Raga-Vartma-Candrika (2001)

part 1
PRATHAMAê PRAK ÄçAê

firs t i l l umi nat i on
text 1
ßr^ r¨pa våk sudhå-svådi cakorebhyo namo namaè
ye£åì kùpå lavair vak£ye råga vartmani candrikåm
W ith great humility and veneration, I offer

praòåma again and again to those devotees who,
like cakora birds, are always relishing the nectar of the
words of çr^ R¨pa Gosvåm^. On the strength of just a
slight merciful glance from them, I am beginning this
book, which is like a moonbeam illuminating the path of
spontaneous devotion.
çr^ Candrikå-Cakora-Vùtti
namaè oì vi£òu-pådåya kù£òa-pre£éhåya bh¨tale
ßr^-ßr^mad-bhakti prajñåna keßava iti nåmine
atimartya-caritråya sva-ßritånåñ ca-påline
j^va-duèkhe sadårttåya ßr^-nåma-prema-dåyine
gauråßraya-vigrahåya kù£òa-kåmaika-cåriòe
r¨pånuga-pravaråya vinodeti-svar¨piòe
1
2 pa rt o n e
“I offer praòåmas unto my most worshipable holy master

jagad-guru oì vi£òupåda a£éottara-ßata çr^ çr^mad Bhakti
Prajñåna Keßava Gosvåm^ Mahåråja, who is very dear to
çr^ Kù£òa, who like a parental guardian nurtures with ex-
treme divine affection those who take shelter of him,
whose heart is always melting with compassion to see the
suffering of the j^vas who have turned away from çr^
Kù£òa, who is bestowing upon them ßr^ nåma along with
prema, who is the manifestation of the receptacle of
Mahåprabhu’s prema, who is the topmost preacher of
prema-bhakti in the line of çr^la R¨pa Gosvåm^, and whose
name is Vinoda because he is very skillful in giving pleas-
ure (vinoda) to Vinodin^ Rådhikå and to Mahåprabhu.”
ßr^ caitanya mano ’bh^£éaì sthåpitaì yena bh¨tale
svayaì r¨paè kadå mahyaì dadåti sva-padåntikam
“When will çr^ R¨pa Gosvåm^, the dear associate of çr^
Caitanya Mahåprabhu, bestow upon me the shelter of his
lotus feet? He has established in this world the method for
obtaining love of Kù£òa, according to the innermost heart’s
desire of çr^ Caitanya Mahåprabhu.”
vairågya-yug bhakti-rasaì prayatnair
apåyayan måm anabh^psum andham
kùpåmbudhir yaè para-duèkha-duèkh^
sanåtanaì taì prabhum åßrayåmi
“Blinded by ignorance, I was unwilling to drink the nec-
tar of bhakti-rasa laced with renunciation, but çr^la Sanå-
tana Gosvåm^, being an ocean of mercy who cannot bear
seeing the sufferings of others, induced me to drink it.
Therefore, I take shelter of çr^la Sanåtana Gosvåm^ as my
ßik£å-guru.”
f i r s t i l l u m i nat i o n 3
våñchå-kalpa-tarubhyas ca kùpå-sindhubhya eva ca

patitånåì påvanebhyo vai£òavebhyo namo namaè
“I offer praòåmas again and again unto the Vai£òavas, who

are just like desire trees, who are an ocean of mercy, and
who deliver the fallen, conditioned souls.”
namo mahå-vadånyåya kù£òa-prema-pradåya te
kù£òåya kù£òa-caitanya-nåmne gaura-tvi£e namaè
“I offer praòåma unto çr^ Kù£òa Caitanya, who is çr^ Kù£òa
Himself. Having assumed the golden hue of çr^mat^
Rådhikå, He is munificently bestowing that rare gift of
kù£òa-prema.”
First of all, this insignificant and destitute person offers
praòåmas over and over again at the lotus feet of his su-
premely worshipable Gurudeva, nitya-l^lå pravi£éa oì
vi£òupåda a£éottara-ßata çr^ çr^mad Bhakti Prajñåna Keßava
Gosvåm^ Mahåråja; to the crown-jewel of rasikas in the
illustrious r¨pånuga line, çr^la Vißvanåtha Cakravart^
ëhåkura; to those who have fulfilled the cherished inner-
most desire of çr^man Mahåprabhu by establishing in this
world the path to awaken kù£òa-prema; to çr^ Kù£òa
Caitanya Mahåprabhu, resplendent with the mood and
luster of çr^mat^ Rådhikå and accompanied by all His as-
sociates; and to Gåndharvå-Giridhår^ çr^ çr^ Rådhå-Vinoda
Bihår^. I offer praòåmas to all of Them again and again to
obtain Their causeless mercy and blessings before com-
mencing this çr^ Candrikå-Cakora Vùtti 1 on Råga Vartma
1. The cakora bird sustains its life solely by receiving nourishment from
candrikå, the rays of the moon. Therefore, this commentary is entitled çr^
Candrikå-Cakora Vùtti, “The commentary for those practicing devotees whose
only source of sustenance, like the cakora, is this Råga Vartma Candrikå.”
4 pa rt o n e
Candrikå, composed by the topmost r¨pånuga and highly

eminent preceptor, çr^la Vißvanåtha Cakravart^ ëhåkura.
The world-renowned çr^ çr^mad Vißvanåtha Cakravart^
ëhåkura is an eternal associate of çr^ Kù£òa Caitanya
Mahåprabhu, who is directly Svayaì Bhagavån, the Su-
preme Lord. çr^la R¨pa Gosvåm^ established, preached,
and distributed vraja-rasa according to the innermost de-
sire of çr^man Mahåprabhu.
çr^la Vißvanåtha Cakravart^ ëhåkura is one of the promi-
nent r¨pånuga åcåryas of the subsequent era. He has written
wonderful commentaries, saturated with siddhånta (philos-
ophical conclusions) and rasa (transcendental mellows), on
çr^la R¨pa Gosvåm^’s çr^ Bhakti-Rasåmùta-Sindhu and çr^
Ujjvala-N^lamaòi, çr^ Bhågavatåmùta, and other literatures.
For the distinct benefit of the rågånuga-bhaktas and
particularly for sådhakas who have received little ß^k£å, he has
composed the three very brief yet invaluable encapsulations,
çr^ Bhakti-Rasåmùta-Sindhu-Bindu, çr^ Ujjvala-N^lamaòi-
Kiraòa, and çr^ Bhågavatåmùta-Kaòå. To further corrobo-
rate the thought of çr^la R¨pa Gosvåm^, he has referred to
vißuddha parak^yå-bhåva, the divine, spotlessly pure para-
mour love, throughout all his commentaries, books and
prayers. Examination of his transcendental writings con-
firms that he is one of the prominent r¨pånuga Vai£òavas.
His life’s noble purpose was to follow, preach and diffuse the
internal mood of çr^la R¨pa Gosvåm^. Therefore, in the
beginning of this text, he expresses his distinctive internal
conviction in çr^la R¨pa Gosvåm^, whose rasa-filled, nectar-
ean words are tasted by the cakora-like devotees to whom
Vißvanåtha Cakravart^ offers praòåmas time and again.
This book has been named Råga Vartma Candrikå. Why?
The deep purport of the title is that generally faithful
people worship Bhagavån by following vaidh^-bhakti,

whereas the anuråga-may^ worship (filled with ever-fresh
sentiments of intense attachment) of Vrajendra-nandana
çyåmasundara is extremely uncommon, even for great
demigods and high-class sådhakas. Prem^-bhaktas like the
grandsire of the universe, çr^ Brahmå, as well as çr^ Uddhava
and çr^ Nårada yearn for this. However, this path based
on anuråga is practically impossible to discover. Only a few
fortunate people even realize that such a course exists, let
alone follow it. For those glorious persons in whom greed
has awakened to proceed in this way, this book is a
candrikå, a ray of moonlight. By means of this soothing
ray, they can easily detect and advance along this rarely ob-
tained path.
text 2
ßr^mad bhakti sudhåmbhoder bindur yaè p¨rva darßitaè

tatra rågånugå bhaktiè saík£iptåtra vitanyate
In the previously published çr^ Bhakti-Rasåmùta-Sindhu-
Bindu, rågånugå-bhakti was described in brief. An elaborate
explanation of it is given in this text.
Here it is necessary to know the meanings of råga, rågånuga
and rågåtmika. Regarding this subject, çr^la Bhaktivinoda
ëhåkura says that the excessive attachment for many forms
of sense enjoyment, which the materialist feels through nat-
ural contact with the sense objects, is called råga. Just as the
eyes become agitated on seeing something beautiful, in the
6 pa rt o n e
same way all the senses are always eager to taste pleasure,
and thus the heart develops attachment (råga) for the sense
objects. When Kù£òa is the exclusive object of this råga, it
is called råga-bhakti. çr^la R¨pa Gosvåm^ has defined this
råga as i£ée svårasik^ råga paramåvi£éatå (BRS 1.2.272). “The
strong, natural and complete absorption in the cherished
object of one’s devotion arising from an unquenchable love-
filled thirst is called råga.” When one is engrossed in kù£òa-
bhakti at this level, it is called rågåtmikå-bhakti. This bhak-
ti is especially found in the Vrajavås^s, the eternal residents
of Vraja. In brief, it can be said that rågåtmikå-bhakti is the
thirst to love Kù£òa. And that bhakti which follows the
moods of the rågåtmikås is called rågånugå. In other words,
when, by the mercy of çr^ Kù£òa and His devotees, one cul-
tivates bhakti impelled by the greed to obtain the same
mood as Kù£òa’s beloved associates, it is called rågånugå-
bhakti. This rågånugå-bhakti is of two types: sambandha-
anugå and kåmånugå.
text 3
vaidh^ bhaktir bhavet ßåstraì bhaktau cet syåt pravarttakam

rågånugå syåc ced bhaktau lobha eva pravarttakaè
Devotion impelled by injunctions of ßåstra is called vaidh^-
bhakti, and when incited by spiritual greed, it is called
rågånugå-bhakti.
text 4
bhaktau pravùttir atra syåt tac cik^r£å sunißcayå
ßåstrål lobhåt tac cik^r£¨ syåtåì tad adhikåriòau
To advance in bhakti means to nurture the single-minded

desire to engage exclusively in the limbs of bhakti. One can
progress in bhakti in two different ways – through fear of
injunctions of ßåstra and through intense spiritual greed
(lobha). Hence, according to adhikåra, or qualification,
there are two types of practitioners of bhakti-sådhana.
text 5
tatra lobho lak£itaè svayaì ßr^ r¨pa gosvåmi caraòair eva

tat tad bhåvådi mådhuryye ßrute dh^r yad apek£ate
nåtra ßåstraì na yuktiñ ca tal lobhotpatti lak£aòam
(BRS 1.2.292)
vraja-l^lå-parikara-stha ßùígårådi-bhåva-mådhuryye ßrute

dh^r idaì mama bhÿåt iti lobhotpatti-kåle ßåstra-yukty-
apek£å na syåt, satyåñ ca tasyåì lobhatvasyaivåsiddheè.
nahi kenicit ßåstra-dù£éyå lobhaè kriyate nåpi lobhan^ya-
vastu pråptau svasya yogyåyogyatva-vicåraè ko ‘py ud-
bhavati. kintu lobhan^ya-vastuni ßrute dù£ée vå svata eva
lobha utpadyate.
çr^la R¨pa Gosvåm^, in çr^ Bhakti-Rasåmùta-Sindhu, has

described the symptoms of greed as follows: “If, by hearing
about the sweetness of the intimate loving moods ex-
changed between çr^ Kù£òa and His cherished compan-
ions, one experiences in the heart the natural expectation
of attaining a bhåva similar to Kù£òa’s dear ones, with-
out being motivated by ßåstra or logical arguments, it is
to be considered the symptom of the appearance of
greed.”
8 pa rt o n e
After hearing about the delight of ßùígåra-bhåva (the

amorous love between Kù£òa and the gop^s) and the other
moods of Kù£òa’s associates in vraja-l^lå, one may yearn,
“Such a mood should arise in my heart.” At that time one
need no longer rely on ßåstra or logical arguments. If such
an impetus remains, then one’s sentiments cannot be iden-
tified as greed. No one ever develops greed on the basis of
ßåstra, nor is there any consideration of qualification or
lack thereof for obtaining the coveted goal. Rather, greed
arises spontaneously simply on hearing about or seeing the
object of one’s greed.
çr^ Candrikå-Cakora Vùtti

In Jaiva Dharma, çr^la Bhaktivinoda ëhåkura confirms
that, after one has heard about the supremely sweet moods
of the Vrajavås^s, the consequent disposition of hankering
to enter into these moods signifies the symptom of the ap-
pearance of greed. A person with the propensity for vaidh^-
bhakti will, upon hearing kù£òa-kathå, scrutinize it with his
intelligence, ßåstra, and reasoning. When these three are
consistent with the kù£òa-kathå, only then does he go for-
ward. But råga-mårga does not work like this. On this path
there is no place for the intelligence, for ßåstra, and for rea-
soning. Only one single desire exists – greed for the bhåvas
of the Vrajavås^s. What sweet feelings do the Vrajavås^s
have for Kù£òa? Can I ever have such sentiments? How can
they be attained? Constantly floundering like a fish out of
water, one becomes desperate for these moods. Such anx-
iety and intense thirst is the prime symptom of this greed.
In the absence of these symptoms, one should understand
that passion for rågånugå-bhakti has not yet arisen.
text 6
sa ca bhagavat kùpå hetuko’nuråg^ bhakta kùpå hetukaß ceti dvi vid-

haè. tatra bhakta kùpå hetuko dvi vidhaè, pråktana ådhunikaß ca.
pråktanaè paurva bhavika tådùßa bhakta kùpotthaè, ådhunikaè etaj
janmåvadhi tådùßa bhakta kùpottaè. ådye sati lobhånantaraì tådùßa
guru caraòåßrayaòam. dvit^ye guru caraòåßrayånantaraì lobha
pravùttir bhavati. yad uktam:
kù£òa tad bhakta kåruòya måtra lobhaika hetukå
pu£éi mårgatayå kaißcid iyaì rågånugocyate
There are two sources of this greed (lobha): the mercy
of Bhagavån (bhagavad-prasådaja) and the mercy be-
stowed by anuråg^ devotees (bhakta-prasådaja). There
are again two types of greed arising from the mercy of
the bhakta – pråktana (also called pråc^na), old, and
ådhunika, recent. The lobha arising from the mercy re-
ceived in previous lives from Kù£òa’s ånuråg^-bhaktas
who are endowed with bhåva-mådhurya (the sweet sen-
timents of çr^ çyåmasundara’s Vraja parikaras) is called
pråktana. And the lobha arising from the mercy of such
ånuråg^-bhaktas in the present life is called ådhunika.
Those whose hunger has already been awakened in a
previous life will immediately take shelter at the lotus
feet of a rågånuga-rasika-guru upon the manifestation of
such greed in this life. However, sådhakas whose lobha
is ådhunika (recent) develop that intense thirst only
upon taking shelter of the lotus feet of guru. Bhakti-
Rasåmùta-Sindhu confirms that engagement in bhakti
due to greed, which arises only out of the mercy of çr^
Kù£òa and His devotees, is rågånugå-bhakti. Some also
call it pu£éi-mårga.
10 pa rt o n e
In the çr^ Vallabha Sampradåya, rågånugå-bhakti is known

as pu£éi-mårga and vaidh^-bhakti as maryåda-mårga. At the
time of çr^ Caitanya Mahåprabhu, çr^ Vallabhåcårya
established pu£éi-mårga. He met Mahåprabhu twice. The
first time was when Mahåprabhu, returning from Vùndå-
vana Dhåma, stayed in Prayåga for a few days to instruct
çr^ R¨pa Gosvåm^. At that time, the aged Vallabhåcårya
took Mahåprabhu to his residence in the village of Adhail
on the other side of the Yamunå. The second meeting
was in Pur^ Dhåma when Mahåprabhu was sitting and
discussing yugala-rasa (the mellows of the love of the
Divine Couple) with His associates, çr^ Nityånanda
Prabhu, çr^ Advaita Äcårya, çr^ Gadådhara Paòàita, çr^
Svar¨pa Dåmodara, and çr^ Råya Råmånanda. At that
time, çr^ Vallabhåcårya was recognized as a dig-vijay^ (un-
defeated) Vai£òava åcårya, who had authored a well-
known commentary on çr^mad-Bhågavatam called Su-
bodhin^. This sampradåya is noted for the service to Båla
Gopåla in våtsalya-bhåva, and now His Nåthadvårå
Dhåma has become very famous.
text 7
tataß ca tådùßa lobhavato bhaktasya lobhan^ya tad bhåva pråpty-
upåya-jijñåsåyåì satyåì ßåstra yukty-apek£å syåt. ßåstra-vidhi-
naiva ßåstra-pratipådita yuktyaiva ca tat pradarßanåt, nånyathå.
yathå dugdhådi£u lobhe sati kathaì me dugdhådikaì bhaved iti
tad upåya jijñåsåyåì tad abhijñåpta jana kùtopadeßa våkyåpek£å
syåt. tataß ca gåè kr^òåtu bhavån ity ådi tad upadeßa våkyåd eva
gavån ayana tad ghåsa pradåna tad dohana prakaraòådikaì tata
eva ßik£en na tu svataè. yad uktam a£éama skandhe “yathågnim

edhasya tañ ca go£u bhuvy annam amb¨dyamane ca vùttim. yogair
manu£yå adhiyanti hi tvåì guòe£u buddhyå kavayo vidanti.”
When both of the previously mentioned types of devotees,

who have either pråktana or ådhunika-lobha, become fer-
vently curious about the means for achieving the bhåva of
çr^ Kù£òa’s eternal associates, then they depend on ßåstra
and the favorable systems prescribed therein. It is only
through the reasoning established by the ßåstras that this
bhåva can be achieved. There is no other way. For exam-
ple, if a person desires to drink milk, how can he get it? At
that point he needs to learn through the guidance of a
knowledgeable person how and where he can easily obtain
milk. Since this person is hankering for milk, he will ac-
cept instructions on how to purchase a cow and maintain
it. After the cow gives birth to a calf, only then will he be
able to milk the cow and drink this milk. In this way, the
person greedy for milk has to accept different directives
from a trusted source on buying, milking, feeding the cow
and so on.
In the same manner, a sådhaka filled with greed also has
to profit from relevant instructions. One cannot gain
knowledge on one’s own; one must accept proper direc-
tion. In çr^mad-Bhågavatam (8.6.12), Brahmåj^ explains,
“Just as a human being traditionally derives fire from wood,
milk from a cow, grains and water from the earth, and
money from enterprise and thereby maintains his life, in
the same way, O Vi£òu, the experts in bhakti say that we
can attain You by applying our intelligence to take prop-
er association. By this, we will overcome the three modes
of nature, and thus progress gradually in bhakti.”
12 pa rt o n e
text 8
sa ca lobho råga vartma varttinåì bhaktånåì guru-pådåßraya-

lak£aòam årabhya svåbh^£éa vastu såk£åt pråpti samayam
abhivyåpya “yathå yathåtmå parimùjyate’sau, mat puòya gåthå
ßravaòåbhidhånaiè. tathå tathå paßyati vastu s¨k£maì, cak£ur
yathaivåñjana saìprayuktam.” iti bhagavad ukter bhakti hetu-
kåntaè karaòa ßuddhi tåratamyåt pratidinam adhikådhiko
bhavati.
Upon the rise of this greed, the sådhaka who is follow-

ing råga-mårga must perform ßravaòa and k^rtana of
transcendental topics beginning from the initial stage of
his sådhana – taking shelter at the lotus feet of guru –
until he achieves his cherished desire of receiving direct
darßana of his i£éadeva. In this manner, the innermost
recesses of his heart gradually become purified, and one
achieves the desired goal according to one’s degree of
purification. çr^ Bhagavån said to Uddhavaj^, “When a
medicinal ointment (añjana) is applied to a diseased
eye, its weakness is overcome, and its power to discern
very subtle objects is restored. In the same way, to the
extent that the heart is purified by repeatedly hearing
about and glorifying My supremely sacred pastimes,
one can receive a glimpse of My subtle, divine form”
(SB 11.14.26).

In a heart significantly purified by bhakti, Bhagavån’s
svar¨pa manifests of its own accord. For example, çr^
Nåradaj^ took birth as the son of a maidservant. By good
fortune, at the age of five he received the association of

great saints and had the auspicious opportunity to exten-
sively hear their hari-kathå during cåturmåsya, the four
months of the rainy season. He was also privileged to hon-
or their remnants, as well as to drink the pure water that
had washed their sacred lotus feet. By the end of cåtur-
måsya, the young Nårada had developed the burning
desire to attain Bhagavån. On observing this intense
hankering in the young boy, the bhakta-ù£is bestowed
upon him the bhagavan-mantra and instructions for prac-
ticing bhajana.
After the ù£is departed from that place, by the will of
Providence, Nårada’s mother left her body. In a fearsome
and deserted forest, the five-year-old boy absorbed him-
self in the worship of Bhagavån through the mantras giv-
en to him by the ù£is. Gradually, as his heart was purified,
he received a glimpse of Bhagavån, who is an ocean of
mercy. çr^ Bhagavån instructed him to continue his
sådhana-bhajana and to glorify His pastimes throughout
the universe. Nårada followed these instructions, and
upon attaining perfection, unseen by others, he gave up his
material body made of the five elements and received the
form of an eternal associate of Bhagavån.
text 9
udbh¨te tådùße lobhe ßåstra darßite£u tat tad bhåva pråpty upåye£u,
“åcåryya caitya vapu£å svagatiì vyanakti” ity uddhavokteè,
ke£ucid guru-mukhåt ke£ucid abhijña mahodayånurågi bhakta
mukhåt abhijñåte£u ke£ucid bhakti mù£ta citta-vùtti£u svata eva
sphurite£u, sollåsam evåtißayena pravùttiè syåt. yathå kåmårthinåì
kåmopåye£u.
14 pa rt o n e
When the sådhaka attains greed, “çr^ Bhagavån inspires

him by manifesting Himself in two svar¨pas: externally
He gives instructions in the form of çr^ Gurudeva, and
internally, as Antaryåm^, He inspires a person from
within the heart about the means to achieve the desired
object” (SB 11.29.6). According to this statement of çr^
Uddhavaj^, in order to follow the method illuminated in
ßåstra to obtain one’s bhåva, some sådhakas with inborn
greed gain complete knowledge by hearing the instruc-
tions from the mouth of çr^ Gurudeva, and others by
hearing from the lotus mouths of rågånuga-anuråg^-
bhaktas who are highly enlightened in such bhåva. In a
few others, this knowledge self-manifests in their imma-
culate hearts through the nectar of bhakti. Profuse enthu-
siastic endeavors to attain those moods are witnessed in
all of these sådhakas, just as a person who desires mate-
rial happiness strives with great intensity for his own
sense enjoyment.
text 10
tac ca ßåstraì sarvvopani£at sårabh¨taì ye£åm ahaì priya åtmå
sutaß ca sakhå guruè suhùdo daivam i£éam’ ity ådi våkya
nicayåkara ßr^ bhågavata mahå puråòam eva. tathå tat-
pratipådita bhakti vivaraòa cañcu ßr^ bhakti rasåmùtåròa-
vådikam api. tatratyaì våkya-trayaì yathå – “kù£òaì smaran
janañ cåsya pre£éhaì nija sam^hitam / tat-tat-kathå rataß cåsau
kuryåd våsaì vraje sadå.” iti “sevå sådhaka r¨peòa siddha
r¨peòa cåtra hi / tad bhåva lipsunå kåryå vraja-lokånusårataè.”
iti “ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu / yåny aígå-
ni ca tåny atra vijñeyåni man^£ibhiè.” iti trikam atra kåmånugå
pak£e eva vyåkhyåyate.
In çr^mad-Bhågavatam, which is the essence of the ßåstras

and all the Upani£ads, çr^ Bhagavån (Lord Kapila-deva)
has said (3.25.38), “For My devotees I am their beloved,
their very soul, their son, friend, divine master, well-
wisher, benefactor, and worshipable Lord.” çr^mad-
Bhågavatam is a treasury of statements clarifying these re-
lationships. Hence, here it is to be understood that the
word ßåstra indicates çr^mad-Bhågavatam. In addition, the
word ßåstra should also be accepted for çr^ Bhakti-Rasåmùta-
Sindhu and other literatures which explain in detail the
same bhakti propounded in çr^mad-Bhågavatam.
The sacred text çr^ Bhakti-Rasåmùta-Sindhu explains
how rågånugå-bhakti can be achieved. For this, three ßlokas
have been cited:
(1) kù£òaì smaran janañ cåsya pre£éhaì nija sam^hitam
tat-tat-kathå rataß cåsau kuryåd våsaì vraje sadå
(2) sevå sådhaka-r¨peòa siddha-r¨peòa cåtra hi

tad-bhåva lipsunå kåryå vraja-lokånusårataè
(3) ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu

yåny aígåni ca tånyatra vijñeyåni man^£ibhiè
The purport of the first ßloka is that, while remembering
çr^ Kù£òa and His beloved associates, whom we desire to
follow, and being fully absorbed in narrations of their pas-
times, one should always reside in Vraja. If this is not phys-
ically possible, then one should reside there by mind. The
meaning of the second ßloka is that on this path of
rågånugå-bhakti, the sådhaka, being enchanted by the
bhåva, or specific rati (intense loving sentiments for çr^
Kù£òa), of any of çr^ Kù£òa’s beloved associates of Vraja,
16 pa rt o n e
should serve çr^ Kù£òa in two ways: in the sådhaka-r¨pa

(the present physical body), he should follow the sådhana
executed by the rågånuga-bhaktas (our Gosvåm^s and
åcåryas); and in the siddha-r¨pa (the internally-conceived
spiritual body suitable for directly carrying out the longed-
for prema-sevå to çr^ Kù£òa), he should emulate the moods
of Kù£òa’s dearmost rågåtmika associates (like Lalitå,
Vißåkhå, R¨pa Mañjar^, Rati Mañjar^, and so on). The
meaning of the third ßloka is that scholars who are well-
versed in the principles of bhakti advise that the limbs of
bhakti, such as ßravana, k^rtana, and so on, which are prac-
ticed in vaidh^-bhakti according to one’s qualification,
should also be observed in rågånugå-bhakti in keeping with
one’s ability. These three ßlokas from Bhakti-Rasåmùta-
Sindhu are written with the aim of delineating the requi-
sites for practicing rågånugå-bhakti. Herein they will be
explained in terms of kåmånugå-bhakti.

The bhakti naturally present in the associates of Vraja is
known as rågåtmikå-bhakti, and this is of two types: sam-
bandha-r¨på and kåma-r¨på. çr^dåma, Subala, Arjuna,
Madhumaígala and other sakhås, as well as Nanda, Yaßodå
and other elders of the community have sambandha-r¨på-
bhakti, since Kù£òa is related to them as a friend, son and
so on. The beautiful damsels of Vraja also have a relation-
ship with Kù£òa, but they are endowed with a special
mood, kåma-r¨på, which is not found in the associates in
dåsya, sakhya, or våtsalya-rasa.
Here the word kåma indicates the thirst for amorous
union, which, when transformed into rågåtmikå-bhakti,
gives rise to causeless, natural affection that is filled with

the desire to give enjoyment to Kù£òa. In other words, all
efforts are directed for the pleasure and satisfaction of
Kù£òa, never for oneself. Even if any gop^ apparently strives
for her own gratification, ultimately that endeavor is ac-
cepted for the enhancement of Kù£òa’s delight. This un-
paralleled love is present only in Kù£òa’s beloved gop^s. The
prema of the milk-maids of Vraja, on reaching an exceed-
ingly astonishing sweetness, generates playful loving pas-
times. Therefore, paòàitas call this unique principle of
love ‘kåma’.
In reality, the kåma of the vraja-sundar^s is transcenden-
tal and completely untainted, whereas the kåma, or lust,
of the conditioned soul is corrupt and worthless. The
kåma, or love, of the vraja-gop^s is so pure and so highly
attractive to all that even Bhagavån’s very dear devotees,
such as Uddhava, yearn for this type of love. There is noth-
ing that compares to the matchless love of the vraja-gop^s.
This kåma-r¨på-rågåtmikå-bhakti is not found anywhere
except in Vraja. The kåma of the Mathuråvås^s for Kù£òa
is, in reality, not kåma but only rati. The kåma described
here has nothing to do with the kåma of Kubjå.
Kåma-r¨på-bhakti is of two types – sambhoga-icchåmay^
and tat-tad-bhåva-icchåmay^. Sambhoga-icchåmay^ consists
of kel^, meaning kr^àå or vilåsa, playful amorous pastimes.
The apråkùta kr^àå which çr^ Kù£òa performs with the
vraja-dev^s is called sambhoga. And that bhakti which is filled
with the sole desire to promote the amorous union of Kù£òa
with one’s yutheßvar^, such as Rådhå or Candråval^ or any
other, and in which one feels great satisfaction in assisting
and fulfilling the exchange of a special bhåva between the
nåyaka and nåyikå, is called tat-tad-bhåva-icchåmay^.
18 pa rt o n e
The thirst to follow kåma-r¨på-bhakti is called kåma-

an¨gå-bhakti. This kåmån¨gå-bhakti is of two types – the
one following sambhoga-icchåmay^ kåma-r¨på is called
sambhoga-icchåmay^ kåmån¨gå-bhakti (also known as
mukhya kåmån¨gå), and the second following tat-tad-
bhåva-icchåmay^ kåma-r¨på (commonly known as
mañjar^-bhåva) is called tat-tad-bhåva-icchåmay^ kåma-
an¨gå-bhakti. The sthåy^-bhåva of the mañjar^s, called
ullåsa-rati, is present in çr^ R¨pa Mañjar^, Rati Mañjar^,
Lavaíga Mañjar^, and other mañjar^s. They are averse to
çr^ Kù£òa’s proposals to taste rati with Him, but rather find
their fulfillment in relishing the rasa of Kù£òa’s meeting
with their svåmin^. çr^ Caitanya Mahåprabhu descended
to bestow upon sådhaka-j^vas the beauty (sva-bhakti-
ßr^yam) of anarpita-car^m ciråt unnatojjvala-rasa, that is,
mañjar^-bhåva, and to taste the unlimitedly deep mood of
mahåbhåva-svar¨piò^ çr^ Rådhå.
text 11
prathamataè kù£òaì smaran iti smaraòasyåtra rågånugåyåì
mukhyatvaì rågasya mano-dharmmatvåt. pre£éhaì nija bhåvocita
l^lå vilåsinaì kù£òaì vùndåvanådh^ßvaram. asya kù£òasya janañ
ca k^dùßaì nija sam^hitaì svåbhila£an^yaì ßr^ vùndåvaneßvar^
lalitå vißåkhå ßr^ r¨pa mañjaryy ådikam. kù£òasyåpi nija
sam^hitatve‘pi taj janasya ujjvala bhåvaika ni£éhatvåt nija-
sam^hitatvådhikyam. vraje våsam iti asåmarthye manasåpi. sådhaka
ßar^reòa våsas tu uttara ßlokårthataè pråpta eva. sådhaka-r¨peòa
yathåvasthita dehena. siddha r¨peòåntaß cintitåbh^£éa tat såk£åt-
sevopayogi dehena. tad bhåva lipsunå – tad bhåvaè sva pre£éha
kù£òa vi£ayakaè sva sam^hita kù£òa janåßrayakaß ca yo bhåva
ujjvalåkhyås taì labdhum icchatå. sevå manasaivopasthåpitaiè
såk£åd apy upasthåpitaiß ca samucita dravyådibhiè paricaryyå

kåryyå. tatra prakåram åha, vraja-lokånusårataè sådhaka
r¨peòånugamyamånå ye vrajalokåè ßr^ r¨pa gosvåmy ådayaè ye ca
siddha r¨peòånugamyamånåè vraja-lokåè ßr^ r¨pa mañjaryy-
ådayas tad anusårataè. tathaiva sådhaka r¨peòånugamyamånå
vrajalokåè pråpta kù£òa-sambandhino janåß candrakåntyådyaè
daòàakåraòya-våsi munayaß ca bùhad-våmana prasiddhåè
ßrutayaß ca yathå-sambhavaì jñeyåè. tad anusåratas tat tad åcåra
dù£éyety arthaè. tad evaì våkya-dvayena smaraòaì vraja-våsañ
ca uktvå ßravaòåd^n apy åha-ßravaòotk^rtanåd^n^ti. guru-
pådåßrayaòåd^ni tvåk£epa labdhåni. tåni vinå vraja-lokånu-
gatyådikaì kim api na sidhyed ity ato man^£ibhir iti man^£ayå
vimùßyaiva sv^ya-bhåva samucitåny eva tåni kåryyåòi na tu tad
viruddhåni.
The first phrase of this verse, kù£òaì smaran, remember-

ing çr^ Kù£òa, indicates that the aíga of smaraòam is promi-
nent in rågånuga-mårga, as råga is månasika-dharma, a
function of the mind. Pre£éhaì, meaning “most beloved,”
indicates that beloved çr^ Kù£òa, the Lord of Vùndåvana,
who enjoys pastimes in a form corresponding to one’s de-
sire (that is, appearing as Rådhå-Ramaòa, Govinda,
Gop^nåtha, etc.). The words janañ cåsya refer to çr^
Kù£òa’s nearest and dearest. Who are they? To answer this
question, the adjective nija-sam^hitam is used, indicating
those associates who possess the mood for which one is as-
piring, like Vùndåvaneßvar^ çr^mat^ Rådhikå, çr^ Lalitå, çr^
Vißåkhå, çr^ R¨pa Mañjar^ and so on. The practicing dev-
otees who are eagerly hankering for ujjvala-bhåva (the bril-
liantly lustrous, pure mood of sweet paramour love) pos-
sess an extraordinarily profound ni£éhå (determination) for
the ujjvala-bhåva of çr^ Kù£òa’s associates, namely, çr^
20 pa rt o n e
Rådhå and the other vraja-sundar^s, which is greater than

their ni£éhå for the desired object, çr^ Kù£òa Himself.
Hence, such devotees deeply hanker for this mood of His
associates. Kuryåd våsaì vraje sadå means that one should
always reside in Vraja. The implication is that if this is
physically impossible, one should dwell there by mind.
However, the next ßloka clearly explains that the sådhaka
should take up residence in Vraja physically.
Sådhaka-r¨peòa indicates the present gross body of the
practicing devotee, and siddha-r¨peòa refers to the inter-
nally-conceived cherished body suitable for the direct
service of çr^ Kù£òa. Tad bhåva lipsunå means that, being
eager to attain the ujjvala-bhåva which is enjoyed by the
beloved çr^ Kù£òa and which is ever present in one’s fa-
vorite Vrajavås^s, namely, çr^ Kù£òa’s darling çr^mat^
Rådhikå and other gop^s, one should earnestly serve them
with love.
How is this sevå to be performed? By collecting all the
paraphernalia by mind or by body, one should engage in
Their loving service. Again, in what mood is this sevå to
be executed? The answer to this is vraja-lokånusårataè: by
emulating the service attitude of the Vrajavås^s. That is, the
practicing devotee in his physical body should follow the
example of çr^ R¨pa Gosvåm^ and other like-minded
Vrajavås^s, and in his siddha-deha should perform sevå
adopting the method of çr^ R¨pa Mañjar^ and the other
maidservants of Vraja.
Here another definition of vraja-lokånusårataè is given.
One should understand this phrase to mean those who
have established their relationship with Vrajendra-nan-
dana çr^ Kù£òa by doing sådhana in their previous lives,
like Candrakånti and other sakh^s, the famous munis of
Daòàakåraòya as described in Padma Puråòa, and the

ßrutis as mentioned in Bùhad Våmana Puråòa. One should
follow these Vrajavås^s; that is, by observing their practices,
one should render service as they did.
In this way, the first two ßlokas describe the subject
matters of smaraòa, remembrance, and vraja-våsa, resi-
dence in Vraja. And the third ßloka discusses ßravaòa, hear-
ing, and other limbs of sådhana. çravaòotk^rtanåd^ni: one
should follow ßravaòa, k^rtana and the other limbs of bhakti,
meaning all the sixty-four limbs, beginning with accept-
ing shelter at the lotus feet of çr^ Gurudeva. Apart from
this practice of ßravaòa, k^rtana, and so on, which is aimed
at emulating the mood of the Vrajavås^s, no other sådhana
is capable of bestowing the desired fruit. To emphasize this
point, the word man^£ibhiè is used here. It means that in-
telligent persons will use their power of discrimination
to follow the limbs of bhakti which are favorable to their
mood. It is essential to avoid following anything unfavo-
rable which can hinder the appearance of bhåva.

The author has quoted the above three ßlokas from çr^
Bhakti-Rasåmùta-Sindhu in regard to rågånugå-sådhana-
bhakti. These three ßlokas are often cited in general terms
for the sådhakas who have greed in dåsya, sakhya, våtsalya
and madhura-rasa. However, one should understand that
in this book çr^la Vißvanåtha Cakravart^ ëhåkura has ex-
plained the meaning of these ßlokas for kåmånuga-sådhakas,
especially for those following tat-tad-bhåva-icchåmay^.
Even though çr^ Kù£òa is the object of our desires, the un-
derlying idea is that we recognize Him as çr^mat^ Rådhikå’s
22 pa rt o n e
pråòa-bandhu, Her sweetheart çr^ Rådhå-Kånta, not that we

should independently consider Him our nåyaka, our own
lover. The reason is that the mañjar^-sakh^s are surrendered
totally to çr^mat^ Rådhikå and regard Kù£òa as the pråòa-
nåtha, the very life air, of their ^ßvar^, çr^mat^j^. çr^lå Raghu-
nåtha dåsa Gosvåm^, one of the topmost r¨pånugas, declares
in his Manaè çik£å (ßloka 9): mad-^ßå-nåthatve vraja-vipina-
candraì. “Always remember Vùndåvana-candra çr^ Kù£òa
as the life and soul of my svåmin^ çr^ Rådhikå.”
Although the words janañ cåsya in the above-mentioned
ßloka indicate Vùndåvaneßvar^ çr^mat^ Rådhikå and others,
we should understand that they specifically refer to çr^
R¨pa Mañjar^, Rati Mañjar^, and other mañjar^-sakh^s.
çr^lå Raghunåtha dåsa Gosvåm^ has written in Vilåpa
Kusumåñjali (ßloka 16):
pådåbjayos tava vinå vara-dåsyam eva
nånyat kadåpi samaye kila devi yåce
sakhyåya te mama namo’stu namo’stu nityaì
dåsyåya te mama raso’stu raso’stu satyam
“O Dev^! Except for rendering the most sublime service to
Your lotus feet as Your dås^, I have no other desire, not
even to be Your sakh^. I offer praòåma again and again to
Your friendship, or the position of being Your sakh^, but
let my strong attachment to Your servitorship always pre-
vail. This is my avowed declaration.”
Furthermore, in Vraja-Vilåsa-Stava (ßloka 38), he says:
tamb¨lårpaòa-påda-mardana-payo-dånåbhisårådibhir
vùndåraòya-maheßvar^ priyatayå yås to£ayanti priyåè
pråòa-pre£éha-sakh^-kulåd api kilåsaíkoc^tå bh¨mikåè
keli-bh¨mi£u r¨pa-mañjar^-mukhås tå dåsikåè saìßraye
“By offering Her betel nuts, massaging Her feet, bringing

Her water, arranging for Her secret meetings with çr^
Kù£òa, and performing varieties of other loving services,
many gop^ attendants constantly please çr^mat^ Rådhikå,
the queen of Vùndå’s forest. In their prema-sevå to the Di-
vine Couple, they are free from any of the hesitation or shy-
ness which is found in the pråòa-pre£éha-sakh^s (for whom
çr^ Rådhå is more dear than life). I take shelter of these
personal maidservants of çr^mat^ Rådhikåj^, headed by çr^
R¨pa Mañjar^.” The sum and substance is that it is far more
desirable to have the mood of the tat-tad-bhåva-icchåmay^-
sakh^s than to have the mood of sambhoga-icchå may^.
The meaning of “one should reside in Vraja” is that
rågånuga-sådhakas should engage in devotional practices
in the places which stimulate their cherished moods.
Such places, where the secret pastimes of çr^ çr^ Rådhå-
Kù£òa Yugala were performed, include çr^ Rådhå Kuòàa,
Suryå Kuòàa, çr^ Govardhana, Vùndåvana (including Sevå
Kuñja, Nidhuvan, and Vaìß^ Vaéa), and Nandagåon (es-
pecially Påvana Sarovara, Ter Kadamba, çr^ Uddhava
Kyåri, Saíketa, and Yåvaéa). çr^la J^va Gosvåm^ in his
purport to this ßloka has written: atha rågånugåyåè
paripåé^måha-kù£òamityådinå såmarthye sati vraje ßr^man
nanda-vrajåvåsasthåne ßr^ vùndåvanådau ßar^reòa våsaì
kuryyåt, tad bhåve manasap^tyarthaè. “If possible, a råga-
anuga-sådhaka should reside physically in Vraja, that is, in
places near the home of Nanda Mahåråja in Vùndåvana
and in other pastime places. If this is not possible, then one
should dwell there by mind.”
These l^lå-sthal^s, pastime places, are transcendental
siddha-p^éhas, holy places that quickly deliver perfection
in one’s devotional practices. By their causeless mercy,
24 pa rt o n e
the flow of pastimes pertaining to each place easily be-

gins to reflect in the heart of a sincere, honest sådhaka
without any effort on his part. In Brahmåòda Puråòa,
it is said, parånandamay^ siddhir mathurå-sparßa-
måtrataè. “Just by the mere touch of Mathurå (Vraja-
bh¨mi), one attains the perfection of supreme bliss.”
One cannot expect to understand the inconceivable,
supernatural potency of these places with one’s material
intelligence.
çr^la Sanåtana Gosvåm^ in çr^ Bùhad-Bhågavatåmùtam
has explained that the topmost devotee çr^ Nårada prayed
to rasika-ßiromaò^ çr^ Kù£òa, the crown-jewel of enjoyers,
in the same manner. The dhåma definitely showers its
mercy when one takes exclusive shelter there because it is
Kù£òa’s svar¨pa:
tad vai tasya priya kr^àå-vana-bh¨mau sadå rahaè

nivasaìs tanuyåd evaì sampadyet åciråd dhruvam
(Bù. Bhåg. 2.5.220)
“O Gopa Kumåra! If you aspire for the servitorship of the
vraja-gopas and gop^s, you should always live in Kù£òa’s
kr^àå-bh¨mi, His beloved playground, and perform
sådhana-bhakti there to achieve prema. In this manner,
without a doubt you will very quickly obtain the perfec-
tion of that extraordinarily rare prema.”
In the eighth ßloka of çr^ Upadeßåmùta, çr^la R¨pa Go-
svåm^ summarizes the essence of all teachings regarding
living in Vraja with ni£éhå, staunch determination:
tan-nåma-r¨pa-caritådi-suk^rtanånu-
smùtyoè krameòa rasanå-manas^ niyojya
ti£éhan vraje tad-anuråg^-janånugåm^

kålaì nayed akhilam ity upadeßa-såram
“By withdrawing the tongue and mind from all sense ob-
jects that have no connection with Kù£òa, one should,
while living in çr^ Vraja-maòàala, utilize one’s full time by
sequentially engaging them in meticulously chanting and
remembering çr^ Kù£òa’s names, form, qualities and pas-
times following the moods of çr^ Kù£òa’s eternal compan-
ions who possess inherent, spontaneous love for Him. This
is the essence of all instructions.”
çr^la Raghunåtha dåsa Gosvåm^ exhibits the utmost un-
wavering determination and heartfelt attachment for liv-
ing in Vraja:
ßr^ r¨pa-rati mañjaryyor aíghri-sevaika-gùhnunå

asaòkhyenåpi janu£å vraje våso ’stu me ’nißåm
(çr^ Prårthanåmùtam 1)
“With the sole aspiration alive in my heart to attain the
sevå of the lotus feet of çr^ R¨pa and çr^ Rati Mañjar^s, in
however many births I may take, may my vow to live in
Vraja forever be fulfilled.”
vasato girivara-kuñje lapataè ßr^ rådhike ‘nu kù£òeti

dhayato vraja-dadhitakraì nåtha sadå me dinåni gacchantu
(çr^ Prårthanåßraya 14)
“He Nåtha! O my Lord! Let me spend the rest of my days
as a permanent resident in the kuñjas of Govardhana, call-
ing out, ‘Hå Rådhe! Hå Kù£òa!’ and drinking the yogurt
and buttermilk of Vraja.”
26 pa rt o n e
In the following ßloka, çr^påda Raghunåtha dåsa Go-

svåm^, displaying his deep faith and affection for Vùndå-
vana Dhåma, makes a steadfast vow to live in Vraja:
na cånyatra-k£etre haritanu-sanåthe ‘pi sujanåd

rasåsvådaì premòå dadhad api vasåmi k£aòam api
samaì tv etad gråmyå valibhir abhitanvann api kathåì
vidhåsye saìvåsa-vraja-bhuvana eva pratibhavam
(Svaniyama Daßakam 2)
“Even if the Deity of çr^ Kù£òa is present in any other
dhåma and there is the fortunate opportunity to relish the
rasa of kù£òa-kathå flowing sweetly from the mouth of a
loving mahå-puru£a, still I would not want to stay there,
not even for a fraction of a moment. I would rather live
in Vraja birth after birth in the association of the villagers
speaking gråmya-kathå, topics having nothing to do with
Bhagavån.”
For whatever reason, if it is not possible for a sådhaka
to actually take up residence in Vraja, then he should dwell
there by mind. In the original (m¨la) ßloka, çr^la R¨pa
Gosvåm^ himself has given the order to make one’s abode
in Vraja and perform sådhana – kuryåd våsaì vraje sadå.
Here sådhaka-r¨peòa means one should perform så-
dhana in the present physical body just as çr^ R¨pa, çr^
Sanåtana, çr^ Raghunåtha dåsa Gosvåm^ and others car-
ried out their bhajana. In çr^ Caitanya-Caritåmùta (Madhya
19.127-131), the Gosvåm^s’ process of bhajana has been
described in this way:
aniketa duíhe vane yata vùk£a-gaòa

eka eka vùk£era tale eka eka råtri ßayana
vipra-gùhe sth¨la-bh^k£å, kåíhå mådhukar^

ßu£ka r¨t^ cånå civåya bhoga parihari
karoíyå-måtra håte, kåíthå, chiíàå-bahirvåsa
kù£òa-kathå, kù£òa-nåma, nartana-ullåsa
a£éå-prahara kù£òa-bhajana, cåri daòàa ßayane
nåma-saík^rtana-preme, seha nahe kona dine
kabhu bhakti-rasa-ßåstra karaye likhana
caitanya-kathå ßune, kore caitanya-cintana
“Mahåprabhu’s associates would inquire about the wel-

fare of çr^ R¨pa and Sanåtana Gosvåm^s from any de-
votee returning from darßana of çr^ Vùndåvana, who
would reply, ‘They have not even bothered to make a
bhajana-kuéira and pass each night under a different tree
of Vraja. They are always engaged in bhajana, perform-
ing severe renunciation and deeply immersed in bhåva.
Somehow or other they sustain their lives by going to the
bråhmaòas’ houses for sth¨la-bhik£å (accepting a full meal
from one house) and sometimes doing mådhukar^ (beg-
ging small amounts door-to-door), sometimes chewing
dry roé^ (bread) or chickpeas, and sometimes fasting.
They carry clay pots for drinking water and wear tattered
cloth and torn quilts. They engage almost twenty-four
hours daily in hearing kù£òa-kathå and chanting, per-
forming harinåma-saík^rtana, and dancing in great ju-
bilation, being fully immersed in bhåva. They sleep for
only four daòàas 2 at night, and sometimes, being en-
grossed in bhajana, they do not sleep at all. Sometimes
they compose sacred texts illuminating bhakti, and
sometimes they hear about the pastimes of çr^ Caitanya
2. 1 daòàa equals 24 minutes.

28 pa rt o n e
Mahåprabhu and drown in thinking about Him.’ Hear-

ing this, all the devotees began to cry.”
çr^nivåsa Äcårya Prabhu in his öaà Gosvåm^ A£éakam
(ßloka 6) has described their firm resolve (ni£éhå) in execut-
ing sådhana-bhajana:
saíkhyå-p¨rvaka-nåma-gåna-natibhiè kålåvasån^-kùtau
nidråhåra-vihårakådi-vijitau cåtyanta-d^nau ca yau
rådhå-kù£òa-guòa-smùter madhurimånandena sammohitau
vande r¨pa-sanåtanau raghu-yugau ßr^-j^va-gopålakau
“I offer my prayers to the Six Gosvåm^s, who passed all
their time in chanting the holy names, performing nåma-
saík^rtana, and offering daòàavat-praòåmas, thereby hum-
bly fulfilling their vow to complete a fixed number daily.
In this way, they utilized their valuable lives and conquered
over eating, sleeping and other such pleasures. Always see-
ing themselves as completely worthless, they became en-
chanted in divine rapture by remembering çr^ Rådhå-
Kù£òa’s sweet qualities.”
Siddha-r¨peòa means that one should perform månas^-
sevå (love-laden service performed by mind) in one’s cher-
ished, internally-conceived spiritual form which is suita-
ble for directly serving Rådhå-Kù£òa Yugala. This is a
crucial matter. Without the mercy of çri Gurudeva or pure
rasika devotees, a sådhaka cannot conceive of his nitya-
siddha-deha. By the merciful guidance of çr^la Gurudeva,
the conception of one’s nitya-siddha-deha arises automat-
ically. By remembering and internally serving the a£éa-
kål^ya-l^lå in one’s siddha-deha, one gradually attains
svar¨pa-siddhi (realization of one’s svar¨pa while still a
sådhaka) and finally vastu-siddhi (one’s actual spiritual
body suitable for experiencing prema in prakaéa-l^lå).
However, one must know that not everyone has the

qualification to engage in remembering apråkùta yugala-
sevå, the transcendental daily service to the Divine Cou-
ple. It is imperative to keep this path carefully veiled. One
should not speak about these pastimes to unqualified per-
sons. It is proper to keep the subject matter concealed so
long as conditioned souls have not experienced the awak-
ening of genuine greed in their hearts to enter into råga-
mårga. Bhagavån’s nåma, r¨pa, guòa and l^lå pertain to
transcendence (apråkùta-tattva), all are supremely pure and
sentient (cinmaya) in nature. Unless and until this bhåva
arises in the heart, one is not qualified to hear about çr^
Yugala’s confidential, nectar-filled (rasamay^) pastimes.
Reading or hearing about these pastimes, unqualified per-
sons will meditate on the illusory, mundane association be-
tween men and women. Thus, they are bound to fall down
and become deeply submerged in the vileness of immor-
al behavior. Therefore, like Devar£i Nårada, intelligent
readers should enter into these pastimes carefully after first
acquiring saìskåras (impressions in the heart) for transcen-
dental ßùígåra-rasa.
The prime concern is that a sådhaka should practice
rågånugå-bhakti only upon obtaining the appropriate qual-
ification. Without the rise of genuine greed and while the
sådhaka is still plagued by anarthas, practicing this system
of sådhana will give unfavorable results. As one’s factual
greed for vraja-bhajana develops, one must first of all take
shelter of an intimate associate of çr^ Gaurasundara, who
is Himself non-different from çr^ Vrajendra-nandana.
That gaura-priya-jana will give us personal instructions on
rågånuga-sådhana according to our ability. Otherwise, by
taking bad association and following their misleading
30 pa rt o n e
advice, one will end up imitating the bhajana of high-class

devotees and only reap ill results. Some people wrongly in-
terpret the phrase “One should do bhajana in the wake of
the residents of Vraja (vraja-lokånusårataè).” Presuming
themselves to be Lalitå and Vißåkhå, they dress their male
bodies in female garb and do bhajana as a sakh^. In this
way, they cause not only their own destruction but oth-
ers’ as well. “I am Lalitå, I am Vißakhå” – this becomes the
ahaígrahopåsanå (considering oneself as non-different
from the object of worship) of the Måyåvåd^s. By commit-
ting offenses at the lotus feet of Lalitå and Vißakhå, they
attain a terrifying hell.
No one is qualified to enter the intimate service of
Yugala Kißora without following the mood of the vraja-
gop^s. It is çr^man Mahåprabhu’s inner desire for the
sådhaka to do bhajana by following the mañjar^-sakh^s,
who are themselves under the direction of the vraja-gop^s.
This is also approved by çr^mad-Bhågavatam and the lit-
eratures written by our Gosvåm^s. To achieve the mood
of the mañjar^s, it is essential to accept the anugatya (guid-
ance) of R¨pa-Sanåtana in ßr^ gaura-parivåra, the family
of çr^ Gauråíga Mahåprabhu. In the following stanza
from his song, çr^la Narottama dåsa ëhåkura expresses his
heartfelt burning desire for mañjar^ bhåva:
ßr^ r¨pa-mañjar^-pada, sei mora sampada,
sei mora bhajana-p¨jana
sei mora pråòa-dhana, sei mora åbharaòa,
sei mora j^vanera j^vana
“The lotus feet of çr^ R¨pa Manjar^ are my dearmost treas-
ure. Remembering and serving them are my topmost wor-
ship and inner devotional practice. Her lotus feet are my
most cherished wealth, more dear than my own life. They

are the beautiful ornament of my life, and, indeed, they are
the very essence of my existence.”
ßuniyåchi sådhu-mukhe bole sarva-jana
ßr^ r¨pa-kùpåya mile yugala-caraòa
hå! hå! prabhu sanåtana gaura-paribåra
sabe mili’ våñchå-p¨ròa koroho åmåra
ßr^ r¨pera kùpå jena åmå prati haya
se pada åßraya jåra, sei mahåßaya
prabhu lokanåtha kabe saíge laiñå jåbe
ßr^ r¨pera påda-padme more samarpibe
Narottama dåsa also says that he has heard from the
mouths of Vai£òava sådhus that one can attain the lotus
feet of çr^ Yugala Kißora only by the mercy of çr^la R¨pa
Gosvåm^. He cries out, “O Sanåtana Prabhu! O most
merciful Vai£òavas in Gaura’s family! All of you together,
please fulfill my earnest desire. I pray again and again that
çr^la R¨pa Gosvåm^ may always shower his mercy upon
me. Aho! Those who have received the shelter of çr^ R¨pa’s
lotus feet are very fortunate. When will my Gurudeva, çr^
Lokanåtha Gosvåm^, take me with him to çr^ R¨pa Gos-
våm^ and offer me at his lotus feet?”
To attain his siddha-deha, çr^ Bhaktivinoda ëhåkura
prays at the lotus feet of çr^ Rådhå-Kù£òa:
siddha deha diyå, vùndåvana måjhe

sevåmùta-koro dåna
piyåiyå prema, matta kori more
suna nija guòa-gåna
yugala sevåya, ßr^ råsa-maòàale
niyukta koro’ åmåya
32 pa rt o n e
lalitå sakh^ra, ayogyå kiñkar^

vinoda dhariche påya
“Please bestow upon me my siddha-deha. Place me in the

midst of Vùndåvana, and shower upon me the nectar of
Your devotional service. Allow me to drink the nectar of
Your prema and let me be fully absorbed in it, so much so
that I become totally maddened. Then You will be able to
hear me sing about Your astonishing attributes. Bhakti-
vinoda, the unworthy servant of Lalitå Sakh^, holding
Your lotus feet close to his heart, begs to be engaged in
Your confidential sevå in the ßr^ råsa-maòàala. Please hear
my supplication and appoint me as Your maidservant.”
çr^la R¨pa Gosvåm^ in his Kårpaòya Pañjikå Stotra,
Utkalikå Vallar^, çr^ Gåndharvå Samprårthanå£éakam, and
other works has to some extent shed light on the service
to Yugala Kißora in the siddha-deha, as has çr^ Raghunåtha
dåsa Gosvåm^ in his Vilåpa Kusumåñjali, Prema
P¨råbhigha Stotram, Utkaòéhå Daßakam, Sva Saíkalpa
Prakåßa Stotram, çr^ Prårthanåmùta Stotram, Abh^£éa
Prårthanå£éakam, and other stavas and stutis. Our author,
çr^la Cakravart^ ëhåkura, has also described similar moods
in his Saíkalpa Kalpadruma. For the sådhakas of rågånugå-
bhakti, all these confidential moods are the topmost treas-
ure, like a cintåmaòi gem that fulfills all desires.
çr^ Raghunåtha dåsa Gosvåm^ has expressed his inner-
most moods in Vilåpa-Kusumåñjali (ßloka 72):
ßr^ r¨pa mañjar^ karårcita pådapadma

go£éhendra-nandana bhujårpita mastakåyåè
hå modataè kanaka-gauri padåravinda
samvåhanåni ßanakais tava kiì kari£ye
“After enjoying some amorous pastime, the happily ex-

hausted çr^mat^ Rådhikå puts Her head in the lap of çr^
Kù£òa, who runs His soft, fragrant lotus fingers slowly and
gently through Her hair, thus untangling Her disheveled
curls. At that time çr^ R¨pa Mañjar^ takes her ^ßvar^’s ex-
tremely soft lotus feet in her lap and lovingly massages
them. When will the day come when R¨pa Mañjar^ will
beckon me with a gesture and grant me this service?” Then
he mourns, “Alas! When will I get the opportunity to per-
form this service to Her supremely precious and so rarely
attained lotus feet?”
Someone may argue that the phrase vraja-loka refers
only to çr^ Rådhå, Lalitå and so on. This would mean that
a sådhaka should perform service with his physical body
according to the mood of these Vraja maidens. If that is
the case, since ßåstra has not mentioned anywhere that
çr^ Rådhå, Lalitå and the others have ever taken shelter of
Gurudeva, observed fasting for Ekådaß^, performed
çålagråma or Tulas^ sevå, and so on, it would follow that
it would not be important for practitioners following these
eternal associates to execute these limbs of bhakti. How-
ever, the true meaning of the phrase vraja-loka refutes all
such apasiddhånta (misconceptions) put forward by the
present-day skeptical, opposing theorists. çr^la J^va
Gosvåm^påda, in his commentary on this ßloka from Bhakti-
Rasåmùta-Sindhu, explains that the phrase vraja-loka refers
to çr^ Kù£òa’s dearmost associates and their intimate fol-
lowers, like çr^ R¨pa Gosvåm^ and so on. Thus, one
should perform månas^-sevå in the siddha-deha by follow-
ing çr^ R¨pa Mañjar^ and other Vrajavås^s, and physical
sevå in the sådhaka-deha by emulating çr^ R¨pa and our
other Gosvåm^s.
34 pa rt o n e
Municar^ Gop^s
According to the Padma Puråòa, some munis residing in

Daòàakåraòya worshiped Gopåla-deva, but in spite of pray-
ing to Him for a long time, they were unable to attain their
cherished desires. Fortunately, çr^ Råmacandra arrived in
the forest. After the munis saw His charming beauty, rati
(deep amorous attraction) for Kù£òa arose in their hearts.
Feeling restless because of their intense hankering, within
their minds they prayed at the lotus feet of çr^ Råmacandra
for fulfillment of their wishes. He understood their hearts
and granted them a boon to satisfy their desire. Afterwards,
by çr^ Råmacandra’s mercy, they intently engaged in the ap-
propriate bhajana, and upon attaining bhåva, they entered
the wombs of gop^s and took birth as cowherd damsels by
the arrangement of Yogamåyå. Some of them received the
association of nitya-siddha-gop^s and easily participated in
the råsa dance. The others, who did not receive that asso-
ciation, were enjoyed by their husbands and bore children.
At the time of the råsa-l^lå, their husbands held them back
and prevented them from participating in the råsa. As a re-
sult, these gop^s, being deeply agitated in kù£òa-viraha (sepa-
ration from Kù£òa), burned up all aßubha (impiety) in the fire
of that separation. By meditating on çr^ Kù£òa and embrac-
ing Him in their hearts, they received the bliss of union,
which washed away their ßubha (mundane pious merits), al-
lowing them to directly meet with çr^ Kù£òa in the råsa-sthal^.
Upani£adcar^ and çruticar^ Gop^s

Some of the prominent çrutis (Upani£ads), who were thor-
oughly versed in subtle and profound philosophical
considerations, were completely astonished to see the un-

paralleled fortune of the gop^s. To attain the same fortune
as the Vraja maidens, they began to worship with intense
desire. After a long time, çr^ Kù£òa was pleased with their
worship and appeared before their eyes. Seeing Him, they
offered their internal desire at His lotus feet. “O Kù£òa!
After gazing at Your full beauty which defeats millions of
Kåmadevas, we are submerged in amorous emotions and,
like the gop^s, we are bewitched by kåma. Just as the
vraja-dev^s of Gokula, enamoured by Your sweetness,
served You with the intent of engaging in romantic plea-
sure, we fervently yearn to be related with You in the same
manner. Please fulfill our hearts’ desire.”
çr^ Kù£òa was pleased with their prayers and replied, “O
çrutis, your desire is so high. It is extremely rare and most
difficult to attain the mood of the gop^s. Nevertheless, by
My mercy your desires will be fulfilled in your next life
when you will take birth as young cowherd maidens from
the wombs of gop^s in Vraja.”
In this way, it has been recommended to engage in
sådhana-bhajana by following the procedure adopted by
those sådhakas who achieved a gop^ form in prakaéa Vraja
after executing severe austerities for many, many births.
However, just as final instructions are more authoritative,
one will reap greater benefit and quicker results by follow-
ing çr^man Mahåprabu’s special associates, çr^ R¨pa-
Raghunåtha and the other Gosvåm^s.
text 12
tåni cårccana bhaktåv ahaígrahopåsanå mudrå nyåsa dvårakå-
dhyåna rukmiòy ådi-p¨jåd^ny ågama ßåstra vihitåny api naiva
36 pa rt o n e
kåryyåòi. bhakti-mårge ‘smin kiñcit kiñcit aíga vaikalye ‘pi

do£åbhåva ßravaòåt. yad uktam – “yån åsthåya naro råjan na
pramådyeta karhicit. dhåvan nim^lya vå netre na skhalen na pated
iha.” iti “na hy aígopakrame dhvaìso mad bhakter uddhavåòv
api.” iti ca “aígi vaikalye tv asty eva do£aè. yån ßravaòot-
k^rtanåd^n bhagavad dharmånåßritya ity ukteè.” ”ßr¨ti smùti
puråòådi pañcaråtra vidhiì vinå aikåntik^ harer bhaktir
utpåtåyaiva kalpate.” ity ukteß ca. lobhasya pravarttakatve ’pi nija
bhåva prati k¨låny uktåni sarvvåòi ßåstra-vihitånåì tyågånau-
cityam iti buddhyå yadi karoti tadå dvårakå-pure mahi£^ jana
parijanatvaì pråpnoti. yad uktam – “riraìsåì su£éhu kurvvan
yo vidhi-mårgeòa sevate. kevalenaiva sa tadå mahi£^tvam iyåt
pure.” kevalenaiva kùtsnenaiva na tu nija bhåva-pratik¨lån
mahi£^ p¨jådin kåìßcit kåìßid aìßån parityajyetyarthaè. “nirò^te
kevalam iti triliígan tv eka kùtsnayoè” ity amaraè. kevalena vidhi-
mårgeòa pure mahi£^tvaì mißreòa mathuråyåm iti vyåkhyå
nopapadyate. pure yathå mahi£^tvaì tathå mathuråyåì kiì
r¨patvam? kubjå parikaratvam iti cet kevala vaidh^ bhakti phalåd
api mißra vaidh^ bhakti phalasya apakar£aè khalu anyåya eva.
“råmåniruddha pradyumna rukmiòyå sahito vibhuè.” iti gopåla
tåpan^ ßruti dù£éyå rukmiò^ pariòayo mathuråyåm ity ato rukmiò^
parikaratvam iti vyåkhyå tu na sårva laukik^. rådhå-kù£òopåsakaè
kathaì kubjåì vå rukmiò^ì vå pråpnoti iti dvit^yaß cånyåyaè.
vastutas tu lobha pravarttitaì vidhi-mårgeòa sevanam eva råga-
mårga ucyate vidhi-pravarttitaì vidhi-mårgeòa sevanañ ca vidhi-
mårga iti. vidhi-vinåbh¨taì sevanan tu ßruti smùtyådi våkyåd
utpåta pråpakam eva.
Rågånuga-sådhakas are advised not to practice ahaígra-

hopåsanå (considering oneself as non-different from the
object of worship), nyåsa (various elaborate practices for
chanting mantras and doing arcana), meditation on the
moods of Dvårakå, and worship of Rukmiò^ and other

queens, even though these are included in the limb of
arcana and are mentioned in Tantra çåstra. It is understood
from ßåstra that on the path of rågånugå-sådhana-bhakti,
there is no fault if some of the limbs of sådhana are not fol-
lowed completely. In the conversation between Nimi and the
Nava Yogendras in çr^mad-Bhågavatam (11.2.35), it is said:
yån åsthåya naro råjan
na pramådyeta karhicit
dhåvan nim^lya vå netre
na skhalen na pated iha
“O King, the followers of this bhakti path, having accepted
the shelter of bhagavad-dharma, are never afflicted by mis-
fortune. Even if one runs along with eyes closed, one will
never slip or fall from the path.”
na hy aígopakrame dhvaìso
mad-bhakter¨ddhavåòv api
(Bhåg. 11.29.20)
Bhagavån çr^ Kù£òa also told Uddhava, “O Uddhava,
shortcomings in one’s performance of certain limbs of
bhakti do not prove detrimental in this devotional path for
one who has just begun practicing.” The word yån refers
to taking shelter of the principal limbs of bhakti (ßravaòa,
k^rtana and so on), whereupon it is not considered a fault
to overlook any other limb.
In addition, Dhùta-Brahma-Yåmala declares:
ßr¨ti-smùti-puråòådi-pañcaråtra vidhiì vinå
aikåntik^ harer bhaktir utpåtåyaiva kalpate
(quoted in Bhakti-Rasåmùta-Sindhu 1.2.101)
38 pa rt o n e
“Even though one may be engaged in exclusive devotion

toward çr^ Hari, if one transgresses the regulations of the
ßastras like the ßruti, smùti, puråòas or the pañcaråtra, his
bhakti will simply be the cause of disturbance.”
When a sådhaka is overcome by devotional greed, he is
no longer controlled by the regulations of ßåstra. How-
ever, if in his bhajana he continues to follow those instruc-
tions of ßåstra which are unfavorable to his own moods,
such as meditation on Dvårakå and so on, considering
them to be compulsory, he will become an associate of the
mahi£^s (queens) of Dvårakå upon attaining perfection.
The ßåstras provide proof for this.
riraìsåì su£éhu kurvvan yo vidhi-mårgena sevate

kevalenaiva sa tadå mahi£itvam iyåt pure
(BRS 1.2.303)
“Even if one has a strong desire to enter into the closest
amour with the Divine Beloved but performs service in
vidhi-mårga only, one will become an associate of the
mahi£^s of Dvårakåpur^.” In this ßloka, the word kevala,
meaning kùtsnenaiva, indicates that if one is exclusively
dedicated to following vidhi-mårga without foregoing
worship of the mahi£^s or any other limb which is unfavo-
rable to one’s moods, one will attain the position of a
parikara of the Dvårakå mahi£^s. The Amara-ko£a Sanskrit
dictionary confirms the definition of the word kevala as
‘only’.
Some propose that by engaging in sådhana in vidhi-
mårga only, one attains the servitorship of the mahi£^s of
Dvårakå Dhåma. And if one performs sådhana in which
vidhi-mårga is mixed with råga-mårga, one becomes a
maidservant of the mahi£^s of Mathurå Dhåma. How-

ever, such an explanation gives rise to many questions as
it has no logical reasoning behind it. The first question
is this: if becoming a mahi£^ of Dvårakåpur^ means to be-
come an associate of Rukmiò^, Satyabhåmå and other
queens, then what does it mean to become an associate
of the Mathurå mahi£^s? It is inconsistent to reply that it
means to become a parikara of Kubjå-dev^. From the
viewpoint of rasa as described in the rasa-ßåstras, the po-
sition of Kubjå is inferior to that of Rukmiò^ and the
other queens. Thus, the conclusion would be that mixed
råga-vaidh^-mårga gives a result inferior to vaidh^-mårga
alone. There is not a shadow of a doubt that this would
be highly unjustified.
One may present the statement from Gopåla-Tåpan^
Upani£ad, “The omnipotent çr^ Kù£òa resides eternally in
Mathurå Dhåma with çr^ Baladevacandra, çr^ Anir¨ddha,
çr^ Pradyumna and çr^ Rukmiò^-dev^.” This would mean
that Rukmiò^ was married in Mathurå, and that çr^ Kù£òa
also resides there with Her and His other associates. Hence,
attaining the position of the Mathurå mahi£^s, which is the
fruit of råga-mißrita (mixed) vaidh^-bhakti, means becoming
an associate of Rukmiò^ in Mathurå. This explanation is also
illogical, because not everyone accepts that Rukmiò^ was
married in Mathurå. Why should a sådhaka become the
parikara of Kubjå or Rukmiò^-dev^ by worshiping Rådhå
and Kù£òa? This is a second inconsistency. In råga-mårga, one
is inspired by genuine greed and serves according to vidhi,
the regulated path, whereas in vidhi-mårga one serves being
prompted by ßåstra. According to the evidence ßruti-smùti-
puråòådi presented in the Nårada-Pañcaråtra, serving çr^
Kù£òa without following regulations causes disturbance only.
40 pa rt o n e
The rules and regulations meant for ahaígrahopåsanå,

mudra, nyåsa, meditation on the moods of Dvårakå, and
worship of Rukmiò^ and the other queens, although men-
tioned in Tantra çåstra, need not be followed by rågånuga-
sådhakas. Here ahaígrahopåsanå means the worship by
which one thinks, “I am brahma.” The rågånuga-sådhaka
should execute sådhana-bhajana by remembering and fol-
lowing the moods of his cherished Vrajavås^s for whom he
has greed, such as Subala, çr^dåma and other sakhås, or
Nanda Båbå and Yaßodå Maiyå, or Lalitå, Vißåkhå, R¨pa
Mañjar^ and other vraja-ramaò^s. He should not imagine
himself to be çr^dåma, Subala Sakhå, Yaßodå or Lalitå.
This type of worship, called ahaígrahopåsanå, is prohib-
ited here. Some neophyte, so-called sådhakas, considering
themselves to be Lalitå, Vißåkhå or Nanda-Yaßodå, deco-
rate their male bodies with ornaments meant for a wom-
an and call themselves “Lalitå Sakh^.” But this improper
behavior is forbidden by established rules of conduct.
Such people bring disgrace to the name of the Gauà^ya
Vai£òavas.
In ßåstra we find descriptions of different types of nyåsa:
£aà-aòga-nyåsa, p^éha-nyåsa, aíga-nyåsa, kara-nyåsa, and
many others. These are various elaborate procedures pre-
scribed for chanting mantras and doing arcana. As they are
unfavorable to the mood of rågånugå-bhakti, they too have
been forbidden.
Meditation on Dvårakåpur^ and worship of the mahi£^s
are predominated by aißvarya-bhåva. çr^ Kù£òa, decorated
like the emperor of emperors, sometimes resides there in
His four-handed form, holding the conch, disk, club and
lotus flower. He and His associates identify themselves as

k£atriyas, and the royal queens, being k£atriyåò^s, are also
endowed with a high degree of aißvarya. They are the wives
of Kù£òa, married according to Vedic injunctions. Their
love, or pr^ti, is classified as samañjaså, or inhibited. How-
ever, Kù£òa in Vraja is nava-kißora naéavara gopa-veßa
veòukara 3, and His internal associates are the gopas and gop^s
of Vraja. The gopa-ramaò^s have samarthå-rati (love capa-
ble of controlling Kù£òa), which is superior to samañjaså-
rati. Therefore, a rågånuga-sådhaka need not follow the
rules and regulations of ßåstra related to meditation on
Dvårakå and worship of the mahi£^s.
In rågånugå-bhakti, if a person takes shelter of those
essential practices, such as ßravaòa, k^rtana and so on,
which are considered to be the aíg^ (the very body) of
bhagavad-dharma, there is no fault if he fails to observe
a few of the other limbs. One important point to be not-
ed here is that the nine kinds of bhakti (ßravaòa, k^rtana
and so on), or the five limbs (sådhu-saíga, nåma-k^rtana,
bhågavat-ßravaòa, vraja-våsa, ßr^ vigraha-sevå), or three
limbs (ßravaòa, k^rtana, smaraòa) are not only the main
aígas or limbs of bhakti, but are actually aíg^, the origin
of all aígas. That is, besides being the primary sådhana,
they are also the sådhya, or goal. However, the above-
mentioned processes of nyåsa, mudrå, meditation on
Dvårakå, and so on do not constitute that sådhana which
has the nature of aíg^; they are merely limbs of the prime
aíga of arcana. Therefore, as they are unfavorable to the
cultivation of the moods of rågånugå-bhakti, exclusion
3. eternally youthful, expert in dancing, dressed as a cowherd boy,

and carrying a flute
42 pa rt o n e
of these limbs is not harmful. However, any neglect of

the prime limbs, which are in fact aíg^, would prove
harmful. Especially when one is absorbed in the princi-
pal aígas of ßravaòa, k^rtana, smaraòa and so on, any
laxity in observing other limbs is not considered to be
a fault.
Some people have the mistaken belief that it is not nec-
essary to follow the rules and regulations delineated in the
Vedic ßåstras or to accept çr^mad-Bhågavatam, the crown-
jewel of all evidence. They think that one can become a
rasika-bhakta by practicing intense, single-pointed bhakti
according to one’s own whim. Due to their firm convic-
tion in this misconception, they fail to follow the indispen-
sible practices of observing Ekådaß^ and Kårtika vratas
(vows), taking shelter of guru, and understanding the sen-
timents described in çr^mad-Bhågavatam. They impu-
dently advertise themselves as being rasika and take pride
in being råga-mårga devotees. To emphasize this point,
the verse ßr¨ti-smùti-puråòåd^ from Bhakti-Rasåmùta-
Sindhu has been cited here.
text 13
atha rågånugåyå aígåny anyåni bhajanåni kåni k^dùßåni kiì
svar¨påòi kathaì karttavyåni akarttavyåni vety apek£åyåm
ucyate. svåbh^£éa-bhåvamayåni, svåbh^£éa bhåva-sambandh^ni,
svåbh^£éa bhåvånuk¨låni, svåbh^£éa bhåvåviruddhåni, svåbh^£éa
bhåva-viruddhåni, iti pañca vidhåni bhajanåni ßåstre dùßyante.
tatra kånicit sådhya sådhana r¨påòi, kånicit sådhyaì premåòaì
prati upådåna- kåraòåni, kånicit nimitta kåraòåni, kånicit bhaja-
na cihnåni, kånicid upakårakåòi, kånicit apakårakåòi, kånicit
taéasthåni, iti. etåni vibhåjya darßyante.
Which limbs are to be practiced in rågånugå-bhakti? How

many types are there? What are their characteristics?
Which are essential, and which are to be disregarded? To
answer these questions, ßåstra sets down five types of de-
votional practices:
svåbh^£éa-bhåva-maya – saturated with one’s
cherished mood
svåbh^£éa-bhåva-sambandh^ – related to one’s
cherished mood
svåbh^£éa-bhåva-anuk¨la – favorable to one’s
cherished mood
svåbh^£éa-bhåva-aviruddha – neutral, or not opposed,
. to one’s cherished mood
svåbh^£éa-bhåva-viruddha – detrimental to one’s
cherished mood.
Here, svåbh^£éa means the mood that a sådhaka aspires to
attain. Some of these five categories are both the sådhana
and sådhya. (That is, the nature of the practices never
changes; the only difference is that in the stage of sådhana
they are in an unripe state, while in the stage of sådhya they
are ripe.) To achieve the goal of prema, some are direct, or
ingredient, causes (upådåna-kåraòa) and others are indi-
rect, or instrumental, causes (nimitta-kåraòa); some are
signs of bhajana (such as tilaka, Tulas^ målå, dress meant
for the different åßramas, and so on); some are helpful;
some are neutral; and some are harmful. All of these clas-
sifications will be explained.
text 14
tatra dåsya-sakhyåd^ni svåbh^£éa bhåva mayåni, sådhya sådhana
r¨påòi. guru-pådaßrayato mantra japa dhyånåd^ni sådhya
44 pa rt o n e
pratyupådåna-kåraòatvåd bhåva sambandh^ni “japen nityam

ananya-dh^è” ity ådy-ukte nitya kùtyåni, “japyaè svåbh^£éa
saìsarg^ kù£òa-nåma mahå manuè” iti gaòoddeßa d^pikokteè,
siddha r¨peòånugamyamånånåm api mantra-japa darßanåt
upådåna kåraòatvena bhåva sambandh^ni “gåè sarvvendriyåòi
vindan eva san mama gopa-str^-jana-vallabho bhavaty abh^£éa
saìsargi kù£òa nåma eva mahå manuè sarvva mantra ßre£éha ity
a£éådaßåk£aro daßåk£araß ca mantra eva arthåd ukto bhavat^ti
gaòoddeßa d^pikå våkyårtho jñeyaè. sviya bhåvocita nåma r¨pa
guòa l^lådi smaraòa ßravaòåd^ni upådåna kåraòatvåt bhåva
sambandh^ni. tathå hi – “gitan^ nåmåni tad arthakåni gåyan
vilajjo vicared asaíga” iti. “ßùívanti gåyanti gùòanty
abh^k£òaßaè, smaranti nandanti tavehitaì janå” ity ådy ukter
abh^k£na kùtyåni. atra rågånugåyåì yan mukhyasya tasyåpi
smaraòasya k^rttanådh^natvam avaßayaì vaktavyam eva
k^rttanasyaiva etad yugådhikåratvåt sarva bhakti-mårge£u
sarva ßåstrais tasyaiva sarvotkar£a prati pådanåc ca. “tapåìsi
ßraddhayå kùtvå premåàhyå jajñire vraje” ity ujjvala n^lamaòy
ukter anugamyamånånåì ßrut^nåì premåòaì prati tapasåì
kåraòatvåvagamåt kalåv asmin tapo‘ntarasya vig^tatvåt “mad
arthaì yad vrataì tapaè” iti bhagavad ukter ekådaß^ –
janmå£éamy-ådi vratåni tapo r¨påòi iti nimitta kåraòåni
naimittika kùtyåni akaraòe pratyavåya ßravaòån nityåni. tatrai-
vaikådaß^ vratasyånvaye “govinda smaraòaì nùòåì yad
ekådaßy-upo£aòam” iti smùter ¨pådåna kåraòa smaraòasya låbhåd
aìßena bhåva sambandhitvam api, vyatireke tu “måtù-hå pitù-
hå caiva bhråtù-hå guru-hå tathå” ity ådi skåndådi vacanebhyo
guru-hantùtvådi ßravaòån nåmåparådha låbhaè “brahma-
ghnasya suråpasya steyino guru-talpinaè” iti vi£òu-dharmmot-
tarokter anapåyi påpa viße£a låbhaß ca, iti nindåßravaòåd
atyåvaßyaka kùtyatvam. kiì bahunå, “paramåpadam åpanne
har£e vå samupasthite. naikådaß^ì tyajed yas tu tasya d^k£åsti
vai£òava. vi£òavårpitåkhilåcåraè sa hi vai£òava ucyate.” iti

skånda våkyåbhyåm ekådaß^ vratasya vai£òava lak£aòatvam eva
nirddi£éam. kiñ ca vai£òavånåì bhagavad anivedita bhojana
ni£edhåè, “vai£òavo yadi bhuñj^ta ekådaßyåì pramådataè” ity
atra bhagavan niveditånnasyaiva bhojana ni£edho ‘vagamyate.
kårttika vratasya ca tapo ‘ìßena nimitta tvaì ßravaòa
k^rttanådy aìßena upådånatvam api. ßr^ r¨pa gosvåmi
caraòånåm asakùd uktau kårttika devateti kårttika dev^ty ¨rjja-
dev^ti ¨rjjeßvar^ti ßravaòåd viße£ataè ßr^ vùndåvaneßvar^ pråpa-
katvam avagamyate. “ambar^£a ßuka-proktaì nityaì bhåga-
vataì ßròu” iti smùteè krameòa ßr^ bhågavata ßravaòåder nitya-
kùtyatvam uktam. “kathå imås te kathitå mah^yasåm” ity
anantaraì “yas t¨ttama-ßloka-guòånuvådaè prastÿate nityam
amaígala ghnaè tam eva nityaì ßùòuyåd abh^k£òaì kù£òe
‘malåì bhaktim abh^psamånaè.” iti dvådaßokter daßama
skandha sambandhi sva pre£éha ßr^ kù£òa carita ßravaòåder
yathåyogyaì nitya-kùtyatvam abh^k£òa kùtyatvaì bhåva
sambandhitvañ ca. nirmmålya tulas^ gandha candana målå
vasanådi dhåraòåni bhåva sambandh^ni. tulas^ kå£éha-målå
gop^candanådi tilaka nåma mudrå caraòa cihnådi dhåraòåni
vai£òava cihòåny anuk¨låni. tulas^ sevana parikramaòa
praòåmåd^ny apyanu k¨låni. gavåßvattha dhåtr^ bråhmaòådi
sammånåni tad bhåvåviruddhåni upakårakåòi. vai£òava-sevå
t¨kta samasta lak£aòavat^ jñeyå. uktåny etåni sarvåòi
karttavyåni. yathaiva po£yåt kù£òåd api sakåßåt tat po£ake£v
åvarttita dugdha-dadhi navan^tådi£u vrajeßvaryyå adhi-
kaivåpek£å, ßr^ kù£òaì sva stanya payaè pibantaì bubhuk£um
apyapahåya tad^ya dugdhottåraòårthaì gatatvåt. tathaiva råga
vartmånugamana rasåbhijña bhaktånåì po£yebhyaè ßravaòa
k^rtanådibhyo’pi tat po£ake£v ete£u sarve£u paramaivåpek£aòaì
naivånucitam. ahaígrahopåsana nyåsa mudrå dvårakå-dhyåna
mahi£y-arcanåd^ny apakårakåòi na karttavyåni. puråòåntara
46 pa rt o n e
kathå ßravaòåd^ni taéa-sthåni. atra bhakteè saccidånanda

r¨patvån nirvikåratve’pi yad upådånatvådikaì tat khalu
durvitarkyatvåd eva bhakti ßåstre£u “tatra prema vilåsåè syur
bhåvåè snehådayas tu £aé” ity ådi£u vilåsa ßabdena vyañjitaì,
yathå rasa-ßåstre vibhåvådi ßabdena, atra khalu sukha bodhårtham
eva upådånådi ßabda eva prayukta iti k£antavyaì sadbhiè.
Dåsya, sakhya, våtsalya and mådhurya are called svåbh^£éa

bhåva maya (saturated with one’s cherished mood). Hear-
ing about, glorifying and performing other limbs of bha-
jana in these moods nourish the sådhaka’s creeper of prema.
Thus, these activities are called bhåva-maya-sådhana.
Upon the manifestation of prema, such ßravaòa, k^rtana
and so on is called bhåva-maya-sådhya. Hence, these prac-
tices of bhajana are both the means and the goal.
The practices of bhajana, beginning with taking shel-
ter of çr^ Guru and including mantra-japa, meditation and
so on, are upådåna-kåraòa, the ingredient, or material,
cause for attaining the goal of prema, and are called bhåva-
sambandh^ (related to one’s desired feeling or mood).
çåstra enjoins a perpetual duty in the phrase japen nityam
ananya-dh^è: “One must do japa every day with one-
pointed attention.” Gaòoddeßa D^pikå states that it is one’s
duty to chant the kù£òa-nåma mahå-mantra which is as-
sociated with one’s desired relationship with Kù£òa (japy-
aè svåbh^£éa saìsarg^ kù£òa-nåma-mahåmanuè). The japa
or k^rtana of ßr^ kù£òa-nåma that specifically alludes to
those whom one follows in siddha-r¨pa should be under-
stood to be bhåva-sambandh^, because it is upådåna-
kåraòa, the ingredient cause of bhåva.
Which is the kù£òa-nåma-mahå-mantra associated with
one’s desired relationship? In reply to this question,
Gaòoddeßa D^pikå presents the following explanation: In

the word Govinda, the syllable go means ‘having pervad-
ed all my senses’. Thus, Govinda means ‘the beloved of
the gop^s, Gop^-janavallabha, having pervaded all my sens-
es, splendidly resides there.’ Therefore, the term mahå-
mantra refers only to that kù£òa-nåma which is associated
with one’s own desired relationship with Him. Because of
this explanation, the eighteen-syllable gopåla-mantra has
been called sarva-mantra-ßre£éha, the best of all mantras. In
conclusion, the sådhana comprised of ßravaòa-k^rtana of
çr^ Kù£òa’s name, form, qualities and pastimes as appro-
priately related to one’s own mood is known as bhåva-
sambandh^ (due to its being the upådåna-kåraòa, or ingre-
dient cause of bhåva).
In these two ßlokas, çr^mad-Bhågavatam advises:
gitan^ nåmåni tad arthakåni
gåyan vilajjo vicared asaígaè
“Completely giving up material attachments, one should
wander freely unembarrassed while singing about the
sweetness of çr^ Kù£òa’s name and beauty” (11.2.39).
ßùòvanti gåyanti gùòanty abh^k£òaßaè
smaranti nandanti tavehitaì janåè
“The devotees achieve supreme bliss by incessantly hearing
about, glorifying and remembering Your pastimes”
(1.8.36). These proofs from ßåstra confirm that continuous
engagement in bhåva-sambandh^-sådhana is obligatory.
It has been mentioned earlier that smaraòa is the prima-
ry limb of rågånugå-bhakti. But one should understand
that smaraòa is dependent on k^rtana. In the present age
of Kali, it is the practice of k^rtana that grants the eligibility
48 pa rt o n e
to enter into bhajana, because as all the ßåstras proclaim,

k^rtana has monarchy over all the other limbs of bhakti and
bestows the highest result.
In çr^ Ujjvala-N^lamaòi, it is said that the çrutis, follow-
ing the mood of the gop^s, performed austerities with
ßraddhå and, upon attaining full prema, took birth in
Vraja. This proves that performance of penances is one
cause for attaining gop^-prema. Here tapasyå means fasts for
Ekådaß^, Janmå£éam^ and so on, because in the present Kali
Yuga other types of austerities are condemned. Bhagavån
has personally said, “Vows performed for My sake are
called tapasyå.” Thus, fasts for Ekådaß^ and Janmå£éam^
and other such austerities are nimitta-kåraòa, instrumen-
tal causes for enhancing one’s bhåva. Failure to perform
these occasional duties is harmful, and thus they are to be
accepted as perpetual obligations. In this vein, the smùti-
ßåstras further explain that to fast on Ekådaß^ is accepted
as govinda-smaraòa, remembrance of Govinda. On the
basis of this evidence, we can see that observing Ekådaß^,
Janmå£éam^ and other vratas leads to attaining smaraòa,
which is upådåna-kåraòa. Therefore, such vratas are con-
sidered partially bhåva-sambandh^.
From the perspective of prohibitions, Skanda Puråòa
declares that people who fail to observe Ekådaß^ take on
sin equal to killing one’s mother, father, brother, and
guru. Disregarding Ekådaß^ and other fasts is regarded as
an offense to the holy name. It is also written in Vi£òu
Dharmottara that, while ßåstra offers various means of
atonement for crimes such as killing a bråhmaòa, drink-
ing liquor, kidnapping, and harboring lusty desires for
the wife of one’s guru, there are no penances that can
eradicate the sin incurred by taking grains on Ekådaß^.
Therefore, regular observance of Ekådaß^ vrata is accept-

ed as obligatory and should be followed without ques-
tion. In Skanda Puråòa, it is said, “People who do not
abandon their Ekådaß^ fast, even in the presence of
dreadful calamities or untold happiness, have attained
Vai£òava d^k£å in the true sense,” and “Those who ded-
icate all their activities at the lotus feet of Vi£òu are gen-
uine Vai£òavas.” These two statements from Skanda
Puråòa confirm that it is incumbent upon Vai£òavas to
observe Ekådaß^. Vai£òavas are always forbidden to ac-
cept anything not offered to Bhagavån, but on Ekådaß^,
Vai£òavas are prohibited from accepting grains, even if
it is mahå-prasåda and taken out of inattentiveness.
Kårttika vrata as an aspect of austerity is nimitta-kåraòa,
and as hearing and glorifying is upådåna-kåraòa. In many
places, çr^ R¨pa Gosvåm^ has mentioned that çr^ Rådhikå,
as the presiding deity of Kårttika, is called Kårttika-dev^,
Urjå-dev^, Urjeßvar^ and so on. Observing Kårttika vrata
presents a special opportunity for the sådhaka to attain
Vùndåvaneßvar^ çr^mat^ Rådhikå. Hence, Kårttika vrata is
compulsory.
”He Ambar^ßa! Bhågavat, spoken by çuka, should be
heard every day.” This statement from the smùti declares
that hearing çr^mad-Bhågavatam is a perpetual duty.
“I have glorified the lives of great personalities to you.
Those who are aspiring for vißuddha-bhakti at the lotus feet
of çr^ Kù£òa should regularly hear the attributes of Uttama-
ßloka Bhagavån, the destroyer of all inauspiciousness.”
This statement from the Twelfth Canto (SB 12.3.15) es-
tablishes that hearing about the character of one’s belov-
ed çr^ Kù£òa as related in the Tenth Canto is a continual
duty in the category of bhåva-sambandh^.
50 pa rt o n e
Accepting tulas^, sandalpaste, perfume, garlands and

garments which have been offered to Bhagavån is bhåva-
sambandh^. Wearing a tulas^-wood målå and adorning the
body with Vai£òava signs such as tilaka, stamps of the holy
name and of the Lord’s footprints marked in gop^-candana,
and so on are bhåva-anuk¨la, or favorable to the develop-
ment of one’s desired mood. Serving Tulas^, doing pari-
kramå and offering praòåma are also bhåva-anuk¨la. Since
it is helpful to honor the cow, the aßvattha (banyan or
p^pala) tree, the myrobalan tree, the bråhmaòas and so on,
such aígas are called bhåva-avir¨ddha, neutral to the de-
velopment of the desired sentiments. Vai£òava sevå in-
cludes all the special qualities of the four practices of bhajana
already described and must be performed along with them.
All of the practices mentioned above are to be accepted as
regular duties.
For example, it is seen that Yaßodå Maiyå gives more
importance to diligently looking after the boiled milk,
curd, and butter with which she will nourish çr^ Kù£òa
than to Kù£òa Himself. In the middle of feeding her son
breast-milk, she put Him down in order to rescue the boil-
ing milk, although He was not yet satisfied. Similarly, it
is also not improper for rågånuga-bhaktas conversant with
rasa to pay more attention to the aforementioned aígas,
which directly nourish ßravaòa, k^rtana and so on.
Since ahaígrahopåsanå, nyåsa, mudrås, meditation on
Dvårakå and worship of the mahi£^s are a hindrance to
råga-mårga-sådhana, they are prohibited. Hearing dis-
courses on Puråòas other than çr^mad-Bhågavatam is
neutral, that is, neither favorable nor unfavorable.
Although bhakti is sac-cid-ånanda-svar¨på and is not
subject to transformation, still we have used the terms
upådåna-r¨på, and so on, just to help us understand this

difficult subject matter more easily. In rasa-ßåstra, the
words vibhåva, anubhåva, and so on have been used to
describe rasa; similarly, upådåna and other words have
been used here to make this subject easy to comprehend.
May the saintly devotees forgive me for this.

In Bhakti Sandarbha (Anuccheda 273), çr^la J^va Gosvåm^
says:
ataeva yady anyåpi bhaktiè
kalau karttavyå tadå tat saìyoge naivety uktam
“In Kali Yuga, if one is practicing other limbs of bhakti,
it is obligatory to perform them along with harinåma-
saík^rtana.” çr^la Sanåtana Gosvåm^j^ has also said that
harinåma-saík^rtana is the topmost out of all the aígas of
bhakti, including smaraòa and other limbs:
manyåmahe k^rttanam eva sattamaì
lolåtmakaika sva-hùdi sphuratsmùteè
våci sva-yukte manasi ßrutau tathå
d^vyat parån apy upakurvad åtmavat
(Bù. Bhåg. 2.3.148)
“We consider that k^rtana is superior to smaraòa because

smaraòa appears in the heart only, and the heart is flick-
ering and unsteady by nature. K^rtana, however, directly
manifests on the organ of speech and automatically paints
the mind with its own hue. The sound of k^rtana, ulti-
mately, not only satisfies one’s own ears, but just as it attracts
52 pa rt o n e
our own åtmå, it satisfies the other sevakas who are also
listening to the k^rtana.”
Smaraòa does not have this power. Therefore, only
k^rtana is capable of subduing the mind, which is more
restless than the wind. Moreover, without k^rtana the
mind is incapable of performing smaraòa. The mind can-
not be made steady by any means other than k^rtana. This
is the deep meaning of the above ßloka by çr^la Sanåtana
Gosvåm^.
kù£òasya nånå-vidha-k^rttane£u
tan-nåma-saík^rttanam eva mukhyam
tat-prema sampaj-janane svayaì dråk
ßaktaì tataè ßre£éhatamaì mataì tat
(Br. Bhåg. 2.3.158)
“Among the many types of ßr^-kù£òa-k^rtana, the k^rtana

of His name is topmost and supremely worshipable.
Through ßr^ nåma-saík^rtana, the supreme wealth of
kù£òa-prema manifests in the sådhaka’s heart very quickly.
This ßr^ nåma-saík^rtana is independently capable of
bestowing pure love for Kù£òa, and therefore, compared
to smaraòa and other limbs of bhakti, it is considered
the foremost.” Furthermore, ßr^ nåma-saík^rtana is both
sådhana and sådhya. This is the conclusion of çr^la Sanå-
tana Gosvåm^ and other prem^ Vai£òava åcåryas.
thus ends the first illumination

A fter quitting the sådhaka-deha,
the prem^-bhaktas, who for a long
time have enthusiastically aspired for
the direct service of Bhagavån, merci-
fully receive darßana of çr^ Kù£òa along
with His associates.
Kù£òa grants them their desired ser-
vice one time, and bestows upon them
their transcendentally blissful gop^
form. That very gop^ form, by the
sway of Yogamåyå, emerges from the
womb of a gop^ in prakaéa Vùndåvana,
where Kù£òa descends with His eternal
associates.
Therefore, O greatly eager anuråg^
devotees, do not fear. Rest assured. All
is auspicious for you.
DVITîYAê PRAKÄçAê
second illumination
text 1
N anu “na håniì na glåniì na nija-gùha-kùtyaì

vyasanitåì na ghoraì nodagh¨ròåì na kila
kadanaì vetti kimapi. varåíg^bhiè svåíg^kùta-suhùd anaígåbhi
rabhito, harir vùndåraòye parama-nißam uccair viharati.” ity
ådibhya eva ßr^ vùndåvaneßvaryådi-prema-vilåsa-mugdhasya ßr^
vrajendra-s¨nor na kvåpi anyatråvadhåna-sambhava ity avas^yate.
tathå sati nånå dig deßa vartibhir ananta rågånug^ya bhaktaiè kri-
yamåòaì paricaryådika kena sv^kartavyaì? vijñaptis tava
påéhådikañ ca kena ßrotavyam? tad aìßena paramåtmana-
ivåìßåìßinor aikyåd iti cet samådhir ayaì samyag ådhir eva
tådùßa-kù£òånurågi-bhaktånåm. tarhi kå gatiè? såk£åt ßr^mad-ud-
dhavoktir eva. så ca yathå – “mantre£u måì vå upahÿa yat tvam
akuòéhitåkhaòàa sad åtma bodhaè. pùccheè prabho mugdha
ivåpramattas tan me mano mohayat^va deva.” asyårthaè –
“mantre£u jaråsandha-vadha råjasÿådy artha gamana vicårådi£u
prastute£u måì vai nißcitam upahÿa yat pùccheè uddhava tvam
atra kiì karttavyaì tad br¨hi iti pùccheè apùcchaè akuòéhitaè
kålådinå akhaòàaè parip¨ròaè sadå sårvadika eva åtmano bod-
haè samvic chaktir yasya sa mugdha iva yathå anyo mugdho janaè
pùcchati tathety arthaè tat tava yugapad eva maugdhyaì sårvajñyañ
55
56 pa rt o n e
ca mohayat^va mohayaty eva. atra mugdha iva tvaì na tu mugdhaè

iti. mohayat^va na tu mohayati iti vyåkhyåyåì saígaty abhåvåt.
asaígate£u karmåòy an^hasya bhavo’bhavasyety ådi-våkye£u
madhye etad våkyasyopanyåso vyarthaè syåd ity atas tathå na
vyåkhyeyam. tataß ca dvårakå-l^låyåì saty api sårvajñye yathå
maugdhyaì tathaiva vùndåvana-l^låyåm api saty api maugdhye
sårvajñyaì tasyåcintya-ßakti-siddham eva mantavyam. ataeva
varòitaì ßr^-l^låßuka-caraòaiè “sarvajñatve ca maugdhe ca
sårvabhaumam idaì maha iti.”
çr^ Kù£òa is the embodiment of rasa and is always im-

mersed in amorous pastimes (rasa-vilåsa).
na håniì na glåniì na nija-gùha-kùtyaì vyasanitåì
na ghoraì nodagh¨ròåì na kila kadanaì vetti kimapi
varåíg^bhiè svåíg^kùta-suhùd anaígåbhirabhito
harir vùndåraòye parama-nißam uccair viharati
“Surrounded by the beautiful Vraja maidens, çr^ çyåma-
sundara, having accepted apråkùta-kåma (kandarpa, tran-
scendental lust) as His heart’s nearest and dearest friend,
is always so absorbed in romantic intrigues in çr^ Vùndå-
vana that He remains completely unaware of anything else –
any kind of loss, lamentation, household duties, calamity,
fear, anxiety, or defeat at the hands of His enemies or
anyone else.”
This evidence from ßåstra reveals that Vrajendra-nandana
çyåmasundara is so captivated in His loving affairs with
çr^mat^ Rådhikå and the other young wives of Vraja that
He has no chance even to think about anything else. This
being the case, who then accepts the service rendered by
countless rågånuga devotees situated in so many countries
in all the directions? Who listens to the various kinds of
se c o n d i l l um i n at i o n 57
prayers and praises (stava-stuti) that they offer to Him?

One may resolve this uncertainty by saying that çr^
Vrajendra-nandana’s aìßa or portion, Paramåtmå, resides
in every living entity. Since there is no difference between
the portion and the origin, it is Paramåtmå who accepts
the service and hears the prayers and hymns of the råga-
anuga devotees – this itself is çr^ Vrajendra-nandana’s ac-
cepting and listening. However, for a rågånuga-bhakta of
Kù£òa, such a proposition is as painful as a crippling dis-
ease. What then is the solution? çr^ Uddhavaj^ provides the
answer with these words:
mantre£u måì vå upahÿa yat tvam

akuòéhitåkhaòàa-sadåtma-bodhaè
pùccheè prabho mugdha ivåpramattas
tan no mano mohayat^va deva
(Bhåg. 3.4.17)
“He Prabhu! O my Lord! While pondering, ‘Is it proper
or not for Me to go there to kill Jaråsandha, attend the
råjasÿa-yajñå and perform other duties?’ You called me
over and, just like an ordinary, simple-minded person,
asked me, ‘O Uddhava, what is My duty in this situa-
tion?’ Although You are full of unlimited, eternal knowl-
edge which is undivided and unimpeded by time and
space, still You questioned me, just as an innocent per-
son approaches someone wise for advice about some
weighty matter. By simultaneously displaying childlike
unawareness (mugdhatå) and omniscience (sarva-jñatå),
You are bewildering me.”
Uddhava is saying, “Some people explain that in reali-
ty You are not perplexed but are only acting so, and that
58 pa rt o n e
You appear to be bewildering me but I am not really be-

wildered.” However, their explanation is inconsistent.
One may try to justify such an interpretation by inappro-
priately citing seemingly comparable scriptural state-
ments such as karmåòy an^hasya (“You perform karma
without any endeavor”) and bhavo ‘bhavasya (“You are
unborn, yet You take birth”). However, since this situa-
tion is different, such an explanation is wrong. Just as we
must accept mugdhatå in Dvårakå l^lå despite the pres-
ence of sarva-jñatå, similarly, in Vùndåvana l^lå we are
obliged to acknowledge çr^ Kù£òa’s omniscience brought
about by His inconceivable potency, despite the presence
of mugdhatå. L^låßuka Bilvamaígala ëhåkura has given
an identical explanation in Kù£òa-Karnåmùta (verse 83):
“We see that sarva-jñatå and mugdhatå co-exist in each
and every one of Bhagavån’s pastimes. Therefore, we
must accept this as being accomplished by His inconceiv-
able potency.”
text 2
atra sarva-jñatvaì mahaißvaryyam eva na tu mådhuryaì,
mådhuryyaì khalu tad eva yad aißvaryya vinåbh¨ta kevala nara-
l^låtvena maugdhyam iti sth¨la dhiyo bruvate.
Someone may propose: “One should understand that sarva-

jñatå (omniscience) here indicates an abundance of mahå-
aißvarya (great opulence) devoid of mådhurya (sweetness),
while mådhurya is simply the mugdhatå (bewilderment)
that results from completely setting aside aißvarya and
imitating nara-l^lå, human-like behavior,” but only dull-
headed people will speak like this.
text 3
mådhuryyådikaì nir¨pyate. mahaißvaryasya dyotane vådyotane ca

nara-l^latvånatikramo mådhuryam. yathå p¨tanå pråòahåritve’pi
stana c¨£aòa lak£aòa nara-båla-l^låtvam eva. mahå kaéhora ßakaéa
sphoéane’py ati sukumåra caraòa traimåsikyottåna-ßåyi båla-
l^latvam. mahå d^rgha dåmåßakya bandhatve’pi måtù bh^ti
vaiklavyam. brahma baladevådi mohane’pi sarvajñatve’pi vatsa-
cåraòa l^latvam. tathå aißvaryya sattva eva tasyådyotane dadhi
payaß cauryaì gopa-str^ låmpaéyådikam. aißvarya rahita kevala
naral^latvena maugdhyam eva mådhuryyam ity ukteè kr^àå capala
pråkùta nara-bålake£v api maugdhyaì, mådhuryyam iti tathå na
nirvåcyam.
Therefore, the conclusion regarding mådhurya and relat-

ed topics is that whether mahå-aißvarya is exhibited or not,
if the mood of human-like pastimes is not transgressed
even slightly, then it is called mådhurya. For example,
when çr^ Kù£òa killed the demoness P¨tanå, He enacted
the pastime of sucking her breast, behaving just like an
ordinary human child. While breaking the terrifying and
hard-hearted cart demon (çakaéasura) with His extreme-
ly tender lotus feet, çr^ Kù£òa maintained His human-like
behavior as a small baby of only three months, lying flat
on His back. Even when Mother Yaßodå could not bind
Him with the longest rope, Kù£òa appeared completely
perturbed out of fear of her. In Brahma-vimohana-l^lå,
having baffled Brahmå, Baladeva and everyone else, Kù£òa
was seen tending the cows and calves just like an ordinary
human boy, even while personally remaining omniscient.
Moreover, even though aißvarya is present when Kù£òa is
seen performing the pastimes of stealing milk and yogurt
60 pa rt o n e
and acting lustily towards the gopa-ramaò^s (the enchanting

young cowherd maidens), that aißvarya is not apparent.
If mugdhatå were to be called mådhurya simply because
without displaying any aißvarya, it corresponds to human
activities, then the mugdhatå shown by a restless and play-
ful mundane child would also have to be called mådhurya.
Therefore, it is completely wrong to explain mådhurya in
this way.
text 4
aißvaryaì tu nara-l^latvasyånapek£itatve sati ^ßvaratvåvi£kåraè.
yathå måtù-pitarau prati aißvaryaì darßayitvå – etad våì darßitaì
r¨paì pråg janma smaraòåya me. nånyathå mad bhavaì jñånaì
marttya liígena jåyate. ityuktam. yathå arjjunaì prati “paßya
me r¨pam aißvaram” ity uktvå aißvaryyaì darßitam. vraje’pi
brahmåòaì prati mañju mahima darßane paraè sahasra catur
bhujatvådikam ap^ti.
To exclusively manifest ^ßvara-bhåva, the sentiment of be-

ing the supreme controller of existence, while disregard-
ing the human-like mood of nara-l^lå, is called aißvarya.
When revealing His magnificence, Kù£òa said to His par-
ents çr^ Vasudeva and Devak^, “O Father! O Mother! I
have shown you My four-handed form just to remind you
of your previous birth; otherwise, you would not have un-
derstood Me properly through My human-like character-
istics” (Bhåg. 10.3.44). In the same way, He told Arjuna
(G^tå 9.5), “Behold My magnificent form!” and revealed
His aißvarya. In çr^ Vùndåvana, too, even while displaying
the glories of His sweetness, He showed Brahmå thou-
sands and thousands of His four-handed forms.
text 5
atha bhakta ni£éham aißvaryya-jñånam (1). ataeva “yuvåì na naè

sutau såk£åt pradhåna pur¨£eßvarau” ity ådi vasudevokteè “sakheti
matvå prasabhaì yad uktam” ity arjunokteß ca ^ßvaro’yam ity
anusandhåne’pi hùt-kampa-janaka sambhrama gandhasya
anudgamåt sv^ya bhåvasyåti sthairyam eva yad utpådayati tan
mådhuryya-jñånam. yathå – “vandinas tam upadeva gaòå ye, g^ta-
vådya-valibhiè paribabruè.” iti “vandyamåna caraòaè pathi
vùddhaiè.” iti ca yugala g^tokteè go£éhaì prati gavånayana samaye
brahmendra nåradådibhiè kùtasya kù£òa stuti g^ta vådyaì
p¨jopahåra pradåna p¨rvaka caraòa-vandanasya dù£éatve’pi
ßr^dåma subalåd^nåì sakhya-bhåvasyåßaithilyam. tasya tasya
ßrutatve’pi vrajåbalånåì madhura-bhåvasyåßaithilyam. tathaiva
vraja-råja kùta tad å£våsana våkyair vrajeßvaryå api nåsti våtsalya-
ßaithilya gandho’pi praty uta dhanyaivåhaì yasyåyaì mama
putraè parameßvara iti manasy abhinandane putra-bhåvasya
dåràhyam eva. yathå pråkùtyå api måtuè putrasya pùthv^ßvaratve
sati tat putra prabhåvaè sph^ta evåvabhåti. evaì dhanyå eva
vayaì ye£åì sakhå ca parameßvara iti yåsåì preyån parameßvara
iti sakhånåì preyas^nåì ca sva sva-bhåva dåràhyam eva jñeyam.
kiì ca saìyoge sati aißvaryya-jñånaì na samyag avabhåsate,
saìyogasya ßaityåt candråtapa-tulyatvåt virahe tvaißvaryya-
jñånaì saìyag avabhåsate virahasyau£òayå s¨ryåtapa-tulyatvåt.
tad api hùt-kampa sambhramådaråy-abhåvån naißvaryya-jñånam.
yad uktam–“mùgayur iva kap^ndraì vivyadhe lubdha dharmå
striyam akùta vir¨påì str^-jitaè kåmayånåm. balim api bali-
matvåve£éayad dhvåík£avad yas tad alam asita sakhyair dustyajas
tat kathårtha” iti. atra vrajaukasåì govardhana-dhåraòåt
p¨rvaì kù£òa ^ßvara iti jñånaì nås^t. govardhana-dhåraòa varuòa-
loka gamanånantaraì tu kù£òo’yam ^ßvara eveti jñåne’py ukta
prakåreòa ßuddhaì mådhuryya-jñånam eva p¨ròam. varuòa
62 pa rt o n e
vakyenoddhava våkyena ca såk£åd ^ßvara-jñåne’pi “yuvåì na naè

sutåv iti” vasudeva våkyavat vrajeßvarasya “na me putraè kù£òa”
iti manasy api manåg api noktiè ßruyate iti tasmåd vrajasthånåì
sarvathaiva ßuddham eva mådhuryya-jñånaì p¨ròaì pura-
sthånåì tu aißvaryya-jñåna mißraì mådhuryya-jñånaì p¨ròam.
Now the description of devotees who are steadfast in the

conception of aißvarya will be presented. çr^ Vasudeva told
çr^ Kù£òa and çr^ Baladeva, “You are not my sons. You are
directly the Supreme Personalities of Godhead.” Arjuna
also, after seeing Kù£òa’s universal form, said, “O Kù£òa!
Please forgive me for whatever I may have said earlier out
of carelessness or affection, not realizing Your glories”
(G^tå 11.41). The statements of these devotees reveal that
their våtsalya and sakhya-bhåva diminished upon seeing
çr^ Kù£òa’s opulence. This is called aißvarya-jñåna. But in
mådhurya-jñåna, even knowing full well that Kù£òa is
îßvara, one will not register even the slightest scent of that
awe which causes the heart to shudder because feelings of
natural intimacy are already firmly established there.
According to Yugala-G^ta (Bhåg. 10.35), “Gandharvas
and other demigods devoted to the ßrutis surrounded çr^
Kù£òa on all four sides and worshiped Him with hymns,
flowers, and other paraphernalia,” and “Grandsire Brahmå
and others offered obeisances at His lotus feet as He herded
the cows along the path.” These statements from Yugala-
G^ta explain that çr^dåma, Subala and other cowherd boys
saw Brahmå, Indra, Nårada and other demigods offer stutis
with songs and musical instruments, worship with all par-
aphernalia, and obeisances at Kù£òa’s lotus feet as He re-
turned from the forest. Nevertheless, their mood of nat-
ural friendship with Kù£òa was not even slightly inhibited.
After hearing all these prayers, the vraja-sundar^s were

also seen to exhibit an unshakable staunchness in their
madhura-bhåva. And in the same way, there was not the
slightest breach in the maternal mood of Vrajeßvar^ çr^mat^
Yaßodå, when she heard the words Vrajaråja Nanda Båbå
spoke to pacify the Vrajavås^s. Rather, her love for çr^
Kù£òa was nourished and increased, and she said, “I am
blessed that my son is directly Parameßvara, the Supreme
Controller.”
This declaration indicates that the surge of maternal
pride in the heart of Yaßodå strengthens her våtsalya-
bhåva. In the same way, an ordinary mother whose son be-
comes the ruler of the world at once demonstrates even
more motherly love for him. The sakhås say, “We too are
blessed that our friend is Parameßvara,” and the vraja-gop^s
confirm, “We are blessed that the Supreme Lord is our
beloved.” From these assertions we can understand that
the moods of the Vrajavås^s are strengthened by the aware-
ness that çr^ Kù£òa is îßvara.
At the time of saìyoga (meeting), aißvarya-jñåna is not
apparent. Meeting is like the cool rays of the moon, but
separation burns like the scorching rays of the sun. There-
fore, in separation, aißvarya-jñåna manifests openly. Still,
when reverential sentiments momentarily appear, if the
heart does not palpitate, and if feelings of awe are not
aroused, this cannot really be accepted as aißvarya-jñåna.
For example, in Bhramara-G^ta, the gop^s say, “In His
Råma Ävatåra, from a hidden place like a hunter, He
pierced Vånara Råja (the monkey king) Båli with arrows.
Generally, a hunter kills animals out of excessive greed
for flesh, but çr^ Råma killed Båli without reason. Thus,
He is even more cruel than a hunter. Furthermore, being
64 pa rt o n e
subjugated by a woman (His wife S^tå), He cut off the

lusty ç¨rpaòakhå’s nose and ears. In His Våmana
Ävatåra, like a crow He accepted the worship of Mahå-
råja Bali and bound him with the noose of Varuòa-deva.
Therefore, we do not want any kind of friendship with
that black-complexioned person. Still, we continue to
talk about Him as it is extremely difficult for us to give
this up.”
This ßloka from Bhramara-G^ta (Bhåg. 10.47.17)
reflects the distinct moods of the vraja-sundar^s, who did
not nurture any special reverence for çr^ Kù£òa even after
knowing about His majestic aspect. Before çr^ Kù£òa lift-
ed Govardhana Hill, the Vrajavås^s had no aißvarya-
bhåva for Him. After Kù£òa lifted Govardhana and also
when He returned from Varuòa-loka, even though they
had become aware that Kù£òa is the Supreme Lord, the
Vrajavås^s’ hearts were filled with feelings of mådhurya-
jñåna just as before. çr^ Vasudevaj^, referring to Kù£òa and
Baladeva, said, “Neither of You are my sons.” Similarly,
after hearing from Varuòa-deva and Uddhava that Kù£òa is
Bhagavån, çr^ Nanda Mahåråja experienced some aißvarya-
jñåna for Kù£òa arise in his heart, but he never felt that
“Kù£òa is not our son.” Nor is it mentioned anywhere that
he ever spoke in this way to anyone. Thus, the Vrajavås^s
were always full of spotlessly pure mådhurya-jñåna. The
mådhurya-jñåna of the associates of Dvårakå-pur^, how-
ever, was mixed with aißvarya.
text 6
nanu pure vasudeva-nandanaè kù£òo’yam aham ^ßvara eva iti
nara-l^latve’pi jånåty eva yathå tathaiva nanda-nandanaè kù£òaì
svam ^ßvaratvena vraje jånåti na vå? yadi jånåti tadå dåma-

bandhanådi l^låyåì måtù bh^ti hetukåßru-påtådikaì na ghaéate.
tadådikam anukaraòam eveti vyåkhyå tu manda-mat^nåm eva na
tv abhijña bhaktånåm. tathåvyåkhyån asyåbhijña sammatatve
“gopy ådade tvayi kùtågasi dåma yåvad yå te daßåßru kalilåñjana
sambhramåk£am. vaktraì nil^ya bhaya bhåvanayå sthitasya sa
måì vimohayati bh^r api yad vibheti.” ity uktavatyåì kuntyåì
moho naiva varòyeta. tathå hi bh^r api yad vibheti ity uktyaiva
kuntyå atraißvarya jñånaì vyakt^-bh¨taì bhaya bhåvanayå
sthitasya ity antarbhayasya ca tayå satyatvam evåbhimatam.
anukaraòa måtratve jñåte tasyå moho na sambhaved iti jñeyam.
yadi ca svam^ßvaratvena na jånåti tadå tasya nitya jñånånanda
ghanasya nitya jñånåvaraòaì kena kùtam iti? – atrocyate. yathå
saìsåra-bandhe nipåtya duèkham evånubhåvayituì måyåvùttir
avidyå j^vånåì jñånam åvùòoti, yathå ca mahå madhura ßr^ kù£òa
l^lå sukham anubhåvayituì guòåt^tånåì ßr^ kù£òa parivåråòåì
vrajeßvaryyåd^nåì jñånaì cic chakti-vùttir yoga-måyaivåvùòoti,
tathaiva ßr^ kù£òam ånanda svar¨pam apy ånandåtißayam anub-
håvayituì cic chakti såra vùttiè premaiva tasya jñånam åvùòoti.
premòas tu tat svar¨pa-ßaktitvåt tena tasya vyåpter na do£aè.
yathå hy avidyå sva vùttyå mamatayå j^vaì duèkhayitum eva
badhnåti, yathå daòàan^ya janasya gåtra-bandhanaì rajju
nigaàådinå månan^ya janasyåpi gåtra-bandhanam anargha
sugandha s¨k£ma kañcuko£ò^£ådinå, iti avidyådh^no j^vo duèkh^,
premådh^naè kù£òo’ti sukh^. kù£òasya premåvaraòa svar¨paè su-
kha viße£a bhoga eva mantavyaè, yathå bhùígasya kamala-
ko£åvaraòa r¨paè. ataevoktaì ‘nåpai£i nåtha hùdayåmburuhåt
svapuìsåm iti praòaya rasanayå dhùtåíghri-padme iti ca. kiñ ca
yathaivåvidyayå svatåratamye jñånåvaraòa tåratamyåt j^vasya
pañca-vidha kleßa tåratamyaì vidh^yate, tathaiva premòåpi
sva-tåratamyena jñånaißvaryyådy-åvaraòa tåratamyåt sva
vi£ayåßrayayor ananta prakåraì sukha tåratamyaì vidh^yate iti.
66 pa rt o n e
tatra kevala premå ßr^ yaßodådi niåéhaè sva vi£ayåßrayau mamatå

rasanayå nibadhya paraspara vaß^bh¨tau vidhåya jñånaißvaryy-
ådikam åvùtya yathådhikaì sukhayati na tathå devakyådi ni£ého
jñånaißvaryya mißra iti. tasmåt tåsåì vrajeßvaryyåd^nåì sannidhau
tad våtsalyådi prema mugdhaè ßr^ kù£òaè svam ^ßvaratvena naiva
jånåti. yat tu nånå dånava dåvånalådy-utpåtågama kåle tasya sårva-
jñåì dù£taì tat khalu tat tat prem^ parijana pålana prayojanikayå
l^lå-ßaktyaiva sph¨ritaì jñeyam. kiñ ca maugdhya samaye’pi tasya
sådhaka bhakta paricaryyådi grahaòe sårvajñyam acintya ßakti
siddham iti pråk pratipåditam. tad evaì vidhi-mårga råga-
mårgayor viveka aißvaryya mådhuryyayor viveka aißvaryya-jñåna
mådhuryya-jñånayor vivekaß ca darßitaè. svak^yå parak^yåtvayor
vivekas tu ujjvala-n^lamaòi vyåkhyåyåì vistårita eva.
tatra vidhi-mårgeòa rådhå-kù£òayor bhajane mahå vaikuòéha-
stha goloke khalv avivikta svak^yå parak^yå-bhåvam aißvaryya-
jñånaì pråpnoti. madhura bhåva lobhitve sati vidhi-mårgeòa
bhajane dvårakåyåì ßr^ rådhå satyabhåmayor aikyåt satyabhåmå
parikaratvena svak^yå-bhåvam aißvaryya jñåna mißra mådhuryya-
jñånaì pråpnoti. råga-mårgeòa bhajane vraja-bh¨mau ßr^ rådhå
parikaratvena parak^yå-bhåvaì ßuddha mådhuryya-jñånaì
pråpnoti. yadyapi ßr^ rådhikå ßr^ kù£òasya svar¨pa-bh¨tå hlådin^
ßaktiè, tasyå api ßr^ kù£òaè eva tad api tayor l^lå sahitayor
evopåsyatvaì na tu l^lå rahitayoè, l^låyåì tu tayor vraja-bh¨mau
kvåpy år£a-ßåstre dåmpatyaì na pratipåditam iti ßr^ rådhå hi
prakaéåprakaéa prakåßayoè parak^yaiva iti sarvårtha ni£kar£a
saík£epaè.
Here a question may be raised: Just as Vasudeva-nandana

çr^ Kù£òa performed human-like pastimes in Dvårakå
with the awareness that “I am the Supreme Lord,” did
Nanda-nandana çr^ Kù£òa have this same perception in
Vùndåvana l^lå or not? If one says, “Yes, He knew it,”
then at the time of being bound by Mother Yaßodå in

dåma-bandhana-l^lå, tears would not have flowed from
His eyes out of fear of Her. It is not fitting for learned
devotees to suggest that His fear and tears of fright were
simply a show. Only less intelligent people will say this.
If the learned devotees would accede to this explanation,
then Kunt^-dev^ would not have said, “O Kù£òa! Yaßodå
Maiyå decided to punish You when You broke the yo-
gurt pot so that You would not create such mischief again
in the future. When, out of anger, she started to bind
You with a rope, both of Your eyes became agitated out
of fear; tears mixed with kajjala flowed down Your
cheeks and drenched Your chest. At that time, frightened
of Your mother, although fear personified is himself
afraid of You, You lowered Your head and hid Your face
behind her. The remembrance of You in such a condi-
tion leaves me feeling bewildered” (Bhåg. 1.8.31).
There is no indication from this statement that Kunt^-
dev^ is actually confused. However, her speech reveals that
bewilderment and aißvarya-jñåna are both present in her.
The phrase “fear personified is himself afraid of You” in-
dicates Kunt^-dev^’s aißvarya-jñåna. Her words “frightened
of Your mother” signify that the fear in the heart of Kù£òa
was not artificial; it was genuinely felt by Him. This is the
conclusive opinion of Kunt^-dev^. If she had thought that
Kù£òa was pretending to be afraid, she would not have
been puzzled. But if we say that He did not know He is
Bhagavån, then the question arises as to what covers the
eternal knowledge of Kù£òa, who is the personification of
unending bliss and knowledge.
We see that ignorance (avidyå), as the function of
måyå, throws all the living entities into the bondage of
68 pa rt o n e
the material world and veils the knowledge of their con-

stitutional position to make them experience only suffer-
ing. In the same way, the embodiment of the function
of cit-sakti, that is, l^lå-ßakti Yogamåyå, covers the knowl-
edge of çr^ Kù£òa’s associates, Vrajeßvar^ Yaßodå Må and
others, who are beyond the three modes of nature. This
enables them to taste the mellows of the happiness of çr^
Kù£òa’s supremely sweet pastimes. Similarly, the essence
of cit-ßakti, namely prema, also covers çr^ Kù£òa’s knowl-
edge of His own nature – that He is the very personifi-
cation of divine pleasure itself (ånanda-svar¨pa) – to
enable Him to relish a greater abundance of ecstasy.
Prema is also Kù£òa’s svar¨pa-ßakti, His internal, intrin-
sic potency. Therefore, there is no fault in its covering
His svar¨pa, or identity.
Ignorance binds the living entities by its tendency to
create attachment, and thereby inflicts agony upon them,
just as criminals are bound by ropes and chains, causing
them to experience suffering. Conversely, respectable peo-
ple find great satisfaction in adorning themselves with
pleasing, costly, fragrant, fine, and soft clothes, like kurtås
and turbans, although this also constitutes bondage. Sim-
ilarly, the conditioned souls, bound by ignorance, experi-
ence only misery in the state of bondage, whereas Kù£òa
becomes happy under the control of prema. Kù£òa savors
great joy in being bound by prema, just as the bumblebee
feels happy in being enclosed in the whorl of a lotus flower.
Therefore it is said, “He Nåtha! O Lord! You do not leave
the lotus-like hearts of Your devotees,” and “Devotees have
bound Your lotus feet with ropes of love.”
The extent to which one’s knowledge is covered de-
pends on the degree of his ignorance, and accordingly, he
will experience five kinds of kleßa 1 (misery). Similarly, var-

ious degrees of prema suppress the knowledge and opu-
lence of both the vi£aya (object) and åßraya (receptacle) of
prema, enabling them to taste the happiness of unlimited
varieties of rasa according to the level of their love. Thus,
the prema of Yaßodå Maiyå and other Vrajavås^s (åßraya of
prema) binds their vi£aya Kù£òa with the ropes of mamatå
(possessiveness), and vice versa. By their prema, both vi£aya
and åßraya bring one another under control, thus shower-
ing an excess of joy upon both. On the other hand, the
prema mixed with aißvarya-jñåna found in Vasudeva,
Devak^, and other Mathuråvås^s and Dvårakåvås^s is not
capable of bestowing such happiness upon çr^ Kù£òa and
His devotees.
çr^ Kù£òa is so captivated by the våtsalya-prema of
Vrajeßvar^ Yaßodå and the other older gop^s that He is not
even aware that He is îßvara. When disturbances from de-
mons and forest fires occur, whatever sarva-jñatå is seen
in çr^ Kù£òa is only to protect His dearmost devotees. One
should understand that His l^lå-ßakti causes Him to mo-
mentarily display His omniscience. Furthermore, what-
ever sarva-jñatå is present at the time of mugdhatå is
simply to allow Kù£òa to accept the service rendered by
sådhakas. This sarva-jñatå also is instilled in Him by His
inconceivable potency, as previously established.
In this way I have expounded a philosophical deli-
beration on vidhi-mårga and råga-mårga, aißvarya and
mådhurya, and aißvarya-jñåna and mådhurya-jñåna. I have
also presented an elaborate analysis of the distinctions
1. avidyå – ignorance, asmitå – false ego, råga – attachment,

dveßa – hatred, and abhiniveßa – perseverance in bodily enjoyments
70 pa rt o n e
between svak^yå and parak^yå in Änanda-Candrikå, my

commentary on Ujjvala-N^lamaòi (a summary of which
is given at the end of this section of the book).
By performing bhajana of Rådhå and Kù£òa in vaidh^-
mårga, one attains aißvarya-jñåna, which does not differ-
entiate between svak^yå and parak^yå-bhåva in Goloka,
within the realm of Mahå-Vaikuòéha. By having greed for
madhura-bhåva and performing bhajana in vaidh^-mårga
with the knowledge that çr^ Rådhå and Satyabhåmå are
one, the sådhaka becomes an associate of Satyabhåmå in
Dvårakå in svak^yå-bhåva, attaining mådhurya-jñåna
mixed with aißvarya-jñåna. By having greed for madhura-
bhåva and performing bhajana in råga-mårga, one be-
comes an associate of çr^mat^ Rådhikå in Vrajabh¨mi in
parak^yå-bhåva and attains ßuddha-mådhurya-jñåna.
Although çr^mat^ Rådhikå is çr^ Kù£òa’s own pleasure po-
tency, and çr^ Kù£òa is çr^mat^ Rådhikå’s svak^yå consort,
it is nonetheless one’s perpetual duty to serve the Divine
Couple, Rådhå-Kù£òa Yugala, along with Their pastimes,
and not Kù£òa alone without His pastimes. None of the
ßåstras written by the sages has determined that Rådhå and
Kù£òa of Vraja are married. Therefore, çr^mat^ Rådhikå, in
both prakaéa and aprakaéa manifestations, is attributed with
parak^yå-bhåva, not svak^yå. In this way, the essence of all
topics has been briefly presented.
text 7
atha rågånugå bhakti majjanasyånartha nivùtti ni£éhå-rucy åsakty-
antaraì prema-bh¨mikår¨àhasya såk£åt svåbh^£éa-pråpti-
prakåraè pradarßyate. yathojjvala n^la-maòau “tad bhåva baddha
rågå ye janås te sådhane ratåè. tad yogyam anurågaughaì pråpyot-
kaòéhånusårataè. ta ekaßo’thavå dvi-tråè kåle kåle vraje’bhavan”

iti. anurågaughaì rågånugå bhajanautkaòéhyaì na tv anuråga
sthåyinaì sådhaka-dehe’nurågotpatty asambhavåt. vraje’bhavann
iti avatåra samaye nitya priyådyå yathå åvirbhavanti tathaiva
gopikå-garbhe sådhana-siddhå api åvirbhavanti. tataß ca nitya-
siddhådi gop^nåì mahå-bhåva-vat^nåì saíga mahimnå
darßana ßravaòa k^rtanådibhiè sneha måna praòaya rågånuråga
mahåbhåvå api tatra gopikå-dehe utpadyante. p¨rva janmani
sådhaka-dehe te£åm utpattya-sambhavåt. ataeva vraje kù£òa
preyas^nåm asådhåraòåni lak£aòåni. yad uktam – “gop^nåì
paramånanda ås^d govinda darßane. k£aòaì yuga-ßatam iva
yåsåì yena vinå bhaved” iti. “truéir yugåyate tvåm apaßyatåm”
ityådi ca. k£anasya yuga ßatåyamånatvaì mahåbhåva lak£aòam.
nanu prema-bh¨mikår¨àhasya sådhakasya deha-bhaíge saty
evåprakaéa prakåße gop^-garbhåj janmanå vinå eva gopikå-deha
pråptau satyåì tatraiva nitya-siddha gopikå saígodbh¨tånåì
snehåd^nåì bhåvånåì pråptiè syåd ity evaì kiì na br¨£e?
maivam. gop^garbhåj janmanå vinå iyaì sakh^ kasyåè putr^ kasya
vadh¨è kasya str^ ity ådi nara-l^latå vyavahåro na sidhyet. tarhy
aprakaéa prakåßa eva janmåst^ti cen naivaì, prapañcågocarasya
vùndåvan^ya prakåßasya sådhakånåì pråpañcika lokånåñ ca
praveßådarßanena siddhånåm eva praveßa darßanena jñåpitåt kevala
siddha bh¨mitvåt snehådayo bhåvås tatra sva sva sådhanair api
t¨ròaì na phalanti, ato yogamåyayå jåta premåòo bhaktås te
prapañca gocare vùndåvana prakåße eva ßr^ kù£òåvatåra samaye
n^yante tatrotpatty-anantaraì ßr^ kù£òåíga-saígåt p¨rvam eva tat
tat bhåva siddy-artham. tatra sådhaka bhaktånåì karm^
prabhùtinåì siddha bhaktånåñ ca praveßa darßanenaivånu-
bhÿate sådhaka bh¨mitvaì siddha bh¨mitvaì ca. nanu
tarhy etåv antaì kålaì taiè paramotkaòéhair bhaktaiè kva
sthåtavyam? tatrocyate. sådhaka-deha-bhaíga-samaye eva tasmai
premavate bhaktåya cira samaya vidhùta såk£åt sevåbhilå£a
72 pa rt o n e
mahotkaòéhåya bhagavatå kùpayaiva sa-parikarasya svasya

darßanaì tad abhila£aò^ya sevådikaì cålabdha snehådi prema-
bhedåyåpi sakùd d^yate eva yathå nåradåyaiva. cid-ånandamay^
gopikå tanuß ca d^yate. saiva tanur yogamåyayå vùndåvan^ya
prakaéa prakåße kù£òa parivåra prådurbhåva-samaye gop^-garbhåd
udbhåvyate. nåtra kåla-vilamba gandho’pi. prakaéa l^låyå api
vicchedåbhåvåt. yasminn eva brahmåòàe tadån^ì vùndåvan^ya
l^lånåì pråkaéya tatraivåsyåm eva vraja-bh¨mau, ataè sådhaka
premi-bhakta-deha-bhaíga-sama-kale’pi sa-parikara ßr^ kù£òa
prådurbhåvaè sadaivåsti, iti bho bho mahånurågi sotkaòéha
bhaktå må bhai£éa susthiras ti£éhata svasty evåsti bhavadbhya iti.
How a rågånuga devotee directly attains the desired goal by

gradually advancing through the stages of anartha-nivùitti,
ni£éhå, ruci, åsakti and finally ascending to the realm of
prema will now be described. Ujjvala-N^lamaòi states:
tad bhåva baddha-rågå ye janås te sådhane ratåè
tad-yogyam anurågaughaì pråpyotkaòéhånusårataè
tå ekaßo ‘thavå dvi-tråè kåle kåle vraje ‘bhavan
“Those who were especially attracted to the moods of the
Vrajavås^s performed sådhana-bhajana in råga-mårga.
Eventually, they attained a wealth of suitable fervor re-
quired for rågånuga-bhajana and in due time, according
to their eagerness, took birth in Vraja-bh¨mi, either alone
or in groups of two or three.” Here the word anurågaugha
in the original ßloka indicates appropriate eagerness for
performing rågånuga-bhajana. It does not refer to the anu-
råga of sthåy^-bhåva, because there is no likelihood of this
sthåy^-bhåva-anuråga manifesting in the sådhaka-deha.
The phrase “took birth in Vraja” means that the per-
fected sådhakas took birth from the wombs of gop^s, just
as the nitya-siddha-gop^s appeared at the time of Kù£òa’s

descent. After that, the sådhana-siddha-gop^s gradually de-
veloped sneha, måna, praòaya, råga, anuråga, bhåva and
mahåbhåva by the influence of associating with – seeing,
hearing about and glorifying – the nitya-siddha-gop^s who
are endowed with mahåbhåva. These moods could not
possibly have arisen in the sådhaka’s previous material
body. Therefore, çr^mad-Bhågavatam (10.31.15) describes
the extraordinary characteristics of çr^ Kù£òa’s beloved
damsels of Vraja in this way: The gop^s attained supreme
pleasure by seeing çr^ Govinda and experienced just a
moment’s separation from Him to be like the passing of
hundreds of yugas. The vraja-sundar^s have stated, “We
consider even the blink of an eye to pass like one yuga.”
The gop^s’ experience of a moment lasting for aeons is a
symptom of mahåbhåva.
Here one may ask, “Why is it not said that, upon leav-
ing his present body, a sådhaka who has attained prema
directly receives the form of a gop^ in aprakaéa Vraja with-
out taking birth from the womb of a gop^, and then,
through the association of the nitya-siddha-gop^s, she
would attain the different moods of sneha and so on?” The
answer is, “No, we cannot say this because it cannot be re-
conciled with the human-like relationships that exist there.
Without taking birth from the womb of a gop^, one can-
not answer questions like, ‘Whose daughter is this sakh^?’
‘Whose daughter-in-law and whose wife is she?’ ”
A further question arises, “What is the harm if one says
that they directly take birth in aprakaéa-prakåßa?” The
answer is, “No, it cannot happen like this.” The sådhakas
or conditioned souls cannot enter into the special tran-
scendental manifestation of Vùndåvana, which is wholly
74 pa rt o n e
beyond the material realm. Only siddhas, perfected souls,

can enter there. Since it is siddha-bh¨mi, the fruit of attain-
ing the bhåvas of sneha and so on through sådhana will not
come easily. Therefore, before directly associating with
Kù£òa, Yogamåyå takes the devotee who has attained
prema to this Vùndåvana, which is perceived in the mate-
rial universe. One takes birth there at the time of çr^
Kù£òa’s appearance so that these bhåvas (sneha and so on)
can be perfected. It is seen that sådhaka-bhaktas, karm^s,
and siddha -bhaktas all enter into the materially-perceived
manifestation of Vùndåvana. Therefore, this Vùndåvana
Dhåma is experienced both as sådhana-bh¨mi and siddha-
bh¨mi.
Having attained prema, where do these most fervent
devotees stay after leaving their sådhaka body and before
attaining gop^-deha? The answer is that after quitting the
sådhaka-deha, the prem^-bhaktas, who for a long time have
enthusiastically aspired for the direct service of Bhagavån,
mercifully receive darßana of çr^ Kù£òa along with His as-
sociates. This occurs even before they attain sneha and all
the other moods savored in prema-vilåsa. Kù£òa grants
them their desired service one time (just as He directly
appeared before Nårada in his previous birth), and bestows
upon them their transcendentally blissful gop^ form. That
very gop^ form, by the sway of Yogamåyå, emerges from
the womb of a gop^ in prakaéa Vùndåvana, where Kù£òa de-
scends with His eternal associates. There will not be the
slightest delay in this because prakaéa-l^lå, the manifested
pastimes, continue to take place without any inter-
ruption in any of the innumerable brahmåòàas. Thus, the
prem^-bhaktas take birth from the womb of a gop^ in that
brahmåòàa in which Vùndåvana l^lå is being enacted.
Kù£òa always appears with His associates when the sådhaka

devotee who has attained prema leaves his body. Therefore,
O greatly eager anuråg^ devotees, do not fear. Rest assured.
All is auspicious for you.
After receiving prema in svar¨pa-siddhi, one cannot attain
the perfection of one’s identity without taking birth from
the womb of a gop^ in prakaéa Vraja. The Puråòas relate
that once Mahådeva, lord of the demigods, nurtured an
intense yearning to have darßana of the råsa-l^lå. He
reached çr^dhåma Vùndåvana, but the gop^s stopped him
on the border of Vraja, telling him that no one can enter
without the order of Yogamåyå Pauròamås^. After hearing
this from the gop^s, Mahådeva began to perform severe
austerities (worship) to please çr^ Pauròamås^.
Being satisfied with his worship, Yogamåyå appeared
and asked him what boon he wanted. He expressed his
wish to witness the råsa-l^lå. Holding his hand, Yogamåyå
dipped him in Brahma Kuòàa. çaíkaraj^ immediately re-
ceived the form of an extremely beautiful cowherd girl.
Pauròamås^j^ instructed the new kißor^-gop^ to watch the
råsa-l^lå from one of the kuñjas situated in the northeast
corner of the råsa-sthal^. When råsa-l^lå began that night,
this new gop^ watched the festivity from the appointed
place. However, çr^ Kù£òa and the gop^s did not experience
their special joy in that night’s l^lå and wondered why they
were not feeling elated. They then suspected that an un-
qualified person must have somehow entered the arena.
After searching in all directions, they came to suspect the
new gop^ whom they found hiding inside the kuñja.
76 pa rt o n e
The other gop^s asked her, “Today we are seeing you

for the first time. Whose daughter are you? What is
your husband’s name? From which village do you
come?” But the new gop^, unable to answer these ques-
tions, simply stared at them. The Vraja maidens were
certain that she was an unqualified outsider, although
afterwards, upon the request of Pauròamås^, çr^ Kù£òa
and the gop^s allowed her to take darßana of råsa-l^lå
from a distance.
As Mahådevaj^ did not take birth from the womb of
a gop^, he was unable to perfect his mood as a vraja-kißor^.
Therefore, it is imperative to take birth as cowherd maid-
en from the womb of one of the gop^s of Vraja and marry
a cowherd boy to perfect one’s identity. This activity
takes place through the assistance of Yogamåyå. After
this, by the association of nitya-siddhas, on attaining
complete perfection, one receives the service of çr^ Kù£òa
in aprakaéa-vraja.
text 8
“l^lå-vilåsine bhakti mañjar^ lolupåline. maugdhya sarvajñya
nidhaye gokulånanda te namaè. dadåmi buddhi-yogaì taì yena
måm upayånti te. ity ovocaè prabho tasmåd evåham arthaye. gop^-
kucålaíkùtasya tava gopendra-nandana. dåsyaì yathå bhaved evaì
buddhi yogaì prayaccha me. ye tu rågånugå bhaktiè sarvåtha-
iva sarvadaiva ßåstra-vidhim atikråntå eva iti bruvate “ye ßåstra
vidhim utsùjya yajante ßraddhayånvitaè” iti “vidhih^ nam
asù£tånnam” ity ådi g^tokter garhåm arhanto muhur utpåtam
anubh¨tavanto’nubhavanto’nubhavi£yanti cety alam ativistårena.
hanta rågånugå vartma durddarßaì vibudhair api. paricinvas tu
sudhiyo bhaktåß candrikayånayå.
iti mahå mahopadhyåya ßr^mad

vißvanåtha cakravarti mahåßaya viracitå
råga-vartma candrikå samåptå.
O Gokulånanda! O L^lå-vilås^, O Enjoyer of amorous

pastimes! You are like a honeybee attracted by and always
relishing the beautiful, fragrant mañjar^s of bhakti, the
budding flowers of devotion, wherever they are found (in
any devotee, and especially in çr^mat^ Rådhikå). You are
the deep mine of mugdhatå and sarva-jñatå personified. I
offer my praòåma to You.
He Prabhu! You have personally confirmed, “I give My
devotees the intelligence by which they can attain Me.”
Thus, I pray to You, O Vrajendra-nandana, please bestow
upon me that intelligence by which I can attain sevå to You
when You are decorated by the breasts of the gop^s.
Three groups of persons are reprehensible: those who
say that rågånugå-bhakti is always beyond all the different
rules and regulations of ßåstra; “those who perform arcana
with ßraddhå but abandon all rules”(G^tå 17.1: ye ßåstra-
vidhim utsùjya); and “those who execute yajña disregard-
ing the injunctions of ßåstra” (G^tå 17.13: vidhi-h^nam
asù£éånnam). Because they disregard ßåstra, such persons
have repeatedly experienced, are experiencing, and in the
future will experience many disturbances. It is pointless to
discuss this any further.
Aho! This rågånuga-mårga is very difficult to detect, even
for the demigods. May deeply intelligent devotees come to
know of it through this moonbeam, this Candrikå.
thus ends the second illumination

H usbandhood and paramourship,
beyond all piety and impiety
(dharmådharma), brilliantly shine forth
in çr^ Govinda, the hero of Goloka, in
their pristine splendor.
çr^la Bhaktivinoda ëhåkura

in connection with
SVAKîYÄ-PARAKîYÄ
The Thoughts of çr^ J^va Gosvåm^
and çr^ Vißvanåtha Cakravart^ ëhåkura
W e are presenting herein the essence of çr^la

J^va Gosvåm^’s and çr^la Vißvanåtha Cakra-
vart^ ëhåkura’s views on svak^yå (marital love) and
parak^yå (extramarital love) imparted in both their
commentaries on ßloka 2.21 of çr^ Ujjvala-N^lamaòi.
Both mahåjanas have very skillfully given their respective
visions of the same ultimate Absolute Truth from the
point of view of tattva and l^lå, based on logic and proof
from ßåstra.
The Opinion of çr^la J^va Gosvåm^

(1) According to the standards of mundane society, the
characteristics which are attributed to an ordinary para-
mour (upapati) are in no way applicable to çr^ Kù£òa.
There is no parak^yå-bhåva in nitya-l^lå. However,
through måyå, for the nourishment of some special rasa,
there is only a belief in paramour love (aupapatya) in
prakaéa-l^lå. A similar illusion is also demonstrated in the
Brahma-mohana-l^lå, the pastime in which Brahmå was
bewildered.
79
80 pa r t on e
(2) In ßùígåra-rasa (amorous mellow), aupapatya, the

love of a paramour, gives rise to rasåbhåsa. çùígåra-rasa has
been described as very pure:
ßùígo hi manmathod bhedas tad-ågamana-hetukaè

uttama-prakùti-pråyo råsaè ßùígåra ^ßyate
(Såhitya-Darpaòa 3.188)
In his explanation of the phrase uttama-prakùti-pråyaè,

çr^la J^va Gosvåm^ has quoted the words ßùígåraè ßucir
ujjavalaè from the prominent Sanskrit dictionary,
Amara-ko£a, which states that the three words ßùígåra,
ßuci, and ujjvala are all synonyms. Therefore, the use of
the word ßuci (pure) signifies that there is never any pos-
sibility of the adharma of paramour love in the sacred
and pure ujjvala-rasa. In another Sanskrit dictionary,
Trikåòàaße£a, the word jåra is defined as an illicit lover
whose activities are considered abominable in the mun-
dane realm.
(3) The Nåéya-Alaíkåra ßåstra also describes a paramour
as despicable. The Såhitya-Darpaòa states:
upanåyaka-saìsthåyåì muni-guru patn^ gatåyåñ ca

bahu-nåyaka-vi£ayåyåì ratau ca tathå ‘nubhava-ni£éhåyåì
“That rati (amorous desire) which a woman has for her

paramour or for many lovers (nåyakas), a man has for the
wife of a sage or guru, or which exists between a man and
woman (nåyaka-nåyikå) who are not faithful to each oth-
er is considered improper in ßùígåra-rasa.”
(4) çr^ Kù£òa personally pointed out the fault of extra-
marital love:
s vak î y Ä p a r ak î y Ä 81
asvargyam ayaßasyañ ca phalgu kùcchraì bhayåvaham

jugupsitañ ca sarvatra hy aupapatyaì kula-striyåè
(Bhåg. 10.29.26)
“For a woman from a respectable family, adulterous ser-
vice to a paramour is always condemned. Such behavior
spoils her passage to the other world, bars her from enter-
ing Svarga, and brings her disgrace in this world as well.
Such sinful conduct is not only extremely low-class and
fleeting in nature but, even in the present, is also only a
source of suffering, leading directly to a hellish existence.”
(5) Par^k£itj^ also said: åpta-kåmo yadu-patiè kùtavån vai
jugupsitam (Bhåg. 10.33.28). “With what motive did the
self-satisfied yadu-pati çr^ Kù£òa, whose every desire is
fulfilled, perform this reprehensible activity?”
(6) These statements which describe the fault of an
adulterer must be understood for nåyakas other than
Kù£òa. It is not possible for Kù£òa to possess these flaws as
He has descended for the purpose of tasting madhura-rasa.
(7) Kù£òa has a special, eternal marital relationship with
the gop^s. In ßloka 37 of Brahma-Saìhitå, ånanda-cinmaya-
rasa-pratibhåvitåbhis tåbhir ya eva nija-r¨patayå kalåbhiè,
the word nija-r¨patayå means: sva-dåratvenaiva na tu
prakaéa-l^låvat para-dåratva-vyavahåreòety arthaè. “In ni-
tya-l^lå, the gop^s, who are permeated by transcendental
blissful rasa, do not nourish the pastimes in the parak^yå
mood in the same way that they do in prakaéa-l^lå.” In ni-
tya-l^lå the gop^s, as the foremost of Lak£m^s, have no bhåva
other than that of being Kù£òa’s eternally wedded wives.
Therefore, in prakaéa-l^lå in the material world, the para-
dåratva of the gop^s, the mood of being the wives of men
other than Kù£òa, is only manifested by måyå.
82 pa r t on e
(8) çåstra states that Kù£òa is the husband of the gop^s.

Gautam^ya-Tantra (2.23) describes that Nanda-nandana
çr^ Kù£òa is the husband of the gop^s who achieved perfec-
tion after many births:
aneka janma siddhånåì gop^nåì patir eva vå
nanda-nandana ity uktas trailokyå nanda-varddhanaè
çr^mad-Bhågavatam (10.33.35) also affirms that çr^ Kù£òa
is the husband of the gop^s, of the gop^s’ husbands, and of
all embodied beings:
gop^nåì tat-pat^nåñ ca sarve£åñ caiva dehinåm
yo ‘ntaß carati so ‘dhyak£a eva kr^àana deha-bhåk
(9) Gopåla Tåpan^ Upani£ad (verse 23) confirms that çr^
Kù£òa is svåm^, the husband of the gop^s – sa vo hi svåm^
bhavati.
(10) Parak^yå bhåva is not possible for the Lak£m^s. çr^
Kù£òa’s vallabhås, His intimate beloveds, are Lak£m^s.
They are regarded as Lak£m^s in Brahma-Saìhitå (verse
29) – lak£m^-sahasra-ßata-saìbhrama-sevyamånaì: “In
Goloka Vùndåvana, Govinda is served by millions of
Lak£m^s in the form of gop^s.” çr^ Kù£òa has also addressed
çr^mat^ Rådhikå as akhila-loka-lak£m^, the Lak£m^ of all
the worlds. Kù£òa is described as upapati only because He
appears to be like a paramour in prakaéa-l^lå.
(11) Rasa-ßåstra considers the following aspects of rati
to be superexcellent: i) bahu-våraòatå – repeatedly forbid-
ding the advances of your lover (thereby intensifying his
desire); ii) pracchanna-kåmukatå – keeping your amorous
desires hidden; and iii) durlabhatå – facing impediments
in meeting with your beloved. This is applicable only in
relation to mundane rasa-ßåstra.
(12) Although the above-mentioned three aspects are

not present in samarthå-rati (the love of the gop^s, which
is capable of controlling Kù£òa), still ßùígåra-rasa is suf-
ficiently nourished, so much so that even mådanåkhya-
mahåbhåva is observed in its highest degree. Therefore,
there is no necessity whatsoever of upapati-bhåva. Even
though it seems that upapati-bhåva exists in prakaéa-l^lå,
it is simply an invention of måyå.
In conclusion, çr^la J^va Gosvåm^ has written:
svecchayå likhitaì kiñcit kiñcid atra parecchayå
yat p¨rvåpara-sambandhaì tat-p¨rvam aparaì paraì
“On this subject I have composed some parts according to
my own desire and some parts according to the desire of
others. Those parts [referring to parak^yå] which are relat-
ed to the previous and following sections have been writ-
ten out of my wish, and whatever is not consistent with
these portions has been written out of the desire of oth-
ers. It should be understood in this way.”
The Line of Thought of

çr^la Vißvanåtha Cakravart^ ëhåkura
çr^la Cakravart^påda maintains that çr^la J^va Gosvåm^-
påda is one of the prominent r¨pånuga Vai£òavas. It is not
possible for him to give an explanation in favor of svak^yå,
or marital love. Whatever he has explained supporting
svak^yå, he has done simply to satisfy others. Therefore,
concluding his explanation, he himself has agreed likhitaì
kiñcid atra parecchayå (“I have written this to satisfy the
desires of others”). To allow unqualified persons of differ-
ent inclinations to understand that this inconceivable l^lå
84 pa r t on e
is completely immaculate, he has presented his commen-

tary in support of svak^yå so that they too can come for-
ward to meditate on this l^lå with unwavering faith. For
the surrendered, intimate devotees of çr^man Mahå-
prabhu, however, this explanation can never be accept-
able, because it is not fully consistent with some of the
topics found elsewhere throughout çr^la J^va Gosvåm^’s
commentary.
(1) Aupapatya, that is, upapati-bhåva, is opposed to dhar-
ma and leads to hellish life. This statement refers only to
worldly nåyakas. But how can there be even the slightest
doubt regarding çr^ Kù£òa, the crown-jewel ruler of dhar-
ma and adharma? The meeting of mundane partners entails
a touch of immorality, but l^lå-puru£ottama çr^ Kù£òa, who
creates and destroys all the innumerable universes simply by
a movement of His eyebrow, and the gop^s, who as the em-
bodiments of hlådin^-ßakti are the most prominent among
all His immeasurable potencies, can never be touched by
this fault. Thus, çr^la R¨pa Gosvåm^ has written in Nåéaka-
Candrikå: “It should be understood that whatever scholars
have described as inferior about paroàhå-aupapatya (extra-
marital affairs between a married woman and her paramour)
applies only to mundane lovers, and not to çr^ Kù£òa and
the gop^s.” This is also the opinion of çr^ Kavi Karòap¨ra in
his Alaíkåra-Kaustubha. This upapati-bhåva for the tran-
scendentally perfect çr^ Kù£òa and parak^yå-bhåva for the
gop^s are not defects (d¨£aòa); rather, they are their orna-
ments (bh¨£aòa).
(2) çr^ Kù£òa’s prakaéa-l^lå is not illusory. In reality,
there is no distinction between prakaéa and aprakaéa-l^lå.
çr^la J^va Gosvåm^’s thought in regard to ßloka 43 of Brahma
Saìhitå is worth considering and following. When çr^
Kù£òa, to show mercy to the j^vas, manifests His l^lå-

mådhurya in the material world, it is called prakaéa-l^lå.
When this l^lå disappears from the eyes of the living enti-
ties in the material realm, it is called aprakaéa-l^lå. In Laghu-
Bhågavatåmùta (1.244), çr^la R¨pa Gosvåm^ states: anådim
eva janmådi l^låm eva tathådbhutåm / hetunå kenacit kù£òaè
prådu£kuryåt kadåcana. “Even though Kù£òa is unborn, His
birth and other pastimes are supremely wonderful. For vari-
ous reasons, He manifests such greatly astonishing, trans-
cendental l^lås in the material world.”
(3) It is illogical to think that there is an eternal hus-
band-wife relationship in aprakaéa-l^lå and an illusory
paroàhå-upapati-bhåva in prakaéå-l^lå, because paroàhå-
upapati-bhåva is splendidly manifest throughout råsa-l^lå,
the crown-jewel of all Kù£òa’s pastimes, from beginning to
end. It is totally inappropriate to consider this pastime as
måyika, or illusory. In each and every chapter of Råsa-
Pañcådhyåy^ 1, there are many proofs supporting extramar-
ital love and paramourship. çr^ çukadeva Gosvåm^ has
clearly established paroàhå and upapati-bhåvas by quoting
the following verses spoken directly by çr^ Kù£òa and by
the gop^s: tå våryamåòåè patibhiè (10.29.8), bhråtaraè
patayaß ca vaè (10.29.20), evaì yat-patyapatya suhùdåm
anuvùttir aòga (10.29.32), tad-guòån eva gåyantyo nåt-
mågåråòi sasmaruè (10.30.44), pati-sutånvaya-bhåtù-bånd-
havån (10.31.13), evaì mad-arthojjhita-loka-veda-svånåì
(10.32.21), kùtvå tåvantam åtmånaì yåvat^r gopa-yo£itaè
(10.33.19), månyamånåè sva-pårßva-sthån svån dårån vra-
jaukasaè (10.33.37), and so on.
1. The five chapters in the 10th Canto (29-33) of

çr^mad-Bhågavatam describing råsa-l^lå
86 pa r t on e
(4) If råsa-l^lå were illusory, a product of måyå,

then how would we be able to prove the superiority of the
gop^s over the Lak£m^s? On the basis of råsa-l^lå, çr^mad-
Bhågavatam (10.47.60) affirms that the gop^s are greater
than the Lak£m^s: nåyaì ßriyo ‘òga u nitånta-rateè
prasådaè. “The gop^s received that supremely rare mercy of
çr^ Kù£òa which even Lak£m^ could never attain.” If råsa-
l^lå were illusory, then the greatness of the gop^s would be
unfounded and false.
(5) Råsa-l^lå has not been described by anyone any-
where as an affair between married couples.
(6) If we reject those sections of the Tenth Canto which
validate upapati-bhåva, considering them erroneous, then
we cannot derive any benefit from råsa-l^lå. In this con-
text, çr^ Kù£òa has personally said: na påraye ‘haì niravad-
hya-saìyujåì (SB 10.32.22). “Your meeting with Me is
most pure and faultless in all respects. I am unable to re-
pay you for your saintly behavior.” If råsa-l^lå is måyika,
then the proof provided by this portion of the verse which
substantiates the superexcellence of prema is rendered base-
less and insubstantial.
(7) In this same ßloka, the phrase ya måbhajan durjara-
geha-ßùíkhalåè also offers evidence supporting paroàhå and
upapati-bhåva. Cutting the indestructible shackles of house-
hold life, the Vraja damsels served çr^ Kù£òa with single-
pointed attention. Expressing His inability to repay them
for their loving service and sacrifice, çr^ Kù£òa was rendered
eternally indebted to them. He was thus controlled by the
gop^s’ love. This is the eternal and highest truth. If this råsa-
l^lå is illusory, then this actual fact would also be false.
(8) It is illogical to say that Kù£òa is deceitful and that,
as a shrewd trick, He expressed His indebtedness to the
gop^s only to flatter them. Why, then, did Uddhava, the

exalted scholar and crown-jewel of aikåntika-bhaktas,
point out the gop^s’ selfless dedication to çr^ Kù£òa as the
pinnacle of devotion if it is only illusory and transient?
Why did he yearn to take birth as a creeper or grass in
Vùndåvana in order to be bathed in the footdust of the
gop^s? Äsåm aho caraòa-reòu-ju£åm ahaì syåì, vùndåvane
kim api gulma-latau£adh^nåm (SB 10.47.61).
Is it not proved by this ßloka that the gop^s’ prema is su-
perior to that of the queens of Dvårakå? This prema is
unequalled and superexcellent because the gop^s demon-
strate intense, undivided anuråga for Kù£òa, having for-
saken their family relations and even their virtuous con-
duct. If one thinks this sacrifice of the gop^s to be an
illusory act of måyå, then the cause of the excellence of
their prema would also have to be unreal. Thus, in turn,
the statement of the aikåntika-bhakta çr^ Uddhava would
be proved false as well. Would the proponent of such an
opinion not be guilty of the fault of refusing to accept the
words of trustworthy authorities?
(9) The meaning of daßåk£ara and a£éadaßåk£ara (the
ten- and eighteen-syllable) mantras is also full of paroàhå-
upapati-bhåva. This secret is not hidden from those who
know the extraordinary power of ßabda (transcendental
sound).
(10) A glimpse of paroàhå-upapati-bhåva is seen in the
different meditations and mantras for çr^ Kù£òa.
(11) Sådhakas in the fully ripened stage of meditation
directly perceive the moods of prakaéa-l^lå. Therefore, this
l^lå is not transitory or illusory. The G^tå mentions that the
birth and activities of Bhagavån are transcendental: janma
karma ca me divyam evaì yo vetti tattvataè. The respected
88 pa r t on e
çr^ Råmånujåcårya, in his commentary on this ßloka, es-

tablishes the eternality of the birth and activities of
Bhagavån and His associates. çr^ Madhus¨dana Sarasvat^
also explains that divya means apråkùta, beyond the ma-
terial realm. The Puru£abodhan^ çruti (the Upani£ad
which is explained in the paramparå of Pippalåda û£i)
also states that Bhagavån’s pastimes are eternal: eko devo
nitya-l^lånurakto bhakta-vyåp^ bhakta hùdayådy-åntaråt-
må. In his sacred text entitled Vidvan-Maòàalana, çr^
Viééhalanåtha affirms the timelessness of Bhagavån’s
birth and activities. Bùhad-Våmana Puråòa also testifies
to the perpetual nature of prakaéa-l^lå. çr^ Bhagavån says,
“By accepting Me as your paramour, all of you will de-
velop boundlessly deep feelings of love and affection for
Me. Thus, every aspect of your lives will be filled with
success.”
(12) The names of çr^ Bhagavån are eternal. For each
of His l^lås, a specific name is designated. If His l^lås
are transitory, then His names, like Råsa-Bihår^ and so
on, would also have to be impermanent. If this were so,
the essence of bhajana would also become false. To con-
sider Bhagavån’s name to be temporary is actually
nåmåparådha.
(13) In çr^ Bhågavat-Sandarbha, çr^la J^va Gosvåm^-
caraòa has personally established that Bhagavån’s name,
birth, activities, and so on are eternal. He also proves
that the l^lås pertaining to Bhagavån’s form, incarnation,
birth, activities, and associates are unlimited, timeless
manifestations of His svar¨pa-ßakti. If all of these are
eternal according to çr^la J^va Gosvåm^’s views, then
how can paroàhå-upapati-bhåva-may^-l^lå be considered
illusory?
(14) It is not mentioned anywhere in ßåstra that the

vraja-sundar^s were married to Kù£òa with the bråhmaòas
and the sacrificial fire present as witnesses. Would çr^ çuka-
deva Gosvåm^ agree with anyone saying this? When
Par^k£it Mahåråja raised a question, being doubtful about
the upapati-bhåva of aptakåma çr^ Kù£òa, the establisher
of dharma, çr^ çukadeva Gosvåm^ could have clearly stated
that these gop^s were the married wives of Kù£òa, not of any-
one else. Why, then, did he try to make Par^k£it Mahåråja
understand the subject through arduous siddhånta? There
is another point to be considered here. If çr^ Kù£òa had
married in Vraja, the wedding would have taken place
before His sacred thread ceremony was performed
in Mathurå. Would this not be against årya-ßåstra, the
scripture governing the behavior of civilized society?
(15) We see that the word pati, husband, is mentioned
in a few places. This does not refer to a married man. Rath-
er, it should be understood as gati, meaning, “You are my
everything, you are my ultimate shelter.” It is not always
correct to say that pati refers only to a married man, the hus-
band of a nåyikå. For example, in the chapter in Ujjvala-
N^lamaòi describing various types of nåyikås, the term
svådh^na-bhartùkå (a woman who controls her husband)
is used in relation to parak^yå. Furthermore, it may be said
that Kù£òa has been described as the pati of some of the
nåyikås, but He has no marital relationship with other
nåyikås. If çr^ Kù£òa is the married husband of them all,
then the topic ‘para-dåråbhimar£aòa’ (to enjoy with
another’s wife – SB 10.33.27) would not arise. çr^mad-
Bhågavatam also mentions the vraja-dev^s’ husbands.
Moreover, it is also stated that the gop^s never had union
with their husbands at any time:
90 pa r t on e
na jåtu vraja-dev^nåì patibhiè saha saígamaè

(Ujjvala-N^lamaòi 3.32)
(16) In the statement sa vo hi svåm^ bhavati from Gopåla-
Tåpan^, the word svåm^ indicates aißvarya, not marriage.
This is authenticated in Påòini’s grammar (5.2.126),
which says svåminn-aißvarya. However, some texts cite the
following application: loke hi yasya hi yaè svåm^ bhavati,
sa tasya bhoktå bhavat^bhi. “In this world, svåm^ is he who
maintains and supports others (like a king or any magnan-
imous benefactor) and who is the enjoyer of all.” There-
fore, the word svåm^ does not always refer to a husband.
(17) All relationships in Vraja are transcendental.
Wherever the word måyå is used, it should be understood
as Yogamåyå. Therefore, çr^mat^ Rådhikå’s acceptance of
Abhimanyu as Her husband should be seen as a transcen-
dental arrangement. As one inseparable link in the chain
of çr^ Bhagavån’s pastimes, this relationship is also not il-
lusory. Yogamåyå is behind it.
(18) çr^mat^ Rådhikå is the hladin^-ßakti of çr^ Kù£òa,
His pleasure potency. Of this there is no doubt. The ob-
ject of our adoration is Rådhå-Kù£òa Yugala along with
Their special l^lås. To worship Rådhå-Kù£òa devoid of
Their pastimes is outside our line of thought and concept
of bhajana.
(19) One may question why the Vraja maidens are seen
to endure bad reputation, mental agony, and torment in-
flicted by their mothers-in-law and sisters-in-law who pro-
hibit them from meeting with Kù£òa, whereas this is not
so for Satyabhåmå, Rukmiò^ and the other queens. One
might thus conclude that, compared to Rukmiò^, the gop^s’
position is inferior. However, just as apparently mundane
distress is witnessed in the gop^s, who are filled with mahå-

bhåva, they are also seen to experience happiness to a
much higher degree than others.
(20) The gop^s’ relationship with Kù£òa is the result of
their inconceivable anuråga. To establish this bond with
Him, the cowherd maidens had to give up their family
members, thus cutting themselves off from the path of
respectability. However, they experienced all resultant
anguish and unhappiness as the highest pleasure. Can we
find any other example of such an elevated expression of
anuråga? Even p¨jyapåda çr^la J^va Gosvåm^’s cherished
desire would be the unique and supra-mundane anuråga
of the mahåbhåvavat^ gop^s; there is no doubt about this.
Therefore, the supremely merciful çr^la J^va Gosvåm^ has
written the verse svecchayå likhitaì kiñcit [see p. 83], in-
dicating that the paramour relationship is also his cov-
eted goal. If the marriages of the young girls of Vraja had
occurred and been witnessed by guru, agni, and the bråh-
maòas, then all the discussions in Ujjvala-N^lamaòi from
beginning to end would be overturned. Therefore, J^va
Gosvåm^’s statement denoting a husband-wife relation-
ship has been written to satisfy the desires of others –
parecchå.
The ûg Veda (1.12.66, 1.17.117, 1.20.134, 6.55.4-5,
9.38.4, 10.162.5) and other ßruti-mantras mention the word
jåra, a paramour, the lover of an unmarried girl (kanyå). The
Chåndogya Upani£ad (1.66.4, 1.17.117, 118) and Änanda-
giri’s commentary on çaíkara-Bhåßya (2.13.2) also ap-
prove of parak^yå-bhåva as Våmadevya’s method of wor-
ship by såmopåsanå (as presented in the Såma Veda). In the
commentary of Påòini (3.3.20 s¨tra, 743 Vårttika), we see
the origin of the word jåra in the phrase jarayant^ti jåråè.
92 pa r t on e
Opinions of Other Vai£òavas
Parak^yå-bhåva is the prime specialty in the sådhya and

sådhana of the çr^ Gauà^ya Vai£òavas. Prior to them no
Vai£òava åcårya had presented this principle. A hint of
parak^yå-bhåva is seen in çr^ Kù£òa-Karòåmùta (ßlokas 9,
51, 53, 76, 77, 87, 90), in çr^mad-Bhågavatam Råsa-
Pañcådhyåy^ (10.29.22, 25, 26, 10.33.27, 35), in the
commentary on Muktåphala 5.14, and in the collections
of poems of çr^ Caòà^dåsa and Vidyåpati. In çr^ Jayadeva
Gosvåm^’s work, we definitely find an indication of
parak^yå-bhåva, although it is not explicitly mentioned.
G^ta Govinda (12.14) mentions the word husband (patyur
manaè k^litaì). However, from other references in G^ta
Govinda, it does not appear that çr^mat^ Rådhikå is the
married wife of çr^ Kù£òa: dehi pada pallavam udåram
(10.9); part one, in the discussion of våsant^-råsa, çr^mat^
Rådhikå is seen from a distance; and Her måna is difficult
to pacify; and sukham utkaòéhitam gopa-vadhu-kathitaì
vitanotu sal^lam (2.14).
No other Vai£òava åcårya gave instructions for perform-
ing bhajana in parak^yå-bhåva prior to the Gauà^ya
Vai£òavas. Many persons are under the impression that çr^
J^va Gosvåm^ favored svak^yå, but this suspicion is unfound-
ed. çr^ R¨pa, çr^ Sanåtana, çr^ Raghunåtha dåsa, çr^ Kavi
Karòap¨ra and other Gosvåm^s have described çr^ Rådhå-
Kù£òa’s l^lås in terms of parak^yå-bhåva. However, çr^la J^va
Gosvåm^ saw that those qualified to appreciate parak^yå-rasa
or to perform bhajana in parak^yå-bhåva are very rare. He
has, therefore, discussed worship by mantra (mantra-may^-
upåsanå, or the meditation on a single pastime described in
a ßloka) in çr^ Kù£òa-Sandarbha (verse 153). çr^ R¨pa-
Raghunåtha and other Gosvåm^s have mentioned in their

books svårasik^-upåsanå, or sevå within a continuous flow of
l^lås that appears spontaneously in one’s bhajana.
This svårasik^-upåsanå is, indeed, çr^man Mahåprabhu’s
innermost cherished desire (mano’bh^£éa). Nowhere in their
writings have the Gosvåm^s emphasized mantra-may^-
upåsanå. Svårasik^ bhajana and parak^yå-bhåva-bhajana are
discussed in the original text of çr^ Bùhad-Bhågavatåmùta
(1.7.82, 154-155; 2.5.84-85) and its commentaries. The
example of bhajana given in the Uttara Khaòàa of Bùhad-
Bhågavatåmùta is simply presenting the process of svårasik^-
bhajana step by step. Moreover, the method of bhajana in
sakhå or priya-narma-sakhå-bhåva is svårasik^, not mantra-
may^-paddhati. Even the mantras themselves have been ex-
plained as svårasik^. The following description is written in
Bùhad-Bhågavatåmùta (2.1.77):
gopårbha-vargaiè sakhibhir vane sa gå,
vaìß^-mukho rak£ati vanya-bh¨£aòaè
gopåòganå-varga vilåsa-lampaéo,
dharmaì satåì laíghayat^taro yathå
“Decorated with forest flowers, my worshipable Lord
holds a flute to His mouth and, along with His sakhås,
takes the cows out to graze. Because He is a great de-
bauchee, He always enjoys pastimes with the gop^s which
violate the religious principles of the pious.”
In mantra-may^-upåsanå, the meeting of çr^ Rådhå-
Kù£òa in one place is described. Thus, there is no possibil-
ity of practicing parak^yå-bhåva.
çr^la J^va Gosvåm^ and çr^la Vißvanåtha Cakravart^
ëhåkura, in their commentaries on çr^ Ujjvala-N^lamaòi,
have presented detailed deliberations on svak^yå and
94 pa r t on e
parak^yå. Both conclusions are appropriate in their respec-

tive places. The only difference is their angle of vision. çr^la
J^va Gosvåm^ has favored svak^yå from the perspective of
tattva, whereas çr^la Vißvanåtha Cakravart^ ëhåkura has
supported parak^yå-bhåva from the viewpoint of l^lå. Just
as in the material world there are innumerable universes,
and in paravyoma there are countless Vaikuòéhas, simi-
larly in çr^ Kù£òa-loka (Goloka Vraja) there are infinite
prako£éhas (chambers). Even though this is not overtly de-
scribed anywhere, there are certainly hints in the writings
of the Gosvåm^s. Kù£òa’s mood differs depending on His
diverse manifestations (i.e., Vrajendra-nandana,
Mathurådh^ßa or Dvårakådh^ßa). While there is meeting
in one manifestation (prakåßa), there is separation in
another. In meeting, there is the bliss of union, and in sep-
aration pangs of viraha – such experiences cannot be
denied. In Gopåla-Camp¨, p¨rva 1.22, çr^la J^va
Gosvåm^påda describes the l^lås of the prakaéa-prakåßa and
the aprakaéa-prakåßa from among Goloka’s many different
types of manifestations. Just as there can be innumerable
types of l^lås in the amorous pastimes of mådanåkhya-
mahåbhåva, similarly, there is no objection to eternal
svak^yå, eternal parak^yå, and also svak^yå and parak^yå
occurring simultaneously in the different prako£éhas. How-
ever, after considering them all from a neutral standpoint,
one must surely accept the superiority of parak^yå.
çr^la Bhaktivinoda ëhåkura

on Svak^yå and Parak^yå
çr^la Bhaktivinoda ëhåkura has given a beautiful, detailed
elucidation of this subject matter in his commentary on
the ßloka, ånanda-cinmaya-rasa-pratibhåvitåbhiè (Brahma-

Saìhitå, verse 37). We are presenting it here for the
benefit of the sådhakas:
In his commentaries on this ßloka and on Ujjvala-
N^lamaòi, in Kù£òa-Sandarbha and his other works, our
worshipable åcårya, çr^la J^va Gosvåm^, says that Kù£òa’s
prakaéa-l^lås are arranged by Yogamåyå. Because of their
connection with the illusory realm, they appear to have as-
similated some mundane features that cannot exist in
svar¨pa-tattva, the intrinsic fundamental reality. Examples
of such pastimes include killing the demons, attracting the
wives of others, taking birth, and so on. It is an established
truth that the gop^s are Kù£òa’s svar¨pa-ßakti, extensions of
His personal power; hence, they are Kù£òa’s svak^yå, un-
questionably His own. There is no possibility of their be-
ing anyone else’s wives. Still, we see that in prakaéa-l^lå, the
gop^s do appear to be the wives of others, but this is only
an implicit conviction created by Yogamåyå.
There is a secret meaning in the statement of çr^ J^va
Gosvåm^, which, if brought to light, will automatically
dispel all types of doubts. The revered çr^ J^va Gosvåm^,
the foremost follower of çr^la R¨pa and Sanåtana
Gosvåm^s, is the tattvåcårya of the Gauà^ya Vai£òavas.
Furthermore, in kù£òa-l^lå he is a mañjar^. Therefore, there
is no secret truth that is unknown to him. Those who do
not understand his esoteric intentions raise arguments
accepting and rejecting his ideas by presenting their own
concocted interpretations.
According to çr^ R¨pa-Sanåtana’s vision, there is no dif-
ference between prakaéa and aprakaéa-l^lå – they are iden-
tical. The only distinction is that one manifestation is
beyond the material domain and the other is within it.
96 pa r t on e
Everything, the seer and the seen, in the region beyond the
mundane sphere is vißuddha, of divine purity. Fortunate
persons, on receiving the mercy of çr^ Kù£òa, relinquish all
material connections and enter the spiritual domain. If,
during the performance of sådhana, they attain perfection
in savoring the extraordinary varieties of rasa, then they
can see and take delight in all the supremely pure pastimes
of Goloka. Such qualified sådhakas are very rare.
On the other hand, those who by Kù£òa’s mercy attain
perfection in bhakti, and experience the nectar of spiritual
rasa, witness Goloka l^lå in the manifest Bhauma Gokula
l^lå itself while remaining in the material universe. There
are some gradations in qualification of both these catego-
ries of sådhakas. As long as one has not attained vastu-
siddhi, there remains some restriction in one’s vision of the
Goloka l^lås due to the influence of måyå. On the other
hand, realization of one’s svar¨pa varies according to the
level of one’s svar¨pa-siddhi. It is to be accepted that a dev-
otee’s darßana of Goloka will vary according to the degree
that he has realized his svar¨pa. J^vas tightly bound by
måyå have no spiritual vision. Some of them are trapped
by the variegated charm of måyå, and some, having taken
shelter of nirviße£a-jñåna, which is opposed to the reality
of Bhagavån’s personality, proceed toward the path of total
destruction. Even after seeing Bhagavån’s prakaéa-l^lå,
both types of bound j^vas view such pastimes as mundane
activities, having no connection with aprakaéa-l^lå. Thus,
there is gradation in one’s darßana of Goloka depending
upon one’s qualification.
A fine point to note here is that, just as Goloka is the
completely pure, divine truth beyond the illusory realm,
in the same way, even though Bhauma Gokula is pure and
always uncontaminated, it appears in the material world by

Bhagavån’s cit-ßakti, Yogamåyå. In regard to prakaéa and
aprakaéa, there is not even the slightest touch of material
defect, degradation, or imperfection. Different visions are
perceived depending on the qualification of the person view-
ing the l^lå. Defect (contamination), foulness, designation,
illusion, ignorance, impurity, falsity, loathsomeness and
grossness are all perceived through the conditioned j^vas’
eyes, intelligence, and false ego dulled by the material na-
ture, but these shortcomings have no footing in the spiri-
tual realm. The more one is free from defects, the more one
is granted vision of the transcendental truth. The truth is re-
vealed in ßåstra, but the purity of realization for those who
deliberate on these tattvas will depend upon one’s qualifi-
cation. According to the views of çr^ R¨pa and çr^ Sanåtana,
whichever l^lås manifest in Bhauma-Gokula are present in
Goloka in their pure form without a tinge of måyå. That is
why parak^yå-bhåva, in some form or another, is also cer-
tainly present in Goloka in its inconceivably pure state. All
the manifestations created by Yogamåyå are immaculate.
Para-dårå (parak^yå) bhåva, the creation of Yogamåyå, is
therefore established on the pure absolute reality. But what
is this ßuddha-tattva? This should be discussed.
çr^la R¨pa Gosvåm^ writes:
p¨rvokta-dh^rodattådi catur-bhedasya tasya tu

patiß copapatiß ceti prabhedåv iha vißrutau.
tatra patiè sa kanyåyåè yaè påòi-gråhako bhavet.
rågeòollaíghayan dharmaì parak^yå-valårthinå /
tad^ya-prema-sarvasyaì b¨dhair upapatiè smùtaè.
laghutvam atra yat proktaì tat tu pråkùta-nåyake /
na kù£òe rasa-niryåsa – svådårtham avatåriòi.
98 pa r t on e
tatra nåyikå-bheda-vicåraè, “nåsau nåéye rase mukhye yat paroàhå

nigadyate. tat tu syåt pråkùta-k£udra-nåyikådy-anusårataè.”
After deep deliberation on these ßlokas, çr^la J^va Gosvåm^

establishes that parak^yå-bhåva, like janma-l^lå, is a divine
delusion (vibhrama-vilåsa) created by Yogamåyå. Tathåpi
patiè pura-vanitånåì dvit^yo vraja-vanitånåì: “It is un-
derstood that pati-bhåva exists in Dvårakå while the
vraja-sundar^s have parak^yå-bhåva.” According to the con-
clusions of çr^la R¨pa and Sanåtana Gosvåm^s, the delight-
fully deceptive vibhrama-vilåsa pastimes are accepted as
the contrivance of Yogamåyå. J^va Gosvåm^ has proved
that there is no difference between the l^lås of Goloka and
Gokula, so it must be admitted that all pastimes have their
origin in Gokula.
One who takes the hand of a virgin girl according to the
sacred rites of marriage is called a husband (pati). And he
who, being overcome by passion, violates conventional
morality in order to win another’s wife (parak^yå-ramaò^)
is called a paramour (upapati). In Goloka, the religious
obligation binding one within matrimonial regulation
does not exist. Thus, no husbandhood ascribed with those
characteristics is found there. In this connection, the gop^s,
who are Kù£òa’s own potency, are not married elsewhere;
thus, they are also not para-dårå, other men’s wives. Fur-
thermore, it is not possible for parak^yå and svak^yå-
bhåva to be separate from each other. In the manifest pas-
times within the illusory realm, the strictures of marriage
do exist, but çr^ Kù£òa is beyond their jurisdiction. Thus,
the form of dharma found in mådhurya-maòàala (Vraja)
is a creation of Yogamåyå. Kù£òa transgresses this dharma
and enjoys parak^yå-rasa. Only a person with mundane
vision in the material world will see this as a violation of

the dharma created by Yogamåyå. In reality, there is no
such degradation in kù£òa-l^lå.
Parak^yå-rasa is the very essence of all rasas. To deny its
presence in Goloka minimizes that realm. It is not possi-
ble that the highest delight in rasa is absent in the topmost
abode Goloka. Sarvåvatår^ çr^ Kù£òa, the source of all
avatåras, relishes this rasa in one way in Goloka and in an-
other way in Gokula. Thus, even though there appears to
be a transgression of dharma according to material vision,
nevertheless, this truth also exists in Goloka.
Ätmåråmo ’py ar^ramat (SB 10.29.42) – “Kù£òa per-
formed amorous pastimes although He is åtmåråma, self-
satisfied.” Ätmany avaruddha-saurataè (SB 10.33.25) –
“Satya-kåma çr^ Kù£òa, whose every desire comes to
fruition, keeps in His heart the håva, bhåva and other
anubhåvas arising from His amorous diversions.” Reme
rameßo vraja-sundar^bhir yathårbhakaè sva-pratibimba-
vibhramaè (SB 10.33.16) – “Just as an innocent child plays
with his reflection without undergoing any transforma-
tion, in the same manner ramå-ramaòa Bhagavån çr^
Kù£òa enjoyed with the beautiful Vraja maidens.”
It is understood from these statements from ßåstra that
çr^ Kù£òa’s intrinsic nature is to be self-satisfied. çr^ Kù£òa
manifests His own ßakti (as Lak£m^) in those spiritual plan-
ets dominated by aißvarya and consorts with her in svak^yå-
bhåva. There, with the sense of svak^yå prevailing, rasa goes
only up to the stage of dåsya. But in Goloka, Kù£òa man-
ifests millions and millions of gop^s and, forgetting any
sentiments of svak^yå, continuously enjoys with them. In
the svak^yå conception, as there are no obstacles in meet-
ing, the enjoyment of rasa is not so exceptional. Therefore,
100 pa r t on e
from time eternal, the gop^s, who are naturally imbued

with an innate paroàhå sentiment, see themselves as oth-
er men’s wives. And çr^ Kù£òa, reciprocating with their
mood, intrinsically assumes the identity of their paramour
and, taking the help of His intimate companion vaìß^,
who is His priya-sakh^, accomplishes råsa and other l^lås.
Goloka, which is eternally perfect and free from illu-
sion, is the rasa-p^éha, the abode of divine rapture. Thus,
the flow of rasa in the conception of paramourship finds
its perfection there. Even våtsalya-rasa is not found in
Vaikuòéha because of aißvarya. However, in parama-
mådhurya-maya Goloka, the fountainhead of ultimate
sweetness (situated in Vraja), there exists nothing other
than the original conception of rasa (ßùígåra-rasa). There,
Nanda and Yaßodå are actually present, but there is no oc-
currence of birth. In the absence of birth, parenthood does
not actually exist. Nanda and Yaßodå only have the mood
(abhimåna) of being parents. This is substantiated in the
verse, jayati jana-nivåso devak^-janmavådaè. This abhi-
måna is eternal for the sake of perfect rasa.
Similarly, in ßùígåra-rasa also, since paroàhå and
upapati-bhåvas are simply eternal self-conceptions, there is
no fault or transgression of ßåstra. When Goloka tattva
manifests in prakaéa Vraja, both of these conceptions are
seen in tangible form by worldly vision. This is the only dif-
ference. In våtsalya-rasa, the mood of Nanda and Yaßodå be-
ing parents becomes apparent in a concrete way through
birth and other l^lås; and in ßùígåra-rasa, the idea of the Vraja
maidens being the wives of others takes on a perceptible
shape in the form of their marriages with Abhimanyu,
Govardhana Malla and others. In reality, the gop^s have no
separately existing husbands, either in Gokula or in Goloka.
Therefore, ßåstra proclaims: na jåtu vraja-dev^nåì pati-

bhiè saha saígamaè (see p. 90). “The vraja-dev^s never had
union with their husbands.” Thus, rasa-tattvåcårya çr^la
R¨pa Gosvåm^, the master of the truths of rasa, has writ-
ten: patiß copapatiß ceti prabhedåv iha vißrutau. “In ujjvala-
rasa, the mellow of amorous love, there are two types of
nåyakas (heroes) – pati and upapati.” çr^la J^va Gosvåm^,
in his commentary on this ßloka, has written: patiè pura-
vanitånåì dvit^yo vraja-vanitånåì. “The nåyaka of
Dvårakå-pur^’s vanitås (young women) is called pati, a
wedded husband, and in Vraja, nåyaka çr^ Kù£òa is the
upapati of the Vraja vanitås.”
This passage shows that çr^la J^va Gosvåm^ has accept-
ed Kù£òa as the pati in Vaikuòéha and Dvårakå and as the
eternal upapati in Goloka-Gokula. In the Lord of Goloka-
Gokula, the characteristics of a paramour are exhibited to
their full extent. Ätmåråma çr^ Kù£òa transgresses the
dharma of His natural self-satisfaction. Rågeòollaíghayan
dharmaì: His råga, intense passion, to meet with the
paroàhå Vraja damsels is the cause for transgressing this
dharma. Even though the gop^s do not factually have real
husbands, their parak^yå-ramaò^-bhåva is fulfilled just by
having the sentiment (abhimåna) of being the wives of
others. Therefore, rågeòollaíghayan dharmaì and all other
such symptoms are eternally present in mådhurya-p^éha,
the meeting place of superexcellent amour. In Bhauma
Vraja, this bhåva assumes a tangible form, visible to some
degree by people with mundane vision.
Therefore, in Goloka both svak^yå and parak^yå-rasa
exist. Their divergence and oneness are inconceivable by
material intelligence (acintya-bhedåbheda). It can be said
that there is no difference between them, and it can also
102 pa r t on e
be said that there is difference. Why? The essence of

parak^yå is svak^ya-nivùtti, or loving enjoyment outside of
the sanction of wedlock, and the essence of svak^yå is
parak^ya-nivùtti, or the abstention from unlawful connec-
tions, that is, from loving enjoyment with svar¨pa-ßakti,
çr^ Kù£òa’s personal potency. Parak^yå and svak^yå are one
rasa, and they also exist eternally as two varieties. Further-
more, although the form of rasa in Gokula is the same,
mundane observers view it otherwise.
Husbandhood and paramourship, beyond all piety and
impiety (dharmådharma), brilliantly shine forth in çr^
Govinda, the hero of Goloka, in their pristine splendor.
These same characteristics also exist in the hero of Gokula,
but with some diversity created by the agency of Yoga-
måyå. If it is said that whatever Yogamåyå manifests is the
Absolute Truth, then the sentiment of paramour love
would similarly have to be accepted as absolutely true. To
dispel this doubt, it is said that, in the relishing of rasa,
conviction in the paramour conception can exist and there
is no fault in that because it is without foundation. How-
ever, in mundane consciousness whatever base convictions
exist are faulty. They are not present in the pure, transcen-
dental world.
In fact, çr^la J^va Gosvåm^ has indeed given the correct
siddhånta, while the opposing conclusions are also incon-
ceivably true. Simply arguing in vain about parak^yå-våda
and svak^ya-våda is a fruitless exhibition of word jugglery.
There is no possibility of any type of skepticism rising in
the hearts of those who without partiality thoroughly
study the commentaries of çr^la J^va Gosvåm^ and of the
opposing views. Whatever is spoken by pure Vai£òavas is
true and utterly free from any bias or party spirit. However,
there is some mystery surrounding their verbal dis-

agreements. Devoid of pure Vai£òava sentiments, people
possessed of materialistic intelligence cannot fathom the
deep secrets of the loving controversies between ßuddha
Vai£òavas, and thus they wrongly conceive of them as philo-
sophical adversaries. The opinion given by çr^ Sanåtana
Gosvåm^ in his Vai£òava-To£an^ commentary on the ßloka
from Råsa-Pañcådhyåy^, gop^nåì tat-pat^nåñ ca, “the gop^s
and their husbands” (SB 10.33.35 – see also p. 82), has
been wholeheartedly supported by bhakta çr^la Cakravart^-
påda with head bowed.
When contemplating any opinion connected with the
divine pastimes of Goloka and other transcendental
realms, we should keep in mind the invaluable advice
given by çr^man Mahåprabhu and His followers, the çr^
Gosvåm^s: Bhagavat-tattva, the Supreme Absolute Truth,
is never nirviße£a, without form and attributes. It is com-
pletely beyond the material plane and is full of variegated
qualities and pleasurable engagements.
The supremely relishable and splendid form of bhaga-
vad-rasa, tasted through four types of transcendentally
variegated ingredients – vibhåva, anubhåva, såttvika,
and vyabhicår^ – is eternally present in Goloka and
Vaikuòéha. By the authority of Yogamåyå, this very rasa
of Goloka manifests in the material realm for the benefit
of the devotees in the form of vraja-rasa. One should
know that all the rasas seen in this Gokula must surely
be found also in Goloka in their radiantly pure state.
That is why the wonderful varieties of någara and någar^
(Kù£òa and the gop^s), the diversity of rasa in them,
and all the surroundings and paraphernalia of Gokula,
including the land (Vraja), rivers (Yamunå, Månas^
104 pa r t on e
Gaígå), mountain (Giriråja), residences (Yåvaéa, Nanda-

gåon, etc.), gateways, kuñjas, cows and so on, collectively
exist in the same form in Goloka.
Only the worldly beliefs of persons imbued with mun-
dane intelligence are missing in Goloka. In the variegated
Vraja pastimes, different visions of Goloka are realized
according to one’s level of qualification. It is difficult to
establish a fixed standard to determine among these va-
rieties of visions which part is illusory and which is pure.
As the eyes of devotion become cleansed, being anointed
with the salve of prema, a clear vision gradually arises in
the heart.
Therefore, there is no need to argue and counter-argue
over this matter, because it will not elevate one’s adhikåra
(qualification). The truth of Goloka is filled with incon-
ceivable bhåva. An attempt to investigate this acintya-
tattva by the mind would prove as unproductive as
threshing empty husks. Hence, disregarding the method
of empirical knowledge, a person should strive for realiza-
tion through the practice of unalloyed bhakti.
In bhakti-mårga, it is crucial to renounce any subject
matter which, on acceptance, would ultimately give rise
to a nirviße£a conception. çuddha-parak^yå-rasa free
from all mundane conception, as described in Goloka
l^lå, is very rarely attained. Rågånuga devotees should
adopt this concept and perform sådhana. By doing so,
they will achieve this highly auspicious fundamental
truth upon perfection. When persons of gross worldly
intellect endeavor for parak^yå-bhakti, it generally
culminates in immoral activity in the material sphere.
Our master of truth, tattvåcårya çr^la J^va Gosvåm^,
took this into consideration and presented his line
of thought out of great concern. The spirit of pure

Vai£òavism is to accept the essence of his statements. It
is an offense to disregard the åcårya by attempting to
establish another theory.
thus ends the

Candrikå-Cakora-Vùtti
on the
Råga Vartma Candrikå
of the honorable,
highly exalted preceptor of preceptors,
mahåmahopådhyåya
çRîMAD VIçVANÄTHA CAKRAVARTî.
part 2
four classes on
Råga Vartma Candrikå
By çr^ çr^mad
Bhaktivedånta Nåråyaòa Mahåråja
spoken in english
mathura, c. 1991
I f I want a rasagulla but I won-
der what to do, because I see that
I have no paisa in my pocket to pur-
chase it, then that means that I have no
real greed. When a person resolves that
he must have it somehow, by hook or
by crook, by begging, borrowing, steal-
ing, or anything, he does not consider
whether he is qualified to have it or not.
He only thinks, “I must have it.” This
is actual greed.
first illumination
Introduction
B efore beginning Råga Vartma Candrikå, we

should pray first to our Gurudeva, oì vi£òu-
påda a£éottara-£ata çr^ çr^mad Bhakti Prajñåna Keßava
Gosvåm^ Mahåråja and oì vi£òupåda a£éottara-ßata çr^
çr^mad Bhaktivedånta Svåm^ Mahåråja, then to çr^la R¨pa
Gosvåm^, Raghunåtha dåsa Gosvåm^, and to the author,
çr^la Vißvanåtha Cakravart^ ëhåkura. We earnestly beg
that his mercy especially should come to us. In this Råga
Vartma Candrikå, çr^la Vißvanåtha Cakravart^ ëhåkura
tells us what he has realized about çr^ çr^ Rådhå-Kù£òa’s
anuråga by the grace of çr^ Caitanya Mahåprabhu and
çr^la R¨pa Gosvåm^. Anuråga refers to that stage of prema
that comes just before mahåbhåva – sneha, måna, praòåya,
råga, and anuråga. The author states, “I am writing some-
thing for those persons who have greed for this råga but
cannot find the way to enter and achieve it. This book will
serve as their guide, like a candrikå, or moonbeam, to shed
light on råga vartma, the path of spontaneous loving de-
votion. In this world this path is very rare. Just as the moon
diffuses some rays of light that illuminate a very narrow
trail hidden in the shadows on a dark, moonless amavasya
109
110 pa r t t wo
night, similarly this book is the candrikå which casts light

on the path of råga.” Therefore it is called Råga Vartma
Candrikå.
Qualifications for Entering

We should know that this pathway is a very, very narrow
one, meant only for a few rare, highly qualified persons.
It is not for everyone. çr^la Vißvanåtha Cakravart^ ëhåkura
advises that others should never read this book. However,
no worldly qualification is required to enter this path, only
lobha, or greed. Api cet suduråcåro: even if a person is en-
gaged in most abominable actions, he can enter if he has
greed. A man may be full of anarthas, but if he takes asso-
ciation of a rågånuga-bhakta and under his guidance, reads
the Tenth Canto of çr^mad-Bhågavatam – especially Gop^-
G^ta, Yugala-G^ta, Bhråmara-G^ta, and Veòu-G^ta – he
may become attracted and acquire a very deep greed to
have the samjåt^ya (same) bhåva as the Vrajavås^s, either
in sakhya, våtsalya or mådhurya-rasa. Just by faithfully
hearing çr^mad-Bhågavatam’s descriptions of the moods of
the gop^s, the våtsalya-bhåva of Kù£òa’s father and moth-
er, or the mood of Kù£òa’s friends, one may begin to yearn
to have in his heart moods like theirs. In Råga Vartma
Candrikå, however, çr^la Vißvanåtha Cakravart^ ëhåkura
is not describing sakhya and våtsalya-bhåva; he is present-
ing gop^-bhåva only. One who has saìskåra from having
taken proper association in his previous birth will be able
to cultivate greed and achieve gop^-bhåva simply from
reading; he will not have to rely on ßåstra or logic. For such
a person, this treatise will be the candrikå for discovering
the rågånuga path.
four classes 111
Two Kinds of çraddhå
First the author tells that there are two different kinds of
ßraddhå – vaidh^ and rågånugå – which result in two kinds
of bhakti – vaidh^-bhakti and rågånugå-bhakti. Both types
of ßraddhå are achieved through the association of qualified
Vai£òavas. Where entrance in bhakti is impelled by the
order of ßåstra, which instructs everyone to perform bhakti
to Kù£òa or else they will go to hell – this is called vaidh^-
bhakti. For example, ßåstra has ordered:
sa vai puìsåì paro dharmo yato bhaktir adhok£aje

ahaituky apratihatå yayåtmå supras^dati
(Bhag. 1.2.6)
[The highest pursuit for all humanity is ßuddha-bhakti –
to please Kù£òa, the transcendent Lord Adhok£aja, by all
one’s efforts of body, mind and soul. Such uttama-bhakti
must be continuously performed without any personal
desire (anyåbhilå£itå-ß¨nyaì) and without any break (no
jñåna or karma) in order to fully satisfy the åtmå.]
These are orders. By hearing such instructions, many
people will enter bhakti out of fear. This is vaidh^-bhakti.
And that bhakti which is based only on greed is called
rågånugå-bhakti. Such greed is generated by hearing the
pastimes of Kù£òa and the gop^s described in çr^mad-
Bhågavatam, by reading the books of the Gosvåm^s, and
especially by being in the association of a rågånuga-bhakta,
without whose association the pastimes of Kù£òa and the
gop^s will not be properly understood.
How can we tell if our greed is genuine or not? When
a sådhaka hears the mådhurya-l^lå of Kù£òa, especially with
112 pa r t t wo
the gop^s, whether it be from çr^mad-Bhågavatam, Kù£òa-

Karnåmùta, Ujjvala-N^lamaòi, Rådhå-Rasa-Sudhå-Nidhi,
or any other books by rågånuga-rasika Vai£òavas, and he
becomes very eager to be like Kù£òa’s parikaras and have
their bhåvas, his heart will become filled with Kù£òa’s
nåma, guòa, r¨pa, and l^lå. This condition of the heart,
called citta-vùtti, is its real or natural state, as opposed to
the imposed worldly citta-vùtti. At this time the devotee
will not be interested to examine injunctions of ßåstra; he
will only want to achieve that mood which he sees in his
åßraya-gop^, for whose mood he has developed genuine
greed. But how can this be achieved?
In the face of such greed, shastric orders and bindings
are left aside. Scriptural rules and regulations are simply
not needed. We become determined to have something
we desire, no matter what – whether we have wealth,
rupees and dollars or not. For example, I saw a rasagulla
and rabaài, and at once, overwhelmed by desire for them,
I thought, “These are very tasteful.” Greed came. So in
whatever stage one may be, a man will not heed any shas-
tric restrictions, rules or regulations at all if he thinks
something is very tasteful and he has greed for it. But if
we judge that we are not qualified and that what we want
is a very high thing, then we do not possess greed. Do
you understand? If I want a rasagulla but I wonder what
to do, because I see that I have no paisa in my pocket to
purchase it, then that means that I have no real greed.
When a person resolves that he must have it somehow,
by hook or by crook, by begging, borrowing, stealing, or
anything, he does not consider whether he is qualified to
have it or not. He only thinks, “I must have it.” This is
actual greed. Our heart must be completely overpowered
four classes 113
by Kù£òa’s nåma, r¨pa, guòa, and l^lå. Then we know

that greed has come.
A sådhaka may ponder, “I heard from a rasika Vai£òava
how Lalitå, Vißåkhå, Citrå, R¨pa Mañjar^ and others serve
Kù£òa, and I want to serve like them.” I may have no qual-
ification or anything, nor do I know how to achieve this
samjåt^ya-bhåva, but greed for it comes. If I will not wait
for any logical argument at all to convince me, then it is
called greed. It should come without relying on any rea-
soning, and if logic is required, it is not lobha. “How can
I receive this?” In the association of that rågånuga-rasika
Vai£òava, you should read Bhakti-Rasåmùta-Sindhu,
Ujjvala-N^lamaòi, especially Råga Vartma Candrikå, Vraja
Riti Cintåmaòi, Kù£òa-Karnåmùta, Rådhå-Rasa-Sudhå-
Nidhi, Jayadeva Gosvåm^’s G^ta Govinda, the books of all
our Gosvåm^s and of Kav^ Karíap¨ra. You will have to
read all of these books and learn how to achieve it most
easily, be it by stealing, begging, borrowing, dacoiting, or
whatever it takes. You should do whatever method is
simplest. So without ßåstra we cannot achieve it.
All our åcåryas, including Vißvanåtha Cakravart^ ëhå-
kura and Bhaktivinoda ëhåkura, have recorded for us in
a practical way how they themselves achieved it and how
the sådhana-siddha-gop^s achieved it. Their writings are
authentic. So we must search out their methods and fol-
low ßåstra – because without abiding by ßåstra or by R¨pa
Gosvåm^ and the other åcåryas’ instructions, we will be-
come sahaj^ya or på£aòà^ (atheistic). Yet we should know
at the same time that a person with greed will never con-
sider his qualification. This is the main point. But he will
take assistance from these books. Vißvanåtha Cakravart^
ëhåkura is not personally present, but through his books
114 pa r t t wo
he is here. It is important to understand that this greed will

not come by any effort. Lobha comes only by the grace of
Kù£òa Himself or a rågånuga-bhakta, not by one’s personal
endeavor. Without their mercy one cannot have it.
Bhakta-Kùpa – Mercy of the Vai£òavas

Bhakta-kùpa is of two kinds: pråktana (or pråc^na), old,
and ådhunika, recent. Pråktana means ancient, or mercy
that comes from past births as well as the present birth. If
a man has saìskåra from his previous birth’s devotional
activities and receives the mercy of a Vai£òava, then in this
birth he will very easily and quickly go up. Perhaps he will
not even have to accept d^k£å, like some of our Gosvåm^s.
Or, if he does take d^k£å, he will be seen to advance very
rapidly. Haridåsa ëhåkura, Svar¨pa Dåmodara, and Råya
Råmånanda did not reveal their guru-paramparå. Yet they re-
ceived the association of çr^ Caitanya Mahåprabhu, and thus
achieved all these things. This is an example of pråcina-
kùpa, due to purva-saìskåra, impressions accrued in pre-
vious births. Of course, eternal associates of çr^ Caitanya
Mahåprabhu, not being conditioned souls, do not depend
upon saìskåra, etc. Yet, when they appear in this world,
they set an example for us by their behavior.
The other one, ådhunika-kùpa, refers to one who has no
past birth saìskåra, but somehow, by the causeless mercy
of a guru or qualified Vai£òava, he has developed greed.
Such a person should accept a rågånuga Vai£òava guru. Or
if he has received his d^k£å before developing greed, then he
should accept a rågånuga Vai£òava as his ßik£å-guru. Then
he may serve both ßik£å and d^k£å-gurus with equal devotion,
or in some cases, he may prefer to serve the ßik£å-guru more
four classes 115
closely than the anu£éhana-d^k£å-guru (who gives mantras ac-

cording to pañcaråtrika-vidhi), as çyåmånanda Prabhu,
Raghunåtha dåsa Gosvåm^ and Kù£òadåsa Kaviråja did.
Raghunåtha dåsa Gosvåm^’s guru was Yadunandana Äcårya.
Afterwards, çr^ Caitanya Mahåprabhu placed him in the
hands of Svar¨pa Dåmodara. Later, when Raghunåtha dåsa
went to Vùndåvana, he had the association of Sanåtana Go-
svåm^ and especially R¨pa Gosvåm^, whom he joined on the
order of çr^ Caitanya Mahåprabhu. Raghunåtha dåsa Go-
svåm^ prayed to R¨pa Gosvåm^ only for all the activities of
sevå described in Vilåpa Kusumåñjali. Kù£òadåsa Kaviråja
Gosvåm^ also did not disclose who his d^k£å-guru was. He
only acknowledged R¨pa and Raghunåtha, because he re-
ceived all his thoughts from them.
The Goal – Mañjari-Bhåva

Why does Raghunåtha dåsa Gosvåm^ pray only to R¨pa
Gosvåm^? Svar¨pa Dåmodara is Lalitå-dev^ and is more
qualified than R¨pa Gosvåm^, who is R¨pa Mañjar^. Yet
Raghunåtha dåsa prays only to R¨pa Gosvåm^, because he
does not want to be a nåyikå of Kù£òa, like Lalitå and
Vißåkhå. He wants to become a mañjar^ only. What is a
mañjar^, as in kamala mañjar^ and åmra, or mango,
mañjar^? Any creeper or any good flower has mañjar^s.
First the mañjar^ comes and then the flower. But the
mañjar^ is always located above the flower. When the bee
comes to take the honey from the flower, it sits on the
petals, and then the mañjar^s, being overjoyed, tremble.
When the Kù£òa bee comes to çr^mat^ Rådhikå, and They
engage in prema-vilåsa (the action of prema between Them),
the bee does not sit on the mañjar^. Yet the mañjar^
116 pa r t t wo
trembles, feeling as if the bee is sitting on her. The bhåva of

Their prema-vilåsa comes to the mañjar^. So there is no need
for the bee to go to her. She automatically feels everything
the flower experiences. If the bee kisses the flower, then by
seeing this, the mañjar^ tastes even more than the flower be-
cause the flower does not tremble as the mañjar^ does.
Raghunåtha dåsa Gosvåm^ wanted to be a mañjar^, not
a flower. He did not want sakh^-bhåva. Herein lies the im-
portance of the mañjar^s. In our sampradåya, nobody
wants to be a rådhå-sakh^. They only want to be Rådhikå’s
kiíkar^, or maidservant. There is no equivalent word in
English for kiíkar^. It is such a beautiful Sanskrit word –
so soft, fragrant, and very madhura, so sweet. You will not
find these descriptions in any books. They have not been
written down anywhere; they come only through realiza-
tion. I myself have no realization, but by God’s mercy I am
able to explain this a little.
The first ßloka of Vilåpa Kusumåñjali tells that R¨pa
Mañjar^’s husband is absent, but we see some marks on her
lips. How? It is not that Kù£òa has kissed R¨pa Mañjar^. He
has kissed çr^mat^ Rådhikå, and Rådhikå has that mark,
but at once it came to R¨pa Mañjar^. Everything, whatever
marks come to çr^mat^ Rådhåråò^ will not come to the
sakh^s (Lalitå, Vißåkhå), but they will come to the mañjar^s.
That is why we are followers of R¨pa Gosvåm^. This is a
very special benediction that his followers receive, and I
think that you will never forget this in your whole life.
The Process – Real D^k£å

A person may have taken only anu£éhaniki-d^k£å as a for-
mality, thinking, “So many others have taken d^k£å so I
four classes 117
should also take,” and by fire yajñå he has received sacred

thread, kaòéh^-målå and so on. But he has not been given
instructions on the internal mood of d^k£å, which consti-
tutes real initiation. This will come gradually, not in a
moment. Actually, d^k£å takes place over a long period of
time, but formal d^k£å can be taken by anyone. When one
has past birth saìskåra, one will easily accept d^k£å, and the
process will be accomplished quickly. Without previous
saìskåra, d^k£å will be slow unless one gets the association
of a rågånuga-bhakta. In this case, the rågånuga-bhakta as
well as the disciple should both be very qualified. If the
disciple does not have that saìskåra and does not yet pos-
sess any greed, he will not be able to receive these things
from his d^k£å-guru, who may be very qualified but may
have no time to give him all these things. Later on, when
that greed comes, he should not change his gurudeva. He
only needs to accept a ßik£å-guru, who will instruct him ac-
cording to his qualification. He will hear all these things
from him. If the d^k£å-guru is present, he will receive all
these things from his gurudeva, or his gurudeva will gladly
order him to hear from another person, as in the case of
çyåmånanda Paòàita, Narottama dåsa ëhåkura and
çr^nivåsa Äcårya. The d^k£å-guru will gladly give this order.
If one has some association with his guru or any
Vai£òava in the line of R¨pa Gosvåm^, then his bhakti
may gradually come to rågånugå. And if we see that a per-
son has greed without the help of any Vai£òava or with-
out taking d^k£å or anything, like Bilvamaígala, then, by
his actions and thoughts, we can know that his greed is
real and that he is rågånuga. But at first we should know
that our bhakti will be vaidh^, and after that, by hearing,
greed can come.
118 pa r t t wo
So, if from previous or present saìskåra one has devel-

oped greed, one will have to read, hear, study and search
the ßåstras, especially the writings of R¨pa Gosvåm^ and
his followers, the r¨pånuga Vai£òavas. Actually, what is
r¨pånuga?
In his books R¨pa Gosvåm^ has written in taéasthå-
bhåva, from a neutral position, about ßånta, dåsya, sakhya,
våtsalya and mådhurya. Following these moods with
lobha, one will be a rågånuga-bhakta, but not necessarily
r¨pånuga, even if one follows Ujjvala-N^lamaòi. One will
be r¨pånuga when one especially follows how R¨pa Go-
svåm^ serves Rådhå and Kù£òa, deeply meditating on the
qualities and the bhåva he possesses for serving Them.
So the sådhaka will have to search in ßåstra how to re-
ceive these things and hear from a r¨pånuga Vai£òava,
who will tell him to read çr^mad-Bhågavatam, Ujjvala-
N^lamaòi, Kù£òa-Karnåmùta, Rådhå-Rasa-Sudhå-
Nidhi, Jayadeva Gosvåm^’s G^ta-Govinda, and the books
of Caòà^dåsa, Vidyåpati and others. He will also instruct
him to search only for that bhåva for which he has
lobha. That r¨pånuga Vai£òava will know everything
(sakhya, våtsalya, mådhurya), but he will serve only by
one, which is his sthåy^-bhåva (permanent mood). This
will come only when prema is reached, but greed for that
sthåy^-bhåva can be achieved before that. One’s sthåy^-
bhåva will not change in this or any future life – this is
called saìskåra (which is innate in the åtmå). If I have
greed, as R¨pa Gosvåm^ has, and if it is real, that perma-
nent mood will never change in any life. It will always
remain the same.
Bharata Mahåråja had achieved the stage of bhåva, but
we don’t know in which rasa. Perhaps it was dåsya-bhåva.
four classes 119
The Kumåras have sthåy^-bhåva in ßånta-rasa, but even so,

they can narrate the whole çr^mad-Bhågavatam. Being
neutral, they know everything, but they do not possess
greed for vraja-bhakti. çukadeva Gosvåm^ is a special case,
because he is the parrot of çr^mat^ Rådhikå. Yet he can-
not serve Rådhå and Kù£òa like the gop^s. He enjoys knowl-
edge of everything, but still he is a parrot. For the benefit
of ßånta-rasa-bhaktas, sometimes it is said that he is in
ßånta-rasa. This is an important point. If çukadeva is the
parrot of çr^mat^ Rådhåråò^, he will sit on the branches of
any tamåla or kadamba tree and with very great bliss,
watch all the pastimes; yet he cannot serve like R¨pa Mañ-
jar^. In ßåstra it has been told that he has ßånta-bhåva, be-
cause he is neutral, but he is in Vraja, where there is no
ßånta-bhåva. We will have to ponder what rasa he actu-
ally possesses. When Rådhikå and Kù£òa are sleeping in the
morning, çuka speaks so many charming, clever words to
wake Them up. This is certainly not ßånta-bhåva. For the
sake of ßånta-rasa-bhaktas, it is said that he is in ßånta-
bhåva, and externally it appears that way, but actually he
is not. Similarly, the cows in Vraja also appear to have
ßånta-bhåva, but they really have våtsalya-bhåva.
The Need of çåstra

To illustrate how to search out the process, Vißvanåtha
Cakravart^ ëhåkura gives the example of a man who has
greed to drink milk – seeing some milk, he wants to taste
it. So he must go through a process to get it. He can ask
someone who drinks milk how he acquired it. After ques-
tioning him, he will purchase a cow, making sure that
there is a calf, because without a calf there can be no milk.
120 pa r t t wo
He will take them to his home. There he will apply water

or ghee to the udder of the cow and bring the calf to drink.
When the calf has taken milk, the udder must be washed,
and then he can milk the cow. Next the milk has to be put
on the fire to boil. If he wants it sweet, he can add sugar,
and for extra flavor he can add gulab-jal (rose water),
kevaùå, karp¨ra (camphor), and so on, making it even
more fragrant. Similarly, for developing desire, we do not
require ßåstra, but it is necessary to help us find out the
means to achieve our goal.
Vißrambha Bhåva in Rågånugå-Bhakti

Vißvanåtha Cakravart^ ëhåkura tells us that when a man
has actual greed, he will also follow the procedures of
vaidh^-bhakti, but the mood will not be the same. He will
engage in ßravaòaì, k^rtanaì, vi£òoè smaraòaì, påda-
sevånam and especially he will carefully perform guru-
caraòåßraya (taking shelter of the lotus feet of guru), and
faithfully in vißrambha-bhåva, giving up all fear, he will
serve guru as a bosom friend. He will not meditate, “I am
very low and he is very high.” No, he will think, “I am
his and he is mine,” just as a child, seeing his father sit-
ting up high, does not care to sit on the ground and will
at once jump up and sit on his father’s lap. Then he will
pat his father’s shoulder, stroke his father’s face, touch
him on his arm or hold his hand, serving his father with
great love. Similarly, a qualified person having greed will
serve his gurudeva from whom he has heard all these
things with even more love. This type of intimate ser-
vice is essential. If you know your guru in his sakh^-veßa
and you have greed to serve him in that form, then this
four classes 121
will be rågånuga. And if your greed is to serve him as

guru, this is not rågånuga but rather vaidh^-sådhana. You
should pray to your guru that he should please manifest
his internal form in your heart. He will grant His dar-
ßana, giving you an inner idea. Now you should pray to
Him, “Please manifest your r¨pa yourself, who you are
in kù£òa-l^lå.” Tan no guruè pracodayåt. Yes, that is guru-
mantra.
Bhakti-Rasåmùta-Sindhu lists the sixty-four practices of
devotional service. The first ten deal with the relationship
with guru. For rågånugå-bhakti you will have to follow
these same procedures, but the bhåva will change from
what is found in vaidh^-bhakti. The vaidh^-bhakti dis-
ciple will sit lower and pray to his gurudeva with folded
hands, “Gurudeva, please give me an order. What sevå
shall I do?” And if he receives an order, then as servant,
as a dåsa, he will perform the service. But a greedy per-
son will serve in a mood as I have already described, with
no fear and no sense of difference. He will see that “I am
his and he is mine.”
All the limbs of vaidh^-bhakti should also be followed
in rågånugå-bhakti, but in a different mood. If one rejects
vaidh^, he will not be able to enter rågånugå and his greed
will be checked, so he must follow.
Serving Gurudeva
For a man who has greed and wants to follow the process
of rågånuga, çr^mad-Bhågavatam tells us that Bhagavån
comes to him in the form of guru, as both caitya-guru and
d^k£å-guru. Here we should know that guru is akhaòàa
(complete, undivided) tattva, because gurudeva gives
122 pa r t t wo
everything that Nityånanda Prabhu and Baladeva Prab-

hu have come to give. All his instructions are from Them,
so we should regard him as Nityånanda Prabhu or Bala-
deva Prabhu.
In Bhagavad-G^tå (10.10) it is stated:
te£åì satata-yuktånåì bhajatåì pr^ti p¨rvakam
dadåmi buddhi-yogaì taì yena måm upayånti te
[Upon those who perform bhajana to Me with love, yearn-
ing for My eternal association, I bestow the transcenden-
tal knowledge by which they can come to Me.]
If a soul surrenders, Kù£òa gives everything to him in the
heart – dadåmi buddhi-yogaì. He says, “I give him the in-
telligence how to achieve bhakti.” Kù£òa gives that, but not
openly; He dictates within the heart. So when pure greed
comes, Kù£òa, as caitya-guru, benedicts His devotee in the
heart with a sph¨rti, inspiring him internally with the un-
derstanding “how he can achieve Me.” Then He gives in-
structions as d^k£å-guru or ßik£å-guru. If one has a pure
heart and sufficient saìskåra, Kù£òa Himself will manifest
all siddhåntas and the way to achieve Him. People may see
someone with no guru and wonder, “How does he know
these things?” Here is the answer. Kù£òa dictates every-
thing or manifests Himself from within, whether anyone
sees or not. Sometimes I have experienced this myself. I
feel something within myself – I have not read it, nor have
I seen or heard it. Yet sometimes something very beauti-
ful comes in my heart. Perhaps you have also had this ex-
perience? Certainly you will have this, because one who
serves his gurudeva will surely receive these things. Even
if gurudeva is not present in our sight, still he will mani-
fest everything.
four classes 123
How to Enter into Rågånuga-bhajana
Now Vißvanåtha Cakravart^ ëhåkura tells the three key

ßlokas from Bhakti-Rasåmùta-Sindhu (1.294-296) which
explain how to enter into rågånugå-bhakti:
(1) kù£òaì smaran janañ cåsya pre£éhaì nija sam^hitam
tat tat kathå rataß cåsau kuryåd våsaì vraje sadå
[While remembering çr^ Kù£òa and His beloved associates
whom we desire to follow, being fully absorbed in discus-
sions of their pastimes, one should always reside in Vraja.
If this is not possible, then reside there by mind.]
(2) sevå sådhaka r¨peòa siddha r¨peòa cåtra hi
tad bhåva lipsunå kåryå vraja-lokånusårataè
[On this rågånuga path, being charmed by the intense love
of Kù£òa’s beloved Vrajavås^s, the sådhaka should live in
Vraja under the guidance of those devotees who have tak-
en shelter of the Vrajavås^s (like çr^ R¨pa, Sanåtana and
Raghunåtha dåsa Gosvåm^s), always eager to serve them
in his present physical body. And in the perfected stage in
his siddha-r¨pa, the internally conceived spiritual body
suitable for performing prema-sevå, he should engage in
the cherished service of çr^ Kù£òa according to his chosen
mood, following in the footsteps of the eternal residents
of Vraja, such as çr^ Rådhikå, Lalitå, Vißakhå, and çr^
R¨pa Mañjar^.]
(3) ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu
[In vaidh^-bhakti one should practice the limbs of bhakti
like ßravana, k^rtana, and so on according to one’s quali-
124 pa r t t wo
fication. Similarly, for rågånugå-bhakti also it has been

advised by scholars who are well versed in the principles
of bhakti to follow the same practices.]
Now Vißvanåtha Cakravart^ ëhåkura comments on
them one by one.
Verse One –
Remembering Kù£òa and His Dear Ones
Here smaraòa means remembering Kù£òa and His dear
ones with rati, with bhåva, with emotion and love. They
may be in dåsya, sakhya or våtsalya-rasa, but here he is es-
pecially explaining mådhurya-rasa. How should we re-
member Kù£òa? How do we do smaraòa? One who has
greed like the gop^s will remember Kißora Kù£òa in ßùígåra-
rasa when He is in Sevå Kuñja or Vaìß^ Vaéa. He has a
lovely, smiling face and He has placed a very beautiful
vaìß^ on His lips. Like a deer, His eyes are restlessly search-
ing here and there. The gop^s are coming. Seeing them,
Kù£òa becomes so overjoyed. At that moment, Kù£òa has
no control over His body or mind. He is God Himself, yet
He forgets everything – He does not know what He is do-
ing or even what He looks like. Standing in His tribhaíga-
lalita pose, He is so beautiful. Thousands and thousands
of gop^s are there, but from the corner of His eyes, He is
searching out one particular gop^ – and She is delaying.
Who is that? Then, from far away He sees that She is com-
ing. At this time, how will Kù£òa appear?
So this is smaraòaì – remembering Kù£òa with all these
details, appreciating His many virtues. In Jaiva Dharma,
we can read about all the qualities of Kißora Kù£òa in
ßùígåra-rasa. The Kù£òa of sakhya-rasa is not the Kù£òa of
four classes 125
the gop^s, and the Kù£òa with Nanda and Yaßodå is also an-
other. He is different in every rasa. So we should remem-
ber Kù£òa in the bhåva in which we desire to enter. Thus,
cultivating madhura-bhåva, one should remember Kù£òa
with the gop^s, playing, gambling and cheating them, and
how they in turn cheat Kù£òa and try to steal His flute.
Remember Kù£òa and His priya-jana, His dearmost as-
sociates. What are the gop^s, and especially çr^mat^
Rådhåråò^, like? And that very gop^ for whom we have
greed – what is she doing? Not Rådhikå, Lalitå or Vißåkhå,
but R¨pa Mañjar^. We have a very keen interest only to
see what she is doing – that mood I want to have. When
çr^mat^ Rådhikå is pleased, then R¨pa Mañjar^ becomes
very happy. She performs so many services, like bringing
water in a golden pot, fanning with a cåmara, very slowly
and gently. When she sees that Yugala Kißora are so tired,
she serves Them accordingly. We will watch that mañjar^
and see how she won the love of Kù£òa, Rådhikå, Lalitå,
Vißåkhå and all the others. We should always remember
how she performs all her services to Yugala Kißora and
follow her.
This is rågånugå-bhakti – how to enter into all these
pastimes and services. It is based on remembrance that
should not be broken. Then we can achieve that service.
Kù£òaì smaran janañ cåsya – remembering all the gop^s
and especially that one in whom I have a special interest.
This is the method of rågånuga-sådhana-bhajana. Tat tat
kathå rataß cåsau – we must cultivate our relationship
with guru, ßik£å-guru and that prem^-guru, the rågånuga-
guru from whom we are hearing. He will tell us how
all the sakh^s are serving Kù£òa, and especially what R¨pa
Mañjar^ and our guru in sakh^-veßa (in the form of a sakh^)
126 pa r t t wo
are doing. We must talk about their activities and their

pastimes with Kù£òa. And the devotee should always re-
side in Vùndåvana. If he has no chance to stay in Vùndåva-
na by body, he should surely live there by mind. Without
living in Vùndåvana, he cannot have that kind of love;
therefore, it is essential.
Three practices are prominent – kù£òa smaraòa, remem-
bering that special Kù£òa with His samjåt^ya priya jana, His
dearmost associates; tat tat kathå rataß cåsau, continuously
discussing their pastimes; and kuryåd våsaì vraje sadå, by
body or at least by mind always residing in Vùndåvana, in
Sevå Kuñja, in Saíketa, in Jåvaé and all other such places.
And if you have the qualification, at midday you should
go to Rådhå Kuòàa with Rådhikå and with that gop^ for
whom you have special attraction.
Someone not so qualified cannot live in Vùndåvana all
the time. He will be convinced that he has some other
more pressing duties. But even if he is tied to house, fam-
ily, factory and so many other facilities far away from here,
still by mind he can begin to enter the mood of Vraja to
some degree. But those who are like Raghunåtha dåsa
Gosvåm^ will think, “My house should be burned if I am
not there. Let anyone burn down my house. And what will
happen to my parents, children and wife if I go to
Vùndåvana? I don’t care – let them die or let anything else
happen to them.” On the other hand, a neophyte disciple
may say, “Oh, my Gurudeva told me to preach, so I must
do that. This is my duty.” But when greed will come in full
bloom, we will forget everything. At that stage no other
obligation can come in our way, and then the whole world
will see us as a guru, actually following in the mood of
R¨pa Gosvåm^ and Raghunåtha dåsa Gosvåm^. As guru we
four classes 127
should adhere to our line very closely and preach our

åcåryas’ words only. Then, if others will see that our words
are correctly in line, they will be bound to accept all our
instructions. At that time there will be no harm in preach-
ing or doing any other sevå. That will be the real preach-
ing, but I don’t know how many births it will take to come
to that stage. You may be attached to preaching now, but
one day you will have to leave preaching and go to Goloka
Vùndåvana, where there is no preaching, only service. And
then, if you want, from there, as R¨pa Gosvåm^ came with
çr^ Caitanya Mahåprabhu, you can also return and preach
with your spiritual master.
This surrender and complete dedication of the heart to
the guru is called tadåtmya in Sanskrit – as fire enters into
iron. The iron then knows that “I am fire” and does the
work of fire. Here, also, R¨pa Gosvåm^ and all mañjar^s
are tadåtmika with Rådhå. So the action of Rådhå becomes
the action of all the mañjar^s. Whatever She realizes is also
realized by every mañjar^. Nothing is hidden from them.
Some things are withheld from Her sakh^s, but not from
Her mañjar^s.
Verse Two – How Will We Serve?
(2) sevå sådhaka r¨peòa siddha r¨peòa cåtra hi

tad bhåva lipsunå kåryå vraja-lokånusårataè
[A sådhaka who has lobha for rågånugå-bhakti should serve
çr^ Kù£òa both in the sådhaka-r¨pa and the siddha-r¨pa in
accordance with the bhåva of the vraja-parikaras who pos-
sess the same mood for which he aspires. The sådhaka-
r¨pa refers to the physical body in which one is presently
128 pa r t t wo
situated, and the siddha-r¨pa refers to the internally con-

ceived spiritual form which is suitable to serve Kù£òa ac-
cording to one’s cherished desire. In the siddha-deha, one
should offer mental services to çr^ Kù£òa under the guidance
of çr^ Rådhå, çr^ Lalitå, Vißåkhå, R¨pa Mañjar^, Rati Mañ-
jar^, and others. In the sådhaka-r¨pa, one should render
physical service under the guidance of çr^ R¨pa, çr^ Sanå-
tana and others.]
Sevå means service. Sådhaka-r¨peòa means to function
as a practitioner of rågånugå-bhakti, and siddha-r¨peòa
means to serve in one’s siddha body which can be achieved
when intense greed arises. By the grace of one’s guru and
by the grace of Kù£òa, the devotee’s siddha-ßarira is revealed
in his inner heart. Then, as it is written in Caitanya-Carit-
åmùta (M. 22.157): mane nija siddha deha koriyå bhåvana,
råtri dine kore vraje kù£òera sevåna. “With one’s siddha-
ßarira, revealed by the mercy of guru, one should serve çri
Rådhå-Kù£òa Yugala day and night in Vraja.” Each and
every j^va has his own individual siddha-ßarira. We also
have our own, but it has not yet manifested. Now it is in
the b^ja, or seed, stage. Just as the whole tree is contained
in the b^ja, our full siddha-svar¨pa, with all its character-
istics, is existing in seed form. But now, as we are bahir-
mukha, turned away from Kù£òa, it is not seen. When, by
the grace of guru and Gauråíga, our greed sprouts and
subsequently fully blossoms, then the ßik£å-guru or d^k£å-
guru can reveal our siddha-svar¨pa. First he will tell us
what is our svar¨pa, just as in Jaiva Dharma we see with
Brajanåtha and Vijaya Kumåra. Our siddha-svar¨pa is in
a dormant condition. çr^la Bhaktivinoda ëhåkura tells
that in one life it can be revealed, but I see that for us it is
many births away. He has simply indicated the path.
four classes 129
When Brajanåtha and Vijaya Kumåra took d^k£å, they saw

Caitanya Mahåprabhu with all His parikaras standing
there. At the time of our d^k£å, we were unable to see them,
but they are fully visible to a realized soul.
This is real d^k£å. We have entered in the class of tak-
ing d^k£å, but our d^k£å is not complete. So we are in class
now. God and guru should shower their grace that we can
take full d^k£å – divya-jñåna, actually receive transcenden-
tal knowledge and spiritual vision, divya-darßana, just as
Vijaya Kumåra and Brajanåtha had darßana. They at once
fainted. Subsequently, they took all necessary ßik£å in
Navadv^pa from çr^ Raghunåtha dåsa Båbåj^, and upon his
order for further ßik£å, or training, they went to Pur^ where
they met Vakreßvara Paòàita’s disciple, çr^ Gopåla Guru
Gosvåm^. He was a rågånuga Vai£òava and is one of the
eight sakh^s. So they went there and inquired from him.
He was so merciful that afterwards he called them one at
a time and revealed to them their siddha-ßariras, having re-
alized that Vrajanåtha was in sakhya-bhåva and that Vijaya
Kumåra was in gop^ or mañjar^-bhåva. He gave both of
them the gopåla-mantra, a£éa-daßåk£ara (eighteen syllables)
or daßåk£ara (ten syllables). Dåsya, sakhya, våtsalya, and
madhura-bhåvas are all found in the daßåk£ara-mantra
which nourishes and supports every rasa.
Vißvanåtha Cakravart^ ëhåkura explains the construc-
tion of daßåk£ara, which Caitanya Mahåprabhu received
from His Gurudeva, and a£éa-daßåk£ara. Gop^-janavalla-
bhåya svåhå without kl^ì is the ten-syllable mantra. And
when Kù£òa and Govinda, kù£òåya govindåya, are added,
it becomes a£éa-daßåk£ara, an eighteen-syllable mantra.
Kl^ì alone is itself a complete mantra, the b^ja added to
the ten syllables.
130 pa r t t wo
This mantra will support the rasa of every kind of j^va.

Kl^ì kù£òåya govindåya gop^-janavallabhåya svåhå. In this
everything is there. But one thing should be understood:
kù£òåya is the Deity for one in dåsya and sakhya-rasa. For
him govindåya and gop^-janavallabhåya will be adjectives
describing Kù£òa’s qualities, i.e., the qualifications of the
first name, kù£òåya. Who is Kù£òa? He is my master, I am
His servant, and Kù£òa is gop^-vallabha, in a general way.
Kù£òa is the name which is prominent also for those in
sakhya-rasa. They will focus on Kù£òa or Govinda. But
those who have gop^-bhåva, or mañjar^-bhåva, will focus
on Gop^-janavallabha, and these two words, kù£òåya and
govindåya, will be adjectives of that.
Våtsalya follows the same principle, accepting the name
Kù£òa as the Deity with whom they are related. Everyone
with våtsalya-bhåva knows that the gop^s love Kù£òa, but
they have no experience of how they love Him. They don’t
know that all the girls engage in intimate, loving affairs
with Him. And sakhas also do not know the nature of these
exchanges. So when someone has greed like the mañjar^s
or gop^s, then go will mean gop^s – He gives so much
ånanda to the gop^s – this is Govinda. They will not con-
template other meanings. And Kù£òa, by His appearance
with five arrows, is immensely attractive. So all the names
will support the name gop^-janavallabhåya. They will see
the other names as adjectives of that name with whom they
are related.
Thus, everyone receives Gop^-janavallabha in our
sampradåya. By the grace of çr^ Caitanya Mahåprabhu,
those who come to this sampradåya are mainly of gop^-
bhåva. Some may be of other rasas like çr^våsa, Muråri
Gupta, Anupama and so on. Therefore, Brajanåtha and
four classes 131
Vijaya Kumåra have the same mantra although their

siddha-dehas are in separate rasas. Vijaya Kumåra saw his
Gurudeva as Lalitå, and Brajanåtha saw him as Baladeva
or Subala. It can happen like this. Guru gives training for
serving under Lalitå and Vißåkhå in madhura-rasa.
R¨pa Mañjar^, who is a pråòa-sakh^, also gives training
in everything, not as a guru but as a very intimate bosom
friend. In madhura-rasa everyone has to go to R¨pa
Mañjar^ for training to serve as a mañjar^. We can see our
instructing guru as R¨pa Mañjar^, and he can also be seen
as Lalitå, but our vision of guru in this way should not be
måyåvåda. You understand? We should see our Gurudeva
as a manifestation, or delegated representative, of R¨pa
Mañjar^. There is no harm in this. That is why Gopåla
Guru was seen as Lalitå and also as Subala. We should
know that this means he was their manifestation, just as
in Kù£òa one can see Nåråyaòa, Våmana, and all other
avatåras. Anyone can see his guru in this way according to
one’s inner bhåva, as a manifestation. Otherwise, seeing
our Gurudeva directly as R¨pa Mañjar^ will be måyåvåda,
and we should always keep måyåvåda very far away.
Sådhaka R¨peòa
Here sevå-sådhaka-r¨peòa means that I should do service
outwardly as R¨pa Gosvåm^ did. What did he do?
saíkhyå-p¨rvaka-nåma-gåna-natibhiè kålåvasån^-kùtau
nidråhåra-vihårakådi-vijitau cåtyanta-d^nau ca yau
rådhå-kù£òa-guòa-smùter madhurimånandena sammohitau
vande r¨pa-sanåtanau raghu-yugau ßr^-j^va-gopålakau
(öad Gosvåmyå£éakam 6)
132 pa r t t wo
[I worship the Six Gosvåm^s, who passed all their time in

chanting the holy names, singing songs, and offering
daòàavat-praòåma, thereby humbly fulfilling their vow to
complete a fixed number daily. In this way they utilized
their valuable lives and conquered over eating, sleeping
and other such pleasures. Always very meek and humble,
they became enchanted in divine rapture from remember-
ing çr^ Rådhå-Kù£òa’s sweet qualities.]
Sometimes he would go to Rådhå Kuòàa, sometimes to
Govardhana, and sometimes to Nandagram. In Nanda-
gåon sometimes he would go to Ter Kadamba, sometimes
he would spend one day at Uddhava Kyåri, Nanda
Baiéhak, Kokilavana, or Jåvaé. He, as well as our other öaà
Gosvåm^s, would visit all our most cherished places. He
always liked to go to Jåvaé because çr^mat^ Rådhikå, R¨pa
Mañjar^ and all Her other friends used to live there. In the
night they would go from there to meet in Saíketa, Sevå
Kuñja, and many other places, and at midday they would
meet at Rådhå Kuòàa. This sacred pond has some greater
importance than all other places because pastimes there
take place in the daytime, and only çr^mat^ Rådhikå’s
gaòa, Her svapak£a-sakh^s, can come there. Vipak£a, suhùt
and taéastha-gop^s are not allowed, nor can Nanda and
Yaßodå ever come there.
Siddha R¨peòa
So sådhaka-r¨peòa means to follow öad Gosvåm^s, especial-
ly R¨pa Gosvåm^. And siddha-r¨peòa refers to R¨pa Go-
svåm^ in the siddha form as R¨pa Mañjar^. As a sådhaka, he
comes in a male form as R¨pa Gosvåm^, and in his siddha-
svar¨pa, he is R¨pa Mañjar^. What services does she do?
four classes 133
tamb¨lårpaòa påda mardana payo dånåbhisåradhibhir

vùndåranya-maheßvariì priyataya yas to£ayanti priyah
pråòa-pre£éha-sakhi-kulåd api kilåsaíkoc^tå bh¨mikåh
keli-bh¨mi£u r¨pa-mañjar^-mukhås tå dåsikå saìßraye
(Vraja-Vilåsa-Stava, verse 38, Raghunåtha dåsa)
She brings Rådhå and Kù£òa tamb¨la (påna) and payo-
dåna, very sweetly flavored water in a golden pitcher. She
brings a golden pot when Rådhikå and Kù£òa want to spit
Their påna. Then, arodhana-visarade-abhisåra. Do you
know what abhisåra is? It is when çr^mat^ Rådhikå meets
Kù£òa in Saíketa-sthal^. When She goes to meet Him on
p¨ròimå, the full moon, and during Suklavara, the 15 days
of the full moon, She dresses completely in white. Even
though çr^mat^ Rådhikå is very golden and fair, still She
has the mañjar^s rub karp¨ra (camphor) mixed with so
many ingredients on Her body to make Her appear white,
so that if anyone sees Her, they will think it is the moon-
rays only. This is Her disguise. The mañjar^s will bind Her
ankle bells so that they will not make any “kling kling”
sound. No noise should be heard. And Her sår^ and cunar^
(veil) should also be white.
One sakh^ tells çr^mat^ Rådhikå, “The amavasya night
is very dark, so You should practice how You will go
there.” Thus, çr^mat^ Rådhikå takes training at midnight
when it is quite dark. She has Her sakh^s take pots full of
water and pour them in the courtyard to make it muddy
and very slippery. Then they put down thorns here and
there. They have created a setting as if it is a cloudy day
with rain falling very heavily, making the earth extremely
slippery, with many serpents here and there and thorns
also. So in this situation, how can She go to Kù£òa? She
134 pa r t t wo
practices in the night by moving very quietly and cautious-

ly on tip toes. Lalitå is instructing çr^mat^ Rådhikå, while
R¨pa Mañjar^ watches, and our Guru in this world as
sakh^-mañjar^ also watches. The mañjar^s know everything –
at what time and how they should go – and very cleverly
make all arrangements.
This is abhisåra. Kù£òa is waiting at Saíketa. The night
is dark and it is raining. The mañjar^s come there first to
find Kù£òa and tell Him that çr^mat^ Rådhikå will not
come today. Actually, She has already come and is hiding,
watching to see Kù£òa’s reaction. And to increase Kù£òa’s
desire for çr^mat^ Rådhikå, the mañjar^s lie to Him, say-
ing that she will not come. And immediately Kù£òa prac-
tically faints and suggests a way how They can get together.
If they see that Kù£òa is sincerely hankering to meet, they
at once go and tell çr^mat^ Rådhikå, who then comes.
Otherwise, She will not come. So Her sakh^s know all these
clever tricks. Sometimes, too, when it is time for abhisåra,
it may be that their fathers-in-law or mothers-in-law or all
of their sisters-in-law are present. The sakh^ should be so
cunning that she can find a way to cheat them, telling
them lies and cleverly devising a way for Rådhå and Kù£òa
to meet. This is called abhisåra. The mañjar^s perform all
these activities.
What is the meaning of the word abhisåra? It is a San-
skrit word meaning to go to meet one’s lover in the night.
There are eight kinds of gop^s: abhisårikå – one who ar-
ranges the abhisåra; then våsaksajjå – one who comes be-
fore the meeting and prepares a bed of flowers for Rådhå
and Kù£òa to sleep on. They are always thinking that Kù£òa
is coming just now, just now, just now. As they are mak-
ing the beds, they are always listening for any noise. Or if
four classes 135
they hear any rustling sound of the leaves, they think that
Kù£òa is coming. These are called våsaksajjå.
Utkanéhitå – she is so eager for Kù£òa to come. Kù£òa
is just coming, just coming. When will He come? When
will He come? But when Kù£òa does not reach there, she
is called khanàitå. When the time for meeting Kù£òa is
over, and He has not yet come, she wonders why not.
There must be some reason. Perhaps He has gone to an-
other gop^, or He may have fallen into danger. There are
so many demons in Vùndåvana. Perhaps He had to fight
with them or anything may have happened. Kù£òa final-
ly comes well after the appointed time when it is about
to be morning. Seeing some signs on Kù£òa’s body in-
dicating that He has just come from another beloved,
she becomes furious. This is khanàitå. Kalahantarikå –
she has prema-kalaha, a lover’s quarrel, and does not
speak to Him.
So in each situation that mañjar^ has some duty – to re-
buke Kù£òa, to make Him understand, or to give conso-
lation to Rådhikå. And when Kù£òa apologizes, falls at the
feet of Rådhikå, and at last He convinces Her to give
up Her anger, then çr^mat^ Rådhikå commands Kù£òa,
“Give Me My nupura, My ankle bell. Take My chotis,
My braids, and decorate them,” and Kù£òa follows Her
order. At this time, She is called svådh^na-bhartùkå – a lady
who has gotten her lover under her control. (The other
two kinds of nåyikås are vipralabdhå, who is feeling great
separation because her lover has never come, and pro£ita-
bhartùkå, whose lover is far away in a distant place.)
So all qualities should be in that mañjar^. She pre-
pares, gives sympathy, decorates, and makes so many
arrangements:
136 pa r t t wo
nikuñja-y¨no rati -keli-siddhyai yå yålibhir yuktir apek£an^yå

tatråti-dåk£yåd ati-vallabhasya vande guroè ßr^ caraòåravindam
[çr^ Gurudeva is always present with the sakh^s, planning

the arrangements for the perfection of Yugala Kißora’s
amorous pastimes (rati-keli) within the kuñjas of Vùndå-
vana. Because he is so expert in making these tasteful ar-
rangements for Their pleasure, he is very dear to çr^
Rådhå and Kù£òa. I offer prayers unto the lotus feet of çr^
Gurudeva.]
So many arrangements are required to prepare the
kuñjas where Rådhå and Kù£òa meet and engage in Their
vilåsa, Their pleasurable amorous affairs. The sakh^s must
cheat others, meet with Kù£òa, rebuke Him and perform
many other duties for arranging Yugala Kißora’s meetings.
R¨pa Mañjar^ is well trained in kuñja-sevå and, being
highly experienced, is quite fit to do all these services. We
should always remember what she does in her siddha-ßarira
as R¨pa Mañjar^ and hope to be able to adopt her mood.
But until we receive our sthåy^-bhåva, which comes from
hlådin^-ßakti, we can only pray to have all these things, as
Raghunåtha dåsa Gosvåm^ does in Vilåpa Kusumåñjali.
We cannot do all these things in our present stage, and the
guru warns disciples not to try. We can only pray, “When
will my saubhågya, good fortune, come and actually I will
be in the service of Yugala Kißora, just like R¨pa Mañjar^,
Anaíga Mañjar^, and our Gurus?”
So, as sådhakas we should adopt in this body what R¨pa
Gosvåm^, Raghunåtha dåsa Gosvåm^ and our Gurudeva
have done. And siddha-r¨peòa, like R¨pa Mañjar^, Rati
Mañjar^ and Labaíga Mañjar^, we should try to do ser-
vice for Rådhå-Kù£òa Yugala. Tad bhåva lipsunå kåryå
four classes 137
vraja-lokånusårataè. Those who have greed should do all

these things – vraja-lokånusarataè – just as the Vrajavås^s
have done. Here Vrajavås^s means R¨pa Mañjar^ and other
mañjar^s.
Nara L^lå – Aißvarya in Vraja

What is the meaning of vraja-lokånusarataè? There are two
kinds of Kù£òa’s pastimes. One is aißvarya-l^lå and the oth-
er is mådhurya-l^lå. What is aißvarya-l^lå? Kù£òa is always
full of six opulences: jñåna, vairågya, ßr^ and so on. He al-
ways exhibits these, whether He is Nåråyaòa or whether
He is Kù£òa. Even in Vùndåvana, we see that Kù£òa is full
of these six virtues. He is never without them. When He
killed P¨tanå, He was a baby of only a few days. She tried
to fly away when He took her breast, but still Kù£òa would
not let her go. “Oh, I will take your milk and at the same
time your life also. I will keep you with Me eternally and
never leave you.” P¨tanå had the power of 10,000 ele-
phants, yet she could not break away from Kù£òa. Baby
Kù£òa was doing nothing, only holding her breast in His
mouth, yet He took her life. This is actually aißvarya-l^lå,
but still, Kù£òa never changed His shape or anything. He
remained as a boy and just kept hold of P¨tanå’s breast.
This is lokånusårataè, as in nara-l^lå, or human-like pas-
times, even though P¨tanå was killed by aißvarya. There
is also aißvarya in Vraja, but along with mådhurya.
The gop^s see only mådhurya, not aißvarya. But aißvarya
is there, covered by mådhurya. So, it is not that in
Vùndåvana there is no aißvarya-l^lå. The aißvarya in Vraja
is greater than in Dvårakå or even Vaikuòéha, but it is
always covered by mådhurya. Vißvanåtha Cakravart^
138 pa r t t wo
ëhåkura has written that if there were only nara-l^lå and

no aißvarya in Kù£òa, then He would be simply an ordi-
nary human child doing nara-l^lå. Without the quality of
aißvarya, He cannot be God, and there is no rasa in wor-
shiping Him. So there must be aißvarya, because without
aißvarya He is not God, nor is He the gop^s’ upåsyå, object
of worship. There is an interesting point to be noted here.
We see that at first all the gopas and gop^s accept Kù£òa as
Nanda Båbå and Yaßodå’s son or as their friend only and
behave accordingly. But when everyone saw Kù£òa lifting
Govardhana Hill on His finger at the age of seven, the
elder Vrajavås^s told Nanda Båbå, “This child is not an or-
dinary boy. He is just like Nåråyaòa, and in fact He is
Nåråyaòa.”
Nanda Båbå replied, “He may be Nåråyaòa, but yet He
is my son. At the time of Kù£òa’s name-giving ceremony,
I understood this by hearing the words of Garga û£i, who
told that He is not less than Nåråyaòa; first He was
Nåråyaòa, Våsudeva, Vasudeva’s son.” This is why all the
elder gopas were saying, “So don’t treat Him as your boy.
And you should not rebuke Him or tie Him up. Don’t
abuse Him. Don’t call Him chotå-cora, kapati, dhurta, lit-
tle thief, cheater, rascal. Don’t call Him these names.”
Nanda Båbå at once laughed and said, “You are saying that
He is God, and He held Govardhana up on His finger. Garga
û£i has also told this. But I see that you are over sixty. Your
mind is not working correctly. Kù£òa comes and begs from
His mother, ‘Give me bread and butter.’ And He always
weeps. If it is late, He becomes so furious with anger, and
sometimes He steals. These are not symptoms of God. So
whether He held up Govardhana or not, He is my son.
But in my opinion, He did not do it; it was actually our
four classes 139
deity of Nåråyaòa, our gùha-devatå, the worshipful deity

of our home, who lifted Govardhana upon hearing our
prayer. Why? Because we prayed to Nåråyaòa so He an-
swered our prayers. But it appears that Kù£òa has done this.
He is my son. If for argument’s sake we say that Kù£òa is
God, still He is my son, and I will beat Him, I will disci-
pline Him, and do whatever else needed to make Him
behave.” Here, Nanda Mahåråja is seeing actually that all
of Kù£òa’s virtues make Him appear God-like, and even
though He had performed an act of God, Nanda Båbå still
cannot give up his belief that Kù£òa is his son.
On the other hand, we see Vasudeva and Devak^. Af-
ter killing Kaìsa, Kù£òa and Balaråma went to them in
prison and untied their shackles. The two boys wanted to
offer praòåma to Their mother and father, who were
standing with folded hands and praying, “Oh, You are
God. We saw You in the wrestling arena. Originally, You
appeared four-handed and now You have come here be-
fore us.” Kù£òa saw that the pastimes would be spoiled by
their mood of aißvarya. So, calling Yogamåyå to come,
Kù£òa climbed into Devak^’s lap and began to weep. By the
effect of Yogamåyå, Devak^ also began to weep. And
Baladeva went to the feet of Vasudeva, who began to weep
as well. But they never saw Kù£òa as their son. They always
saw Him as God. So here we see aißvarya accompanied
with some mådhurya, but so little that it cannot cover the
aißvarya. In Vraja, however, even if there is an abundance
of aißvarya, Yaßodå and Nanda still do not forget that He
is their son. They always remember this. And their breast
becomes so high with pride observing that, “Oh, Kù£òa has
lifted Govardhana Hill. My son has done this? Now all
Vraja can see how strong and powerful my son is.”
140 pa r t t wo
And for madhura-rasa, Vißvanåtha Cakravart^ ëhåkura

has given many good examples with the gop^s. For in-
stance, when Uddhava went to Vraja to give consolation
to the gop^s, he heard them speaking to the bumblebee, “O
bee, go at once! Get out of here. We will have no connec-
tion with Kù£òa. We will make no mutual settlement, no
reconciliation with Him. We cannot do that. We know
who He is from so many previous births, not just from
this birth.” This is aißvarya. We can give another example
of the gop^s realizing Kù£òa’s Godhood when they say,
“P¨ròimå has told us about Kù£òa, and we have faith in
her words. Puròamås^ told us that in His first birth He was
Råma, having the same blackish color as Kù£òa. He loved
S^tå so much that He acted like Her servant, and when He
went to the forest, He took Her with Him because He
could not live alone. Kù£òa also cannot live alone. He can-
not. He always has to keep some lady with Him. Råma
loved S^tå so much that He took Her with Him into the
jungle, becoming Her order-supplier. S^tå said to him,
‘Oh, look at that golden deer! Go and bring it to me – dead
or alive. If it is alive, I will take it to Ayodhyå when we
return and give it to Kaikey^ Må or Bharata, and if it is
dead, then I will make a very smooth and beautiful åsana
cover out of it. So, in either case I want it.’
“Lak£maòa warned Råma, ‘I think this is the måyå of
demons. You should not go.’ But we know that Råma can-
not change this lady’s mind once she has spoken, even if He
were Brahmå or any other great personality, because He is
the servant of that lady. So Råma went to capture the deer.
“ç¨rpaòakhå came to Råma, saying, ‘I am so beautiful and
You are so handsome. I want to marry you. Your wife is
not so beautiful; she is not as beautiful as me. I am making
four classes 141
myself available for you.’ Råma replied, ‘Go to Lak£maòa.

He is unmarried. My wife is here so I cannot accept you.
But he is single so you can go to him.’ She went and told
this to Lak£maòa, who asked her, ‘Do you want to be a
maidservant or do you want to be the queen?’ She an-
swered, ‘I want to be the queen.’ Lak£maòa replied, ‘But
I am the servant of Råma. If you wed me, you will be a
maidservant. Råma can have many marriages and every
wife will be a queen. So return to Råma.’
“Again ç¨rpaòakhå went to Råmacandra, who direct-
ed her back to Lak£maòa. Then she became furious and
was ready to eat S^tå. Råma told Lak£maòa, ‘Don’t make
any jokes. It will create a harmful reaction. Don’t ever joke
with ladies. Don’t laugh or make them laugh.’ But
Lak£maòa had done this.”
The gop^s continued, “He is so cruel and lusty. Why did
He cut ç¨rpaòakhå’s nose and ears? He purposely cut her
to make her ugly so that no one would marry her. Even
her husband would not keep her. So how cruel this per-
son is. And in her next birth, ç¨rpaòakhå came as Kubjå,
being so ugly that no one would marry her. So see what
kind of person He is!
“In Satya Yuga, He came as Våmana, and for no good
reason He cheated Bali Mahåråja, telling him, ‘I will take
only three steps of land.’ Bali Mahåråja agreed, ‘Yes, I will
give you.’ But when He began to measure his steps, He
became so tall that with one leg He covered the whole uni-
verse. And with the second foot He covered from Patåla
to Satya-loka. And for His third step, He needed some-
where to place His foot, so Bali Mahåråja offered himself.
But He was not satisfied. He tied Bali up and threw him
down to hell. This is what we know about this person, and
142 pa r t t wo
there are even more things that we don’t know, so we will

have no reconciliation with that person. Go away from
here at once.” This is what the gop^s were saying to the
bumble bee.
Here Visvanåtha Cakravart^ tells that the gop^s know
that Kù£òa is God, that He is Råma, Våmana, and all other
incarnations, but nonetheless they recognize that “Kù£òa
is our lover.” So this is aißvarya, but always covered with
mådhurya. This aißvarya-bhåva in the gop^s comes only in
viraha-bhåva, separation, not in meeting. Their aißvarya-
bhåva is like a piece of grass in three or four manas 1 of milk
being boiled over a very big fire. When the milk is very hot
and starts to boil, after much time that grass will come to
the surface, but only briefly. At once it will go to the bot-
tom. So only in the heat of separation that grass, that is,
aißvarya-bhåva, will be seen in the gop^s. It is not visible all
the time. But even being in aißvarya, they will see Kù£òa
as their lover.
When aißvarya is favorable to nara-l^lå and Kù£òa con-
tinues to act like an ordinary child, then it is mådhurya.
And sometimes Devak^ and Arjuna also have mådhurya-
bhåva. For instance, when Kù£òa was sitting on the chari-
ot, Arjuna told Him, “O Kù£òa, take my chariot to the
middle of the battle field.” And Kù£òa did that. But when
Arjuna saw the vißvar¨pa, he became very nervous and
said, ”I will not call You sakhå. You are God Himself.”
Arjuna became covered by aißvarya and forgot that Kù£òa
was his friend.
Dvårakå l^lå is full of aißvarya. Sometimes there is
mådhurya, but it is always defeated by aißvarya. Vraja-
1. 1 mana=40 kilos
four classes 143
lokånusårataè refers to nara-l^lå – Kù£òa always retains the

mood of being an ordinary human. Nanda Båbå, Yaßodå,
and the gop^s have a relationship with Kù£òa as human
beings even though they are not humans – this is nara-l^lå.
He is the lover of the gop^s and of çr^mat^ Rådhikå (Rådhå-
kånta). So, just as the gop^s in nara-l^lå serve Rådhå and
Kù£òa, we should also serve Them like a mañjar^. This the
meaning of vraja-lokånusårataè.
Verse Three – Mood Determines

the Difference Between Vaidh^ and Rågånugå
The third ßloka is:
ßravaòotk^rtanåd^ni vaidhi-bhakty uditåni tu
(BRS 1.296)
[In vaidh^-bhakti one should practice the limbs of bhakti

like ßravaòa, k^rtana, and so on according to one’s quali-
fication. Similarly, it has been advised by scholars who are
well versed in the principles of bhakti to follow the same
practices on the path of rågånugå-bhakti also.]
çravaòotk^rtanåd^ni – this means that all the sixty-four
aígas, or limbs, of sådhana-bhakti should be performed,
or else the five main limbs, namely, sådhu-saíga, nåma-
k^rtana, bhågavata-ßravaòa, mathurå-våsa (this refers to
Vraja, Navadv^pa and Pur^), and ßr^-m¨rtira-ßraddhåya-
sevåna. These five aígas that are executed in vaidh^-bhakti
should be adopted in mådhurya-bhakti also, but the bhåva
will be changed. If a man develops ßraddhå by seeing the
order of ßåstra and consequently is inspired to cultivate
144 pa r t t wo
bhakti, it is called vaidh^-bhakti. But a devotee who has

greed to have service like the gop^s, even though he is per-
forming vaidh^-bhakti, actually has mådhurya or rågånugå-
bhåva. The mood of this vaidh^-bhakti will change; it will
not be the same as vaidh^-bhakti.
So a rågånuga-bhakta should follow all the aígas of
bhakti, or nine, five, three (ßravaòam, k^rtana, smaraòam),
or only one – harinåma-k^rtana. But the proper bhåva
must come. Here Vißvanåtha Cakravart^ ëhåkura is ex-
plaining that a rågånuga-sådhaka should adopt only those
practices which are favorable. He should not follow all of
the sixty-four or nine limbs of bhakti. He will not incur
any offense if he neglects any one of them for his m¨la, or
root, purpose. This is also called aìß^, meaning the essen-
tial thing he is striving for – namely, gop^ or mañjar^-
bhåva. To have the personal service of çr^mat^ Rådhikå like
gop^s, like mañjar^s, is the essence, the m¨la-aìß^-bhåva.
To obtain this, one should do what is anuk¨la, favo-
rable. And what is unfavorable one should kick out,
like ahaígrahopåsanå, which means to think that “I am
Lalitå, I am Vißåkhå, or I am R¨pa Mañjar^.” Sahaj^ya
båbåj^s meditate in this way, rather than thinking that “I
am Lalitå dås^.” This ahaígrahopåsanå, considering one-
self as non-different from the object of worship (I am
Lalitå, I am Vißåkhå, I am Citrå, I am R¨pa Mañjar^, and
so on), is very dangerous, so you should be careful to es-
cape from this.
Other unfavorable practices to avoid are mudras and all
the procedures for åcamana. Go-sevå, cow protection, and
all these things are not important. We don’t hold ku£a in
the hand for saíkalpa (taking a vow), nor do we adopt
nyåsa. We should not do dvårakå-dhyåna or Rukmiò^ and
four classes 145
mahi£^-p¨jå, although they are included in the sixty-four

limbs of bhakti. Then, worship of Råmacandra – be care-
ful. This is for others, not for us. Kù£òa is Råma; yet we
should be very careful with this. We can offer praòåma,
saying, “O Kù£òa! You have made such a beautiful Råma
r¨pa in which You are performing many wonderful pas-
times,” but we will not worship that form. We should fo-
cus on Kù£òa. Do not perform Råma p¨jå. Dvårakådhißa
Kù£òa p¨jå is better than Råma p¨jå, but that also has been
warned against. In some cases, perhaps Nùsiìhadeva as
the protector of bhakti can be worshiped without ill effect.
çåstra presents these various forms of worship, instructing
that they should be done. But these are for ordinary per-
sons, for the general public, not for those sådhakas who are
specifically going to serve çr^mat^ Rådhikå. Rågånuga
means to serve Rådhikå with Kù£òa, so we should be
aikåntik^, single-pointed. Our åcårya-varga has established
so many deities for the general public which are not meant
for those engaged in specialized worship. So you should
perform your worship very carefully in such a way that no
one will think that you are against Råma or Dvårakådhißa.
And you should execute all your bhakti activities with
greed. So, even though it is written in the bhakti-ßåstras
that one should perform all these practices that we have
mentioned and should not do avajña (neglect) to any as-
pect of bhakti, we have to understand that those prac-
tices which are not anuk¨la, favorable, in rågånuga are not
to be done.
There may be a time when a person following this prin-
ciple of rågånuga comes to a mandira of Satyabhåmå,
Rukmiò^, Råmacandra, or some other such vigraha. By
chance he may have to worship them, but even if he does
146 pa r t t wo
not, he incurs no offense. For a general person, it would

be an offense, but in our case we do not avoid this wor-
ship in a mood that would be considered offensive. Take
the example of Hanumån. Garuàa told Hanumån, “Your
i£éadeva is calling you. Your i£éadeva çr^ Kù£òa wants you
to come.” He said, “My health is so bad. I am sick. I can-
not go. I am seriously ill.” Garuàa repeated, “Kù£òa is call-
ing you.” Hanumån replied, “I know, but I am so tired
that I cannot do anything.” Then Garuàa tried to take him
by force, but Hanumån flicked Garuàa with his tail,
throwing him with such tremendous force that he at once
landed in Dvårakå. Then Kù£òa told Garuàa, “Go again
and tell him that Råma is calling him.”
Garuàa returned to Hanumån and told him, “Your
i£éadeva Råma is calling you.” Then immediately Hanumån
became very joyful and said, “I am just taking my bath,
and as soon as I put on tilaka, I am coming. You should
go ahead and tell Råma that I am coming just now.”
Garuàa said, “I will go very quickly, as quickly as the
mind. So please come with me and ride on my back.” Ha-
numån said, “No, there is no need. I am coming just now.
You should go ahead.” In the meantime, as Garuàa had
gone half-way to see Råma, flying so fast, he saw Ha-
numån coming back, jumping back from seeing Råma. He
had already seen Kù£òa in the shape of Råma, having spo-
ken with Him and paid his respects. He was now return-
ing while Garuàa was only half-way there.
If we have that root bhåva and are not following påda-
sevanam, arcanaì, vandanaì, dåsyaì, sakhyam, or any of
them, it will not be an offense for the rågånuga-sådhaka.
That aìß^-bhåva will fill up all the practices which are
missing.
four classes 147
ßruti smùti puråòådi pañcaråtra vidhiì vinå

aikåntik^ harer bhaktir utpåtåyaiva kalpate
“Devotional service to Bhagavån that ignores the author-

ized Vedic literatures like the Upani£ads, Puråòas, Nårada-
Pañcaråtra, etc., is simply an unnecessary disturbance in
society.”
This is a very important ßloka from Bhakti-Rasåmùta-
Sindhu (1.2.101). The purport is that if one is doing
aikåntik^ hari bhakti (exclusive worship of Kù£òa) but not
following the instructions of ßåstra, then some disturbance
will come. Disturbance means doing something that is not
sanctioned by ßåstra. So here, ßruti smùti puråòådi pañca-
ratriki vidhiì vinå means that for a person having greed
to serve Rådhå and Kù£òa, this root bhakti should be ob-
served. That alone will be sufficient. And if you do not
follow any of the other aígas which are unfavorable, even
though ßåstra instructs that they should be observed, still
there is no chance of committing an offense.
Five Principles of Practice for Entering Rågånuga

To develop greed, a person has to follow five principles:
1. Abh^£éa-bhåva-may^-sevå. What is abh^£éa-bhåva-
may^-sevå? Always thinking of one’s siddha-bhåva. To have
the bhåva of a mañjar^ – this is bhåva-may^. It will never
be changed. Vißvanåtha Cakravart^ will describe more
about this.
2. Abh^£éa-bhåva-sambandh^ – these practices are relat-
ed to one’s cherished mood. Abhi-i£éa – abhi means
‘surely’, and i£éa means ‘what we want’. These practices
will surely deliver the desired goal.
148 pa r t t wo
3. Abh^£éa-bhåva-anuk¨la – those practices favorable to

the desired mood.
4. Abh^£éa-bhåva-avirudha – that which is not unfavo-
rable we may adopt.
5. Abh^£éa-bhåva-virudha – that which is unfavorable we
should not accept. What is favorable we should take, and
that which is neither favorable nor unfavorable, we can
reject or accept according to the atmosphere.
Now Vißvanåtha Cakravart^ ëhåkura is telling more
about these five aspects. Abh^£éa-bhåva-may^ is our så-
dhana – that which we are doing, and in siddhi it will be the
same. Remembering Govinda now, and in siddha-ßarira
remembering Kù£òa. Both will be the same, but one is un-
ripe and the other will be ripe. The practices will never
change. K^rtana will never be changed, whether in sådhana
or in siddha. These practices are abh^£éa-bhåva-may^.
Now we are thinking we are kißor^-gop^s engaged in
Rådhikå’s service. In our remembering, we are seeing our-
selves as cowherd maidens making very beautiful garlands
and giving them to R¨pa Mañjar^. In turn, R¨pa Mañjar^
gives them to Lalitå and Vißåkhå, who place them on the
necks of Rådhå and Kù£òa. This type of remembrance is
called a£éa-kål^ya-sevå, or a£éa-yåmi-sevå. Or, with such
thoughts in mind, we may pray like Raghunåtha dåsa in
Vilåpa Kusumåñjali, and in siddha-sevå we will actually
engage in internal sevå. So there is no change. It is only a
question of the unripe and ripe stage. This is called abh^£éa-
bhåva-may^.
Now let us consider the second principle, abh^£éa-bhåva-
sambandh^. There are two reasons behind everything –
upådåna-kåraòa and nimitta-kåraòa, the material cause
and the efficient cause. Like an earthen pot – upådåna is
four classes 149
the earth, and nimitta is the potter himself, who is the im-
mediate cause. Another example is Kåraòodaka£ay^ Vi£òu,
who is the nimitta-kåraòa, and Advaitåcårya, who is the
upådåna-kåraòa. So, måyå is of two kinds – nimitta and
upådåna, and of the two, upådåna is more important. In
upådåna-kåraòa, everything is Kù£òa Himself, meaning
God. And as nimitta-kåraòa, måyå is prakùt^. (This is fur-
ther explained in CC. Adi 6.)
Here Vißvanåtha Cakravart^ ëhåkura is telling that the
upådåna-kåraòa of bhakti is greed arising out of ßravaòaì,
that which we have heard from our ßik£å or d^k£å-guru
about Kù£òa. That Kù£òa, who is so kißora and so sweet,
holding a flute to His lips, is very favorable for gop^-prema.
Guru will also tell us about åßraya. Who is åßraya? R¨pa
Mañjar^ and all her companions. We should remember
and discuss all the activities of R¨pa Mañjar^. This is
upådåna-kåraòa. We should go to their places, l^lå-
sthånas, like Rådhå Kuòàa, çyåma Kuòàa, Giriråja Govar-
dhana, Vùndåvana, Vaìß^ Vaéa and all these places. These
are all upådåna-kåraòa, crucial or essential practices which
will quickly bring us to our goal.
And some practices are nimitta-kåraòa. This refers to
putting on tilaka, wearing a kaòéh^ målå, taking sannyåsa,
wearing red cloth, and so on. Vißvanåtha Cakravart^
ëhåkura will clarify this further. Some aspects are favorable.
If you do them, you will gain something by it. For exam-
ple, reading Bhågavat and all other books. If you do not do
this, you will be the loser. So these practices are necessary.
But in all activities, we must always keep our mind focused
on the abh^£éa (desired) root bhåva for which we have greed
and which we are striving to attain – dåsya, sakhya, våtsalya
or mådhurya. In sådhana it is unripe, and in siddha it is ripe.
150 pa r t t wo
Gurupadåßraya, mantra-japa, dhyåna, hearing and re-

membering, these key practices are bhåva-sambandh^
upådåna-kåraòa. First is bhåva-may^, developing actual
greed for that particular mood we want, that is, gop^-
bhåva, mañjar^-bhåva. Second is bhåva-sambandh^, that is,
upådåna-kåraòa – engaging in those essential practices
which will give that mood. Without taking gurupadåßraya,
one cannot attain this greed. Gurupadåßraya, to follow
guru, is crucial. To hear from him and to serve him are es-
sential and are called upådåna-kåraòa bhåva-sambandh^.
So, upådåna should be understood to mean ingredient or
essential.
To remember the gopåla-mantra, kåma-gåyatr^, and
Caitanya Mahåprabhu’s mantra are all bhåva-sambandh^.
When remembering kl^ì gauråya svåhå, will we utter
words only? Something should come in our hearts. What?
That Caitanya Mahåprabhu is Himself Kù£òa, and He is
so kind that ahaituk^, without any cause, He is always in
a mood to give kù£òa-prema through that mantra, kl^ì
gauråya svåhå. To that Gauråíga we are offering ourselves,
svåhå, to attain His service. We are advised to chant all
these mantras that guru has given us three times every day –
this is upådåna-kåraòa. We must do this.
Nijåbh^£éa kù£òa-pre£éha pacheta’ lågiyå (CC. M. 22.159) –
following one of Kù£òa’s beloved associates according to
your inner desire, the mahå-mantra should always be chant-
ed. This is upådåna-kåraòa. This means not only chanting
but remembering the qualities of kù£òa-nåma. What quali-
ties? Hare Råma Hare Råma Råma Råma Hare Hare. That
Hare Kù£òa: Hare – çr^mat^ Rådhikå, kù£òaì vanaì harati
vanamågamayat^ti harå. Harå means attractive to all, but
here çr^mat^ Rådhikå enchants Kù£òa and attracts Him in
four classes 151
the nikuñja. Kù£òa fascinates all, but here çr^mat^ Rådhikå

attracts Kù£òa. Therefore, She is Madana-mohana Mohin^.
With these thoughts in mind, we should chant harinåma.
These mantras are siddha-mantras. So no anu£éhana (cere-
mony) of puraßcaraòa (preliminary purificatory procedures)
should be done with these mantras. These are bhåva-
sambandh^, that is, upådåna-kåraòa. Hearing and telling
about Kù£òa and His priya-jana, His dear ones, are also
bhåva-sambandh^. Nimitta-kåraòa is not bhåva-sambandh^.
Here Vißvanåtha Cakravart^ ëhåkura is telling that in
rågånugå there are two primary activities – smaraòa and
k^rtana. In this instance, which is superior, k^rtana or
smaraòa? Here he is telling that for ordinary persons
smaraòa seems to be superior, but in this Kali-yuga it is
declared: harinåma harinåma harinåma eva kevalam. çr^
Caitanya Mahaprabhu has come only for k^rtana. Those
who perform k^rtana-yajñå are called sumedhå, very intel-
ligent. He is telling that whatever Caitanya Mahåprabhu
has stated is a decided fact. So here smaraòa is not supe-
rior, but is in anugatya (the following) of k^rtana. And in
Bùhad-Bhågavatåmùta, Sanåtana Gosvåm^ has told why.
The sahaj^ya båbåj^s do not accept Sanåtana Gosvåm^’s
or Mahåprabhu’s idea. But Vißvanåtha Cakravart^
ëhåkura is emphasizing here that smaraòa should be
done under the supervision of saík^rtana. Why? Because
a man remembering the pastimes of Kù£òa will be dis-
turbed if any noise comes. His meditation will be dis-
rupted. If a man whose mind is restless and flickering
does k^rtana very, very loudly, all his senses become sub-
dued. All the senses, indriyas, are bound to be silent. If
we engage in k^rtana, our minds will feel no disturbance
when we remember in silence in the morning.
152 pa r t t wo
This k^rtana may be japa or congregational k^rtana. The

important thing is having this greed and being in anugatya,
following a rasika Vai£òava, remembering the pastimes of
Kù£òa, chanting by mouth, and being in Vùndåvana by
body or mind – this k^rtana is required. And it should be
vyaktigata, individual, not sama£tigata, collective. If our
Guruj^ is doing k^rtana and we have participated in that,
our k^rtana will not be the same as his because we are not
equal to our Gurudeva. He is remembering the pastimes
of Kù£òa and weeping, but we are not. We are only sing-
ing along with him, so our chanting is not the same. His is
vyaktigata, individual, performed for his personal bhajana,
and ours is sama£tigata, congregational. Raghunåtha
dåsa Gosvåm^ is doing k^rtana individually by his own
mouth. And when he is doing k^rtana with Caitanya
Mahåprabhu and His associates, it is not individual. But
what Caitanya Mahåprabhu discusses with Råya
Råmånanda is individual.
Vißvanåtha Cakravart^ ëhåkura relates from Ujjvala-
N^lamaòi the account of the ù£is who performed tapasya,
austerities. We should not think that this means surround-
ing oneself by fire in the summer, taking bath in very,
very cold water in the winter, not eating, taking a vow of
silence, or any other such bodily hardships. Here it refers
to årådhana, worship. By the grace of Råmacandra, 60,000
mahar£is did årådhana by mind, and all of them became
gop^s. So these practices are all bhåva-sambandh^.
Nimitta-kåraòa includes observing vratas – Ekådaß^
vrata, Janmå£éam^ vrata, doing tapasya or anything for
Kù£òa only and having that greed. Upådåna means you
must certainly do it. And if you fail to do nimitta, it is
harmful but not as harmful as not doing the upådåna.
four classes 153
I gave the example that upådåna is the clay and nimitta

is the potter. Without the potter or without earth, noth-
ing can be done, but the earth is especially crucial, so
upådåna is superior. Hearing the pastimes of Kù£òa and
serving gurudeva are upådåna-kåraòa, and these other
practices are secondary. Nimitta means the support, the
cause, and upådåna means the base, the ingredient. With-
out the ingredient, nothing can be done, so upådåna is more
important.
But if anyone is saying that we should not observe
Ekådaß^, like Hithari-Vaìßa, it is not right. We should
follow Ekådaß^ and Janmå£éam^ also, even though these
are nimitta-kåraòa and not as important as the other prac-
tices. Ekådaß^, Janmå£éam^ and other tithis, applying tilaka
and so on are upåkår^, beneficial, for smaraòa-aíga,
m¨la-aíga, bhåva-sambandh^. Bhåva-sambandh^ is m¨la-
kåraòa, the main cause, and is superior to nimitta-kåraòa,
which is the secondary cause. The superiority of bhåva-
sambandh^ over nimitta-kåraòa is stressed for the benefit
of those who put emphasis on observing Ekådaß^,
Janmå£éam^ and Råmanåvam^ but do not give importance
to hearing pastimes. For these people this has been writ-
ten. If anyone does not observe Ekådaß^, what will be the
harm? When one has greed and is engaged in doing bhåva-
may^ or bhåva-sambandh^, one may overlook Ekådaß^, as
Vaìß^dåsa Båbåj^ Mahåråja did, for example. On å£éam^
and nåvam^, he was observing Ekådaß^ for three or four
days, and when Ekådaß^ came, he was completely unaware
of the day. Ragunåtha dåsa Gosvåm^ would be internally
absorbed in remembering for many days and Ekådaß^
would go by at that time. Since they were performing
rågånuga, there was no harm in missing it. But if they were
154 pa r t t wo
not to follow when they regained their external senses,

then it would be harmful.
First I have explained bhåva-may^ – this can be unripe
and ripe. That is, in sådhana we can think we are gop^s, and
when we will actually be a gop^, then it will be siddha-
bhåva. In both cases, it is called bhåva-may^. Next is bhåva-
sambandh^ upådåna-kåraòa – these are activities we must
do, like hearing and remembering. These things cannot be
neglected for any reason. But if we cannot follow nimitta-
kåraòa in certain circumstances, it is not harmful. There-
fore, it is considered secondary.
Karttika vrata is of two kinds. When it is followed as
vairagya, not to accept many things, it is nimitta-kåraòa.
But Vißvanåtha Cakravart^ ëhåkura is telling in relation
to bhåva-sambandh^. When ßravaòam-k^rtanaì of çr^mat^
Rådhikå and Kù£òa is being performed, it is upådåna-
kåraòa. So if vairagya is not observed, there is no harm.
But this ßravaòam-k^rtanaì should not be neglected.
Every vrata is of two kinds. When it is upådåna-kåraòa,
it should not be missed. But if we fail to do the aígas of
nimitta-kåraòa, there is no harm.
Once I went to Govindaj^ Mandira in Jaipur in the
month of Kårttika. They requested me to take mahå-
prasådam, and I told them, “I am so lucky that you are
giving me this mahå-prasådam of Rådhå-Govinda.” They
brought me rice, lauk^ (bottle-gourd), and eggplant. We
are not supposed to take lauk^ or eggplant during
Kårttika, but I accepted them as mahå-prasåda, placing
it on my head with great ßraddhå. I thought to myself,
“This is upådåna-kåraòa, to respect mahå-prasåda. çr^
Govindaj^ is the vigraha of R¨pa Gosvåm^,” so I respect-
ed it; but here in our mandira we tell them not to prepare
four classes 155
lauk^, eggplant and all these things during Kårttika, and

we do not take them.
Third is bhåva-anuk¨la. This includes gop^-candana-
tilaka, Tulas^ sevå, parikramå, and offering praòåma.
These are favorable and should be done. Cow sevå, giving
water, worshiping the pipal tree and respecting bråhmaòas–
these are among sixty-four kinds of bhakti listed in Bhakti-
Rasåmùta-Sindhu and are somewhat favorable, upåkår^, or
beneficial. If a sådhaka does not follow them, there is no
harm, but we should do as Raghunåtha dåsa Gosvåm^ has
instructed – sujane bh¨sura gaòe. Bh¨sura refers to the
bråhmaòas. But if a rågånuga Vai£òava has no time for
these practices, no harm because this is nimitta-upåkår^
only. These are bhåva-anuk¨la – they are favorable, sup-
portive, but not essential.
Then, the fourth is bhåva-avirudha – not unfavorable
but not yet favorable. Vißvanåtha Cakravart^ ëhåkura
gives one example. Kù£òa wants to have milk from the
breast of Yaßodå, and at the same time she has kept milk
on the fire. As the milk was boiling over, Yaßodå forcibly
put Kù£òa down. He was weeping and was so angry, but she
went to protect the milk on the stove. We should protect
the things that Kù£òa likes more than we should protect
Kù£òa Himself. And we should favor these things more
than Kù£òa because they will be used in His sevå.
For a rågånuga-bhakta, although ßravaòaì, k^rtanaì,
and smaraòaì are superior, the management of the
k^rtana is not less important. “Oh, come on and play the
mùdaíga. Oh, you should come and you should do
k^rtana.” Making arrangements and managing of all these
things are considered preaching. At first, ßravaòaì and
k^rtanaì are superior to managing, but ultimately it will
156 pa r t t wo
be transferred into them. If one has rågånugå in his heart,

he can do all these other activities if they are supportive of
saík^rtana, smaraòa and so forth. Like in your case, you
are preaching, going here and there for nåma-saík^rtana,
having meetings and managing so many things. There is
no alternative – you must perform these duties. But inter-
nally, we keep a certain mood while we engage in all these
other activites only to promote saík^rtana. In this case
there is no harm. Saík^rtana should be supported.
Another example is the washing of Kù£òa’s cloth. It is
not less than k^rtana or smaraòa, because later it will be
transferred into k^rtana. In the future, that person will
perform k^rtana and smaraòa.
One should have respect for the aígas – ßravaòaì
k^rtanaì vi£òoè smaraòaì – and should do smaraòaì of
Kù£òa. This smaraòa is superior. Äsakti is of two kinds:
åsakti in sådhana-aíga and åsakti in Kù£òa and His
parikaras. Both are good, but later on åsakti in ßravaòaì
k^rtanaì and all such practices will transfer into åsakti for
Kù£òa and then become smaraòa. So it begins as bhåva-
anuk¨la and after that it will become bhåva-may^.
The fifth is bhåva-virudha. These are things that should
be rejected. Here ahaígrahopåsanå (to consider oneself as
non-different from the object of worship), nyåsa, mudrås
(different procedures of intertwining the fingers during
worship), Dvårakå and mahi£^-dhyåna – all should be re-
jected. Other practices are helpful, but these are directly
harmful. Bhåva-virudha should be given up.
Vißvanåtha Cakravart^ has explained as I have related.
When you attain siddha-ßarira, you will realize these
things. In the preliminary stage, you cannot have an ex-
act idea of what these things are. He concludes this section
four classes 157
by saying, “I am explaining to you, and if you have not

understood properly, it is my fault that I could not make
you comprehend, so God and ßuddha-bhaktas should for-
give me.”
T he gop^s knew that Kù£òa was God,
yet they never saw Him as such. They
always said to Him, “Come on. The red lac
has come off my feet. You please paint our
feet.” They would give Him so many or-
ders, and they would become angry with
Kù£òa, because they never accepted Him as
God. They behaved with Kù£òa as if He
was their own. So here, even though they
had ^ßvara-bhåva, they knew nothing
beyond Kù£òa as their lover. This is må-
dhurya-bhåva.
second illumination
Who Hears Prayers of the Rågånuga-bhakta?
N ow we are beginning the second prakåßa. Here

çr^la Vißvanåtha Cakravart^påda is raising a
question. If Kù£òa is always engaged in vilåsa with the gop^s
only, doing råsa and playing with them, and He has for-
gotten everything else that is going on, then who will hear
the prayers of all the rågånuga-bhaktas who are praying to
Him? Kù£òa is always tasting vilåsa in the association of the
gop^s, continuously trying to please them, and the gop^s are
also in a mood of how they can make Kù£òa happy. Kù£òa
has forgotten His house and His duties. He is not aware
if any danger or any enemy can come or not. He does not
know what fear is, and He has no anxiety.
So Vißvanåtha Cakravart^ ëhåkura is asking, “Who will
fulfill the desires of the rågånuga-bhaktas when Kù£òa has
forgotten everything? Who will give them blessings or con-
solation?” He tells that some propose that Paråmåtmå, the
fraction of Kù£òa, will hear all these things, because He
comes in the form as witness to every j^va. So as Paråm-
åtmå, He will hear. But Vißvanåtha Cakravart^ is of the
opinion that no rågånuga-bhakta will be satisfied dealing
with Paråmåtmå, because He is not rasika and is unaware
159
160 pa r t t wo
of the rågånuga-bhakta’s mood. Thus, Paråmåtmå is not

sufficient; He is only såk£^, the witness who gives the fruits
of one’s karmas, and is bound in His duty in this way. The
rågånuga-bhaktas will not be satisfied even by Nåråyaòa,
Råmacandra and Dvårakådhißa, what to speak of Their
fractions.
So now again Vißvanåtha Cakravart^ is explaining that
Kù£òa will hear. Brajendra-nandana çyåmasundara Gop^-
kånta will hear. But how? He is engaged and has forgot-
ten everything. How will He hear? There are two special
qualities in Kù£òa – sarva-jñatå and mugdhatå. Mugdhatå
means that, by the power of His prema, He does not know
anything. Prema is so powerful that it covers Kù£òa over
so that He acts like an ordinary person of limited intelli-
gence. This is observed when Kù£òa was in Dvårakå.
Uddhava was there and Kù£òa called him, telling him that
there were two very important engagements to be done –
one, to kill Jaråsandhå, and the other, to accept the
Påòàavas’ invitation to join the råjasÿa-yajñå. “Both are
equally important. What should I do?” Here Vißvanåtha
Cakravart^ ëhåkura is asking that if Kù£òa is sarva-jña, om-
niscient, knowing past, present and future, then why did
He seek Uddhava’s advice?
So, it may be that Kù£òa was only acting as if ignorant,
but from the subject it is seen that He was not acting.
Uddhava answered Him, “Prabhu, I’m surprised and don’t
know why You have asked me. You know everything, but
You are speaking as if You know nothing.” Uddhava ad-
vised Him, “First You should go to the råjasÿa-yajñå.
Take Arjuna and Bh^ma with You, and from there, with
the horse from the yajñå, You should go to Jaråsandhå and
kill him, thereby completing the råjasÿa-yajñå. Both tasks
four classes 161
will be accomplished with one stroke.” Kù£òa appreciated

Uddhava’s solution, “O Uddhava, certainly you are very
intelligent. I will do as you advise.” Here Vißvanåtha
Cakravart^ ëhåkura is telling that Kù£òa exhibits both
qualities, mugdha, as if knowing nothing, and sarva-jña,
knowing everything at the same time. Kunt^ prays to
Kù£òa, “I remember how You were crying bitterly when
Yaßodå was going to bind Your hands and waist. That cry-
ing was real, it was not imitation. When I recall this, I am
astonished – fear personified fears You, yet You were afraid
of the stick in Yaßodå’s hand.” This is called mugdha,
knowing nothing, being very innocent like a child. This
mugdhatå happens by Yogamåyå’s influence.
A man overpowered by Kù£òa’s illusory måyå feels suf-
ferings and happiness, and undergoes so many births un-
der the illusory energy. His happiness and sufferings are
all the work of måyå, which causes him to forget Kù£òa.
Therefore, are Kù£òa’s sarva-jñatå and mugdhatå fruits of
this måyå? No, not brahma-måyå, not even Balaråma’s
måyå, not any måyå. Rather, they are the result of Kù£òa’s
prema, His bhakta-våtsalya. He loves His åßrayas so much
that He knows nothing, that is, He forgets everything else.
That prema is Yogamåyå – Yogamåyå is nothing else.
There are so many functions of prema, like Yogamåyå,
åtmåmåyå, paramåyå, çr^mat^ Rådhikå hlådhin^-ßakti. All
are functions of Yogamåyå, that is, of prema. So Kù£òa be-
comes sarva-jña and mugdha at the same time. Thus, if
any rågånuga-bhakta in this world is doing årådhana of
the gop^s or Kù£òa and praying for something when He is
doing råsa, Kù£òa will fulfill the desire of that rågånuga-
bhakta. He hears everything, because, although He is
mugdha during råsa-l^lå, at the same time He is sarva-jña.
162 pa r t t wo
The Difference Between Aißvarya and Mådhurya
çr^la Vißvanåtha Cakravart^ ëhåkura is explaining aißvarya

and mådhurya. What is aißvarya? It is opulence, majesty
and reverence, knowing that Kù£òa is Bhagavån. And
what is mådhurya? Just saying ‘sweetness’ is not sufficient
because we taste some sweet things, but this is not
mådhurya. With family we taste something like this. A
kißora boy tastes everything that we might call mådhurya,
but this is not mådhurya. Behind it there must be aißvarya,
opulence. Without aißvarya there can be no mådhurya.
Do you know what mahå-aißvarya is? It is the mood of
great opulence. Mahå-aißvarya may or may not be
present – that is not the question. When Kù£òa’s pastimes
are going on as nara-l^lå, like humans, even though there
is mahå-aißvarya underneath, it is mådhurya. And when
Kù£òa and His bhaktas are both aware that He is îsvara,
He is God, and bhakti also knows that He is God, and
if there is mahå-aißvarya, then the pastimes are not like
human actions. For instance, we see that Arjuna has so
much aißvarya for Kù£òa. When Kù£òa revealed His
vißvar¨pa to Arjuna on the battlefield, Arjuna told Him,
“I have committed so many offences at Your lotus feet.
I have called You sakhå, but You are God. You are my
årådhya, and I have called You sakhå, and I have ordered
You to drive my chariot.” This is aißvarya-l^lå, because
Kù£òa was in a mood that “I am îßvara.” He showed His
^ßvara-r¨pa to Arjuna, who immediately gave up his
sakhyå-bhåva. This is aißvarya-l^lå.
When Vasudeva and Devak^ saw Kù£òa and Baladeva
after They had killed Kaìsa, they actually began to wor-
ship Them and uttered so many stava-stutis. When Kù£òa
four classes 163
came to kill Kaìsa, He was in ^ßvara-bhåva, knowing that

“I am îßvara.” Vasudeva and Devak^ also knew that He was
îßvara, so this is aißvarya-bhåva. Kù£òa went to Govar-
dhana and He lifted Govardhana on one finger for seven
days. Indra came and did abhi£eka of Kù£òa, and Yaßodå
heard about this. All were assembled and, calling Yaßodå
and Nanda Mahåråja to come, they said, “You should not
think that Kù£òa is your son. He is God. You should not
beat Him, slap Him or call Him bad names. Don’t call
Him thief, liar and all other things, because it will be an
offense.” Yaßodå was so much pleased and delighted that
her son had lifted up Govardhana for seven days and that
all were praising Him. So her breasts became very swollen
with pride. If a woman hears her children praised, she be-
comes greatly pleased. But Yaßodå never said that Kù£òa
was God. So this is mådhurya. She knew that His action
was not of an ordinary person, but still she thought, “He
is only my son.”
The gop^s, on the other hand, knew about Kù£òa’s
bhagavatå (Godhood). When Uddhava came and met
them, the gop^s were saying that Kù£òa was îsvara, Bhaga-
vån, not only in this birth but also in past births. As
Råmacandra, He had also done so many questionable
things. He was fully controlled by S^tå-dev^. So the gop^s
have ^ßvara-bhåva. They learned this from P¨ròimå, who
had been told by Gargåcårya. Therefore, they knew that
Kù£òa was God, yet they never saw Him as such. They
always said to Him, “Come on. The red lac has come off
my feet. You please paint our feet.” They would give
Him so many orders, and they would become angry with
Kù£òa, because they never accepted Him as God. They
behaved with Kù£òa as if He was their own. So here, even
164 pa r t t wo
though they had ^ßvara-bhåva, they knew nothing beyond

Kù£òa as their lover. This is mådhurya-bhåva.
Now Vißvanåtha Cakravart^ is telling that when Kù£òa
knows that He is îßvara, and His bhakta knows that He is
îßvara, then it is aißvarya-bhåva. And when it is mådhurya,
Kù£òa forgets that He is îßvara, and the bhakta also forgets.
The bhakta has an idea that Kù£òa is God, but he does not
treat Him like that. He treats Him only as a lover, son and
so on. So Kù£òa is always in vraja-bhåva, overpowered by
prema. Under the influence of Yogamåyå, He performs all
His actions by this prema. And it is not against siddhånta
that Kù£òa is overpowered by prema, because prema and
Kù£òa are the same thing. Kù£òa is saccidånanda-maya, and
prema is His svabhåva. Do you know what svabhåva is? It
is the nature of Kù£òa. We may say that prema is the ßakti
and is also Kù£òa Himself. Kù£òa is raso vai saè – as rasa is
prema, so prema is Kù£òa. And Kù£òa is prema also, and at
the same time prema is the ßakti of Kù£òa – both.
Therefore, çr^la Cakravart^påda explains that at the time
of råsa Kù£òa was sarva-jña, because He knew that all the
gop^s wanted to love Him and dance with Him. He knew.
Then He expanded into so many Kù£òas, and He did what
the gop^s wanted. That is mugdhatå. When He knew that
“everyone wants to dance with Me,” this is aißvarya, sarva-
jñatå. So both come at the same time. Why? Because of
Kù£òa’s acintya-ßakti. These are His qualities.
Vißvanåtha Cakravart^ ëhåkura is saying in this connec-
tion that those who have actual greed and follow rågånugå
exclusively will have the service of Rådhå and Kù£òa in
gop^-bhåva. If someone has the ambition, some greed, to
serve Rådhå and Kù£òa with råga, and he is doing only
vaidh^-bhakti – ßravaòaì k^rtanaì vi£òoè smaraòaì –
four classes 165
some people say that he will achieve Dvårakå bhåva and will
become a maidservant of Rukmiò^ and Satyabhåmå. They
also say that if a sådhaka has greed and is doing vaidh^-bhakti
mixed with rågånugå-bhakti, he will become the maid-
servant of a Mathurå mahi£^. But Vißvanåtha Cakravart^
ëhåkura says that this is not correct. Why is it not correct?
Who is the queen, the mahi£^, of Mathurå? Kubjå. And the
mahi£^s of Dvårakå are Rukmiò^, Satyabhåmå, and so on.
If a man performing vaidh^-bhakti receives the service of the
mahi£^s of Dvårakå, and if a man having greed and doing
both vaidh^ and rågånugå becomes the maidservant of
Kubjå, it is not justified. Kubjå’s prema is less than Dvårakå
mahi£^-prema. The Dvårakå mahi£^s are so much superior to
Kubjå. Vaidh^ plus rågånugå is superior to vaidh^-bhakti. So
it is against the principles of bhakti that someone having
only vaidh^-bhakti attains a better goal, that is, the service
of the Dvårakå mahi£^s, whereas a sådhaka performing vaidh^
mixed with rågånugå receives something less than that.
It has been written in Gopåla Tåpani çrut^ that Rukmiò^’s
marriage was performed in Mathurå, so some say that
Rukmiò^ must be there. Yet this is against our principle.
Is it correct that by following vaidh^-bhakti one will re-
ceive the same award as one who is doing vaidh^ mixed
with rågånugå? No, this is against our Gauà^ya Vai£òava
idea. Vißvanåtha Cakravart^ states that Rukmiò^’s mar-
riage in Mathurå is against ßåstra and has been told only
in Gopåla çruti. Here Mathurå actually means Dvårakå,
because they are the same. So, according to Bhågavata
and all other authentic bhakti-granthas, what is told in
Gopåla çruti is not valid. He will further explain this lat-
er on, but he is mentioning it now so that this point will
be clearly understood.
166 pa r t t wo
Now Vißvanåtha Cakravart^ ëhåkura is telling that

when a sådhaka worships Nåråyaòa, Råma, and all other
incarnations of Kù£òa by vaidh^-bhakti, he goes to
Vaikuòéha after attaining siddhi. And those who have no
greed but want to serve Rådhå and Kù£òa and worship
Them by doing vaidh^-bhakti, where will they go at the
time of siddhi? They will go to Goloka. They don’t know
about parak^yå – they only know about svak^yå. Svak^yå is
in Goloka, which is a vast place with many, many
prako£éha, or chambers. Someone may be worshiping Rådhå
and Kù£òa and want to go to Goloka. In Goloka, there is
no difference between svak^yå and parak^yå. There is only
svak^yå-bhåva in aißvarya. But Rådhå-Kù£òa are there
with every kind of aißvarya. There They are almost like
Nåråyaòa, but They are not Nåråyaòa.
First comes Vaikuòéha. In lower Vaikuòéha there is
Nåråyaòa, the twenty-four åvåtaras, and all others. After
that comes Råma-loka, followed by Kù£òa-loka, which
begins with Goloka. In Goloka there are so many divisions
– Goloka, Dvårakå, Mathurå, and then Vraja. In lower
Goloka, there is only svak^yå-bhåva with ai£varya-jñåna.
There is no lobha, no greed at all for vraja-bhåva there.
They like Rådhå and Kù£òa, but in a mood like that of
Nåråyaòa and Råma.
If a sådhaka has lobha and is worshiping Rådhå and
Kù£òa but in vaidh^-mårga, not in råga-mårga, then where
will he go? He will go to Dvårakå. Why? Because Rådhikå
is Satyabhåmå and Candråval^ is Rukmiò^, Kù£òa is
Dvårakådißa Yådhava Kumåra, and aißvarya is there. One
who has no greed goes to Goloka, and the sådhaka who has
lobha but worships in vaidh^-bhakti goes to Dvårakå. And
those who have greed for vraja-bhåva and are worshiping
four classes 167
by rågånugå-bhakti under the guidance of a rasika Vraja-

vås^ will achieve vraja-bhåva. This is a very important
point. Without knowing these things, we cannot have the
proper idea of Vraja. We may be deceived, and instead of
Vraja, we will go to Dvårakå or Goloka.
If you want to achieve this vraja-bhakti, you will have
to offer your life to that Vai£òava who can give it. Cer-
tainly we are lucky that we are discussing all these good
things. I think that even by our practicing sådhana for
hundreds of låkhas of births, there is no certainty that we
will be able discuss all these things. It is by the mercy of
guru and Gauråíga that this is possible.
Worship Rådhå-Kù£òa
with Their Pastimes and Associates
One thing çr^la Vißvanåtha Cakravart^ ëhåkura stresses is
that we should not worship Rådhå and Kù£òa without
Their l^lås. If you chant Hare Kù£òa Hare Kù£òa without
meditating on Their pastimes, a very simple thing can be
achieved. R¨pa Gosvåm^ has told, “By chanting Kù£òa’s
name and by remembering the pastimes, both should
amalgamate, and then rasa will come.” If sugar is there and
water is there but they are not mixed together, there will
be no rasa. So they need to be mixed together. Then there
can be rasa. What kind of pastimes should we meditate on?
Only those with the gop^s. If a man has greed for that
vraja-bhakti, even though Kù£òa is always with His
hlådhin^-ßakti, çr^mat^ Rådhikå, who is also svar¨pa-
ßakti, it is not sufficient to remember Rådhå-Kù£òa with-
out Their pastimes. Without meditating on Their l^lås,
hlådhin^-ßakti will not work. Just by worshiping Rådhå-
168 pa r t t wo
Kù£òa in ßr^ mandira, there is no certainty that we will at-

tain vraja-bhåva. We may receive darßana of Lak£m^ or
Satyabhåmå and Rukmiò^ instead.
So, thinking of R¨pa Mañjar^, Rati Mañjar^, and our
Gurudeva as a mañjar^ 2 in this order, we should remem-
ber Rådhå and Kù£òa’s pastimes that our Gosvåm^s and
çr^mad-Bhågavatam have described. When we do årati of
Rådhå and Kù£òa, we should think of Their pastimes.
What pastimes? In the morning, we should meditate on
Their morning pastimes; and at midday, the pastimes of
midday. And we should see ourselves and our Gurudeva
also as one of the mañjar^s. Then our bhajana will be
rågånuga. Otherwise, it is simply vaidh^-bhakti. When the
gop^s offer årati, they have a pradipa, or ghee lamp. The
ghee is our heart’s prema, the pradipa is our heart, and the
cotton wick is our bhåva. What bhåva? A special bhåva.
Every bhakta has a special bhåva. And that bhåva will be
transmitted through the eyes. The gop^s are worshiping by
the corners of their eyes. And Kù£òa, in turn, accepting
their worship with His eyes, takes it in His heart. The gop^s
do arcana in this way, not by simply waving a lamp with
great ceremony! When Kù£òa comes, Yaßodå Ma takes a
pradipa, flower, everything, and greets Him with great af-
fection. The gop^s, standing at the door where no one can
see them, are doing arcana to Kù£òa with their very lusty
eyes. Kù£òa does not see what His mother is doing. Where
are His eyes focused? So this is best arcana and best årati.
And we should see that årati in Vraja through this årati
that we are performing here.
2. We can meditate on our Gurudeva as a very near and dear

sakh^ of Rupa Manjari, having qualities similar to hers.
four classes 169
There is one thing that Vißvanåtha Cakravart^ has

warned to be very careful about – some of our åcåryas have
told that Rådhikå is svak^yå, not parak^yå, and that
parak^yå occurs only in prakaéa-l^lå, not in aprakaéa.
Vißvanåtha Cakravart^ has not mentioned the name of
who has said this, but we can reveal that it was J^va Go-
svåm^. He has written that the ßuddha-parak^yå-bhåva-
bhakta should think that çr^mat^ Rådhikå is parak^yå, but
he cautioned that if a man has any doubt, he is advised
strictly to follow svak^yå-bhåva.
Our author is telling that in the Puråòas or in any
books written by rasika Vai£òava åcåryas like Nårada,
Vyåsa, çuka, çaíkara, and Paraßara, the father of Vyåsa-
deva, it has never been stated that Rådhikå is the svak^yå
of Kù£òa. So we should know that, whether in prakaéa-
l^lå or aprakaéa-l^lå, it is told everywhere that Rådhikå has
parak^yå-bhåva. Svak^yå means the hlådin^-ßakti of
Kù£òa 3, so whether She is svak^yå or not, She always has
the bhåva of parak^yå, in both prakaéa and aprakaéa-l^lå.
Therefore, we should think of and worship Rådhikå in
parak^yå-bhåva. And while meditating on nikuñja-y¨no
rati keli siddhyai, yå yålibhir yuktir apek£an^yå, we should
serve Her. How? By cheating householders, cheating hus-
bands, father-in-law, mother-in-law, brothers and every-
one else. And we will also have to know the sixteen kinds
of ßik£å 4 (see page 175 for footnote) to be able to assist
çr^mat^ Rådhikå in parak^yå-bhåva. If we have greed, we
will have to be expert in all these things. If not, then we
will not be able to serve Her in that way.
3. Sva means own, k^yå means wealth or possession.

Rådhikå is Kù£òa’s ‘own wealth’.
170 pa r t t wo
There is one l^lå when Rådhå and Kù£òa were married

as children, but that marriage is parak^yå, not svak^yå. The
gop^s were sitting with Kù£òa and wanted to joke with
Him. Lalitå, going behind Kù£òa and çr^mat^ Rådhikå,
took the ends of Her sår^ and His dhoti and tied them to-
gether. Vißakhå uttered mantras while the gop^s were sing-
ing marriage songs. Then they told Kù£òa, “You should
hold Your hand out and take Rådhikå’s hand in Yours,”
and all were very pleased when He did this. This is a
joke in parak^yå, similar to the way Brahmå jested in
Bhåòà^rvan. So it has two meanings. The inner meaning
is parak^yå-pu£éi, to increase the pleasure of and to nour-
ish parak^yå-rasa – just as in this world little children play
getting married. And the outer meaning is to close the
mouths of the unqualified, “See, there is a marriage here.
It is legitimate.” Both purposes are served.
After Bhåva: Prakaéa or Aprakaéa?

Now çr^la Cakravart^pada is telling one last thing. A
rågånuga-sådhaka, having crossed the stages of ßraddhå,
ni£éhå, ruci, and åsakti, has completed his sådhana upon
achieving bhåva, which is the first ray of prema. After
bhåva, there is nothing further to do in this world. This
physical body cannot tolerate the weight of prema. So after
one leaves this body, what happens? Vißvanåtha Cakravart^
ëhåkura is questioning – will the sådhaka directly go to
Goloka Vùndåvana? From that time onwards, what does
he do, where does he live? He is relating that some say that
he goes direct to Vraja, but it is not the fact. There is some-
thing more. Ujjvala-N^lamaòi says that after this stage one
goes to Vùndåvana, but the fact is not clear whether it is
four classes 171
prakaéa or aprakaéa Vraja. If they go directly to Goloka

Vùndåvana, then some questions arise. After prema comes,
then sneha, måna, praòåya, råga, anuråga, bhåva, and final-
ly mahåbhåva must be achieved. Then anyone can meet
Kù£òa in Vraja. Without mahåbhåva no one can meet
Rådhå and Kù£òa. There must be mahåbhåva. This is the
qualification of the gop^s who meet and serve Rådhå and
Kù£òa. If one can directly go to Goloka Vùndåvana in
aprakaéa-prakåßa, then where has he received sneha to
mahåbhåva? He has not received it, so he cannot go direct-
ly there. In the sådhaka-deha, in this practicing body,
sthåy^-bhåva cannot come. What to speak of mahåbhåva,
even sneha, måna, and praòåya will not come. Sthåy^-bhåva
cannot come in this body. It will come when åßraya-
ålambana, uddipana, vyabhicar^ and all bhåvas will gath-
er there. Then it becomes prema. This physical body can
tolerate only up to bhåva, not beyond.
Vißvanåtha Cakravart^ is telling that it is not clearly stat-
ed whether the destination is aprakaéa or prakaéa Vraja,
but only that one goes to Vraja. So we should deliberate
on this. Our åcåryas have investigated this matter. Vißva-
nåtha Cakravart^ says that we will have to take birth from
the womb of a gop^. So we will go directly to aprakaéa Vraja
where we will have birth as a gop^. This is one argument,
but he concludes that it is not correct, because there is no
sådhana-bhumika in aprakaéa. Thus, the sådhaka cannot
go there directly and receive birth from a gop^ womb. Our
author rejects these two proposals.
Now the author gives his own opinion. When a sådhaka
receives bhåva-avasthå, Yogamåyå, by the wishes of Kù£òa
and Rådhikå, takes him to a prakaéa-l^lå in some universe.
Prakaéa-l^lå is always present somewhere at every moment.
172 pa r t t wo
So Yogamåyå, complying with the wishes of Yugala Ki-

ßora, takes that lucky j^va to that brahmåòàa and gives her
birth from the womb of a gop^. From childhood, she receives
the association of nitya-siddha-gop^s. Sometimes she sees
Kù£òa and feels greed to meet with Him – this is p¨rva-råga.
She experiences so many levels of emotion from prema to
mahåbhåva, and even if she is married and has associated
with her husband, still she can have prema for Kù£òa. But
if she has borne a child, Yogamåyå will not approve of her
association with Kù£òa and the gop^s. So, such a j^va, still
having some kasaya, must be married, and by her viraha-
tåpa, the anguish experienced by not being allowed to
meet with Kù£òa, all her remaining desires will be washed
away. Then she will know that “this is not my child, this
is not my husband,” at which point she will meet with
Kù£òa. And those who associate with nitya-siddha-gop^s will
develop their prema up to mahåbhåva and be allowed to
meet Kù£òa. When that prakaéa-l^lå winds up and becomes
aprakaéa, these new gop^s go there together with all of
Kù£òa’s parikaras to serve Kù£òa eternally.
A Rågånuga Bhakta’s Prayers to Kù£òa

Vißvanåtha Cakravart^ ëhåkura assures us, “O mahånuråg^
Vai£òava, rågånuga Vai£òava, don’t be worried. Don’t be
afraid. You should go on practicing your rågånuga-bhajana.
After this life, you will go to a planet where Kù£òa is
present, and He will attract you. Be assured that Kù£òa is
always waiting for you there, so go on practicing this
rågånuga-bhajana.”
Our author prays to Kù£òa, “O Gokulånanda! You are
l^lå-vilås^, always sinking in an ocean of gop^-prema. You
four classes 173
are a swan swimming in the ocean of gop^-prema, and You

are the enjoyer of that gop^-prema. You have no time, yet
You are sarva-jña. You are mugdha, and at the same time
by acintya-ßakti, You are sarva-jña also. So listen to my
prayer. Don’t be mugdha. If you are mugdha, You cannot
hear. So I pray to You that You should be both, so that You
can know my heart and hear my prayer. You are the bee of
the bhakti-mañjar^. Bhakti is like a mañjar^, çr^mat^
Rådhikå is like a flower, and You are madhukara, a bee. I
pray to You to give me intelligence so that I can receive
vraja-prema for both You and Rådhikå. If You do not an-
swer my prayer, then I will declare that You are not fulfilling
Your promise, dadåmi buddhi-yogaì taì. So You must
keep Your word. O Vrajendra-nandana, Your feet are always
taking great pleasure in playing with the breasts of the gop^s.
How will I obtain this stage of service to You? You should
give me that kind of buddhi-yoga so that I can receive this.”
Can çåstra Be Neglected?

Now Vißvanåtha Cakravart^ concludes this book by say-
ing that it is a mistake to think that rågånugå-bhakti is
beyond shastric injunctions and that only those who have
left every ßåstra-vidhi can enter into rågånugå-bhakti. This
view is not correct. Why? Without following çr^mad-
Bhågavatam and the ßåstras written by R¨pa Gosvåm^,
Raghunåtha dåsa Gosvåm^, Kù£òadåsa Kaviråja Gosvåm^,
Nårada’s Bhakti Sutra, and all others, one will create trou-
bles for oneself. So we should not follow those persons
who reject ßåstra-vidhi.
It is most difficult for the devatås to achieve this rågånugå-
bhakti, what to speak of general persons. This Candrikå,
174 pa r t t wo
the rays of the moon of råga, has been written for those
who are very qualified and who have received the mercy
of guru and Gauråíga in order that they may search
out the way and then proceed along that path. çr^la
Cakravart^ ëhåkura says, “If I have shed some light and
someone has received it, then I will feel that my endeav-
ors in writing this book have been successful.”
The moonlight is now cool, ß^tala, but afterwards, when
some realizations come, it will gradually become hotter
and hotter and hottest. Our siddha-deha will not manifest
until we have grasped the essence of this process. We
should know that we are not yet qualified. When we lose
our dhairya and can no longer patiently wait for this,
whether adhikåra has come or not, at that time all impedi-
ments will be washed away. Pure greed must arise. Then
Kù£òa and guru will arrange that our spiritual identity, the
eleven aspects of our siddha-deha, will be revealed to us,
and we will not be able to remain alive until we know all
these things. So pure greed must come. Then there will
be no question of qualification, whether we are in this
stage or not. Kù£òa will arrange everything. But we should
not do any kalpana (imagination). This is our Gauà^ya
Vai£òava speciality.
We should continue practicing, and go on trying to
learn everything that is needed. Then, by performing
rågånugå-bhakti, the goal will come. We are sure that
çr^mat^ Rådhikå is making preparations for us. If She ar-
ranged for Gopa Kumåra and that Govardhana bråhmaòa,
why won’t She arrange for us also? Surely She will do
this. She has sent one of Her associates to bring us up to
this stage, so why won’t She arrange further? Whatever
mercy has come to you already will surely continue. If you
four classes 175
have greed and a very strong desire, She must arrange for
you to progress. If someone is not available to come in
person, She will inspire us through caitya-guru in our
hearts – She will do it! At this time we can only desire,
following the way Raghunåtha dåsa prays in Vilåpa
Kusumåñjali, but in our present stage we are not qualified
to do any more than this. So keeping a strong desire, we
must pray – this is within our power, and after that çr^mat^
Rådhikå will arrange whatever else is needed.
4. The sakh^s’ duties are related in çr^ Ujjvala-N^lamaòi and described in

the Bhaktivedånta purport of CC. M. 8.204-205 as follows: “In the
conjugal pastimes of Kù£òa, Kù£òa is the hero (nåyaka), and Rådhikå is
the heroine (nåyikå). The first business of the gop^s is to chant the glories
of both the hero and the heroine. Their second business is to gradually
create a situation in which the hero may be attracted to the heroine and
vice versa. Their third business is to induce both of Them to approach
each other. Their fourth business is to surrender unto Kù£òa, the fifth is
to create a jovial atmosphere, the sixth to give Them assurance to enjoy
Their pastimes, the seventh to dress and decorate both hero and heroine,
the eighth to show expertise in expressing Their desires, the ninth to
conceal the faults of the heroine, the tenth to cheat their respective
husbands and relatives, the eleventh to educate, the twelfth to enable
both the hero and heroine to meet at the proper time, the thirteenth to
fan the hero and heroine, the fourteenth to sometimes reproach the hero
and heroine, the fifteenth to set conversations in motion, and the six-
teenth to protect the heroine by various means.”
INDEX OF çLOKAS
anådim eva janmådi l^låm eva tathå adbhutam .. 85

ånanda-cinmaya-rasa-pratibhåvitåbhi .. .. 81
aneka janma siddhånåì gop^nåma patireva vå .. 82
aniketa duíhe vane yata vùk£å-gaòa .. .. .. 26
åpta-kåmo yadu-patiè .. .. .. .. .. 81
åsåm aho caraòa-reòu-ju£åm ahaì syåì .. .. 87
asvargyam ayaßasyaì ca .. .. .. .. .. 81
ataeva yadyanyåpi bhaktiè kalau .. .. .. 51
atha rågånugåyåè paripåé^måha-kù£òamityådinå .. 23
atmany avaruddha-saurataè .. .. .. .. 99
åtmåråmo ’py ar^ramat .. .. .. .. .. 99
bhråtaraè patayaß ca vaè .. .. .. .. .. 85
dadåmi buddhi-yogaì taì .. .. .. .. 173
eko devo nitya-l^lånurakto bhakta-vyåp^ .. .. 88
evaì mad-arthojjhita-loka-veda-svånåì .. .. 85
evaì yat-patyapatya suhùdåm anuvùttir aòga .. 85
gitan^ nåmåni tadarthakåni .. .. .. .. 47
gopårbha-vargai sakhibhir vane sa gå .. .. .. 93
gop^nåì tat-pat^nåñ ca .. .. .. .. 82, 103
janma karma ca me divyam evaì .. .. .. 87
japyaè svåbh^£éa saìsarg^ kù£òa-nåmamahåmanuè .. 46
176
jayati jana-nivåso devak^-janmavådaè .. .. 100
kåma-gåyatr^-mantra r¨pa .. .. .. .. xviii
kiraòa-bindu-kaòå, ei t^na niye vai£òava paòå .. xxv
kl^ì kù£òåya govindåya .. .. .. .. .. 130
kù£òaì smaran janañ cåsya .. .. .. 15, 123
kù£òasya nånå-vidha-k^rttane£u .. .. .. .. 52
kùtvå tåvantam åtmånaì .. .. .. .. 85
laghutvam atra yat proktaì .. .. .. xxii, 97
lak£m^-sahasra-ßata-saìbhrama-sevyamånaì .. 82
loke hi yasya hi yaè svåm^ bhavati .. .. .. 90
mådhurya kådambin^ grantha jagata kaila dhanya .. xxv
mane nija siddha deha koriyå bhåvana .. .. 128
mantre£u måì vå upahÿa yat tvam .. .. .. 57
manyåmahe k^rttanam eva sattaì .. .. .. 51
månyamånåè sva-pårßva-sthån .. .. .. .. 85
na cånyatra k£etre haritanu-sanåthe ‘pi sujanåd .. 26
na håniì na glåniì na nija-gùha-kùtyaì vyasanitåì 56
na hy aígopakrame dhvaìso .. .. .. .. 37
na jåtu vraja-dev^nåì patibhiè saha saígamaè 90,101
na påraye ‘ham niravadhya-saìyujåì .. .. 86
nåyaì ßriyo ‘ngau nitånta-rateè prasådaè .. .. 86
nijåbh^£éa kù£òa-pre£éha pacheta’ lågiyå .. .. 150
nikuñja-y¨no rati-keli-siddhyai .. .. 136, 169
pådåbjyos tava vinå vara dåsyam-eva .. .. .. 22
parånandamay^ siddhir-mathurå-sparßamåtrataè .. 24
177
patiè pura-vanitånåì dvit^yo vraja-vanitånåò .. 101
patiß copapatiß ceti .. .. .. .. .. 97, 101
pati-sutånvaya-bhåtù-båndhavån .. .. .. 85
p¨rvokta-dh^rodattådi caturbbhedasya tasya tu .. 97
rådhåparast^ra-kuéâra-varttinaè .. .. .. xxii
rågeòollaíghayan dharmaì .. .. .. 97, 10i
reme rameßo vraja-sundar^bhir .. .. .. .. 99
riraìsåì su£éhu kurvvan yo vidhi-mårgena sevate .. 38
sa vai puìsåì paro dharmo .. .. .. .. 111
sakhi he! kù£òa-mukha-dvija-råja-råja .. .. xx
saíkhyå-p¨rvaka-nåma-gåna-natibhiè .. 28, 131
sevå sådhaka r¨peòa siddha r¨peòa cåtra hi 15, 123, 127
siddha deha diyå, vùndåvana måjhe .. .. .. 31
ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu ..
.. .. .. .. .. .. 15, 123, 143
ßr^ r¨pa mañjar^ karårcita pådapadma .. .. 32
ßr^ r¨pa-mañjar^ pada, sei mora sampada .. .. 30
ßr^ r¨pa-rati mañjaryyor aíghri .. .. .. .. 25
ßr^ råma-kù£òa-gaígå-caraòån .. .. .. .. xiv
ßùígo hi manmathod bhedas tad-ågamana-hetukaè .. 80
ßùòvanti gåyanti gùòanty .. .. .. .. .. 47
ßruti smùti puråòådi pañcaråtra vidhiì vinå 37, 42, 147
ßuniyåchi sådhu-mukhe bole sarva-jana .. .. 31
svecchaya likhitam kincit .. .. .. xxiv, 83, 91
178
tå våryamåòåè patibhiè .. .. .. .. .. 85
tad bhåva baddha-rågå ye janås te sådhane ratåè .. 72
tad-guòån eva gåyantyo nåtmågåråòi sasmaruè .. 85
tad vai tasya priya kr^àåvana-bh¨mau sadå rahaè .. 24
tamb¨lårpaòa-påda-mardana .. .. .. 22, 133
tan-nåma-r¨pa-caritådi-suk^rtanånu .. .. .. 24
tat tad bhåvådi mådhuryye .. .. .. .. 7
tathåpi patiè pura-vanitånåì .. .. .. .. 98
tatra nåyikå-bheda-vicåraè .. .. .. .. 98
te£åì satata-yuktånåì bhajatåì pr^ti p¨rvakam .. 122
upanåyaka-saìsthåyåì muni-guru patn^ gatåyåñca .. 80
vasato girivara-kuñje lapataè .. .. .. .. 25
vidhi-h^nam asù£éånnam .. .. .. .. .. 77
yån åsthåya naro råjan .. .. .. .. .. 37
ye ßåstra-vidhim utsùjya .. .. .. .. .. 77
abbreviations of texts:
SB and Bhåg. – çr^mad-Bhågavatam
CC. – Caitanya-Caritamùta
BRS – Bhakti-Rasåmùta-Sindhu
UN – Ujjvala-Nilamani
Br. Bhåg. – Bùhad-Bhågavatåmùta
179

Raga-Vartma-Candrika (2001)

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part 1

PRATHAMAê PRAK ÄçAê

W ith great humility and veneration, I offer

“I offer praòåmas unto my most worshipable holy master

våñchå-kalpa-tarubhyas ca kùpå-sindhubhya eva ca

“I offer praòåmas again and again unto the Vai£òavas, who

Candrikå, composed by the topmost r¨pånuga and highly

people worship Bhagavån by following vaidh^-bhakti,

ßr^mad bhakti sudhåmbhoder bindur yaè p¨rva darßitaè

vaidh^ bhaktir bhavet ßåstraì bhaktau cet syåt pravarttakam

To advance in bhakti means to nurture the single-minded

tatra lobho lak£itaè svayaì ßr^ r¨pa gosvåmi caraòair eva

vraja-l^lå-parikara-stha ßùígårådi-bhåva-mådhuryye ßrute

çr^la R¨pa Gosvåm^, in çr^ Bhakti-Rasåmùta-Sindhu, has

After hearing about the delight of ßùígåra-bhåva (the

çr^ Candrikå-Cakora Vùtti

sa ca bhagavat kùpå hetuko’nuråg^ bhakta kùpå hetukaß ceti dvi vid-

çr^ Candrikå-Cakora Vùtti

In the çr^ Vallabha Sampradåya, rågånugå-bhakti is known

eva ßik£en na tu svataè. yad uktam a£éama skandhe “yathågnim

When both of the previously mentioned types of devotees,

sa ca lobho råga vartma varttinåì bhaktånåì guru-pådåßraya-

Upon the rise of this greed, the sådhaka who is follow-

çr^ Candrikå-Cakora Vùtti

fortune, at the age of ﬁve he received the association of

When the sådhaka attains greed, “çr^ Bhagavån inspires

In çr^mad-Bhågavatam, which is the essence of the ßåstras

(2) sevå sådhaka-r¨peòa siddha-r¨peòa cåtra hi

(3) ßravaòotk^rtanåd^ni vaidh^-bhakty uditåni tu

should serve çr^ Kù£òa in two ways: in the sådhaka-r¨pa

çr^ Candrikå-Cakora Vùtti

gives rise to causeless, natural affection that is ﬁlled with

The thirst to follow kåma-r¨på-bhakti is called kåma-

såk£åd apy upasthåpitaiß ca samucita dravyådibhiè paricaryyå

The ﬁrst phrase of this verse, kù£òaì smaran, remember-

Rådhå and the other vraja-sundar^s, which is greater than

Daòàakåraòya as described in Padma Puråòa, and the

çr^ Candrikå-Cakora Vùtti

pråòa-bandhu, Her sweetheart çr^ Rådhå-Kånta, not that we

“By offering Her betel nuts, massaging Her feet, bringing

the ﬂow of pastimes pertaining to each place easily be-

tad vai tasya priya kr^àå-vana-bh¨mau sadå rahaè

ti£éhan vraje tad-anuråg^-janånugåm^

ßr^ r¨pa-rati mañjaryyor aíghri-sevaika-gùhnunå

vasato girivara-kuñje lapataè ßr^ rådhike ‘nu kù£òeti

In the following ßloka, çr^påda Raghunåtha dåsa Go-

na cånyatra-k£etre haritanu-sanåthe ‘pi sujanåd

aniketa duíhe vane yata vùk£a-gaòa

vipra-gùhe sth¨la-bh^k£å, kåíhå mådhukar^

“Mahåprabhu’s associates would inquire about the wel-

2. 1 daòàa equals 24 minutes.

Mahåprabhu and drown in thinking about Him.’ Hear-

However, one must know that not everyone has the

advice, one will end up imitating the bhajana of high-class

most cherished wealth, more dear than my own life. They

siddha deha diyå, vùndåvana måjhe

lalitå sakh^ra, ayogyå kiñkar^

“Please bestow upon me my siddha-deha. Place me in the

ßr^ r¨pa mañjar^ karårcita pådapadma

“After enjoying some amorous pastime, the happily ex-

According to the Padma Puråòa, some munis residing in

Upani£adcar^ and çruticar^ Gop^s

considerations, were completely astonished to see the un-