SRI VRINDAVANA DHAMA

Vrindavana is such a nice place. Flowers are always blooming, and there
are even various kinds of decorated deer, birds are chirping, peacocks
are rowing and dancing, and bees are humming, the cuckoos there sing
in five kinds of tunes. The lakes of Vrndavana are surrounded by green
grasses and various kinds of lotus flowers bloom there, and the air
blowing carries the aromatic pollen of those lotus flowers. When the
particles of water from the waves of the Yamuna, the lakes and the
waterfalls touched the bodies of the inhabitants of Vrndavana, they auto-
matically felt a cooling effect. Therefore, they were practically
undisturbed by the summer season. There are many waterfalls, which
are always pouring water, and the sound is so sweet that it covers the
sound of the crickets. And because the water flows all over, the forest
looks very green and beautiful (KB Chap.18).

Internal Potency
“The Sanskrit word dhama has several meanings:
a) Dwelling place, house, abode and so on;
b) A favorite thing or person, delight, or pleasure;
c) Form or appearance;
d) Power, strength, majesty, glory, splendor or light”(SB 10.27.4p.).
“The dhama refers to a place where the Supreme Personality of Godhead
resides. Any place where the Supreme Personality of Godhead is present
by His name, fame, glory or (paraphernalia immediately becomes a
dhama. We speak of Vrindavana-dhama because the name, fame,
qualities and paraphernalia of the Supreme Godhead are always present”
(SB 10.2.1 7p.)
Lord Sri Krsna Has His eternal dhama, or abode, where He eternally
enjoys Himself with His eternal associates and paraphernalia. And His
eternal abode is a manifestation of His internal energy” (SB l.3.43p.).
“The abode of Vrndavana on earth is expanded from Lord Krsna’s
internal spiritual) potency” (Chap. 37).
Vrindavan is the transcendental dwelling place of Krishna. Being a
manifestation of His svarupa shakti, Vrindavan is a part of Himself, is
made of sat (existence), cit (intelligence), and ananda (bliss). The
material world is a manifestation of Krsna’s external energy, maya
shakti. As Sri Krsna is Svayam Bhagavan Himself and all other
 manifestations of Bhagavan (personality of Godhead), such as
Narayana, Nrsimha, Vishnu, etc. are all manifestations of Krsna,
similarly Vrindavana is the svayam dhama, and the other dhamas are
manifestations of Vrindavana” (PRC).
“Since Vrndavana is a manifestation of Krsna’s svarupa shakti,
Vrndavana can’t be separated from Krsna. Vrindavana cannot exist
without Krsna and Krsna can’t exist without Vrindavana. Everything
about Vrindavana is transcendental (cinmoya), even the different kinds
of object etc. in the dhama which appear material. Srila Sanatana
Goswami says in the brhad-bhagavatamrta that every object in
Vrndavana-dhama is concentrated Brahman, and therefore
inconceivable” (SVMP)

Celestial Vrndavana
“The spiritual realm of Vrndavana is always spiritual. The goddess of
fortune and the gopis are always present there. They are beloved by
Krsna, and all of them are equally spiritual like Krsna. In Vrindavana,
Krsna is the Supreme Person and is the husband of all the gopis and the
goddesses of fortune. The trees in Vrindavana are wish-fulfilling trees.
The land is made of touchstone, and the water is nectar. Words are
musical vibrations, and all movements are dancing. The flute is the
Lord’s constant companion. The planet of Goloka Vrndavana is self-
luminous like the sun and full of spiritual bliss. The perfection of life
lies in tasting the spiritual existence; therefore, everyone should
cultivate its knowledge. In Vrndavana, spiritual cows are always
supplying spiritual milk, but not a single moment is wasted there in
other words there is no past, present or future” (CC Madhya 8.138p.).

A Replica of the Spiritual World

“In the highest region of Vaikuntha (spiritual sky), is the spiritual planet
called Krsnaloka. It has three divisions Dvaraka, Mathura and Goloka.
Sri Gokula, the highest of all, is also called Vraja, Goloka, Svetadvipa
and Vrindavana. That abode is manifested within the material world by
the will of Lord Krsna. It is identical to the original Gokula; they are not
two different bodies The above mentioned dhamas are movable, by the
omnipotent will of Lord Krsna. When Sri Krsna appears on the face of
the earth, He can also make His dhamas appear, without changing the
original structure. One should not discriminate between dhamas on the
earth and those in the spiritual sky, thinking those on earth to be material
and the original abodes to be spiritual.” (CC Adi ~I6-19v.).
The celestial Dvaraka, Mathura and Gokula or Vrndavana have their
 replicas on earth in the form of the geographical Dvaraka, Mathura and
Vrndavana, which are known as the: prakata-prakasa (manifested
forms). Here also Krsna is eternally present with Nanda, Yasoda, and
the other eternal associates performing His lilas with them as in the
celestial Dvaraka, Mathura and Vrndavana” (PRC).
When Krsna descends to the universe, this same Vrndavana descends
just as an entourage accompanies an important personage. Because
when Krsna comes, His land also comes, Vrndavana is not considered to
exist in the material world. Therefore, devotees take shelter of the
Vrndavana in India, for is considered to be a replica of the original
Vrndavana (CC Adi Intro.).

Vrndavana Is Never Destroyed

Although appearing in the material it is not part of the material world. It
is eternal and uniquely located beyond the cycle of the repeated creation
and destruction of the material universes. “Sri Vraja-mandala, the first of
all holy places is situated on top of Lord Ananta Sesa’s centermost hood
named Kumud. Extending over an area of 168 miles, the Vraja-mandala
exist only for the pleasure of Sri Krishna” (MP). The Naradya purana
explains that at the time of universal dissolution, when the all universe
including Brahma-loka becomes inundated, the abode of Lord Krishna,
Sri Vrindavan remains unaffected. “ Madhuvan continues to exist after
the flood of cosmic devastation” (MM).

The Acarya’s Contribution

Each Acarya has revealed confidential aspects of the holy dhama.
According to Sri Ramanujacarya and Sri Madhvacarya, the Supreme
Lord, as Sri Narayana, resides eternally in Vaikuntha. Here the Lord
portrays His majestic form, and thus He is worshipped by His devotees
in the mood of reverential service, dasya-rati. Sri Nimbarka and Sri
Vallabhacharya glorify the Personality of Godhead as Sri Krsna,
residing in Goloka-dhama, where the predominating mood is prema-
bhakti. It was Lord Sri Krsna Caitanya Mahaprabhu, however, who
revealed the deepest secrets of prema-bhakti and the special glories of
the Lord’s personal dhama. It was Lord Caitanya who revealed the
ecstasy of intimate attachment to Krsna that culminates in Srimati
Radharani’s mahabhava. From Lord Caitanya we learn precisely how
the sacred dhama directly assists in arranging for the loving relation-
ships Between the Divine Couple, Sri-Sri Radha and Krsna.
Srila Rupa Gosvami further analyses these particular gradations of
Vraja-dhama: Mathura-dhama is superior to Vaikuntha by virtue of the
 divine descent there of the Supreme Lord Sri Krsna. Superior to
Mathura-dhama is Vrndavana, because it is here that the Lord exhibited
His divine rasa-lila. Superior even to Vrndavana is Govardhana because
Krsna lifted it with His finger. But the supreme abode is Sri Radha-
kunda, because it is here alone that t flows the flood of nectar of prema-
rasa that originates in the blissful loving pastimes experienced by Lord
Sri Krsna in the unrestricted company of Sri Radha and Her most
confidential girlfriends.
The philosophy of Madhura-prema, as explained by Lord Caitanya
Mahaprabhu, is based upon this concept of rasa-tattva, and it finds its
highest and most confidential manifestation in Vraja-dhama.” (DCV).

Vrndavana Through History

Throughout the ages many famous personalities have resided in
Vrndavana to perform austerities to realize God. In Satya-yuga, Narada
Muni recommended that Dhruva Maharaja (a five-year old), go to
Madhuvan forest on the bank of the Yamuna. After six months of fasting
and meditation he saw Lord Vishnu. Madhuvan is in the Vrndavana
area, and many saintly persons still live there engaging in the service of
the Lord (SB 4.8. 42p.). Two million years ago in Treta-Yuga,
Satrughna, Lord Rama’s brother, established his capital in Mathura after
he killed the demon, Lavanasura.
Great ascetics and devotees like Ambarisha Maharaja, Durvasa Muni,
Kapila Muni and Narada Muni did tapasya in Vrindavana’s forests.
During Dvapara-yuga powerful demigods such as Lord Siva, Brahma
and Indra descended to Vrndavana in order to see the Supreme Lord
Krsna. To benefit the conditioned souls of Kali-yuga, Sri Caitanya
Mahaprabhu and His associates, the six goswamis, stayed in Vrndavana
to excavate the lost places of Krsna’s transcendental pastimes.
“Vraja-bhumi--- a land of many pastures and healthy people is rich in
milk and vibrant with the sounds of the butter churn. The soil is always
moist with a milky froth, and the stick of the butter churn sputters gaily
in the pail as the milkmaids spin it around” (HVP).

Vrinda-vana
“The word “vana” means forest. Vrindavana is the name given to the
forest where Srimati Vrinda-devi (Tulasi-devi), grows profusely’ (CC
Madhya ~7.l93p.). Another name of Tulasi is Vrinda-devi (one who
awards residence in Vrndavana). Srila Narottama dasa Thakura says:
krpa kori koro tare vrindavana vasi, ‘Dear Tulasi, please bestow your
mercy upon me, so that I may forever reside in Vrndavana.’
 The Vrindavana forest is named after Vrinda-devi, who performed
penances here for 60,000 years. She was born as the daughter of
Emperor Kedera, a very pious king that attained Goloka Vrindavana.
His daughter Vrinda-devi, after sanctifying the forest by her penance,
also attained Goloka. Ever since, the forest has been known as
Vrindavana. Pleased by Vrinda-devi’s austerities Lord Vishnu granted a
boon to the Vrndavana forest: “ any penances performed will quickly
fructify and bear excellent results” Later Tulasi-devi, daughter of King
Kusadvaja, performed penances here and attained perfection. Tulasi’s
second name is Vrinda.

Tulasi Is Dear To Sri Krsna

God has specifically said that among plants, He is the Tulasi (DS
chap.7). Tulasi, Yamuna River and Govardhana hill are eternally present
in the spiritual world. They appear in this wold to benefit the living
entities by giving love of Godhead. The goddes of fortune is sometimes
envious of the Tulasi leaves which are placed at the lotus feet of the
Lord, for they remain fixed there and do not move, whereas Laksmiji,
although stationed by the chest of the Lord, Sometimes has to go to
satisfy her numerous devotees. But the Tulasi leaves never forsake their
position, and the Lord therefore appreciate the service of Tulasi more
than the service of Laxmi devi.

The Glories of Tulasi-devi.

In the padma purana there are thirty chapters describing Tulasi’s
appearance. Her glorious attributes are recounted throughout, the Vedic
literature. “Just by looking at Tulasi, all of one’s sins are removed. Just
by touching her, one’s body becomes purified. All diseases are removed
by praying to her. Fear of death is destroyed by watering her. Just by
planting or transplanting her, one achieves realisation of the Supreme
Personality of Godhead. if someone offers her leaves at the lotus feet of
Sri Krsna, Tulasi will award liberation and devotion to Lord Sri Krsna”
(SKP).
Sri Krsna is very fond of Tulasi, also called Maharani. vayu purana
states: “The Supreme Lord Hari does not accept anyone’s worship
without Tulasi.” The poet Candrasekara says that Krsna does not care
for even one of fifty-six offerings or thirty-six curries if they are offered
without a Tulasi leaf. “All the places of pilgrimage on this planet and in
the millions of universes, take shelter in a Tulasi leaf” (PP). “Sri Krsna
who is very affectionate toward His devotee, sells Himself to devotee
who offers merely a Tulasi leaf and a palmful of water (CT).
Tulasi And Chanting Japa
“The process of chanting the Hare Krsna maha-mantra with a vow
before the Tulasi plant has such strong spiritual potency, that simply by
doing this one can become spiritually strong” (CC Antya 3.lOOp.).

A Prayer
On Srimati Tulasi-devi’s appearance day ( the full moon day in Kartik
month), Sri Krsna Himself worships her with the mantra: krsna-jivani,
nandini, puspasara, tulasi vlsva~pavani, visvapujita, vrnda, vrndavani-.
Tulasi is the life of Krsna and she gives unlimited bliss to the devotees.
She is the best of all the flowers and her presence is required on any
garland to be worn by Krsna. She is one who has no comparison. Tulasi
purifies the three worlds and is worshipped all over the universe. Tulasi
is the goddess of all plants and trees and she first manifested in
Vrindavana” (PP). One who remember. this mantra will very quickly
attain devotion for Sri Krsna.

Srimati Vrinda-devi
“Krsna’s attractive features are also described by Vrinda, the gopi after
whom Vrndavana was named (NOD Chap. 26) Vrinda-devi is an
expansion of Srimati Radharani, and her partial expansion is Tulasi in
Vaikuntha. Vrinda-devi is a very intimate associate and girlfriend of
Srimati Radharani. Krsna expands as Narayana to marry Tulasi in one of
His pastimes” (SVMP).

The Arranger
As the embodiment of the lila-shakti (pastime potency Vrinda-devi is the
organiser of all the transcendental pastimes of Sri-Sri Radhika-
Krsnacandra. Vrinda keeps many storerooms throughout the forests of
Vrndavana. She is always busy, along with her maidservant and forest
goddesses, working to bring the pastimes of Radha. Govinda to
complete fulfilment.
“According to the Goswamis, Vrinda-devi. has a very unique and
elevated position in Sri-Sri Radha-Krsna’s pastimes. She arranges the
secret and intimate meetings and is a very close associate of Srimati
Radhika” (SVMP). “There are twelve enchanting sporting groves in
Vrndavana. Under the instructions Of Paurnamasi (personified
Yogamaya), Vrinda-devi makes all arrangements for the union of Radha
and Krsna, because she is in charge of the forest” (CS).
The Expert Services of Vrinda-devi
Vrinda-Devi is responsible for waking up Radha and Krsna while they
are resting in the forest kunjas (groves). She hurries the Divine couple
to Their homes in Nandagaon and Javat, before the sunrise and Their
superiors detect Their absence. On Radha’s behalf, Vrinda-devi deliver
love notes and hand-made gifts flower earrings and garlands to Sri
Krsna. Vrinda arranges all the paraphernalia used in Radha-Krsna’s
pastime. She provides all the swings, musical instruments, water-
syringes and colour for squirting, clothing, ornaments and a variety of
food and drinks.
Together with her many maidservants, Vrinda-devi, using artistic
craftsmanship, tastefully decorates the groves and bowers where Radha
and Krsna sport. She engages two expert female parrots to act as spies
the path to alert of the approach of the two spoil-sports, Jatila ( Radha’s
mother in law ) and Chandravali (Radha’s rival). When Radha reaches
the rendezvous place, Vrinda personally escort Her to meet
Shyamasundara.
During the night rasa dance, Vrinda-devi distributes a variety of
percussion, stringed and wind instruments to the gopis. Their expert
playing creates a celestial concert of scintillating sensations. To relieve
the fatigue of the rasa performers, Vrinda present pleasingly prepared
plates of delicious forest fruits and golden pots of refreshing honey-
nectar.
“Filled with a great flood of love and decorating the ever blossoming
groves of Vrindavan with many fragrant flowers, Vrinda-devi creates a
festive atmosphere for Sri-Sri Radha-Krsna to engage in transcendental
pastimes with Their dear friends. Let me surrender to Vrinda-devi
(VVS).”

The Marriage of Vrinda-devi

“Vrindavana is the land of Vrinda-devi, for she is the queen 0f all the
properties, the proprietor of Vrndavana. In one pastime she offered all of
her kingdom of Vrindavana to the lotus feet of Srimati Radharani.
Hence, Sri Radha became known as Vrindavanisvari (the queen of
Vrindavana), and Lord Krsna is the actual king.
“Appreciating Vrinda-devi’s kindness in making wonderful
arrangements for Her loving pastimes with Krsna; Srimati Radhika once
summoned Lalita-sakhi and Visakha-sakhi, and made a plan to
reciprocate with Vrinda-devi. Radha and Her friends fashioned a
beautiful throne big enough for two people to sit on. Visakha then sat
Krsna beside Vrinda-devi. Playing the role of a priest, Lalita-sakhi
 began chanting the mantras for invoking marriage. Sri Radha personally
exchanged the flower garlands between Krsna and Vrinda-devi, and so
this wonderful “wedding ceremony” was performed” (SVMP).

The Mercy of Srimati Vrinda-devi

“Vrindavana is completely under Vrinda-devi’s grace (SKP) “ Without
the mercy of Vrinda-devi, it is not possible to enter into the confidential
pastimes of Radha and Krsna, not even as a listener in an audience. By
the mercy of Vrinda-devi even the impossible can become possible.
Even being allowed to enter Sri Vraja Mandala indicates that one has
received the grace of Vrinda-devi” (SVMP);
Until recently in Vrndavana, Vrinda-devi was worshipped in two places:
Kamyavana and Vrinda-kunda. A third deity has appeared to receive
wonderful service from the sincere devotees at the Rupa-Sanatana
Gaudiya Math Mandir in Seva Kunja, Vrindavana. Whenever one takes
the auspicious darsan of Vrinda-devi, he should beg for the mercy to
eternally reside in Sri Vraja-dhama as a servant of the servant of the
maidservants of Srimati Radhika-Krsnacandra.

Seeing Vrindavana
“Vrndavana cannot be understood by conditioned souls, for although it
may appear to be material, all its villages, forests, and cow-pastures are
perfectly spiritual” (VRC).
The Supreme Personality of Godhead, Sri Govinda’s personal dhama is
identical with the Lord’s own completely spiritual nature. All material
forms are mere reflections of activities and forms that exist in that divine
realm. Everything in the spirit world --- persons, places, objects,
conditions, relationships, moods, tastes, etc., are all direct expansions of
the Personality of Godhead; and thus they are inseparable parts and
parcels of that holy dhama. Everything in the spiritual world exists
solely for the unrestricted enjoyment of the Supreme Lord Sri Krsna.
Nondevotees relying on their imperfect material senses can’t
comprehend the transcendental nature of the holy dhama. They
conclude, therefore, that Vrindavana is a mythological place or an
amorphous spiritual realm devoid of any transcendental attributes and
variegatedness.
The Mayic Covering of Vrindavana
The ordinary man visiting Vrndavana can’t see beyond the skinny dogs,
open sewers, mischievous monkeys, salty water, underfed cows, all-
pervading overfed pigs, opportunistic merchants, loudspeakers blaring
from ten directions, cacophonous concert of decibel-deafening, diesel-
 powered buses, scooters autos, cycles and Tempos. He will see a dry,
dusty land dotted with stubby thorny trees. Then there are carts drawn
by horses, buffalo, bulls or camels; horrifically hot summers chased
away by chest-chilling cold winters, and kids passing stool on the street
as a regular daily function.
Externally, Vrindavana appears dilapidated, neglected and nothing like a
celestial paradise. It may degrade even more with the advance of Kali-
yuga. “Prabhupada said that because of impiety, Vrndavana was
becoming like a desert, and would become more so in the future. ‘This
is Krsna’s land, Vrindavana’, said Srila Prabhupada, and they are doing
sinful things here. And they are being punished directly by Krsna.’’ (PL
V).
One devotee asked Srila Prabhupada, “How can we understand that
Vrindavana is Krsna’s abode? There seems to be so much contamination
in Vrindavana? “This is because your senses are impure “ said Srila
Prabhupada, “but when your eyes are smeared with the salve of love,
then you can see Vrindavana. Don’t judge Vrindavan by the external
manifestation” (PLV).
At another time a devotee asked Srila Prabhupada, “Why does
Vrindavana now appear so dirty and unkempt? “That ugliness here is
yoga-maya,” Prabhupada said, “It’s Krsna’s covering.
“Vrindavan appears this way to drive away the atheists and
impersonalists. For a devotee, this Vrindavana is as good as Krsna’s
abode in the spiritual sky, Goloka Vrindavana. Vrindavana hides herself
from the materialists. This earthly Vrindavana is a replica of Goloka
Vrindavana, and therefore it’s non-different, but because it’s manifest in
the material universe, the laws of material nature are working here”
(VD).

The Pure Vision of Vrindavana

By the grace of Lord Sri Krsna, self-realised pure devotees can perceive
and experience the sublime varieties of transcendence manifested in the
all-perfect and ever-fresh abode of the Lord. The devotee sees holy
Vrindavana as a transcendental land complete with limitless varieties of
trees, birds, waterfalls and activity. Srila Visvanatha Cakravarti Thakur,
who lived about three-hundred and fifty-years ago, reveals how a pure
devotee sees Vrindavana.
In some places the ground of the Vrindavana forest is covered with
branches of grapes partly eaten by monkeys, and in other places ripe
mangos have fallen on the ground. Filled with a large variety of exotic
trees, which all have many wonderful splendid fruits and flowers, and
 also filled with many beautiful vines and many parrots and other birds.
as well as many wild beasts; the forests of Vrindavana are splendidly
beautiful.
“In Vraja there are many splendid ponds, pools, lakes, and rivers filled
with many white, blue, red, yellow and multicoloured lotus flowers, as
well as many swans and water-birds. In some places the ground of Vraja
is made of a variety of precious gems like emeralds or rubies, and the
trees, bushes and creepers are made of gold and crystal” (VRC)
All of the splendidly beautiful variety of Sri Vrindavana emanates from
Sri Krsna as confirmed in the Gopala-tapani Upanishad, saksad brahma
gopalapurihi: “Lord
Gopala and His abode are identical in nature.” “According to ordinary
experience Vrindavana appears like an ordinary village but in the eyes
of elevated devotees, it is as good as the original Vrindavana in the
spiritual world” (TLC Chap.3 1).

How To See Vrindavana

Srila Narottama dasa Thakur explains that One can see Vrindavana
when his mind is completely free from material anxieties and desires,
“visaya chaiya kabe suddha ha be mana, kabe hama herabo sri-
Vrindavana”.(Lalasamayi Prarthana). “Vrindavana is actually
experienced as it is by persons who have stopped trying to derive
pleasure from material enjoyment” (CC Adi) if you come from
anywhere by train or aeroplane and see Vrindavana,” said Srila
Prabhupada, “that is not seeing Vrindavana” (SPTVrn.75/89)
“We should take shelter of Gaura-Nitai and become cleansed of the
desire for eating sleeping and mating. There are many devotees who
have left their families and come to Vrindavana, giving up all material
desires and completely depending on Krsna. They are not disturbed even
by heat and cold. If you avoid offenses, you Will see Vrindavana.
(Srila Prabhupada, LSM).
“With the eyes of love of Godhead one can see Vrindavana’s real
identity as the place where Lord Krsna performed His pastimes with the
cowherd boys and girls. (CC Adi 5.21). The devotees, who attain
perfection in devotion, (siddha vastha) are blessed with the vision of the
divine lila of Krsna and His associates even while staying in these
dhamas in their present bodies” (PRC).
Srila Bhaktisiddhanta Sarasvati Thakur eloquently explains how to see
Krsna. “When Krsna manifested Himself in Vrindavana, both the
devotees end the non-devotees saw Him with their very eyes; but only
 the devotees cherished Him, eternally present in Vraja as the priceless
jewel of their hearts. Nowadays, also the devotees see Krsna in Vraja in
their hearts saturated with devotion. Although they do not see Him with
their eyes.
“The eye of the devotee is nothing but the eye of the pure unalloyed self
of the jiva. The form of Krsna is visible to that eye in proportion to its
purification by the practice of devotion. When the devotion of the
neophyte reaches the stage of bhava-bhakti the pure eye is tinged with
the salve of love by the grace of Krsna, which enables him to see Krsna
face to face” (BS v.38p.).
The acaryas say that one can experience Vrindavana by sincerely and
purely chanting the Gayatri mantra. “Within the splendid ocean of light
manifested in the bija syllable (klim) of the Kama Gayatri mantra, the
sweet abode named Vrndavana is manifested.
Vrndavana is filled with very wonderful spiritual variety. Everything
there is wonderful. Everything there is effulgent with the sweetest
nectar. Vrindavana is the form of the Kama Gayatri bija and the bliss of
transcendental pastimes” (VM).

Vrndavana Is Fault Free

“Defects in Vrindavana are not defects. To see them is ignorance. To
see suffering, decay or other defects in Vrindavana is an illusion, a great
illusion. Vrindavana is the most exalted transcendental abode. If my ears
hear about the faults of vrindavana, I shall pierce them with a dagger. If
my tongue speaks about these faults, I shall happily cut out my tongue.
Lf my eyes see faults, I shall pull them out. If my mind believes the
accounts of Vrindavana’s faults, I shall give up my life.
“The ground here is only ground. The water is only water and the trees
and vines are only trees and vines. The moonlight is only moonlight.
The birds, beasts and humans are only birds, beasts and humans. The
deity of Sri Krsna is only a deity of Sri Krsna and the deity of Sri
Radhika is only a deity of Sri Radhika. Enough of this nonsense! I pray
that 1 may be able to directly see the reality that everything in
Vrindavana is spiritual and transcendental” (VM).

Vrndavana Is Worshipable
“Sri Caitanya Mahaprabhu instruct us that just as Krsna is worshipable,
Krsna’s place, Vrindavana, is also worshipable. Similarly, the
paraphernalia in Vrindavana---.the trees, roads, rivers, everything---is
worshipable. A pure devotee thus sings, jaya jaya vrindavana-vasi yata
jana: “All glories to the residents of Vrindavana.” If one has a staunch
 devotional attitude, all these conclusions will be revealed in the heart”
(CC Madhya 12.38p)
The glory of Krsna nobody can understand. Similarly, the land which is
known as Vrindavana also has unlimited potency. When you go to
Vrindavana, you will find unlimited potency of spiritual atmosphere,
still if you go to Vrndavana, you will see so many saints and sages---still
they are worshipping Vrndavana-dhama” (PL 1).
“As Vrajendra-nandana Krsna is worshipable, His dhama, Vrindavana is
also worshipable. We shall be very much respectful toward Vrindavana-
dhama. Otherwise, we will be offender, dhama-aparadha” (SPT 72/48).
“Sri Radha’s forest of Vrndavana, which cannot be attained by
thousands of births of great austerities, mantra-chanting, yoga and
meditation is attained at once by a head bowed down with respect.”
“He who offers respectful obeisances to Vrindavana is worshipped by
the three worlds. He who has no respect for Vrindavana is reviled by the
three worlds. He who takes Vrndavana very seriously is taken seriously
by all the demigods. He who take Vrindavana lightly becomes as
insignificant as a blade of grass”. (VM).

Vrindavana’s Glories
“By uttering the name of Vrindavana one attains the merit of chanting
Krsna’s holy name. By hearing the name of Vrndavana one acquires the
merit of hearing Krsna’s lila. By touching Vrindavana, one obtains the
merits of saintly association. By smelling the fragrance of Vrindavana
one is blessed by the merit of smelling the sweet fragrance of Tulasi
leaves offered to Lord Govinda”. (GS)
“Sri Vrindavana, more purifying than all transcendental knowledge,
breaks the material desires of many births, and like a mother takes no
account of the offenses of its dependents, and which is blissful with the
touch of Sri Radha’s feet!
“Anyone who smells a flower from Vrindavana, feels breeze from
Vrindavana, sees a person from Vrindavana, or some[ how or other bows
down in the direction of Vrindavana, or once utters the auspicious name
Vrindavana, even if he dies in some place far from Vrindavana, will at
once attain the transcendental abode” (VM).

A Garland of Prayers
“May my head always very respectfully bow down to salute
Vrindavana. May my tongue be enthusiastic to glorify it transcendental
qualities. May my hands clean its newly-blossom groves. May my feet
 wander in Vrindavana. May my ears hear its glories. May my eyes gaze
upon Vrindavana. May my mind always meditate upon Vrindavana.
Again and again cry out.” 0 queen of Vrndavana’s newly blossoming
groves, 1 am lost. Please have mercy on me! Pushed by love, three times
a day bow down in the direction of’ Vrndavana.
“May Vrndavana, filled with a host of pure sweet virtues, and glorified
by the great sages and philosophers, with her wonderful power and
mercy transform sinful animals like me into servants of her feet.
“Lord Caitanya’s feet are far away . Powerful Kali has appeared. How
will love for Krsna be attained without love for Vrndavana?
“I am filled with great faults. I do not possess even the slightest trace of
virtue. Again and again I have committed inexcusable offenses to you.
Still, 0 Vrndavana, you are like my mother and I am like your son.
Please do not abandon me.
“0 dearmost supremely blissful Vrndavana, if I could see the splendor of
your moving and non-moving residents, with millions of transcendental
eyes, if I could smell your sweet fragrance with millions of nostrils, if I
could hear about your noble virtue with millions of ears, if I could
wander through you with millions of feet, and if I could bow down to
offer respect to you with many millions of heads and hands, I would not
be satisfied.
“We may attain what we seek, or we many not attain it. We simply pray
that we may leave this external body within the boundaries of
Vrindavana” (VM).
End of chapter 1. Chapter Two

THE FORESTS OF VRNDAVANA

When a gopi praises the Vrindavana forest, Radharani becomes

overwhelmed.
Dropping Her vina, not tying Her hair and belt and not telling Her
friends Srimati Radhika begins to run there, happily followed by Her
friends (VM).
This chapter and others will discuss different features of Vrindavana,
such as the forests, the animals, the dust, the Yamuna river, Sri-Sri
Radha-Krsna and Their eternal associates, the pastimes, the Gosvamis,
yogamaya, etc. In the chapter about the animals of Vrindavana, for
example, the spiritual surabhi cows starring in Lord Shyamasundara’s
pastimes are depicted, along with a description of their material
 counterparts; the saintly zebu cows seen today rumbling throughout
Vrindavana’s lanes and footpaths.
Hearing about the transcendental position and glories of the individual
personalities and places that combine in a pure loving harmony to create
Radha-Krsna’s spiritual abode in Goloka Vrindavana will help the
devotee to perceive this spiritual reality manifest in Bhauma (earthly)
Vrindavana. Everything visible in Vrindavana can remind one of the
transcendental loving affairs of Sri-Sri Radhika-Krsnacandra in the
spiritual world. The following incident illustrates how one can
remember Sri Krsna by seeing something in Vrindavana.
One day while the soft saffron rays of the sun were setting behind the
red sandstone temple of Radha-Madan-mohan, an old widow with buck
teeth was offering a ghee lamp to the Yamuna River. Suddenly, a group
of cows passed before her vision, spontaneously she began offering the
ghee lamp to the cows while calling out ecstatically: Shyamala!
Dhumala! Candani! Pingala!
These are names of Sri Gopala’s personal surabhi cows in the spiritual
world, Goloka Vrindavana. By observing these Serene and beautiful
cows, the old lady remembered Krsna’s cowherding pastimes, and she
became captivated with spiritual emotions. The more one’s eyes are
opened with the transcendental knowledge of Vrindavana, the more one
will experience and appreciate cintamani-dhama, Sri Vrindavana.

Sri Krsna’s Transcendental Body

In the Gautamiya-tantra, Sri Krsna tells Narada Muni, “The whole area
of the Vrindavana forest is like My body and the spinal cord of that
body is Kalindi (Yamuna river), who flows with nectar-like water”
(BR).
Radha and Krsna spend most of Their days and nights playing blissfully
in the many pastime forests of Vrindavana. There is an unlimited
number of bowers, groves, lakes, ponds, rivers, waterfalls and caves.
There are infinite varieties of multicoloured and exotically fragrant
flowers, vines and trees; all artistically arrayed to create a continual
festival of ecstatic pleasure for the Divine Couple.
The Acaryas have identified and named about one hundred and thirty
seven of the thousands of transcendental forests of Vrindavana. Sri
Narayana Bhatta Gosvami, a contemporary of the six Gosvamis,
explains that fifty-eight forests combine to make up Sri Krsna’s
transcendental form. The forest of Kumudvan and Talavan form Sri
Krsna’s chest; Vrindavana forms His forehead. Bahulavan and
 Mahavan, His arms; Bhandiravan, His lotus feet, Nandagram, His
fingers. This is similar to the twelve cantos of the Srimad-bhagavatam
which are compared to the different parts of Krsna’s transcendental
form.
The first and second cantos of the Srimad-bhagavatam are compared to
Krsna’s lotus feet; Third and fourth- -Krsna’s thighs; Fifth—Krsna’s
chest; Seventh and eighth Krsna’s arms; Ninth—Krsna ’s neck; Tenth—
Krsna’s smiling face, Eleventh—Krsna’s forehead; Twelfth—Krsna’s
crown.
Srila Prabhupada describes the beauty of Vrindavana’ forests. “The
forests on the shore of the Yamuna are all beautiful gardens full of trees
of mango, jack-fruit, apples, guavas, orange, grapes, berries, palm-fruit
and so many other plants and fragrant fruits. And because the forest was
on the bank of the Yamuna, naturally there were ducks, cranes, and
peacocks on the branches or the trees. All these trees, birds and beasts
were pious living entities born in the transcendental abode of
Vrindavana just to give pleasure to the Lord and His eternal associates)
the cowherd boys” (SB 3.2.27p.).

Vrindavana---The Special forest

Twelve major forests form the stage for the divine play of Radha and
Krsna’s transcendental pastimes. Five forests decorate the eastern bank
of the Yamuna river: Bhadravan, Bhandiravan, Bilvavan Lohavan and
Mahavan. In these forests Lord Baladeva is the presiding deity and the
most prominent personality in all the pastimes. Srimati Radhika and Sri
Krsna rule the seven forests along the Yamuna’s western bank:
Bahulavan, Kamyavan, Khadiravan, Kumudvan, Madhuvan, Talavan
and Vrindavana.
“Sri Krsna said, ‘The sweet, fragrant honey oozing from newly grown
mango buds is again and again attracting groups of bumblebees, and this
forest is trembling in the softly moving breezes from the Malaya hills,
which are full of sandalwood trees. Thus the forest of Vrindavana is
increasing My transcendental pleasure” (Vidagdha-madhava 1.23).
“In Vraja the land is divided into various vanas (forests).
The forests total twelve, and their extension is estimated to be eighty-
four krosas (l68 miles). Of these, the special forest know as Vrindavana
is located from the present municipal city of Vrindavana to the village
called Nandagram” (CC Madhya 21.29p.).
Collectively, the twelve forests are called Vrindavana, but one should
understand that one of these twelve forests, the most prominent and
 auspicious, is specifically named Vrindavana. “0 holy earth” said Sri
Krsna, “This twelfth forest of Vrindavana is the destroyer of all vices
and is protected by Vrinda Devi. It is certainly My favourite forest. Here
I will perform pastimes with My gopas an gopis in the beautiful places
which are beyond the attainment of the demigods” (VP).
Srila Visvanatha Cakravarti Thakura explains how the Vrindavana forest
pleases all of the transcendental senses of Sri Govinda. “Lord Krsna saw
that the Vrindavana forest was giving pleasure to all the five senses. The
bees, birds and animal made charming sounds that brought sweet
pleasure to the ear, The wind was faithfully rendering service to the
Lord by blowing throughout the forest, carrying the cool moisture of a
transcendental lake, and thus giving pleasure to the sense of touch. By
the sweetness of the wind, even the sense of taste was being stimulated,
and the fragrance of lotus flowers was bringing pleasure to the nostrils.
The entire forest was endowed with heavenly beauty, which was giving
spiritual bliss to the eyes (SB 10. 15.3p.). Sri Krsna decorates Himself
with leaves, peacock-feathers coloured minerals and attractive tilak
taken from the mineral rich forest.

Circumambulating the Twelve Forests

The Vraja Mandala Parikrama (circumambulation of Vrindavana’ s
twelve forests), is one of the nine forms of devotional service called
pada-sevanam (serving Sri Krsna’s lotus feet). The Supreme Personality
of Godhead Himself, Sri Caitanya set the example by spending one
month touring Vrindavana’s twelve forests. The six Gosvamis, Lord
Gauranga’s immediate followers, and thousands of faithful Gaudiya
Vaisnavas throughout the years have enthusiastically executed this
blissful form of devotional service. In the 1930’s the illustrious founder
of the Gaudiya Math, Srila Bhaktisiddhanta Sarasvati Thakura,
organised and led yearly Vrindavana Parikrama parties with over one-
thousand members.
Today hundreds of groups of devotees from different parts of India still
perform this padayatra (walking festival) of Vraja mandala. Every year
during the Kartika month (Oct.-Nov.) the International Society for
Krishna Consciousness sponsors a Vraja mandala Parikrama; affording
foreign Krsna devotees a rare opportunity to experience the ecstasy of
circumambulating Sri Vrndavana-dhama. Besides being a wonderful
way to see and serve Sri Krsna’s holy land, circumambulating Vraja
bhumi purifies one’s consciousness.
“Srila Bhaktisiddhanta Sarasvati Thakura states that the business of the
tongue is to gratify itself with varieties of flavour, but by wandering in
 the twelve holy forests of Vraja-mandala; one can be freed from the
twelve flavours of material sense enjoyment. The five principal divisions
of material relationships are neutral admiration, servitude, friendship,
parental affection and conjugal love; the seven subordinate features of
material relationships are material humour, chivalry, compassion, anger,
dread and ghastliness.
“Originally, these twelve rasas, or flavours of relationships are
exchanges between the Supreme Personality of Godhead and the living
entities in the spiritual world. By wondering in the twelve forests of
Vrindavana one can respiritualise the twelve flavours of personal
existence. Thus one will become a liberated soul free from all material
desires”. ( SB 11.8.20).
Chapter Three

THE TREES OF VRINDAVANA

I eternally bow down before Vrindavana’s trees and vines which grant
all the goals of life to one who even once sees, touches, hears about or
remembers them.
(Srila Prabhodananda Sarasvati)

Friendly Sages
“The Supreme Personality of Godhead said, ‘O greatest of Lords,
Balarama, just see how these trees are bowing down their heads at Your
lotus feet, which are worshipable by the immortal demigods. The trees
are offering You their fruits an flowers to eradicate the dark ignorance
that has caused their birth as trees. The trees were thinking that because
of past offences they had now taken birth as trees and , being
immovable, could not accompany Lord Krsna in His wanderings
throughout the Vrindavana area. In fact, all the creatures of Vrindavana,
including the trees and cows, were great souls who could personally
associated with the Supreme Personality of Godhead”
(SB 1O.15.5v.&p.).
“Upon seeing Sri Caitanya Mahaprabhu, the trees and creepers of
Vrindavana became jubilant. Their twigs stood up, and they began to
shed tears of ecstasy in the form of honey. Over-loaded with fruits and
flowers, they fell down at the lotus feet of the Lord and greeted Him
with various presentations as if they were friends. Thus all the moving
and non-moving living entities of Vrindavana became very jubilant to
see the Lord. It was as if friends were made happy by seeing one
another”(CC Madhya 17.200v.).
 It is incorrect to think that only during Sri Krsna’s time that some saints
and devotees were living as trees in Vrindavana. Four-hundred and fifty
years ago Maharaja Yudhisthira, of the
famous Pandavas, appeared to Raghunatha Das Gosvami in a dream. He
requested him not to cut down the trees on the bank of Shyama-kunda,
because he and his brothers were residing there as trees. As a species,
trees have fantastic life spans. The California red woods, for example,
live up to seven-thousands years and banyan tree in the Calcutta
Botanical Garden dates back thousands of years. Quite possibly then,
many of the tree-bound devotees that witnessed Sri Krsna’s pastimes are
still standing today.
“The kadamba and tamala trees situated at Rasa-sthali said Narayana
Maharaja, “witnessed Lord Krsna’s rasa-dance thus they are
worshipable by us.” Narayana Maharaja further explains how to
properly approach these exalted living entities. “That is why we have
come today to rasa-sthali, in order to beg mercy from these trees. We
pray at their lotus feet that they will give us the purity to see and
understand Lord Krsna’s eternal pastimes in our hearts, as they have
seen. These trees are not ordinary. They are all transcendental
personalities”(SVMP)

The Wish-Fulfilling Trees

When the sun’s heat became intense, Lord Krsna saw it the trees were
acting as umbrellas by shading Him and thus spoke as follows to His
boyfriends, ‘0 Stoka Krsna and Amsu, O Sudama, Subala and Arjuna, O
Vrsabha, Ojasvi, Devaprastha Varuthapa, just see these greatly fortunate
trees, whose live are completely dedicated to the benefit of others.
‘Even while tolerating the wind, rain, heat and snow, they protect us
from these elements, Just see how these trees are maintaining every
living entity! Their birth is successful. Their behaviour is just like that of
great personalities, for any one to asks anything from a tree never goes
away disappointed’ (SB 1O.22.3Ov.).
“Although one may complain that no kalpa-vrksa (wish-fulfilling trees)
exist in Vrindavana, when the Gosvamis were there, the kalpa-vrksa
trees were present. It is not that one can simply go to such a tree and
make demands; one must first be a devotee. The Gosvamis would live
under a tree for one night only, and the tree would satisfy all their
desires. For the common man this may all seem very wonderful, but as
one makes progress in devotional service, all this can be realised”
(TLC).
“Srila Sridhara Swami explains that a desire tree has no material
 attachments or partiality, but simply bestows its fruits upon those who
deserve them, and not upon others. Jiva Gosvami Prabhupada adds that
a desire tree does not think, ‘This person is fit to worship me, but that
other person is not. Rather, a desire tree is satisfied with all who
properly serve it”
(SB IO.72.6p.).

Embrace a Tree
Today in Vrindavana one will regularly see men, women, boys and girls
devoutly caressing various trees that have become polished and wom
smooth why these constant embraces. The devotees submit their prayers
to these silent friends, and they feel satisfied with the response they hear
in the core of their hearts. The Eucalyptus and Tamal trees flanking Srila
Rupa Goswami’s bhajan kutir at the Radha Damodara temple, and the
divine trees in Seva Kunja are particular favourites of the Vrajavasis.
“When Sri Caitanya Mahaprabhu passed through the forest of
Vrindavana, all the plants, trees and creepers were delighted to see Him
and rejoiced in His presence. The plant life there is like that in the
spiritual sky---fully conscious”(PL).
“The splendid trees in Vraja-bhumi are perfectly spiritual in nature and
full of all potencies. They are just like the incarnations of the Supreme
Personality of Godhead. Just as the conditioned souls misunderstand the
spiritual nature of the Supreme Lord’s incarnations, in the same way
they misunderstand the glory of these transcendental trees in
Vraja”(VRC).

The Kadamba and The Tamala Tree

The Kadamba tree, generally only seen in the Vrindavana area, is a tall
tree with large round yellow flowers having a heady herbal aroma. “The
Kadamba tree signifies Srimati Radharani,”said Narayana Maharaja,
“and the Tamal tree signifies Krsna. ”Being very dear to Sri
Krsnacandra, the Kadamba trees participated in many of Krsna’s playful
pastimes.
One morning while the gopis were bathing in the Yamuna river at Cira-
ghata, Krsna snatched their clothes. He climbed a Kadamba tree and
waited for them to retrieve their garments. At Kadamba-khandi, Sri
Krsna would sit in the tall Kadamba trees and ply His flute; attracting
the transcendental surabhi cows. Tying back His beautiful hair and
flapping His arms just like a wrestler, Krsna leaped off the Kadamba
tree into the Yamuna river, where he vanquished the Kaliya serpent
demon. Because it was preserved with nectar poured from Garuda, Lord
 Vishnu’s eternal eagle carrier, this same Kadamba tree still stands in
Vrindavana near the Radha Madan-mohan Mandir.
Sri Krsna has appeared on this earth in His transcendent body, which
resembles the bluish colour of the Tamala tree”(S.B. 1 .9.33v) Sri
Caitanya Mahaprabhu told Vallabha Bhatta, “the only purport of the
holy name of Krsna is that He is dark blue like the Tamala tree and is
the son of Mother Yasoda”(CC Ant 7.86v.).
“Because the colour exactly resembles that of Krsna, Srimati Radharani
always used to take rest under the Tamala tree when feeling separation
from Krsna”(SPT 7015/3). “Once while Krsna was out walking, one of
the associates of Radharani told her, ‘my dear friend, do You think this
walking personality is a Tamala tree? If He is a Tamala tree, then how
is it possible for Him to walk and be so beautiful? “(NOD Chap.30)
“feeling intense separation from Krsna, Radharani once drew a
captivating image of Krsna on the ground with the juice of the Tamala
tree. Radha then embraced the neck of that image with Her vine-like
arms and fell to the ground unconscious”(Sri hamsaduta). “When
Vritasura appeared in Vrindavana as a bull, all of the gopis became
greatly affected with fear. Being perturbed in that way, they began to
embrace the Tamala tree’ (NOD Chap.29).

A Barometer of Bhakti
The building contractor for the Krsna-Balarama Mandir in Vrindavana
wanted to cut down the Tamala tree, which 1looked more like a stump
than a tree. Srila Prabhupada stopped him. By receiving daily darshan
and bits of maha-prasadam from Sri Sri Radha-Shyamasundara the
Tamala tree grew strong and healthy. “While admiring the Tamala tree
in the courtyard of the Krsna Balarama Mandir, Srila Prabhupada once
remarked that because the Tamala tree was growing luxuriantly, it
indicated that the devotees were performing genuine bhakti’ (PL V).

Imli Tala- A Transcendental Tamarind Tree

Sri Krsna sat under this tree on the banks of the Yamuna and His
transcendental body would turn golden due to feeling intense separation
from Srimati Radharani. Five-hundred years ago the golden body of Sri
Caitanya would turn bluish-black while he sat here remembering Sri
Krsna.

Sri Radha’s Coronation

After King Indra and the demigods bathed Sri Krsna at Govinda-kunda,
 Paurnamasi and Vrinda-devi arranged for a royal bathing ceremony to
coronate Srimati Radharani as the Queen of Vrindavana. All the wives
of the demigods and the personified holy rivers attended this gala
function held at imli-tala. Sri Krsna also came and by bowing His head,
He accepted Sri Radha as the Queen and controller of Vrindavana
(Vrindavanisvari).
“When will I see the great bathing ceremony at Your coronation as the
Queen of Vrindavana arranged personally by Paurnamasi? Hundreds of
sakhis (gopis) will be gathered there singing auspicious songs, and
playing various musical instruments like flutes, vinas and mrdangas.
They will lovingly bathe You with many jars of sacred pure water”(VK).

Govinda Reveals Gauranga

“During one rasa lila Srimati Radharani left the dancing arena. Sri Krsna
went searching for Radha throughout the groves of Vrindavana, but He
could not find Her. Sitting under the tamarind tree at Imli-tala, a dear
place of Radha’s, Sri Krsna began chanting, ‘Radha, Radha, Radha.’
While totally absorbed in thoughts of Srimati Radharani, Sri Krsna’s
bluish-black transcendental body assumed the radiantly golden colour of
Srimati Radharani. At that moment Sri Radha and Her gopi girlfriends!’
arrived there and became captivated by that golden form of Sri Krsna.
“When Srimati Radharani said, ‘This is definitely Krsna sitting here,’
Krsna left His mood of separation and noticed Srimati Radharani and the
gopis. Radha then asked Krsna about the meaning of this unprecedented
form. ‘After searching for You throughout the forest,’ Sri Krsna replied
“I sat here and began to chant Your name. Gradually, My body assumed
Your effulgent golden colour, and My feelings became replaced by
Yours; which enabled Me to experience the intense mood of Your
separation from Me. I have never tasted this before. In Kali-yuga I will
again accept Your form and mood, and freely distribute prema bhakti to
all the conditioned souls.’ Then Rasaraja Sri Krsna joined with Srimati
Radharani and the gopis in a blissful rasa dance on the Yamuna’s
bank”(VS).

Vat Lilas
Sri Krsna enacted many famous pastimes under the vat (banyan) trees in
Vrindavana. In fact, one of Krsna’s twelve forests is named Bhandiravan
(meaning banyan forest). The following description gives an idea of the
incredible beauty of the majestic banyan trees”They saw that best of all
trees, which had many long branches. With its dense covering of leaves,
it resembled a sitting on the earth. Indeed its form was so large that it
 appeared like a mountain covering half of the sky. Many birds with
charming blue wings frequented that great tree, whose dense fruits and
leaves made it seem like a cloud accompanied by a rainbow, a house
decorated with creepers and flowers.
‘It spread its broad roots downward and carried upon itself the sanctified
clouds. That banyan tree was like the lordly master of all other trees in
that vicinity, as it performed the all-auspicious functions of warding off
the rain and the heat of the sun. Such was the appearance of that banyan
tree known as Bhandiravan,”(SB 10.1 8.22p.)
In Gopala campu, Srila Jiva Gosvami tells how Lord Brahma performed
the priestly duties for Radha-Krsna’s “Gandharva marriage” under this
same banyan tree.
During autumn’s full moon night, Sri Gopinatha stands attractively
beneath the branches of the banyan tree at Vamsi vat. Krsna beckons the
eager gopis with the sweet mellow tunes of His flute. Then Sri
Gopinatha commences the celebrated rasa dance on the sparkling soft
sands along the Yamuna river. “Although the entire shore-line of the
Yamuna shines with love of Krsna, I think the area of Vamsivata, not
only shines, but actually dances in ecstatic love”(VRC).
Under the cooling shade of the banyan tree at Akshaya Vat, Krsna and
Balarama, encircled by thousands of cowherd boyfriends enjoyed a
forest picnic wile their cows sipped the nearby Yamuna.
In an angry mood Srimati Radharani left the Rasa dance and took shelter
of a banyan tree at Sringhara Vat. To pacify Sri Radha, Shyamasundara
placed a fragrant flowers in Her hair and decorated Radha’s lotus feet
with attractive designs.
The trees of Vrindavana are fully-conscious devotees that can
reciprocate fully with Sri Krsna’s ever-flowing love. Srila Jiva Gosvami
explains, “With blossoming flowers, the trees smile and laugh, with
drops of honey they shed tears, with new sprouts the hairs of their
bodies stand erect, and with their branches they tremble and bow to the
ground. In these five ways the trees exhibit ecstatic love for Krsna’
(GCS).

The Glories of Vrindavana’s Trees

Trees and vegetables are essential, and they give happiness all year
round. That is the arrangement in Vrindavana. It is not that in one
season the trees are pleasing and in another season not pleasing; rather,
they are equally pleasing throughout the seasonal changes”(SB 10.1
3.59p.).
 Everywhere in Vrindavana and on the Yamuna’s shores are trees that
give the gift of pure love, and that makes one remember the Lord,
making He who is the moon of Vraja suddenly rise within the
heart”(VRC).
“Very affectionate, very delicate, very handsome, overflowing with
transcendental bliss, very intelligent, very splendid, endowed with
pleasantly cool shade, filled with beautiful flowers, delicious fruits,
fragrant sweet honey, and beautiful leaves and buds and glistening with
ecstatic love for Lord Krsna; the trees in the Vrindavana forest shine
with great splendor.
“Taking splendid flowers and twigs, decorating each other beginning
with the braid and top knot, making a cottage and a bed of flowers,
eating fruit and drinking honey; two youthful fair and dark forms of love
enjoy pastimes, and the exalted trees of Vrindavana shine with great
splendor”(VM).

Prayers
“Everyone should worship Sri Vrindavana’s fortunate trees who are the
Divine Couple’s personal friends. May Vrindavana’s trees whose new
bud hairs stand erect with joy, who shed tears in a flood of honey, who
splendidly dance moving newly sprouted twigs in the breeze, who smile
and laugh with beautiful blooming flowers, who recite prayers with the
cooing of birds, and who bending under the weight of many fruits and
flowers, bow down to offer respects; bring me transcendental bliss.
“With their soft flower petal hands Sri-Sri Radha-Krsna carefully
watered the trees and vines from the time of their first sprouting. They
nourished them and made them grow, and at the appropriate time
married each vine to an appropriate tree. When Radha and Krsna saw
new flowers beginning to blossom, they became delighted and spoke
many playful joking words. Let us bow down and offer our respectful
obeisances to these trees and vines’ (VM).

Worshipable by all ‘
‘The dust of Krsna’s lotus feet, which is the source of holiness for all
places of pilgrimage is worshipped by all the great demigods. The
principal deities of all planets are engaged in His service and they
consider themselves most fortunate to take the dust of the lotus feet of
Krsna on their crowns’ (SB 1O.68.37v.).
‘O girls! The dust of Govinda’s lotus feet is so sacred that even Brahma
Siva, and the goddess of fortune Rama take that dust upon their heads to
dispel sinful reactions. According to Srila Visvanatha Cakravarti, who
 quotes from the sastras, each day in the late afternoon, as Krsna returned
from the cow pastures with His cowherd boyfriends, great demigods like
Brahma and Siva would come down and take the dust of Krsna’s feet’
(SB IO.3O.29.&p.)
‘Lord Brahma prays, ‘My dear Lord Krsna, please give me any sort of
birth within this Vrindavana forest so that I may be favoured by the dust
of the feet of some of the devotees of Vrindavana’’ (KB Chap.14). Not
only the demigods, but even Lord Sri Krsna’s eternal associates such as
Srimati Radharani, the gopis, Laksmiji and intimate devotees like
Uddhava and Narada Muni relish the dust of Vrindavana. ‘When,
overcome by Vrindavana’s nectar beauty, and happily covering Her
limbs with its dust, will dear Radharani, Her large lotus petal eyes
rolling in ecstasy, shine in great wonder.
The goddess of fortune Laksmiji, also desired to keep the dust of
Vrindavana on Her breast along with the fragrant saffron. The gopis,
especially, the cowherd men and the aborigine tribes-women, always
desire to become the grass and straw on the street of Vrindavana, to be
trampled by the lotus feet of Krsna’ (KB chap.82). ‘Uddhava
appreciated the exalted position of the gopis and wished to fall down
and take the dust of their lotus feet upon his head. Not daring to place
the dust of the gopi’s feet on his own head in this life, Uddhava aspired
to have a future birth in the position of a clamp of grass or herbs. He
would then be able to have the dust of the gopi’s lotus feet’ (KB
Chap.46).
‘ In Vrindavana forest the best place is along the shore of the Yamuna.
On the sand of the Yamuna, the best place is the arena of the rasa dance.
The rasa dance arena is filled with dust that touched the two lotus feet
of Sri Krsna, the lover of the gopis.
The great sage Narada worship those particles of dust with all his
heart’(LM).

Living Dust
Why is the dust of Vrindavana worshipable? Because Vrindavana dust is
non different from Krsna,’ said Srila Prabhupada, ‘when you take a
little dust from Vrindavana-dhama it means you are taking the dust from
Krsna’s lotus feet’ (SPT 75/89).
Devotees living in Vrindavana regularly eat a few grains of this
transcendental dust whenever they visit Radha-Krsna’s pastime places
such as seva Kunja Govardhana Hill, Varsana, Radha-kunda and
Raman-reti. Some Vrajavasis even carry a small bottle of Vrindavana
dust whenever they leave the Dhama. They add a sprinkle to their meals
 in order to maintain an intimate contact with Radha-Govinda and Sri
Vrindavana-dhama. Biographer recount that Sri Caitanya Mahaprabhu
Himself, regularly ate a few grains of dust that He had collected from
the birth place of His spiritual master, Sri Isvara Puri.

The Dust That Satisfies all Desires

‘When Krsna travelled in Vrindavana forest with Baladeva and His
boyfriends the reddish powder (from His chest) fell to the ground of the
Vrindavana forest. So the lusty aborigine girls, while looking towards
Krsna playing with His friends, saw the reddish kunkuma on the ground,
took it and smeared it over their faces and breasts. In this way they
became fully satisfied, although they were not satisfied when their
lovers touched their breasts. (KBChap.21).
How is the dust of Vrindavana personal individual living entities? If you
want something from this dust in Hyderabad, said Srila Prabhupada, you
can’t get it because this dust is material.
But in Vrindavana, even from the dust if you want anything, it will be
delivered immediately’ (SPT 75/38).

Roll In The Dust

One who intends to visit Vrindavana should follow the ideal footsteps
of Akrura and always think of the pastimes and activities of the Lord. As
soon as one reaches the boundary of Vrindavana, he should
immediately smear the dust of Vrindavana over his body without
thinking of his material position and prestige. Actually one cannot go to
Vrindavana by purchasing a ticket. The process of going to Vrindavana
is shown by Akrura. (KB chap. 37).
If you roll about in the dust of Vrindavana, then you will attain an
exalted position like that beautiful pearl necklace strung by Sri Krsna
and worn by Sri Radha. This exalted fate will not be difficult for you to
attain (VM).

Prayer
‘O son of Nanda Maharaja, Krsna, I am Your eternal servant, yet
because of my own fruitive activities I have fallen into this terrible
ocean of birth and death. Please pick me up from this ocean of death and
keep me as a particle of dust at Your lotus feet’ ( Siksastaka ).
The Yamuna River
The Yamuna River is like a blue lotus flower garland, a sapphire
necklace, or a blue sash worn by the goddess of Vrindavana (VM).

The Supreme Lord expands into different forms to enjoy transcendental

pastimes and His eternal associates expand along with Him; to tender a
variety of loving services. Visakha-sakhi Sri Radha’s dearest girlfriend,
expand in one form as the Yamuna River in order to assist in the aquatic
adventures of the Divine Couple.
Srimati Visakha-devi think only of the happiness of Radha and Krsna. Her
bodily complexion, age and actions so much resemble Radharani’s that
whenever Sri Krsna sees Vishaka, He instantly remembers Sri Radha.
Upon seeing the Shyama blue colour of the Yamuna river (Vishaka’s
liquid form), Srimati Radhika immediately thinks of Her beloved Krsna.
The Yamuna river (also called Kalindi) is a transcendental river
eternally flowing in Goloka Vrindavana. She appeared in this world as
the sister of Yamaraja, (Lord of death), and the daughter of the sun-god,
Vivasvan. Kalindi is also considered one of the energies of the Lord.
(SB. 5.20.24).
The Most Holy River
“Because of the sanctity of its origin, (the river viraja washing Lord
Vishnu’s transcendental foot), the Ganges is generally considered the
most holy of rivers. But even more potent is the water of the Yamuna,
where Lord Vishnu in His original form of Govinda played with His
intimate companions”(SB 10.82.30). “According to the varara purana,
as quoted by Srila Jiva Goswami, there is no difference between the
water of the Ganges and the Yamuna, but when the water of the Ganges
is sanctified one-hundred times, it is called the Yamuna . (SB 1.19.5p.).
The Vishnu Purana states that since the Yamuna eternally flows in the
spiritual world; her water are so purifying that bathing one-hundred
times in the Ganges is equal to one bath in the Yamuna.
In the Vedas, the personified Ganges River prays to the Yamuna, ”O
Yamuna you purify the three worlds and have manifested from the left
side of Lord Krsna’s body. I, along with every one else in the three
worlds am always praying for your mercy. You are the very life force of
Lord Krsna so please accept my humble obeisances at your lotus feet
again and again. You are even worshipped by the residents of Goloka.
Anyone who touches you is .guaranteed of entering the divine pastimes
 performed in Goloka Vrindavana!

Yamuna Lilas
“Her waters filled with musk and saffron fallen from Sri-Sri Radha-
Krsna as They enjoy many nectar water pastimes, the Yamuna River
happily smiles at Them with her foam; and splashes them with the
beautiful hands of her waves”(VYS).
“Upon hearing the chanting of Krsna’s name, the gopis saw all the
water of the Yamuna River turn into milk; so they began to churn it into
butter”(NOD Chap.22).
“In the Lalita-madhava, Srila Rupa Gosvami explains that the
movements of Krsna’s eyebrows are just like the Yamuna, and that the
smiling of Radha is just like the moonshine. When the Yamuna and the
moonshine contact on the bank of the river, the water tastes just like
nectar, and drinking it gives great satisfaction it is as cooling as piles of
snow”(NOD Chap.44).
“The cowherd boys let the cows drink the clear, cool and wholesome
water of the Yamuna, and then they also drank that sweet water to their
full satisfaction”(SB 10.2237).
“Once when Srimati Radharaniwas standing on the hanks of the
Yamuna river, She was attacked by Krsna. Although She externally
expressed a disturbed mood from this incident within Herself She was
smiling and feeling great satisfaction. Externally, Radha moved Her
eyebrows and made a show of rejecting Krsna. In this mood Radharani
looked very beautiful and Sri Rupa Gosvami glorifies Her beauty. This
is an instance of exhibiting varying feelings in ecstatic love, although
the cause is one only, Krsna”(NOD Chap31).
Vrinda-devi told Krsna, “Radha walked along the Yamuna shore as
graceful as a swan”. Hearing the cooing of the swans nearby, and
thinking it was the sound of Your tinkling ankle-bells, Radha began to
tremble. Radha forgot the water-pot on Her head and at once slipped
and fell to the ground”(UN).
“During Their water pastimes, Radha hid in a cluster of golden lotus
flowers. Krsna kissed a lows flower mistaking it for Radha’s face.
Laughing and laughing, Radha could no longer hide. Krsna also laughed
and embraced Radhika while Her gopi friends joined Them in laughing.
Sri Krsna, Vraja’s prince, violently splashed Radha and the gopis, and
they splashed Him in return. Considering their great splashing
intolerable Krsna slid under the Yamuna’s water and touched their broad
hips, thighs, legs and feet. Then laughing, as splendid as millions of
 moons, Krsna rose in a distant place”(VM).
“This is the beauty of Vrindavana”said Srila Prabhupada, “when Krsna
entered the Yamuna to fight with Kaliya it wan not at all good news for
Mother Yasoda, Nanda, the friends and family. Not at all. Their life was
lost. But still, Krsna was the center.This is Vrindavana, in everything
Krsna is the Center (PL).

The Purifying Power of Yamuna-devi

“A man becomes purified and virtuous by bathing in, drinking,
remembering and glorifying the Yamuna. Even darshan of Yamuna
creates auspiciousness. Believing in Yamuna or drinking her water
guarantee auspiciousness for seven generations of one’s family. The
eternal abode is attained simply by dying on the Yamuna’s bank (MP).
“Simply by bathing in the Yamuna anyone can diminish the reactions of
his sinful activities, (KB Chap. 38).
“They who offer respectful obeisance to Yamuna or bathe in her water,
which is like a moat of black mascara encircling Vrindavana, transform
into pure devotees carrying Sri Krsna in their hearts”(VRC).
“A person who bathes in Yamuna becomes pure and sense controlled.
By the Yamuna’s touch a sinful person becomes free from sin, pious and
saintly. Simply by bathing in Yamuna, the devotee attains the
association of Sri Krsna”(MM).
There are two things in all of Sri Vraja Mandala that possess unlimited
capacity to bless devotees, and to give Krsna prema as well: Yamuna-
Devi and Sri Giri-Govardana”(SVMP).

Bathing in the Yamuna River

“One should not give up the process of austerity. If possible one should
bathe in the waters of the Yamuna. This is an item of austerity.
Therefore, our Krishna-conscious movement has established a center in
Vrindavana so that one may bathe in this Yamuna, chant the Hare
Krishna maha mantra and then become perfect and return home, back to
godhead. (SB 6.5.28). There are many devotees in Vrindavana who
regularly bathe in Yamuna, and this
cleanses all the contamination of the material world’ (SB5£.3 1)

“whether one bathes or worship the Yamuna properly or improperly, he

will attain a sacred result”(MM). Pada-sevanam, is one of the nine
prescribed forms of devotional service. Circumambulating temples and
holy places and bathing in sacred rivers such as Yamuna-devi and the
 Ganges are within the category of pada-sevanam. The more attentively
and sincerely that one performs devotional service; the better this result.
Before bathing in the sacred Yamuna one can chant this prayer, which
Sri Caitanya Mahaprabhu recited before dipping in the Yamuna. Then
offer, obeisances to Yamunaji, sprinkle a few drops on your head and
bathe with reverence and gravity.
Cid-ananda-bhanoh sada nanda sunoh
para-prema-patri drava-brahma-gatri
aghanam lavitri jagat-ksema-dhatri
pavriti-kriyam no vapur mitra-putri

“0 River Yamuna, you are the blissful spiritual water that gives love to
the son of Nanda Maharaja. You are the same as the water of the
spiritual world, for you can vanquish all our offenses and the sinful
reactions incurred in life. You are the creator of all auspicious things for
the world. O daughter of the sun-god, kindly pacify us by your
activities”(Cc Madhya 3.28).
To show gratitude and appreciation for Yamunaji’s Unlimited mercy, one
may take a palm-full of water from the Yamuna and offer it back to her.
Srila Prabhupada explains the same process in relation to the River
Ganges. “There is a process for worshipping the Ganges because the
Ganges river is considered a sacred river.
You take water from the Ganges and offer it back to her along with your
faith and love for Mother Ganges. “Mother Ganges, I offer you this little
water.”And that is accepted”(SPT.68/32).
To further benefit one’s self and others, one should respectfully drink
some of the Yamuna’s refreshingly-sweet, crystal clear water that is
non-different from Sri Krsna’s caranamrita. “The Yamuna river washed
Krsna’s lotus feet when the Lord appeared in Vrindavana five thousand
years ago. Lord Krsna sported daily with His boys and girlfriends in the
Yamuna river, and consequently that river is also caranamrita”(SB
11.6.19).
“One may bathe on any day but the best days are Sunday, new moon day
astami, Ekadasi, Caturdasi and the full-moon day”(MM). “At noon On the
second day of the light part of the month of Kartika, one should bathe in
the Yamuna and worship Yamaraja. If one does so, he will not go to the
abode of Yamaraja”(SKP).

Srila Prabhupada and the Yamuna

Before Srila Prabhupada began his world-wide preaching mission he
lived alone while translating the Srimad Bhagavatam in the Radha
 Damodara temple in Vrindavana. During this time he often bathed in the
Yamuna river. After Six years of vigorous. Preaching overseas Srila
Prabhupada returned to Vrindavana with an international group of
enthusiastic followers.
“In 1971 Srila Prabhupada took his disciples to Brahmanda ghat a bathing
place and site of Krsna-lila on the Yamuna. Touching the water, Srila
Prabhupada said, ‘It is too cold for an old man like me. But you take bath.
I’ll put a few drops on my head.’ While the devotees were sporting in the
water, Srila Prabhupada suddenly entered and began bathing and splashing
with them in the Yamuna”(PLV).

The Animals of Vrindavan

Cows, buffalo, peacocks, parrots, ducks, cranes, bees, squirrels,
monkeys, donkeys and dogs are always visible moving about
Vrindavana. Although their bodies are materially constituted and subject
to the laws of material nature.( birth, old-age, disease and death) these
same creature exist in the spiritual world in spiritual bodies made of
eternality, knowledge and bliss. In Goloka Vrindavana the animals bring
happiness to Radha and Krsna by their selfless service.
Sri Krsna Himself keeps a variety of animals including pet oxen, deer,
dogs, parrots, a peacock, a swan and a pet monkey named
“Dadhilobha”,(greedy for yoghurt). Srimati Radharani also has Her
favorite animals which include pet surabhi cows, an old monkey named
‘Kakkhati, a doe, an elephant, a cakora bird and a chubby pet calf called
“Tungi,” and a pet swan named “ Tundikeri”, who is fond of swimming
in Radha-kunda. Suksmadhi and Subha are Radharani’s parrots that can
perfectly imitate Lalita-devi’s playful jokes, which she tells to the
Divine Couple. By this wonderful repetition the parrots astonish the
gopis (RKG)
A devotee with knowledge of Radha and Krsna’s transcendental pastimes
will relish sweet reminiscences upon seeing the assortment of
Vrindavana’s wild life. These happy animals exist in a divine harmony that
can’t be encountered else where. in one of the last purports that he wrote,
Srila Prabhupada wonderfully explained the unique quality of the animal
life in Vrindavana.

Everyone is happy
The word vana means forest We are afraid of the forest and do not wish
to go there, but in Vrindavana the forest animals are as good as
demigods, for they have no envy. Envy develops because of sense
 gratification, but in Vrindavana there is no sense gratification, for the
only aim is Krsna’s satisfaction. Even in this material world the animals
in Vrindavana are not envious of the sadhus who lives there. The sadhus
keep cows and supply milk to the tigers, saying, ‘Come here and take a
little milk.’ Thus envy and malice are unknown in Vrindavana.
“That is the difference between Vrindavana and the ordinary world. We
are horrified to hear the name forest, but in Vrindavana there is no such
horror. Everyone there is happy by pleasing Krsna. Whether a goswami
or tiger or other ferocious animal, everyone’s business is the same—to
please Krsna.
“In Vrindavana everyone is happy. The calf is happy, the cat is happy,
the dog is happy, the man is happy---everyone. Everyone wants to serve
Krsna in a different capacity, and thus there is no envy. One may
sometimes think that the monkey in Vrindavana are envious, because
they cause mischief and steal food, but in Vrindavana we find that
monkeys are allowed to take butter, which Krsna Himself distributes.
Krsna personally demonstrate that everyone has the right to live. This is
Vrindavana 1ife. The inhabitants of Vrindavana think, ‘Whatever is
given by Krsna, let us divide it as prasadam and eat’” (SB 1O.13.60p.).

The Cows of Vrindavana

“As described in the brahma-samhita (suraby abhipalayantam), Lord
Krsna on His planet, Goloka Vrindavana engages in tending the surabhi
cows. These cows are the Lord’s pet animals” (SB8.8.2p.). Sri
Viraraghava Acarya cites one verse to explain the identity of the cows
inhabiting Bhauma, (earthly) Vrindavana during Krsna’s manifest
pastimes. “O demigods, even great sages, following the order of Vishnu,
appeared in the forms of cows and
calves, to please the Supreme Personality of Godhead by delivering
milk” (SB 10.1 Notes).
“The beautiful cows were of various chequered colours red, black,
green, yellow, ash, etc. And because of their colours an healthy smiling
features the atmosphere was enlivening”
(SB.3.2.29p.).

Calf Pastimes
“While crawling in curiosity Krsna and Balarama would sometimes
catch the ends of the tail of the calves. The calves, feeling that someone
had caught them would begin to flee here and there, and the babies
would hold on very tightly, being afraid of how the calves where
 moving. Then the ladies would come to rescue the babies and laugh.
Srila Rupa Gosvami cites one example to show the depth of Sri Radika’s
mercy. “Seeing a calf with its mouth pierced by a sharp straw, Sri Radha
felt very unhappy. With tears in Her eyes, Radha immediately dressed
the calf’s wound with red kunkuma”(UN).

Milking cows and bulls

Every morning at approximately six-thirty a.m. Sri Gopala enters Nanda-
baba cowshed to milk the transcendental cows. As Krsna calls each COW,
they respond by mooing and immediately surround Krsna. Then Sri Krsna
bends down, holding a golden milk pail between His knees, and milk some
cows. Krsna directs the cowherd boys to milk other cows, and He lovingly
caresses the cows in between milking. Govinda also insures that each and
every calf drinks milk to its full satisfaction. (GL).
“Visakha, showing where Krsna was milking the cows, said to Radha,
‘Resting on the front of His feet, grasping the udder between His thumb
and finger, spraying Himself with two or three stray drops, and making a
charming streak of milk pour into the pail balanced between His arched
knees, Damodara milks the surabhi cow.”’ (UN).
“Out of Srimati Radharani’s ecstatic love for Krsna, She sometimes
acted just like an addled person and attempted to churn yoghurt,
although there was no yoghurt in the pot. And seeing this, Krsna became
so enchanted by Radha that He began to milk a bull instead of a COW”
(NOD).
calling the Cows
“During Krsna’s sixth year (after Gopastami day in Kartika) He was
allowed to supervise the cows. Now accompanied by numerous cowherd
boys and millions of cows, Lord Krsna began to wander to distant parts
of Vrindavana. Each of Lord Krsna’s cowherd boys had a bugle made of
buffalo horn and a flute, and each child called his respective calves by
calling their respective names” (KB Chap.4).
‘Srila Jiva Gosvami explains that in the afternoon Sri Krsna dressed
Himself in new clothing and then went out to Call the cows home. Srila
Visvanatha Cakravarti gives the following information about the
transcendental cows of Vrindavana. “For each of the four colours of
cows---white, red, black and yellow—there are twenty-five subdivisions,
making a total of one hundred colours. And such qualities as being
coloured like sandalwood pulp, tilak, speckled, or having a head shaped
like mrdanga drum create eight further groups. To count these 108
groups of cows, distinguished by colour and form, Krsna is using a
string of 108 jewel beads (SB 10.35. 18p.) “Krsna rests His arm on a
friend’s shoulder and happily counts the surabhi cows on the abacus of
His jewel necklace” (GCS).
Thus when Krsna calls out, “Hey Dhavali” (the name of a white cow) a
whole group of white cows comes forward, and when Krsna calls
‘Hamsi, Candani, Ganga, Mukta and so on, the twenty-four other groups
of white cows come. The reddish cows are called ‘Aruni, Kunkuma,
Sarasvati, etc, the blackish one Shyamala, Dhumala, Yamuna, etc., and
the yellowish ones are Pita, Pingala, Haritaki, etc. Those in the groups
with tilak mark’ on their foreheads are called Citra, Citra-tilaka, and
Dirgha-tilaka and Tiryak-tilaka, and there are groups known as
Mrdanga-mukhi (mrdanga head), Simha-mukhi (lion head) and so on”
(SB. 10.35.19p).
“Each of the 108 different herds had a herd leader and when Krsna
would call them with His flute, each herd would happily come running
to meet Krsna. As they arrived, Krsna would touch the herd leader’s
snout with His hand and count each herd on a string of 108 jewel beads.
If any cow was missing among the 900,000 milking cows belonging to
His father Krsna would immediately chase after it calling her name,
because Krsna knew the name of each and every cow in all of the 108
different herds. Hearing their names, the cows would bellow in joy and
come Running. Rounding them up, Krsna would then take them home
(SVMP).
“The boys would enjoy this exchange to their heart content” ‘Srimati
Radharani says to Lalita, “To the surabhi cows who have strayed far
away Krsna calls: “O Pisangi! O Manikastini O Pranatasmgi! O
Pingeksana! O Mrdanga-mukhi! O Dhumala O Sobali! O Hamsi! O
Vamsi-priya! “By this, Krsna has stolen my heart’ “ (UN).
“It is very important to note in this connection how wealthy the
inhabitants of Vrindavana were simply by raising cows. By their dress
and ornaments and by their behaviour,
it appears that although they were in a small village, they still were rich
in natural possessions. They possessed such an abundance of various
kinds of milk products that they were throwing butter lavishly on each
other’s bodies without restriction in celebration of Lord Krsna’s birth
ceremony. Their wealth was in milk, yoghurt, clarified butter and many
other milk products, and by trading their agricultural products, they were
rich in various kinds of jewellery and costly dresses. Not only did they
posses this things, but they could give them away in charity, as did
Nanda Maharaja” (KB Ghap.5).
 Thereafter, mother Yasoda and Rohini along with the other elderly
gopis, waved about the switch of a cow to give full protection to the
child Sri Krsna. The child was thoroughly washed with cow urine and
then smeared with the dust raised by the movement of the cows. Then
different names of the Lord were applied with cow dung on twelve
different parts of the Krsna’s body, beginning from the forehead, as
done in applying tilak. In this way, the child Was given protection” (SB
10.6.19).

Serve your mother

According to the Vedas, the cow is one of the seven mothers. The real
mother, the wife of the spiritual master, the wife of a brahmana, the wife
of the king, the earth and the nurse are the other six. [SB 1.11.28] ‘The
cow is the most important animal for developing the human body to
perfection. The body can be maintained by any kind of food stuff, but
cow’s milk is particularly essential for developing the finer tissues of the
human brain so that one can understand the intricacies of transcendental
knowledge (SB 3.5.7p.).
‘Sri Krsna said, “ I can be worshipped within cows by offering of grass
and other suitable grains and paraphernalia for the pleasure and health of
the cows” (SB 11.11.43p.). “Cows are worshipped not only by the
demigods, but Krsna Himself worships the cows on several occasions,
especially on the days of Gopastami and Govardhana-Puja” (NOD
chap.21). “Krsna’s first business is to give all comfort to the cows and
the brahmanas. In fact, comfort for the brahmanas is secondary, and
comfort for the cows is His first concern” (SB 1O.&16) “Offering
respect to the cows will help the devotee to diminish the reactions to his
past sinful activities (SKP).
Vrindavana’s cows are constant reminders of Krsna’s ecstatic
cowherding li1as. By serving the cows one receives tremendous spiritual
benefit. Feeding grains to the cows, offering Puja, or simply a scratch
under the neck will please these peaceful personalities and attract the
attention of the Supreme Personality of Godhead, Sri Govinda. The
gautamiya tantra states, “One should gently scratch the body of a cow,
offer her a mouthful of green grass and reverentially circumambulate
her. If cows are maintained nicely and comfortably, Lord Gopala will be
pleased.”
In His role as the perfect devotee of the Supreme Lord, Sri Caitanya
Mahaprabhu set the example by serving the cows of Vrindavana. “When
Sri Caitanya Mahaprabhu passed through Vrindavana, herds of grazing
cows saw Him pass and immediately surrounding Him, began to moo
 very loudly. seeing the herds approach Him, the Lord was stunned with
ecstatic love. The cows began to lick Lord Caitanya’s body in great
affection. Becoming pacified, Sri Caitanya Mahaprabhu began to caress
the cows, and the cows, being unable to give up His company, went
with Him” (Cc Madhya l7.194v.).

Surabhi Meditations
“ All glories to Lord Krsna’s Pet bull Padmagandha, whose handsome
horns are covered with gold and studded with pearls; whose hooves are
splendidly decorated with sapphire and whose
neck is decorated with a swinging garland of reddish flowers” (VVS).
“In Vraja the surabhi cow barns have crystal walls, enormous gold
pillars and emerald roof beams. The roofs are made of various
jewels with ruby capped pillars “White as the deity of the goddess
Sarasvati, and sober and grave like great ascetics, splendid surabhi
cows wander in the courtyards of these barns.
“These surabhi cows are just like cintamani jewels that fulfil all
desires. Their happy calves are like pleasant summers. Their mooing
is the most beautiful poetry. They lift their ears to hear the sound of
Krsna’s flute. The calves look as if they might be the moving rocks
on the peak of Mount Kailasa, or the infant children of the
moonlight. As they wander over the earth, the calves are like the
milk ocean’s bubbles or Lord Siva’s chuckles.
“Are these great boulders from the crystal mountain? Are they tidal
waves from the milk ocean.? These are the bulls of Vraja. During the
day they freely wander, just like liberated souls, and during the evening
they sit peacefully at home, just as great sages rapt in contemplation.
Proudly mooing from the loose folds of skin about their necks, Vraja’s
bulls look just like old sannyasis. Then again, their reddish stares make
them look like intoxicated persons” (VRC).

The Peacocks of Vrindavana

Incomparable beauty of iridescent rainbow-coloured feathers ornament
this noble bird; so intimately connected wit Sri Krsna’s super-excellent
transcendental pastimes. At dawn and dusk their captivating calls of
“Megh ho, Megh ho” (come clouds), flood the heart with thoughts of
Radha-Shyamasundara. “Vrindavana is full of peacocks, kujat kokila
hamsa sarasa gana kirne mayura kule. The Vrindavana forest is always
full of cuckoos, ducks, swans, peacocks, cranes and also monkeys, bulls
and cows” (SB 10.1 1.40p.). Their abundant presence in Vrindavana is a
colourful reminder of Krsna, and for some devotees, a source of ecstasy.
Sri Mukunda Dasa, a professional doctor and an intimate associate of Sri
Caitanya Mahaprabhu, was once giving medical advice to the local
Muslim king. While Mukunda sat with the king, a servant began waving a
large peacock fan. The sight of the peacock feathers overwhelmed Sri
Mukunda Dasa with ecstatic memories of Sri Krsna’s pastimes and he
fainted.

Dancing Peacocks
“Paurnamasi said to Sri Krsna, ‘Seeing Your glistering peacock feather
crown, the peacocks, thinking You are a blue rain cloud, began to dance
with jubilant abandon. Observing the wild dancing, what human resident
of Vraja would not be agitated with love for You?” (UN). “During
Krsna’s manifest lila in Vraja, the peacocks were always happily
dancing with their colourful feathers fully fanned due to the ecstatic
vibrations of Sri Muralidhara’s transcendental flute” (CC Antya 5.67).
Srila Visvanatha Cakravarti explains Krsna-lila as follows, “In
Vrindavana, the peacocks request Krsna, ‘Govinda, please make us
dance.’ Thus Krsna plays His flute, and they surround Him in a circle
and dance in time with the rhythm of His’ melody. And while standing
in the midst of their dancing, He also sings and dances. Then those
peacocks, who are fully satisfied with Krsna’s musical performance, out
of gratitude offer for His pleasure their own divine feathers. In the usual
manner of musical performers, Krsna gladly accepts these presentations,
and places a peacock feather upon the turban atop His head” (SB
10.21.1Op.).
“Srila Sanatana Gosvami explains that Lord Krsna would joke with His
friends, saying ‘Just look this peacock does not know how to dance
properly.’ Whereupon the Lord would vigorously imitate the peacock’s
dance, causing great laughter among His friends”
(SB lO.15.12p.).
“Both Srimati Radharani and Krsna were attracted to the activities of the
peacocks. Once in Varsana at Moor-Kutir, Radhika and Krsna adopted
the peacock’s mood by dancing with Their hands and feet, and tried to
imitate the stance of the peacocks” (SVMP).

The Parrots of Vrindavana

Vrinda-devi, a very close friend of Srimati Radharani, maintains an
entire squadron of speedy parrots who fly continuous reconnaissance
missions throughout Vrindavana’s forests. They collect vital information
about the transcendental movements of Sri-Sri Radha-Madan-mohan.
 These winged messengers report to Vrinda-devi, who then utilises their
findings to make comfortable and pleasurable arrangements for the
rendezvous of the Divine Couple within the forests kunjas. Alighting on
tall trees like the Kadamba or the Neem, the parrots sing excitedly or
shriek ecstatically as they dart through the air in a flash of green.
From their erratic behaviour it appears as if the parrots have just seen an
extraordinarily wonderful transcendental lila of Radha-Gopinatha. And
with their frantic yet melodious voices, they are trying to share their
joyous experience with us.

A Favorite Controversy
While touring the seasonal pastime forests of Vrindavana Sri Radha, Sri
Krsna Madhumangala, Paurnamasi, Vrinda devi, Kundalata and other
gopis relax underneath a tree. They enjoy listening to the male and
female parrots argue non-stop about their favorite controversy--- the
proprietorship of Vrindavana forest. The male parrot insists that the
forest belongs to Sri Krsna, but the female parrot states
uncompromisingly that Radha, and only Radha, is the sole Mistress of
all the forests. Lalita rewards that female parrot with ripe grapes, and
Subal satisfies the male parrot with tasty pomegranate. Being very
pleased with the nectarean verbal genius of these quarrelling parrots,
Radha and Krsna and Their friends continue rambling through the forest.
(GL).
“When Narada Muni was passing through Vrindavana, he saw in one of
the trees the famous parrot couple that always accompanies Sri Krsna.
The couple was imitating some discussion they had heard upon the
Vedanta philosophy and thus were seemingly arguing upon various
philosophical points” (NOD Chap.51).

Sukadeva---The Parrot of Sri Radha

“In the Srimad-Bhagavatam it is often stated, sri sukadeva uvaca. Sri
means “Srila Sukadeva” or the suka (parrot) of “ Sri” which refers to
Srimati Radharani. In gopala-campu Srila Jiva Gosvami explains. that
this suka (parrot) originally belonged to Srimati Radharani, and he used
to sit On Her left hand, while Radha would affectionately feed him
pomegranate seeds. Radha would pet the parrot and lovingly tell him,
‘Chant Krsna!’ And this suka would sweetly utter the name Krsna.
One day this parrot flew away to Nandagram where Lord Sri Krsna was
sitting within a Kunja with His friend Madhumangala and others. The
suka sat on the branch of a pomegranate tree and very sweetly began to
utter, ‘Krsna, Krsna.’ Surprised, Krsna glanced toward the parrot who
 spoke again, ‘Oh, I am very wretched and unfortunate. I am ungrateful
and don’t recognise the good qualities of anyone. For I have left my
mistress and come here.’ He spoke this is in such a pitiable manner that
Krsna was both astonished and impressed. At once Krsna took that
parrot, belonging to Sri Radha, and lovingly clutched him in His hand.
This Sukadeva of Srimad Bhagavatam is “Srila Suka”—the suka (parrot)
of Srimati Radharani. This is why he was so rasika that he couldn’t
directly utter the name of Radhika within the pages of the Srimad
Bhagavatam “ (Narayana Maharaja Conv.).

Vrinda-devi’s Disciples Glorify Krsna

One afternoon while Radha and Krsna were relaxing within a forest
kunja, Vrinda-devi brought in two of her favorite parrot disciples: one
female and one male---both expert in scholarly knowledge.
Understanding Radha’s desire to hear Krsna’s beauty glorified, Vrinda
orders the female parrot to recite verses which embody all the literary
embellishments of Sanskrit poetry. After a lengthy and eloquent
description, the parrots conclude that the entire body of Sri Krsna is like
an ocean of divine nectar filled with an unlimited number of
indescribable qualities. Choking up in ecstasy, the parrots fell silent.
(GLI)

Parrot Flights
“In gurukula Lord Krsna and Lord Balarama learned how to teach
parrots to speak and answer the questions of human beings” (KB Chap.
44).
Inviting the male parrot to sit on Her hand, Sri Radha teaches him some
very rhythmic jingle poems about Krsna. Similarly, Sri Krsna, taking
the female parrot in hand, teaches her some magical poems about
Radha’s wonderful attributes. (GL)
Sometimes Lord Sri Krsna would cry out in imitation of the birds such a
cakoras, peacocks, and parrots” (SB 1O.15.13p.).

The Squirrels of Vrindavana

Scurrying about the base of trees or up and down the walls of medieval
temples, the squirrels of Vrindavana are glorified in the Vedic classic,
ramayana, for their service to the Personality of Godhead, Lord
Ramacandra. The ancestors of these squirrels hauled grains of sand to
help construct Lord Rama’s famous bridge to Sri Lanka. Appreciating
their service, the compassionate Lord Rama affectionately scratched
their backs, and created the three parallel white lines observed today on
 a squirrel’s back.
The three lines on the backs of Vrindavana’s skittish squirrels remind a
devotee that even a little devotional service, performed in harmony with
the three principles of guru, shastra and sadhu, will please the Supreme
Lord and attract His mercy.

The monkeys of Vrindavana

One questions the usefulness of Vrindavana’s monkeys when compared

with the valuable services rendered by the cows, hulls, donkeys and the
other hard- working domestic animals. Besides acting as eternal servant
of the Supreme Personality of Godhead, Lord Damodara; the
mischievous monkeys entertain the Vrajavasi with their acrobatic antics,
ugly imitative faces and deliberate on daily thievery of chapatis, clothing
or anything else they can steal.
Since time immemorial Sri Krsna Himself has patronised the
‘celebrated’ monkeys of Vrindavana. “Sometimes Krsna devises some
process by which He steals palatable curd, butter and milk, which He
eats and drinks. When the monkeys assemble, He divides it with them,
and when the monkeys have their bellies so full that they won’t take any
more, Damodara breaks the pots” (SB lO.8.29v.).
“The monkeys are very clever. Many times in Vrindavana the monkeys
have taken away foodstuff from my hand. At least thrice or four times I
can remember. I wasn’t offering them, but if a big monkey comes and
takes. You are stunned. You have to give him. Once in Radha-
Damodara temple I was cooking in my kitchen. although the door was
closed, the monkey knew and he opened the door and took away my
prasadam” (Srila Prabhupada CN Vol.18).
“In Jaipur Srila Prabhupada once advised his disciples how to deal with
the monkeys: ‘Neither be their friends nor their enemies. If you make
friends with them, they will simply be a nuisance; If you become their
enemies, they will become very vindictive. Just maintain a neutral
position” (PL Vol. V).

The Dogs of Vrindavana

Generally, dogs can’t tolerate having anything loosely draped around
their necks; but the dogs in Vrindavana are different. It is a common
sight to see a scrawny black dog wearing, a bright orange marigold
garland, proudly prancing down the street. He appears undisturbed and
quite happy displaying his Deity prasadam garland.
 “Once while Srila Prabhupada was taking prasadam during a visit to
Govardhana Hill, his disciples tried to chase away few stray dogs by
yelling and throwing stones. Srila Prabhupada stopped them by saying,
‘Leave them alone.’ Then Prabhupada began throwing prasadam from
his plate” (PL V). “While sitting in his room in Vrindavana, Srila
Prabhupada once said: ‘In Vrindavana, the dogs are also Vaisnavas”’
(PL V). And yes, there are dogs in the spiritual world. “Lord Sri Krsna
has two pet dogs named Vyaghra (strong like a lion) and Bhramaraka”
(RKG).

All Are Vrajavasis

The devotees living in Vrindavana are very fond of all the walking;
climbing, jumping, flying; and the singing, mooing, barking and braying
creatures of Vraja-dhama. The animals and the people coexist peacefully
in a dynamic relationship of interdependence; sustained by their loving
connection with Sri Krsna. Not only the human beings, but all the
inhabitants of Vrindavana are accepted as “Vrajavasis” (residents of
Vrindavana), and they are treated without discrimination.
On one day, for example, a man will curse and stone the monkeys for
stealing his shirt from the clothesline. And the next day he will
charitably distribute a sack full of carrots to the same simian thieves!
“One should treat animals such as deer, camels, assess, monkeys, mice,
snakes, birds and flies exactly like one’s, own son. How little difference
there actually is between children and innocent animals” (SB 7.l4.9v.).

A Prayer
“O Yamuna! In your waters, my Treasure sported along with Her lover.
Oh divine trees and creepers! You are all the objects of Her hand’s
touch. Oh talking parrots of Radha’s pleasure houses! Oh groups of
deer! Oh peacocks! With all obeisances before you all again and again,
1 beg for your mercy!” (RRS).

Krsna’s eternal associates

Sri Krsna’s eternal associates like Srimati Radharani, Lord Balarama,
Nanda and Yasoda, and the gopis and the gopis and gopas are direct
expansions from Krsna’s personal body or His svarupa shakti. All of
these expansions have completely spiritual bodies made of eternity,
unlimited knowledge and infinite bliss. They accompany Sri Krsna
whenever He descends to the material world to benedict the conditioned
souls with His all-attractive transcendental pastimes. When a
 conditioned soul receives the unbounded mercy of the Supreme
Personality of Godhead, he becomes saturate with pure prema bhakti for
Sri Krsna. He thus escapes the enthralment of Maya, and enters the
spiritual world to blissfully serve Sri Krsna. In his individual spiritual
body the liberated soul serves Sri Krsna as a confidential servant, friend,
parent or conjugal lover.
“The cowherd boys, having accumulated the results of pious activities
for many lives (krta punya punja), were able to associate intimately with
the Supreme Personality of Godhead. We can simply imagine the great
fortune of the residents of Vrindavana . Its is impossible to describe
how, after many births of pious activities, they became so fortunate”(SB.
10.12.11 v&p). “Krsna’s cowherd boys were great rishi and yogis in
their previous births. and after many such pious births, they gained the
association of the Lord and could play with Him on equal terms”(SB
3.2.27).
“A11 the associates of the Lord have spiritual bodies, although their
forms and activities appear ordinary and material to the conditioned
souls. These associates of the Lord are enchanted by Lord Krsna’s
charming pastimes in Vraja. Although their forms and actions are filled
with spiritual knowledge, the people of Vrindavana know Krsna as their
friend and relative; an ordinary person. Although they are most exalted,
by the influence of the potency of pure devotion to the Lord they think
themselves the most lowly and insignificant.
“Defeated by their humbleness, Sri Krsna eternally enjoys pastimes in
their midst. In their presence He manifests a limitless flood of the
sweetness of the most confidential transcendental mellows”(VRC).

They Don’t Know: Vishnu, Paramatma, Demigod, Human?

“The Vrajavasis do not know who Krsna is. They are simple villagers
but they do not love anyone more than Krsna. That is their qualification.
They do not even know Vishnu. Once when separated from Krsna, the
gopis were madly searching for Sri Krsna. Krsna assumed the Vishnu
murti and the gopis came upon this Vishnu murti as they were passing.
They saw Him and said, ‘Oh, here is Vishnu, all right, Namaskar. Have
You seen our Krsna pass by here? They were not interested even in
Vishnu. They were interested in Krsna, although they do not know that
Krsna is the Supreme Personality of Godhead’ (SPT 10/8/76).
“In Vrindavana, the Lord was not even known as Paramatma, because
the residents of Vrindavana were pure unconventional devotees of the
Lord, and could think of Him only as their object of love (SB 2.2.9p.).
“When something very wonderful happened because of Krsna’s
 activities, the inhabitants of Vrindavana---the cowherd men and boys,
Nanda Maharaja, Yasoda and others—were impressed, but they never
considered their son Krsna to be the Supreme Personality of Godhead.
Sometimes they suggested that some great demigod had appeared there
as Krsna. In such an exalted status of devotional service, a devotee
forgets the position of Krsna, and intensely loves the Supreme
Personality of Godhead without understanding His position”
(SB lO.3.53p.)
“When Krsna was on this earth, all the residents of Vrindavana loved
Him. Indeed, they knew nothing but Krsna. They did not know whether
Krsna is God or not God, nor were they disturbed by such thoughts as, ‘I
shall love Krsna if He is God.’ Their only attitude was one of pure love,
and they thought: ‘He may or may not be God--- it doesn’t matter. We
love Krsna, that’s all.’ This then is the platform of real, unalloyed
love”(SSR).

Love Krsna With All Your Heart and Soul

“The residents of Vrindavana did not know Krsna’s potencies and
incarnations. They simply loved Krsna with their heart and souls, and
therefore they are considered most perfect”(SB 11.11 .33 p.) “Because
pure love, the devotees of Krsna in Goloka Vrindavana , Vraja-bhumi,
loved Krsna as an ordinary human being like them. Yet although they
considered Krsna one of them their love for Krsna knew no bounds”(CC
Antya lO.19p.). “In Vrajabhumi, Krsna is certainly the central point of
love, and the inhabitants there know Krsna as a friend, son, lover or
master”(CC Madhya 9.131 p.).

The Perfect Mentality

“The mentality of Vrindavana is the perfect status of mind for a devotee.
The inhabitants of Vrindavana have no concern with understanding
Krsna. Rather, they want to love Krsna unconditionally. It is not that
they think---’Krsna is God and therefore I love Him.’ in Vrindavana
Krsna does not play as God He plays there as an ordinary boy. Although
at times Krsna prove that He is the Supreme Personality of Godhead, the
devotee there don’t care to know it. So our concern should be simply to
love Krsna. The more we love Krsna, the more we shall be perfect.
“It is not necessary to understand Krsna and how He creates. Krsna
explains Himself in bhagavad gita, and we should not try to understand
much more. We should not bother much to know Krsna. That is not
possible. We should simply increase our unalloyed love for Krsna. That
is the perfection of life”(TQK).
The Transcendental Cow Protectors
“Nanda Maharaja himself married a vaisya girl, Yasoda. Therefore his
family is celebrated as a vaisya family and Krsna, identifying Himself as
their son, took charge of the vaisya activities (krsi-go raksa vanijyam).
Balarama represents plowing the land for agriculture and therefore
always carries in His hand a plow, whereas Krsna tends cows and
therefore carries a flute in His hand. Thus the two brothers represent krsi
raksya and go-raksya, (agriculture and cow protection)”(SB lO.5.20p.).
The topmost transcendental abode is called Goloka Vrindavana; a planet
full of cows, forests and tulasi plants. Here, the Supreme Personality of
Godhead, Lord Govinda, relishes the most intimate exchanges of love
with his cowherd friends and family amidst the simple beautiful
surroundings of a rural farming community. Srimad-Bhagavatam gives a
beautiful description of this transcendental village.
“Goloka resounded on all sides with the sounds of bulls in rut fighting
with one another for fertile cows; with the mooing of cows, burdened by
their udders, chasing after their calves; with the noise of milking and of
the white calves jumping here and there; with the loud reverberation of
the flute playing; and with the singing of the all-auspicious deeds of
Krsna and Balarama by the cowherd men and women, who made the
village resplendent with their wonderfully ornamented attire. The
cowherds homes in Gokula appeared most charming with their abundant
paraphernalia for worship of the sacrificial fire, the sun, unexpected
guests, the cows the brahmanas, the forefathers and the demigods. On
all sides lay the flowering forest, echoing with flocks of birds and
swarms of bees and beautified by its lakes crowded with swans,
karandava ducks, and bowers of lotuses”(SB 1O.46.13v.).

Attaining Krsna’s Association

“One cannot associate with Krsna unless he has fully received the
favour of the inhabitants of Vrajabhumi. Therefore if one wants to be
delivered by Krsna directly, he must take to the service of the residents
of Vrindavana, who are unalloyed devotees of the Lord”(SB 5.18.23p.).
“By following in the footsteps of devotees who are in direct relationship
with Krsna, especially the inhabitants of Vrindavana, one can relish the
supreme position of associating with Krsna”(SB 10.9.21 p.).
“Not knowing Krsna’s identity the cowherd boys simply love Krsna, and
their love is unending. This is true of everyone in Vrindavana. For
example, Yasoda-mata and Nanda Maharaja (Krsna’s mother and father)
love Krsna with parental affection. Similarly, Krsna friends love Krsna,
Krsna’s girlfriends love Krsna, the trees love Krsna, the water loves
 Krsna, the flowers, the cows, the calves---everyone loves Krsna. That is
the nature of Vrindavana . So if we simply learn to how to love Krsna,
we can immediately transform this world into Vrindavana”(TQK).
“In caitanya-caritamrta, in connection with Lord Caitanya’s instructions
to Sanatana Gosvami, it is explained that a devotee should externally
execute his routine devotional service in a regulated way, but should
always inwardly think of a particular mellow in which he is attracted to
the service of the Lord. This constant thinking of the Lord makes the
devotees eligible to return home, back to Godhead. As stated in BG.
“tyakt-va deham punarjanma naiti mam eti” After giving up his body, a
devotee does not again receive a material body, but goes back to
Godhead and receives a spiritual body resembling those of the Lord ’s
eternal associates whose activities he followed.
“However the devotee likes to serve the Lord, he may constantly think
of the Lord’s associates---the cowherd boys, gopis, the Lord’s father and
mother, His servants and the animals, plants and water in the Lord’s
abode. Because constantly thinking of these features, one acquires a
transcendental position”(SB 7. 1O.40p.).
The powerful and opulent demigods of this material world aspire for any
position in the transcendental realm of Goloka Vrindavana. To taste the
transcendental ecstasy of serving the lotus feet of Sri Krsna, the
demigods are ready to sacrifice fantastic fame and fortune to sit as
stones in the spiritual world. Hankering for any type of birth in Sri
Vrindavana-dhama, the universal creator, Lord Brahma, prayed thus:
‘But if I am not so fortunate as to take birth within the forest of
Vrindavana, I beg to be allowed to take birth outside the immediate area
of Vrindavana , so that when the devotees go out they will walk over
me. Even that would be a great fortune for me. I am just aspiring for a
birth in which I will be smeared by the dust of the devotee’s feet.’ Srila
Visvanatha Cakravarti Thakur explains that Brahma is willing to take
birth even as a stone in a paved footpath in the Lord’s abode”(SB
lO.14.30p.).

Prayers
“I pray that I may engage in the service of the moving and non-moving
residents of Vrindavana. What are Brahma and the other demigods in
comparison to them? The residents of Vrindavana are more glorious.
They are very dear to Vraja’s King, Sri Krsna. Their forms are eternal,
spiritual and full of nectar.
“With all my heart I shall serve Vraja’s residents, the dust from whose
feet purifies even Brahma, Siva and all the demigods. Eternally I bow
 down before Vraja’s residents, who have limitless splendor bliss and
limitless love for Sri-Sri Radha-Krsna, and who hold in their hands the
limitless power of the Supreme Personality of Godhead”(VM).

The gopis
According to Srila Rupa Gosvami there are three categories of gopis:
Sadhana siddhas, Nitya-siddhas and Devis (demigoddesses). The
sadhana-siddhas such as the Dandakaranya sages, the Personified Vedas
and other perfected sages became gopis by engaging in devotional
service. Nitya-siddha or nitya priya are the eternally dear liberated gopis
of whom Srimati Radharani and Candravalli are chief. The Devis
became gopis in the following way. By a plenary expansion Sri Krsna
incarnates in the heavenly planets to please the demigods. His eternally
dear, liberated gopis associates also appear with Krsna by their partial
expansions as demigoddesses. The residents of the heavenly planets
who understand the real identity of these ‘demigoddesses’ can take birth
in Vraja-bhumi as gopi friends of these liberated gopis. Countless gopis
inhabit the spiritual planet of Krsnaloka, but for a reference point, the
skanda purana states that there are three billion gopis, of which eight
are principal.

Nitya-priya, the Eternally Dearest Gopis

“The personal associates of Radharani, the gopi damsels of Vraja, are
direct expansions of Her body. These expansions of Srimati Radharani
are necessary for enhancing the pleasure potency of Sri Krsna. Their
transcendental exchanges of love are the super excellent affairs of the
pastimes of Vrindavana . By these expansions of Srimati Radharani ’s
personal body, She helps Lord Krsna taste the rasa-dance and similar
other activities” (CC A~ 4.81 p.).
“The pastimes of Srimati Radharani and Krsna are self. effulgent. They
are happiness personified, unlimited and all powerful. Even so the
spiritual humours of such pastimes are never complete without the
gopis, the Lord’s personal friends. Without
the gopis, these pastimes between Radha and Krsna cannot be
nourished” (CC Madhya 8.203v.). “The nitya-priya gopis are
transcendental reservoirs of eternal beauty, expertise, all spiritual
qualities and the great opulence of intense love for Krsna”
“I worship Govinda, the primeval Lord, who resides in His own realm,
Goloka, with Radharani, who resembles His own spiritual figure and
who embodies the ecstatic potency (hladini). Their companions are Her
 confidantes, who embody extensions of Her bodily form and who are
imbued and permeated with ever blissful spiritual rasa” (BS). “All the
other gopis help increase the joy of Krsna’s pastimes with Radharani.
The gopis act as instruments of Their mutual enjoyment” (CC Adi
4.217v.).

Five Groups of Gopis

The gopi friends of Sri Radha are divided into five groups that always
attract Lord Madhava with their super-excellent transcendental qualities
and beautiful personal embellishments.
1) Sakhis—are ordinary female friends like Vrinda, Dhanishta and
Kusumika.
2) Nitya-sakhis—eternal friends like Mani and Kasturi manjari.
3) Prana-sakhis—intimate bosom friends “as dear as life” like Sashi,
Mukhi, Vasanti and Lasika.
4) Priya-sakhis—dear friends like Kamala, Madhavi and Malati.
5) Parama-prestha sakhis -are the foremost, dearest and most beloved
friends of Sri Radha represented by the asta-sakhis (eight main
gopis): Lalita, Visakha, Citra, Campakalata, Tungavidya, Indulekha,
Rangadevi and Sudevi.
The asta-sakhis display the zenith of spiritual love for the Divine
Couple, Sri-Sri Radhika-Krsnacandra. To increase the transcendental
ecstasy of Radha and Krsna, the Parama-prestha sakhis show partiality;
sometimes they favour Krsna, sometimes Radha “These eight gopis are
the leaders of all the other gopis. In whatever time, place, or
circumstance, these gopis are placed, their most exalted and intense love
for the transcendental Divine couple is always very easy to see” (UN).
Although these eight gopis are the leaders of many other gopis, because
they are very greedy to earn Sri Radha’s love; they always serve Radha
and try to please Her in every way possible.
Besides these five categories, there are hundreds of groups of beautiful
doe-eyed gopis with hundreds and thousands of charming girls in each
group. There are actually unlimited groups with 100,000 gopis in each
group. The asta-sakhis (Lalita, Visakha, etc.) are individual group
leaders, but they prefer to serve under the group and command of Sri
Radha. Some of the gopi group leaders act as Srimati Radharani ’s
friends, some are neutral and some like Candravalli, Padma and Saibya
are Radha’s rivals.
A Very Funny Boy
“The lotus-eyed gopis of Gokula descended to this material world to
enjoy amorous pastimes with Krsna, the crest jewel of those expert at
relishing transcendental mellows, and the enemy of King Kamsa.
Unaware that Krsna is the Supreme Personality of Godhead, the Vraja
gopis thought that He was the human son of Vraja’s King Nanda. This
firm conviction of the gopis was the symptom of their great love for
Krsna, a symptom rarely manifested even for the most saintly devotees”
(UN). “The gopis in Vrindavana were neither highly learned scholars
nor mystic yogis. They had spontaneous love for the Lord, and thus He
became their heart and soul, and the gopis also became the heart and
soul of the Lord. Lord Caitanya approved the relationship of the gopis
with the Lord as Supreme” (SB 3.4.1 Op.). ‘The highest example of pure
devotional service is that of the gopis in Vrindavana . They are not
interested in understanding Krsna, but only in loving Him. That platform
of love is the pure state of devotional service” (SB.3.27.27p).
“Even though the gopis were so much in love with Krsna that they
jumped over the path of religious principles to became His lovers,
Arundhati and the other great chaste women offer them all respect and
worship. Even though the gopis are country girls living in the rural area
of Vrindavana forest, the slight fragrance of their sweetness has
dissolved the great beauty and opulence of the goddess of fortune. The
exalted position of the gopis is very rare in the three worlds. I pray that
these gopi friends of Krsna may grant transcendental happiness to you”
(UN).
“Somehow or other just connect with Krsna. Just like the gopis, they
liked Krsna but they did not know that Krsna is the Supreme Lord. They
like Krsna because He was a very funny young boy, very beautiful, and
so these girls were attracted”(SPT 39/75).

Love without Return

“The extreme desire to serve the Lord is manifest in the transcendental
land of Vraja. And it is specifically manifest among the gopis. The
gopi’s love for Krsna is so elevated that for our understanding it is
sometimes explained as being “lusty desire.” The “lusty attitude” of the
gopis does not refer to any sort of sex indulgence, but rather the
devotee’s excessive desire to serve the Lord in a particular capacity”
(NOD Chap. 15).
“The natural love of the gopis is devoid of any trace of lust. It is
faultless, bright and pure like molten gold. The gopis are the helpers,
teachers, friends, wives, dear disciples, confidantes and serving maids of
 Lord Krsna. The gopis know Krsna’s desires; and they know how to
render perfect loving service for Krsna’s enjoyment. They perform their
service expertly for the satisfaction of their beloved” (CC Adi 4.209 -
12v.)
“Srila Jiva Gosvami explained desire less as, bhajaniya-parama-purusa
sukha-matra-sva-sukhatvam in his Sandarbha. This means that one
should feel happy only by experiencing the happiness of the Supreme
Lord. Such superb feelings were exhibited by the damsels of
Vrajabhumi for the happiness of the Lord. The gopis loved the Lord
without any return, and this is the perfect example of the akamah spirit”
(SB 23.11p.).

Pure Attachment
“The gopis do not care for their own pleasures or pains. All their
physical and mental activities are directed toward offering enjoyment to
Lord Krsna. They have pure attachment for giving Krsna pleasure” (CC
Adi 4.174v.). In the last prayer of the siksastaka, Sri Caitanya
Mahaprabhu expresses the gopi’s mood of absolute dependence on the
Supreme Lord Sri Krsna: Sri Krsna, who is the lover of many gopis,
may embrace this fully surrendered maid-servant or may trample me
with His feet, or He may render me broken hearted by not being present
before me for a long duration of time. But still Krsna is nothing less than
the Absolute Lord of my heart” (SB 2.4.4p.).
“Sri Krsna said, ‘My dear Uddhava, just as great sages in yogic trance
merge into self-realisation, like rivers merging into the ocean, and are
thus not aware of My names and forms, similarly the gopis of
Vrindavana were so completely attached to Me within
their minds that they could not think of their own bodies, or of this
world, or their future lives. Their consciousness was simply bound up in
Me. All those hundreds of thousands of gopis, understanding Me to be
their most charming lover and ardently desiring Me in that way, were
unaware of My actual position. Yet by intimately associating with Me,
the gopis attained Me, the Supreme Absolute Truth” (SB ll.12.13v.).
“For the gopis to see anything but Krsna is uninteresting and indeed,
detestful. The only solace for their eyes is the beautiful face of Krsna,
they actually see everything as vacant, and they desire to be struck by a
thunderbolt” (CC Madhya 2.29p.).

Transcendental Competition
“The gopis never want to enjoy themselves with Krsna personally. The
happiness of the gopis increases ten million times when they serve to
 engage Radha and Krsna in Their transcendental pastimes. Although the
gopis, Srimati Radharani’s friends, do not desire to enjoy themselves
directly with Krsna, Srimati Radharani makes a great endeavor to induce
Krsna to enjoy Himself with the gopis. Presenting various pleas for the
gopis, Srimati Radharani sometimes sends the gopis to Krsna just to
enable them to associate with Krsna directly. At such times, Srimati
Radharani enjoys happiness ten million times greater that enjoyed by
direct association. Among the gopis, there is not a pinch of desire for
sense gratification. Their only desire is to give pleasure to Krsna, and in
this way they mingle with Him and enjoy Him. The transcendental
mellow is nourished by that mutual behaviour in transcendental love of
Godhead. When Lord Krsna sees how the gopis have developed pure
love for Him, He becomes very satisfied’! (CC Madhya 8.2O7-l9v.).
“When Lord Krsna sees the gopis, His joy increases, and His
unparalleled sweetness also increases. The beauty of Lord Krsna
increases at the sight of the beautiful gopis. And the more the gopis see
Lord Krsna’s beauty, the more their beauty increases. By looking at the
beautiful gopis Krsna becomes enlivened, and this enlivens the gopis,
whose youthful faces and bodies blossom. This competition of
increasing beauty between the gopis and Krsna, which is without
limitations, is so delicate that some mundane moralists mistake these
dealing to be purely amorous. But these affairs are not at all mundane,
because the gopis intense desire to satisfy Krsna surcharges the entire
scene with pure love of Godhead, with not a speck of sexual
indulgence” (CC Adi 4.174-222v.).
“The Lord is conquered by the devotee, and the devotees are conquered
by the Lord. Because of being conquered by one another, they both
derive transcendental bliss from their relationship. The highest
perfection of this mutual conquering is exhibited by Krsna and the
gopis. The gopis conquer Krsna, and Krsna conquers the gopis. Thus
whenever Krsna played His flute, He conquered the minds of the gopis,
and without seeing the gopis Krsna could not be happy” SB 6.16.34p.).
“In His boyhood at Vrindavana , Lord Krsna was notorious as a teasing
friend in transcendental love to all the girls of His age. His love for them
was so intense that there is no comparison to the ecstasy. Lord Krsna
finally admitted His defeat before the transcendental affection of the
gopis and declared that He was unable to repay them for their unalloyed
affection” (SB 3.2.14p.).

Srimati Radhika’s Girlfriends

Srimati Radhika is surrounded by servants and intimate girlfriends who
 constantly relish the Vraja-rasa of deliciously sweet prema bhakti. These
gopis have wonderful names and are expert in a variety of services. One
may wonder why the names of Srimati Radharani or Her individual
gopis are not directly stated in Srimad-Bhagavatam. Srila Sukadeva
Gosvami, a pure devotee absorbed in the gopi’s love for Sri Krsna, did
not mention Their names, because simply by hearing them he would
enter spiritual trance and become overwhelmed by transcendental
ecstasy. If Sukadeva Gosvami had succumbed to such transcendental
rapture, the Srimad-Bhagavatam (the perfect presentation of spiritual
knowledge) would not have manifested.
The casual reader of Srimad-Bhagavatam sees Srimati Radharani’s
name only indirectly in verse 10.30.28; Srila Visvanatha Cakravarti
Thakur explains that the word aradhitah refers to Srimati Radharani.
The sage Sukadeva Gosvami has tried with all endeavor to keep Radha’s
name hidden, but now it automatically shines forth from the moon of his
mouth. That He has spoken Radha’s name is indeed Her mercy, and thus
the word aradhitah is like the rumbling of a kettledrum to announce Her
good fortune (SB 10.30.28p.).
The rasika bhaktas, however, see the name of Srimati Radharani in
every one of the eighteen-thousand verses of the Srimad-Bhagavatam.

The Necessity of the Moment

The puranas and the parampara present the personal pastimes, names
and activities of Sri Radha and Her dearest girlfriends. The gopis
decorate Srimati Radharani and take Her side whenever she has a
lover’s quarrel with Sri Krsna. They cheat their husbands, parents and
other guardians by going to meet Radha and Krsna. These gopis assist
Radha and Krsna in Their secret rendezvous. They serve palatable meals
to the Divine Couple and then relish Their remnants.
The gopis minds are pure and they are very intelligent and expert. They
serve Radha and Krsna very appropriately, and glorify their own groups
and criticize the followers of Candravalli, Radha’s rival. By their expert
singing, dancing and playing of instrumental music, the gopis please
Radha and Krsna. According to the necessity of the moment the gopis
beg to engage in various services. (RKG).
“Srila Visvanatha Cakravarti comments that the gopis would render
service to Lord Krsna by stringing flower garland;, skill-fully using
perfumes and constructing fans, lids and canopies out of flower petals.
By these simple acts of love, the gopis rendered the greatest service to
the Supreme Personality of Godhead” (SB lO.65.lOp.).
The Asta-Sakhis---The Eight Main Gopis
Lalita-sakhi: Most of the gopis and the manjaris have form resembling
the transcendental form of Srimati Radharani. Lalita sakhi is the eldest
(twenty-seven days older than Radha) of Krsna’ gopis she is the leader,
controller and the best of the eight most exalted gopi friends of Sri
Krsna. Famous as Srimati Radharani’s constant companion and
follower, Lalita is bama (contrary) and hot-tempered by nature. Her
complexion is golden yellow and he garments are the colour of peacock
feathers. The beauty of all the other gopis appears to be conserved in
Lalita-sakhi’s exquisit transcendental form.
Lalita-sakhi is expert at arranging both the meeting of Radha and Krsna,
and Their conjugal battles. To support Radha’ cause she sometimes
offends Lord Madhava. When Lalita-sakhi argues her mouth becomes
bent with ferocious anger, as she expertly discharges the most
outrageous and haughty retorts. When the arrogant gopis quarrel with
Krsna, Lalita leads the conflict. She carries a flower umbrella for Radha
and Krsna, decorates Them with flowers and decorates the cottages
where the Divine Couple rest at night.
“Lalita-devi holds an extremely elevated and impeccable position; being
accepted by Srimati Radharani as her siksa guru. Sri Radha has been
described as shaking in fear when She has done something wrong.
Lalita-devi would chastise both Radha and Krsna, but only out of
intense love and devotion in a mood of full surrender. Whenever Krsna
tries to be clever and tricky with Srimati Radharani, Lalita-devi, being
more clever and tricky, intervenes and makes Krsna act in a nice
manner. Sometimes Lalita-devi corrects Radharani. For example, When
Sri Radha rushes out of the house to meet Krsna, Lalita tells Radha to tie
her sari properly and not to run because She just ate” (SVMP),

Prayers to Lalita-sakhi
“Srila Rupa Goswami writes, ‘O Lalita-devi, Sri Radha and Krsna are
performing Their pastimes in different groves in Vrindavana ; but
actually They are doing this under your shelter. Since these two
transcendental lovers are under your protection and shelter nothing is
impossible for you to accomplish. Knowing your position, I don’t
require permission from anyone else. If you shower your mercy upon
me, by your grace I can enter these pastimes.’
“If anyone in Sri Vraja Mandala has even the slightest desire to serve
the lotus feet of Srimati Radharani, then Lalita-devi immediately fulfils
that desire and takes this blessed soul directly under her protection;
giving them her full shelter” (SVMP).
 “Flooded with the nectar of intense love for her two friends, Sri-Sri
Radha-Krsna, who are more dear to her than her own life, affectionately
arrogant in Their presence, and daily arranging for Their rendezvous,
Lalita-devi expertly teaches her friend Radha the art of jealous anger. I
pray Lalita-devi will one day accept me as one of her associates” (VVS).
“I offer my obeisances to Srimati Lalita-devi, whose beautiful face puts
to shame the brilliance of the full moon, whose doe-like eyes are ever
restless, and who has acquired the rare distinction of being expert in
dressing Radha. She is always engaged in serving the Divine Couple,
Sri-Sri Radha and Mukunda.
Lalita dries up the perspiration that dampens Their lotus feet. She is
intoxicated with the highest intimate mellows, and she is the enchanting
repository of qualities like exquisite grace, silent, gravity and simple
directness of speech.
“Srimati Lalita-devi is the preceptor for all the girlfriends of Radharani,
teaching them all about sisterly affection. Her life and soul is Krsna, the
younger brother of Balarama, and La1ita is junior also to Srimati
Radhika. May Lalita-devi give me the opportunity to worship her”
(Rupa Gosvami MS).
Visakha-sakhi: Visakha-sakhi is the second most important of the eight
most exalted gopis of Sri Krsna. Her activities, attributes and resolve are
much like those of her friend Lalita. Visakha was born exactly at the
same time that Srimati Radharani appeared. Her garments are decorated
with stars and her complexion is like lightning.
Although more exalted than the younger gopis who perform this service,
Visakha-devi also carries messages between Radha and Krsna. She is
the most intelligent and expert of all the gopi messengers. Visakha is
skilled at joking with Lord Govinda and is the perfect counsellor of the
Divine Couple. Expert in all the aspects of amorous diplomacy, Visakha
can conciliate an angry lover, bribe him and quarrel with him as required
to facilitate the
pleasure pastimes.(RKG).

Prayers To Visakha-Sakhi
“Visakha-devi is the place where the youthful Divine Couple enjoy
affectionate and playful joking pastimes. Her sweet transcendental
singing eclipses the voices of the cuckoos. I say that Visakha-devi may
become pleased with me and accept me as her student” (VVS).
“O bestower of benediction” O causelessly merciful Visakha. Within the
society of the beautiful damsels of Vraja, you are the closest replica of
Sri Radha Herself (in the matter of feminine, qualities, nature and age).
Therefore, overlooking my hundred of offenses, please be kind upon me
and accept me as your maidservant” (SKD)
Campakalata-sakhi: Campakalata-sakhi, with a complexion the colour
of a blossoming yellow Campaka flower, wears garments the colour of a
blue jay’s feather and is one day younger than Srimati Radharani.
Campakalata is secretive, expert in the art of logical persuasion, a
diplomat skilled in thwarting Radha’s rivals and expert at collecting
forest fruits, flowers and roots. She is an artistic potter and famous as
the candy cook with “Mistahasta” (sweet hands). Of the gopis appointed
as protectors of the trees, creepers and bushes of Vrindavana ,
Campakalata is the leader. (RKG)
“Citra-sakhi: Citra-sakhi has a red complexion like kunkuma and wears
crystal-coloured garments. She is twenty-six days older than Srimati
Radharani. Citra can read between the lines to perceive an author’s
hidden intentions. She is a trained gourmet cook; understanding food
tastes by glancing. She expertly makes music by playing water pots.
Citra-sakhi is learned in the literature of astronomy and astrology, and
well-versed in the theory and practice of protecting domestic animals A
skilled gardener, Citradevi can also blend a variety of nectar drinks. She
is the leader of the gopis who collect forest herbs. [RKC]
“Tungavidya-sakhi: Tungavidya-sakhi is the colour of kunkuma. The
fragrance of her body is like a combination of sandalwood and camphor.
She is fifteen days younger than Srimati Radharani and wears white
garments. Hot-tempered Tungavidya is a gopi group leader and learned
in eighteen branches of Vedic knowledge. She knows the rasa shastras,
is a celebrated music teacher, and an expert singer and vina player.
Tungavidya-sakhi has full faith in Krsna, and is expert at arranging the
meeting of the Divine Couple. She is the leader of the gopis who fetch
clear river water
“Indulekha-sakhi: Indulekha-sakhi has a tan complexion and
pomegranate coloured clothes. She is three days younger than Sri Radha
and displays a hot temper and contrary nature. Indulekha knows the
science of palmistry and charming snakes by mantras. She is expert in
stringing necklaces, gemmology and weaving cloth Indulekha carries
auspicious messages that create Radha and Krsna’s mutual attraction,
and she is fully aware of Radha-Krsna’s confidential secrets. Indulekha
is the leader of all the sakhis that present ornaments and garments to the
Divine Couple. [RKC]
“Rangadevi-sakhi: Rangadevi has red rose-colored garments; a
complexion similar to the hue of a lotus filament and qualities much like
 Campakalata. She is seven days younger than Srimati Radharani and
possesses a “bama” (contrary & hot-tempered) nature. Rangadevi is an
ocean of gestures, words and very fond of joking with Sri Radha while
standing before Krsna. Due to her previous austerities, Rangadevi
knows a mantra which can attract Krsna. The eight most important
friends of Rangadevi are expert in the use of perfumes and cosmetics,
burning aromatic incense, carrying coal during winter and fanning
Radha and Krsna in summer. Her friends can control the jungle lions
and deer. (IRKC)
“Sudevi-sakhi: Sweet and charming Sudevi-sakhi, Rangadevi’s Sister,
possesses a form and qualities so similar that she is often mistaken for
her sister. Sudevi always remains beside Sri Radha, arranging Radha’s
hair, decorating Her eyes and massaging Her transcendental body with
scented oil. Sudevi is expert in training parrots and roosters; sailing, oil
body massage, starting fires, reading omens, horticulture, making leaf
spittoons, playing music on bells and decorating couches. Sudevi’s
friends decorate Radha-Krsna’s asana; act as spies by disguising
themselves and moving amongst Radha’s rivals to uncover their secrets.
They also serve as the Deities of the forest of Vrindavana; overseeing
the protection of the birds and bees. Sudevi sakhi is the leader of these
empowered gopis. (RKG)

Elderly Gopis
The elderly gopis, Past their prime of youth, can argue with great
obstinacy. They sing as Radha and Krsna take Their meals and they
always arrange for the forest pastimes of Radhika-Giridhari. Merunda is
an elderly gopi with eyebrows and a shaven head. Cuda-devi has a
wrinkled face and a forehead decorated with many grey hairs. (RKG)

Paurnamasi
“Every single person residing in Vraja considered Paurnamasi as their
shiksha guru---whatever she said became law (SVMP). Full of
transcendental opulence, Paurnamasi is the incarnation of the lord Sri
Krsna’s Yogamaya potency. Paurnamasi makes the arrangements for the
proper performance of Radha-Manohara’s transcendental pastimes.
Paurnamasi is Radharani’s benefactor; she always brings good fortune to
Sri Radha. Wearing red garments and many jewelled ornaments,
Paurnamasi is slightly tall. She is the mother of Sandipani Muni,
(Krsna’s guru), but due to intense love for Krsna, Paurnamasi moved
from Avantipura to Gokula. She is greatly respected by Nanda Maharaja
and the Vrajavasis. [RKG]
 “Accompanied by an expert gopi friend, Paurnamasi daily arranges for
the secret rendezvous of Sri-Sri Radhika-Gokulananda. I worship the
noble and auspicious Paurnamasi, who at every moment tastes the nectar
of happiness by seeing the pastimes of the Divine Couple (VVS).

Sri Krsna’s House Servants

Some maidservant gopis live in Nanda Maharaja’s home at Nandagaon
in order to assist Krsna’s pastimes from there. They clean and decorate
Krsna’s home. anointing it with various aromatic substances. They carry
milk and messages, and help serve Krsna’s meals. Dhanistha, Gunamala
and Candana-devi, although actually residing elsewhere, are three
leaders among Krsna’s gopi house servants. [RKG]
Ananga-manjari; Ananga-manjari, a most exquisitely beautiful gopi, is
Srimati Radharani’s younger sister. Her complexion is the colour of a
spring-time ketaki flower, and her garments are the colour of a blue
lotus. Ananga-manjari is especially dear to Lalita and Visakha. Ananga-
manjari is an expansion of Lord Balarama, who becomes this gopi to
serve Krsna in the intimate conjugal pastimes [RKG]
Vrinda-devi; Vrinda-devi is the best of all the gopi messengers. Her
complexion is reddish and she decorates her blue dress with pearl
necklaces and colourful flower garlands. Immersed in love for Radha-
Krsna, Vrinda-devi always lives in Vrindavana . She yearns to arrange
Radha-Krsna’s meeting and to taste the nectar of assisting Their
transcendental pastimes within Vrindavana ‘s pleasure groves.
Like the other gopi messengers Vrinda-devi is fully conversant in the
geography of Vrindavana . She intimately knows which groves and
gardens are best suited for the meeting of Radha and Krsna. She is an
expert gardener. Gopi messengers such Vrindarika and Mela, appointed
by Vrinda-devi, have jurisdiction over all the flowering trees, creepers
and bushes in Vrindavana . [RKG]

Prayers to Srimati Vrinda-devi

“O Srimati Vrinda -devi, maintainer of the forest of Vrindavana . As you
supply all the ingredients and paraphernalia for the pleasure-filled lilas
of Radha-Govinda, you are an empress in every respect. Please be
merciful to me so that I may also be counted amongst the maidservants
of Sri Radha” (SKD).
“ Filled with a great flood of love and decorating the ever blossoming
groves of Vrindavana with many fragrant flowers Vrinda-devi creates a
festive atmosphere for Sri-Sri Radha and Gopinatha to enjoy
transcendental pastimes with Their friend’s. Let me surrender to Vrinda-
 devi (VVS).
“O Vrinda-devi! Because of unlimited offenses, we have no devotion
and suffer in the miserable ocean of material existence. The
insurmountable waves of lust, greed and anger ravage us therefore, we
seek your shelter. Please show, compassion and rescue us from this
horrible ocean of birth and death. We offer our respectful obeisances
unto your divine lotus feet” (VDA).

The Uncivilised Gopis

Tungi-devi, Malli-devi and Matalli are leaders of the gopis descended
from Vrindavana ‘s mountain tribe, the Pulindas. In Vrindavana some
of the Pulindas act as friends of either Sri Radhika or Sri Krsna.(RKG).

The Manjaris
The manjaris are nitya or prana gopis, ten to fourteen in age; a few years
younger than Radharani. They have beautiful forms similar to Sri
Radha’s. Jaiva dharma defines manjaris as tender-aged virgin adherents
to Srimati Radharani. The big difference between the manjaris and the
other sakhi is that the manjaris don’t mix with Krsna for having their
own personal conjugal affairs. Their sole purpose is to unite Radha with
Krsna and to render various types of appropriate services.
Being pre-pubescent, the manjaris can enter the most confidential
pastimes of Radha and Krsna and render personal services. The presence
of the sweet innocent manjaris doesn’t disturb the ordinarily shy and
bashful Srimati Radhika, who would feel embarrassed by the entrance of
Lalita, Visakha or Her other contemporaries. The near assistants of
Radharani are called manjaris. It is very difficult to express their
dealings with Krsna, because they have no desire to mix with Krsna or
enjoy Him personally, rather, they are always ready to help Radharani
associate with Krsna. Their affection for Krsna and Radharani is so pure
that they are simply satisfied when Radha and Krsna are together”
(TLC).
The manjaris assist by disentangling Radha’s hair from Krsna’s;
carrying messages, massaging Radharani, retrieving Sri Radha ’s clothing
and ornaments forgotten in a forest kunja, fanning, preparing snacks and
drinks, making betel nut mixes and dressing and decorating Sri Radha.
In Goloka Vrindavana , the six goswamis have manjari forms to please
Srimati Radharani with a variety of specialised services. Sri Radha’s
personal attendant, Lalita-sakhi, oversees thousands of manjaris that all
co-operate to increase the waves of Vraja prema, madhurya rasa; forever
inundating Sri Radha and Sri Krsna.
 Directly under Lalita-sakhi is Sri Rupa Manjari (known as Srila Rupa
Gosvami in Bhauma-Vrindavana ) who leads all the manjaris including
Rati-manjari (Raghunatha das Gosvami), Lavanga manjari (Sanatana
Gosvami), Vilas-manjari (Jiva Gosvami), Raga manjari (Raghunath
Bhatta Gosvami), Guna-manjari (Gopala Bhatta Gosvami)

Sri Rupa Manjari

Sri Rupa Manjari is so named because she is the personification of the
“rupa” or form and beauty of Srimati Radharani She guides the
individual manjaris in the personal service of Radha and Krsna. Gaudiya
Vaisnavas (followers of Sri Caitanya Mahaprabhu), are generally
referred to as !Rupa-nugas, or followers of Srila Rupa Gosvami, the
manjari named Sri Rupa-manjari. Tasting madhurya rasa as a manjari is
the unique spiritual experience awarded to sincere and perfect devotees
of Srila Rupa Gosvami. The six goswamis and their immediate
followers; namely Srila Krsna das Kaviraja Gosvami, Srila Lokanatha
Gosvami, Srila Narottama das Thakur, Srila Visvanatha Cakravarti
Thakur Srila Jagannatha das Babaji, Srila Bhaktivinode Thakur, Srila
Gaurakishora das Babaji and Srila Bhaktisiddhanta Sarasvati Thakur---
all have transcendental bodies as manjaris in the spiritual world. “Most
of the spiritual masters are situated in madhurya rasa, but not all of
them” (SPL 3/14/70).
Lord Brahma, the head of our Brahma-Madhva Gaudiya Sampradaya
also realised this position. “As Lord Brahma realised that he was a
maidservant of Krsna. Everyone of us has to realise that Krsna is the
only Purusa (enjoyer).... In other words our perfection of life will be to
actually realize that we are all females” (SPL 2/69/69).

Prayers to Sri Rupa Manjari

“By offering Her betel nuts, by massaging Radha’s feet, by bringing Her
water, by arranging for Radha’s secret meeting with Lord Krsna and by
performing many other services, the gopi maidservants affectionately
please Sri Radha, the great queen of the Vrindavana forest. When the
Divine Couple enjoy Their pastimes, these maidservants (manjaris) are
not shy even in the presence of the great gopis for whom Srimati
Radharani is more dear than life. I take shelter of these gopi
maidservants (manjaris), who have Sri Rupa-manjari as their leader. The
two feet of Sri Rupa-manjari, who is full of love for Lord Krsna, and
who expertly worships Sri Radha, are the only goal of my life” (VVS).
Sri Rupa Manjari pada, sei mora sampada,
Sei mora bhajana pujana.
 Sei mora prana-dhana, sei mora abharana,
Sei mor jivanera jivana.

“The lotus feet of Sri Rupa-manjari are my only treasure, the focus of
my bhajan and the only object of my worship. They sustain my
existence, ornament my heart; they are the very life of my life” (SVA).
“Oh, Sri Rupa-manjari, your mind is always colourfully decorated with
the mellows of Radha-Govinda’s sporting activities. I have anticipated
with determination that someday I will receive your merciful glance. In
the matter of attaining the fulfilment of my desire, your mercy stands
supreme over all other considerations” (SKD).

Manjari Meditations
“Some advocate the doctrine of oneness with the impersonal beatitude.
Someone else is maddened with the divine happiness of offering prayers
to the Supreme Personality of Godhead. Others taste and relish the
matchless supreme bliss of friendship with Govinda, or parental
affection, or conjugal love. But, Sri Radha’s manjari maidservants feel
the exclusive, topmost limit of the astonishingly creamy essence of the
sum total of all ecstatic joy; simply by a single ray of the sportive live
network of auras sparkling from the brilliant toenail-jewels of Radha’s
precious lotus feet.
“Sri Radhe! Causing You and everyone else I meet to hear songs sung
by me about the beauty and qualities of Sri Rasikendra (Krsna). Offering
to Krsna the charming gunja berry strands and peacock-feather crowns
sent by You. Pleasing You with the betel-nuts, flower garlands, fresh
perfumes and other offerings sent to You by Your loving girlfriend
Syama-sakhi. When will I thus become deeply immersed in the lake of
pure rasa emanating from the toenails of Your lotus feet? (RRS).

Lord Balarama’s Gopis

“Lord Balarama, the Personality of Godhead, resided in Vrindavana for
the two months of Madhu and Madhava (March & April), and during the
nights He gave His cowherd girlfriends conjugal pleasure. Srila Sridhara
Swami states that the gopis who enjoyed conjugal affairs with Sri
Balarama during His visit to Vrindavana had not taken part in Sri
Krsna’s rasa dance being too young at the time. Srila Jiva Gosvami
confirms this by quoting the Srimad-Bhagavatam (10.15.8), which
indicates that there are particular gopis who act as Lord Balarama’s
girlfriends. Furthermore, Jiva Goswami states that during the Holi
 festivities celebrated when Krsna killed Sankhacuda, the gopis Lord
Balarama enjoyed with were different from the ones Lord Krsna enjoyed
with” (SB 10.65.17v&p).
“Lord Balarama performed His rasa lila at Ram Ghat, which is a long
distance from the Site of Krsna’s rasa lila. Lord Balarama came to
Vrindavana from Dvaraka, and for two months charmed His own dear
and loving gopis by having lilas with them” (BR).
“ The gopis attached to Krsna in the mood of madhurya rasa would be
attached to Balarama in the mood of friendship only. Similarly,
Balarama’s intimate lovers would be attached to Krsna in the mood of
friendship only. It is not possible for any gopi to be attracted to both
Krsna and Balarama in the mood of madhurya rasa. While Lord
Balarama performed rasa lila for two months Krsna’s gopis watched in
appreciation from a distance” (SVMP)

The Dvaraka Gopis

“Those who were daughters of cowherds in their early youth became
royal princesses in their maturity” (Padma Purana) “Therefore just as the
Lord of Dvaraka is a plenary expansion of the supremely complete Lord
of Sri Vrindavana , so His principal queens are full expansions of His
supremely complete pleasure potencies, the gopis”
(SB lO.59.43p.)

The Gopis at Kuruksetra

“Sukadeva Gosvami said: ‘Once while Balarama and Krsna were living
in Dvaraka, there occurred a great eclipse of the sun just as if the end of
Lord Brahma’s day had come. Knowing off the eclipse in advance, O
King, many people went to the holy place known as Samanta-pancaka”
(SB 10.81.1. 2v.). “Samanta-pancaka is a holy pilgrimage site located at
Kuruksetra (North India), ‘the sacred ground of the Kurus,’ where the
Kuru king’s predecessor performed many Vedic sacrifices. The Kurus
were thus advised by learned brahmanas that this would be the best
place for them to observe vows during the eclipse. Long before their
time, Lord Parasurama had done penance at Kuruksetra to atone for
killings. Samanta-pancaka, the five ponds dug there, were still present at
the end of Dvapara-yuga, as they are even today” (SB 10.82.2p.).
Kuruksetra is a five hour drive north of New Delhi.
Sri Krsna affectionately greeted and warmly reciprocated with the many
friends and relatives He met at Kuruksetra. Sri Krsna had an especially
ecstatic reunion with His beloved gopis who had come from Vrindavana
, along with Nanda Maharaja and Mother Yasoda and all the Vrajavasis.
 “Sukadeva Gosvami said: ’Now, seeing Krsna again after such a long
separation, with their eyes the gopis took Krsna into their heart’s.
According to Srila Visvanatha Cakravarti Thakur, just then Lord
Balarama sow the gopis standing a short distance away. Seeing them
trembling with eagerness to meet Krsna, and apparently ready to give up
their lives if they could not, Lord Balarama tactfully decided to get up
and involve Himself elsewhere.
“The Supreme Lord Krsna approached the gopis in a secluded place as
they stood in their ecstatic trance. Srila Visvanatha Cakravarti
comments that Krsna expanded Himself by His Vibhuti-sakti to embrace
each of the gopis individually, thus waking each of them from their
trance. Krsna inquired, ‘Are you now relieved of your pain of
separation?’ He then laughed to lighten their spirits” (SB
1O.82.40v&p.).
“After hearing a brief philosophical discourse from Sri Krsna the gopis
replied with a plea. According to Srila Visvanatha Cakravarti Thakur,
the words the gopis speak in this verse may be interpreted as follows: ‘O
sun, who directly destroys the darkness of ignorance, we are scorched
by the sun’s rays of this philosophical knowledge. We are cakora birds
who can subsist only on the moonlight radiating from your beautiful
face. Please come back to Vrindavana with us, and in this way bring us
back to life.
“And if Krsna says, ‘Then come to Dvaraka; there we will enjoy
together.’ The gopis reply that Sri Vrindavana is their home, and they
are too attached to it to take up residence anywhere else. Only there, the
gopis imply, can Krsna attract them by wearing peacock feathers in His
turban and playing enchanting music with His flute. Only by Krsna
appearing again in Vrindavana can the gopis be saved’ (SB
1O.82.48p.).

Follow in the Gopi’s Footsteps

“
Among all persons on earth, these wonderful cowherd women alone
have actually perfected their embodied lives, for they have achieved the
perfection of unalloyed love for Lord Govinda. Their pure love is
hankered after by those who fear material existence, by great sages and
by ourselves as well. Oh, let me be fortunate enough to be one of the
bushes, creepers or herbs in Vrindavana , because the gopis trample
them and bless them with the dust of their lotus feet. I repeatedly offer
my respects to the dust from the feet of the women of Nanda Maharaja’s
cowherd village.’
‘Uddhava was an exalted member of Krsna’s court in Dvaraka, an
 important minister in world political affairs, and yet he felt the urge to
offer his obeisances to the glorious gopis although externally they were
mere cowherd girls in an insignificant village called Vrindavana ‘ (SB
lO.47.57.63v&p.).
“Sri Caitanya said, ramya kaci dupasana vraja vadhu vargena ya
kalpate: There is no conception of worship better than that which was
conceived by the damsel of Vrindavana .’ What was their conception?
They wanted to love Krsna, at any risk” (TQK).
“The gopis of Vrindavana have set the standard of devotion for the
whole world. By following in the footsteps of the gopis, and by
constantly thinking of Krsna, one can attain the highest perfectional
stage of spiritual life” (KB Chap. 46).
“One can attain the gopi’s perfection of associating intimately with
Krsna only by spontaneous love of God. One cannot obtain Krsna in
Goloka Vrindavana simply by serving the Lord according to the
regulative principles (vaidhi bhakti)” (CC Madhia.8.226v). “Unless one
follows in the footsteps of the gopis, he cannot attain the service of the
lotus feet of Krsna, the son Nanda Maharaja. If one is overcome by
knowledge of the Lord’s opulence, he cannot attain the Lord’s lotus feet,
even though he is engaged in devotional service.
“One can worship Laksmi-Narayana by the process of Vidhi-marga
(vaidhi sadhana bhakti), worshipping the Lord With regulative principles
according to the instructions of the shastra and the spiritual master.
However, the Supreme Personality of Godhead, Radha-Krsna, cannot be
directly worshipped by this process. The process of Vidhi-marga,
following the regulative principles is utilised in the worship of Laksmi-
Narayana, where the process of spontaneous service—following in the
footsteps of the gopis, who are the denizens of Vrindavana --- is
transcendentally more advanced, and is the process whereby Radha and
Krsna are worshipped. One cannot attain this elevated position while
worshipping the Lord in His opulence. Those attracted by the conjugal
love between Radha and Krsna must follow in the footsteps of the gopis.
Only then is it possible to enter into the Lord’s service in Goloka
Vrindavana , and directly associate with Radha and Krsna” (CC Madhya
8.230v&p.)

Jaya Sri Lalita-Sakhi! Jaya Sri Visakha—Sakhi!

“1n the Caitanya-Caritamrta it is said that no one can receive the real
favour of the Supreme Personality of Godhead without following in the
footsteps of the gopis. Even the goddess of fortune could not receive the
same favour as the gopis although she underwent severe austerities and
 penances for many years” (SB 5.18.23p.) “No common man can
understand the ecstasy of the transcendental love between Krsna and the
gopi. Yet if one tries to follow in the footsteps of the gopis, he may
become situated in the highest stage of transcendental love. Thus, one
who wants to be elevated to the transcendental stage of perfection
should follow in the footsteps of the damsels of Vraja as an assistant
maidservant of the gopis” (TLC Chap.30)
“The point is that since Sri Caitanya Mahaprabhu chanted the names of
the gopis, worship of the gopis or the devotees of the Lord is as good as
devotional service rendered directly to the Lord. It is also stated directly
by the Lord Himself that devotional service to His devotee is better than
service offered directly to Him” (SB 4.23.31p.). “You can sing
individually the names of the gopis there is no harm, when we sing the
prayer (Mangalacarana) radha-krsna-padan-saha-gana lalita sri
visakhan vitams ca; this includes them all” (SPL 5~45-70).

Srimati Radharani

The Ambrosial Elixir of the Name of Sri Radha

“The name of Radharani is mentioned in the Srimad-Bhagavatam verse
(10.30.28) in the word anayaradhitah: By Her the Lord is perfectly
worshipped! This gopi worship of Krsna is topmost, and therefore Her
name is Radharani, or the topmost worshiper”
(CC Madhya.8.lOOp.).
“The wonderful sacred mantra that Lord Sri Krsna, Supreme Personality
of Godhead, chants is the name of His dearmost Radharani” (RKG).
“That which when chanted only once instantly attract Gokula-pati (Sri
Krsna)...That which, upon developing one’s love for it makes all goals
of human life seem insignificant... That which is engraved within the
mantra-japa lovingly chanted by Krsna Himself, although He is the
husband of the Goddess of Fortune...May that most amazing thing---the
two syllables, “Ra” “Dha” become manifest to me forever!
“That which remains very, very far away from the demigods, from His
own devotees, from the liberated and from closest associates. That
which is the liquid rasa of premananda, and gives the maximum divine
pleasure when chanted with tender loving affection. That which is heard
by Lord Hari with great fondness and chanted privately by Him, and
sung by Krsna amongst the gopis in great happiness; And some times
 He can be found stuttering and repeating this name with His face
moistened with tears. That ambrosial elixir “Radha” is my life and soul”
(RRS).

Every Leaf in Vraja Chants “ Radhe, Radhe”

“In Vrindavana we find that devotees chant Radharani’s name more
often than Krsna’s. Wherever we go in India, we will find devotees
chanting, ‘Jaya Radhe’ “ (Srila Prabhupada / (EKC). There is a saying in
Vraja-bhasa (the unique language of Vrindavana), dara dara aura pata
pai sri radhe radhe hoya: “What to speak of the moving living entities,
even every branch and leaf of the trees chants ‘Radhe, Radhe!’ A
devotee once asked, “Sometimes I hear devotees chant different mantras
in kirtan like ‘Radhe, Radhe, Radhe’ Srila Prabhupada replied: “That is
not done by the acaryas, but there is no harm in chanting ‘Radhe’ “ (SPT
37/75).
As followers of Sri Caitanya Mahaprabhu we emphasise, practice and
propagate the chanting of the Hare-Krsna Mahamantra.
Hare Krsna Hare Krsna Krsna Krsna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
Proclaimed throughout the Vedic literature as the “great chant for
deliverance,” the Hare Krsna maha-mantra is a completely pure,
eternally liberated spiritual sound vibration which is non-different from
the Supreme Personality of Godhead, Sri Krsna and His Beloved,
Srimati Radharani. By receiving the Hare Krsna maha-mantra from a
bonafide spiritual master ill disciplic succession and by chanting the
name purely; one will attain prema bhakti (ecstatic love of God), and
return home, back to Godhead to relish the sweet nectarean mellows of
devotional service to the Divine Couple, Sri-Sri Radhika Krsnacandra.
Nothing can replace the Hare Krsna maha-mantra which contains the
names of both Radha and Krsna. To appreciate Vrindavana, however, it
is necessary to understand the extraordinary excellence of Srimati
Radharani’s transcendental name, form, qualities, pastimes, entourage
and paraphernalia.

The Maha Mantra delights Radha & Krsna

“Srila Prabhodananda Sarasvati Thakur describes Srimati Radharani’s
influence on Krsna is so great that as soon Krsna sees Radha His flute
slips from His hands. Becoming intensely attracted to Sri Radha, Krsna
doesn’t even notice His golden crown falling off of His head. By
 Radha’s wonderful qualities she attracts Krsna in so many ways that He
can’t remain away from Her. That is why another name for Radha is
‘Hare, because Hare means, She who steal Krsna’s heart by completely
inundating Him with Her love. Krsna becomes so delighted and pleased
when we chant---’Hare, Hare,’ because we are invoking His Beloved
Radha. Similarly, Sri Radha becomes ecstatically joyful whenever we
chant, ‘Krsna, Krsna’” (SVMP).

The Glories of Radha-Nama

In the stavavali, Srila Raghunatha das Goswami addresses his tongue, “lf
you are really hungry then take Radha’s name; which is like fresh
aromatic intoxicating honey. Then mix it with Krsna’s name, which is
like wonderfully sweetened condensed milk. Add the heady fragrance of
saffron, cardamom and a pinch of camphor, and then constantly drink
this nectar with passionate enthusiasm.”
Some of the previous acaryas exclusively stress the name of Srimati
Radharani. Srila Prabhodananda Sarasvati Thakur says: “Millions of the
best methods of regulated devotional practice become as rejectable as
garbage for one who daily absorb himself in hearing and chanting the
name of Radha!
“Worshipped in Vraja mandala by hundreds and hundreds of charmingly
playful gopis, each endowed with the divine characteristics of millions
of Laksmis, is the indescribable supreme effulgence known by the
sweetest name of ‘Radha” (RRS)

Radha and Krsna: The Power and the Powerful

Just as Sri Krsna is the possessor of infinite divine energies displayed in
their highest perfection; Sri Radha is the embodiment of these divine
energies in their most developed form. “Sri Radharani is the full power,
and Lord Krsna is the possessor of power. The two are not different”
(CC Adi 4.96v.).
Srimati Radharani is the ultimate source of the endless divine energies
of Sri Krsna. The relationship of Radha and Krsna is that of
inconceivable oneness and difference. They are in essence one and the
same entity, but they assume two distinct forms to enjoy transcendental
loving pastimes. “They are indeed the same, just as musk and its scent
are inseparable, or as a fire and its heat are non-different. Thus Radha
and Krsna are one, yet They have taken two forms to enjoy the mellows
of pastimes” (CC Adi 4.97v.). Radha is one with Krsna, as She is
identical with the highest development of the Hladini shakti (spiritual
bliss potency) of Krsna. But Radha is different from Krsna, because
 Radha is the predominated whereas Sri Krsna is the predominating
feature of the Absolute Truth.

Sri Radha is the Best Gopi

“
The skanda purana states that out of many thousands of gopis, sixteen
thousand are predominant; out of these sixteen thousand gopis, 108 are
especially predominant; and out of 108 gopis, eight are still more
prominent; out of eight gopis, Radharani and Candravalli are prominent;
and out of these two gopis, Radharani is the most prominent” (KB
Chap.3 1). “Because Radha possesses all the charm and sweetness, She
is the better of the two. In the Sruti-sastra Radharani is known by the
name Gandharva-devi. Srimati Radharani considers Sri Krsna millions
and millions of times more dear than Her own life’s breath” (RKG).
When we compare the gopis, it appears that Srimati Radharani is most
important because Her real feature expresses the highest ecstasy of love.
The mahabhava (ecstasy of love) experienced by the other gopis cannot
be compared to that of Sri Radha. Radharani is the very form of ecstatic
love for Sri Krsna who says: “The happiness I feel when meeting
Radharani is a hundred times greater than the happiness I get from
meeting others” (CC Adi 4.258v.). “Srimati Radharani is the beloved
consort of Krsna, and She is the wealth of Krsna’s life. Without
Radharani the gopis cannot give Krsna pleasure” (CC Adi 4.218v.).
“Among all the gopis, Srimati Radhika is the foremost. Radharani
surpasses all in beauty, in good qualities, in good fortune, and above all,
in love” (CC Adi, 4.214v.).
Being the greatest devotee and the best worshiper of Sri Krsna, Sri
Radha possesses the most exemplary and exalted mentality. “Srimati
Radharani said, ‘I do not mind My personal distress. I only wish for the
happiness of Krsna, for His happiness is the goal of My life. However, if
He feels great happiness In giving Me distress, that distress is the best of
My happiness.’ Sri1a Bhaktisiddhanta Sarasvati Thakur says that a
devotee do not care about his own happiness or distress, he is simply
interested in seeing that Krsna is happy, and for that purpose he engages
in various activities. A pure devotee has no way of sensing happiness
except by seeing that Krsna is happy in every respect. If Krsna becomes
happy by giving him distress, such a devotee accept that unhappiness as
the greatest of all happiness” (CC Antya 20.52v&p.).

The special reason for writing the Srimad-bhagavatam

“Since so many Puranas already depict Krsna’s pastimes, it was not
necessary to retell Lord Krsna’s pastimes in the Srimad-bhagavatam.
What was the special reason for writing the Srimad-bhagavatam? The
 Srimad-bhagavatam was written to introduce and describe the glories of
the gopi and especially to establish Srimati Radharani’s supremely
elevated position as the most beloved of the Supreme Lord Krsna?’
(SVMP).
According to Srila Visvanatha Cakravarti Thakur, in the Srimad--
bhagavatam verse (10.83.42) the word “sriyah” refers to the supreme
goddess of fortune, Srimati Radharani. “The transcendental goddess,
Srimati Radharani is the direct counterpart of Lord Sri Krsna. Radha is
the central figure for all the goddesses of fortune. Radharani possesses
all attractiveness to attract the all attractive Personality of Godhead.
Radharani is the internal potency of the Lord” (BGT).

The Indescribable Beauty of Srimati Radharani

Srimati Radharani is fifteen years old and full of the luster of youth.
Radha is expert in all the sixty-four fine arts and Her transcendental
form is like an ocean of nectar. Radha’s splendid bodily luster is like
molten gold or stationary lightning. Radha wears wonderfully beautiful
blue garments, and She is decorated with various pearls and flowers.
Gandharvika (Radha) is very beautiful, and has long, nicely braided hair.
Radha’s splendid forehead is decorated with the red pigment, sindura,
and with beautiful locks of curling hair. Decorated with blue bangles
Radha’s arms have defeated Cupid’s staff with their beauty. Decorated
with black mascara, Radhika’s expanded lotus eyes are the most
beautiful in all the three planetary systems.
Radhika’s nose is as beautiful as a sesame flower and the tip is nicely
decorated with a pearl. Anointed with various perfumes, Sri Radha is
splendidly beautiful. Radha’s ears are decorated with wonderful earrings
and Her nectarean lips defeat red lotus flowers. Srimati Radharani’s
teeth are a row of pearls and Her tongue is very beautiful. Decorated
with a smile of pure love for Krsna, Radha ’s beautiful face is as splendid
as millions of moons. The beauty of Radhika’s chin has defeated and
bewildered Cupid. Decorated with a drop of musk, Radha’s chin appears
like a golden lotus flower with a bumblebee.
Bearing all the marks of wonderful beauty, Radha’s neck is ornamented
with a string of pearls. Sri Radha’s neck, back and sides are enchantingly
gorgeous. Radhika’s breasts are like splendid golden waterpots covered by
a bodice decorated with a pearl necklace. Srimati Radharani’s beautiful
enchanting arms are decorated with jewelled armlets and bracelets. Radha ’s
hands are two red lotus flowers illuminated by the series of moons that are
Her fingernails.
Jewelled rings decorate Radha’s splendidly beautiful fingers. Charming,
 full of sweet nectar, and decorated with a deep navel, Sri Radha’s
beautiful waist enchants the three worlds. Radhika’s sloping hips lead to
Her charmingly beautiful slender waist which is bound by a creeper of
three beautiful folds of skin and decorated with a sash of tinkling bells.
As beautiful as two exquisite plantain trees, Sri Radha’s thighs enchant
the mind of cupid. Sri Radha’s beautiful knees are two reservoirs filled
with the nectar of various transcendental pastimes. Radha’s beautiful
feet are decorated with jewelled ankle-bells, and Her toes with toe rings
as beautiful as the treasure of Varuna. (RKG).

Sri Radha’s Gold and Flower Ornaments

Srimati Radharani wears twelve different ornaments on Her
transcendental form. These ornaments which include Radha ’s crown,
earrings, belt, ankle-bells, finger and toe rings, armlets, and jewel
necklaces that look like strings of stars are all fashioned from pure gold;
they appear like myriad shining suns. Sri Radha wears a locket
containing a picture of Sri Krsna and a signet ring that is engraved with’
Radha’. Radha’s Syamantaka-jewel is also known as “Sankhacuda-
siromani” (Sankhacuda’s crest-jewel). Srimati Radhika’s ankle-bells
stun Sri Krishna with their tinkling sounds.
Besides jewels and gold, Radha wears a variety of flower crowns;
necklaces, armlets sashes, earrings, bracelets, anklets and blouses.
Radha taught Lalita-sakhi how to make these flower decorations, which
Radharani prefers over the jewelled variety. Srimati Radhika’s favorite
crown is made from flowers and buds of five colours arranged in five
points. The gopis also artistically arrange flowers to create five different
kinds of earrings; resembling objects like a peacock, lotus, shark or half-
moon. (RKG).
“The glaringly effulgent tiara’s shimmering halo; beautifully sports in all
directions stretching to the horizon. Glistening, sleek armlets, bracelets
and necklaces refract a collective, flickering of jewel-like coronas. Hip-
spanning belt of softly tinkling bells. Anklets charming musical chimes
embellishing the majesty of Her divine lotus feet. Oh, my dear mind.’
Just worship the effulgence known as Radha (RRS).

Srimati Radharani’s Clothing

Wearing light-coloured clothes during the full moon and dark colours in
the moon’s absence, Sri Radha dresses to please Her beloved Krsna, and
to facilitate Her nightly meetings with Her gallant lover, Sri
Shyamasundara. Radha’s favorite outfit is a “Krsna-blue” sari and shawl
matched with a pink blouse that delights Sri Krsna.
 “Radharani’s upper garment is red like a ruby, and it is favorite of Lord
Hari. Radha’s lower garment is the colour of a blue cloud, and it is Her
favorite” (RKO). “Sri Krsna said to Sri Radha ‘ All glories to Your
wonderful ruby-red silk sari. O Radha, this has doubled the passionate
love I bear for You in My heart”(UN).

Glorification of Srimati Radharani’s indescribable Beauty

“Sri Krsna praised Srimati Radharani, ‘My dear Radha Your curling
locks of hair, long restless eye, firm breasts, slender waist, shyly
lowered head, creeper-like arms and jewel-like fingernails are all
exquisitely beautiful. The jubilant festival of Your beauty makes the
three worlds tremble in transcendental bliss” (UN).
“The beauty of Srimati Radharani’s eyes forcibly devours the beauty of
the newly grown blue lotus flower, and the beauty of Radha’s face
surpasses that of an entire forest of fu11y blossomed lotuses. Radha’s
bodily luster seems to place even gold in a Painful situation. Thus the
wonderful unprecedented beauty of Srimati Radharani is awakening in
Vrindavana’ ( Vidagdha-Madhava)
“Entwining this way and that with decorations of fresh forest flowers,
and bound and tied up with jewel-threads adorned with jasmine garlands
of exotic fragrance and hanging down very long; The rear portion
glowing with clusters of perfect rubies—the best of noble gemstones;
Your hair style arranged by the hand of Hari, will I ever see it, Oh
Radhe?
“Teeth like rows of pearls and lovely lips like bimba berries; Thin waist,
wide hips and a deep navel like a whirlpool of newer and newer rasa;
Oceans of graceful charms swelling along with Her youth; This
indescribable lover—the very heart of the cleverest maidens May
Radha protect us!
“Oh moon-faced one! O doe-eyed one! O Goddess! Oh lovely-nosed
one! O one with reddish lips! O sweet smiler! O Supreme Laksmi! O
creeper-armed one! O lustrous one of conch shell-smooth neck! O one
with plantain tree shaped thighs! Oh whose collection of lotus toenails
brightly illuminates all directions! When, Oh Radhe! Will You be
worshipped by me?” (RRS).

Sri Radha’s Twenty-Five Principal Qualities

Among Radha’s innumerable transcendental attributes, She has twenty-
five principal qualities. 1) Radharani is very sweet and most charming to
look at; 2) Radha is adolescent and always freshly youthful; 3)
Radhika’s eyes are doe-like and restless; 4) Sri Radha’s face is smiling
 and ever blissful; 5) Auspicious, beautiful lines adorn Sri Radha ’s lotus
hands and feet; 6) Radharani maddens Krsna with Her fragrant bodily
aroma; 7) Srimati Radharani is the most exceptional singer and vina
player; 8) Radha’s words are charming and pleasing; 9) Radha is expert
at telling jokes that delight Krsna; 10) Srimati Radhika is exceptionally
humble; 11)
is the embodiment of mercy and compassion; 12) Sri Radha’s
intelligence and wit surpasses all; 13) Radharani is expert at performing
all activities of love; 14) Shyness is the shining gem in Radha’s
character; 15) Srimati Radharani is the beacon light of modesty and
never swerves from the path of honesty; 16) Radha is never perturbed by
worldly sorrow or misery; 17) Sri Radha has unbounded gravity and
sublimity; 18) Radhika is ever fascinated to unite Herself with Krsna;
19) Radha possesses Mahabhava, the highest sentiments of love; 20)
Radharani is the reservoir of loving affairs in Gokula; 21) Radha’s
transcendental glories are shining in all the worlds; 22) Sri Radha is
most affectionate to Her superiors; 23) Radhika is submissive to the love
of Her senior girlfriends; 24) Radharani is the chief among Krsna’s gopi
lovers; 25) Radha always keeps Sri Krsna under Her control. Krsna
submissively obeys Radha’s command. [CS]
“Srimati Radharani always keeps Her hand on the shoulders of Her
friends and Radha always talks and thinks of the pastimes of Krsna.
Radharani forever offers Krsna a kind of intoxication by Her sweet
talks. Sri Radha supplies all the demands of Sri Krsna, and Radharani
possesses unique and uncommon qualities meant for Krsna’s
satisfaction. Srimati Radhika is able to fulfil all the desires of Krsna. No
one else can do. Radha is so expert in all affairs that the damsels of
Vraja come to learn the arts from Her” (TLC Chap.3 1).

The Mercy of Radharani Is Readily Available

“The devotees taking advantage of Krsna’s compassionate nature, which
is represented by Radharani, always pray to Radha for Krsna’s
compassion (NOD Chap.22).
“If Krsna is always attractive to everyone, and Radharani is attractive to
Krsna, how can we imagine the position of Srimati Radharani?. We
should try humbly to understand Her and offer Her our obeisances
saying, ‘Radharani, You are so dear to Krsna. You are the daughter of
King Vrsabhanu and You are Krsna’s beloved. We offer our respectful
obeisances unto You.’ Radharani is very dear to Krsna, and if we
approach Krsna through the mercy of Radharani, we can easily attain
Krsna. If Radharani recommends a devotee, Krsna immediately accepts
 him, however foolish he may be” (EKC Chap.5).
“In Vrindavana all the pure devotees pray for the mercy of Srimati
Radharani, the pleasure potency of Krsna. Srimati Radharani is the
tender hearted form counterpart of the supreme whole, resembling the
perfectional stage of a worldly feminine nature. Therefore, the mercy of
Radharani is available very readily to sincere devotees, and once
Radharani recommends such devotee to Lord Krsna, the Lord at once
accepts the devotees admittance into His association” (SB 2.3.23.p.).
On board the “Jaladutta” steamship to America, Srila Prabhupada wrote
a poem:” I emphatically say to you, O brothers, you will obtain your
good fortune from the Supreme Lord Krsna only when Srimati
Radharani becomes pleased with you” (PL II).

A Prayer
“O dallying damsel of Vraja, Sri Radhika I am trapped in an ocean of
grief and my condition is so miserable! Kindly send me Your mercy in
the form of an infallible boat and save me from this whirlpool. Please
give me sanctuary at Your lotus feet” (VK).

The Excellence of Srimati Radharani

“Srimati Radharani received from Durvasa Muni the benediction that
whatever She cooked would be sweeter than nectar. That is the special
feature of Radha’s cooking” (CC Antya 6.116). “Sritnati Radharani’s
excellence was Her cooking. Sri Radha could also sing and dance; but
Radha’s great service was Her cooking for Krsna. Mother Yasoda would
ask Radha personally to come to Nandagaon and cook for Krsna and the
cowherd boys. So all in a line; Radharani would feed them prasadam”
(PL IV).

Sri Radha Fully Controls Sri Krsna

“Due to the inconceivable love of Srimati Radharani, Lord Krsna
becomes easily controlled by Radha. Just as a beautiful young girl may
play with so many dolls or stuffed animals, similarly, Lord Krsna
becomes just like a doll in the hands of the most beautiful young girl,
Srimati Radharani. According to Srila Jiva Gosvami, Srimati Radharani
performed innumerable types of worship in order to bind Krsna more
and more to Her, because Srimati Radharani cannot live without Krsna.
Thus, due to Srimati Radharani’s, aradhana, or worship, Krsna can
never leave Vrindavana. He runs here and there in Vrindavana,
protecting cows, playing with His friends, and engaging in countless
 intrigues of love with Srimati Radharani and the gopis. Thus the word
anvadhavat indicates Krsna’s boyish activities, His running throughout
the transcendental land of Vrindavana, tightly under the control of the
love of Srimati Radharani” (SB 11.5.34p.).
“It is the conclusion of the Srimad-bhagavatam that in conjugal love---
the Supreme Lord fully agrees to be under the control of the devotee.
The highest form of conjugal love is
represented by Radharani; therefore in the pastimes of Radha and Krsna
we can see that Krsna is always subjugated by Srimati Radharani’s
influence” (CC Madhya 8.88p.).
“Srimati Radharani is the center of all Vrindavana’s activities. In
Vrindavana, Krsna is the instrument of Srimati Radharani; therefore all
the inhabitants of Vrindavana still chant ‘Jaya Radhe’. From Krsna’s
own statement given herein, it appears that Radharani is the Queen of
Vrindavana and that Krsna: is simply Her decoration” (CC Madhya I
1.150p.). “Radharani, the symbol of the topmost bhakta, is so powerful
that She has purchased Krsna. Therefore Vrajavasis take shelter of the
lotus feet of Radharani for if She recommends, ‘Oh here is a nice
devote,’ Krsna must accept him” (TQK).

Krsna Serves Radha’s Lotus Feet

“A girl who controls her lover is called Svadhina-Bhartrka. Srimati
Radharani said, ‘Krsna, please draw some nice pictures on My breasts
and cheeks. Decorate My hips with a sash, twin a garland in My braids,
and decorate My hands and feet with bracelets and anklets of lotus
petals. when Krsna heard all these orders, He obediently carried them
out with great pleasure” (UN).
“The tiniest twitch of Whose side-long glance, blooming with intensely
brilliant amour; captures and makes a helpless prisoner of the mad
elephant King of Vrindavana’s forest. The
tiniest order of Whom makes Him obediently submissive an controlled
like a stuffed toy animal; That Radha---May She slacken our trip
through the mundane world.
“Suddenly without warning---tugging at some new gopis cloth, poking
another gopi’s hair with His flute and catching hold of another gopi’s
hand; But, always falling down under the soles of Radha’s lotus feet in
the pathways of Vraja’s villages. Thus wanders the Maha-debauchee-
Jewel.
“Oh, Supreme Goddess of the Vrindavana forest! Your lotus feet are
brimming full of flowing rasa extract; the essential honey of full-blown
 love nectars. Holding such feet to His chest Madhupati (Krsna), the
Lord of all sweetness; extinguishes the burning fever of Cupid. So
supremely cooling, I now take shelter of them.
“That which is covered with the lac dye by Hari, according to Her own
desire, with a paintbrush in His hand; That which is worshipped daily by
all the cowherd girls, each expert in artistically clever sports; That which
is present deep within the heart of all the Upanisad in the most well
hidden secrecy; This pair of Sri Radha’s divine lotus feet is my refuge---
simply full of Her own feminine dancing playfulness” (RRS).

Engage Constantly in Sri Radha’s Service

Sri Krsna tells Arjuna in the adi purana, “He who says that He is My
devotee is not My devotee, but he who is a devotee of My devotee I
accept as my true devotee. “ Srimati Radharani is the great devotee of the
Supreme Lord Sri Krsna. By trying to serve and please Her one can
satisfy Sri Krsna. We are not qualified to directly approach Sri Krsna.
But if Krsna’s compassionate side, Srimati Radharani, accepts our
service at His lotus feet; we will then be blessed with the bliss of bhakti.
Sri Caitanya Mahaprabhu and His associates, the six goswamis,
presented the service of Srimati Radharani as the highest possible
attainment for the living entity.
Lord Caitanya exemplifies the perfect consciousness in His famous sloka,
gopi bhartuh pada kamalayor das anudasa anudasa: “My only desire to he
a servant of the s~-v ant of the servants of the master of the gopis, Lord
Gopinatha.” As in a kingdom, the king is most pleased by the services of
his queen, similarly, the Queen of Bhakti, Srimati Radharani, gives the
highest possible happiness to Lord Sri Krsna. As maidservants to the
queen, Our role is one of enthusiastic assistance, support and the humble
execution of Radha’s commands. and the orders of Her most intimate gopi
girlfriends.
“We should be more interested in worshipping Radharani, for however
fallen we may be, if somehow or other we can please Radharani, we can
very easily understand Krsna” (EKC Chap.5). “Sri Krsna’s sense of
happiness is limited by the happiness of the gopis. Devotees at Vrindavana
therefore, try to serve the gopis, namely Radharani and Her associates. If
one gains the favour of the gopis, he easily gains the favour of Krsna,
because of the recommendation of the gopis, Krsna at once accepts the
service of a devotee. Lord Caitanya therefore wanted to please the gopis
instead of Krsna” (CC Adi 4.189p.).
“Living entities who are eager to return home to the transcendental
kingdom of God, Goloka Vrindavana, by means of attaining their
 spiritual bodies (siddha deha) should live at Radha kunda. They should
take shelter of the confidential serving maids (gopis-manjaris) of Srimati
Radharani, and under their direction engage constantly in Radha’s
service. This is the most exalted method for those engaged in devotional
service under the protection of Sri Caitanya Mahaprabhu. One should
bathe regularly in Radha -kunda, give up all material conceptions and
take shelter of Sri Radha and Her assistant gopis. If one is thus
constantly engaged during his lifetime, after giving up the body he will
return back home, back to Godhead to serve Sri Radha in the same way
as he contemplated on the banks of Radha-kunda. By serving Radha
kunda, one can get an opportunity to become an assistant of Srimati
Radharani under the eternal guidance of the gopis” (NOI # 11p.).
“To perform devotional service means to follow in the footsteps of
Radharani, and devotees in Vrindavana put themselves under the care of
Radharani in order to achieve perfection in their devotional service. In
other words, devotional service is not an activity of the material world; it
is directly under the control of Radharani” (NOD). “The devotees of the
Lord in the Vaikuntha planets want to see the Lord as the most beautiful,
but devotees in Gokula, or Krsnaloka want to see Radharani as more
beautiful than Krsna” (SB 3.15.42p.).
Srila Prabhupada---A Pure Devotee of Srimati Radharani.
“Srila Prabhupada said, ‘My father used to receive many saintly persons at
our home, and to everyone of them he used say, Kindly bless my son so
that he may become a servant of Radharani.” ‘That was his only ambition.
(JSD).

The Goswamis Pray to Srimati Radharani

“The goswamis are always praying for the shelter of Radharani’s lotus
feet. Srila Rupa Gosvami writes, ‘O Krsna’. Govinda! O
Shyamasundara, I beg you to please only make me a maidservant of the
maidservants of Srimati Radharani. This is the only request I beg of
You.” This is why we desire only to be the maidservant, of the
maidservant, of the maidservant of Vrsabhanu-nandini, Srimati
Radharani, and to become the servant of the servant of the servant of
Lord Caitanya Mahaprabhu. (SVMP).
“O my worshipable mistress, Radharani! I yearn to become Your maid-
in-attendance, to dress Your transcendental form in a blue sari, and to
remove the ankle bells from Your lotus feet, and in this way to dress
You appropriately for Your nocturnal rendezvous with Your beloved
Krsna, the beautiful young son of Nanda Maharaja. I want to send You
off to Your lover’s tryst in the amorous groves where Your paramour
awaits. Oh, Radharani, when will this opportunity be available to me?
“When You defeat Krsna in a playful bout of words. You laughingly
boast about Your victory to Your girlfriends, Your sakhis. They
appreciate Your victory very much and cheer You on with , ‘Jaya
Radhe! Jaya Radhe!’ Oh, when shall I become fortunate enough to
participate in Your victory chorus?” (Srila Rupa Gosvami / GSA).
“The ambrosia of Your beautiful lips, red as the bimba fruit, is life-
giving syrup to Krsna. Oh Radha, I am rolling on the banks of the
Yamuna, my poor heart filled with anticipation, praying to You with all
humility. I am guilty of being an offender, a rascal, a useless wretch- --
yet I beg You to kindly engage me in even the smallest service to Your
lotus feet. O most merciful Lady, it will not become You to ignore this
most distressed soul, for Your heart is always overflowing with
compassion and love” (Srila Rupa Gosvami/ SM).
“Srimati Radharani, You are the ocean of all youthfulness, good
qualities, beauty, pastimes of pleasure, good fortune, romantic love and
compassion. Please give me Your attention. For I have something to say,
that You please hear me: ‘I wi11 become Your maidservant. You will be
in the company of Your beloved Sri Krsna, surrounded by Your sakhis
and manjaris. At that time I will serve You and make You happy. This is
my only desire. I don’t want anything else” (Srila Visvanatha Cakravarti
Thakur, SKD).
Eating only Your ambrosial remnants. Hearing only about Your
character and pastimes. Remembering only Your lotus feet dust.
Traversing to Your bower houses. Singing of Your divine qualities. Oh
bestower of rasa! Seeing only Your form. Oh Sri Radhe! By my purified
body, mind and words, I thus remain fully surrendered on unto You!
“Completely disregarding unlimited Vaisnava offenses, Madhupati
(Krsna), helplessly overwhelmed with maha-prema, considers bestowing
Your supreme gift, Radha-dasya, Sri Radhe; Upon whomever in this
world only once tastes the nectarean rasa of your holy name. Therefore,
who could possibly touch the limit of the glory and fortune of one whose
mind is fully fixed only in Your devotional service?
“Being extremely pleased with me, may the most happy and blissful
Radha bestow upon me the post of Her own maid servant. How
wonderful! That farthest goal of true Visionaries. Firmly planting this
hope in my mind, I now meditate on the youthful Boy With the
complexion of blue lotuses. Adorned with peacock feather-crown;
wearing yellow cloth effulgent like pure molten gold.
“That person who rejects the service of Radharani, and hopefully
 endeavors for the association of Govinda, simply wants to experience
the complete nectar of the effulgent moon but without any moon at all!
And moreover, whoever is unaware that Radharani is the very seed of
generation for the flow of pure love for Shyamasundara; Oh! Even
though a vast ocean of nectar is available---he only gets a tiny drop”
(Srila Prabhodananda Sarasvati Thakur( RRS).
“Srila Bhaktivinode Thakur prays, hoilo radhara-dasi: I will become a
maidservant of Srimati Radharani” (Siddha lalasa /SVA).
Two Pastimes

I.
Sri Radha. “Who taps on My door with one finger?”
Sri Krsna: “O crooked girl, it is Madhava.”
Sri Radha: “Madhava is a name of spring. Has springtime come
knocking on My door?”
Sri Krsna: “Certainly not! It is the holder of the Sudarsana wheel’
Sri Radha: “Potters hold wheels. Are You a potter?”
Sri Krsna: “I am not. I am the person who holds up the entire world.”
Sri Radha: “The forked-tongued serpent king, Ananta holds up the
world. Are You He?”
Sri Krsna: “No. I am the person who crushes serpents.”
Sri Radha: “The bird-king Garuda crushes serpents. Are you He?”
Sri Krsna: “No. I am Lord Hari! “ (VM).

II.
“One day Srimati Radharani, accompanied by Her associates, was
taking rest in a garden, and at that time Lord Sri Krsna arrived in that
assembly. After sitting down, Krsna began to narrate very impudently
about His previous night’s pastimes with Radha. While Krsna was
speaking in that way, Radharani became very embarrassed. Sri Radha
was feeling ashamed and was absorbed in thought, and Krsna took the
opportunity to mark Radha’s breasts with different kinds of tilak. Krsna
proved Himself to be very expert in that art” (NOD Chap. 23).

LORD SRI KRSNA

Vraja Dhama, unlike any other abode of the Supreme Lord has four
unique characteristics of beauty and sweetness:1) Prema Madhurya---
the sweetness of love for Sri Krsna and Sri Krsna’s sweet love for Sri
Radha and His devotees; 2) Lila madhurya---the sweetness of Krsna’s
 pastimes; 3) Venu Madhurya---the sweetness of Sri Krsna’s flute; 4)
Rupa Madhurya---the sweetness of Shyamasundara’s beautiful bodily
form” (SBK).

A Reservoir of Sweetness
Madhura means anything that is relishable or enjoyable. Madhurya or
sweetness is the, very essence of Sri Krsna nature. Although everything
pertaining to Krsna is sweet, Sri Rupa
Gosvami has specifically described the sweetness of Sri Krsna’s lila
(pastimes), prema (love), venu (flute) and Krsna’s rupa (beauty).
Lila madhurya. Krsna’s pastimes in Vraja surpass all lilas in madhurya
(sweetness), because Krsna’s subjugation by love is the greatest in
Vraja. The rasa lila excels all other lilas in Vrindavana, because it
provides an excellent combination of all the different kinds of rasa.
Prema madhurya: “The sweetness of Krsna is relative to the prema of
His eternal associates like Nanda, Yasoda, the gopas and the gopis. In
the soothing and enchanting light of their prema, the aisvarya (power,
majesty and grandeur) of Krsna shrinks and His madhurya bursts and
blooms; like an ocean swelling with tides under the influence of the full-
moon light.
“The prema of Yasoda makes the all-powerful and all pervading Krsna
allow Himself to be tied by her. The prema of Nanda makes Krsna carry
Nanda’s shoes on His head. The prema of the wives of the yajnic
brahmanas makes Krsna beg food at their door. The prema of the Vraja
gopis is so powerful that it makes Krsna dance to their tune like the
straw cast about by a stormy sea. The bliss Krsna experiences in dancing
to their tune is even superior to the most concentrated form of ananda
which Krsna enjoys in His own self.
Venu madhurya: “The sweetness of Krsna’s flute is unique and
indescribable. laghu-bhagavatamrta states that even one iota of the
sweetness of Krsna’s flute is superior to the sweetness of all the sweet
sounds of the world put together. The bliss caused by the sound of the
flute is so intense and penetrating that it reverses the functions of the
animate and inanimate objects. Srimad-bhagavatam says that on hearing
the sweetness of Krsna’s flute the mountains shake, the rivers stop
flowing, the trees exhibit signs of spiritual emotions (sattvika bhavas),
and the gopis of Vraja run toward the sound, forgetting everything else.
rupa madhurya:” krsna-karnamrta states that the sweetness of Krsna’s
beauty is indescribable. Radha describes Krsna as an ocean of beauty.
Even Radha’s mind which is as unshakeable as a mountain, is easily
 swept away and submerge by its powerful waves. The special feature of
the sweetness of Krsna’s beauty is that it increases in proportion to the
sweetness of the love of His devotee. Since the prema of Srimati
Radhika is the greatest, Krsna’s beauty reaches a climax in Radha’s
company. And at this time Krsna is known as Madan-mohan, the
attractor of Cupid” (PRC).
These four sweet qualities of Sri Krsna characterise His supremacy over
all His other manifestations and incarnations. Lord Sri Krsna possesses
an all aattractive most beautiful form. Sri Krsna plays an all attractive
melodious flute. Krsna performs all attractive glorious pastimes. Krsna
shares an all attractive sweetness of love with His beloved servitors in
Vraja, who are adept in confidential reciprocations with Him. These four
wonderful excellencies are not seen in Lord Narayana, the Lord of
Vaikuntha where aisvarya (majesty) predominates. That is why Laksmi,
the divine consort of Lord Narayana, is attracted by the most fascinating
beauty and sweetness of Sri Krsna.
This chapter will discuss two of Sri Krsna’s incredible sweet
transcendental features; Krsna’s deliciously sweet form and His
seductively sweet sounding flute. Later chapters will present Sri Krsna’s
fabulous transcendental pastimes and His all-encompassing unexcelled
love.

Sri Krsna’s Beauty—A Ceremony of Perpetual Enjoyment

“The real beauty is Krsna and Radharani. One who is attracted by the
beauty of Radha and Krsna cannot be attracted the false beauty of this
material world’ (SB 3.20.31p.).
“Krsna’s body is a city of attractive features, and it is sweeter than
sweet. His face, which is like the moon, is sweeter still, and the gentle
smile on that moon-like face is like the ray moonshine. The smile on
Krsna’s face is just like the smiling of the moon, which generates
greater and greater happiness for the gopis” (CC Madhya 21.138v&p.).
Sri Krsna’s complexion is the colour of a blue lotus flower or a sapphire,
and it is as enchanting as a tamala tree or a group of black clouds. Krsna
is an ocean of nectarean handsomeness. Sri Govinda wears yellow
garments and a garland of forest flowers. Gokulananda is decorated with
various jewels, and He is a great reservoir of the nectar of many
transcendental pastimes. Radhika-ramana has long, curling hair and He
is anointed with many fragrant scents. Shyamasundara’s handsome
crown is decorated with many different flowers.
Sri Gopinatha’s handsome forehead is splendidly decorated with tilaka
markings and curling locks of hair. The playful movements of
Damodara’s raised dark eyebrows enchant the hearts of the gopis. Murli-
manohara’s rolling eyes are as splendid as red and blue lotus flowers.
Vrindavana-candra’s ears and cheeks are decorated with earrings made
of various jewels. Madhava’s handsome face is as splendid as millions
of moons. Sri Krsna speaks many charming jokes and His chin is
exquisitely handsome.
Sri Krsna wears a locket on His chest containing a picture of Sri Radha.
Decorated with a necklace of pearls, the beauty of Vrajendra-nandana’s
neck enchants the residents of the three planetary systems. Adorned with
a necklace of pearls and Kaustubha gem which shines like lightning,
Mukunda’s handsome chest longs to enjoy the company of the beautiful
gopis. Krsna received His Kaustubha jewel from the Kaliya serpent’s
wives, who gave this jewel to Krsna-candra with their own hands.
Ornamented with bracelets and armlets, Madhupati’s arms hang down to
His knees. Gokula-candra’s reddish lotus hands are decorated with
various auspicious signs. Radhanatha’s charming abdomen is the
pleasure abode of handsomeness. Radha-ramana’s nectarean back seems
to beg for the playful touch of the beautiful gopis. The nectarean lotus
flower that is Rasa-bihari’s hips bewilders Cupid. Rasa-raja Sri Krsna’s
knees are very splendid, charming and handsome. Murari’s thighs are
like two beautiful plantain trees that charm the hearts of all women.
Madan-mohana’s charming lotus feet are decorated with jewelled ankle-
bells. Syama’s feet have the luster of roses and they are decorated with
various auspicious markings. Govardhana-natha’s handsome lotus feet
are like two oceans filled with the happiness of pure love. Sri Krsna’s
reddish toes are decorated with the row of full moons that are His
toenails. (RKG)
Krsna’s face is decorated with ornaments, such as earrings resembling
sharks. Krsna’s ears are beautiful, His cheeks brilliant and Krsna’s
smiling is attractive to everyone. Whoever sees Lord Krsna sees a daily
festival. Krsna’s face and body are satisfying for everyone to see (SB
9.24.65).
“My dear friend, if you are indeed attached to your worldly friends, do
not look at the smiling face of Lord Govinda as He stands on the bank of
the Yamuna at Kesi ghat. Casting sidelong glances, Govinda places His
flute to His lips, which seem like newly blossomed twigs. Govinda’s
transcendental body, bending in three places appears very bright in the
moonlight” (CC ADI 5.224v.).
“When Krsna walked on the ground of Vrindavana, the marks on His
sole (flag, thunderbolt, fish, goad and lotus flower) would be imprinted
upon the dust of the land. The gopis became overwhelmed simply at
 seeing those marks on the ground” (NOD Chap. 26).
“When Krsna is away from Vrindavana tending the cows in the forest,
the gopis; in the madhurya rasa, are always absorbed in thoughts of how
Krsna walks in the forest. The soles of Krsna’s feet are so soft that the
gopis would not dare to keep His lotus feet on their soft breasts. indeed,
they considered their breasts a very hard place for the lotus feet of
Krsna, yet those lotus feet wander in the forest, which is full of thorny
plants” (SB 7.1 .27p.).
During Krsna’s Kisora age (11-15 years), He displays the most
extraordinarily attractive features. “Krsna’s two thighs were challenging
the trunks of elephants, His rising chest was trying to come to peace
talks with doors of jewels, and Krsna’s two arm were minimising the
value of bolts found on doors. The special beauty of Krsna’s body was
His mild smiling, His restless eyes and His world enchanting songs”
(NOD Chap. 26). “Krsna was beautiful because. every part of His body
was perfectly arranged without any defect. Such perfect bodily features
are described as follow: “ My dear enemy of Kamsa, Your broad eyes,
Your rising chest, Your pillar-like arms and the thin middle portion of
Your body are always enchanting to every lotus-eyed beautiful girl”
(NOD Chap.26).
“The gopis used to relish the beauty of Krsna as a ceremony of perpetual
enjoyment” (SB 9.24.65).

A Gorgeous Dresser
“Generally, there are four kinds of garments on the body of Sri Krsna:
His shirt, turban, belt, and wearing garments. In Vrindavana, Krsna used
to put on reddish garments, with a shirt on His body, and an orange-
coloured turban on His head. The different kinds of belts, combined with
Krsna’s enchanting smile used to always increase the transcendental
bliss of His associates. This dress of Krsna is described as gorgeous”
(NOD Chap.26).
On His body Sri Krsna wears many ornaments fashioned from precious
pearls, gems, gold and other materials; And like Radha, Krsna wears
many decorations made from Vrindavana’s elegant flowers. Krsna wears
flower crowns, collars, earrings, necklaces, armlets, sashes, anklets and
even a pair of flower shoes which cover the entire top and sides of His
lotus feet. (RKG). The cowherd boyfriends of Krsna once said, ‘Dear
Krsna, You need not decorate Your body with so many ornaments. Your
transcendental features are themselves so beautiful that You do not
require ornamentation’“ (NOD Chap.42). “The ornaments on the body
 of Krsna were not actually enhancing His beauty, but just the reverse—
the ornaments were beautified by Krsna” (NOD.chap.26).

Sri Radha Glorifies Madana-mohana

“My dear friend, the luster of Krsna’s body is more beautiful than a
newly formed cloud, and Krsna’s yellow dress attractive than newly
arrived lightning. A peacock feather
decorates Krsna’s head, and on His neck hangs a lovely necklace of
brilliant pearls. As Krsna holds His charming flute to His lips, His face
looks as beautiful as the full autumn moon. By such beauty, Madana-
mohana, the enchanter of Cupid, is increasing the desire of my eyes to
see Him” (GL).

A Shop of Plundering Scents

Sri Krsna’s beautifully decorated and ornamented body creates a daily
festival for the eyes. Every feature of Krsna’s transcendental form is like
a tidal wave of luscious splendor inundating the senses of His devotees,
and drenching their hearts with unlimited satisfaction. Everything about
Sri Krsna is simply wonderful. Krsna is wonderful to see. Tasting
Krsna’s prasadam is simply wonderful. Krsna’s fascinating flute fills the
ear with wonderful sounds, and Krsna s transcendental body emanates
wonderfully intoxicating scents. Srimati Radharani describes Sri Krsna’s
wonderful aroma.
“The scents of Krsna’s transcendental body surpasses the aroma of
musk, and it attracts the minds of all women. The eight lotus-like parts
of Krsna’s body (eyes, face, navel, hands and feet), distribute the
fragrance of lotuses mixed with that of camphor. Krsna’s body is
anointed with aromatic substances like musk, camphor, sandalwood and
aguru. Oh, My dear friend, that Personality of Godhead, also known as
the enchanter of Cupid, always increases the desire of My nostrils.”
“The scent of Krsna’s body surpasses the fragrance of musk and the
bluish lotus flower. The scent of Krsna’s body enchants the whole
world. The scent of Krsna’s body is so attractive that it enchants the
bodies and minds of all women. It bewilders their nostrils, loosens their
belts and hair, and makes them mad-women. All the women of the
world come under its influence, and therefore the scent of Krsna’s body
is like a plunderer.”
“The dramatic actor Madana-mohana has opened a shop of scents that
attract women of the world to become His customers. He delivers the
scents freely, but they make the women all so blind that they cannot find
the path returning home” (CC Antya 19.91 -8v.).
The Name of Krsna: The All-Attractive Maha-Mantra
“For all living entities to be attracted toward Krsna is natural, therefore
the Lord’s real name is Krsna---He who attracts everyone and
everything. The typical examples of such attraction are found in
Vrindavana, where everything and everyone is attracted by Krsna. The
elderly persons like Nanda Maharaja and Yasoda-devi, the friends like
Sridama, Subala and the other cowherd boys, the gopi ladies, Srimati
Radharani and Her associates, and even the birds, beasts, cows and
calves are attracted. The flowers and fruits in the gardens are attracted,
the waves on the Yamuna are attracted, and the land, sky, trees, plants,
animals and all other living entities are attracted by Krsna. This is the
natural situation of everything in Vrindavana” (SB 7.5.14p.).
“The very name Krsna means that He attracts even Cupid. Krsna is
therefore attractive to everyone—women, men, moving and inert living
entities. Indeed, Krsna is known as the all attractive one” (CC Madhya
8.1 39v.) Although Krsna is attractive to everyone, He is nonetheless
attracted by the gopis and Srimati Radharani. (CC Madhya 8. 206).
Srimati Radharani’s maha-mantra is the name of Lord Krsna.” (RKG).

The Original and the Best

“As Lord Krsna is the original personality of Godhead, from whom the
various Vishnu-tattva expansions of the Lord emanate, so Krsna is the
original name of the Lord. All other names are simply parts and parcels
of that original name, Krsna. The original name Krsna is more powerful
than the other names and the result of chanting Krsna is greater than
chanting other names. By chanting “Rama” one gets liberation, but by
chanting “Krsna” one attains pure love of God. Krsna Himself tells
Arjuna in the prabhasa purana, ‘O Arjuna, of all My holy names the
name of Krsna is the most important” (KS).

The Rarity of Sri Krsna’s Advent

To manifest His eternal pastimes, the Supreme Personality of Godhead,
Sri Krsna, appears on earth once in a day of Brahma, or once every
4,320,000,000 years (the length of Brahma’s day). “Lord Narayana, the
four primary expansions (Vasudeva, Sankarsana, Pradyumna and
Aniruddha), Matsya and the other lila incarnations, the yuga-avataras
and the manvantara incarnations---and as many other incarnations as
there are- - -all descend in the body of Lord Krsna. In this way the
complete Supreme Godhead, Lord Krsna Himself appears” ( Adi
4.12v.).
“Since Krsna is the source of all avataras, therefore all the different
 features of the different avataras are present in Krsna. When Krsna
incarnates, all the features of the other incarnations are already present
within Him” (SB 10.8. 13p.).

Sri Krsna Appears at Every Moment

“Srila jiva Gosvami says unless we accept the energy of the Supreme
Personality of Godhead as inconceivable beyond the conception of our
words and minds, we cannot understand the Supreme Lord” (SB
10.3.46p.) goloka eva nivasaty akhilatma-bhutah: “Although the Lord is
always stationed in His abode, Goloka Vrindavana, He is present
everywhere in His fullness. This means that when the Supreme Lord
descends on the surface of the world, His original abode is not vacant,
for He can remain in His original abode and simultaneously descend
upon Mathura, Vrindavana. He does not need to descend, since He is
already present there, He simply manifests Himself (SB 10.1 Notes)
There are innumerable universes, and the Lord is appearing in one of
these universes at every moment. Therefore, His pastimes are called
nitya-lila; eternal pastimes. The Lord’s appearance as a child in the
house of Devaki takes place continuously in one universe after another
(SB 10.1.23).

Two Krsna’s Become One Tiny Child

The whole story of Sri Krsna’s transcendental birth is supernatural.
Krsna was born of both to Devaki and Yasoda at the same time on
Janmasthami. To Yasoda, Krsna appeared as the two-armed Yasoda-
nandana and to Devaki as the four-armed Vasudeva feature, Devaki-
nandana. Shortly after, Yasoda gave birth to Yogamaya, the younger
sister of Krsna. Thus Yasoda gave birth to two children on the same
night. But surprisingly enough, Yasoda was not at all aware of the birth
of the second child, for she was asleep. When Vasudeva came from
Mathura and entered Yasoda’s bedroom at Gokula, he did not see Krsna;
but he left his son Devaki-nandana and took Yogamaya in exchange.
The vishnu purana relates that when Yasoda awoke she saw neither
Devaki-nandana nor Yogamaya, but only saw Krsna with two arms.
Since everyone was asleep, no one else in Cokula knew of the birth of
Yogamaya or her replacement by Devaki-nandana.
In vaisnava tosani, Srila Sanatana Gosvami describes that the four-
armed Devaki-nandana became merged in the two-armed Yasoda-
nandana as soon as Vasudeva placed Him on Yasoda’s bed in Gokula.
Srila Rupa Gosvami states, “The four-armed Vasudeva expansion that
Maharaja Vasudeva carried with him entered the body of Sri Krsna, who
 had just appeared as the son of Yasoda. Thus the two forms of Vasudeva
and Krsna became one” (LB).
“By Lord Krsna’s inconceivable potency the two Krsna’s born
separately of Devaki and Yasoda became one tiny child, lying by the
side of Mother Yasoda” (AK). “Srila Bhaktisiddhanta Sarasvati Thakur
states that Devaki, besides being the name of Vasudeva’s wife, is also
the name of Mother Yasoda, as stated in the adi purana, dve namni
nanda-bharyaya yasoda devakiti ca: ‘The wife of Nanda Maharaja has
two names---Yasoda and Devaki.’ “ (SB 1O.33.6p.)

Why Does Sri Krsna Visit Vrindavana?

“Krsna descends along with His entourage to display a complete picture
of the transcendental world, where pure love and devotion for the Lord
prevail” (SB 1.11 .39p.). “Krsna comes down to teach us how we can
enjoy with Him on the spiritual platform in the spiritual world. Not only
does Krsna come, but He personally displays His pastimes in
Vrindavana and attracts people to the spiritual enjoyment” (SB
lO.12.5p.).
“Parakiya rasa, or paramour love, is prevalent in Krsnaloka where Lord
Krsna lives. This planet is called Goloka Vrindavana, and although Lord
Krsna lives there perpetually, He also expand Himself in millions and
trillions of forms. In one of such for; Krsna appears on this material
planet in a particular place known as Vrindavana Dhama, where Krsna
displays His original pastimes of Goloka Vrindavana in the spiritual sky
in order to attract the conditioned souls back home, back to Godhead”
(SB 4.2O.37). The real purpose of Krsna’s appearance was to manifest
how one can take part in loving affairs with the Supreme Personality of
Godhead. Reciprocation of loving affairs in ecstasy are Possible only in
Vrindavana. Therefore, just after Krsna’s appearance as the son of
Vasudeva, the Lord immediately left for Vrindavana” (SB 9.24.66p.).
Sri Krsna came to impart bhakti to the fallen souls. Not ordinary bhakti
which aims at liberation, but raganuga bhakti, which consists of intense
loving attachment to Krsna called prema. Any of Krsna’s avataras can
award mukti (liberation), but only Sri Krsna and Sri Krsna Caitanya
Mahaprabhu give prema bhakti. Srila Krsna das Kaviraja explains the
two-fold purpose of Sri Krsna’s divine appearance. 1) To propagate
raganuga-bhakti so that devotees may enjoy prema rasa and Krsna’s
madhurya (the sweet taste of pure ecstatic love of Krsna); 2) To enjoy
the prema rasa of His pure devotees.

Prema-rasa-niryasa karite asvadana

 Raga-marga bhakti loke karite pracarana
Rasika-sekhara krsna parama-karuna
Ei dui haite icchara udgama

“Lord Krsna’s desire to appear was born from two reasons: Krsna
wanted to taste the sweet mellows of love of God (prema-rasa), and He
wanted to propagate devotional service in the world on the platform of
spontaneous attraction (raga-marga bhakti). Thus Krsna is known as
supremely jubilant and as the most merciful of all” (CC Adi 4.15&16v.).
“The reciprocal exchanges between the Supreme Lord and the living
entity are called raga-bhakti, or devotional service to the Lord in
transcendental rapture.. Lord Sri Krsna wants to make known to all the
conditioned souls that He is more attracted by raga-bhakti than vaidhi
bhakti, or devotional service under scheduled regulations (vaidhi-
sadhana bhakti). Krsna is causelessly merciful, and He wants to bestow
upon us this privilege of raga-bhakti. Thus Krsna appeared as His own
internal energy. Krsna was not forced to appear by any extraneous
force” (CC Adi4.16p.)

Sri Krsna’s Pastime Periods

“Krsna’s affectionate pastimes with His parents (vatsalya rasa) are
exchanged in the kaumara age. Krsna’s friendship with the cowherd
boys (sakhya rasa) is exhibited during the pauganda period. And Krsna’s
friendship with the gopis is exhibited during the age of kaisora” (NOD
Chap. 26). Srila Visvanatha Cakravarti Thakur gives this breakdown
according to years and location. From Sri Krsna’s appearance until three
years and four months, He remained in Gokula Mahavana in His
kaumara phase. From three years and four months until six years and
eight months, Krsna spent His pauganda period in Vrindavana near
Chatikara. During this time Krsna and the cowherd boys would often
frolic in nearby Raman Reti along the banks of the Yamuna River.
From six years and eight months through His tenth year, Krsna lived at
Nandagram in His kaisora age. At the age of ten years and seven months
on the dark fortnight of the month of Caitra (March), Sri Krsna went to
Mathura and on the fourth day thereafter, killed Kamsa. Thus Krsna
completed His kaisora period at age ten, and Krsna eternally remains at
that age” (SB 10.45.4p.). The padma purana explains that certain very
exalted personalities exhibit maturity that equals one and a half times
their actual age. Sri Krsna, therefore, at the age ten displays the beautiful
features of a fifteen year o1d blooming youth.
 “Lord Krsna exhibits His pastimes of childhood, boyhood and pre -
youth, but when Krsna reaches pre-youth (kaisora) He continues to exist
eternally to perform His rasa dance and other pastimes. Krsna does not
grow like an ordinary human being even though He exhibits His
pastimes of childhood, boyhood and pre-youth. When Krsna reaches the
age of pre-youth kaisora, He does not grow any older. Krsna simply
remains in His kaisora age. navayauvana, or pre-youth, is the eternal
transcendental form of Krsna” (CC Madhya 20.384v&p.).
“1t is at the kaisora age that devotees generally most appreciate Krsna.
Krsna with Radharani is worshipped as Kishora-Kisori. Krsna does not
increase His age beyond this form of Kishora. At this age, Krsna once
dressed Himself exactly like Radhika just to create fun among Her
friends. Krsna put on golden earrings and because He was blackish,
Krsna smeared pulp kunkuma over His body in order to become as fair
as Radha” (NOD Chap.42).
Srila Visvanatha Cakravarti Thakur explains that Sri Krsna remained in
Mathura from ten years and seven months until twenty-eight years and
four months. Then Krsna relocated to Dvaraka for ninety-six years;
reigning as the King from twenty-eighth year until His one-hundred and
twenty-fifth year.

A Show of Power
While relaxing in the waters of the Yamuna and assuming His form as
Lord Vishnu reclining on Lord Ananta Sesa, (Balarama); the Supreme
Personality of Godhead, Sri Krsna
completely bewildered Akrura, who was transporting the two playful
brothers to Mathura. Akrura also witnessed an amazing assembly of
saintly devotees, demigods and Lord Vishnu’s personal attendants and
His principal personified potencies surrounding the two Lords.
“Srila Visvanatha Cakravarti Thakur explains the Lord’s potencies
mentioned in these verses: ‘Sri is the potency of wealth; Pusti that of
strength; Gir, knowledge; Kanti, beauty; Kirti, fame; and Tusti,
renunciation. These are Lord Govinda’s opulences. Ila is Krsna’s bhu-
shakti, also known as sandhini, the internal potency of whom the earth
element in an expansion. Urja is Krsna’s internal potency for performing
pastimes; she expands as the Tulasi plant in this world.
“Vidya and Avidya (knowledge and ignorance) are external potencies
who cause the living entities liberation and bondage, respectively. Shakti
is Krsna’s internal pleasure potency, Hladini, and Maya is an internal
potency who is the basis of Vidya and Avidya. The word ca implies the
presence of the Lord’s marginal energy, the jiva-shakti, who is
 subordinate to Maya.’ Lord Vishnu was being served by all these
personified potencies” (SB lO.39.55p.).

The Significance f Akrura Ghat

In the sat-sandarbha, Srila Jiva Gosvami makes a careful distinction
between avatara Krsna and avatari Krsna. Avatara Krsna, the Supreme
Lord’s Vishnu expansion, appears for the purpose of delivering the
pious and annihilating the impious. Avatari Krsna, the original Supreme
Personality of Godhead, Sri Krsna, enjoys His blissful loving
relationships in Vrajabhumi without even taking a single step out of
Vraja-bhumi, vrndavanam parityaj ya kvacin naiva gacchante.
This philosophical point was vividly illustrated at Akrura Chat where the
avatara Krsna appeared simultaneously with the disappearance of the
avatari Krsna. When Akrura began his chariot ride from Vrindavana to
Mathura, he was carrying the two-armed form of the original Supreme
Personality of Godhead, Sri Krsna. Upon reaching Akrura ghat at the
border of Vrindavana, Sri Krsna entered the Yamuna and assumed His
four-armed Vishnu avatara form while Lord Balarama became Ananta
Sesa. This completely bewildered and perplexed Akrura. The acaryas
explain that at this place (Akrura Chat), Svayam Bhagavan Sri Krsna
became unmanifest, and His Vishnu expansion emerged from His
Supreme Personality to conduct the Lord’s pastimes in Mathura,
Dvaraka, etc. At Akrura Ghat, therefore, the Supreme Lord changed
from avatari Krsna to avatara Krsna. Srila jiva Goswami explains that
there is a transcendental border around the Vraja area, between
Vrindavana dhama and Mathura dhama Lord Sri Krsna, the original
two-armed form of the Supreme Personality of Godhead, never passes
beyond the line separating Vrindavana from Mathura. While Sri Krsna
enjoyed pastimes in Vraja-bhumi, His Vishnu expansion remained
merged within Him. Whenever demons invaded Vrindavana, Krsna
would display His Narayana (Vishnu) feature to vanquish them. But in
Sri Krsna’s sweetly relishable two-armed transcendental feature, He
fully enjoys loving relationships with the pure devotees of Vrindavana.

Sri Krsna Never Leaves Vrindavana

“Krsna, in His original identity, returned with Nanda Maharaja from
Mathura and stayed with the gopis and Mother Yasoda in His bhava
expansion. Krsna and Balarama remained in Mathura, not in Their
original forms but in Their expansions as Vasudeva and Sankarsana. The
real Krsna and Balarama were in Vrindavana in Their bhava
manifestations, whereas in Mathura They were in Their prabhava and
vibhava expansions (KB Chap.45). “The Krsna who engaged in killing
 demons is Vasudeva not the original Krsna. The original Krsna does not
go anywhere. He never takes a step away from Vrindavana” (TLX)’
“The Krsna known as Yadu-kumara is Vasudeva Krsna. He is different
from the Krsna who is the son of Nanda Maharaja. Yadu-kumara Krsna
manifests His pastimes in the cities of Mathura and Dvaraka, but Krsna
the son of Nanda Maharaja never at any time leaves Vrindavana” (CC
Antya 1.67v.). “1t is said in the revealed scriptures that Lord Krsna
personally never goes beyond the boundary of Vrindavana. Krsna
remains there eternally because of the transcendental love of the
inhabitants. Thus even though Krsna is not visible at present, He is not
away from Vrindavana for a moment” (SB 2.2.14p.).

The Smiling Flute Player

When Krsna plays the flute he bends His head down and smiles. “There
are three kinds of flutes used by Krsna: Venu, Murali and Vamsi. Venu
is not more than Six inches long, with six holes for whistling. The
eighteen inch long Murali has a hole at the end and four holes on the
body. This flute produces. a very enchanting sound. The Vamsi is about
fifteen inches long, with nine holes on its body. Krsna expertly plays
these three flutes to enhance His perpetual pleasure pastimes. Made
from marble, gold or hollow bamboo, the flutes are sometimes bedecked
with jewels” (NOD chap. 26).
“Krsna’s flute measures three fingers in length, and it is bedecked with
Indra-nila gems. At the ends of the flute are rubies, glittering beautifully,
and in between the flute is plated with gold, set ablaze by diamonds.
This auspicious flute, pleasing to Krsna, is shining His hand with
transcendental brilliance” (Vidagdha Madhava).
“Visakha-devi describes Krsna’s flute to Radharani, ‘As it touches His
splendid teeth, Krsna’s flute looks like a crystal wand. Where he touches
Krsna’s red lotus palm, it looks like a ruby stick, and when it touches
Krsna’s blue lotus cheek, it looks like a sapphire. Look! In this way
Krsna’s flute looks like these three different jewels’ “(UN).

Eight Noteworthy Effects

Sri Krsna’s flute vibrates eight different tunes. Demigods like Lord
Brahma and Lord Siva break their meditation and forget everything
when the first tune pierces their ears. Lord Siva stops playing his din-din
drum, Lord Brahma sits astonished on his lotus flower and Lord Ananta
Sesa begins swaying hypnotically. The second tune makes the Yamuna
River flow backwards. The moon stops moving upon hearing the third
tune. Cows run up to Krsna, and stand motionless with upraised ears to
 drink the nectar of the fourth tune. The fifth note brings the gopis madly
running; eager for Krsna’s loving association.
The sixth tune creates autumn---replete with rich foliage, blossoms and
fruits. Stones melt when caressed by this note. The seventh note
instantly ushers in all six seasons; manifesting their full splendor with
soft, sensuous southern breezes carrying the perfumed aromas of the
fresh forest flowers. The eighth note of the relentless flute of
Shyamasundara takes the name of Sri Radha, steals Her self-control and
forcibly speeds Radha to meet Her Beloved Krsna. Overwhelmed by the
flute’s passionate whirlwind; Radharani paints mascara on Her lotus feet
and red lac dye on Her eyes, fastens a necklace around Her waist,
anklets on Her ‘wrists and She drapes Her top piece of cloth on the
bottom.
“O pious mother Yasoda, your son, who is expert in all the acts of
herding cows, has invented many new styles of flute-playing. When
Krsna takes His flute to His bimba-red lips and send forth the tunes of
the harmonic scale in variegated melodies; Brahma, Siva, Indra and
other chief demigods become confused upon hearing the sound.
Although they are the most learned authorities, they cannot ascertain the
essence of that music, and thus they bow down their heads and hearts”
(SB 1O.35.15v.).
In the Vidagdha-madhava there is the following statement: “When
Krsna was playing on His flute, Baladeva very joyously declared, “Just
see how, after hearing the transcendental sound of Krsna’s flute, Indra,
the King of heaven, is crying in his heavenly kingdom! And from his
teardrops falling on the ground, Vrindavana appears to have become a
celestial residence for the demigods’ “ (NOD Chap. 37).

Asleep Like Figures In a Painting

“When Krsna vibrates His flute, Vraja’s bulls, deer and cows standing in
groups at a great distance, are all captivated by the sound, and they stop
chewing the food in their mouths and
cock their ears. Stunned, they appear as if asleep, or like figures in a
painting’ (SB 1O.35.5v.).
“The gopis saw that the cows were hearing the sweet songs of Krsna’s
flute and were appearing to be drinking the nectar of those
transcendental sounds. The calves were stunned, and they forgot to drink
the milk from the milk bags. Their eyes seemed to be embracing Krsna,
and there were tears in their eyes. This is an instance of inertia resulting
from hearing the transcendental vibration of Krsna’s flute’ (NOD
Chap.30).
 “Hearing the sound of Srimati Radharani and Sri Krsna brilliantly
playing duets on the vina and the flute; the deer become stunned with
transcendental happiness and stand still, the grass they were formerly
chewing now half-falling from their mouths. I pray that those deer, who
are full of love for the Divine Couple, may grant transcendental
happiness to me’ (VVS).
“When Lord Krsna plays His all-attractive flute, the nearby clouds,
afraid of offending a great personality, thunders very gently in
accompaniment. The clouds shower flowers onto their dear friend Krsna
and shade Him from the sun like an umbrella”.(SB lO.35.13p.).

All Social Etiquette, Shame and Fear Vanquished

“One of the friends of Srimati Radharani told Her, ‘My dear friend
Gandharvika, You were the most chaste girl in our village, but now You
have divided Yourself and are partially chaste and partially unchaste. It
is all due to Cupid’s influence upon You after You saw Krsna and heard
the sound of His flute” (NOD Chap. 50). “Vrinda-devi spoke to Srimati
Radharani and Her friends,’ The sweet sound of Krsna’s flute makes the
trees and creepers blossom with happiness. That flute sound is thunder
that drowns out the “kuhu-kuhu” chanting of the cuckoos at sunset. That
flute sound is a playful breeze that fans the flames of ardent love in the
moon-faced gopis. That flute sound is a thunderbolt that breaks to pieces
the mountain of Radha’s peaceful composure” (UN).
“The sound of Krsna’s flute spreads in four directions. even though
Krsna vibrates His flute within this universe, its sound pierce the
universal covering and goes to the spiritual sky. Thus the vibration
enters the ears of all inhabitants. It especially enters Goloka Vrindavana
and attracts the minds of the young damsels of Vraja-bhumi; bringing
them forcibly to where Krsna is present. The vibration of Krsna’s flute
is very aggressive and it breaks the vows of all chaste women The
vibration of Krsna’s flute slackens the knots of their underwear even in
front of their husbands. Thus the gopis are forced to abandon their
household duties and come before Krsna. In this way all social etiquette,
shame and fear are vanquished. The vibration of Krsna’s flute causes all
women to dance.
“Constant remembrance of the holy sound of Krsna’s flute keeps the
gopis enlightened and enlivened, and they do not allow any other sound
to enter their ears. Since their attention is fixed on Krsna’s flute, they
cannot divert their minds to any other subject. The vibration of Krsna’s
flute is represented by the Hare Krsna maha-mantra. A serious devotee
of the Lord who chants and hears this transcendental vibration becomes
 so accustomed to it that he cannot divert his attention to any subject
matter not related to Krsna” (CC Madhya 21.141-44v.&p.).

The Flute Stealer

Sri Krsna’s flute plays a significant role in the intimate conjugal
pastimes of Radha, Krsna and the gopis. By vibrating His flute Krsna
allures Srimati Radharani to a hidden forest grove, or entices the gopis
for a rasa dance on Yamuna’s moonlit banks. During the celebrated rasa
performance, the gopis ring their ankle bells and bracelets and whirl in
time to Sri Murali-mohana’s ecstatic flute concert. Srimati Radharani
creates unique and original musical compositions on Her vina, which
inspire Lord Gopinatha to accompany Her with astonishing
arrangements on His flute.
While performing Their daily pastimes at Sri Radha kunda, Sri Radha
regularly steals Krsna’s cherished flute. “One gopi said, ‘Quieting Her
ankle bells by placing them on Her arms as golden bracelets, and
carefully observing sleeping Krsna’s eyes for any sign of His becoming
startled; the smiling Radharani stole the flute from Krsna’s lap’“(UN).
To prevent detection, Radha passes the flute to Tulasi or Rupa-manjari.
They hide the flute under their saris or tucked in their hair braids. When
Krsna discovers the “theft’ of His flute, He vigorously pursues the
culprits The gopis laugh whole-heartedly while passing the flute around
among themselves; thus preventing Sri Krsna’s repeated attempts for
retrieval.

Prayers to Sri Krsna’s Flute

“May my heart become fixed on dark-complexioned Lord Krsna who in

the charming transcendental abode of the Vrindavana forest, places to
His lips a glistening golden flute studded with many colourful jewels
decorated with bunches of flowers, and He eternally plays songs
describing the glories of Srimati Radhika.
“The fortunate flute deeply drinks the nectar of Lord Krsna’s lips day
and night. I offer my respectful obeisances to this flute, which, with its
transcendental music, weakens the pride of Srimati Radhika.”
“Neither the flattering, cajoling words spoken by Krsna’s gopi
messengers; nor the many hints, allegories and joking instructions by
Krsna’s cowherd friends; nor Krsna’s personally falling at Radha’s feet
and begging Her to forgive Him; nor even the harsh criticisms spoken
by His intimate friends were able to rout the proud jealous anger
residing in Sri Radha’s heart. Only Lord Krsna’s flute, disdaining all
 previous useless attempts, was able to very easily chase away that
jealous anger. Let us glorify Lord Krsna’s exalted and powerful friend,
His flute” (VVS).

Lord Balarama

The Seed and the Womb of the Universe

“Sri Baladeva is the Supreme Personality of Godhead Himself. He is
equal in supremacy to the Supreme Godhead, yet wherever Krsna
appears, Sri Baladeva appears as Krsna’s brother, sometimes elder,
sometimes younger”(SB 10.1.24p). “In His vaibhava-prakasa feature,
Lord Krsna manifests Himself as Balarama. The Balarama feature is as
good as Krsna Himself, the Only difference being that the bodily hue of
Krsna is dark and that of Balarama is fair” (TLC Chap.7). ‘These two
Lords, Krsna and Balarama, are each the seed and womb of the
universe, the creator and His creative Potency. They enter the hearts of
living being and control their Conditioned awareness. They are the
primeval Supreme’ (SB10.46.31v.).

Sri Balarama---A Beautiful Brother

“Powerful Lord Balarama is Sixteen years old, full of the luster of youth
and has a fair complexion the colour of crystal. Balarama wears blue
garments and a garland of forest flowers. Baladeva’s handsome hair is
tied in a graceful topknot. Splendid earrings adorn Balarama’s ears. Sri
Baladeva’s neck is splendidly decorated with garlands of flowers and
strings of jewels. Splendid bracelets and armlets ornament Douji’s
graceful and very strong arms. Balarama’s feet are decorated with
splendid jewelled anklets. Sri Baladeva is Sri Krsna’s dearest friend.
Baladeva is a great reservoir of the nectar mellows of many kinds of
transcendental pastimes” (RKG).
“Lord Balarama’s beauty is enhanced by the earrings touching His
cheeks. Balarama’s face is decorated with tilaka made from musk, and
Balarama’s broad chest is ornamented with a garland of gunja (small,
red, black and white berries native to Vrindavana). Sri Baladeva’s
complexion is as white as an autumn cloud, and He wears blue
garments. Balarama’s voice is very grave and His arms are very long,
touching His thighs” (NOD Chap. 4).

The Servitor Godhead

Balarama is the servitor Godhead who serves Lord Krsna in all affair of
existence and knowledge. The transcendental abode exists by the energy
 of Lord Balarama. Krsna’s first expansion in a form for pastimes is
Balarama. Balarama Himself helps in the pastimes of Lord Krsna and
He does the work of creation in four other forms. In all forms Balarama
tastes the transcendental biss of serving Krsna” (CC Adi 4.8-11v.).
“If we develop consciousness of this fact, then we are in actual Krsna
consciousness. We should always remember that Krsna is the only
Supreme Master and that everyone else is His servant ekale isvarah
krsna, ara saba bhrtya. Either Narayana or Lord Siva, everyone is
subordinate to Krsna. Even Baladeva is subordinate to Krsna’ (SB
10.13.53p.). “1n the transcendental pastimes, Krsna is the chief hero,
and Balarama provides additional help.” (SB 0.8. 27p.).

Sri Balarama Serves All Mellows

Lord Balarama is constantly serving Lord Krsna in every respect. In all
of Krsna’s incarnations and pastimes Lord Balarama is always present
serving Krsna in different forms and manifestations. In Rama-lila,
Balarama serves Lord Ramacandra as His younger brother, Laxman. In
Kali-yuga, Sri Balarama spreads the Sankirtan movement of Sri
Caitanya as Lord Nityananda. Lord Balarama serves Sri Krsna in all the
five rasas (mellows), from santa to madhurya rasa.
In santa rasa Lord Balarama fulfils Sri Krsna’s desires for blissful
transcendental pastimes by expanding Himself as the holy dhama of
Vraja Mandala. All of Krsna’s personal Possessions such as Krsna’s
crown, bed, clothes, throne, ornaments; and any other object that Krsna
utilises are all expansions of Lord Balarama.
As Krsna’s cowherd friend and elder brother in sakhya rasa, Sri
Balarama sometimes accepts service from Krsna after defeating Him in
a wrestling match. But generally, Balarama ‘s fraternal feelings are
mixed with servitude (dasya rasa) and parental affection (vatsalya rasa).
In the mood or vatsalya rasa, Sri Balarama sometimes protects Krsna as
a parent or chastises Him as the elder brother. “Once Lord Balarama
told Subala, ‘My dear friend, please inform Krsna not to go to Kaliya
lake today. Today is Krsna’s birthday, and so I wish to go along with
Mother Yasoda to bathe Him. Tell Krsna He should not leave the house
today! This shows how Balarama, Krsna’s elder brother, took care of
Krsna with parental love, within the scope of fraternal affection” (NOD
Chap. 42).
“The splendor of Lord Balarama’s transcendental form eclipses many
millions of glistening rising moons, and the slightest scent of His
boundless strength is sufficient to destroy many armies of demons.
Although He knows the supernatural power of His younger brother,
 Krsna, still, out of love for Him, Balarama never leaves Krsna alone in
the forest even for a moment. I offer my prayers to Lord Balarama, the
enemy of Dhenukasura” (WS)
Lord Balarama can expand Himself into unlimited and different forms.
In order to serve Sri Krsnaa’s intimate conjugal pastimes in madhurya
rasa, Lord Balarama expands Himself as Ananga Manjari. Ananga
manjari wears beautiful clothing the colour of a blue lotus flower and
She is especially dear to Lalita and Visakha.

Sri Balarama Chants Sri Krsna’s Glories

One time at Krsna- kunda in Madhuvana, Lord found the gopis suffering
from intense pangs of separation from their beloved Krsna. To alleviate
their distress Lord Balarama described the wonderful pastimes and
glories of Krsna, and chanted Krsna’s transcendental names. Balarama
became so absorbed in chanting that His complexion assumed Krsna’s
blue color. (SVMP).

Lord Balarama’s Gopis

Lord Balarama journeyed from Dvaraka to Vrindavana to console Sri

Krsna’s beloved girlfriends by delivering a confidential letter from Sri
Krsna. Filled with pure love for the gopis, Sri Krsna’s charming
message deeply touched their hearts.
After delivering Krsna’s message, Lord Balarama stayed in Vrindavana
for two months enjoying conjugal pleasures with His own gopis.
Together they performed rasa lila along the sandy banks of the Yamuna
river. “Lord Balarama was enchanted by the charming pastimes of the
beautiful young ladies of Vraja. Thus each night was a completely new
experience and all the nights passed as if they were a single night” (SB
lO.65.34p.).
According to Srila Jiva Gosvami and Srila Visvanatha Cakravarti
Thakur, Lord Balarama has His own group of gopis, completely
different from the cowherd girlfriends of Sri Krsna. Lord Balarama
respects Lord Krsna’s gopis, and is very careful to avoid mixing with
them.
“If while walking on Govardhana Hill, Krsna’s elder brother Balarama,
sees a series of golden stones, He thinks: ‘The daughter of King
Vrsabhanu (Radharani) must have just walked before Me,’ and
Balarama changes course to avoid an awkward situation. In the same
way, if Radharani sees a series of crystal stones, She thinks: ‘Balarama
must have just now walked before Me,’ and Radharani then changes Her
 course” (VRC).

Sleepiness In Ecstatic Love

“Once Lord Baladeva began to talk in His sleep as follows: ‘O lotus-
eyed Krsna, Your childhood adventures are manifest simply according
to Your own will. Therefore, please immediately dispose of the stabborn
pride of this Kaliya serpent. ‘ By saying this Lord Balarama astonished
the assembly of the Yadus and made them laugh for some time. Then
yawning so hard as to make ripples on His abdomen, Lord Balarama, the
bearer of the plow, returned to His deep sleep. This is an instance of
sleepiness in ecstatic love’ (NOD Chap.31).

Sri Krsna For a Day

“Lord Balarama is called “Douji” (the elder brother who protects and
cares for the younger brother). After lifting Govardhana Hill Lord Krsna
killed a succession of ferocious demons including Sankasura and
Aristasura. Balarama hadn’t killed a demon for a long time, and He was
concerned about Hi duty of protecting Krsna as His elder brother.
Desiring to dress like Krsna, Lord Balarama once asked Krsna if He
could wear His peacock feather and play Krsna’s flute for just one day.
Krsna, who dearly loved His elder brother, agreed and personally gave
His peacock feather and flute to Balarama.
“ Krsna and Balarama warmly embraced and then Balarama laughing
happily, ran away playing gaily on Krsna’s flute. Mean-while, in
Mathura, the wicked King Kamsa was about to send the horse demon,
Keshi, to Vrindavana in order to kill Krsna. The Keshi demon asked
King Kamsa, “How will I recognise Krsna?” Kamsa told him that it
would be easy to tell, because Krsna would be the only person wearing a
peacock feather and playing a flute.
“While Balaramji was fully enjoying His pastime of being Krsna for the
day, the fierce horse demon, Keshi, stormed into Vrindavana. Seeing
Balarama wearing a peacock feather in His crown and playing a flute,
matching the description King Kamsa had given of Krsna, the Keshi
demon roared up and gave Balarama a mighty kick that could have
killed a full-grown elephant. This kick totally knocked the wind out of
Balarama, and sent Him tumbling far away out of the demon’s sight.
Thinking that he had killed Krsna, the Keshi demon galloped away.
Balaramji, picking Himself up, began to cry. Balarama’s chest still
hurting from the demon’s kick and He was short of breath. Balarama
was hungry, very tired and sore all over from tumbling so far.
“Reaching home, Balarama immediately went to Krsna and returned His
 flute and peacock feather. Balarama told Krsna that He never again
wanted to wear them, and that a huge horse demon had just violently
kicked Him; thinking He was Krsna. Then Balaramji met His mother
Rohini and fell asleep in her arms.
“Krsna replaced the peacock feather in His crown, tucked the flute back
in His belt and walked into the village. Then Sri Krsna met the horrible
horse demon and effortlessly killed him” (SVMP).
“Srila Prabhupada writes, ‘Lord Balarama is the original Vishnu;
therefore anyone remembering these pastimes of Lord Balarama in the
morning and evening will certainly become a great devotee of the
Supreme Personality of Godhead and thus his life will become
successful in all respects’ “(SB 1O.79.34p.)

Entering Vraja Rasa

“If anyone wants to attain the lotus feet of Sri-Sri Radha Krsna, and be
able to taste and fully relish Their pastimes, one must first approach the
lotus feet of Lord Balarama or Lord Nityananda. This is a mandatory
prerequisite for only by receiving Their mercy can this realisation be
possible.
“Because Lord Nityananda and Lord Balarama are non-different, the
goswamis confirm that by getting Lord Nityananda’s mercy one
becomes eligible to receive the ecstatic prema of Sri Radha and Krsna in
Vraja. Lord Balarama and Lord Nityananda do not accept any offenses
whatsoever and are so merciful that by simply worshipping Lord
Nityananda one is automatically worshipping and pleasing Lord
Balarama. It is described that Lord Nityananda and Lord Balarama are
the friends of the most fallen and wretched.
Just as it is not possible to enter Lord Caitanya’s service without the
mercy of Lord Nityananda, it is impossible to enter into Vraja rasa
without the mercy of Lord Balarama, who is non-different from Lord
Nityananda” (SVMP).

RASA

Bhakti Rasa Is a Mellow

“Bhakti means devotional service. Every service has some attractive
feature which drives the servitor progressively on and on. Everyone of
us within this world is perpetually engaged in some sort of service, and
the impetus for such service is the pleasure we derive from it” (NOD).
Every living entity, beginning from Brahma, the first living entity within
the material world, down to the insignificant ant, desires to relish some
taste derived from sense perception. These sensual perceptions are
technically called rasa” (SB 1.1). In the Bhagavad-gita, Krsna says, raso
ham apsu kaunteya: “I am the taste in water.” The rasa or the liquid taste
of any experience is actually a form of Krsna. During His lectures in
New York City in the 1960’s, Srila Prabhupada used to say that for the
Bowery bums, Krsna was the taste of the wine they regularly imbibed.
“Driven by affection for his wife and children, a family man works day
and night. A philanthropist works in the same way for love of the greater
family, and a nationalist for the cause of his country and countrymen.
That force which drives the philanthropist, the householder and the
nationalist is called rasa, or a kind of mellow whose taste is very Sweet.
“Bhakti-rasa is a mellow different from the ordinary rasa enjoyed by
mundane workers. Mundane workers labour very hard day and night in
order to relish a certain kind of rasa which is understood as sense
gratification. The relish or taste of the mundane rasa does not long
endure, and therefore mundane workers are apt to change their position
of enjoyment, and death ultimately finishes all their happiness” (NOD
Preface). “Jn other words, our love and affection are actually meant for
Sri Krsna. Unfortunately out of ignorance we stubbornly try to squeeze
happiness and love out of material relationships, which are not directly
connected to Krsna, and thus life becomes a constant frustration. The
Solution is simple: Surrender to Krsna, love Krsna, live with Krsna’s
devotees and be happy forever! (SB lO.43.17p.)
“Bhakti-rasa, however, the mellow (sweet loving mood or relationship),
relished in the transcendental loving service of the Lord, does not finish
with the end of life. By executing devotional service for the pleasure of
the Supreme Lord, one becomes purified of all material designations.
When the purified senses are employed in the service of the Lord, one
becomes situated in bhakti-rasa life; and any action performed for the
satisfaction of Krsna in this bhakti-rasa stage of life can be relished
perpetually” (NOD Preface).
“
The particular mood or attitude relished in the exchange of love with
the Supreme Personality of Godhead is called rasa, or mellow. The
different types of rasa, when combined together, help one to taste the
mellow of devotional service in the highest degree of transcendental
ecstasy. Without relishing some sort of mellow or loving mood in one ’s
activities, no one can continue to perform such activities. Similarly, in
 the transcendental life of Krsna consciousness and devotional service
there must be some mellow, or specific taste from the service. We may
understand that the various feelings of happiness derived from
discharging devotional service may be termed the “mellows” of
devotional service” (NOD Chap.20).

The Embodiment of Rasa

“Srila Bhaktisiddhanta Sarasvati Thakur quotes the following Vedic
sloka, raso vai sah rasam... ‘Krsna Himself is rasa, the taste or mellow
of a particular relationship. And certainly one who achieves this rasa
becomes filled with bliss.’ Srila Bhaktisiddhanta Sarasvati quotes a
further verse to explain the word rasa: ‘That which is beyond
imagination, heavy with wonder and relished in the heart shining with
goodness---such is known as rasa’“ (SB lO.43.17p.).
Sri Krsna is not only the embodiment of bliss but of rasa which means
relish. Krsna is both the object that is relished and the person who
relishes. Rasa has two distinctive qualities; Absorption and astonishment
or wonder. Astonishment is the essence of rasa. Spiritual rasa is
characterized by total absorption of the mind and senses. The mind and
senses are so much absorbed in the astonishingly delicious experience of
rasa that they become completely oblivious to everything else.
The material rasa is not rasa in the real sense, because it soon becomes
stale; causing neither astonishment nor absorption of the mind and
senses. Transcendental rasa, however, remains forever astonishing and
all-attractively absorbing; because Sri Krsna manifests newer and newer
transcendental features at every moment. Krsna is full of an infinite
variety of rasas and the ability to relish them. Therefore, Krsna is known
as akhila-rasamrta-murti, the embodiment of all rasas.

Sri Krsna’s Svarupa-Sakti

The Svarupa-shakti is the internal potency of the Lord Himself. The
Svarupa-shakti is the very essence of the hladini (bliss) and samvit
(knowledge) potencies and it serves the Lord in many ways. The
Svarupa-shakti manifests as Krsna’s spiritual abodes, His eternal
associates, the love within the hearts of Krsna’s pure devotees, and it
gives bliss to Krsna and to His eternal associates and devotees. The
Svarupa-shakti performs all activities necessary to facilitate Sri Krsna’s
enjoyment of the various rasas in unlimited pastimes with His eternal
associates and devotees.
The Hladini-shakti portion of Krsna’s Svarupa-shakti provides Him with
two types of ananda (bliss) known as: Svarupananda and Svarupa-
 saktyananda. When the blissful pleasure potency (Hladini-shakti) resides
in Krsna, He enjoys the bliss within Himself called Svarupa-ananda.
When the Hladini-shakti resides within His pure devotee as Priti (love of
Krsna), it produces a superior form of bliss called Svarupa-saktyananda,
which Krsna enjoys far more than the bliss contained within Himself.
Srila Jiva Gosvami explains how Lord Sri Krsna derives greater
happiness from the Hladini-shakti emanating from the heart of His
devotee. A flute player can produce a pleasing sound simply by
whistling. But when he blows the same air into a flute and directs it
through different holes; it produces a melodious sound, far more
pleasing than merely whistling without the flute. Similarly, the hladini-
shakti within Krsna is sweet and relishable, but its sweetness increases a
thousand-fold when it is placed in the heart of the devotee who desires
to serve Sri Krsna. (PRC).

The Spilling Over of Perfection

‘Srila Visvanatha Cakravarti says that both the Supreme Lord and His
devotees are rasa-jna, full of transcendental humour (rasa)” (SB
4.3l.22p.). “In Vrindavana , for example, although Lord Krsna is full in
Himself, He wants the co-operation of His devotees like the cowherd
boys and the gopis to increase His transcendental bliss” (SB 8.4.64).
Krsna’s desire for relishing new forms of rasa with His devotees does
not indicate any imperfection like the faulty conditioned souls who are
forever harassed by countless material desires.
“Krsna’s desire for rasa springs from fullness like the spilling over of
boiling milk from a pot that is full to the brim. It is the spilling over of
perfection. It springs from the very nature of Krsna as rasa. The desire
for rasa is a necessary condition for rasa, just as hunger is a prerequisite
for relishing food. The greater the desire, the greater the enjoyment.
The desire for rasa is as natural to Krsna as the power of burning is
natural to fire. Otherwise how could Krsna be the supreme enjoyer of
rasa (rasika-sekhara) or the embodiment of all rasas (akhila-rasamrta-
murti)” (PRC).

Majesty and Sweetness

Devotees realize the Supreme Lord either in His aisvarya feature of
majesty and reverence, or His madhurya aspect of sweetness and
intimacy. When a devotee’s love is predominated by knowledge of Sri
Krsna’s opulences (aisvarya) and restricted by the distance of awe and
veneration, he resides in Vaikuntha to serve the all-mighty Supreme
 Godhead. Other devotees, the residents of Vrindavana , know Krsna
only as a sweet loving person possessing human-like desires and
frailties. Krsna is their intimate loving friend, son or conjugal lover; but
never God---the supreme creator, maintainer and destroyer.
The Vaikuntha planets are completely dominated by aisvarya. “In
Mathura as in the Vaikuntha planets, attachment to Krsna is mixed with
awe and veneration and characterised by a certain lack of freedom;
wherein the spirit of transcendental loving service is restricted. In
Vrindavana , however, awe and veneration evaporate as love is freely
exchanged in the great intimacy of the relationships between Sri Krsna
and His cowherd boys and girls’ (TLC chap.1). Unlike Vaikuntha,
Mathura and Dvaraka are governed more by madhurya than aisvarya,
but they can’t compare to Sri Vraja-dhama, which displays both aisvarya
and madhurya in their most perfect form.

Mathura Madhurya and Aisvarya

Madhurya and aisvarya are in equal degrees in Mathura. Lord Krsna and
Balarama’s killing of Kamsa and his associates illustrates this point.
After killing these demons in the wrestlin~ arena at Mathura, Krsna
approached His parents Devaki and Vasudeva, who just stood looking
awestruck in a mood of total reverence. Since Krsna hadn ’t seen His
parents from the day He was born (about eleven years), Krsna was
expecting some heartfelt reciprocation of emotions. But Devaki and
Vasudeva, seeing Krsna as the Supreme Lord and not as their son,
remained firm in their mood of aisvarya. Krsna, who is always
hankering for his devotees’ love, began to cry upon seeing his parents
relating to Him in awe and reverence.
‘This immediately opened Mother Devaki’s heart, which flooded with
vatsalya rasa. She took Krsna on her lap, covered His head with her sari
and tried to breast-feed Him. Meanwhile, Lord Balarama threw Himself
at the feet of His father. And Vasudeva, overcome with vatsalya rasa,
picked up Balarama, sat Him on his lap, smelled His head and treated
Him in a very loving fatherly way. From this example we see how both
madhurya and aisvarya manifest themselves equally in Mathura”
(SVMP).

Dvaraka Madhurya
“In Dvaraka the predominating mood is aisvarya or awe and reverence.
There is very little madhurya. The madhurya exhibited by Krsna’s
queens like Rukmini, Satyabhama and others is not the same quality as
the madhurya in Vrindavana . The love of the Dvaraka queens in the
 mood of madhurya cannot captivate and control Krsna like the love of
Srimati Radharani and the gopis in Vrindavana .
“The goswamis explain that the madhurya of the Dvaraka queen’s was
sakhya, or friendship in the mood of husband and wife. Also, here in
Dvaraka the queens mood is more of dasya or servitorship a symptom of
aisvarya. Just like Sita-devi’s relationship with Lord Rama is in the
mood of servitorship, so the same is true in Dvaraka” (SVMP).

The Infinite Deliciousness of Vrindavana

Madhura means sweetness. The principal quality of Vrindavana is the
sweetness of Krsna’s pastimes. Vrajavasis are Krsna’s most intimate
devotees relishing the most nectarean sweetness in their relationships
with Krsna, whom they consider their dependent and subordinate or
equal at best. Gone is the greatness of God, the awe inspiring fear of His
omnipotence and the distance created by passive adoration. The
greatness and opulence of the Lord can’t exist there, for the Vrajavasis
are only absorbed in appreciating the playful activities of their beloved
Krsna. The mood of intimacy is prominent in Vrindavana and governs
all activities of Krsna’s associates, who relish sweet satisfaction from
His charming human-like pastimes. All relationships in Vrindavana
carry a distinctly sweet taste.
Vrindavana surpasses all other dhamas in its majesty (aisvarya) and
sweetness (madhurya). In Vrindavana , however, madhurya reign
supreme for everything there assumes a form of infinite Deliciousness.
In Vrindavana Krsna lays down his Godhead and kingly crown to sport
a peacock feather in His topknot, and walk bare foot along the Yamuna
river; while charming His gopi consorts with His mellifluous flute
playing and amorous sports.
The acaryas explain that Vrindavana actually displays more opulence
than any other spiritual realm, but madhurya covers His aisvarya. When
Brahma stole the calves Sri Krsna displayed His opulence by expanding
Himself to become each and every calf and cowherd boy; adopting their
identical and individual features. The mothers of the calves and the
boy’s fathers felt increased loving attraction for the “Krsna copies” of
their progeny. Due to madhurya’s sweet covering over this extraordinary
display of mystic opulence (aisvarya), the Vrajavasis were completely
unaware that this was an exhibition of God’s power.
The love of the gopis is so deep that when Krsna once showed them His
form as the all-powerful Supreme Godhead Lord Narayana, He could
not maintain this majestic form. The sight of Srimati Radharani defeated
all the majestic power and opulence of Lord Narayana, and forced Krsna
 to give up this four-armed form. The unlimited power of the sweetness
of Radha’s love caused Krsna to abandon the opulent, majestic form of
Lord Narayana, and reappear in His original sweet and intimate two-
armed form a Shyamasundara.

The Supreme Opulence of Vraja~Dhaina

“Sri Krsna is the Supreme Personality of Godhead full of all opulences,
and His complete opulences are exhibited only in Vraja-dhama. Vraja-
dhama is made of transcendental touchstone. Its entire surface is the source
of all valuable jewels, and the cintamani stone is used to decorate the lotus
feet of the maids of Vrindavana . Vrindavana is a natural forest of desire
trees and creepers, and the inhabitants do not want anything but the fruits
and flowers of those desire trees.
“In Vrindavana there are cows that fulfil all desires (Kama-dhenus), and
their number is unlimited. They graze from forest to forest delivering
only milk. The people want nothing else. In Vrindavana , the natural
speech of the people sounds like music and their natural motion
resembles a dance. The water in Vrindavana is nectar, and the
brahmajyoti effulgence, which is full of transcendental bliss, is directly
perceived there in its forms (CC Madhya 14.220-27v.).
“Krsna’s opulence was verified by Bilvamangala Thakur when in krsna-
karnamrta he addressed Krsna thus: “My dear Lord, what can I say
about the opulence of Your Vrindavana ? Simply the ornaments on the
legs of the damsels of Vrindavan are more than cintamani, and their
dresses areas good as the heavenly parijata flowers. And the cows
exactly resemble the surabhi cows in the transcendental abode.
Therefore, Your opulence is just like an ocean that no one can measure’
“ (NOD Chap.22).
“On the Summit of Nandisvara Hill is Nanda Maharaja’s palace, which
the puranas describe as existing since ancient times. Nanda Maharaja’s
capitol is enclosed by a great wall built of sapphires. The homes within
the capitol are made of emeralds, with coral pillars, golden roofs and
crystal windows. Nanda Maharaja’s palace is made of glistening
sapphires, with lapis-lazuli roofs and large gates made of rubies” (VRC).

A Darling Little Boy

“In Vraja the Lord is just a small boy playing around with His friends,
causing mischief like an ordinary child. In Vraja there is no feeling of
awe and reverence, and worship there with prayers, mantras and Vedic
hymns. Here, the Supreme Lord is simply one’s son, one’s friend or
one’s lover, and this wonderful and most ecstatic relationship is only to
 be had in Vraja.
“Whether Krsna shows His universal form lifting Giriraja, swallowing a
forest fire, subdues Kaliya or kills many demons like Putana and
Bakasura, Krsna makes the Vrajavasis think He’s doing all these
wonderful pastimes by the mercy of the Lord. Because Krsna doesn’t
want to be worshipped in Vraja with pompous adoration or feelings of
awe and reverence-- -the mood of aisvarya. Here in Vraja, Krsna wants
to he loved only as the darling little boy of Mother Yasoda and Nanda
Maharaja; just like any other darling little boy’ (SVMP).

Laksmi Can’t Enter Vrindavana

“Laksmi, the goddess of fortune, has complete knowledge of Krsna’s
opulence, but she could not achieve the association of Krsna by dint of
such knowledge” (CC Antya 7.28p.). Laksmi-devi is a subordinate
expansion of Srimati Radharani. She is always performing austerities to
attain the position of a gopi in Vrindavana, in order to enjoy with the
super excellently beautiful Sri Krsna. Because of maintaining
attachment to Her spiritual body in the form of Laksmi, and not
following in the footsteps of the Vraja-gopi’s mood of worship of Sri
Krsna; Laksmi “tried to be on an equal level with the gopis, but was
unsuccessful.”
“Laksmi-devi is the goddess of fortune Herself. And She performed
tapasya for many, many years to enter the rasa-dance; But still Krsna
said that Laksmi couldn’t enter rasa-lila without the supreme good
fortune of being born as a gopi in Vraja” (SVMP).

A Golden Line... But Not a Gopi

“Srila Rupa Gosvami, in his laghu-bhagavatamrta, has quoted from
the padma-purana, where it is stated that Laksmi, the goddess of
fortune, after seeing the attractive features of Lord Krsna was attracted
to Him, and to get the favour of Lord Krsna, She engaged herself in
meditation. When asked by Krsna why she engaged in meditation with
austerities, Laksmi answered, ‘I want to be one of Your associates like
the gopis in Vrindavana ‘ Hearing this, Lord Sri Krsna replied that it
was quite impossible. Laksmi then said that she wanted to remain just
like a golden line on the chest of the Lord. The Lord granted the request,
and since then Laksmi has always been situated on the chest of Lord
Krsna as a golden line” (CC Adi 5.223p.)
Love conquers Krsna
Lord Sri Krsna explains the type of love that pleases Him the most.
“Prahlada, because you think of Me as the Supreme Lord, you show fear
 and respect toward Me. Give up all fear and veneration; for I don’t like
this kind of attitude. Although I am free from all desires, I hanker for the
love of My devotees who talk and behave freely with Me. Their love
attracts Me and gives Me ever new relish!; (HBS 14.27-30). Sri Krsna
makes the same point to Durvasa Muni: “The pure devotees are always
in My heart, and 1 am always in theirs. They do not know anyone else
but Me, and I do not know anyone else but them!! (SB 9.4.68).
Sri Krsna eternally hankers to taste the ecstatic bliss derived from the
unalloyed love of His pure devotees. Krsna becomes subservient to the
love of such devotees. Although He is the supreme controller of
everything and everyone, Krsna is controlled by prema (pure ecstatic
love). When Krsna once manifested His colossal universal from within
Mother Yasoda’s mouth, Her motherly affection remained unaffected.
Mother Yasoda continued with Her protective parental feelings; but
thought her vision had temporarily failed. The sweet prema of Mother
Yasoda’s love drove away Krsna’s opulent display of power and
majesty. Krsna forgot all about His divinity, and again considered
Himself a helpless child entirely dependent on Yasoda’s tender 1oying
care. To be conquered by the prema-bhakti of devotee is not a defect in
Krsna but an embellishment. Subjugation by bhakti does not imply
Krsna’s loss of freedom, because bhakti is a function of His own
Hladini-shakti which enables Krsna to enjoy the topmost rasa.

Krsna Reciprocates With His Devotees

In the padma purana Sri Krsna says, “All the different activities I
perform are meant to bring happiness to My devotees.” Sri Krsna loves
His devotees as much as they love Him. Both Krsna and the devotee
desire each other’s happiness. Krsna manifests different forms to
increase the pleasure of His devotees. Experiencing different kinds of
relish, each devotee worships Krsna according to His own taste.
Therefore, Krsna appears before His devotees in different forms
according to their individual relish. ye yatha mam prapadyante: “All
who surrender unto me, I reward them accordingly” (BG 4.11). Sri
Krsna loves His devotees in the same manner in which they love Him.
Sri Krsna brings happiness to His devotees in two ways. 1) By injecting
His hladini-shakti into their hearts, which then overflow with love and
the taste of Priti-rasa. 2) Krsna Himself (in the particular form meditated
upon by the devotee), moves into the heart and allows the devotee to
enjoy His Svarupananda (Krsna as the personified form of bliss). Krsna
Himself experiences the highest bliss in giving happiness to His
devotees. Srila Krsna das Kaviraja Gosvami explains that the happiness
Srimati Radharani feels when She is enjoying with Krsna is increased
 millions of times when She sees Her gopi friends enjoying Krsna’s
association.
“So we have to offer Krsna what He likes, and then we’ll take prasadam.
Krsna likes Radharani. Therefore, all the gopis are trying to push Radha
to Krsna. ‘Krsna likes this gopi. All right, push her.’ That is Krsna
consciousness: To satisfy the senses of Krsna, not to satisfy my senses.
That is called prema---love for Krsna. ‘Ah, Krsna likes this, then I must
give Him this’ “ (PQ Chap. 6).
“Aborigines generally go to the village to sell fruits. Krsna took some
grains in His lotus hands and hastily ran to barter with the fruit vendor.
With great affection the woman filled Krsna’s palms with fruits, and
Krsna, in turn, filled her whole basket with jewels and gold. From this
incident one should learn that for anything offered to Krsna with love
and affection, Krsna can reciprocate many millions of times over, both
materially and spiritually. The basic principle involved is an exchange of
love” (SB 10.11.11p.).

In Vraja Everyone Loves Krsna

“Love means that one does not think of his own sense gratification, but
of the sense gratification of his beloved. That is pure love, and that is not
possible in the material world. We see examples of pure love, however
in Vrindavana , a village wherein men, animals, fruits, flowers, water
and everything else exist only for the sake of loving Krsna. They are not
interested in any return from Krsna. The Supreme Personality of
Godhead, Krsna, is the Supreme object of love, and this love can be
expressed through adoration, service and friendship. Or we can love
Krsna as a child, or as a conjugal lover. There are five basic
relationships expressing true love of Godhead” (DS Chap. 11).
“The cowherd boys do not know that Krsna is the Supreme Personality
of Godhead, for that is the nature of Vrajalila—Krsna’s pastimes in the
village of Vrindavana . Not knowing Krsna’s identity, the cowherd boys
simply love Krsna and their love is unending. This is true of everyone in
Vrindavana . For example, Yasoda and Nanda love Krsna with parental
affection. Similarly, Krsna’s friends love Krsna, Krsnas girlfriends love
Krsna, the trees love Krsna, the water loves Krsna, the flowers, the
cows, the calves—everyone loves Krsna. That is the nature of
Vrindavana . So if we simply learn how to love Krsna, we can
immediately transform this world into Vrindavana ‘ (TQK).

Twelve Flavours of Devotional Service

“Transcendental pleasure derived from devotional service can he divided
 into two groups: direct and indirect devotional service. Direct devotional
service is divided into five transcendental humours with flavours or
rasas; and indirect devotional service is divided into seven
transcendental humours. Direct devotional services are as follows:
neutrality (Santa rasa), servitude (dasya rasa), fraternity (sakhya rasa),
paternal affection (vatsalya rasa), and conjugal love (madhurya rasa).
Indirect devotional service is divided into laughter; compassion, anger,
chivalry, dread, astonishment and ghastliness. In any of the above men-
tioned twelve transcendental humours (rasas) of devotional service,
everything is transcendentally pleasing. The twelve different kinds of
transcendental humours are controlled by different incarnations of God,
such as Kapila, Madhava, Upendra, Nrsimha, Nanda-nandana,
Balarama, Kurma, Kalki, Raghava, Bhargava, Varaha and Matsya”
(NOD Chap.34).
“Every living entity has his individual position in one of the five above
mentioned different kinds of reciprocating means with the Lord, and in
one’s pure spiritual form of svarupa, the relationship becomes manifest
without mundane affinity” (SB 1.10.28). “The five primary rasas (santa,
dasya, sakhya, vatsalya and madhurya) constantly remain within the
heart of the pure devotee, and the seven secondary rasas sometimes
appear and disappear to enrich the flavours and tastes of the primary
ones. After enriching the primary rasa, they disappear. The secondary
rasas are; laughing, having wonderful visions, entering into a chivalrous
relation, experiencing pity, feeling anger and experiencing ghastliness
and devastation” (TLC Chap.1).
A special characteristic of rasas is that although madhurya is considered
the topmost, a devotee in a particular rasa has the feeling that his own
rasa is the highest. “Each kind of devotee (santa-bhakta, dasya-bhakta,
etc.,), feels that his sentiment is the most excellent, and thus in that
mood he tastes great happiness with Lord Krsna” (CC‘Adi 4.43v.).

A Rasa Collection
Sri Krsna displayed practically all the primary and secondary rasas when
He entered King Kamsa’s wrestling arena in Mathura. “There were ten
different moods (rasas) displayed toward Krsna: Fury (perceived by the
wrestlers opposing Krsna); Wonder (by the men); Conjugal attraction
(the women); Laughter (the cowherds); Chivalry (kings); Mercy
(Krsna’s parents); Terror (Kamsa); Ghastliness ( the unintelligent);
Peaceful neutrality (the yogis); Loving devotion (santa-rasa of the
Vrsni)” (SB 1O.43.17p.)
Rasa Develops From Adoration to Self-less Love
“There are five kinds of love: Santa, Dasya, Sakhya, Vatsalya and
madhurya. In the beginning there is love in awe and adoration (santa),
and one thinks, ‘Oh, God is so great. God is everything.’ When the soul
understands God’s unlimited potencies, the soul adores Him, and that
adoration is also love. When our love advances, we serve God, as a
servant serves his master (dasya)” (DS Chap.5).
“When the relationship with Krsna increases in affection, the mood of
fear and the consciousness of the superiority of the Supreme Lord
diminish. Here the fraternal relationship (sakhya) manifests in a sense of
equality between Krsna and His friends. When the affection of the
fraternal relationship increases, it develops into the paternal relationship
(vatsalya) that is found between father and son. In other words, intimate
relationships with Krsna develop from an ordinary conception of the
Supreme Personality of Godhead (Santa rasa); to the conception of
master and servant (dasya rasa); and when this becomes confidential, it
develops into a friendly relationship (sakhya), and when this relationship
further develops, it becomes paternal (vatsalya), and when this develops
to the highest point of love and affection, it is known as conjugal love
(madhurya) with the Supreme Lord.
“When these transcendental relationships are studied, it can be seen that
the neutral stage of realisation (brahma-bhutah) is the first. When one
accepts the Lord as master and himself as servant, the relationship
develops, and it develops further when one becomes a friend of the
Supreme Lord, yet still further when one becomes a father. Thus the
relationship advances from friendship to paternal love and finally to
conjugal love. Just as the various characteristics develop in the
progression of ether down to.. earth, which contains sound, touch, form,
taste and smell; similarly, the five characteristics of devotion develop
and are all found in the relationship of conjugal love. Thus the
relationship with Krsna in conjugal love is accepted as the supreme
relationship with the Lord, expressing the highest perfectional stage of
love of God’ (TLC Chap. 29).

Santa Rasa
“Srila Bhaktisiddhanta Sarasvati Thakur states that, in Vrajabhumi; the
Yamuna River, the kadamba trees, the cows, Krsna’s cowherding stick
and flute all belong to the santa- rasa (the mellow of neutrality or
passive adoration)” (CC Madhya 8.294p.). “The passive relationship
with Krsna that the cows have is called Santa. Their perfect happiness is
achieved when Krsna comes and simply touches them” (SSR).
 Srila Visvanatha Cakravarti Thakur contends that santa rasa really
doesn’t exist in Vraja-dhama, therefore, he gives this explanation: “The
cows loved Lord Krsna in vatsalya rasa, or the love of parents for a
child, because the cows were always supplying milk to the child Krsna.
Unmoving objects like Govardhana Hill and other hills and mountains
loved Lord Krsna as a friend, and ordinary animals, trees and hushes of
Vrindavana loved Lord Krsna in dasya-rasa, or with the love of a
servant for his master. Snakes like Kaliya also developed this love in
servitude, and after relishing their loving service to Lord Krsna, all of
them went back home, back to Godhead” (SB 11.l2.8.p.).
Srila Visvanatha Cakravarti Thakura’s unique view of the rasas in
Vrindavana does not contradict the statements of the other acaryas, but
it simply reveals another facet of the infinitely beautiful transcendental
jewel named Sri Vrindavana -dhama. As their submissive students, our
position is to appreciate the realised insights of all the acaryas and to see
how they agree about the ultimate conclusion: Surrender to Krsna, serve
Krsna, love Krsna and return to Krsna.
The following examples illustrate how Lord Sri Krsna personally
exchanges love even within santa-rasa. ‘The Supreme Personality of
Godhead called out to the animals in a voice that resounded like the
rumbling of a cloud the sound of their Own names, the Cows were
overjoyed and called out to the Lord in reply” (SB lO.19.6v.). “The
cows had to move slowly because of their weighty milk bags, but they
quickly ran to the Supreme Personality of Godhead as soon as He called
them, their affection for Him causing their udders to become wet” (SB
lO.20.26v.).
Sri Krsna’s flute is another example of rasa mixing which is so
characteristic of Vrindavana . Although usually categorised in santa
rasa, Krsna’s flute participates in the sweetest, most intimate conjugal
pastimes (madhurya rasa) of Radha, Krsna and the gopis. Amazed at the
wonderful fortune of Krsna’s flute, the gopi exclaimed: “What
auspicious activities must the flute have perrformed to enjoy the nectar
of Krsna’s lips, independently and leave only a taste for us gopis; for
whom that nectar is actually meant” (SB 1O.21.9v.).

Dasya rasa
Beginning with dasya rasa, each rasa includes all the qualities of the
preceding one, besides a distinguishing quality of its Own. The
distinguishing feature of santa rasa is freedom from all material
attachments and doubts, and appreciation of the greatness of the Lord. In
both the passive, neutral position (santa), and the active service position
 (dasya), one understands that Krsna is great, but generally in santa rasa
there is no inclination for Service.
Dasya rasa implies a personal relationship as between master and
servant. “Some devotees are actually inclined to give Service. They
think, ‘Krsna wants to sit down. I will arrange place for Him. Krsna
wants to eat, I will get Him some nice food and they actually make these
arrangements” (SSR) The servant filled with respect, is attached to
pleasing Krsna with a variety of services. Transcendental affection in
servitude is usually mixed with other rasas. The dasya rasa of the
servants living with Krsna in Nandagram, for example, is combined with
vatsalya rasa (protective parental sentiments).
Citraka, Patraka and Raktaka are direct servants of Sri Krsna that
embody the mellow of dasya rasa. “The causeless mercy of Krsna, the
dust of His lotus feet, His prasadam and association with His devotees
are some impetuses toward a devotee’s engagement in the
transcendental loving service to the Lord (dasya rasa)” (NOD Chap.37).

Sakhya-Rasa
“Then when one attains friendship with Krsna, another transcendental
quality is added. There is the consciousness that God is great and that
service must be rendered to Him, but there’s an extra feeling: “Krsna is
my friend. Therefore1 I must treat Him in such a way that He will be
happy.’ With a friend we are not simply content with rendering service
but in making him actually happy and satisfied. There is also equality in
such a relationship, for Krsna and the devotee relate on equal terms.
Thus the devotees in this position actually forget Krsna’s superiority.
“Krsna is their loveable friend, and they cannot forget Him for a
moment. All day and all night they think of Krsna. At night when
they are sleeping they think, ‘Oh, in the morning I shall go and play with
Krsna.’ And in the morning they go to Krsna’s house, and stand by
while Krsna is decorated by Mother Yasoda before going out with His
friends to play in the fields” (SSR).
The cowherd boys lovingly serve Krsna, and He in turn serves them by
sometimes carrying them on His shoulders. Sri Krsna’s boyhood
pastimes perfectly portray the friendly dealings within sakhya rasa. “At
this time Krsna and Balarama began to tend the calves and engage in
sporting activities. Sometimes Krsna and Balarama would play on Their
flutes; sometimes They would throw ropes and stones devised for
getting fruits from the trees; sometimes Krsna and Balarama would only
throw stones; and sometimes, Their ankle-bells tinkling, Krsna and
Balarama would play football with fruits like amalaki. Sometimes Krsna
and Balarama would cover themselves with blankets and imitate the
cows and fight with one another,’ roaring loudly, and Sometimes Krsna
and Balarama would imitate the voices of the animals’“ (SB lO.11.40v.).
Cops and Robbers
“All the boys would be differently engaged. Some boys blew their
flutes, and others blew bugles made of horn. Some boys imitated the
buzzing of bumblebees, and others imitated the voice of the cuckoo.
Some boys imitated flying birds by running after the bird’s shadow on
the ground, some imitated the beautiful movement and attractive
postures of the swans, some boys sat down with the ducks, sitting
silently, and others imitated the dancing of the peacocks. Some boys
attracted the young monkeys in the trees, some jumped into the trees
imitating the monkeys, some made faces as the monkeys were
accustomed to do, and others jumped from one branch to another. Some
boys went to the waterfalls and crossed over the river, jumping with the
frogs, and when they saw their own reflections on the water they would
laugh. They would also condemn the sound of their own echoes. In this
way, all the cowherd boys used to play with Krsna” (SB 1O.12.7-1Ov.).
“In this way the boys spent their childhood in the land of Vrindavana
playing hide-and-go-seek, (or cops and robbers according to Srila
Sanatana Gosvami), building bridges, jumping about like monkeys and
engaging in many other such games” (SB 10.14.61v).
Sri Damodara Krsna enjoyed stealing the neighbouring gopi’s butter and
yogurt, and happily feeding it to his friends and to the monkeys. Srila
Prabhupada very wonderfully describes the special quality of the
“stealing” of Krsna, who is glorified everywhere and for all time as
“Makhan-cora” (the butter thief).
“How is Krsna stealing, and how is Krsna fighting? It is no as a thief or
an enemy, but as a friend in a loving condition. Krsna steals as a child,
not because He is in want, but as a natural instinct in this material world
also, small children, without enmity or bad will, sometimes go to a
neighbouring house and steal, and some times they fight. Krsna also,
like other children, did all these things in His childhood. Without the
existence of the stealing propensity and fighting propensity in the
spiritual world, they cannot exist here in this material world. The
difference between the material and spiritual world is that stealing in the
spiritual world is done in friendship and love, whereas fighting and
stealing within this material world are executed on the basis of enmity
and envy” (CC Adi 14.42p.).
“Lord Krsna’s transcendental body was decorated with peacock feathers
 and flowers and painted with forest minerals, and His bamboo flute
loudly and festively resounded. As He called out to His calves by name,
His cowherd boyfriends purified the whole world by chanting His
glories. Thus lord Krsna entered the cow pasture of His father, Nanda
Maharaja, and the sight of His beauty at once produced a great festival
for the eyes of all the cowherd women” (SB lO.14A7v.).

Sakhya Mixed with Madhurya Rasa

“Another important feature of the friends of Krsna was that they served
as messengers to and from the gopis; they introduced the gopis to Krsna
and canvassed for Krsna. When the gopis were in disagreement with
Krsna, these friends would support Krsna’s side in His presence---but
when Krsna was not present, they would support the side of the gopis. In
this way, some supporting one side, some the other, they would talk
very privately, with much whispering in the ears, although none of the
business was very serious” (NOD Chap. 42).
“Srimati Radharani said, My dear friend, just see how Krsna is resting
His hand on the shoulder of Subala who is dressed up just like a young
girl! I think he must be sending some message to Me through Subala.’
The purport is that the superiors of Radharani do not like Krsna or His
cowherd friends to associate with Radha, therefore these friends
sometimes clothe themselves in female dress so they can give Radharani
a message from Krsna (NOD Chap.49).
Krsna’s Vrindavana friends are classified according to their age and the
degree of intimacy they share with him. Mandalibhadra is older, acts
like a well-wisher and always wants to protect Krsna. Balarama’s love
for Krsna is a mixture of three rasas; Dasya, Sakhya and Vatsalya.
Sometimes Balarama plays equally with Krsna; sometimes He serves
Krsna humbly; and Sometimes Balarama chastises Krsna or protects
Him like a concerned father. Sridama and others are considered
confidential friends (Priya-sakha). They are almost Krsna’s age and they
relate equally on the basis of pure friendship, sometimes cutting jokes
for Krsna’s pleasure. The most confidential friends, such as Subala,
often arrange for Krsna’s private meetings with the gopis. “The degree
of intimacy shared by Krsna and Subala can be understood by the fact
that the talks between them were so confidential that no one else could
understand what they were saying” (NOD Chap. 41).
Krsna Himself is the collective impetus for awakening fraternal love,
( sakhya rasa) in the devotees. Individually, Krsna’s names, form,
paraphernalia and transcendental qualities provoke fraternal love.
“Krsna’s age, Krsna’s beauty, Krsna’s bugle, Krsna’s flute, conchshell,
 Krsna’s pleasing attitude, Krsna’s exceptional joking abilities--- all give
impetus to devotees developing love in friendship” (NOD Chap. 42).

Vatsalya Rasa
The main qualities of vatsalya rasa are affection and parental love
devotees with parental love surpass the idea of equality with Krsna and
think themselves superior to Krsna. They are convinced that Krsna
absolutely depends on their care and Krsna cannot possibly live without
them. Nanda Maharaja and Mother Yasoda exhibit the highest degree of
parental affection among Vrindavana elderly persons. Nanda and
Yasoda are the very “emblem of paternal love.”
“Specific provocation for parental love of Krsna are listed as Krsna’s
blackish bodily hue, which is very attractive and pleasing to see, Krsna’s
all-auspicious bodily features, Krsna’s mildness, Krsna’s sweet words,
Krsna’s simplicity, Krsna’s shyness, Krsna’s humility, Krsna’s constant
readiness to offer respect to the elderly and Krsna’s charity” (NOD
Chap.43).

Madhurya: The Touchstone Rasa

“The five rasas exist eternally and are also compared to metals like
copper, bell metal, silver, gold and touchstone” (CC Madhya 8.294p.).
Madhurya rasa, the relationship with Krsna as lover and beloved, is the
highest relationship, most valuable and like touchstone; it transforms
iron into gold. Sri Caitanya Mahaprabhu asked, “What is the most
valuable thing in the world?”
“He who has love for Radha-Krsna,” replied Ramananda Raya,
“possesses the most valuable jewel and the greatest riches.”
“Krsna maintain His personal abode, Goloka Vrindavana , through His
conjugal love, and Krsna maintains the spiritual world containing the
Vaikuntha planets by His opulences” (CC Madhya 24.22v.). “The sixty-
four transcendental qualities of Krsna referred to in nectar of devotion
are fully noticeable in the madhurya rasa of Vraja” (CS). The word
madhu” means honey or sweet, and sweetness is the main quality of
madhurya rasa.

The Adi Rasa: Pure Conjugal love

“As described by Visvanatha Cakravarti Thakur, the original mellow,
Adi-rasa, is conjugal love and Krsna is the origin of pure spiritual
conjugal love” (SB 6.9.45p.). “In the body there are different types of
humour, rasa or mellow. The supreme mellow is called the sexual
 mellow, Adi-rasa” (SB 4.25.18p.).
“Qualitatively, we are as good as Krsna. Therefore whatever
propensities Krsna has, we have also. For example, Krsna has the
propensity to love someone of the opposite sex, and therefore we have
this same propensity. The beginning of love is present in the love
between Radha and Krsna. We are also seeking eternal love, but
because we are conditioned by the material laws, our love is interrupted.
But if we can transcend this interruption, we can take part in loving
affairs similar to those of Krsna and Radha” (TQK).

Sri. Caitanya’s Highest Contribution

“In unalloyed love of Godhead we have to engage our senses,
sarvendriya, all the senses. This means that sex is also to be engaged in
Krsna consciousness. The conception of God as father or mother
(vatsalya rasa), does not allow engagement of one’s sex in the service of
the Lord, because there is no sexual relationship with the father and
mother. But in the conception of God as a lover, there is sexual
engagement also. Therefore, Caitanya Mahaprabhu gave the most
perfect information of our engagement with the Supreme Lord.
“Sri Caitanya Mahaprabhu informs us that one can even have sexual
engagement with the Lord. This information is Caitanya Mahaprabhu’s
unique contribution. In this material world, sexual engagement is
considered to be the highest engagement, the greatest pleasure, although
it exists only in a perverted form. No one, however, has conceived that
there can be sexual engagement in the spiritual world. There is not a
single instance of such theology anywhere in the entire world. This
information is given for the first time by Caitanya Mahaprabhu; one can
have the Supreme Personality of Godhead as one’s husband, as one’s
lover.
“This is possible in the worship of Radha and Krsna, but no one,
especially impersonalists can understand Radha-Krsna. The
impersonalists have no idea; they cannot even conceive that God has
form. But Caitanya Mahaprabhu says that not only does God have form,
but He has sex life also. This is the highest contribution of Caitanya
Mahaprabhu” (SSR).

Follow the Gopis

“Pure love on the transcendental platform is the paragon of purity
devoid of material affection and completely spiritual. Lord Caitanya
admitted that the exchange of feeling between Radha and Krsna is the
highest position of transcendental loving reciprocation, and He told
 Ramananda Raya: ‘Such a position cannot be attained without the
performance of transcendental activities. So will you kindly explain to
Me how I can raise Myself to this platform?’
“Ramananda Raya then began to relate the confidential and
transcendental activities of Radha and Krsna. These activities cannot be
understood in the emotional relationship with the Supreme Lord as
master and servant, friend and friend, or parent and son. This
confidential subject matter can be understood only in the association of
the damsels of Vraja, for the confidential activities have arisen from the
feeling and emotions of those damsel Without the mercy of the gopis
one cannot understand the confidential pastimes of Radha and Krsna”
(TLC Chap. 31).

Pure Love Without Lust

Sri Krsna’s love affairs with the gopis of Vraja are the completely
spiritual pastimes of the Supreme Personality of Godhead. Krsna’s gopi
girlfriends are transcendental expansions of His own blissful spiritual
potency, hladini shakti. When Krsna sports with the gopis, who are
actually expansions of His own transcendental body, it is compared to a
boy dancing with his own shadow.
Although Krsna’s outward movements with the gopis may resemble the
activities of ordinary lovers of the mundane world, they have no
similarity. Material relationships are ruled by lust to fulfil selfish
desires; whereas spiritual love, prema, is selfless dedication for the
pleasure of the beloved. ‘Therefore, lust and love are quite different.
Lust is like dense darkness; but love is like the bright sun. Thus there is
not the slightest taint of lust in the gopi’s love. Their relationship with
Krsna is only for the sake of His enjoyment (CC Adi 4.171v.).
There is an apparent similarity between Krsna’s love affairs with His
gopis and the exploits of worldly people. L’s is because the material
world is simply a perverted reflection of the perfect reality existing
eternally in the spiritual world, Goloka Vrindavana . In the material
world sexual enjoyment is considered the highest form of pleasure.
Similarly, in the spiritual ~ Krsna’s conjugal love sports with the Vraja
gopis exhibit the highest and most perfect expression of spiritual bliss.
Material desire, however, is an imperfect and contaminated imitation of
Krsna’s perfectly pure desire to enjoy with His own energies or shaktis,
the gopis of Vrindavana .
Madhurya rasa or Sringara rasa, as it is sometimes called, provides the
highest experience of ecstasy, because it incorporates and condenses all
the sweet tastes found in the four subordinate rasas. “Attraction for
 Krsna in santa-rasa, rendering service the Lord in dasya-rasa, rendering
relaxed service in fraternity and serving in parental love with feelings of
maintenance; all combine on the platform of conjugal love (madhurya
rasa), when the devotee wants to serve the Lord by offering Him his
personal body. Thus the qualities of the other rasas combine to form the
nectar of conjugal love. on this platform, all the different feelings of a
devotee are amalgamated” (CC Madhya 19.230p.).
As long as one remains shackled to his senses and controlled by the lust-
filled mind, one can neither appreciate nor understand the transcendental
realm; where pure love flows freely without the putrid contamination of
selfish desires. By hearing the realised accounts of great devotees, one
learns about and becomes gradually attracted to the divine loving
pastimes of $ri Sri Radhika-Krsnacandra. Srila Sukadeva Gosvami
explains in the Srimad Bhagavatam. that faithful and devoted hearing of
Sri Krsna’s transcendental conjugal pastimes with the gopis will cleanse
lusty desires from the heart, thus enabling one to perceive the purity of
prema-bhakti.

Union in Separation
Madhurya rasa expresses itself in two forms: Vipralambha and
Sambhoga. Vipralambha is separation in love; Sambhoga is union or
consummation in love. “Srila Visvanatha Cakravarti Thakur quotes
Bharata Muni’s natya-sastra: ‘Direct contact is not fully appreciated
until separation has been experienced’“ (SB l0.29.47p.). Sri Caitanya
Mahaprabhu tasted and taught that Vipralambha represents the highest
form of spiritual realisation. The six goswamis directly experienced
Vipralambha and discussed it extensively in their writings. The
goswamis were continuously wandering in the forests of Vrindavana
searching for Radha and Krsna. “Oh Krsna! Oh Radha! Where are You!
Are You on the bank of the Yamuna? Are You in the caves on
Govardhana Hill? Oh, My Lord! Where are You?”
Vipralambha (separation from Krsna) increases the intensity of prema
and enhances the joy of meeting (Sambhoga). Just as the more days one
goes without food, the greater he relishes the taste of eating.
“First the heart is made ripe through separation, then in the state of
union the Lord appears from the heart before the bhakta. At that stage,
the devotional feeling that bhaktas have in their soul manifests before
them. It is not merely the Supreme Godhead that appears before them
but their own personal beloved Lord. In separation Krsna is experienced
more completely. In union the Lord is found in one place, while in
separation He is seen everywhere. The gopis thrive on the mood of
intense separation; it is the supreme devotional condition. The gopis
devotional separation, or “Viraha” represents the pinnacle of devotion,
and it is only realised by those who have the highest qualification,
bestowed by Sri Krsna Himself. Until that stage of separation is felt, the
Lord’s glories, the remembrance of His pastimes, as well as the
knowledge of His greatness, can all nourish the experience of union.
“What does Viraha (separation) mean? Viraha means that the external
perception goes inside and the outside world ceases to exist. Internally
one experiences great transcendental bliss. In reunion it is just the
opposite. The feelings kept within the heart bubble out and all these
emotions become externalised. ‘My beloved is before me. Now I can
take him into my arms, whisper sweet words in his ear and show him
how much I love him.’ Internal perception ceases as one experiences the
beloved externally. In Vipralambha, the mood of separation, all
emotions are internalised, but in Sambhoga (union), all these same
feelings are expressed outwardly” (SVMP).
The sadness caused by separation is only apparent because time and
space have no influence in the spiritual world. It is nothing at all like the
devastation felt by materialistic lovers separated by days and distance.
“The spontaneous attraction of Sri Krsna for His dearest parts and parcel
generates an enthusiasm that obliges Sri Krsna and the gopis to meet
together. To celebrate this transcendental enthusiasm, there is need of a
sentiment of separation between the lover and the beloved. In the
condition of material tribulation, no one wants the pangs of separation.
But in the transcendental form, the very same separation, being absolute
in nature, strengthens the ties of love and enhances the desire of the
lover and beloved to meet” (Cc Adi 431p.).
“Just like the go p is are full of anxiety: ‘Oh, Krsna has gone to the
pasturing ground.’ There is anxiety there. The anxiety is that one may
not be separated from Krsna. And actually there is no separation, but the
feeling of separation out of ecstatic love. Just like one who has love for
another person, he always thinks like that, ‘My beloved may not be
separated from me.’ This is the-ecstasy of love” (CN- Vol.9).
“In the Vedic literature, it is said, vrindavana m parityajya no padam
ekam,gacchati: ‘Krsna never goes even one step from Vrindavana . He
is so much attached to Vrindavana . How is it, that Krsna left
Vrindavana and went to Mathura, and then far away to Hastinapura and
Dwaraka, and did not return for many years?
“Actually Krsna did not leave, for all the inhabitants of Vrindavana ,
after Krsna left, were always thinking of Krsna and crying. The only
engagement of mother Yasoda, Nanda Maharaja, Radharani and all the
 gopis, cows, calves and cowherd boys was to think of Krsna and cry,
and in this way they felt Krsna to be present, because Krsna can be felt
more strongly in separation from Him. That is Caitanya Mahaprabhu’s
teaching’: To love Krsna in separation” (TQK). “Without special grace
bestowed by Srimati Radharani, how can one understand the supreme
transcendental mystery of divine love. Love in separation is the highest
stage of prema” (VT).

Parakiya Rasa---Paramour Love

“The most important contribution of Sri Caitanya to the rasa-shastra is
His doctrine of Parakiya-rasa, Krsna’s paramour love with the gopis”
(PRC). A parakiya (a paramour) is a gopi who offers herself to Krsna on
account of her natural attraction to Him without marriage or moral
considerations. The natural impediments and inaccessibility in paramour
love heightens the pleasure of meeting; and delivers greater happiness to
Krsna than the love easily available from a lawfully wedded woman.
“According to Srila Visvanatha Cakravarti, although the gopis of
Vrindavana were apparently married, their husbands actually had no
contact whatsoever with their supremely attractive qualities of form,
taste, fragrance, sound, touch and so on: Rather, their husbands merely
presumed, ‘These are our wives.’ In other words, by Lord Krsna’s
spiritual potency, the gopis existed entirely for His pleasure, and Krsna
loved them in the mood of a paramour. In fact the gopis were
manifestations of Krsna’s internal nature, His supreme pleasure potency,
and on the spiritual platform they attracted the Lord by their pure love”
(SB lQ.46.6p.). “Some devotees think that Krsna is eternally the enjoyer
in Goloka Vrindavana , but only sometimes comes to the platform of
Vraja to enjoy parakiya rasa. The six goswamis of Vrindavana ,
however have explained that Krsna’s pastimes in Vraja are eternal, like
His other activities in Goloka Vrindavana . Vraja is a confidential part of
Goloka Vrindavana . Krsna exhibits His Vraja Pastimes on the surface
of this world, and similar pastimes are eternally exhibited in Vraja in
Goloka Vrindavana , where parakiya rasa is ever-existent” (CC Adi
4.5Op.).

The Extracted Essence of All Rasas

“The rasa of paramourship is the extracted essence of all the rasas. Sri
Krsna, therefore relishes it in a distinct form in Goloka in the spiritual
world, and in another unique form in Gokula, in the material world. in
the majestic realm of Vaikuntha Lord Krsna manifests His own cit
potency as the goddess of fortune, Laksmi and He enjoys with Her as
His wedded consort in svakiya rasa (svakiya means married). But in
 Goloka Vrindavana where absolute sweetness predominates, Sri Krsna
divides up His cit potency into thousands of doe-eyed gopis. There,
Krsna eternally engages in amorous pastimes with them by forgetting
the sentiment of ownership. The essence of paramourship is the
cessation of ownership. The state of being anothers wife is only an
assumed egoistic sentiment on the part of the gopis in Goloka. In reality
they have no husbands with independent and separate existence. But
their egoistic sentiment makes them adopt the nature of the wedded
wives of others.
“The gopis in Goloka Vrindavana , therefore, from time immemorial
have the innate sentiment of being married to others. In response to that
sentiment Sri Krsna assumes the reciprocal sentiment of paramourship,
and performs rasa lila and other amorous pastimes with these gopis.
“When these transcendental personalities enact Their pastimes in the
material world at Vraja Gokula, Their spiritual sentiments become
somewhat more tangible to the mundane view. In madhurya rasa the
corresponding sentiments of concubine felt by the respective gopis
becomes manifest in the form of their “marriages” with Abhimanyu,
Govardhana Malla and other cowherd men. But in reality there are no
such separate entities as the husbands of the gopis either in Goloka or in
Gokula.
“In Goloka Sri Krsna enjoys one rasa with the gopis accommodating
both features of paramourship and husband-hood. It is the same in
Gokula but it appears different to observers belonging to the mundane
plane. In Lord Govinda husband-hood and paramourship exist above all
piety and impiety, and free from all contamination. In the rasa of
conjugal love where the corresponding egoistic sentiments of concubine
and paramourship are mere eternal assumptions; there is no question of
immorality or the violation of scriptural injunctions. Hence, the sastras
declare the gopis have no sexual union with their ‘so called husbands’
“(BB).

Sri Krsna’s Spiritual Love Affairs

“The impetuses of conjugal love are Krsna and His very dear consorts,
such as Radharani and Her immediate associates” (NOD Chap.44)
“There are six features of conjugal loving affairs called peacemaking;
picking a quarrel, going to meet one’s lover, sitting together, separation
and support. Lord Krsna expanded an empire of these six features, of
which He was the ruling prince. Somewhere Krsna was picking quarrels
with the young girls; somewhere Krsna was scratching them with the
nails of parrots, somewhere Krsna was busy going to visit the gopis and
 somewhere Krsna was negotiating through some cowherd friends to take
shelter of the gopis” (NOD Chap. 26).
“O Gokulananda! (bliss of Gokula), O Govinda! O Gosthendra-kula
candramah! (moon arisen in the family of Vraja’s king), O Pranesa!
(master of our lives), O Sundarottamasa! (crown of all handsome men),
O Nagara-sikha mani! (crest jewel of amorous heroes), O Vrindavana -
nidhu (moon of Vrindavana, O Gostha-yuva-raja-manohara (handsome
prince of Vraja). These are Some of the names used by the goddesses of
Vraja to affectionately address their lover, Sri Krsna’ (UN).

An Oath
“After Krsna had stolen some yoghurt from the pots of two gopis, Krsna
told one of His gopi friends: ‘My dear beautiful friend I can take an oath
that I have not stolen even one drop of yoghurt from your yoghurt pot!
But still your friend Radharani is very shamelessly smelling the flavour
of My mouth. Kindly forbid Radha from this devious policy of putting
Her face near Mine.’ When Krsna was speaking like this, the friends of
Radharani could not check their laughter” (NOD Chap.30). Srila
Visvanatha Cakravarti Thakur glorifies the Lord’s conjugal pastimes,
stating that these romantic affairs have an inconceivable spiritual po-
tency to attract the polluted hearts of conditioned souls” (SB
lO.33.36p.).

Generating Transcendental Sentiments

‘Devotional service following in the footsteps of the gopis of
Vrindavana is called devotional service in conjugal love. This
development of conjugal love can be possible only with those who are
already engaged in following the regulative principles of devotional
service, specifically the worship of Radha and Krsna in the temple. Such
devotees gradually develop a spontaneous love for the Deity, and by
hearing of the Lord’s exchanges of loving affairs with the gopis, they
gradually become attracted to these pastimes.
‘This development of conjugal love for Krsna is not manifested in
women only. The material body has nothing to do with spiritual loving
affairs. A woman may develop an attitude for becoming a friend of
Krsna, and, similarly, a man may develop the feature of becoming a
gopi in Vrindavana . How a devotee in the form of man can desire to
become a gopi is stated in the Padma Purana as follows: ‘At the time
when Lord Ramacandra lived in the Dandakaranya forest there were
many advanced sages who were captivated by the beauty of Lord
Ramacandra, and who desired to become women in order to embrace the
 Lord. Later on these sages appeared in Gokula Vrindavana when Krsna
advented Himself there. The sages were then born as gopis or girlfriends
of Krsna. The perfection of their human form of life was thus achieved
by their generating a transcendental sentiment to share conjugal love
with Lord Krsna” (NOD Chap.16).
“Attainment of this stage of pure spiritual life is the highest perfection,
and this stage is called svarupa, or the factual identity of the living
being. Liberation means renovation of this stage of svarupa. in the
perfect stage of svarupa, the living being established in five phases of
loving service, one of which is madhurya-rasa, or the humour of
conjugal love”(SB 1.1O.28p).

THE RASA LILA OF SRI-SRI RADHA AND KRSNA

sriman rasa-rasarambhi
vamsi-vata-tata sthitah
karsan venu svanair gopir
gopi-nathah sriye stu nah

May Gopinathaji, who attracts all the gopis with the song of His flute,
and who has begun the most melodious rasa dance on the bank of the
Yamuna in Vamsivata, be merciful to us” (CC Madhya 1.5v.).
In Goloka Vrindavana , Sri Krsna eternally relishes the rasa-lila (rasa
dance) with Srimati Radharani and the gopis. “Vrindavana is the
storehouse of Krsna’s mercy and the sweet opulences of conjugal love.
That is where the spiritual energy, working as a maidservant exhibits the
rasa dance: the quintessence of all pastimes” (CC Madhya 21.44v.).
Why do Radha and Krsna perform the rasa-lila in the Vrindavana
manifest within the material world? “The reason Lord Krsna displays the
rasa-lila is essentially to induce all the fallen souls to give up their
diseased morality and religiosity, and to attract them to the kingdom of
God to enjoy the reality” (CC Adi 4.30p.). “In order to show the
conditioned souls special favour, Krsna exhibited this rasa-lila dance
just to captivate them. Since they are very much attracted by sexology,
they can enjoy the same life with Krsna and thus become liberated from
 the material condition’ (KB Chap. 32).

The Natural Attraction to Womanly Beauty

“This material attraction cannot attract the Supreme Lord. When He
wants to be attracted by a woman, He has to create such a woman from
His own energy. That woman is Radharani. It is explained by the
Gosvamis that Radharani is the manifestation of the pleasure potency of
the Supreme Personality of Godhead Thus the tendency to be attracted
by womanly beauty is natural because it exists in the spiritual world. In
the materiam world it is reflected pervertedly, and therefore there are so
many inebrieties. When one is attracted by the transcendental beauty of
Radha and Krsna, he is no longer attracted by material feminine beauty”
(SB 3.31.38p.).
“Because the gopis were liberated souls, they understood that the only
real husband of all women is Krsna. Therefore, they rejected their
material husbands and accepted Krsna as their real husband. Krsna is the
real husband not only of the gopis, but of every living entity. Everyone
should perfectly understand that Krsna is the real husband of all living
entities, who are described in the Bhagavad-gita as prakrti, or female,
and Krsna is the only purusa (male)” (SB 5.l8.19p.).

The Eligibility to Understand the Rasa-Lila

“Krsna’s activities with the gopis are all spiritual and take place within
the spiritual world. They have nothing to do with the material world.
Lord Krsna’s lusty desires and His dealing with the gopis are on the
spiritual platform. One has to be transcendentally realised before even
considering the pastimes of Krsna with the gopis. One who is on the
mundane platform must first purify himself by following the regulative
principles. Only then can they try to understand Krsna and the gopis”
(CC Madhya 14.158p.).
“Srila Visvanatha Cakravarti Thakur offers his good counsel to the
interested Vaisnavas when he says that they should not be interested in
hearing only about the Lord’s activities (like rasa-lila), but must be
keenly interested in His pastimes in His features of the Purusa-avataras
in connection with srsti-tattva, creational functions, following the
examples of Maharaja Pariksit, the ideal disciple, and Sukadeva
Gosvami, the ideal spiritual master” (SB 2.4.IOp.).
“I offer my respectful obeisances unto Srila Vyasadeva the incarnation
of Vasudeva, who compiled the Vedic scriptures. The pure devotees
drink up the nectarean transcendental knowledge dripping from the
lotus-like mouth of the Lord” (SB 2.4.24v.). “Srila Visvanatha
Cakravarti Thakur comments on this verse that the nectar from the
mouth of Lord Krsna is transferred to His different consorts, and thus
they learn the finer arts of music, dance, dressings, decorations and all
such things which are relished by the Lord. Such music, dance and
decorations enjoyed by the Lord are certainly not anything mundane,
because the Lord is addressed in the very beginning as para,
transcendental.
“By gradual development of transcendental knowledge, one can rise to
the stage of the transcendental arts of music and dance displayed by the
Lord in His rasa-lila. But without having the Vedic knowledge, one can
hardly understand the transcendental nature of the Lord’s rasa dance and
music. The pure devotees, however, can equally relish the nectar in the
form of the profound philosophical discourses and in the form of kissing
by the Lord in the rasa dance, as there is no mundane distinction
between the two” (SB 2.4.24p.).
Srila Prabhupada emphatically states that first one must be a devotee
following the four regulative principles of spiritual life, namely: 1) No
meat eating; 2) No illicit sex; 3) No intoxication; 4) No gambling. This
is the basic prerequisite before attempting to understand Sri Krsna’s
spotlessly pure, transcendental conjuga1 pastimes. Srila Visvanatha
Cakravarti Thakur points out that one should follow in the footsteps of
Krsna’s pure devotees such as Maharaja Pariksit, who was equally
enthusiastic to hear both the creational and conjugal pastimes of Lord
Sri Krsna.
Once when Srila Bhaktisiddhanta Sarasvati Thakur was visiting Radha-
kunda, many Vrajavasi Vaisnavas gathered there; expecting to hear
elevated and esoteric discussions about the intimate conjugal lilas of
Radha and Krsna. However, Srila Bhaktisiddhanta Sarasvati astounded
the assembly by delivering eloquent and profound philosophical lectures
for two months on the first verse of the Srimad-Bhagavatam; which de-
scribes the Absolute Truth as the source of everything.
The acaryas emphasise the need for understanding all of Sri Krsna’s
activities from the material creation to His blissful rasa dance. The
intimate conjugal affairs of Radha and Krsna await the dutiful and
determined devotee who progressively studies the Srimad-Bhagavatam.
Beginning with appreciation of the creational activities at Krsna’s lotus
feet in the first and second cantos, the devotee increases his
understanding of Krsna as he reads on; rising up the transcendental body
of the Supreme Lord Krsna. Reaching the tenth canto of the Srimad-
Bhagavatam, the devotee meets the supremely sweet Personality of
Godhead, Sri Krsna and---according to the Bhagavata school, the Lord’s
 rasa dancing is the smiling face of the Lord” (SB 2.2.13p.).
The confidential, transcendental topics of Sri-Sri Radha-Krsna’s rasa
dance should be shared among serious devotees. Without obtaining the
previously stated qualifications, the non-devotees will simply
misunderstand Krsna’s divine pastimes and blaspheme the Supreme
Lord.
“Talks about Krsna and His pastimes--- especially His pastimes in
Vrindavana and His dealings with the gopis--- are all very confidential
They are not subject matter for public discussion, because those who
have no understanding of the transcendental nature of Krsna’s pastimes
always commit great offense; thinking Krsna to be an ordinary human
being and the gopis ordinary girls. Following the principles of Lord Sri
Caitanya Mahaprabhu, who never discussed the dealings between Krsna
and the gopis publicly, devotees in the Krsna consciousness movement
are enjoined not to discuss the pastimes of Lord Krsna in Vrindavana in
public. For the general public, Sankirtan is the most effective method to
awaken Krsna-consciousness” (CC Madhya 8.56p.).

The Rasa Dance of Sri Krsna

The rasa dance is described here so that devotees will deepen their
understanding and attraction to Radha-Krsna’s eternal pastimes.
Devotees will also derive tremendous spiritual benefits by regularly
reading and discussing this most sublime transcendental pastime of Lord
Sri Krsna.
“One wears a peacock feather crown, and the other has wonderfully
beautiful braids. One has a chest wonderfully anointed sandalwood
paste, and the other wears a splendid bodice. One wears colourfully
jewelled yellow garments that reach down almost to the ankle, and the
other wears beautiful and colourful jewelled garments of red. In this way
the fair and dark young couple are wonderfully charming and
handsome.”
“Radha and Krsna smile with love for each other. Their wonderful
splendor pervades all directions. With the tinkling sounds of ankle-bells
and belt, and also with the music of the jewelled flute, They enchant the
moving and non- moving spiritual creatures of the Vrindavana forest.
Radha and Krsna enter the beautiful jewelled arena, which is covered
with flowers and filled with the gopi’s singing and the rhythm of
mrdangas. They dance and clap Their hands with wonderful
gracefulness, and the graceful motions of Their limbs and eyes creates a
great festival of the nectarean mellows of transcendental amorous love.
This Divine Couple is my life and soul. Among the saintly devotees,
who will not worship this Divine Couple, Sri-Sri Radhika-Krsnacandra?
if (VM),
“Lord Krsna said to Uddhava, ‘The most opportune time is the full-
moon night in autumn, like tonight. The best place in the universe is
Vrindavana , and the most beautiful girls are the gopis. So, My dear
friend Uddhava, I think I shall now take advantage of all these
circumstances and engage Myself in the rasa dance” (NOD Chap. 21)
After seeing Vrindavana , Sri Radha, the full moor-lit night, the Yamuna
and her banks, Krsna desired to enact the rasa lila. Vrindavana pleases
all of Krsna’s senses. She satisfies Shyamasundara’s ears with her
singing birds and bees; Vrindavana pleases Krsna’s skin with her cool
breezes; Krsna’s tongue with her sweet ripened fruits; Krsna’s eyes with
her moon-beams and Krsna’s nose with the fragrance of nicely blooming
flowers.
One by one Krsna began to enjoy all the different items of His rasa
festival with His beloved gopis. They played in the forest, danced in a
group, danced individually, or with Krsna in the center, or both Radha
and Krsna in the center encircled whirling gopis.
Sri Krsna sang attractive songs about the moon, and the forest vines.
The gopis repeated these songs, but adapted them to glorify the love of
Radha and Krsna. “The madhavi-vine sang Krsna, “blooms forth when
she is embraced by the spring season, which in turn also beautifies the
spring. Everyone in the world enjoys this pleasant sight.” The gopis
sang responsively: “Madhavi Radha blooms forth when She is
embraced by Madhava (a name for spring) Krsna and everyone is
pleased with this sight.”
While Krsna sang He was pleased by the sweetness of the forest. By
Krsna’s transcendental touch both the vines and the gopis bloomed
forth. Followed by friendly swans and humming bumblebees, Krsna and
the gopis arrived at the rasa mandala under the Vamsivata tree beside
the Yamuna.
Receiving the blissful darsan of Krsna, Yamuna-devi swelled with
enthusiasm. Yamuna-devi smiled at Krsna with the foam on her waters;
sang with her birds and stretched out the arms of her waves, eager to
touch Krsna. With her restless, blooming red bus eyes, her crocodile-
nose jutting out of her water, and her swirling whirlpool ears, Yamuna
yearned to hear Krsna’s sweet words and music.
Seeing the beautiful banks of the Yamuna glistening under the full moon
rays, Krsna became intensely eager to enjoy. When Krsna and the gopis
arrived there, Yamuna-devi repeatedly praised the divine assembly by
 offering lotus flowers and washing Their lotus feet with her gentle
waves. By Krsna’s association Yamuna became overjoyed and stopped
the flow of her currents, which increased her depth unlimitedly. But
seeing that Sri Krsna and the gopis were eager to cross, Yamuna -devi
reduced her volume to a mere ankle-depth.
On the opposite bank of the Yamuna at Cakrabhramana, Krsna and the
gopis begin the circular rasa dance. Standing in the center of the rasa
mandala and embracing, Radha and Krsna are surrounded by three
circles of gopis. On Radhika and Krsna’s order, Lalita and other sakhis
begin a rasa dance called hallisaka. All the gopis dance in a circle while
Radha and Krsna, with Their arms on each other’s shoulders, dance in
the middle. Then Krsna places Radha between Lalita and Visakha and
all the gopis sing happily while circling Them; with Krsna sometimes
joining in.
Expanding Himself, Sri Krsna enters between each pair of gopis; placing
His arms on their shoulders like a tamala tree dancing with golden vines.
Appearing like firebrand, Krsna sometimes circles swiftly around the
gopis who think,. ‘Krsna is only with me!’ Then the three circles of
gopis merge into one large outer circle, as Krsna performs a special
rotating dance in the center. Displaying His expertise, Sri Krsna bends
down and gets up while dancing. He repeatedly goes down to the floor
and quickly bounces up again in a beautiful rotating style. The gopis
also stoop down and stand up again, sometimes individually and
sometimes all together; remaining in a circle going around Krsna. After
performing the circular dance with the gopis in this way, Krsna left the
rasa mandala to enjoy other ecstatic rasa dances.

A Second Rasa Dance

Sri Krsna took all the gopis to the sandy Yamuna bank named
Anangollasa-ranga (arena of blissful, exotic sports), Which was cleansed
by the Yamuna’s soft wave-like hands, scented with lilies and
illuminated by soothing, nectarean and romantic moon-rays. Holding
hands, the gopis formed a circle around Radha and Krsna. The rasa
circle looked just like a golden disc of rotating ladies being spun around
by Sri Krsna, who was directed to make pots for potter-king Cupid; on
the potter disc of the rasa-mandala.
The gopis held each other’s hands and Krsna kept His arms on their
shoulders, as they blissfully wandered around performing different
dances. The whole universe resounded with the sweetness of Krsna’s
flute, the voices of the gopis and the sound of their bangles, waist-bells
and ankle-bells jingling in rhythm with their dancing feet.
Krsna and the gopis joyfully sang many varieties of unaffixed, affixed,
pure and distorted tunes. Although imperceivable to mere mortals, They
sang the celebrated and celestial “Gandharva scale.” They also sang
twenty-two marginal notes; the seven main notes, the forty-nine
keynotes; fifteen kinds of trills, twenty-ore kinds of voice fade outs and
many other unique styles of voice and ragas Vrinda-devi presented
kartals, percussion, stringed and wind instruments to individual gopis.
They played mrdangas drums and Damaru’s (Lord Siva small x
shaped drum) ,kartals, three kinds of flutes and seven kinds of stringed
instruments such as the vina and svaramandalika.
While dancing the gopis made different forms with the shadows of their
hands; imitating a flag, a goose-face, a parrot head, a deer head, tongs a
needle, a half moon, a lotus bud a snake’s fangs and other forms. “Srila
Visvanatha Cakravarti Thakur points out that the gopis were expert at
exhibiting mudras (precise hand gestures that express feelings or convey
meaning associated with the theme of the performance). thus sometime
Krsna and the gopis would artistically move Their interlocked arms
together, and sometimes they would separate and exhibit mudras to act
out the meaning of the songs they were singing” (SB lO.33.7p.).
The gopis clapped in many kinds of rhythms, and Sri Krsna sang catchy
tunes while dancing with the clever gopis. When Krsnacandra danced
with Sri Radha, Lalita and others sang; Citra and others provided
rhythm, and Vrinda-devi and her group judged the performance of the
Divine Couple. Sometimes Krsna danced alone to the amazing singing
of Radhika and Her friends. And Sometimes Krsna watched Radharani
dancing with Her mind boggling gestures.
Although the stringed and wind instruments, flutes, drums and voices
resounded softly in various ways, they became one with the sounds of
the dancing of Krsna and the gopis, who followed the music with Their
footsteps and the movements of Their eyebrows, eyes, hands and bodies.
Beautiful Krsna repeatedly stepped out from the circle of gopis. Krsna
moved His lotus hands and feet in time with their music, and increased
the gopis bliss by His expert dancing. Making Her bangles resound with
the movements of Her hands and sweetly jingling Her waist-bells,
armlets and ankle-bells, Sri Radha sang and danced like a lightning bolt
striking the Krsna cloud. Then Lalita, Visakha and a succession of
sakhis performed ecstatic dance solos while singing for the pleasure of
Krsna.
While dancing and singing, Sri Krsna said in a joyful, loving voice,
“look Radhika! The moonlight is so bright that it appears to make the
Yamuna bank dance and the forest dance along with the soft breeze!”
While similarly dancing and singing, Srimati Radharani replied, “Your
very dear smile--- the moon, the kunda flower, the swan, milk, diamonds
and pearls--- all shine with equal beauty.” While the lute and flute
playing gopis sang and provided the rhythm, the gopis playing mrdanga
began dancing in ecstasy. While absorbed in dancing and singing, the
gopi’s light dresses, braids and blouses became loosened. Seeing this,
Krsna swiftly approached them while dancing, and tied up their clothes
again.
The sounds of the bangles, ankle-bells, arm lets and waist-bells on the
bodies of Krsna and the dancing gopis sounded like a fifth kind of
musical instrument; resounding after the drums, cymbals, flutes and
stringed instruments. While the gopis danced and sang beautiful songs,
they bent their necks and hips, and moved their eyes darting from left to
right as they lovingly glanced at Krsna’s lotus face. “Well done, well
done!” said Krsna praising the gopis for their expert singing of difficult
notes.
Sri Krsna heartily embraced Sri Radha as a reward for Her wonderful
dance performance. When Krsna induced Radhika to dance to His flute
song, Sri Radha jokingly indicated that Krsna made a mistake, and She
quickly corrected Him with Her loving glances. Then Shyama delighted
Radha by dancing to Her singing and vina playing. Joining together,
Radha and Krsna began singing and dancing in a superexcellent,
incomparable style. Although the gopis tried to accompany the Divine
Couple with singing and dancing; it was impossible.
Holding each other’s hands, Radha and Krsna began to dance. Their
jewelled bracelets jingled; Their arms shone brilliantly; and Their moon-
like faces bathed in the effulgence of Their restless earrings. Keeping
Their feet fixed together in one place, Radhika and Krsnacandra whirled
around so fast that They became one in Cupid’s cyclone circle.
Desiring to please Radha and Krsna, individual gopis began to execute
difficult dances. One gopi kneeled on the ground, stretched out her arms
and rotated quickly like Cupid’s disc. Another gopi, sometimes touching
the ground with one hand, turned the rest of her body around in the sky.
Then she fell to the ground, and again performed a rotating dance
without any other support. A slender gopi bent her head backwards
towards. the ground thus making her bent back and belly look like the
golden how of Cupid, and her braids falling down to her heels resembled
the bowstring. In this way she danced wonderfully to please Sri Krsna.
Swimming in the ocean of mellows, Sri Krsna spun around and around
in the rasa dance, looking at one gopi; kissing another one eagerly;
gazing in another gopi’s eyes; drinking the nectar of some gopi’s lips;
 and warmly embracing another gopi. Krsna danced and made the gopis
dance. Krsna sang and made the gopis sing. The gopis glorified Krsna
and He praised them. In this way Krsna played with the gopis exactly
like a boy plays with his own reflection..
Sri Krsna’s rasa dance is non-different from His transcendental loving
transactions with Sri Radha and the gopis. Because Krsna’s dancing
with clapping hands and charming steps and rhythm is just like His
intimate activities of holding the gopi’s breasts, kissing and embracing
them.
After an entire night of Brahma had passed, Lord Krsna advised the
gopis to return to their homes. A night of Brahma lasts for billions of
years. Krsna, therefore packed billions of years into a single evening
when He enjoyed with the gopis in the rasa dace. Srila Visvanatha
Cakravarti compares this inconceivable Compression of time to the fact
that many universes fit neatly within the forty-mile range of earthly
Vrindavana “ (SB 1O.33.38p.) Similarly amazing is Mother Yasoda’s
inability to bind the baby belly of Damodara Krsna, even with hundreds
of ropes; or the fantastic display of the universe Mother Yasoda once
saw in child Krsna’s lotus mouth. “Nothing is impossible for Lord
Krsna, His dear devotees, His transcendental abode or the time of His
pastimes; for all these are inconceivably powerful” (LB).

Sri Krsna Once Left the Rasa Dance

“ On the shore of the Yamuna, Krsna engaged in the Rasa dance with
Radharani, Chandravalli, and many hundreds of millions of other gopis”
(UN). “Radha’s rival Chandravalli and her group of gopi friends felt
very proud of receiving the chance of joining with Srimati Radharani’s
gopi friends in the rasa dance. To show His favoritism to Sri Radhika
however, Sri Krsna vanished from the midst of all the gopis. The gopis
from both groups joined to serchfor Radha and Krsna” (BM).
Srila Krsna Das Kaviraja Goswami depict a transcendental pastime
related to this incident, which clearly shows Sri Radha’s superior
position over all the millions of gopis.
During the season of springtime, when the rasa dance was going on,
suddenly Krsna disappeared from the scene, indicating that He wanted
to be alone with Srimati Radharani. Krsna was sitting in a solitary place
waiting for Sri Radha to pass by. ‘Just see!’ the gopis said, seeing Krsna
from a distant place. ‘Here within a bush is Krsna, the son of Nanda
Maharaja!’
As soon as Krsna saw the gopis, He was struck with emotion, thus He
could not hide Himself, and out of fear He became motionless.
 Krsna then assumed His four-armed Narayana form and sat there. When
all the gopis came, seeing Him they spoke as follows. ‘He is not Krsna!
He is the Supreme Personality of Godhead, Narayana!’
After saying this, they offered obeisances and the following respectful
prayers: ‘Oh Lord Narayana, we offer our respectful obeisances unto
You. Kindly be merciful to us. Give us the association of Krsna and thus
vanquish our lamentation.’ “After saying this and offering obeisances,
all the gopis disperse~ Then Srimati Radharani came and appeared
before Lord Krsna. When Lord Krsna saw Radharani, He wanted to
maintain His four-armed form to joke with Her. In front of Srimati
Radharani, Sri Krsna tried His best to keep four arms before Radha, but
He was completely unable to do so. The influence of Radharani’s pure
ecstasy is so inconceivably great that it forced Krsna to come to His
original two-armed form” (CC Adi 17.279-92v.).

Sri Radha Once Left the Rasa Dance

During one performance of the rasa dance Radharani suddenly left, as if
She were angry because not receiving special attention. “When Radha,
out of anger and resentment, left the rasa dance, Lord Sri Krsna, not
seeing Radha, became anxious. Although Krsna was in the midst of
hundreds of thousands of gopis during the rasa dance, He still kept
Himself in one of His transcendental forms by the side of Srimati
Radharani. During the rasa dance, one form of Krsna was between every
two gopis. However, by the side of Srimati Radharani there was on1y
one Krsna. Although this was the case, Srimati Radharani still
manifested disagreement with Krsna.
“The rasa dance does not shine in the heart of Krsna without Srimati
Radharani. Therefore, Krsna also gave up the circle of the rasa dance
and went to search Her out. Being afflicted by the arrow of Cupid and
unhappily regretting His mistreating Radha. Madhava, Lord Krsna,
began to search for Srimati Radharani along the banks of the Yamuna
River. When Krsna failed to find Radha, He entered the bushes of
Vrindavana and began to lament” (CC Madhya 8.105-15v.).
“Why did Srimati Radharani become angry and leave the rasa dance? In
Vrindavana , different classes of gopis entered the rasa arena, including
the prana sakhis, nitya sakhis and the gopis, who in the their previous
birth as Dandakaranya sages had prayed to Lord Ramacandra. Feeling
Herself treated equally with these different gopis , Radha displayed Her
tricky behaviour and left in a huff. Finding Srimati Radharani at
Sringara-vata, Sri Krsna pacified Her by braiding Her hair with Sweet
smelling flowers and lovingly massaging Radha’s lotus feet. Then
 Krsna enjoyed an exclusive rasa dance with Sri Radha, and a select
group of Radha’s intimate gopi friends” (SVMP).

The Benefits of Hearing Sri Krsna’s Rasa Lila

Srila Sukadeva Gosvami concludes the five chapters of the Srimad-
Bhagavatam (tenth canto, chaps. 29-33), which discuss Radha-Krsna’s
rasa lila, with this verse: “ Anyone who faithfully hears or describes the
Lord’s playful affairs with the young gopis of Vrindavana will attain the
Lords pure devotional service. Thus he will quickly become sober and
conquer lust, the disease of the heart” (SB lO.33.39v.). Srila Visvanatha
Cakravarti Thakur explains exactly how hearing about Krsna’s rasa lila
will destroy lust. The renowned acarya says that a sincere devote, who
faithfully hears Krsna’s rasa lila, will first attain bhakti. Then by the
influence of that bhakti, the disease of lust in the heart will gradually
diminish.
Srila Sukadeva Gosvami, all the acaryas and the Supreme Personality of
Godhead Himself, Sri Caitanya Mahaprabhu, emphasise the benefits of
reading and conversing about Krsna’s rasa dance. Lord Caitanya told
Pradyumna Misra: “When one hears or describes with great faith the
pastimes of Lord Krsna, such as Krsna’s rasa dance with the gopis, the
disease of lusty desires in the heart and the agitation caused by the three
modes of material nature are immediately nullified, and he becomes
sober and silent’ (CC Antya 5.46v.). Srila Bhaktisiddhanta Sarasvati
Thakur comments on this verse: “Any person seriously inclined to hear
about the pastimes of Krsna’s rasa dance, as mentioned in the Srimad-
Bhagavatam, with great faith and a transcendental, spiritually inspired
mind, is immediately freed from the material lusty desires found within
the heart of a materialistic man”
Srimati Radharani and Sri Krsna kindly reveal Their splendidly sublime
transcendental pastimes in this world in order to attract and purify the
conditioned souls. The adi-rasa (the original sexual rasa) generated by
Sri Krsna’s “lusty” attraction for Srimati Radharani is completely
spiritual, far beyond the perverted, exploitive relationships of this
material world. Spiritual lust, which is actually real love, is compared to
pure gold. Such spiritual love is totally different from its iron-like
counterpart---material lust.
The Vaisnava acaryas encourage devotees to study Radha -Krsna’s
exalted transcendental love affairs. But they completely discourage such
study by the insincere, materially attached, non devotee class. Such
individuals are, forbidden to discuss the lusty feelings of Krsna and the
gopis. However, if one is a sincere devotee, the material lust in the heart
 is completely vanquished as he discusses the lusty feelings between the
gopis and Krsna; and he makes quick progress in spiritual life’ (SB
5.25.5p.).
The same point is repeated here in various quotations to show the
immense spiritual benefits one gains by sincerely studying the
transcendental rasa lila of Sri-Sri Radhika-Krsnacandra. “Srila
Bhaktisiddhanta Sarasvati Thakur states that if one worships the
example of the liberated gopis of Vrindavana , Who accepted Lord Sri
Krsna as their paramour, one can free one mental activities from the
contamination of lust” (SB 11.26.1 2p.)
“If a bonafide listener hears of Krsna’s pastimes with the gopis , which
seem to be lusty affairs, the lusty desires in his heart which Constitute
the heart disease of the conditioned soul, will be vanquished and he will
become a most exalted devotee of the Lord” (S B 7.1.30p.). Srila
Prabhupada wrote to one disciple: Another secret of success is that when
one is very much sexual agitated, he should think of Lord Krsna’s
pastimes with the gopi and he will forget his sex urge” (SPL 11/11/68).

Dancing With Krsna in the Dance of Eternity

“In a Spiritual body one can dance with Krsna in the rasa dance like the
gopis and cowherd boys. This is not an ordinary dance, but the dance of
eternity in the association of the Supreme Personality of Godhead. Only
those who have been purified in their love for Krsna can participate in
it” (MG Chap.7).
“The mature devotees, who have completely executed Krsna
consciousness, are immediately transferred to the material universe
where Krsna is appearing. In that universe the devotees get their first
Opportunity to associate with Krsna personally and directly. The
training goes on, as we see in the Vrindavana lila of Krsna within this
planet” (KB Chap.28).

SRI GIRIRAJA GOVARDHANA AND SRI SHYAMA

KUNDA - RADHA KUNDA

There are an unlimited number of kunjas, groves, caves, forests, lakes,

rivers and hills wherein Radha and Krsna enjoy transcendental pastimes
overflowing with infinite varieties of the sweetest taste of conjugal rasa.
Among forests, for example, the Gaudiya Vaisnava acaryas have
 identified and named one-hundred thirty-seven pleasure forests, of
which twelve are principal. Of these twelve main forests, Srimati
Radharani and Sri Krsna favour the forest named Vrindavana, which
They fill with Their love-saturated sporting pastimes. Radha and Krsna’s
homes, the Yamuna river, Vamsivata, the Rasa-sthali, Seva-kunja,
Nidhuvana, Imli-tala, Sringhara vat, Their favorite mountain--- Giriraja
Govardhana and Their favorite bathing lakes---Shyama-kunda and
Radha-kunda are all ecstatically situated in the forest of Vrindavana!

Sri Giriraja Govardhana--- A Transcendental Peacock

“Superior to Mathura is the transcendental forest of Vrindavana because
of Krsna’s rasa lila pastimes. And superior to the forest of Vrindavana is
Govardhana Hill, for it was raised by the divine hand of Sri Krsna, and
was the site of various loving pastimes...H (NOI 9v.). According to Srila
Visvanatha Cakravarti Thakur, Govardhana Hill appears shaped like a
peacock. In one of its classical poses, the peacock often bends his neck,
tucking his head under his stomach. Giri Govardhana stands in this
“peacock pose” putting His head under His stomach. Shyama-kunda and
Radha-kunda form the eyes of Govardhana; Dan Gati is His long neck;
Puncari is the back and tail feathers, and Mukharavinda is His mouth.

Sri Giri-Govardhana ---The Best Devotee

The Vraja gopis are glorified throughout the Vedas, and by Sri Krsna
and Sri Caitanya Mahaprabhu as being the best devotees of Krsna,
because they offer completely surrendered, selfless service at the lotus
feet of Sri Krsna. But the humble gopis themselves praise Sri Giriraja as
the best devotee: “Of all the devotees, this Govardhana Hill is the best!
O my friends, this hill supplies Krsna and Balarama, along with Their
calves, cows and cowherd friends, with all kinds of necessities; water
for drinking, very soft grass, caves, fruits, flowers and vegetables. In this
way the hill offers respect to the Lord. Being touched by the lotus feet of
Krsna and Balarama Govardhana Hill appears very jubilant” (SB
10.21.1 8v.).
“Sri Giriraja plays many roles in the pastimes of Lord Krsna. He is
Krsna’s friend, protector, playland and He always looks after all of
Krsna’s needs. He witnesses Krsna’s most intimate conjugal pastimes.
Every blade of grass, every stream, tree, creeper and flower bears
witness to Krsna’s unlimited pastimes” (SVMP).
“Srila Visvanatha Cakravarti Thakur lists the natural opulences by
which Govardhana Hill serves Sri Krsna: Krsna and Balarama drink the
fragrant, cool water from Govardhana’ s many waterfalls, and use it to
 wash Their feet and mouth. Govardhana offers tasty beverages, such as
honey and mango juice. Govardhana also provides grass that is fragrant,
soft and conducive to the strong growth of cows and increased
production of milk.
“Thus this grass is used by Krsna to feed the transcendental herds. There
are many caves where, Krsna, Balarama, and Their friends play, sit and
lie down. These caves give pleasure when weather is too hot or too cold,
or when it is raining. Govardhana also features soft roots for eating,
jewels for ornamenting the bodies, natural mineral dyes for body
painting, flat places for sitting, and lamps and mirrors in the form of
smooth stones, glistening water and other natural substances” (SB
1O.21.18p.).
In Vraja-riti-cintamani, Srila Visvanatha Cakravarti Thakur gives
another vivid and poetic description of Sri Giri-Govardhana’s services.
“Govardhana Hill is like a flag of intense sweetness placed in the
opulent land of Vrindavana the king of mountains, Giriraja offers
pleasing and royal Services to the young prince of Vraja. The rocks of
Govardhana Hill are many kinds of splendid jewels that provide thrones,
couches, and other kinds of furniture for Sri Krsna, the supreme
monarch of all nectar mellows. Govardhana Hill’s beautiful forests and
caves are Krsna’s nectar pastime palaces; each one perfect for the
supreme good fortune of His beloved and His friends. Govardhana Hill’s
trees and vines serve Krsna by offering blossoming branches with sweet
fruits, and flowers filled with honey, nectar and fragrant pollen.
“The red, vermilion, yellow and other coloured pigments of Govardhana
Hill decorated Lord Krsna’s transcendental body for the pleasure of His
beloved gopi . The musk left by the deer, as well as the kunkuma,
camphor and aguru, naturally produced by Govardhana Hill, were all
used to give a sweet fragrance to the transcendental body of Lord Krsna.
The peacocks dance enthusiastically, the bees and cuckoos sing
melodiously, and many other birds chirp a rhythmic accompaniment, as
they all gaze on the service to Lord Hari done by Govardhana Hill, the
best of Lord Hari’s servants.”

Govardhana Hill Is Sri Krsna

Although serving in many capacities as the greatest devotee of Krsna,
Sri Giri-Govardhana is also a direct incarnation of the Supreme Lord Sri
Krsna. Srila Raghunatha das Gosvami received a Govardhana sila and
gunja mala (necklace of small red berries) from Lord Caitanya, and he
worshipped them as being non-different from Sri-Sri Radha-Krsna. Sri
Giriraja puja, therefore, may be performed in the same manner as the
regular deity worship of Radha and Krsna . “When everything was
complete,” said Srila Prabhupada, “Krsna assumed a great
transcendental form and declared to the inhabitants of Vrindavana that
He was Himself Govardhana Hill in order to convince the devotees that
Govardhana Hill and Krsna are identical. The identity of Krsna and
Govardhana Hill is still honoured, and great devotees take rocks from
Govardhana Hill, and worship them exactly as they worship the Deity of
Krsna in the temple” (SB 1O.24.35p.).
Sri Krsna, in His eternal form as Sri Giriraja-Govardhana, is very
merciful and easily pleased with a daily love offering of Yamuna water
for drinking, eight Tulasi manjaris to embrace His lotus feet and a little
milk sweet like sandesh. Sannyasis and Vrajavasi devotees” often keep
Govardhana silas, because the worship is simple, sweet and sublime.
Srila Raghunatha das Gosvami had an extremely intimate relationship
with Giri-Govardhana. In Jagannatha Puri he began worshipping Giriraja
upon receiving Lord Caitanya’s personal Govardhana sila. While
worshipping his Govardhana sila Raghunatha das Gosvami, in the mood
of taking shelter of Srimati Radharani, would wear the gunja mala
around is neck. After Sri Caitanya Mahaprabhu’s disappearance Srila
Raghunatha das Gosvami felt overwhelmed by the pain of separation.
He went to Vrindavana to end his life by jumping off Govardhana Hill.
Convinced to continue living by Srila Rupa and Srila Sanatana
Gosvamis, Srila Raghunatha das Gosvami remained for forty-one years
at Radha-kunda. He performed intensive bhajan, worshipped his
Govardhana sila, honoured the Lord and the Vaisnavas and spoke for
three hours a day about the all-attractive glories of Lord Gauranga. In
his Govardhana-Dasakam, Srila Raghunatha das Gosvami reveals his
heart’s desire.
“O Govardhana! When Sri Radha spoke these words---’My dear
friends, this mountain is the best of Krsna’s devotees;’ all the Vedas
then confirmed that you attained the unsurpassable Position of becoming
the tilaka mark on the forehead of Vrindavana. Please allow me to live
close by You.
“O Govardhana! You affectionately and secretly embrace the neck of
Your own dear friend, Sri Radha-kunda; the place which is very dear to
You and to Lord Hari. Please allow me to live close by You and show
me the intimate pastimes of the youthful Divine Couple there.
Sri-Sri Shyama-kunda and Radha-kunda
“Superior to the forest of Vrindavana is Govardhana Hill for it was
raised by the divine hand of Sri Krsna, and was the Site of His various
loving pastimes and, above all, the superexcellent Sri Radha-kunda
 stands supreme, for it is overflooded with the ambrosial nectarean prema
of the Lord of Gokula, Sri Krsna. (NOI 9v.).
Within all of Vraja mandala Radha-kunda is the topmost place of Radha
and Krsna’s pastimes. Sri Caitanya Mahaprabhu personally discovered
Radha-kunda, and deputed the Gosvamis to excavate and develop it for
the benefit of the Gaudiya Vaisnava After bathing in Sri Radha-kunda,
which was then a mere puddle amidst paddy fields, Sri Caitanya
Mahaprabhu offered these prayer: “Of all the gopis, Radharani is the
dearmost. Similarly, the lake known as Radha-kunda is very dear to the
Lord because it very dear to Srimati Radharani. In that lake, Lord Krsna
and Srimati Radharani used to sport daily in the water and have rasa
dance on the bank. Indeed, Lord Krsna gives ecstatic love like the that
of Srimati Radharani to whoever bathes in that lake even once in his life.
The attraction of Radha-kunda is as sweet as that Srimati Radharani.
Similarly, the glories of the kunda are glorious as Srimati Radharani”
(CC Madhya 18.6-12v.). While remembering Lord Krsna’s pastimes, Sri
Caitanya Mahaprabhu danced ecstatically on the banks of Radha-kunda,
and then marked His body with Radha-kunda tilaka.
“Sri Radha-kunda is described by the great sages as the lake as dear to
Krsna as Radharani Herself. Indeed, Krsna’s love for Radha-kunda and
Srimati Radharani is the same in all respect (NOI 11v.).
“By seeing these two lakes, Radha and Krsna believe They are present
in them. It is as if They directly see each other there. The wise say that
by approaching these lakes one directly approaches Radha and
Krsna”(VRC).

The Appearance of Sri-Sri Shyama-kunda & Radha-kunda

From the puranas, Srila Visvanatha Cakravarti Thakur explains the
origin of Radha-kunda and Shyama-kunda in his commentary to Srimad-
Bhagavatam verse 1O.36.l6. The gopis told Krsna to atone for killing a
male cow (Aristasura) by visiting and bathing in all the holy places in
the three world.
Sri Krsna responded by sticking the heel of His lotus foot into the
ground to make a deep hole. Krsna then summoned all the holy places
and rivers, who instantly appeared, filled the depression with their
waters and created a bathing pond--- Shyama-kunda.
After taking a purifying bath, Sri Krsna taunted the gopis with joking
words. Srimati Radharani and Her gopis responded by creating Their
own pond by digging out a deep depression left by the huge hoof prints
of the Aristasura demon. When Sri Krsna offered to fill Sri Radha’s
kunda with water from His, She flatly refused; insisting that the water of
 His kunda was polluted. Using a chain of gopis, Sri Radha arranged to
fill Her kunda with water from Manasi Ganga, nearly five kilometres
away at Govardhana Hill.
The personified sacred rivers that had joined to fill Krsna’s kunda,
appealed to Radharani to be allowed to fill Her bathing pond. Radha
consented, and at 11:45 P.M. on the eighth day of the waning moon in
Kartika, the sacred rivers in Sri Shyama-kunda broke through the
boundary wall and swiftly filled Radha-kunda.
Sri Krsna said to Sri Radha, “I will always bathe in Your pond which is
as dear to Me as You.” Radharani replied, “I will always bathe in Your
pond as well, and anyone who bathes here in Shyama-kunda will
become very dear to Me.”
Srila Visvanatha Cakravarti give this view of the divine appearance of
Sri-Sri Shyama-kunda and Radha-kunda. “I think when Radha saw
Krsna, She melted in ecstasy and thus assumed the liquid state of the
waters of Radha-kunda; and in the same way, when Krsna saw Radha,
He also melted in ecstasy and became the waters of Shyama-kunda. In
this way the two lakes bear the names and qualities of the Divine
Couple” (VRC).

A Description of Sri Radha-kunda

In Govinda lilamrita, Srila Krsna das Kaviraja gives a very detailed
explanation of the beauty and opulence of Sri-Sri Shyama-kunda and
Radha-kunda. On all four sides of Radha-kunda are jewelled stairways
leading down to jewelled bathing ghats which beautify the water’s edge.
On either side of the ghats are pairs of wonderfully decorated swings
hanging from flower-laden trees of Mango, Kadamba, Bakula and
Campaka. A jewelled bridge connects Radha-kunda with Shyama-
kunda. Lining all sides of Radha-kunda are kalpa-vrksa trees bowing
down from the weight of their deliciously sweet fruits and intoxicatingly
fragrant flowers and vines.
Uniquely designed (no two are the same), jewelled platforms standing at
different heights embrace the base of these trees. Radha and Krsna
always enjoy sitting on these gem-bedecked platforms, which are,
interestingly enough, cool in the summer, warm in winter. Situated in all
directions on the banks of Radha-kunda are the kunjas (forest groves) of
the asta-sakhis and their followers. Patches of banana trees teeming with
varieties of ripe and unripe fruits and cooling leaves stand beyond the
kunjas. Beyond the bananas are flower gardens and fruit orchards
attractively nestled amongst other picturesque scenery.
Surrounding Radha-kunda at select locations are jewelled cottages,
 wherein Vrinda-devi stores varieties of fruits, flowers, and other
paraphernalia required for the endless host of divine pastimes performed
here. Assisting Vrinda-devi are innumerable forest goddesses (vana-
devis), who maintain the pathways, cottages, swings, ghats and
numerous forest kunjas wherein Radha and Krsna sport. Before
Radharani and Sri Krsna meet, these vana-devis prepare the flower
cottage with lotus flower-petal beds, thick pillows and back rests, golden
jugs filled with honey and many other accessories to facilitate Their
transcendental enjoyment. Red, white, blue and yellow lotus flowers
colour Radha’s bathing pond, and their seeping pollen and honey makes
Radha’s lake both sweet and fresh
Just Outside of Radha-kunda’s gardens and arbours are the six seasonal
forests, where Radha and Krsna can enjoy the season of Their choice.
Parrots recite sweet poetry describing Krsna’s mellow pastimes. Cranes,
geese, ducks and swans sing sonorously as they frolic in and near the
water’s edge. Seeing Sri Krsna approaching and mistaking Muralidhara
for a monsoon cloud, the jubilant peacock break into a love-maddened
dance. The gates, canopies, Swings, platforms, courtyards and jewelled
pathways are all artistically arrayed with the most colourful and fragrant
flowers. All of these Satisfying sights, sounds and smells provide a
wonderfully festive environment for the pleasure of Srimati Radhika and
Sri Krsnacandra.

The Eight Main Kunjas Surrounding Radha-Kunda

In the eight directions surrounding Radha-kunda are the kunjas of Sri
Radha’s dearest gopi friends, the asta-sakhis. Each gopi has Personally
designed and decorated her kunja in order to deliver unlimited happiness
to the Divine Couple, Radha and Krsna. “Limitlessly beautiful Sri
Radha-kunda is filled with the Divine. Couple’s great love. On every
side are the groves of Radha’s friends and the humming of many bees”
(VRC).
LALITA’S KUNJA: Lalita’s entire kunja is shaped like one large. lotus
flower, and the joy of all seasons can be experienced here. There are
platforms made of gold, lapis-lazuli, sapphires, crystals, rubies, etc. In
one kunja sits the famous “Padma-mandira” (lotus temple); a three-
storied structure with sixteen richly appointed rooms on two floors. On
the top floor is an open air veranda affording a panoramic view of Vraja.
The walls on the ground floor feature many jewel-studded pictures of
Krsna’s pastimes such as the rasa dance, the swing festival and the
killing of various demons like Putana and Aristasura. There is an
amazing swing designed to allow the eight gopi to face Radha and
Krsna while They all swing together. Expert sakhis sing melodious
kirtans during these swing festivals.
VISAKHA’S KUNJA: Visakha’s kunja, the king of kunjas, has four
immense Campak trees in each corner. Each tree has different coloured
flowers of green, yellow, red and bluish-black. Convex shaped
doorways and archways, are beautifully constructed with numerous
coloured leaves and flowers. Intoxicated bumblebee “gatekeepers”
prohibit unwanted people from entering.
CITRA’S KUNJA: Since Citra’s name means “variegated and
wonderful,” all the living entities within her kunja possess these
qualities. The birds, bees, trees and vines are of many colours, shapes,
shades and tones.
INDULEKHA’S KUNJA: Being made from moonstone and crystal,
everything in Indulekha’s kunja is white. There are white cottages,
platforms, pavilions and pastime beds. Every flower is a white species
such as mallika, lotuses and jasmine. Even the leaves of the trees are
white. There are also white parrots, pigeons and bees; distinguished only
by their sounds. When some “pastime spoiler” like Sri Radha’s mother-
in-law, Jatila, enters here on a full moon night; she can’t see Radha and
Krsna wearing white clothes and merged within the kunja’s white
splendor.
CAMPAKALATA’S KUNJA: This is the “golden grove” where
everything from the soil to the birds in the trees is a golden colour.
When Radha wears yellow ornaments and clothing on Her beautiful
golden body, Krsna can’t detect Her sitting here. When Jatila comes
snooping, hoping to catch Radha with Krsna, finds only Krsna; even
though golden-complexioned Sri Radha in sitting directly beside Her
beloved. Radha and Krsna often dine here relishing the nectarean
preparations from Campakalata’s famous kitchen.
RANGADEVI’S KUNJA: This is a dark blue kunja that increase
Radha’s remembrance of and attraction to Shyamasundara. Since the
soil, benches, cottages, platforms and pavilions are all in-laid with blue
sapphires, unwanted visitors can’t find Radha and Krsna together,
because Sri Shyamasundara blends invisibly with the beautiful blue
interior of this kunja.
TUNGAVIDYA’S KUNJA: To please Sri Krsna, all the trees, leaves,
flowers, birds, swings, pavilions and platforms in Tungavidya’s
“crimson grove” are red colour and the earth is paved with rubies.
SUDEVI’S KUNJA: Everything in this divine playground of Radha and
Krsna’s is green. The cottages, walkways and platforms are entirely
 covered with artistic designs produced from green emeralds.
ANANDA MANJARI’S KUNJA: Appearing like a floating lotus flower
in the middle of Radha-kunda is the mind-enchanting kunja of Ananga
Manjari (Radha’s younger sister). The temple on this island grove is
studded with precious emeralds, rubies and moonstones; shaped like a
sixteen-petaled lotus, and connecting with Lalita’s kunja by a crystal in-
laid footbridge.

Sri Shyama-kunda
Shyama-kunda is surrounded by the eight kunjas of Sri Krsna 1s priya-
narma sakhas (most intimate principal cowerd boyfriends), like
Madhumangala, Subala and Ujjvala. But the boys have surrendered their
groves to Krsna’s favorite gopis. On the north western corner of
Shyama-kunda is Subala’s kunja known as Manasa Pavana Ghata. Sri
Radha and Her sakhis bathe here daily with great eagerness, because the
water here Consists of the honey flowing from Krsna’s lotus feet. This
water, therefore, is as dear to Radha as Krsna Himself.
Srila Krsna das Kaviraja concludes his description of Shyama-kunda
and Radha-kunda with: “All of the incredible transcendental beauty of
Radha-kunda can be seen in its real form (svarupa), by those who are
favorable to Radha and Krsna’s pastimes, and by sadhakas (practitioners
of Krsna-consciousness). But non-devotees see it just as a material
place” (GL).
“By the shore of Radha-kunda is a grand pavilion made of gold, pearls
and precious gems. In that pavilion, Sri-Sri Radha and Krsna,
considering everything else unimportant, enjoy transcendental pastimes
as the two prime ministers of the deity of transcendental love; and they
happily anoint that kingdom of love with the sandal paste of Their
pastimes. I eternally worship this splendid grove by the shore of Radha-
kunda” (VVS).

Bathing in Sri Radha-kunda

Tat premedam sakrd api sarah snatur aviskaroti
“If one simply bathes once within the holy waters of Radha-kunda,
one’s pure love of Krsna is fully aroused” (NOI l1v.).
Srila Prabhupada mentions the word “bath” seven times in the purport to
this verse. Although one rarely gets the opportunity to associate with
Radha-kunda, the acaryas repeatedly stress the immense value of
serving Radha-kunda, and respectfully bathing within Her prema-filled
transcendental waters.
 “It is stated that a devotee will at once develop pure love of Krsna in the
wake of the gopis if he once takes a bath in Radha-kunda. Srila Rupa
Gosvami recommends that even if one cannot live permanently on the
banks of Radha-kunda, he should at least take a bath in the lake as many
times as possible. This is a most important item in the execution of
devotional service. Srila Bhaktivinode Thakur writes in this connection
that Sri Radha-kunda is the most select place for those interested in
advancing in devotional service in the wake of the lady friends (sakhis),
or the confidential serving maids (manjaris) of Srimati Radharani” (NOI
11p.). In his digdarsini-tika to hari-bhakti-vilas, Srila Sanatana
Gosvami states: “By taking bath in Radha-kunda, one becomes very
dear to Lord Sri Krsna.”
“Out of great kindness to the people, so that they could directly taste
Their sweetness, Radha and Krsna have become these two lakes.
Shining with happiness, the devotees bathe in these two lakes. I think
these two lakes are the Divine Couple’s love. They who are fortunate
bathe there. Because bathing there is like bathing in the transcendental
love of Sri Radha and Sri Shyama, these two lakes bear the name of the
Divine couple” (VRC).
Every year thousands of Gaudiya Vaisnava pilgrims amass in
Vrindavana to celebrate Radha-kunda’s appearance with a midnight
bath. The padma purana says: “If one bathes in Radha-kunda on the
eight day of the dark moon night of Kartika, called Bahulastami, he
pleases Lord Sri Krsna and becomes dear to Him.”

Prayers Before Bathing in Radha-kunda

After obtaining permission to bathe and the blessings of one’s spiritual
master, a devotee should first circumambulate Sri-Sri Shyama-kunda
and Radha-kunda. After offering full obeisances and some select
prayers, one should carefully and reverentially dip within the supremely
sacred waters of Radha-kunda.
One may recite the following prayer which was chanted by Sri Caitanya
Mahaprabhu before He bathed in Radha-kunda.
Yatha Radha Prya Visnos
tasya kundam priyam tatha
sarva gopisu saivaika
Visnor atyanta-vallabha

“Srimati Radharani is most dear to Lord Krsna, and Her lake known as
Radha-kunda is also very dear to Him. Of all the gopi , Srimati
Radharani is certainly the most beloved.
Prayers to Sri Shyama-kunda & Sri Radha-kunda
“Filled with many Campaka trees, beautiful young Asoka trees, Mango
trees, Bakula trees, Lavanga creepers, and Madhavi creepers; the area
around Radha-kunda and Shyama-kunda is very beautiful and pleasing
to the heart, and is the favorite pastime place of Sri-Sri Radhika-
Krsnacandra. The delightful forest of Vrindavana, beautiful Govardhana
Hill, and the nectarean arena of the rasa dance, what to speak of other
places, are not equal to even a single particle of one of the atoms of
Radha-kunda and Shyama-kunda. Let me take shelter of these two lakes,
which are more dear to Lord Krsna then His own life’s breath” (VVS).
“When, wonderful and splendid, graceful waves from the nectar ocean
of sweetness, and filling Vrindavana with a very wonderful and splendid
fragrance, will the lake where Srimati Radharani enjoys wonderful
pastimes, the most wonderful of all places, decorate my mouth with its
glories?
“Let me take shelter of the lake that is Vrindavana’s greatest ornament;
where two splendid fair and dark forms of bliss enjoy the ultimate dance
of the nectar of pure amorous pastimes and where the water’s touch
makes a wonderful sweetness rise in the heart.
“The hairs of His body erect in ecstasy, His crown and earrings moving,
and His flute placed against the full moon of His lips, Madhava praises
the delightful transcendental qualities of Radha-kunda, which is the
greatest jewel decorating Sri Govardhana’s crown, and which is very
dear to the queen who rules the life of the charming lotus-eyed Lord.
“Please meditate on the fair and dark youthful Divine Couple, who
surrounded by Their friends, and overwhelmed with sweetness, have
plunged into an ocean of nectar at Radha-kunda which arouses
transcendental amorous desires without equal or superior” (VM).

THE GOSVAMIS AND TEMPLES OF VRINDAVANA

“When Srila Sanatana Goswami came to Vrindavana there were no
temples. The city was lying like an open field. Sanatana Goswami sat
down on the banks of the Yamuna, and after some time he gradually
constructed the first temple; then other temples were constructed, and
now the city is full of temples numbering about five-thousand”(CC Adi
7.160p.).
“Of all the temples in Vrindavana , ninety-percent belong to the Gaudiya
Vaisnava sect, the followers of the teachings of Lord Caitanya
 Mahaprabhu and Nityananda, and seven are very famous”(CC Adi
5.232p.).
There are thousands of temples in Vrindavana , because in practically
every home the family deities are lovingly worshipped. Radha-Krsna
deities, the town favourites, usually occupy a private “temple
room,”which has a window facing the cobblestone alley in front of the
house. With Their beautiful and benign darsan, Radha and Krsna purify
the passer-by
Besides the thousands of family temples, there are hundreds of formally
established temples with installed deities and daily worship. The seven
temples built by Vrindavana ‘s original Gosvamis are the most
important, and according to Srila Prabhupada; should be regularly
visited by all followers of Sri Caitanya Mahaprabhu. The seven major
temples are Srila Sanatana Gosvami’s temple of Radha-Madan-mohan;
Srila Rupa Gosvami’s Radha- Govindaji; Srila Jiva Gosvami’s Radha-
Damodara;
Srila Gopala Bhatta Gosvami’s--- Radha-ramana; Srila Lokanatha
Gosvami’s--- Radha-Gokulananda; Srila Madhu pandit Gosvami’s
Radha-Gopinatha.

Greeting Ganapati
Above the entrance door, in six Out of the seven major Gosvami
temples, sits a small deity of Ganesh, and in the Radha Govinda Mandir
a second life-size Ganesh deity Benedict all who enter. Famous for
awarding financial success, Lord Ganesh, or Ganapati, is the well-fed
elephant son of Lord Siva. Unlike materialistic people, however,
devotees have a different relationship and approach to Lord Ganapati.
“In the sri brahma samhita text fifty, it is stated that Ganapati Himself
worships the lotus feet of Lord Nrsimhadeva, and in that way has
become auspicious for the devotees in clearing out all impediments.
Therefore, all devotees should worship Ganapati”(NOD Chap.8).
When a disciple asked why is Ganesh worship recommended in the
nectar of devotion, Srila Prabhupada replied: “Ganapati is also a
devotee. Ganapati worship is not required, but sometimes we do. Just
like the gopis worshipped Goddess Durga, Katyayani, to get Krsna as
their husband. The aim is Krsna. Similarly, we can go to any demigod---
Why only Ganapati? Everyone. But our prayer should be--- ‘Please give
us Krsna.1 Then it is correct”(CN Vol.7).
Along the Yamuna river on the Mathura-Vrindavana border there is a
bathing ghat named “Vignaraj”, another name of Ganesh. On a hill
nearby is a five-thousand year old Ganesh deity that the gopis once
 worshipped to remove the obstacles to meeting their beloved Sri Krsna.
Manifesting Himself in this form of Ganesh, Sri Krsna accepted the
gopi’s worship and prayers. Upon seeing a deity of Sri Ganapati ( and
there are hundreds in Vrindavana ), a devotee can remember this
transcendental lila of Krsna and the gopis, and then pray feelingly to
Lord Ganesh to please remove the many obstacles and impurities that
block the flow of our eternal love for Radha and Krsna.

Hanumanji--- A Pure Servant of Lord Ramacandra

Besides Ganesh deities, many temples such as Radha Madan-mohan and
Radha-Gopinatha house Hanuman deities. Hanuman, the popular
monkey devotee of Lord Ramacandra, is considered the eleventh portion
of Rudra (Siva), and he appeared as the son of Vayu (god of air) and
Anjana, the daughter of Gautama Rsi. Hanuman is usually represented
by a bas-relief sculpture depicting him holding up a mountain in one
hand, a club in the other. Because of his totally surrendered, pure service
mood; Hanumanji is considered the emblem of dasya-bhava. Deities of
Hanuman are always covered by a thick layer of bright orange sindhur
powder, which is affectionately rubbed on by devotees eager to receive
blessings from Hanuman, the embodiment of spiritual strength.
After raising from bed the next morning Sri Caitanya Mahaprabhu
visited the local temple where there was a deity Of Hanuman. After
offering him obeisances the Lord departed for South India. In almost all
the cities and towns of India there are temples of Hanumanji, the eternal
servant of Lord Ramacandra. There is even a temple near the
Govindajitemple in Vrindavana. Being the eternal servitor of Lord
Ramacandra, Hanumanji been respectfully worshipped for many
hundreds and thousands of years. Here, even Lord Sri Caitanya
Mahaprabhu set the example in showing how one should offer respects
to Hanumanji”(CC Madhya 8.300v.&p.). “One should not criticize but
should pay his respectful obeisances to a brahmin, the demigods, the
Personality of Godhead, Lord Vishnu, Lord Brahma, the fire-god, the
sun-god the presiding deities of this world, the nine planets and the
devotees who are already initiated”(VP).
Lord Ganesh and Hanumanji are great devotee servants Of the Lord,
who kindly appear in Vrindavana to help devotees to advance in
spiritual life. They mercifully assist the devotees by removing the
obstacles on the path of ‘spiritual advancement, and inspiring one with
the strength of devotion.
Spiritual advancement depends greatly upon the devotee’s attitude
which is expressed in his behaviour. A devotee is always in a humble
 mood, feeling himself lower than a straw in the street. Surrendered to
Lord Shyamasundara in all situations, the devotee always depends on
Krsna’s protection. A devotee nourishes his soul with the mercy
received from the Divine Couple, the devotees and the demigods. Seeing
everyone and everything in his environment connected with Radha and
Krsna, a devotee steadily progresses in spiritual life. Day by day his
original blissful love for Sri Krsna expands, like a blossoming lotus
flower opening petal by petal with the rising sun.

Temple Etiquette
Visiting and peforming parikrama of the temples of Radha and Krsna
constitutes one of the nine forms of devotional service called pada-
sevanam (serving the lotus feet of Krsna). When stepping into a temple
room, a devotee should make some sound offering by chanting the name
of the presiding deities: “Jai Sri-Sri Radha-Damodara ki jai! Sri-Sri
Krsna-Balarama ki jai! Sri-Sri Radha-Shyamasundara ki jai! Generally,
the Vrajavasi Vaisnavas prefer to call out their favorite names of Radha
and Krsna: “Kisor Kisori ki jai! Pyari lala ki jai! Shyama-Shyam ki jai!
Jai Sri Radha-damodara Bhagavan ki jai!”
Turning sharply left upon entering the temple room, one should
respectively pass by Srimati Tulasi-devi, keeping her on his right side. in
fact, whenever walking past Deities in procession, a devotee, a cow,
Tulasi-maharani, or any superior person; one should always keep the
respectable personality on his right side as he passes. This Vedic law
also operates in spiritual world, where Srimati Radharani holds Her
worshipable Sri Krsna on Her right side. When Krsna takes prasadam
with His elder brother, Sri Balarama sits on Krsna’s right side.
One must bring a gift of either flowers; laxmi, incense, ghee wicks,
fruits, grains, vegetables, ghee, new cloth, etc., whenever visiting
Krsna’s temple or a saintly person. Some temples provide metal trays,
where the faithful daily drop a carrot, a few peanuts or a palmful of
grains. “The system is that anyone who comes to the temple should
bring something to offer to the Deity. That is the beginning of love--- to
give something. if I love you, I will give you something; and whatever
you give me, I’ll accept. So give something to Krsna and take His
instruction. If people take advantage, automatically they become
devotees, lovers of Krsna. That is the success of life (SPT 3/18/76).
Srila Rupa Gosvami explains that when coming before the deities one
can offer his submission to Radha and Krsna in the following three
ways: 1) Very feelingly offering prayers; 2) Humbly submitting oneself;
3) Desiring some perfectional stage. “In the padma purana there is a
 statement on submission in feeling by a devotee praying to the Lord:
‘My Lord, I know that young girls have natural affection for young
boys, and that young boys have natural affection for young girls. I am
praying at Your lotus feet that my mind may become attracted unto You
in the same spontaneous way”(NOD Chap. 9). Devotees can also recite
the “Govinda Prayers”from the brahma-samhita, while drinking
Damodara’s delicious darsan with their eyes of devotion. Srila
Prabhupada taught his followers to chant and meditate upon this prayer
as a “regular daily function.”For the pleasure of the Radha Govindaji
deities in Vrindavana , Srila Prabhupada himself would often sing these
stotras. “In the nrsimha purana it is stated, ‘Any person who comes
before the Deity of Lord Krsna and begins to chant different prayers is
immediately relieved from all the reactions of sinful activities and
becomes eligible, without any doubt, to enter into the Vaikunthaloka’
(NOD Chap.9).
“Persons who are impelled by pure devotional service in Krsna
consciousness, and who therefore go to see the Deities of Vishnu in the
temple will sure ly get relief from entering the prison house of a
mother’s womb”(HBS). ‘The conditioned soul is circumambulating
through repeated births and deaths on account of his material existence,
and this can be counteracted Simply by circumambulating the Deity in
the temple”(NOD Chap.9).

The Three Main Deities of Vrindavana

The Deities of Madan-mohan, Govindaji and Gopinatha were first
established five-thousand years ago by Lord Krsna’s great grandson,
Vajranabha. While ruling Mathura Mandala, King Vajranabha founded
many villages which he named after various lilas of Sri Krsna. By
installing many deities of Krsna, and developing many sacred bathing
kundas (lakes), he contributed greatly toward preserving the
transcendental importance of Sri Vrindavana -dhama.
The three deities of Madan-mohan, Govindaji and Gopinatha were
worshipped through the centuries by numerous pure devotees. Five
hundred years ago They manifested to the six Gosvamis of Vrindavana ,
who built ornate temples for Their service and wrote extensively of
Their glories. “The Vrindavana Deities of Madan-mohan with Srimati
Radharani, Govindaji with Srimati Radharani and Gopinatha with
Srimati Radharani are the life and soul of the Gaudiya Vaisnavas”(CC
Antya 20.143v.). “Everyone worships the feet of Sri Govinda,
Gopinatha and Madan-mohan who are the source of everything within
holy Vrindavana “(BR).
 “Madana-Gopala has been famous as Madan-mohan in this world.
Sriman Madan-Gopala also exists within Vrindavana . Gopala lives
eternally as a boy, and Govinda-deva exists as a matured youth. In
comparison to these two features, Gopinatha is the most beautiful.
Gopala is of a calm but proud disposition; Govinda is calm and broad
hearted, and Gopinatha is of a calm and gentle disposition. Gopala is
lion necked, Govinda stands in a three-fold bending posture, and
Gopinatha is a flirt with a broad chest”(BR).

Sambandha, Abhideya and Prayojana

“When Krsna das Kaviraja was living in Vrindavana , there were not
very many temples. At that time Madan-mohan Govindaji, and
Gopinatha were the three principal temples. As a resident of Vrindavana
, he offered his respects to the Deities in these three temples and
requested God’s favour: My progress in spiritual life is very slow, so I
am asking Your help!
“The Madan-mohan Deities simply establish that ‘I am Your eternal
servant.’ Since this relationship can be learned by worshipping Madan-
mohan vigraha, Krsna das Kaviraja Gosvami first established his
relationship with Them. When this is established, Krsna das begins to
worship the functional Deity, Govinda, because with Govindaji there is
actual acceptance of service. The Radha-Govinda Deities show us how
to serve Radha and Krsna. The Gopinatha Deity is Krsna as master and
proprietor of the gopis, and therefore, Krsna das Kaviraja Gosvami
petitions the blessings of Lord Gopinatha, ‘May that Gopinatha, the
master of the gopis, Krsna, bless you’ (TLC Intro.)
“Sri Govindaji acts exactly like the siksa guru (instructing guru). He is
the original preceptor, for Govindaji gives us instructions and an
opportunity to serve Him. The diksa guru (initiating guru) is a personal
manifestation of the Sri Madan-mohan vigraha. Both of these Deities are
worshipped at Vrindavana . Srila Gopinatha is the ultimate attraction of
spiritual realisation”(CC Adi 1.47p.).
“The Gaudiya Vaisnavas who follow strictly in the line of Sri Caitanya.
Mahaprabhu worship the Divinity by chanting transcendental sounds
meant to develop a sense of one’s transcendental relationship with the
Supreme Lord (sambandha), and reciprocation of mellows of mutual
affection (abhideya), and ultimately, the achievement of the desired
success in loving service (prayojana). These three Deities (Madan-
mohan, Govindaji, Gopinatha) are worshipped in three different stages
of one’s development. The followers of Sri Caitanya Mahaprabhu
scrupulously follow these principles of approach”(CC Adi 1.1 9p.).
 By receiving the mercy of the Radha-Madan-mohan Deity, and by
studying the writings of the “Sambandha-acarya”Srila Sanatana
Gosvami, a devotee will attain sambandha jnana, or knowledge of one’s
spiritual identity and his eternal relationship with Sri Krsna. Srila
Prabhupada states, “Madan-mohan, Sanatana Gosvami’s deity, helps us
progress in Krsna-consciousness. In the execution of Krsna-
consciousness our first business is to know Krsna and our relationship
with Him; which we can learn by worshipping the Madan-mohan
vigraha.”
The “Abhideya-acarya”Srila Rupa Gosvami is the teacher of the science
of devotional Service, and his Deity of Radha-Govindaji accepts service
and gives inspiration for increasing surrender on the path of bhakti
yoga. By writing many books Srila Rupa Gosvami has very kindly
established the scientific basis of bhakti. “Everyone should read this
book, nectar of devotion, very attentively, because all the conclusive
statements about the Kingdom of Bhakti are contained in this
transcendentally valuable book. It is the essence of all Vedic scriptures
enlightening about Krsna-consciousness. If anyone reads this nectar of
devotion very carefully, he will have all guidance in the bhakti
Cult”(SPL 6/27/70). Practising devotees always meditate on Radha-
Govinda, and Their innumerable gopis and manjaris, situated in the
center of the lotus at Yoga-pitha in Vrindavana .
Vrindavana ‘s Gopinatha Deity is Krsna as the Lord of the gopis; the
totally surrendered devotees eternally sporting in His blissful rasa dance.
The Gopinatha Deity represents the prayojana tattva (truth about life’s
ultimate goal---pure love of Krsna). Srila Raghunatha das Gosvami,
acclaimed as the “prayojana acarya accepts the lotus feet of Srila Rupa
Gosvami as his highest aspiration. he thus reveals the way to attain the
perfection of one’s loving relationship with Sri Krsna. Through humble
prayers and service to the Radha-Gopinatha Deity, and by imbibing the
teachings and mercy of Srila Raghunatha das Gosvami, a devotee can
quickly advance in devotional service and ultimately attain the goal of
life, prema bhakti.

The Qualities of the Six Gosvamis

“It is stated in Srinivasa acarya’s prayer to the six Gosvamis that they
left the material opulences of government service and the princely status
of life and went to Vrindavana , where they lived just like ordinary
mendicants; begging from door to door. But they were so much enriched
in the gopis feelings of separation that they enjoyed transcendental
pleasure at every moment”(KB chap. 34). “One may ask, ‘After giving
up material enjoyment, how can one live?’ The Gosvamis lived by
 dipping into the ocean of the transcendental loving affairs between
Krsna and the gopis. Since that was their asset, they could live very
peacefully”(TLK). “For spiritual life, one should try to avoid steeping as
much as possible. The Gosvamis of Vrindavana practically did not
sleep at all. Of course they slept some, for the body requires sleep, but
they slept only about two hours, and sometimes not even that. They
always engaged in spiritual cultivation. nidrahara viharakadi-vijitau.
Following in the footsteps of the Gosvamis, we should try to reduce
sleeping, eating, mating and defending”(SB 5.14.20p.). “As mentioned
in the Sad-goswami stotra, dhiradhira-jana priyau: the six Gosvamis are
equally dear to the dhira (devotees) and adhira (demons). Lord Krsna
was not very pleasing to the demons when He was present in
Vrindavana , but the six Gosvamis were pleasing to the demons when
they lived in Vrindavana”(SB 4.24.46p.).

Activities of Six Gosvamis

“Amongst the other duties in the renounced order of life of the six
Gosvamis of Vrindavana , the foremost duty discharged by them was to
hold learned discourses amongst themselves at Sevakunja, Vrindavana
(the place where Srila Jiva Gosvami established the Radha-Damodara
temple, and place of the samadhi tombs of Srila Rupa and Jiva
Gosvamis). For the benefit of all in human society they left behind
immense literature of transcendental importance”(SB 2.2.25p.). “Thus
they remained in Vrindavana to execute the orders of Sri Caitanya
Mahaprabhu by compiling and publishing various Vaisnava
literature”(SB 5.1.26p.).

The Gosvamis Teach Separation from Sri Krsna

“The Gosvamis never said, ‘I have seen Krsna.’ Instead, white living in
Vrindavana in their mature stage of love of Godhead, they constantly
cried, ‘Where is Radharani? Where are Lalita and Visakha and the other
damsels of Vraja?’ They would also cry, ‘Where are You, Oh son of
Nanda Maharaja? Where are you all?’ In this way they were searching
after Krsna, and they never said at any time, ‘Last night I saw Krsna
dancing with the gopis.’
“Such claims are not made by the mature devotee, but by one who takes
things very cheaply. Some people think that Radha and Krsna are so
cheap that they may be seen every night. But this is not the Gosvami’s
teaching. Throughout the whole tract of Vrindavana , the Gosvamis
were crying and searching after Radha and Krsna like madmen. We
have to follow in the footsteps of the Gosvamis and search out Radha
 and Krsna in this way. Vrindavana is in our hearts, and we must search
for Krsna there.
“Sri Caitanya Mahaprabhu recommended this process of worship in
separation. Feeling separation from Krsna, Lord Caitanya Mahaprabhu
would throw Himself into the sea. Some-times He would leave His room
and disappear in the dead of night. No one would know where Sri
Caitanya had gone, but all the while He was searching after Krsna. We
must feel separation from Radha and Krsna. The more we feel
separation, the more we should understand that we are advancing”(EKC
Chap.8).
In one lecture on separation from Krsna, His Holiness Narayana
Maharaja said: “Sri Caitanya Mahaprabhu was outwardly feeling
separation but inwardly feeling He’s with Krsna. We are in separation
from Krsna and should weep as Caitanya Mahaprabhu did for Krsna. By
weeping we can one day have Krsna bhajan meant to realize separation.
When you have realised separation then you will meet Krsna. Srila
Prabhupada taught to chant Hare Krsna in the mood of a child crying for
his mother.
“The Gosvamis were always deeply absorbed in an intense mood of
separation from Radha and Krsna. They were crying their hearts out,
calling loudly everywhere; searching, looking, madly begging for a
glimpse of the beautiful toenails of the lotus feet of Srimati Radharani.
In this mood the Gosvamis lived in and tasted Sri Vrindavana Dhama. It
must be understood that if one wants to make advancement in spiritual
life, one must cry and shed bitter tears of separation, if one wants to
serve Sri-Sri Radhika-Krsnacandra in that ecstatic mood. We must get
attached to this mood of intense separation, otherwise without this mood
it is not possible to attain Radha-Krsna’s lotus feet in devotional
service.”(SVMP).

Obtaining the Mercy of the Six Gosvamis

The mercy of the six Gosvamis awaits the greedy devotee who
anxiously desires some perfectional I state, while always enthu-
siastically studying their books and sincerely executing devotional
service. Srila Narottama das Thakur writes poetically about receiving the
Gosvami’s mercy.
Rupa-raghunatha-pade-hoibe akuti
Kabehama bujhabo se jugala-piriti

“When shall I be very much eager to understand the literature given by

the Gosvamis, then I shall be able to understand the transcendental love
 affairs Radha and Krsna’
(SVA/ Lalasamayi Prathana). “Without going through the literature,
bhakti -rasamrta-sjndhu (Nectar of Devotion), no one can understand
what is Krsna-consciousness”(CN Vol.15).
“If we adhere to the lotus feet of the six Gosvamis and pray for their
mercy, all impediments will be annihilated, and the transcendental
devotional desire to serve the Supreme Lord will be fulfilled”(CC Antya
1.4p.). “When the devotee develops his love for Nityananda Prabhu, he
is freed from all attachment to the material world, and at that time he
becomes eligible to understand the Lord’s pastimes in Vrindavana . In
that condition, when one develops his love for the six Gosvamis, he can
understand the conjugal love between Radha and Krsna”(CC Adi
7.18p.).

The Gosvami Brothers: Sri Rupa and Sri Sanatana

The three brothers Sanatana, Rupa and Anupama were absorbed in
bhava-bhakti from early childhood. Remembering Vrindavana they
used to play in the forests of Tamala, KeliKadamba and Tulasi trees that
surrounded their childhood home in Bengal. In the middle of this forest
were two ponds which they named after Radha-kunda and Shyama-
kunda: In this way they were constantly absorbed in rendering service to
Radha and Krsna.
When Sri Sanatana was still young he had an unusual dream of a
brahmana boy giving him a Srimad-Bhagavatam. Upon receiving the
Srimad-Bhagavatam, Sanatana’s hair stood up in ecstasy. But upon
awakening he saw that the Bhagavatam and the brahmana boy were
gone; Sanatana felt sad. That morning, however, when Sri Sanatana
began his puja, Krsna, disguised as a brahmana boy, appeared and said:
‘Take this Srimad-Bhagavatam from Me, always study it and all
perfection will be yours.”
Setting aside all other scriptures, Sri Sanatana singularly studied Srimad-
Bhagavatam, the essence of all spiritual writings. In krsna-lila stava, Sri
Sanatana said: “O holy Bhagavata, you are my only company, my only
friend and my guru. You are my greatest treasure; my personal saviour,
the emblem of my highest fortune, the very form of ecstasy. I offer my
obeisances Unto you.”
Sri Rupa and Sri Sanatana were accomplished scholars having been
trained by Vidya vachaspati, the brother of the great Sarvabhauma
Bhattacharya). They made their headquarters at Ramakeli (then, the
capitol of Bengal). From within Bengal and India many learned pundits
and brahmanas came to hear Sri Rupa and Sanatana’s daily discourse on
 Srimad-Bhagavatam. From Navadvipa, the famous seat of Sanskrit
study, several stalwart scholars came to Ramakeli to serve Rupa and
Sanatana. Many brahminical scholars came all the way from Karnataka
in South India. It is said that during this time, Sri Sanatana wrote his
famous commentary on the tenth canto of the Srimad-Bhagavatam,
entitled Dasama-Tippani.
King Hussain Shah, the ruler of Bengal, heard about the extraordinary
qualifications of Sri Rupa and Sri Sanatana; so he wanted them in his
government. Out of fear of the Muslim king they were forced to accept
government service. At that time it was quite common for Hindus to
take posts in the government of the Muslim king. In fact, many great
devotees took positions under the Muslim Shah including Kesava Vasu--
-Police Commissioner; Gopinatha Vasu---the King’s Secretary; Sri
Mukunda Kaviraja---Doctor;. and Kesava Chatri---Royal Diplomat. Sri
Sanatana and Sri Rupa served the king as prime minister and chief
minister respectively.
When Sri Caitanya Mahaprabhu visited Ramakeli He met the two
brothers and said, ‘My dear Dabhir Khas ad Sakara Mallika, you two are
my old servants. From this day on your names will be Rupa and
Sanatana Gosvamis. Have no fear of anything; birth after birth you have
been my eternal servants. I am sure that Krsna shall soon deliver you.’
[LOS]

The Gosvamis in Vrindavana

Sri Caitanya ordered Srila Rupa and Srila Sanatana Gosvamis to move
to Vrindavana and perform four services. 1) Uncover Sri Krsna’s
pastime places. 2) Install deities and arrange for Their worship. 3)
Compile bhakti scriptures. 4) Propagate the rules of devotional life.
Srila Bhaktivinode Thakur explains the specific tasks given to the
Gosvamis.”Srila Rupa Gosvami, the bhakti-Rasacharya, was
commissioned by Lord Caitanya to write about the science of rasa-
tattva. Srila Sanatana Gosvami was empowered for writing on Vaidhi-
bhakti. Sri Caitanya also ordered him to explain the esoteric aspects of
Krsna s manifest and unmanifest Vraja lilas. Sri Nityananda Prabhu and
Srila Sanatana Gosvami blessed and empowered Srila Jiva Gosvami to
expound upon sambandha, abhideya and prayojana tattvas”(JD).
“Aftergoing to Vrindavana, the brothers Rupa and Sanatana preached
devotional service and discovered many places of pilgrimage. They
specifically initiated the service of Madan-mohan and Govindaji. They
brought various scriptures to Vrindavana and collected the essence of
these by compiling many scriptures on devotional service. In this way
 they delivered all the rascals and fallen souls. Srila Rupa Gosvami and
Sanatana Gosvami and their nephew, (Srila Jiva Gosvami) lived in
Vrindavana and published many many important books on devotional
service like BHAKTI-RASAMRTA-SINDHU,VIDAGDHA-
MADHAVA, LAGHU—BHAGAVATAMRTA, HARI -BHAKTI -
VILAS, BRHAD-BHAGAVATAMRTA, SAT-SANDARBHA and
GOPALA-CAMPU’ (CC Madhya l.32.45v).

The Gosvamis Conquered Sleeping

“The brothers (Sanatana & Rupa) actually have no fixed residence. They
reside -beneath trees---one night under one tree and the next night under
another. Srila Rupa and Sanatana Gosvamis beg a little food from the
houses of brahmanas. Giving up all kinds of material enjoyment, they
only take some dry bread and dried chick peas. They carry only water
pots, and they wear torn quilts. They always chant the holy names of
Krsna and discuss His pastimes. In great jubilation they also dance. They
engage almost twenty-four hours daily in rendering service to the Lord.
They usually sleep only an hour and a half, and some days, when they
continuously chant the Lord’s holy names, they do not sleep at all.
Sometimes they write transcendental literature about devotional service,
and sometimes they hear about Sri Caitanya Mahaprabhu and spend
their time thinking about the Lord”(CC Madhya 19.127-31v.).

Humble Beggars Absorbed in Bhajan

‘1The Gosvamis accepted the poorest way of life as mendicants, but they
lived very happily. They were actually rich, because they were
constantly dipping themselves in the ocean of the loving affairs of the
gopis. If one simply thinks of the gopis love for Krsna, one is not
lost”(POP Chap.6).
“Srila Rupa and Srila Sanatana Gosvamis travelled widely all over Vraja
Mandala briefly residing in many different areas of the holy dhama.
Under a tree or a bush they would catch a few winks of sleep. They ate
just enough to maintain life in their bodies and nothing more; a chapati,
a few chickpeas or a cup of fresh cow’s milk from the Vrajavasis. They
never sought anything for the body, but they were constantly seeking
more devotional service to the lotus feet of Sri-Sri Radha- Krsna.
“Entering Lord Caitanya’s service, they resolutely gave up great power,
position and riches to live in Vrindavana as humble beggars absorbed in
bhajan. One cannot properly perform bhajan to Krsna until one
renounces all attachments both internally and externally, and adopts a
life of simplicity and humility”(SVMP). In Sri Krsna’s eternal lila Srila
 Sanatana Gosvami is Rati-manjari or sometimes called Tulasi; Srila
Rupa Gosvami is Sri Rupa manjari and Srila Jiva Gosvami is Vilas
manjari.
“When Srila Rupa Gosvami would Sit in his bhajan kutir at Tera-
Kadamba, and write about the pangs of separation that Sri Radha and Sri
Krsna felt for one another, the leaves on the Kadamba tree would fall
off, just like tears running down the face of someone in pain. And when
Sri Rupa wrote about Radha and Krsna’s ecstatic loving reunion, that
overjoyed kadamba tree immediately sprouted new leaves and
blossoming flowers. by the mercy of a pure Vaisnava like Srila Rupa
Gosvami, this Kadambha tree could understand and appreciate intimate
and confidential subject matters which remain beyond our
comprehension”(SVM P).
Srila .Prabhupada said that if one wants to understand the meaning of
sannyasa, Gosvami life, he should regularly Sing the Sri-Sri Sad
Gosvami-astaka (Prayers to the Six Gosvamis), and meditate deeply
upon the meaning. After cultivating “Gosvami consciousness,”a devotee
should behave, as much as possible, according to the perfect teachings
and ideal example of the six Gosvamis of Vrindavana , and eternally
liberated, pure devotees of Radha and Krsna like the Founder-acarya of
the International Society for Krishna Consciousness: His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada. All Gaudiya Vaisnavas honour
and follow the six Gosvamis, because Sri Rupa Gosvami and Sri
Sanatana Gosvami are the most exalted servitors of Sri Radha and Lord
Caitanya Mahaprabhu. Those who adhere to their service are known as
Rupanuga”(CC Madhya 8.246p.).

Srila Raghunatha das Gosvami

Raghunatha das Gosvami was a very, very rich man’s son. Five-hundred
years ago his father’s income was twelve lacs of rupees. Now it may be
crores (millions) of rupees”(SPT 89/75). But from his childhood Srila
Raghunatha das Gosvami had no attraction for the material world.
Hearing Krsna’s pastimes from the pure heart of Srila Haridasa Thakur,
helped Raghunatha das to later receive the mercy of Sri Caitanya
Mahaprabhu at Santipur. Anxious to join Lord Gauranga, Raghunatha
repeatedly ran away from home. Seeing his unsuccessful attempts, Lord
Caitanya advised, “Raghunatha, be patient. Live at home and accept the
objects of sense gratification in a spirit of renunciation. Outwardly
discharge your worldly affairs, while inwardly cultivating intense
attachment for the lotus feet of Sri Krsna. By Krsna’s mercy you will
soon join Me.
 “Raghunatha das Gosvami was restless and always trying to go with
Caitanya Mahaprabhu. Being the only son, his father thought let him
have a very nice beautiful wife and he will be attracted. But he was not
attracted. He was not even going inside the house. but preferred to lie
outside. He had no taste for visaya (sense gratification), therefore, he
became Raghunatha das Gosvami. Formerly, he was simply
Raghunatha, but when he joined Sri Caitanya Mahaprabhu, he became
Raghunatha das Gosvami”(SPT 89/75).

The Manasi-Seva Acarya

Eventually, Srila Raghunatha das Gosvami joined Lord Caitanya in
Jagannatha Puri, and intimately associated with Him for sixteen years.
Acting as Raghunatha das Gosvami’s instructing spiritual master, Srila
Svarupa Damodara Gosvami elaborated upon the following brief
teachings dictated by Sri Caitanya Mahaprabhu. “Don’t hear or talk of
worldly matters; Don’t eat palatable food or wear fancy clothes; Always
chant the holy name, free from the desire for honour; Within your mind
continuously serve Radha and Krsna in Vrindavana. Sri Caitanya
Mahaprabhu empowered Sri Svarupa Damodara Prabhu,”said Srila
Bhaktivinode Thakur, “with the missionary work of writing the treatise
on rasa tattva and the method of practising it. Raghunatha das Gosvami,
in turn, illustrated the esoteric method for engaging oneself in the loving
service of Sri-Sri Radha-Krsna’ (JD). Srila Raghunatha das Gosvami
performed manasi-seva, (rememhering Radha and Krsna within one’s
mind and mentally serving Their eight-fold daily, ecstatic loving
pastimes in the spiritual world).

A Resident of Sri Radha-kunda

While living in Jagannatha Pun, Srila Raghunatha das Gosvami
witnessed many of Sri Caitanya’s ecstatic transcendental pastimes. He
also memorised the divine diary notes of Sri Svarupa Damodara, which
became a priceless data base for Srila Krsna das Kaviraja’s compilation
of sri caitanya caritamrta. After Sri Caitanya’s disappearance Srila
Raghunatha das Gosvami moved to Vrindavana , where he performed
exemplary bhajan for forty-one years on the banks of Shyama-kunda and
Radha-kunda. Living an extremely austere and devoted life, Raghunatha
das Gosvami inspired all the Gaudiya Vaisnavas to attain unalloyed pure
love for Gandharvika-Giridhari (Radha-Krsna).
“Raghunatha das Gosvami followed the regulative principles so strictly
and rigidly that they were compared to the lines on a stone. As such
lines cannot be erased at any time so the regulative principles of Srila
Raghunatha das Gosvami could not be changed under any
 circumstance”(CC Antya 6.31 Op.).
Srila Raghunatha das Gosvami’s daily sadhana included chanting sixty-
four rounds of japa (100,000 holy names); offering two-thousand
prostrated obeisances to the Vaisnavas and embracing them, and one-
thousand obeisances to the Lord; bathing thrice in Radha-kunda,
performing manasi-seva in his spiritual body; worshipping his
Govardhana-sila; daily eating only a few drops of buttermilk; and resting
for a mere one and one-half hours, and some days not resting at all.
Keep in mind however, that when a great eternal associate of Sri Krsna
rests, he continues serving his Lord within, although appearing
externally inert. Twenty-two and a half hours a day Sri la Raghunatha
das Gosvami rendered pure devotional service. Basically, as Srila
Prabhupada often said, “Sri Raghunatha das Gosvami gave up all eating,
mating, sleeping and defending---nldra-hara-vihara, and he was totally
absorbed in serving the lotus feet of Radha and Krsna.”All glories to the
Prayojana Acarya, Srila Raghunatha das Gosvami!

How to Approach Sri Radha-kunda

“Raghunatha das Gosvami showed us how to deal with Radha-kunda.
sankhya purvaka nama gana natibhih. He was circumambulating
Radha-kunda falling down making obeisances, that is Radha-kunda. Not
only he counted the holy name, but he offered obeisances so many hun-
dreds of times daily while going around. So much vairagya
(renunciation) the Gosvamis were doing. First of all do this, like
Raghunatha das Gosvami---sankhya purvaka nama gana natibhih; then
one can take bath in Radha-kunda”(SPT 78/76).

Srila Raghunatha Bhatta Gosvami

“Sri Caitanya Mahaprabhu asked Raghunatha Bhattacharya not to marry
but to remain brahmacari and to constantly read the Srimad-Bhagavatam
(CC Adi lO.155v.) Srila Raghunatha Bhatta Gosvami was known as the
“kirtan acarya. While living briefly in Jagannatha Puri he satisfied Lord
Caitanya with his nectarean cooking, humble service attitude and his
excellent kirtan performances. Following Lord Caitanya’s request,
Raghunatha Bhatta moved to Vrindavana and became an intimate friend
of Srila Rupa Gosvami, whom he pleased by reciting each verse of the
Srimad-Bhagavatam in three different, sweet-sounding and melodious
tunes.
Whenever Srila Raghunatha Bhatta Gosvami read the Srimad-
Bhagavatam he would enter a spiritual trance, and become thrilled by an
 experience of Sri Krsna’s love, beauty and sweetness. His body would
manifest ecstatic symptoms and his eyes would flood with tears of
Krsna prema. “He never talked nonsense or worldly matters, but always
engaged in hearing about Krsna twenty-four hours a day. Srila
Raghunatha Bhatta Gosvami never cared to hear blasphemy of a
Vaisnava. Even when there were points to be criticized, he used to say
that since all the Vaisnavas were engaged in the service of the Lord, he
did not mind their faults”(CC Adi 1O.158p.)
Srila Raghunatha Bhatta Gosvami dedicated himself to the service of
Radha-Govindaji in Vrindavana . By his order one disciple constructed a
magnificent red sandstone temple for Sri Sri Radha-Govindaji. He lived
in Sri Vrindavana -dhama for forty-five years engaged in the service of
Radha-Govinda and reciting the Srimad-Bhagavatam. When he was
absorbed in remembering Sri Krsna, he would place the Tulasi garland
and betel nut prasada of Lord Jagannath, given to him by Sri Caitanya
Mahaprabhu, around his neck. Lord Caitanya specifically instructed
Raghunatha Bhatta Gosvami to preach about the unparalleled
significance and glories of the Srimad-Bhagavatam . In the eternal lila of
Radha and Krsna he serves as Raga manjari.

Sri Radha-Ramana and Srila Gopala Bhatta Gosvami

The following account was given by the son of the late Sri Visvambhara
Gosvami—Sri Padmanabha Gosvami, who is an active sevait of Sri
Radha-ramana in Vrindavana .
‘When Sri Caitanya Mahaprabhu travelled to South India touring the
holy places, He visited the Sri Rangam temple. Sri Caitanya chanted and
danced ecstatically before the Deity of Ranganathaji. Vyenkata Bhatta,
head priest of the Sri Rangam temple, was deeply moved by Lord
Caitanya’s display of love of God, and he invited the Lord to live at his
house for Caturmasya (four months of the rainy season).
As a sannyasi, Sri Caitanya Mahaprabhu , accepted Vyenkata Bhatta’s
request During this time Gopala Bhatta, Vyenkata Bhatta’s son,
rendered many services to the Lord. Pleased with Gopala Bhatta’s
sincere service and devotion Sri Caitanya Mahaprabhu initiated him, and
ordered him to go to Vrindavana after the disappearance of his parents
and perform bhajan and write.
At the age of thirty Gopala Bhatta Gosvami came to Vrindavana , and
learned that Sri Caitanya Mahaprabhu had since been there and returned
to Jagannatha Pun. Gopala Bhatta saddened by missing Sri Caitanya,
couldn’t join the Lord in Puri, because he was ordered to remain in
Vrindavana . However, the all-knowing Supreme Personality of
Godhead, Sri Caitanya Mahaprabhu, sent his personal asana and cloth as
gifts for Gopala Bhatta Gosvami. Receiving these transcendental items
directly from the Lord greatly satisfied Gopala Bhatta. After Sri
Caitanya Mahaprabhu’s disappearance, Gopala Bhatta Gosvami fell
intense separation from the Lord. To relieve His devotee, the Lord
instructed Gopala Bhatta in a dream: “If you want My darsan then make
a pilgrimage to Nepal.”
“In Nepal, Gopala Bhatta bathed in the famous Gandaki River. Upon
dipping his waterpot in the river, he was surprised to see several
Salagram silas enter his pot. He dropped the silas back into the river, but
the silas re-entered his pot when he refilled it. After emptying and
refilling his water pot for the third time, Gopala Bhatta Gosvami found
twelve Salagram silas sitting there. Thinking this must be the Lord’s
mercy, he kept all the silas and returned to Vrindavana .
“Gopala Bhatta Gosvami initiated Gopinatha dasa, a brahmacari who
rendered all services to him. One day a wealthy man came to
Vrindavana , and offered Gopala Bhatta a variety of clothing and
ornaments for his Salagrams. However, Gopala Bhatta couldn’t use
these items for his round-shaped Salagrams, so he advised the donor to
give the deity decorations to someone else.
This incident occurred on Nrsimha Caturdasi (appearance day of Lord
Nrsimha). While Gopala Bhatta Gosvami was absorbed in remembering
how the half-man, half-lion form of the Supreme Lord had manifested
from the pillar in Hiranyakasipu’s palace, he prayed to the Lord: “Oh
Lord, you are very merciful and always fulfil the desires of your
devotees. 1 wish to serve you in your full form.”Then Gopala Bhatta
read the Nrsimha-lila from the Srimad-Bhagavatam, chanted in ecstasy
and fell unconscious. Awaking the next morning he discovered that one
of his twelve Salagrams, the “Damodara sila”, had manifested as the
beautiful three-fold bending form of Sri Radha-ramana. Gopala Bhatta
Gosvami immediately informed Srila Rupa and Srila Sanatana
Gosvamis.
“After serving Sri Radha-ramanaji for some years, Gopala Bhatta
requested his disciple, Gopinatha dasa, to marry and assume the
responsibility of worship. Gopinatha dasa, however, refused to marry,
but his younger. married brother accepted the service after being
initiated as Damodara dasa by Gopala Bhatta Gosvami. After Gopala
Bhatta Gosvami’s disappearance Damodara dasa continued the worship
of Sri Radha-ramanaji.
“The present day Gosvami families worshipping Sri Radha-ramanaji are
spiritual descendants of Gopala Bhatta Gosvami, and they are linked
 through an ancestral chain to Damodara dasa Gosvami, the first Deity
sevait after Sri Gopala Bhatta Gosvami. Due to their sincere devotional
mood and a strong spiritual and family lineage, the Gosvami families in
Vrindavana continue to offer first class worship to Sri Radha-ramanaji.
“Before leaving Vrindavana to preach in the West, Srila Prabhupada had
a very close friendship with Sri Visvambhara Gosvami, an acarya in the
line from Gopala Bhatta Gosvami. Srila Prabhupada often advised his
disciples to learn about the proper standard of Deity worship and
Vaisnava etiquette from the Sri Radha-ramana Temple. Srila Prabhupada
himself often visited the Radha-ramana Temple, and he was very much
impressed by the high standard of deity worship.”[Sri Padmanabha
Gosvami]
“When Srila Gopala Bhatta Gosvami was overwhelmed by Krsna -
prema, Sri Radha-ramana revealed Himself as Sri Gauranga.”(BR).
“Out of affection for Srila Gopala Bhatta Gosvami, Srila Sanatana
Gosvami compiled the famous Vaisnava smriti titled hari-bhakti-vilas,
and published it under Gopala Bhatta Gosvami’s name”(CC Adi
1O.105p.). Gopala Bhatta Gosvami resided for forty-five years in
Vrindavana , and out of great humility he requested Srila Krsna das
Kaviraja not to mention his name in the classic caitanya caritamrta. In
the eternal pastimes of Radha and Krsna, Gopala Bhatta Gosvami serves
as Guna-manjari.

Sri-Sri Radha-Damodara & Srila Jiva Gosvami

Knowing of Srila Jiva Gosvami’s desire for a Deity, Srila Rupa
Gosvami personally carved, installed and offered a small Krsna Deity
named “Damodara”to his disciple, Srila Jiva Gosvami.
In his youth Srila Jiva Gosvami mastered Sanskrit, and later he perfected
his knowledge of Vaisnava philosophy under the merciful tutelage of
Srila Rupa and Srila Sanatana Gosvamis. After their disappearance Srila
Jiva Gosvami became the Gaudiya Vaisnava “Sampradaya Acarya”for
the entire world of Krsna bhaktas. Srila Jiva Gosvami consolidated and
commented elaborately upon the works of his uncles; Srila Rupa and
Srila Sanatana Gosvamis. He wrote an astounding half-a-million
Sanskrit verses based on authentic Vedic scriptures, in order to
conclusively prove that the philosophy and teachings of Sri Caitanya
Mahaprabhu are the essence of Vedic wisdom and the perfection of
religion.
Srila Jiva Gosvami was “the greatest philosopher the world has ever
known,”yet he remained extremely humble. He was expert in all
practical dealings. Srila Jiva Gosvami built a library to preserve the
 Gosvami’s writings; supervised the excavation and development of
Radha-kunda; personally managed the temples and directed the worship
of Radha-Madan-mohan, Radha-Govindaji, Radha-Gopinatha and
Radha-Damodara. Whenever Bengali Vaisnavas visited Vrindavana ,
Srila Jiva Gosvami would arrange comfortable accommodations for
them, ample prasadam and even guide them around Vraja Mandala on
parikrama.
Srila Jiva Gosvami awarded the titles: “Acarya””Thakur”and
“Shyamananda”to the great devotees, Srinivasa, Narottama das, and
Dukhi Krsna das respectively. The brothers Ramacandra and Govinda
were honoured with the title “Kaviraja”.
Srila Jiva Gosvami lived three-fourths of his eighty-five years in Sri
Vraja-dhama. His prolific literary production of twenty-five books
includes many of the most famous and important works on the science
of devotional service. sat—sandarbha and gopala-campu, two of Srila
Jiva Gosvami’s most famous works, are accepted as the essence of all
Vedic literature. In the eternal lila of Radha and Krsna, Srila Jiva
Gosvami serves as Sri Vilas-manjari.

The Radha-Govinda Mandir—Yoga-pitha Vrindavana

Narada Muni said, “In Vrindavana the temple of Govindadeva is
surrounded by devoted worshipers. I prefer to live there. O king, in this
world Vrindavana is the spiritual abode of Govinda. Vrinda-devi and
other female devotees of Krsna also remain there. Those great souls who
get darsan of the powerful Govinda in Vrindavana are the most glorified
persons in the world”(SKP).
The location of the Radha-Govinda temple in Vrindavana is very
significant. Although imperceivable to mundane vision, the temple is
located in the middle of Yoga-pitha, the transcendental meeting place of
Sri-Sri Radha-Krsna, and it is the site of Their confidential spiritual
pastimes. Included within the spiritual site of Radha-Govinda’s Yoga-
pitha are Brahma-kunda, Gopisvara, Vamsivata and the Yamuna River.
On the visible plane at these places there are temples and Deities
offering darsan, blessings, and opportunities for service and meditation
to help the devotee attain the pure loving service of Sri-Sri Radha-
Govinda.
Yoga-pitha means the meeting place or the place where a devotee can
connect with Krsna and His eternal associates. The means of connection
is surrendered devotional service for the pleasure of Lord Govinda, as
most perfectly exemplified in the selfless actions of Srimati Radharani
and the gopis. Sri-Sri Radha Govinda at Yoga-pitha are the main Deities
of the Gaudiya Vaisnava Sampradaya, because They accept the
devotee’s service and inspire ever-increasing surrender and loving
devotion.
For devotees the means and the end are the same. The goal of life is
prema bhakti (pure ecstatic loving service of Radha-Krsna). This service
must he free from all material designations and misconceptions. Sri
Caitanya Mahaprabhu taught the goat of bhakti yoga, gopi bhartuh pada
kamalayor dasa anu dasa anu dasa: “I am simply a servant of the
servant of the servant of the master of the gopis, Lord Sri Krsna.”By
serving Radha-Govinda in the stage of practice- (sadhana bhakti) one
will attain the loving service of Radha-Gopinatha at the stage of
perfection. The Gaudiya Vaisnavas constantly pray to Radha-Govindaji:
“Oh Radha Govindaji, I beg You to please give me an opportunity to
render some small service at Your divine lotus feet. I am worthless and
totally insignificant, but please give me Your mercy.
While reading the following description of the beauty of Radha-
Govinda’s Yoga-pitha, one should not forget the goal of completely
dedicating himself to the loving service of the lotus feet of Sri Guru, Sri
Gauranga and Sri-Sri Radha-Govinda. Actually, the Yoga-pitha means
service; for the service attitude permeates everything there. The ground,
the trees, the flowers, the vines, the fruits, the deer, the birds, the jewel-
cottages, the wind, the Yamuna, the manjaris, the gopis and Sri Radhika
everything and everyone within the Yoga-pitha exists only for the
service and pleasure of Sri Govinda.
The Vedic literature, Lord Siva and Gaudiya Vaisnava acaryas such as
Srila Krsna das Kaviraja Gosvami give vivid descriptions of
Vrindavana’s Yoga-pitha. Srila Rupa Gosvami wrote one book
explaining how to meditate on the Yoga pitha, and numerous artists
have portrayed the scene to assist devotees in their remembrance. In
caitanya-caritamrta, Srila Krsna das Kaviraja briefly mentions the
Yoga-pitha in his Abhidheyadideva Pranama.
Divyad~vrindaranya~kalpa-drumadhah
Srimad~ratnagara~simhasana-sthau
Srimad-Radha srila-Govinda-devau
Presthalibhih sevyamanau smarami

“In a temple of jewels in Vrindavana , underneath a desire tree, Sri-Sri

Radha-Govinda, served by Their most Confidential associates, sit upon
an effulgent throne. I offer my most humble obeisances unto Them”(CC
Adi 1.16v).
Srila Rupa Gosvami mentions the Yoga-pitha in nectar of devotion:
 “Dear friends, if you want to enjoy with your materialistic friends, then
don’t visit the place near Kesi-ghat. Don’t see the Deity of Krsna,
known as Govinda, as He stands attractively in His three-fold bending
form, sweetly smiling and casting captivating side-long glances as He
holds His flute to His ruby red lips and wearing a peacock crown.”

Lord Siva Describes Radha-Govinda’s Yoga-pitha

Lord Siva told Parvati, “Govinda exists eternally in the Yoga-pitha in
Vrindavana , and Govinda is the only Lord of Vrindavana throughout
the four Yugas. Vrajendra’s son, Sri Govinda-deva performs varieties of
lilas according to His own desires. Worldly persons see Him as a deity,
but devotees know Him as Govinda Himself. The Yoga-pitha in
Vrindavana is one of the wonders of the world. Govinda’s beauty is
indescribable in this place.
“There is a place in the center of Vrindavana decorated with many
varieties of beautiful trees. It spreads out for many miles and is the
abode of celestial happiness. Bumblebees continually hum there, being
maddened by the sweetly scented flowers. It is the Siddha-pitha, the
eternal place of Lord Govinda, which is covered by seven veils.
“It is the best place for those who want to hear. In that place there is a
jewel-studded platform of the holy Hemapatha. Within the center of
Hemapatha is situated the bright and beautiful Yoga-pitha. This
octagonal pitha is illuminated by many bright objects. A golden throne
bedecked with bright jewels stands there and on the throne is an eight-
petaled lotus. Lord Govinda forms His favorite place within the pollen
of that lotus, which overflows with abundant happiness.
“How can I sufficiently glorify this place”I pray to Lord Govinda, who
remains within that lotus and is worshipped by His beloved gopis. He is
Vrindavana-natha, Gokula-pati. Govinda is young, beautiful and the
dearest associate of the maidens of Vraja”(Padma Purana/ BR).
Yoga-pitha Described by Srila Krsna das Kaviraja
When Sri Krsna, standing beautifully curved under the banyan tree,
plays His sweet sounding flute, the gopis run swiftly to Vamsivata to
meet Him for love sporting and rasa dancing on the moon-lit banks of
the Yamuna River. This Yoga-pitha (meeting place) is situated like an
island standing in the knee deep waters of the Yamuna. It is called
Govinda-sthali. The Yamuna River, rushing in from the North, Splits
into two branches flowing east and west; holding the Yoga-pitha on her
lap with the arms of these two currents. The Yoga-pitha sits on the crest
of Vrindavana , which gradually ascends like the sloping back of a
turtle. Srila Rupa Gosvami offers a slightly different view by directing
devotees to meditate upon Yoga-pitha as a lotus with one-thousand
petals.
The Yoga-pitha is full of varieties of trees such as Coconut; Palm,
Banyan, Bakula, Tamala, Bad, Kalpadruma, Parijata, Mandara and
Sandalwood. There are many splendid vines embracing splendid trees.
Some special vines can fulfil all the wishes of Sri Krsna and the gopis.
The Lord’s Sri, Bhu and Lila potencies are very eager to serve Krsna,
and due to their accumulated piety, they forever reside at Yoga-pitha in
the form of vines of jati, Dhatri and Sri Tulasi.
The Yamuna River is filled with both day and night blooming lotus
flowers, reeds, playful fish and water birds. Varieties of deer, peacocks,
doves, parrots and other wildlife move and sing attractively. The whole
Yoga-pitha is beautified by flowering trees; each one surrounded by
jewelled platforms of different shapes and colours. Golden trees with
sapphire platforms. Diamond trees with ruby platforms. Moonstone trees
with emerald platforms. These exotic transcendental trees produce fruits
that are shaped like big jewelled baskets which fulfil all desires. These
trees also provide clothing, ornaments and scents for Sri Krsna and His
girlfriends. The flowers on the Vines are naturally shaped like garlands.
The jewelled cottages in this kunja (forest grove) are filled with fragrant
flower beds, pillows and canopies. Pictures made of jewels line the
walls and pleasurable paraphernalia like drinking glasses, pots of honey
and fruit nectars, scents, fans, mirrors and cosmetics await to serve the
Divine Couple, Sri-Sri Radhika Krsnacandra. Flowering vines form the
walls of Krsna’s pastime jewelled-cottage, and densely foliated tree
branches form the roof. Tied to the desire trees are Radha and Krsna’s
favorite jewel studded swings covered with beautiful cloth and the
sweetest smelling flowers. The pleasant sounds and playful antics of the
parrots, peacocks, partridges, cuckoos, cakora and cataki birds attract
everyone’s ears.
In the middle of everything is a great jewelled temple at the base of a
desire tree, which is surrounded by jewelled platforms with steps on all
sides and a tree in each corner. A golden throne shaped like an eight
petaled lotus sits in the jewelled temple. Eight kunjas filled with desire
trees, vines and small jewelled cottages surround this temple in eight
directions. Beyond these eight desire tree groves are other circles of
sixteen beautiful groves, and beyond that are circles of thirty-two
groves, sixty-four groves, etc., with each grove circle doubling the size
of the preceding one.
 Beyond these groves are banana forests, flower gardens and circles of
orchards full of fruit laden trees. Outside of these gardens, Vrinda-devi
and her hundreds of maidservants maintain cottages full of pastime
paraphernalia. Beyond this are endless circles of vine-covered trees of
betel and coconut that extend to the Yamuna. On the Yamuna’s bank are
many flower kunjas filled with Campaka, Mango, Asoka, Nipa, Punnaga
and Bakula tree: whose branches hang down over the river.
From the great jeweled temple in the center there are four jewelled
pathways (one in each direction), lined with rows of Bakula shade trees
and extending to the Yamuna.
“The jewel-studded bank of Brahma-kunda lies in the Northeast corner
of the Yoga-pitha. Northeast of that is the ever blissful Gopisvara
Mahadeva. North of that is the famous Vamsivata tree on the bank of the
Yamuna where Krsna called the gopis with His flute”(GL).
“To the south of Brahma-kunda there is a jewelled pavilion surrounded
by Mandala trees. That supreme place, Yoga-pitha, is situated in the
center of that pavilion (site of the present day Govindaji Temple in
Vrindavana ). There Krsna is fully enchanted and adored by the love of
Vrndavanesvari (Sri Radha), and is completely under Her control”(BR).

The Eight Names of Yoga-pitha

“The eight names ofYoga-pitha are Candravalli Duradharsa;
Radha Saubagya Mandira; Sri Ratna Mandapa; Srnghar Mandapa;

Saubagya Mandapa; Maha-Madhurya Mandapa; Samrajya

Mandapa and Surata Mandapa. Whoever in the morning recites these
eight names of the Yoga-pitha will attract Sri Govinda-deva and obtain
His loving service”(BR).

Radha-Govindaji’s Mercy
“Simply by visiting the Deity of Govinda in Vrindavana one becomes
elevated in pious life” (NOD Chap.9). ‘I bow to the lotus feet of Radha,
the Goddess of the Yoga-pitha, who with all Her wonderful gestures and
postures always stands with Govinda”(BR).

The Gopisvara Mahadeva Temple

Jaya, Jaya Gopisvara Vrindavana majh
“A11 glories, all glories to Gopisvara Siva, who resides in Vrindavana
in order to protect the holy dhama”(SVA).
Standing along the Yamuna River and at the entrance to temples;
 bathing tanks, pastime places, at the base of sacred trees, within small
neighbourhood shrines and large ancient temples are thousands of Siva-
linga Deities. Lord Siva, in his Deity form as a Siva-linga is worshipped
everywhere in Vrindavana and Mathura. Some Siva-linga Deities are
newly installed by enthusiastic worshipers who place their deities
anywhere, without considering time, place or circumstance. Recently,
for example, in one old temple dedicated to the singular worship of a
large Govardhana sila, a small Siva-linga suddenly appeared to share the
altar with Sri Giriraja. However, there are other Siva -linga Deities that
have been adored for thousands of years in famous and popular temples.
Five-thousand years ago Mathura’s wicked King Kamsa prayed to the
Rangesvara Siva-linga Deity before hosting his last wrestling match,
wherein the invincible Krsna and Balarama finished the king’s reckless
reign. Four ancient Siva-linga Deities called dikpalas (guardian deities),
have been protecting Mathura’s four directions for over fifty centuries.
Pippalesvara protects the East; Gokarnesvara---North; Bhutesvara---
west, Rangesvara---south.
In Sri Vrindavana , Lord Siva, as the protecting deity, serves Radha and
Krsna by guarding most of Their confidential pastimes abodes such as
the rasa-lila grounds at Vamsivata, and the favorite bathing ponds of the
Divine Couple, Sri Shyama-kunda and Radha-kunda. Sri Krsna’s great-
grandson, Vajranabha, established many Siva-lingas in Vrindavana :
Cakalesvara at Manasi Ganga; Nandisvara at Nandagrama; Kamesvara
at Kamyavana; Gopisvara at Vamsivata.

The Appearance of Gopisvara

Once Lord Siva desired to participate in Sri Krsna’s exclusive rasa
dance, but being male he was denied entrance. Following Lalita-sakhi’s
suggestion, Lord Siva bathed in Mana-sarovara, became a gopi and
joined the rasa dance. Pleased with this new gopi’s service, Sri Krsna
gave the name ‘Gopisvara’. Krsna then requested Siva to protect the
gopis by guarding the rasa dance entrance. Lord Siva’s duty was to
prohibit anyone with the purusa abhiman (enjoying spirit) from entering
the rasa dance. By the grace of Gopisvara Siva a devotee can become
free from the enjoying spirit, and receive the darsan of Lord Krsna’s
divine rasa dance.

The Glories of Mahadeva

“Lord Siva teaches the sincere devotee of the Lord how to practice
detachment from material enjoyment. Siva is very great, and his
renunciation of all material enjoyment is an ideal example of how one
should be materially unattached. One should therefore follow in his
 footsteps and be unattached to matter. Siva is called Mahadeva, or the
greatest of all demigods, and no one equal to or greater than him in the
material world’ (SB 3.14.26-29p.).
“Lord Siva, the spiritual master of the entire world, is free from enmity,
a peaceful personality and always satisfied in himself’ (SB 4.2.Zv.).
Lord Shambu (Siva) is constantly meditating upon Lord Sankarsana and
chanting Hare Rama, Hare Rama, Rama, Rama, Hare, Hare. While
visiting Mt. Kailasa, Narada Muni once praised Lord Siva: “You desire
only the satisfaction of Lord Krsna. You eloquently pray only to remain
a pure devotee of Lord Krsna. What more can I say? You are very dear
to Lord Krsna, and by receiving your mercy many others have also
become dear to Krsna” (BB).

Sri Caitanya Mahaprabhu and Lord Siva

One can appreciate Lord Siva’s exalted position from these quotations,
but one may still not understand how to relate with Lord Siva’s Deity
form. Hearing about Lord Caitanya’s
behaviour toward Lord Siva will clarify the relationship. Wherever Sri
Caitanya Mahaprabhu travelled, He would visit the prominent Siva
temples. While residing in Varanasi, Lord Caitanya regularly visited the
temple of Visvesvara (Lord Siva).
Srila Vrindavana das Thakur describes Lord Caitanya’s visit to a Siva
temple in Orissa. “Enlivened by His dear devotee’s (Siva) opulence and
influence in the temple, Lord Caitanya began to dance happily. Lord
Caitanya knows Lord Siva’s glorious character, for he is a favorite
amongst His devotees. If anyone disrespects Lord Siva, not following
the example of Lord Caitanya, then he cannot he considered a Vaisnava,
and all of his spiritual advancement is nullified.
“Sri Caitanya Mahaprabhu taught that no one should at any time
criticize or diminish the position of His energies manifested in the many
demigods and demigoddesses. By showing proper love and reverence to
them one strengthens his devotion and love for Krsna. Sri Krsna is
unhappy if His devotees---- the demigods and goddesses are offended.
Krsna becomes very content when He is worshipped along with His
energies and associates” (CB).

Honoring Lord Siva

“A Vaisnava is not a devotee of Lord Siva or Lord Brahma, but he is
duty-bound to offer all respects to such highly positioned
demigods”(NOD Chap.7). With a respectful and humble mood the
devotees living in Vrindavana visit the various Siva temples (especially
Gopisvara Mandir). They sincerely pray for Lord Siva’s mercy, so that
someday they may render pure devotional service, and enter the blissful
eternal pastimes of Sri Krsna.
Sri Krsna Himself exalts Lord Siva’s position. “Hear Me, oh Siva, you
are as precious to Me as My own body. One who is dear to you is even
more dear to Me. I allow you to stay in all of My abodes. In fact, you
are the protector and maintainer of all the dhamas. One who claims to be
My devotee, but disregards you is only pretending devotion to
me”(SKP).
Srila Prabhupada offers many illuminating statements regarding the
benefits and procedure of worshipping Lord Siva. “A devotee of Lord
Krsna does not disrespect Lord Siva, but worships Lord Siva as the most
exalted devotee of Lord Krsna. Consequently, whenever a devotee
worships Lord Siva, he Prays to Lord Siva to achieve the favour of
Krsna, and he does not request material profit’ (SB 4.12.30p.). “If
anyone Sees Lord Siva with devotion and reverence, his heart is
immediately cleansed”(SB 4.7. l0p.).
“A vaishnava’s visit to the temple of Lord Siva is different from a
nondevotee’s visit. A vaisnava sees Lord Siva as being simultaneously
one with and different from the Supreme Lord, like yoghurt and milk.
The Absolute Truth, God, is everything, but this does not mean that
everything is God. For this reason Sri Caitanya Mahaprabhu and His
followers visited temples of all the demigods, but they did not see them
in the way as an impersonalist sees them. Everyone should follow in the
footsteps of Sri Caitanya Mahaprabhu and visit all temples”(CC Madhya
9.36Op.).
“There are many examples of devotees who worship the demigods to get
the benediction for serving Lord Krsna. The gopis were worshipping the
demigods to achieve Krsna, and similarly, Rukmini-devi, on the day of
Her marriage, engaged in such demigod worship; Her only goal being
Krsna. Offering all respects to the demigods so that they will give
facility for the devotional service of Krsna is not against the bhakti-
Marg. A devotee of the Lord should not misinterpret the bhagavad-gita
injunction against demigod worship as a license to offend the demigods,
who are bonafide Vaisnavas”(SB 1 1.2.47p.).
The Supreme Lord said, “How can those who don’t show respect to My
foremost devotee Lord Siva, ever become devoted to Me” (AVP) Lord
Sri Krsna spoke to Maharaja Yudhisthira, Both the Vaisnava who
criticise Lord Siva, and the Saivite who criticise Me certainly go to
hell”(BVP). The Puranas explain that offending Lord Siva is one cause
of leprosy.
Visiting the Gopisvara Mahadeva Temple
In Vrindavana, the Gopisvara Mahadeva temple is dedicated to Lord
Siva’s pastime of appearing as a gopi, although Lord Siva is represented
here in the form of a Linga Deity. Gopisvara Mahadeva is particularly
important, because of his intimate relationship with Sri Krsna’s
madhurya rasa. Gopisvara Mahadeva is always guarding Govindaji’s
sacred Yoga-pitha. “The gopis also worshipped Lord Siva in Vrindavana
, and the lord is still staying there as Gopisvara. The gopis, however,
prayed that Lord Siva bless them by giving them Lord Krsna as their
husband. There is no harm in worshipping demigods, provided one’s
aim is to return home, hack to Godhead”(SB 4.30.38p.).
Only by the great mercy of great personalities such as Gopisvara
Mahadeva can a devotee begin to understand, and ultimately participate
in the most sublime and intimate transcendental pastimes of Radha and
Krsna. The “Sambandha Acarya Srila Sanatana Gosvami was closely
associated with Lord Siva, and he took daily darsana of Gopisvara.
“Being very close to Lord Siva, Sanatana Gosvami would take his
permission, and always perform his bhajan near a sacred place of Lord
Siva; and thereby feel his protection. At Govardhana Hill, Sanatana
Gosvami stayed near the Siva temple at Cakalesvara; At Kamyavana he
remained near Kamesvara Siva and in Vrindavana , Sanatana stayed at
Gopisvara”(SVMP). Following in Srila Sanatana Gosvami’s footsteps, a
serious devotee will regularly visit Gopisvara Mahadeva, and pray for
the benediction to eternally serve the lotus feet of Sri-Sri Radha-
Gopinatha in Vrindavana .
“Srila Raghunatha das Gosvami says, ‘Desiring to quickly attain the
treasure of the embraces of Sri Krsna, the splendid and affectionate
gopis devotedly and happily worshipped Lord Siva on the bank of the
Yamuna. I daily worship Gopisvara-tirtha, where the gopis performed
their worship”(VVS). Gopisvara Mahadeva will certainly bestow the gift
of prema-bhakti upon the eager and humble devotee. Srila Prabhupada
confirms the benevolent nature of Lord Siva in this purport: “Lord Siva
is a celebrated demigod who awards gifts to beggars. His name is
therefore Asutosh, or one who is pleased very easily. Lord Siva never
denies anyone any sort of gift”(SB 1.12.23p.).

Sri Krsna Stays With Them through thick and thin

“Devotees like the gopis, the cowherd boys, Mother Yasoda, Nanda
Maharaja and all the inhabitants of Vrindavana don’t need to practice
conventional processes of meditation to attain the Supreme Personality
of Godhead, for Krsna remains with them through thick and thin” (SB
 7.1O.5Op.).
“Residents of Vrindavana have no other desire but to be associated with
Krsna. The devotees of Vrindavana are also spontaneous lovers. They
do not follow the regulative principles. They are not required to strictly
follow regulative principles, because they are already naturally
developed in transcendental love for Krsna. Regulative principles are
required for persons who have not achieved the position of
transcendental love. Lord Brahma prays to Krsna to give him a chance
to take birth in Vrindavana, so that he might be elevated to the platform
of spontaneous love” (KB Chap. 14).
Today’s residents of Vrindavana live very simply. Many of them still
plow the fields with oxen and protect the cows just like their ancestors
during Krsna’s time. “Even now in the Indian villages surrounding
Vrindavana, the villagers live happily simply by giving protection to the
cows. They keep cow dung very carefully and dry it to use as fuel. They
keep sufficient stock of grains, and because of giving protection to the
cows, they have sufficient milk and milk products to solve all economic
problems. Simply by giving protection to the cows, the villagers live so
peacefully. Even the urine and stool of cows have medicinal value” (SB
1O.6.19p.).

RADHA....The First Spoken Word

As Sri Krsna spoke a special Vrajabhumi language to the gopis, in the
villages surrounding today’s municipality of Vrindavana, the residents
speak a unique language called “Vrajabhasa.” Poetising Sri Krsna’s
pastimes, His eternal associates would remember Him by singing while
performing their daily chores of churning butter, cooking sweets and
pasturing cows. The Brahma Samhita describes the spiritual world as a
place where every word is a song.
Today’s Bhauma Vrindavana is still filled with sweet songs glorifying
Sri Krsna’s sporting activities. Merrily circumambulating Vrindavana on
Ekadasi, a Colourfully-clad group of village girls sing a special
Vrajabhasa tune about, “catching that naughty butter thief.” Wearing
sandalwood earrings and walking briskly along narrow lanes connecting
medieval temples, an elderly brahmana sings about, “that brahmacari
who dances with other’s wives.”
“Radha” is often the first spoken word by a baby born in Vraja. Held in
his mother’s loving arms, this same baby will circumambulate
Govardhana Hill (a fourteen-mile distance) before he can walk, and take
his first steps on “parikrama” around Radha Damodara Temple. “In
Vrindavana there is mangala arotik just at four o’clock. Immediately
 there is ‘dung, dung, dung, dung,’ ---all temples. And people are
running. They will all gather before the temple Deity. Hundreds of
people will go automatically” (CN Vol.111).

Sri Krsna is the Guru of the Vrajavasis

Such pious souls are born in Radha and Krsna’s land of Vrindavana.
They can chant the most auspicious, transcend name of Radha and begin
devotional service from babyhood because of their previous live’s
spiritual attainment.
Even without receiving formal spiritual initiation in this life, many
Vrajavasis have deep attachment and spontaneous attraction to Radha
and Krsna. “All the inhabitants of Vrindavana are Vaisnavas. They are
all auspicious because somehow or other they always chant the holy
name of Krsna. Even though some of them do not strictly follow the
rules and regulations of devotional service, on the whole they are
devotees of Krsna and chant His name directly or indirectly. Purposely
or without purpose, when they pass on the street they are fortunate
enough to exchange greetings by saying the name of Radha or Krsna.”
(CC Adi 5.232p.).
“The people in Vrindavana don’t need a spiritual master. Krsna is their
spiritual master.” When a disciple asked for clarification on this
Statement, Srila Prabhupada replied: “Yes, they have an excellent
spiritual master. But you may have a spiritual master and not obey him.
Then what is his position? So they are fallen who do nonsense things in
Vrindavana. But their fortune is also there--- they are horn in
Vrindavana” (PL Vol. V). “Another disciple asked whether people in
Vrindavana are liberated even if they don’t have a bonafide spiritual
master. ‘Yes,’ Srila Prabhupada said, ‘ because Vrindavana is directly
under Krsna’s supervision. Krsna is their spiritual master’ “ (VD).

A Petition for Service

Srila Bhaktivinode Thakur offers this humble yet extremely exalted
prayer for the intimate service of Sri-Sri Radhika Krsnacandra in
Vrindavana.
“Oh mind, tell me how I can possibly attain the ultimate refuge at the
lotus feet of Sri-Sri Radha-Krsna? This most fallen servant has been
living for a very long time being desirous of Those lotus feet. Oh,
Radhe, Oh Krsnacandra, the very life of Your devotee! Please give
charity to this fallen sinner by making me devoted unto You. Please
don’t neglect me because I am devoid of devotion. Kindly instruct this
fool. Your servant is very much diseased with the thirst for material
 sense gratification. so he’s asking You to kindly give him the capacity to
assist in Your divine conjugal pastimes.
“This flickering life is drifting away, flowing onward in the ocean of
time. Many, many days have gone by and no more will come. Now I am
wondering how I can get back to You, my dear Lord Krsna! Oh Lord! I
know that You are the dearmost friend of the fallen souls. Indeed, You
are a veritable ocean of compassion.
“I am most unfortunate, backward and inexperienced. I don’t understand
even a tiny fraction of devotion. But by virtue of your own good
qualities; Oh my Lord, make me Your very own beloved, and thus put
an end to all my worldly afflictions.
Give me a spiritual body within the transcendental realm of Sri
Vrindavana, please bestow upon me the nectar of Your service. Thus, I
will become madly intoxicated with pure love by drinking such
ambrosial seva. Just hear this song about Your own divine qualities!
Please engage me in rendering confidential services within the circle of
the divine rasa-mandala. Thus Bhaktivinode, the unworthy maidservant
of Sri Lalita-sakhi, is catching hold of Your feet under her guidance 1’
(KKT).

Prayers to Sri Vrindavana-Dhama

And what is the use of all the Vaikuntha opulences; although extremely
divine, if Sri Radha is not there? Rather, may the ever-sweet hope be
mine to attain residence in Sri Vrindavana, even after millions of births.
‘That which is fully perceived by those who have transformed their
hearts into the mood of Sri Radha’s maidservants. That which can never
be thought of, or contemplated within one’s heart without being touched
by Sri Radha’s direct mercy. That which bestows the essential rasa of
the vast ocean of ambrosial prema, even unto the greatest sinners... May
that uniquely astonishing rare glory of Sri Vrindavana-dhama burst forth
blooming in my heart! (RRS).