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    Saturday, August 9th, 2008
    2:08 pm
    Memorial Paraphernalia from the Caitanya Era
    Dasaratha-suta Das

    (A) Personal Items

    (1) Sri Caitanya Mahaprabhu's wooden sandals, clay water-pot and quilt - in His room called Gambhira at the Sri Radha-Kanta Matha, Jagannatha Puri.

    (2) Sri Caitanya Mahaprabhu's shawl (upper cloth) - at the Sri Madana-Mohana Mandira, Saithiya Bhadrak District, Orissa (on the bank of the Salindi River).

    (3) Sri Caitanya Mahaprabhu's wooden sandals, cloth and water-pot - at the Grantha-Mandira Sri Bhagavatacarya-Patabadi, Varaha-nagara, Calcutta.

    (4) A wooden seat (asana) that Sri Caitanya Mahaprabhu sent to Sri Gopala Bhatta Gosvami - at Sri Radha-Ramana Mandira, Vrndavana (mentioned in many biographies).

    (5) Sri Caitanya Mahaprabhu's wooden sandals - at Udaya Giri near Bhuvanesvara in Orissa.

    (6) Sri Caitanya Mahaprabhu's wooden paddle (that He used to cross the Ganga) - at Sri Gauridasa Pandita's Mandira, Ambika Kalna, Bengal, Nadiya District (mentioned in Bhakti-Ratnakara, 7.335).

    (7) Sriman Nityananda Prabhu's turban - at Sri Haridasa Gosvami's home Navadvipa.

    (8) Sriman Nityananda Prabhu's Ananta-Sila, Tripura-Sundari-Yantra, and wooden walking-stick - at Khadadaha Mandira, Bengal.

    (9) Sri Sanatana Gosvami's fine Bhutanese blanket - at Etoya on the Yamuna River.

    (10) Sri Abhirama Thakura's whip named Jaya-Mangala and his stick named Brahma-Danda - at his temple in Khana-kula Krsna-nagara, Bengal.

    (11) Sri Haridasa Thakura's bead-bag and walking stick - at the Haridasa Thakura Matha, Jagannatha Puri, Orissa.

    (12) Sri Raghu-nandana Thakura's ankle-bells - at the Mahanta Bati in Kudui-grama, Varddhamana, Bengal.

    (13) Srinivasa Acarya Prabhu's wooden sandals - at Vana-Visnu-Pura, Bankuda.

    (14) Sri Rasikananda Prabhu's neck-beds and quilt - at Sripata Gopi-vallabha-pura.

    (15) Sri Locana Dasa Thakura's stone sitting-place that he had used when writing Sri Caitanya-Mangala - at Ko-grama, Varddhamana District.

    (16) Sri Caitanya Mahaprabhu's piece of dhoti - kept in the family of Lokanatha Swami (ISKCON). Part of it also keeps Indradyumna Swami.

    (B) Original Handwriting

    (1) Sri Caitanya Mahaprabhu's handwritten Bhagavad-Gita - at Ambika Kalna in Gauridasa Pandita's Mandira (mentioned in Bhakti-Ratnakara, 7.340)

    (2) Sri Caitanya Mahaprabhu's handwritten notes between the lines of Bhagavad-Gita that was handwritten by Sri Gadadhara Pandita Gosvami - at Bharata-Pura.

    (3) Sri Caitanya Mahaprabhu's handwritten notes on Srimad-Bhagavatam manuscript - Denuda, Varaha-nagar at Patabadi Library, Varddhamana District.

    (4) Sri Caitanya Mahaprabhu's handwritten copy of the book Candi-Grantha - at Buru-grama, District Sri Hatta, Bengal.

    (5) Sri Gadadhara Pandita's handwritten Srimad-Bhagavatam - at Denuda.

    (6) Handwritten books by Srila Rupa Gosvami and Srila Sanatana Gosvami - at Sri Radha Damodara Mandira in Vrndavana and at Haribol Kutira, Navadvipa,

    (7) Sri Vrndavana Dasa Thakur's handwritten Sri Caitanya-Bhagavatam - at Denuda.

    (8) Sri Bhagavat Acarya's handwritten Prema-Tarangini - at Varaha-nagara Patabadi.

    (9) A letter written by Sri Raghunatha Dasa Gosvami pertaining to Sri Radha-Kunda - at Radha Kunda and in the library at Panihati.

    (10) A bill of sale for some land in Vraja, written from a local resident to Sri Raghunatha Dasa Gosvami - at Varaha-nagara Library.

    (11) An old letter written by Humayuna Bada Shah regarding the prohibition of killing animals in Vraja - at Sri Vrndavana.

    (C) Sacred Footprints

    (1) Sri Caitanya Mahaprabhu's footprints in stone - at the Jagannatha Mandira, Puri, Orissa. Formerly, these were next to the pillar called Garuda-stambha, but they were moved to a small temple near the north gate of Mandira.

    (2) Impression of Sri Caitanya Mahaprabhu's body offering full dandavat (prostrated obeisances with all limbs) - at the Alalanatha Mandira, 14 miles from Puri.

    (3) Sri Advaita Prabhu's footprints - upon a grindstone at Jhadu-Mandala in Sri Vrndavana.

    (4) Sri Krsna's footprints - atop the mountain called Carana-Pahadi in Kamyavana (one of the 12 forests of Vraja).

    (5) Footprints of Sri Krsna and hoofprints of His cows - at carana-pahadi in the village of Baithana in Vraja.

    (6) Rocks from Govardhana Hill bearing Sri Krsna's footprint - at the Radha-Damodara Mandira in Sri Vrndavana and also in Jaipura.

    (7) Sri Krsna's footprints in rock atop the hill of Nandisvara (Nanda-grama) in Vraja.

    (8) A rock from Govardhana Hill bearing Sri Caitanya Mahaprabhu's thumb-print, which He gave to Sri Raghunatha Dasa Gosvami - at Radha-Gokulananda Mandira, Vrndavana.

    (D) Early Deities

    (1) Deity of Sri Gaura established by Sri Visnu-priya - at Navadvipa (mentioned by Murari Gupta in Caitanya-Carita, 4.14.8).

    (2) Sri Nitai Gaura established by Gauridasa Pandita - at Ambika Kalna (mentioned by Murari Gupta in Sri Caitanya-Carita, 4.14.12).

    (3) Sri Nitai-Gaura established by Murari Gupta - at Bana-Khandi Mahadeva, Vrndavana.

    (4) Sri Gaura-Govinda established by Sri Kasisvara Pandita - at Sri Govinda Mandira in Vrndavana (mentioned in Sadhan-Dipika, Ch. 2, page 24).

    (5) Sri Gaura-Nityananda established by Sri Mahesa Pandita - at Cakadaha, Palapada.

    (6) Sri Gaura-Gopala established by Sri Jagadisa Pandita - at Yasoda, Nadiya.

    (7) Three Deities of Sri Caitanya Mahaprabhu that were made during His presence - one installed by Narahari Sarakara Thakura at Srikhanda; one installed by Sri Gadadhara Dasa at Katoya and one installed by Sri Kamsari Ghosa at Ganga-nagara (Baguda).

    (8) Sri Laksmi-priya and Gauranga discovered in an abandoned barn by Srila Narottama Dasa Thakura - at Khetuda (mentioned in Bhakti-Ratnakara, 10.191-203).

    (9) Sri Sri Yaso-Madhava discovered by Sri Jagannatha Thakura - at Adiyala, Daka.

    (10) Sri Meyo-Krsna served by Sri Gadadhara Pandita Gosvami - at Bharata-pura, Mursidabad Districts.

    (11) Sri Bala Gopala served by Sri Satya-bhanu Upadhyaya (the wandering vipra mentioned in Sri Caitanya-Bhagavata) - at Sri Haridasa Gosvami's home, Navadvipa.

    (12) Sri Ksira-cora Gopinatha - at Remuna Orissa.

    (13) Sri Gopinatha served by Sri Abhirama Thakura - at Khana-Kula Krsna-nagara.

    (14) Sri Tota-Gopinatha found by Sri Caitanya Mahaprabhu at Yamesvara Tota - at Jagannatha Puri, Orissa

    (15) Sri Saksi-Gopala - formerly at Kataka, now at a temple near Puri.

    Deities Established By The Gosvamis

    (16) Sri Govinda installed by Srila Rupa Gosvami at Vrndavana - now in Jaipura.

    (17) Sri Madana-Mohana installed by Srila Sanatana Gosvami at Vrndavana - in Karauli.

    (18) Sri Radha Damodara installed by Srila Jiva Gosvami in Vrndavana - in Jaipura.

    (19) Sri Radha-Ramana installed by Srila Gopala Bhatta Gosvami - in Vrndavana.

    (20) Sri Gopinatha installed by Srila Madhu Pandita Gosvami at Vrndavana - in Jaipura.

    (21) Sri Radha-Vinoda installed by Srila Lokanatha Gosvami - now in Jaipura.

    (22) Sri Syama-Sundara installed by Srila Syamananda Prabhu - now in Jaipura.

    (23) Sri Gokulananda installed by Srila Visvanatha Cakravarti Thakura - in Vrndavana along with Sri Radha-Vijaya-Govinda of Srila Baladeva Vidya-bhusana and Sri Caitanya of Srila Narottama Dasa Thakura.

    Deities Established In Vraja By Vajra-nabha, Sri Krsna's Great-grandson

    (24-27) Four Devas - (in Vrndavana) Sri Govinda-deva; (in Mathura) Sri Kesava-deva; (in Govardhana) Sri Hari-deva; (in Maha-vana) Sri Baladeva.

    (28-31) Four Gopalas - (in Vrndavana) Saksi-Gopala, Gopinath-Gopala, Madana-Gopala; (in Govardhana) Srinatha-Gopala.

    (32-35) Four Sivas - (in Mathura) Bhutesvara; (in Vrndavana) Gopisvara; (in Govardhana) Cakresvara; (in Kamya-vana) Kamesvara.

    (36-39) Four Devis - (in Mathura) Maha-Devi; (in Vrndavana) Vrnda-Devi; (in Cira-Ghata) Katyayani; (in Sanketa) Sanketak Sanketa-Vasini.

    Other Famous Early Deities

    (40) Sri Syama-sundara in Khadadaha; (41) Sri Gaura-Nitai in Sukacara; (42) Sri Madana-Mohana in Panihati; (43) Sri Nanda-Dulala in Saibona; (44) Sri Jagannatha in Mahesa; (45) Sri Mahaprabhu in Catara; (46) Bala-Gopala in Endedaha; (47) Sri Radha Vallabha in Vallabha-pura; (48) Sri madana-Gopala in Santi-pura; (49) Mohana-Raya and Krsna-Raya in Baharampura; (50-55) the six sets of Deities established during Srila Narottama Dasa Thakura's celebration of the first Gaura-Purnima festival (appearance day of Sri Caitanya Mahaprabhu) in Khetari - Gauranga, Vallabhi-Kanta, Radha-Ramana, Vraja-Mohana, Radha-Kanta, and Sri Krsna; (56) Sri Nanda Dulala in Jalala-pura; (57) Sri Laksmi-Visnu-priya established in Rajasahi, Khetari, by Srila Narottama Dasa Thakura; (58) A Deity established in the King's palace of Puri by Maharaja Pratapa Rudra; (59) A Deity established in Campahati, Varddhamana, by Sri Vaninatha Thakura.

    (E) Early Paintings

    (1) Famous painting done by Sri Visakha Devi herself of Sri Madana-Gopala, painted for the pleasure of Srimati Radharani - as mentioned in Srila Rupa Gosvami's Vidagdha-Madhva-Nataka.

    (2) Painting of Sriman Mahaprabhu - at Ma Jahnava Ghata next to Sri Radha-Kunda.

    (3) Painting of Sri Mahaprabhu with His associates - at the King's palace in Kunja-ghata, Baharampura.

    (4) Life-size painting of Sri Mahaprabhu - in the King's palace at Puri.

    (5) Painting in Bhonsala House in Bombay (bought from Vargira Bangala).

    (6) Painting of Rasa-Raja-Mahabhava at Srila Raghunatha Dasa Gosvami's bhajana-kutira in Radha-kunda; upon the request of the Muslim emperor of Delhi, the royal artist of the King of Orissa went before Sri Caitanya Mahaprabhu and painted His portrait exactly true to the Lord's countenance.

    (7) Painting of Sri Caitanya Sankirtana done in the mid-17th century; it used to be Srinivasa Acarya's house in Yaji-grama, but is now in Mallika Mahasaya Thakura's house in Endedaha.
    2:06 pm
    Books about Lord Caitanya and His pure eternal associates
    srimad-bhagavatam divyam
    puranam vacanam tada
    gauranvayasya sampraptir
    bhavisyati na samsayah

    "Then he will hear the splendid Srimad Bhagavatam Purana, which predicts
    that the Supreme Personality of Godhead will appear in a fair-complexioned form. Of this there is no doubt." (Garga Samhita 5.24.83)

    (1) Sri Caitanya-bhagavata by Srila Vrindavan das Thakura
    (2) Sri Caitanya-caritamrta by Srila Krsnadasa Kaviraja
    (3) Sri Caitanya-mangala by Srila Locana das Thakura
    (4) Sri Krsna Caitanya-caritamrta-maha-kavyam
    by Caitanya Dasa (elder brother of Kavi Karnapura)
    (5) Sri Caitanya-candramrta by Srila Prabodhananda Sarasvati
    (6) Sri Caitanya-candrodaya natakam by Kavi Karnapura
    (7) Bhakti Ratnakara by Narahari Cakravarti
    (8) Sri Caitanya Mahaprabhu's incarnation is authorized, compiled by Kusakratha Das
    (9) Glories to Sri Caitanya Mahaprabhu, many prayers compiled by Kusakratha Das
    (10) Gaura-ganoddesa-dipika by Kavi Karnapura
    (11) Gaura-caritra-samudra by Narahari Cakravarti
    (12) Sri Gaura-krsnodaya by Srimad Govinda-deva Kavi
    (13) Sriman Mahaprabhor Asta-kaliya-lila Smarana Mangala Stotram (daily eight-fold pastimes of Lord Gauranga, Sanskrit) by Visvanatha Cakravarti Thakura, Rupa Gosvami's Gauranga-smarana-mangala-astakam and Visvanatha's Svapna Vilasamrta.
    (14) Commentary on Sriman Mahaprabhor Asta-kaliya-lila Smarana Mangala Stotram in Bengali (Krsna das, disciple of Visvanatha Cakravarti Thakura).
    (15) Sri Gauranga-lila-smarana-mangala-stotram by Bhaktivinoda Thakura
    (16) Navadvipa-bhava-taranga by Bhaktivinoda Thakura and Bhaja godruma kanana
    (17) Navadvipa-dhama-mahatmya Pramana Khanda & Parikrama Khanda by Bhaktivinoda Thakura
    (18) Navadvipa-sataka by Prabodhanada Sarasvati
    (19) Narottama Vilasa by Narahari Cakravarti
    (20) Rasika Mangala by Gopijana-vallabha Das
    (21) Srinivas-carita by Narahari Cakravarti
    (22) Shyamananda Prakash by Krsnacaran Das
    (23) Shyamananda-satakam by Rasikananda Deva
    (24) Karnananda by By Yadunandana Das
    (25) Prema-vivarta by Jagadananda Pandit
    (26) Namamrta Samudra by Narahari Cakravarti
    (27) Sri Gaura-premollasa-stotram by Nandakisora Gosvami
    (28) Prema-vilasa by Nityananda Dasa
    (29-33) Gitavali, Saranagati, Kalyana-kalpataru, Gitamala, Baul-sangit by Bhaktivinoda Thakura
    (34) Hari-nama-cintamani by Bhaktivinoda Thakura
    (35) Krsna-prema-tarangini (full Bhagavatam in Bengali) by Bhagavatacarya
    2:03 pm
    Key Events in the Life of Sri Caitanya Mahaprabhu
    (1486-1533 AD - 47 years)

    * February 18, 1486 - His birth in Sri Mayapura
    * August, 1486 (age 6 months) ceremony of giving first grains, and ceremony of offering coins and the Srimad-Bhagavatam (He chose the Bhagavatam)
    * 1494 (age 8) - He begins His schooling under Ganga Dasa Pandita
    * 1496 (age 10) - He becomes a scholar; His brother Visva-rupa takes sannyasa
    * 1500 (age 14) - He marries Srimati Laksmi-Priya
    * 1502 (age 16) - He starts His own school, teaching Sanskrit grammar
    * 1503 (age 17) - He travels to Gaya and accepts initiation from Isvara Puri
    * 1509 (age 23) - He propagates the sankirtana movement; He delivers Chand Kazi
    * 1510 (age 24) - He formally accepts the renounced order of sannyasa
    * February 1510 (age 25) - He travels to Puri, Orissa; He visits the Deity Saksi-Gopala
    * March 1510 - He meets with Sarvabhauma Bhattacarya and converts him to vaisnavism
    * April 1510 - He continues toward South India; He meets Ramananda Raya
    * August-November 1510 - He spends Caturmasya in Ranga-ksetra
    * June 1511 (age 26) - He returns to Jagannatha Puri
    * October 1514 (age 28) - He travels to Bengal and meets Rupa and Sanatana Gosvamis
    * June 1515 (age 29) - He returns to Puri via Santipura; He starts for Sri Vrndavana
    * June 1516 (age 30) - He returns to Puri, remaining there for His final 17 years (to 1533)
    * 1516-1522 - He inspires active preaching work while based in Puri
    * March 1517 (age 31) - Sri Rupa Gosvami arrives from Vrndavana; then Sri Sanatana
    * July 1517 - Raghunatha Dasa Gosvami is freed from family duties and comes to Puri also
    * March 1518 (age 32) - Sri Sanatana is sent Vrndavana; Vallabhacarya arrives
    * 1520 (age 34) - The passing away of Sri Haridasa Thakura is celebrated
    * 1532 (age 46) - The Mahaprabhu's distressful separation from Lord Krsna increases markedly
    * 1533 (age 47) - His disappearance pastime in the temple of Tota Gopinatha
    Saturday, July 26th, 2008
    12:03 am
    Gopis
    The gopis may be divided into three groups : 1. Gopi friends of the same age as Krsna, 2. maidservants and 3. gopi messengers.

    Learned scholars have also divided Lord Krsna's associates into the following nine categories : 1. yutha, 2. kula, 3. mandala, 4. varga, 5. gana, 6. samavaya, 7. sancaya, 8. samaja, 9. and samanvaya.

    Of the three kinds of gopi associates of the Lord of the three kinds of gopi associates of the Lord, the first group, Krsna's contemporary gopi friends, are the most exalted, the second group, the maidservants are the next most exalted, and the gopi messengers come after them. These three groups correspond to the groups mentioned as samaja, mandala and gana respectively. The first group, Krsna's contemporary gopi friends, may be further divided into varistha (the most exalted ) and vara (exalted).

    The varistha gopis are more famous than all the others. They are eternally the intimate friends of Sri Sri Radha-Krsna. No one can equal or exceed the love they bear for the divine couple.

    Of all Krsna's friends, the varistha gopis are the most worshipable. They are decorated with incomparable transcendental qualities, bodily beauty and all other charming opulences.

    Krsna's contemporary gopi friends decorate their own dear friend Srimati Radharani. They cheat their husbands parents and other guardians (by going to meet Radha and Krsna) and they take Srimati Radharani's side when she has a lover's quarrel with Lord Hari.

    These gopis assist Radha and Krsna in Their secret rendezvous. These gopis serve palatable meals to the divine couple and afterward relish tasting the remnants left by Them. These gopis carefully guard the secret of Radha's and Krsna's confidential pastimes together.

    Their minds are pure and they are very expert and intelligent. They serve Radha and Krsna very appropriately. They glorify their own group and criticize the followers of Candravali, Radharani's rival.

    They please Radha and Krsna by expertly singing, dancing and playing instrumental music. At the appropriate time they beg to be engaged in various appropriate services.

    For the most part the learned devotees know about these activities of Krsna's gopi friends. All the gopis are aware of these and all the other similar services and they actively serve Radha and Krsna by performing these activities.

    The gopis who are close associates of the divine couple are directly engaged in these services, whereas other gopis are not.

    Some gopis serve the divine couple in the garden known as Madanonmadini among the flowering creepers, betel creepers and betel trees. Some gopis are expert at playing various magic tricks, some are expert at composing riddles and some are appointed to provide betel nuts for the divine couple. All these gopis are the servants of Srimati Radharani.

    Other gopis are specifically the friends of Lord Baladeva. Lalita-devi is the leader and controller of all these exalted and worshipable young gopis.

    Srimati Radharani's rival is Candravali. Among Candravali's friends are Padma, Syama, Saibya, Bhadra, Vicitra, Gopali, Palika, Candrasalika, Mangala, Vimala, Lila, Taralaksi, Manorama, Kandarpa-manjari, Manjubhasini, Khanjaneksana, Kumuda, Kairavi, Sari, Saradaksi, Visarada, Sankari, Kunkuma, Krsna, Sarangi, Indravali, Siva, Taravali, Gunavati, Sumukhi, Keli-manjari, Haravali, Cakoraksi, Bharati and Kamala.

    The beautiful gopis may be considered in hundreds of groups, each group containing hundreds of thousands of gopis.

    Among all these gopis the most important are Srimati Radharani, Candravali, Bhadra, Syama and Palika. These gopis are full of all transcendental good qualities.

    Of these gopis Srimati Radharani and Candravali are the best. Each of them has millions of doe-eyed gopi followers.

    Because She possesses all charm and sweetness, Srimati Radharani is the better of the two. She is supremely famous. In the Sruti-sastra She is known by the name Gandharva-devi.

    Lalita-devi and the other eight principal gopis, the other gopis and the manjari have forms that are for the most part like the transcendental form of Srimati Radharani, the queen of Vrndavana. (SSRKGD)
    12:02 am
    The Gopis
    The sadhana siddha gopis, such as the Dandakaranya sages and other perfected devotees became gopis by engaging in devotional service. The nitya-siddhas (nitya priya) gopis, such as Radharani or Candravali, are eternally liberated gopis.

    “The pastimes of Srimati Radharani and Krishna are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so the spiritual humors of such pastimes are never complete without the gopis, the Lord’s personal friends. Without the gopis, these pastimes between Radha and Krishna cannot be nourished.” (Caitanya Caritamrita Madhya 8.203)

    “The personal associates of Radharani, the gopi damsels of Vraja, are direct expansions of Her body. These expansions of Srimati Radharani are necessary for enhancing the pleasure potency of Sri Krishna. Their transcendental exchanges of love are the superexcellent affairs of the pastimes of Vrindavana. By the expansions of Srimati Radharani’s personal body, She helps Lord Krishna taste the rasa-dance and similar other activities.” (Caitanya Caritamrita Adi 4.81 purport)

    “All the other gopis help increase the joy of Krishna’s pastimes with Radharani. The gopis act as instruments of Their mutual enjoyment.” (Caitanya Caritamrita Adi 4.217)

    Eight Main Gopis (Asta Sakhis)
    These eight are the leaders of all the other gopis. They always serve Radha and try to please Her in every way. They are the dearest and most beloved friends of Srimati Radharani. Rupa Gosvami describes the qualities of the eight main gopis in Radha Krishna Ganodesa Dipika.

    1. Lalita Sakhi
    2. Visakha Sakhi
    3. Campakalata Sakhi
    4. Citra Sakhi
    5. Tungavidya Sakhi
    6. Indulekha Sakhi
    7. Rangadevi Sakhi
    8. Sudevi Sakhi

    Candravali
    She is Srimati Radharani main competitor for the attention of Krishna. Srimati Radharani is her cousin. Candravali is the daughter of Candrabhanu, who is the brother of Vrishabhanu. She lived in the village of Sakhi Sthali near Govardhana Hill with her husband Govardhana Malla.

    Out of the hundreds of thousands of gopis, eight are considered most prominent. They are: Radharani, Candravali, Lalita, Vishakha, Padma, Bhadra, Saibya and Syama. Of these two Radharani and Candravali are considered most dear. Of these two Radharani is the most dear to Krishna.

    Lalita Sakti
    Of the eight sakhis (main gopis) Lalita Devi in the main sakhi. She is 27 days older than Srimati Radharani. She is the leader and best of the eight main gopis. She is the constant companion and follower of Srimati Radharani.

    She is a dear friend of Srimati Radharani. She has a contradictory and hot-tempered nature. Her complexion is bright yellow. Her garments are the color of peacock feathers. She is expert at arranging both the meeting of Radha and Krishna and their conjugal fights.

    Her mother is Saradi Devi and her father is Vishoka. Her husband is Bhairava, who is a close friend of Govardhana Malla, the husband of Candravali.

    Visakha Sakhi
    She is the second most important gopi of the eight main gopis. Her attributes are much like Lalita Devi. She was born at exactly the same time as Radharani appeared. Her complexion is like lighting and her garments are decorated with stars. She carries messages between Radha and Krishna, and is the most expert gopi messenger. Her father’s name is Pavana, mother is Dakshina and her husband is Vahika. She is said to be from the village of Kamai.

    Campakalata Sakhi
    She is one day younger than Radharani. Her complexion is the color of a yellow campaka flower and she wears garments the color of a blue jay’s feather. She is expert in logical persuasion and is a diplomat, skilled in thwarting Radha’s competitors. She is an expert sweet cook and an artistic potter. Her father is Arama, mother is Batika, and husband is Candaksha. She is said to be from the village of Sunthera.

    Citra Sakhi
    She is 26 days older than Radharani. She has a red complexion like kumkum and wears crystal colored garments. Citra can read between the lines and understand an author’s hidden intentions. She has a very mild nature and has a saffron complexion. She is a trained cook and can make a variety of nectar drinks. She is learned in astronomy and astrology, and is a skilled gardener. She makes garlands. Her father’s name is Catura, Mother Carvika and husband is Pithara. She is said to be from the village of Chiksoli, 1½ km southwest of Varsana.

    Tungavidya Sakhi
    She is 15 days younger than Srimati Radharani. She is the color of kumkum and wears white garments. Tungavidya is hot tempered. She is learned in eighteen branches of Vedic knowledge. She is a celebrated music teacher, and an expert singer and vina player. She is expert at arranging the meeting of Radha and Krishna. Her birthplace is said to be the village of Dabharo (Damala). Her father is Paushkara, Mother is Medha and husband is Balisha.

    Indulekha Sakhi
    She is three days younger than Srimati Radharani. She has a tan complexion and wears garments that are pomegranate color. She displays a hot temper and a contrary nature. She carries messages that cause Radha and Krishna to be attracted to each other and she knows Radha and Krishna’s confidential secrets. She knows the science of palmistry and gemology. Her father’s name is Sagara, mother is Bela and husband is Durbala. She is said to be from the village of Anjanak.

    Rangadevi Sakhi
    She is seven days younger than Srimati Radharani. She has a complexion that is similar to the hue of a lotus filament and wears garments that are the color of a rose. She has a “bama”, contrary and hot-tempered nature. She jokes with Radha in front of Krishna. She is expert in using perfumes and cosmetics, and burning fragrant incenses. Because of previous austerities she knows a mantra that can attract Krishna.

    Sudevi Sakhi
    She looks so much like Srimati Radharani that she is mistaken for being Her sister. She has a golden complexion and wears coral color clothing. She is always beside Radharani and arranges Her hair, decorates Her eyes and massages Her. She is expert at training parrots, oil body massages, reading omens, gardening and decorating couches. Her father’s name is Rangasara and mother’s is Karuna. She is said to be from the village of Bajhera. Rangadevi is her twin sister.

    Ananga Manjari
    She is the younger sister of Srimati Radharani. She follows her sister like a shadow. She is thirteen years old and her complexion is gold colored. She wears clothes the color of a blue lotus flower. She serves both as a maid servant manjari and as a gopi group leader. Ananga Manjari is an expansion of Balarama to serve Krishna in the intimate conjugal pastimes.

    Manjaris
    The manjaris are 10 to 14 years old, which is a few years younger than Srimati Radharani. The manjaris do not mix with Krishna directly. Their sole purpose is to unite Radha and Krishna and render various services. The Six Gosvamis have manjari forms. Sri Rupa Manjari (Rupa Gosvami) is directly under Lalita sakhi, who oversees thousands of manjaris.

    “It is very difficult to express the manjaris’ dealing with Krishna because they have no desire to mix with Krishna or to enjoy Him personally. Rather, they are always ready to help Radharani associate with Krishna. Their affection for Krishna and Radharani is so pure that they are simply satisfied when Radha and Krishna are together. Indeed their transcendental pleasure is in seeing Radha and Krishna united. The actual form of Radharani is just like a creeper embracing the tree of Krishna, and the damsels of Braja, the associates of Radharani, are just like the leaves and flowers of that creeper.” (Teaching of Lord Caitanya)
    Eight main manjaris are Rupa Manjari, Rati Manjari, Rasa Manjari, Labanga Manjari, Guna Manjari, Manjulali Manjari, Kasturi Manjari, Vilasa Manjari.
    12:00 am
    Radharani un citas gopi
    Srimati Radharani is fifteen years old and full of the luster of youth.

    Yasoda-devi, the queen of the cowherds, is more affectionate to Radharani than millions of mothers can be. Radharani's father is King Vrsabhanu, who is as splendid as the sun.

    Srimati Radharani's mother is Kirtida-devi, who is also known in this world as Ratnagarbha-devi. Radharani's paternal grandfather is Mahibhanu and Her maternal grandfather is Indu.

    Her maternal grandmother is Mukhara-devi and Her paternal grandmother is Sukhada-devi. Her father's brothers (Her uncles) are Ratnabhanu, Subhanu and Bhanu.

    Bhadrakirti, Mahakirti and Kirticandra are Radharani's materal uncles. Menaka-devi, Sasthi-devi, Gauri-devi, Dhatri-devi and Dhataki-devi are Radharani's materal aunts.

    Radharani's mother's sister is Kirtimati-devi, whose husband is Kasa. Radharani's father's sister is Bhanumudra-devi, whose husband is Kusa.

    Radharani's elder brother is Sridama and Her younger sister is Ananga-manjari. Radharani's father-in-law is Vrikagopa and Her brother-in-law is Durmada.

    Jatila-devi is Radharani's mother-in-law and Abhimanyu is Radharani's so-called husband. Kutila-devi, who is always eager to find fault, is Radharani's sister-in-law.

    Lalita, Visakha, Sucitra, Campakalata, Ranga-devi, Sudevi, Tungavidya and Indulekha are the eight dearest friends of Srimati Radharani. These gopis are considered the leaders of all the others.

    Kurangaksi, Mandali, Mankiundala, Matali, Candralalita, Madhavi, Madanalasa, Manjumedha, Sasikala, Sumadhya, Madhureksana, Kamala, Kamalatika, Gunacuda, Varangada, Madhuri, Candrika, Prema-manjari, Tanumadhyama, Kandarpa-sundari and Manjukesi are among the millions of dear friends (priya-sakhi) of Srimati Radharani.

    Lasika, Kelikandali, Kadambari, Sasimukhi, Candrarekha, Priyamvada, Madonmada, Madhumati, Vasanti, Kalabhasini, Ratnavali, Manimati and Karpuralatika are among those friends (jivita-sakhi) for whom Srimati Radharani is as dear as life.

    Kasturi, Manojna, Manimanjari, Sindura, Candanavati, Kaumudi and Madira are among Sriamti Radharani's eternal friends (nitya-sakhi).

    Srimati Radharani's Manjari Friends.

    Ananga-manjari, Rupa-manjari, Rati-manjari, Lavanga-manjari, Raga-manjari, Rasa-manjari, Vilasa-manjari, Prema-manjari, Mani-manjari, Suvarna-manjari, Kama-manjari, Ratna-manjari, Kasturi-manjari, Gandha-manjari, Netra-manjari, Sripadma-manjari, Lila-manjari and Hema-manjari are among Srimati Radharani's manjari friends. Prema-manjari and Rati-manjari are both also known by the name Bhanumati-devi.

    The Objects of Srimati Radharani's Worship

    Srimati Radharani's worshipable deity is the sun-god, who enlivens the lotus flowers and acts as an eye for the entire world. Srimati Radharani's maha-mantra is the name of Lord Krishna. Srimati Radharani's benefactor, who brings Her all good fortune, is Bhagavati Paurnamasi.

    Specific Description of Various Gopis

    Lalita-devi and the other eight principal gopis, the other gopis and the manjari have forms that are for the most part like the transcendental form of Srimati Radharani, the queen of Vrindavan.

    Vrinda-devi, Kundalat-devi and their followaers assist the divine couple in Their pastimes in the various forests of Vrindavan. Dhanistha-devi, Gunamala-devi and their followers remain in the home of Nanda Maharaja, the cowherd king and assist the Lord's pastimes from there.

    Kamada-devi is the daughter of Srimati Radharani's nurse. Kamada is an especially close friend of Radharani. Ragalekha-devi, Kalakeli-devi and Manjula-devi are some of Radharani's maidservants.

    Nandimukhi-devi and Bindumati-devi are the leaders of those gopis who arrange the rendezvous of Radha and Krishna. Syamala-devi and Mangala-devi are the leaders of those gopis who act as well-wishers of Srimati Radharani.

    Candravali-devi is the leader of those gopis who are Srimati Radharani's rivals.

    The talented musicians Rasollasa-devi, Gunatunga-devi,Kalakanthi-devi, Sukhanti-devi, and Pikakanti-devi delight Lord Hari by singing Visakha's musical compositions.

    Maniki-devi, Narmada-devi, and Kusumapesala-devi serve the divine couple by playing drums, cymbals, string instruments like the vina, and wind instruments like the flute.

    In this way we have described some of the sakhis (gopi friends), nitya-sakhis (eternal gopi friends), prana-sakhis (gopi friends who are as dear as life), priya-sakhis (dear gopi friends) and parama-prestha-sakhis (dearest gopi friends)

    Srimati Radharani's Maidservants

    Ragalekha-devi, Kalakeli-devi and Bhurida-devi are the leaders for those gopis who are Srimati Radharani's maidservants. Among these maidservants are Sugandha-devi and Nalini-devi (the two daughters of Divakirti-devi) and Manjistha-devi and Rangaraga-devi (the two daughters of Nanda Maharaja's laundry washers).

    Palindri-devi serves Srimati Radharani by dressing and decorating Her. Chitrini decorates Radharani with various cosmetics. Mantriki-devi and Tantriki-devi are astrologers who reveal the future to Srimati Radharani.

    Katyayani-devi is the leader of those gopi messengers who are older than Srimati Radharani. Bhagyavati-devi and Punyapunja-devi, the two daughters of Maharaja Nanda's sweeper, are also the maidservants of Srimati Radharani.

    Tunga-devi, Malli-devi and Matalli-devi are the leaders of those girls descended from the uncivilized mountain tribe known as the Pulindas. In Vrindavan some of the Pulinda girls act as the friends of Srimati Radharani and some are the friends of Sri Krishna.

    Also included among Srimati Radharani's servants are Gargi-devi and other very respectable brahmana girls, Bhringarika-devi and other girls from the cheti community, Vijaya-devi, Rasala-devi, Payoda-devi and other girls from the vita community, as well as the boys Subala, Ujjvala, Gandharva, Madhumangala and Raktaka.

    Tunga-devi, Pisangi-devi and Kalakandala-devi always remain near Srimati Radharani to serve Her. Manjual-devi, Bindula-devi, Sandha-devi, Mrdula-devi and others, although very young still engage in Radharani's service.

    Sunada, Yamuna and Bahula are the most important of Srimati Radharani's pet surabhi cows. Tungi is Her chubby pet calf, Kakkhati is Her old pet monkey, Rangini is Her pet doe and Charuchandrika is Her pet chakori bird.

    Tundikeri is the name of Radharani's pet swan, who is fond of swimming in Radha-kunda. Madhuri is Radharani's pet elephant and Suksmadhi and Subha are Her two pet parrots.

    The two parrots perfectly imitate Lalita-devi's playful jokes spoken to her master and mistress (Sri Sri Radha-Krishna). By this wonderful repetition the parrots astonish the gopis.

    Srimati Radharani's Ornaments

    Srimati Radharani's tilaka marking is named Smarayantra. Her jeweled necklace is named Harimohana, Her jeweled earrings are named Rocana and the pearl decorating Her nose is named Prabhakari.

    Her locket which contains a picture of Lord Krishna, is named Madana. Her Syamantaka jewel is also known as Sankhacuda-siromani (Sankhacuda's crest-jewel).

    The auspicious jewel She wears around Her neck is called Puspavan because it eclipses the simultaneous rising of the sun and moon (puspavan) with its splendor. Her anklets are called Chatakarava because their tinkling sounds resemble the warbling of chataka birds. Her bracelets are called Manikarvura.

    Srimati Radharani's signet ring is named Vipaksamardini. Her sash is named Kancanacitrangi and Her ankle-bells, which stun Lord Krishna with their tinkling sounds, are named Ratnagopura.

    Srimati Radharani's garments are named Meghambara. Her choli is red like a ruby and it is the favorite of Lord Hari. Radharani's ghaghra is the color of a blue cloud and it is Her own favorite.

    Srimati Radhrani's jeweled mirror is named Sudhamsudarpaharana, which means "that which removes (harana) the moon's (sudhamsu) pride (darpa)."

    Her golden stick for applying mascara is named Narmada, Her jeweled comb is named Svastida and Her private flower garden is named Kandarpakuhali.

    In Radharani's garden is a vine of golden jasmine flowers that She has named Tadidvalli ("the vine of lightning"). Her private lake bears Her own name (Radha-kunda) and on the shore of that lake is a kadamba tree that is the site of very confidential talks between Her and Lord Krishna.

    Her favorite ragas are mallara and dhanasri and Her favorite dances are chalikya and rudravallaki.

    Srimati Radharani's glorious birth occured on the eighth day of the bright moon in the month of Bhadra. Although generally not full on that day, the moon appeared full to celebrate Radharani's appearance in this world.
    Tuesday, July 22nd, 2008
    2:34 pm
    Manjari servants of Radharani
    The eight principal manjaris, with the exception of Vilasa Manjari, are 13 years old, some a few months older than others. Vilasa is 12/11/26. Lavanga is 13/6/1, Rupa is 13/6/0, Manjulali 13/6/7. At any rate, the specific ages are not that important, the idea is that some are a bit older and some a big younger, and this nuance will be visible in their mutual dealings when one meditates on and is given a vision of the Vraja-pastimes.
    Monday, July 21st, 2008
    2:08 pm
    Prayers to Govardhana Hill
    Prayers to
    Eight Prayers Glorifying Govardhana Hill


    1
    krsna-prasadena samasta-saila-
    samrajyam apnoti ca vairino pi
    sakrasya yah prapa balim sa saksad
    govardhano me disatam abhistam

    May Govardhana Hill, which by Krsna’s mercy became the king of all mountains and received the respectful tribute of its arch-enemy Indra, fulfil my desire.


    2
    sva-prestha-hastambuja-saukumarya-
    sukhanubhuter ati-bhumi-vrtteh
    mahendra-vajrahatim apy ahanan
    govardhano me disatam abhistam

    As it was held above the earth it became so filled with happiness by experiencing the softness of its beloved Krsna’s lotus hand it did not even know it was being struck by Indra’s thunderbolt. May Govardhana Hill fulfil my desire.

    3
    yatraiva krsno vrsabhanu-putrya
    danam grhitum kalaham vitene
    sruteh sprha yatra mahaty atah sri-
    govardhano me disatam abhistam

    Trying to collect a toll, Krsna quarrelled there with King Vrsabhanu’s daughter. The personified Vedas yearn to listen to that quarrel. May Govardhana Hill fulfil my desire.

    4
    snatva sarah svasu samira-hasti
    yatraiva nipadi-paraga-dhulih
    alolayan khetali caru sa sri-
    govardhano me disatam abhistam

    Bathing in a nearby lake, the elephant of a pleasant breeze, covered with pollen of kadamba and other flowers, gracefully plays there. May Govardhana Hill fulfil my desire.

    5
    kasturikabhih sayitam kim atrety
    uham prabhoh svasya muhur vitanvan
    naisargika-sviya-sila-sugandhair
    govardhano me disatam abhistam

    How is it that sweet fragrance of the musk deer and the various natural scents there make the Lord so calm and relaxed? May Govardhana Hill fulfil my desire.

    6
    vamsa-pratidhvany-anusara-vartma
    didrksavo yatra harim harinyah
    yantyo labhante na hi vismitah sa
    govardhano me disatam abhistam

    Searching there for Lord Hari on the path of His flute music, the astonished deer do not find Him. May Govardhana Hill fulfil my desire.

    7
    yatraiva gangam anu navi radham
    arohya madhye tu nimagna-naukah
    krsno hi radhanugalo babhau sa
    govardhano me disatam abhistam

    As the divine couple travelled on the Ganges there the boat began to sink in the middle. Krsna was splendidly handsome as Radha clung to his neck. May Govardhana Hill fulfil my desire.

    8
    vina-bhavet kim hari-dasa-varya-
    padasrayam bhaktir atah srayami
    yam eva saprema nijesayoh sri-
    govardhano me disatam abhistam

    Without taking shelter of the feet of the hill that is the best of Lord Hari’s servants and full of love for the divine king and queen, how is it possible to attain pure devotional service? May Govardhana Hill fulfil my desire.

    9
    etat pathed yo hari-dada-varya-
    mahanubhavastakam ardra-cetah
    sri-radhika-madhavayoh padab ja-
    dasyam sa vinded acirena saksat

    May the reader of these eight verses glorifying Lord Hari’s greatest servant, his heart melting with pure love, quickly attain direct service to the lotus feet of Sri Sri Radha-Madhava.
    1:23 pm
    Srila Gopala Bhatta Goswami
    Śrī Gopāla Bhaṭṭa Gosvāmī was the son of Veńkaṭa Bhaṭṭa, a resident of Śrī Rańgam. Gopāla Bhaṭṭa formerly belonged to the disciplic succession of the Rāmānuja-sampradāya but later became part of the Gauḍīya-sampradāya. In the year 1433 Śakābda (A.D. 1511), when Lord Caitanya Mahāprabhu was touring South India, He stayed for four months during the period of Cāturmāsya at the house of Veńkaṭa Bhaṭṭa, who then got the opportunity to serve the Lord to his heart's content. Gopāla Bhaṭṭa also got the opportunity to serve the Lord at this time. Śrī Gopāla Bhaṭṭa Gosvāmī was later initiated by his uncle, the great sannyāsī Prabodhānanda Sarasvatī. Both the father and the mother of Gopāla Bhaṭṭa Gosvāmī were extremely fortunate, for they dedicated their entire lives to the service of Lord Caitanya Mahāprabhu. They allowed Gopāla Bhaṭṭa Gosvāmī to go to Vṛndāvana, and they gave up their lives thinking of Śrī Caitanya Mahāprabhu. When Lord Caitanya was later informed that Gopāla Bhaṭṭa Gosvāmī had gone to Vṛndāvana and met Śrī Rūpa and Sanātana Gosvāmī, He was very pleased, and He advised Śrī Rūpa and Sanātana to accept Gopāla Bhaṭṭa Gosvāmī as their younger brother and take care of him. Śrī Sanātana Gosvāmī, out of his great affection for Gopāla Bhaṭṭa Gosvāmī, compiled the Vaiṣṇava smṛti named Hari-bhakti-vilāsa and published it under his name. Under the instruction of Śrīla Rūpa and Sanātana, Gopāla Bhaṭṭa Gosvāmī installed one of the seven principal Deities of Vṛndāvana, the Rādhāramaṇa Deity. The sevaits (priests) of the Rādhāramaṇa temple belong to the Gauḍīya-sampradāya.

    When Kṛṣṇadāsa Kavirāja Gosvāmī took permission from all the Vaiṣṇavas before writing Śrī Caitanya-caritāmṛta, Gopāla Bhaṭṭa Gosvāmī also gave him his blessings, but he requested him not to mention his name in the book. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī has mentioned Gopāla Bhaṭṭa Gosvāmī only very cautiously in one or two passages of the Caitanya-caritāmṛta. Śrīla Jīva Gosvāmī has written in the beginning of his Tattva-sandarbha, "A devotee from southern India who was born of a brāhmaṇa family and was a very intimate friend of Rūpa Gosvāmī and Sanātana Gosvāmī has written a book that he has not compiled chronologically. Therefore I, a tiny living entity known as jīva, am trying to assort the events of the book chronologically, consulting the direction of great personalities like Madhvācārya, Śrīdhara Svāmī, Rāmānujācārya and other senior Vaiṣṇavas in the disciplic succession." In the beginning of the Bhagavat-sandarbha there are similar statements by Śrīla Jīva Gosvāmī. Śrīla Gopāla Bhaṭṭa Gosvāmī compiled a book called Sat-kriyā-sāra-dīpikā, edited the Hari-bhakti-vilāsa, wrote a foreword to the Ṣaṭ-sandarbha and a commentary on the Kṛṣṇa-karṇāmṛta, and installed the Rādhāramaṇa Deity in Vṛndāvana. In the Gaura-gaṇoddeśa-dīpikā (184) it is mentioned that his previous name in the pastimes of Lord Kṛṣṇa was Anańga-mañjarī. Sometimes he is also said to have been an incarnation of Guṇa-mañjarī. Śrīnivāsa Ācārya and Gopīnātha Pūjārī were two of his disciples.
    1:21 pm
    Sri Raghunatha dasa Goswami
    Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "Śrīla Raghunātha dāsa Gosvāmī was most probably born in the year 1416 Śakābda (A.D. 1494) in a kāyastha family as the son of Govardhana Majumadāra, who was the younger brother of the then zamindar, Hiraṇya Majumadāra. The village where he took birth is known as Śrī-kṛṣṇapura. On the railway line between Calcutta and Burdwan is a station named Triśābaghā [now known as Ādi-saptagrāma], and about one and a half miles away is the village of Śrī-kṛṣṇapura, where the parental home of Śrī Raghunātha dāsa Gosvāmī was situated. A temple of Śrī Śrī Rādhā-Govinda is still there. In front of the temple is a large open area but no large hall for devotees to assemble. A rich Calcutta gentleman named Haricaraṇa Ghoṣa, who resided in the Simlā quarter, recently repaired the temple. The entire temple compound is surrounded by walls, and in a small room just to the side of the temple is a small platform on which Raghunātha dāsa Gosvāmī used to worship the Deity. By the side of the temple is the dying river Sarasvatī."

    The forefathers of Śrīla Raghunātha dāsa Gosvāmī were all Vaiṣṇavas and were very rich men. His spiritual master at home was Yadunandana Ācārya. Although Raghunātha dāsa was a family man, he had no attachment for his estate and wife. Seeing his tendency to leave home, his father and uncle engaged special bodyguards to watch over him, but nevertheless he managed to escape their vigilance and went away to Jagannātha Purī to meet Śrī Caitanya Mahāprabhu. This incident took place in the year 1439 Śakābda (A.D. 1517). Raghunātha dāsa Gosvāmī compiled three books, named Stava-mālā (or Stavāvalī), Dāna-carita and Muktā-carita. He lived a long time, residing for most of his life at Rādhā-kuṇḍa. The place where Raghunātha dāsa Gosvāmī performed his devotional service still exists by Rādhā-kuṇḍa. He almost completely gave up eating, and therefore he was very skinny and of weak health. His only concern was to chant the holy name of the Lord. He gradually reduced his sleeping until he was almost not sleeping at all. It is said that his eyes were always full of tears. When Śrīnivāsa Ācārya went to see Raghunātha dāsa Gosvāmī, the Gosvāmī blessed him by embracing him. Śrīnivāsa Ācārya requested his blessings for preaching in Bengal, and Śrīla Raghunātha dāsa Gosvāmī granted them. In the Gaura-gaṇoddeśa-dīpikā (186) it is stated that Śrīla Raghunātha dāsa Gosvāmī was formerly the gopī named Rasa-mañjarī. Sometimes it is said that he was Rati-mañjarī.
    1:41 am
    Sri Rupa Goswami and Sri Sanatana Goswami
    Śrī Anupama was the father of Śrīla Jīva Gosvāmī and younger brother of Śrī Sanātana Gosvāmī and Śrī Rūpa Gosvāmī. His former name was Vallabha, but after Lord Caitanya met him He gave him the name Anupama. Because of working in the Muslim government, these three brothers were given the title Mullik. Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their Rādhā-Govinda temple. They belong to the same family as we do. Our family gotra, or original genealogical line, is the Gautama-gotra, or line of disciples of Gautama Muni, and our surname is De. But due to their accepting the posts of zamindars in the Muslim government, they received the title Mullik. Similarly, Rūpa, Sanātana and Vallabha were also given the title Mullik. Mullik means "lord." Just as the English government gives rich and respectable persons the title "lord," so the Muslims give the title Mullik to rich, respectable families that have intimate connections with the government. Thus the title Mullik is found not only among the Muslims but also among the Hindu aristocracy. This title is not restricted to a particular family but is given to different families and castes. The qualifications for receiving it are wealth and respectability

    Sanātana Gosvāmī and Rūpa Gosvāmī belonged to the Bharadvāja-gotra, which indicates that they belonged either to the family or disciplic succession of Bharadvāja Muni. As members of the Kṛṣṇa consciousness movement we belong to the family, or disciplic succession, of Sarasvatī Gosvāmī, and thus we are known as Sārasvatas. Obeisances are therefore offered to the spiritual master as sārasvata-deva, or a member of the Sārasvata family (namas te sārasvate deve), whose mission is to broadcast the cult of Śrī Caitanya Mahāprabhu (gaura-vāṇī-pracāriṇe) and to fight with impersonalists and voidists (nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe). This was also the occupational duty of Sanātana Gosvāmī, Rūpa Gosvāmī and Anupama Gosvāmī.

    The genealogical table of Sanātana Gosvāmī, Rūpa Gosvāmī and Vallabha Gosvāmī can be traced back to the twelfth century Śakābda, when a gentleman of the name Sarvajña appeared in a very rich and opulent brāhmaṇa family in the province of Karṇāṭa. He had two sons, named Aniruddhera Rūpeśvara and Harihara, who were both bereft of their kingdoms and thus obliged to reside in the highlands. The son of Rūpeśvara, who was named Padmanābha, moved to a place in Bengal known as Naihāṭī, on the bank of the Ganges. There he had five sons, of whom the youngest, Mukunda, had a well-behaved son named Kumāradeva, who was the father of Rūpa, Sanātana and Vallabha. Kumāradeva lived in Phateyābād, an area bordering Bāklācandradvīpa in East Bengal (now Bangladesh). The present-day village of Prembagh, which lies near Ramshara in the Jessore district of Bangladesh, is said by many to be the site of Kumāradeva's house. Of his many sons, three took to the path of Vaiṣṇavism. Later, Śrī Vallabha and his elder brothers Śrī Rūpa and Sanātana came from Candradvīpa to the village in the Maldah district of Bengal known as Rāmakeli. It is in this village that Śrīla Jīva Gosvāmī took birth, accepting Vallabha as his father. Because of engaging in the service of the Muslim government, the three brothers received the title Mullik. When Lord Caitanya Mahāprabhu visited the village of Rāmakeli, He met Vallabha there. Later, Śrī Rūpa Gosvāmī, after meeting Śrī Caitanya Mahāprabhu, resigned from government service, and when he went to Vṛndāvana to meet Lord Caitanya, Vallabha accompanied him. The meeting of Rūpa Gosvāmī and Vallabha with Caitanya Mahāprabhu at Allahabad is described in the Madhya-līlā, Chapter Nineteen.

    Actually, it is to be understood from the statement of Sanātana Gosvāmī that Śrī Rūpa Gosvāmī and Vallabha went to Vṛndāvana under the instructions of Śrī Caitanya Mahāprabhu. First they went to Mathurā, where they met a gentleman named Subuddhi Rāya, who maintained himself by selling dry fuel wood. He was very pleased to meet Śrī Rūpa Gosvāmī and Anupama, and he showed them the twelve forests of Vṛndāvana. Thus they lived in Vṛndāvana for one month and then again went to search for Sanātana Gosvāmī. Following the course of the Ganges, they reached Allahabad, or Prayāga-tīrtha, but because Sanātana Gosvāmī had come there by a different road, they did not meet him there, and when Sanātana Gosvāmī came to Mathurā he was informed of the visit of Rūpa Gosvāmī and Anupama by Subuddhi Rāya. When Rūpa Gosvāmī and Anupama met Caitanya Mahāprabhu at Benares, they heard about Sanātana Gosvāmī's travels from Him, and thus they returned to Bengal, adjusted their affairs with the state and, on the order of Śrī Caitanya Mahāprabhu, went to see the Lord at Jagannātha Purī.

    In the year 1436 Śakābda (A.D. 1514), the youngest brother, Anupama, died and went back home, back to Godhead. He went to the abode in the spiritual sky where Śrī Rāmacandra is situated. At Jagannātha Purī, Śrī Rūpa Gosvāmī informed Śrī Caitanya Mahāprabhu of this incident. Vallabha was a great devotee of Śrī Rāmacandra; therefore he could not seriously consider the worship of Rādhā-Govinda according to the instructions of Śrī Caitanya Mahāprabhu. Yet he directly accepted Śrī Caitanya Mahāprabhu as an incarnation of the Supreme Personality of Godhead Rāmacandra. In the Bhakti-ratnākara there is the following statement: "Vallabha was given the name Anupama by Śrī Gaurasundara, but he was always absorbed in the devotional service of Lord Rāmacandra. He did not know anyone but Śrī Rāmacandra, but he knew that Caitanya Gosāñi was the same Lord Rāmacandra."

    In the Gaura-gaṇoddeśa-dīpikā (180) Śrī Rūpa Gosvāmī is described to be the gopī named Śrī Rūpa-mañjarī. In the Bhakti-ratnākara there is a list of the books Śrī Rūpa Gosvāmī compiled. Of all his books, the following sixteen are very popular among Vaiṣṇavas: (1) Haḿsadūta, (2) Uddhava-sandeśa, (3) Kṛṣṇa-janma-tithi-vidhi, (4 and 5) Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā, Bṛhat (major) and Laghu (minor), (6) Stavamālā, (7) Vidagdha-mādhava, (8) Lalita-mādhava, (9) Dāna-keli-kaumudi, (10) Bhakti-rasāmṛta-sindhu (this is the most celebrated book by Śrī Rūpa Gosvāmī), (11) Ujjvala-nīlamaṇi, (12) Ākhyāta-candrikā, (13) Mathurā-mahimā, (14) Padyāvalī, (15) Nāṭaka-candrikā and (16) Laghu-bhāgavatāmṛta. Śrī Rūpa Gosvāmī gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members), and keeping twenty-five percent for personal emergencies. He met Haridāsa Ṭhākura in Jagannātha Purī, where he also met Lord Caitanya and His other associates. Śrī Caitanya Mahāprabhu used to praise the handwriting of Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī could compose verses according to the desires of Śrī Caitanya Mahāprabhu, and by His direction he wrote two books named Lalita-mādhava and Vidagdha-mādhava. Lord Caitanya desired the two brothers, Sanātana Gosvāmī and Rūpa Gosvāmī, to publish many books in support of the Vaiṣṇava religion. When Sanātana Gosvāmī met Śrī Caitanya Mahāprabhu, the Lord advised him also to go to Vṛndāvana.

    Śrī Sanātana Gosvāmī is described in the Gaura-gaṇoddeśa-dīpikā (181). He was formerly known as Rati-mañjarī or sometimes Lavańga-mañjarī. In the Bhakti-ratnākara it is stated that his spiritual master, Vidyā-vācaspati, sometimes stayed in the village of Rāmakeli, and Sanātana Gosvāmī studied all the Vedic literatures from him. He was so devoted to his spiritual master that this cannot be described. According to the Vedic system, if someone sees a Muslim he must perform rituals to atone for the meeting. Sanātana Gosvāmī always associated with Muslim kings. Not giving much attention to the Vedic injunctions, he used to visit the houses of Muslim kings, and thus he considered himself to have been converted into a Muslim. He was therefore always very humble and meek. When Sanātana Gosvāmī presented himself before Lord Caitanya Mahāprabhu, he said, "I am always in association with lower-class people, and my behavior is therefore very abominable." He actually belonged to a respectable brāhmaṇa family, but because he considered his behavior to be abominable, he did not try to place himself among the brāhmaṇas but always remained among people of the lower castes. He wrote the Hari-bhakti-vilāsa and Vaiṣṇava-toṣaṇī, which is a commentary on the Tenth Canto of Śrīmad-Bhāgavatam. In the year 1476 Śakābda (A.D. 1554) he completed the Bṛhad-vaiṣṇava-toṣaṇī commentary on Śrīmad-Bhāgavatam. In the year 1504 Śakābda (A.D. 1582) he finished the Laghu-toṣaṇī.

    Śrī Caitanya Mahāprabhu taught His principles through four chief followers. Among them, Rāmānanda Rāya is exceptional, for through him the Lord taught how a devotee can completely vanquish the power of Cupid. By Cupid's power, as soon as one sees a beautiful woman he is conquered by her beauty. Śrī Rāmānanda Rāya, however, vanquished Cupid's pride. Indeed, while rehearsing the Jagannātha-vallabha-nāṭaka he personally directed extremely beautiful young girls in dancing, but he was never affected by their youthful beauty. Śrī Rāmānanda Rāya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya Mahāprabhu certified that this was possible only for Rāmānanda Rāya. Similarly, Dāmodara Paṇḍita was notable for his objectivity as a critic. He did not even spare Caitanya Mahāprabhu from his criticism. This also cannot be imitated by anyone else. Haridāsa Ṭhākura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplaces, he was nevertheless tolerant. Similarly, Śrī Sanātana Gosvāmī, although he belonged to a most respectable brāhmaṇa family, was exceptional for his humility and meekness.

    In the Madhya-līlā, Chapter Nineteen, the device adopted by Sanātana Gosvāmī to get free from government service is described. He served a notice of sickness to the Nawab, the Muslim governor, but actually he was studying Śrīmad-Bhāgavatam with brāhmaṇas at home. The Nawab received information of this through a royal physician, and he immediately went to see Sanātana Gosvāmī to discover his intentions. The Nawab requested Sanātana to accompany him on an expedition to Orissa, but when Sanātana Gosvāmī refused, the Nawab ordered that he be imprisoned. When Rūpa Gosvāmī left home, he wrote a note for Sanātana Gosvāmī informing him of some money that he had entrusted to a local grocer. Sanātana Gosvāmī took advantage of this money to bribe the jail keeper and get free from detention. Then he left for Benares to meet Caitanya Mahāprabhu, bringing with him only one servant, whose name was Īśāna. On the way they stopped at a sarāi, or hotel, and when the hotel keeper found out that Īśāna had some gold coins with him, he planned to kill both Sanātana Gosvāmī and Īśāna to take away the coins. Later Sanātana Gosvāmī saw that although the hotel keeper did not know them, he was being especially attentive to their comfort. Therefore he concluded that Īśāna was secretly carrying some money and that the hotel keeper was aware of this and therefore planned to kill them for it. Upon being questioned by Sanātana Gosvāmī, Īśāna admitted that he indeed had money with him, and immediately Sanātana Gosvāmī took the money and gave it to the hotel keeper, requesting him to help them get through the jungle. Thus with the help of the hotel keeper, who was also the chief of the thieves of that territory, Sanātana Gosvāmī crossed over the Hazipur mountains, which are presently known as the Hazaribags. He then met his brother-in-law Śrīkānta, who requested that he stay with him. Sanātana Gosvāmī refused, but before they parted Śrīkānta gave him a valuable blanket.

    Somehow or other Sanātana Gosvāmī reached Vārāṇasī and met Lord Caitanya Mahāprabhu at the house of Candraśekhara. By the order of the Lord, Sanātana Gosvāmī was cleanly shaved and his dress changed to that of a mendicant, or bābājī. He put on old garments of Tapana Miśra's and took prasādam at the house of a Maharashtrian brāhmaṇa. Then, in discourses with Lord Caitanya Mahāprabhu, the Lord Himself explained everything about devotional service to Sanātana Gosvāmī. He advised Sanātana Gosvāmī to write books on devotional service, including a book of directions for Vaiṣṇava activities, and to excavate the lost places of pilgrimage in Vṛndāvana. Lord Caitanya Mahāprabhu gave him His blessings to do all this work and also explained to Sanātana Gosvāmī the import of the ātmārāma verse from sixty-one different angles of vision.

    Sanātana Gosvāmī went to Vṛndāvana by the main road, and when he reached Mathurā he met Subuddhi Rāya. Then he returned to Jagannātha Purī through Jhārikhaṇḍa, the Madhya Pradesh jungle. At Jagannātha Purī he decided to give up his body by falling down beneath a wheel of the Jagannātha ratha, but Caitanya Mahāprabhu saved him. Then Sanātana Gosvāmī met Haridāsa Ṭhākura and heard about the disappearance of Anupama. Sanātana Gosvāmī later described the glories of Haridāsa Ṭhākura. Sanātana observed the etiquette of Jagannātha's temple by going along the beach to visit Lord Caitanya, although it was extremely hot due to the sun. He requested Jagadānanda Paṇḍita to give him permission to return to Vṛndāvana. Lord Caitanya Mahāprabhu praised the character of Sanātana Gosvāmī, and He embraced Sanātana, accepting his body as spiritual. Sanātana Gosvāmī was ordered by Śrī Caitanya Mahāprabhu to live at Jagannātha Purī for one year. When he returned to Vṛndāvana after that time, he again met Rūpa Gosvāmī, and both brothers remained in Vṛndāvana to execute the orders of Śrī Caitanya Mahāprabhu.

    The place where Śrī Rūpa Gosvāmī and Sanātana Gosvāmī formerly lived has now become a place of pilgrimage. It is generally known as Gupta Vṛndāvana, or hidden Vṛndāvana, and is situated about eight miles south of English Bazaar. There the following places are still visited: (1) the temple of the Śrī Madana-mohana Deity, (2) the Keli-kadamba tree, under which Śrī Caitanya Mahāprabhu met Sanātana Gosvāmī at night and (3) Rūpasāgara, a large pond excavated by Śrī Rūpa Gosvāmī. A society named Rāmakeli-saḿskāra-samiti was established in 1924 to repair the temple and renovate the pond.
    Sunday, July 20th, 2008
    10:56 pm
    about discussing the pastimes
    from Cc, Antya 5.106

    kṛṣṇa-līlā, gaura-līlā se kare varṇana

    gaura-pāda-padma yāńra haya prāṇa-dhana

    SYNONYMS

    kṛṣṇa-līlā — the pastimes of Lord Kṛṣṇa; gaura-līlā — the pastimes of Lord Śrī Caitanya Mahāprabhu; se — he; kare varṇana — describes; gaura-pāda-padma — the lotus feet of Lord Śrī Caitanya Mahāprabhu; yāńra — whose; haya — is; prāṇa-dhana — the life and soul.

    TRANSLATION

    "One who has accepted the lotus feet of Śrī Caitanya Mahāprabhu as his life and soul can describe the pastimes of Lord Kṛṣṇa or the pastimes of Lord Śrī Caitanya Mahāprabhu.
    10:54 pm
    end of this discussions
    CC Madhya 8.293: The conversations between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu contain the most confidential subject matters, touching the conjugal love between Rādhā and Kṛṣṇa in Vṛndāvana [Vrajabhūmi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion.

    CC Madhya 8.294: Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals — copper, bell metal, silver and gold — and also touchstone, the basis of all metals.

    CC Madhya 8.295: Śrī Caitanya Mahāprabhu and Rāmānanda Rāya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that.

    CC Madhya 8.296: The next day Śrī Caitanya Mahāprabhu begged Rāmānanda Rāya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders.

    CC Madhya 8.297: Śrī Caitanya Mahāprabhu told him, "Give up all material engagements and come to Jagannātha Purī. I will return there very soon after finishing My tour and pilgrimage.

    CC Madhya 8.298: "The two of us shall remain together at Jagannātha Purī and happily pass our time discussing Kṛṣṇa."

    CC Madhya 8.299: Śrī Caitanya Mahāprabhu then embraced Śrī Rāmānanda Rāya, and after sending him back to his home, the Lord took rest.

    CC Madhya 8.300: After rising from bed the next morning, Śrī Caitanya Mahāprabhu visited the local temple, where there was a deity of Hanumān. After offering him obeisances, the Lord departed for South India.

    CC Madhya 8.301: All the residents of Vidyānagara were of different faiths, but after seeing Śrī Caitanya Mahāprabhu, they abandoned their own faiths and became Vaiṣṇavas.

    CC Madhya 8.302: When Rāmānanda Rāya began to feel separation from Śrī Caitanya Mahāprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.

    CC Madhya 8.303: I have briefly described the meeting between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Śeṣa Nāga, who has thousands of hoods.

    CC Madhya 8.304: The activities of Śrī Caitanya Mahāprabhu are like condensed milk, and the activities of Rāmānanda Rāya are like large quantities of sugar candy.

    CC Madhya 8.305: Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Rādhā and Kṛṣṇa, camphor is added. One who tastes this combined preparation is most fortunate.

    CC Madhya 8.306: This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further.

    CC Madhya 8.307: By hearing the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu, one becomes enlightened with the transcendental knowledge of the mellows of Rādhā and Kṛṣṇa's pastimes. Thus one can develop unalloyed love for the lotus feet of Rādhā and Kṛṣṇa.

    CC Madhya 8.308: The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Śrī Caitanya Mahāprabhu.

    CC Madhya 8.309: This part of Śrī Caitanya Mahāprabhu's pastimes is most confidential. One can derive benefit quickly only by faith; otherwise, by arguing one will always remain far away.

    CC Madhya 8.310: He who has accepted as everything the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu can attain this transcendental treasure.

    CC Madhya 8.311: I offer ten million obeisances unto the lotus feet of Śrī Rāmānanda Rāya because from his mouth much spiritual information has been expanded by Śrī Caitanya Mahāprabhu.

    CC Madhya 8.312: I have tried to preach the pastimes of Lord Śrī Caitanya Mahāprabhu's meeting with Rāmānanda Rāya in accordance with the notebooks of Śrī Svarūpa Dāmodara.

    CC Madhya 8.313: Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya-caritāmṛta, following in their footsteps.
    10:49 pm
    Sri Caitanya's and Ramananda Ray's discussion on devotional service /Cc. Madhya/
    CC Madhya 8.55: After finishing His evening bath, Śrī Caitanya Mahāprabhu sat down and waited for Rāmānanda Rāya to come. Then Rāmānanda Rāya, accompanied by one servant, came to meet Him.

    CC Madhya 8.56: Rāmānanda Rāya approached Lord Śrī Caitanya and offered his respectful obeisances, and the Lord embraced him. Then they began to discuss Kṛṣṇa in a secluded place.

    CC Madhya 8.57: Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya, "Recite a verse from the revealed scriptures concerning the ultimate goal of life."Rāmānanda replied, "If one executes the prescribed duties of his social position, he awakens his original Kṛṣṇa consciousness.

    CC Madhya 8.58: "'The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas.'"

    CC Madhya 8.59: The Lord replied, "This is external. You had better tell Me of some other means."Rāmānanda replied, "To offer the results of one's activities to Kṛṣṇa is the essence of all perfection."

    CC Madhya 8.60: Rāmānanda Rāya continued, "'My dear son of Kuntī, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, Kṛṣṇa, the Supreme Personality of Godhead.'"

    CC Madhya 8.61: "This is also external," Śrī Caitanya Mahāprabhu said. "Please proceed and speak further on this matter."Rāmānanda Rāya replied, "To give up one's occupational duties in the varṇāśrama system is the essence of perfection."

    CC Madhya 8.62: Rāmānanda Rāya continued, "'Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.'

    CC Madhya 8.63: "As stated in scripture [Bg. 18.66], 'After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of life's sinful reactions. Do not worry.'"

    CC Madhya 8.64: After hearing Rāmānanda Rāya speak in this way, Lord Śrī Caitanya Mahāprabhu again rejected his statement and said, "Go ahead and say something more."Rāmānanda Rāya then replied, "Devotional service mixed with empiric knowledge is the essence of perfection."

    CC Madhya 8.65: Rāmānanda Rāya continued, "According to the Bhagavad-gītā, 'One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.'"

    CC Madhya 8.66: After hearing this, the Lord, as usual, rejected it, considering it to be external devotional service. He again asked Rāmānanda Rāya to speak further, and Rāmānanda Rāya replied, "Pure devotional service without any touch of speculative knowledge is the essence of perfection."

    CC Madhya 8.67: Rāmānanda Rāya continued, "Lord Brahmā said, 'My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any āśrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.'"

    CC Madhya 8.68: At this point, Śrī Caitanya Mahāprabhu replied, "This is all right, but still you can speak more on the subject."Rāmānanda Rāya then replied, "Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection."

    CC Madhya 8.69: Rāmānanda Rāya continued, "'As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.'

    CC Madhya 8.70: "'Pure devotional service in Kṛṣṇa consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price — that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.'"

    CC Madhya 8.71: Hearing up to the point of spontaneous love, the Lord said, "This is all right, but if you know more, please tell Me."In reply, Rāmānanda Rāya said, "Spontaneous loving service in servitude — as exchanged by master and servant — is the highest perfection.

    CC Madhya 8.72: "'A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants?'

    CC Madhya 8.73: "'By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master?'"

    CC Madhya 8.74: Hearing this from Rāmānanda Rāya, the Lord again requested him to go a step further. In reply, Rāmānanda Rāya said, "Loving service to Kṛṣṇa rendered in fraternity is the highest perfection.

    CC Madhya 8.75: "'Neither those engaged in the self-realization of appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those under the clutches of Māyā, thinking the Lord an ordinary person, can understand that certain exalted personalities, after accumulating volumes of pious activities, are now playing with the Lord in friendship as cowherd boys.'"

    CC Madhya 8.76: The Lord said, "This statement is very good, but please proceed even further."Rāmānanda Rāya then replied, "Loving service to the Lord in the parental relationship is the highest perfectional stage."

    CC Madhya 8.77: Rāmānanda Rāya continued, "'O brāhmaṇa, what pious activities did Nanda Mahārāja perform by which he received the Supreme Personality of Godhead Kṛṣṇa as his son? And what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her "Mother" and suck her breasts?'

    CC Madhya 8.78: "'The favor mother Yaśodā obtained from Śrī Kṛṣṇa, the bestower of liberation, was never obtained even by Lord Brahmā or Lord Śiva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Viṣṇu.'"

    CC Madhya 8.79: The Lord said, "Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime."Rāmānanda Rāya then replied, "Conjugal attachment for Kṛṣṇa is the topmost position in love of Godhead.

    CC Madhya 8.80: "'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord's arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?'

    CC Madhya 8.81: "'Suddenly, due to their feelings of separation, Lord Kṛṣṇa appeared among the gopīs dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid.'

    CC Madhya 8.82: "There are various means and processes by which one may attain the favor of Lord Kṛṣṇa. All those transcendental processes will be studied from the viewpoint of comparative importance.

    CC Madhya 8.83: "It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.

    CC Madhya 8.84: "'Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.'

    CC Madhya 8.85: "There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifested, counting from two, then three, and up to the point of five complete qualities.

    CC Madhya 8.86: "As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa are all manifested in conjugal love [mādhurya-rasa].

    CC Madhya 8.87: "The qualities in the material elements — sky, air, fire, water and earth — increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.

    CC Madhya 8.88: "Complete attainment of the lotus feet of Lord Kṛṣṇa is made possible by love of Godhead, specifically mādhurya-rasa, or conjugal love. Lord Kṛṣṇa is indeed captivated by this standard of love. This is stated in Śrīmad-Bhāgavatam.

    CC Madhya 8.89: "Lord Kṛṣṇa told the gopīs, 'The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.'

    CC Madhya 8.90: "Lord Kṛṣṇa has made a firm promise for all time. If one renders service unto Him, Kṛṣṇa correspondingly gives him an equal amount of success in devotional service to the Lord.

    CC Madhya 8.91: "[According to Lord Kṛṣṇa in the Bhagavad-gītā (4.11):] 'As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.'

    CC Madhya 8.92: "In Śrīmad-Bhāgavatam [10.32.22] it is said that Lord Kṛṣṇa cannot proportionately reciprocate devotional service in the mādhurya-rasa; therefore He always remains a debtor to such devotees.

    CC Madhya 8.93: "When the gopīs were overwhelmed with dissatisfaction due to Lord Kṛṣṇa's absence from the rāsa-līlā, Kṛṣṇa returned to them and told them, 'My dear gopīs, our meeting is certainly free of all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard.'

    CC Madhya 8.94: "Although Kṛṣṇa's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopīs. Consequently Kṛṣṇa's exchange of love with the gopīs is the topmost perfection of love of Godhead.

    CC Madhya 8.95: "'Although the son of Devakī, the Supreme Personality of Godhead, is the reservoir of all kinds of beauty, when He is among the gopīs He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels.'"

    CC Madhya 8.96: Lord Caitanya Mahāprabhu replied, "This is certainly the limit of perfection, but please be merciful to Me and speak more if there is more."

    CC Madhya 8.97: Rāya Rāmānanda replied, "Until this day I did not know anyone within this material world who could inquire beyond this perfectional stage of devotional service.

    CC Madhya 8.98: "Among the loving affairs of the gopīs," Rāmānanda Rāya continued, "Śrīmatī Rādhārāṇī's love for Śrī Kṛṣṇa is topmost. Indeed, the glories of Śrīmatī Rādhārāṇī are highly esteemed in all revealed scriptures.

    CC Madhya 8.99: "'Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place [Rādhā-kuṇḍa] is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa.'

    CC Madhya 8.100: "[When the gopīs began to talk among themselves, they said:] 'Dear friends, the gopī who has been taken away by Kṛṣṇa to a secluded place must have worshiped the Lord more than anyone else.'"

    CC Madhya 8.101: Lord Śrī Caitanya Mahāprabhu said, "Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.

    CC Madhya 8.102: "During the rāsa dance Śrī Kṛṣṇa did not exchange loving affairs with Śrīmatī Rādhārāṇī due to the presence of the other gopīs. Because of the dependence of the others, the intensity of love between Rādhā and Kṛṣṇa was not manifest. Therefore He stole Her away.

    CC Madhya 8.103: "If Lord Kṛṣṇa rejected the company of the other gopīs for Śrīmatī Rādhārāṇī, we can understand that Lord Śrī Kṛṣṇa has intense affection for Her."

    CC Madhya 8.104: Rāmānanda Rāya continued, "Please therefore hear from me about the glories of Śrīmatī Rādhārāṇī's loving affairs. They are beyond compare within these three worlds.

    CC Madhya 8.105: "Finding Herself treated equally with all the other gopīs, Śrīmatī Rādhārāṇī displayed Her tricky behavior and left the circle of the rāsa dance. Missing Śrīmatī Rādhārāṇī's presence, Kṛṣṇa became very unhappy and began to lament and wander throughout the forest to search Her out.

    CC Madhya 8.106: "'Lord Kṛṣṇa, the enemy of Kaḿsa, took Śrīmatī Rādhārāṇī within His heart, for He desired to dance with Her. Thus He left the arena of the rāsa dance and the company of all the other beautiful damsels of Vraja.

    CC Madhya 8.107: "'Being afflicted by the arrow of Cupid and unhappily regretting His mistreating Śrīmatī Rādhārāṇī, Mādhava, Lord Kṛṣṇa, began to search for Her along the banks of the Yamunā River. When He failed to find Her, He entered the bushes of Vṛndāvana and began to lament.'

    CC Madhya 8.108: "Simply by considering these two verses one can understand what nectar there is in such dealings. It is exactly like freeing a mine of nectar.

    CC Madhya 8.109: "Although Kṛṣṇa was in the midst of hundreds of thousands of gopīs during the rāsa dance, He still kept Himself in one of His transcendental forms by the side of Śrīmatī Rādhārāṇī.

    CC Madhya 8.110: "Lord Kṛṣṇa is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Śrīmatī Rādhārāṇī, there were opposing elements.

    CC Madhya 8.111: "'The progress of loving affairs between a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl — anger with cause and anger without cause.'

    CC Madhya 8.112: "When Rādhārāṇī left the rāsa dance out of anger and resentment, Lord Śrī Kṛṣṇa became very anxious because He could not see Her.

    CC Madhya 8.113: "Lord Kṛṣṇa's desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire.

    CC Madhya 8.114: "The rāsa dance does not shine in the heart of Kṛṣṇa without Śrīmatī Rādhārāṇī. Therefore, He also gave up the circle of the rāsa dance and went out to search for Her.

    CC Madhya 8.115: "When Kṛṣṇa went out to search for Śrīmatī Rādhārāṇī, He wandered here and there. Not finding Her, He became afflicted by the arrow of Cupid and began to lament.

    CC Madhya 8.116: "Since Kṛṣṇa's lusty desires were not satisfied even in the midst of hundreds of thousands of gopīs and He was thus searching after Śrīmatī Rādhārāṇī, we can easily imagine how transcendentally qualified She is."

    CC Madhya 8.117: After hearing this, Lord Caitanya Mahāprabhu said to Rāmānanda Rāya, "That for which I have come to your residence has now become an object of truth in My knowledge.

    CC Madhya 8.118: "Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.

    CC Madhya 8.119: "Kindly explain the transcendental features of Kṛṣṇa and Śrīmatī Rādhārāṇī. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.

    CC Madhya 8.120: "Kindly explain all these truths to Me. But for yourself, no one can ascertain them."

    CC Madhya 8.121: Śrī Rāmānanda Rāya replied, "I do not know anything about this. I simply vibrate the sound You make me speak.

    CC Madhya 8.122: "I simply repeat like a parrot whatever instructions You have given me. You are the Supreme Personality of Godhead Himself. Who can understand Your dramatic performances?

    CC Madhya 8.123: "You inspire me within the heart and make me speak with the tongue. I do not know whether I am speaking well or badly."

    CC Madhya 8.124: Lord Caitanya Mahāprabhu said, "I am a Māyāvādī in the renounced order of life, and I do not even know what transcendental loving service to the Lord is. I simply float in the ocean of Māyāvāda philosophy.

    CC Madhya 8.125: "Due to the association of Sārvabhauma Bhaṭṭācārya, My mind became enlightened. Therefore I asked him about the truths of transcendental loving service to Kṛṣṇa.

    CC Madhya 8.126: "Sārvabhauma Bhaṭṭācārya told me, 'I do not actually know about the topics of Lord Kṛṣṇa. They are all known only to Rāmānanda Rāya, but he is not present here.'"

    CC Madhya 8.127: Lord Śrī Caitanya Mahāprabhu continued, "After hearing about your glories, I have come to your place. But you are offering Me words of praise out of respect for a sannyāsī, one in the renounced order of life.

    CC Madhya 8.128: "Whether one is a brāhmaṇa, a sannyāsī or a śūdra — regardless of what he is — he can become a spiritual master if he knows the science of Kṛṣṇa."

    CC Madhya 8.129: Śrī Caitanya Mahāprabhu continued, "Please do not try to cheat me, thinking of Me as a learned sannyāsī. Please satisfy My mind by just describing the truth of Rādhā and Kṛṣṇa."

    CC Madhya 8.130-131: Śrī Rāmānanda Rāya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Kṛṣṇa's illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, Rāmānanda's mind became a little agitated.

    CC Madhya 8.132: Śrī Rāmānanda Rāya said, "I am just a dancing puppet, and You pull the strings. Whichever way You make me dance, I will dance.

    CC Madhya 8.133: "My dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind."

    CC Madhya 8.134: Rāmānanda Rāya then began to speak on kṛṣṇa-tattva. "Kṛṣṇa is the Supreme Personality of Godhead," he said. "He is personally the original Godhead, the source of all incarnations and the cause of all causes.

    CC Madhya 8.135: "There are innumerable Vaikuṇṭha planets, as well as innumerable incarnations. In the material world also there are innumerable universes, and Kṛṣṇa is the supreme resting place for all of them.

    CC Madhya 8.136: "The transcendental body of Śrī Kṛṣṇa is eternal and full of bliss and knowledge. He is the son of Nanda Mahārāja. He is full of all opulences and potencies, as well as all spiritual mellows.

    CC Madhya 8.137: "'Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'

    CC Madhya 8.138: "In the spiritual realm of Vṛndāvana, Kṛṣṇa is the spiritual, ever-fresh Cupid. He is worshiped by the chanting of the Kāma-gāyatrī mantra, with the spiritual seed klīm.

    CC Madhya 8.139: "The very name Kṛṣṇa means that He attracts even Cupid. He is therefore attractive to everyone — male and female, moving and inert living entities. Indeed, Kṛṣṇa is known as the all-attractive one.

    CC Madhya 8.140: "'When Kṛṣṇa left the rāsa-līlā dance, the gopīs became very morose, and when they were grieving, Kṛṣṇa reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Kṛṣṇa appeared among the gopīs.'

    CC Madhya 8.141: "Each and every devotee has a certain type of transcendental mellow in relation to Kṛṣṇa. But in all transcendental relationships the devotee is the worshiper [āśraya] and Kṛṣṇa is the object of worship [viṣaya].

    CC Madhya 8.142: "'Let Kṛṣṇa, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopīs named Tārakā and Pāli and absorbed the minds of Śyāmā and Lalitā. He is the most attractive lover of Śrīmatī Rādhārāṇī and is the reservoir of pleasure for devotees in all transcendental mellows.'

    CC Madhya 8.143: "Kṛṣṇa is all-attractive for devotees in all mellows because He is the personification of the conjugal mellow. Kṛṣṇa is attractive not only to all the devotees, but to Himself as well.

    CC Madhya 8.144: "'My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.'

    CC Madhya 8.145: "He also attracts Nārāyaṇa, who is the incarnation of Sańkarṣaṇa and the husband of the goddess of fortune. He attracts not only Nārāyaṇa but also all women, headed by the goddess of fortune, the consort of Nārāyaṇa.

    CC Madhya 8.146: "[Addressing Kṛṣṇa and Arjuna, Lord Mahā-Viṣṇu (the Mahāpuruṣa) said:] 'I wanted to see both of you, and therefore I have brought the sons of the brāhmaṇa here. Both of you have appeared in the material world to reestablish religious principles, and you have both appeared here with all your potencies. After killing all the demons, please quickly return to the spiritual world.'

    CC Madhya 8.147: "'O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how this serpent Kāliya got such an opportunity.'

    CC Madhya 8.148: "Lord Kṛṣṇa's sweetness is so attractive that it steals away His own mind. Thus even He wants to embrace Himself.

    CC Madhya 8.149: "'Upon seeing His own reflection in a bejeweled pillar of His Dvārakā palace, Kṛṣṇa desired to embrace it, saying, "Alas, I have never seen such a person before. Who is He? Just by seeing Him I have become eager to embrace Him, exactly like Śrīmatī Rādhārāṇī."'"

    CC Madhya 8.150: Śrī Rāmānanda Rāya then said, "I have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of Śrīmatī Rādhārāṇī.

    CC Madhya 8.151: "Kṛṣṇa has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.

    CC Madhya 8.152: "In other words, these are all potencies of God — internal, external and marginal. But the internal potency is the Lord's personal energy and stands over the other two.

    CC Madhya 8.153: "'The original potency of Lord Viṣṇu is superior, or spiritual, and the living entity actually belongs to that superior energy. But there is another energy, called the material energy, and this third energy is full of ignorance.'

    CC Madhya 8.154: "Originally Lord Kṛṣṇa is sac-cid-ānanda-vigraha [Bs. 5.1], the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.

    CC Madhya 8.155: "Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.

    CC Madhya 8.156: "'My dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one internal spiritual potency. The conditioned soul, although actually spiritual, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But because You are above all material qualities, these are not found in You. Your superior spiritual potency is completely transcendental, and for You there is no such thing as relative pleasure, pleasure mixed with pain, or pain itself.'

    CC Madhya 8.157: "The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa personally tastes all spiritual pleasure.

    CC Madhya 8.158: "Lord Kṛṣṇa tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifested by His pleasure potency.

    CC Madhya 8.159: "The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.

    CC Madhya 8.160: "The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.

    CC Madhya 8.161: "'Among the gopīs of Vṛndāvana, Śrīmatī Rādhārāṇī and another gopī are considered chief. But when we compare the gopīs, it appears that Śrīmatī Rādhārāṇī is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopīs cannot be compared to that of Śrīmatī Rādhārāṇī.'

    CC Madhya 8.162: "The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world.

    CC Madhya 8.163: "'I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.'

    CC Madhya 8.164: "That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa.

    CC Madhya 8.165: "Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs — Lalitā, Viśākhā and so on — are expansions of Her spiritual body.

    CC Madhya 8.166: "Śrīmatī Rādhārāṇī's transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa's affection for Her is like a perfumed massage.

    CC Madhya 8.167: "Śrīmatī Rādhārāṇī takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.

    CC Madhya 8.168: "After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is Her black silk sari.

    CC Madhya 8.169: "Śrīmatī Rādhārāṇī's affection for Kṛṣṇa is Her upper garment, which is pinkish in color. She then covers Her breasts with another garment, composed of affection and anger toward Kṛṣṇa.

    CC Madhya 8.170: "Śrīmatī Rādhārāṇī's personal beauty is the reddish powder known as kuńkuma, Her affection for Her associates is sandalwood pulp, and the sweetness of Her smile is camphor. All these, combined together, are smeared over Her body.

    CC Madhya 8.171: "Conjugal love for Kṛṣṇa is an abundance of musk, and with that musk Her whole body is decorated.

    CC Madhya 8.172: "Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is the silk garment covering Her body.

    CC Madhya 8.173: "Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs constitute the black ointment around Her eyes.

    CC Madhya 8.174: "The ornaments decorating Her body are the blazing ecstasies of goodness and the constantly existing ecstasies, headed by jubilation. All these ecstasies are the ornaments all over Her body.

    CC Madhya 8.175: "Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.

    CC Madhya 8.176: "The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.

    CC Madhya 8.177: "Śrīmatī Rādhārāṇī's gopī friends are Her mental activities, which are concentrated on the pastimes of Śrī Kṛṣṇa. She keeps Her hand on the shoulder of a friend, who represents youth.

    CC Madhya 8.178: "Śrīmatī Rādhārāṇī's bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Kṛṣṇa's association.

    CC Madhya 8.179: "Śrīmatī Rādhārāṇī's earrings are the name, fame and qualities of Lord Kṛṣṇa. The glories of Lord Kṛṣṇa's name, fame and qualities are always inundating Her speech.

    CC Madhya 8.180: "Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa.

    CC Madhya 8.181: "Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.

    CC Madhya 8.182: "'If one asks about the origin of love of Kṛṣṇa, the answer is that the origin is in Śrīmatī Rādhārāṇī alone. Who is the most dear friend of Kṛṣṇa? The answer again is Śrīmatī Rādhārāṇī alone. No one else. Śrīmatī Rādhārāṇī's hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifested in Śrīmatī Rādhārāṇī, She alone is able to fulfill all the desires of Kṛṣṇa. No one else.'

    CC Madhya 8.183-184: "Even Satyabhāmā, one of the queens of Śrī Kṛṣṇa, desires the fortunate position and excellent qualities of Śrīmatī Rādhārāṇī. All the gopīs learn the art of dressing from Śrīmatī Rādhārāṇī, and even the goddess of fortune, Lakṣmī, and the wife of Lord Śiva, Pārvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣṭha, also wants to imitate the chastity and religious principles of Śrīmatī Rādhārāṇī.

    CC Madhya 8.185: "Even Lord Kṛṣṇa Himself cannot reach the limit of the transcendental qualities of Śrīmatī Rādhārāṇī. How, then, can an insignificant living entity count them?"

    CC Madhya 8.186: Lord Śrī Caitanya Mahāprabhu replied, "Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love."

    CC Madhya 8.187: Rāya Rāmānanda replied, "Lord Kṛṣṇa is dhīra-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.

    CC Madhya 8.188: "'A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhīra-lalita.'

    CC Madhya 8.189: "Day and night Lord Śrī Kṛṣṇa enjoys the company of Śrīmatī Rādhārāṇī in the bushes of Vṛndāvana. Thus His pre-youthful age is fulfilled through His affairs with Śrīmatī Rādhārāṇī.

    CC Madhya 8.190: "'Thus Lord Śrī Kṛṣṇa spoke of the sexual activities of the previous night. In this way He made Śrīmatī Rādhārāṇī close Her eyes out of shyness. Taking this opportunity, Śrī Kṛṣṇa painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopīs. During such pastimes, the Lord enjoyed the fulfillment of His youth.'"

    CC Madhya 8.191: Śrī Caitanya Mahāprabhu said, "This is all right, but please continue."At that time Rāya Rāmānanda replied, "I don't think my intelligence goes beyond this."

    CC Madhya 8.192: Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema-vilāsa-vivarta. "You may hear of this from me," Rāmānanda Rāya said, "but I do not know whether You will be happy with it or not."

    CC Madhya 8.193: Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda's mouth with His own hand.

    CC Madhya 8.194: "'Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa's mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Kṛṣṇa might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.'

    CC Madhya 8.195: "'O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī's heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.'"

    CC Madhya 8.196: Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, "This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.

    CC Madhya 8.197: "The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained."

    CC Madhya 8.198: Śrī Rāmānanda Rāya replied, "I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.

    CC Madhya 8.199: "Within these three worlds, who is so undisturbed that he can remain steady as You manipulate Your different energies?

    CC Madhya 8.200: "Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation of the process by which the goal can be attained.

    CC Madhya 8.201: "The pastimes of Rādhā and Kṛṣṇa are very confidential. They cannot be understood through the mellows of servitude, fraternity or parental affection.

    CC Madhya 8.202: "Actually, only the gopīs have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.

    CC Madhya 8.203: "Without the gopīs, these pastimes between Rādhā and Kṛṣṇa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.

    CC Madhya 8.204-205: "Without the help of the gopīs, one cannot enter into these pastimes. Only one who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding.

    CC Madhya 8.206: "'The pastimes of Śrī Rādhā and Kṛṣṇa are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopīs, the Lord's personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their shelter?'

    CC Madhya 8.207: "There is an inexplicable fact about the natural inclinations of the gopīs. The gopīs never want to enjoy themselves with Kṛṣṇa personally.

    CC Madhya 8.208: "The happiness of the gopīs increases ten million times when they serve to engage Śrī Śrī Rādhā and Kṛṣṇa in Their transcendental pastimes.

    CC Madhya 8.209: "By nature, Śrīmatī Rādhārāṇī is just like a creeper of love of Godhead, and the gopīs are the twigs, flowers and leaves of that creeper.

    CC Madhya 8.210: "When the nectar of Kṛṣṇa's pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.

    CC Madhya 8.211: "'All the gopīs, the personal friends of Śrīmatī Rādhārāṇī, are equal to Her. Kṛṣṇa is pleasing to the inhabitants of Vrajabhūmi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as āhlādinī, of which the active principle is Śrīmatī Rādhārāṇī. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Kṛṣṇa's pastimes is sprinkled on Śrīmatī Rādhārāṇī, all Her friends, the gopīs, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.'

    CC Madhya 8.212: "Although the gopīs, Śrīmatī Rādhārāṇī's friends, do not desire to enjoy themselves directly with Kṛṣṇa, Śrīmatī Rādhārāṇī makes a great endeavor to induce Kṛṣṇa to enjoy Himself with the gopīs.

    CC Madhya 8.213: "Presenting various pleas for the gopīs, Śrīmatī Rādhārāṇī sometimes sends the gopīs to Kṛṣṇa just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.

    CC Madhya 8.214: "The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Kṛṣṇa sees how the gopīs have developed pure love for Him, He becomes very satisfied.

    CC Madhya 8.215: "It is to be noted that the natural characteristic of the gopīs is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Kṛṣṇa is sometimes described as lust.

    CC Madhya 8.216: "'Although the dealings of the gopīs with Kṛṣṇa are on the platform of pure love of Godhead, such dealings are sometimes considered to be lusty. But because they are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.'

    CC Madhya 8.217: "Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopīs is not like that. Their only desire is to satisfy the senses of Kṛṣṇa.

    CC Madhya 8.218: "Among the gopīs, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Kṛṣṇa, and this is why they mingle with Him and enjoy with Him.

    CC Madhya 8.219: "[All the gopīs said:] 'Dear Kṛṣṇa, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, our minds are very much disturbed when Your lotus feet are pained.'

    CC Madhya 8.220: "One who is attracted by that ecstatic love of the gopīs does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Kṛṣṇa and renders service unto Him.

    CC Madhya 8.221: "If one worships the Lord on the path of spontaneous love and goes to Vṛndāvana, he receives the shelter of Vrajendra-nandana, the son of Nanda Mahārāja.

    CC Madhya 8.222: "In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Kṛṣṇa in Goloka Vṛndāvana.

    CC Madhya 8.223: "Those saintly persons who represent the Upaniṣads are vivid examples of this. By worshiping the Lord on the path of spontaneous love, they attained the lotus feet of Vrajendra-nandana, the son of Nanda Mahārāja.

    CC Madhya 8.224: "'Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upaniṣads can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.'"

    CC Madhya 8.225: "The word 'sama-dṛśaḥ,' mentioned in the fourth line of the previous verse, means 'following the mood of the gopīs.' The word 'samāḥ' means 'the śrutis' attainment of bodies like those of the gopīs.'

    CC Madhya 8.226: "The word 'ańghri-padma-sudhā' means 'associating intimately with Kṛṣṇa.' One can attain such perfection only by spontaneous love of God. One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving the Lord according to regulative principles.

    CC Madhya 8.227: "'The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'

    CC Madhya 8.228: "Therefore one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa.

    CC Madhya 8.229: "After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs.

    CC Madhya 8.230: "Unless one follows in the footsteps of the gopīs, he cannot attain the service of the lotus feet of Kṛṣṇa, the son of Nanda Mahārāja. If one is overcome by knowledge of the Lord's opulence, he cannot attain the Lord's lotus feet, even though he is engaged in devotional service.

    CC Madhya 8.231: "The unspoken example in this connection is the goddess of fortune, who worshiped Lord Kṛṣṇa in order to attain His pastimes in Vṛndāvana. But due to her opulent life-style, she could not attain the service of Kṛṣṇa in Vṛndāvana.

    CC Madhya 8.232: "'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord's arms. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the beauty and fragrance of lotus flowers. And what to speak of worldly women, who may be very, very beautiful according to material estimation?'"

    CC Madhya 8.233: After hearing this, Lord Śrī Caitanya Mahāprabhu embraced Rāmānanda Rāya, and both of them, embracing shoulder to shoulder, began to cry.

    CC Madhya 8.234: The entire night was passed in this way, in ecstatic love of Godhead. In the morning they both departed to tend to their respective duties.

    CC Madhya 8.235: Before departing from Śrī Caitanya Mahāprabhu, Rāmānanda Rāya fell to the ground and caught hold of the Lord's lotus feet. He then spoke submissively as follows.

    CC Madhya 8.236: Śrī Rāmānanda Rāya said, "You have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind.

    CC Madhya 8.237: "But for You, there is no one who can deliver all the living entities, for You alone can deliver love of Kṛṣṇa."

    CC Madhya 8.238: The Lord replied, "Having heard about your good qualities, I have come here. I have come to hear about Kṛṣṇa from you and thus purify My mind.

    CC Madhya 8.239: "Now that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of Rādhā and Kṛṣṇa in a loving mood are concerned, you are the limit of knowledge."

    CC Madhya 8.240: Śrī Caitanya Mahāprabhu continued, "To say nothing of ten days, as long as I live I shall find it impossible to give up your company.

    CC Madhya 8.241: "You and I shall remain together at Jagannātha Purī. We shall pass our time together in joy, talking about Kṛṣṇa and His pastimes."

    CC Madhya 8.242: In this way they both departed to perform their respective duties. Then, in the evening, Rāmānanda Rāya returned to see Lord Caitanya Mahāprabhu.

    CC Madhya 8.243: Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question-and-answer process.

    CC Madhya 8.244: Śrī Caitanya Mahāprabhu asked the questions, and Śrī Rāmānanda Rāya gave the answers. In this way they were engaged in discussion throughout the night.

    CC Madhya 8.245: On one occasion the Lord inquired, "Of all types of education, which is the most important?"Rāmānanda Rāya replied, "No education is important other than the transcendental devotional service of Kṛṣṇa."

    CC Madhya 8.246: Śrī Caitanya Mahāprabhu then asked Rāmānanda Rāya, "Out of all glorious activities, which is the most glorious?"Rāmānanda Rāya replied, "That person who is reputed to be a devotee of Lord Kṛṣṇa enjoys the utmost fame and glory."

    CC Madhya 8.247: Śrī Caitanya Mahāprabhu asked, "Of the many capitalists who possess great riches, who is the topmost?"Rāmānanda Rāya replied, "He who is richest in love for Rādhā and Kṛṣṇa is the greatest capitalist."

    CC Madhya 8.248: Śrī Caitanya Mahāprabhu asked, "Of all kinds of distress, what is the most painful?"Śrī Rāmānanda Rāya replied, "Apart from separation from the devotee of Kṛṣṇa, I know of no unbearable unhappiness."

    CC Madhya 8.249: Śrī Caitanya Mahāprabhu then inquired, "Out of all liberated persons, who should be accepted as the greatest?"Rāmānanda Rāya replied, "He who has love for Kṛṣṇa has attained the topmost liberation."

    CC Madhya 8.250: Śrī Caitanya Mahāprabhu next asked Rāmānanda Rāya, "Among many songs, which song is to be considered the actual religion of the living entity?"Rāmānanda Rāya replied, "That song describing the loving affairs of Śrī Rādhā and Kṛṣṇa is superior to all other songs."

    CC Madhya 8.251: Then Śrī Caitanya Mahāprabhu asked, "Out of all auspicious and beneficial activities, which is best for the living entity?"Rāmānanda Rāya replied, "The only auspicious activity is association with the devotees of Kṛṣṇa."

    CC Madhya 8.252: Śrī Caitanya Mahāprabhu asked, "What should all living entities constantly remember?"Rāmānanda Rāya replied, "The chief objects of remembrance are always the Lord's holy name, qualities and pastimes."

    CC Madhya 8.253: Śrī Caitanya Mahāprabhu further inquired, "Out of many types of meditation, which is required for all living entities?"Śrīla Rāmānanda Rāya replied, "The chief duty of every living entity is to meditate upon the lotus feet of Rādhā and Kṛṣṇa."

    CC Madhya 8.254: Śrī Caitanya Mahāprabhu asked, "Where should the living entity live, abandoning all other places?"Rāmānanda Rāya replied, "He should live in the holy place known as Vṛndāvana or Vrajabhūmi, where the Lord performed His rāsa dance."

    CC Madhya 8.255: Śrī Caitanya Mahāprabhu asked, "Out of all topics people listen to, which is best for all living entities?"Rāmānanda Rāya replied, "Hearing about the loving affairs between Rādhā and Kṛṣṇa is most pleasing to the ear."

    CC Madhya 8.256: Śrī Caitanya Mahāprabhu asked, "Among all worshipable objects, which is the chief?"Rāmānanda Rāya replied, "The chief worshipable object is the holy name of Rādhā and Kṛṣṇa, the Hare Kṛṣṇa mantra."

    CC Madhya 8.257: "And what is the destination of those who desire liberation and those who desire sense gratification?" Śrī Caitanya Mahāprabhu asked.Rāmānanda Rāya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept bodies like those of trees. And those who are overly inclined toward sense gratification will attain the bodies of demigods."

    CC Madhya 8.258: Rāmānanda Rāya continued, "Those who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead."

    CC Madhya 8.259: Rāmānanda Rāya concluded, "The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Kṛṣṇa. Therefore they are the most fortunate of all."

    CC Madhya 8.260: In this way Caitanya Mahāprabhu and Rāmānanda Rāya passed the whole night relishing the mellows of kṛṣṇa-kathā, topics about Kṛṣṇa. While they were chanting, dancing and crying, the night ended.

    CC Madhya 8.261: The next morning they both departed to perform their respective duties, but in the evening Rāmānanda Rāya returned to meet the Lord again.

    CC Madhya 8.262: That evening, after discussing the topics of Kṛṣṇa for some time, Rāmānanda Rāya caught hold of the lotus feet of the Lord and spoke as follows.

    CC Madhya 8.263: "There is a variety of transcendental truths — the truth about Kṛṣṇa, the truth about Rādhārāṇī, the truth about Their loving affairs, the truth about transcendental humors, and the truth about the Lord's pastimes.

    CC Madhya 8.264: "You have manifested all these transcendental truths in my heart. This is exactly the way Nārāyaṇa educated Lord Brahmā."

    CC Madhya 8.265: Rāmānanda Rāya continued, "The Supersoul within everyone's heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction."

    CC Madhya 8.266: "'O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.'"

    CC Madhya 8.267: Rāmānanda Rāya then said that he had but one doubt within his heart, and he petitioned the Lord, "Please be merciful upon me and just remove my doubt."

    CC Madhya 8.268: Rāmānanda Rāya then told Lord Śrī Caitanya Mahāprabhu, "At first I saw You appear like a sannyāsī, but now I am seeing You as Śyāmasundara, the cowherd boy.

    CC Madhya 8.269: "I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.

    CC Madhya 8.270: "I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.

    CC Madhya 8.271: "I actually see You in this way, and this is very wonderful. My Lord, please tell me without duplicity what is causing this."

    CC Madhya 8.272: Lord Śrī Caitanya Mahāprabhu replied, "You have a deep love for Kṛṣṇa, and one who has such deep ecstatic love for the Lord naturally sees things in such a way. Please take this from Me to be certain.

    CC Madhya 8.273: "A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Kṛṣṇa.

    CC Madhya 8.274: "The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord."

    CC Madhya 8.275: Śrī Caitanya Mahāprabhu continued, "'A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.'

    CC Madhya 8.276: "'The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forests of Vṛndāvana.'"

    CC Madhya 8.277: Lord Caitanya Mahāprabhu continued, "My dear Rāya, you are an advanced devotee and are always filled with ecstatic love for Rādhā and Kṛṣṇa. Therefore whatever you see — anywhere and everywhere — simply awakens your Kṛṣṇa consciousness."

    CC Madhya 8.278: Rāmānanda Rāya replied, "My dear Lord, please give up all these serious talks. Please do not conceal Your real form from me."

    CC Madhya 8.279: Rāmānanda Rāya continued, "My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Śrīmatī Rādhārāṇī. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Śrī Caitanya Mahāprabhu.

    CC Madhya 8.280: "My dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead.

    CC Madhya 8.281: "My dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?"

    CC Madhya 8.282: Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya.

    CC Madhya 8.283: Upon seeing this form, Rāmānanda Rāya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.

    CC Madhya 8.284: When Rāmānanda Rāya fell to the ground unconscious, Caitanya Mahāprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyāsī, he was struck with wonder.

    CC Madhya 8.285: After embracing Rāmānanda Rāya, the Lord pacified him, informing him, "But for you, no one has ever seen this form."

    CC Madhya 8.286: Śrī Caitanya Mahāprabhu confirmed, "All the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you.

    CC Madhya 8.287: "Actually My body does not have a fair complexion. It only appears so because it has touched the body of Śrīmatī Rādhārāṇī. However, She does not touch anyone but the son of Nanda Mahārāja.

    CC Madhya 8.288: "I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form."

    CC Madhya 8.289: Lord Caitanya Mahāprabhu then admitted to His pure devotee, Rāmānanda Rāya, "Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me."

    CC Madhya 8.290: The Lord then requested Rāmānanda Rāya, "Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh."

    CC Madhya 8.291: Caitanya Mahāprabhu then said, "Indeed, I am a madman, and you are also a madman. Therefore we are on the same platform."

    CC Madhya 8.292: For ten nights Lord Caitanya Mahāprabhu and Rāmānanda Rāya spent a happy time discussing the pastimes of Kṛṣṇa.
    10:44 pm
    Sri Jiva Goswami / Cc, Adi. 10.85, purport/
    In the Gaura-gaṇoddeśa-dīpikā (195) it is said that Śrīla Jīva Gosvāmī was formerly Vilāsa-mañjarī gopī. From his very childhood Jīva Gosvāmī was greatly fond of Śrīmad-Bhāgavatam. He later came to Navadvīpa to study Sanskrit, and, following in the footsteps of Śrī Nityānanda Prabhu, he circumambulated the entire Navadvīpa-dhāma. After visiting Navadvīpa-dhāma he went to Benares to study Sanskrit under Madhusūdana Vācaspati, and after finishing his studies in Benares he went to Vṛndāvana and took shelter of his uncles, Śrī Rūpa and Sanātana. This is described in the Bhakti-ratnākara. As far as our information goes, Śrīla Jīva Gosvāmī composed and edited at least twenty-five books. They are all very much celebrated, and they are listed as follows: (1) Hari-nāmāmṛta-vyākaraṇa, (2) Sūtra-mālikā, (3) Dhātu-sańgraha, (4) Kṛṣṇārcā-dīpikā, (5) Gopāla-virudāvalī, (6) Rasāmṛta-śeṣa, (7) Śrī Mādhava-mahotsava, (8) Śrī Sańkalpa-kalpavṛkṣa, (9) Bhāvārtha-sūcaka-campū, (10) Gopāla-tāpanī-ṭīkā, (11) a commentary on the Brahma-saḿhitā, (12) a commentary on the Bhakti-rasāmṛta-sindhu, (13) a commentary on the Ujjvala-nīlamaṇi, (14) a commentary on the Yogasāra-stava, (15) a commentary on the Gāyatrī-mantra, as described in the Agni Purāṇa, (16) a description of the Lord's lotus feet derived from the Padma Purāṇa, (17) a description of the lotus feet of Śrīmatī Rādhārāṇī, (18) Gopāla-campū (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramātma-, Kṛṣṇa-, Bhakti- and Prīti-sandarbha. After the disappearance of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī in Vṛndāvana, Śrīla Jīva Gosvāmī became the ācārya of all the Vaiṣṇavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vṛndāvana he established the Rādhā-Dāmodara temple, where, after retirement, we had the opportunity to live from 1962 until 1965, when we decided to come to the United States of America. When Jīva Gosvāmī was still present, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī compiled his famous Caitanya-caritāmṛta. Later, Śrīla Jīva Gosvāmī inspired Śrīnivāsa Ācārya, Narottama dāsa Ṭhākura and Duḥkhī Kṛṣṇadāsa to preach Kṛṣṇa consciousness in Bengal. Jīva Gosvāmī was informed that all the manuscripts that had been collected from Vṛndāvana and sent to Bengal for preaching purposes were plundered near Viṣṇupura, in Bengal, but later he received the information that the books had been recovered. Śrī Jīva Gosvāmī awarded the designation Kavirāja to Rāmacandra Sena, a disciple of Śrīnivāsa Ācārya's, and to Rāmacandra's younger brother Govinda. While Jīva Gosvāmī was alive, Śrīmatī Jāhnavī-devī, the pleasure potency of Śrī Nityānanda Prabhu, went to Vṛndāvana with a few devotees. Jīva Gosvāmī was very kind to the Gauḍīya Vaiṣṇavas, the Vaiṣṇavas from Bengal. Whoever went to Vṛndāvana he provided with a residence and prasādam. His disciple Kṛṣṇadāsa Adhikārī listed all the books of the Gosvāmīs in his diary.
    10:12 pm
    The Nectar of Instruction, Sri Upadeshamrita by Rupa Gosvami
    verse 9

    vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād

    vṛndāraṇyam udāra-pāṇi-ramaṇāt tatrāpi govardhanaḥ

    rādhā-kuṇḍam ihāpi gokula-pateḥ premāmṛtāplāvanāt

    kuryād asya virājato giri-taṭe sevāḿ vivekī na kaḥ

    SYNONYMS

    vaikuṇṭhāt — than Vaikuṇṭha, the spiritual world; janitaḥ — because of birth; varā — better; madhu-purī — the transcendental city known as Mathurā; tatra api — superior to that; rāsa-utsavāt — because of the performance of the rāsa-līlā; vṛndā-araṇyam — the forest of Vṛndāvana; udāra-pāṇi — of Lord Kṛṣṇa; ramaṇāt — because of various kinds of loving pastimes; tatra api — superior to that; govardhanaḥ — Govardhana Hill; rādhā-kuṇḍam — a place called Rādhā-kuṇḍa; iha api — superior to this; gokula-pateḥ — of Kṛṣṇa, the master of Gokula; prema-amṛta — with the nectar of divine love; āplāvanāt — because of being overflooded; kuryāt — would do; asya — of this (Rādhā-kuṇḍa); virājataḥ — situated; giri-taṭe — at the foot of Govardhana Hill; sevām — service; vivekī — who is intelligent; na — not; kaḥ — who.

    TRANSLATION

    The holy place known as Mathurā is spiritually superior to Vaikuṇṭha, the transcendental world, because the Lord appeared there. Superior to Mathurā-Purī is the transcendental forest of Vṛndāvana because of Kṛṣṇa's rāsa-līlā pastimes. And superior to the forest of Vṛndāvana is Govardhana Hill, for it was raised by the divine hand of Śrī Kṛṣṇa and was the site of His various loving pastimes. And, above all, the superexcellent Śrī Rādhā-kuṇḍa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Śrī Kṛṣṇa. Where, then, is that intelligent Person who is unwilling to serve this divine Rādhā-kuṇḍa, which is situated at the foot of Govardhana Hill?

    PURPORT

    The spiritual world is three fourths of the total creation of the Supreme Personality of Godhead, and it is the most exalted region. The spiritual world is naturally superior to the material world; however, Mathurā and the adjoining areas, although appearing in the material world, are considered superior to the spiritual world because the Supreme Personality of Godhead Himself appeared at Mathurā. The interior forests of Vṛndāvana are considered superior to Mathurā because of the presence of the twelve forests (dvādaśa-vana), such as Tālavana, Madhuvana and Bahulāvana, which are famous for the various pastimes of the Lord. Thus the interior Vṛndāvana forest is considered superior to Mathurā, but superior to these forests is the divine Govardhana Hill because Kṛṣṇa lifted Govardhana Hill like an umbrella, raising it with His lotuslike beautiful hand to protect His associates, the denizens of Vraja, from the torrential rains sent by the angry Indra, King of the demigods. It is also at Govardhana Hill that Kṛṣṇa tends the cows with His cowherd friends, and there also He had His rendezvous with His most beloved Śrī Rādhā and engaged in loving pastimes with Her. Rādhā-kuṇḍa, at the foot of Govardhana, is superior to all because it is there that love of Kṛṣṇa overflows. Advanced devotees prefer to reside at Rādhā-kuṇḍa because this place is the site of many memories of the eternal loving affairs between Kṛṣṇa and Rādhārāṇī (rati-vilāsa).

    In Caitanya-caritāmṛta (Madhya-līlā) it is stated that when Śrī Caitanya Mahāprabhu first visited the area of Vrajabhūmi, He could not at first find the location of Rādhā-kuṇḍa. This means that Śrī Caitanya Mahāprabhu was actually searching for the exact location of Rādhā-kuṇḍa. Finally He found the holy spot, and there was a small pond there. He took His bath in that small pond and told His devotees that the actual Rādhā-kuṇḍa was situated there. Later the pond was excavated by Lord Caitanya's devotees, headed first by the six Gosvāmīs, such as Rūpa and Raghunātha dāsa. Presently there is a large lake known as Rādhā-kuṇḍa there. Śrīla Rūpa Gosvāmī has given much stress to Rādhā-kuṇḍa because of Śrī Caitanya Mahāprabhu's desire to find it. Who, then, would give up Rādhā-kuṇḍa and try to reside elsewhere? No person with transcendental intelligence would do so. The importance of Rādhā-kuṇḍa, however, cannot be realized by other Vaiṣṇava sampradāyas, nor can persons uninterested in the devotional service of Lord Caitanya Mahāprabhu understand the spiritual importance and divine nature of Rādhā-kuṇḍa. Thus Rādhā-kuṇḍa is mainly worshiped by the Gauḍīya Vaiṣṇavas, the followers of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu.


    verse 10

    karmibhyaḥ parito hareḥ priyatayā vyaktiḿ yayur jñāninas

    tebhyo jñāna-vimukta-bhakti-paramāḥ premaika-niṣṭhās tataḥ

    tebhyas tāḥ paśu-pāla-pańkaja-dṛśas tābhyo 'pi sā rādhikā

    preṣṭhā tadvad iyaḿ tadīya-sarasī tāḿ nāśrayet kaḥ kṛtī

    SYNONYMS

    karmibhyaḥ — than all fruitive workers; paritaḥ — in all respects; hareḥ — by the Supreme Personality of Godhead; priyatayā — because of being favored; vyaktim yayuḥ — it is said in the śāstra; jñāninaḥ — those advanced in knowledge; tebhyaḥ — superior to them; jñāna-vimukta — liberated by knowledge; bhakti-paramāḥ — those engaged in devotional service; prema-eka-niṣṭhāḥ — those who have attained pure love of God; tataḥ — superior to them; tebhyaḥ — better than them; tāḥ — they; paśu-pāla-pańkaja-dṛśaḥ — the gopīs who are always dependent on Kṛṣṇa, the cowherd boy; tābhyaḥ — above all of them; api — certainly; sā — She; rādhikā — Śrīmatī Rādhikā; preṣṭhā — very dear; tadvat — similarly; iyam — this; tadīya-sarasī — Her lake, Śrī Rādhā-kuṇḍa; tām — Rādhā-kuṇḍa; na — not; āśrayet — would take shelter of; kaḥ — who; kṛtī — most fortunate.

    TRANSLATION

    In the śāstra it is said that of all types of fruitive workers, he who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge [jñānīs], one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Kṛṣṇa, is superior to him. The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.

    PURPORT

    In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place. This is verified in a quotation from Laghu-bhāgavatāmṛta (Uttara-khaṇḍa 45), as quoted in Caitanya-caritāmṛta:

    yathā rādhā priyā viṣṇos

    tasyāḥ kuṇḍaḿ priyaḿ tathā

    sarva-gopīṣu saivaikā

    viṣṇor atyanta-vallabhā

    "Just as Śrīmatī Rādhārāṇī is dear to the Supreme Lord Kṛṣṇa [Viṣṇu], so Her bathing place [Rādhā-kuṇḍa] is equally dear to Kṛṣṇa. Among all the gopīs, She alone stands supreme as the Lord's most beloved."

    Therefore everyone interested in Kṛṣṇa consciousness should ultimately take shelter of Rādhā-kuṇḍa and execute devotional service there throughout one's life. This is the conclusion of Rūpa Gosvāmī in the tenth verse of Upadeśāmṛta.


    verse 11

    kṛṣṇasyoccaiḥ praṇaya-vasatiḥ preyasībhyo 'pi rādhā

    kuṇḍaḿ cāsyā munibhir abhitas tādṛg eva vyadhāyi

    yat preṣṭhair apy alam asulabhaḿ kiḿ punar bhakti-bhājāḿ

    tat premedaḿ sakṛd api saraḥ snātur āviṣkaroti

    SYNONYMS

    kṛṣṇasya — of Lord Śrī Kṛṣṇa; uccaiḥ — very highly; praṇaya-vasatiḥ — object of love; preyasībhyaḥ — out of the many lovable gopīs; api — certainly; rādhā — Śrīmatī Rādhārāṇī; kuṇḍam — lake; ca — also; asyāḥ — of Her; munibhiḥ — by great sages; abhitaḥ — in all respects; tādṛk eva — similarly; vyadhāyi — is described; yat — which; preṣṭhaiḥ — by the most advanced devotees; api — even; alam — enough; asulabham — difficult to obtain; kim — what; punaḥ — again; bhakti-bhājām — for persons engaged in devotional service; tat — that; prema — love of Godhead; idam — this; sakṛt — once; api — even; saraḥ — lake; snātuḥ — of one who has bathed; āviṣkaroti — arouses.

    TRANSLATION

    Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused.

    PURPORT

    Why is Rādhā-kuṇḍa so exalted? The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti.

    It is stated that a devotee will at once develop pure love of Kṛṣṇa in the wake of the gopīs if he once takes a bath in Rādhā-kuṇḍa. Śrīla Rūpa Gosvāmī recommends that even if one cannot live permanently on the banks of Rādhā-kuṇḍa, he should at least take a bath in the lake as many times as possible. This is a most important item in the execution of devotional service. Śrīla Bhaktivinoda Ṭhākura writes in this connection that Śrī Rādhā-kuṇḍa is the most select place for those interested in advancing their devotional service in the wake of the lady friends (sakhīs) and confidential serving maids (mañjarīs) of Śrīmatī Rādhārāṇī. Living entities who are eager to return home to the transcendental kingdom of God, Goloka Vṛndāvana, by means of attaining their spiritual bodies (siddha-deha) should live at Rādhā-kuṇḍa, take shelter of the confidential serving maids of Śrī Rādhā and under their direction engage constantly in Her service. This is the most exalted method for those engaged in devotional service under the protection of Śrī Caitanya Mahāprabhu. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes that even great sages and great devotees like Nārada and Sanaka do not get an opportunity to come to Rādhā-kuṇḍa to take their baths. What, then, to speak of ordinary devotees? If, by great fortune, one gets an opportunity to come to Rādhā-kuṇḍa and bathe even once, he can develop his transcendental love for Kṛṣṇa, exactly as the gopīs did. It is also recommended that one should live on the banks of Rādhā-kuṇḍa and should be absorbed in the loving service of the Lord. One should bathe there regularly and give up all material conceptions, taking shelter of Śrī Rādhā and Her assistant gopīs. If one is thus constantly engaged during his lifetime, after giving up the body he will return back to Godhead to serve Śrī Rādhā in the same way as he contemplated during his life on the banks of Rādhā-kuṇḍa. The conclusion is that to live on the banks of the Rādhā-kuṇḍa and to bathe there daily constitute the highest perfection of devotional service. It is a difficult position to attain, even for great sages and devotees like Nārada. Thus there is no limit to the glory of Śrī Rādhā-kuṇḍa. By serving Rādhā-kuṇḍa, one can get an opportunity to become an assistant of Śrīmatī Rādhārāṇī under the eternal guidance of the gopīs.
    10:09 pm
    description of the qualities of the devotee from Sri Caitanya Caritamrita, Madhya 22. 78-80
    kṛpālu, akṛta-droha, satya-sāra sama

    nidoṣa, vadānya, mṛdu, śuci, akiñcana

    sarvopakāraka, śānta, kṛṣṇaika-śaraṇa

    akāma, anīha, sthira, vijita-ṣaḍ-guṇa

    mita-bhuk, apramatta, mānada, amānī

    gambhīra, karuṇa, maitra, kavi, dakṣa, maunī

    SYNONYMS

    kṛpālu — merciful; akṛta-droha — not defiant; satya-sāra — thoroughly true; sama — equal; nidoṣa — faultless; vadānya — magnanimous; mṛdu — mild; śuci — clean; akiñcana — without material possessions; sarva-upakāraka — working for the welfare of everyone; śānta — peaceful; kṛṣṇa-eka-śaraṇa — exclusively surrendered to Kṛṣṇa; akāma — desireless; anīha — indifferent to material acquisitions; sthira — fixed; vijita-ṣaṭ-guṇa — completely controlling the six bad qualities (lust, anger, greed, etc.); mita-bhuk — eating only as much as required; apramatta — without inebriation; māna-da — respectful; amānī — without false prestige; gambhīra — grave; karuṇa — compassionate; maitra — a friend; kavi — a poet; dakṣa — expert; maunī — silent.

    TRANSLATION

    "Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Kṛṣṇa and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities — lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.
    10:04 pm
    Sri Vrindavana pranama mantra
    ananda-vrinda-paritundailam indriya
    ananda-vrinda-parinandita-nanda-putram
    govinda-sundara-vadhu-parinanditam tad
    vrindavanam madhura-murtam aham namami

    I worship Shri Vrindavana, the abode of Shrimati Radharani, which gives ever-increasing, overfloving bliss to the son of Nanda Maharaja. There the beautiful damsels of Vraja increase the bliss of Lord Govinda even more, making Vrindavana the embodiment of all sweetness.
    9:57 pm
    Navadvipa pranama mantra
    navina-shri-bhaktim nava-kanaka-gaurakriti-patim
    navaranya-shreni-nava-sura-sarindrat valitam
    navina-shri-radha-hari-rasa-mayorukirtana-vidhim
    navadvipam vande nava-karunamadyan nava-rucim

    I bow down to Sri Navadvipa, the transcendental land which is filled with ever cooled by fresh breezes from the Ganga, where newly born devotion manifests by the unprecedented mercy of the Lord of golden complexion, and which bestows the ever-fresh mellow of loud glorification of Radha-Krishna in Their highest ecstasy (maha-bhava).
    9:54 pm
    Ganga pranama mantra
    sadyah pataka-samhantri sadyao duhkha-vinashini
    sukhada mokshada ganga gangaiva parama gatih

    O Ganga, you immediately destroy all sins and miseries. You bestow ultimate happiness and the supreme liberation, for you are the ultimate shelter.
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