visvambhara's Journal
 
 [Most Recent Entries] [Calendar View] [Friends View]

Friday, December 7th, 2007

    Time Event
    1:20a
    Ujjvala nilamani, Srila Vishvanatha Cakravarti Thakura
    Nayak-vibhed (Different kinds of divisions amongst Heroes)

    The crest jewel of all dramatic actors, Sri Krsna, is most perfect in Gokul, more perfect in Mathura, and perfect in Dvaraka - these are His three principal modes of acting. Each of these heroic actors can again be classified according to four distinctions: Dhirodatta, Dhiralalita, Dhiroddhata, and Dhirasanta.

    The personality of Dhirodatta resembles Lord Ramacandra in terms of gravity, humility, His quality of always offering proper respect to fitting persons, and other such wonderful qualities which endear Him to everyone. The personality of Dhiralalita is like Kamadeb. He is submissive to His lover, free from care or anxiety, endowed with new youthfulness, and very witty or humorous. The personality of Dhiroddhata is similar to Bhimasena in terms of arrogance and impudence. He is a conceited braggart, possessed of intense and passionate anger and has the tendency to impose his will upon others even to the point of dissimulation and beguilement. The personality of Dhirasanta is exemplified by Yudhisthira. His predominant qualities are religiousness, mastery over his senses, and possession of knowledge of the scriptures.

    The above mentioned four classifications are each further subdivided into two and again four other subdivisions. One subdivision is pati and upapati. These two divisions refer to svakiya and parakiya rasas, as pati means husband and upapati means paramour. The other subdivision consists of four types: 1) Anukul 2) Dakkin 3) Satha and 4) Dhrsta. Anukul means someone who is attached to only one lover whereas someone who behaves equally with many lovers is called Dakkin. That person who speaks agreeably and amiable before his lover but tries to do her harm in her absence is called Satha. Someone who comes before one lover, decorated with signs of love making from another lover, but who remains unafraid and tells lies on order to cover the real truth, is known as Dhrsta.
    In this way, 96 different kinds of lovers can be described.

    In Bhakti Rasamrta Sindhu Bindu it has been described that the permanent mellow of the topmost pinnacle of all mellows (ujjval ras) is priyata rati: the mutual experience of ecstacies by Krsna and the gopis during remembrance of and meeting with each other. Priyata rati can be described as a kind of conceit or pride experienced in the heart of the gopis arising from the intense affection that they feel towards Shyamsundar, "amar pranpati" - "The Lord of my life and breath!" The dwelling place of this amorous attachment is in the lady-lovers of Krsna (the gopis). Therefore, they (the gopis) are known as the asray-alamban - the shelter and support of this sentiment. Because the hero (Krsna) appears as the object of this sentiment, He is known as the visoy-alamban. These sentiments are awakened by hearing, remembrance of the Qualities, Name, Fame, Form, etc., of the object, Sri Krsna.

    So the crest jewel amongst all lovers, Sri Krsna, is the object; Sri Radhika and the other mistresses (gopis) are the shelter and support of these loving sentiments and the Qualities, Names, etc. which manifest or reveal these sentiments are known as uddipan-vibhab.

    Nayika-vibhag (Division amongst female lovers)

    The first twofold division amongst female lovers is: 1) Svakiya and 2) Parakiya. The gopis who worshipped goddess Katyayani and who were later married with Krsna according to the Gandharva rites of marriage are called sviya. Separate from them are the gopis headed by Dhanya who are parakiya. The more experienced gopis headed by Sri Radhika, who are very much beloved by Sri Krsna, are parakiya. Beside them there are some gopis in Gokul who though they are sviya, are actually parakiya due to the fear they feel in front of their superiors, like their mother and father. In Dvaraka, all of the queens, headed by Rukmini, are sviya.

    Amongst these two types of lovers there are three other subdivisions: 1) mugdha 2) madhya & 3) pragalbha. Madhya is further divided into three, according to different types of feigned anger (man). That lover, who with irony, pun, innuendo and ambiguous expression sarcastically and with affected importance rebukes the hero, is known as Dhiramadhya: whereas Adhiramadhya simply uses harsh and unkind words due to being overpowered by anger. That lover who uses a mixture of both kinds of language is called, Dhiradhira madhya (Sri Radha).

    The lover who conceals her anger yet is disinterested in being embraced by Sri Krsna, is called Dhira-pragalbha. Examples of this are Candravali, Palika and Bhadra. Those who severely scold Sri Krsna with the force of a raging storm, using language described as Karnotpal(?) are Adhira pragalbha. This nature is exemplified in the gopi, Shyamala. Lovers like Mangala however, who withhold their anger and only slightly reprimand the hero are called, Dhiradhira pragalbha.

    There is only one type of mugdha. The personality who is controlled by this sentiment becomes so enraged and indignant that they don't say anything.

    In this way, there are three kinds of madhya; three kinds of pragalbha (impudent, shameless, unabashed, forward, daring, intrepid, impertinent, insolent, saucy, pert, cheeky); and one kind of mugdha (stunned, bewildered, stupefied). In all, that makes seven. Then amongst these, some are sviya and some are parakiya which makes fourteen. There is also one more type which is similar to mugdha and is called kanyakao. Thus a total of fifteen different kinds of female lovers have been described.

    Asta-nayika bhed (Eight divisions amongst lovers)

    1) abhisarika 2) basaksajja 3) virahotkanthita 4) vipralabdha 5) khandita 6) kalahantarita 7) prositabharttrka 8) svadhinbharttrka.

    That lover who causes Sri Krsna to make an assignation with her and who herself keeps that tryst with Krsna is called abhisarika. That lover who, desiring to enjoy with her beloved, prepares a bed within a makeshift room, constructed within the forest groves, and who decorates that place and prepares flower garlands and pan is called basaksajja. The lover who becomes anxious and impatient due to feeling separation when Krsna is late in arriving is known as virahot-kanthita. That lover who has intimated by hints and gestures, to meet her, yet is `stood up' by Sri Krsna is called vipralabdha. That lover who meets Sri Krsna in the morning, seeing His body decorated with signs of the previous night's love making with another gopi and who becomes very angry towards Him becomes known as khandita (or manavati - a woman in a fit of pique). That lover whose resentment has subsided and who then feels repentance is called kalahantarita. The lover who has become extremely miserable as a result of Sri Krsna's having gone away to Mathura is known as prositabharttrka. That lover, who after having enjoyed love making with Sri Krsna, asks Him to adjust her clothes, ornaments and hair is known as svadhin bharttrka. The previously mentioned fifteen different types of lovers, when differently affected by these eight emotions, can produce a total of one hundred and twenty different situations of affected and disaffected lovers. Again, all of these lovers can be classified according to uttam (best), madhyam (medium) and kanistha (least). Thus there are a total of three hundred and sixty divisions.

    Amongst all of these lovers, the beautiful gopis of Braja, some of them, like Sri Radha and Candravali are nitya siddha, eternally perfected. Then, some of them are sadhan-siddha (perfected as a result of executing devotional service). Still others were in their previous lives, munis (sages), srutis (personified Vedas) and debis (demigoddesses).

    Nayika ganer svabhava (Natures of lovers)

    Among all of these aforementioned lovers, some of them have a very hot, sharp or acute nature (prakhara), like Shyamala, Mangala, etc. Some of them have a mediate nature, like Sri Radha, Pali, etc. While others are very gentle, supple and meek (mrdvi) like Candravali, etc.

    Then, amongst the lady lovers of Sri Krsna, some of them are sapaksa (partisan), some suhrdpaksa (well-wishers), some tatastha paksa (marginal), and some are vipaksa (opposed).

    Partial to Radharani are Lalita, Visakha, etc. Shyamala (who is herself the leader of a group of gopis), is not only partisan but a very close friend and companion of Sri Radha as well. Bhadra is neutrally situated, whereas Candravali is an opponent or adversary. Amongst these four groups some are bama (left wing) and some are right wing (dakkin).

    [Left wing - Those who are very persevering n the matter of man (pique, feigned resentment out of love); who become angry if their pique is neglected, are impervious to the hero (that is, they are unyielding to Him) and whose language can be very stern.
    Right wing - They are completely unforgiving in the matter of man; they present just and reasonable arguments before the hero but when solaced by the hero they become docile and submissive.]

    Srimati Radhika is left wing; madhya; She wears a blue skirt or sari, with a red veil. Lalita is sharp; of a hot nature (prakhara) and wears cloth the colour of peacock feathers. Visakha is left wing; madhya; and wears cloth decorated with stars. Indurekha is left wing; prakhara (pungent and acrid) and wears cloth the colour of a sunrise. Rangadevi and Sudevi are left wing; their nature is acute (prakhara) and their cloth is red in colour. All of them have a golden coloured bodily complexion. Campaklata is left wing; madhya and wears blue coloured cloth. Citra is right wing; gentle by nature and wears blue cloth. Tungavidya is right wing, hot nature and wears white coloured cloth. Shyamala is left wing, generous and kind, hot nature and wears red cloth. Bhadra is right wing, gentle and wears cloth decorated with pictures (printed / multicoloured). Candravali is right wing, docile and wears blue cloth. Her friend Padma is right wing, yet hot tempered. Saibya is right wing and gentle. These two sakhis both wear red cloth.


    [Madhya - that sakhi is known as Madhya, in whom sharpness and mildness are equally present. The balance of these two opposite qualities mollifies her intensity and thus she is known as madhya. Such a lover is equibalanced in terms of bashfulness and lust, her speaking can be slightly impertinent, yet the delivery of her words has a cadence and beautiful, musical quality about it typified by ecstatic emotion. Her nature is powerful and influential. In the matter of man (at the time of feeling piqued) she can be sometimes docile and sometimes cruel.]

    Duti Bhed (Different kinds of messengers)

    In the conjugal mellow there are two kinds of messengers. A lover, revealing her emotions and intentions, can act as her own messenger, otherwise she can take into her confidence one of her reliable followers, who, as a friend, carries out the duties of a messenger. Close companions who act as messengers fall into three categories: 1) amitartha 2) nisrstartha and 3) patraharini. The messenger who, without speaking conveys her messages by gesture and hints is called amitartha. The nisrstartha messenger accomplishes everything as she is instructed and takes personal responsibility for causing the meeting to take place. The messenger who sends her messages and executes her duties by way of letters is known as patraharini.

    All of these messengers are fully conversant in the fine arts, able to predict one's fortune, celibate, expert at attending to one's needs, nursemaids and sylvan goddesses. In Braja, Sri Krsna has three messengers: Bira, Brinda and Bamsi. Bira is saucy in speech, Brinda is sweet-tongued and fair spoken, while Bamsi is the accomplisher of all deeds.

    Sakhi Bhed (Different kinds of sakhis)

    There are five types of sakhis: 1) sakhi 2) nitya sakhi 3) pran sakhi 4) priya sakhi and 5) paramprestha sakhi. Amongst them some are sama-sneha and some are visam sneha.

    Those who are more affectionate towards Krsna are called sakhis. Some of the sakhis are Brinda, Kundalata, Vidya, Dhanistha, Kusumika, Kamada, Atreyi, etc. The nitya sakhis are more affectionate towards Sri Radha. Some of the nitya sakhis are Kasturi, Manojna, Mani-manjari, Sindura, Candanvati, Kaumudi, Madira, etc. The principal amongst the nitya sakhis are called pran sakhis. Some of the pran sakhis are: Tulasi, Kelikandali, Kadambari, Sasimukhi, Candrarekha, Priyambada, Madonmada, Madhumati, Basanti, Kalabhasini, Ratnabali, Malati, Karpurlatika, etc.

    All of them are almost equal in beauty with the Queen of Brindaban, Sri Radhika. Malati, Candralatika, Guncura, Barangada, Madhavi, Candrika, Prem-manjari, Tanumadhyama, Kandarpasundari, etc. are amongst the tens of millions of beautiful Braja priya sakhis. The chief amongst them are the param prestha sakhis. Even though Lalita, Visakha, Citra, Campaklata, Rangadevi, Sudevi, Tungavidya and Indurekha are equally affectionate towards Radha and Govinda, still they are prejudiced towards Sri Radha.

    Bayo Bhed (Age differences)

    The Braja Gopis ages are divided into four groups: 1) bayah sandhi 2) navyayauvan 3) byakta yauvan and 4) purna yauvan. Kalavati, etc., has just come into adolescence (kaisor) - bayah sandhi. Dhanya, etc. are just in the prime of adolescence (kaisor / 10-15) navya yauvan. Sri Radhika and others are in the age group - byakta yauvan - the age at which the breasts become clearly defined, the belly is marked with three lines, and all of the bodily limbs have a glow and lustre about them. Candravali, Padma, etc. are in the age group purna yauvana - at this age the hips become wider, the waist is very thin, the body becomes very lustrous, the breasts become big and the thighs take on the appearance of banana tree trunks.

    Uddipan vibhab (Different kinds of stimulation for ecstatic love)

    There are many kinds of stimulation for ecstatic love; some of which are: Krsna's and the gopi's qualities, Their Names, ecstatic dancing, the music of the flute, milking of the cows, ornaments, (Krsna's and the gopis') songs (about Krsna and the gopis), the signs born on their lotus foot prints, peacock feathers, necklaces of gunja (a small red, hard berry with a black dot on it), ornaments for the head and ears, the sight of a dark rain cloud (which is the colour of Krsna's body), etc.

    Anubhab (transformations produced in the mind and body due to experiencing ecstatic emotions)

    There are many types of anubhab. Amongst them, bhav, hab, hela, sobha, kanti, dipti, madhurya, pragalbhata, audarya, dhairya, lila, vilas, vicchitti, vibhram, kilakincit, mottayita, kuttamit, bibbok, lalit and vikrta; have been designated by these figures of speech. The first transformation that is observed in an unaffected and composed state of mental equilibrium is called bhab. The condition which is indicated by bending of the neck and expansion of the eyes and eyebrows is known as hab. When the breasts throb, other ecstatic symptoms such a horripilation (standing of the hairs on end) take place and the belt and clothes loosen and begin to slip off - this is called hela. The bodily ornaments are described as sobha (lovely and lustrous) due to the influence of bodily beauty and physical enjoyment. Kanti is the grace or loveliness which becomes noticeable during the blooming of new youth. When kanti becomes even more enhanced due to certain times, places or circumstances then it is known as dipti (blazing, glittering radiance). When the body becomes languid due to fatigue from dancing or any other related physical exertion, this is called madhurya. Inverted physical enjoyment is called pragalbhata (boldness, intrepidity). During the time of intense anger, if the symptoms of humility are expressed it is called audarya. Even though there is the likelihood that one will be afflicted with sorrow if he (or she) remains steady in attachment and in love, then this is known as dhairya. Imitation of the activities of the hero is called lila. When the face becomes very cheerful and gay at the time of being together with one's darling, this is known as vilas (wanton dalliance).

    Even though one is wearing less clothes and ornaments, when He (or she) still appears very charming and lovely this is called vicchitti. When going out to meet one's lover, as a result of being very busy in order to keep the tryst, when the flower garlands and necklaces decorating one's body become disarrayed this is called vibhram. During Radha and Krsna's pastimes, for instance, when Krsna blocks Radharani's path and simultaneously She is moved by the following emotions, namely, pride due to excessive mirth, intense desire, crying, laughing, jealousy, fear and anger, the aggregate of all of these simultaneously present symptoms is called kilakincit. By receiving news of one's lover, when the hairs stand on end and other ecstatic symptoms are present and intense desire is manifested, this is known as mottayita. When the lover's lips are being bitten and there is forcible attraction to her breasts which produces delightful pleasure yet she outwardly gives the appearance that she is being pained, this is called kuttamit. Though one greatly desires something, when he (or she) shows disregard towards that object due to being overly affected by pride, then this is known as vibbok. When one moves his eyebrows, makes various gesticulations and gestures and waves his hands and arms in order to shoo away a bumble bee, then this attempt is called lalit. Due to feeling shame, one sometimes may not admit to having done something, but when this deception becomes revealed it is known as vikirta. These are the twenty ecstatic embellishments.

    Beside these, there are two more ecstatic symptoms. Even though one already knows something but pretends he doesn't and thus asks a question, this question is called maugdhya. When one feels fear due to seeing some bumble-bees in front of his (or her) most dearly beloved then this is known as cakit.

    There are a few other ecstatic symptoms which will be only briefly referred to: negligence in binding one's belt, upper garment or hair; various gestures and gesticulations: yawning, slight shaking of the nose, breathing, etc.

    Sattvik (Symptoms of existential ecstatic love)

    Next are the eight symptoms of existential ecstatic love beginning with becoming stunned and perspiration, as well as their gradual development through the stages of smoking, burning, blazing and bright illumination.

    Byabhicari (Further symptoms which express overwhelming ecstatic love)

    Various emotional stages, beginning with dejection, indifference, etc. which help to establish the permanent mellow.

    Bhavot pattyadi

    Next there are four conditions which manifest themselves: 1) bhavotpatti 2) bhav-sandhi 3) bhav sabalya and 4) bhav santi. The appearance of an emotion in the heart is called bhavotpatti. When two emotions combine together it is known as bhav sandhi. When one emotion becomes defeated by another emotion that is called bhav savallya. When an emotion disappears it is called bhav santi.

    Sthayi bhab (Permanent mellow)

    In Ujjval Ras, the topmost pinnacle of all devotional mellows is madhur-rati (the conjugal attachment that the gopis feel for Krsna). This madhur rati is of three kinds: 1) sadharani 2) samanjasa and 3) samartha. The sadharani madhur rati found in Kubja is, like an ordinary gem, rare. The royal queens of Dvaraka, beginning with Rukmini, are possessed of samanjasa rati. This is compared to cintamani (touchstone). The gopis of Braja (Braja devis) are possessed of samartha rati. This is compared to the Kaustubha gem. Briefly, that attachment which has as its design and intent one's own personal enjoyment is called sadharani. That attachment which has as its purpose the enjoyment which accrues both to Krsna and one's self, from being His wife, is called samanjasa. That attachment which has as its intent, the exclusive pleasure of Sri Krsna, which He obtains by enjoying others' wives, is called samartha.

    Now the fully mature condition of samartha rati is being described.

    In the first stage the attachment is in the seedling stage. Pure love is compared to sugar-cane; affection is compared to sugar-cane juice; man (pique) is compared to molasses; then pranoy (intimacy) is compared to raw sugar; rag (deep attachment), characterized by an insatiable desire to have Krsna - even having obtained His association one wants Him even more - is compared to sugar; anurag (passionate devotion) is compared to highly refined sugar; and finally mahabhab (ecstatic love) is compared to rock candy.

    As a result of feelings or tendencies acquired in previous births, or due to taking great delight in hearing and chanting of Krsna's pastimes, when the mind becomes so attached, that it's condition is described as contiguous or fastened to Sri Krsna, then this is called rati. Even though there may be impediments, when it is seen that rati doesn't wane or decline then it is known as prem. When the heart melts due to intense love it is called sneha. When this sneha acquires the quality of tadiyata bhab (the feeling that I belong to Krsna) as it does amongst Candravali and others, then it is called ghrita-sneha. When this feeling becomes even further transformed, due to being mixed with such fondness for the hero that it approaches over indulgence, then it becomes suras sneha. Amongst Sri Radha and some of the other Braja badhus, the further quality of madiyata bhab (Krsna belongs to me) transforms this affection into Madhu-sneha. Just as honey, when combined with another foodstuff imparts such a distinctive flavour and a savour to whatever it is combined with, rather than its own taste being particularly affected by the combined substance, similarly the affection felt by Srimati Radhika for Sri Krsna doesn't depend or rely on any other emotion but it's self. Thus it has become celebrated as madhu sneha.

    Due to very excessive affection, when there is sufficient reasonable or insufficient, unreasonable cause, or because of anger produced from jealousy, or in the absence of any cause whatsoever, when the affections acquire some crooked aspect then it is called man. Amongst Candravali and the other gopis, sometimes this man is accented by a right wing nature and sometimes by a left wing nature. The feigned anger (man) of Radharani and Her followers is called Lalit man.

    When man becomes further advanced and one believes that the body, mind and senses of her beloved have become united with her own, then this is known as pranoy. This is of two varieties - sakhya and maitrya.

    When pranoy increases to the point that suffering which is in relationship to Krsna is experienced as happiness, then that is called rag. This is of two varieties - nilima and raktima. The rag of Candravali and her followers is nilrag. That rag which surrounds (or covers) a self-centred nature is called nilrag. When this type of rag (attachment) is perpetually desired or striven for, then it becomes known as shyam rag. Bhadra and her followers possess this type of attachment. Sri Radha and Her followers possess manjistha rag. This attachment is neutral and does not conceal any inner purpose. Shyamala and her followers possess kusumbha rag. Because there is some motivation for happiness it is considered to be somewhat inferior. The position of the attachment (rag) has to be understood in accordance with the qualities of the person who possesses that attachment. When one experiences at every moment, that her attachment to Sri Krsna appears to be newer and newer, ever fresh and extraordinarily wonderful, then that attachment is called anurag. In anurag one desires that non-living objects which have some relationship with Sri Krsna might take birth; even in the personal presence of Sri Krsna one feels separation; and when there actually is separation one feels His (Krsna's) presence. These kinds of actions are inspired by anurag.

    Hereafter, mahabhab is being described. Mahabhab is of two kinds: rurha and adhirurha. Even while enjoying the happiness of Krsna's association one sometimes feels greatly aggrieved due to apprehension of some (imaginary) malady or distress (persecution). Then also, when one cannot tolerate not to see Krsna, even for the brief moment that the eyes involuntarily blink, these symptoms or conditions indicate the presence of rurha mahabhab. When, on account of one's emotional state, she cannot possibly even consider any comparison between the happiness obtained in tens of millions of universes with even a particle of the happiness that is produced by being in Krsna's association, and vice versa, can also not entertain any comparison between the suffering that comes from being bitten by a snake or stung by a scorpion with the pain the misery that comes from being separated from Sri Krsna, the state that generates this happiness and sorrow due to being either united with or separated from Sri Krsna, is known as adhirurha mahabhab.

    Again there are two divisions of this adhirurha mahabhav: namely modan and madan. When due to a particular emotion, ecstatic transformations occur in a blazing state in the body of our heroine, and at the sight of these transformations Krsna and the gopis are amazed and given cause to feel greatly alarmed, then that particular emotion can be recognized as modan. This emotion (of modan) can only be found in Radharani's camp, not elsewhere. Modan is known as mohan when experienced during separation. When this emotion rises up in Srimati Radhika's heart during the agony of separation, then Sri Krsna, though He is lying in the embrace of the queens of Dvaraka, becomes unconscious. By the influence of this emotional state the entire universe is plunged in grief and even lower animals, such as birds, begin to cry. These are some of the effects of Mohan. Very frequently this Mohan makes its appearance in the "Queen of Brindaban." One variation of this state is called divyonmad in which are found the moods of ecstatic love called udghurna, citrajalpa, etc. When in mahabhab unlimited different moods and emotions take their birth, when in even the garlands of forest flowers there is found jealousy, in the untouchables like the Pulindas there is found pride and the fortunate position of even the malati creeper who is in union with the tamal tree is being described, that mahabhab then becomes known as madan. This is superior to all; that is, it is the topmost pinnacle of love and affection, equal to or above which nothing else is to be found. This is to be found only in Radha, nowhere else.

    Now the shelter and support of these various emotions (bhab) is to be ascertained.
    In Kubja, who possesses sadharani rati, the limit of prem is present. In the queens of Dvaraka, who possess samanjasa rati, the limits of anurag are to be found. Therein Satyabhama and Laksana correspond to Srimati Radharani. Rukmini and the other queens are the corresponding representatives of Candravali. The progression of the love for Krsna of the priya narma sakhas (cowherd boys of Braja) is up to anurag. The gopis of Braja (Brajasundori gon) who possess samartha rati, possess a deeper love of Shyamsundor, which is up to the limit of mahabhab. Amongst Subal and some of the other cowherd boys, the limits of their love can be found to also extend up to mahabhab. However, adhirurha mahabhavb is only found to be present in Sri Radha's camp, not within any other party group. Then mohan is only to be found in Sri Radha, Lalita, Visakha and their followers. And finally, madan is existent only in Sri Radha.

    Sthayi bhab is of two varieties, differentiated according to separation and union. Separation (vipralambha) has four divisions: purbarag, man, premvaicittya and prabas. Before there is actual physical union, when one's attachment is characterized by over anxiousness and impatience then that is called purba rag. From this, different conditions or circumstances emerge: lalasa (longing), udbeg (anxiety), jagamon (sleeplessness), krsata (weakness), jarata (lethargy), byagrata (eagerness), byadhi (disease), unmad (madness), moha (fainting) and mrtyu (death). Man is of two types: sahetuk and nirhetuk. Nirhetuk is alleviated and mitigated on its own. Sahetuk is abated by sam (conciliatory speeches), bhed (separation), kriya, dan (presenting gifts), nati (bow, salutation, obeisances), upeksa (neglect) and rasantor (suddenly becoming fearful / ie. that Krsna may go away, etc.). Speaking sweet words is called sam, showing one's own opulences while proclaiming the heroine's worthlessness is called bhed, demonstrating some fear through the confidants is called kriya; presenting cloth and flower garlands is called dan; offering obeisances is called nati; exhibiting indifference and empathy is called upeksa. Rasantor means proposing the future bestowal of some fear or other type of suffering (threats). The sign(s) that man has been pacified are tears, smiling, etc.

    Now prem vaicittya is being described.
    This occurs when, even though Krsna is nearby, due to excessive anurag (attachment), one thinks that He is not there, then this separation is called prem vaicittya.

    There are two types of pravas (sojourn) - kinciddur nistha and sudur nistha. When Krsna takes the cows out into the pasture that is called kinciddur nistha. When He goes to Mathura, however, that is called sudurnistha. In this instance the previously mentioned ten conditions become very predominantly manifest.

    Sambhog (enjoyment in union) is also of four kinds. The union which takes place after purvarag, in which the lips are bruised with the nails, etc., because it is shortened, abridged or abbreviated is called sankipta (condensed) sambhog. The union which takes place after man, because it is mixed with words of jealousy, envy and anger, is called sankirna (limited). The union that takes place after Krsna returns from the pastures with the cows, because it is tangible, is called sampurna (complete). That union that takes place after Krsna returns from afar, because it is accomplished very apparently is called samriddhiman (thriving, flourishing). Seeing, touching, speaking, blocking the path, playing in the forest, playing in the water, stealing the flute, pastimes in a boat, playing hide and seek, drinking honey, etc. are just some of the unlimited varieties of sambhog (enjoyment in union).

    For those who have not studied grammar, yet still are devoted to worshipping and serving the lotus feet of Sri Hari, may this Ujjval Nilamani Kiran show them the path.
    1:43a
    Sri Gadadhara Pandita Goswami
    Sri Gadadhar was the consant companion of Mahaprabhu from the time of their childhood. His father's name was Sri Madhva Misra and his mother's name Sri Ratnavati-devi. They lived very near the house of Sri Jagannatha Misra in Mayapura. Ratnavati-devi thought of Saci-devi as her own sister, and always used to visit her.

    During their childhood, Sri Gaura Hari and Gadadhara would play together, sometimes at Mahaprabhu's house and sometimes at Gadadhara's house. They both studied together at the same school. Gadadhara was a few years younger then Nimai. Nimai couldn't remain without Gadadhara even for a moment and Gadadhara likewise couldn't stand to be separated from Nimai.
    In the Gaur-ganoddesa-dipika, it is described that that person who in Vraja was the daughter of Sri Vrsabhanu Raja, namely Srimati Radharani, is now celebrated as Sri Gadadhara Pandita.

    Srila Svarupa Damodara has written in his diary: avani sura bavah Sri Panditakhyo jatindrah / sa khalo bhavati Radha Srila Gauravataro.

    Sri Vasudeva Ghosa Thakura has also written:
    Agam agocar gora akhil brahma-par, veda upar, najane pasandi mati bhora Nitya-nityananda Caitanya Govinda Pandit Gadadhar Radhe Caitanya yugala-rupa kebol raser kup avatar sadsiva sadhe Antare nave-ghana bahire gaura tanu yugalrupa parkase Kahe Vasudeva Ghose yugal bhajan base janame janame rahu asa

    "Lord Gaurasundara, who is beyond the perview of the scriptures, beyond the entire Brahman, and above even the Vedas, can never be known by the atheists whose intelligence is dull. Lord Nityananda is His eternal self. Lord Caitanya is Lord Govinda Himself and Pandita Gadadhara is none other than Sri Radha. The divine couple, who are present in Sri Caitanya, are a well of rasa. Advaita Acarya (Sadasiva) has prayed for His descent.

    Within He is blackish but of a golden hue without, the manifestation of the divine couple. Thus Vasudeva Ghosa sings of the beauty of this divine couple - Sri Gaura-Gadadhara - in whose worship he has been completely subjugated. He prays that he will desire to serve them birth after birth."

    In Sri Caitanya-caritamrta we likewise find:
    Panditer bhav mudre kahan na jay gadadhar pran nath nam hoila jay panditer krpa prasad lehan na jay gadai gauranga kari sarvaloke gay
    "The emotions and expressions of Pandita Gadadhara are not possible to describe. Another name of Lord Gauranga is the 'Lord of the life of Gadadhara.' Who can understand what mercy has been bestowed upon him? Their glories are sung by everyone as Gadai- Gauranga."

    During the time when Sri Isvara Puri was present for a few months in Navadwipa at the house of Sri Gopinath Acarya, he taught Gadadhara from the book he had composed, Sri Krsna Lilamrta.

    Gadadhara was from his very childhood very serene, patient, calm, quiet, fond of solitude and very renounced. Nimai Pandit during the time of His precocious youth would ask his fellow students meaningless, fallacious questions in logic. Gadadhara however, was not especially fond of this pastime, and therefore he sometimes used to remain at some distance from Nimai. But Nimai wouldn't allow him to get away. He would tell him - "Gadadhara! In a very short time I'll become such a Vaisnava that Lord Brahma and Lord Siva themselves will come to My door."

    Sri Gadadhara Pandita was very affectionate towards Mukunda datta. Whenever any Vaisnava came to Navadwipa, Mukunda would inform Gadadhara and they would both go to have darsana. One time Pundarika Vidyanidhi came from Cattagram to Navadwipa and Mukunda invited Gadadhara to come along and meet him. Gadadhara was very excited to meet such a Vaisnava and thus the two of them happily set out together to take advantage of sadhu-sanga with the famous Pundarika Vidyanidhi.

    However, when Gadadhara saw that Pundarika Vidyanidhi dressed and acted like a wealthy materialist, he lost whatever reverence he had previously felt even before speaking with him. Gadahara thought to himself, "How can a Vaisnava look and act as if he was so addicted to sense enjoyment?"

    However, Mukunda knew the real character of Pundarika Vidyanidhi, and he could also sense the doubts in the mind of Gadadhara Pandita. Thus he recited some slokas from the Srimad Bhagavatam in a very sweet voice. When Pundarika Vidyanidhi heard his beautiful recitation of these slokas, in a fit of ecstasy he began to cry while calling, "Krsna, Krsna", and finally fainted dead away on the floor. [Chaitanya Bhagavat. Madhylila 7.78-79].

    Gadadhara now felt very remorseful in his mind. He thought to himself, "Because I have ignorantly considered this highly advanced soul to be an ordinary materialist, what an offense I have committed! In order that I might be saved from the reaction of this offense, I think the only solution is to accept initiation from him."

    Gadadhara Pandita submitted his proposal to Mukunda, who presented it to Pundarika Vidyanidhi with a full account of the pandita's high qualifications. "Hearing this proposal, Pundarik became very happy. 'Providence has bestowed upon me a great jewel; certainly I will accept him. You shouldn't have any doubt about that. It is the result of many lifetimes of good fortune that one gets a disciple like this.'" [Chaitanya Bhagavat. Madhylila 7.117-118]. On an auspicious day, Sri Gadadhara Pandita received the divine mantra from Pundarika Vidyanidhi.

    Sri Caitanya Mahaprabhu, upon going to Gaya Dham, first began to manifest Krsna-prema. There he enacted the pastime of accepting the shelter of Sri Isvara Puri. After returning to His house He began to exhibit a new life.
    Day and night He floated in the ocean of love of Krsna. Gadadhara, upon seeing the Lord showering of tears in love for Krsna, also began to cry in ecstatic love. From this time, Gadadhara Pandita was always at Mahaprabhu's side.
    One day Sri Gadadhara brought some pan to Sri Gauranga, Who, in an exuberance of emotion asked him, "Gadadhara! Where is that beautiful blackish boy Who is dressed in yellow garments?" After asking this, He began to shed tears.
    Gadadhara couldn't immediately think of what to say. He finally respectfully suggested, "He is in your heart." Hearing this, Mahaprabhu began to tear at his chest with his nails, but Gadadhara quickly grabbed his hands. Prabhu said to him, "Gadadhara! Let go of My hands. I cannot remain a moment more not seeing Krsna."
    Gadadhara replied, "Just try to be a little patient and calm Yourself. Krsna will come any minute now." Hearing this, Mahaprabhu became somewhat composed.
    Sacimata heard all this from a distance and then came running there. Being very pleased with Gadadhara, she declared, "Though He is just a boy, He is very intelligent. I am frightened to go before my son when He is in these moods. But Gadadhara has very cleverly pacified him."
    "Sacimata told Gadadhar, 'Gadadhara! You must please remain with Nimai always. If you stay with Him then I won't have to worry."

    One day, Sri Gadadhara, having heard that Mahaprabhu will speak Krsna-katha at Suklambara Brahmacari's house, went there and sat down inside. Meanwhile, Mahaprabhu arrived outside on the verandah and began to speak about Krsna to an audience of devotees there; Gadahara Prabhu listened from within the house. Soon Mahaprabhu became totally absorbed in the ecstacy Krsna-prema, which quickly spread to the assembly of devotees. For some time they continued to taste the mellows of love of Krsna together and then becalmed themselves.

    Gadadhara, however, couldn't restrain his ecstacy. With his head bowed down, he continued to cry very loudly. Hearing his pitiful sobbing, Mahaprabhu inquired, "Who is crying within the room?" Suklambara Brahmacari replied, "Your Gadadhara."
    Mahaprabhu exclaimed, "Gadadhara! You are so pious and virtuous. Since your very childhood you were so devoted to Krsna. My life has been wasted. Due to my previous evil activities I cannot get the association of the Lord of my life, Sri Krsna."
    Saying this Prabhu embraced Gadadhara in great love.

    When Mahaprabhu began His pastimes in Navadvipa, Gadadhara was his chief companion. Radha-Krsna of Vraja are now sporting on the banks of the Ganga as Gadai-Gauranga, and the cowherd boy-friends of Vraja are assisting in His pastimes of kirtana.
    One day after roaming throughout the town of Navadwipa, Mahaprabhu came to a forest and seated Himself there. Then He began to remember His pastimes in Vraja. Mukunda began to sing the purva-vag (courtship) songs in a very sweet voice while Gadadhara collected some flowers from that forest and after stringing a garland placed it on Prabhu's neck. Previously, in the way that Sri Radha used to decorate Sri Krsna, Gadadhara began to dress Prabhu in that exact same manner. Some were singing beautiful songs, while others began to dance in a very graceful style. Then Sri Gaurasundara taking Gadadhara by His side seated Himself on a dias at the base of one tree, while Adwaita Acarya began to offer arati. Nityananda seated Himself on Prabhu's right side and Srivasa Pandita began to decorate everyone with flower garlands. Narahari was fanning that Divine couple with a whisk made from the tail hairs of forest cows. Suklambar decorated them all with sandalwood paste while Murari Gupta recited the premdhani. Madhava, Vasudeva, Purusottama, Vijaya, and Mukunda began to sing songs in the various ragas.
    Then Prabhu closed his pastimes in Nadiya and as per his mother's request he took up his residence at Nilacala. Gadadhara also went there to live at this time. He engaged himself in the service of Sri Tota Gopinatha. Mahaprabhu would very often visit His dear friend Gadadhara and lose Himself in discussions on the topics of Sri Krsna. The temple of Sri Tota Gopinathji is located near the ocean at Yameshvar.

    When Lord Caitanya traveled to Sri Vrindavana, Gadadhara, not being able to bear separation from Him, wanted to go also but Mahaprabhu reminded him of his vow of Ksetra-sannyasa (by which he was to remain constantly in Sri Ksetra in the service of Sri Gopinatha) and sent him back.
    Sri Gadadhara Pandita would regularly recite Srimad Bhagavatam. Sri Gaurasundara, along with His associates, would listen.
    Then one might ask a question, if Lord Chaitanya is Radha and Krsna combined, where is the necessity for the appearance of Gadadhara Pandit?

    The answer to this is that it has been explained that Mahaprabhu is Krsna in search of the loving sentiment of Radha for Krsna. Sri Gadadhara Pandita represents that bhava personified, and thus he has appeared to be at the side of Mahaprabhu to assist him in his search. In this explanation, Gadadhara gives his unalloyed love to Lord Gauranga willingly.
    It has also been explained that Krsna has stolen the bhava of Radha and appears as Mahaprabhu, Radha Krsna combined. Gadadhara represents that which is left of Radha after Krsna steals her bhava. The mood is that seeing that neither Sri Radha nor Sri Krsna appear on the purnima tithi (full moon), but when The Divine couple combine as Sri Caitanya Mahaprabhu, this appearance in the world occurs on the Purima in Navadwipa.

    Sri Gadadhara pandit appears on the new moon and leaves the world on the same day. New moon means no moon - dark moon or Amavasya tithi. He also appeared in a land that is desert-like, dry and vacant in contrast to the lush Ganga basin of Navadwipa.

    All of this indicates the condition of the heart or nature of Sri Gadadhara. He is thus feeling empty, and lets everyone know about it too. It is said that what remains in him is the bhava of Rukmini, who is Radha's expansion in Dvaraka. Thus his surface mood in Gaura lila is like that of a dakshine (right wing) gopi rather than a vama (left wing) gopi (Vama type is little aggressive in nature, and fights with the lover). However, to prove Gadadhar's dedication as right-wing He is submissive to the extreme (daksina type tolerates everything whatever comes, only with a defensive attitude he stands. That is daksina path, that is as in Srimati Rukmini Devi. So when the spirit of Radharani of that opposing nature was drawn out by Mahaprabhu, then what remains is compared like that of Rukmini, as a passive seer, without any power to assert, only onlooker. Onlooker and bearing everything, a very pitiable condition. The idea is to awaken kindness and sympathy from everyone).

    "What is he and what is she and what is her position now. And how her lover has taken up everything from her, looted everything from her, leaving her as a beggar wandering in the street. So much looted. Radharani when looted to such a degree by Krsna, that becomes Gadadhara, the pitiable figure. The wealth of course cannot go forever. She is the proprietor, owner cannot be far off. After a long time, that must come to her again, one day. And those that are helping her in her day of distress, they will get how much remuneration at that time. When she will get back all property."
    Just as in Vraj Srimati Radharani is the Queen and proprioter of everything, so Gadadhara is master of everything, but still here He has given everything to His master, and thus in one sense He is empty. This mood of His being empty is unique, he is playing in such a way, as His part or play, as Gadadhara Pandita. His is the highest position of self-sacrifice.
    "Nimai Pandita showed His character as an aggressor, impertinent, and an extraordinary genius. Gadadhara Pandita was just the opposite. He had some natural inclination, that was in His submission and total dedication towards Nimai Pandita. And Nimai Pandita also had some special attraction for Gadadhara Pandita. But Gadadhara Pandita could not face Nimai Pandita directly. Some sort of shyness He felt about Nimai Pandita. So, this is what we know about Gadadhara Pandita. Gadadhara Pandita had very intimate relationship with Mahaprabhu, in which the acaryas, Swarupa Damodara, Rupa, Sanatana, Kaviraja Goswami, Raghunatha Dasa, all of them, could see Radharani and Rukmini both in his personality, and according to that we can try to understand him."

    It is true that Gauranga Mahaprabhu is Vrajendranandana Krsna, within Him, as is the case with svayam bhagavan Krsna, all of His expansions are present. Thus as Gaura-Narayana He consorts with Rukmini in Her appearance as Laksmipriya devi. Furthermore, just as Vrajendranandana Krsna never leaves Vrndavana, similarly Sacinandana Gaura Krsna never leaves Navadvipa Dhama.

    Thus the lila of Mahaprabhu in Puri, which is representative of Dvaraka, is imbued with aisvarya (opulence) not found in Nadiya (Bengal). Indeed this aisvarya is said to have weighed heavily on Gadadhara Pandita and influenced His loving sentiment of bhava. Srila Krsna dasa Kaviraja Goswami says of Gadadhara in Puri Dhama that because He was influenced by aisvarya-jnana of Gauranga, He was, as Srila Prabhupada comments further, always submissive (daksina-nayiki). He could not be angered by Mahaprabhu even when Mahaprabhu tried to anger Him and see the mood of Radha (vama-nayiki) in Him.
    Krsna dasa Kaviraja pointed out that even as Krsna in the form of Mahaprabhu tried to anger Gadadhara (Radha) He could not draw out this sentiment from Him because he maintained a temperament like that of Rukmini's (daksina-nayiki) due to the fact that Mahaprabhu had already stolen the vama-nayiki aspect of Radha from him. Indeed, Svarupa Damodara Goswami asked Gadadhara why He did not reproach Mahaprabhu and instead tolerated Mahaprabhu's criticisms of Him. To this Gadadhara replied, prabhu svatantra sarvajna-siromani tanra sane 'hatha' kari,--bhala nahi mani, "The master is independent. He is the topmost omniscient person. If I speak on an equal level with Him, this will not be good for Me."
    "That which is left over after the bhava and luster of Radha has been plundered by Krsna is Gadadhara Pandita."

    It is stated that no one loves Lord Gauranga more than Sri Gadadhara. Yet even though He takes much abuse and neglect from Gauranga, still He cannot leave Him. His necessity and dependency is very great. The understanding is that without Mahaprabhu She/He is transcendentally incomplete, thus He/She wants to get His/Her bhava back from Krsna to again become complete, the complete united whole Radha-Krsna. To unite Gaura with Gadadhara (Radha Krishna) is the highest ideal of Gaudiya Vaisnavism.
    The worship of Gaura-Gadadhara is in madhurya-rasa so is not for the kanistha adhikari on the beginning stages of devotional service where one strives to follow the principles and avoid offences, rather this is for advanced devotees who are already steady (nistha) in Krsna consciousness and getting a genuine taste (ruchi). Then in transcendental view They are worshipped like Radha and Krishna. Thus Sri Gadadhara pandit is like Sri Radha standing next to the Gaura (Krsna) who has stolen Her/His bhava (love), and She wants it back. When They are united, then the divine couple Radha-Krsna/Gaura-Gadadhara are present. Sometimes the devotees will see them as Radha-Krsna, and sometimes as Gaura-Gadadhara according to that pure devotee's mood. Bhaktivinoda Thakura has written an arati song for Gaura-Gadadhara describing Radha-Krsna. This is the internal reality. It is all very esoteric and not to be imitated. Who can understand such wonderful and intimate pastimes, thus we use ordinary terms to try to explain them but these mellows are not ordinary.

    When Vakresvara pandita came to live at Puri, he would accompany Sri Chaitanya Mahaprabhu, Advaita Acharya and other devotees to Tota Gopinath to hear Gadadhara Pandit give discourses on the Bhagavatam.
    One should hear the book Bhagavatam from the devotee Bhagavatam.

    One who thinks, "I understand the Bhagavatam" does not really know the Bhagavatam's central meaning. On the other hand, an ignorant person who takes shelter of the Bhagavatam will directly perceive its meaning. The Bhagavatam is pure love, it is the incarnation of Krishna himself. It recounts Krishna's most intimate activities. After recounting the Vedas and the Puranas, Vedavyasa felt unsatisfied, but as soon as the Bhagavatam manifested on his tongue, his mind was immediately satisfied. (Chaitanya Bhagavat 3.3.514-8)

    smara gaura-gadadhara keli kalam
    bhava gaura-gadadhara paksa caram
    srnu gaura-gadadhara caru katham
    bhaja godruma-kanon kunja-vidhum
    [Srila Bhaktivinoda Thakura]

    "Remember Gaura-Gadadhara during the time of Their pastimes, Meditate on Gaura-Gadadhar, the Divine couple, the par-excellence of beauty. Hear beautiful discussions on the topics of Gaura-Gadadhara, and worship them in the forest grove of Godruma, bathed in the light of the moon."

    gadadhar pandit prabhu age bosi
    pare bhagavat - sudha dhale rasi rasi [B.R. 3/107]

    After enacting His pastimes on this planet for forty-eight years, it was seen by witnesses that Sri Gaurasundara entered into the body of Sri Tota-Gopinathji, who was the Deity in Puri on the Nilachala beach served by Sri Gadadhara Pandita.

    nyasi siromani cesta bujhe sadya kar
    akasmat prithini karila andhakar
    pravesila ei gopinatha mandire
    hoila adarsan, punah na aila bahire
    [B.R. 8.356-357]

    In the diary of one Orissan devotee, Mahaprabhu is said to have first went missing inside the Gundica Mandira. Then the devotees began to comb the four directions in search of their Beloved Lord. Finally, outside of Tota Gopinatha Mandira, at Yameswar, the outer garment of Mahaprabhu was found lying on the ground.

    There's a story in connection with Sri Gadadhar Pandit that when He was very old and trying to render service to Tota-Gopinath that He couldn't any more reach to put the garland around the neck of the Deity. To reciprocate with His loving service the Deity knelt down to accept the flower garlands of His beloved Gadadhar, Who is none other than His beloved Srimati Radharani incarnate as mentioned previously.

    To this day the Deity of Tota-Gopinath in the temple remains in a kneeling position to accept the eternal service of His beloved Gadadhar. A slight crack which is still to be found near the right knee of Sri Gopinathji is the spot where Mahaprabhu is said to have entered the Deity.

    His appearance is on the amavasya (new moon) of the month of Vaisakha.


    Sri Gadadharastakam by Srila Svarupa Damodara Gosvami

    Text 1

    sva-bhakti-yoga-lasinam sada vraje viharinam
    hari-priya-ganagragam cacisuta-priyecvaram
    saradha-krsna-sevana-prakacakam mahacayam bhajamy aham
    gadadharam supanditam gurum prabhum

    I worship the greatly learned and exalted spiritual master, Srila Gadadhara Prabhu, who appears very splendid, engaged in the Lord's devotional service. He always performs pastimes in Vraja, where he is very prominent among the gopis, who are very dear to Lord Hari. Lord Caitanya, the Son of Saci is the dear Lord of Gadadhara Prabhu, who is preaching the service of Radha and Krsna.

    Text 2
    navojjvaladi- bhavana-vidhana-karma-paragam
    vicitra-gaura-bhakti-sindhu-ragga-bhagga-lasinam
    suraga-marga-darsakam vrajadi-vasa-dayakam bhajamy
    aham gadadharam supanditam gurum prabhum

    I worship the greatly learned spiritual master, Srila Gadadhara Prabhu. He is expertly absorbed in meditation on the nine rasas of devotional service, beginning with ujjvala-rasa (conjugal love), and he dances in the waves of the amazing ocean of devotional service to Lord Caitanya. He preaches the path of raganuga-bhakti (spontaneous devotional service), and He is a fit person to attain residence in the transcendental land of Vraja.

    Text 3

    sacisutagghri-sara-bhakta-vrnda-vandya-gauravam
    gaura-bhava-citta-padma-madhya-krsna-vallabham
    mukunda-gaura-rupinam svabhava-dharma-dayakam bhajamy
    aham gadadharam supanditam gurum prabhum

    I worship the greatly learned spiritual master, Srila Gadadhara Prabhu. The best of those who are devoted to the lotus feet of Lord Caitanya, the Son of Saci-devi, offer respecful obeisances to him and treat him with great importance, and he is very dear to Lord Krsna, Who is seated in the middle of the lotus flower which is his heart, assuming His golden form of Caitanya Mahaprabhu. He preaches that Lord Mukunda has assumed the golden form of Lord Caitanya, and he returns the living entities to their constitutional position as servants of the Lord.

    Text 4

    nikunja-sevanadika-prakasanaika-karanam sada
    sakhi-rati-pradam maha-rasa-svarupakam
    sadacritagghri-pankajam sariri-sad-gurum varam bhajamy
    aham gadadharam supanditam gurum prabhum

    I worship the greatly learned and exalted spiritual master, Srila Gadadhara Prabhu. It is only because of him that the truth of the exalted devotional service performed by the intimate associates of Krsna in the forests and groves of Vrndavana has been revealed. He is preaching the ecstatic love attained by the gopis, and he is indeed a personification of the mellows of devotional service. The saintly devotees take shelter of his lotus feet, and he teaches the truth of spiritual life to the living entities.

    Text 5

    mahaprabhor maha-rasa-prakasanagkuram priyam sada
    maha-rasagkura-prakacanadi-vasanam mahaprabhor
    vrajagganadi-bhava-moda-karakam bhajamy aham
    gadadharam supanditam gurum prabhum

    I worship the greatly learned spiritual master, Srila Gadadhara Prabhu. He is very dear to Lord Caitanya Mahaprabhu, and it is as if he had sprouted from the manifestation of the Lord`s ecstatic love. He is always adorned with the garments of ecstatic love of Godhead, and He delights Lord Caitanya Mahaprabhu by arousing in the Lord the ecstatic emotional love experienced by the gopis of Vraja.

    Text 6

    dvijendra-vrnda-vandya-pada-yugma-bhakti-vardhakam
    nijesu radhikatmata-vapuh-prakacanagraham
    asesa-bhakti-sastra-siksayojjvalamrta-prabam bhajamy
    aham gadadharam supanditam gurum prabhum
    I worship the greatly learned spiritual master, Srila Gadadhara Prabhu, who expands the mellows of devotional service and whose lotus feet are worshipped by the kings of the brahmanas. Among his confidential associates, he reveals his actual form as Srimati Radharani. He distributes the nectar of the ecstatic mellow of the gopis conjugal love, strictly following the instructions of all the devotional scriptures.

    Text 7

    muda nija-priyadika-svapada-padma-sindhubhir
    maha-rasarnavamrta-pradesta-gaura-bhaktidam
    sadast-sattvikanvitam nijesta-bhakti-dayakam bhajamy
    aham gadadharam supanditam gurum prabhum
    I worship the greatly learned spiritual master, Srila Gadadhara Prabhu. With delight he is giving the devotional service of Lord Caitanya which reveals the nectarean ocean of the most exalted mellows of devotional service, along with the nectar flowing from the lotus feet of the gopis, headed by Srimati Radharani, who is most dear to Krsna. Gadadhara Prabhu is decorated with the eight transcendental ecstatic symptoms of sattvika-bhava,and he is distributing devotional service to his worshippable Lord Krsna.

    Text 8

    yadiya-riti-raga-ragga-bhagga-digdhamanaso naro `api
    yati turnam eva narya-bhava-bhajanam tam
    ujjvalakta-cittam etu citta-matta-catpado bhajamy aham
    gadadharam supanditam guram prabhum

    I worship the greatly learned spiritual master, Srila Gadadhara Prabhu. Even a conditioned soul, whose mind becomes anointed by the colorful waves of spontaneous devotional service as delineated by Srila Gadadhara Prabhu, quickly attains the highest level of devotional service. He becomes like a maddened bumble bee whose mind is anointed with the mellow of ujjvala-rasa (conjugal love).

    Text 9

    maha-rasamrta-pradam sada gadadhara-astakam pathet tu
    yah subhaktito vrajaggana-ganotsavam
    saci-tanuja-pada-padma-bhakti-ratna-yogyatam labheta
    radhika-gadadharagghri-padma-sevaya

    "These eight verses glorifying Srila Gadadhara Prabhu distribute the nectat of the most exalted mellow of devotional service, and they are like a festival for the gopis of Vraja. If one regularly reads these verses and serves the lotus feet of Srila Gadadhara Prabhu, who is an incarnation of Srimati Radharani, then he will become qualified to attain the jewel of pure devotional service for the lotus feet of Lord Caitanya,the son of Sacidevi."
    2:13a
    Bhakti siddhanta ( Sri Devananda Gaudiya Matha, Navadvipa, India )
    The subject matter of Sri Raya Ramananada samvada is the backbone, the most vital part of Sri Caitanya Caritamrta. This is where Sri Caitanya Mahaprabhu revealed his Rasaraja-mahabhava Svarupa, His form as Radha-Krishna combined, to Sri Ramananda Raya. Raya Ramananda stated there that one can only achieve gopi-prema under the guidance of the gopis: "Unless one follows in the footsteps of the gopis, he cannot attain the service of the lotus feet of Krishna, the son of Nanda Maharaja. If one is overcome by knowledge of the Lord's opulence, he cannot attain the Lord's lotus feet, even though he is engaged in devotional service" (Caitanya Caritamrta. Madhya-lila 8.230). And, in order to be under the gopis, one must be under the guidance of Srila Rupa Gosvami. There is a verse by Kavi Karnapura in glorification of Srila Rupa Gosvami:

    priya-svarupe dayita-svarupe
    prema-svarupe sahajabhirupe
    nijanurupe prabhur eka-rupe
    tatana rupe svavilasa-rupe
    (Madhya-lila 19.121)

    "Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu's ecstatic love, Srila Rupa Gosvami was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Krishna. Sri Caitanya Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could render service by writing transcendental literatures."

    Krishna came to this world to taste three things. These are the three internal reasons for His appearance as Caitanya Mahaprabhu, and He tasted them in the Gambhira of Jagannatha Puri.

    sri-radhayah pranaya-mahima kidrso vanayaiva-
    svadyo yenadbhuta-madhurima kidrso va madiyah
    saukhyam casya mad-anubhavataù kidrsam veti lobhat
    tad-bhavadhyah samajani saci-garbha-sindhau harinduh
    (Adi-lila 4.230)

    "In order to understand and taste the glories of Radharani's love, in order to understand and taste the sweetness of His lila, venu, rupa and prema as only She can relish, and in order to taste the happiness She experiences in Her relishment of these four sweetnesses, Krishna took birth from the womb of Sacimata as Sri Sacinandana Gaura-hari."

    Sri Caitanya Mahaprabhu appeared in Navadvipa and performed His pastimes there. It is said that after these pastimes were completed, He took sannyasa and went to Puri. Later He went to South India and met Srila Ramananda Raya, and revealed to him His form as Sri Sri Radha and Krishna combined. This Rasaraja-mahabhava, Rasaraja and Mahabhava, are also described in the Srimad Bhagavatam-as the pastimes of Radha and Krishna. Krishna is Rasaraja (the king of all tasters of transcendental mellows) and Radhika is Mahabhava Svarupa (the quintessence of loving emotions towards Krishna).

    In Navadvipa Sri Gauranga performed sakhya-bhava pastimes with his friends in his naravat, human-like lila. It is said that after taking sannyasa in Navadvipa, He left and performed higher pastimes in Puri. After that, on the bank of Godavari, He met Ramananda Raya and learned how to taste Krishna in a still more intense mood of separation. It is not actually true, however, that Puri and Godavari are higher than Navadvipa, nor is it true that Sri Sacinandan Gaura-hari ever leaves Navadvipa.

    It is said that Mahaprabhu was able to taste what He came to this world to taste-only after He met Raya Ramananda, who is Vishaka in Krishna-lila. He learned from him how to taste Radha-bhava. Do you know why He learned from Ramananda Raya instead of Srila Svarupa Damodar, who is Lalita devi in Krishna-lila? Lalita devi is the first expansion of Radharani, and Vishaka devi is the second expansion. But Visakha's birthday is the same as that of Srimati Radharani, so her nature is the same. She has practically the same qualities and the same form. Krishna could not be taught by Lalita devi because her mood is pragalba, impudent and bold. (There is no actual equivalent word in English for pragalba.) Srimati Radhika and Srimati Visakha, although also left-wing gopis, are the same as each other-madhya-nayika (heroines who are a mixture of pragalbha and mugdha [enchanted]). Therefore Mahaprabhu had to learn from Ramananda Raya how to taste Radha-bhava. And, because it was at Godavari where Mahaprabhu learned to taste that Radha-bhava, some may say that Godavari is higher than Navadvipa.

    But this is not so. Navadvipa itself is the highest abode, and it includes Godavari and Puri. We can understand this by a comparative study of aisvaryamayi-lila and madhuryamayi-lila. ('Mayi' means 'consisting of '). What is the difference between aisvarya and madhurya? Aisvarya-lila are displays of opulence that cannot be performed by any human being. Madhurya-lila are those pastimes that appear human-like, even if there is a great display of opulence. If there is no opulence, then the activities are simply mundane. So there may be opulence, but the lila still appears sweet and human-like, and so it is called madhurya. Whether opulence is clearly present or not, in madhurya-lila there does not seem to be opulence.

    As we see from Krishna's lila, there is more aisvarya in Vrindavan than there is in Vaikuntha, Dvaraka, or Mathura. However, it is covered by so much sweetness that the opulence cannot be tasted. [For clarification an example is given of salt and sugar: There are four cups. The first has 1 ounce of salt and no sugar. The second has 2 ounces of salt and 1½ ounces of sugar. The third has 3 ounces of salt and 3 ounces of sugar. And the fourth has 4 ounces of salt and 100 ounces of sugar. Although the fourth cup has more salt, one cannot taste it because of all the sugar.] In Goloka Vrindavana the opulence is covered.

    Krishna's madhurya-lila includes aisvarya. When Krishna lifted Govardhana Hill the cowherd boys thought that He must be tired. They considered, 'We should also help to hold up Govardhana with our sticks.' Others thought, 'Because of Nanda Maharaja's austerities, Lord Narayana had entered Krishna's body. It is actually Lord Narayana who is holding Govardhana.' The gopis were glaring with crooked eyes upon Govardhana. They said to him, 'If you fall down on Krishna, we will curse you.' So these are human-like pastimes. When Krishna was a baby He showed His mother His universal form. Everything was there within His mouth-all incarnations, all universes, all elements, all senses, and so forth. Despite this, Yasodamayi could not conceive that her son was God.

    Sri Caitanya Mahaprabhu is Krishna Himself, and His Dhama, Sri Navadvipa, is Vrindavan itself. In Navadvipa He is known as Saci-putra and Sacinandan, the son of Saci-Mata and Jagannatha Misra. He was also called Visnupriya-pati, the husband of Srimati Visnupriya devi. Practically no one knew He was the Supreme Lord. Two of His friends at that time were Jagadanananda Pandit and Svarupa Damodara. They were his fellow students when He attended the school of Gangadas Pandit, and they all performed their madhurya-lila there. As there are so many 'human' learned scholars or pandits, so the residents of Navadvipa considered Saci-putra to be Nimai Pandit, a very good human pandit. There is no aisvarya in this name Nimai Pandit. It is naravat. When Kesava Kasmiri, the Digvijaya challenging scholar, came to defeat the pandits of Navadvipa, they decided to make Nimai Pandit their representative. They considered Him just a boy. If he would lose, they could then say, 'He is just a boy'. And if he would win, they could consider it a great victory for Navadvipa that their boy-scholar was successful.

    Being fellow students in Gangadasa Pandit's school, Jagadanananda Pandit and Nimai Pandit used to have friendly arguments about logic. Sometimes they would argue about the definition of mukti. Jagadananda Pandit would quote the verse beginning 'Atyantya dukha nivritti': 'Liberation means to be delivered from the miseries of maya'. But Nimai Pandit would say, "No. The real definition of mukti is: 'Mukti hitva anyata rupam, svarupena vyavastiti'. Mukti is that condition in which one realizes his own Svarupa and the Svarupa of Krishna, and he realizes his relationship with Krishna. Liberation from all false identifications is only possible when one knows his real identification. When one surrenders to the lotus-feet of Radha and Krishna and serves Them with one's transcendental body and senses, that is mukti. Otherwise mukti is only partial." So this is nara-lila-'human-like' friends arguing together.

    In Jagannatha Puri, on the other hand, there were so many aisvarya, 'opulent', pastimes, which everyone knew could not be performed by a human being. For example, when Mahaprabhu jumped in the ocean and was caught in the fisherman's net, His body became elongated and all His joints were separated by eight inches. This is an opulence, and this is very deep and very hard to understand. After Mahaprabhu completed his talks with Ramananda Raya, He tasted their fruits in Gambhira. Only three-and-one-half persons were allowed to enter there-Sri Ramananda Raya, Sri Svarupa Damodara, Sikhi Mahiti, and his sister Srimati Madhavi devi.

    Dvaraka is full of opulence. There are so many palaces, elephants, horses, and chariots. Similarly, in Puri there was so much veneration by all Mahaprabhu's devotees, and all were fearful to make proposals to Him. In Navadvipa, on the other hand, Kolaveca Sridhar would have arguments with Nimai Pandit-and Nimai would even steal his vegetables.

    In Vraja, Sri Krishna is considered an ordinary cowherd-boy. In Navadvipa, Sri Caitanya Mahaprabhu is considered as an ordinary brahmana's son. No one could conceive of Him being called 'Mahaprabhu' in Navadvipa. Only when He went to Puri did He begin to be called 'Mahaprabhu'. In Navadvipa He sucked the breast of Sachidevi. He played with the girls who were worshipping Siva-linga to get a good husband. He also sometimes behaved as a mischievous student. His lila, therefore, is called madhuryamayi-lila. Someone may object to this statement, considering that He manifested as Lord Nrsinghadeva and Lord Varaha in Navadvipa. This is true, but hardly anyone saw this. Practically all the devotees always thought He was simply Saci-putra. Only those few who were in the mood of worship, like Murari Gupta (who is Hanuman) or Srivas Pandit (who is Sri Narada Muni), understood Him as the Supreme Lord.

    Comparing the three aspects

    There is a comparison between the three aspects of Caitanya Mahaprabhu and the three aspects of Srimati Radharani. There is an original Radhika. The complete and original form of Srimati Radhika is called Vrsabhanu-nandini Radhika. She never leaves Vrindavana, and she only feels short-term separation from Krishna-as when He goes cowherding for a few hours each day. Vrsabhanu-nandini Radhika is always experiencing Her nitya-lila or astakaliya-lila pastimes with Krishna, which take place twenty-four hours a day-from one early morning to the next. She is actually never separated from Krishna. There is only an abhiman, or self-conception, that they are sometimes separated.

    Vrsabhanu-nandini has two manifestations. One is viyogini Radhika: Radhika feeling separation from Krishna at Uddhava Kyari when Krishna was in Mathura and Dvaraka. Her other manifestation is in Kuruksetra, and that is Samyogini Radhika. It is Samyogini Radha who meets with Krishna in Kuruksetra. Just as Dvarkadish-Krishna and Mathuresh-Krishna are always within Purnatam Brajendranandana Sri Krishna, so these other two manifestations of Vrsabhanu-nandini Radhika are included within Her original form.

    Radhika's full, original form also feels separation, but only at certain times. For example, She may wake up one morning and think, " Oh, what a terrible dream I had. Krishna went to Dvaraka and He married so many queens." Also now and then some conception comes, "Oh, Krishna had left. No, Krishna is here after all." That sentiment or conception takes a sthula-murti, tangible form, in prakat-lila.

    The three aspects of Srimati Radhika: Vrsabhanunandini, Viyogini, and Samyogini are defined in the Sanat Kumar Samhita. Just as She has three aspects, Sri Sacinandana Gaura-hari has three aspects. Sri Krishna Caitanya Radha Krishna nahi anya. Mahaprabhu is no one but Radha and Krishna combined.

    When Srimati Radhika is speaking to the bumblebee at Uddhava Kyari, She is Viyogini Radhika.

    madhupa kitava-bandho ma sprsanghrim sapatnyah
    kuca-vilulita-mala-kunkuma-smasrubhir naù
    vahatu madhu-patis tan-manininam prasadam
    yadu-sadasi vidambyam yasya dutas tvam idrk '
    (SB.10.47.12)

    "O black bee, don't touch me. I know you are a representative of Krishna from Mathura and you are trying to make some compromise. But I will never compromise with that Krishna. I know that the red of your whiskers has come from the kumkum that came from the breasts of His beloveds. It was smeared on Krishna's garland when He embraced them, and then came on your mustaches."

    This mood of transcendental madness is of Viyogini Radhika, and this is compared to Caitanya Mahaprabhu at Puri. Sri Caitanya Caritamrta explains that the mood of Srimati Radhika which was seen
    by Uddhava was the constant mood of Caitanya Mahaprabhu at Gambhira.

    'Vrindavana parityaja na padam ekam gacchati'. Krishna never leaves Vrindavana. Nandanandana is always in Vrindavana.Vrsabhanu-nandini also never leaves Vrindavana, and similarly, Sacinandana never leaves Navadvipa.

    In Godavari, Caitanya Mahaprabhu manifested his Rasaraja-mahabhava svarupa. There in Godavari He discussed all tattvas: rasa-tattva, prema-tattva, and Radha-tattva. But who saw this? Only Ramananda Raya. This manifestation of Rasaraja-mahabhava was not an ordinary activity. No one else could have shown Himself as Radha and Krishna. Therefore it is an opulence, aisvarya, and it is not the highest lila.

    Srimati Radhika's partial moods and forms are included within her original form, and this is also true with Sri Caitanya Mahaprabhu. In Mahaprabhu's lila, Puri is like Dvaraka. When He is in Gambhira He is experiencing Radharani's separation from Krishna at Dvaraka, in the mood of Viyogini Radhika. When Mahaprabhu is in Godavari, He is like Samyogini Radhika. This aspect of Srimati Radhika meets Krishna at Kuruksetra in order to bring Him back to Vrindavana. These two aspects of Mahaprabhu are included in Navadvipa.

    In Jagannatha Puri no one accepted the names Sacinandana, etc. Everyone there had a reverential mood towards Mahaprabhu. Sarvabhauma Bhattacarya realized, "Here is the Supreme Personality of Godhead. I've never seen such a person." Sri Caitanya Caritamrta, Mad. 6, 9-13, states that while examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His abdomen was not moving and that He was not breathing. Seeing this condition, he became very anxious. He then took a fine cotton swab and put it before Mahaprabhu's nostrils. When he saw the cotton move very slightly, he became hopeful. Sitting beside Mahaprabhu, he thought: "This is a transcendental ecstatic transformation brought about by love of Krishna." Upon seeing the sign of suddipta-sattvika bhava, the Bhattacarya could immediately understand the transcendental ecstatic transformation in Mahaprabhu's body. Such a sign could take place only in the bodies of Krishna's eternally liberated associates like the gopis, and especially in Srimati Radhika. The Bhattacarya considered, "The uncommon ecstatic symptoms of adhiruddha-bhava are appearing in the body of Mahaprabhu. This is very wonderful! How are they possible in the body of a human being?"

    Hidden Vrindavana

    Navadvipa is gupta (hidden) Vrindavana. Although the twelve forests of Vrindavana are hidden in Navadvipa, they are in a different sequence. Srila Bhaktivinoda Thakur has described this as acintya, inconceivable. He has explained that it is the specialty of this Dhama. It is hidden and crooked, and so it cannot be exactly in the same sequence. This is the nature of hidden prema.

    Radha-kunda is not far from Devananda Gaudiya Matha. Because Govardhana is here, Radha-kunda and Syama-kunda must also be here. My Guru Maharaja, Nitya-lila Pravista om Visnupada Paramhamsa Sri Srimad Bhaktiprajana Kesava Gosvami Maharaja has fulfilled the innermost heart's desire of Srila Bhaktisiddhanta Sarasvati Maharaja and Srila Bhaktivinoda Thakura by establishing this temple in the valley or plain of Govardhana.

    Caitanya Mahaprabhu sometimes stayed here and performed pastimes. One pastime, as explained in Sri Caitanya Caritamrta, was when some young girls were making offerings to Siva-linga with fruits, flowers, and other worshipable paraphernalia. At that time Nimai Pandit forcibly stole the offerings and told the girls that they should not waste their time worshipping Lord Siva. He said, "I am the Supreme Personality of Godhead. You should worship Me. All the demigods and demigoddesses are my servants. If you do not worship Me I will curse you to all get ugly, old husbands who already have five wives." They were all joking in this way, but they did not believe that He was the Supreme.

    All the Vrindavana pastimes are there in Navadvipa. Govardhana and Rasa-stali are present where we are now sitting, in Koladwipa-at the Devananda Gaudiya Matha.. Krishna is dancing here with the gopis. One may say that the highest place in Navadvipa is Yogapitha at Mayapur because that is where Sri Caitanya Mahaprabhu appeared. But actually, Koladwipa is superior. We must consider the siddhanta (the conclusive truth). Comparing Navadvipa to Vrindavana, Mathura-Gokula is the place where Krishna appeared. He appeared simultaneously, as Lord Vasudeva in Mathura, and as a baby in Gokula. But this place in Koladwipa is Govardhana, where Krishna appeared in His original and most complete form, His kisora form, His Radha-Krishna yugala form. This is also where rasa-lila, the highest pastime, took place. It can be concluded, therefore, that this place is so much higher.

    Srila Rupa Gosvami confirms in his Upadesamrta that, "The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared there. Superior to Mathura-puri is the transcendental forest of Vrindavana because of Krishna's rasa-lila pastimes. And superior to the forest of Vrindavana is Govardhana Hill, for it was raised by the divine hand of Sri Krishna and was the site of His various loving pastimes. And, above all, the super-excellent Sri Radha-kunda stands supreme, for it is over-flooded with the ambrosial nectarine prema of the Lord of Gokula, Sri Krishna. Where, then, is that intelligent person who is unwilling to serve this divine Radha-kunda, which is situated at the foot of Govardhana Hill?"
    2:47a
    Lalita sakhi, by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja
    Lalita-devi was born in the village of Karehla, and later on her father brought her to Uccagaon. Uccagaon is known as the place of her pastimes. There are still many remains of her having lived there, like a rock containing the imprints of her lotus feet. There are also imprints of some small utensils she used when she and the other sakhis fed Lord Krsna, when He would come to visit them. When the sun-rays fall on the imprints of those pots and plates, they glitter and shine. All the sakhis used to play with Krsna and Lalita in Uccagaon, and there are many places there where you can see their footprints to this day.

    On the hill there is a slippery rock showing where a specific pastime was enacted in a marriage arena. There, the gopis arranged a special kind of marriage between Lalita and Krsna. This should not be misunderstood as a real marriage, but rather a play marriage, like the marriage that was once enacted between Srimati Radhika and Krsna. This is technically known as a Gandharva marriage.

    In that pastime, Krsna was sitting beside Lalita, and the sakhis began to play mischievously. Visakha and some of the other sakhis tied Sri Lalita's veil to Krsna's pitambara (yellow shawl). Then suddenly, on the indication of Srimati Radhika, Rangadevi and other sakhis started to sing wedding songs, while Tungavidya and others uttered wedding mantras. The remaining sakhis showered flowers on Sri Krsna and Lalita. When Lalita noticed that something tricky was being done to her, she tried to run away; but because she was tied to Krsna's pitambara she could not do so. All the sakhis then surrounded the couple and married them.

    Even today, one can see the signs of the slide on the hill, as well as the markings of ‘alta’ (red lac) from the gopi's feet. Although this pastime took place 5000 years ago, you can still visualize these signs with your own eyes.

    Lalita is 27 days elder than Radharani. [According to the ’tithi’ astrological calculation, Lalita-devi's appearance day falls on the day before Srimati Radhika's appearance day.] She generally used to have the same loving mood towards both Radha and Krsna, yet she is more inclined to Srimati Radhika.


    Sri Lalita-astakam:
    Composed by Srila Rupa Gosvami

    radha-mukunda-pada-sambhava-gharma-bindu
    nirmanchanopakarani-krta-deha-laksam
    uttunga-sauhrda-visesa-vasat pragalbham
    devim gunaih sulalitam lalitam namami

    [I offer pranama unto the haughty Sri Lalita-devi who is charmingly endowed with many beautiful, sweet qualities (sulalita). She has natural expertise in all arts (lalita), thus her seva self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Sri Radha and Madhava when They meet; and she is perpetually immersed in the most elevated mellow of sauhrda-rasa, or undivided absorption in fulfilling the heart's desire of her intimate friend Srimati Radhika.
    (Sri Lalitastakam, verse 1)]

    There are four types of sakhis: svapaksa, vipaksa, tatastha and suhrt. Svapaksa means those sakhis who are totally favorably disposed towards Srimati Radhika. Vipaksa means those gopis who are totally favorably disposed towards Candravali and opposed to Radhika. Tatastha means those who are neutral towards Srimati Radhika and more favorably disposed towards Candravali. Suhrt means those who are more favorably disposed towards Srimati Radhika and neutral towards Candravali. Suhrt gopis never do anything unfavorable towards Srimati Radhika.

    Lalita-devi and Visakha-devi are examples of gopis who are svapaksa to Srimati Radhika, Candravali is vipaksa, Bhadra is tatastha, and Syamala is suhrt.

    The mood of Lalita is that she is always favorable towards the pastimes of Radha and Krsna, and she always tries to please Them. She engages in millions upon millions of endeavors to please Them, and to serve the droplets of Their activities. When Radha and Krsna meet and engage in amorous pastimes, Lalita wipes away the droplets of perspiration on Their lotus feet. This means that she is engaged day and night in the service of Their sweet pastimes.

    There are two types of services in madhurya-rasa (conjugal rasa). One is in the mood of the manjaris and the other in the mood of the sakhis. Lalita always serves in the mood of a sakhi. One of her qualities is that she has some controlling nature. She can command both Radha and Krsna, but at the same time she is friendly disposed towards Them.

    She is always immersed in the ocean of love. She is very beautiful and very sweet, but at the same time very sober and composed. Her heart is so sweet that she attracts the heart of all others, but at the same time she is pragalbha, which means she can speak harsh words and can thus control both Radha and Krsna.

    raka-sudha-kirana-mandala-kanti-dandi
    vaktra-sriyam cakita-caru-camuru-netram
    radha-prasadhana-vidhana-kala-prasiddham
    devim gunaih sulalitam lalitam namami

    [I offer pranama unto Sri Lalita-devi whose beautiful face mocks the brilliance of the full moon, whose eyes are ever-restless like those of a startled doe, who is famous for her extraordinary expertise in the art of dressing Srimati Radhika, and who is the treasure-house of unlimited feminine qualities.
    (Sri Lalitastakam, verse 2)]

    This verse begins by describing Srimati Lalita-devi's beauty. She is so beautiful that her beauty surpasses the combined beauty of millions of moons. Her eyes are said to be so restless that they can defeat the restlessness of the eyes of a female deer. Her specific quality is that she is very expert in applying make-up, and especially in arranging the hair decoration of Srimati Radhika. Although all the eight principle sakhis are very famous in putting on the bodily decorations and applying the make-up of Srimati Radhika, Lalita and Visakha are the most expert. Moreover, of these two, Lalita is considered the most proficient.

    The pastime of decorating Srimati Radhika by Lalita and the other sakhis is described in "Govinda-lilamrta", written by Srila Krsnadasa Kaviraja Gosvami, and in "Krsna-bhavanamrta," written by Srila Visvanatha Cakravarti Thakura. Those who want to serve Radha and Krsna in the mood of a manjari should seriously take help from these scriptures. Sadhakas (devotional practitioners) can find pastimes such as the above-mentioned in those books, and they can try to be absorbed in them at the time of their devotional practices.

    With reference to the verse above, Lalita and the other sakhis tell Srimati Radhika, "When you go to meet with Krsna, this is how You should behave with Him." They want Sri Krsna to be totally under the spell of Srimati Radhika.

    While they are applying kajal, black eyeliner, they remind Srimati Radhika of Her previous pastimes with Sri Krsna. For example, once, when She was going out to meet Krsna, She forgot to put kajal on one of Her eyes, and Krsna Himself put it on, upon Her arrival. Similar pastimes are brought to the attention of Srimati Radhika at the time of putting on Her make-up, and in that way Her mood of bringing pleasure to Krsna is enhanced. When the gopis put the tilaka mark on Her forehead, they recite the kama-mantra, which still further inspires Her in Her mood of service to Krsna.

    All these pastimes are arranged by Lalita-devi, and therefore she is described as the fountainhead of various wonderful qualities.

    lasyollasad-bhujaga-satru-patatra-citra pattamsukabharana-kanculikancitangim gorocana-ruci-vigarhana-gaurimanam devim gunaih sulalitam lalitam namami[I offer pranama unto Sri Lalita-devi whose body is adorned with a splendid sari as brilliant as the multi-colored tail-feathers of an ecstatically dancing peacock, whose breast is covered with an exceedingly attractive blouse (kanculi), whose hair part is decorated with shimmering red vermilion, and who wears various necklaces and other jeweled ornaments. Her golden complexion defeats that of even gorocana (a bright golden pigment that comes when rain-water from the svati-naksatra constellation hits the hoof of a cow) and she possesses innumerable good qualities.
    (Sri Lalitastakam, verse 3)]

    In this verse a resemblance is given with a peacock. At the commencement of the rainy season, the peacock becomes very happy. The peacock has been especially gifted by God to have beautiful colors on his feathers. He expresses his happiness on seeing the clouds by spreading his wings. Srimati Lalita-devi's dresses are so beautifully ornamented and colored, that they express the mood of a peacock showing his happiness by spreading his wings. Her sari, her various kinds of necklaces and all her ornaments brilliantly glitter, and all this glittering combined with the luster of her own body give a profound impression.

    The word gorocana is also mentioned in this verse. In that connection there is a particular constellation called svati-naksatra. When rain water hits the hoof of a cow it becomes yellow, like the color of turmeric. This very special yellow color defeats even the shimmer of gold. The substance gorocana is also considered very costly.

    This is the impression Lalita gives when she is serving Srimati Radhika with all her paraphernalia, ornaments and beauty.

    dhurte vrajendra-tanaye tanu susthu-vamyam
    ma daksina bhava kalankini laghavaya
    radhe giram srnu hitam iti siksayantim
    devim gunaih sulalitam lalitam namami

    [I offer pranama unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: "O Kalankini (unchaste one)! Radhe! Listen to my good instructions which are favorable for you! Vrajendra-nandana is very crafty (dhurta). Don't display Your mood of gentle submission (daksina bhava) to Him; instead, in all circumstances be contrary."
    (Sri Lalitastakam, verse 4)]

    radham abhi vraja-pateh krtam atmajena
    kutam manag api vilokya vilohitaksim
    vag-bhangibhis tam acirena vilajjayantim
    devim gunaih sulalitam namami

    [I offer pranama unto the abode of all good qualities, the supremely charming Sri Lalita-devi, who, upon hearing Sri Krsna speak even a few sly words to Srimati Radhika, immediately becomes furious and shames Krsna with her biting, sarcastic remarks, "You are so truthful and simple-hearted, and such a chaste lover!"
    (Sri Lalitastakam, verse 5)]

    Srimati Radhika is controlled by the extreme love of Lalita-sakhi. When She is with Lalita-sakhi, Lalita can even chastise Her: "When Krsna comes, You should remain very unsubmissive and enter a sulky mood." Radhika may reply, "What can I do? As soon as I see Krsna in the distance, My sulky mood goes away. I cannot maintain it." Then with a raised finger, Lalita says, "Don't give up your unsubmissive mood. You should chastise Krsna, for He has so many bad qualities. He is crooked and unchaste. He is a cheater. He will come to You early in the morning – and what will He do? He will hold onto Your feet and beg forgiveness. But don't believe anything He says. Don't become submissive. Instead, You should chastise Him!"

    Sakhis are of two types and two moods: (1) daksina – right wing or submissive. This is called ghrta-sneha (like ghee), and it is a quality of Candravali's group. (2) vamya – contrary or unsubmissive. This is called madhu-sneha (like honey), and it is a quality of Radhika's group. [Ghee is wholesome, but without much taste, whereas honey is wholesome and also sweet]

    Radhika's mood is called vamya (left-wing, contrary, or unsubmissive) and Candravali's mood is called daksina (right-wing, or submissive). Only those gopis in the mood of vamya can completely control Krsna. The two groups, that is, Radhika's group and Candravali's group, do not appreciate each other. Candravali criticizes Srimati Radhika and Her group, saying, "How can they dare to do maan (be in a sulky mood) towards Krsna? He is so sweet and lovely!" Srimati Radhika and Her group think, "Why does Candravali become so submissive towards Krsna!?" Srimati Radhika says, "One must apply a weapon to control Krsna. Why doesn't Candravali control Him like us? How can she serve Him if she is not like us?" Thus, both groups cannot appreciate each other's moods.

    Lalita is the siksa-guru of all the gopis in Radhika's group, and also of Radhika Herself. Srila Rupa Gosvami writes: Lalita-devi sometimes chastises Radhika, saying, "Oh Kalankini, Oh unchaste one, [She will be called unchaste by Her in-laws, and for that reason She may try to be contrary, but Lalita-devi is telling Her here that ho matter what others say, She should still be contrary to Krsna.] don't become submissive to Krsna."

    In this song, Srila Rupa Gosvami repeatedly offers his prostrated obeisances to Srimati Lalita-devi. If Sri Krsna approaches Srimati Radhika and uses some clever cheating words, Lalita-devi cannot tolerate it. In nisanta-lila, Srimati Radhika has been waiting all night for Krsna to come, and yet He doesn't come. He finally comes very early in the morning, with signs on His divine body that He has been with other gopis. Lalita-devi tells Him, "Don't come here. We don't want Your service. Where is Your beloved? You should go to her." His eyes are very red and other symptoms are there. Lalita then chastises Him, saying, "Yes, I know You, Krsna. You are very chaste, simple and honest." By her sharp and harsh words, she makes Krsna ashamed and causes Him to be shy. This is described in "Sri Krsna-bhavanamrta".

    Krsna sometimes challenges the gopis in the forest: "Why have you come here? Don't you know I am Vrajendra, the King of Vrndavana? By picking flowers here, you are destroying My Vrndavana!"

    At that time Lalita-devi says, "We know what kind of 'protector' You are. Actually you have never planted one seed or watered one tree. Instead, with Your hundreds of thousands of cows, it is You who destroys Vrndavana. We are the real owners of Vrndavana. We have planted every seed and watered every tree."

    Krsna then says, "Don't you know who I am? I am a very religious person and I have never told a lie."

    Then Srimati Lalita-devi says, "Yes, we know what type of religious person You are. We heard that when You were only seven days old, You killed a woman named Putana, who came as a mother to You. And which house in Vrndavana have You not stolen from? Are You the same religious person who stole all the clothing of the gopis? Are You the same religious person who performed rasa-lila with all the married gopis of Vrndavana?" Krsna then becomes ashamed.

    vatsalya-vrnda-vasatim pasupala-rajnyah
    sakhyanusiksana-kalasu gurum sakhinam
    radha-balavaraja-jivita-nirvisesam
    devim gunaih sulalitam lalitam namami

    [I offer pranama unto the supremely charming Sri Lalita-devi, who possesses all divine qualities; who is also the recipient of Yasoda-devi's parental affection; the guru of all the sakhis, instructing them in the art of friendship; and the very life of both Srimati Radhika and the younger brother of Baladeva.
    (Sri Lalitastakam, verse 6)]

    Without the presence of vatsalya-rasa (parental love), the glories of madhurya-rasa (conjugal love) do not manifest. One example occurs when Srimati Radhika goes with all Her sakhis to Nandagaon to cook. Mother Yasoda is there, but there is no disturbance. When Srimati Radhika goes to Nanda-bhavana with Lalita and the asta-sakhis (Radhika's eight most intimate friends), Yasoda-devi exhibits intense parental love towards Her – not less than the parental love she has towards her son Krsna. She also shows great affection to all the other sakhis and manjaris, because of their relation with Her.

    All the asta-sakhis have so many excellent qualities, and therefore Srila Rupa Gosvami writes, "Of all the gopis, the asta-sakhis are the topmost." For example, Srimati Tungavidya-devi can speak with all types of birds and animals. She understands their language and can communicate with them. What can be greater than performing services to Srimati Radhika under the guidance of Lalita and Visakha and the other asta-sakhis? Lalita and Visakha are the siksa-gurus of all the gopis in the group of Srimati Radhika.

    Lalita-devi's life and soul is Srimati Radhika and Krsna. Srila Rupa Gosvami prays, "I offer pranama again and again unto Srimati Lalita-devi."

    yam kam api vraja-kule vrsabhanu-jayah
    preksya sva-paksa-padavim anurudhyamanam
    sadyas tad-ista-ghatanena krtarthayantim
    devim gunaih sulalitam lalitam namami

    ["I offer pranama unto the supremely charming Sri Lalita-devi, the treasure house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhi Srimati Radhika, Lalita immediately tells Radha that She must accept this person in Her own party (svapaksa). Radha obeys Lalita, who thus fulfills that maiden's desires."
    (Sri Lalitastakam, verse 7)]

    Lalita has many charming qualities. What is Her greatest quality – Her quality that is most favorable for the sadhakas of this world? If she sees in Vrndavana any gopi, or anyone who has even a slight touch of a scent of desire to serve Srimati Radhika, she immediately fulfills that gopi's desire and gives her the unlimited wealth of the service of Srimati Radhika's lotus feet. If one has a one-pointed desire to perform service to Srimati Radhika under the direct guidance of Srimati Lalita-devi, and furthermore under the shelter of Sri Rupa Manjari, that devotee may know that Lalita-devi's shelter is the only path by which one can achieve this.

    radha-vrajendra-suta-sangama-ranga-caryam
    varyam viniscitavatim akhilotsavebhyah
    tam gokula-priya-sakhi-nikuramba-mukhyam
    devim gunaih sulalitam lalitam namami

    [I offer pranama unto Sri Lalita-devi, the embodiment of all divine virtues and the foremost of all the favorite sakhis of Gokula. Her primary task is providing pleasure for Sri Radha-Govinda by arranging Their meetings – this delightful seva surpasses the enjoyment of all the best festivals combined together.
    (Sri Lalitastakam, verse 8)]

    Without the mercy of Lalita-devi, Giriraja or Yamuna, it is not possible to enter rasa-lila. The first and greatest is Srimati Lalita-devi herself, the second is Giriraja Govardhana and the third is Yamuna or Visakha-devi.

    Lalita is the same age as Srimati Radhika, or she is twenty-seven days older. [It may happen one way in one yuga (millennium) and one way in another.] Like Radhika, Lalita also has all the qualities of being a yuthesvari – able to control her own group of subservient gopis. Why is she qualified to be a yuthesvari? If Bhadra, Syamala or Candravali can become yuthesvaris, then what to speak of Lalita-devi? However, despite being the same age as Radhika and having the qualification of a yuthesvari, still, the only goal of her life is to serve Srimati Radhika and to facilitate the meeting of Sri Sri Radha and Krsna. Her only happiness is the meeting of Radha and Krsna, and to achieve that goal, she never considers any amount of discomfort or suffering.

    Sri Raghunatha dasa Gosvami prays,

    padabjayos tava vina vara-dasyam eva
    nanyat kadapi samaye kila devi yace
    sakhyaya te mama namo 'stu namo 'stu nityam
    dasyaya te mama raso 'stu raso 'stu satyam

    [O Goddess! I shall never pray to You for anything but the excellent service of Your lotus feet. I offer my constant obeisances unto the idea of becoming Your friend, but I truly relish the idea of becoming Your maidservant.
    (Vilap-kusumanjali text 16)]

    "Oh, I offer my obeisances millions of times to the position of a sakhi of Srimati Radhika. But my only real desire, birth after birth, is to attain the service of Srimati Radhika in the mood of a manjari. I have no desire to become equal to Radhika, like the sakhis."

    Srila Raghunatha dasa Gosvami also prays, "I will never leave the feet of Radhika to go to Krsna. Even if Krsna goes to Dvaraka and calls me there, I will not go. However, if out of some madness Radhika has somehow gone to Dvaraka, I will fly even faster than Garuda to serve Her there."
    (Svaniyama dasakam, verses 3 and 4)

    nandann amuni lalita-guna-lalitani
    padyani yah pathati nirmala-drstir astau
    pritya vikarsati janam nija-vrnda-madhye
    tam kirtida-pati-kulojjvala-kalpa-valli

    [If a person with a cheerful and pure heart recites this astakam in praise of Lalita-devi, he will be affectionately brought into Srimati Radhika's own group of sakhis. Lalita-devi is superbly ornamented with beauty, grace and charm, and, along with Srimati Radhika, is the effulgent wish-fulfilling creeper (kalpa-valli) of Vrsabhanu Maharaja's family that winds around the kalpa-vrksa of Krsna.
    (Sri Lalitastakam, verse 9)]

    In conclusion, Srimati Lalita-devi is the wish-fulfilling tree of the prema-seva (service in love) of Sri Sri Radha and Krsna. Whoever chants this Lalita-astakam will make Radha and Krsna happy. Moreover, Lalita-devi herself will be happy, and all our desires will be fulfilled.

    << Previous Day 2007/12/07
    [Calendar]     		Next Day >>

About Sviesta Ciba