śrī Vṛndāvana?
rūpa-raghunātha-pade hôibe ā uti

abe hāma bujhabô se ugala-pīriti (4)
When will I develop eagerness for the lotus feet of Rūpa Gosvāmī and
Raghunātha dāsa Gosvāmī, by whose mercy one can understand the
love (prīti) of the Divine Couple?
rūpa-raghunātha-pade rahu mora āśa

prārthanā arôye sadā nar ttama dāsa (5)
“Let all my hopes and aspirations remain at the lotus feet of Śrī Rūpa
and Śrī Raghunātha dāsa.” This is the constant prayer of Narottama
dāsa.
188
189

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Śrī Śrī Guru, Śrī Śrī Nitāi-Gaurāṅga, Śrī Śrī Rādhā-Kṛṣṇa jayataḥ!

Jewels of the Heart

Compiled by Dauji (Dau Dayal) Das

jaya jaya śrī guru, prema-kalpataru,

iha l can ānanda-dhāma

duramati agati, satata asate mati,

niramala-gaura- prema-rasa siñcane,

At its best, it is a form of devotional service, grantha sevā, along with

However, what is conveyed directly in live harikathā, in the flow of

I am taking this opportunity to pray to Nitāichand to give me the

Jay Nitāi! Jay Sri Radhe!

One time Śrīmatī Rādhārāṇī became upset with Krishna and

We all aspire to keep Śrī Rādhā-Krishna in our heart. We want the

sādhu-saṅge ṛṣṇa-nāma ei mātra cāi

[Mahāprabhu said:] “Sādhu-saṅga, chanting the holy name, hearing

How do we get from here to that elevated state of consciousness?

In the eighth verse of Śrī Rādhā-rasa-sudhā-nidhiḥ, Śrīmatī Rādhikā is

We hope that this publication of Prabhupād Śrīla Premgopāl

We are eternally indebted to Śrīla Premgopāl Goswāmī for his

Jay Nitāi! Jay Gaura! Jay Sri Radhe!

vande—offer my respectful obeisances; aham—I; śrī-guroḥ—of my spiritual

I offer praṇāma to the lotus feet of Śrī Gurudeva (this includes

I offer my respects time and again unto Śrī Gurudeva, Śrī

Samaṣṭigata praṇāma (3)

vande guru-pada-dvandvaṁ bha ta-vṛnda-samanvitam

I was blinded by the darkness of ignorance but Śrī Gurudev has

Praṇāma mantras of Prabhupāda Śrīla Premgopāl Goswāmī

I offer my obeisances and fix my mind upon Prabhupāda Śrīla

namaḥ ṁ viṣṇupādāya nityānanda priyātmane

yasya prasādād bhagavat-prasād

yasya – of whom; prasādād-by the mercy; Bhagavat-of kṛṣṇa; prasādo-the

Śrī Guru vandanā

“I am fully indebted to Śrī Gurudeva. Why? He has given me so many

Commentary by Śrīla B.R. Śrīdhara Mahārajā: “If we are conscious of

Praying to Śrī Guru to bestow Radhika’s service

vāñchā-kalpa-tarubhyaḥ - who are desire trees; ca - and; kṛpā - of

durgame pathi me ‘ndhasya

My path is very difficult. I am blind, and my feet are slipping again

Ṣaḍ-Gosvāmī Prabhu Vandanā

ei chaya g sāir ri caraṇa vandana

Śrī Nityānanda praṇāma mantra

Śrī Kṛṣṇa-Caitanya Mahāprabhu praṇāma mantra (1)

I offer praṇāma unto Śrī Kṛṣṇa-Caitanya, who is Śrī Kṛṣṇa Himself.

Śrī Kṛṣṇa-Caitanya praṇāma mantra (2)

Śrī Nitai-Gauranga praṇāma

Śrī Rādhā praṇāma

O Gaurāṅgī, whose complexion is like molten gold! O Rādhe! Queen

Śrī Kṛṣṇa praṇāma mantras

All glories to Śrī Rādhā and Madana-Mohana who are engaged in

Śrī Abhidheyādhideva dhyāna (Śrī Rādhā-Govindadev)

I meditate upon Śrī Śrī Rādhā-Govinda-deva, who are seated in a

Śrī Prayojanādhideva vandanā (Śrī Rādhā-Gopinātha)

Śrī Gopīnātha, who originated the transcendental mellow of

Śrī Tulasī praṇāma

vṛndāyai—unto Vṛndā; tulasī-devyai—unto Tulasī Devī; priyāyai—who is

(jay) śrī gaurāṅga-nityānanda śrī advaita-candra

Śrī Pañca-tattva mantra (2)

Śrī Kṛṣṇa Caitanya Mahāprabhu (mahā – mahābhāva svarūpiṇī

hare krishna hare krishna

O Rādhe, O Krishna, O Rāma (Rādhā-Ramaṇa)! Please engage me in

hare—Vṛṣabhānu-nandini Śrīmatī Rādhikā, the personification of

kṛṣṇa—Vrajendra-nandana Śyāmasundara, the all-attractive one;

rāma—Rādhā-Ramaṇa, the giver of pleasure to Śrīmatī Rādhikā; He