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Saturday, August 30th, 2008
12:20 pm	Chapter 5 Lord Krishna appeals to Shrimati Radharani's friends The next day Krishna climbed the lofty summit of His favorite Hill, Govardhana. As He placed His eyes on the entire land of Vraja, He saw Radharani, the jewel of Maharaja's Vrsabhanu's home. He pointed to Her, identifying Her to Shridama as the thief who had stolen His heart. All this made Krishna very happy. Later, Krishna saw His beloved Radharani and some of Her dear friends on the path to Vraja. He trembled, agitated with the yearning to taste the nectar of Her lips. Distraught, He spoke the following words: Flaunting Her great annoyance, this girl refuses to answer My question and contemptuously walks away. When I confront Her face-to-face, She hurls at Me the sharpest rebukes. O Lalita, I request you to make Maharaja Vrsabhanu's teen-age daughter pleased with Me. She has stolen away the jewel of My mind. She has filled My mind with happiness, and made it yearn to enjoy wonderful transcendental pastimes with Her. When I passionately grasped the edge of Her sari, She replied by knitting the creeper of Her eyebrows, and saying through Her pearl-like teeth: Let go of Me, You rake! Let go! I placed My peerless flute at Her feet, and She kicked it far away. I try to be friendly to Her, but She refuses to become My friend. Humbly placing a blade of grass between My teeth, I begged Her a hundred- and-one times. She responded by repeating: No! No! I fell at Her feet. She replied with the hint of a gentle smile. The hairs of My body began to stand up with ecstasy. I placed My arm around Her and took Her to a solitary ever-fresh forest grove. We were both filled with happiness and agitated by strong amorous desire. I tightly embraced Her. She pretended to cry. I drank the sweet nectar of Her lips and scratched the flower buds of Her breasts. She was filled with transcendental amorous bliss. Then I placed My both hands beneath Her undergarment. She struggled to resist. We both became filled with passionate transcendental amorous bliss. Sung by jubilant Prabodhananda Sarasvati, this song is a charming meditation on the nectar-filled transcendental glory of Madhusudana. This song delights those expert at relishing the nectar of transcendental mellows. My dear doe-eyed Lalita, I will give You My body and My life-breath. I will give You My glistening jeweled flute and My splendid jeweled ring. Just let Me once tightly embrace Your dear friend Radharani with these two arms trembling with amorous passion. How is it possible for a nectar-filled cloud to stay away from a fresh lightning flash? How is it possible for a bumble-bee to stay away from a colony of lotus flowers? How is it possible for Madhava to not associate with Radharani? My dear Lalita, please consider these points. When Vraja's prince Krishna, who was more handsome than millions of cupids, spoke in this agitated way, Lalita replied the following words which conceal a hidden meaning: My beautiful friend Radharani is aloof from all men, including even Her own husband. You will never be able to attain Her. (Very easy for You to attain). Reflecting on the meaning of Lalita's words, Krishna continued walking on the path, met His cowherd friends, and finally arrived at Vrndavana forest. Meanwhile Lalita respectfully approached Radharani, and spoke to Her the following words: Krishna has eternally rejected Laksmi-devi and a great host of beautiful, amorous girls, who yearn to attain Him, and He has fallen in love with the fragrance of Your lotus feet. O Radharani, please worship Krishna, prince of Vraja. Follow my advice and quickly go to meet Him. Do not hesitate, thinking in Your mind whether it is right. Peacock-feather crowned Krishna rolls about on the ground when He sees Your maidservant's footprints on the pathway. Despairing of attaining You, He stares at the ground, tears streaming from His eyes, and His cheeks pale. Krishna's delicate body is severely wounded by the dangerous arrows of cupid. Continually longing to attain the nectar of Your association, He has become helpless and uncontrolled. Krishna's wonderful opulence, handsomeness, and transcendental qualities enchant millions of cupids. He chants Your holy names and He offers His own transcendental body in the service of Your lotus feet. O mistress Radharani, Krishna has fallen on the ground in a secluded forest grove. With tears in His eyes He meditates on Your transcendental form and pastimes, and He chants the syllables of Your holy names. Krishna is so agitated by the nectar of love for You that He has neglected to place ornaments on His splendid yellow garments. He has forgotten His own body and His own home. Krishna worships the charming effulgence of Your lotus toenails, thinking each ray of light to be millions of times more precious than His own life breath. The hope that some day He may be able to taste the nectar of embracing You keeps Him alive from moment to moment. This song has been sung by Prabodhananda Sarasvati, whose life and soul is the nectar of the lotus feet of Radharani, the daughter of Maharaja Vrsabhanu. This song creates within it's audience great love for the lotus feet of Radharani, whose transcendental form is full of nectar. My friend, will you worship Krishna, or will you follow the ordinary piety of this world? If you do not become the golden ornament studded by the blue sapphire of Krishna, you will loose the great hope of your life. Krishna entered the sacred waters of the Yamuna, which were filled with the red kunkuma from Radharani's breasts. He covered all His transcendental limbs with dust from the places marked with Radharani's lotus footprints. His thirsty eyes continually hovered about the gate where Radharani was supposed to appear at the rendezvous. I pray that dark-complexioned teen-age Krishna, the rakish lover of the girls of Vraja-pura, may protect you all. (Comment on this)
12:20 pm	Chapter 4 The festival of Shri Radha-Govinda seeing each other That young gopi then became immersed in the nectar of the intensely blissful, eternal, pure, perfectly independent, youthful transcendental pastimes enjoyed by Shri Shri Radha-Krishna in Vrndavana forest and other places also. One time Radharani became immersed in remembering Govinda, who is glorified by people everywhere, and whose youthful transcendental form is full of the most wonderful sweetness. Trembling with love for Him, She spoke the following words to an intimate gopi-friend: My mind is eager to place Krishna's charming joking words in My ears. My mind longs to have My eyes gaze at Krishna's jubilant moonlike face, which is agitated with amorous passion. O friend, My mind turns to dark-complexioned Krishna as if by force. My mind is agitated with passion and it yearns to enjoy nectar pastimes with Krishna. My mind yearns for Krishna, intoxicated by the nectar of transcendental mellows, to boldly grasp the edge of My sari, and move His splendid eyebrows to frighten Me. When smiling Krishna tries to remove My bodice, I shall rebuke Him. Frightened, I shall raise My hand to strike Him. Even though I rebuke Him hundreds of times, Krishna does not loosen His grip. Indeed, My words only please Him and fill Him with smiles. The hairs on My splendid arm will stand upright in ecstatic bliss as I place it on Krishna's handsome shoulders. He will place Me on His lap, very eager to embrace Me to His chest. Krishna's mind will become intoxicated by drinking the sweet nectar of My lips. In His embrace I shall close My eyes, and utter sounds of amorous bliss just to please Him. The nectar of transcendental mellows has agitated My mind and makes it yearn to meet Krishna and embrace Him. I wish to please My dear lover Krishna, who is so expert at many varieties of amorous pastimes. In this way Radharani sang this account of Her desires as Her gopi-friend listened. Jubilant Prabodhananda Sarasvati earnestly repeats this song, which breaks the desire for material sense-gratification. Radharani then left that place with Her friends and entered the madana- jivana forest on the pretext of collecting flowers, although Her actual intent was to see Krishna. Wandering for a long time among the trees, She collected a few flowers, and with frightened eyes searched for Krishna. Krishna then saw that the entire forest had suddenly, and for no perceivable reason, become filled with a golden effulgence. He saw the birds and other creatures had become maddened and He saw the bumble-bees excitedly flying about. He saw that He had suddenly become very agitated at heart. He at once abandoned His pastimes with the gopas, and began to search foe a long time to find the origin of all these occurrences. From a great distance Krishna saw a supremely beautiful young girl whose complexion was the color of yellow kunkuma. At that moment His peacock feather crown at once fell. His yellow garments became loosened, the flute fell from His hand, and He fell to the ground unconscious. When Radharani saw that Her lover Krishna had fainted, She at once approached Him. The beauty of His gently throbbing transcendental body rebuked the host of fresh rain-clouds and caused the lotus flowers to wilt. She touched Him with Her hand. His eyes at once opened, and at that moment She smiled and disappeared. Shridama searched for his dear friend Krishna, and finally found Him. Krishna was rolling about on the ground, completely overwhelmed. Unhappy to see his friend in this condition, Shridama said: The cows have wandered far away. The day is almost over. We are famished with hunger, and Your mother has fixed her eyes on the path, waiting for Your return. O Krishna, when You silently leave Your pastimes with us, and then we find You sorrow-faced with tears flowing from Your eyes, we no longer desire to remain alive in these bodies. Taking the corner of His friend's garment, handsome Krishna wiped the perspiration from His face. Repeatedly remembering His beloved Radharani, He sang the following song in a choked voice: I have seen a golden creeper with two raised bunches of nectar filled flowers, which emanate the most exquisite amorous happiness. It's large flowers swaying to and fro, this creeper has cast aside the nectar-greedy bumble-bee following it. Friend, today a golden creeper appeared before My eyes. This wonderfully charming creeper churned the happiness of amorous love and sprinkled a shower of nectar upon Me. This creeper shines like a spotless moon at night that creates great tidal waves in the nectar ocean of transcendental mellows. This creeper has two prominent lotus flowers. This creeper showers nectar mixed with poison. This creeper charms the deer and makes them dance. This delicate, splendid, charming, beautiful young creeper has two red lotus flowers. It is always surrounded by many buzzing bees. It is as lovely as the moon, and it's roots are delightful. On both sides of this creeper are two splendid, charming, delicate, golden lotus stems swinging to and fro. This creeper scatters the nectarean moonlight of amorous delight. This creeper creates a burning, insatiable passion within Me. If that golden creeper were to approach Me and playfully say: " My dear friend, You are My sapphire tree. I shall now embrace You with My tendrils." then I think it would be very difficult for Me to keep My mind peaceful and quiet. When I glance at this creeper it seems that the wonderful burden on the top is trembling with fear because it is sustained by such a fragile slender middle. This creeper showers the happiness of conjugal love and attracts My heart. I think this creeper was not fashioned by the creator Brahma. This creeper is beautiful as many sthala-nalina, bandhu-jivaka, and tilaka flowers, and as charming as a great host of kunda flowers. Please go to the cottage of creepers in the dense forest, and find this creeper for Me. This creeper is the dearest treasure of My body and life. In this way Krishna described Radharani's transcendental form to His dear friend Shridama. I request you all: please sing this wonderful, delightful, and sublimely sweet song spoken by Prabodhananda Sarasvati, who is expert at relishing the nectar of transcendental mellows. After hearing this song, Shridama said to Krishna: My friend, stand up. Do not lament. Start towards home and call the cows with the sound of Your large flute. In Vraja lives an enchantingly beautiful girl. It will not be at all difficult for You to become Her lover. O intelligent Krishna, do not become agitated. The dear friend Shridama's nectar words were not able to even slightly pacify Krishna's mind. Krishna then returned home. Mother Yasoda's face blossomed with happiness as she embraced Him. That night Krishna was not able to sleep. His eyes filled with tears, Krishna said to His friends: "first My mind was continually wounded by the sharpened arrows of doe-eyed Radharani's sidelong glances. Then it was crushed to powder by the lofty mountains of Her breasts. Then it was bitten by the snake of the line of hairs on Her torso, and finally it has fallen into the lake of He navel." I pray that Krishna may protect you all. (Comment on this)
12:19 pm	Chapter 3 The festival of Shrimati Radharani's face This gopis' thirsty cakori bird eyes began searching for the Divine Couple in all direction. The other gopis then showed her the sweetly smiling, nectar-filled moons of Shri Shri Radha-Govinda's faces. The gopis sang: Radharani's beautiful form is anointed with musk, and Krishna's form is as splendid as the best of fresh rain-clouds. Her braids are charming as graceful snakes, and He wears a great peacock feather crown. O friend look at the delicate young prince of Gokula accompanied by Radharani, who is immersed in the sweet passions of amorous love. Krishna is like a network of nectar showering clouds accompanied by the fresh lightning flash of Radharani. Krishna is like a splendid dark tamala tree embraced by the effulgent golden creeper of Radharani. Krishna is like a happily buzzing bee who has playfully landed on the charming breeze-swaying lotus flower of Radharani. Radharani is trembling in fear because of suddenly meeting Krishna, and He is engaged in calming and comforting Her in many ways. Krishna is like a wonderful, playful new kamadeva accompanied by Radharani who is as beautiful as millions of transcendental Ratis. Krishna is a nectarean splendid autumn moon, whose shining makes the nectarean kumuda lotus flower of Radharani's smile blossom with happiness. (Kamadeva is cupid, and his wife is Rati). Krishna is like a passionate regal elephant accompanied by the amorous female elephant of Radharani. Krishna is like the best of scholars in the art of amorous love accompanied by Radharani, who is very expert at wonderful amorous pastimes. Krishna is like a great ocean of transcendental bliss accompanied by an effulgent cloud, filled with effulgent nectar of transcendental love, and known as Radharani. Krishna is like a playful new sapphire accompanied by the wonderful golden girl known as Radharani. Krishna is a charming transcendental youth accompanied by the enchanting young Radharani. Krishna is dressed in a gracefully draped yellow dhoti, and Radharani is dressed in a splendid silk sari. After the gambling match Radha and Krishna both claimed that They had won the wagered prize. During the following dispute, Krishna claimed His prize by forcibly taking Radharani's bodice. At every moment Krishna enjoys wonderful pastimes with Radharani, who is expert at speaking many different kinds of joking words. Jubilant Prabodhananda Sarasvati has sun this very beautiful song describing the transcendental forms of Shri Shri Radha-Madhava. Please relish this song in your heart. Look! Here is noble Radharani. Her braids are entwined with a string of fragrant fresh jasmine flowers. A necklace of pearls rests on the splendid bodice that covers the waterpots of Her breasts. She enjoys the sweetest transcendental pastimes. She continually showers nectar in all directions. My dear girl, look! Here is youthful Krishna. His lotus eyes have become reddish by the passion of His amorous pastimes. The hairs of His body stand erect and all His limbs glisten with happiness. He is now tossed about by the waves of bliss born from His touching Radharani's transcendental body. Somewhere on Radharani's transcendental body there are beautiful dots of red sindura. Somewhere there are fresh nail scratch marks. Somewhere there is kunkuma and somewhere there is charming mascara. Somewhere there are marks from many jeweled bracelets. Look at these beautiful marks hinting about the nectar of Radharani's transcendental amorous pastimes. When this young gopi saw Krishna she became bewildered and said: Is this the moon? No, for how could the moon have descended to this place. Is this a very dark tamala tree? No, for trees do not walk and talk. Is this a fresh rain-cloud? No, for there is no way a cloud could come to this place. Is this the autumn moon? No, for ever the moon does not shower nectar in this way. Seeing lotus-eyed Radharani, whose sweet love for Krishna is beyond the conceptual power of the material mind, this young gopi guessed: Is this the life-breath of Cupid? Is this Krishna's heart personified? Is this the seed of all transcendental beauty? Is this the goddess of transcendental nectar? When this young gopi saw the divine teen-age couple standing before her as the two most precious jewels, she at once became immersed in the great ocean of transcendental love for Them. Nectar tears of great love began to jubilantly trickle from her eyes. Bowing down to offer respects, with a choked voice she addressed her mistress Queen Radha: When You sing the glories of Krishna I see the hairs of Your body stand up in ecstatic bliss. Please teach me Your art of singing in various incomparable ways. I offer my respectful obeisances unto You, who are immersed in the incomparable nectar of transcendental mellows. O my lady, who enjoys transcendental pastimes in the groves of Vrndavana, I pray that You please make me a maidservant of Your lotus feet. Please engage me in the blissful service of the two lotus feet of Your lover Krishna. O doe-eyed queen, please engage me in Your ever-new transcendental service in this ever-fresh grove of Vrndavana. With sweet words please order me to follow You to the couch of flowers. O beautiful queen, please order me to massage Your lotus feet and braid Your hair. I wish to have some of the juice trickling from the corner of Your mouth as You happily chew fresh betel-nuts and camphor. Please be kind to me and grant my request. Please be kind, and allow me to directly see the endless, eternal, boundless, jubilant festival of the nectar of transcendental mellows enjoyed by You, Your dark-complexioned young lover Krishna, and the servants of Your lotus feet. When will the glory of Your lotus feet make me become very expert? When will I arrange for You to fearlessly meet Krishna in the middle of the night? The splendor of Your moonlike toenails has become the decoration worn by the young gopis expert at relishing the ever-fresh transcendental mellows of Your service. Please do not become averse to me. I am suffering and I yearn to attain the service of Your lotus feet. Eager to attain the mellows of direct devotional service, Prabodhananda Sarasvati has described this song of the beautiful gopi who bowed down at the lotus feet of Radharani, the daughter of Maharaja Vrsabhanu. If one drinks the nectar of this song with his ears, he will find that it will fill him with great transcendental bliss. O Radharani, Krishna, the moon of Vrndavana, has become intoxicated by drinking the nectar of transcendental love for You. He has placed You on His lap and embraced You with His arms. The hairs of His body are standing upright in transcendental bliss. O nectarlike Radharani, O form of great, ever-fresh, delicate transcendental beauty, please glance upon me with affectionate eyes. Hearing this song increased Radharani's natural affection and brought tears to Her eyes. Charmingly beautiful Radharani embraced this gopi and had her offer respectful obeisances bowing down at the lotus feet of Her lover Krishna. That gopi then spoke the following sweetly affectionate words to Govindacandra: O handsome prince of Vrndavana forest, whose teeth are like jasmine flowers, whose gentle smile is charming, who enchants all the worlds, and whose face is like a blossoming lotus flower. O nectarlike, blissful Madhava, O origin of all happiness, please sprinkle me with the nectar of devotional service for the lotus feet of Your beloved Radharani. O bumble-bee intoxicated by the sweet honey of the lotus flower of Radharani's face, O swimmer continually sporting in the rising waves of amorous pastimes in the nectar ocean of transcendental mellows. O victim whose mind has become trapped between the two lofty mountains of Radharani's swollen breasts, O lover who has become maddened with irresistible amorous passion by hearing the sweet words of Radharani. O Radharani's pet deer, whom She caught in the net fashioned from the ropes of Her splendid amorous virtues, O lover sweetly scented with the fragrance of the honey of the enchanting lotus flowers of Radharani's feet, which are difficult even for the goddess of fortune Laksmi-devi to attain. O handsome lover delighted by the friendship of Radharani's dear friends, O lover whose festival of happiness celebrated by seeing the charming moon of Radharani's face is sometimes cruelly interrupted by the momentary blinking of the eyes. O friend, relative, wealth, body, power, ornament, and life of Radharani, O lover wonderfully marked with many symptoms of continually enjoying Your amorous duel with Radharani. O flute-player whose nectar-music has become an antidote to destroy the poison of Radharani's pride, O Krishna, who stutters with a voice weakened by feelings of love by hearing the charming music Radharani's plays on the vina. O learned devotees, please drink with the goblet of your ears the nectar of this song sung by Prabodhananda Sarasvati. In this way you will relish eternal transcendental bliss. O dark-complexioned Krishna, O abode of transcendental bliss, all glories unto You, all glories unto You. O Lord, the waves of whose sublime and sweet youthful pastimes have embarrassed an unlimited army of cupids. O Lord whose blissful smiling face shines like the nectar autumn moon, please grant me service to the lotus feet of Your beloved Radharani. O Krishna, O pet deer of the great nectar ocean named Radharani, O Lord whose blissful transcendental from is overwhelmed with amorous passion for Radharani, please make me a maidservant of Your dearmost Radharani's lotus feet. Mercifully glancing at that gopi with His glistening, blossoming lotus eyes, Govinda showered her with the nectar-rain of His perfect and complete transcendental love. Unseen by anyone, that gopi continually stayed with the Divine Couple. She took shelter of Them, and expertly served Them in many different ways. Krishna rested His transcendental form, as dark as a blue lotus flower, upon Radharani's breasts. When She noticed that His hand was beginning to remove Her blue garments, She smiled and said to Him: Do not try to remove the cloth from My breasts. It is impossible for You to do. These words charmed Krishna and made Him smile. I pray that Krishna may protect you. (Comment on this)
12:18 pm	Chapter 2 The festival of Shri Radha-Madhava This timid young gopi then saw her friend and mistress. Overwhelmed by the nectar of transcendental love, this gopi happily offered obeisances, falling before her feet. Filled with longings, she addressed the gopis: The charming, divine teen- age couple are more valuable to me than my own life-breath. Please tell me where are They now enjoying transcendental pastimes? The affectionate gopis replied in the following song: The Divine Couple are as splendid and beautiful as a dark rain-cloud and a campaka flower. They are as charming and effulgent as a new sapphire and a glistening lightning flash. The charming Divine Couple are continually enjoying pastimes on the shore of the Yamuna. The charming youthful Divine Couple are now agitated by the great nectar of passionate amorous love. The perfect peacefulness of Their hearts has been stolen away by each others wonderful forms and pastimes. The Divine Couple are now engaged in a passionate amorous duel in a cottage in an ever-fresh grove of Vrndavana forest. Their tilaka markings and necklaces have become broken by Their passionate embraces, and their cheeks are decorated with perspiration. Sometimes They sleep in each other's arms, Their broad thighs, as delicate as glistening plantain trees, pressed together. Sometimes They try to retrieve each other's beautiful jewel necklaces, broken during Their passionate embraces. Sometimes, pretending to whisper secrets, They kiss each other's necks below the ears. Sometimes They become very pleased to dress each other in fine silk garments. Sometimes They decorate each other with ornaments, sometimes They anoint each other with fragrant substances, and sometimes They gaze at Their own decorated faces in a mirror. Sometimes They playfully imitate a pair of swans, and sometimes They imitate a pair of dancing peacocks. Sometimes They playfully decorate each other's hair. Sometimes They sing, dance, and laugh. In this way They enjoy transcendental amorous pastimes at every moment. Sometimes They gaze at each other's naked bodies with disheveled hair and broken pearl necklaces. Sometimes They exchange many hundreds of passionate kisses and embraces as They play on the shores of the Yamuna. In this song Prabodhananda Sarasvati has described the sublimely sweet festival of Shri Shri Radha-Madhava's ecstatic transcendental loving pastimes. O readers expert at relishing transcendental mellows, please sing this song. The Vedas and Upanisads are very far away from understanding the flood of madhvika nectar of the Divine Couple's transcendental loving pastimes. Even the visnu-tattva incarnations of Godhead are not allowed to directly see these pastimes. As charming and splendid as a sapphire and gold, the blissful Divine Couple is splendidly manifest in this forest of Vrndavana. The gopis then said: Friend, Krishna, the enemy of Mura, has now placed His happily curled bimba fruit lips to the first opening of the flute. As His beautiful, soft fingers move over the other openings, He plays the musical sound "Radha" on the flute. As He plays, waves of splendid beauty flow from the jewels of His moving fingernails. When they heard about the blissful expansive empire of Shri Shri Radha- Krishna's transcendental amorous pastimes, the doe-eyed Vraja-gopis could not remain satisfied, but they inquired about more nectar pastimes of Radharani. The other gopis replied in the following song: Although Radharani earnestly desired Krishna's passionate advances, She pretended to strenuously resist them. Although they brought Her great happiness, She pretended to be very unhappy. Radharani expertly enjoys many ever-fresh nectarlike amorous pastimes with Krishna, the enemy of the Madhu demon. Embraced by the arms of Her lover Krishna, She pretends to tremble with fear. Although actually very pleased, She pretends to be angry at heart. She rebukes Him, pushes Him away, and runs a few steps from Him. As She runs a sudden pleasant breeze carries away Her sari. She then takes shelter of Her lover Krishna, and His yellow dhoti becomes the covering for Her body. Her lover Krishna made a swing out of a vine, suspended it from a tree branch, and caused Her to swing to and fro on it with great pleasure. Radharani requests Her lover Krishna to bring Her some flowers and other nice things from the forest. When He returns with only a single flower, She strenuously rebukes Him. Krishna passionately draws dolphins on Radharani's breasts. She violently criticizes the finished product, saying: My lover is not a very good artist. I pray that the devotees may find transcendental pleasure in these words of Prabodhananda Sarasvati, which are like nectar for the ears. Blinded by passion, the wonderful divine teen-age couple engaged in a fierce amorous duel. Their anklets, bells, and dindima ornaments loudly shook as They struck each other with Their nails, teeth, and limbs. The gopis were then able to see the wonderful transcendental pastimes of the Divine Couple, which was more dear to them than their own life. This sight caused all the gopis to fearlessly plunge into the ocean of transcendental nectar. Within a moment they had approached the dear Divine Couple. They fanned the Divine Couple and devotedly massaged Their lotus feet. They all said to that gopi: O friend whose eyes are as beautiful as a lotus flower, if you wish to see the transcendental pastimes of our dear friends Radha and Krishna, the Supersoul present in everyone's heart, then just meditate with pure love on Their nectar-filled lotus feet. Yearning to serve Radharani's lotus feet, this fawn-eyed gopi sweetly sang the following nectarean song, where she described her meditation on the lotus feet of the queen of her life: Radharani is a beautiful crescent moon born from the ocean of Maharaja Vrsabhanu's family. The line of red sindura decorating the lovely part of Her hair is a stream of nectar. I pray that my mind may become eternally fixed on Radharani, who becomes overwhelmed with love for Krishna whenever She hears about His transcendental form and qualities. Radharani's lovely braids are nicely decorated with the garlands of fragrant, delicate jasmine flowers. Her large restless lotus eyes condemn the agile movements of the khanjana birds. Radharani's motions are more graceful than those of a regal mad elephant. Her golden limbs are as sweetly charming as the very delicate golden petals of a campaka flower. The two creepers of Radharani's delicate arms are decorated with jeweled armlets and charming bracelets. The wonderful loveliness of Her transcendental form constantly astonishes and charms all the beautiful young girls of Vraja. Radharani's gently smiling face is as beautiful as the moon. Her lovely broad hips decorated with many bells are like a flood of ever-fresh nectar. Radharani's wonderfully colorful bodice conceals the beauty of the two golden waterpots of Her large breasts. Her glistening red lips fill Krishna's mind with a great longing to taste the delicious nectar within them. Radharani's beautiful chin is splendidly decorated with a charming musk- dot, and Her lovely nose is decorated with a large pearl studded with gold and jewels. Radharani's blissful spiritual form is a great nectar ocean of effulgent transcendental love for Krishna. She is the queen of the ever-beautiful gopis. Radharani is dressed in a red sari and beautifully decorated with ankle- bells, necklaces, and charming earrings. She becomes overwhelmed with amorous passion whenever She sees the footprints of Gokulacandra on the path. In this song the rasika (expert at relishing the transcendental mellow) Prabodhananda Sarasvati has given a confidential description of the very wonderful transcendental form of Radharani. Those whose minds and hearts hanker to taste the nectar of the transcendental mellows of Vrndavana should sing the words of this song. The most beautiful goddesses of fortune yearn to attain a tiny fraction of Radharani's sweet fragrance, transcendental happiness, moonlike luster, and the beauty of Her jewel-like finger and toe-nails. I pray that Radharani, who enjoys very sweet transcendental amorous pastimes, may appear within my heart. The sight of Radharani's finger and toe nails which are millions of times more dear to Krishna than His own life, make Him intoxicated with the ever- fresh nectar of transcendental amorous love. Radharani's complexion is the color of golden kunkuma, and Her form is the reservoir of all auspiciousness and good-fortune. The beautiful young girls of Vraja village are like so many decorations in the part of Her hair. I pray that this Radharani may eternally appear in my heart. Teen-age Radharani is a great reservoir of the nectar of pure love for Krishna. The moonlight of Her fingernails and toenails are Govinda's most treasured possession. This Radharani is my entire life. O mind please meditate on the young girl who has stolen the passionate mind of Krishna, the moon of Vrndavana. From the charming moon of Her face has sprung a great nectar ocean of pure love for Krishna. From the effulgence of the jasmine flower of Her gentle smile the sweetest nectar flows. Her full attention is fixed on the great festival of amorous love for Krishna that is continually celebrated in each of Her transcendental limbs. Radharani said: Mother Yasoda once tied Your waist with a ripe. For this reason You should not reach out to touch My string of pearls with Your hand. Krishna, You are a handsome cupid dressed in yellow garments, and therefore You should not take away My sari. Krishna, You broke the tall yamala-arjuna trees, and therefore You should not place Your hand on My breasts. I pray that Krishna, who smiled to hear these crooked words, may protect you. (Comment on this)
12:17 pm	Sangita Madhava, Chapter 1 The festival of Shri Vrndavana All glories to Shri Shri Radha-Krishna, the beautiful, sublimely sweet transcendental divine couple. They are as splendid as an ever-new lightning flash of a rain-cloud. Deep in the forest of Vrndavana, where there are many softly buzzing bees, these divine couple are filled with the nectar of charming, playful, ever-fresh, youthful pastimes. Please worship this girl who is the goddess of the nectar of sweet transcendental love. She has enchanted the entire world, and Her complexion, as golden as a campaka flower, has given a golden hue to this forest of Vrndavana. This girl is the essence of charming youthfulness in the minds of the fathomless, shoreless nectar ocean of great transcendental love. Her name is Radha. We offer our respectful obeisances unto Her. All glories to this handsome teen-age boy. He is a rake, enchanted with passionate amorous pastimes with the playful, beautiful girls of Vraja. His charming, delicate, dark-complexioned limbs are tossed to and fro by the nectar waves of transcendental amorous pastimes. Just worship this splendid boy who is tossed about by the waves of the nectar ocean of intense amorous love. All the hairs of His body are standing upright in ecstasy, for He has now become the ornament to decorate the transcendental body of Shrimati Radharani. The deity of transcendental mellows has descended into this world in a splendid golden form. Clothed in saffron garments, He enjoyed many transcendental pastimes by the shore of the salt-water ocean. He preached the most confidential aspect of devotional service in pure love of Krishna. I remember Him. Vrndavana forest is the sole source of the nectar of intense transcendental bliss, for the divine couple enjoy many wonderful amorous pastimes there. Eager to see Shri Shri Radha-Krishna, a certain gopi offered the following prayer to Vrndavana forest: This forest of Vrndavana is filled with networks of charming trees and creepers, blossoming in the wonderfully fragrant spring. This forest of Vrndavana is decorated with many garlands of flying bumble-bees intoxicated by the wonderful fragrance of fresh honey. I offer my respectful obeisances to the great forest of Vrndavana, where the nectarean mellows of pure love have arranged for a great, jubilant festival of transcendental amorous pastimes. In this forest of Vrndavana, Vraja's hero Krishna and His beloved Radharani picked wonderful flowers from the many blossoming asoka, bakula, kula, and campaka trees, and from the madhavi creepers also. In this forest of Vrndavana the waves of the playful Yamuna river gently shower drops of water on the beautiful forms of the divine couple, who are expert at relishing the mellows of transcendental pastimes. This spray of water greatly pleases the divine couple, who are not fatigued from excited pastimes of passionate amorous love. In the forest of Vrndavana there is a lake where petals and buds of the golden lotus flowers remind Lord Krishna of the breasts and eyes of His beloved Radharani, who is as dear to Him as His own breath. This memory agitates Him with passionate desire. In the forest of Vrndavana there are many cottages overgrown with many nectar-filled flowers, and there are many parrots who jubilantly sing about the ever-fresh amorous pastimes of Shri Shri Radha-Krishna. The forest of Vrndavana is very beautiful with many sura-druma trees covered by kalpa-lata creepers, and filled with blooming flowers and ripe fruits. The jeweled ground of the forest is covered with the camphor-like pollen of these flowers. Filled with dancing peacocks, frightened-eyed does, and cuckoos singing the fifth note, the forest of Vrndavana is very beautiful. The greatest of sages yearn to associate with the birds and beasts of Vrndavana forest, who are all tossed about by the waves of the nectar-ocean of pure love for Krishna. Wearing a peacock feather crown, Krishna hides within a grove of dark tamala trees in Vrndavana forest, and eagerly waits for Radharani's arrival. As Radharani walked down the path, the gentle Malaya breeze announced the presence of Krishna by carrying the fragrance of His transcendental limbs. Krishna, whose enchanting form gracefully bends in three places, stood under a kadamba tree in Vrndavana forest. He played His flute, and the music carried with it the boundless nectar of transcendental bliss, which intoxicated all the creatures in the forest. Intoxicated by it's pleasing sweetness, Prabodhananda Sarasvati has thus described the glories of Vrndavana forest. O intelligent and learned audience, please drink with your ears the blissful nectar of this song. In this forest of Vrndavana are many birds, beasts, trees, and creepers, all dripping with the nectar waves of intense love for Krishna, and all glorious far beyond even the conception of Lord Siva. This Vrndavana forest makes the samadhi of the Brahmanandis shrink into insignificance. This Vrndavana forest is the place where Krishna enjoys transcendental pastimes that enchant the minds of the sages and devotees. I pray that this forest of Vrndavana may bestow it's blessing upon us. O Vrndavana forest, when will you be merciful to me? When, on the strength of your wonderful mercy, will I be able to see the transcendental divine couple relishing the mellows of eternal pastimes within your groves? Then a certain young doe-eyed gopi, hankering only to serve the nectarlike divine couple, began to search for Them in all the forest-cottages. In the course of her searching she was able to overhear the following songs of Radharani's gopi-friends, who were very happy because of seeing the divine couple's sublimely sweet pastimes: O supreme delighter of the surrendered devotees, O hero of Vraja, O prince of lovers, O lord whose eyes are like blossoming lotus flowers, O deliverer from all fear, O protector of Your followers, O dearest friend, all glories to You! All glories to You! O youthful hero of the young Vraja-gopis, O ocean of transcendental nectar, O enjoyer of transcendental amorous pastimes, O transcendental wit expert at joking with the appreciative young gopis, O enjoyer of the rasa- dance, O lord who is tossed about by playful, charming waves of amorous pastimes, O friend who places the jeweled flute to Your splendid lips, O friend to whom the saintly devotees offer respectful obeisances with bowed heads, O friend who enjoys pastimes of speaking sublimely gentle joking words, O friend who breaks the pious gopis' vow of chastity, O friend who crushes Your enemies, O friend who is the residence of ever-fresh transcendental amorous pastimes, O enjoyer of ever-fresh sublimely sweet mellows of transcendental pastimes, O killer of Putana, O friend whose dark form is the color of a fresh rain-cloud, O transcendental dancer who dances on the shore of the Yamuna, O rake who is decorated with a necklace of precious gems, O friend whose splendid lips are like a red flower blossom, O beloved of Vraja, O swan who swims in the Manasa-Ganga river of Radharani's thoughts. May Prabodhananda Sarasvati's song bring transcendental auspiciousness and love for Lord Hari to those who hear it. At that time Krishna placed His flowerlike hands on the two golden waterpots of Radharani's breasts and the delicate plantain tree trunks of Her thighs. When She raised Her hands in resistance, Her bracelets shook, jingling like the sound of turya drums. In this way Govinda performed the auspicious beginning of His amorous struggle with Radharani. With the cupped hands of her ears, a certain gopi drank the very sweet and auspicious nectar of this song glorifying Krishna, the enemy of Madhu. Continually remembering Govinda's lotus feet, that gopi began to sing the following song: Madana-Gopala jauntily wears a peacock-feather crown in His curling hair. His flute music chases away the chaste shyness of the eternally young Vraja- gopis. I pray that my mind may always dwell within Madana-Gopala, who is a limitless mango tree of amorous pastimes for Radharani. Madana-Gopala stands under a splendid kalpa-vrksa tree on the Yamuna's shore. His hips are covered with a fine yellow silk dhoti and decorated with a belt of softly tinkling bells. The dark complexion of youthful Madana-Gopala has stolen away the beautiful splendor of the dark rain-clouds. His sublimely sweet lips are placed to the flute. His beautiful face is like a moon that enchants the cakora bird of Radharani, the daughter of Maharaja Vrsabhanu. Madana-Gopala is beautifully decorated with ankle-bells, bracelets, jeweled shark-shaped earrings, and a gunja-necklace. He smiles gently and sweetly. His eyes are very beautiful. He yearns to associate with the gopis, who are expert at enjoying the mellows of transcendental pastimes. A garland of forest flowers filled with intoxicated, delighted buzzing bees swings from Madana-Gopala's neck. His handsome, nicely rounded, broad arms are anointed with fragrant scents. The hairs on His arms stand up because of ecstatic happiness. The forehead of Madana-Gopala was decorated with splendid jeweled tilaka markings. On His nose was a pearl set in gold. His face was like a lotus flower blossoming as if millions of nectarean autumnal moons were shining it. His handsome, delicate, youthful body bends at His neck, and ankles. He is the great hero who delights in chivalrous amorous duels in the cottages of ever-fresh Vrndavana forest. Madana-Gopala's glistening limbs are abundantly anointed with sandalwood, kunkuma, and other fragrant substances. His form is like a cloud filled with the nectar of transcendental bliss. His form is inundated by the flowing waves of transcendental amorous pastimes. The effulgence of the candramani jewels of Madana-Gopala's toenails has embarrassed millions of cupids. He is expert at enjoying wonderful amorous pastimes. He is Vrajapura's youthful prince. O intelligent readers, please let your minds and hearts take pleasure in this nectar of Prabodhananda Sarasvati's description of Madhava's transcendental form. Why should you uselessly wander in the illusory material energy? Krishna's complexion is the blue color of a kuvalaya lotus petal. He enjoys amorous pastimes like millions of cupids. He is dressed in a silk dhoti as splendid as gold. He wears a peacock-feather crown. The sound of His flute loosens the undergarments of the pious young gopis. He is the rajahamsa swan who sports among the lotus flowers of Radharani. I pray that Krishna may appear within my heart. Within the forest Lord Hari met frightened, trembling Radharani, whom a clever gopi-friend had carefully brought to the place of rendezvous. When Lord Hari saw Radharani He became attacked by volleys of cupid's arrows, and to shield His own senses, He at once lifted the two lofty mountains of Radharani's breasts. I pray that Lord Hari, who is delighted by these expert amorous pastimes, may protect you. (Comment on this)
12:14 pm	part III Here are the forest groves. Here is the peerless rasa-dance circle. Here is the valley were She enjoys amorous pastimes. Alas! Alas! I do not see Radha anywhere. Alas! O queen of my life, my heart now breaks in a hundred pieces. Text 211 ihaivabhut kunje nava-rati-kala mohana-tanor aho atranrityad dayita-sahita sa rasa-nidhih iti smaram smaram tava carita-piyusha-laharim kada syam shri-radhe cakita iha vrindavana-bhuvi iha-here; eva-indeed; abhut-was; kunje-in the forest grove; nava-rati-kala-mohana-tanoh-expert at ever new amortous pastimes; aho-aha; atra-here; anrityat-danced; dayita-sahita-with the beloved; sa-She; rasa-nidhih-an ocean of nectar; iti-thus; smaram smaram-remembering and remembering; tava-of You; carita-piyusha-laharim-trhe nectar waves of pastimes; kada-when?; syam-I will be; shri-radhe-O Shri Radha; cakita-trembling; iha-here; vrindavana-bhuvi-in the land of Vrindavana. "In this forest the charming girl enjoyed new amorous pastimes. In this place She who is an ocean of nectar danced with Her beloved." O Shri Radha, when will I tremble in the land of Vrindavana as I remember the nectar waves of Your pastimes in this way? Text 212 shrimad-bimbadhare te sphurati nava-sudha-madhuri-sindhu-kotir netrantas te vikirnadbhuta-kusuma-dhanush-canda-sat-kanda-kotih shri-vakshoje tavati-pramada-rasa-kala-sara-sarvasva-kotih shri-radhe tvat-padabjat sravati niravadhi-prema-piyusha-kotih shrimad-bimbadhare-beautiful; bimba fruit lips; te-of You; sphurati-manifested; nava-sudha-madhuri-sindhu-oceans of new nectar; kotih-millions; netrantah-ocrner of the eyes; te-of You; vikirna-shot; adbhuta-wonderful; kusuma-dhanuh-of Kamadeva; canda-ferocious; sat-kanda-kotih-millions of arrows; shri-vakshoje-beautiful breasts; tava-of You; ati-pramada-rasa-kala-sara-of passionate amorous pastimes; sarvasva-treasures; kotih-millions; shri-radhe-O Shri Radha; tvat-padabjat-from Your lotus feet; sravati-flows; niravadhi-limitless; prema-love; piyusha-kotih-millions of nectars. O Shri Radha, from the beautiful bimba fruits of Your lips flow millions of sweet nectar oceans. The corners of Your eyes shoot millions of ferocious and wonderful Kamadeva arrows. Within Your breast are millions of treasures of passionate amorous pastimes. From Your lotus feet flow millions of limitless nectars of love. Text 213 sandranandonmada-rasa-ghana-prema-piyusha-murteh shri-radhaya atha madhu-pateh suptayoh kunja-talpe kurvanaham mridu mridu padambhoja-samvahanani shayyante kim kim api patita prapta-tandra bhaveyam sandra-intense; ananda-bliss; unmada-passionate; rasa-ghana-very sweet; prema-piyusha-nectar of love; murteh-forms; shri-radhaya-of Shri Radha; atha-then; madhu-pateh-of Krishna; suptayoh-sleeping; kunja-talpe-on a bed in the forest; kurvana-doing; aham-I; mridu mridu-very gently; padambhoja-samvahanani-massaging the lotus feet; shayya-of the bed; ante-on the edge; kim-whether?; kim api-somehow; patita-fallen; prapta-tandra-sleepy; bhaveyam-I will become. Will I, exhausted, eventually fall asleep on the forest-bed's edge as I very gently massage the lotus feet of sleeping Radha and Krishna, the two nectar forms of deep bliss and sweet passionate love? Text 214 radha-padaravindocchalita-nava-rasa-prema-piyusha-punje kalindi-kula-kunje hridi kalita-mahodara-madhurya-bhavah shri-vrindaranya-vithi-lasita-rati-kala-nagarim tam gariyo gambhiraikanuragam manasi paricaran vismritanyah kada syam radha-padaravinda-from Shri Radha's lotus feet; ucchalita-manifested; nava-rasa-prema-piyusha-punje-the nectar of love; kalindi-kula-kunje-in forest grove by the Yamuna's shore; hridi-in the heart; kalita-perceived; mahodara-madhurya-bhavah-great sweetness; shri-vrindaranya-vithi-on the pathways in Shri Vrindavana; lasita-splendid; rati-kala-amorous pastimes; nagarim-girl; tam-Her; gariyah-great; gambhiraikanuragam-deep love; manasi-in the heart; paricaran-worshiping; vismrita-forgotten; anyahall else; kada-when?; syam-I will become. When, staying in a forest grove by the Yamuna, a grove flooded with the ever-new nectar of spiritual love that flows from Radha's lotus feet, seeing the most wonderful sweetness, and in my mind serving a beautiful young girl expert at enjoying amorous pastimes in forest Vrindavana forest, a girl filled with the deepest, most exalted love, will I forget everything else? Text 215 adrishtva radhanke nimisham api tam nagara-manim taya va khelantam lalita-lalitananga-kalaya kadaham duhkhabdhau sapadi patita murchitavati na tam ashvasyartam su-ciram anushoce nija-dasham adrishtva-not seeing; radhanke-on Radha's lap; nimisham-eyeblonk; api-even; tam-Him; nagara-manim-the jewel of lovers; taya-with Her; va-or; khelantam-playing; lalita-lalitananga-kalaya-with playful amorous pastimes; kada-when?; aham--I; duhkhabdhau-in the ocean of sufferings; sapadi-at once; patita-fallen; murchitavati-unconscious; na-not; tam-that; ashvasya-consoling; artam-suffering; su-ciram-for a long time; anushoce-I lament; nija-dasham-own condition. When, for a moment not seeing the jewel of lovers enjoy pastimes on Radha's lap, will I suddenly fall unconscious, plunging into the ocean of suffering, for a long time unable to comfort Her or even lament my own situation? Text 216 bhuyo bhuyah kamala-nayane kim mudha varyate 'sau van-matre 'pi tvad-anugamanam na tyajyaty eva dhurtah kincid radhe kuru kuca-tati-prantam asya mradiyash cakshur-dvara tam anupatitam curnatam etu cetah bhuyo bhuyah-again and agaion; kamala-nayane-lotus eyes; kim-whether?; mudha-uselessly; varyate-is covered; 'sau-thsi; vak-words; matre-only; 'pi-even; tvad-anugamanam-following You; na-not; tyajyati-abandons; eva-iindeed; dhurtah-rascal; kincit-something; radhe-O Radha; kuru-do; kuca-tati-prantam-on the edge of Your breasts; asya-of Her; mradiyah-gentle; cakshur-dvara-by the eyes; tam-that; anupatitam-fallen; curnatam-to powder; etu-may go; cetah -heart. "O lotus-eyed one, why do you try again and again, and always without success, to stop Him? Mere words will not stop that rascal from following You wherever You go. O Radha, do this much: Arrange so that His eyes will see the edge of Your breast. Then His mind will at once be crushed into a powder." Text 217 kim va nas taih su-shastraih kim atha tad-uditair vartmabhih sad-grihitair yatrasti prema-murter na hi mahima-sudha napi bhavas tadiyah kim va vaikuntha-lakshmyapy ahaha paramaya yatra me nasti radha kintv ashapy astu vrindavana-bhuvi madhura koti-janmantare 'pi kim va-whether?; nah-of us; taih-with them; su-shastraih-by scriptures; kim-whwther?; atha-then; tad-uditaih-spoken; vartmabhih-by the pathways; sad-grihitaih-accepted; yatra-where; asti-is; prema-murteh-the form of love; na-not; hi-indeed; mahima-of glory; sudha-the nectar; na-not; api-also; bhavah-nature; tadiyah-of that; kim va-whether?; vaikuntha-lakshmya-by the opulences of Vaikuntha; api-even; ahaha-aha; paramaya-great; yatra-where; me-of me; na-not; asti-is; radha-Radha; kintv-however; asha-hope; api-also; astu-may be; vrindavana-bhuvi-in the land of Vrindavana; madhura-sweet; koti-janmantare-after millions of births; 'pi-even. Of what good are the scriptures? Of what good are the paths described in them and followed by great saints? Of what good are they if they do not describe the nectar glory of She who is the form of love? Of what good are they if they do not describe Her ecstasy of love? Of what good is the opulence of Vaikuntha if Radha does not stay there? I cherish the sweet hope that I may some day attain the land of Vrindavana, even if it takes me ten million births. Text 218 shyama shyamety anupama-rasapurna-varnair japanti sthitva sthitva madhura-madhurottaram uccarayanti mukta-sthulan nayana-galitan ashru-bindun vahanti hrishyad-roma pratipada-camatkurvanti patu radha shyama shyama-Syama! Syama; iti-thus; anupama-rasapurna-varnaih-peerlessly sweet syllables; japanti-chanting; sthitva-staying; sthitva-and staying; madhura-madhurottaram-most sweet; uccarayanti-saying; mukta-sthulan-great pearls; nayana-galitan-fallen from the eyes; ashru-bindun-tears; vahanti-flowing; hrishyad-roma-hairs standing erect; pratipada-at every moment; camatkurvanti-making wonders; patu-may protect; radha-Radha. May Shri Radha, who, chanting the peerlessly sweet sylabbles "Shyama! Shyama!", becomes stunned in ecstasy, sheds tears like pearls, and, the hairs of Her body standing up with joy, displays many wonders, protect us. Text 219 tadrin-murtir vrajapati-sutah padayor me patitva dantagrenatha dhrita-trinakam kaku-vadan braviti nityam canuvrajati kurute sangamayodyamam cety udvegam me pranayini kim avedayeyam nu radhe tadrik-like this; murtih-form; vrajapati-sutah-the prince of Vraja; padayoh-at the feet; me-of me; patitva-falling; dantagrena-with the tips of His teeth; atha-then; dhrita-trinakam-holding a blade of grass; kaku-vadan-speaking sweet words; braviti-speaks; nityam-always; ca-also; anuvrajati-follows; kurute-does; sangamayodyamam-eager to meet; ca-and; iti-thus; udvegam-eagerness; me-of Me; pranayini-full of love; kim-whether?; avedayeyam-I may inform; nu-indeed; radhe-O Radha. "The prince of Vraja falls at my feet. He places a straw between His teeth and begs with sweet words. He follows me wherever I go. He yearns to meet You. He is very troublesome. O affectionate Radha, what should I tell Him?" Text 220 calal-lila-gatya kvacid anucalad-dhamsa-mithunam kvacit kekiny-agre krita-natana-candraky-anukriti latashlishtam sakhi-pravaram anukurvat kvacid aho vidagdha-dvandvam tad ramata iha vrindavana-bhuvi calat-moving; lila-pastimes; gatya-with movements; kvacit-somewhere; anucalad-dhamsa-mithunam-moving pair of swans; kvacit-somwehere; kekiny-agre-before a peacock; krita-natana-candraky-anukriti-with dancing of the peacock's tails; lata-vine; ashlishtam-embracing; sakhi-friends; pravaram-best; anukurvat-imitates; kvacit-somewhere; aho-aha; vidagdha-dvandvam-intelligence divine couple; tat-that; ramata-enjoys; iha-here; vrindavana-bhuvi-in Vrindavana. Sometimes imitating a graceful pair of swans, sometimes imitating a peacock dancing before a peahen, and sometimes imitating a tree embraced by a flowering vine, the playful divine couple enjoy pastimes here in Vrindavana. Text 221 vyakoshendivaram atha ruca hari hemaravindam kalindiyam surabhim anilam shitalam sevyamanam sandranandam nava-nava-rasam prollasat-keli-vrindam jyotir-dvandvam madhura-madhuram prema-kandam cakasti vyakoshendivaram-lotus whorl; atha-then; ruca-with splendor; hari-defeating; hemaravindam-charming golden lotus; kalindiyam-Yamuna; surabhim-fragrant; anilam-breeze; shitalam-cool; sevyamanam-serving; sandranandam-intense bliss; nava-nava-newer and newer; rasam-nectar; prollasat-keli-vrindam-splendid pastimes; jyotir-dvandvam-two splendors; madhura-madhuram-very sweet; prema-kandam-delightful; cakasti-are manifested. Eclipsing the golden and blue lotus flowers, served by the cool and fragrant breezes blowing over the Yamuna, and filled with bliss, newer and newer nectar, and many splendid pastimes, two very sweet and loving splendors shine with great glory. Text 222 kada madhura-sharikah sva-rasa-padyam adhyapayat pradaya kara-talikah kvacana nartayat kekinam kvacit kanaka-vallari-vrita-tamala-lila-dhanam vidagdha-mithunam tad adbhutam udeti vrindavane kada-when?; madhura-sharikah-charming female parrot; sva-rasa-padyam-own sweet verses; adhyapayat-teaches; pradaya-giving; kara-talikah-palms; kvacana-somewhere; nartayat-causes to dance; kekinam-peacock; kvacit-somewhere; kanaka-golden; vallari-vine; vrita-embraced; tamala-tamala tree; lila-dhanam-wealth of pastimes; vidagdha-mithunam-intelligent divine couple; tat-that; adbhutam-wonderful; udeti-is manifested; vrindavane-in Vrindavana. Sometimes teaching a parrot to recite nectar poetry, sometimes clapping Their hands as a peacock dances, and sometimes imitating the pastimes of a flowering vine embracing a tamala tree, the wonderful and playful divine couple enjoy pastimes in Vrindavana. Text 223 patralim lalitam kapola-phalake netrambuje kajjalam rangam bimba-phaladhare ca kucayoh kashmiraja-lepanam shri-radhe nava-sangamaya tarale padanguli-panktishu nyasyanti pranayad alaktaka-rasam purna kada syam aham patralim-pictures; lalitam-charming; kapola-phalake-on the cheeks; netrambuje-on the lotus eyes; kajjalam-mascara; rangam-red ointment; bimba-phaladhare-on the bimba fruit lips; ca-and; kucayoh-on the breasts; kashmiraja-lepanam-red kunkuma; shri-radhe-O Shri Radha; nava-sangamaya-new meeting; tarale-trembling; padanguli-panktishu-marked with the footprints; nyasyanti-placing; pranayat-out of love; alaktaka-rasam-red lac; purna-filled; kada-when?; syam-become; aham-I. When, drawing graceful pictures and designs on Your cheeks, decorating Your eyes with black kajjala, Your lips with red ranga, Your breasts with kunkuma, and Your toes with red lac, will I feel happy, O Shri Radha who trembles to meet Your beloved? Text 224 shri-govardhana eka eva bhavata panau prayatnad dhritah shri-radha-tanu-hema-shaila-yugale drishte 'pi te syad bhayam tad gopendra-kumara ma kuru vritha garvam parihasatah karhy evam vrishabhanu-nandini tava preyamsam abhashaye shri-govardhane-on Shri Govardhana; eka-one; eva-indeed; bhavata-with You; panau-hand; prayatnat-carefully; dhritah-held; shri-radha-of Shri Radha; tanu-body; hema-shaila-yugale-two golden mountains; drishte-seen; 'pi-also; te-of You; syat-I will be; bhayam-fear; tat-that; gopendra-kumara-the prince of gopas; ma-don't; kuru-do; vritha-uselessly; garvam-pride; parihasatah-laughter; karhi-when?; evam-thus; vrishabhanu-nandini-O Radha; tava-of You; preyamsam-beloved; abhashaye-O will speak. O daughter of Vrishabhanu, when will I joke with Your beloved, telling Him, "O prince of the gopas, don't be so uselessly proud. With a great struggle You may have held up one Govardhana Hill. Still, You become terrified when You see the two golden hills on Shri Radha's body."? Text 225 ananga-jaya-mangala-dhvanita-kinkini-dindimah stanadi-vara-tadanair nakhara-danta-ghatair yutah aho chatura-nagari-nava-kishorayor manjule nikunja-nilayajire rati-ranotsavo jrimbhate ananga-of amorous desires; jaya-glory; mangala-auspiciousness; dhvanita-sounded; kinkini-tinkling ornaments; dindimah-drum; stana-breasts; adi-beginning; vara-tadanaih-with attacks; nakhara-danta-ghataih-teeth andf nails; yutah-which; aho-aha; chatura-nagari-nava-kishorayoh-ekpert teenagers; manjule nikunja-nilayajire-in the beautiful forest; rati-ranotsavah-a festival of amorous pastimes; jrimbhate-is manifested. Tinkling ornaments the war drums, and Their weapons the nails and teeth that attack breasts and limbs, the playful and youthful divine couple fight an amorous battle in the charming courtyard of Their forest cottage. Text 226 yunor vikshya dara-trapa-nata-kalam adikshayanti drishau vrinvana cakitena sancita-maha-ratna-stanam capy urah sa kacid vrishabhanu-veshmani sakhi-malasu balavali- maulih khelati vishva-mohana-maha-sarupyam acinvati yunoh-of the young couple; vikshya-seeing; dara-trapa-nata-kalam-expertise in shy dancing; adikshayanti-accepts initiation; drishau-eyes; vrinvana-choosing; cakitena-frightened; sancita-maha-ratna-stanam-great jewel breasts; ca-and; api-also; urah-chest; sa-She; kacit-someone; vrishabhanu-veshmani-in the hom,e of Vrsabhanu; sakhi-malasu-in a garland of friends; balavali-of girls; maulih-the crown; khelati-enjoys pastimes; vishva-mohana-maha-sarupyam-charming the worlds; acinvati-chooses. Accepting, with Her eyes, initiation in the art of shy dancing glances, and then shyly covering Her great jewel breasts, She who stays in Vrishabhanu's palace, who is surrounded by a garland of dear friends, and who is the crown of beautiful girls, plays the pastime of an impersonalist, suddenly discovering that She is one with He who charms all the worlds. Text 227 jyotih-punja-dvayam idam aho mandalakaram asya vakshasy unmadayati hridayam kim phalaty anyad agre bhru-kodandam na krita-ghatanam sat-katakshaugha-banaih pranan hanyat kim u paramato bhavi bhuyo na jane jyotih-punja-dvayam-two splendors; idam-this; aho-aha; mandalakaram-round; asya-of Her; vakshasi-on the chest; unmadayati-makes passionate; hridayam-the heart; kim-what?; phalati-results; anyat-another; agre-in the presence; bhru-eyebrows; kodandam-archer's bows; na-not; krita-ghatanam-striking; sat-katakshaugha-banaih-with a flood of arrows of sidelong glances; pranan-life; hanyat-may kill; kim-whether?; u-indeed; paramatah-greatly; bhavi-is; bhuyah-again; na-not; jane-I know. "The two brilliant circles of light that shine on Her chest make my heart wild with passion. What will happen to Me next? Wounded by arrows of sidelong glances shot from the bows of Her eyebrows, my life has come to end. What will happen to Me next? I do not know." Text 228 bhoh shridaman subala vrishabha stoka-krishnarjunadyah kim vo drishtam mama nu cakita drig-gata naiva kunje kacid devi sakala-bhuvanaplavi-lavanya-pura durad evakhilam aharata preyaso vastu sakhyuh bhoh-O friend; shridaman-Shridama; subala-Subala; vrishabha-Vrsabha; stoka-krishnarjunadyah-Stoaka-krishna, Arjuna, and the others; kim-whether; vah-of you; drishtam-seen; mama-of me; nu-indeed; cakita-frightened; drig-gata-gone before the eyes; na-not; eva-indeed; kunje-in the forest; kacit-some; devi-goddess; sakala-bhuvana-all the worlds; aplavi-flooding; lavanya-pura-a flood of beauty; durat-from afar; eva-indeed; akhilam-all; aharata-removed; preyasah-of the beloved; vastu-thing; sakhyuh-of the friend. "Shridama, Subala, Vrishabha, Stokakrishna, Arjuna, what did you see? My frightened eyes would not enter that forest." "A goddess who flooded all the worlds with Her beauty robbed our dear friend of everything He owned." Text 229 gata dure gavo dinam api turiyamsam abhajad vayam yatum kshantas tava ca janani vartma-nayana akasmat tushnike sajala-nayane dina-vadane luthaty asyam bhumau tvayi na hi vayam prani-nishavah gata-gone; dure-afar; gavah-cows; dinam-day; api-also; turiyamsam-fourth part; abhajat-attained; vayam-we; yatum-to go; kshantah-patient; tava-pf You; ca-qand; janani-mother; vartma-path; nayana-eyes; akasmat-suddenly; tushnike-silent; sajala-nayane-tears ion the eyes; dina-vadane-poor face; luthati-rolls on the great; asyam-on this; bhumau-ground; tvayi-in You; na-not; hi-indeed; vayam-we; prani-nishavah-life. "The cows have gone far. The day has come to its last quarter. We can go. Your mother has fixed her eyes on the path. You suddenly stop. You are silent. Your face shows that You are overwhelmed. Tears fill Your eyes. Now You are rolling about on the ground. O friend, if You act in this way we no longer wish to live. Text 230 nasagre nava-mauktikam su-ruciram svarnojjvalam bibhrati nana-bhangair ananga-ranga-vilasal-lila-tarangavalih radhe tvam pravilobhaya vraja-manim ratna-cchata-manjari- citrodancita-kancuka-sthagitayor vakshojayoh shobhaya nasagre-on the tip of the nose; nava-mauktikam-new pearl; su-ruciram-chamring; svarnojjvalam-splendid gold; bibhrati-holds; nana-bhangaih-with various gestures; ananga-ranga-vilasal-lila-tarangavalih-with glistening waves of amorous pastimes; radhe-O Radha; tvam-You; pravilobhaya-desiring; vraja-manim-the jewel of Vraja; ratna-cchata-manjari-the blossom of the jewel effulgence; citra-picture; udancita-kancuka-sthagitayoh-hideen inm the bodice; vakshojayoh-breasts; shobhaya-with the beauty. O Radha, O girl who wears a beautiful nose-pearl set in gold, O girl who plays on the glistening waves of transcendental amorous pastimes, please use the beauty of Your breasts, breasts now concealed by a bodice embroidered with glistening jewel-pictures of newly-blossoming flowers, to make He who is the jewel of Vraja wild with passion. Text 231 aprekshe krita-nishcayapi su-ciram drik-konato vikshate maune dardhyam upashritapi nigadet tam eva yahity aho asparshe su-dhritashayapi karayor dhritva bahir yapayed radhaya iti mana-dushthitim aham prekshe hasanti kada aprekshe-not see; krita-nishcaya-conclusion; api-also; su-ciram-long time; drik-konatah-from the corner of the eyes; vikshate-sees; maune-in silence; dardhyam-firmness; upashrita-taken shelter; api--also; nigadet-speaks; tam-that; eva-indeed; yahi-please go; iti-thus; aho-Oh; asparshe-not souching; su-dhritashaya-desiring; api-also; karayoh-of the hands; dhritva-holding; bahih-outside; yapayet-causes to go; radhaya-Radha; iti-thus; mana-dushthitim-the wickedness fo jealous anger; aham-I; prekshe-see; hasanti-laughing; kada-when?. She vows never to see Him again. Yet She stares at Him from the corner of Her eye. She vows never to speak to Him again. Yet She tells Him, "Go to her." She vows never to touch Him again. Yet She holds both His hands to lead Him outside. When, seeing all this, will I smile at Radha's desperate struggle to remain angry and jealous? Text 232 rasagadhe radha-hridi sarasi hamsah kara-tale lasad-vamsha-srotasy amrita-guna-sangah pratipadam calat-picchottamsah su-racitavatamsah pramadaya sphurd-gunja-gucchah sa hi rasika-maulir milatu me rasagadhe-in fathomless nectar; radha-hridi-in Radha's heart; sarasi-in the lake; hamsah-swan; kara-tale-in the palm of the hand; lasat-glistening; vamsha-bamboo; srotasi-in the stream; amrita-guna-sangah-nectar; pratipadam-at evrey moment; calat-picchottamsah-moving peacock-feather crown; su-racitavatamsah-graceful crown; pramadaya-exchiting; sphurd-gunja-gucchah-gunja necklace; sa-He; hi-indeed; rasika-maulih-the crown of rasikas; milatu-may meet; me-me. I pray that one day I may meet He who is the crown of rasikas, who wears a swaying peacock-feather crown and a splendid gunja necklace, who in His hand holds a flute that brings nectar to the ear, and who has become a swan swimming in the fathomless nectar-lake of Shri Radha's heart. Text 233 akasmat kasyashcin nava-vasanam akarshati param muralya dhammille sprishati kurute 'nyakara-dhritim patan nityam radha-pada-kamala-mule vraja-pure tad ittham vithishu bhramati sa maha-lampata-manih akasmat-suddenly; kasyashcin-of someone; nava-vasanam-the new garment; akarshati-tugs; param-great; muralya-with the flute; dhammille-on the braids; sprishati-touches; kurute-does; 'nyakara-dhritim-rebuke; patan-falling; nityam-always; radha-of Radha; pada-kamala-mule-at the lotus feet; vraja-pure-in Vraja Village; tat-that; ittham-thus; vithishu-on the paths; bhramati-wanders; sa-He; maha-lampata-manih-the jewel of rakes. The great jewel of debauchees, who one moment suddenly tugs one gopi's garment, another moment touches His flute to another gopi's braid, another moment hold's another gopi's hand, and again and again falls down before Radha's lotus feet, wanders in the pathways of Vraja Village. Text 234 ekasya rati-caura eva cakitam canya-stanante karam dhritva karshati venunanya-sudrisho dhammilla-malli-srajam dhatte 'nya-bhuja-vallim utpulakitam sanketayaty anyaya radhayah padayor luthaty alam amum jane maha-lampatam ekasya-of one; rati-caura-the thief of amorous pastimes; eva-indeed; cakitam-trembling; ca-and; anya-another; stanante-atthe edge of the breast; karam-hand; dhritva-holding; karshati-tugs; venuna-with the flute; anya-sudrishah-another beautiful-eyed girl; dhammilla-malli-srajam-the jasmine garland in the braids; dhatte-placed; 'nya-another; bhuja-vallim-the vine arms; utpulakitam-blossomign with happiness; sanketayati-meets; anyaya-with another; radhayah-of Radha; padayoh-at the feet; luthati-rolls on the ground; alam-enough; amum-Him; jane-I know; maha-lampatam-the great rake. Well I know this great debauchee who steals one gopi's heart, places a trembling hand on another gopi's breast, with His flute tugs the jasmine garland in another beautiful-eyed gopi's braids, touches another gopi's joyous blossoming-vine arm, arranges to meet another gopi, and still falls down before Radha's feet. Text 235 priyamse nikshiptotpulaka-bhuja-dandah kvacid api bhraman vrindaranye mada-kala-karindradbhuta-gatih nijam vyanjann aty-adbhuta-surata-shiksham kvacid aho rahah-kunje gunja-dhvanita-madhupe kridati harih priya-of the belovbed; amse-on the shoulder; nikshipta-placed; utpulaka-bhuja-dandah-blossoming arm; kvacit-sometimes; api-also; bhraman-wandering; vrindaranye-in Vrindavana forest; mada-kala-karindradbhuta-gatih-wonderfully walking like a passionate elephant; nijam-own; vyanjan-manifesting; aty-adbhuta-surata-shiksham-wonderful instructions about amorous pastimes; kvacit-sometimes; aho-aha; rahah-kunje-in a secluded forest grove; gunja-dhvanita-madhupe-filled with humming bees; kridati-enjoys pastimes; harih-Krishna. Sometimes resting His joyous arm on His beloved's shoulder, sometimes wandering like a wonderful maddened elephant in Vrindavana forest, and sometimes giving wonderful instructions in the arts of love, Krishna enjoys pastimes in a secluded forest grove filled with humming bees. Text 236 dure srishty-adi-varta na kalayati manan naradadin sva-bhaktan shridamadyaih suhridibhir na milati harate sneha-vriddhim sva-pitroh kintu premaika-simam madhura-rasa-sudha-sindhu-sarair agadham shri-radham eva janan madhu-patir anisham kunja-vithim upaste dure-far away; srishty-adi-beginning withe creation; varta-talk; na-not; kalayati-hears; manak-at all; naradadin-beginning with Narada Muni; sva-bhaktan-own devotees; shridamadyaih-beginning with Shridama; suhridibhih-with friends; na-not; milati-meets; harate-removes; sneha-love; vriddhim-increase; sva-pitroh-of His parents; kintu-however; premaika-simam-the pinnacle of love; madhura-rasa-sudha-sweet nectar; sindhu-saraih-with oceans; agadham-fathomless; shri-radham-Shri Radha; eva-indeed; janan-knowing; madhu-patih-Krishna; anisham-day and night; kunja-vithim-in the forest pathways; upaste-worships. He stays far away from talk of creating, maintaining, or destroying material worlds. He does not listen to Narada and the devotees. He will not meet with Shridama and other friends. He ignores His parents' love. Thinking only of Shri Radha, who is the pinnacle of love and the fathomless ocean of sweet nectar, day and night Krishna worships the path that leads to the forest. Text 237 susvadu-surasa-tundilam indivara-vrinda-sundaram kim api adhi-vrindatavi nandati radha-vakshoja-bhushanam jyotih susvadu-surasa-tundilam-sweet nectar; indivara-vrinda-sundaram-beautiful like blue lotus flowers; kim api-something; adhi-vrindatavi-Vrindavana; nandati-enjoys; radha-vakshoja-bhushanam-the ornament of Shri Radha's breast; jyotih-the splendor. A glorious splendor, dark like the blue lotus, very sweet, and the great glory of Vrindavana forest, has now become the playful ornament of Shri Radha's breast. Text 238 kantih kapi parojjvala nava-milac-chri-candrikodbhasini ramatyadbhuta-varnakancita-rucir nityadhikanga-cchavih lajjanamra-tanuh smayena madhura prinati keli-cchata san-mukta-phala-caru-hara-surucih svatmarpanenacyutam kantih-splendor; kapi-something; parojjvala-splendid; nava-milac-chri-candrikodbhasini-splendid like new moonlight; ramatyadbhuta-varnakancita-rucih-with delightful syllables; nityadhikanga-cchavih-eternal splendor; lajjanamra-tanuh-shyly bending form; smayena-with a smile; madhura-sweet; prinati-delights; keli-cchata-splendor of pastimes; san-mukta-phala-caru-hara-surucih-beautiful with a pearl necklace; svatmarpanena-with offering of the self; acyutam-to the infallible Supreme Personality of Godhead. By offering Herself to Him, a certain eplendor glorious like the new moonlight, more wonderful than Goddess Lakshmi, eternally glorious, decorated with a beautiful pearl necklace, and possessing a shyly curved form, a sweet smile, and a great glory of pastimes, pleases the infallible Supreme Personality of Godhead. Text 239 yan naradesha-shukair agamyam vrindavane vanjula-manju-kunje tat krishna-ceto-haranaika-vijnam atrasti kincit paramam rahasyam yan-what; naradesha-shukaih-by Narada, Siva, and Sukadeva; agamyam-unattainable; vrindavane-in Vrindavana; vanjula-manju-kunje-in the charming forest groves; tat-that; krishna-ceto-harana-stealing Krishna's heart; eka-vijnam-knowledge; atra-here; asti-is; kincit-something; paramam-supreme; rahasyam-secret. Here in the beautiful forest of Vrindavana resides a great secret, a secret unknown to Narada, Brahma, Shiva, and Shukadeva, a secret that knows how to steal Krishna's heart. Text 240 lakshmya yasya na gocari-bhavati yan napuh sakhayah prabhoh sambhavyo 'pi virinci-narada-shiva-svayambhuvadyair na yah yo vrindavana-nagari-pashupati-stri-bhava-labhyah katham radha-madhavayor mamastu sa raho-dasyadhikarotsavah lakshmya-of the goddess of fortune; yasya-of whom; na-not; gocari-bhavati-in the range of perception; yan-what; na-not; apuh-attained; sakhayah-friends; prabhoh-of the Lord; sambhavyah-to be attained; 'pi-even; virinci-narada-shiva-svayambhuvadyaih-by Brahma, Narada, Siva, and Svayambhuva Manu and others; na-not; yah-whom; yah-who; vrindavana-nagari-pashupati-stri-of the Vrindavana gopis; bhava-the nature; labhyah-to be obtained; katham-how?; radha-madhavayoh-of Shri Shri Radha-Krishna; mama-of me; astu-may be; sa-that; rahah-secret; dasya-service; adhikara-qualification; utsavah-festival. How will I celebrate a festival of being qualified to engage in the confidential service of Shri Shri Radha and Krishna, a festival that Goddess Lakshmi cannot understand, Krishna's friends cannot attain, and Brahma, Narada, Shiva, Svayambhuva Manu, and a host of others cannot imagine, a festival attained only the gopi maidservants of Vrindavana's queen? Text 241 ucchishtamrita-bhuk tavaiva caritam shrinvams tavaiva smaran padambhoja-rajas tavaiva vicaran kunjams tavaivalayan gayan divya-gunams tavaiva rasade pasyams tavaivakritim shri-radhe tanu-van-manobhir amalaih so 'ham tavaivashritah ucchishta-remnant; amrita-nectar; bhuk-tasting; tava-of You; eva-indeed; caritam-pastime; shrinvamh-hearing; tava-of You; eva-indeed; smaran-remembering; padambhoja-rajah-the pollen of the lotus feet; tava-of You; eva-indeed; vicaran-thinking; kunjamh-forest groves; tava-of You; eva-indeed; alayan-abodes; gayan-singing; divya-gunamh-transcendental virtues; tava-of You; eva-indeed; rasade-sweet; pasyamh-seeing; tava-of You; eva-indeed; akritim-form; shri-radhe-O Shri Radha; tanu-van-manobhih-with body, mind, and words; amalaih-pure; sah-he; 'ham-I; tava-of You; eva-indeed; ashritah-taken shelter. Eating the remnants of Your meal, hearing Your pastimes, meditating on the dust of Your lotus feet, walking to the forest groves that are Your home, singing of Your divine virtues, and gazing on Your form, with a pure body, mind, and words, I take shelter of You, O Shri Radha, O giver of nectar. Text 242 kridan-mina-dvayakshyah sphurad-adhara-mani-vidruma-shroni-bhara- dvipayamottaranga-smara-kalabha-katatopa-vakshoruhayah gambhiravarta-nabher bahula-hari-maha-prema-piyusha-sindhoh shri-radhayah padambhoruha-paricarane yogyatam eva cinve kridan-mina-playing fish; dvayakshyah-two eyes; sphurat-glishtening; adhara-lips; mani-vidruma-coral jewels; shroni-bhara-broad hips; dvipayama-islands; uttaranga-with rising waves; smara-kalabha-katatopa-the foreheads of the baby elephant of amorous desires; vakshoruhayah-breasts; gambhiravarta-deep whirlpool; nabheh-navel; bahula-hari-maha-prema-great love of Lord Hari; piyusha-sindhoh-ocean of nectar; shri-radhayah-of Shri Radha; padambhoruha-paricarane-service to the lotus feet; yogyatam-suitability; eva-indeed; cinve-I seek. I search for a way to become qualified to serve the lotus feet of Shri Radha, whose enchanting eyes are restless like two playful fishes, whose glistening lips are like coral jewels, whose hips are like an island, whose raised breasts are like the raised forehead of the baby elephant of amorous pastimes, whose deep navel is a whirlpool, and who is a great nectar ocean of love for Krishna. Text 243 mala-granthana-shikshaya mridu-mridu-shrikhanda-nirgharshana- deshenadbhuta-modakadi-vidhibhih kunjanta-sammarjanaih vrindaranya-rahah-sthalishu vivasha premarti-bharodgamat pranesham paricarikaih khalu kada dasya mayadhishvari mala-garland; granthana-stringing; shikshaya-with instruction; mridu-mridu-very soft; shrikhanda-sandal paste; nirgharshana-grinding; adeshena-by teaching; adbhuta-modaka-wonderful candies; adi-beginning with; vidhibhih-with methods; kunjanta-sammarjanaih-with cleaning the forest groves; vrindaranya-rahah-sthalishu-in secluded places in Vrindavana forest; vivasha-overwhelmed; premarti-bharodgamat-with intense love; pranesham-the Lord of life; paricarikaih-with servants; khalu-indeed; kada-when?; dasya-a maidservant; maya-with me; adhishvari-queen. When, by stringing flower garlands, grinding very soft sandal paste, making wonderful moadaka candies, and cleaning the secluded grove in Vrindavana forest, will I become a maidservant and serve my queen, who is overcome with love for the master of Her life? Text 244 premambhodhi-rasollasat-tarunimarambhena gambhira-drik bheda-bhangi-mridu-smitamrita-nava-jyotsnancita-shri-mukhi shri-radha sukha-dhamani pravilasad-vrindatavi-simani preyo-'nke rati-kautukani kurute kandarpa-lila-nidhih premambhodhi-ocean of love; rasa-nectar; ullasat-splendid; tarunimarambhena-with the beginning of youth; gambhira-deep; drik-eyes; bheda-bhangi-mridu-smitamrita-with the nectar of gentle smiles; nava-jyotsnancita-with the new moonlight; shri-mukhi-beautiful face; shri-radha-Shri Radha; sukha-dhamani-abode of happiness; pravilasad-vrindatavi-simani-in splendid Vrindavana forest; preyo-'nke-on Her beloved's lap; rati-kautukani-amorous pastimes; kurute-does; kandarpa-lila-nidhih-the treasure house of amorous pastimes. Staying in glistening Vrindavana forest, and sitting on Her beloved's blissful lap, Shri Radha, who is the treasure-house of amorous pastimes, whose beautiful face is flooded with the sweet moonlight of Her gentle smile, and whose deep glances come from glistening youthfulness in the nectar ocean of pure love, enjoys great happiness. Text 245 shuddha-prema-vilasa-vaibhava-nidhih kaishora-shobha-nidhir vaidagdhi-madhuranga-bhangima-nidhir lavanya-sampan-nidhih shri-radha jayatan maha-rasa-nidhih kandarpa-lila-nidhih saundaryaika-sudha-nidhir madhu-pateh sarvasva-bhuto nidhih shuddha-pure; prema-love; vilasa-pastimes; vaibhava-glory; nidhih-treasure; kaishora-shobha-nidhih-the treasure of youthful beauty; vaidagdhi-madhuranga-bhangima-nidhih-the treasure of intelligent and sweet motions; lavanya-sampan-nidhih-the treasure of beauty; shri-radha-Shri Radha; jayatan-all glories; maha-rasa-nidhih-the treasure of great nectar; kandarpa-lila-nidhih-the treasure of amorous pastimes; saundaryaika-sudha-nidhih-the treasure of the nectar of beauty; madhu-pateh-of Krishna; sarvasva-bhutah-become the great treasure; nidhih-the treasure. Glory to Shri Radha, who is the glorious and playful treasure of pure love, the treasure of youthful splendor, the treasure of sweetly graceful limbs, the treasure of graceful opulence, the treasure of great sweetness, the treasure of amorous pastimes, the treasure of the nectar of beauty, the treasure that means everything to Lord Krishna. Text 246 nilendivara-vrinda-kanti-lahari-cauram kishora-dvayam tvayy etat kucayosh cakasti kim idam rupena sammohanam tan mam atma-sakhim kuru dvi-taruniyam nau dridham shlishyati sva-cchayam abhivikshya muhyati harau radha-smitam patu nah nilendivara-vrinda-kanti-the sdplendor of blue ltous flowers; lahari-waves; cauram-robbing; kishora-dvayam-a teenage couple; tvayi-in You; etat-this; kucayoh-on the breasts; cakasti-is manifested; kim-what?; idam-this; rupena-with the form; sammohanam-charminmg; tan-that; mam-me; atma-sakhim-friend; kuru-do; dvi-taruniyam-two youths; nau-us; dridham-firmly; shlishyati-embrace; sva-cchayam-own splendor; abhivikshya-seeing; muhyati-is charmed; harau-Krishna; radha-smitam-Radha's smile; patu-may protect; nah-us. "Two youths who eclipse the blue lotus' waves of splendor are now reflected on Your breasts. How did They become so charming and enchanting? Please accept Them as Your friends and tightly embrace Them." May Shri Radha's smile, which appears when Krishna sees His own reflection and speaks these bewildered words, protect us all. Text 247 sangatyapi mahotsavena madhurakaram hridi preyasah sva-cchayam abhivikshya kaustubha-manau sambhuta-shoka-trudha utkshipta-priya-panim eva vinayety uktva gataya bahih sakhyai sasra-nivedanani kim aham shroshyami te radhike sangatya-meeting; api-also; mahotsavena-with a great festival; madhurakaram-charming form; hridi-in the heart; preyasah-of the beloved; sva-cchayam-own splendor; abhivikshya-seeing; kaustubha-manau-in the Kaustubha jewel; sambhuta-shoka-trudha-breaking the grief; utkshipta-priya-panim-heloved the beloved's hand; eva-indeed; vinaya-humble; iti-thus; uktva-saying; gataya-gone; bahih-outside; sakhyai-for the friend; sasra-nivedanani-tear-filled appeals; kim-what?; aham-I; shroshyami-will hear; te-of You; radhike-O Radha. O Radha, when will i hear You say "Run into Your beloved's hands!" as, seeing Your own charming reflection in His Kaustubha jewel as You enjoy a festival of pastimes with You beloved, You suddenly flee, weeping and overcome with grief? Text 248 maha-mani-vara-srajam kusuma-sancayair ancitam maha-marakata-prabha-grathita-mohita-shyamalam maha-rasa-mahipater iva vicitra-siddhasanam kada nu tava radhike kavara-bharam alokaye maha-mani-vara-srajam-a necklace of great jewels; kusuma-sancayaih-with flowers; ancitam-bending; maha-marakata-prabha-grathita-mohita-shyamalam-enchanting dark like the splendor of sapphires; maha-rasa-mahipateh-the great king of nectar; iva-like; vicitra-siddhasanam-a wonderful throne; kada-when?; nu-indeed; tava-of You; radhike-O Radha; kavara-bharam-the braids; alokaye-I will see. O Radha, when will I see Your braids, which are decorated with strings of jewels and flowers, which are gloriously dark like the splendor of sapphires, and which are like a great throne where the king of nectars sits? Text 249 madhye madhye kusuma-khacitam ratna-damna nibaddham malli-malyair ghana-parimalair bhushitam lambamanaih pashcad rajan-mani-vara-kritodara-manikya-guccham dhammillam te hari-kara-dhritam karhi pashyami radhe madhye madhye-in the midst; kusuma-khacitam-made of flowers; ratna-damna-jewel necklace; nibaddham-bound; malli-malyaih-with jasmine garlands; ghana-parimalaih-fragrant; bhushitam-decorated; lambamanaih-extending; pashcat-behind; rajan-glistening; mani-vara-kritodara-manikya-guccham-clusters of rubies and other jewels; dhammillam-braids; te-of You; hari-kara-dhritam-held by Krishna's hand; karhi-when?; pashyami-I will see; radhe-O Radha. O Radha, which will I see Your braids, which with His own hand Krishna has decorated with flowers, jewels, strings of fragrant jasmines, and, at their end, a glistening cluster of rubies? Text 250 vicitrabhir bhangi-vitatibhir aho cetasi param camatkaram yacchan lalita-mani-muktadi-lasitah rasaveshad vittah smara-madhura-vrittakhila-maha- dbhutas te simante nava-kanaka-patöo vijayate vicitrabhih-wonderful; bhangi-vitatibhih-crooked; aho-aha; cetasi-in the heart; param-great; camatkaram-wonder; yacchan-begging; lalita-mani-muktadi-lasitah-splendid with graceful pearls and jewels; rasaveshat-from the entrance of nectar; vittah-wealthy; smara-madhura-vritta-sweet amorous pastimes; akhila-mahadbhutah-completely wonderful; te-of You; simante-on the border; nava-kanaka-new gold; paööah-garment; vijayate-glory. All glories to the golden cloth that covers Your parted hair, a cloth that with its colorful grace fills the heart with wonder, a cloth glistening with pearls and jewels, a cloth filled with all the wonder and sweetness that belongs to the god of love. Text 251 aho dvaidhi-kartum kritibhir anuragamrita-rasa- pravahaih su-snigdhaih kuöila-rucirah shyama ucitah itiyam simante nava-rucira-sindura-racita su-rekha nah prakhyapayitum iva radhe vijayate aho-Oh; dvaidhi-kartum-to make two; kritibhih-by deeds; anuraga-of love; amrita-rasa-of nectar; pravahaih-with currents; su-snigdhaih-graceful; kuöila-rucirah-charmingly curled; shyama-balck; ucitah-appropriate; iti-thus; iyam-this; simante-on the border; nava-rucira-sindura-racita-made with splendid red sidura; su-rekha-nice line; nah-of us; prakhyapayitum-to describe; iva-like; radhe-O Radha; vijayate-all glories. O Radha, all glories to the sindura-anointed part in Your hair, which seems to say to us, "Because of me the nectar stream of Radha's glistening curly hair is divided into two parts, just like charming, dark, crooked, two-faced Krishna." Text 252 cakoras te vaktramrita-kirana-bimbe madhukaras tava shri-padabje jaghana-puline khanjana-varah sphuran-mino jatas tvayi rasa-sarasyam madhu-pateh sukhaöavyam radhe tvayi ca harinas tasya nayanam cakorah-cakora; te-of You; vaktra-face; amrita-nectar; kirana-bimbe-light; madhukarah-bee; tava-of You; shri-padabje-beautiful lotus feet; jaghana-puline-on the hips; khanjana-varah-khanjana bird; sphuran-minah-glistening fish; jatah-born; tvayi-in You; rasa-sarasyam-lake of nectar; madhu-pateh-of Krishna; sukhaöavyam-in the forest of happiness; radhe-O Radha; tvayi-in You; ca-and; harinah-deer; tasya-of Him; nayanam-the eyes. O Radha, Krishna's eyes are cakora birds drinking the nectar moonlight of Your face, bees attracted to the lotus flower of Your beauty, khanjana birds playing on the riverbank of Your hips, glistening fish swimming in the lake of Your sweetness, and two dear playing in the forest of Your happiness. Text 253 sprishöva sprishöva mridu-kara-talenangam angam su-shitam sandranandamrita-rasa-hrade majjato madhavasya anke pankeruha-sunayana prema-murtih sphuranti gadhashleshonnamita-cibuka cumbita patu radha sprishöva sprishöva-touching and touchinmg; mridu-kara-talena-with a gaentle hand; angam angam-limb after limb; su-shitam-sweetly smiling; sandranandamrita-rasa-hrade-with the nectar lake of bliss; majjatah-plunged; madhavasya-of Krishna; anke-on the lap; pankeruha-lotus; sunayana-eyes; prema-murtih-form of love; sphuranti-manifest; gadhashlesha-firm embrace; unnamita-raised; cibuka-chin; cumbita-kissed; patu-may protect; radha-Radha. May Shri Radha, whose eyes are lotus flowers, and who, plunged into the blissful nectar lake of Krishna's lap, finds Her cooling limbs touched by His hand, Her nectar form tightly embraced by His arms, and Her raised chin kissed by His lips, protect us. Text 254 sada gayam gayam madhuratara-radha-priya-yashah sada sandrananda nava-rasada-radha-rati-kathah sada sthayam sthayam nava-nibhrita-radha-rati-vane sada dhyayam dhyayam vivasha-hridi radha-pada-sudhah sada-always; gayam gayam-singing and singing; madhuratara-radha-priya-yashah-the sweet glories fo Radha's beloved; sada-always; sandrananda-great bliss; nava-rasada-radha-rati-kathah-the sweet topics of Radha's pastimes; sada-always; sthayam sthayam-staying; nava-nibhrita-radha-rati-vane-in Radha's secluded pastime forest; sada-always; dhyayam dhyayam-meditating; vivasha-hridi-overcome heart; radha-pada-sudhah-the nectar of Radha's feet. Again and again I sing the sweet glories of Shri Radha. Again and again I describe the blissful nectar glories of Shri Radha. Again and again I stay in the secluded forest where Shri Radha enjoys pastimes. With a heart overcome with love, again and again I meditate on the nectar flowing from Shri Radha's feet. Text 255 shyama shyamety amrita-rasa-samsravi-varnan japanti premautkanöhat kshanam api sa-romancam uccair lapanti sarvatroccatanam iva gata duhkha-duhkhena param kankshaty ahno dinakaram alam krudhyati patu radha shyama shyama-Syama Syama; iti-thus; amrita-rasa-samsravi-varnan-nectar syllables; japanti-chanting; premautkanöhat-from great love; kshanam-a moment; api-even; sa-romancam-with bodily hairs erect; uccaih-aloud; lapanti-saying; sarvatra-everywhere; uccatanam-aloud; iva-as if; gata-gone; duhkha-duhkhena-with the greatest sadness; param-the farther shore; kankshati-desires; ahnah-of the day; dinakaram-the sun; alam-enough; krudhyati-is cruel; patu-may protect; radha-Radha. May Shri Radha, whose bodily hairs now stand erect, and who again and again chanting the nectar syllables "Shyama! Shyama!", and with longings of love again and again talking of Krishna, now angrily yearns that this day of suffering may somehow pass, protect us. Text 256 kadacid gayanti priya-rati-kala-vaibhava-gatim kadacid dhyayanti priya-saha-bhavishyad-vilasitam alam muncamuncety ati-madhura-mugdha-pralapitair nayanti shri-radha dinam iha kada nandayatu nah kadacit-sometimes; gayanti-singing; priya-rati-kala-vaibhava-gatim-amorous pastimes with the beloved; kadacit-sometimes; dhyayanti-meditating; priya-saha-bhavishyad-vilasitam-pastimes that will be with the beloved in the future; alam-enough; muncamunca-leave leave; iti-thus; ati-madhura-mugdha-pralapitaih-with sweet words; nayanti-leading; shri-radha-Shri Radha; dinam-the day; iha-here; kada-hwhen?; nandayatu-may delight; nah-us. When will Shri Radha, who passes Her days sometimes singing of Her beloved's skill in amorous pastimes, and sometimes meditating on how in the future She will enjoy with Her beloved, perhaps pretending sweetly to beg Him, "Enough! Stop! O please stop!", delight us all. Text 257 shri-govinda vraja-vara-vadhu-vrinda-cudamanis te koöi-pranabhyadhika-parama-preshöha-padabja-lakshmih kainkaryenadbhuta-nava-rasenaiva mam svi-karotu bhuyo bhuyah pratimuhur adhi-svamy aham prarthayami shri-govinda-Shri Krishna; vraja-vara-vadhu-vrinda-cudamanih-the crest jewel of Vraja-gopis; te-of You; koöi-millions; prana-lives; abhyadhika-more dear; parama-preshöha-most dear; padabja-lakshmih-glory of the lotus feet; kainkaryena-with se4rvice; adbhuta-nava-rasena-with wonderful new nectar; eva-indeed; mam-me; svi-karotu-accepts; bhuyah-again; bhuyah-and again; pratimuhuh-at every moment; adhi-svami-controller; aham-I; prarthayami-request. O Shri Govinda, please accept me as a person engaged in the wonderful sweet service of the girl who is the crest jewel of all girls in Vraja, the girl whose lotus feet You consider millions of times more dear than life. O Supreme Master, at every moment I beg this of You. Text 258 anena prita me dishatu nija-kainkarya-padavim daviyo drishöinam padam ahaha radha sukhamayi nidhayaivam citte kuvalaya-rucim barha-mukuöam kishoram dhyayami druta-kanaka-pita-cchavi-paöam anena-by this; prita-pleased; me-of me; dishatu-may show; nija-kainkarya-padavim-the path of service; daviyah-far away; drishöinam-of glances; padam-abode; ahaha-aha; radha-Radha; sukhamayi-happy; nidhaya-placing; evam-thus; citte-in the heart; kuvalaya-rucim-splendor of the lotus; barha-mukuöam-peacock-feather crown; kishoram-youth; dhyayami-I meditate; druta-kanaka-molten gold; pita-yellow; cchavi-splendor; paöam-garment. "May Shri Radha be pleased and grant me service to Her, service that even the great self-realized souls find difficult to attain." With this desire in my heart, I meditate on a certain teenage boy who is dark like a blue lotus, crowned with a peacock feather, and dressed in garments splendid like molten gold. Text 259 dhyayams tam shikhi-piccha-maulim anisham tan-nama sankirtayan nityam tac-caranambhujam paricarams tan-mantra-varyam japan shri-radha-pada-dasyam eva paramabhishöam hrida dharayan karhi syam tad-anugrahena paramodbhutanuragotsavah dhyayan-meditating; tam-on Him; shikhi-piccha-maulim-peacock-feather crown; anisham-day and night; tan-nama-His name; sankirtayan-chanting; nityam-always; tac-caranambhujam-His lotus feet; paricaramh-serving; tan-mantra-varyam-His mantra; japan-chanting; shri-radha-pada-dasyam-service to Shri Radha's feet; eva-indeed; paramabhishöam-greastest desire; hrida-with the heart; dharayan-holding; karhi-when?; syam-I will be; tad-anugrahena-by His mercy; paramodbhutanuragotsavah-a great festival of love. When, day and night meditating on He who wears a peacock-feather crown, always chanting His names, serving His lotus feet, chanting His mantra, and all the while in my heart yearning to attain service to Shri Radha's feet, will I become able, by His mercy, to celebrate a wonderful festival of pure spiritual love? Text 260 shri-radhe rasikendra-rupa-gunavad-gitani samsravayan gunja-manjula-hara-barha-mukuöady avedayamsh cagratah shyama-preshita-puga-malya-nava-gandhadyaish ca samprinayams tvat-padabja-nakha-cchaöa-rasa-hrade magnah kada syam aham shri-radhe-O Shri Radha; rasikendra-of the king of rasikas; rupa-gunavad-gitani-songs describing the form and qualities; samsravayan-causing to hear; gunja-manjula-hara-gunja necklaces; barha-mukuöadi-begionning wirth peacock-feather crowns; avedayamh-informing; ca-and; agratah-in the beginning; shyama-preshita-sent by Krishna; puga-betelnuts; malya-garlands; nava-gandhah-new scents; adyaih-beginning with; ca-and; samprinayan-pleasing; tvat-padabja-nakha-cchaöa-rasa-hrade-in the nectar lake of the splendor of the toenails on the lotus flower of the feet; magnah-plunged; kada-when?; syam aham-I will be. O Shri Radha, when, singing songs about the form and qualities of the king of rasikas, placing before Him a graceful gunja necklace and a crown, and pleasing Him with the betelnuts, garlands, and fragrances sent by the beautiful gopis, will I become plunged in the nectar lake of the glory of Your lotus toenails? Text 261 kvasau radha nigama-padavi-duraga kutra casau krishnas tasyah kuca-kamalyor antaraikanta-vasah kvaham tucchah paramam adhamah prany aho garhya-karma yat tan nama sphurati mahima hy esha vrindavanasya kva-where?; asau-She; radha-Radha; nigama-padavi-duraga-far from the path of the Vedas; kutra-where?; ca-and; asau-He; krishnah-Krishna; tasyah-of Her; kuca-kamalyoh-on the4 lotus breasts; antaraikanta-vasah-residing within; kva-where?; aham-I; tucchah-insignificant; paramam-greatly; adhamah-lowest; prani-living being; aho-ahas; garhya-karma-houshold duties; yat-what; tan-that; nama-name; sphurati-is manifested; mahima-glory; hi-indeed; esha-this; vrindavanasya-of Vrindavana. Who is Radha? She is the goddess even the Vedas cannot approach. Who is Krishna? He is the beloved whose home is at the lotus flower of Radha's breast. Who am I? I am an insignificant living being entangled in household duties. It is only because Vrindavana is such a glorious abode that the holy name was ever given to a person like me. Text 262 vrindaranye nava-rasa-kala-komala-prema-murteh shri-radhayash carana-kamalamoda-madhurya-sima radham dhyayan rasika-tilakenatta-keli-vilasam tam evaham katham iha tanum nyasya dasi bhaveyam vrindaranye-in Vrindavana; nava-rasa-kala-komala-prema-murteh-the form of soft and swet love; shri-radhayah-of Shri Radha; carana-kamala-lotus feet; amoda-madhurya-sima-the pinncale of fragrance and sweetness; radham-Radha; dhyayan-meditating; rasika-of rasikas; tilakena-by the tilaka mark; atta-keli-vilasam-transcendental pastimes; tam-that; eva-indeed; aham-I; katham-how?; iha-here; tanum-form; nyasya-placing; dasi-maidservant; bhaveyam-may become. The great sweetness present in the lotus feet of Shri Radha, who is the form of eternally-new, sweet, gentle spiritual love, is manifest in Vrindavana forest. I meditate on Shri Radha, who enjoys pastimes with He who is the tilaka mark of rasikas. What shall I do, that one day I will be able to leave this material form behind and become Shri Radha's maidservant? Text 263 ha kalindi tvayi mama nidhih preyasa khelitabhut bho bho divyadbhuta-tanu-latas tat-kara-sparsha-bhajah he radhaya rati-griha-shuka he mriga he mayura bhuyo bhuyah pranatibhir aham prarthaye vo 'nukampam ha-O; kalindi-Yamuna; tvayi-in You; mama-my; nidhih-treasure; preyasa-with the beloved; khelita-played; abhut-was; bhah-Oh; bhah-Oh; divyadbhuta-tanu-latah-wonderful and splendid vine of the form; tat-kara-sparsha-bhajah-the touch of ther hand; he-O; radhaya-of Radha; rati-griha-shuka-the pet parrot; he-O; mriga-deer; he-O; mayura-peacock; bhuyah-again; bhuyah-and again; pranatibhih-with obeisances; aham-I; prarthaye-request; vah-of you; 'nukampam-the mercy. O Yamuna, in your waters She who is my treasure enjoyed pastimes with Her beloved. O splendid, wonderful, spiritual trees and vines touched by Their hands! O pet parrots who stay in Radha's pastime-cottage! O deer! O peacocks! Again and again I bow down before You and beg for Your mercy. Text 264 vahanti radhayah kuca-kalasha-kashmirajam aho jala-kridaveshad galitam atula-prema-rasadam iyam sa kalindi vikasita-navendivara-rucih sada mandi-bhutam hridayam iha sandipayatu me vahanti-flowing; radhayah-of Radha; kuca-breasts; kalasha-waterpots; kashmirajam-kunkuma; aho-ahal jala-kridaveshat-with water pastimes; galitam-swallowed; atula-prema-rasadam-peerless nectar of love; iyam-She; sa-She; kalindi-the Yamuna; vikasita-navendivara-rucih-splendid like a newly blossoming blue lotrus flower; sada-always; mandi-bhutam-eclipsing; hridayam-heart; iha-here; sandipayatu-may cause to blaze; me-of me. May the Yamuna river, which is splendid like a blue lotus, and which carries in its streams the nectar of peerless love, a nectar that seems to be the kunkuma washed from Shri Radha's waterpot breasts as She enjoyed pastimes in the water, fill my slow heart with light. Text 265 sad-yogindra-su-drishya-sandra-rasadanandaika-san-murtayah sarve 'py adbhuta-san-mahimni madhure vrindavane sangatah ye krura api papino na ca satam sambhashya drishyash ca ye sarvan vastutaya nirikshya parama-svaradhya-buddhir mama sad-yogindra-the kings of yogis; su-drishya-visible; sandra-rasada-great nectar; ananda-bliss; eka-sole; san-murtayah-transcendental forms; sarve-all; 'pi-even; adbhuta-san-mahimni-in wonderful glory; madhure-sweet; vrindavane-in Vrindavana; sangatah-from contact; ye-who; krura-cruel; api-even; papinah-sinners; na-not; ca-and; satam-of thre saintly devotees; sambhashya-talking; drishyah-visible; ca-and; ye-who; sarvan-all; vastutaya-in truth; nirikshya-seeing; parama-svaradhya-buddhih-glorious intelligence; mama-of me. Even cruel sinners, whom saintly persons will refuse to see or talk with, become great saints if they live in wonderful, glorious, charming Vrindavana. They attain transcendental forms that give bliss to the kinds of the yogis. When I see them, I know in my heart that they should be worshiped with great care. Text 266 yad radha-pada-kinkari-krita-hridam samyag bhaved gocaram dhyeyam naiva kadapi yad dhridi vina tasyah kripa-sparshatah yat premamrita-sindhu-sara-rasadam papaika-bhajam api tad vrindavana-dushpravesha-mahimashcaryam hridi sphurjatu yat-what; radha-pada-kinkari-krita-hridam-placed in the hearts of Shri Radha's maidservants; samyag-completely; bhavet-may be; gocaram-the range of perception; dhyeyam-the object of meditation; na-not; eva-indeed; kadapi-ever; yat-what; hridi-in the heart; vina-without; tasyah-of Her; kripa-sparshatah-from the touch of mercy; yat-what; premamrita-sindhu-sara-rasadam-the nectar ocean oflove; papaika-bhajam-of sinners; api-also; tat-that; vrindavana-dushpravesha-mahimashcaryam-the wonder of Vrindavana's glories; hridi-in the heart; sphurjatu-may be manifested. May the wonderful and rare glory of Vrindavana, glory that is seen in the hearts of the gopis who serve Radha's feet, glory that cannot be understood by a heart untouched by Radha's mercy, glory that floods even sinners with the sweet nectar of spiritual love, appear in my heart. Text 267 radha-keli-kalasu sakshini kada vrindavane pavane vatsyami sphuöam ujjvaladbhuta-rase premaika-mattakritih tejo-rupa-nikunja eva kalayan netradi-pinda-sthitam tadrik svocita-divya-komala-vapuh sviyam samalokaye radha-keli-kalasu-in Radha's pastimes; sakshini-witness; kada-when?; vrindavane-in Vrindavana; pavane-purifying; vatsyami-I will reside; sphuöam-clearly; ujjvaladbhuta-rase-in splendid and wonderful nectar; premaika-mattakritih-forms intoxicated with passionate love; tejo-rupa-form of splendor; nikunja-grove; eva-indeed; kalayan-seeing; netradi-beginning with the eyes; pinda-pinda; sthitam-situated; tadrik-like that; svocita-divya-komala-vapuh-with a soft and splendid form; sviyam-own; samalokaye-I see. When will I reside in wonderful, sweet, effulgent, purifying Vrindavana forest, the witness of Shri Radha's pastimes? When, maddened with spiritual love, with my own eyes will I see that I have a graceful, splendid, appropriate spiritual form in effulgent Vrindavana forest? Text 268 yatra yatra mama janma-karmabhir narake 'tha parame pade 'tha va radhika-rati-nikunja-mandali tatra tatra hridi me virajatam yatra yatra-wherever; mama-my; janma-karmabhih-birth and deeds; narake-in hell; 'tha-then; parame-in the supreme; pade-abode; 'tha-then; va-or; radhika-rati-nikunja-mandali-the forest where Shri Radha enjoys pastimes; tatra tatra-there; hridi-in the heart; me-of me; virajatam-is gloriously manifested. Wherever my karma forces me to take birth, either in hell or in the highest abode, I pray that the forest where Shri Radha enjoys pastimes will always shine in my heart. Text 269 kvaham mudha-matih kva nama paramanandaika-saram rasam shri-radha-carananubhava-kathaya nihsyandamana girah lagnah komala-kunja-punja-vilasad-vrindaöavi-mandale kridac-chri-vrishabhanuja-pada-nakha-jyotish-chaöah prayasah kva-where?; aham-I; mudha-matih-fool; kva-where; nama-indeed; paramanandaika-saram-the essence of love and bliss; rasam-nectar; shri-radha-carananubhava-kathaya-by descriptions of Shri Radha's lotus feet; nihsyandamana-flowing; girah-words; lagnah-placed; komala-kunja-punja-vilasad-vrindaöavi-mandale-in the graceful gove of Vrindavana forest; kridat-playing; shri-vrishabhanuja-of Shri Radha; pada-nakha-jyotish-chaöah-splendor of the toenails; prayasah-greatly. What kind of person am I? I am a fool. What is the nature of Shri Radha's name? It is the sweet nectar of transcendental bliss. What in this book seem to be words describing Shri Radha's feet are actually the splendor of playful Shri Radha's toenails in the graceful and splendid groves of Vrindavana. Text 270 shri-radhe shrutibhir budhair bhagavatapy amrigya-sad-vaibhave sva-stotra-sva-kripata eva sahajo yogyo 'py aham karitah padyenaiva sadaparadhini mahan-margam virudhya tvad-ek- ase sneha-jalakulakshi kim api pritim prasadi-kuru shri-radhe-O Shri Radha; shrutibhih-by the Vedas; budhaih-by the wise; bhagavata-by the Supreme Personality of Godhead; api-also; amrigya-sad-vaibhave-unattainable opulence; sva-stotra-sva-kripata-by prayers and mercy; eva-indeed; sahajah-easy; yogyah-appropriate; 'pi-also; aham-I; karitah-done; padyena-by verse; eva-indeed; sadaparadhini-an offender; mahan-margam-the path of the great souls; virudhya-blocking; tvad-ekase sneha-jalakulakshi-eyes filled with love; kim api-something; pritim-love; prasadi-kuru-please be merciful. O Shri Radha, whose glory the Vedas, the wise devotees, and even the Supreme Personality of Godhead Himself try to find, it is only by Your mercy that I was able to compose these verses. Even in these verses I have committed many offenses and I often strayed from the path walked by the great souls. O goddess whose eyes are filled with tears of love, please be merciful to me. Text 271 adbhutananda-lobhash cen namna rasa-sudha-nidhih stavo 'yam karna-kalashair grihitva piyatam budhah adbhutananda-lobhah-greedy for wonderful bliss; cen-if; namna-by name; rasa-sudha-nidhih-rasa-sudha-nidhi; stavah-prayer; 'yam-this; karna-kalashaih-with the cups of the ears; grihitva-grasping; piyatam-should be drunk; budhah-the wise. O wise reader, if You yearn to taste the nectar of wonderful bliss, then pick up the cup of your ears and drink this prayer, which bears the name "Rasa-sudha-nidhi" (the nectar moon). Text 272 sa jayati gaura-payodhir mayavadarka-tapa-santaptam hrin-nabha udasitalayad yo radha-rasa-sudha-nidhina sa-Her; jayati-glory; gaura-payodhih-a golden ocean of nectar; mayavadarka-tapa-santaptam-the blazing light of the mayavadi sun; hrit-of the heart; nabhah-the sky; udasitalayat-manifested; yah-who; radha-rasa-sudha-nidhina-by the rasa-sudha-nidhi. Glory to the fair nectar moon that bears the name {.sy 168}Radha-rasa-sudha-nidhi" (the nectar moon of Shri Radha's sweetness), and which, rising in the sky of the heart, cools the burning fever born from the impersonalism-sun. (Comment on this)
12:12 pm	Shri Radha-rasa-sudha-nidhi, part II 101 O Shri Radha, O goddess with glistening curly black hair, glistening bimba-fruit lips, a moonlike face, playful khanjana bird eyes, a splendid pearl in the tip of Your nose, broad hips, slender waist, splendid breasts, a host of wonderful glories, and vine-arms decorated with graceful armlets, please appear before me. 102 In the newly fashioned stage of Shri Radha's limbs a play will now be performed. The curtain of shyness now rises. A smile now offers a handful of flowers. Youthfulness speaks graceful words of prologue. The king of love enters and sits on the golden throne of Her hips. Now playful sidelong glances show their wonderful skill in wild dancing. 103 May Shri Shri Radha-Madhava's festival of love, where there is a great wonder of beauty and where there are new youthfulness, charm, skill in the playing among the waves of many pastimes, and places of great wonder, and where there is now awe, reverence, or unapproachableness, protect you all. 104 Will I someday gaze on Shri Radha's footprints, which are the abodes of wonderful nectar and glory, and which cloud-dark Mukunda, whose form is filled with the sweetest bliss, lovingly searches for in Vrndavana forest. 105 O Radha, when will I look on as the jewel of rasikas forcibly drags You to the bed, drinks the nectar of Your lips, with sharp fingernails scratches Your full breasts, throws away Your belt, and holds You in His hands in an opening of the forest? 106 O Radha, when will the auspicious day come when my hands will draw pictures on Your breasts, my feet follow You as You go to meet Your beloved, and my eyes see Your secret pastimes in the forest? 107 O Shri Radha, when will I celebrate a nectar festival of being eligible to hear Your playful intimate conversations with Your lover, to take You by the hand and lead You to Your lover's bed, and to retie Your braids undone in Your amorous pastimes? 108 Glory to the playful rasika couple, who with charming smiles and laughter enjoy pastimes of hide-and-seek in Vrndavana's forest groves filled with the always-new nectar of bliss and the humming of bumblebees. 109 O Radha whose face is more glorious than millions of autumn moons, the fragrance of whose jasmine-braided hair makes the bumblebees go wild, whose conchshell necklace is splendid with a necklace, the vines of whose delicate arms hold moving bracelets, who is dressed in splendid silk garments, and whose lotus feet hold tinkling anklets, when will I see Your wonderful form? 110 O my queen, when will I say to You, "You threw away fear, shyness, glory, Your family's reputation and a host of other shackles in order to be with Him!" and when will You, bewildered, stuttering, and laughing, angrily reply, "when did I do that? When?" 111 O my queen, when will I see You smiling, Your form plunged into the nectar of transcendental mellows as dark Krishna speaks sweetly to You, holding Your silk garment and the blossoming vine of Your arm? When, Your body garlanded with its hairs standing up in ecstasy, will You, humming in agreement, glance at me? 112 The king of rasikas stays in Vrndavana forest. Resting on the breast of a beautiful gopi, He enjoys the pastimes of a playful teenager. He enjoys a festival of bowing down before His gopi friend. May He be merciful to me. May He place me at His beloved's nectar feet. 113 When will our queen, who is expert in all arts, and whom many gopi friends dress in splendid silk garments, a graceful bodice, wonderful ornaments, and glorious tilaka, scents, and flower garlands, allow us to enter the sweet festival of rasas? 114 When, our necks embraced by the great arms of our lover in the sweet and wonderful rasa-dance festival splendid with tinkling bracelets, anklets, and other ornaments, will we fix our eyes on the footprints of our queen? 115 My heart swims in the nectar lake of the descriptions of Lord Krishna. I decorate each day with the ornaments of worshipping Krishna and chanting the glories of His transcendental virtues. I love Krishna's dear devotees. I pray that Shri Radha, who loves Lord Krishna, the prince of the gopas, and considers Him more dear than life, may be pleased with me. 116 If I can attain confidential service to King Vrsabhanu's daughter, whose form is filled with the nectar of pure love, then how important are pious deeds to me? How important are the demigods? How important is Brahma? How important is Siva? How important is the struggle to meet the dear devotees of Lord Krishna? 117 O Radha, O goddess with a splendid moon face, doe eyes, beautiful nose, red lips, graceful smile, vine arms, graceful conchshell neck, regal-mountain breasts, slender waist, broad hips, banana-tree thighs, lotus feet, and moon toenails, when will I be able to worship You? 118 When, seeing my sincere and unwavering devotion to Shri Radha's lotus feet, a devotion filled with boundless love greater than the love He feels for His own devotees, will charming Krishna embrace me, take the betel nuts from His mouth and place them in my mouth, and place His own forest garland upon me? 119 When will Shri Radha, whose beauty is supremely wonderful, whose expert skill in amorous pastimes is very wonderful, whose splendid glory is very wonderful, whose playful movements are wonderful, whose sidelong glances are the greatest wonder of wonders, whose smile is wonderful and whose form is wonderful, give me the opportunity to engage in Her wonderfully sweet service? 120 O Shri Radha, I meditate on Your beautiful face with its graceful restless knitted eyebrows, beautiful pouting bimba-fruit lips, fear, joy, playful amorous happiness, and sweet sarcastic words, all caused by Your lovers' quarrel with the crown of great rasikas. 121 O heart, please worship the splendour that bears the name Radha, a splendour that with its crown fills the circle of the directions with rays of light, a splendour that shines with the glory of jewels in many tinkling bracelets, armlets, and necklaces, a splendour that wears a tinkling belt on its hips, and sweetly tinkling anklets on its beautiful lotus feet. 122 May Lord Krishna's first beloved, who is the crown jewel of beautiful girls, whose bodily hairs stand upright because of Her intense love for Lord Krishna, who is splendid like kunkuma, who trembles in passionate amorous pastimes, who smiles gently, and who stays in a palace in a mandara-tree forest, protect me. 123 O queen whose lotus feet are worshipped by the girls of Vraja, O queen whose festival of love is inconceivable to the great saints, O queen who is the abode of fathomless nectar, please give to me the sweet glory of service to your lotus feet. 124 O Radha, when will I see You as, the playful moon of Your face humbly bowed, and Your veil and curling locks of hair a little lifted by Your graceful fingers, with a great splendour of sidelong glances from frightened eyes You suddenly see Your lover? 125 May Shri Radha, a single ray of light from the blissful nectar moon of whose face makes the full moon of this world seem very insignificant, whose red lips are an ocean of nectar sweetness, who passionately loves Krishna, and who is His very life, be pleased with us. 126 If a multitude of full moons were to flood countless millions of universes with many waves of the nectar moonlight of pure love, then that flood might give a slight hint of Your beautiful face in Vrndavana forest, O Radha. 127 May She who is glorious with ever new spiritual love, whose form is filled with spiritual bliss, who enjoys splendid pastimes under a kalpa-vrksa tree by the Yamuna's shore, who is a gopi residing in a secluded place in Vrndavana forest, and whose lotus feet make streams of sweet nectar flow in the hearts of Her devotees, appear before us. 128 When will Shri Radha, who is a treasure-house of the wealth of the pastimes of pure love, who, free from all fear and trouble, happily sits on Her beloved's lap, whose form is filled with limitless and peerless mercy, love, and sweetness, and whose dear gopi friends offer arati to the beauty and sweetness of Her feet, stand by Lord Krishna's side and perform an abhiseka ceremony to formally grant me the post of Her servant? 129 When will Vrndavana's queen, who deep in Vrndavana forest always enjoys a festival of transcendental amorous pastimes, who becomes intoxicated by drinking the madhvika nectar of Krishna's lips, and who is surrounded by gopis dear to Krishna, mercifully make me Her maidservant? 130 I gaze on a splendour that bears the name Radha, a splendour glorious like millions of lightning flashes, a splendour joyful with a festival of amorous pastimes, a festival that has beautiful jasmine-decorated braids, hair parted with a splendid line of red sindura, wonderful tilaka drawn with nine jewels, glistening earrings on its cheeks, a locket on its neck, a great necklace, and new red garments. 131 Glory to Shri Radha, who is the pinnacle of love's splendour, the pinnacle of the great wonder of transcendental nectar, the pinnacle of beauty, the pinnacle of youthful charm, the pinnacle of the sweetness of transcendental pastimes, the pinnacle of love and kindness to Her devotees, the pinnacle of happiness, and the pinnacle of the sweetness of transcendental amorous pastimes. 132 Shri Radha, who is the personification of pure love and transcendental pastimes, whose glorious pastimes are flooded with the nectar of great sweetness, and a tiny particle of the beauty of moonlight of the toes on whose soft and beautiful feet is the life and soul of all jewel like beautiful girls, is the only goal of my life. 133 Exhausted from enjoying pastimes of splashing in the Yamuna, and now flooded with the nectar of other wonderful pastimes, the beautiful divine couple enjoy in a beautiful palace in bumblebee-filled Vrndavana forest. 134 Two splendours, one dark like a blossoming blue lotus and the other fair like a blossoming golden lotus, beautiful splendours restless in amorous pastimes, splendours whose lotus feet are a flood of ever-new nectar, are gloriously manifested in Vrndavana forest. 135 When, sometimes offering Them betel nuts, sometimes massaging Their feet, sometimes decorating Them with flower garlands and other ornaments, sometimes fanning Them, and sometimes offering Them nectar water fragrant with camphor and other scents, will I serve Shri Shri Radha-Krishna in Their cottage? 136 Glory to Shri Radha, who is the most valuable hidden treasure, the sweetest nectar, a nectar ocean of beauty, an ocean of great mercy and affection, and a kingdom of the glistening sweetness of new youth, and whose every limb is a splendid nectar ocean of pure love. 137 If Shri Radha, a single ray of light from the moons of whose jewel toenails brings playful waves to many millions of sweet nectar oceans of love, once casts a glance of mercy, then liberation and all spiritual and material opulences become very insignificant. 138 When in sweet and blissful Vrndavana forest will I search for the newly-blossoming forest grove where my dear queen now enjoys pastimes? When will my heart become a wild bumblebee intoxicated by tasting the waves of madhvika nectar in the lotus flower of Shri Radha's feet? 139 When will I walk on the pathways in Radha's pastime forests, chant the holy name of Radha, follow the religion of worshipping Radha, and happily serve Radha's lotus feet in many ways? When, walking on the heads of all the Vedas, will I serve Radha in the most wonderful ways? 140 When will I hear the tinkling of anklets and belts as Shri Shri Radha-Krishna, finally meeting after a hundred comings and goings, and now splashed by waves of amorous desires, waves created by the splendid moon of gazing at each other's faces, enjoy wonderful transcendental pastimes on a bed in a forest cottage? 141 When will my heart become forever wild with love for the two fair and dark splendours that charm all the worlds, deeply love each other, are expert in transcendental amorous pastimes, and are eager to enjoy a spring-festival in the charming cottage of flowering madhavi vines? 142 May my tongue tremble with the desire to taste the nectar of Radha-s name. My feet follow Her footprints in Vrndavana forest. May my hands work to please Her. May my heart meditate on Her feet. May I celebrate a great festival of love for the Lord of Her life. 143 May my heart become less interested in the great bliss at Lord Krishna's beautiful lotus feet, a bliss that makes Siva and all the demigods wild with joy. Instead, may my heart, tossed to and fro by the nectar waves of the talk of Shri Radha's pastimes, happily stay on the terrace of Shri Radha's palace in Vrndavana forest. 144 Chant the holy name of Radha every day. Reject millions of other great spiritual practices. Millions of the best goals of life perform arati to the nectar at Radha's lotus feet. Millions of noble mandara trees are glorious in the land where Radha's lotus feet enjoys pastimes. Millions of wonderful spiritual perfections roll at the feet of Shri Radha's maidservants. 145 Glory to the youthful divine couple, who, Their eyes wild and restless, and Their eyebrows tossed to and fro by millions of waves of nectar of love, enjoy wonderful and amorous pastimes in the forest. 146 May a certain girl, whose form is the sweetest nectar of pure love, who is expert in the splendid limitless, wonderful, and sweet arts of love, and who, in a palace of blossoming vines in Vrndavana forest stands motionless, caught in the tight embrace of Lord Krishna's arms, appear before me. 147 He is very fortunate who, unaware of the many worlds, unaware of the scriptures, unaware of family, and unaware of the activities of the great saints, knows only the nectar of love that resides in Shri Radha, the jewel of Vraja. 148 Some talk only of the happiness of impersonal Brahman. Others are wild with the bliss of offering prayers to the Supreme Person. Others taste the peerless bliss of being Krishna's friend. Still, Shri Radha's maidservants taste the highest, most wonderful bliss, the bliss found in a single particle of the splendour of the glistening toenails of Her lotus feet. 149 Neither the demigods headed by Brahma, nor the devotees of Lord Hari, nor the Lord's friends and other associates know the secrets of Radha and Krishna. Alas! Alas! I hope for what is so difficult to attain. I yearn to become Their maidservant and see Their pastimes with my own eyes. 150 May Shri Radha who, when Her dearmost Krishna tells Her, "O beautiful, eternal lover, O wise treasure of nectar, O beloved, I pray that My love for You will always grow stronger and stronger.", smiles and replies to Him, "O lover, Your words stay always in My heart.", be always splendidly manifested in my thoughts. 151 May the effulgent youthful divine couple, who eternally enjoy blissful passionate amorous pastimes in a newly-blossoming vine cottage in Vrndavana forest, with the cooling nectar of Their feet extinguish for me the terrible flames that are the world of birth and death. 152 O Radha, O girl whose splendid braids are decorated with newly blossoming jasmine flowers, whose belt tinkles on broad hips, whose anklets tinkle, whose vine arms are splendid with bracelets, armlets, and other ornaments, and whose breasts are golden lotus-buds, when with my own eyes will I drink the nectar of seeing You? 153 O Radha, O girl whose body rocks to and fro, tossed by the waves in the limitless nectar ocean of amorous pastimes as You sit on Your beloved's lap, O girl with the blossoming golden-lotus face, when will You give happiness to the eyes of us, Your gopi friends? 154 O Radha, will You and I talk, Your every syllable like a peerless ocean of love, a cooling, sweet, gentle, delightful, shower of nectar falling on the ears? 155 O Radha, when a person once tastes the nectar of Your holy name, Lord Krishna becomes filled with love for him, makes no record of his offenses, and considers giving him the greatest gift. Who, then, can touch the pinnacle of the glory possessed by persons whose only thought is to serve You? 156 When will Radha, who loves Her maidservants, take from the moon of Her mouth the betelnuts, mixed with camphor and cloves, She has chewed and, Her cheeks filled with signs of ecstasy, place them in my mouth? 157 May the jewel of teenage girls, who is a flood of the nectar of beauty, who enjoys wonderful and beautiful pastimes, whose splendid sidelong glance is like a flood of Yamuna waves, and whose glorious form is like a monsoon cloud of love, bliss, and millions of wonders of the gentle arts of amorous pastimes, allow me to serve. 158 When will I see a splendour dressed in fine red garments, its braids gracefully tied with sweet jasmine flowers, a tinkling belt on its broad hips, and is effulgence like a golden campaka flower? 159 When, Krishna dances, splendid to Her eyes, in the midst of a great bracelet of gopis in the wonderful, playful, sweet, wild with love rasa dance circle, and as She happily and gracefully dances with Him, will I serve Her with a fan and betelnuts? 160 When will I worship Radha, who wears graceful garments, stands in the highest pinnacle of glorious love, smiles with the sweetest of sweetnesses, is splendid with glistening ornaments, happily rests on Her beloved's shoulder, and is tied by the rope of His arms in the playful and graceful rasa dance? 161 If there were a golden lotus filled with the light of ten million moons, flowing with ever new nectar, situated in the abode of great beauty, and the home of a pair of graceful and playful khanjana birds, that lotus would still not be qualified to serve Shri Radha's smiling face. 162 O Radha, when will I see the moon of Your face, a moon risen from the ocean of nectar, a moon that shames the nectar moon of this world, a moon shining at every moment with a flood of glistening, sweet, ever-new moonlight, moonlight the two cakora birds of Krishna's eyes drink again and again with a thirst that is never satisfied? 163 Will I dive into the flooding current of the nectar of love, a current rippling with waves of blissful pastimes, a current flowing in the supremely glorious and sweet nectar ocean of the limbs of Shri Radha's soft, delicate, wonderful, graceful form, which has passionate restless eyes, and a face that eclipses millions of moons? 164 "Why do You wound My neck with the swords of Your fingernails? I am not the king of demons. Why do You press My breasts? I am not Putana." O friend, when, as I clean the pastime forest-grove at sunrise, will I hear a host of parrots repeat these words You spoke to Your beloved? 165 Whether I stay in wakefulness, dream, or dreamless sleep, may the splendour of Radha's lotus feet always appear before me. Whether I stay in Vaikuntha or in hell, I have no goal but Radha. May my heart be tossed to and fro by the great waves in the nectar ocean of the description of Radha's pastimes on the terrace of the palace by the Yamuna's shore. 166 Ah, when will I, moving a fan, bring peerless pleasant coolness to Shri Shri Radha-Krishna as, perspiring, exhausted from amorous pastimes, and Their eyes happily closed, They rest on the terrace of the newly-blossoming vine palace by the Yamuna's shore? 167 One moment sweetly singing, the next moment moving back and forth on a swing, the next moment enjoying a breeze fragrant with flowers, and the next moment artistically creating new kinds of amorous pastimes, the most intelligent of girls and the crown of playful nectar lovers enjoy pastimes together in Vrndavana, the natural home of sweet loving pastimes. 168 This evening the crown of dark youths takes Her by both hands and then quickly enters the kadamba grove. As They enjoy amorous pastimes on the bed, will the sounds of Their pleasures, waves of sound that mock every other kind of happiness, enter my ears? 169 "O Shrimad Radha, Nanda's son and You have both leapt into the same kind of very sweet and charming youth. Therefore You are a perfect match." When, as I speak these words, will I gaze on the most beautiful, playful, and eternally young teenage girl? 170 One is splendid like a golden campaka flower. The other is dark like a raincloud. One trembles with amorous passion. The other pretends to be averse. One is proud and contrary. The other begs with sweet words.. I gaze on Them, the most charming couple, as They enjoy pastimes in the forest. 171 Glory to the fair and dark splendours that are dressed in opposite fair and dark garments and who meet in a charming and secluded forest grove and enjoy passionate and wonderful amorous pastimes. 172 Please remember the smiling, sweet, charming pastimes the two rasikas enjoy in beautiful Vrndavana, two rasikas who play with wonderful lotus flowers in Their hands, two rasikas who place the blossoming vines of Their arms around each other's shoulders, two rasikas wild with amorous passion, two rasikas whose graceful motions are like the graceful motions of a hundred regal elephants. 173 I search for a way to become qualified to serve the lotus feet of Shri Radha, whose enchanting eyes are restless like two playful fish, whose glistening lips are like coral jewels, whose hips are like an island, whose raised breasts are like the raised forehead of the baby elephant of amorous pastimes, whose deep navel is a whirlpool, and who is a great nectar ocean of love for Krishna. 174 I meditate on the two charming splendours that bear the names Shri Shri Radha-Madhava, two splendours who, simply by the thought of being separated from each other for the duration of an eyeblink become devastated within and without as if burned by millions of the fires that destroy the universe at the kalpa's end, two splendours that are tightly tied to each other with the ropes of deep love, two splendours that are the personifications of the most wonderful love. 175 When will I retie Her braids, undone in amorous pastimes? When will I restring Her broken pearl-necklace? When will I redraw Her musk tilaka, broken in the forest in the amorous battle with the jewel of youths? 176 What can I say of other places, like Shri Vaikuntha-dhama, which is dull and uninteresting when compared to this place? In this place, Vrndavana, Krishna experiences the sweetness of Radha and Radha experiences the sweetness of Krishna. Vrndavana is flooded with the sweetest nectar. To Radha's maidservants Vrndavana gives the gift that is the charming divine couple. 177 Eternal glory to a certain celestial Ganga that flows in Vrndavana, a Ganga where the lotus flowers are a splendidly beautiful face, the whirlpool is a deep navel, the riverbanks are hips, the cooing waterbirds are a tinkling belt, and where the currents, flowing with pure nectar, passionately yearn to meet the ocean that is the most charming of rasikas. 178 Glory to the passionate splendour intoxicated by drinking the nectar of amorous pastimes in a madhavi-vine pavilion charming with the humming of bumblebees, a splendour whose form is an ocean of bliss and nectar, an ocean into which the river named Radha, filled with nectar waves of amorous desires flows. 179 Her hair a flowing Yamuna, Her complexion bandhuka flowers, the glory of Her limbs campaka flowers, Her navel a beautiful lake, Her breasts clusters of flowers, Her arms splendid blossoming vines, and Her tinkling ornaments cooing birds, Shri Radha, becoming like another Vrndavana forest, has stolen Lord Krishna's heart. 180 When, at sunrise entering the forest grove where Shri Shri Radha-Krishna enjoyed wonderful amorous pastimes, will I decorate my limbs with the remnants of fragrant ointment fallen from Their limbs, and will I place around my neck the broken flower garlands They once wore? 181 Sometimes to Her pet parrot She teaches verses glorifying Her beloved. Sometimes She makes a charming gunja necklace and a peacock-feather crown. Sometimes She draws a picture of Her beloved and presses it to Her passionate breast. That is how my queen passes Her day. 182 Shri Radha, who always tastes the sweet nectar of Her beloved's company, who loves Him eternally, who playfully sings in the fifth raga, who plays in a hundred waves of amorous pastimes, who melts with mercy, who wears a tinkling belt on Her hips, and whose feet are a nectar stream of pure love, is the only goal of my life. 183 Will She who smiles with the splendour of ten million moons, whose words are a flood of new nectar, whose breasts break the pride of golden waterpots, who lives in a wonderful palace, who celebrates a festival of ever-new love, and who enjoys pastimes in Vrndavana forest, ever secretly fill my heart with bliss? 184 When, Her limbs clothed in silk garments splendid like a new lotus whorl, and the hairs of Her body erect because again and again She happily tasted the betel nuts chewed by Krishna, will my dear friend teach me the arts of singing and playing musical instruments? 185 O Radha, I meditate on Your splendid face, beautiful with the jewels of newly blossomed lips, the flood of splendour from the glistening pearls of Your teeth, Your swinging shark-shaped earrings, and Your timid, beautiful sidelong glances. 186 O Radha, I meditate on Your beautiful cheerful face, graceful with moving curling locks of hair, a forehead splendid with tilaka, a splendid pearl on Your sesame-flower nose, and a spotless nectar effulgence. 187 Two delightful splendours, filled with the supreme good fortune of perfect nectar bliss and love, and enjoying ever-new amorous pastimes in one forest grove after another, rob both gold and the blossoming blue lotus of their beauty. 188 May Shri Radha, who with a single glistening playful sidelong glance captures the wild elephant of Vrndavana jungle, ties Him up, and makes Him into Her helpless pet, slacken the bonds that tie us to this world of birth and death. Text 189 shri-gopendra-kumara-mohana-maha-vidye sphuran-madhuri- sara-sphara-rasamburashi-sahaja-prasyandi-netrancale karunyardra-kataksha-bhangi madhura-smerananambhoruhe ha ha svamini radhike mayi kripa-drishtim manan nikshipa shri-gopendra-kumara-the prince of the gopas; mohana-maha-vidye-enchanting with a spell; sphuran-madhuri-sweetness; sara-sphara-rasamburashi-great ocean of nectar; sahaja-prasyandi-flowing; netrancale-sidelong glance; karunya-with mercy; ardra-melting; kataksha-bhangi-crooked sidelong glance; madhura-sweet; smera-smiling; anana-face; ambhoruhe-lotus; ha-Oh; ha-Oh; svamini-queen; radhike-Radha; mayi-to me; kripa-drishtim-sidelong glance of mercy; manan-slightly; nikshipa-please cast. O Radha, O queen, O enchantress who weaves a spell over the prince of gopas, O girl whose lotus face smiles sweetly, O girl whose sidelong glance is a flood of sweet nectar, O girl whose crooked sidelong glance melts with mercy, please look at me with Your glance of mercy. Text 190 oshtha-prantocchalita-dayitodgirna-tambula-raga ragan uccair nija-racitaya citra-bhangyonnayanti tiryag-griva rucira-rucirodancad-akuncita-bhruh preyah-parshve vipula-pulakair mandita bhati radha oshtha-lips; pranta-edge; ucchalita-dayitodgirna-tambula-raga-red with the betelenuts from Her beloved; ragan-ragas; uccaih-aloud; nija-racitaya-composed by herself; citra-bhangyonnayanti-gracefully doing; tiryag-griva-tilted neck; rucira-rucirodancad-akuncita-bhruh-gracefully raised eyeborws; preyah-parshve-on Her beloved's side; vipula-pulakaih-hairs erect; mandita-decorated; bhati-is manifest; radha-Radha. The corner of Her lips red with betelnuts from Her beloved's mouth, gracefully singing wonderful songs She Herself has written, Her neck tilted, Her eyebrows gracefully arched, decorated with ecstatic symptoms, and staying at Her beloved's side, Shri Radha shines with great splendor. Text 191 kim re dhurta pravara nikatam yasi nah prana-sakhya nunam bala-kuca-tata-kara-sparsha-matrad vimuhyet ittham radhe pathi pathi rasan nagaram te 'nulagnam kshiptva bhangya hridayam ubhayoh karhi sammohayishye kim-whether?; re-O; dhurta-rascal; pravara-best; nikatam-near; yasi-you go; nah-of us; prana-sakhya-of the dear friend; nunam-indeed; bala-kuca-tata-kara-sparsha-matrat-by touching her breast; vimuhyet-will faith; ittham-thus; radhe-O Radha; pathi pathi-on path after path; rasan-sweetly; nagaram-lover; te-of You; 'nulagnam-following; kshiptva-castingaway; bhangya-with crookedness; hridayam-the heart; ubhayoh-of both; karhi-when?; sammohayishye-I will charm. "Rascal, why do You come near our dear friend? If You touch Her breast She will faint!" O Radha, when Your lover follows You wherever You go, I will chase Him away with these words. When will I delight both Your hearts with these words? Text 192 kada va radhayah pada-on path;-kamalam ayojya-after path; hridaye dayesham nihshesham niyatam iha jahyam upavidhim kada va govindah sakala-sukhadah prema-karanad ananye dhanye vai svayam upanayeta smara-kalam kada-when; va-or; radhayah-of Radha; pada-kamalam-lotus feet; ayojya-joining; hridaye-in the heart; dayesham-master of mercy; nihshesham-all; niyatam-may bring; iha-here; jahyam-I may reject; upavidhim-rules; kada-when; va-or; govindah-Krishna; sakala-sukhadah-giving all happiness; prema-karanat-from the cause of love; ananye-without another; dhanye-fortunate; vai-indeed; svayam-personally; upanayeta-may teach; smara-kalam-the art of love. When will I turn from the petty rules of karma-kanda and place only Shri Radha's merciful lotus feet always in my heart. When will delightful Govinda personally teach me the art of love? Text 193 kada va proddama-smara-samara-samrambha-rabhasa- prarudha-svedambhah-pluta-lulita-citrakhila-tanu gatau kunja-dvare sukha-maruti samvijya paraya mudaham shri-radha-rasikatilakau syam sukritini kada-when; va-or; proddama-smara-samara-samrambha-rabhasa-in the passionate battle of amorous pastimes; prarudha-svedambhah-pluta-flooded with perspiration; lulita-citrakhila-tanu-wonderful forms; gatau-attained; kunja-dvare-at the entrance to the forest; sukha-maruti-pleasant breeze; samvijya-fanning; paraya-with great; muda-happiness; aham-I; shri-radha-Shri Radha; rasikatilakau-and the tilaka of rasikas; syam-I may be; sukritini-fortunate. When will I become fortunate, happily fanning Shri Radha and He who is the tilaka mark of rasikas as, Their wonderful bodies flooded with perspiration from a ferocious amorous battle, They rest in a forest grove? Text 194 mithah-premaveshad ghana-pulaka-dor-valli-racita- pragadhashleshenotsava-rasa-bharonmilita-drishau nikunja-klpte vai nava-kusuma-talpe 'bhishayitau kada pat-samvahadibhir aham adhishau nu sukhaye mithah-premaveshat-because of mutual love; ghana-pulaka-dor-valli-the blossoming vines of the arms; racita-attained; pragadhashleshenotsava-a festival of tight embraces; rasa-bhara-sweet nectar; unmilita-drishau-eyes wide open; nikunja-in the forest; klpte-done; vai-indeed; nava-kusuma-talpe-a couch of new flowers; 'bhishayitau-reclining; kada-when; pat-samvahadibhih-with massaging the feet; aham-I; adhishau-the two masters; nu-indeed; sukhaye-will please. When, by massaging Their feet, will I please my two masters as, filled with love, the vines of Their arms blossoming with happiness and Their eyes also blossoming in the nectar festival of a tight embrace, They recline on a couch of new flowers in the forest grove? Text 195 madaruna-vilocanam kanaka-darpakamocanam maha-pranaya-madhuri-rasa-vilasa-nityotsukam lasan-nava-vayah-shriya lalita-bhangi-lila-mayam hrida tad aham udvahe kim api hema-gauram mahah madaruna-vilocanam-eyes red withpassion; kanaka-darpakamocanam-destroying the pride of the golden mirror; maha-pranaya-great love; madhuri-rasa-sweetness; vilasa-nityotsukam-eternal festival of pastimes; lasan-nava-vayah-shriya-with the beauty of glistening youth; lalita-playful; bhangi-waves; lila-mayam-pastimes; hrida-with the heart; tat-that; aham-I; udvahe-will hold; kim api-something; hema-gauram-fair like gold; mahah-effulgence. In my heart I embrace a golden splendor that shames the pride of the golden mirror, a splendor with reddish passionate eyes, a splendor that always yearns to enjoy sweet pastimes of love, a graceful and playful splendor glistening with the beauty of new youth. Text 196 madaghurnan-netram nava-rati-rasavesha-vivashol- lasad-gatram prana-pranaya-paripatyam parataram mitho-gadhashleshad valayam iva jatam marakata- druta-svarna-cchayam sphuratu mithunam tan mama hridi madaghurnan-netram-eyes restless with passion; nava-rati-rasavesha-with trhe nectar of new love; vivashollasad-gatram-glistening limbs; prana-pranaya-paripatyam-great love; parataram-greatly; mithah-mutual; gadhashleshat-from the deep embrace; valayam-armlet; iva-like; jatam-born; marakata-sapphire; druta-svarna-cchayam-the splendor of molten gold; sphuratu-may be manifested; mithunam-the divine couple; tan-that; mama-of me; hridi-in the heart. May the divine couple, splendid like sapphires and molten gold, tightly embracing each other as an armlet embraces an arm, deeply in love with each other, Their limbs glistening with the nectar of love, and Their eyes restless with passion, appear in my heart. Text 197 parasparam prema-rase nimagnam ashesha-sammohana-rupa-keli vrindavanantar-nava-kunja-gehe tan-nila-pitam mithunam cakasti parasparam-mutual; prema-rase-in the nectar of,love; nimagnam-plunged; ashesha-sammohana-completely charming; rupa-keli-forms and pastimes; vrindavanantar-nava-kunja-gehe-in a cottage in Vrindavana forest; tan-nila-pitam-blue and yello; mithunam-divine couple; cakasti-is manifested. Plunged in a nectar ocean of love for each other, and Their forms and pastimes all perfectly enchanting, the fair and dark divine couple is splendidly manifested in a cottage in newly-blossoming Vrindavana forest. Text 198 ashasya dasyam vrishabhanu-jayas tire samadhyasya ca bhanujayah kada nu vrindavana-kunja-vithishv aham nu radhe hy athitir bhaveyam asha-hope; asya-of hiom; dasyam-service; vrishabhanu-jayah-of Radha; tire-on the shore; samadhyasya-arranging; ca-and; bhanujayah-of the Yamuna; kada-when; nu-indeed; vrindavana-kunja-vithishv-on the patheays of Vrindavana forest; aham-I; nu-indeed; radhe-O Radha; hi-indeed; athitih-a guest; bhaveyam-may become. O Radha, when, yearning to become Your maidservant, will I become Your guest by the Yamuna's shore in Vrindavana forest? Text 199 kalindi-tata-kunje punji-bhutam rasamritam kim api adbhuta-keli-nidhanam niravadhi radhabhidhanam ullasati kalindi-tata-kunje-in a forest by the Yamuna's shore; punji-bhutam-become great; rasamritam-necatr; kim api-something; adbhuta-keli-nidhanam-abode of wonderful pastimes; niravadhi-limitless; radhabhidhanam-named Radha; ullasati-is splendidly manifest. Bearing the name Radha, a nectar abode of wonderful pastimes is splendidly manifest in a forest by the Yamuna's shore. Text 200 pritir iva murtimati rasa-sindhoh sara-sampad iva vimala vaidagdhinam hridayam kacana vrindavanadhikarini jayati pritih-love; iva-like; murtimati-personified; rasa-sindhoh-ocean of nectar; sara-sampat-greatest treasure; iva-like; vimala-splendid; vaidagdhinam-of intelligent girls; hridayam-the heart; kacana-someone; vrindavanadhikarini-the goddess of Vrindavana; jayati-all glories. Glory to the goddess of Vrindavana, a goddess like love personified, a goddess like the sweetest part of the ocean of sweetness, a goddess who is the heart of all intelligent girls. Text 201 rasa-ghana-mohana-murtim vicitra-keli-mahotsavollasitam radha-carana-vilodita- rucira-shikhandam harim vande rasa-ghana-mohana-murtim-a charming form of nectar; vicitra-keli-mahotsavollasitam-splendid with a festival of wonderful pastimes; radha-carana-at Shri Radha's feet; vilodita-placed; rucira-shikhandam-charming peacock-feather crown; harim-Krishna; vande-I bow down. I offer my respectful obeisances to Lord Hari, who is the charming form of bliss, who is splendid in a great festival of wonderful pastimes, and whose charming peacock-feather crown now rests before Shri Radha's feet. Text 202 kada gayam gayam madhura-madhu-ritya madhu-bhidas caritrani spharamrita-rasa-vicitrani bahushah mrijanti tat-keli-bhavanam abhiramam malayaja- cchatabhih sincanti rasa-hrada-nimagnasmi bhavita kada-when; gayam-singing; gayam-and singing; madhura-madhu-ritya-with sweet voice; madhu-bhidah-of Krishna; caritrani-pastimes; spharamrita-rasa-vicitrani-wonderful with sweet nectar; bahushah-many; mrijanti-cleaning; tat-keli-bhavanam-the pastime cottage; abhiramam-delightful; malayaja-of sandal paste; cchatabhih-with an abundance; sincanti-sprinkling; rasa-hrada-nimagna-plunged in a lake of nectar; asmi bhavita-I will be. When, again and again very sweetly singing Krishna's pastimes as with sandal-paste I anoint the delightful pastime-cottage, will I become plunged in a lake of sweetness? Text 203 udancad-romanca-pracaya-khacitam vepathumatim dadhanam shri-radham ati-madhura-lilamaya-tanum kada va kasturya kim api racayanty eva kucayor vicitram patralim aham ahaha vikshe sukritini udancad-romanca-pracaya-khacitam-with hairs standing erect in ecstasy; vepathumatim-trembling; dadhanam-placing; shri-radham-Shri Radha; ati-madhura-lilamaya-tanum-charming playful form; kada-when; va-or; kasturya-with musk; kim api-something; racayanti-drawing; eva-indeed; kucayoh-on the breasts; vicitram-wonderful; patralim-pictures; aham-I; ahaha-aha; vikshe-see; sukritini-fortunate. When will fortunate I see Shri Radha tremble, the hairs on Her charming body erect with joy, as Shri Krishna paints graceful and colorful pictures on her breasts? Text 204 kshanam shitkurvana kshanam atha maha-vepathumati kshanam shyama shyamety amum abhilapanti pulakita maha-prema kapi pramada-madanoddama-rasada sadananda-murtir jayati vrishabhanoh kula-manih kshanam-for a moment; shitkurvana-making sounds of bliss; kshanam-one moment; atha-then; maha-vepathumati-trembling; kshanam-one moment; shyama shyameti-Syama Syama; amum-Him; abhilapanti-talking; pulakita-hairs erewct; maha-prema-great love; kapi-someone; pramada-madanoddama-rasada-with the great nectar of amorous passtion; sadananda-murtih-form of eternal bliss; jayati-glory; vrishabhanoh-of Vrsabhanu; kula-manih-the jewel of the family. Glory to the jewel of King Vrishabhanu's family, a jewel that one moment sighs with bliss, another moment trembles, and another moment, the hairs of its body erect with joy, calls out "Shyama! Shyama!", a jewel that is full of love, is overcome with the nectar of passionate love, and is the form of eternal bliss. Text 205 yasyah prema-ghanakriteh pada-nakha-jyotsna-bhara-snapita- svantanam samudeti kapi sarasa bhaktish camatkarini sa me gokula-bhupa-nandana-manash-cori kishori kada dasyam dasyati sarva-veda-shirasam yat tat rahasyam param yasyah-of whom; prema-ghanakriteh-the form of love; pada-nakha-jyotsna-bhara-in the moonlight of the toenails; snapita-bathed; svantanam-ends; samudeti-attains; kapi-someone; sarasa-with nectar; bhaktih-devotion; camatkarini-wonderful; sa-She; me-of me; gokula-bhupa-nandana-of the prince of Gokula; manah-the heart; cori-stealing; kishori-girl; kada-when?; dasyam-service; dasyati-will give; sarva-veda-shirasam-of thew Upanisads, the heads of the Vedas; yat-what; tat-that; rahasyam-secret; param-great. When will the teenage girl who is the form of love and who steals the heart of Gokula's prince engage me in Her service, wonderful service that is given to fortunate persons now bathed in the moonlight of Her toenails, service that is the great secret hidden in the Upanishads? Text 206 kamam tulikaya karena harina yalaktakair ankita nana-keli-vidagdha-gopa-ramani-vrindais tatha vandita ya sanguptataya tathopanishadam hridy eva vidyotite sa radha-carana-dvayi mama gatir lasyaika-lilamayi kamam-voluntarily; tulikaya-with a brush; karena-with the hand; harina-by Krishna; ya-who; alaktakaih-with red lac; ankita-marked; nana-various; keli-pastimes; vidagdha-expert; gopa-ramani-vrindaih-by the gopis; tatha-so; vandita-offered respectful obeisances; ya-who; sanguptataya-secretly; tatha-so; upanishadam-of the Upanisads; hridi-in the heart; eva-indeed; vidyotite-effulgent; sa-She; radha-carana-dvayi-the two feet of Shri Radha; mama-of me; gatih-the goal; lasyaika-lilamayi-playful and dancing. Shri Radha's playful dancing feet, which Krishna, holding a painter's brush in His hand, paints with red lac, to which the playful, intelligent, and beautiful gopis offer obeisances, and which, splendid and glorious, are hidden in the heart of the Uapnishads, are the only goal of my life, Text 207 sandra-prema-rasaugha-varshini navonmilan-maha-madhuri- samrajyaika-dhurina-keli-vibhavat-karunya-kallolini shri-vrindavana-candra-citta-harini-bandhu-sphurad-vagure shri-radhe nava-kunja-nagari tava kritasmi dasyotsavaih sandra-prema-rasaugha-varshini-showering a flood of deep love; navonmilan-maha-madhuri-of newly arising great sweetness; samrajyaika-dhurina-a great kingdom; keli-pastimes; vibhavat-manifesting; karunya-mercy; kallolini-possessing waves; shri-vrindavana-candra-of He who is the moon of Vrindavana; citta-harini-stealing the heart; bandhu-sphurad-vagure-manifested as a trap; shri-radhe-O Shri Radha; nava-kunja-nagari-O beautiful girl of the forest groves; tava-by You; krita-purchased; asmi-I am; dasyotsavaih-by festivals of service. O Shri Radha, O shower of the nectar of love, O ocean filled with waves of newer and newer sweetness, glory, pastimes, and mercy, O trap to catch the heart of He who is like Vrindavana's moon, O beautiful girl who plays in the newly-blossoming forest groves, paying the price that is the festival of Your service, You have purchased me. Text 208 sveda-purah kusuma-cayanair duratah kantakanko vakshoje 'syas tilaka-vilayo hanta gharmambhasaiva oshthah sakhya hima-pavanatah sa-vrano radhike te krurasv evam sva-ghatitam aho gopaye preshtha-sangam sveda-purah-flood fo perspiration; kusuma-cayanaih-by carrying flowers; duratah-from afar; kantakankah-bitten by throns; vakshoje-breasts; 'syah-of whom; tilaka-vilayah-broken tilaka; hanta-indeed; gharmambhasa-by perspiration; eva-indeed; oshthah-lips; sakhya-of the friend; hima-cold; pavanatah-from the wind; sa-vranah-wounded; radhike-O Radha; te-of You; krurasv-cruel people; evam-thus; sva-ghatitam-enjoyed; aho-aha; gopaye-I will conceal; preshtha-sangam-the meeting with Your beloved. "She is flooded with perspiration. That comes from bringing so many flowers from so far away. The scratches on Her breasts are from thorns. Her tilaka was broken by perspiration. Her lips were bitten by the cold winds." O Radha, speaking these words to Your cruel relatives, I will conceal You meeting with Your beloved. Text 209 patam patam pada-kamalayoh krishna-bhringena tasyah smerasyendor mukulita-kuca-dvandva-hemaravindam pitva vaktrambujam ati-rasan nunam antah praveshtum aty-aveshan nakhara-shikhaya patyamanam kim ikshe patam patam-falling and falling; pada-kamalayoh-at the lotus feet; krishna-bhringena-by the Krishna-bee; tasyah-of Her; smerasyendoh-smiling moon face; mukulita-kuca-dvandva-hemaravindam-golden lotus buds of the breasts; pitva-drinking; vaktrambujam-lotus face; ati-rasan-sweetly; nunam-indeed; antah-within; praveshtum-to enter; aty-aveshan-from great entrance; nakhara-shikhaya-with sharp fingernails; patyamanam-tearing; kim-whether?; ikshe-I will see. Again and again the Krishna-bee falls at the lotus feet of She whose face is like the moon. Now that bee drinks the nectar of Her golden-lotus face. Now, as if to get the nectar within them, that bee scratches the golden lotus buds of Her breasts with His sharp nails. When will I see all this? Text 210 aho te 'mi kunjas tad anupama-rasa-sthalam idam giri-droni saiva sphurati rati-range pranayini na vikshe shri-radham hara hara kuto 'piti shatadha vidiryeta praneshvari mama kada hanta hridayam aho-O; te-they; 'mi-they; kunjah-groves; tat-that; anupama-rasa-sthalam-peerless rasa dance place; idam-this; giri-of the hill; droni-valley; sa-that; eva-indeed; sphurati-is manifested; rati-range-place of pastimes; pranayini-filled with love; na-not; vikshe-I see; shri-radham-Shri Radha; hara hara-alas, alas; kutah-where?; 'pi-also; iti-thus; shatadha-hundreds of times; vidiryeta-is broken; praneshvari-O queen of my life; mama-of me; kada-when?; hanta-indeed; hridayam-heart. (Comment on this)
12:07 pm	Shri Radha-rasa-sudha-nidhi, part I by Prabodhananda Saraswati (The Nectar Moon of Shri Radha's Sweetness) Text 1 nindantam pulakotkarena vikasan-nipa-prasuna-cchavim prordhvi-kritya bhuja-dvayam hari-harity-uccair vadantam muhuh nrityantam drutam ashru-nirjhara-cayaih sincantam urvi-talam gayantam nija-parshadaih parivritam shri-gaura-candram numah nindantam-rebuking; pulakotkarena-with bodily hairs erect; vikasat-blossoming; nipa-kadamba; prasuna-flowers; cchavim-splendor; prordhvi-kritya-raising; bhuja-dvayam-both arms; hari-harity-uccaih-with loud sounds of "Hari! Hari!; vadantam-speaking; muhuh-again and again; nrityantam-dancing; drutam-quickly; ashru-nirjhara-cayaih-with streams of tears; sincantam-sprinkling; urvi-talam-the surface of the earth; gayantam-singing; nija-parshadaih-with His associates; parivritam-surrounded; shri-gaura-candram-Lord Gaurachandra; numah-we praise. Standing erect, the hairs of His body rebuke the blossoming campaka flowers. Raising His arms, again and again He calls out "Hari! Hari!" Surrounded by His devotees, again and again He sings and dances. Streams of tears flow from His eyes and sprinkle the ground. Let us glorify Him, Lord Gaurachandra. Text 2 yasyah kadapi vasanancala-khelanottha- dhanyati-dhanya-pavanena kritartha-mani yogindra-durgama-gatir madhusudano 'pi tasya namo 'stu vrishabhanu-bhuvo dishe 'pi yasyah-of whom; kadapi-sometimes; vasana-of the garment; ancala-the corner; khelana-playfully; uttha-lifted; dhanyati-dhanya-very fortunate and glorious; pavanena-by the breeze; kritartha-mani-thinking successful; yogindra-durgama-gatih-the gould unattainable even by the kings of yogis; madhusudanah-Krishna; api-also; tasya-of Her; namah-obeisances; astu-may be; vrishabhanu-bhuvah-of the land of King Vrsabhanu; dishe-to the direction; api-also. Obeisances to the direction that faces Shri Vrishabhanu's daughter. When the breeze coming from that direction playfully moves the edge of His garment, Lord Krishna, who cannot be attained by even the kings of the yogis, thinks that His life has now become a great success. Text 3 brahmeshvaradi-su-duruha-padaravinda- shrimat-paraga-paramadbhuta-vaibhavayah sarvartha-sara-rasa-varshi-kripardra-drishtes tasya namo 'stu vrishabhanu-bhuvo mahimne brahmeshvaradi-beginning with Brahma and Siva; su-duruha-unattainable; padaravinda-lotus feet; shrimat-glorious; paraga-pollen; paramadbhuta-most wonderful; vaibhavayah-glorfy; sarvartha-sara-rasa-varshi-showering the best of all nectars; kripardra-moistened with mercy; drishteh-from the glance; tasya-of Her; namah-obeisances; astu-should be; vrishabhanu-bhuvah-the daughter of Vrsabhanu; mahimne-to the glory. Obeisances to the glory of Shri Vrishabhanu's daughter. Even Brahma, Shiva and all the demigods cannot attain the pollen of Her lotus feet. Her merciful glance showers the best of all nectars. Text 4 yo brahma-rudra-shuka-narada-bhishma-mukhyair alakshito na sahasa purushasya tasya sadyo-vashi-karana-curnam ananta-shaktim tam radhika-carana-renum anusmarami yah-who; brahma-rudra-shuka-narada-bhishma-mukhyaih-headed by Brahma, Siva, Suka, Narada, and Bhisma; alakshitah-seen; na-not; sahasa-forcibly; purushasya-of the Supreme Personality of Godhead; tasya-of Him; sadyo-vashi-karana-bringing under control; curnam-powder; ananta-shaktim-limitless power; tam-to that; radhika-carana-renum-the dust of Shri Radha's feet; anusmarami-I meditate. I meditate on the dust of Shri Radha's feet, dust that even Brahma, Siva, Shukadeva, Narada, Bhishma, and a host of great saints cannot see, dust that has limitless power, dust that at once transforms the Supreme Personality of Godhead into Shri Radha's submisive servant. Text 5 adhaya murdhani yad apur udara-gopyah kamyam padam priya-gunair api piccha-mauleh bhavotsavena bhajatam rasa-kamadhenum tam radhika-carana-renum aham smarami adhaya-placing; murdhani-on the head; yat-which; apuh-attained; udara-gopyah-noble gopis; kamyam-to be desired; padam-attainment; priya-gunaih-with pleasing qualities; api-also; piccha-mauleh-peacock-feather crown; bhava-of love; utsavena-with a festival; bhajatam-worshiping; rasa-kamadhenum-a kamadhenu cow of rasa; tam-that; radhika-carana-renum-the dust of Shri Radha's feet; aham smarami-I meditate. I meditate on the dust of Shri Radha's feet, dust that becomes a kamadhenu cow to give the nectar of rasa as the devotees celebrate a festival of spiritual love. Placing this dust on their heads, the beautiful gopis attain something even peacock-feather-crowned Krishna yearns to attain. Text 6 divya-pramoda-rasa-sara-nijanga-sanga- piyusha-vici-nicayair abhishecayanti kandarpa-koti-shara-murchita-nandasunu- sanjivini jayati kapi nikunja-devi divya-splendid; pramoda-delight; rasa-nectar; sara-best; nija-own; anga-limbs; sanga-touch; piyusha-of nectar; vici-waves; nicayaih-with multitudes; abhishecayanti-splashes; kandarpa-Kamadevas; koti-millions; shara-of arrows; murchita-become unconscious; nandasunu-Krishna; sanjivini-the elixer that restores life; jayati-all glories; kapi-something; nikunja-of the forest; devi-the goddess. Glory to the forest-goddess. When, wounded by millions of Kamadeva's arrows, Nanda's son fell, She brought Him to life by splashing Him with many waves of the blissful nectar of Her touch. Text 7 tan nah pratikshana-camatkrita-caru-lila- lavanya-mohana-maha-madhuranga-bhangi radhananam hi madhuranga-kala-nidhanam avirbhavishyati kada rasa-sindhu-saram tat-that; nah-of us; pratikshana-at every moment; camatkrita-wonderful; caru-beautiful; lila-pastimes; lavanya-beauty; mohana-charming; maha-great; madhura-sweet; anga-limbs; bhangi-movements; radha-of Shri Radha; ananam-the face; hi-indeed; madhura-sweet; anga-limbs; kala-artistry; nidhanam-abode; avirbhavishyati-will be manifest; kada-when?; rasa-sindhu-saram-the ocean of nectar. When will the sweet and graceful nectar ocean that is Radha's face, an ocean filled at every moment with waves sweetness, charm, beauty, and wonderfully beautiful pastimes, appear before us? Text 8 yat-kinkarishu bahushah khalu kaku-vani nityam parasya purushasya shikhanda-mauleh tasyah kada rasa-nidher vrishabhanu-jayas tat-keli-kunja-bhavanangana-marjani syam yat-kinkarishu-among whose maidservants; bahushah-many; khalu-indeed; kaku-vani-plaintive words; nityam-always; parasya-of the supreme; purushasya-person; shikhanda-mauleh-who wears a peacock-feather crown; tasyah-of Her; kada-when?; rasa-nidheh-an ocean of nectar; vrishabhanu-of King Vrsabhanu; jayah-of the daughter; tat-keli-pastime; kunja-groves; bhavana-abode; angana-courtyard; marjani-cleaning; syam-I will be. When will I become a sweeper in the forest courtyard where, surrounded by many maidservants, the peacock-feather-crowned Supreme Personality of Godhead speaks His appeal to the nectar ocean that is Shri Radha? Text 9 vrindani sarva-mahatam apahaya durad vrindatavim anusara pranayena cetah sat-tarani-krita-su-bhava-sudha-rasaugham radhabhidhanam iha divya-nidhanam asti vrindani-multitudes; sarva-mahatam-of the great ones; apahaya-removing; durat-far away; vrindatavim-to Vrindavana forest; anusara-please meditate; pranayena-with love; cetah-O heart; sat-the saintly devotees; tarani-krita-delivering; su-bhava-of spiritual love; sudha-rasa-nectar; augham-flood; radha-Radha; abhidhanam-the name; iha-here; divya-spiritual; nidhanam-wealth; asti-is. O my heart, please turn from great things of this world and run to Vrindavana, where the great treasure, the nectar flood that delivers the devotees from this world, is Shri Radha's name. Text 10 kenapi nagara-varena pade nipatya samprarthitaika-parirambha-rasotsavayah sa-bhru-vibhangam ati-ranga-nidheh kada te shri-radhike nahi-nahiti-girah shrinomi kenapi-by someone; nagara-varena-the best of lovers; pade-at the feet; nipatya-falling; samprarthita-requested; eka-one; parirambha-embrace; rasa-of nectar; utsavayah-festival; sa-bhru-of the eyeborws; vibhangam-knitting; ati-ranga-of great happiness; nidheh-of the treasure; kada-when?; te-of You; shri-radhike-O Shri Radha; nahi-nahiti-girah-the words "No! No!"; shrinomi-I will hear. O Shri Radha, O great treasure of bliss, when, as the best of lovers falls at Your feet and begs for the nectar festival of a single embrace, will I see You knit Your eyebrows and hear You say "No. No." Text 11 yat-pada-padma-nakha-candra-mani-cchataya visphurjitam kim api gopa-vadhushv adarshi purnanuraga-rasa-sagara-sara-murtih sa radhika mayi kadapi kripam karotu yat-whose; pada-feet; padma-lotus; nakha-nails; candra-mani-Candrakanta jewels; chataya-splendor; visphurjitam-manifested; kim api-something; gopa-vadhushv-among the gopis; adarshi-saw; purna-perfect; anuraga-love; rasa-nectar; sagara-ocean; sara-best; murtih-form; sa-She; radhika-Radha; mayi-to me; kadapi-sometimes; kripam-mercy; karotu-may do. May Shri Radha, who is the personified nectar ocean of perfect spiritual love, and the splendor of whose candrakanta-jewel toenails glistens amongst the gopis, be merciful to me. Text 12 ujjrimbhamana-rasa-vari-nidhes tarangair angair iva pranaya-lola-vilocanayah tasyah kada nu bhavita mayi punya-drishtir vrindatavi-nava-nikunja-grihadhidevyah ujjrimbhamana-manifesting; rasa-of nectar; vari-nidheh-ocean; tarangaih-with waves; angaih-limbs; iva-like; pranaya-with love; lola-restless; vilocanayah-eyes; tasyah-of Her; kada-when?; nu-indeed; bhavita-will be; mayi-to me; punya-sacred; drishtih-glance; vrindatavi-nava-nikunja-grihadhidevyah-of the queen of the blossoming forest groves of Vrindavana. When will Vrindavana's queen Radha, Her eyes restless with love and Her limbs like waves in the flooding ocean of nectar, place Her merciful glance upon me? Text 13 vrindavaneshvari tavaiva padaravindam premamritaika-makaranda-rasaugha-purnam hridy arpitam madhu-pateh smara-tapam ugram nirvapayet parama-shitalam ashrayami vrindavaneshvari-O queen of Vrindavana; tava-of You; eva-indeed; padaravindam-lotus feet; prema-of love; amritaika-makaranda-rasaugha-purnam-the flood of nectar; hridi-in the heart; arpitam-placed; madhu-pateh-of Krishna; smara-tapam-torment of amorous desires; ugram-terrible; nirvapayet-will extinguish; parama-shitalam-great coolness; ashrayami-I tak shelter. O queen of Vrindavana, I take shelter of Your lotus feet, which are flooded with nectar, which are cool and pleasing, and which, placed over Lord Krishna's heart, extinguish the blazing fire of desire that torments Him. Text 14 radha-karavacita-pallava-vallarike radha-padanka-vilasan-madhura-sthalike radha-yasho-mukhara-matta-khagavalike radha-vihara-vipine ramatam mano me radha-of Radha; kara-by the hands; avacita-picked; pallava-blossoms; vallarike-vine; radha-of Radha; padanka-footprints; vilasat-glistening; madhura-sweet; sthalike-place; radha-of Radha; yashah-fame; mukhara-eagerly talking; matta-passionate; khagavalike-birds; radha-of Radha; vihara-pastime; vipine-in the forest; ramatam-may enjoy; manah-the heart; me-of me. I pray that my heart may find its happiness in Radha's pastime forest, where the vines bear flowers picked by Radha's own hands, where many charming places bear Radha's footprints, and where the birds passionately sing of Radha's glories. Text 15 krishnamritam cala vigadhum itiritaham tavat sahashva rajani sakhi yavad eti ittham vihasya vrishabhanu-sutaha lapsye manam kada rasada-keli-kadamba-jatam krishna-dark (of Krishna); amritam-to the nectar; cala-go; vigadhum-to dive; iti-thus; irita-said; aham-I; tavat-then; sahasva-bear; rajani-night; sakhi-O friend; yavat-when; eti-goes; ittham-thus; vihasya-joking; vrishabhanu-suta-the daughter of King Vrsabhanu; aha-said; lapsye-I will attain; manam-honor; kada-when?; rasada-giving nectar; keli-pastime; kadamba-kadamba tree; jatam-born. I will say, "You should go there and bathe in the dark nectar". Smiling, Radha will joke, "O friend, wait until night. Then the dark nectar will come here." When will I pick this glorious flower on the kadamba tree of Radha's sweet pastimes? Text 16 padanguli-nihita-drishtim apatra-pishnum durad udikshya rasikendra-mukhendu-bimbam vikshe calat-pada-gatim caritabhiramam jhankara-nupuravatim bata karhi radham padanguli-toes; nihita-placed; drishtim-glance; apatra-pishnum-unworthy; durat-from afar; udikshya-seeing; rasikendra-of the king of they who enjoy nectar; mukha-face; indu-bimbam-moon; vikshe-I see; calat-pada-gatim-steps; carita-pastimes; abhiramam-delight; jhankara-nupuravatim-wearing tinkling anklets; bata-indeed; karhi-whether; radham-Radha. Will I see graceful Radha, first shyly gazing at her own toes, then from afar gazing at the full-moon face of the king of rasikas, and then Her anklets tinkling as She runs to meet Him? Text 17 ujjagaram rasika-nagara-sanga-rangaih kunjodare kritavati nu muda rajanyam su-snapita hi madhunaiva su-bhojita tvam radhe kada svapishi mat-kara-lalitanghrih ujjagaram-staying awake; rasika-nagara-sanga-rangaih-with pastimes in the company of the most charming of lovers; kunjodare-in a forest grove; kritavati-did; nu-indeed; muda-happily; rajanyam-at night; su-snapita-peacefully sleeping; hi-indeed; madhuna-with Krishna; eva-indeed; su-bhojita-enjoyed; tvam-You; radhe-O Radha; kada-when?; svapishi-You will sleep; mat-kara-my my hand; lalita-stroked; anghrih-the feet. O Radha, when, after You have spent the entire night enjoying pastimes with the best of charming lovers, and after You have bathed and eaten breakfast with Krishna, will You finally fall asleep, the soles of Your feet gently stroked by my hand? Text 18 vaidagdhya-sindhur anuraga-rasaika-sindhur vatsalya-sindhur ati-sandra-kripaika-sindhuh lavanya-sindhur amrita-cchavi-rupa-sindhuh shri-radhika sphurati me hridi keli-sindhuh vaidagdhya-of expert intelligence; sindhuh-ocean; anuraga-love; rasaika-tasting the nectar; sindhuh-ocean; vatsalya-of affection; sindhuh-ocean; ati-sandra-very intense; kripa-mercy; eka-only; sindhuh-ocean; lavanya-of beauty; sindhuh-the ocean; amrita-nectar; cchavi-splendor; rupa-form; sindhuh-the ocean; shri-radhika-Shri Radha; sphurati-may appear; me-before me; hridi-in the heart; keli-of pastimes; sindhuh-an ocean. May Shri Radha, who is an ocean of intelligence, a nectar ocean of love, an ocean of kind affection, an ocean of great mercy, an ocean of beauty, an ocean of nectar splendor, and an ocean of transcendental pastimes, appear in my heart. Text 19 drishtvaiva campaka-lateva camatkritangi venu-dhvanim kva ca nishamya ca vihvalangi sa shyamasundara-gunair anugiyamanaih prita parishvajatu mam vrishabhanu-putri drishtva-seeing; eva-indeed; campaka-lata-a campaka vine; iva-like; camatkrita-wonderful; angi-limbs; venu-dhvanim-the sound of the flute; kva ca-somewhere; nishamya-hearing; ca-and; vihvala-agitated; angi-limbs; sa-She; shyamasundara-gunaih-with the virtues of Krishna; anugiyamanaih-singing; prita-pleased; parishvajatu-may embrace; mam-me; vrishabhanu-putri-Vrsabhanu's daughter. May King Vrishabhanu's daughter, who becomes startled when She hears the music of Krishna's flute, and whose limbs become like a wonderful blossoming campaka vine when She gazes at Krishna, become pleased with my singing songs about Krishna's glories. May She suddenly embrace me. Text 20 shri-radhike surata-rangi-nitamba-bhage kanci-kalapa-kalahamsa-kalanulapaih manjira-sinjita-madhuvrata-gunjitanghri- pankeruhaih shishiraya sva-rasa-cchatabhih shri-radhike-O Shri Radha; surata-rangi-the arena of amorous pastimes; nitamba-bhage-hips; kanci-kalapa-belt; kalahamsa-swan; kalanulapaih-with cooking; manjira-sinjita-tinkling anklets; madhuvrata-bees; gunjita-humming; anghri-feet; pankeruhaih-lotus; shishiraya-make cool; sva-rasa-cchatabhih-with the nectar of Your effulgence. O Shri Radha whose hips are the dancing arena of amorous pastimes, with the cooing swan of Your belt, the buzzing bees of Your anklets, and the nectar splendor of Your beauty, please bring coolness to Your lover, Krishna. Text 21 shri-radhike sura-tarangini divya-keli- kallola-malini lasad-vadanaravinde shyamamritambunidhi-sangama-tivra-veginy avarta-nabhi-rucire mama sannidhehi shri-radhike-O Shri Radha; sura-tarangini-O celestial Ganges; divya-keli-transcendental pastimes; kallola-malini-with garlands of waves; lasad-vadanaravinde-splendid lotus face; shyamamrita-dark nectar; ambunidhi-ocean; sangama-contact; tivra-sharp; vegini-passion; avarta-whirlpool; nabhi-navel; rucire-beautiful; mama-to me; sannidhehi-please come near. O Shri Radha, O celestial Ganges, O ocean garlanded with waves of splendid pastimes, O girl with the glistening lotus face, O river passionately running to meet the dark ocean of Lord Krishna, O goddess whose whirlpool navel is so graceful, please appear before me. Text 22 sat-prema-sindhu-makaranda-rasaugha-dhara- saran ajasram abhitah sravad-ashriteshu shri-radhike tava kada caranaravindam govinda-jivana-dhanam shirasa vahami sat-prema-sindhu-the ocean of love; makaranda-rasaugha-dhara-the flood of nectar; saran-flowing; ajasram-always; abhitah-everywhere; sravat-flowing; ashriteshu-taken shelter; shri-radhike-O Shri Radha; tava-of You; kada-when?; caranaravindam-lotus feet; govinda-jivana-dhanam-the wealth of Lord Krishna's life; shirasa-with my head; vahami-I carry. O Shri Radha, when will I place on my head Your lotus feet, which are a flood of the nectar of spiritual love, a flood that always flows among Your devotees, and are the treasure more dear than life for Lord Krishna? Text 23 sanketa-kunjam anu kunjara-manda-gaminy adaya divya-mridu-candana-gandha-malyam tvam kama-keli-rabhasena kada calantim radhe 'nuyami padavim upadarshayanti sanketa-for the rendezvous; kunjam-the forest grove; anu-following; kunjara-manda-gamini-slowly walking likean elephant; adaya-taking; divya-mridu-candana-gandha-malyam-a splendid and fragrant galrand anointed with sandal paste; tvam-You; kama-keli-amorous pastimes; rabhasena-with the desire; kada-when?; calantim-going; radhe-O Radha; anuyam-I will follow; padavim-the path; upadarshayanti-showing. O Radha, when, carrying splendid sandal paste, scents, and flower garlands, walking slowly like a graceful elephant, and showing You which path to take, will I follow behind as, eager to enjoy amorous pastimes, You hurry to the forest rendezvous? Text 24 gatva kalinda-tanaya-vijanavataram udvartayanty amritam angam ananga-jivam shri-radhike tava kada nava-nagarendram pashyami magna-nayanam sthitam ucca-nipe gatva-going; kalinda-tanaya-of the Yamuna; vijana-secluded; avataram-shore; udvartayanti-massaging; amritam-nectar; angam-limbs; ananga-jivam-the life of Kamadeva; shri-radhike-O Shri Radha; tava-of You; kada-when?; nava-nagarendram-the youthful king of lovers; pashyami-I see; magna-plunged; nayanam-eyes; sthitam-staying; ucca-tall; nipe-on a kadamba tree. O Shri Radha, when, as I massage Your nectar limbs, which are Kamadeva's life, will I suddenly see the king of youthful lovers sitting high on a kadamba tree, His eyes plunged in the sight of You? Text 25 sat-prema-rashi-saraso vikasat-sarojam svananda-sidhu-rasa-sindhu-vivardhanendum tac chri-mukham kutila-kuntala-bhringa-jushtam shri-radhike tava kada nu vilokayishye sat-prema-rashi-sarasah-of the lake of spiritual love; vikasat-sarojam-blossoming lotus; svananda-sidhu-rasa-the nectar of bliss; sindhu-the ocean; vivardhana-increasing; indum-the moon; tat-that; shri-mukham-beautiful face; kutila-curly; kuntala-hairs; bhringa-black bees; jushtam-endowed; shri-radhike-O Shri Radha; tava-of You; kada-when?; nu-indeed; vilokayishye-I will see. O Shri Radha, when will I gaze on Your beautiful face, which is a blossoming lotus in the lake of pure love, a lotus decorated Šwith the black bees of Your curling locks of hair, a face that is a moon bringing great tidal waves to the nectar ocean of bliss? Text 26 lavanya-sara-rasa-sara-sukhaika-sare karunya-sara-madhura-cchavi-rupa-sare vaidagdhya-sara-rati-keli-vilasa-sare radhabhidhe mama mano 'khila-sara-sare lavanya-of beauty; sara-the essence; rasa-of sweetness; sara-the essence; sukha-of happiness; eka-the only; sare-essence; karunya-of mercy; sara-the essence; madhura-sweet; cchavi-splendor; rupa-form; sare-the essence; vaidagdhya-of expert intelligence; sara-the essence; rati-amorous; keli-vilasa-pastimes; sare-the essence; radha-Radha; abhidhe-bearing the name; mama-of me; manah-the heart; akhila-of all; sara-essence; sare-the essence. My thoughts rest in something that bears the name Radha, something that is the essence of beauty, the essence of nectar, the essence of happiness, the essence of mercy, the essence of charming and splendid forms, the essence of expert intelligence, the essence of playful amorous pastimes, and the essence of the best of everything. Text 27 cintamanih pranamatam vraja-nagarinam cudamanih kula-manir vrishabhanu-namnah sa shyama-kama-vara-shanti-manir nikunja- bhusha-manir hridaya-samputa-san-manir nah cintamanih-cintamani jewel; pranamatam-of the surrendered; vraja-nagarinam-girls of Vraja; cudamanih-the crest jewel; kula-manih-the jewel of the family; vrishabhanu-namnah-named Vrsabhanu; sa-She; shyama-kama-vara-shanti-manih-the jewel that pacifies the desires of Lord Krishna; nikunja-of the forest groves; bhusha-decoration; manih-jewel; hridaya-of the heart; samputa-of the jewelry chest; sat-transcendental; manih-jewel; nah-of us. She is the cintamani jewel of the surrendered devotees, the crest jewel of the girls of Vraja, the jewel of King Vrishabhanu's family, the jewel that pacifies Lord Krishna's desires, the jewel that decorates the forest groves, the splendid jewel we keep in the jewelry chest of our hearts. Text 28 manju-svabhavam adhi-kalpa-lata-nikunjam vyanjantam adbhuta-kripa-rasa-punjam eva premamritambudhim agadham abadham etam radhabhidham drutam upashraya sadhu-cetah manju-svabhavam-gentle nature; adhi-kalpa-lata-nikunjam-the grove of kalpa-lata vines; vyanjantam-manifesting; adbhuta-kripa-rasa-punjam-an abunmdance of wonderful mercy; eva-indeed; premamritambudhim-the ocean of the necatr of love; agadham-fathomless; abadham-unstoppable; etam-this; radhabhidham-named Radha; drutam-quickly; upashraya-take shelter; sadhu-cetah-O heart of the devotee. O saintly heart, please at once take shelter of the something that bears the name Radha, something that is gentle by nature, a forest of kalpa-lata vines, a wonderful flood of nectar mercy, and a fathomless and shoreless nectar ocean of love. 29 He is fortunate who meditates on Shri Radha as She talks with Her lover, Her ornaments pearls and red sindura, Her red lips glorious flower blossoms, and Her teeth jasmine flowers. 30 In my heart I place Shri Radha, who is splendid with the colours of yellow and red, who is glorious like limitless lightning vines, whose beautiful form is overcome with passionate love, and whom the king and queen of Vraja love as much as they love Krishna. 31 O Shri Radha, O goddess of the newly-blossoming groves of Vrndavana forest, when, engaged in making a crown of peacock feathers and a necklace of gunja, will I be Your maidservant? 32 O Shri Radha, please place Your glance of mercy upon me. I yearn to decorate the forest-grove rendezvous with many flowers, arrange for Your meeting with the dark moon of Vraja, and thus attain Your mercy. 33 Turning far away from my kinsmen and from millions of worldly opulences, and not desiring to do anything to attain anything material, I meditate on the dust of Shri Radha's feet, dust that brings a monsoon of wonderful happiness. 34 O my heart, please meditate on the two golden waterpot breasts of King Vrsabhanu's daughter, breasts that are a jewellery chest holding a treasure that is everything to a youth who is like a splendid moon shining in Gokula, a youth whose form, more handsome than millions of Kamadevas, is now manifested in Vrndavana forest. 35 What is this that I meditate on? Is it two lotus flowers growing in the nectar lake of Shri Radha's passionate love? Or is it two moons manifested from Shri Radha's face? Or is it Shri Radha's youthful breasts? Or is it two monsoon clouds of Shri Radha's nectar bliss. 36 O Shri Radha, I offer my respectful obeisances to Your youthful breasts, which enchant the person who enchants all the worlds, and which are like two golden lotus buds growing in the lake of Your pastimes, or two fruits growing on the nectar kalpa-vrksa tree of Your bliss. 37 O Shri Radha, please place Your glance of mercy upon me. I yearn to decorate Your cheeks and breasts with many colourful pictures, Your wonderful braids with new jasmine flowers, and Your limbs with many ornaments. 38 When will restless-eyed Shri Radha, who during the daytime again and again sighs "O dark one", "O most handsome", "O charming one", "O You who are more graceful and handsome than millions of Kamadevas", "O best of lovers", be pleased with me? 39 O Shri Radha, when will I sweetly serve You, who with the arrow of Your sidelong glance deeply wound Vraja's prince, making His peacock feather fall from His turban, the flute fall from His hand, and His yellow garments become disarrayed? 40 I pray that birth after birth I may serve King Vrsabhanu's daughter, whose form is a shoreless ocean of nectar pastimes, whose wonderful gracefulness is the root of transcendental bliss, and who cannot be attained by Brahma and all the demigods. 41 I wish to become a maidservant in King Vrsabhanu's palace, where a splendid lightning vine that enjoys loving pastimes with the Supreme Personality of Godhead, a vine that has a form filled with the nectar of perfect love, appeared in this world. 42 I meditate on the moon of Shri Radha's face, a moon splendid with pastimes of love, a moon that with its flood of nectar moonlight satisfies the cakora birds of Lord Krishna's eyes. 43 Someday, in the forest grove where They have now met, with great determination I will grasp inexperienced, shy, frightened Shri Radha's lotus hands and lead Her to the bed of the king of lovers, a bed carefully made of soft flower petals. 44 As You passionately rush to meet dark Krishna, I will carry a fragrant garland and a box of betel nuts, camphor, and cloves. O Shri Radha, please kindly accept me as Your maidservant. 45 O Shri Radha, all glory to Your youthfulness, which is filled with many nectar virtues, which carefully sustains Your graceful hips and Your beautiful youthful breasts, graceful like two flower buds, and which has stolen the mind of a person who charms all the worlds. 46 O Shri Radha, when will I, eavesdropping, hear every syllable of the shoreless nectar ocean of Your words as, Your body tossed by the waves in the ocean of amorous desires, You playfully talk with the hero of Vraja? 47 Glory to the beautiful jewel of a girl who, deep in the forest, sits on Her beloved's lap and, the limbs of Her body overwhelmed with passion for Her dark lover, talks with Him, sweetly calling Him, "O enchanter." 48 O Shri Radha, when will I, a maidservant standing at the door, suddenly fall into a lake of nectar as I overhear Your words mixed with the tinkling of Your ornaments as You enjoy a nectar festival in a secluded forest grove? 49 May Shri Radha, who, taking the sweet sounding Madhumati vina in Her hand, and then singing many songs describing Her pastimes with the crest jewel of lovers, suddenly bursts into a shower of tears, appear in my heart. 50 My heart has been stolen by an intelligent and charming couple who playfully enjoy a sweet festival of joking and laughter in Vrndavana forest. 51 All glory to the jewel decorating the hair of the Vraja-gopis, a jewel sweet with new youthfulness, a jewel fair like a garland of lightning flashes, a jewel that with dancing sidelong glances floods the world with waves of the nectar of pure love. 52 All glories to the delicate being that bears the name Radha, a being all the Vedas cannot describe, a being who is the sweetest essence of the nectar ocean, a being whose mercy has no limit, a being splendid, sweet, graceful, and beautiful, a being whose passionate love has pushed away the shackles that chained Her heart. 53 Will I become a delicate young gopi, a gopi expert at many services, a gopi who always stays by my mistress' side and who wears a prasadam silk-bodice She affectionately gave to me with Her own hand. 54 O Shri Radha, when, sometimes carefully combing Your hair with my fingernails, sometimes carefully placing a bodice on Your splendid golden-waterpot breasts, and sometimes carefully placing jewel ornaments on Your ankles, will I be Your expert maidservant? 55 As I loudly chant the holy names of Lord Hari, worship the divine couple with sweet fragrances and many offerings, and happily reside in Vrndavana, may my thoughts always stay at Shri Radha's soft lotus feet. 56 Even though He tells me, "The queen of My life is merciful to you", and even though again and again He kisses me, embraces me, and maddens me with the nectar of amorous pleasures, and even though He creates in me a wonderful wealth of sweet love, my thoughts still stay, O Shri Radha, in the nectar pastimes of Your feet. 57 When, decorated with many flowers brought by me from Vrndavana forest, will Shri Shri Radha-Krishna, the hairs of Their bodies standing erect as They hear each other's names, celebrate in the forest grove the splendid festival of Their childhood wedding? 58 When, on the Yamuna's shore, will I meet Shri Radha, as, like a passionate female elephant meeting a regal male elephant in the forest, She, wealthy in sweet musical skill, sweetly plays the vina as Krishna plays the fifth raga on His graceful flute? 59 When, fanning Them and massaging Their feet will I, now a gopi, happily serve the king and queen of playful lovers as, Their cheeks wet with perspiration from wonderful enthusiastic dancing, They enjoy a charming and wonderful rasa-lila festival filled with smiles and laughter? 60 When, again and again bathing in the Yamuna's waters muddied with the musk that had anointed Her breasts, then searching for my queen in Vrndavana's charming forest groves, and then calling out, "O Radha, do You not see the path Your playful lover took?" Will I gradually become freed from the dirt that is this wretched material body, and become again pure? 61 O giver of nectar, when will I become Your maidservant? When will You order me to bow down again and again before lotus-dark Krishna, celebrate a nectar festival of touching His feet, and place Your request before Him? When will You order me to carefully clean and arrange the charming forest grove? When will You order me to bring flower garlands, sandal paste, fragrances, pleasant betel nuts and nectar drinks? 62 Ah! A very beautiful girl stays in the groves of Vrndavana forest. With the news of Her nectar beauty She floods the world. Her face is splendid like limitless full moons in autumn. When she gives to someone the happy festival that is service to Her, that festival makes all other goals and means seem very petty and insignificant. 63 When, after pretending to reject Krishna's proposal, and after with repeated glances indicating where They should meet, will Radha instruct me to tell Krishna, "O king of rascals, Radha is very afraid of You. Do not think She will enter that kadamba grove without a companion?" 64 Glory to Radha, who is expert in making Her eyebrows dance, expert in playful sidelong glances, expert in speaking playful words, expert in meeting Her lover, expert in newer and newer pastimes, and expert in enjoying a festival of joking words with Her gopi friends. 65 May the nectar of Shri Shri Radha-Krishna's pastimes appear in our hearts, pastimes where in childhood Krishna becomes both diksa-guru and siksa-guru and teaches Radha the art of playing in the waves of newer and newer pastimes, pastimes where Radha and Krishna enjoy a splendid playful festival of the flooding sweetness of Their just-beginning love, pastimes where Radha and Krishna are agitated by each other's touch. 66 When, staying in a secluded place, will I become fulfilled as I see Shri Radha and Krishna, even though They are only children, suddenly become teenagers, teenagers enjoying playful joking words and many other pastimes in Vraja Village's pathways, teenagers who rob the devotees of their hearts? 67 O Radha, I meditate on Your braids decorated with fragrant jasmine flowers, Your forehead anointed with a glistening dot of red sindura, the peerless splendour of Your large eyes, the beautiful moonlight of Your smile, the joyful splendour of Your pure love, and the beauty of Your graceful breasts. 68 A spiritual splendour that bears the name Radha, that is the most sweet, that showers a monsoon of glorious nectar, and that is worshipped in Vraja-mandala by many hundreds of splendid and playful teenage girls more beautiful and glorious than millions of goddesses of fortune, shines in the heart of a very fortunate person, a heart where Shri Radha stays. 69 Glory to the glorious splendour that is filled with the great beauty and playfulness of youth, that has a charming beautiful form filled with deep love and bliss, that plays in the forests of Vraja, that is fair like yellow kasmira and that Vraja's queen loves in the same way She loves Lord Govinda. 70 Radha, who is tossed to and fro by the great waves in the nectar ocean of bliss and love, who with the great wonder of playful glances from the corners of Her restless reddish eyes enjoys a great festival of pastimes, who is filled with the most wonderful glory of love, and who is the most charming goddess in all the worlds, enjoys pastimes in the palace that is Vrndavana forest. 71 The crest jewel of all beautiful girls is now manifest deep in Vrndavana forest, a girl who is the devotees' cintamani jewel, a girl who is a jewel streaming the nectar of great bliss, a girl who with the slightest amorous signal from Her eyebrows bewilders He who is the jewel of Vraja. 72 Shri Radha, whose waves of sidelong glances gave birth to many millions of Kamadevas proudly standing with twanging archers' bows, and who, in the first entrance of youth has become wonderful and glorious with limitless floods of the greatest sweetness, is our queen. 73 Brahma, Siva, and the demigods are not qualified to place on their heads even a single particle of dust from Radha's feet. Even so, they who take shelter of the gopis in the course of time eventually attain Shri Radha, who is the great treasure of the nectar ocean of love. O destiny, I bow down before you. 74 Let the affectionate relatives stay far away. Let the friends and servants stay far away. How can anyone approach? In a forest grove King Vrsabhanu's daughter now enjoys pastimes with Her passionate lover. Standing at the doorway, I, Her dear maidservant, will hear the tinkling of the ornaments at Her waist. 75 O Shri Radha, in my heart may I always see in meditation the softness of Your fair limbs, the sweetness of Your smile, the longness of the corners of Your eyes, the heaviness of Your breasts, the slenderness of Your waist, the slow grace of Your steps, the broadness of Your hips, the curve of Your eyebrows, the redness of Your bimba-fruit lips, and the coolness of the nectar in Your heart. 76 When, in the early morning, will I remove the yellow garment and replace it with another, run to the forest to reclaim the lost bodice, again tie Your braids, again string the broken pearl-necklace, decorate Your eyes with mascara, and, O heroine, with coloured ointment conceal the wounds on Your limbs? 77 My restless eyes yearn to embrace the eternally youthful form that is filled with the sweet nectar of pure love, that is seen only in Vrndavana, that the Upanisads, which stay at the head of all the Vedas, cannot describe, and that Siva, Sukadeva, all the demigods and sages cannot find in their meditations. 78 The four goals of life, which begin with material piety, may be glorious to some people, but I think they are useless. Why should I waste my time talking about them? Other people may place on their heads the path of devotional service to the Supreme Personality of Godhead. I am still not interested. The only thing that pleases my heart is the nectar that is service to a wonderful jewel like girl who stays deep in Vrndavana forest. Nothing else pleases my heart. 79 I serve Radha, who is the heart of the sweetest and most splendid love, who is the highest limit of skill in transcendental amorous pastimes, who is the goddess worshipped by the Supreme Personality of Godhead Himself, who is the supreme goddess, who appears as Durga and Saci, whose form is full of bliss, who is the Lord's first potency, who is supremely independent, and who is the first consort of Vrndavana's master. 80 Persons who avoid service to Radha, but yearn to attain Lord Krishna's company, are like persons seeking moonlight without the moon. Persons who do not understand that Radha is the spring from which the nectar waves of love for Krishna flow can attain only one single drop, and no more, of the great ocean of nectar. 81 I offer my respectful obeisances to the great souls who, renouncing all fruitive work, not attached even to devotional service to the Supreme Lord, and living the most wonderful and sweet life, always meditate on Shri Radha, who is filled with the joy of pure love and glorious with the splendour of the wonderful sweetness of youth. 82 Who are these fools who, because of their spiritual master's order, do not mark their shoulders with the conch, cakra, and other symbols, do not draw a temple of Lord Hari on their foreheads, and do not wear splendid tulasi necklaces around their necks? 83 The devotees may perform Vedic rituals or not perform them. The devotees who taste the wonderful secret nectar of devotional service may accept flower garlands and other things pleasing to the senses, or they may reject them. What foolish non-devotees, who wander aimlessly in this world, have the right to question the actions of Shri Radha's dear devotees, whose hearts have travelled to the farther shore of pure love? 84 Why talk of material things? Why fear millions of hells? I do not fear impersonal liberation. Why should I become mad, like Sukadeva Gosvami and a host of others, after worshipping the Supreme Lord? I would rather that my mind plunges into the nectar at Shri Radha's feet. 85 I cannot forget Shri Radha's beauty, the splendour of Her new youth, Her wonderful and sweet waterpot breasts, the sweetness of Her bimba-fruit lips, Her smile, Her words or Her playful motions. 86 O Shri Radha, O beautiful girl of the forest groves, when will You place Your glance of mercy on me? I yearn to attain the wonderful nectar of eternal service to You, service that the young girls of Vraja, who celebrate a festival of love that fills Laksmi, Sukadeva, Narada and all the demigods, saints and sages with wonder, attained by Your mercy. 87 When, by Radha's mercy, will I become Her maidservant? When will I massage Her beautiful lotus feet as She sleeps? When, again and again tasting the nectar of the very sweet remnants of Her meal, will I become plunged into the ever-new ecstasy of transcendental bliss? 88 O Radha, if You affectionately show me to Your beloved, who walks on the path of debauchery, then please hear how I will faithfully serve You. With smiling sidelong glances, and with the hairs of my body standing up with joy, I will tightly embrace Your beloved. In this way I will taste the nectar of service to Your feet. 89 "You like the dark sky when the moon is waning, the newly blossoming blue lotus, the black deer, the dark tamala tree, the dark monsoon clouds, and the dark Yamuna river. Why, then, do You dislike charming Krishna, who is so like them in name and form?" Will I see You smile, O Radha, as I speak these words? 90 I meditate on the girls of Vraja as they follow Shri Radha, their eyes like blue lotus flowers tossed to and fro by waves of playful glances, Their breasts like pairs of golden mountains flying in the sky, and their feet like blossoming lotus flowers suddenly planted in the ground. 91 Your eyes are like two charming fishes swimming in the ocean of nectar. Your breasts are like two cakravaka birds in the lake of nectar. Your face is like a golden lotus blossoming in the celestial Ganga. O Radha, may the many glories of the waves of Your mercy splash against me. 92 Will a certain unattainable girl, who is wonderfully glorious in Her lover's company, who is the jewel of saintly and beautiful girls, whose toenail moons on Her lotus feet shine with great moonlight, a single ray of which is more glorious than millions of goddesses of fortune, who enjoys pastimes in the nectar ocean of fathomless love, and whose limbs blossom with sweetness and charm, be merciful to me? 93 O Radha, O goddess who in a temple of jasmine flowers by the Yamuna's shore enjoys charming pastimes with your forest flower-garlanded lover, O goddess who plays in a wonderful and eternal nectar ocean of pastimes, please splash me with the many glories of the waves of Your mercy. 94 O daughter of Vrsabhanu, O goddess from whose lotus feet stream waves of love and bliss, O goddess before whose maidservants the Kamadeva of Vrndavana, yearning to attain the festival of Your mercy, speaks sweet words, I bow down before Your beautiful feet. 95 May the two wonderful syllables Ra-dha, which at once attract even the king of Gokula, which teach the love-filled devotees that all material goals are very petty and unimportant, and which are chanted by Lord Krishna Himself, even though He is already the husband of the goddess of fortune, appear before me. 96 May the two syllable mantra "Radha", which Lord Hari, sitting like the king of yogis in a cottage by the Yamuna's shore, meditating on Her lotus feet, overcome with splendid bliss and nectar love, and His eyes filled with tears, always chants, always appear in my heart. 97 The nectarean word "Radha", which is very far from the demigods, the liberated souls, the devotees, and the kindly persons who are friends to all, which when spoken with love brings a flood of the blissful nectar of love, and which Lord Hari, tears streaming down His face, happily hears, chants, and sings in the company of the gopis, is my life and soul. 98 May Shri Radha, by taking shelter of whom they who yearn to become Krishna's gopi friends attain their goal, by worshipping whom one attains the supreme perfection, whose holy name is the vine-crown adorning the Upanisads, and who with many festivals of deep love worships the boy who is the jewel of Vraja, be pleased with me. 99 I bow down before a splendour that bears the name Radha, a splendour that has limbs splendid like millions of lightning flashes, a beautiful face splendid with bliss, bimba-fruit lips splendid like coral, hands splendid like budding twigs, breasts splendid like golden lotus buds, a splendour that has lotus eyes, a splendour that enjoys charming pastimes in the newly-blossoming forest groves. 100 May charming Shri Radha, whose teeth are a row of pearls, whose beautiful lips are bimba fruits, whose waist is slender, whose deep navel is a whirlpool of newer and newer nectar, whose hips are graceful and broad, who is a rising ocean of the beauty of youth, and who is the heart of the intelligent gopis, protect us. (Comment on this)
12:05 pm	part II Text 51 vishvambharasya pada- sarojopeta-sthalishu nirbhara-premna hari hari kada luthami pratipada- galad-ashrur ullasat-pulakah vishvambharasya-of Lord Chaitanya; pada-saroja-upeta-sthalishu-in the places where He placed His lotus feet; nirbhara-great; premna-with love; hari-oh!; hari-Oh!; kada-when?; luthami-will I roll about on the ground; pratipada-at every step; galad-flowing; ashrur-tears; ullasat-pulakah-hairs standing erect with joy. When, at every moment shedding tears of deep love, and the hairs of my body erect with joy, will I roll upon the ground where Lord Gaura placed His feet? Text 52 purnojjvalat-prema-rasaika-murtir yatraiva radha-valito harir me tad eva gaura-sthalam ashritanam bhavet param bhakti-rahasya-labhah purna-full; ujjvala-splendor; prema-love; rasa-nectar; eka-sole; murtir-form; yatra-where; eva-indeed; radha-Radha; valitah-in the ecstasy of love; hari-Krishna; me-my; tad-that; eva-indeed; gaura-sthalam-in the place sacred to Lord Gaura; ashritanam-of they who have taken shelter; bhavet-may be; param-greatly; bhakti-of devotional service; rahasya-of the secret; labhah-attainment. The secret of pure devotional service rests in they who take shelter of Lord Gaura's sacred place, where my Lord Hari, His transcendental form filled with the nectar of splendid divine love, assumes the role of Shri Radha. Text 53 candala-shva-kharadi-vad yadi janah kurvanti sarve tiras- karam durvishaham ca tena na hi me kheda-staniyan api shri-krishna-shravanadika tu navadha raganuga catmada bhaktir yad graha-sankhyake vijayate tatraiva khande sthitih candala-an outcaste; shva-a dog; khara-an ass; adi-beginning; vad-like; yadi-if; janah-the people; kurvanti-do; sarve-all; tiraskaram-insults; durvishaham-unbearable; ca-and; tena-by that; na-not; hi-indeed; me-of me; kheda-staniyan-suffering; api-also; shri-krishna-of Lord Krishna; shravana-hearing; adika-beginning with; tu-indeed; navadha-nine kinds; raga-anuga-spontaneous; ca-and; atmada-giving the self; bhaktir-devotional service; yad-which; graha-sankhyake-nine; vijayate-all glories; tatra-there; eva-indeed; khande-in the islands; sthitih-standing. If the people speak unbearable insults to me as if I were a candala or a dog or an ass, then I do not feel unhappy as I stay in the nine islands of Navadvipa, where the nine proccesses of loving devotional service, beginning with hearing about Lord Krishna and culminating in surrendering one's life and heart to Him, shine with great glory. Text 54 bhratah samastany api sadhanani vihaya gaura-sthalam ashrayasva yatha tatha praktana-vasanatah sharira-vani-hridayani kuryuh bhratah-O brother; samastani-all; api-even; sadhanani-spiritual practicies; vihaya-abandoning; gaura-sthalam-Lord Gaura's sacred place; ashrayasva-take shelter; yatha-as; tatha-so; praktana-former; vasanatah-from desires; sharira-the body; vani-the words; hridayani-the heart; kuryuh-act. O brother, give up all your spiritual practices and take shelter of Lord Gaura's sacred place. As you desire so your body, words, and heart will act. Text 55 navadvipe ramye varam iha kare kharpara-bhrito bhramamo bhaikshyartham svapaca-griha-vithishu dinashah tathapi pracinaih parama-sukritair atra militam na neshyamy 'nyatra kvacid api kathancid vapur idam navadvipe-in Navadvipa; ramye-beautiful; varam-benediction; iha-here; kare-in the hand; kharpara-a beggars bowl; bhrito-holding; bhramamo-we wander; bhaikshya-begging; artham-for the purpose; svapaca-of dogeaters; griha-to the houses; vithishu-on the paths; dinashah-day after day; tathapi-still; pracinaih-with old; parama-sukritair-pious deeds; atra-here; militam-met; na-not; neshyamo-we will carry; anyatra-somewhere else; kvacid-anywhere; api-even; katha{.sy 241}cid-under any circumstance; vapur-body; idam-this. With a bowl in hand we go begging even on the paths to the houses of the dogeaters in beautiful Navadvipa. We pray that we will never take this body, attained by many past pious deeds, to any other place. Text 56 jarat-kantham ekam dadhad api ca kaupinam anisham pragayan shri-radha-madhupati-rahah-keli-laharim phalam va mulam va kim api divasante kavalayan navadvipe neshye vana-bhuvi kada jivanam idam jarat-old; kantham-cloth; ekam-one; dadhad-placing; api-and; ca-and; kaupinam-kaupina; anisham-day and night; pragayan-singing; shri-radha-madhupati-of s Shri Radha-Krishna; rahah-confidential; keli-of pastimes; laharim-waves; phalam-fruit; va-or; mulam-roots; va-or; kim api-something; divasa-of the day; ante-at the end; kavalayan-eating a mouthful; navadvipe-in Navadvipa; neshye-I will pass; vana-bhuvi-in the forest; jivanam-life; idam-this. When, wearing a kaupina and one old cloth, day and night singing of the waves of Shri Shri Radha-Madhupati's confidential pastimes, and at the end of the day eating a fruit or a root, will I spend this lifetime in the forest of Navadvipa? Text 57 prakrity-upari kevale sukha-nidhau para-brahmani shruti-prathita-vaibhavam para-padam para-vyomakam tad-antar-akhilojjvalam jayati gauda-bhu-mandalam maha-rasa-mayam ca tat kalaya tatra vrindavanam prakriti-the material nature; upari-above; kevale-in the spiritual world; sukha-of happiness; nidhau-in the ocean; para-brahmani-in the Supreme Brahman; shruti-in the Vedas; prathita-celebrated; vaibhavam-glory; para-padam-the Supreme Abode; para-vyomakam-the spiritual sky; tad-antar-in that; akhila-all; ujjvalam-splendid; jayati-all glories; gauda-of Gauda; bhu-the land; mandalam-the circle; maha-rasa-mayam-filled with sweet nectar; ca-and; tat-that; kalaya-see; tatra-there; vrindavanam-Vrindavana. Above the material nature, in the ocean of happiness that is the Supreme Brahman splendor, is the Spiritual Sky, the Supreme Abode glorified in the Vedas. Within the Spiritual Sky the circle of Gauda-bhumi is glorious with all splendor. There gaze on the forest of Vrindavana. Text 58 svananda-sac-cid-ghana-rupata-matir yavan na gaura-sthala-vasi-jantushu tavat pravishtho 'pi na tatra vindate tato 'paradhat padavim parat param sva-own; ananda-bliss; sat-eternal; cit-knowledge; ghana-intense; rupata-form; matir-conception; yavat-as; na-not; gauar-sthala-in Lord Gaura's sacred place; vasi-residing; jantushu-to the living entities; tavat-so; pravishtho-entered; api-even; na-not; tatra-there; vindate-finds; tato-then; aparadhat-from the offense; padavim-the path; parat-than the highest; param-higher. Even though staying there himself, he who commits the offense of thinking that the residents of Gaura-sthala do not have spiritual forms of eternity, bliss, and knowledge, will not attain the supreme abode. Text 59 yadaiva sac-cid-rasa-rupa-buddhi- dvipe nave 'smin sthira-jangameshu syan nirvyalikam purushas tadaiva cakasti radha-priya-sevi-rupah yada-when; eva-indeed; sat-eternal; cit-spiritual; rasa-nectar; rupa-forms; buddhi-concept; vrindavana-in Vrindavana; stha-staying; sthira-unmoving; jangameshu-and moving living entities; syat-may be; nirvyalikam-honest; purushas-person; tada-then; eva-indeed; cakasti-is splendidly manifested; radha-of Shri Radha; priya-of the beloved; sevi-of the servant; rupah-the form. When one understands that the moving and unmoving residents of Navadvipa have forms of eternal spiritual nectar, then he becomes a genuine servant of Shri Radha's beloved. Text 60 sakala-vibhava-saram sarva-dharmaika-saram sakala-bhajana-saram sarva-siddhyaika-saram sakala-mahima-saram vastu khande navakhye sakala-madhurimambho-rashi-saram viharah sakala-of all; vibhava-of opulences; saram-the best; sarva-of all; dharma-religious principles; eka-saram-the best; sakala-of aqll; bhajana-methods of worship; saram-the best; sarva-of all; siddha-perfections; eka-saram-the best; sakala-of all; mahima-glories; saram-the best; vastu-thing; khande navakhye-in Navadvipa; antah-in; sakala-of all; madhurima-of sweetness; ambho-rashi-of oceans; saram-the best; viharah-wandering. Wandering in Navadvipa is the best of all opulences, the best of all religious principles, the best of all kinds of worship, the best of all perfections, the best of all glories, and the best of all oceans of sweetness. Text 61 pragayan natann udhasan va luthan va pradhavan rudan sampatan murcchito va kada va maha-prema-madhvi-madandhash carishyami khande nave loka-bahyah pragayan-singing; natann-dancing; udhasan-laughing; va-or; luthan-rolling on the ground; va-or; pradhavan-running; rudan-crying; sampatan-falling; murcchito-unconscious; va-or; kada-when?; va-or; maha-great; prema-of love; madhvi-nectar; mada-intoxication; andhas-blind; carishyami-will I walk; khande nave-in Navadvipa; loka-bahyah-oblivious to the world. When, singing, dancing, laughing, rolling about on the ground, running, crying, or falling down unconscious, will I, blind with intoxication by drinking the nectar of great spiritual love, and oblivious to the world, wander in Navadvipa? Text 62 na lokam na dharmam na geham na deham na nindam stutim napi saukhyam na duhkham vijanan kim apy unmadah prema-madhvya graha-grasta-vat karhi gaura-sthale syam na-not; lokam-the world; na-not; dharmam-religion; na-not; geham-home; na-not; deham-body; na-not; nindam-insults; stutim-praises; na-not; api-also; saukhyam-happiness; na-not; duhkham-pain; vijanan-knowing; kim api-something; unmadah-mad; prema-of love; madhvya-by the nectar; graha-grasta-vat-as one in the grip of an evil planet; karhi-when?; gaura-sthale-in Gaura-sthala; syam-will I become. When, oblivious to the world, religious duties, home, body, insults, praise, pleasure, and pain, and intoxicated with the nectar of pure spiritual love, will I become like a madman in Lord Gaura's sacred abode? Text 63 hare krishna rameti krishneti mukhyan mahashcarya-namavali-siddha-mantran tathacashta-kale vraja-dvandva-sevam kadabhyasya gaura-sthale syam kritarthah hare krishna krishna-Hare Krishna, Krishna; iti-thus; krishna-Krishna; iti-thus; mukhyat-from the mouth; maha-very; ashcarya-wonderful; nama-of names; avali-series; siddha-perfection; mantran-from the mantra; tatha-in that way; ca-and; ashta-kale-at the eight times; vraja-of Vraka; dvandva-of the divine couple; sevam-devotional service; kada-when?; abhyasya-acting; gaura-sthale-in Gaura-sthala; syam-I will become; kritarthah-successful. When, chanting the siddha-mantra of very wonderful names beginning "Hare, Krishna, and Rama" will I, serving Vraja's divine couple day and night in Lord Gaura's sacred abode, attain the success of my life? Text 64 hema-sphatika-padmaraga-racitair mahendranila-drumair nana-ratnamaya-sthalibhir ali-jhankaraih sphutad-vallibhih citraih kira-mayura-kokila-mukhair nana-vihangair lasat padmadyais ca sarobhir adbhutam aham dhyayami gaura-sthalam hema-gold; sphatika-crystal; padmaraga-and rubies; racitair-made; maha-great; indranila-sapphires; drumair-with trees; nana-various; ratnamaya-jeweled; sthalibhir-with places; ali-of bumblebees; jhankaraih-with buzzing; sphutad-blossoming; vallibhih-with vines; citraih-wonderful; kira-parrots; mayura-peacocks; kokila-and cuckoos; mukhair-headed by; nana-various; vihangair-with birds; lasat-shining; padma-with lotuses; adyais-beginning with; ca-also; sarobhir-with lakes; adbhutam-wonderful; aham-I; dhyayami-meditate; gaura-sthalam-on Gaura-sthala. I meditate on wonderful Gaura-sthala splendid with gold, crystal, and rubies, with great sapphire trees, with courtyards made of many kinds of jewels, with buzzing bees, with blossoming vines, with wonderful parrots, peacocks, cuckoos, and other birds, and with lakes filled with lotuses and other flowers. Text 65 madhya-dvipa-vane sphutat-kshitidharasyopatyakasu sphuran nana-keli-nikunja-vithishu navonmilat-kadambadishu bhramam bhramam ahar-nisham nanu param shri-rasa-keli-sthali- ramyasv eva kada prakashita-rahah-prema bhaveyam kriti madhya-dvipa-vane-in the forest of Madhyadvipa; sphutat-manifest; kshiti-dharasya-of the hill; upatyakasu-in the valleys; sphurat-splendidly manifest; nana-various; keli-pastimes; niku{.sy 241}ja-groves; vithishu-on the pathways; nava-new; unmilat-blossoming; kadamba-alishu-among the kadamba trees; bhramam-wandering; bhramam-and wandering; ahar-day; nisham-and night; nanu-certainly; param-great; shri-rasa-keli-of the rasa-dance pastime; sthali-place; ramyasu-beautiful; eva-certainly; kada-when?; prakashita-manifested; rahah-secret; prema-love; bhaveyam-I will become; kriti-pious. When, wandering day and night through the valleys of Madhyadvipa, on the pathways through the various pastime forest-groves, through groves of newly-blossoming kadamba trees, and through the beautiful places where of the rasa-dance pastimes, will I become fortunate, intimate spiritual love for the divine couple shining within me? Text 66 alam kshayi-sukha-pradair yuvati-putra-vittadikair vimukti-kathayapy alam mama namo vikuntha-shriye param tv iha bhave bhave bhavatu radhika-kantitah vrajendra-tanayo vane lasati yatra tasmin ratih alam-what is the use?; kshayi-temporary; sukha-happiness; pradair-giving; yuvati-beautiful young wife; putra-children; vitta-wealth; adikair-beginning with; vimukti-of impersonal liberation; kathaya-of talk; api-also; alam-what is the use?; mama-of me; namo-obeisances; vikuntha-in Vaikuntha; shriye-to the beauty; param-greatly; tu-indeed; iha-here; bhave bhave-in birth after birth; bhavatu-may be; radhika-kantitah-in the comlextion of Shri Radhika; vrajendra-tanayo-the son of the king of Vraja; vane-in the forest; lasati-shinesl; yatra-where; tasmin-there; ratah-devoted. What is the use of a beautiful young wife, children, and wealth, which give only temporary happiness? I offer my respectful obeisances to the beauty of Vaikuntha. I pray that birth after birth I may be devoted to the forest where Vrajendra's son, who has now assumed the complexion of Shri Radhika, enjoys splendid transcendental pastimes. Text 67 namami tad godrumam eva murdhna vadami tad godrumam eva vaca smarami tad godrumam eva buddhya shri-godrumad anyam aham na jane namami-I bow; tat godrumam-Godruma; eva-indeed; murdhna-with my head; vadami-I speak; tat godrumam-Godruma; eva-indeed; vaca-with my words; smarami-I remember; tat godrumam-Godruma; eva-indeed; buddhya-with my intelligence; shri-godrumat-than Shri Godruma; anyam-other; aham-I; na-not; jane-know. With my head I bow down before Godruma. With my words I speak about Godruma. With my intelligence I remember Godruma. I do not know anything but Shri Godruma. Text 68 radhapati-rati-kandam gaura-sthalam eva jivanam yesham tac-caranambuja-renor asham evaham ashase radhapati-of Lord Krishna, the Lord of Radha; rati-off love; kandam-the root; gaura-sthalam-Lord Gaura's abode; eva-indeed; jivanam-life and soul; yesham-of whom; tat-of them; caranambuja-of the lotus feet; renor-of the dust; asham-the hope; eva-indeed; aham-I; ashase-desire. I long for the pollen of the lotus feet of they whose life and soul is Shri Gaura-sthala, the root that sprouts love for Lord Radhapati. Text 69 nana-keli-nikunja-mandapa-yute nana-saro-vapika- ramye gulma-lata-drumaish ca parito nana-vidhaih shobhite nana-jati-samullasat-khaga-mrigair nana-vilasa-sthali- pradyota-dyuti-rocishi priya kada dhyeyo 'si gaura-sthale nana-various; keli-pastimes; nikunja-groves; mandapa-pavilions; yute-endowed; nana-various; saro-lakes; vapika-and ponds; ramye-beautiful; gulma-bushes; lata-vines; drumaish-trees; ca-and; parito-everywhere; nana-various; vidhaih-kinds; shobhite-splendid; nana-various;-jati-species; samullasat-jubilant; khaga-birds; mrigair-and animals; nana-various; vilasa-of pastimes; sthali-places; pradyota-dyuti-rocishi-splendid; priya-dear; kada-when?; dhyeyo-to be meditated on; asi-You are; gaura-sthale-in Lord Gaura's transcendental abode. O beloved, when will I meditate on You in Gaura-sthala, which is filled with many pastime forest pavilions, delightful with many lakes and ponds, beautiful with trees, vines, and bushes everywhere and with many kinds of joyful birds and beasts, and is glorious with many splendid pastime-places? Text 70 vanya gadgadaya kada madhupater namani sankirtaye dharabhir nayanambhasam taru-tale kshaunim kada pankaye drishtya bhavanaya puro milad aho gaura-sthaliyam maho- dvandva-hema-harinmani-cchavi kadalambe muhur vihvalah vanya-with words; gadgadaya-faltering; madhupater-of Lord Krishna; namani-names; sankirtaye-I glorify; dharabhir-with flooding streams; nayana-from the eyes; ambhasam-of water; taru-tale-at the base of a tree; kshaunim-the ground; kada-when?; pankaye-will I muddy; drishtya-with sight; bhavanaya-with the conception; puro-before me; milad-meeting; aho-oh; gaura-sthaliyam-in Gaura-sthali; maho-of splendors; dvandva-pair; hema-gold; harinmani-and sapphires; chavi-effulgence; kada-when?; alambe-will I take shelter; muhur-at every moment; vihvalah-overcome. When, with a faltering voice, will I glorify Lord Madhava's holy names? When will I muddy the ground under a tree with streams of tears flowing from my eyes? When, excited at heart, will I take shelter of the two golden and sapphire splendors that have become one before my eyes in Gaura-sthala? Text 71 nanyad vadami na shrinomi na cintayami nanyad vrajami na bhajami na cashrayami pashyami jagrati tatha svapane 'pi nanyat shri-radhika-ruci-vinoda-vanam vinaham na-not; anyad-another; vadami-I speak; na-not; shrinomi-I hear; na-not; cintayami-I meditate; na-not; anyad-another; vrajami-I go; na-not; bhajami-I worship; na-not; ca-and; ashrayami-I take shelter; pashyami-I see; jagrati-awake; tatha-in the same way; svapane-in a dream; api-even; na-not; anyat-another; shri-radhika-of Shri Radha; ruci-of the splendor; vinoda-of the pastimes; vanam-the forest; vina-without; aham-I. I will not talk of anything else. I will not hear of anything else. I will not meditate on anything else. I will not go anywhere else. I will not worship anything else. I will not take shelter of anything else. In dream or awake I will not see anything but the forest where He who accepted Shri Radhika's splendor enjoyed pastimes. Text 72 na satyakhye loke sprihayati mano brahma-padavim na vaikunthe vishnor api mrigayate parshada-tanum navadvipe shuddhe madhura-rasa-bharotsavavatam nivase dhanyanam su-bahu krimi-janmapi manute na-not; satya-Satya; aakhye-named; loke-in the planet; sprihayati-desires; mano-my heart; brahma-padavim-the post of Brahma; na-not; vaikunthe-in Vaikuntha; vishnor-of Lord Vishnu; api-even; mrigayate-seeks; parshada-of an associate; tanum-the body; navadvipe-in Navadvipa; shuddhe-pure; madhura-sweet; rasa-nectar; bhara-abundance; utsava-vatam-enjoying festivals; nivase-in the home; dhanyanam-of the fortunate souls; su-bahu-very highly; krimi-of an insect; janma-the birth; api-even; manute-thinks. My heart does not yearn to become a Lord Brahma on Satyaloka, nor does it seek the body of an associate of Lord Vishnu in Vaikuntha, but it does think very kighly of any birth, even as a tiny insect, in the home of the fortunate souls that enjoy festivals of sweet nectar in the pure realm of Navadvipa. Text 73 mamapi syad etadrisham api dinam kim nu paramam navadvipe yasmin katham api krita-sparshanam api aho deham durad api samavalokyapi janusha muhur dhanyam manye dharani-patitam syam krita-natih mama-of me; api-even; syad-may be; etadrisham-like this; api-also; dinam-day; kim-whether?; nu-indeed; paramam-transcendental; navadvipe-in Navadvipa; yasmin-in which; katham api-somehow; krita-done; sparshanam-touch; api-also; aho-oh; deham-body; durad-from far away; api-even; samavalokya-seeing; api-even; janusha-with a birth; muhur-at every moment; dhanyam-fortunate; manye-I think; dharani-to the ground; patitam-fallen; syam-I may be; krita-natih-bowing down. I think any birth where, even from a distance, I may gaze at Navadvipa, touch it, and fall down on the ground to offer respects to it, is very fortunate. Will the fortunate day that I take such a birth ever come? Text 74 yad api ca mama nasti shri-navadvipa-dhama- mahimani na samordhve hanta vishvag-agandhah yad api mama na tasmin nasti vasaishanapi prasaratu mama tadrishy eva vani tathapi yad api-although; ca-and; mama-my; na-not; asti-is; shri-navadvipa-dhama-of Shri Navadvipa-dhama; mahimani-in the glory; na-not; samordhve-great; hanta-indeed; vishvak-of faith; agandhah-the slightest scent; yad api-although; mama-of me; na-not; tasmin-in that; na-not; asti-is; vasa-residence; aishana-with the desire; api-even; prasaratu-goes; mama-my; tadrishi-like this; eva-indeed; vani-words; tathapi-still. Although I have not the slightest fragrance of faith in the exalted glory of Shri Navadvipa-dhama, and although I do not sincerely yearn to live there, nevertheless words like that flow from me. Text 75 achaitanya-prayam jagad idam aho sarva-vid api navadvipasyasya prabhavati na vai tattva-kathane harau su-pracchanne hari-puram aho guptam abhavat su-bhaktas tat tattvam sva-guru-kripaya karshati kila achaitanya-unconscious with Lord Chaitanya; prayam-for the most part; jagad-material universe; idam-this; aho-oh; sarva-vid-who knows everything; api-even; navadvipasya-of Navadvipa; asya-of that; prabhavati-manifests; na-not; vai-indeed; tattva-of the truth; kathane-in discussion; harau-of Lord Krishna; su-pracchanne-carewfully hidden; hari-of Lord Hari; puram-the city; aho-oh; guptam-hidden; abhavat-was; su-bhaktas-great devotee; tat-that; tattvam-truth; sva-guru-kripaya-by the mercy of the guru; karshati-pulls; kila-indeed. This mostly unconscious world and even they who think they know everything cannot know the truth about Navadvipa. When carefully concealed Lord Hari appears, then His concealed abode also appears. Only a sincere devotee, by his guru's mercy, can know the truth of Navadvipa. Text 76 kada navadvipa-vanantareshv aham paribhraman saikata-purna-catvare hariti rameti hariti kirtane vilokya gauram prapatami vihvalah kada-when?; navadvipa-vanantareshu-in the forests of Navadvipa; aham-I; paribhraman-wandering; saikata-sandy; purna-filled; catvare-in a courtyard; hari-O Hari!; iti-thus; rama-O Rama!; iti-thus; hari-O Hari!; iti-thus; kirtane-in glorification; vilokya-seeing; gauram-Lord Gaura; prapatami-I will fall down; vihvalah-overwhelmed. When, as I wander in Navadvipa's forests, will I fall unconscious, suddenly seeing Lord Gaura chanting Hari! Rama! Hari! in a kirtana in a sandy courtyard? Text 77 puline puline girindrajaya vicarishyami kada tale tarunam patitam galitam phalam ca bhuktva lalitam tatini-jalam pibami puline puline-along the shores; girindrajayah-of the Ganges; vicarishyami-will I wander; kada-when?; tale tarunam-underneath the trees; patitam-fallen; galitam-ripe; phalam-fruit; ca-and; bhuktva-eating; lalitam-delicious; tatini-from the river; jalam-water; pibami-will I drink. When, eating ripe fruits fallen to the ground and drinking the delicious river-water, will I wander in the forests by the Ganges' shore? Text 78 aradhitam nava-vanam vraja-kananam te naradhitam nava-vanam vraja eva dure aradhito dvija-suto vraja-nagaras te naradhito dvija-suto na taveha krishnah aradhitam-worshiped; nava-vanam-Navadvipa; vraja-kananam-the forest of Vraja; te-by you; na-not; aradhitam-worshiped; nava-vanam-Navadvipa; vrajah-Vraja; eva-indeed; dure-far away; aradhito-worshiped; dvija-suto-the brahmana's son (Lord Chaitanya); vraja-nagaras-the hero of Vraja; te-by you; na-not; aradhito-worshiped; dvija-suto-Lord Chaitanya; na-not; tava-by you; iha-here; krishnah-Lord Krishna. If you worship Navadvipa, then you also worship the forest of Vraja. If you don't worship Navadvipa, then the forest of Vraja is far away. If you worship Lord Chaitanya, then you also worship the hero of Vraja. If you don't worship Lord Chaitanya, then you cannot worship Lord Krishna. Text 79 navadvipah sakshad vraja-puram aho gauda-paridhau shaci-putrah sakshad vraja-pati-suto nagara-varah sa vai radha-bhava-dyuti-su-valitah kancana-cchato navadvipe lilam vrajapura-durapam vitanute navadvipah-Navadvipa; sakshad-directly; vraja-puram-Vrajapura; aho-oh; gauda-paridhau-in the land of Bengal; shaci-putrah-the son of Shaci; sakshad-directly; vraja-pati-suto-the son of Vraja's king; nagara-varah-the best of heroes; sah-He; vai-indeed; radha-of; bhava-nature; dyuti-splendor; su-valitah-covered; kancana-cchato-with a golden splendor; navadvipe-in Navadvipa; lilam-pastimes; vrajapura-by Vrajapura; durapam-difficult to attain; vitanute-manifests. Navadvipa is Vrindavana manifested in the land of Bengal. Lord Chaitanya, the son of Shaci, is Lord Krishna, the greatest hero, the son of Vraja's king. His complexion now golden with Radha's splendor, He performs in Navadvipa pastimes that even Vrindavana cannot attain. Text 80 aho vrindaranye hari hari hariti prajapatam vraja-dvandvavaptir ghatata aparadhatyaya iha navadvipe gaurah kalusha-nicayam kshamyati sada vrajanandam sakshat parama-rasadam hanta tanute aho-oh; vrindaranye-in Vrindavana; hari-Hari; hari-Hari; hari-Hari; iti-thus; prajapatam-chanting; vraja-of Vraja; dvandva-of the divine couple; avaptir-attainment; ghatate-is; aparadha-offenses; atyayah-destruction; iha-here; navadvipe-in Navadvipa; gaurah-Lord Chaitanya; kalusha-of sins; nicayam-a multitude; kshamyati-forgives; sada-always; vraja-of Vraka; anandam-the bliss; sakshat-directly; parama-supreme; rasa-nectar; dam-giving; hanta-indeed; tanute-gives. They who chant Hari! Hari! Hari! in Vrindavana become free from all offenses and attain Vraja's divine couple. In Navadvipa Lord Gaura forgives multitudes of sins and frreely gives the sweet nectar of the bliss of Vraja. Text 81 navadvipe vased yas tu kare tasya vraja-sthitih maricikavad anyatra dure vrindavanam dhruvam navadvipe-in Navadvipa; vased-resides; yas-who; tu-certainly; kare-in the hand; tasya-of him; vraja-in Vraja; sthitih-resience; maricika-a mirage; vad-like; anyatra-in another place; dure-far away; vrindavanam-Vrindavana; dhruvam-certainly. One who lives in Navadvipa holds Vraja in his hand. In any other place Vrindavana is like a far-away mirage. Text 82 vanam copavanam sarvam shrimad-vrindavana-sthitam krodi-kritam navadvipe krishna-lila-su-siddhaye vanam-forests; ca-and; upavanam-gardens; sarvam-all; shrimad-beautiful; vrindavana-in Vrndavana; sthitam-sitauted; krodi-kritam-resting on the chest; navadvipe-in Navadvipa; krishna-of Lord Krishna; lila-pastimes; su-siddhaye-for the perfection. To make Lord Krishna pastimes perfect, Navadvipa embraces to its chest all of beautiful Vrindavana's forests and gardens.. Text 83 namami tad godrumacandra-lilam namami gaura-sthala-cid-vibhutim namami gauranga-padashritan tan namami gauram karunavataram namami-I offer my respectful obeisances; tad-that; godrumacandra-of the moon of Godruma; lilam-to the pastimes; namami-I offer my respectful obeisances; gaura-of Lord Gaura; sthala-of the holy abode; cit-spiritual; vibhutim-opulewnces; namami-I offer my respectful obeisances; gauranga-of Lord Chaitanya; pada-of the feet; ashritan-have taken shelter; tan-to they; namami-I offer my respectful obeisances; gauram-to Lord Gaura; karuna-of mercy; avataram-the incarnation. I offer my respectful obeisances to the pastimes of Lord Godrumacandra. I offer my respectful obeisances to the spiritual opulences of Gaura-sthala. I offer my respectful obeisances to they who have taken shelter of Lord Gauranga's feet. I offer my respectful obeisances to Lord Gaura, the incarnation of mercy. Text 84 ha vishvambhara ha maha-rasamaya premaika-sampan-nidhe ha padma-suta ha dayaridra-hridaya bhrashtaika-bandhuttama ha siteshvara ha caracara-pate gauravatirna-kshama ha shrivasa-gadadhareshta-vishaya tvam me gatis tvam gatih ha-O!; vishvambhara-Vishvambhara; ha-O!; maha-rasamaya-sweet Lord; prema-eka-sampan-nidhe-ocean of love; ha-O!; padma-suta-son of Padma; ha-O!; daya/-ardra-melting with mercy; hridaya-whose heart; bhrashta-broken; eka-bandhu-uttama-great friend; ha-O!; sita-of Sita; ishvara-husband; ha-O!; cara-of moving; acara-and unmoving entities; pate-O Lord; gaura-Lord gaura; avatirna-descended; kshama-able; ha-O!; shrivasa-Shrivasa; gadadhara-and Gadadhara; ishta-vishaya-worshiped; tvam-You; me-my; gatis-goal; tvam-You; gatih-the goal. O Lord Vishvambhara, O sweet Lord, O ocean of the treasure of divine love, O Nityananda, O son of Padmavati, O Lord whose heart melts with compassion, O best friend of the fallen, O Advaita, O husband of Sita, O master of all living entities moving and inert, O Lord who made Lord Gaura descend to this world, O Lord worshiped by Shrivasa and Gadadhara, You are the goal of my life! You are the goal of my life! Text 85 stumas tam chaitanyakritim ati-vimaryada-pramadad- bhutaudaryam varyam vraja-pati-kumaram rasayitum vishuddha-sva-premonmada-madhura-piyusha-laharim pradatum canyebhyah para-pada-navadvipa-prakatam stumas-we glorify; tam-Him; chaitanya-akritim-the form of Lord Chaitanya; ati-vimaryada-without limits; parama-great; abhuta-wonderful; audaryam-generosity; varyam-best; vraja-pati-kumaram-the prince of Vraja; rasayitum-to taste; vishuddha-pure;sva-prema-own love; unmada-mad; madhura-sweet; piyusha-of nectar; laharim-waves; pradatum-to give; ca-and; anyebhyah-to others; para-pada-the supreme abode; navadvipa-in Navadvipa; prakatam-manifest. Let us glorify the boundlessly merciful Supreme Personality of Godhead, the prince of Vraja. To taste the intoxicating sweet waves of the nectar of transcendental love for Krishna, as well as to give that nectar to others, He has now appeared in the transcendental abode of Navadvipa as Lord Chaitanya Mahaprabhu. Text 86 alam shastrabhyasair alam ahaha tirthatanikaya sada yoshid-vyaghras trasata vitatham thut-kuru divam trinam-manya dhanyah shrayata kila sannyasika-patam navadvipe gauram nija-rasa-madat ganga-pulinam alam-what is the use?; shastra-scriptures; abhyasair-of stuying; alam-what is the use?; ahaha-Oh; tirtha-to holy places; atanikaya-of travelling; sada-always; yoshid-women; vyaghras-tigers; trasata-fear; vitatham-illusory; thut-kuru-spit; divam-on the upper material planets; trinam-a blade of grass;manya-consider; dhanyah-O fortunate people; shrayata-take shelter; kila-indeed; sannyasika-of a sannyasi; patam-in the garments; navadvipe-in Navadvipa; gauram-Lord Gaura; nija-rasa-madat-by the maddeness opf tasting His own nectar; ganga-of the Ganges; pulinam-on the shore. What is the use of studying many scriptures? What is the use of going on pilgrimage to holy places? Fear women who are like tigers! Spit on the opulences of Svargaloka! Know that all material benefits are as worthless as a handful of straw! Instead of chasing after them please take sheletr of Lord Gauranga, who is dressed in the garments of a sannyasi, and who, intoxicated by tasting the nectar of Krishna-prema, dances on the Ganges' shore. Text 87 samsara-sindhu-tarane hridayam yadi syat sankirtanamrita-rase ramate manash cet premambudhau viharane yadi citta-vrttir mayapurakhya-nagare vasatim kurusva samsara-of repeated birth and death; sindhu-of the ocean; tarane-in crossing; hridayam-the heart; yadi-if; syat-is; sankirtana-of sankirtana; amrita-rase-in bthe sweet nectar; ramate-enjoys; manash-the heart; cet-if; prema-of pure love; ambudhau-in the ocean; viharane-in playing; yadi-if; citta-of the heart; vrttir-activity; mayapura-Mayapura; akhya-named; nagare-in the town; vasatim-residence; kurusva-please do. If your heart is set on crossing beyond the ocean of repeated birth and death, if your heart relishes the sweet nectar of Krishna-sankirtana, and if your heart yearns to swim and sport in the ocean of pure love of Krishna, then please reside in Mayapura City. Text 88 saiveyam bhuvi dhanya-gauda-nagari gangapi tan-madhyaga jivas te ca vasanti ye ca kritino gauranga-padashritah no kutrapi nirikshyate hari hari premotsavas tadrisho ha chaitanya kripa-nidhana tava kim vikshye punar vaibhavam sa-it; eva-indeed; ayam-this; bhuvi-on the earth; dhanya-fortunate; gauda-of Bengal; nagari-the twon; ganga-the Ganges; api-also; tat-that; madhyaga-going in the middle; jivas-living entities; te-they; ca-and; vasanti-reside; ye-who; ca-and; kritino-pious; gauranga-of Lord Gaura; pada-of the feet; ashritah-taken shelter; na-not; u-indeed; kutrapi-anywhere; nirikshyate-is seen; hari-O Hari; hari-O Hari; prema-of pure love; utsavas-the festival; tadrisho-like this; ha-O; chaitanya-Lord Chaitanya; kripa-of mercy; nidhana-O ocean; tava-of You; kim-whether?; vikshye-I will see; punar-again; vaibhavam-glory. The fortunate town of Navadvipa remains on the earth. The Ganges remains. The same people still live here. The saintly devotees who have taken shelter of Lord Gauranga's feet remain. Alas! Alas! I do not see anywhere the same kind of festival of pure love for Lord Hari. O Lord Chaitanya, O ocean of mercy, will I ever see Your transcendental glory again? Text 89 drishtah sprishtah kirtitah samsmrito va dura-sthair apy anato vadrito va premnah saram datum isho ya ekash cid-rupam tam gaura-pitham namami drishtah-seen; sprishtah-touched; kirtitah-glorified; samsmrito-remembered; va-or; dura-sthair-far away; api-even; anato-offered respectful obeisances; va-or; adrito-worshiped; va-or; premnah-of love; saram-the essence; datum-to give; isho-able; yah-which; ekash-alone; cid-spiritual; rupam-form; tam-that; gaura-of Lord Gaura; pitham-the sacred abode; namami-I offer my respectful obeisances. Let me offer my respectful obeisances to Lord Gaura's transcendental abode which, whether seen, touched, glorified, remembered, bowed down to from afar, or worshiped, gives the nectar of pure love for Lord Krishna. Text 90 acarya dharmam paricarya devan vicarya tirthani vicarya vedan vina na gaura-priya-dhama-vasam vedadi-dushprapya-padam vidanti acarya-having performed; dharmam-religious duties; paricarya-worshiping; devan-the Deities; vicarya-done; tirthani-pilgrimages; vicarya-done; vedan-Vedic study; vina-without; na-not; gaura-to Lord Gaura; priya-dear; dhama-in the abode; vasam-residence; veda-the Vedas; adi-beginning with; dushprapya-difficult to attain; padam-abode; vidanti-find. They who follow the rules of varnashrama-dharma, worship the Deities, visit holy pilgrimage places, and study the Vedas, but do not reside in Lord Gaura's dear abode, cannot understand the abode of Vrindavana, which is beyond the reach of the four Vedas. Text 91 trinad api ca nicata sahaja-saumya-mugdhakritih sudha-madhura-bhashita vishaya-gandha-thuthu-kritih hari-pranaya-vihvala kim api dhir analambita bhavanti kila sad-guna jagati gaura-dhamarcane trinad-than a blade of grass; api-even; ca-also; nicata-the state of being lower; sahaja-natural; saumya-gentle; mugdha-charming; akritih-form; sudha-nectar; madhura-sweet; bhashita-words; vishaya-of material sense-gratifcation; gandha-the scent; thuthu-kritih-spitting; hari-for Lord Hari; pranaya-with love; vihvala-agitated; kim api-something; dhir-intelligence; analambita-unconcerned about external events; bhavanti-become; kila-indeed; sad-transcendental; gunah-virtues; jagati-in the world; gaura-of Lord Gaura; dhama-of the holy abode; arcane-in the worship. Humbly thinking oneself lower than a blade of grass, natural gentleness and charm, speaking words sweet as nectar, spitting at the insignificant sense-gratifcation of this world, disinterest in the affairs of this world, and overwhelming love for Lord Hari are the transcendental virtues obtained by worshiping Lord Gaura's transcendental abode in this world. Text 92 upasatam va guru-varya-kotir adhiyatam va shruti-shastra-kotih chaitanyacandrasya purotsukanam sadyah param syad dhi rahasya-labhah upasatam-may worship; va-or; guru-of teachers; varya-the best; kotir-millions; adhiyatam-may study; va-or; shruti-shastra-of scriptures; kotih-millions; chaitanyacandrasya-of Lord Chaitanyacandra; pura-of the city; utsukanam-of they who are eager; sadyah-at once; param-supreme; syad-may be; hi-indeed; rahasya-of the secret; labhah-attainment. Worship millions of the most exalted spiritual masters if you wish! Study millions of Vedic scriptures if you wish! But know that it is they who yearn to reside in Lord Chaitanyacandra's transcendental city who will understand the great secret that is pure love for Lord Krishna. Text 93 kalah kalir balina indriya-vairi-vargah shri-bhakti-marga iha kanthaka-koti-ruddhah ha ha kva yami vikalah kim aham karomi chaitanya-pitha yadi nadya kripam karoshi kalah-the time; kalir-is the age of Kali; balinah-strong; indriya-vairi-vargah-the enimical senses; shri-bhakti-margah-the path of devotional service; iha-here; kanthaka-koti-ruddhah-filled with millions of thorns; ha ha-Oh! Oh!; kva-where?; yami-will I go; vikalah-agitated; kim-what?; aham-I; karomi-will do; chaitanya-pitha-O abode of Lord Chaitanya; yadi-if; na-not; adya-now; kripam-mercy; karoshi-you do. Now it is the age of Kali. My enemies, the senses, have become very strong. The splendid path of pure devotional service is blocked by millions of brambles. I am weak and agitated. Alas! Alas! Where can I go? O abode of Lord Chaitanya, if now you will not give me your mercy, what shall I do? Text 94 dushkarma-koti-niratasya duranta-ghora- durvasana-nigada-shrinkhalitasya gadham klishyan mateh kumati-koti-kadarthitasya gaudam vinadya mama ko bhaviteha bandhuh dushkarma-wicked deed; koti-millions; niratasya-intent; duranta-endless and impassable; ghora-horrible; durvasana-wicked thoughts and desires; nigada-shrinkhalitasya-chained; gadham-tightly; klishyat-suffering; mateh-of the mind; kumati-of wicked-minded materialists; koti-by millions; kadarthitasya-misled; gaudam-the sacred place of Gauda-mandala; vina-except for; adya-today; mama-of me; ko-who?; bhavita-is; iha-here; bandhuh-the friend. I am tightly bound by chains of limitless horrible desires. I am addicted to millions of sins. My mind is filled with pain. Millions of wicked men mislead me. They are not my friends. Except for the holy abode of Gauda-mandala, who is my friend in this world? Text 95 ha hanta citta-bhuvi me paramosharayam sad-bhakti-kalpa-latikankurita katham syat hridy ekam eva param ashvasaniyam asti gauranga-dhama nivasan na kadapi shocyah ha-Oh!; hanta-Oh!; citta-of the heart; bhuvi-in the land; me-my; parama-great; usharayam-in the desert; sad-transcendental; bhakti-of devotional service; kalpa-desire; latika-vinme; ankurita-sprouted; katham-how?; syat-will be; hridi-in the heart; ekam-one; eva-indeed; param-great; ashvasaniyam-hope; asti-is; gauranga-of Lord Chaitanya; dhama-in the abode; nivasan-residing; na-not; kadapi-ever; shocyah-will lament. Alas! Alas! How will the desire creeper of pure devotional service sprout in the desert of my heart? In my heart there is only one hope. I shall reside in Lord Gauranga's holy abode. Then I shall never again lament. Text 96 samsara-duhkha-jaladhau patitasya kama- krodhadi-nakra-makaraih kavali-kritasya durvasana-nigaditasya nirashrayasya gauranga-pitha mama dehi kripavalambam samsara-of repeated birth and death; duhkha-of the sufferings; jaladhau-in the ocean; patitasya-fallen; kama-lust; krodha-and anger; adi-beginning; nakra-crocodiles; makaraih-and sharks; kavali-a mouthful; kritasya-being made; durvasana-by wicked desires; nigaditasya-chained; nirashrayasya-without any shelter; gauranga-of Lord Chaitanya; pitha-O sacred abode; mama-to me; dehi-please give; kripa-of mercy; avalambam-the gift. I am chained by sinful desires. I have fallen into the painful ocean of repeated birth and death. The sharks and crocodiles of lust and anger are devouring me alive. I have no shelter. O holy abode of Lord Gauranga, please be merciful to me! Text 97 svayam devo yatra druta-kanaka-gaurah karunaya maha-premanandojjvala-rasa-vapuh pradhurabhavat navadvipe tasmin pratibhavana-bhakty-utsavamaye mano me vaikunthad api ca madhure dhamni ramate svayam-personally; devo-the Lord; yatra-where; druta-molten; kanaka-gold; gaurah-fair; karunaya-mercifully; maha-great; prema-love; ananda-bliss; ujjvala-splendid; rasa-nectar; vapuh-whose form; pradhurabhavat-manifested; navadvipe-in Navadvipa; tasmin-there; pratibhavana-in each home; bhakti-of pure devbotion; utsavamaye-with festivals; mano-heart; me-my; vaikunthad-than Vaikuntha; api-even; ca-and; madhure-sweeter; dhamni-in the abode; ramate-enjoys. His complexion as fair as molten gold, and His form filled with the splendid and blissful nectar of pure transcendental love, the Supreme Personality of Godhead has mercifully appeared in the town of Navadvipa. In Navadvipa every home celebrates great festivals in honor of Bhakti-devi, the goddess of devotion. Navadvipa is sweeter than Vaikuntha. My heart finds its happiness in the transcendental abode of Navadvipa. Text 98 navadvipaikamshe krita-nivasatih shanta-hridayah shaci-sunor bhavotthita-yugala-lila vraja-vane smaran yame yame sva-samucita-seva-sukhamayah kada vrindaranyam sakalam api pashyami sarasam navadvipa-of Navadvipa; ekamshe-in one part; krita-made; nivasatih-residence; shanta-peaceful; hridayah-heart; shaci-sunor-of the son of Shaci; bhava-ecstatic love; utthita-risen; yugala-of the divine couple; lila-transcendental pastimes; vraja-of Vraja; vane-in the forest; smaran-remembering; yame yame-at the different times of the day;p sva-own; samucita-appropriate; seva-service; sukhamayah-blissful; kada-when?; vrindaranyam-Vrindavana; sakalam-all; api-even; pashyami-I will see; sarasam-sweet. When, residing somewhere in Navadvipa, my heart peaceful, filled with ecstatic love for the son of Shaci, meditating moment after moment on the transcendental pastimes of the divine couple in Vrajavana, and happy with the devotional service proper for me, will I see sweet Vrindavana forest everywhere? Text 99 kada bhramam bhramam lasad-alakananda-tata-bhuvi jagannathavasam jagad-atula-drishyam dyutimayam paranandam sac-cid-ghana-su-ruciram durlabhataram shaci-sunoh sthanam pulina-bhuvi pashyami sahasa kada-when?; bhramam-wandering; bhramam-and wandering; lasad-splendid; alakananda-of the Ganges; tata-bhuvi-on the shore; jagannatha-of Jagannatha Mishra; avasam-the residence; jagad-in the world; atula-incomparable; drishyam-sight; dyutimayam-splendid; para-supremely; anandam-blissful; sat-eternal; cit-spiritual; ghana-intense; su-ruciram-very charming; durlabhataram-very rare; shaci-sunoh-of the son of Shaci; sthanam-the abode; pulina-bhuvi-on the shore; pashyami-I will see; sahasa-suddenly. When, wandering on the splendid Ganges' shore, will I suddenly see the peerless, splendid, blissful, eternal, spiritual, beautiful, rare home of Jagannatha Mishra, Lord Shacisunu's abode? Text 100 kashi-vasin api na ganaye kim gayam margyamano muktih shukti-bhavati yadi me kah parartha-prasangah trasabhasah sphurati na maha-raurave 'pi kva bhitih stri-putradau yadi bhavati me godrumadau nivasah kashi-of Varanasi; vasin-the residents; api-even; na-not; ganaye-I consider important; kim-why?; gayam-to Gaya; margyamano-should we take the path; muktih-liberation; shukti-bhavati-becomes a fraction of an ounce; yadi-if; me-for me; kah-what?; parartha-the benefits of this life; prasangah-the touch; trasa-of fear; abhasah-the reflection; sphurati-is manifest; na-not; maha-raurave-in hell; api-even; kva-where?; bhitih-fear; stri-for wife; putra-and children; adau-beginning; yadi-if; bhavati-is; me-of me; godruma-with Godruma; adau-beginning; nivasah-residence. If I may reside in Godruma and the other places of Navadvipa, and for this reason I consider the impersonalists of Varanasi to be very unimportant, then why should I go on a pilgrimage ot Gaya to offer pinda to the anscestors? If I live in Navadvipa, and my personal liberation does not weigh even as heavily as a fraction of an ounce to me, then why should I be interested in material piety, economic development, and sense gratification? If I live in Navadvipa and I have not the slightest fear of hell, then why should I be filled with anxiety over the well-being of my wife, children, friends, and relatives? Text 101 are mudha gudham vicinuta harer bhakti-padavim daviyasya drishtyapy aparicita-purvam muni-ganaih na vishrambhash citte yadi yadi ca daurlabhyam iva tat parityajyashesham vrajata sharanam gaura-nagaram are-O; mudhah-fools; gudham-secret; vicinuta-seek; harer-of Lord hari; bhakti-of devotional service; padavim-the path; daviyasya-with the longest; drishtya-glance; api-even; aparicita-not found; purvam-previously; muni-ganaih-by the sages; na-not; vishrambhash-faith; citte-in the heart; yadi-if; yadi-if; ca-and; daurlabhyam-difficult to attain; iva-as if; tat-that; parityajya-abandoning; ashesham-everything; vrajata-go; sharanam-to the shelter; gaura-nagaram-of Lord Gaura's city. O foolish people, please seek the path of pure hari-bhakti, which even th great sages in ancient times could not find after long searching. If in your heart there is no faith, and if you think it is too difficult to attain, then please abandon all these misconceptions and take shelter of Lord Gaura's city. Text 102 dhamnor abhedac chakatam prithak prithak kritvapi bhasha samata samihita gauranga-dhamno mahima visheshatah atraiva vani vihita kvacit prithak dhamnor-of the two abodes; abhedat-because of non-difference; chakatam-100 verses; prithak prithak-separately; kritva-having done; api-even; bhasha-words; samata-sameness; samihita-desired; gauranga-dhamno-of Lord Gauranga's abode; mahima-the glory; visheshatah-specifically; atra-here; eva-indeed; vani-words; vihita-placed; kvacit-somewhere; prithak-specifically. Because the two abodes (Navadvipa and Vrindavana) are not different, in some of these 100 verses I have said that they are the same place. Still, in other verses I have specifically described the glories of Lord Gauranga's transcendental abode. (1 Comment |Comment on this)
12:04 pm	Shri Navadvipa Shataka, part I Navadvipa Shataka (100 Verses) Below is translation of Kushkratha dasa prabhu Text 1 navadvipe krishnam purata-ruciram bhava-valitam mridangadyair yantraih svajana-sahitam kirtana-param sadopasyam sarvaih kali-mala-haram bhakta-sukha-dam bhajamas tam nityam shravana-mananadyarcana-vidhau navadvipe-in Navadvipa; krishnam-Krishna; purata-as gold; ruciram-splendid; bhava-valitam-overcome with ecstatic love; mridanga-adyair-beginning with mridangas; yantraih-with musical instruments; svajana-sahitam-with His associates; kirtana-param-engaged in kirtana; sada-eternally; upasyam-to be worshiped; sarvaih-by all; kali-of Kali-yuga; mala-the impurities; haram-removing; bhakta-to the devotees; sukha-happiness; dam-giving; bhajamas-we worship; tam-Him; nityam-eternally; shravana-hearing; manana-and meditating; adya-beginning with; arcana-vidhau-in the process of worship. By hearing of Him, meditating on Him, and performing many other activities, let us worship Lord Krishna who, His complexion now splendid as gold, overcome with ecstatic love, intently engaged in kirtana, surrounded by His associates playing mridangas and other musical instruments, worshiped by all, removing the contamination of Kali-yuga, and giving happiness to the devotees, has now appeared in Navadvipa. Text 2 shrutish candogyakhya vadati paramam brahma-purakam smritir vaikunthakhyam vadati kila yad vishnu-sadanam sita-dvipam canye virala-rasiko 'yam vrajavanam navadvipam vande parama-sukhadam tam cid-uditam shrutish-Shruti; candogya-akhya-Chandogya Upanishad; vadati-says; paramam-supreme; brahma-purakam-spiritual city; smritirShmriti; vaikuntha-akhyam-named Vaikuntha; vadati-says; kila-certainly; yad-which; vishnu-sadanam-the abode of Lord Vishnu; sita-dvipam-Shvetadvipa; ca-and; anye-others; virala-rasiko-expert at relishing the mellows of devotional service; ayam-this; vrajavanam-the forest of Vraja; navadvipam-Navadvipa; vande-I offer respects; parama-sukhadam-giving supreme happiness; tam-that; cid-uditam-spiritual. I offer my respectful obeisances to Navadvipa, the blissful spiritual abode the Chandogya Upanishad says is a spiritual city, the Smriti-sastra says is the abode of Lord Vishnu, others say is Shvetadvipa, and a devotee expert at tasting transcendental nectar says is the forest of Vraja. Text 3 (Antardvipa) kada navadvipa-vanantareshv aham paribhraman gaura-kishoram adbhutam muda natantam nitaram sa-parshadam parisphuran vikshya patami murcchitah kada-when?; navadvipa-of Navadvipa; vana-forests; antareshu-in; aham-I; paribhraman-wandering; gaura-kishoram-youthful Lord Gaura; adbhutam-wonderful; muda-happily; natantam-dancing; nitaram-greatly; sa-parshadam-with His associates; parisphuran-manifesting; vikshya-seeing; patami-I will fall down; murcchitah-unconscious. When, as I wander in Navadvipa's forests, will I fall uncosnscious as I suddenly see wonderful, youthful Lord Gaura jubilantly dancing with His associates? Text 4 tac chastram mama karna-mulam api na svapne 'pi yayad aho shri-gauranga-purasya yatra mahima naty-adbhutah sruyate te me drishti-patham na yantu nitaram sambhashyatam apnuyur ye mayapura-vaibhave shruti-gate 'py ullasino no khalah tat-that; shastram-scripture; mama-my; karna-mulam-ear; api-even; na-not; svapne-in dream; api-even; yayad-may go; aho-oh; shri-gauranga-purasya-of Lord Chaitanya's city; yatra-where; mahima-the glory; na-not; ati-very; adbhutah-wonderful; sruyate-is heard; te-they; me-my; drishti-of the eyes; patham-the pathway; na-not; yantu-may go; nitaram-at all; sambhashyatam-speaking; apnuyur-may attain; ye-who; mayapura-of Mayapura; vaibhave-in the glory; shruti-to the Vedas; gato-gone; api-even; ullasino-jubilant; na-not; u-indeed; khalah-demons. May scriptures where the very wonderful glory of Lord Gauranga's city is not heard never enter my ears. May wretched people who do not become joyful when Mayapura's glory enters their ears never come to speak to me or even enter the path of my eyes. Text 5 alam alam iha yosid-gardabhi-sanga-rangair alam alam iha vittapatya-vidya-yashobhih alam alam iha nana-sadhanayasa-duhkhair bhavatu bhavatu cantardvipam ashritya dhanyah alam-enough!; alam-enough!; iha-here; yosid-of women; gardabhi-of the she-asses; sanga-of the company; rangair-with the happinesses; alam-enough!; alam-enough!; iha-here; vitta-with wealth; apatya-children; vidya-knowledge; yashobhih-and fame; alam-enough!; alam-enough!; iha-here; nana-with various; sadhana-of spiritual practicies; ayasa-of the endeavors; duhkhair-with the sufferings; bhavatu-become; bhavatu-become; ca-and; antardvipam-of Antardvipa; ashritya-having taken shelter; dhanyah-fortunate. Enough! Enough with the happiness of staying among women she-asses! Enough! Enough with wealth, children, scholarship, and fame! Enough! Enough with the troubles of many kinds of spiritual practice! Take shelter of Antardvipa and become fortunate! Text 6 bhumir yatra su-komala bahu-vidha-pradyoti-ratna-cchata nana-citra-manoharam khaga-mrigady-ashcarya-raganvitam valli-bhuruha-jatayo 'dbhutatama yatra prasunadibhis tan me gaura-kishora-keli-bhavanam mayapuram jivanam bhumir-the ground; yatra-where; su-very; komala-soft; bahu-many; vidha-kinds; pradyoti-splendid; ratna-jewels; chata-splendor; nana-various; citra-wonderful; manoharam-charming; khaga-birds; mriga-animals; ady-beginning with; ashcarya-wonderful; raga-love; anvitam-with; valli-vines; bhuruha-jatayo-trees; adbhutatama-very wonderful; yatra-where; prasuna-flowers; adibhis-beginning with; tat-this; me-of me; gaura-of Lord Gaura; kishora-youthful; keli-of pastimes; bhavanam-the home; mayapuram-Mayapura; jivanam-life and soul. The home of Lord Gaura's youthful pastimes, Shri Mayapura, where the ground is soft, there is a great splendor of many jewels, there are wonderful sounds of many birds and animals, and there are wonderful trees and vines with many flowers, is my life and soul. Text 7 (Godrumadvipa) milantu cintamani-koti-kotayah svayam bahir drishtim upaitu va harih tathapi tad godruma-dhuli-dhusaram na deham anyatra kadapi yatu me milantu-may meet together; cintamani-of cintamani jewels; koti-millions; kotayah-of millions; svayam-personally; bahir-externally; drishtim-vision; upaitu-may attain; va-or; harih-Lord Hari; tathapi-nevertheless; tad-this; godruma-of Godruma; dhuli-with the dust; dhusaram-darkened; na-not; deham-body; anyatra-in another place; kadapi-ever; yatu-will go; me-my. Millions on millions of cintamani jewels may meet together in some other place. Lord Hari may personally appear in some other place before everyone's eyes. Still, my body darkened with Godruma's dust will never go to any other place. Text 8 (Madhyadvipa) kripayatu mayi madhyadvipa-lila vicitra kripayatu mayi mudhe brahma-kundadi-tirtham phalatu tad-anukampa kalpa-valli tathaiva viharati jana-bandhur yatra madhyahna-kale kripayatu-may be merciful; mayi-to me; madhyadvipa-in Madhyadvipa; lila-pastimes; vicitra-wonderful; kripayatu-may be kind; mayi-to me; mudhe-foolish; brahma-kunda-adi-tirtham-the holy places beginning with Brahma-kunda; phalatu-may become fruitful; tad-anukampa-His mercy; kalpa-valli-kalpa-valli vines; tatha-so; eva-indeed; eva-indeed; viharati-enjoys pastimes; jana-bandhur-the friend of all living entities; yatra-where; madhyahna-kale-at midday. May the Lord's wonderful pastimes in Madhyadvipa be kind to me. May Brahma-kunda and the other sacred places there be kind to me, a fool. May the kalpa-valli vine of the kindness of He who is everyone's friend and who plays in Madhyadvipa at midday, bear its fruits. Text 9 (Koladvipa) jayati jayati koladvipa-kantara-raji surasarid-upakanthe deva-deva-pranamya khaga-mriga-taru-valli-kunja-vapi-tadaga- sthala-giri-hradininam adbhutaih saubhagadyaih jayati-all glories; jayati-all glories; koladvipa-of Koladvipa; kantara-raji-to the forests; surasarid-the Ganges; upakanthe-near; deva-devaby the leaders of the demigods; pranamya-offered respectful obeisances; khaga-birds; mriga-beasts; taru-trees; valli-vines; kunja-forest groves; vapi-ponds; tadaga-lakes; sthala-land; giri-hills; hradininam-and rivers; adbhutaih-with wonderful; saubhaga-aadyaih-opulences. All glories, all glories to Koladvipa's forests, which stand by the Ganges' shore, which are worshiped by the leaders of the demigods and which are filled with the wonderful opulences of many birds, beasts, trees, vines, groves, lakes, ponds, open land, hills, and flowing streams! Text 10 (Rudradvipa and Modadrumadvipa) rudradvipe cara carana drik pashya modadruma-shrir jihve gaura-sthala-guna-ganan kirtaya shrotra-grihyan gauratavya bhaja parimalam ghrana gatra tvam asmin gauraranye lutha pulakitam gaura-keli-sthalishu rudradvipe-in Rudradvipa; cara-walk; carana-O feet; drik-O eyes; pashya-gaze; modadruma-of Modadrumadvipa; shrir-at the beauty; jihve-O tongue; gaura-of Lord Gaura; sthala-of the places; guna-of virtues; ganan-the multitudes; kirtaya-glorify; shrotra-by the ears; grihyan-taken; gaura-atavya-of Lord Gaura's forest; bhaja-accept; parimalam-the sweet fragrance; ghrana-O nose; gatra-O limbs; tvam-you; asmin-here; gaura-aranye-in Lord Gaura's forest; lutha-roll about on the ground; pulakitam-with hairs erect in ecstatic joy; gaura-of Lord Gaura; keli-of the pastimes; sthalishu-in the places. O feet, please walk in Rudradvipa! O eyes, please gaze at Modadrumadvipa's beauty! O tongue, please chant what the ears have heard of the glories of Lord Gaura's sacred places! O tongue, please smell the sweet fragrance of Lord Gaura's forest! O limbs, your hairs erect in ecstatic joy, please roll on the ground in the places of Lord Gaura's transcendental pastimes! Text 11 iha bhramam bhramam jagati na hi gandho 'pi kalito yadiyas tatraivakhila-nigama-durlakshya-saranau navadviparanye bata mahima-piyusha-jaladhau mahashcaryonmilan-madhurimani cittam lagatu me iha-here; bhramam-wandering; bhramam-and wandering; jagati-in the world; na-not; hi-indeed; gandho-athe slightest scent; api-even; kalito-is perceived; yadiyas-of which; tatra-there; eva-indeed; akhila-all; nigama-by the Vedas; durlakshya-invisible; saranau-on the pathway; navadvipa-of Navadvipa; aranyein the forest; bata-indeed; mahima-of glory; piyusha-of the nectar; jaladhau-in the ocean; maha-very; ashcarya-wonderful; unmilan-rising; madhurimani-in the sweetness; cittam-heart; lagatu-may cling; me-of me. May my heart cling to the wonderfully sweet ocean of nectar in Navadvipa forest, the path to which the Vedas together cannot find, and the slightest scent of which cannot be found even by wandering again and again through the length and breath of the universe. Text 12 mahojjvala-rasonmada-pranaya-sindhu-nisyandini maha-madhura-radhikaramana-khelananandini rasena samadhishthita bhuvana-vandhyaya radhaya cakastu hridi me hareh parama-dhama gaudatavi maha-great; ujjvala-splendor; rasa-nectar; unmada-intoxicated; pranaya-of love; sindhu-ocean; nisyandini-flowing; maha-very; madhura-sweet; radhika-of; ramana-of the lover; khelana-pastimes; anandini-joy; rasena-with nectar; samadhishthita-established; bhuvana-by the worlds; vandhyaya-worshiped; radhaya-by; cakastu-may shine; hridi-in the heart; me-my; hareh-of Lord Hari; parama-transcendental; dhama-abode; gauda-of Gauda; atavi-the forest. May the Gauda forest, which is Lord Hari's supreme abode, which is filled with surging currents from the ocean of splendid and passionate transcendental love, which is filled with the bliss of Lord Radhikaramana's sweet pastimes, and which was sweetly founded by Shri Radha, who is worshiped by all the worlds, shine in my heart. Text 13 (Jahnudvipa) janmani janmani jahnva- shrama-bhuvi vrindarakendra-vandyayam api trina-gulmaka-bhave bhavatu mamasha samullasam janmani janmani-birth after birth; jahnvashrama-in Jahnudvipa; bhuvi-in the land; vrindaraka-of the demigods; indra-by the king; vandyayam-worshiped; api-even; trina-gulmaka-as a clump of grass; bhave-in the condition; bhavatu-may be; mama-my; asha-desire; samullasam-joy. I pray that birth after birth I may be a clump of grass in the land of Jahnudvipa, which is worshiped even by the king of the demigods. That would be my joy. Text 14 (Simantadvipa) radha-vallabha-pada-pallava-jusham sad-dharma-nitayusham nityam sevita-vaishnavanghri-rajasam vairagya-sima-sprisham hantaikanta-rasa-pravishta-manasam apy asti yad duratas tad radha-karunavalokam acirad vindantu simantake radha-of Radha; vallabha-of the beloved; pada-feet; pallava-flower; jusham-devoted; sat-dharma-tranbscendental religious principles; nita-spent; ayusham-whose lives; nityam-eternally; sevita-served; vaishnava-of the Vaishnavas; anghri-of the feet; rajasam-the dust; vairagya-of renunciation; sima-the apex; sprisham-touching; hanta-indeed; ekanta-single-pointed; rasa-nectar; pravishta-entered; manasam-whose hearts; api-even; asti-is; yad-what; duratas-from far away; tad-that; radha-of Shri Radha; karuna-of mercy; avalokam-glance; acirad-at once; vindantu-find; simantake-in Simantadvipa. They who are ardently devoted to the flower-petal feet of Shri Radha's beloved, whose entire lives are spent in carefully following transcendental religious principles, who always serve the dust of the Vaishnavs' feet, who touch the highest point of renunciation, and whose hearts are plunged in the nectar of divine love, find very far away Shri Radha's merciful glance, which is very quickly and easily found at Simantadvipa. Text 15 vishuddhadvaitaika-pranaya-rasa-piyusha-jaladau shaci-sunor dvipe samudayati vrindavanam aho mithah premodghurnad rasika-mithunakridam anisham tad evadhyasinam pravishati pade kvapi madhure vishuddha-pure; advaita-eka-unalloyed; pranayalove; rasa-sweet; piyusha-of nectar; jaladau-in the ocean; shaci-sunoh-of Lord Chaitanya; dvipe-on the island; samudayati-rise; vrindavana-of Vrindavana; maho-splendor; mithah-mutual; prema-with love; udghurnad-tossed; rasika-expert at enjoying nectar; mithuna-couple; akridam-pastimes; anisham-day and night; tad-that; eva-indeed; adhyasinam-seated; pravishati-enters; pade-in the status; kva api-somewhere; madhure-sweet. In the sweet nectar ocean of pure undivided love, on an island of the Lord who is Shaci's son, Vrindavana is manifest. There, tossed by pure love for each other, the sweet divine couple enjoys transcendental pastimes day and night. One who stays there enters a condition of life that is full of of nectar. Text 16 naham vedmi katham nu madhava-padambhoja-dvayi dyayate ka va shri-shuka-naradadya-kalite marge 'sti me yogyata tasmad bhadram abhadram eva yadi namastam mamaikam param radha-keli-niku{.sy 24}ja-manjulatarah shri-godrumo jivanam na-not; aham-I; vedmi-know; katham-whether?; nu-indeed; madhava-of K; pada-feet; ambhoja-lotus; dvayim-two; dyayati-meditates; ka-what?; va-or; shri-shuka-Shri Shukadeva Gosvami; narada-Shri Narada Muni; adya-beginning with; kalite-seen; marge-on the path; asti-is; me-for me; yogyata-suitablness; tasmad-therefore; bhadram-auspiciousness; abhadram-inauspiciousness; eva-indeed; yadi-if; nama-indeed; astam-may be; mama-my; ekam-sole; param-great; radha-of Radha; keli-pastimes; niku{.sy 24}ja-forest groves; manjulataram-most beautiful; shri-godrumah-Godruma; jivanam-life. I do not know whether I shall be able to meditate on Lord Madhava's two lotus feet. Am I qualified to follow the path of Shri Shukadeva Gosvami, Shri Narada Muni, and the other great saints? Still, whether I meet good or ill, the beautiful forest of Godruma, where Shrimati Radha enjoys transcendental pastimes, is my life and soul. Text 17 yat-simanam api sprishen na nigamo durat param lakshyate kincid gudhataya yad eva paramanandotsavaikavadhi yan madhurya-kano 'py avedi na shiva-svayambhuvadyair aham tac chriman-nava-khanda-dhama-rasadam vindami radha-pateh yat-of which; simanam-the boundary; api-even; sprishet-may touch; na-not; nigamo-the Vedas; durat-from far away; param-great; lakshyate-is percieved; kim-whether?; cit-spiritual; gudhataya-secretly; yad-which; eva-indeed; parama-supreme; ananda-bliss; utsava-festival; eka-sole; avadhi-limit; yat-which; madhurya-of the sweetness; kano-a drop; api-even; avedi-know; na-not; shiva-Shiva; svayambhuva-Brahma; adyair-beginning with; aham-I; tad-that; shrimat-nava-khanda- Shri Navadvipa; dhama-abode; rasadam-sweet; vindami-I find; radha-of Radha; pateh-of the Lord. Will I attain Lord Radhapati's sweet abode named Navadvipa? Its boundary the Vedas cannot touch. It is a secret festival of the greatest transcendental bliss. Shiva, Brahma, and the other demigods do not know even a single drop of its nectar. Text 18 chidyeta khandasha idam yadi me shariram ghora-vipad-vitatayo yadi va patanti ha hanta hanta na tathapi kadapi bhuyad shri-godrumad itara-tuccha-pade pipasa chidyeta-may be cut; khandashah-into pieces; idam-this; yadi-if; me-my; shariram-body; ghora-horrible; vipad-calamities; vitatayo-multitudes; yadi-if; va-or; patanti-fall; ha-Oh; hanta-Oh; hanta-Oh; na-not; tathapi-nevertheless; kadapi-sometime; bhuyad-may be; shri-godrumat-from Shri Godruma; itara-other; tuccha-insignificant; pade-for a place; pipasa-thirst. If my body is torn to pieces, or if hosts of terrible calamities fall on me, Oh! Oh! Oh! Still I will never thirst to a leave Shri Godruma and go to those other, insignificant places. Text 19 svayam patita-patrakany amritavat kshudha bhakshayan trisha tridivavandini shuci-payo-'njalibhih piban kada madhura-radhikaramana-rasa-keli-sthali vilokya rasa-magna-dhir adhivasani gauratavim svayam-spontaneously; patita-fallen; patrakani-leaves; amritavat-like nectar; kshudha-hungrily; bhakshayan-eating; trisha-thirst; tridivavandini-of the Ganges; shuci-pure; payo-of water; anjalibhih-with handsful; piban-drinking; kada-when?; madhura-sweet; radhikaramana-of Lord Krishna, the lover of Shri Radha; rasa-of the rasa-dance; keli-of the pastime; sthali-the place; vilokya-seeing; rasa-into nectar; magna-plunged; dhir-heart; adhivasani-I will reside; gauratavim-in Lord Gaura's forest. When, hungrily eating naturally fallen leaves as if they were ambrosia, thirstily drinking handsfull of the Ganges' pure water, and my heart plunged in nectar as I gaze at the place where sweet Lord Radhikaramana enjoyed the pastime of the rasa dance, will I reside in Lord Gaura's forest? Text 20 tenakari samasta eva bhagavad-dharmo 'pi tenadbhutah sarvasmat purusharthato 'pi paramah kashcit kara-sthi-kritah tenadhayi samasta-murdhani padam brahmadayas tam namanty a-dehantam adhari yena vasatau khande nave nishcayam tena-by Him; akari-done; samastah-all; eva-indeed; bhagavad-dharmo-religion; api-also; tena-by him; adbhutah-wonderful; sarvasmat-than all; purusha-arthato-goals of life; api-even; paramah-greater; kashcit-something; kara-in the hand; sthi-kritah-standing; tena-by him; adhayi-placed; samasta-of all; murdhani-on the head; padam-the foot; brahma-adayas-they who are headed by Brahma; tam-him; namanti-offer obeisances; a-undtil; deha-of the body; antam-the end; adhari-held; yena-by whom; vasatau-in the residence; vrindavane-in Vrindavana; nishcayam-determination. One who is firmly determined to stay in Navadvipa until the end of his body has already performed all kinds of devotional service. The greatest and most wonderful of all goals of life rests in his hand. His feet are on everyone's head. Brahma and the demigods bow down before him. Text 21 khaga-vrindam pashu-vrindam druma-valli-vrindam unmada-premnah prinayad amrita-rasair navadvipakhyam vanam namata khaga-vrindam-birds; pashu-vrindam-beasts; druma-valli-vrindan-trees and vines; unmada-premnah-with wild love; prinayad-pleasing; amrita-rasaih-with sweet nectar; navadvipa-akhyam vanam-the forest of Navadvipa; namata-please offer respectful obeisances. Offer your respectful obeisances to the forest of Navadvipa which, by giving them the sweet nectar of wild spiritual love, delights its birds, beasts, trees, and vines. Text 22 bhaktyaikayanyatra krita- rtha-manino dhiras tad etan na vayam tu vidmah shri-radhika-madhava- vallabham nah sada navadvipa-vanam tu samshrayah bhaktya-by devotion; ekaya-sole; anyatra-anywhere else; kritartha-successful; manino-proud; dhiras-saintly; tad etat-that; na-no; vayam-we; vidamah-know; shri-radhika-madhava-to Shri Shri Radha-Krishna; vallabham-dear; nah-for us; sada-always; tu-indeed; navadvipavanam-the forest of Navadvipa; tu-indeed; samshrayah-shelter. A devotee may be proud to become successful by practicing pure devotional service in some other place. We do not think he is successful. We shall always take shelter of Vrindavana, which is very dear to Shri Shri Radhika-Madhava. Text 23 doshakaro 'ham guna- lesha-hinah sarvadhamo durlabha-vastu-kankshi gauratavim ujjvala- bhakti-sara-bijam kada prapya bhavami purnah dosha-of faults; akaro- a mine; aham-I; guna-virtue; lesha-of the slightest; hinah-devoid; sarva-of all; adhamo-the lowest; durlabha-difficult to attain; vastu-thing; kankshi-desiring; gauratavim-Lord Gaura's forest; ujjvala-splendid; bhakti-devotional service; sara-best; bijam-the seed; kada-when?; prapya-attaining; bhavami-will become; purnah-fulfilled. Now that I, who am a reservoir of faults, who have not the slightest virtue, and who am the lowest of all but who still hankers for what is very difficult to attain, have come to Lord Gaura's forest, the seed from which the most splendid devotional service grows, will I become successful? Text 24 shuddhojjvala-prema-rasamritabdher ananta-parasya kim apy udaram radha-pradattam yad apurva-saram tad eva gauranga-vanam gatir me shuddha-pure; ujjvala-splendid; prema-of love; rasa-of sweet; amrita-nectar; abdher-of the ocean; ananta-parasya-which has not farther shore; kim api-something; udaram-noble; radha-Radha; abhidham-named; yatra-where; cakasti-is splendidly manifest; saram-essence; tad-that; eva-indeed; gauranga-vanam-Lord Gauranga's forest; gatir-the goal; me-of me. Lord Gauranga's forest, where the name "Radha", the sweetest part of shoreless nectar ocean of pure and splendid divine love, shines, is the only goal of my life. Text 25 sarva-sadhana-hino 'pi navadvipaika-samshrayah yah ko 'pi prapnuyad eva radha-priya-rasotsavam sarva-of all; sadhana-spiritual practices; hino-devoid; api-although; navadvipa-Navadvipa; eka-only; samshrayah-shelter; yah-who; kah api-somene; prapnuyad-may attain; eva-certainly; radha-of Radha; priya-of the beloved; rasa-of nectar; utsavam-the festival. One who never performs any spiritual activities, but who has wholeheartedly taken shelter of Navadvipa, will attain the great festival of the nectar of pure love for Shri Radha's beloved. Text 26 tyajantu sva-janah kamam deha-vrittish ca mastu va na navadvipa-simatah padam me calatu kvacit tyajantu-may abandon; sva-janah-my own people; kamam-as they like; deha-for the body; vrittish-activity; ca-and; ma-not; astu-may be; va-or; na-not; navadvipa-Navadvipa; simatah-from the border; padam-one step; me-of me; calatu-take; kvacit-anywhere. My own people may leave me. My body may collapse. Still, I will not take a single step beyond the border of Navadvipa. Text 27 sa me na mata sa ca me pita na sa me na bandhuh sa ca me sakha na sa me na mitram sa ca me gurur na yo me na radhavana-vasam icchet sa-she; me-my; na-not; mata-mother; sah-he; ca-and; me-my; pita-father; na-not; sah-he; me-my; na-not; bandhuh-relative; sah-he; ca-and; me-my; sakha-friend; na-not; sah-he; me-he; na-not; mitram-well-wisher; sah-he; ca-and; me-my; gurur-guru; na-not; yo-who; me-of me; na-not; radhavana-in Radhavana; vasam-residence; icchet-desires. She is not my mother, he is not my father, he is not my relative, he is not my friend, he is not my well-wisher, and he is not my guru, who does not wish me to reside in Shrimati Radha's forest of Navadvipa. Text 28 kim etadrig-bhagyam mama kalusha-murter api bhaven nivaso dehantavadhir yad iha tad godruma-bhuvi tayoh shri-dampatyor nava-nava-vilasair viharatoh pada-jyotih-purer api tu mama sango 'nubhavita kim-what?; etadrig-like this; bhagyam-good fortune; mama-my; kalusha-sinful; murter-body; api-even; bhavet-may be; nivaso-residence; deha-of the body; anta-the end; avadhi-until; yad-what; iha-here; tad godruma-bhuvi-in the land of Godruma; tayoh-of Them; shri-dampatyor-the beautiful divine couple; nava-nava-vilasair-with newer and newer pastimes; viharatoh-play; pada-of Their feet; jyotih-of splendor; purer-flood; api-even; tu-certainly; mama-of me; sango-the contact; anubhavita-will be experienced. For sinful me what is as auspicious as staying in the land of Godruma until this body ends? Will I then touch the flood of splendor flowing from the feet of the beautiful divine couple that enjoys newer and newer transcendental pastimes? Text 29 bhutam sthavara-jangamatmakam aho yatra pravishtam kim apy anandaika-ghanakriti-sva-mahasa nityotsavam bhasate mayandhi-krita-drishtibhis tu kalitam nana-vikalpatmana tad gauranga-puram kadadhivasatah syan me tanush cinmayi bhutam-manifested; sthavara-stationary; jangama-and moving; atmakam-living entities; aho-oh; yatra-where; pravishtam-entered; kim api-something; ananda-of bliss; eka-ghana-intense; akriti-form; sva-mahasa-with His own splendor; nitya-eternal; utsavam-splendor; bhasate-shines; maya-by the illusory potency; andhi-krita-blinded; drishtibhis-with eyes; tu-indeed; kalitam-seen; nana-various; vikalpa-misconceptions; atmana-by the heart; tat gauranga-puram-Lord Gauranga's city; kada-when?; adhivasatah-residing; shyat-may be; me-of me; tanus-form; cinmayi-spiritual, When, manifesting a spiritual body, will I reside in Lord Gauranga's city, where all the moving and stationary living entities eternally shine with the splendor of intensely blissful spiritual forms, and which they whose eyes are blinded by maya misunderstand with a host of faulty ideas? Text 30 yatra pravishtah sakalo 'pi jantuh sarvah padartho 'py abudhair adrishya sananda-sac-cid-ghanatam upaiti tad eva gauranga-puram shrayami yatra-where; pravishtah-entered; sakalo-all; api-even; jantuh-living entities; sarvah-all; padartho-things; api-even; abudhair-by the unintelligent; adrishya-not being able to see; sa-with; ananda-bliss; sat-eternal; cit-spiritual and full of knowledge; ghanatam-intensity; upaiti-attains; tad-that; eva-indeed; gauranga-puram-of Lord Gauranga's city; shrayami-I take shelter. Take shelter of Lord Gauranga's city where, unseen by the unintelligent, all living entities and even all things are blissful, eternal, spiritual, and full of knowledge. Text 31 ye shri-navadvipa-gateshu doshan aropayanti sthira-jangameshu ananda-murtishv aparadhinas te shri-radhika-madhavayoh katham syuh vrindavana-stheshu-among they who stay in Vrindavana; api-even; ye-they who; atra-here; doshan-faults; aropayanti-attribute; sthira-stationary; jangameshu-and moving living entities; ananda-of bliss; murtishu-in forms; aparadhinas-offenders; te-they; shri-radhika-madhavayoh-of Shri Shri Radha-Krishna; katham-how?; syuh-will be. They who attribute faults to the blissful moving and stationary living entities in Navadvipa are offenders. How can they attain Shri Shri Radha-Madhava? Text 32 ye gaura-sthala-vasi-nindana-rata ye va na mayapuram shlaghante tulayanti ye ca kudhiyo kenapi tam godrumam ye modadrumam atra nitya-sukha-cid-rupam sahante na va taih papishtha-naradhamair bhavatu svapne 'pi me sangatih ye-they who; gaura-sthala-in Lord Gaura's sacred place; vasi-of they who reside; nindana-to offenses; ratas-are inclined; ye-who; va-or; na-not; mayapuram-Mayapura; shlaghante-glorify; tulayanti-become equal; ye-who; ca-and; kudhiyo-unintelligent; kenapi-somehow; tam-that; godrumam-Godruma; ye-who; modadrumam-Modadruma; atra-here; nitya-eternal; sukha-happiness; cit-spiritual; rupam-form; sahante-are able; na-not; va-or; taih-by them; papishtha-sinful; nara-of men; adhamair-the lowest; bhavatu-may be; svapne-in dream; api-even; me-of me; sangatih-association. They who relish blaspheming the residents of Lord Gaura's sacred place, they who will not glorify Godadruma, and the fools that somehow think Godruma like other places, cannot attain eternal, blissful spiritual forms in Modadruma. I pray that even in dreams I may never come near these sinful people, the lowest of men. Text 33 para-dhana-para-dara-dvesha-matasrya-lobha- nrita-parusha-parabhidroha-mithyabhilapan tyajati ya iha bhaktah shri-navadvipa-dhamni na khalu bhavati vandhya tasya vrindavanasha para-of others; dhana-the wealth; para-of others; dara-the wives; dvesha-hatred; matasrya-envy; lobha-greed; anrita-lying; parusha-cruelty; para-of others; abhidroha-harmful; mithya-falsely; abhilapan-speaking; tyajati-abandons; yah-one who; iha-here; bhakto-devoted; shri-navadvipa-dhamni-in the holy abode of Navadvipa; na-not; khalu-indeed; bhavati-is; vandhya-fruitless; tasya-his; vrindavana-in Vrindavana; asha-desire. He who, rejecting others' wealth, others' wives, hatred, envy, greed, dishonesty, cruelty, violence, and lying words, becomes devoted to the holy abode of Navadvipa, will not be frustrated in his desire to stay in Vrindavana. Text 34 kuru sakalam adharmam munca sarvam svadharmam tyaja gurum api gaudaranya-vasanurodhat sa tava parama-dharmah sa ca bhaktir gurunam sa kila kalusha-rashir yad dhi vasantarayah kuru-do; sakalam-everything; adharmam-irreligious; munca-abandon; sarvam-all; svadharmam-religious duties; tyaja-abandon; gurum-your guru; api-even; gaudaranya-in Gaudaranya forest; vasa-for residence; anurodhat-in consideration; sas-he; tava-your; parama-dharmah-supreme religious principle; sa-that; ca-also; bhaktir-devotion; gurunam-to the spiritual masters; sas-that; kila-indeed; kalusha-of sins; rashir-a heap; yad-which; hi-indeed; vasa-residence; antarayah-impediment. Do everything that opposes religious principles, reject all religious duties, and abandon your guru in order to reside in Gaudaranya. That is your supreme religious duty. That is devotion to your guru. Your sins are whatever stops you from residing in Gaudaranya. Text 35 nirmaryadashcarya-karunya-purnam gauraranye yan navadvipa-dhama yah ko 'py asmin yadrishas tadrisho va dehasyante prapnuyad eva siddhim nirmaryada-limitless; ashcarya-wonderful; karunya-with mercy; purnau-filled; radha-krishnau-Radha-Krishna; pashyatash-seeing; cet-if; kadacit-sometimes; yah-who; kah api-someone; asmin-here; yadrishas-like this; tadrisho-like that; va-or; dehasya-of the body; ante-at the end; prapnuyad-may attain; eva-indeed; siddhim-perfection. When his body ends, he who stays in Gaudaranya's abode of Navadvipa, which is filled with wonderful, limitless mercy, will attain perfection. Text 36 na loka-vedoddhrita-marga-bhedair avishya sanklishyata re vimudah hathena sarvam parihritya gaude shri-godrume parna-kutim kurudhvam na-not; loka-of the world; veda-and of the Vedas; uddhrita-marga-bhedair-by the paths; avishya-entering; sanklishyata-distressed; re-O; vimudah-bewildered; hathena-forcibly; sarvam-everything; parihritya-renouncing; gaude-in Gauda; shri-godrume-in Shri Godruma; parna-of leaves; kutim-a hut; kurudhvam-make. Fools, the paths of the world and the Vedas will bring you only trouble! Give up everything and make yourself a leaf-hut in Shri Godruma in Gauda-desha! Text 37 yat taj jalpantu shastrany ahaha janataya grihyatam yat tad eva svam svam yat tan matam sthapayatu laghu-matis tarka-matre pravinah asmakam tujjvalaikonmada-vimala-rasa-prema-piyusha-murteh radha-bhavapta-lilatavim iha na vinanyatra niryati cetah yat-what; tad-that; japlantu-may talk; shastrani-the scriptures; ahaha-aha!; janataya-by the people; grihyatam-accepted; yat-what; tad-that; eva-indeed; svam-own; svam-own; yat-what; tat-that; matam-considered; sthapayatu-may establish; laghu-light; matis-thought; tarka-logic; matra-only; pravinah-expert; asmakam-of us; tu-indeed; ujjvala-splendid; eka-sole; unmada-wild; vimala-pure; rasa-nectar; prema-of love; piyusha-nectar; murteh-form; radha-bhava-apta-lila-atavim-the forest where the Lord enjoyed pastimes of Radha's love; iha-here; na-not; vina-without; anyatra-in another place; niryati-may go; cetah-heart. The Vedas may talk as they like, the people may think whatever they like, and the unintelligent logicians may establish whatever theories they like, but our heart will never leave the forest where Lord Krishna, His form filled with the sweet nectar of splendid, pure, passionate spiritual love, enjoyed the pastimes of Shri Radha. Text 38 apara-karunakaram vraja-vilasini-nagaram muhuh subahu-kakubhir natibhir etad abhyarthaye anargala-vahan-maha-pranaya-sidhu-sindhau mama kvacij janushi jayatam ratir ihaiva khande nave apara-limitless; karuna-of mercy; akaram-reservoir; vraja-in Vrindavana; vilasini-the playful girl; nagaram-the hero; muhuh-at every moment; subahu-with many; kakubhir-plaintive words; natibhir-bowing down; etad-this; abhyarthaye-I pray; anargala-unrestrained; vahat-carrying; maha-great; pranaya-love; sidhu-nectar; sindhau-in the ocean; mama-of me; kvacit-in some; janushi-birth; jayatam-may be born; ratir-love; iha-here; eva-indeed; khande nave-in Navadvipa. Bowing down again and again and begging with many plaintive words, to the shoreless ocean of mercy that is the hero of Vraja's playful girls I pray: In one birth allow me to find my happiness in Navadvipa, which is a shoreless ocean of passionate transcendental love. Text 39 nana-marga-rato 'pi durmatir api tyakta-svadharmo 'pi hi svacchanda-carito 'pi dura-bhagavat-sambandha-gandho 'pi ca kurvan yatra ca kama-lobha-vashato vasam samastottamam ya yad eva rasatmakam padam aham tan naumi mayapuram nana-various; marga-to paths; rato-attached; api-although; durmatir-foolish; api-even; tyakta-rejected; svadharmo-my own religious duty; api-even; hi-indeed; svacchanda-independent; carito-activities; api-even; dura-far away; bhagavat-of the Lord; sambandha-touch; gandho-the scent; api-even; ca-also; kurvan-doing; yatra-where; ca-and; kama-lust; lobha-greed; vashato-under the control; vasam-residence; samasta-of all; uttamam-the best; ya-which; yad-which; eva-indeed; rasa-nectar; atmakam-self; padam-place; aham-I; tat-that; naumi-I glorify; mayapuram-Mayapura. I praise sweet Mayapura, where a dabbler who walks down many paths at once, a fool, one who has rejected his proper religious duty, an independent person who will not follow the rules of the scriptures, a person who has not the slightest scent of the touch of the Supreme Personality of Godhead, and who who lives there only out of lust and greed, all attain the supreme destination. Text 40 iha sakala-sukhebhyah suttamam bhakti-saukhyam tad api parama-kashtham samyag apnoti yatra tad iha parama-pumso shri-navadvipa-dhama nikhila-nigama-gudham mudha-buddhir na veda iha-here; sakala-of all; sukhebhyah-happiness; su-uttamam-the ultimate; bhakti-of devotional service; saukhyam-the happiness; tad-that; api-even; parama-kashtham-the ultimate; samyak-completely; apnoti-attains; yatra-where; tad-that; iha-here; parama-pumso-of the Supreme Personality of Godhead; shri-navadvipa-dhama-the abode of Navadvipa; nikhila-all; nigama-scriptures; gudham-hidden; mudha-bewildered; buddhir-intelligence; na-not; veda-knows. A bewildered fool cannot understand Shri Navadvipa-dhama, which is hidden from all the Vedas, and which is the place where one may attain the ultimate happiness of devotional service, the highest of all happinesses in this world. Text 41 bhajantam api devatantaram athakshare brahmani sthitam pashuvad eva va vishaya-bhoga-matre ratam acintya-nija-shaktitah svagata-radhika-madhava- pragudha-rasa-durgamam kuruta eva kolatavi bhajantam-worshiping; api-even; devata-demigod; antaram-another; yatha-as; akshare-in the imperishable; brahmani-Brahman; sthitam-situatede; pashuvad-like an animal; eva-indeed; va-or; vishaya-of the senses; bhoga-happiness; matre-only; ratam-devoted; acintya-inconceivable; nija-own; shaktitah-from the potency; svagata-arrived; radhika-madhava-of Shri Shri Radha-Krishna; pragudha-secret; rasa-nectar; durgamam-rare; kurute-does; eva-indeed; kolatavi-Kolatavi. To demigod-worshipers, to those rapt in the imperishable impersonal Brahman, and even to animallike persons intent only on enjoying their senses, by its own inconceivable powers the forest of Koladvipa gives the rare and secret nectar of love for Shri Shri Radhika-Madhava. Text 42 yat-koty-amsham api sprishen na nigamo yan no vidur yoginah shrisha-brahma-shukarjunoddava-mukhah pashyanti yan na kvacit anyat kim vraja-vasinam api na yad-drishyam kadalokaye tac chri-godruma-rupam adbhutam aham radha-padaikashrayah yat-koti-millionth; amsham-part; api-even; sprishet-may touch; na-not; nigamo-the Vedas; yat-which; na-not; u-indeed; vidur-know; yoginah-the yogis; shri-Lakshmi; isha-Shiva; brahma-Brahma; shuka-Shuka; arjuna-Arjuna; uddava-and Uddhava; mukhah-headed by; pashyanti-see; yat-which; na-not; kvacit-ever; anyat-other; kim-what?; vraja-vasinam-of the residents of Vraja; api-even; na-not; yad-which; drishyam-visible; kada-when?; alokaye-will I see; tat shri-godrumas-Shri Godruma; rupam-the form; adbhutam-wonderful; aham-I; radha-of Shri Radha; pada-feet; eka-sole; ashrayah-the shelter. When, taking shelter of Shrimati Radharani's feet, will I see Shri Godruma's wonderful form, a millionth part of which the Vedas cannot touch, the yogis cannot understand, the great souls headed by Lakshmi, Shiva, Brahma, Shukadeva, Arjuna, and Uddhava cannot see and, what to speak of others, even the Vrajavasis cannot see? Text 43 durvasana-su-dridha-rajju-shatair nibaddham akrishya sarvata idam sva-balena gaura radhavane viharatah saha radhaya te padaravinda-savidham naya manasm me durvasana-wicked desires; su-dridha-very firm; rajju-ropes; shatair-with hundreds; nibaddham-bound; akrishya-dragging; sarvatah-everywhere; idam-this; sva-balena-forcibly; krishna-O Krishna; vrindavane-in Vrindavana; viharatah-enjoying pastimes; saha radhaya-with Radha; te-of You; pada-feet; aravinda-lotus; savidham-near; naya-please bring; manasm-heart; me-my. O Gaura, O Lord who enjoys pastimes with Shri Radha in Radhavana, please forcibly drag my heart, now tightly bound with hundreds of ropes of wicked desires, to Your lotus feet. Text 44 vashi-kartum shakyo na hi na hi manag indriya-gano guno 'bhun naiko 'pi pravishati sada dosha-nicayah kva yamah kim kurmo hari hari mayi so 'py akarunah navadvipe vasam bata vitara mananya-gatikam vashi-kartum-to subdue; shakyo-able; na-not; hi-indeed; na-not; hi-indeed; manak-slightly; indriya-gano-the senses; guno-virtue; abhut-was; na-not; eko-one; api-even; pravishati-enters; sada-eternally; dosha-nicayah-faults; kva-where?; yamah-will we go; kim-what?; kurmo-will we do; hari-alas!; hari-alas!; mayi-in me; sah api-someone; akarunah-merciless; sva-vasam-own home; shri-vrindavana-O Shri Vrindavana; vitara-please extend; ma-to me; ananya-without another; gatikam-goal. I cannot subdue my senses at all. I have no virtues. A host of faults always enters me. Where shall I go? What shall I do? Alas! Alas! No mercy is shown to me! O Lord, please give me residence in Navadvipa, my only home. Text 45 jati-prana-dhanani yantu su-yasho-rashih parikshiyatam sad-dharma vilayam prayantu satatam sarvaish ca nirbhartsyatam adhi-vyadhi-shatena jiryatu vapur lupta-pratikaratah shri-gauranga-puram tathapi na manak tyaktum mamastam matih jati-noble birth; prana-life; dhanani-and wealth; yantu-may go; su-yasho-rashih-great fame; parikshiyatam-may perish; sad-dharma-religious principles; vilayam-to destruction; prayantu-may go; satatam-always; sarvais-by all; ca-and; nirbhartsyatam-may be rebuked; adhi-vyadhi-of physical and mental distresses; shatena-by hundreds; jiryatu-may grow old; vapur-body; lupta-lost; pratikaratah-remedy; shri-gauranga-puram-Lord Gaura's city; tathapi-nevertheless; na-not; manak-at all; tyaktum-to abandon; mama-my; astam-may be; matih-thought. My noble birth, wealth, and even my life-breath, may all perish. My good reputation may wither and die. My religious principles may run to destruction. Everyone may always mistreat me. My body may wither away with hundreds of incurable diseases. Still, my heart will never leave Lord Gauranga's city. Text 46 gauraranyad anyat prakriter antar bahir vapi naivasti madhura-vastv ity avakalitam yair namas tebhyah gauraranyad-than Gauravana; anyat-another; prakriter-of nature; antar-within; bahir-without; va-or; api-and; na-not; eva-indeed; asti-is; madhura-sweet; vastu-thing; iti-thus; avakalitam-known; yair-by whom; namas-obeisances; tebhyah-to them. I bow down to offer my respects to they who know that within or without the material world there is nothing as sweet as Lord Gaura's forest. Text 47 vibhrajat-tilaka girindratanaya-niraugha-shuklambaro- dancat-kancana-campaka-cchavir aho nana-rasollasini krishna-prema-payo-dharena rasadenatyanta-sammohini shri-mishratmaja-vallabha vijayate gaude tu gauratavi vibhrajat-shining; tilaka-tilaka; girindratanaya-of the Ganges; nira-augha- water; shukla-white; ambara-garments; uda{.sy 241}cat-rising; kancana-golden; campaka-campaka flower; chavir-splendor; aho-oh; nana-various; rasa-nectars; ullasini-splendid; krishna-for Lord Krishna; prema-of love; payo-dharena-with the waters; rasadena-nectarean; atyanta-very; sammohini-charming; shri-mishra-of Jagannatha Mishra; atmaja-to the son; vallabha-dear; vijayate-all glories; gaude-in Gauda-desha; tu-indeed; gaura-atavi-Lord Gaura's forest. All glories to Lord Gaura's Gauda-desha forest which, splendid with tilaka decorations, clothed in white garments of the Ganges' waters, splendid with the glory of blossoming campaka flowers, glorious with many kinds of nectar, and charming with the sweet nectar of pure love for Lor Krishna, is very dear to Shri Jaganntha-mishra's son! Text 48 yasmin koti-suradru-vaibhava-yuta bhumiruhah poshakah bhaktih sad-vanita-maha-rasamayi yatra svayam shlishyati yatra brahma-puradi-tirtha-nicaya bhrajanti nana-sthale tad dvipam nava-sankhyakam sukhamayam ko nama nalambhate yasmin-in which; koti-millions; suradru-of suradruma trees; vaibhava-glory; yuta-endowed; bhumiruhah-trees; poshakah-nourishing; bhaktih-devotional service; sad-vanita-pious girls; maha-rasamayi-very sweet; yatra-where; svayam-personally; shlishyati-embraces; yatra-where; brahma-pura-adi-beginning with Brahma-pura; tirtha-of holy places; nicayah-multitudes; bhrajanti-shine; nana-sthale-in various places; tad-that; tad dvipam nava-sankhyakam-Navadvipa; adbhutam-wonderful; sukhamayam-blissful; ko-who?; nama-indeed; na-not; alambhate-will take shelter. Who will not take shelter of wonderful, blissful Navadvipa, where millions of glorious kalpavriksha trees are embraced by the sweet vines of pure bhakti that are their wives, and where Brahmapura and all other holy places shine with great splendor? Text 49 nindanti yavan nava-khand-vasam vrindavane prema-vilasa-kande tavan na govinda-padaravinde svacchanda-sad-bhakti-rahasya-labhah nindanti-insult; yavat-as much as; nava-khand-vasam-residence in Navadvipa; vrindavane-in Vrindavana; prema-of love; vilasa-of transcendental pastimes; kande-the root; tavat-so; na-not; govinda-of Lord Krishna; pada-feet; aravinde-lotus; svacchanda-spontaneous; sad-transcendental; bhakti-of devotional service; rahasya-of the secret; labhah-attainment. As much as they speak ill of residing in Navadvipa, to that extent they will not understand the secret of pure spontaneous love for Lord Govinda's lotus feet in Vrindavana, the root from which the Lord's pastimes of love sprout. Text 50 smaram smaram nava-jaladhara-shyamalam dhama-vidyut- koti-jyotis-tanu-latikaya radhaya shlishyamanam uccair uccaih sarasa-sarasam kakubhir jrimbhamana- premavishto bhramati sukriti ko 'pi gaura-sthalishu smaram-remembering; smaram-and remembering; nava-new; jaladhara-monsoon cloud; shyamalam-dark; dhama-splendor; vidyut-lightning flashes; koti-millions; jyotis-splendor; tanu-of the body; latikaya-with the vine; radhaya-with Shri Radha; shlishyamanam-embraced; uccair uccaih-greatly; sarasa-sweet; sarasam-sweet; kakubhih-with plaintive words; jrimbhamana-opening; prema-love; avishto-entered; bhramati-wanders; sukriti-pious; kah api-someone; gaura-sthalishu-in Lord Gaura's places. Again and again remembering the person dark as a new monsoon cloud who is embraced by Shri Radha, Her transcendental form like a vine splendid as millions of lightning flashes, a certain saintly devotee, his mouth fill with loud, urgent, very sweet prayers, and pure devotional love rising within him, wanders in Lord Gaura's sacred places. (Comment on this)
Thursday, August 21st, 2008
3:05 pm	Left and right wing gopis The left wing and right wing of the gopis has been explained by Rupa Gosvami in his Ujjvala-nilamani. The left wing is described in this way: mana-grahe sadodyukta tac-chaithilye ca kopana abhedya nayake prayah krura vameti kirtyate "A gopi who is always eager to be jealously angered, who is very enthusiastic for that position, who immediately becomes angry when defeated, who is never under the control of a hero, and who always opposes Him is called a vama, or a left-wing gopi." Srila Rupa Gosvami describes the right-wing gopis in this way: asahya mana-nirbandhe nayake yukta-vadini samabhis tena bhedya ca dakshina parikirtita "A gopi who cannot tolerate womanly anger, who speaks suitable words to the hero, and who is satisfied by His sweet words is called a dakshina, or a right-wing gopi." (Comment on this)
Tuesday, August 12th, 2008
10:59 am	Sri Chaitanya Mahaprabhu’s predicted appearance Prediction of Lord Gauranga's advent in the form of a brahmana. ** In the Adi-Puran and in the Narada Puran, the Supreme Person says: aham eva dvija-srestho nityam pracchanna-vigrahah bhagavad-bhakta-rupena lokam raksami sarvada I shall advent in the form of a Brahmana devotee [aham eva dvija-srestho] and I shall hide my factual identity [prachanna vigrahah]. I shall deliver all the worlds [lokam raksami sarvada]. Prediction of His advent as a sannyasi. ** In the Upa-Puranas, the Supreme Personality of Godhead, Lord Sri Krishna speaks to Srila Vyasadeva: aham eva kvacid brahman sannyasa asramam asritah hari bhaktim grahayami kalau papa-hatan naran O Brahmana, I occasionally take the Sannyas Asram [sannyasa asrama asritah] in an attempt to bring the fallen people of Kali Yuga to take up the path of Bhakti or devotional service to Lord Krishna [hari bhaktim grahayami]. Prediction of His actual time of incarnation. ** In the Kurma-Purana, it is stated: kalina dahyamanam uddhararaya tanu-bhrtam janma prathama sandhyayam bhavisyati dvijalaye The Supreme Person will appear in the first part of the age of Kali [janma prathama sandhyayam]. He will appear in the home of a Brahmana [bhavisyati dvijalaye], to save the embodied conditioned souls [uddharaya tanu-bhrtam] burning in the troubles of Kali-Yuga. Description of the purpose of Sri Chaitanya's incarnation. ** In the Garuda-Purana, the Supreme Person says: kalina dakyamananam paritranaya tanu-bhrtam janma prathama sandhyayam karisyami dvijatisu In the first part [prathama sandhya] of the age of Kali, I will come among the brahmanas [karisyami dvijatisu] to save the fallen souls, [paritranaya tanu-bhrtam] who are being burned by the troubles of the age of Kali [kalina dahyamananam]. Prediction of the name of His mother and the actual name of His future birthplace. ** In the Garuda-Purana, the Supreme Lord says: aham purno bhavisyami yuga-sandhyau visesatah mayapure navadvipe bhavisyami sachi sutah I will take birth as the son of Sachi [bhavisyami sachi sutah], in Navadvip-Mayapur [mayapure navadvipe]. I will come in my complete spiritual form in the first part of Kali-Yuga. Prediction of the name of His future first wife and His future assumption of the sannyasa order. ** In the same Garuda-Purana, it is Also stated: kaleh prathama sandhyayam lakshmi- kanto bhavisyati daru-brahma-samipa-sthah sannyasi gaura-vigrahah In the first part of Kali-Yuga, the Supreme Personality of Godhead will come in a gold-like form. First He will become the husband of Lakshmi [Srimati Lakshmi Devi, Lord Chaitanya's first wife]. Then He will become a sannyasi, near Lord Jagannatha who will appear in a divine wooden form. Prediction of the bodily color of Sri Chaitanya and the nature of His future activities. ** In the Nrsimha-Purana, it is said: satye daitya-kuladhi-nasa-samaye simhordhva-martyakrtis tretayam das-kandharam paribhavan rameti namakrtih gopalan paripalayan vraja-pure bharam haran dvapare gaurangah priya-kirtanah kali-yuge chaitanya-nama prabhuh "The Supreme Personality of Godhead who in the Satya-Yuga appeared as a half-man, half-lion to cure a terrible disease that had ravaged the daityas, and who in the Treta-Yuga appeared as a person named Rama [Lord Ramachandra], the person who defeated the ten-headed Demon Ravana, and who in the Dvapara-Yuga removed the earth's burden, and protected the Gopa [cowherd men] people of Vraja-pura, will appear again in the Kali-Yuga. His form will be golden, He will delight in chanting the Lord's holy names, and His name will be Chaitanya." Prediction of the future advent of Sri Chaitanya by His direct name. ** In the Padma-Purana, it is said: yatrayogesvarah saksad yogi-cintyo janardanah chaitanya vapur aste vai sandranandatmakah The Supreme Personality, Janardana, who is the object of the yogis' meditation [yogi-chintyo- janardanah], who saves the devotees from various sufferings, and who is the master of all yogic practices [yogesvarah], who is always full of divine transcendental ecstasy and bliss [sandra-ananda-atmakah], will advent in His own divine form of Sri Chaitanya [Chaitanya-vapah]. Description of the time and place Sri Chaitanya's future advent. ** In the Padma-Purana, the Supreme Personality of Godhead Himself states: kaleh prathama-sandhyayam gaurangotham mahi-tale bhagirathi-tate ramye bhavisyami sachi-sutah I shall appear on this earth [mahi-tale] in the first part of Kali-Yuga [kaleh prathama sandhyayam] in a beautiful place on the bank of the Bhagirathi [bhagirathi-tate ramye]. I shall have a golden form [gaurangah], and I shall take birth as the son of Sachi [bhavisyami sachi-sutah]. Prediction of the purpose of Sri Chaitanya's advents. ** In the Narada-Purana, the Supreme Personality of Godhead says: aham eva kalau vipra nityam prachanna-vigrahah bhavavad-bhakta-rupena lokan raksami sarvada O Vipra, in the age of Kali, I will come disguised [nityam prachanna vigraha] as a devotee [bhagavad-bhakta-rupena] and I will save all the worlds [lokan raksami sarvada]. Prediction of His mother's name and the nature of His specific preaching method [sankirtana]. ** The Supreme Personality of Godhead states in the Narada-Purana: divija bhuvi jayadhvam jayadhvam bhakta rupinah kalau sankirtana arambhe bhavisyami sachi-sutah O Divija (demigods), please come and advent as devotees on this earth [bhuvi jayadhvam jayadhvam] in the age of Kali-Yuga. I will incarnate as the son of Sachi [bhavisyami sachi-sutah] to inaugurate the congregational chanting of the name of Krishna [kalau sankirtana arambhe]. Prediction of the revelation of Sri Chaitanya's form. ** In the Brahma-Purana, the Supreme Personality of Godhead says: kaleh prathama sandhyayam gaurangotham mahi-tale bhagirathi-tate bhumni bhavisyami sachi-sutah I will reveal my eternal golden form [gaurangotham mahi-tale] in the first part of Kali- Yuga [kaleh prathama sandhyayam]. I will advent on the earth on the bank of the Bhagirathi [bhagirathi-tate bhumni] as son of Mother Sachi [bhavisyami sachi-sutah]. Prediction of the future sannyasi role and ecstasy of Sri Chaitanya. ** In the Bhavisya-Purana, the Supreme Lord says: anandasru-kala-roma harsa-purnam tapo-dhana sarve mama eva draksyanti kalau sannyasa-rupinam O austere sage, you should know that in the age of Kali, everyone will see my transcendental form as a sannyasi [kalau sannyasa rupinam]. I will be exhibiting symptoms of ecstasy like shedding tears of bliss and hairs standing in ecstasy [anandasru-kala-roma-harsa-purnam]. Prediction of the color of Sri Chaitanya and the nature of His future associates. ** In the Agni-Purana, it is said: prasantatma lamba-kanthas gaurangas ca suravrtah The Supreme Personality of Godhead will come in a golden form [gaura-anga], full of peace [prasantatma], and a beautiful long neck [lamba-kanthah]. He will be surrounded by many saintly devotees [sura-avrtah]. Note: This is an indirect prediction of the future advent of the members of the Pancha-Tattva. Prediction of the characteristics of Sri Chaitanya. ** In the Matsya-Purana, the Supreme Personality of Godhead says: mundo gaurah su-dirghangas tri-srotas-tira-sambhavah dayaluh kirtana-grahi bhavisyami kalau-yuge In the age of Kali, I shall advent [bhavisyami kalau yuge] where the three rivers meet [tri-srotas-tira-sambhavah]. I shall have a shaven head [mundah]. I shall have a golden complexion [gaurah]. I will be very kind and always chant the holy name of Krishna [dayaloh kirtana-grahi]. Prediction of the name of the river where Sri Chaitanya will take his birth and other characteristics. ** In the Vayu-Purana, the Supreme Personality of Godhead states: suddho gaurah-su-dirghango ganga-tira-samudbhavah dayaluh-kirtana-grahi bhavisyami kalau yuge In the age of Kali-Yuga, I shall come [bhavisyami kalau yuge] in a place on the bank of the Ganges [ganga-tira-samudbhavah]. I will be very pure [suddhah], have a golden complexion [gaurah], and be very tall [su-dirghangah] and chant the holy names of Krishna. [Vyau Puran next quote] Prediction that the Supreme Lord will leave Goloka and corne in a golden form. ** In the Markandeya-Purana, the Supreme of Godhead declares: golokam ca parityajya lokanam trana-karanat kalau gauranga-rupena lila-lavanya-vigrahah "In the Kali-Yuga, I will leave Goloka and, to save the people of the world, I will become the handsome and playful Lord Gauranga." Prediction of one of the purpose of Sri Chaitanya's appearance. ** In the Varaha-Purana, the Supreme Personality of Godhead declares: aham eva dvija-srestho lila-pracurya-vigrahah bhagavad-bhakta-rupena lokan raksami sarvada I shall come as the best of the brahmanas [aham eva dvija-srestha]. I will exhibit many pastimes [lila-pracurya-vigrahah] in the form of a devotee [bhagavad-bhakta-rupena]. I shall deliver the people of the world [lokan raksami sarvada]. Prediction of the name of the mother of Sri Chaitanya and His future role as the deliverer of the darkness of Kali-Yuga. ** In the Vamana-Purana, the Supreme Personality of Godhead declares: kali-ghora-tamas-channat sarvan acara varjitan sachigarbhe ca sambhuya tarayisyami narada O Narada Muni, I will take birth in the womb of Sachi [sachi-garbhe ca sambhuya]. I shall save the people, who will give up all proper good conduct [sarvan acara varyitan], from the terrible darkness of the age of Kali-Yuga [kali-ghora-tamas-channan]. Prediction of the future advent of Sri Chaitanya, His birth time, His mother, His birth city, His name and His mission. ** In the Vayu-Purana, the Supreme Personality of Godhead says: paurnamasyam phalgunasya phalguni-rksa-yogatah bhavisye gaura-rupena sachi-garbhe purandarat -> svarnadi-tiram asthaya navadvipe janasraye tatra dvija-kulam prapto bhavisyami janalaye bhakti-yoga-pradanaya lokasyanugrahaya ca sannyas-rupam asthaya krishna-chaitanya-nama-dhrk -> tena lokasya nistaras tat kurudhvam mamajnaya dharitri bhavita cabhir mayaiva dvija-dehina I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full moon. I shall incarnate in a golden complexion in the womb of Sachi and Purandara Misra. I will be born in the city of Navadvipa,on the Ganges's shore, in a Brahmana's family. I shall take the renounced order of life [sannyasa] and show kindness to the people in general and engage them in Bhakti. I will be known as Sri Krishna Chaitanya. All of you should follow My order and deliver the people of the world. I shall appear as a Brahmana. I shall make this earth fearless. [Vayu Puran previous quote] Prediction of Sri Chaitanya's birth city, the name of the river close to His birth site, the name of His mother, His close associates and their divine roles in His lila, His divine reason for incarnating as well as different names by which Sri Chaitanya will be known. ** In the Ananta-Samhita, it is said: svarnadi-tiram asritya navadvipe dvijalaye sampradatum bhakti-yogam lokasyanugrahaya ca -> sa eva bhagavan krmo radhika-prana-vallabhah srsty-adau sa jagannatho gaura asin mahesvari avatirno bhavisyami kalau-nija-ganaih saha sachi-garbhe navadvipe svardhuni-parivarite -> aprakasyam idam guhyam na prakasyam bahir mukhe bhaktavataram bhaktakhyam bhaktam bhakti-pradam svayam man-maya-mohitah kecin na jnasyanto bahir-mokhah jnasyanti mad-bhakti-yuktah sadhavo-nyasinotmalah -> krmavatara-kale-yah striyo ye purusah priyah kalau te'vatarisyanti sridama-subaladayah catuh-sasti-mahantas te gopa dvadas balakah Caitanyera Simhera... -> dharma-samsthapanarthay a viharisyami tair aham kale nastam bhakti-patham sthapayisyamy aham punah gacchantu bhuvi te putrah jayantam bhakta-rupinah -> dharma-samsthapanam kale kurvantu te mamajnaya krishnas chaitanya-gaurango gaurachandrah sachi-sutah prabhur gauro gaura-harir namani-bhakti-dani me "To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a Brahmana's home in Navadvip by the Ganges' shore. The Supreme Person, Sri Krishna Himself, who is the life of Srimati Radharani, and is the Lord of the universe in creation, rnaintenance, and annihilation, appears as Gaura, O Mahesvari. In Kali-Yuga, I will descend to the earth with My associates. In Navadvip, which is surrounded by the Ganges, I will take birth in Sachi-devi's womb. They who are bewildered by My illusory potency will not understand the great secret of the appearance in this world of Me in My personal form, 1. in My form as the incarnation of devotion, 2. in My form as the incarnation of a devotee, 3. in My form bearing the name of a devotee, 4. in My form as a devotee, and 5. in My form as the giver of devotional service. This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged in My devotional service, will be able to understand Me in these five forms. My dear male and female associates, headed by Sridama and Subala, who came to this world at the time of My advent as Lord Krishna, will come again during the Kali-Yuga. The Gopas will become the sixtyfour mahantas and the twelve gopalas. To establish the truth of religion, I will enjoy many pastimes with them. In this way I will again reveal the path of devotional service, which has been destroyed in the course of time. My sons should also descend to the earth, assume the forms of devotees, and, by My order, also work to re-establish the principles of true religion. At this time My names will be: Krishna Chaitanya, Gauranga, Gaurachandra, Sachisuta, Mahaprabhu, Gaura and Gaurahari. Chanting these names will bring devotion to Me." What other major vedic literatures also describe characteristics of the advent of Sri Chaitanya? ** The Great Epic Mahabharata (Dana-Dharma, Visnu-Sahasra-Nama Stotra) points out the divine characteristics of Sriman Mahaprabhu's appearance. suvarna varna hemango varangas candanangadi sannyasa krt-chamah santo nistha shanti parayanah In His early activities Lord Chaitanya comes as a householder. He has a golden complexion [suvarna varnah]. His limbs are very beautiful [vara-anga] and are smeared with sandalwood pulp [candana-angadi]. He has the appearance of molten gold [hema-anga]. The Supreme Lord Chaitanya accepts the renounced order of life [sannyasa-krt]. He is fully sense-controlled or equipoised [sama], and is completely peaceful [santa]. He is completely fixed in the chanting of the holy name of Lord Krishna, [nistha]. He is the highest abode of devotion and transcendental peace. He silences the mayavadi impersonalists [nistha santi parayanah]. The sanskrit words suvarna-varna indicate one who has gold-like complexion. The Vedic text to support this point is: yada pasya pasyate rukma-varnam kartaram isam purusam brahma-yonim The words rukma-varnam kartaram isam refer to the Supreme Person [Sri Chaitanya] who has a complexion like molten gold. ** Quotations of Lord Chaitanya's bodily features according to some of the great devotees present at the time: Srila Sarvabhauma Bhattacharya, one of the foremost disciples of Sri Chaitanya Mahaprabhu in Jagannath Puri, composed an entire series of prayers describing in detail the various features of Sri Chaitanya Mahaprabhu, called Sri Gauranga-Prati-Anga-Varnanakhya-Stava-Rajah, or the King of Prayers, proclaiming the glory of each limb of Sri Gauranga. Let us carefully present a few of these divine gems. ** Lord Chaitanya's bodily luster. Srila Sarvabhauma Bhattacharya has described the complexion of Sri Chaitanya Mahaprabhu's body. tapta hema dyutim vande kali-krishnam jagad-gurum caru-dirgha-tanum srimac chaci-hrdaya-nandanam I worship Lord Krishna, the spiritual master of the universe, who appears in the age of Kali with a luster like molten gold. His body is beautiful and tall. He is like molten gold, and He is the delight and the son of Sachidevi. Srila Prabodhananda Sarasvati Thakura also describes Sri Chaitanya Mahaprabhu's golden complexion. ananda lilamaya vigrahaya hemabha-divya-cchavi-sundaraya "O Lord Chaitanyachandra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is as splendid as gold..." Srila Krishna das Kaviraj Goswami similarly describes Lord Chaitanya: tapta hema sama kanti prakanda sarira "...the luster of His expansive body resembles molten gold..." Prabodhananda Sarasvati also further describes Sri Chaitanya's golden complexion. svayam devo yatra-kanaka-gaurah karunaya "His complexion is as fair as molten gold." ** Sri Chaitanya's beautiful hair. lasan-mukha-lata-naddha charu-kuncita-kuntalam "His lovely curling locks are interwoven with creepers of glistening pearls..." ** Sri Chaitanya's shoulders and chest. Prabhodananda Sarasvati Thakura describes the shoulders of Mahaprabhu. simha skandham... "May Lord Chaitanya, whose shoulders are like a lion..." Srila Krishna das Kaviraj Goswami also points out the nature of Sri Chaitanya's shoulders and voice. simha griva simha-virya simhera hunkar "He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion." ** Sri Chaitanya's arms. ajanulambita-bhuja His arms reach all the way to his knees. ajanulambita bhumau kanaka vadatau Their arms (of Lord Chaitanya and Lord Nityananda) reach all the way to their knees. kankanangada-vidyoti-janu-lambi-bhaja-dvayam "....His two arms, glittering with bracelets and bangles, extend down to His knees." ** Sri Chaitanya's face prema-pravaha-madhura raktotpala-vilocanam h la-prasuna-susnigdha nutanayata-nasikam His beautiful eyes are just like reddish lotus flowers. They are most beautiful, just like lakes of Krishna Prema. His nose is arched and is resplendent just like the sesame flower. sri-ganda-mandollasi ratna-kundala-manditam savya-karna-suvinyasta sphurac-caru-sikhandakam His cheeks are round and they shine brilliantly. He wears jeweled earrings. He has a peacock feather placed near His left ear. madhura-sneha-susnigdha praraktadhara-pallavam isad-danturita-snigdha sphuran-mukta-radoijvalam His lips are tender and very lustrous. They resemble reddish blossoming flowers. He reveals his pearl-like teeth out His kindness. ** Chaitanya-charitamrita, Adi-Lila 3.77 sankirtana-pravartaka sri krma-chaitanya sankirtana-yajne tanre bhaje sei dhanya "Lord Sri Krishna Chaitanya is the initiator of sankirtana [congregational chanting of the holy name of Lord Krishna]. One who worships Him through sankirtana is fortunate indeed" ** Susloka-Satakam -59- Sri Gauranga Mahima vintala-kamala-vaktrah pakva-bi nbadharosthas tila-kusu na-su-nasah katnbu-kanthah su-dirghah suvaliuta-bhuja-dando nabhi-gambhira-rupah sphuratu hrdaya-madhye gaura-candro-natendrah "His face is flawless like a blooming lotus and His lips are red as ripe as bimba fruits. His nose is as beautiful as the sesame flower and his neck is like a three-ringed conch. He is very tall and His rod-like arms make artistic movements while He dances. His navel is very deep. May my Lord Gaura Chandra, the king of dancers, reveal Himself in the core of My heart." Is there any specific reference in the Vedas as to when in this yuga, the Supreme Lord’s Avatar- Sri Krishna Chaitanya was scheduled to appear? ** In the Atharva-Veda; Purusa-Bodini-Upanisad, it is said: saptame gaura-varna-visnor ity aena sva-saktya caikyam etya pratar avatirya saha svaih sva-manum siksayati "In the seventh manvantara, in the beginning of the Kali-Yuga, the Supreme Personality of Godhead will, accompanied by His own associates, descend in a golden form to the earth. He will teach the chanting of His own names." When exactly does He come in the kali-yuga, and where does He specifically appear and what will He do? ** In the Atharva Veda, the Supreme Person says: itotham krta sannyaso'vatarisyami sa-guno nirvedo niskamo bhu-girvanas tira-atho' lakanandayah kalau catuh-sahasrabdhopari panca-sahasrabhyantare gaura-varno dirghangah sarva-laksana-yukta isvara prarthito nija-rasasvado bhakta-rupo misrakhyo vidita-yogah syam I will descend on the earth after the passage of four thousand years in the Kali-Age, [kalau chatuh sahasrabdhopari] and before the passage of five thousand years [pancha sahasra abhyantare]. I will come on the earth on the bank of the Ganges, [tira-sthah alakanandayah]. I will be a tall and saintly Brahmana devotee. I will have all the auspicious symptoms of an exalted person [dirghangah sarva-laksana-yuktah]. I will exhibit renunciation. I will have all auspicious signs. I will be a devotee, practicing bhakti yoga. I will taste the rasa of My own devotional service. ** In the Sama Veda, the Supreme Lord says: tathaham krta sannyaso bhu-girvano 'vatarisye tire'lakanandayah punah punah isvara-prarthitah sa- parivaro niralambo nirdhuteh kali-kalmasa-kavalita- janavalambanaya I shall come to the earth, accompanied by My associates, in a place by the bank of the Ganges. I will advent to save the people who are afflicted and devoured by the sins of the age of Kali. I will manifest as an Avadhut Brahman Sannyasi. What is the name of the place where the Supreme Lord appears? ** The Chandogya Upanisad describes the place of advent of the Supreme Lord Sri Krishna Chaitanya. This is explained by Srila Bhaktivinode Thakur, in the Sabadvipa Dham Mahatmya (text 5): tan-madhye daharam saksan mayapuram itiryate tatra vesma bhagavatas chaitanyasya paratmanah tasmin yas tv antarakaso hy antardvipah sa ucyate The spiritual city in the shape of a lotus has the abode of Sri Mayapur as its heart. Sridham Mayapur is the divine abode of Lord Chaitanya, the Supreme Personality of Godhead. In the middle of Mayapur is the place called Antardvip. (ACBSPN Note: One needs to catch a local train to “Krishna Nagar” from “Sealdah Station” in Calcutta. After the 3 hour train journey, you got to catch a bus for Mayapur, which will take another hour or so. Alternatively, you could catch a local train from Howrah for Navadvip. These trains are very rare - about 4 or 5 a day, so its better to go thru Sealdah. From Navadvip station you got to take a cycle-rickshaw to the “Ghat” [Bank of Ganges]. Then you cross the Ganges and reach Mayapur. The half an hour motorized boat ride may cost you about 1 to 2 Rupees!) Are there any other relevant scriptural references in the vedas describing the appearance or qualities of Sri Krishna Chaitanya Mahaprabhu? ** The Svetasvatara Upanisad (Ch. 6, text 7) describes the qualities of the Supreme Personality of Godhead, Lord Chaitanya: tam isvaranam paramam mahesvaram tam devatanam paramam ca daivatam patim patinam paramam parastad vidama devam bhuvanesam idyam "O Supreme Lord, you are the Supreme Mahesvara, the worshipable Deity of all the demigods and the Supreme Lord of all Lords. You are the controller of all controllers, the Personality of Godhead, the Lord of everything worshipable." ** Svetasvatara Upanisad Ch 3 text 12, 14 mahan prabhur vai purusah sattvasyaisa pravartakah sunirmalam imam praptim isano jyotir avyayah "The Supreme Personality of Godhead is Mahaprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti. " ** Sri Chaitanya Upanisad (Chaitanyopanisad), text 5: jahnavi-tire navadvipe golokakhye dhamni govindo dvi-bhujo gaurah sarvatma maha-puruso mahatma maha-yogi tri-gunatitah sattva-rupo bhaktim loke kasyatiti. tad ete sloka bhavanti "The Supreme Personality of Godhead, Govinda, the supreme enjoyer, whose form is transcendental, who is beyond the touch of the three modes of material nature, and who is all pervading Supersoul residing in the-hearts of all living entities, will appear again in the Kali-age. Appearing as the greatest devotee, the Supreme Personality of Godhead will assume a two-armed form of golden complexion in His abode of Goloka Vrindavan manifested on the bank of the Ganga at Navadvip. He will disseminate pure devotional service in the world. This incarnation of the Lord is described in the following verses." In what color will the Lord appear in the Kali-yuga, and what will He do? ** Sri Chaitanya Upanisad text 6: eko devah sarva-rupi mahatma gauro rakta syamala-sveta-rupah chaitanyatma sa vai chaitanya-saktir bhaktakaro bhakti-do bhakh-vedyah "The Supreme Personality of Godhead, who is the master of all transcendental potencies, and who may be known only by devotional service, [bhakti vedyah] appears in innumerable transcendental forms. He has appeared in red, white and black complexions, [gauro rakta syamala sveta rupah] and He will also appear in the golden form of Sri Chaitanya Mahaprabhu. He will assume the role of a perfect devotee [bhakta akarah] and He will teach the conditioned souls the path of pure devotional service [bhakti dah]. What is the nature of the form of Lord Chaitanya and how is He understood? ** Chaitanya Upanisad. text 7: namo vedanta vedyaya krmaya paramatmane sarva chaitanya rupaya chaitanyaya namo namah I offer my respectful obeisances unto Him, who is understood by Vedanta [namo vedanta vedyaya], who is Lord Krishna [Krishnaya], the Supersoul [paramatmane], whose form is fully transcendental and conscious of everything [sarva-chaitanya-rupaya]. We offer our humble obeisances again and again. [chaitanyaya namo namah] What is the result of understanding the divine position of Sri Chaitanya Mahaprabhu? ** Sri Chaitanya-Upanisad. text 8: vedanta vedyam purusam puranam chaitanyatmanam visva-yonim mahantam tam eva viditva' mrtyum eti nanyah pantha vidyatetyanaya "Knowing Him who is the object of knowledge in the Upanisads, the oldest person, the embodiment of consciousness, the source of the universe and the greatest of all, one crosses over death. There is no other path for going there." What will Sri Chaitanya Mahaprabhu do in this incarnation ? ** Sri Chaitanya-Upanisad. text 9: sva-nama mula-mantrena sarvam hladayati vibhuh The Supreme powerful [vibhuh] Lord Sri Krishna Chaitanya appears in His golden form, and He will fill the universe with bliss [hladayati] by the chanting of His own holy names [sva-nama-mula-mantrena]. Which mantra will this yuga avatar chant? ** Sri Cartanya Upanisad text 10. sa eva mula-mantra japati harir iti krishna iti rama iti Sri Krishna Chaitanya will chant the maha-mantra comprised of the divine names of Hari, Krishna and Rama. i.e., Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare (ACBSPN Note: the pronunciation of “Rama” is “rAma” or “rAm” and *not* "rAmA" as commonly misunderstood.) Does Lord Chaitanya appear in every day of lord brahma? Just like the original Personality of Godhead, Lord Sri Krishna does appear once in every day of Lord Brahma. ** Answer: Srila Prabhupada once explained in Melbourne, Australia, in answer to the question of how long it would be before Lord Krishna would come to this planet again in His personal form: after 8 billion, 600 milion years. Devotee: How long do you say it is before Krishna comes to this planet again in His physical form? Srila Prabhupada: Now, calculate, I have already given the duration of one day, twelve hours, of Brahma means 4,300,000 years multiplied by one thousand....the eight billion. Devotee (2): 600,000,000. Srila Prabhupada: So Krishna comes after this period in one day, after one day of Brahma, He appears. Devotee: Srila Prabhupada, does Lord Chaitanya Mahaprabhu also appear every day of Brahma? Srila Prabhupada: Yes, following Krishna. Krishna comes in the Dvapar-Yuga. There are four sets of yugas: Satva, Treta, Dvapar, Kali. So Krishna comes at the end of Dvapar-Yuga, and Chaitanya Mahaprabhu comes in the Kali-Yuga so almost the same year, same circulation... Similarly, Krishna appears in rotation in this universe after so many years, eight billion years. So next He goes to another universe.... [Melbourne Australia. 22nd May 1975.] Did the Srimad-Bhagavatam (Bhagavat-Puran), the foremost of all Vedic literatures predict the appearance of Lord Chaitanya Maraprabhu? ** In the seventh canto of the Srimad-Bhagavatam, Prahlad Maharaj directly hints at the hidden nature of the Supreme Lord's appearance. Because the Supreme Lord is also called Tri-Yuga, or one who appears in only three yugas (satya, dvapara, treta), He is sometimes said to appear in a concealed form, in the age of Kali. channah kalau yad abhavas tri-yugo'tha sa tvam (Srimad Bhagavatam 7.9.38) Are there any more direct references in the Simad Bhagavatam, than the above reference? ** In the Tenth Canto of the Srimad Bhagavatam, chapter eight, Gargamuni the family priest of Nanda Maharaja, explains that the young boy Sri Krishna has three colors - white, red and yellow - when He appears in His transcendental form in different ages. In the current incarnation of Krishna, He has appeared ...as black. asan varnas trayo hy asya grhnatotnvyugam tanuh suklo raktas tatha pita idanim krmatam gatah (Srimad-Bhagavatam 10.8.13) Srila Krishna das Kaviraj Goswami, the celebrated author of the Sri Chaitanya-charitamrta, explains that the three colors of white, red and yellow are the three bodily colors which the Supreme Lord assumes in the ages of Satya, Treta and Kali respectively. sukla rakta pita-varna ei tina dyuti satya-treta-kali-kale dharena sri-pati The Bhagavatam explains in the conversation between Karabhajan Muni and King Nimi, that in the Dvapara-Yuga, the Supreme Lord, the Personality of Godhead appears in a blackish form [dvapare bhagavan syamah]. He has a yellow dress and carries His own weapons [pita-vasa-nija-ayudhah]. He is beautified with the mark of Srivatsa and the Kaustubha jewel [sri vatsa-adibhih ankais ca laksanaih]. This is the actual description of His characteristics [upalaksitah]. The great sage continues his instruction to King Nimi by saying that people in general in the age of Dvapar-Yuga worshiped the Lord of the Universe [iti dvapara urvisam stuvanti jagad isvaram]. In the age of Kali, they worshipped the Supreme Person by the regulation of the scriptures [tantra vidhana]. krishna varnam tvisakrmam sangopangastra parsadam yajnaih sankirtana prayair yajanti hi sumedhasah (Srimad-Bhagavatam 11.5.32) "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the holy name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions." How does this verse refer to the advent of Lord Chaitanya, since his name is not directly mentioned there? ** Just as the symptoms and characteristics of the various previous incarnations are mentioned in the scriptures, similarly the symptoms of the appearance of Lord Chaitanya Mahaprabhu are described. Krishna-varnam indicates that He belongs to the category of Krishna. Krishna varnam also means one who constantly repeats and sings the name of Krishna. The main business of Sri Chaitanya Mahaprabhu was the chanting of the holy name of Krishna. Thus the words Krishna varnam and Krishna Chaitanya are equivalent. Srila Krishna das Kaviraj Goswami has elucidated the two meanings of the words Krishna varnam by stating: krishna ei dui varna sadayanra mukhe athava krmake h'nho varne nija sukhe Lord Chaitanya Mahaprabhu always sings the two syllables Krish & na [Krishna ei dui varna sada yanra mukhe], or He always relishes great transcendental pleasure while describing Lord Krishna [athava krmake tinho varne nija-sukhe]. Is there any hint or explanation of His bodily characteristics? His bodily complexion is not black [tvisa akrishnam]. Lord Chaitanya appeared in a very light, golden like complexion. His complexion was yellow [akrma-varane kahe pita-varana]. Sri Chaitanya Mahaprabhu is very beautiful. Sri Chaitanya Mahaprabhu is often described as Gaurasundara. Gaura means fair and Sundar means beautiful. Sometimes He is also called Gauranga or one who has a very fair complexion. (Comment on this)
Monday, August 11th, 2008
8:52 pm	Sri Caitanya Mahaprabhu predicted Sruti: (alphabetic order) Caitanya Upanisad of Atharva Veda (the whole text of 19 verses) atra brahma-puram nama pundarikam yad ucyate tad evasta-dalam padma sannibham puram adbhutam In that place [where Sri Caitanya appears] is a wonderful city like an eight-petal lotus flower. (commentary of Bhaktivinoda Thakura on Chandogya Upanisad 8.1.1 of Sama Veda) tan-madhye daharam saksat mayapuramitiryate tatra vesma bhagavatas caitanyasya paratmanah tasmin yas tv 'antarakaso hy antar-dvipah sa ucyate In the middle of that lotus-city is a place called Mayapura, and in the middle of Mayapura is a place called Antardvipa. That place is the home of Lord Caitanya, the Supreme Personality of Godhead. (commentary of Bhaktivinoda Thakura on Chandogya Upanisad 8.1.2) sa eva bhagavan yuge turiye 'pi brahma-kule jayamanah sarva upanisadah uddidirsuh sarvani dharma-astrani vistarayisnuh sarvan api janan santarayisnuh sarvan api vaisnavan dharman vijrimbhayan sarvan api pasandan nicakhana In the Kali-yuga, Lord Krsna will appear in a brahmana's family. He will teach the message of the Upanisads and the dharma-sastras. He will defeat the atheists and offenders and He will establish the truth of Vaisnava-dharma. (Krsna Upanisad) yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated. (Mundaka Upanisad 3.1.3 of Atharva Veda) saptame gaura-varna-visnor ity anena sva-saktya caikyam etya prantepratar avatirya saha svaih sva-manum siksayati In the seventh manvantara, in the beginning of the Kali-yuga, the Supreme Personality of Godhead accompanied by His own associates, will descend in a golden form to the earth. He will teach the chanting of His own holy names. (Purusa-bodhini Upanisad of Atharva Veda) mahan prabhur vai purusah sattvasyaisa pravartakah sunirmalam imam praptim isano jyotir avyayah The Supreme Personality of Godhead is Mahaprabhu [Lord Caitanya], who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti. (Svetasvatara Upanisad 3.12 of Yajur Veda) Smrti: ittham nr-tiryag-rsi-deva jhasavatarair lokan vibhavayasi hamsi jagat pratipan dharmam maha-purusa pasi yuganuvrttam channah kalau yad abhavas tri-yugo 'tha sa tvam In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas. (Srimad-Bhagavatam 7.9.38, Prahlada Maharaja speaks to Lord Nrsimhadeva) asan varnas trayo hy asya grhnato 'nuyugam tanuh suklo raktas tatha pita idanim krsnatam gatah This boy [Krsna] has three other colors - white, red and yellow - as He appears in different ages. Now He has appeared in a transcendental blackish color. (Srimad-Bhagavatam 10.8.13, Gargamuni speaks to Nanda Maharaja) krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions. (Srimad-Bhagavatam 11.5.32, Karabhajana Muni speaks to King Nimi) dhyeyam sada paribhava-ghnam abhista-doham tirthaspadam siva-virinci-nutam saranyam bhrtyarti-ham pranata-pala bhavabdhi-potam vande maha-purusa te caranaravindam My dear Lord, You are the Maha-purusa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Siva and Lord Brahma. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahmä and Lord Siva seek shelter at Your lotus feet. (Srimad-Bhagavatam 11.5.33) tyaktva su-dustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam O Mahapurusa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana's curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara. (Srimad-Bhagavatam 11.5.34) prasantatma lamba-kanthas gaurangas ca suravrtah The Supreme Personality of Godhead will come in a golden form, full of peace, and a beautiful long neck. He will be surrounded by many saintly devotees. (Agni Purana) anadasru-kala-roma harsa-purnam tapo-dhana sarve mam eva draksyanti kalau sannyasa-rupinam O sage whose wealth is austerity, in the Kali-yuga everyone will see My form as a sannyasi, a form filled with tears of bliss and bodily hairs standing erect. (Bhavisya Purana) kaleh prathama-sandhyayam gaurango 'ham mahi-tale bhagirathi-tate bhumni bhavisyami sanatanah In the first sandhya of the Kali-yuga I will reveal My eternal golden form by the Ganges' shore on the earth. (Brahma Purana) nama-siddhanta-sampati prakasana-parayanah kvacit sri-krsna-caitanya nama loke bhavisyati The Supreme Personality of Godhead will again appear in this world. His name will be Sri Krsna Caitanya and He will spread the chanting of the Lord's holy names. (Devi Purana) yad gopi-kuca-kumbha-sambhrama-bhara- rambhena samvardhitah yad va gopa-kumara- sara-kalaya range subhandi-krtam yad vrndavana-kanane pravilasac chridama- damadibhis tat prema-pradatam cakara bhagavan caitanya-rupah prabhuh The Supreme Personality of Godhead, Who enjoyed glorious pastimes with Sridama, Dama, and other gopa boys in Vrndavana forest, and Whose eyes glanced at the gopis' breasts, will again come to this world to reveal the nature of pure spiritual love. At that time His name will be Caitanya. (Garuda Purana) yo reme saha-ballavi ramayate vrndavane 'har-nisam yah kamsam nijaghana kaurava- rane yah pandavanam sakha so 'yam vainava- danda-mandita-bhutah sannyasa-vesah sva- yam nihsandedham upagatah ksiti-tale caitanya-rupah prabhuh The Supreme Personality of Godhead, Who enjoyed pastimes with the gopis, Who day and night filled the people of Vrndavana with happiness, Who killed Kamsa, and Who in the war between the Kauravas made friendship with the Pandavas, will come again to the earth. Of this there is no doubt. His arm decorated with a bamboo danda, He will be a sannyasi and his name will be Caitanya. (Garuda Purana) kalina dahyamananam paritranaya tanu-bhrtam janma prathama-sandhyayam karisyami dvijatisu To deliver the conditioned souls burning in the trouble of Kali-yuga, in the first sandhya of that age I will take birth among the Brahmanas. (Garuda Purana) aham purno bhavisyami yuga-sandhau visesatah mayapure navadvipe bhavisyami saci-sutah In My original spiritual form, perfect and complete, I will become the son of Sacidevi in Navadvipa-Mayapura at the beginning of Kali-yuga. (Garuda Purana) kaleh prathama-sandhyayam laksmi-kanto bhavisyati daru-brahma-samipa-sthah sannyasi gaura-vigrahah In the first sandhya of Kali-yuga, the Supreme Personality of Godhead will assume a golden form. First He will be the husband of Laksmi, and then He will be a sannyasi who stays near Lord Jagannatha at Puri. (Garuda Purana) kalina dahyamanam uddhararaya tanu-bhrtam janma prathama sandhyayam bhavisyati dvijalaye The Supreme Person will appear in the first part of the age of Kali. He will appear in the home of a Brahmana, to save the embodied conditioned souls burning in the troubles of Kali-yuga. (Kurma Purana) suvarna-varno hemango varangas candanangadi sannyasa-krc chamah santo nistha-santi-parayanah In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees. (Mahabharata, Dana-dharma-parva ch. 189, Vaisampayana Muni speaks) golokam ca parityajya lokanam trana-karanat kalau gauranga-rupena lila-lavanya-vigrahah In the Kali-yuga, I will leave Goloka and to save the people of the world, I will become the handsome and playful Lord Gauranga. (Markandeya Purana) mundo gaurah su-dirghangas tri-srotas-tira-sambhavah dayaluh kirtana-grahi bhavisyami kalau-yuge In the age of Kali, I shall advent where the three rivers meet. I shall have a shaven head. I shall have a golden complexion. I will be very kind and always chant the holy name of Krsna. (Matsya Purana) divija bhuvi jayadhvam jayadhvam bhakta-rupinah kalau sankirtanarambhe bhavisyami saci-sutah O divija (demigods), please come and advent as devotees on this earth in the age of Kali. I will incarnate as the son of Saci to inaugurate the congregational chanting of the name of Krsna. (Narada Purana) aham eva kalau vipra (or dvijasresthah) nityam pracchanna-vigrahah bhagavad-bhakta-rupena lokam raksami sarvada O brahmana, in the age of Kali I will appear disguised as a devotee of the Lord and I will deliver all the worlds. O demigods, in the Kali-yuga please take birth as devotees on the earth. I will appear as the son of Saci in the Kali-yuga to start the sankirtana movement. (Narada Purana) satye daitya-kuladhi-nasa-samaye simhor- dhva-martyakrtis trtayam dasa-kandharam paribhavan rameti namakrtih gopalan paripalayan vraja-pure bharam haran dvapare gaurangah priya-kirtanah kali-yuge caitanya-nama prabhuh The Supreme Personality of Godhead, Who in the Satya-yuga appeared as a half-man half-lion to cure a terrible disease that has ravaged the daityas, and Who in Treta-yuga appeared as a person named Rama, a person who defeated the ten-headed demon Ravana, and Who in the Dvapara-yuga removed the earth's burden and protected the gopa people of Vraja-pura, will appear again in the Kali-yuga. His form will be golden, He will delight in chanting the Lord's holy names, and His name will Caitanya. (Nrsimha Purana) kaleh prathama-sandhyayam gaurango 'ham mahi-tale bhagirathi-tate ramye bhavisyami saci-sutah In the first sandhya of Kali-yuga I will appear on the earth in a beautiful place by the Ganges' shore. I will be the son of Sacidevi and My complexion will be golden. (Padma Purana) yatra yogesvarah saksad yogi-cintyo janardanah caitanya-vapur aste vai sandranandatmakah prabhuh The Supreme Personality of Godhead, Who is filled with bliss, Who rescues the devotees from a host of calamities, and Who is the master of yoga and the object of the yogis' meditation, will appear in His transcendental form and will be known by the name Caitanya. (Padma Purana) antah-krsno bahir-gaurah sangopangastra-parsadah sacigarbhe samapna yat maya-manusa-karma-krt Inside black and outside golden and accompanied by His associates and weapons, I shall appear in the womb of Saci. I will seemingly act as a human being because of the cover of My maya potency. (Skanda Purana) kali-ghora-tamascchannan sarvan acara-varjitan saci garbhe ca sambhuya tarayisyami narada O Narada, appearing from the womb of Sacidevi [an incarnation of Krsna's mother Yasoda], I shall deliver the people of Kali-yuga, who will be covered by deep ignorance and thus devoid of good behavior. (Vamana Purana) aham eva dvija-srestho lila-pracurya-vigrahah bhagavad-bhakta-rupena lokan raksami sarvada I shall come as the best of the Brahmanas. I will exhibit many pastimes in the form of a devotee. I shall deliver the people of the world. (Varaha Purana) mundo gaurah sudirghangas trisrotastira-sambhavah dayaluh kirtanagrahi bhavisyami kalau yuge kalau sankirtanarambhe bhavisyami saci-sutah In Kali-yuga I shall appear in a golden form with shaved head and a tall body. I shall be merciful to people engaged in sankirtana on the bank of the River Ganges. When the sankirtana movement is inaugurated, I shall descend as the son of Sacidevi. (Vayu Purana) suddho gaurah-su-dirghango ganga-tira-samudbhavah dayaluh-kirtana-grahi bhavisyami kalau yuge In the age of Kali-yuga, I shall come in a place on the bank of the Ganges. I will be very pure, have a fair complexion, and be very tall and chant the holy names of Krsna. (Vayu Purana) paurnamasyam phalgunasya phalguni-rksa-yogatah bhavisye gaura-rupena saci-garbhe purandarat svarnadi-tiram asthaya navadvipe janasraye tatra dvija-kulam prapto bhavisyami janalaye bhakti-yoga-pradanaya lokasyanugrahaya ca sannyasa-rupam asthaya krsna-caitanya-nama-dhrk tena lokasya nistaras tat kurudhvam mamajnaya dharitri bhavita cabhir mayaiva dvija-dehina I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full moon. I shall incarnate in a golden complexion in the womb of Saci and Purandara Misra. I will be born in the city of Navadvipa, on the Ganges' shore, in a Brahmana's family. I shall take the renounced order of life [sannyasa] and show kindness to the people in general and engage them in Bhakti. I will be known as Sri Krsna Caitanya. All of you should follow My order and deliver the people of the world. I shall appear as a Brahmana. I shall make this earth fearless. (Vayu Purana) aham eva kvacid-brahman sannyasa-asrama-asritah haribhaktim grahayami kalau papa-hatan-naran I, the Supreme Brahman, sometimes appear as a sannyasi. I am preaching the Hari-bhakti which destroys the sins of people in Kali-yuga. (an Upapurana) svarnadi-tiram asritya navadvipe dvijalaye sampradatum bhakti-yogam lokasyanugrahaya ca sa eva bhagavan krsno radhika-prana-vallabhah srsty-adau sa jagannatho gaura asin mahesvari avatirno bhavisyami kalau-nija-ganaih saha saci-garbhe navadvipe svardhuni-parivarite aprakasyam idam guhyam na prakasyam bahir-mukhe bhaktavataram bhaktakhyam bhaktam bhakti-pradam svayam man-maya-mohitah kecin na jnasyanto bahir-mukhah jnasyanti mad-bhakti-yuktah sadhavo-nyasinotmalah krsnavatara-kale-yah striyo ye purusah priyah kalau te 'vatarisyanti sridama-subaladayah catuh-sasti-mahantas te gopa dvadasa balakah dharma-samsthapanarthaya viharisyami tair aham kale nastam bhakti-patham sthapayisyamy aham punah gacchantu bhuvi te putrah jayantam bhakta-rupinah dharma-samsthapanam kale kurvantu te mamajnaya krsnas caitanya-gaurango gauracandrah saci-sutah prabhur gauro gaura-harir namani-bhakti-dani me To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a Brahmana's home in Navadvipa by the Ganges' shore. The Supreme Person, Sri Krsna Himself, who is the life of Srimati Radharani, and is the Lord of the universe in creation, maintenance, and annihilation, appears as Gaura, O Mahesvari. In Kali-yuga, I will descend to the earth with My associates. In Navadvipa, which is surrounded by the Ganges, I will take birth in Sacidevi's womb. They who are bewildered by My illusory potency will not understand the great secret of the appearance in this world of Me in My personal form, in My form as the incarnation of devotion, in My form as the incarnation of a devotee, in My form bearing the name of a devotee, in My form as a devotee, and in My form as the giver of devotional service. This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged in My devotional service, will be able to understand Me in these five forms. My dear male and female associates, headed by Sridama and Subala, who came to this world at the time of My advent as Lord Krsna, will come again during the Kali-yuga. The gopas will become the sixty-four mahantas and the twelve gopalas. To establish the truth of religion, I will enjoy many pastimes with them. In this way I will again reveal the path of devotional service, which has been destroyed in the course of time. My sons should also descend to the earth, assume the forms of devotees, and, by My order, also work to re-establish the principles of true religion. At this time My names will be: Krsna Caitanya, Gauranga, Gauracandra, Sacisuta, Mahaprabhu, Gaura and Gaurahari. Chanting these names will bring devotion to Me. (Ananta-samhita) gauri sri-radhika devi harih krsna prakirtitah ekatvac ca tayoh saksad iti gaura-harim viduh The golden Goddess Radha is known by the name Gauri and the dark Lord Krsna is known by the name Hari. Aware that both of them have combined, the wise call Him as Gaurahari." navadvipe tu tah sakhyo bhakta-rupa-dharah priye ekangam sri-gaura-harim sevante satatam muda "O beloved, assuming the forms of devotees the gopis will also take birth in Navadvipa. With great happiness they will again and again serve Lord Gaurahari, who is Radha and Krsna combined in a single form." (Ananta-samhita) athavaham dhara-dhamni bhutva mad-bhakta-rupa-dhrk mayayam ca bhavisyami kalau sankirtanagame Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement. (Brahma-yamala tantra) kalau prathama-sandhyayam hari-nama-pradayakah bhavisyati navadvipe saci-garbhe janardanah In the first sandhya of Kali-yuga, Lord Krsna will appear in Navadvipa, in Sacidevi's womb. In that incarnation He will teach the chanting of Lord Hari's holy names. anyavatara bahavah sarve sadharana matah kalau krsnavataras tu gudhah sannyasa-vesa-dhrk Lord Krsna descends to the world in many different forms. However in Kali-yuga, His incarnation is hidden. At that time He appears disguised as a sannyasi. (Jaimini-bharata) kvacit sapi krsnam aha srnu mad-vacanam priya bhavata ca sahaikatmyam icchami bhavitum prabho mama bhavanvitam rupam hrdayahlada-karanam parasparanga-madhya-stham krida-kautuka-mangalam paraspara-svabhavadhyam rupam ekam pradarsaya srutva tu preyasi-vakyam parama-priti-sucakam svecchayasid yatha purvam utsahena jagad-guruh premalingana-yogena hy acintya-sakti-yogatah radha-bhava-kanti-yuktam murtim ekam prakasayan svapne tu darsayam asa radhikayai svayam prabhuh Then Sri Radha said to Lord Krsna: 'O beloved, please hear My words. I yearn to become one with you. Please show a form where You and I embrace and Our two bodies become one, a form filled with the love I bear for You, a form filled with auspicious and blissful pastimes, a form that brings bliss to the heart, a form that unites Our two natures.' Hearing His beloved's words, which were filled with joy and love, Lord Krsna passionately embraced Her. Then by the touch of His inconceivable potency Their two forms joined and became one, a single form endowed with Sri Radha's divine love and glorious splendor. In a dream Lord Krsna showed all this to Sri Radha. (Kapila tantra) aham purno bhavisyami yuga-sandhau visesatah mayapure navadvipe varam ekam saci-sutah During the first sandhya of Kali-yuga I will descend, with all My powers and glories, to Mayapura in Navadvipa and become the son of Sacidevi. (Krsna-yamala tantra) punya-ksetre navadvipe bhavisyami saci-sutah I shall appear in the holy land of Navadvipa as the son of Sacidevi. (Krsna-yamala tantra) iti matva krpa-sindhur amsena krpaya harih prasanno bhakta-rupena kalav avatarisyati Thinking in this way, Lord Krsna, who is an ocean of mercy, mercifully decided to appear as a devotee in Kali-yuga. (Krsna-yamala tantra) gauranga nada gambhirah svanamamrta lalasah dayaluh kirtana grahi bhavisyati saci-sutah Merciful Lord Gauranga, who has a deep voice, will appear as the son of Sacidevi. He is eager to taste the nectar of His own names and thus engages in chanting them. (Krsna-yamala tantra 64) matva tvanmayam atmanam pathan dvayaksaram ucyate gata trapo madonmatto gaja vad vicarisyati He (Krsna) will consider Himself as You (Radha). In this mood He will loudly recite two syllables, krs-na, and being shamelessly intoxicated He will wander like an elephant. (Krsna-yamala tantra 65) bhuvani prapte tu govindas caitanyakhyo bhavisyati ansena bhuvi yasyanti tatra tat purvaparsada When Lord Govinda appears on earth, He will be known as Caitanya. At that time His associates also appear on earth in their expansions. (Krsna-yamala tantra 66) kalau purandarat sacyam gaura-rupo vibhu smrtah In Kali-yuga I will appear in a golden form as the son of Purandara and Sacidevi. (Urdhvamnaya tantra) krsna-caitanya-namna ye kirttayanti sakrnnarah nanaparadha-muktas te punanti sakalam jagat A person who even once chants the name of Krsna Caitanya becomes free from all offenses and purifies the whole universe. (Visnu-yamala tantra) kaleh prathama-sandhyayam gaurango 'sau mahi-tale bhagirathi-tate ramye bhavisyati sanatanah In the first sandhya of Kali-yuga, on the earth, by the beautiful shore of the Ganges, the Lord will appear in His eternal golden form. (Yoga-vasistha) Other direct references are found in the Visvasara tantra, Kularnava tantra, Brahma-rahasya, and Visnu-yamala. Besides these there are complete chapters about Sri Caitanya's incarnation in the Vayu Purana and Bhavisya Purana, which are too long to quote here. Also there is a text by the name Caitanya Upanisad within the Atharva Veda, which explains the Lord's incarnation in Kali-yuga. I have not cited it here, as it was rediscovered in recent times, so most people will reject it's authenticity, or at least its value as evidence. Sri Caitanya's incarnation was a hidden incarnation, thus He buried references to His appearance deep within the ocean of Vedic texts. His desire was that His disguise would not be betrayed, so He made sure these references would remain hidden until after His incarnation was complete. These texts were always present, but by the inconceivable yoga-maya of the Lord, He covered His true identity even from the Vedic scholars and panditas. Only the pure devotees understood His actual identity. (Comment on this)
2:38 pm	Sri Abhirama Thakura Sri Abhirama Gopala Thakura was also known as Sri Rama Das. He was a great devotee of Lord Nityananda. On the order of Sri Nityananda Prabhu, he became a great acharya and preacher of Gaudiya Vaishnavism. He was a very influential personality, and atheists and blasphemers were very much afraid of him. Empowered by Sri Nityananda Prabhu, he was always in ecstasy and was kind to all fallen souls. It is siad that if he offered obeisances to any stone other than a salagram-sila, it would immediately burst into pieces. According to Gaura-Ganodesha-Dipika (12) in Krishna-lila he was Sridama, one of the 12 prominent boy cowherd friends of Sri Krishna. He was Nityananda's dearmost devotee. Abhirama Gopala's wife's name was Sri Malini devi. Abhirama Gopala Thakura lived in Khanakula Krishnanagara. Khanakula Krishnanagar may be visited by taking the narrow gauge train from Howrah Station in Calcutta to Amta. It is located in the present Hooghly District of West Bengal. There, in Khanakula Krishnanagara, near the bank of the Khana river, is the temple of Abhirama Thakura. Because it is a town (nagara) with a Krishna temple, the town is called Krishna-nagara, and because the temple is on the kula (banks) of the Khana, it is called Khanakula Krishnanagara. Just outside the temple is a bakula tree. This place is known as Siddha-bakula-kunja. It is said that Abhirama Thakura used to like sitting beneath this tree. The story of how the Gopinatha deity of Khanakula Krishnanagara was established is as follows. One day, the deity of Gopinatha appeared to Abhirama Gopala in a dream, and informed him that he wanted to manifest himself in Khanakula Krishnanagara. It is said that he was buried in the earth, and that in the dream he ordered Abhirama Gopala to excavate him and inaugurate his worship. Abhirama Gopala went to the place where the Lord had indicated he would be found, and began excavation. There, after digging for some time, he found the mind-enchanting deity of Sri Gopinatha. The place where this discovery was made is now called Rama kunda, and there is a small lake there. The Bhakti Ratnakara says, "After having excavated the Gopinatha deity, all the devotees headed by Rama Dasa (Abhirama Gopala) bathed in the sacred waters of the kunda near the spot where the deity had been found. From that day on the kunda became famous as Rama Kunda. Whoever bathes there becomes free from repeated birth and death." One day Sri Abhirama Gopala was overwhelmed with the ecstasy of sakhya rasa, and had a desire to play the flute of a cowherd boy. Intoxicated by the bliss of Krishna-prema, he began searching the four directions for a suitable flute. As he searched through the forest for a suitable instrument all at once he saw before him a big log. The log was so huge that sixteen men could not move it. Grabbing hold of that log, he turned it into a flute and began to play upon it. The Caitanya Caritamrita says, "Rama dasa was one of the principle branches of the Nityananda branch of the Caitanya tree of bhakti. He was full of sakhya-prema - love of Krishna saturated with the mellow of friendship. He once picked up a log that sixteen men couldn't lift and used it as a flute." Sri Abhirama Thakura had a bullwhip that was imbued with divine power. Its name was "Jayamangal". Whoever was struck with this whip became filled with Krishna prema. One day Srinivasa Acharya went to take darshan of Abhiram Gopala. At that time, Abhirama Gopala touched him three times with Jayamangal. The Thakur's good wife, Malini, cried out, "My Lord! Do not touch him again. Calm yourself. Srinivas is only a boy. If you touch him again he will lose consciousness." As a result of coming in contact with the whip of Abhirama Thakura, Srinivasa Acharya became filled with Sri Krishna prema. When Sri Caitanya Mahaprabhu ordered Nityananda Prabhu to preach in Bengal, he sent Abhirama Gopala and Gadadhara Das along with him. Simply upon seeing Abhirama Gopala, atheists and blasphemers would flee in terror. He was a remarkable scholar, well-versed in all the scriptures. He married his wife, Malini, upon the order of Sri Nityananda Prabhu. His disappearance day is on the seventh day of the dark moon in the month of Chaitra, and on that day a great festival attended by thousands of devotees is held every year in Khanakula Krishnanagara. (Comment on this)
2:36 pm	Shri Jahnava Mata Shri Suryadasa Sarakhela lived in Shaligrama. He had five brothers: Damodara, Jagannatha, Gauridasa, Krishna dasa, and Nrishinga Chaitanya. His fathers name was Shri Kamsari Mishra and his mother's name was Shri Kamala Devi. Surya dasa used to be the King's treasurer, and it was in this connection that he was given the title "Sarakhela." Shri Suryadasa Sarakhela had two daughters. The older of the two was named Shri Vasudha and the younger was named Shri Jahnava. The Gaura-Ganodesha-dipika says: shri varuni revatyoramshasambhave, tasya priye shrivasudha cha jahnava, shri suryadasakhya-mahatmanah sute, kakudmirupasya cha suryatejasah, kecit shri vasudha-devim, kalav api vivrinute, ananga-manjarim kecij, jahnavim ca pracakshate, ubhayam tu smichinam, purva-nyayat satam matam. Kavi Karnapura says, "Shri Nityananda Prabhu's dear consorts, Shri Vasudha and Jahnava Devi are expansions of Varuni and Revati, respectively. Shri Suryadasa Pandit had formerly been Maharaja Kukudmi. His bodily effulgence was as brilliant as the sun. Some say that Shrimati Vasudha-devi is the incarnation of Shrimati Ananga-manjari, and others say that Shrimati Jahnavi-devi is the incarnation of Shrimati Ananga-manjari. In truth, both opinions are correct. They are both incarnations of Shrimati Ananga-manjari. Suryadas Sarakhela was a dear devotee of Nityananda and Gauranga. Seeing his daughters maturing into the full bloom of their youth, he began to think about the subject of their marriage. This is recorded in Bhakti-Ratnakara: "Suryadasa Pandit began to think about this very deeply. Once, thinking in this way late at night, he fell asleep. At that time, a dream came to him. With this, his mind was filled with bliss. In his dream, he saw himself giving his two daughters in marriage to Shri Nityananda Prabhu. Seeing this wonderful dream, the pandit swam in the ocean of ecstasy. A little while later, his dream broke. The next morning, he told a brahmana friend of his about his dream. He said, "I saw that Nityananda Prabhu is Balaram Himself. His unprecedented bodily effulgence filled the ten directions with its radiance. His arms and legs were decorated with all manner of wondrous and beautiful ornaments. My two daughters accompanied him on either side of him, and, having assumed the forms of Revati and Varuni, they were exceedingly beautiful. Certainly I must offer the hands of my daughters to Shri Nityananda Prabhu in marriage. Until he accepts them, I shall never find peace." In this way, having informed his brahmana friend of his intentions, Sarakhela Pandit dispatched him to Nabadwipa, to Shrivasa Pandita. With great haste the brahmana left, and soon he arrived at the house of Shrivasa. At that time, Nityananda Prabhu was staying at the house of Shrivasa Pandita. The brahmana explained to Shrivasa how Suryadas Sarakhela wanted to offer his two daughters in marriage to Nityananda Prabhu. Upon hearing all this, Shrivasa became happy, and submitted the entire matter to Shri Nityananda Prabhu. The merciful Nityanandna Prabhu told the brahmana to return to Suryadas Sarakhela with the assurance that he would certainly fulfill his heart's desire. When the news came to Advaita Acharya, he became extremely happy. He said, "May all this take place very soon." Meanwhile, the brahmana returned to Shaligrama and gave the auspicious news to Suryadas Sarakhela. Upon hearing this, Suryadas's ecstasy knew no bounds. In Borogacchi grama lived the son of King Harihora, Shri Krishnadasa. He was a great and dear devotee of Shri Nityananda Prabhu. He was prepared to bear and make all the necessary arrangements for a lavish wedding, putting his own home at the disposal of the entire celebration. Wanting Lord Nityananda to accept this as his offering, Krishna dasa went quickly to Nityananda Prabhu, and prayed that he might be allowed to bring the Lord to Borogacchi gram and commence with the wedding there. Shrivasa, Shri Advaita Acharya, Shri Chandrashekhara, Murari Gupta as well as all the other devotees of Shri Gaurasundara gathered there and began performing sankirtana. Shri Surya Dasa Sarakhela's brother, Krishnadasa, quickly returned to Borogacchi Gram. Nityananda Prabhu also arrived there shortly, as did all the devotees from Shaligrama. Seeing Nityananda Prabhu and all the different devotees who had arrived, Suryadas Sarakhela ran out on the road before them in great ecstasy and, welcoming them, invited them to his own home, after falling before the lotus feet of Shri Nityananda Prabhu in humble submission. The Bhakti-Ratnakara records this as follows: "Falling at the lotus feet of Shri Nityananda Prabhu Suryadasa flooded the ground with his tears. With his two hands he tightly held the lotus feet of Nityananda Prabhu. His voice trembling, he wanted to speak, but could find no words. Nityananda Prabhu slowly began to smile, and gradually was unable to contain his ecstatic laughter. Bestowing his full mercy upon Suryadasa, he embraced him. Suryadasa became absorbed in bliss. Who could have understood the limits of his ecstasy? Seeing his brother, Gauridasa also became ecstatic; not being able to contain his patience, was overwhelmed with internal delight. A little while later, Shri Suryadasa Pandita worship the lotus feet of Nityananda Prabhu and offered his two daughters—Shri Vasudha and Shri Jahnava Mata—into the hands of Nityananda. The Bhakti Ratnakara says, "In the opinion of both the scriptures and the people in general Suryadasa was most fortunate, having given his daughters in charity to the Supreme Personality of Godhead, Lord Nityananda Prabhu. Thereafter, following the beautiful and auspicious wedding, Shri Nityananda Prabhu remained in Shaligrama Pura for some time. In time, he went to Nabadwipa dhama, and arrived at the house of Sachidevi with his two wives. He offered his obeisances to the lotus feet of Shri Sachidevi. Sachimata was delighted to see Vasudha and Jahnava. She embraced them again and again, sat them on her lap and affectionately pinched them on the cheek. All the Vaishnava housewives in Nabadwipa showed great affection toward the two brides of Nityananda. On the order of Sachidevi, Nityananda went to the house of Advaita Acharya in Shantipura. When Sita Thakurani saw Vasudha and Shri Jahnava, she floated inthe waves of ecstasy. She also embraced them as affectionately as Sachidevi had. Shri Nityananda stayed there at the house of Advaita for some time, until Uddharana Datta Thakura requested him to come to stay at his place in Saptagrama. There he stayed for a few days, and, after taking part in a great sankirtan festival, went on to Boro Grama. Nityananda Prabhu performed endless kirtan pastimes and wandered from one place to the next for this purpose. After some time, Shri Vasudhadevi gave birth to a daughter named Ganga and a son named Virachandra. Shri Jahnavadevi, on the other hand, had no children. After Shri Nityananda Prabhu, Advaita Acharya, Shrivasa Pandita, and many other members of Shri Chaitanya Mahaprabhu's personal entourage had gone back to Godhead, Shri Jahnava Mata wanted to further inundate the world with a flood of sankirtan nectar. At that time, in Kheturi Gram, on the Phalguna Purnima day, the day of Mahaprabhu's advent, a great festival was to be held. The three acharyas Narottama, Shyamananda, and Shrinivasa (the three-fold mercy-potency of the Lord) heard that a great festival was to be held in Kheturi Gram at the house of Raja Santosha Datta. They too arrived to take part. The festival had been arranged by King Santosh Dutta. He was the son of Narottam's brother as well as Narottam's disciple. For this festival, Jahanava Devi herself, the wife of Lord Nityananda, had come. Along with her came her uncle, Shri Krishna Mishra, as well as Shirpati, Shrinidhi, Minaketana Ramadasa, Murari Chaitanya, Jnana dasa, Parameshvari dasa, Balarama Dasa, Vrindavan Das Thakura, and all the other dearmost followers of Shri Nityananda Prabhu. Jahanava Mata first went to the house of Gauridasa Pandit in Ambika Kalna along with all her followers. The disciple of Gauri das Pandita, Hridaya Chaitanya with great cordiality welcomed Shri Jahnava Mata and all the devotees. Shri Jahnava Mata with her own hand cooked the offering for the Gaura-Nityananda deities there. Having had a festival there for one night, they went on to Nabadwipa. Arriving at the house of Mahaprabhu, and not seeing Sachimata there, Shri Jahanva Mata was very unhappy to have missed her, and felt the pangs of separation. Shripati and Shrinidhi then took Shri Jahnava Mata to their own Nabadwip home. Not seeing Shrivasa Pandita and Malinidevi there, she was heartbroken and began to cry. They stayed the night there, and on the following day went to Shantipura. Finding that Shri Advaita Acharya and Shri Sita Thakurani had passed away, Jahnava Mata was filled with grief. Their sons, Achyutananda and Gopala cordially greeted Jahnava Mata and all her Vaishnava associates and welcomed them with a proper ceremonial reception. At length, Shri Jahnava Mata, along with her devotee associates went on to a place in Kanthak Nagara known as Teliyabudhir Gram, where the brother of Ramchandra Kaviraja, whose name was Govinda Kaviraja, greeted Her with all respect and offered puja to her. After staying there one night, they all set out for Kheturi Grama. Arriving on the other side of the river from Kheturi Grama, they found that Raja Santosha Datta had made arrangements for boats to ferry the devotees across the river Padma as well as other conveyances to bring the devotees into Kheturi Gram. He also made many other arrangements for the well-being of the devotees, including suitable housing and ample prasada. Everything was decorated very beautifully. Raja Santosha Datta personally came a long way down the road just to welcome Jahanava Mata and her company by offering them flowers and garlands, as well as many other gifts. In this way, all the devotees headed by Jahnava Mata entered Kheturi Gram while performing Sankirtana. At this time, with Shrinivasa, Narottama, and Shyamananda in front welcomed the delegation of devotees headed by Jahnava Mata by offering their full obeisances with great humility in the dust of the road. The devotees embraced each other in great ecstasy, and gradually they filled the four directions with the ecstatic and tumultuous sound of their kirtan. Raja Santosha Datta had caused beautiful houses to be constructed to house the devotees headed by Jahnava Mata. He also made arrangements for servants to care for their every need. Gradually the different devotees headed by Jahanva retired to their respective quarters, and after having honored prasada, they rested. Seeing that the service of the Vaishnavas had been properly taken care of, Raja Santosha Datta was very happy. The following day was the appearance day of Shri Chaitanya Mahaprabhu. Within the newly constructed mandir, six deities were to be installed. In the evening, the devotees began performing sankirtana. Shri Raghunandana, from Shri Khanda, began the preliminary kirtan. All the people of Kheturi gram turned out for the occasion. Within the midst of that great assembly, Nityananda's shakti, Shri Jahanva Mata looked very beautiful. Upon seeing her, upon seeing the devotees gathered there, and upon hearing the divine kirtan of those great souls, all the atheists and sinners were supremely purified. Everyone had left their homes and hurried out to see the devotees and to drown themselves in the nectar of the kirtan. Everyone dived and surfaced in the ocean of ecstasy, and in this way were drowned in the bliss of Vaikuntha. In this way, the kirtan continued until midnight. The following day, with great pomp, and before a huge crowd, Shrinivas Acharya himself performed the abhishek ceremony for the installation of the six deities. On the order of Jahnava Mata and the devotees, Narottama Thakura began to perform kirtan. In the midst of that kirtan, Shri Gauranga Mahaprabhu Himself, accompanied Nityananda Prabhu and all his eternal associates, made his divine appearance. Who can describe the overflowing of ecstasy felt by the assembled devotees there in Kheturi Grama on that day? Those who could remember that festival all attained eternal fame. On the third day of the festival, Jahanva Mata herself cooked the bhoga for the deities. "Shri Jahnava Devi was extremely delighted by the Sankirtan festival. After purifying herself by bathing in the Ganges at midday, with great enthusiasm, she cooked wonderful preparations of rice, vegetables and other things. Her cooking was unprecedented." (BR 10th Taranga). Shri Jahnava Mata herself distributed prasada by her own hand to the great souls present there at that grand festival. After the festival was over, Jahnava Mata left Kheturi Gram accompanied by her entourage of devotees, and set out for Vrindvana. On the way there, they passed through Prayaga and Kashi and arrived in Mathura. There they visited Krishna's holy birthplace, and, after bathing at Vishrama Ghata, they entered Vrindavana. In order to welcome Shri Jahanva Mata, some of the Vrindvana devotees met her in Mathura. Shri Parameshvari Das describes this meeting, and mentions the names of the different devotees who turned out to meet her, as follows: "There was Gopal Bhatta Goswami, a reservoir of gaur-prema, and Bhugarbha Goswami, as well as the highly qualified Lokanatha. Krishna dasa brahmachari and Shri Krishna Pandita, Shri Madhu Pandit and the celebrated Shri Jiva were also present there. All of them were introduced to Jahnava Mata, who was informed of their names by Jiva Goswami. Hearing all this, Jahnava Mata's great ecstasy was increased." (Bhakti Ratnakara) Having approached Shri Jahnava Mata, all the goswamis present there fell before her lotus feet and offered their pranams, and she allso offered her pranams to them. Shri Jahnava Mata, seeing the ecstatic efforts of the Goswamis was very happy. At last she toured the holy places in Vrindavana and saw the different deities of Vrindavana, headed by Shri Govinda, Shri Gopinatha, and Shri Madana Mohana. The Goswamis had made an extensive effort to see to it that the arrangements for Jahnava Mata's stay were topmost. After some days in Vrindavana, she went to see Govardhan hill, Radha-kunda and Shyamakunda. When she visited the different places of the Lord's pastimes, different divine moods amd emotions connected with those pastimes awakened within her. In this way, after wandering about in Vrindavana for some time, she returned to Gaudadesha, Bengal. Having reached Gaudamandala, the greater circle of Mahaprabhu's pastimes in Bengal, She first went to Kheturi Gram. There, the devotees came out to greet and welcome her, led by Narottama and Ramchandra Kaviraja. After staying there a few days, she went on to Budhari Gram. In Budhari Grama lived ther brother of Vamshidasa, Shri Shyamadasa Chakravarti. She proposed that his daughter Shri Hemalata should be married to Boro Gangadasa. On her order, Shyamadasa gave his daughter to Boro Gangadasa. After the wedding, Jahnava Mata gave Gangadasa the responsibilty of worshiping the deity of Shyamasundara. After staying in Badhuri Gram for some time, Jahnava Mata went to see the birthplace of Shri Nityananda Prabhu in the village of Ekachakra. As she took darshan there, she heard about the father and mother of Shri Nityananda, Harai Pandit and Padmavati. Hearing about her father-in-law and mother-in-law, and meditating upon them, She was overwhelmed with separation and began to weep. In the company of a local brahman, she saw the different places of Nityananda Prabhu's childhood pastimes. No one can describe the bliss she felt upon seeing those places. That day she stayed at the empty house which had once been occupied by Nityananda's parents, which had once been Nityananda's home. She passed the night chanting the names of the Lord in kirtan. Having stayed for one night in Ekachakra, she went to Kanthak Nagara, near Katwa. She say the place of the Lord's sannyasa, and wept. From there, she went to Yajigram, to the house of Shrinivasa Thakura. The devotees there, headed by Shrinivasa Acharya, welcomed her with great devotion. Shrinivasa invited her into his home and performed a puja in honor of Jahnava Mata, worshiping her. In this way, that best of Acharyas, Shrinivasa, absorbed himself in the service of Jahnava Mata. After staying in Yajigram for some days, she again returned to Nabadwipa, to the birthplace of Shriman Mahaprabhu. At that time, Ishan, the family servant of Mahaprabhu was in his ripe old age. Upon entering the house of Mahaprabhu, Jahanva Mata fainted in ecstasy. Seeing her absorbed in a divine trance of ecstasy, the devotees also became ecstatic and began to weep tears of prem. Fromt he house of Mahaprabhu, She went to the courtyard of Shrivasa, where she spent the night. And all night, in the coutryard of Shrivasa, the devotees engaged in mahasankirtana, dancing and chanting with great enthusiasm, for the courtyard of Shrivasa is where Mahaprabhu began his sankirtan pastimes. That night, Jahanva Mata had a dream in which she saw Shri Gaurasundara and his devotees performing different pastimes. The following day, She offered her prayers again and again to the holy dham of Nabadwipa, and then turned towards Ambika Kalna and set out in that direction. At again being visited by Shri Jahnava Mata, the residents of Ambika Kalna were overjoyed. Remembering Gauridasa Pandita, who had since passed away, Shri Jahnava Mata wept again and again. She offered her prayers there, at the lotus feet of the Shri Gaura and Nityananda deities. There the devotees began a kirtan, and in the midst of that great and tumultuous kirtan, Gaura and Nityananda personally appeared. That night, Jahnava Mata, as she had done previously, cooked many preparations for the pleasure of Gaura-Nityananda and offered it them upon the altar. Later, she herself distributed that prasada to the devotees there. That night, as she slept, in her dreams she saw Gauridasa Pandita with Gaura and Nityananda. They all offered Jahnava Mata their blessings. The following day, bidding farewell to the devotees, Jahanva Mata went to the home of Uddharana Datta Thakura. There, after staying for a one-night sankirtan festival, she got in a boat and returned to her own home in Khorodoha Gram. In Khoradoha Gram, upon seeing her once again, the devotees felt boundless joy. With great eagerness everyone tried to push in front of the crowd to catch a glimpse of her. The devotees greeted her with sankirtan. Nityananda's son, Birchandra and his daughter Shri Ganga offered their prayers at the lotus feet of Shri Jahnava Mata, and in turn were affectionately embraced by her. She smelled their heads in affection. After this, Jahnava Mata and Shri Vasudha devi, offered their respects to each other. After this, Shri Jahnava Mata spoke of her visit to the different holy places in Gaura Mandala and Vraja Mandala with all the devotees. Shri Jahnava Mata retained Parameshvari Thakura as a servant. The two of them were unlimitedly happy to see one another once again. The other devotees bid their farewells. The story of Shri Jahnava Mata's pilgrimage throughout the holy places of Gaura Mandala and Vraja Mandala has become quite famous throughout the society of Gaudiya Vaishnavas. Shri Jahnava Mata is a reservoir of prema-bhakti and is known as Nityananda-svarupini—the other self of Nityananda Prabhu. She delivered many sinners and atheists by her mercy. Her divine opulence (aishavarya) and sweetness (madhurya) are both astounding. The birthday of Shri Jahnava Mata, the shakti of Nityananda, is celebrated on the 8th day of the full moon in the month of Vaishakha. Shrila Bhaktivinoda Thakura, in his Kalyana Kalpataru has prayed as follows at the lotus feet of Shri Jahnava Mata: "Having fallen into this ocean of misery, my life is a bewilderment, and I do not know how to reach its shore, nor even where to search for it. All my efforts (karma) are useless, all my knowledge (jnana) is useless, as are mysticism (yoga), austerity, religious penance, and mundane piety. None of these processes have any power to rescue me. I am weak, helpless. I don't know how to swim across this ocean of ignorance. Who will deliver me from this dangerous predicament? Within this dangerous ocean of material existence I see the crocodiles of sense gratification—what a terrible sight! Within this ocean, I am tossed about by the turbulent waves which constantly boil and churn like a ship without a rudder. The impulses and urges that I have acquired from my previous births are like a wind that blows the ship in all directions. My mind is unsteady. This ship has no captain, no direction. I weep in despair, seeing that I cannot cross this ocean of misery. O Jahnava Devi! Today, by the power of your divine qualities, be merciful to this servant of yours. Dispell this illusion which torments me, and relieve me of the anguish of material existence. Let me take shelter at your lotus feet, for in this way I shall certainly cross over the ocean of birth and death. You are Nityananda-shakti—the divine energy of Nityananda Himself. You are the guru of Krishna-bhakti. Be merciful to me and grant me the shade of your holy lotus feet, which are like a wish-fulfilling tree. You have delivered countless abominable sinners. Please deliver me in the same way. Today, this lowly sinner falls at your holy feet, praying for your mercy." [Available from: www.stephen-knapp.com] (Comment on this)
2:18 pm	Sita Thakurani Sri Sita Thakurani is to be worshiped just as much as Sacidevi herself, as the mother of the universe. She is the eternal wife of Sri Advaita Acharya. She was the daughter of Sri Nrishinga Baduri. She was married to Sri Advaita Acharya in Phuliya Nagara. After their wedding, Advaita Acharya went to Nadiya, to live in Shantipura. Sita Thakurani was always absorbed in vatsalya prema for Sri Gaurasundara Prabhu, and, out of parental concern used to instruct Jagannatha Mishra on how to care for the boy. Sri Krishna Dasa Kaviraja Goswami has described the birth celebration at the house of Jagannatha Mishra upon the advent of the Lord, giving special attention to the position of Sri Sita Thakurani. Advaita Acharya's wife, worshipable by all the three worlds was Sita Thakurani. Taking the Acharya's orders on her head, she had come to take a look at this new child, this jewel of jewels, and to offer him presents. On the eve of his son's advent Sri Jagannatha Mishra, seeing the imminent signs of his child's arrival, sent word to Advaita Acharya in Shantipura that the long-awaited child was being born. Hearing news of the advent of this unprecedented child, Advaita Acharya floated in the waves of ecstasy. With Sri Haridasa Thakura, he went to bathe in the river, and, after much dancing and song, he sent his wife to go quickly to Mayapura in Navadwipa. According to Gaura-Ganodesha-Dipika, Sri Sita Thakurani is Yogamaya. The Gaura-Parshada-Charitvali says that in Krishna Lila, she was Purnamasi, the mother of Sandipani Muni, grandmother of Madhumangal and Nandimukhi and a disciple of Narada Muni. (Gaura-Ganodesha-Dipika, however, says that Paurnamasi in Krishna-lila became Sri Govinda Acharya in Chaitanya lila.) In Dvapara-yuga, during the celebration of Krishna's birth ceremony, she was present in the house of Nanda, and at that time gave Nanda and Yashoda many instructions on how to care for the child. The Caitanya-Caritamrita gives the following account of Sita Thakurani's visit to the house of Jagannatha Mishra after the birth of the Lord: "One day, shortly after Sri Caitanya Mahaprabhu was born, Advaita Acharya's wife, Sitadevi, who is worshipable by the whole world, taking permission of her husband, went to see that topmost child with all kinds of gifts and presents. She brought different kinds of golden ornaments, including bangles for the hand, armlets, neclaces, and anklets. There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken saris and a child's garment, also made of silk. Many other riches, including gold and silver coinds, were also presented for the child. Riding in a palanquin covered with cloth and accompanied by maidservants, Sita Thakurani came to the house of Jagannatha Mishra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kunkuma, and sandalwood. All these presentations filled a big basket. When Sita Thakurani came to the house of Sacidevi, bringing with her many kinds of eatables, dresses, and other gifts, she was astonished to see the newly born child, for she appreciated that except for a difference in color, the child was directly Krishna of Gokula Himself. Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sita Thakurani was very much pleased, and because of her maternal affection, she felt as if her heart were melting. She blessed the newly born child by placing fresh grass and paddy on His head and saying, "May You be blessed with a long duration of life." But being afraid of ghosts and witches, she gave the child the name Nimai. On the day that the mother and son took bath and left the maternity room, Sita Thakurani gave them all kinds of ornaments and garments, and then also honored Jagannatha Mishra. Then Sita Thakurani, being honored by mother Sacidevi and Jagannatha Mishra, was greatly happy within her mind, and thus she returned home." From that day on, Sita Thakurani would often come to Mayapura from Shantipura, in order to teach Sacimata how to care for the new baby. She would give her many different instructions on how to raise children. And after helping with the child in this way, she would return to Shantipura. When it came time for the child's birthday ceremony, Jagannatha Mishra and Sacidevi let the worshipable Sita Thakurani be the first to offer the child his new clothes. Advaita Acharya Prabhu also had a house in Navadwipa. There he would live from time to time and discuss Krishna-katha with the devotees headed by Srivasa, diving and surfacing in the waves of joy until the break of dawn. After Sri Gaurasundara's appearance, all the devotees prayed together with Sri Advaita Acharya and Sita Thakurani that the child might live long in Mayapura and have good fortune. Sita Thakurani and Sacidevi were of one mind; the baby Nimai was their life and soul. Every day Sita Thakurani would go to the house of Sacidevi and help her with the care and nurturing of the boy. In the house of Jagannatha Mishra, the divine child increased the pleasure of the eyes and minds of all the devotees, just as the waxing moon gradually grows more brilliant with each passing day. After several years, when Jagannatha Mishra's son Vishvarupa - Nimai's older brother - had grown up, he suddenly took sannyasa. The grief and agony of Jagannatha Mishra and Sacidevi upon their son's leaving was great. Gaurasundara was also dismayed and unhappy at his brother's separation. At that time Advaita Acharya and Sita Thakurani consoled Jagannatha Mishra and Sita Thakurani, and helped take care of Nimai. Srivasa Pandit's wife Malini Devi also was always very affectionate towards the child, nurturing him and caring for him. She and Sacidevi were of one mind in doing this. After exhibiting his childhood pastimes, Nimai gradually progressed into his Kishora-lila, or pastimes of youth. After some time, he went to Gaya and revealed his true form and real purpose. Having returned from Gaya he gathered all the devotees at the house of Srivasa Angan for the purpose of beginning kirtan. At that time, Advaita Acharya brought Sita Thakurani from Shantipura to Mayapura, and, having arrived there was the first to worship the lotus feet of Sri Caitanya. Gradually Sri Gaurasundara began, in Navadwipa, to unfold his kirtan pastimes, wishing to deliver the fallen souls. As time went by he took sannyasa and turned his face towards Vrindavana, and ran off, half mad into the jungle in search for Sri Krishna. Upon hearing this, Sri Sita Thakurani spent four days with Sacidevi, who, plunged in the darkness of separation as if the sun had left the sky forever, lay fallen on the ground like one near death. Sri Caitanya Mahaprabhu, being bound by the ropes of love, was unable to go to Vrindavana, but was drawn to return to Shantipura. When he arrived in Shantipura, Advaita Acharya and Sita Thakurani felt as if their life has returned. After having fasted for four days, Sri Gaurasundara accepted prasada cooked by the hand of Sita Thakurani. Previous to taking sannyasa also, Sri Caitanya Mahaprabhu along with Nityananda Prabhu would, from time to time go to the house of Advaita in Shantipura, where they would have a festival and perform Krishna-nama-lila-kirtan all day and all night. The beautiful nature of this subject has been described by Sri Parameshvari Dasa Thakura in his Sri Pada Kalpataru as follows: One day the Lord laughed, having arrived in the temple of Sri Advaita and thus the son of Saci took his seat. Along with Nityananda, Advaita sat down, and the two of them began playfully assessing the idea of having a festival. Hearing all this, Sita Thakurani entered smiling. At that time, in sweet words which made the minds of those who heard them blissful, the son of Saci ruled that there must be a great festival. He said, "Listen Sita Thakurani: we shall extend invitations to all the different Vaishnavas who live nearby. Let whoever hears the sound of our song, resounding through the air, come and join us. We shall invite one and all." Saying this, Sri Gaurachandra gave orders to the devotees saying, "You, invite the Vaishnavas." "You, ready the mridanga and karatalas." "You, prepare sandalwood and aguru for distribution." "Have everything ready at the ghat." "Carrying out these assignments expertly, and after garlanding the devotees with flower garlands, the devotees shall gather together in a circle for an uproarious kirtan." Hearing the words of Mahaprabhu, the devotees followed his orders with great affection, collecting garlands, sandalwood, betel, ghee, honey, and milk, and everything else essential for worhsiping the Lord. The different gifts and fragrant articles for the devotees and the Lord were then distributed in the proper ways. The kirtan began at midday. At that time everyone chanted "Hari! Hari!" and the mridanga made the whole kirtan auspicious. Thus swims Parameshavara Dasa in the rasik pastimes of the Lord. After Sri Caitanya Mahaprabhu took sannyasa and went to live in Jagannatha Puri, Sri Advaita Acharya and Sita Thakurani used to go and visit him each year, bringing their son Achyutananda with them. On one such occasion, Sita Thakurani prepared some of the Lord's favorite preparations for him and invited Him to their home to take lunch. Simply to increase their ecstasy, the Lord, who was always absorbed in Krishna Nama, honored their invitation and took lunch in the home of Advaita and Sita. Sita Thakurani, being always overwhelmed with vatsalya-prema treated him as affectionately as if he were her own son. The Lord himself also treated her with the same kind of regard and affection that he had for Sacidevi herself. Sri Sita Thakurani bore three sons, Achyutananda, Krishna Mishra and Gopala Mishra, who were followers of Sri Caitanya Mahaprabhu. According to Bhakti-Ratnakara, Sri Sita Thakurani's father was Sri Nrishimha Baduri. Sita Thakurani also had a sister, Sri. According to the Gaura-Ganoddesha-Dipika, Sita Thakurani, the wife of Sri Advaita Acharya, is Yogamaya, and her sister Sri is the prakasha, or manifestation, of Yogamaya. (yogamaya bhagavati, grihini tasya sampratam, sita rupenavatirna, "Sri" namni tat prakashatah) (Comment on this)
Sunday, August 10th, 2008
1:30 pm	Sri Caitanya Mahaprabhu predicted in scriptures Sruti: (alphabetic order) Atharva Veda, third khanda, Brahma-vibhaga ito 'ham krta-sannyaso 'vatarisyami sa-guno nirvedo niskamo bhu-girbanas tira-stho 'lakanandayah kalau catuh-sahasrabdhopari panca-sahasrabhyantare gaura-varno dirghangah sarva-laksana-yukta isvara-prarthito nija-rasasvado bhakta-rupo misrakhyo vidita-yogah syam Translation "Towards the end of the period between four-thousand to five thousand years in Kali-yuga, I will descend on the earth as Gauranga, a golden-complexioned saintly brahmana in a place by the Ganges' shore and later become the crest-jewel of all sannyasis, exhibiting all My transcendental qualities including supreme renunciation and complete detachment from material desires. In the form of Lord Gauranga, I will display all the thirty-two bodily symptoms of a great personality with my arms extending to my knees. I will become my own devotee, very advanced in bhakti-yoga and teach the worship of Lord Krsna (Myself) by the chanting of My own holy names and relishing the mellows of My own devotional service. At that time only My most confidential devotees will be able to understand Me." Caitanya Upanisad of Atharva Veda (the whole text of 19 verses) Chandogya Upanisad 8.1.1 of Sama Veda atra brahma-puram nama pundarikam yad ucyate tad evasta-dalam padma sannibham puram adbhutam Translation In that place [where Sri Caitanya appears] is a wonderful city like an eight-petal lotus flower. {commentary of Bhaktivinoda Thakura} Chandogya Upanisad 8.1.2 tan-madhye daharam saksat mayapuramitiryate tatra vesma bhagavatas caitanyasya paratmanah tasmin yas tv 'antarakaso hy antar-dvipah sa ucyate Translation In the middle of that lotus-city is a place called Mayapura, and in the middle of Mayapura is a place called Antardvipa. That place is the home of Lord Caitanya, the Supreme Personality of Godhead. (commentary of Bhaktivinoda Thakura) Krsna Upanisad 2.6 sa eva bhagavan yuge turiye 'pi brahma-kule jayamanah sarva upanisadah uddidirsuh sarvani dharma-astrani vistarayisnuh sarvan api janan santarayisnuh sarvan api vaisnavan dharman vijrimbhayan sarvan api pasandan nicakhana Translation In the Kali-yuga, Supreme Lord will appear in a brahmana's family. He will teach the message of the Upanisads and the dharma-sastras. He will defeat the atheists and offenders and He will establish the truth of Vaisnava-dharma. Mundaka Upanisad 3.1.3 of Atharva Veda yada pasyah pasyate rukma-varnam kartaram isam purusam brahma-yonim Translation One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated. Purusa-bodhini Upanisad of Atharva Veda saptame gaura-varna-visnor ity anena sva-saktya caikyam etya prantepratar avatirya saha svaih sva-manum siksayati Translation In the seventh manvantara, in the beginning of the Kali-yuga, the Supreme Personality of Godhead accompanied by His own associates, will descend in a golden form to the earth. He will teach the chanting of His own holy names. Svetasvatara Upanisad 3.12 of Yajur Veda mahan prabhur vai purusah sattvasyaisa pravartakah sunirmalam imam praptim isano jyotir avyayah Translation The Supreme Personality of Godhead is Mahaprabhu [Lord Caitanya], who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti. Smrti: Srimad-Bhagavatam 7.9.38 ittham nr-tiryag-rsi-deva jhasavatarair lokan vibhavayasi hamsi jagat pratipan dharmam maha-purusa pasi yuganuvrttam channah kalau yad abhavas tri-yugo 'tha sa tvam Translation In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas., {Prahlada Maharaja speaks to Lord Nrsimhadeva} Srimad-Bhagavatam 10.8.13 asan varnas trayo hy asya grhnato 'nuyugam tanuh suklo raktas tatha pita idanim krsnatam gatah Translation This boy [Krsna] has three other colors - white, red and yellow - as He appears in different ages. Now He has appeared in a transcendental blackish color. {Gargamuni speaks to Nanda Maharaja} Srimad-Bhagavatam 11.5.32 krsna-varnam tvisakrsnam sangopangastra-parsadam yajnaih sankirtana-prayair yajanti hi su-medhasah Translation In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions. {Karabhajana Muni speaks to King Nimi} Srimad-Bhagavatam 11.5.33 dhyeyam sada paribhava-ghnam abhista-doham tirthaspadam siva-virinci-nutam saranyam bhrtyarti-ham pranata-pala bhavabdhi-potam vande maha-purusa te caranaravindam Translation My dear Lord, You are the Maha-purusa, the Supreme Personality of Godhead, and I worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy the embarrassing conditions of material life and freely award the greatest desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all holy places and of all saintly authorities in the line of devotional service and are honored by powerful demigods like Lord Siva and Lord Brahma. My Lord, You are so kind that You willingly protect all those who simply bow down to You with respect, and thus You mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat for crossing over the ocean of birth and death, and therefore even Lord Brahma and Lord Siva seek shelter at Your lotus feet. Srimad-Bhagavatam 11.5.34 tyaktva su-dustyaja-surepsita-rajya-laksmim dharmistha arya-vacasa yad agad aranyam maya-mrgam dayitayepsitam anvadhavad vande maha-purusa te caranaravindam Translation O Mahapurusa, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brahmana's curse. Out of sheer mercifulness You chased after the fallen conditioned souls, who are always in pursuit of the false enjoyment of illusion, and at the same time engaged in searching out Your own desired object, Lord Syamasundara. Agni Purana prasantatma lamba-kanthas gaurangas ca suravrtah Translation The Supreme Personality of Godhead will come in a golden form, full of peace, and a beautiful long neck. He will be surrounded by many saintly devotees. Bhavisya Purana anadasru-kala-roma harsa-purnam tapo-dhana sarve mam eva draksyanti kalau sannyasa-rupinam Translation O sage whose wealth is austerity, in the Kali-yuga everyone will see My form as a sannyasi, a form filled with tears of bliss and bodily hairs standing erect. Brahma Purana kaleh prathama-sandhyayam gaurango 'ham mahi-tale bhagirathi-tate bhumni bhavisyami sanatanah Translation In the first sandhya of the Kali-yuga I will reveal My eternal golden form by the Ganges' shore on the earth. Devi Purana nama-siddhanta-sampati prakasana-parayanah kvacit sri-krsna-caitanya nama loke bhavisyati Translation The Supreme Personality of Godhead will again appear in this world. His name will be Sri Krsna Caitanya and He will spread the chanting of the Lord's holy names. Garuda Purana yad gopi-kuca-kumbha-sambhrama-bhara- rambhena samvardhitah yad va gopa-kumara- sara-kalaya range subhandi-krtam yad vrndavana-kanane pravilasac chridama- damadibhis tat prema-pradatam cakara bhagavan caitanya-rupah prabhuh Translation The Supreme Personality of Godhead, Who enjoyed glorious pastimes with Sridama, Dama, and other gopa boys in Vrndavana forest, and Whose eyes glanced at the gopis' breasts, will again come to this world to reveal the nature of pure spiritual love. At that time His name will be Caitanya. yo reme saha-ballavi ramayate vrndavane 'har-nisam yah kamsam nijaghana kaurava- rane yah pandavanam sakha so 'yam vainava- danda-mandita-bhutah sannyasa-vesah sva- yam nihsandedham upagatah ksiti-tale caitanya-rupah prabhuh Translation The Supreme Personality of Godhead, Who enjoyed pastimes with the gopis, Who day and night filled the people of Vrndavana with happiness, Who killed Kamsa, and Who in the war between the Kauravas made friendship with the Pandavas, will come again to the earth. Of this there is no doubt. His arm decorated with a bamboo danda, He will be a sannyasi and his name will be Caitanya. kalina dahyamananam paritranaya tanu-bhrtam janma prathama-sandhyayam karisyami dvijatisu Translation To deliver the conditioned souls burning in the trouble of Kali-yuga, in the first sandhya of that age I will take birth among the Brahmanas. aham purno bhavisyami yuga-sandhau visesatah mayapure navadvipe bhavisyami saci-sutah Translation In My original spiritual form, perfect and complete, I will become the son of Sacidevi in Navadvipa-Mayapura at the beginning of Kali-yuga. kaleh prathama-sandhyayam laksmi-kanto bhavisyati daru-brahma-samipa-sthah sannyasi gaura-vigrahah Translation In the first sandhya of Kali-yuga, the Supreme Personality of Godhead will assume a golden form. First He will be the husband of Laksmi, and then He will be a sannyasi who stays near Lord Jagannatha at Puri. Kurma Purana kalina dahyamanam uddhararaya tanu-bhrtam janma prathama sandhyayam bhavisyati dvijalaye Translation The Supreme Person will appear in the first part of the age of Kali. He will appear in the home of a brahmana, to save the embodied conditioned souls burning in the troubles of Kali-yuga. Mahabharata, Dana-dharma-parva ch. 189 suvarna-varno hemango varangas candanangadi sannyasa-krc chamah santo nistha-santi-parayanah Translation In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees. {Vaisampayana Muni speaks} Markandeya Purana golokam ca parityajya lokanam trana-karanat kalau gauranga-rupena lila-lavanya-vigrahah Translation In the Kali-yuga, I will leave Goloka and to save the people of the world, I will become the handsome and playful Lord Gauranga. Matsya Purana mundo gaurah su-dirghangas tri-srotas-tira-sambhavah dayaluh kirtana-grahi bhavisyami kalau-yuge Translation In the age of Kali, I shall advent where the three rivers meet. I shall have a shaven head. I shall have a golden complexion. I will be very kind and always chant the holy name of Krsna. Narada-pancaratra, Bala-Krsna- sahasra-nama-stotra bhakti-priyo bhakti-data, damodara ibhas-patih indra-darpa-haro 'nanto, nityananda-cid-atmakah Translation The Supreme Personality of Godhead is known by the names Bhakti-priya, Bhakti-data, Damodara, Ibhas-pati, Indra-darpa-hara, Ananta, Nityananda-cid-atmaka. Narada Purana divija bhuvi jayadhvam jayadhvam bhakta-rupinah kalau sankirtanarambhe bhavisyami saci-sutah Translation O divija (demigods), please come and advent as devotees on this earth in the age of Kali. I will incarnate as the son of Saci to inaugurate the congregational chanting of the name of Krsna. aham eva kalau vipra (or dvijasresthah) nityam pracchanna-vigrahah bhagavad-bhakta-rupena lokam raksami sarvada Translation O brahmana, in the age of Kali I will appear disguised as a devotee of the Lord and I will deliver all the worlds. O demigods, in the Kali-yuga please take birth as devotees on the earth. I will appear as the son of Saci in the Kali-yuga to start the sankirtana movement. Nrsimha Purana satye daitya-kuladhi-nasa-samaye simhor- dhva-martyakrtis trtayam dasa-kandharam paribhavan rameti namakrtih gopalan paripalayan vraja-pure bharam haran dvapare gaurangah priya-kirtanah kali-yuge caitanya-nama prabhuh Translation The Supreme Personality of Godhead, Who in the Satya-yuga appeared as a half- man half-lion to cure a terrible disease that has ravaged the daityas, and Who in Treta- yuga appeared as a person named Rama, a person who defeated the ten-headed demon Ravana, and Who in the Dvapara-yuga removed the earth's burden and protected the gopa people of Vraja-pura, will appear again in the Kali-yuga. His form will be golden, He will delight in chanting the Lord's holy names, and His name will Caitanya. Padma Purana kaleh prathama-sandhyayam gaurango 'ham mahi-tale bhagirathi-tate ramye bhavisyami saci-sutah Translation In the first sandhya of Kali-yuga I will appear on the earth in a beautiful place by the Ganges' shore. I will be the son of Sacidevi and My complexion will be golden. yatra yogesvarah saksad yogi-cintyo janardanah caitanya-vapur aste vai sandranandatmakah prabhuh Translation The Supreme Personality of Godhead, Who is filled with bliss, Who rescues the devotees from a host of calamities, and Who is the master of yoga and the object of the yogis' meditation, will appear in His transcendental form and will be known by the name Caitanya. Skanda Purana antah-krsno bahir-gaurah sangopangastra-parsadah sacigarbhe samapna yat maya-manusa-karma-krt Translation Inside black and outside golden and accompanied by His associates and weapons, I shall appear in the womb of Saci. I will seemingly act as a human being because of the cover of My maya potency. Vamana Purana kali-ghora-tamascchannan sarvan acara-varjitan saci garbhe ca sambhuya tarayisyami narada Translation O Narada, appearing from the womb of Sacidevi [an incarnation of Krsna's mother Yasoda], I shall deliver the people of Kali-yuga, who will be covered by deep ignorance and thus devoid of good behavior. Varaha Purana aham eva dvija-srestho lila-pracurya-vigrahah bhagavad-bhakta-rupena lokan raksami sarvada Translation I shall come as the best of the brahmanas. I will exhibit many pastimes in the form of a devotee. I shall deliver the people of the world. Vayu Purana mundo gaurah sudirghangas trisrotastira-sambhavah dayaluh kirtanagrahi bhavisyami kalau yuge kalau sankirtanarambhe bhavisyami saci-sutah Translation In Kali-yuga I shall appear in a golden form with shaved head and a tall body. I shall be merciful to people engaged in sankirtana on the bank of the River Ganges. When the sankirtana movement is inaugurated, I shall descend as the son of Sacidevi. suddho gaurah-su-dirghango ganga-tira-samudbhavah dayaluh-kirtana-grahi bhavisyami kalau yuge Translation In the age of Kali-yuga, I shall come in a place on the bank of the Ganges. I will be very pure, have a fair complexion, and be very tall and chant the holy names of Krsna. paurnamasyam phalgunasya phalguni-rksa-yogatah bhavisye gaura-rupena saci-garbhe purandarat svarnadi-tiram asthaya navadvipe janasraye tatra dvija-kulam prapto bhavisyami janalaye bhakti-yoga-pradanaya lokasyanugrahaya ca sannyasa-rupam asthaya krsna-caitanya-nama-dhrk tena lokasya nistaras tat kurudhvam mamajnaya dharitri bhavita cabhir mayaiva dvija-dehina Translation I shall advent in the month of Phalguna, when the star Phalguni is conjoined with the full moon. I shall incarnate in a golden complexion in the womb of Saci and Purandara Misra. I will be born in the city of Navadvipa, on the Ganges' shore, in a brahmana's family. I shall take the renounced order of life [sannyasa] and show kindness to the people in general and engage them in Bhakti. I will be known as Sri Krsna Caitanya. All of you should follow My order and deliver the people of the world. I shall appear as a brahmana. I shall make this earth fearless. an Upapurana aham eva kvacid-brahman sannyasa-asrama-asritah haribhaktim grahayami kalau papa-hatan-naran Translation I, the Supreme Brahman, sometimes appear as a sannyasi. I am preaching the Hari-bhakti which destroys the sins of people in Kali-yuga. Ananta-samhita: svarnadi-tiram asritya navadvipe dvijalaye sampradatum bhakti-yogam lokasyanugrahaya ca sa eva bhagavan krsno radhika-prana-vallabhah srsty-adau sa jagannatho gaura asin mahesvari avatirno bhavisyami kalau-nija-ganaih saha saci-garbhe navadvipe svardhuni-parivarite aprakasyam idam guhyam na prakasyam bahir-mukhe bhaktavataram bhaktakhyam bhaktam bhakti-pradam svayam man-maya-mohitah kecin na jnasyanto bahir-mukhah jnasyanti mad-bhakti-yuktah sadhavo-nyasinotmalah krsnavatara-kale-yah striyo ye purusah priyah kalau te 'vatarisyanti sridama-subaladayah catuh-sasti-mahantas te gopa dvadasa balakah dharma-samsthapanarthaya viharisyami tair aham kale nastam bhakti-patham sthapayisyamy aham punah gacchantu bhuvi te putrah jayantam bhakta-rupinah dharma-samsthapanam kale kurvantu te mamajnaya krsnas caitanya-gaurango gauracandrah saci-sutah prabhur gauro gaura-harir namani-bhakti-dani me Translation To show mercy to the people and give them devotional service, the Supreme Personality of Godhead will appear in a brahmana's home in Navadvipa by the Ganges' shore. The Supreme Person, Sri Krsna Himself, who is the life of Srimati Radharani, and is the Lord of the universe in creation, maintenance, and annihilation, appears as Gaura, O Mahesvari. In Kali-yuga, I will descend to the earth with My associates. In Navadvipa, which is surrounded by the Ganges, I will take birth in Sacidevi's womb. They who are bewildered by My illusory potency will not understand the great secret of the appearance in this world of Me in My personal form, in My form as the incarnation of devotion, in My form as the incarnation of a devotee, in My form bearing the name of a devotee, in My form as a devotee, and in My form as the giver of devotional service. This secret is not to be revealed to them. Only the saintly, pure, renounced devotees, diligently engaged in My devotional service, will be able to understand Me in these five forms. My dear male and female associates, headed by Sridama and Subala, who came to this world at the time of My advent as Lord Krsna, will come again during the Kali- yuga. The gopas will become the sixty-four mahantas and the twelve gopalas. To establish the truth of religion, I will enjoy many pastimes with them. In this way I will again reveal the path of devotional service, which has been destroyed in the course of time. My sons should also descend to the earth, assume the forms of devotees, and, by My order, also work to re-establish the principles of true religion. At this time My names will be: Krsna Caitanya, Gauranga, Gauracandra, Sacisuta, Mahaprabhu, Gaura and Gaurahari. Chanting these names will bring devotion to Me. gauri sri-radhika devi harih krsna prakirtitah ekatvac ca tayoh saksad iti gaura-harim viduh Translation The golden Goddess Radha is known by the name Gauri and the dark Lord Krsna is known by the name Hari. Aware that both of them have combined, the wise call Him as Gaurahari." navadvipe tu tah sakhyo bhakta-rupa-dharah priye ekangam sri-gaura-harim sevante satatam muda Translation "O beloved, assuming the forms of devotees the gopis will also take birth in Navadvipa. With great happiness they will again and again serve Lord Gaurahari, who is Radha and Krsna combined in a single form." sri-mahadeva uvaca gaurangam sac-cid-anandam, sarva-karana-karanam vaca gadgadayanantam, tustava dharani-dharah Translation Lord Anantadeva, the upholder of the whole universe then with a chocked voice full of ecstasy tried to satisfy the Supreme Personality of Godhead, Lord Sri Gauranga Mahaprabhu, the Supreme Cause of all Causes who possesses a transcendental eternal form of truth, knowledge and bliss. vrndavane navadvipe, bheda-buddhis ca yo narah tam eva radhika-krsne, sri-gaurange paratmani mac-chala-pata-nirbhinna-dehah so 'pi naradhamah pacyate narake ghore, yavad ahuta-samplavam Translation Lord Shiva said: "With my trident I will cut into pieces anyone who thinks that Vrindavana and Navadvipa are different, or that Radha-Krsna and Gauranga are different, or that Lord Gauranga is not the Supreme Personality of Godhead. Such a person is most degraded among human beings. He or she will burn in a terrible hell until the time when the universe is flooded with water." vistaran me nigaditah, sruto yah krsna isvarah visvadau gaura-kantitvat, gaurangam vaisnavah viduh Translation Please hear attentively, I will describe in detail this most confidential secret. The Supreme Isvara or Controller Lord Krishna who is the origin of everything is known and worshiped by the learned Vaishnava devotees as Lord Gauranga, when He accepts the golden complexion of Srimati Radhika. paratmane namas tasmai, sarva-karana-hetave adi-devaya gauraya, sac-cid-ananda-rupine Translation I offer my prostrated obeisances to Adideva, the Supreme Lord Sri Gauranga Mahaprabhu who is the ultimate and original cause of all causes, the Paratma or Supersoul of all living entities and who possesses a transcendental eternal form of truth, knowledge and bliss. gopi-sangam na capnoti, sri-gaura-caranad rte tasmat tvam sarva-bhavena, sri-gauram bhaja sarvada Translation And to achieve the service and association of the gopis of Vrindavana the only way is to worship the lotus feet of Lord Gauranga and chant His name. Therefore Parvati, you should worship Lord Gauranga and chant His name constantly and with sarva-bhava, full surrender, giving everything to Him. gauranga-caranambhoja-makaranda-madhuvratah sadhanena vina radham, krsnam prapsyanti niscitam Translation The person who is like a transcendental honeybee relishing the supreme ambrosial nectar (makaranda) emanating from the divine lotus feet of Lord Gauranga Mahaprabhu will most certainly without a doubt attain Their Lordships Sri Sri Radha Krishna even without performing any sadhana-bhakti practice of bhakti-yoga. radhika-vallabhah krsno, bhaktanam priya-kamyaya srimad-gauranga-rupena, navadvipe virajate Translation The Supreme Personality of Godhead Lord Krishna who is most dear to His Supreme consort Srimati Radharani is situated in Navadvipa in His transcendental combined form of Srimad Gauranga to fulfil the innermost desires of His most intimate devotees. End of Ananta-samhita quotes Brahma-yamala tantra athavaham dhara-dhamni bhutva mad-bhakta-rupa-dhrk mayayam ca bhavisyami kalau sankirtanagame Translation Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement. gaurangam gaura-diptangam pathet stotram krtanjalih nanda-gopa-sutam caiva namasyami gadagrajam Translation With great devotion and folded hands, one should recite the following prayer before Lord Gauranga, whose limbs are as effulgent as molten gold: 'I offer my respectful obeisances to Lord Gauranga-Krsna, the son of the Nanda Maharaja and the elder brother of Gada. kalau prathama-sandhyayam hari-nama-pradayakah bhavisyati navadvipe saci-garbhe janardanah Translation In the first sandhya of Kali-yuga, Lord Krsna will appear in Navadvipa, in Sacidevi's womb. In that incarnation He will teach the chanting of Lord Hari's holy names. Jaimini-bharata anyavatara bahavah sarve sadharana matah kalau krsnavataras tu gudhah sannyasa-vesa-dhrk Translation Lord Krsna descends to the world in many different forms. However in Kali- yuga, His incarnation is hidden. At that time He appears disguised as a sannyasi. Kapila tantra kvacit sapi krsnam aha srnu mad-vacanam priya bhavata ca sahaikatmyam icchami bhavitum prabho mama bhavanvitam rupam hrdayahlada-karanam parasparanga-madhya-stham krida-kautuka-mangalam paraspara-svabhavadhyam rupam ekam pradarsaya srutva tu preyasi-vakyam parama-priti-sucakam svecchayasid yatha purvam utsahena jagad-guruh premalingana-yogena hy acintya-sakti-yogatah radha-bhava-kanti-yuktam murtim ekam prakasayan svapne tu darsayam asa radhikayai svayam prabhuh Translation Then Sri Radha said to Lord Krsna: 'O beloved, please hear My words. I yearn to become one with you. Please show a form where You and I embrace and Our two bodies become one, a form filled with the love I bear for You, a form filled with auspicious and blissful pastimes, a form that brings bliss to the heart, a form that unites Our two natures.' Hearing His beloved's words, which were filled with joy and love, Lord Krsna passionately embraced Her. Then by the touch of His inconceivable potency Their two forms joined and became one, a single form endowed with Sri Radha's divine love and glorious splendor. In a dream Lord Krsna showed all this to Sri Radha. Krsna-yamala tantra aham purno bhavisyami yuga-sandhau visesatah mayapure navadvipe varam ekam saci-sutah Translation During the first sandhya of Kali-yuga I will descend, with all My powers and glories, to Mayapura in Navadvipa and become the son of Sacidevi. punya-ksetre navadvipe bhavisyami saci-sutah Translation I shall appear in the holy land of Navadvipa as the son of Sacidevi. iti matva krpa-sindhur amsena krpaya harih prasanno bhakta-rupena kalav avatarisyati Translation Thinking in this way, Lord Krsna, who is an ocean of mercy, mercifully decided to appear as a devotee in Kali-yuga. gauranga nada gambhirah svanamamrta lalasah dayaluh kirtana grahi bhavisyati saci-sutah Translation Merciful Lord Gauranga, who has a deep voice, will appear as the son of Sacidevi. He is eager to taste the nectar of His own names and thus engages in chanting them. {Krsna-yamala tantra 64} matva tvanmayam atmanam pathan dvayaksaram ucyate gata trapo madonmatto gaja vad vicarisyati Translation He (Krsna) will consider Himself as You (Radha). In this mood He will loudly recite two syllables, krs-na, and being shamelessly intoxicated He will wander like an elephant. {Krsna-yamala tantra 65} bhuvani prapte tu govindas caitanyakhyo bhavisyati ansena bhuvi yasyanti tatra tat purvaparsada Translation When Lord Govinda appears on earth, He will be known as Caitanya. At that time His associates also appear on earth in their expansions. (Krsna-yamala tantra 66) Urdhvamnaya tantra kalau purandarat sacyam gaura-rupo vibhu smrtah Translation In Kali-yuga I will appear in a golden form as the son of Purandara and Sacidevi. navadvipa-samam sthanam sri-gauranga-samah prabhuh krsna-prema-sama praptir nasti durge kadacana Translation O Durga, no place in the creation is equal to Navadvipa, no master is as merciful as Lord Sri Gauranga, and no attainment in the whole world is equal to pure love for Krsna. Visnu-yamala tantra krsna-caitanya-namna ye kirttayanti sakrnnarah nanaparadha-muktas te punanti sakalam jagat Translation A person who even once chants the name of Krsna Caitanya becomes free from all offenses and purifies the whole universe. Yoga-vasistha kaleh prathama-sandhyayam gaurango 'sau mahi-tale bhagirathi-tate ramye bhavisyati sanatanah Translation In the first sandhya of Kali-yuga, on the earth, by the beautiful shore of the Ganges, the Lord will appear in His eternal golden form. **Other direct references are found in the Visvasara tantra, Kularnava tantra, Brahma-rahasya, and Visnu-yamala. Besides these there are complete chapters about Sri Caitanya's incarnation in the Vayu Purana and Bhavisya Purana, which are too long to quote here. Also there is a text by the name Caitanya Upanisad within the Atharva Veda, which explains the Lord's incarnation in Kali-yuga. I have not cited it here, as it was rediscovered in recent times, so some people will reject its authenticity, or at least its value as evidence. Sri Caitanya's incarnation was a hidden incarnation, thus He buried references to His appearance deep within the ocean of Vedic texts. His desire was that His disguise would not be betrayed, so He made sure these references would remain hidden until after His incarnation was complete. These texts were always present, but by the inconceivable yoga-maya of the Lord, He covered His true identity even from the Vedic scholars and panditas. Only the pure devotees understood His actual identity. (Comment on this)
12:43 pm	Predictions about the advent of Sri Caitanya Mahaprabhu Predictions of the appearance of Lord Caitanya can be found in many Vedic texts. One of the oldest prophecies concerning Sri Caitanya’s appearance in this world is found in the Atharva-veda verse, starting as: ito ‘ham krita-sannyaso ‘vatarisyami. In this verse the Supreme states: “I will descend as a sannyasi, a tall, fair, and saintly brahmana devotee, after four to five thousand years of Kali-yuga have passed. I will appear on earth near the Ganges shore and with all the signs of an exalted person, free from material desires. I will always chant the holy names of the Lord, and, thus, taste the sweetness of My own devotional service. Only other advanced devotees will understand Me.” Also, in a verse from the Sama-veda, starting as: tathaham krita-sannyaso bhu-girbanah avatarisye, the Supreme Being says that He will descend to earth as a brahmana-sannyasi at a place on the shore of the Ganges. Again and again He will chant the names of the Lord in the company of His associates to rescue the people who are devoured by sins in the age of Kali. The Mundaka Upanishad (3.3) also relates the prophecy of Sri Caitanya in a different way. It states, “When one realizes the golden form of Lord Gauranga, who is the ultimate actor and the source of the Supreme Brahman, he attains the highest knowledge. He transcends both pious and impious activities, becomes free from worldly bondage, and enters the divine abode of the Lord.” Another prophecy of the appearance of Sri Caitanya is found in two verses in the Bhavishya Purana. It states: ajayadhvamaja yadhvam na sansayah kalau sankirtana rambhe bhavisyami saci sutah “The Supreme Lord said: ‘In Kali-yuga, I will appear as the son of Saci, and inaugurate the sankirtana movement. There is no doubt about this.’” anandasru-kala-roma-harsa-purnam tapo-dhana sarve mam eva draksyanti kalau sannyasa-rupinam “O sage whose wealth is austerity, in the Kali-yuga everyone will see My form as a sannyasi, a form filled with tears of bliss and bodily hairs standing erect in ecstasy.” Another is from the Svetasvatara Upanishad (3.12): “Mahaprabhu [the great master], the Supreme Being, is brilliantly effulgent and imperishable like molten gold, and [through sankirtana] bestows spiritual intelligence on the living beings. In the guise of a sannyasi, He is the source of spiritual purity and liberation.” Another is from the Vayu Purana: “In the age of Kali I shall descend as the son of Sachidevi to inaugurate the sankirtana movement.” This is also confirmed in the Srimad-Bhagavatam (11.5.32) where it states: “In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish [like that of Lord Krishna], He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.” The great classic Mahabharata (Vishnu-sahasra-nama-stotra, 127.92.75) confirms that Sri Caitanya Mahaprabhu is not different from Lord Sri Krishna: “The Supreme Lord has a golden complexion [when He appears as Lord Caitanya]. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of life [sannyasa] and will be very self-controlled. He will be distinguished from Mayavadi sannyasis in that He will be fixed in devotional service and will propagate the sankirtana movement.” The Caitanya-caritamrita (Adi-lila, 3.19-20) also explains how the Supreme Lord Himself describes how He will appear as His own devotee to perform and teach devotional service by inaugurating the sankirtana movement, which is the religion for this age. How He is the “great master” or will “bestow spiritual intelligence” is described in another Upanishad. This is one of the lesser Upanishads known as the Chaitanyopanishad, or Sri Caitanya Upanishad. This comes from the ancient Atharva Veda. In this description there is not only the prediction of His appearance but a description of His life and purpose, and the reasons why His process of spiritual enlightenment is so powerful and effective in this age of Kali. The Chaitanyopanishad is a short text with only nineteen verses. All of them are very significant. The Sri Caitanya Upanishad (texts 5-11) explains that one day when Pippalada asked his father, Lord Brahma, how the sinful living entities will be delivered in Kali-yuga and who should be the object of their worship and what mantra should they chant to be delivered, Brahma told him to listen carefully and he would describe what will take place in the age of Kali. Brahma said that the Supreme Lord Govinda, Krishna, will appear again in Kali-yuga as His own devotee in a two-armed form with a golden complexion in the area of Navadvipa along the Ganges. He will spread the system of devotional service and the chanting of the names of Krishna, especially in the form of the Hare Krishna maha-mantra; Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. Another interesting story about the prediction of the appearance of Lord Caitanya in Kali-yuga is related in a lengthy conversation between Murari Gupta and Damodara Pandita, two contemporaries of Sri Caitanya. It is found in the Sri Caitanya Mangala, a biography of Sri Caitanya by Srila Locana Dasa Thakura. Among the many things they discuss are the symptoms and difficulties found in the age of Kali, how Lord Krishna appears on earth in this age, His confidential reasons for doing so, and how He revealed to Narada Muni His form as Lord Gauranga that He would accept while appearing on earth in this age. In this form He would distribute love of God to everyone He met by chanting the holy names. This conversation is very enlightening. Within this conversation they further relate an incident recorded as the Vishnu-Katyayani Samvada of the Padma Purana. This is a conversation between Lord Vishnu and Katyayani (Parvati), Lord Shiva=s wife. The story is that one time the great sage Narada Muni acquired the maha-prasada, personal food remnants, of Lord Narayana, Vishnu, and gave a morsel to his friend Lord Shiva. Shiva tasted it and he began to dance in ecstasy, to the point of disturbing the earth. When he was approached by Parvati about why he was dancing so, he explained what happened. However, she was unhappy and angry that he did not share any with her. Being devoted to Lord Vishnu and concerned for the spiritual well-being of all conditioned souls, she then vowed that if she should get the blessings of Lord Vishnu, she would see to it that the Lord=s maha-prasada was distributed to everyone. Just then Lord Vishnu Himself appeared and conversed with her. He assured her that He would appear in the world as Sri Caitanya Mahaprabhu in the age of Kali and would keep her promise and spread His mercy in the form of maha-prasada, food that has been offered to Him, and the chanting of His holy names to everyone, distributing His mercy everywhere. Another book is the Sri Hari-bhakti-vilasa by Sanatana Gosvami. Sanatana lived about 500 years ago in Vrindavana, India and was a great scholar of the Vedic scripture. A portion of the book contains an anthology of an amazing assortment of verses from the Vedic texts which predict the appearance of Lord Caitanya. Besides some of the quotes we have already cited, he includes verses from such texts as the Chandogya Upanishad, Krishna Upanishad, Narada Purana, Kurma Purana, Garuda Purana, Devi Purana, Nrisimha Purana, Padma Purana, Brahma Purana, Agni Purana, Saura Purana, Matsya Purana, Vayu Purana, Markandeya Purana, Varaha Purana, Vamana Purana, Vishnu Purana, Skanda Purana, Upapuranas, Narayana-Samhita, Krishna-yamala, Brahma-yamala, Vishnu-yamala, Yoga-vasistha, and the Tantras, such as Urdhvamnaya-tantra, Kapila Tantra, Visvasara Tantra, Kularnava Tantra, and others. These and other predictions confirm the fact that Sri Caitanya Mahaprabhu would appear to specifically propagate the chanting of the holy names. Furthermore, in the Fourth Chapter of the Antya-lila of the Caitanya Bhagavata, which is a biography of Sri Caitanya Mahaprabhu written by Sri Vrindavan dasa Thakura who is said to be an incarnation of Srila Vyasadeva, Lord Caitanya explains: “I have appeared on earth to propagate the congregational chanting of the holy names of God. In this way I will deliver the sinful material world. Those demons who never before accepted My authority and lordship will weep in joy by chanting My names. I will vigorously distribute devotional service, bhakti, which is sought after even by demigods, sages, and perfected beings, so that even the most abominable sinners will receive it. But those who, intoxicated with education, wealth, family background, and knowledge, criticize and offend My devotees, will be deprived of everything and will never know My true identity.” Then Sri Caitanya specifically states (Antya-lila 4.126): “I declare that My name will be preached in every town and village on this earth.” This verifies the fact that the chanting of the maha-mantra is the rare and special opportunity given by God for all to be relieved from the problems of the age of Kali and of material life in general. As confirmed in the Caitanya-caritamrita (Adi-lila, 3.77-78), it is Sri Krishna Caitanya who inaugurates the congregational chanting of the holy names, which is the most sublime of all spiritual sacrifices. Intelligent people will worship Him through this means, while other foolish people will continue in the cycle of repeated birth and death in this material world. In another place of the Caitanya-caritamrita (Antya-lila, 20.8-9), Sri Caitanya specifically tells Svarupa Damodara and Ramananda Raya that chanting the holy names is the most practical way to attain salvation from material existence in this age, and anyone who is intelligent and takes up this process of worshiping Krishna will attain the direct shelter of Krishna. He also strongly opposed the impersonalist philosophy of Shankaracharya and established the principle of acintya-bhedabheda-tattva. This specified that the Supreme and the individual soul are inconceivably and simultaneously one and different. This means that the Supreme and the jiva souls are the same in quality, being eternally spiritual, but always separate individually. The jivas are small and subject to being influenced by the material energy, while the Supreme is infinite and always above and beyond the material manifestation. Sri Caitanya taught that the direct meaning of the Vedic shastras is that the living entities are to engage in devotional service, bhakti, to the Supreme, Bhagavan Sri Krishna. Through this practice there can develop a level of communication between God and the individual by which God will lovingly reveal Himself to those who become qualified. In this understanding the theistic philosophy of Vaishnavism reached its climax. As previously explained, there is a system of self-realization especially recommended for each age. In the age of Kali, people are not attracted to spiritual pursuits and are often rebellious against anything that seems to restrict or stifle their freedom to do anything they want. Since in this age we are so easily distracted by so many things and our mind is always in a whirl, we need an easy path. Therefore, the Vedic shastra explains that God has given us an easy way to return to Him in this age. It is almost as if He has said, “Since you are My worst son, I give you the easiest process.” The Caitanya-caritamrita (Adi-lila, 3.40) confirms this and says that the Supreme Being descends as Sri Caitanya, with a golden complexion, to simply spread the glories of chanting the holy names, which is the only religious principle in this age of Kali. In this way, God Himself has given the method of chanting His holy names as the most effective means to reach His spiritual abode. Sri Caitanya Mahaprabhu did not become much involved in writing. In fact, He only wrote eight verses, but His followers compiled extensive Sanskrit literature that documented His life and fully explained His teachings. For more complete descriptions and elaborations on His life, activities, and philosophy, as written by His close associates, these books that you can order are presently available through various outlets. (Comment on this)
Saturday, August 9th, 2008
2:12 pm	Hare Krsna Mahamantra - references Vedic mantra on the same level as "om", so powerful that it needs (contrary to other mantras) no rsi, devata, nyasa etc. The mahamantra is mentioned in various scriptures as the only means of deliverance in this age of Kali: hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare iti sodasakam namnam kali-kalmasa-nasanam natah parataropayah sarva-vedesu drsyate The sixteen names of the Hare Krsna mahamantra: hare krsna hare krsna krsna krsna hare hare, hare rama hare rama rama rama hare hare destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas. (Kali-santarana Upanisad from Krsna Yajur Veda) hare krsna hare krsna krsna krsna hare hare ratanti halaya vapi te krtartha na samsayah Hare krsna hare krsna krsna krsna hare hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt. (Agni Purana) harir eva samaradhyah sarva deve suresvarah hari nama maha mantrair nasyatpapa pisacakam All the grievous sins of one who worships Lord Sri Hari, the Lord of all lords, and chants the holy name, the Mahamantra, are removed. (Padma Purana, Svarga Khanda 50.6) hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare sodasaitani namani dvatrimsad varnakani hi kalau yuge maha-mantrah sammato jivatarane varjayitva tu namaitad durjanaih parikalpitam chandobaddham susiddhanta viruddham nabhyaset padam tarakam brahma-namaitad brahmana gurunadina kalisantaranadyasu sruti-svadhigatam hareh praptam sri brahma-sisyena sri naradena dhimata namaitad-uttamam srauta-paramparyena brahmanah utsrjyaitan-maha-mantram ye tvanyat kalpitam padam mahanameti gayanti te sastra-guru langhanah tattva-virodha-sanprktam tadrsam daurjanam matam sravatha pariharyam syadatma-hitarthina sada hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare Hare krsna hare krsna krsna krsna hare hare, hare rama hare rama rama rama hare hare: This sixteen-name, thirty-two syllable mantra is the mahamantra in the age of Kali by which all living beings can be delivered. One should never abandon chanting this mahamantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Krsna that are against the pure conclusions of the scriptures, or are filled with rasabhasa. About this divinely spiritual mahamantra, which delivers one from material existence, the original guru, Lord Brahma, has said, kali-santararadi srutite, "The srutis have declared this mantra to be the best means of deliverance in the age of Kali". Having all heard this from Brahma, the sons and disciples of Brahma, beginning with Narada, all accepted the Hare Krsna mahamantra and, having meditated on it, attained perfection. (Ananta-samhita) Ananta-samhita is a Pancaratra agama, part of the pancaratra corpus known collectively among Gaudiya Vaisnavas as the Narada Pancaratra) Mahamantra is further mentioned in CC 1.7.83 (krsna-nama maha-mantrera), CC 3.9.56 ('hare krsna, hare krsna' kahe avisrama), Narada Pancaratra, etc. Some object that Sri Caitanya didn't chant it as it is not recorded in CC in full. This refute His contemporary devotees (also see CC 1.7.149p.): hare krsna krsneti krsneti mukhyan mahascarya-namavali-siddha-mantran krpa-murti-caitanya-deva upagitan kadabhyasya vrndavane syan krtartha When will my heart become satiated by perfecting the chanting of the Hare Krsna mahamantra in Sri Vrndavana Dhama, which the most merciful Sri Caitanyadeva personally chanted and distributed to the fallen souls out of compassion? This wonderful mahamantra is mixed with the mellows of love and is the chief and the perfection of all other mantras. They are full of spiritual energies and glories. (Sri Vrindavana Mahimamrta by Srila Prabodhananda Sarasvati 17.89) hare krsna rama nama gana dana karinim soka moha lobha tapa sarva vigna nasinim pada padma lubdha bhakta vrnda bhakti dayinim gaura murtim asu naumi nama sutra dharinim "He makes the gift of the song of the names 'Hare, Krsna and Rama', and destroys all obstacles such as sorrow, delusion, greed and suffering. He gives the devotional service of Lord Krsna to the multitude of devotees who are eager for the shelter of His lotus feet. I fall down swiftly to offer my prostrated obeisances to the Lord in His golden form, who holds a string of meditation beads." (Srila Sarvabhauma Bhattacarya, Susloka-Satakam 23) sri-radhar bhave ebe gora avatar hare krsna nam gaura korila pracar (Vasudev Ghosh's bhajan "Jaya Jagannatha Sacira-nandana", text 4) CB Madhya-khanda 23.75-80: (trans. Kusakratha Das) (Comment on this)
2:11 pm	Sri Nathaji Mukunda Datta Das The Deity now known as Sri Govardhana-nathaji, or Srinathaji, who now stays in Nathadvara, is the same Deity once worshiped by Srila Madhavendra Puri, the parama-guru of Lord Caitanya. Probably the wealthiest Deity in North India, Srinathaji has always been enthusiastically pampered with elaborate and aesthetically refined seva, offered with great affection by many devotees. Especially notable are His diverse sringara (dressing and decoration) and bhoga offerings. Srila Bhaktivinoda Thakura suggests that we can all learn the art of Deity worship from those who worship Srinathaji. His lotus feet are seen by those who chant Hare Krsna without offense. He is in the pose of holding Govardhana hill aloft with His left hand (cf. CC Madhya-lila 18.38). Like in case of many ancient Deities, there is a pitha (rectangular frame) around His transcendental form, and it is decorated with various auspicious figures and symbols. The Lord's complexion is blackish, like monsoon clouds ready to burst and He often holds lotus flowers. He appears as a charming, seven year old boy. His eyes are also like lotus petals, or, according to Srila Raghunatha dasa Gosvami (Gopala-raja-stotra, 3), like the bow of Kamadeva; still others explain His downward gaze as His merciful glance, looking down upon us all (krpavalokana). As described in the Sri Caitanya-caritamrta, Srinathaji was previously known as Gopala (cf. CC Madhya-lila 4.1). His worship was taken over by devotees in the Vallabha sampradaya shortly after Srila Madhavendra Puri's disappearance. However, this transfer is somewhat controversial, as Vallabhite literature reports that it was a forced takeover: the pujaris' homes were set on fire and while they went to put out the fires, new pujaris took over the temple. But an edition of the Bhaktiratnakara says the Deity service was given to Vitthalanatha Gosvami (Vallabhacarya's son) by Raghunatha dasa Gosvami. Whatever happened, Raghunatha dasa Gosvami clearly recognized the love Vitthalanatha and his followers had for the Gopala Deity (Gopalaraja-stotra, 13-14), as did Srila Visvanatha Cakravarti Thakura a couple centuries later (in his Gopaladevastaka, 7). It seems that many of our acaryas previously had closer association with the Pusti-marga acaryas and several of them also saw Srinathaji when He stayed at the home of Vallabha's son near Mathura (cf. CC Madhya-lila 18.47). Srinathaji, or Gopala, was evidently quite popular with other medieval devotees as well as there were Gaudiya preachers who founded Srinathaji temples in present-day Pakistan (Dera Ghazi Khan). Srinathaji was even worshiped as far away as Russia (in the lower Volga region) and other places on the Central Asian trade routes. About three hundred years ago, the Deity moved from Govardhana to Rajasthana, like many other Deities of Vraja. He has been opulently worshiped there (in the town that has built up around Him) ever since. Tradition holds that He will one day return to Govardhana, though only He really knows when. From Srila Visvanatha Cakravarti Thakura's Gopaladevastaka, 8: prati-dinam adhunapi preksyate sarvadapi pranaya-su-rasa-carya yasya varya saparya ganayati kati bhogan kah krti tat-prayogan sphuratu hrdi sa eva srila gopala-devah Every single day, even now, transcendental varieties of nectarean, loving service are offered (to Gopala); in this regard, who is the pious person who could count all the offerings? May that very same Lord, Sri Gopala, manifest within your heart! (Comment on this)