WHY DID CHAITANYA MAHAPRABHU COME?

AND
WHAT DID HE COME

TO

GIVE?

WHY DID CHAITANYA MAHAPRABHU COME?

AND
WHAT DID HE COME

TO

GIVE?

PART ONE

DEDICATION

This book is especially for

Gaudiya Vaishnavas nurturing
the ambition to eternally serve
Sri Gaurasundar in Nabadwip
and
Sri Sri Radha and Krishna in Vraja.

A Warm Invitation
Dear readers,
The Goswamis say that we can be there nowin Radha and Krishnas nitya lilasimply by always thinking
about them. This enjoyable process, if properly executed, will culminate in maha siddhi when the practitioner
takes birth as a gopi in Vraja.
The mahatmas who enjoy reading this book and and who may wish to intimately discuss its contents are
cordially invited to visit Sri Sri Gadadhara and Gaurangas nikunja mandir. We are located on a hill overlooking
the Ganga, just a two-minute walk from the ghat in Sridham Mayapur.
Gadadhar Pran Das
Sri Gadai Gauranga Kunja
Sri Mayapur Ghat
P.O. Sri Mayapur
Nadia, West Bengal, India 941313
phone: 091-933-266-0732
email: gadadhar_das000@yahoo.co.in
Other titles by the same author
Dhmli by Locana dasa Thakur. Translated and with an extensive commentary.
Gta Govinda by Jayadeva Goswami. Translation.
Rasarja r r Gaurga. A study of r Gaurgas intimate, hidden side as the the enjoyer of
madhura rasa, collected from a host of Gaudiya mahajana authors.
Prema-bhakti-candrik by Narottama dasa
The Vishnupriya Gauranga Trilogy.
Volume 1: The events leading up to Sri Gaurangas sannyasa lila and those following it up to his
departure from Shantipur.
Volume 2: Vishnupriyas separation from Sriman Gaurasundar, Sachis viraha, Priyajis severe
tapasya vrata, her Gaura bhajan at Nadias gambhira mandir, the inauguration of Dhameshwar
Mahaprabhus Sri murti and seva puja, and Srimatis amazing disappearance lila are narrated.
Volume 3: An elaborate description of Sri Vishnupriyas ashta kala nitya lila with Gauranga in Sri
Goloka Nabadwip Dham.
r Govinda-llmta : Translation and commentary

The Essence of Sri Chaitanyas Teachings

rdhyo bhagavn vrajea-tanayas tad-dhma vndvana

ramy kcid upsan vraja-vadhu-vargea y kalpit
rmad-bhgavata pramam amala premn pumartho mahn
r-caitanya-mahprabhor matam ida tatrdaro na para
1. What form of God is most worshipable?
The Son of Nanda, Sri Krishna in his madhura Vrindavan dham is our only object of worship.
2. To attain Sri Krishna in Vrindavan, what form of worship is most recommended?
The method of worship conceived by the Vraja gopis is topmost.
3. In what shastra is this evidence found?
Srimad Bhagavatam is the basis of these divine truths.
4. What is the goal of life for all living beings?
Prema or divine love of God is the parama-purushartha or supreme goal of life.
These are the four pillars of Chaitanya Mahaprabhus teachings. Thus we honor these siddhantas and discard
any other opinions.
Srila Srinath Chakravarti (the Gurudeva of Sri Kavi Karnapur)

Preface to the Revised Second Edition

For the followers of Chaitanya Mahaprabhu desiring to attain Sri Krishna in his Vrindavan abode, the right
choice of sadhana is essential. In this regard, the Gaudiya Vaishnava acharyas unanimously support the
following siddhanta from the Chaitanya Charitamrita
rgnuga-mrge tre bhaje jei jana
sei-jana pya vraje vrajendra-nandana
Whoever worships the Lord on the raganuga path will attain the son of Nanda Maharaj in the land of Vraja. (CC
2.8.220)
vidhi-mrge n piye vraje kacandra
One cannot obtain Krishna in Goloka Vrindavan simply by serving him according to regulative principles ( vidhimrga). (CC 2.8.227)
To properly execute Krishna bhakti, both vaidhi and raganuga sadhana are required.[1] The sixty-four
regulative principles of vaidhi bhakti form the external process. On the other hand, internal lila smaran is the
basis of raganuga bhakti. Both internal and external processes are important and are meant to be performed
simultaneously. This booklet is devoted to understanding how one can practically blend these two processes
following in the footsteps of the Gaudiya Vaishnava acharyas.
bhya antara ihra dui ta sdhana
bhye sdhaka-dehe kare ravaa-krtana
mane nija-siddha-deha kariy bhvana
rtri-dine kare vraje kera sevana
Sadhana bhakti has two aspectsexternal and internal. Externally, as a sadhaka, one should perform shravan,
kirtan and the other processes of vaidhi bhakti. Internally, while contemplating ones siddha deha, service to
Krishna in Vrindavan should be executed, both day and night. (CC 2.22.151-2)
This verse is Sri Krishnadas Kavirajs Bengali translation of a verse by Rupa Goswami, found in Bhaktirasmta-sindhu
sev sdhaka-rpea
siddha-rpea ctra hi
tad-bhva-lipsun kry
vraja-loknusrata
The devotee desiring intensely to attain the ragatmika mood of one Vrajavasi associate of Krishna or another
should engage in the practices of devotional service in his external body as a practitioner and internally in his
spiritual body, in both cases following in the footsteps of the residents of Vraja. (BRS 1.2.295; CC 2.22.158)
Here, these two acharyas have explained the gist of raganuga bhakti briefly. Shravan and kirtan and the other
sixty-four types of vaidhi bhakti are the external sadhana included within the practical performance of raganuga
bhakti. As for the internal application, Part One of this book presents the philosophical basis for that. In Part
Two, the sadhana itself will be discussed in detail.
The preaching of raganuga bhakti sadhana is directly related to the main reason of Chaitanya Mahaprabhus
advent. This book will present the evidence. First, however, we need to explain
1) What is the precised definition of raganuga bhakti?

2) Who is factually eligible to engage in its practice?

3) What is the proper way of performing raganuga bhakti?
Any aspiring Krishna devotee will eventually need to know the answers to these questions. In view of
presenting an accurate account of these topics, I have spent ten years conducting research into the Gaudiya
Vaishnava literature.
For the inquisitive persons who seek the essence of Rupanuga Vaishnavism, the path of raganuga bhakti
sadhana becomes the missing link to factual higher taste and attachment. This is required to awaken bhava
and prema in the Vrindavan mood.
As for the question of how Lord Gauranga preached this religious system, in what way his personal associates
like the Six Goswamis took it up, relished it, and developed it for future generations, these and many other
related topics will all be discussed in the course of this essay.
jaya prema-dt iromai r-gaurga mahprabhu!!

dna sdhaka
Sri Gadadhar Pran Das
Sri Sri Gadai Gauranga Kunj
Sri Mayapur Ghat, Nadia, W.B.

Two forms of sadhana bhakti

(Devotion in Practice)
bhya antara ihra dui ta sdhana
bhye sdhaka-dehe kare ravaa-krtana
mane nija-siddha-deha kariy bhvana
rtri-dine kare vraje kera sevana
raganuga bhakti is practiced both externally and internally. In the external body, he acts as any other
practitioner of devotional service and engages in hearing and chanting. In his mind, however, he meditates on
his spiritual body and serves Krishna there in Vrindavan, day and night. (CC 2.22.151-2)
Sadhana bhakti has two aspects: external and internal. Externally, as a sadhaka, one should perform shravan,
kirtan and the other processes of vaidhi bhakti; internally, while contemplating ones siddha deha, service to
Krishna in Vrindavan should be mentally executed both day and night.
This verse is Krishnadas Kavirajs Bengali translation of Sri Rupa Goswamis sev sdhaka-rpea shloka is
found in Bhakti-rasmta-sindhu 1.2.295. Here, these two acharyas have briefly explained the gist of raganuga
bhakti. Shravan, kirtan and the other sixty-four types of vaidhi bhakti are the external sadhana included within
the practical performance of raganuga bhakti. As for the internal application, part one of this book presents the
philosophical basis for that. In part two, the sadhana itself will be discussed in detail.

Invocation
avatari prabhu pracrila sakrtana
eho bhya hetu prva kariychi scana
avatrera ra eka che mukhya bja
rasika ekhara kera sei krya nija
Even though the Supreme Lord himself, Sri Chaitanya Mahaprabhu, took up the task of the yuga avatar to
propagate the sankirtan movement, this only constitutes the external motive for his appearance. The main
motive springs from the Lords inner hankering of being rasika shekhara, the foremost connoisseur of the
transcendental mellows. (CC 1.4.102-103)
r-r-gaura-gaddharau vijayatethm

Sri Krishna accepts the mood of a bhakta

Nearly five hundred years ago, svaya vraja-vihr Sri Krishna incarnated on the bank of the sacred Ganges in
his transcendental earthly abode Sri Nabadwip Dham.
In this avatar as Sri Chaitanya Deva, he brought about a maha-prema yuga, a spiritual renaissance in the world
of Krishna bhakti. Concealing his supreme opulences, Chaitanya Mahaprabhu assumed the role of a devotee in
order to fulfill three most esoteric desires, which even his Vrindavan lila could not accommodate.
In transcendental loving reciprocation, Sri Krishna frankly admits that his servitors are able to experience an
even more sublime ambrosia through service to him than he experiences. This matter should not appear
astonishingit is natural. As the vishaya, or target of prema, Krishna is not in a position to enjoy his own form
and qualities. The privilege of such a relish belongs only to his premika bhaktas. Therefore, Sri Krishna desired
to sample for himself what it is like to be my own devotee.
ka-smye nahe tra mdhurysvdana
bhakta-bhve kare tra mdhurya carvaa
sva-mdhurya svdite karena yatana
bhakta bhva vin th nhi svdana
Krishna fails to experience his own captivating sweetness, which can only be viewed from anothers
perspective. So, in order to relish his own splendor, assuming the mood of a devotee is the Lords only
recourse. (CC 1.6.103-104)
In the matter of tasting Krishnas madhurya, it may be noted that Srimati Radharani is samarth-iromai, or the
crown jewel of all relishing candidates. In order to reveal these inner thoughts to the world, Sri Vrindavans
Madan Mohanji has directly spoken through the king of rasika poets, Sri Krishnadas Kaviraj, as follows:
sei premra r-rdhik parama raya
sei premra mi ha[i] kevala viaya
viaya-jtya sukha mra svda
m haite koi-gua rayera hlda
raya-jtiya sukha pite mana dhya
yatne svdite nri, ki kari upya
kabhu yadi ei premra ha-iye raya
tabe ei premnandera anubhava haya
eta cinti rahe ka parama-kautuk
hdaye baye prema-lobha dhak-dhaki

Sri Radhika is the ashraya, or reservoir, of love for me. I am merely its vishaya, or target. Although I taste the
bliss to which the object of love is entitled, the pleasure of the ashraya is ten million times greater. Therefore my
mind runs after the opportunity to relish the ashrayas ananda, but I cannot grasp it. What can I do? If I could
somehow become the ashraya of this love, then surely that most exalted premananda could also be mine.
After thinking in this way, Sri Krishna became exceedingly intrigued. From within his heart, an irrepressible wish
to taste Sri Radhas prema burst forth. (CC 1.4.132-136)
For this reason, Sri Vrindavans ever fresh Cupid, Sri Shyamasundar appeared from the pure womb of Mother
Sachidevi. In fact, by taking on the mood and complexion of his topmost devotee, Srimati Radharani, Sri
Krishna intended to taste three most coveted, esoteric, yet unfulfilled yearnings. They were revealed in a verse
written by Srila Svarupa Damodar Goswami, and this is the sixth verse of the mangalacharan of the Chaitanya
Charitamrita:
r-rdhy praaya-mahim kdo vnayaivsvdyo yendbhuta-madhurim kdo v madya
saukhya csy mad-anubhavata kda veti lobht
tad-bhvhya samajani ac-garbha-sindhau harndu
This verse tells us that Krishna appeared in the form of Chaitanya Mahaprabhu in order
1) to fathom the depth of Sri Radhikas superlative prema for him,
2) to perceive his own sweetness in the way that Sri Radhika does, and
3) to discover the ecstasy Sri Radhika feels through loving him.
Sri Krishna thought,
ei tina t mora nahila praa
vijtya bhve nahe th svdana
rdhikra bhva knti agkra bine
sei tina sukha kabhu nahe svdane
rdh bhva agkra dhari tra vara
tina sukha svdite habo avatra
These three yearnings are not to be fulfilled in Vraja because there I possess a distinct nature from Sri Radhika.
Only by assuming her mood and complexion will I please my fancy. Therefore I shall accept Sri Radhas bhava
and aga-knti appearing in this world for tasting these three pleasures. (CC 1.4.266-268)
sarva bhve kailo ka ei to nicaya
hena kle ila yugvatra samaya
sei kle r advaita kare rdhana
thra hukre kaila ke karaa
pit mt guru-gaa ge avatari
rdhikra bhva vara agkra kari
navadvpe ac garbha uddha dugdha sindhu
thte prakaa hail ka pra indu
ei to kahila aha lokera vykhyna
svarpa gosir pda-padma kari dhyna
Incidentally, while Krishna was thus deliberating, the time for the Yuga avatar to descend was also at hand. Sri
Advaita Acharya began his worship and attracted the Lord with his loud cries. His father and mother and other
seniors first took birth, and then he himself appeared with the mood and complexion of Sri Radhika, appearing
in Nabadwip, like the full moon appearing from the milk ocean-like womb of Mother Sachi. In this way I have
explained the meaning of the sixth verse of the Chaitanya Charitamrita. (CC 1.4.266-273)

This sixth verse of Sri Krishnadas Kavirajs mangalacharan is designated as the vastu-nirdea, or indication of
the books topic of discussion. In other words, it may be concluded that for Srila Kaviraj Goswami, this verse is
the light in which he gives his account of Chaitanya Mahaprabhus life. The entire Chaitanya Charitamrita may
be seen as an elaborate discussion of the subject that is given here in seed form.
Krishnadas Kaviraj begins his commentary on this verse in the fourth chapter of Chaitanya Charitamrita as
follows
je lgi avatra kahi se mla kraa
prema rasa nirysa karite svdana
rga mrga bhakti loke karite pracraa
rasika ekhara ka parama karua
ei dui hetu haite icchra udgama
Now let me speak about the principal reason for Sri Chaitanya Mahaprabhus appearance (1) to personally
taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees.
(CC 1.4.13-15)
These are the two main reasons for which Sri Krishna, the chief of all rasikas, or connoisseurs, and merciful
personalities advented himself as Sri Chaitanya Mahaprabhu.
Upon acknowledging the aforementioned two reasons for the Lords descent, one would do well to meditate
upon them in order to increase ones devotion. In this connection, Srila Krishnadas Kaviraj says,
siddhnta baliye citte n kara alasa
ih haite ka lge sudha mnasa
Do not neglect to meditate on the conclusions of the scriptures out of laziness. From a knowledge of the
siddhantas, the mind will become fixed on Krishna. (CC 1.2.117)
In this key shloka, prema rasa nirysa means the essence of prema rasa or Vraja pream. In Vraja, Srimati
Radhikas prema is topmost. Therefore as Chaitanya Mahaprabhu has focused his attention on tasting Srimatis
superexcellent standard of prema, Sri Kaviraj Goswami has declared our Gauranga to be Rasika Shekhara, the
chief of all connoisseurs of bhakti rasa.
Secondly, in the wake of Sri Gaurangas relishing Vraja prema, the process to attain this highly exalted and
rarest treasure of raganuga bhakti sadhana has been shown to the world through his example. It is for this
reason that Krishnadas Kaviraj has described Sri Gaurasundar as parama karua or supremely merciful.
With the help of Chaitanya Charitamrita, let us now examine the Lords personal motivation for coming.
kera vicara eka chaye antare
prnanda-pra-rasa-rpa kohe more
m haite nandita hoy tribhuvana
mke nanda dibe aiche kon jana
m haite jra haya ata ata gua
sei-jana hldite pre mora mana
m haite gu baa jagate asambhava
ekali rdhte th kori anubhava
Krishna began to consider, I am filled with bliss, and my very body is the form of all transcendental mellows.
Everyone in the universe experiences happiness through me. But is there anyone who can give me pleasure? If
there were a person who possessed hundreds of times more qualities than I myself, such a person could bring
me happiness. To find a person who has more qualities than myself in this universe is impossible. Only in the

case of Radha do I consider this possible. (1.4.238-41)

It is said in the Sruti shastra that Krishna is rasa personified (raso vai sa). Rasa means ananda, or pleasure.
Therefore, Sri Krishna is sarvnanda-maya, or the reservoir of all pleasure. Who then could be in a position to
give Krishna pleasure? In this shloka, Sri Krishna admits that such a feat can only be accomplished by Srimati
Radharani. Why? Because she is mah-bhva-svarpi, the personification of prema, or divine love. In other
words, prema is needed to experience ananda.
Krishna further elaborates,
mra sagame rdh pya ye nanda
ata-mukhe bali, tabu n pi tra anta
ll-ante sukhe ihra agera mdhur
th dekhi sukhe mi pan pari
dohra ye sama-rasa, bharata-muni mne
mra vrajera rasa seha nhi jne
anyera sagame mi yata sukha pi
th haite rdh-sukha ata adhiki
Even if I had hundreds of mouths still I could not begin to describe the pleasure that Radharani experiences
from my association. And I become spellbound and even forget myself when I see the pleasure she derives
from our lovemaking. The guru of the rasa shastra, Sri Bharata Muni acknowledges that in loving affairs, the
enjoyment of both the man (nayaka) and the woman (nayika) are equal, but he knows nothing about my Vraja
rasa. The happiness I feel when I am with Radha is a hundred times greater than the joy I get from others.
(1.4.254-7)
Sri Bharata Muni is the di-guru or the Natya shastra, i.e., the shastra dealing with the various aspects of
dramaturgy. In this scripture, he has set up a formula listing all the ingredients that, when combined together,
cause rasa to be directly experienced between a hero and heroine in a play. All of these transactions, however,
take place between men and women of this world. Therefore these opinions do not apply to the rasa found in
Sri Krishnas transcendental Vraja Dham.
Sri Krishna continues,
tte jni mote che kona eka rasa
mra mohin rdh, tre kare vaa
m haite rdh pya ye jtya sukha
th svdite mi sadi unmukha
nn yatna kari mi, nri svdite
sei sukha-mdhurya-ghre lobha bhe citte
rasa svdite mi kaila avatra
prema-rasa svdiba vividha prakra
rga-mrge bhakta bhakti kare ye prakre
th ikhiba ll-caraa-dvre
It has become quite clear to me that Radhika has been subjugated by a particular rasa which even I cannot
experience. Despite all my efforts, I am still not able to experience her happiness, for the mere aroma of her
happiness causes a great hankering within my mind. Therefore, I will come as Chaitanya avatar to taste the
sweetness of these various mellows of prema. Then, through the example of my own lila, I shall set the
standard of raganuga bhakta and its practitioner. (1.4.261-265)

Sriman Mahaprabhus unique feature compared to other Yuga avatars

Before relating the Lords preaching technique, it will be helpful to first touch on another subject. Besides the
fact that Rasika Sekhar Sriman Mahaprabhu came specifically to taste the essence of Radha prema, he also
sampled dasya, sakhya, vatsalya and the other forms of madhura rasa throughout his pastimes. Evidence of
this is stated as follows:
yuga-dharma pravartmu nma-sakrtana
cri bhva-bhakti diy ncmu bhuvana
The first part of this verse states that Sriman Mahaprabhu came to spread the yuga dharmaHarinam
Sankirtan. This reason, however, is subordinated to the main motive, which is boldly stated in the second line
Our Gauranga has specifically come to make the world dance with the four mellows of Vrindavan devotion,
namely dasya, sakhya, vatsalya and madhura rasa.
A question may be asked at this point: How do we know that the preaching of the sankirtan movement is
secondary? Krishnadas Kaviraj answers by quoting Sri Krishnas own words a little further on
yuga-dharma-pravartana haya aa haite
m vin anye nre vraja-prema dite

I establish the religious principles for each age through my plenary portions. I alone, however, can bestow the
kind of loving service found in Vraja. (CC 1.3.26)
Sri Kaviraj Goswami also states
avatari prabhu pracrila sakrtana
eho bhya hetu prva kariychi scana
In this avatar, Sriman Mahaprabhu preached the sankirtan movement. This, however, is the external reason for
the Lords appearance. (1.4.76)
From this evidence it may be concluded that Sri Gaurangas main intention is to give Vraja prema to all, while
promoting the sankirtan movement remains secondary.
Let us consult the Bhagavad Gita at this point and see what Sri Krishna says in this connection, In order to
deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma, I advent
myself yuga after yuga.
Kaviraj Goswami responds to this, however, by saying
svaya bhagavn brahmra eka dine teho eka br
avatra hoyen karen prakaa vihra
In every yuga, Svaya Bhagavan Sri Krishna personally does not come. Rather, he descends once in a kalpa,
or day of Brahma.
From this verse we learn that it is a yuga avatar who descends in every yuga, and that he is only an aa or
plenary expansion of Sri Krishna. His mission of relieving the burden of the earth and establishing the yuga
dharma is a function that does not concern Sri Krishna directly. It is for this reason that Srila Kaviraj Goswami
stated in a previous payar
yuga dharma pravartana hoy aa hoite

The preaching of the yuga dharma is done by Sri Krishnas aa (partial manifestation). (1.3.26)
m bin anye nre vraja-prema dite
But only I can give Vraja prema. (1.4.37)
Kaviraj Goswami also states
avatari prabhu pracrila sakrtana
eho bhya hetu prva kariychi scana
I have already shown that preaching the sankirtan movement was the external cause for the Lords descent.
There is another, primary purpose for the Lords incarnation. (1.4.102)
From this evidence, it may be concluded that Sri Gaurangas main intention is to give Vraja prema to all, while
promoting the sankirtan movement remains secondary. Let us consult the Bhagavad Gita at this point and see
what Sri Krishna says in this connection.
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sabhavmi yuge yuge
In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of dharma,
I advent myself yuga after yuga. (Gita 4.8)
In response to this proposal, however, Srila Kaviraj Goswami says,
pra bhagavn ka vrajendra kumra
goloke vrajera saha nitya vihra
brahmra eka-dine tiho eka bra
avatra ha karena prakaa vihra
The complete form of the Godhead, Sri Krishna, the son of Nanda Maharaj, remains eternally in his abode of
Vraja, where he is engaged in his pastimes. He appears in this world once in the day of Lord Brahma, revealing
those pastimes to everyone here. (1.3.5-6)
In other words, Svayam Bhagavan Sri Krishna does not come personally in every age. Rather, he comes much
more infrequently, appearing once in a kalpa, or day of Brahma. From this we learn that it is a yuga avatar who
descends in every yuga, and that this is only a portion or aa of Sri Krishna. The mission of relieving the
burden of the earth and establishing the yuga dharma are functions that do not concern the Svayam Bhagavan
directly. It is for this reason that Srila Kaviraj Goswami goes on to state in the verse already quoted above:
yuga dharma pravartana hoy aa hoite
The preaching of the yuga dharma is done by Sri Krishnas aa (partial manifestation). (1.3.26)
Sri Chaitanya Mahaprabhu is not just a yuga avatar; he is identical with Svayam Bhagavan Sri Krishna. Thus
Kaviraj Goswami states:
kintu kera jei hay avatra kla
bhra haraa kla tte haila mila

pra bhagavn avatare jei kle

ra saba avatra tte si mile
But when it is time for Krishna to descend, this happens to coincide with the time for taking away the burden of
the world. When Svayam Bhagavan himself appears, all his avatars descend along with him. (CC 1.4.9-10)
Therefore, just as previously Vishnu killed asuras on behalf of Sri Krishna from within Krishnas own form, the
promotion of the sankirtan yuga dharma was carried out by Vishnu from within Chaitanya Mahaprabhu.
ata eva viu takhan kera arre
viu-dvre ka kare asura-sahre
Therefore, Vishnu is present in Krishnas body, and it is through Vishnu that Krishna destroys the demons. (CC
1.4.13)
In summary, Chaitanya Mahaprabhus descent carries a deeper, inner purpose besides promoting the yuga
dharma. Each successive Kali Yuga has its own yugavatar who comes to preach the sankirtan movement.
Gaurangas avatar, however only occurs once in a kalpa, or a day of Brahma. Hence, his mission is very
special, because it reveals two most magnanimous features.
1. His being rasika-ekhara, or the greatest connoisseur of transcendental mellows,
2. His being parama-karua, or possessing gifts that he alone can mercifully bestow.
This karuna is so rare that it had not been given to anyone since Gaurangas advent in a previous kalpa, for no
other avatar could bestow it, even if they so desired. For this reason, Srila Rupa Goswami calls it anarpitacar cirt, etc., a mercy long unoffered. We will discuss this important verse at greater length below.
Suffice it to say that Sriman Sri Gaurasundaroswami<s karuna is causeless and dynamic. It does not hold back
and consider who is fit or unfit to receive it. Rather, our Gauranga is freely distributing the most lofty and
sublime mellow in the spiritual world to the most fallen and least qualified persons. This distribution of mercy
begins with the previously quoted line from Chaitanya Charitamrita wherein Sri Krishna says,
m bin anye nre vraja-prema dite
But for me, no one can give Vraja prema. (CC 1.4.37)
Krishna and Gauranga are one and the same person. Hence Gauranga can also give Vraja prema. In fact, he
came specifically for this purpose, thereby establishing his unique credentials. And while important devatas
such as Shiva, Brahma, Lakshmi and others have no access to Krishnas Vraja lila, our Gauranga has lead the
path to Vraja Dham for all conditioned souls to follow. So much mercy is inconceivable. Yet this is not to say that
any fallen rascal of Kali Yuga may simply walk right into Krishnas lila. One has to qualify by properly executing
the right form of sadhana. Should we be surprised, then, that Sriman Mahaprabhu came to deliver such a
process?

Sriman Mahaprabhus scheme for preaching raganuga bhakti

The question arises how Sri Chaitanya Deva bestowed Vraja prema bhakti to the jivas of the Kali Yuga. How
can modern people like you and I receive his special benediction today, more than five hundred years later?
The answer is clearly outlined in Srila Kaviraj Goswamis previously quoted verse:
rasa svdite mi kaila avatra
prema-rasa svdiba vividha prakra
rga-mrge bhakta bhakti kare ye prakre
th ikhiba ll-caraa-dvre
I came to relish transcendental mellows. I shall thus sample many forms of Vraja prema rasa. By the example
of tasting these mellows in my lila, I shall teach raganuga bhakti by setting the standards of a raganuga bhakti
myself. (1.4.264-265)
The mystery of Sri Gaurangas appearance lies here. Taking his confidential associates with him, the Lord
tasted again and again the essence of Vraja prema. His colorful lilas can steal the minds of the fortunate ones
who hear it. Simultaneously, Sri Sri Gaurasundaroswami has also made us eligible to partake in tasting the
divine rasa.
pani karimu bhakta-bhva agkre
pani cari bhakti ikhimu sabre
pane n kaile dharma ikhna n yya
ei ta siddhnta gt-bhgavate gya
Sri Chaitanya Mahaprabhu said, I shall take the part of a devotee, and I shall teach devotional service to all by
practicing it myself. (CC 1.3.20)
A point of interest here is that the Lord himself acted as a teacher of raganuga bhakti, and by so doing he
assumed the role of jagat guru. In the mood of a devotee, Sriman Mahaprabhu performed all the limbs of
sadhana that make one eligible to taste Vraja prema bhakti. He also inspired his associates to do likewise, so
as to set an ideal example for all.
Through his rasa lila and related pastimes, Sri Krishna had previously displayed what is to be yearned for in the
spiritual realm, whereas our Gauranga presented the means to enter those pastimes. With this understanding,
devotees would naturally hanker after the sweet mellows of Vrindavan and realize the advantage of taking up
raganuga bhakti sadhana. Such is Sri Gaurasundaroswamis merciful behavior. While in Vraja lila, the Lords
karuna had displayed its initial phase; that same karuna now ripened as the mature fruit of Gaurangas
pastimes.
Someone may ask, What about the Kali Yuga dharma, Harinam sankirtan?
The answer to this important question is that the Lord has not taught the principles of raganuga bhakti separate
from the practice of Harinam. Indeed, he personally performed sankirtan. This sankirtan yajna is a must for
anyone seriously coveting the Lords complete mercy. Let it be clear that sankirtan is an essential limb of both
vaidhi and raganuga sadhanas. In reality, kirtan takes on a distinct style in the raganuga tradition, which is more
powerful for awakening prema in the heart of its practitioner. This siddhanta is supported by Sanatan Goswami
in his Bhad-bhgavatmta as follows:
tad dhi tat-tad-vraja-krdhyna-gna-pradhnay
bhakty sampadyate prehanma-sakrtanojjvalam

ts vraja-krana bhagavad-gokula-lln dhyna cintana, gna sakrtana, te pradhne mukhy

yasys tay bhakty nava-prakray prema sampadyate susiddhyate. gnety ukty nma-sakrtane prptepi
nija-priyatama-nma-sakrtanasya premntaragatara-sdhanatvena punar vieea nirdea.
Thought, meditation, and kirtan of Sri Krishnas Vraja lila are refered to as the prema-antaraga-sdhana or the
best means for awakening prema. More specifically, regarding kirtan, the names of ones ishta-devata, the
names of the Lord which have especially attracted the devotees heart, are most effective in arousing prema.
(Bhad-bhgavatmta 2.5.118, with commentary)
In Part II of this book, the topic of kirtan in relation to raganuga bhakti will be discussed in more detail.

Of Aishwarya and Madhurya worship, Sri Krishna prefers the latter

In the third chapter of Chaitanya Charitamritas Adi-lila, Sri Krishna goes on to say
aivarya-jnete saba jagat mirita
aivarya ithila prema nhi mora prta
In this world people are enamored of opulence. Neither the worship nor love of such persons particularly
fascinate me, however. (CC 1.3.16)
Here Krishna affirms his individual taste. Why does he say that aivarya-mir bhakti, or devotion in a mood of
awe and reverence, does not particularly move him? The answer may be given as follows:
When a devotee contemplates Sri Krishna as the supreme and all pervasive Lord of the Universe, he thinks,
God is so great and I so small. Then, even though Krishna is standing in the doorway of ones heart of awe
and reverence creates a vast separation, which prevents intimacy.
mre vara mne panke hna
tra preme vaa mi n hai adhna
The love of one who worships me as the Supreme Lord and who thinks of himself as inferior cannot conquer
me. (CC 1.3.18)
A good example is that of Krishnas queens in Dwaraka. Because their prema is tainted with aishwarya jnana,
these consorts fail to fully subjugate Krishnas mind. Sometimes, even while in their embrace, he would cry out
for the Vraja gopis in intense separation. So it is stated in Sri Sanatan Goswamis Bhad-bhgavatmta.
Sri Krishna continues,
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhva pite nhi akti
The whole universe may worship me by the process of vidhi bhakti, but vaidhi bhakti does not have the potency
to give one entrance into the mood of Vrindavan. (CC 1.3.15)

thte dnta lakm karila bhajana

tathpi n pila vraje vrajendra-nandana
What to speak of this world, even in Vaikuntha, Lakshmi could not obtain Krishnas service in Vrindavan due to
her attachment for the aishwarya mood of worship. (CC 2.8.230)
Srila Kaviraj Goswami uses this example to prove that Shyamasundar in Vrindavan is unattainable through
vaidhi bhakti alone. With this understanding, devotees should naturally become disinclined to Lakshmis mode
of worship and aspire to follow in the footsteps of Sri Krishnas Vraja associates.
Because raganuga bhakti was not in practice before the time of Chakravarti Deva, vaidhi bhakti alone could not
provide the following:
1. An understanding of the mellows of Vrindavan.
2. The attainment of Krishnas direct seva.
3. Entrance into Vrindavan Dham.

Hence Sri Krishnas desire to preach raganuga bhakti.

Sri Krishna continues by quoting himself from the Bhagavad Gita
ye yath m prapadyante
ts tathaiva bhajmy aham
mama vartmnuvartante
manuy prtha sarvaa
In whatever way one surrenders unto me, I reciprocate accordingly. By this principle, everyone follows me, O
Partha! (Gita 4.11)
Let us now examine why Sri Krishna should have mentioned this verse at this point in the discussion. It has
already been stated that Krishna is not subjugated by the love of his aishwarya bhaktas, but by the love of his
madhurya devotees. Surely someone could object, Aha! Here is an instance of Krishnas partiality to one type
of bhakta over another. Why is he not equal to both, in accordance with his own pledge?
The purport of this Gita shloka, however, is that Krishna responds equally according to each and every persons
individual mood. The aishwarya bhakta may pray to the almighty Lord as his insignificant part and parcel, and
Krishna will surely reciprocate that mood. In fact, the Lord will even give impetus to further strengthen ones
conviction for this mode of worship. As for the form of prema by which the Lord himself is subjugated, can there
be any doubt that Krishna shall award it to his raganuga bhakti? This is called Krishnas svarpnubandhi
dharma, or constitutional nature in fair dealings. Nevertheless, Sri Krishna proceeds by wholeheartedly praising
those who have captured his love.
mora putra mora sakh mora pra-pati
ei bhve jei more kare uddha bhakti
panke baa mne mre sama-hna
sei bhve hai mi thra adhna
Devotees who see me as their son, friend, or beloved, and worship me with pure devotion, thinking of me as
their equal or even inferior, they alone have the power to subjugate me with their loving affection. (CC 1.4.2122)
In this verse, the term mora or my is significant because by thinking Sri Krishna is my friend, my son, or
mybeloved, the devotee causes his sambandha or loving relationship with Krishna to manifest.
Sri Krishna continues to speak:
mt more putra-bhve karena bandhana
atihna-jne kare llana plana
sakh uddha-sakhye kare, skandhe rohaa
tumi kon baa loka, tumi mi sama
priy yadi mna kari karaye bhartsana
veda-stuti haite hare sei mora mana
My mother, thinking me to be her naughty child, may bind me. She nourishes and protects me, thinking me to
be utterly helpless. My cowherd boyfriends may climb up on my back and say with pure affection, What makes
you think youre so big? You and I are equals. And if some gopi chastizes me in jealous loving anger, those
words steal away my mind, much more than any reverent recital of Vedic hymns. (1.4.24-26)
Witnessing such loving possessiveness in Krishnas Vraja associates, the self-controlled Sri Shukadeva Muni
became struck with wonder. To Maharaj Parikshit he spoke as follows:

na cntar na bahir yasya na prva npi cparam

prvpara bahi cntar jagato yo jagac ca ya
ta matvtmajam avyakta martya-ligam adhokajam
gopikolkhale dmn babandha prkta yath
He who has neither inside nor outside, who is not limited by north, south, east or west, he who fills up the
universe in all directions, he whose very form is the universe, that unfathomable supreme Bhagavan, or
Adhokshaja, has been bound to a grinding mortar like a punishable child by the pure affection of the cowherd
woman Yashoda. Here we find that the vast and all-pervading potency of the Lord has been paralyzed. (SB
10.9.13-14)
In sakhya prema also, after losing a sporting match with Sridama, Sri Krishna carries him on his shoulders. Just
see, the Supreme Lord whose lotus feet are not seen in meditation even by the greatest sages and yogis is
now running with a little cowherd boy on his shoulders, whose two feet he grasps to his own chest.
In the third verse quoted above (CC 1.4.26), the word mna, or jealous loving anger, applies to the Vraja gopis
and not to the queens of Dwaraka or to the Lakshmis of Vaikuntha. Of course, the queens of Dwaraka would
become jealous from time to time, but they would never dare to chastize the Lord for fear that he might leave
them. Yet, the madhurya aspect of the mana in Vraja is unmatched. We find Priyaji, Srimati Radharani, in a
kunja overtaken by mana. She rebukes Sri Krishna who stands in the doorway like a beggar, guilty of some
grave offense. In the end, he will go so far as to bow and touch his peacock feather to her feet. And even then
he will still be unsuccessful in softening her attitude toward him. Despite his being Svayam Bhagavan, Krishna
falls at Radharanis feet, saying dehi pda-pallavam udramO Priya! Please kindly place your reddish lotus
feet on my head.
This statement prompted Srila Kaviraj Goswami to write, vraje gop-gaera mna hoy rasera nidna, The
mana of the Vraja gopis is the reservoir of all the transcendental mellows. (CC 2.14.138)

Sri Gaurasundars preaching method further elucidated

Sri Krishna concludes his discours in the fourth chapter of the Adi-lila as follows:
ei uddh bhakti la karimu avatra
karibo vividha-vidha adbhuta vihra
vaikuhdye nhi je je llra pracra
se se ll karibo jte mora camatkra
Taking all these shuddha bhaktas with me, I shall descend into this world and manifest such sublime pastimes
that not only the residents of Vaikuntha, but even I shall become astonished! (CC 1.4.27-28)
ei saba rasa-nirysa kariba svda
ei dvre kariba saba bhaktere prasda
vrajere nirmala rga uni bhakta-gaa
rga-mrga bhaje jeno chi dharma karma
As a result of my tasting these mellows, my mercy will automatically bless the residents of this world. By
hearing about the pure sentiments of my Vraja associates, they too will hanker to join in, and after giving up all
other forms of religion and activity, they shall take to the path of raganuga bhakti. (CC 1.4.32-33)
Here Sri Krishna himself has stated the purpose of his avatar.
1) To taste new transcendental mellows.
2) To make such mellows available to the world by teaching raganuga bhakti.
In this two-fold purpose of the Lords the mainstay of Chaitanya Vaishnavism can be found. Here also the
personality of our Sri Gaurasundar is revealed as even more magnanimous than Krishna. Indeed, this fact is
further established by the following analogy.
When he concluded his instruction to Arjuna in Bhagavad Gita, Sri Krishna said,

sarva-dharmn parityajya mm eka araa vraja

Abandon all types of religion and surrender unto me. (Gita 18.66)
What Krishna does not clearly define, however, is the process of surrendering to him after one has abandoned
all other religious processes. The point is that Krishna cannot be reached merely through renunciation of
religious activities. One must also perform a specific type of sadhana. When Srila Ramananda Raya quoted the
above Gita verse to Sri Chaitanya as the highest truth of spiritual perfection, Mahaprabhu replied eho bhya
ge koho raThis is external, please says something more.
So, in the verse quoted above from Chaitanya Charitamrita, besides the abandonment of other processes of
religion and activity, Sriman Mahaprabhus positive process for awarding Vraja prema bhakti is mentioned:
vraja nirmala rga uni bhakta-gaa
rga mrga bhaje jeno chi dharma karma
When devotees hear about the mellows of pure attachement in Vrindavan, they shall hanker to take up the

process of raganuga bhakti after giving up all other forms of religion and activity. (CC 1.4.33)
The conclusion, then, is that hearing Vraja lila katha through the process of raganuga bhakti constitutes Sri
Chaitanya Mahaprabhus prescribed method for attaining Vraja prema.
To still further strengthen his statements, Srila Kaviraj Goswami next presents evidence from the Bhagavatam
anugrahya bhaktn mnua deham rita
bhajate td kr y rutv tat-paro bhavet
In order to give anugraha (mercy) to the bhaktas, the Lord assumes a human form and performs various
colorful pastimes. The narration of these will attract the minds of the jivas. Thus they become bhagavatparyaa orll-paryaa, i.e., staunch devotees addicted to hearing lila katha. (SB 10.33.36)
This verse was spoken by Sukadeva Goswami to Maharaj Parikshit who, after hearing from him the narration of
the Rasa lila, had inquired, If Krishna is pta-kma (self-satisfied), then why did he engage in loving affairs
with the gopis? The answer given here is to give mercy to the bhaktas.
In his commentary to this Bhagavatam shloka, Srila Sanatan Goswami states that the term bhakta does not
only refer to the gopis or the other residents of Vrindavan, but applies to all types of Krishna devotee in the
past, present and future. This prakaa-bhauma-ll was performed to give everyone mercy. To the kripa siddha
and the sadhana siddha bhaktas who are newly joining his lila, it awards their desired siddha-deha and prema.
To the Lords nitya associates, Krishnas mercy manifests in a still new and colorful form of lila rasa. As for the
bhaktas who are to take birth in the future, hearing about such captivating pastimes will secure them a chance
of becoming siddha themselves. What to speak of the bhaktas, Sri Krishnas lila has such an uncommon divine
potency that even non-devotees may become converted simply by hearing. So, it is for these various reasons
that Sri Krishna performs his pastimes. Yet, beyond these reasons, and even beyond the fact that Krishna
ispta-kma, it is for his own transcendental pleasure that the Lord engages in loving pastimes.
After presenting this Bhagavatam shloka, Krishnadas Kaviraj adds to it a brief comment that further clarifies his
intention:
bhavet kriy vidhi-li, sei ih kaya
kartavya avaya ei, anyath pratyavaya
The use of the verb form bhavet means All bhaktas should strive to become attached to the Lord through
hearing his pastimes, for it is in the injunctive voice, or vidhi-li. This further means that negligence of this
injunction will surely give rise to obstacles on the path of devotion. (CC 1.4.35)
By placing his attention on relishing the ras found in Krishnas Vrindavan pastimes, Chaitanya Mahaprabhu set
a trend into motion. Those who follow in his footsteps will discover a divine spell and become llparyaa,addicted to hearing Vraja lila katha. As shravan, kirtan and smaran of Vraja lila form the basis of
raganuga bhakti, this is Sri Gaurangas prescribed method of attaining Vraja prema. Krishnadas Kaviraj thus
includes the preaching of raganuga bhakti in the main reasons for Chaitanya Devas descent.
rga mrga bhakti karite pracraa
The Lord has come to give raganuga bhakti to the people.
The Bhagavatam concludes
sasra-sindhum ati-dustaram uttitror
nnya plavo bhagavata puruottamasya

ll-kath-rasa-nievaam antarea
puso bhaved vividha-dukha-davrditasya
For people desiring relief from the scorching agonies experienced in the ocean of materialistic life, seva
performed by hearing purushottam Sri Krishnas lila rasa katha is the best means. (SB 12.4.39)

Two forms of Raga Bhakti: Ragatmika and raganuga

The terms ragatmika and raganuga have often been confused with each other. There exists, however, a vast
difference of meaning between these two, which is essential to clarify af this point of the discussion. One may
wonder, for example, whether the suddha bhaktas who descend along with Lord Krishna as his servants,
friends, parents, or beloved, are raganuga devotees. The answer is no. Being nitya parshads, the Lords eternal
associates such perfect beings need not practice raganuga sadhana. Rather, their platform of service to the
Lord in spontaneous attraction has been termed ragatmika bhakti by Sri Rupa Goswami.
ie svrasik rga paramviat bhavet
tan-may y bhaved bhakti stra rgtmikodit
The spontaneous attraction for ones ishta devata, Sri Krishna with complete absorption in thoughts of him
coupled with an intense love is called Ragatmika bhakti. (BRS 1.2.272)
A translation is seen where this verse is explained to mean raganuga bhakti. Such an explanation puts
raganuga bhakti out of reach for the bhaktas of this world, as this shloka is directed to Krishnas eternal Vraja
associates. If we mistakenly think, however, that Krishna s associates are raganuga bhaktas, then we would
never attempt to perform it. It is important to note that Sri Rupa Goswami defines ragatmika as sadhya bhakti
(devotion after attaining prema), whereas raganuga is a limb of sadhana bhakti for practicing Vaishnavas. The
difference between ragatmika and raganuga devotion becomes clear in the following two verses:
virjantm abhivyakt vraja-vs jandiu
rgtmikm anust y s rgnugocyate
Ragatmika bhakti beautifully manifests itself in Krishnas Vrindavan associates. The devotion which follows in
the wake of ragatmika bhakti (i.e., follows the moods and mellows of the Vrajavasis is called raganuga. (BRS
1.2.270)
Srila Kaviraja Goswami further elucidates:
rgamay-bhaktira haya rgtmik nma
th uni lubdha haya kona bhgyavn
lobhe vraja-vsra bhve kare anugati
Spontaneous bhakti is called ragatmika. If one should hear about this type of devotion and then hanker to follow
in the footsteps of the Vrajavasis, that person is truly fortunate. (CC 2.22.147)
Let us now examine in what context Srila Rupa Goswami introduces the topic of raganuga bhakti in Bhaktirasmta-sindhu. ln the first wave of the book, the subject of bhakti has been divided into three progressive
stages:
1) Sadhan bhakti: devotion in practice (The vast majority of devotees fall into this category).
2) Bhava bhakti: devotion after the attainment of rati. (The Lords suddha-sattva potency which causes
transcendental emotions.)
3) Prema bhakti: the final stage in love of God.
ln the first category of sadhana bhakti, Sri Rupa has listed two typesvaidhi and raganuga. Both of these paths
are meant for conditioned bhaktas who are aspiring to advance to the stage of bhava.
In his presentation of sadhana bhakti Sri Rupa first describes the sixty-four vaidhi bhakti and then directly
proceeds into his explanation of raganuga bhakti without any break in the flow. His handling of the topic of raga
is direct and simple. In Sri Rupas school, the vaidhi bhakti marga leads right into the raga marga. Then, in turn,

shravan, kirtan, smaran and almost all of the sixty-four limbs of vaidhi sadhana also find their utility for the
raganuga practitioner.

How does interest for raganuga bhakti awaken ?

With the evidence presented up to this point, we can understand that the introduction of raganuga bhakti
sadhana was surely intended by Chaitanya Mahaprabhu. The question does arise, however, as to precisely
what point in our spiritual advancement can this process begin? After all, no one should blindly jump into a
more advanced system of sadhana. Otherwise, one could later find oneself derailed. Sobriety is required in
order to examine precisely what the Gaudiya Vaishnava acharyas have said on this topic. Then one should
earnestly begin to apply their instruction. For such is the safe way to genuine progress.
Anticipating the possible hesitation of future Gaudiya Vaishnavas, Sri Rupa Goswami has answered this
important question in a straightforward manner in his Bhakti-rasmta-sindhu as follows:
tat-tad-bhvdi-mdhurye
rute dhr yad apekate
ntra stra na yukti ca
tal lobhotpatti-lakaam
Explanatory translation: When the sweet pastimes of Sri Krishna with his nitya Vraja associates are heard from
the Bhagavatam and other shastras describing the transcendental pastimes of the Lord, when by such hearing
there is an awakening in the heart, when there is a glimpse into the sublime nature of the gopas and gopis, then
one need no longer be swayed by conflicting scriptural injunctions or opposing arguments. This is the sign that
a devotees craving for raganuga bhakti is awakening.
In this shloka it may appear that the necessity to depend on shastric evidence or logical arguments has been
played down. Srila Rupa Goswamis intention, however, is simply to show the distinctive quality of lobha, or
craving, which awakens to control the heart of the raganuga practitioner. As doubts may arise after hearing this
siddhanta from Bhakti-rasmta-sindhu, Srila Vishwanath Chakravarti comments on this verse as follows:
In the system of vaidhi bhakti, shastric arguments and logical reasoning are followed all the way up to the stage
of bhava. From then on, transcendental emotions take over. For the raganuga practitioner, however, from the
very point where lobha awakens, neither opposing shastric evidence nor adverse criticism have any effect.
Such is the unique quality of lobha, which is nowhere to be found in the vaidhi school.
Srila Chakravarti Pada goes on to say:
One should not think that the proper execution of raganuga bhakti is whimsical. Rather, just as lobha was first
aroused by hearing the shastras, it is by such hearing also that one makes progress on the path.
Without following shastra, guru and the Mahajana Vaishnavas, no one can make advancement, because the
conditioned soul has no direct experience in this realm. Concerning lobha, one should have a clear
understanding of its goal, lest the thirst for that goal never comes about. For this reason Sri Rupa recommends
in this verse that one read those shastras where the topics of Vraja lila can be found.
During the time of Sri Gaurasundars manifest pastimes, many fallen jivas received mercy in the form of prema
through the Lords direct darshan. After his departure, however, Mahaprabhus distribution of mercy took on a
different form. This is to say that after his manifest pastimes, the emphasis has been placed on sadhana and
bhajan. If one does not perform sadhana, his kripa does not descend, as the Lord himself states
sdhya vastu sdhana vin keha nhi pya
Without performing sadhana, no one can expect to reach the goal of life. (CC 2.8.196)
As far as giving mercy to the jivas of future generations, no words can describe how anxious Chaitanya

Mahaprabhu was. With the intention of giving mahat kripa to the people of our age, Mahaprabhu especially
empowered his closest associates, the Six Goswamis, to present the pure bhajana paddhati of Vrindavan
prabhura jya kaila sarva strera vicra
vraja nigha bhakti karila pracra
Taking on Chaitanya Mahaprabhus order, Sri Rupa and Sanatan studied very carefully the whole gamut of
shastric knowledge. Afterwards, they set out to preach the essence of such knowledge, i.e., the confidential
topics of Vraja prema bhakti. (CC 2.1.34)
Mahaprabhu himself taught Sri Rupa and Sri Sanatan, and empowered them to propagate the Vraja bhakti
shastras. In fact, the Lord repeatedly blessed the two brothers before the assembly of his most prominent
associates. Once, Sri Chaitanya took Rupa by the hand before Sri Nityananda Prabhu, Sri Advaita Prabhu, Sri
Sarvabhauma Bhattacharya, Sri Svarupa Damodar, Ramananda Raya and others, saying:
sabe kp kari ihre deho ei vara
vraja ll prema rasa vare nirantara
Please, all of you give your merciful benediction to Sri Rupa so that he may constantly narrate the topic of Vraja
prema rasa. (CC 3.1.199)
What special role does Sri Rupa play in Sri Chaitanya Devas mission, and why was the Lord so anxious to see
him fully empowered? Because Mahaprabhu wanted to make Sri Rupa Prabhupada the Adi Guru of all future
generations. Accordingly Sri Rupa has manifested the Lords manobha, or inner desire, within this world.
Srila Kaviraj Goswami gives the gist of the Lords inner desire as follows:
vndvany rasa-kelivrt
klena lupt nija-aktim utka
sacrya rpe vyatanot puna sa
prabhor vidhau prg iva loka-sim
Just as the Lord enlightened the heart of Lord Brahma with the details of the creation and thus made the
manifestation of the cosmos possible, so did Sri Chaitanya Mahaprabhu eagerly impregnate the heart of Rupa
Goswami with spiritual potency so that he could revive Krishnas confidential Vrindavan
pastimes(vndvanya rasa-keli-vrtm), which had almost been lost to memory. (CC 2.19.1)
As the tree of Sri Chaitanyas mercy grew upon Sri Rupa, it soon gave such ripened fruits as Sri Bhaktirasmta-sindhu. Ujjvala-nlamai, Vidagdha-mdhava, Lalita-mdhava, Dna-keli-kaumud, Govindallmta(compiled under his order) and many others. It was Mahaprabhus wish that future generations read
this lila kavya, because by doing so, a hankering for Vraja prema bhakti is bound to awaken in the heart. Sri
Narottam Das Thakur sings in praise of Sri Rupa and Sanatan as follows:

jaya santana rpa, prema bhakti rasa kpa

yugala ujjvala-maya tanu
yhra prasde loka, psarilo saba oka,
prakaa-kalapa-taru janu
prema bhakti rti yoto, nija granthe suvekata
likhiychen dui mahaya
yhra ravaa hoite, premnande bhse cite,
yugala madhura rasraya
yugala kiora prema, laka ba yeno hema

heno dhana prakilo yr

jaya rpa-santana, deho more prema-dhana
se ratana more gale hr
All glories to Sri Sri Rupa and Sanatan, who are immersed in intense love for the yugala form of Radha
Govinda. By your mercy, a desire tree has been brought to this world that can relieve the distress of all people.
Your numerous writings have explained the essence of prema bhakti, by hearing which ones mind will surely
experience yugala madhura rasa and float in premnanda. Yugala kishora prema is as pure as gold that has
been refined a hundred thousand times. Jaya Sri Rupa! Jaya Sri Sanatan! I pray to you: Kindly award this
wealth to me. I shall wear it like a precious jewel around my neck! (Prema-bhakti-candrik, 8-10)

Further considerations about raganuga bhakti

Sri Rupa has labelled raganuga bhakti lobha-pravartita-dharma, meaning a form of religion that is nourished by
the hankering tendency. As Sri Rupa previously mentioned, the awakening of lobha in regards to hearing Vraja
lila katha, in the next example, Sri Jiva Goswami, from his Bhakti-sandarbha defines lobha as a type of ruchi:
ato rgnug kathyate yasya prvokte rga-viee rucir eva jtsti, na tu rga-viea eva svaya, tasya
tda-rga-sudhkara-karbhsa-samullasita-hdaya-sphaika-mae strdi-rutsu tdy rgtmiky
bhakte paripv api rucir jyate.
Persons whose ruchi has been aroused, but whose raga (spontaneous attraction) has not yet manifested, can
certainly follow in the footsteps of ragatmika bhaktas. Should a mere reflection (bhsa) of raga appear in ones
heart, which acts as a reflecting crystal, the sadhaka will become invigorated and ecstatic. This ruchi comes by
hearing from shastra topics which cause a longing to obtain the good fortune and the intimate seva like the
Vrajavasis. (Bhakti-sandarbha, 310)
As previously stated by Srila Kaviraja Goswami, this type of hankering is to be sought after, for those in whose
hearts lobha has manifested are truly fortunate.
In Bhakti-rasmta-sindhu, Sri Rupa says:
ka-tad-bhakta-kruya-mtra-lbhaika-hetuk
This type of fortune can arise from only two causes: Sri Krishnas mercy or the kripa of his devotee.
(BRS1.2.309)
The priceless gift of lobha can be obtained in this lifetime or resurface from a previous life. Those who have
received his kripa from Krishna or his devotee in their previous life will naturally and quickly develop attraction
to raga marga bhajan and Krishna seva.
From Sri Rupas shloka defining the nature of lobha (BRS 1.2.292) it is often misconstrued that Raganunga
bhaktas no longer have to follow the rules and regulations prescribed in sastra. In the following shloka, however
Sri Rupa does not support such an assumption as stated in B.R.S. 1.2.296:
ravaotkrtandni vaidha-bhakty-uditni tu
yny agni ca tny atra vijeyni manibhi
As for shravan, kirtan, or any of the other sixty four limbs of Vaidhi bhakti, the wise should know them to be
useful in raganuga bhakti as well.
In his commentary on this verse Sri Jiva Gosvami says: As in vaidhi bhakti, nearly all of the limbs of seva
beginning with shravan and kirtan, accepting a spiritual master, fasting on Ekadasi, worshipping Tulasi, etc., are
all practiced on the raga marga. An experienced devotee will accept all types of vidhi that are favorable for
advancing in the direction of his lobha. But when certain rules and regulations tend to curtail ones lobha, they
may be omitted.
In Bhakti-sandarbha, Sri Jiva Goswami distinguishes two levels of raganuga bhaktas:
jta-ruci those who have ruchi.
ajta-ruci those who do not have ruchi.
Concerning the jata-ruchi devotees, Sri Jiva presents evidence from Gautamya-tantra:

na japo nrcana naiva dhyna npi vidhi-krama

kevala santata ka-carambhoja-bhvinm
For those who have reached divine consciousness and are constantly absorbed on Sri Krishnas lotus feet
alone, such vaidhi practices as japa, archana, dhyana, etc., are not required.
Obviously, this level of devotee is very rare, since at least ninety precent of the raganuga practitioners belong
to the lower level (ajata ruchi). Sri Jiva Prabhu then directs his attention to them, writing in Bhakti-sandarbha:
ajta-tda-rucin tu sad-viedara-mtrdt rgnugpi vaidh-savalitaivnuhey.
tath loka-sagrahrtha pratihitena jta-tda-rucin ca.
atra miratve ca yath-yogya rgnugayaikktyaiva vaidh kartavy.
Devotees whose ruchi has not yet awakened, but who feel inclined to perform raganuga sadhana, may do so
combining it with vaidhi bhakti (as do those who are on the platform of ruchi, but doing so for the purpose of
teaching others). It must be noted, however, that such mixing is not equivalent to adding a few raganuga
practices with vaidhi bhakti. Rather, it corresponds to adopting the raga system fully, but maintaining the vidhi
practices for the sake of sustaining ones equilibrium.
A relevant question now arises: At what stage of spiritual advancement can raganuga bhakti begin? In the last
quote by Srila Jiva Prabhu, evidence was given that raganuga sadhana may begin before ruchi. In his
bookRga-vartma-candrik, Srila Viswanath Chakravarti discusses raga bhakti in further details and informs us
that the process can begin even before the stage of anartha-nivtti.
atha rgnug-bhakti-majjanasynartha-nivtti-nih-rucy-sakty-antara prema-bhmikrhasya sktsvbha-prpti-prakra pradaryate.
Therefore, how the practicing raganuga bhakta advances to the stages of anartha nivritti, nishtha, ruchi, asakti,
bhava, and at last reaches the fulfilment of all desires in prema, will now be discussed. (RVC 7)
From this text it may be concluded that raganuga bhakti can begin at a stage even before anartha nivritti. In
other words, raganuga bhakti may begin from the stage of bhajana kriya.
This statement of Srila Chakravartipada also places raganuga bhakti sadhana within the reach of most
practicing Vaishnavas. And why should anyone be surprised that such is the case? Has Sriman Mahaprabhu
himself not presented raga marga as his special gift of mercy to the fallen souls of this age?
rga mrga bhakti loke karite pracraa
Chaitanya Mahaprabhu appeared to present raga marga to the world. (CC 1.4.14)

Loka in this verse does not refer to only the premika bhaktas, bhava bhaktas or uttama adhikari Vaishnavas. Its
meaning is not even restricted to devotees; it includes everyone.
Our Gaurasundar came to bestow Vraja prema on the whole world, and to make it accessible, the Lord
prescribed raganuga sadhana. Therefore Srila Kaviraja Goswami systematically highlights Sri Chaitanyas
param karuna feature. The only stipulation is that one must possess lobha, a hankering to follow in the
Vrajavasis footsteps. In fact, as soon as one realizes that this was Sri Chaitanyas specific intention for the jivas
of this age, attraction for raganunga bhakti becomes inevitable.
In the light of Srila Vishwanath Chakravartis expert judgement of the Goswami shastras, devotees anxious to
get started in raga sadhana may be relieved from doubt as the their own eligibility.
Srila Chakravartipada further confirms, Those who are impelled or set into motion on the bhakti path because
of their attraction to the madhura form of the archa-vigraha or to hearing lila katha from the tenth canto of the

Srimad Bhagavatam are raga-pada-vacya (suited for raganuga bhakti).

Positive answers to negative arguments

In the context of Srila Vishwanath Chakravartis previously quoted siddhanta, some people may raise an
objection: For those who are not free from the various anarthas beginning with lust, it is not possible to take up
raganuga bhakti sadhana. Furthermore, the topics of Krishnas loving affairs with the gopis should never be
heard by such bhaktas.
This caution is taught in the vaidhi school of bhakti. Indeed, every serious bhakti sadhaka should be cautious
not to take Sri Krishnas Vraja lila cheaply, for to do so will certainly result in aparadha. In the system of
raganuga sadhana, however, kama or lust is conquered through attraction to hearing Sri Krishnas
transcendental pastimes. In the first chapter of Mdhurya-kdambin, Srila Vishwanath Chakravarti writes
If one is not purified in mind, it is not possible to enter the jnana marga of yogic practice. Even one who has not
overcome the influence of kama, however, can take up the bhakti marga.
To substantiate his position, Srila Chakravarti Pada shows the evidence of the Bhagavatam
vikrita vraja-vadhbhir ida ca vio
raddhnvito ya uyd atha varayed v
bhakti par bhagavati parilabhya kma
hd-rogam v apahinoty acirea dhra
Srila Chakravarti Padas translation
If one continuously hears or speaks with faith the topics of Krishnas rasa and other pastimes with the gopis,
such a person first attains par bhakti, or supreme devotion, then secondly, through the influence of that bhakti
(and the continuous hearing of Krishnas pastimes with the gopis), he becomes completely sense-controlled in
the course of time and able to give up the heart-disease of kama forever. (SB 10.33.39)
We may have heard that it is not proper to discuss Krishnas pastimes with the gopis unless one is free of lust.
There may be some truth to this statement, but here Srila Vishwanath Chakravarti is using evidence from the
Bhagavatam to present the other side. In his opinion, if a person has faith in Sri Krishna, hearing these
pastimes can act as the very cause for destroying material lust. Just as a thorn is used to remove another thorn
from ones body, one may use spiritual kama to remove the piercing lust in ones heart. It is in fact the only
remedy, for no other process will completely succeed. This is a basic difference between the vaidhi marga and
raga marga sadhana. Because raganuga practitioners have resolved to depend on Radha Krishna for
everything, they may also overcome lust through hearing those topics which soothe their hearts yearning. In
other words, hearing Radha Krishna lila becomes their very source of liberation, or what Srila ChakravartiP calls
the cause of awakening par bhakti, the form of devotion which is the highest within the spiritual realm. Srila
Vishwanath Chakravartis verdict should not be considered an independent stand. Rather, his views follow
Chaitanya Mahaprabhus own commentary of this important Bhagavatam shloka, found in Chaitanya
Charitamrita
vraja-vadh sage kera rsdi vilsa
jei jana kahe une kariy vivsa
hd-roga kma tra tat-kle haya kaya
tina gua kobha nahe, mah-dhra haya
ujjvala madhura rasa prema bhakti pya
nande ka mdhurye vihare sadya
je une je pae, tra phala etd
sei bhvvia jei seve aharnii

Sri Chaitanya Mahaprabhu said, The heart disease of lust will be destroyed in anyone hearing or reciting with
devotion the topic of Krishnas rasa and other lilas with the gopis. Thus the three modes of material nature will
not affect such a self-contented person, and he shall obtain ujjvala madhura prema bhakti. This is ultimate
happiness, whereby one goes on tasting Krishnas incomparable sweetness constantly. Thus I declare that if
one hears or reads about these topics, he shall achieve perfection, and being absorbed in divine mellows,
render seva both day and night. (CC 3.5.45-47, 49)
Why is it illogical to restrict faithful Vaishnavas from hearing Vraja lila katha on the grounds that they have still
not conquered lust? Because if one must be free from sex desire to hear Sri Krishnas Vraja pastimes, Sriman
Mahaprabhus most special gift of mercy for the fallen people of this age becomes inaccessible. Freedom from
sex desire is such a high stage indeed that even Brahma, the creator of the universe, can fall prey to itwhat to
speak of ordinary persons like you and me. After searching throughout the universe, we may find at most a
handful of nishkama candidates. And we may be further surprised that such rare sadhus may not even be
Krishna lila parayana, or attracted to hearing Sri Krishnas pastimes. In Bhagavad Gita, Sri Krishna says
manuy sahasreu
kacid yatati siddhaye
yatatm api siddhn
kacin m vetti tattvata
Out of many thousands among men, there may be one who endeavors to become siddha. And of those who
have achieved siddhi, hardly one knows me in truth. (Gita 7.3)
Yet, is it reasonable to believe that the Six Goswamis of Vrindavan spent so much time and energy writing
volumes of books for such a limited audience? Were they not fully aware of the peoples fallen condition in this
Kali Yuga? Establishing Sri Chaitanyas dharma by expounding Sri Vrindavans prema-rasa-sudh-sindhu is the
Goswamis foremost contribution to human society. Therefore, anyone desiring to adopt the Rupanuga mode of
worship would benefit by carefully studying this literature, which forms the basis of Chaitanya Vaishnavism.
nn-stra-vicraaika-nipuau sad-dharma-sasthpakau
lokn hita-kriau tri-bhuvane mnyau araykarau
rdh-ka-padravinda-bhajannandena mattlikau
vande rpa-santanau raghu-yugau r-jva-goplakau
The Six Goswamis very expertly researched the essence of all shastric knowledge and presented the most
suitable dharma for all people. Thus they are truly worshipable and, remaining ever intoxicated in Radha
Krishnas yugala bhajan, they set the ideal example. I carefully offer my humble obeisances to the feet of Sri
Rupa, Sri Sanatan, Sri Jiva, Sri Gopala Bhatta, Sri Raghunath Bhatta and Sri Raghunath Das Goswami.
We learn from Narottam Das Thakurs padavali what nistha for Radha Krishna is. The following stanza conveys
his mood.
rdh ka pra mora yugala kiora
jvane marae gati ra nhi mora
Radha Krishna, the Yugala Kishora, are my life. I have no other shelter than them, either in life or in death.
As the creeper of devotion grows upward toward the sun, it strives to find a place at the lotus feet of Radha
Krishna. The sadhana, or watering process, is shravan, kirtan and smaran of Radha Krishnas names, qualities,
forms and pastimes. If we neglect to nourish our bhakti lata in this way, however, it will never grow properly.
In his Gurvaakam, Srila Vishwanath Chakravarti describes how the guru teaches this process

r-rdhik-mdhavayor apramdhurya-ll-gua-rpa-nmnm
pratikasvdana-lolupasya
vande guro r-cararavindam
I offer my respectful obeisances to the lotus feet of my spiritual master, who is filled with enthusiasm for
relishing at every moment the unequalled sweetness of Radha and Krishnas pastimes, qualities, forms and
names. (Gurvaakam, 5)
Gaudiya Vaishnavas should aspire to come to the stage of pratikasvdana-lolupa, i.e., to hanker at every
moment for a taste. What taste? The unlimited sweetness from the ocean of Sri Radha Madhavas yugala
names, forms, qualities and madhurya lilas. Because the Rupanuga guru teaches this art by his own example,
we offer our prostrated obeisances unto his lotus feet.
Here again, the Six Goswamis have established the standard of worship for all future generations by skilfully
presenting Sri Krishnas madhura pastimes.
ei chaya gosi jabe braje koilo vsa
rdh ka nitya ll karila praka
The Six Goswamis went to Vrindavan and broadcasted to the world Radha Krishnas nitya Vraja lila.
Sriman Sri Gaurasundar is dt iromai, the supreme donor, because he came to give Radha Krishna prema
to anyone and everyone. As the rain pours down on the rock, on the ocean, the beaches, the plains, etc.,
without considering where water is needed, Sri Gaurasundar has showered his mercy of Vraja prema
indiscriminately to all. Here it is, take it! says the Lord. Should we reply, No. We must not discuss Radha
Krishna lila? What a misfortune! With tears of remorse, let us rather culture the mood of Narottam Das Thakur

mnuya janama piy rdh ka n bhajiy

jniy uniy bia khinu
I have come to this human form of life, such a rare opportunity, but instead of hearing the glories of Radha
Krishna bhajan, I preferred to drink poison.
Sri Narottam also laments as follows
hari hari! ki mora karma ati manda
vraja rdh ka pada n bhajinu tila dha
n bujhinu rgera sambandha
O Lord Hari! My activities are simply a waste! Not for a moment have I performed bhajan to Radha Krishnas
lotus feet. So how will I understand our relationship which is based on raga?
After their discussion of the goal of life and the means to attain it, Sriman Mahaprabhu asked Srila Ramananda
Raya a number of questions, to which Ramananda gave quick answers.
ravaa-madhye kon reha ravaa
rdh ka prema ll kara rasyana
1) What is the best type of shravan for the jivas? Radha Krishnas conjugal lila will give pleasure to the ears.
(CC 2.8.254)

khra smaraa jva karibe anukaa

ka nma gua ll pradhna smaraa
2) What type of smaran should the jivas continually perform? Sri Krishnas names, qualities and pastimes
are foremost. (CC 2.8.251)
dhyeya madhye jvera kartavya kon dhyna
rdh ka padmbuja dhyna pradhna
3) What form of meditation should the jivas commit themselves to? Meditation on Radha Krishnas lotus feet
is the essence. (CC 2.8.252)
gna-madhye kona gna jvera nija dharma?
rdh-kera prema-keli yei gtera marma
4) What type of songs should the jivas sing as their own dharma? The songs describing Radha Krishnas
conjugal pastimes. (CC 2.8.249)
If kirtan of Radha Govindas pastimes is thus confirmed by Mahaprabhu himself as being the sanatan dharma
for all jivas, who would want to argue the point?
Another drawback in objecting to the hearing of Vraja lila katha is that it makes one doubtful about the very path
which was outlined, exemplified, and preached by Sri Sri Rupa and Sanatan, Krishnadas Kaviraj, Narottam Das
Thakur and Sri Vishwanath Chakravarti, as well as all the other rasika Gaudiya Vaishnava acharyas. To think
that reading the lila rasa kavya written by these important Vaishnavas is not proper, or that by doing so one may
become a Sahajiya is itself dangerous. In fact, this mentality will seriously damage ones anugata mood, or
submission to following in the footsteps of the previous acharyas. Just how important it is to read their books
cannot be overstated, for these writings are the mahat kripa of the acharyas. Why should anyone hesitate to
receive what has so generously been bestowed? The Goswamis themselves have placed no restriction on
reading their books.
Certainly we must acknowledge the existence of the Sahajiya sampradayas. Yet, they are quite separate. Their
siddhanta and behavior are so different from that of the Rupanuga sampradayas that no serious follower of the
latter is likely to adopt a Sahajiya line by dint of reading the books of the Rupanuga acharyas. Moreover, if such
a follower becomes addicted to reading about Vraja lila katha in such authorized books, no one should dare call
him a Sahajiya on that basis, for this would be a grave offense.
In Prema-bhakti-candrik, Narottam Das Thakur prays,
ll rasa sad gna, yugala kiora pra,
prrthan koribo abhila
jvane marae ei, ra kichu nhi ci
kohe dna narottama dsa
My vow is to always sing the lila rasa of my Prana-devata, Sri Sri Yugala Kishor. Whether I live or die, this is my
only desire. Thus prays the fallen Narottam Das. (Prema-bhakti-candrik, 100)
manera smaraa pra, madhura madhura dhma,
yugala vilsa smti sra
sdhya sdhana ei, iha boi ra ni,
ei tattva sarva tattva sra

Lila smaran is my life, a madhura abode of delight wherein Radha Krishnas yugala vilasa forms the cream. No
other sadhana can be so attractive, for this is the essence of all the regulative principles. (Prema-bhakticandrik, 61)
jaya jaya rdh nma, vndvana yra dhma,
ka sukha vilsera nidhi
heno rdh gua gna, na unilo mora kna,
vachita korilo more vidhi
tra bhakta sage sad, rasa ll prema kath,
ye kore se py ghanayma
ihte vimukha yei, tra kabhu siddhi ni,
nhi yeno uni tra nma
All glories to Radhas name! All glories to her abode of Vrindavan! She is the ocean in which Krishna finds his
joyful pastimes. I am most unfortunate. Providence has condemned me, for I cannot saturate my ears with Sri
Radhas guna kirtan. But surely those who always discuss her lila, rasa and prema in the company of her
devotees shall attain the shelter of Sri Shyamasundar. On the other hand, those who criticize this process shall
never attain perfection. May we never even hear the names of such persons! (Prema-bhakti-candrik, 108-109)
One should have the firm conviction that Radha Krishnas lilas are completely transcendental. Sri Krishna is the
embodiment of religion, and the original source of all incarnations. Besides, he is Rasa Brahmanthe ultimate
form of the divine mellows in person. Therefore, Sri Krishnas parakiya rasa of Vrindavan has no comparison
with any romance of this world, for this is the verdict of shastra.
Rupanuga Vaishnavas never wish to imitate these pastimes, but rather strive to enter them by adopting the
proper moods and mellows. This system is directly opposed to the abominable behavior of the Prakrita
Sahajiyas who wish to emulate Radha Krishnas pranaya keli on the material platform. It is by striving with faith
and by the right means along the Rupanuga marga, therefore, that ones character and inclinations will become
purified. In fact, it is the all-auspicious nature of the lilas themselves, which acts as the purifying agent.
The example is given in shastra that although impure elements float on the sanctified waters of the Mother
Ganges, the spiritual potency of the Ganga remains the same. In fact, she cleanses all impurities. Likewise, Sri
Krishnas madhura lilas have the potency to cleanse all dirty elements in the heart. One need only hear them
with faith and devotion.
To the degree that one becomes attracted to the qualities found in divine lila rasa, one will automatically lose
attachment to the so-called pleasures of this world. Ones attention cannot be directed on two objects at once.
The level of ecstasy experienced by Radha Krishna and their gopi associates is so far beyond the meager
enjoyment found in this world that the fortunate devotees who have become attached to hearing their pastimes
can also relish such ecstasy to some extent. In fact, a single drop of that mahananda is powerful enough to
make the happiness of this world appear insignificant. As Sri Krishna states in the Bhagavad Gita
viay vinivartante nirhrasya dehina
rasa-varja rasopy asya para dv nivartante
The jiva may be restricted from sense enjoyment, though the taste for sense objects remains. But by
experiencing a higher taste, he will definitely give up all previous attachments. (Bhagavad Gita, 2.59)
As per natures law, every human being is attracted to sense enjoyment, the chief object of which is the
opposite sex. It is therefore recommended to rid oneself of the sex desire by practicing celibacy, control of the
senses, regulation of diet, yoga asanas, etc. Yet, because these methods alone cannot procure one a taste
higher than sex pleasure, they may at best loosen the tight knot of lust in the heart for some time, but not undo

it forever. Being the highest taste in this world, sex life can only be suppressed by tasting transcendental
pleasure. But it is only after hearing about the divine loving affairs of Radha Krishna and the gopis in Vrindavan
that one understands the real nature of kama. It is because kama is central to Radha Krishnas relationship that
every male and female of this world possess in his or her heart the all-consuming desire to enjoy loving affairs
with the opposite sex. Such attraction must be understood as constitutional in all beings because it springs from
the supreme kama between the original purush and prakriti. Therefore, if one is actually serious in experiencing
not only a higher, but the highest spiritual taste, he needs only to redirect his attraction from the perverted
romance of this world to the sublime loving affairs of Sri Sri Radha Govinda. Then, surely the path of nivritti, or
abstinence (celibacy, sense control, etc.) shall be most effective. Ones highest material taste will be drowned in
its direct spiritual counterpartthe pure Vraja madhura rasa. This is the para dv (higher taste) meant by
Sri Krishna in the Gita.

There is one restriction

Previously we quoted Sriman Mahaprabhu and Vishwanath Chakravartis comments on the vikrita vrajavadhbhi verse of the Bhagavatam wherein they both supported that whoever engages with faith in hearing,
reciting or remembering Sri Krishnas pastimes with the gopis would attain param bhakti, and within a short
time, the disease of lust in the heart would gradually disappear. Quoting the same verse in his Bhaktisandarbha, Sri Jiva also supports this siddhanta, but does attach a warning at the end of his commentary:
kintu rahasya-ll tu paurua-vikravad-indriyai
pit-putra-dsa-bhvai ca nopsy svya-bhva-virodht
Persons who are still engrossed in sensual pleasures, who are excessively attached to wife, children, servants
and other worldly fascinations should not hear rahasya lila--the more confidential pastimes that Radha and
Krishna perform. The reason is that the mentality of such materialists is virtually opposed to proper cultivation of
Vraja bhakti. (Bhakti-sandarbha 338)
This reference is often quoted by steadfast adherents of the vaidhi marga to dissuade aIl aspirants from hearing
Vraja lila katha. This however, was not Sri Jiva Prabhus intention. This restrictive statement obviously refers to
non-devotees and to casual devotees who shamelessly engage in sinful activities. Besides, it is probably the
most conservative stricture found throughout the Goswami literature. Yet, the instruction does not even suggest
that the worldly- minded people in question should not hear about Radha Krishna or Vraja lila. They should only
refrain from hearing the most confidential pastimes (rahasya lila). Srila Jiva Goswamis point is this: Persons
having no intention to develop nishtha for Radha Krishnas nitya seva need not hear rahasya-lilas because the
mentality of such persons wiIl surely be virodha, or opposed, to the moods of Radha-Krishna bhakti. This is
such a noteworthy point that our essay would have been one-sided if we had omitted it. More than any other
Gaudiya Vaishnava acharya, Sri Jiva Goswami often took a conservative stand in order to protect the treasure
of Radha Krishnas lilas from materialists who blaspheme religion and from pseudo-bhaktas who perform
debauchery. Perhaps the best example of this is how Sri Jiva Goswami, though fully aware that parakiya rasa is
the eternal mood of Radha Krishnas lila, nonetheless introduced the conception that Radha and Krishnas
eternal relationship is svakiya rasa. This conception, obviously, was meant for the non-devotees who think of
Krishna as being immoral and lascivious, and for the pseudo-devotees who wish to imitate Krishnas pastimes
by sporting with young women in the name of religion. In other words, to stop such people Sri Jiva introduced
the concept that Krishna is eternally married to Radha.
In his commentary to Ujjvala-nlamai, Srila Vishwanath Chakravarti first humbly offers his obeisances to Srila
Jiva Prabhu as his superior. Next, however, he states that for the sake of presenting pure Rupanuga philosophy
he must defeat the so-called svakiya-rasa conception of Radha Krishna. Purport after purport, Srila Chakravarti
Pada then proceeds to re-establish the supreme splendor of the parakiya rasa.
Let us now say a word about Gaudiya Vaishnava authors. Sri Rupa, Sri Sanatan, Raghunath Das, Sri Kavi
Karnapur, Sri Prabodhananda and other prominent writers in this tradition are all Sriman Gaurasundars nitya
parshads (eternal associates). They not only could see Radha-Krishnas lila first hand, but they are the selfsame gopis who participate in and taste these pastimes. Their authority and discretion are beyond question;
they describe Sri Krishnas intimate lila with the gopis in such an expert way as to not arouse material lust in
their readers minds. Yet, if some devotees are stiIl reluctant to hear Radha Krishnas more confidential
pastimes, there are so many other exceedingly colorful pastimes of Sri Sri Radha Krishna. Indeed they unfold
daily in unlimited varieties.
Here are some:
(1)

Vipralambha rasa (pastimes in separation ), which includes purva-raga, the stage before meeting;
abhisara, the secret journey to meet ones beloved; vsaka-sajj, the preparation for meeting; premavaicittya, separation in union; mna, jealous loving anger; pravsa, the period when the beloved lives

far away, etc. All these pastimes can be contemplated without fear of agitation.
(2)

Even amongst the sambhoga lilas (pastimes in union), va-haraa (stealing the flute), jhulan,
holi, pa-khel (a board game played with dice), srya-pj (worshiping the Sun), vana-bhojana
(forest picnic), yoga-pha-milana, etc., can be considered safe to read and hear.

(3)

Besides these nitya-lilas, pastimes that happen daily, there are also naimittika lilas (special
pastimes taking place on rare occasions) such as Govardhan Puja, Radhashtami, Janmashtami, Danalila, and many others. None of these are overly sensuous.

Note: For those who are inclined to perform lila smarana sadhana, Gaura lila will precede each corresponding
Radha Krishna lila. In this vast topic there is certainly no reason to feel any hesitation.

A vivid example
We shall now study a specimen of the Goswamis expertise in describing Radha Krishnas loving affairs without
inciting material lust.
The excerpt we have selected is from Sri Rupa Goswamis Vidagdha-mdhava, which has been compared to
apremnanda-rasottla-taraga-maya-mah-sgaraa great churning ocean of prema rasa filled with many
high rising waves of variegated transcendental mellows. Here, all the sixty-four kalas, or intricate aspects of the
natya shastra combine together to elucidate the siddhanta behind the numerous expressions of Vraja prema
dharma. For example, the system in the rasa shastra is to first describe the heroine or nayikas purva raga, i.e.,
the first stage of love which comes before the lovers actually meet. Thus, in the first act of the play, Sri Rupa
depicts Radharanis anuraga, or extreme anxiousness for union with Krishna, in three aspects.
(1) Nama anuraga: Sri Radhikas intense attraction for the two syllables of Krishnas name.
tue tavin rati vitanute tuval-labdhaye
kara-kroa-kaambin ghaayate karrbudebhya sphm
ceta-prgaa-sagin vijayate sarvendriy kti
no jne janito kiyadbhir amtai kreti vara-dvay
I do not know out of how much nectar
the two syllables of Krishnas name have been composed:
dancing madly on my tongue,
they awaken in me the desire to possess many mouths;
as they sprout in my ears, they give me the hope
that I may one day have millions of ears;
and as they enter into the garden of my heart
they overcome the activities of every one of my senses,
leaving me inert! (Vidagdha-mdhava 1.15)
Indeed after hearing this verse, even Haridas Thakur became struck with wonder before such an extreme
captivation for Krishnas name.
(2) Guna anuraga: Radharanis mind is stolen by Sri Krishnas numerous qualities, beginning with the
melodious call of his flute.
(3) Rupa anuraga: Radharanis acute and forceful captivation for Krishnas form as shown to her in a picture
drawn by Vishakha Sakhi.
Due to the extreme force of Krishna premas attack on her, Srimati asks her sakhis, How is it that I, a newly
wedded woman, have suddenly become driven by a madness for three different men at once? First of all, I
have been attracted to the person whose name is Krishna. Secondly, an alluring flute player has stolen my
heart. And, O Vishakha, you drew the picture of this charming youthful cowherd boy to calm down my fever, but
alas! my pain only increased a thousand times. What can I do now? Certainly my only recourse is to commit
suicide!
Seeing Radharanis plight, Sri Lalita tenderly comforts her as follows: O sakhi! The three men you mentioned
with so much guilt are in fact one and the same person, Sri Gokulananda!
Later, when Paurnamasi and Mukhara, Radharanis grandmother, examine Srimatis highly uncommon moods
and bodily symptoms, they conclude that the cause is none other than Vrindavans navina Cupid, Sri Madan
Mohan. Paurnamasi says,

Just see how amazing is the effect of nava anuraga! It assails its victim, enters into her heart, and
simultaneously causes many colorful effects, both crooked and sweet.
Paurnamasi then turns to Nandimukhi and says, The exceptionally deep nature of Radhas anuraga for Krishna
breaks in waves which trouble her mind and heart. Just consider this: after detaching their minds from worldly
thoughts, munis and sages try so hard to fix their meditation on Sri Krishna for even a single moment, but
cannot. This young girl, on the other hand, though desperately trying to forget Krishna and to engage her mind
on ordinary household duties, cannot find success. This is truly amazing!
Meanwhile, Sri Krishnas purva raga is also taking place. Krishna enters, anxious and deeply thoughtful:
Krishna: Ever since that lovely form suddenly appeared and illumined my eyes like a streak of lightning, from
that first moment of Sri Radhikas darshan, my mind has been reeling. I have become like a yogi who has
sacrificed all forms of attachment for his goal.
Madhumangal enters, bringing a flower garland. Seeing Krishna, he thinks, Why is my dear friend feeling so
downtrodden? Let me try to learn the reason for this. He walks in front of Krishna for a moment and then
comes to the following conclusion: Whenever Krishna gazes upon a golden champak creeper, his body
shakes. It is my guess that the golden form of Sri Radhika has become impressed on his heart like tilak.
Madhumangal then offers the flower garland to Krishna and says, Hey sakha, take this pushpa mala.
Krishna, murmurs to himself, as though he has heard nothing. Sri Radhikas effulgent bodily luster may be
compared to a soft golden mountain of fragrant flowers. When will she become the ornament on my cloud-like
chest?
Madhumangal ponders, Krishna has just confirmed what I was thinking. Aloud, he says, Hey sakha! I am right
here in front of you. Dont you see me? As Krishna still seems to ignore him, he shouts even louder, Cant you
see whats going on?
Krishna suddenly notices Madhumangal and immediately tries to pretend that nothing is going on. O Madhu, I
was marvelling at the beauty of the flowers. Excuse me for ignoring you.
Madhumangal: I know you are speaking the truth, but the champak flower garland you are really admiring is
not an inanimate object. She is in fact a moving entity.
Sri Krishna: O sakha! How could a flower garland move about from place to place?
Madhumangal: Dear friend, why dont you give up your deceiving nature for a moment and let me know what
thoughts are on your mind? Just frankly admit what has troubled you so much.
Sri Krishna (manifesting a smile): O sakha ! I was expecting your flower ml
Madhumangal: Its not the ml (garland) you were thinking of, but the bl (young girl). It is she who is the
cause of your distress. Why dont you come right out and admit it?
Sri Krishna: O Madhu, your suspicions are baseless.
Madhumangal: My dear friend! Your peacock feathers have fallen from your crown and lay scattered on the
ground. When I placed this mala around your neck, you didnt even notice it. You romantic elephant-like lover of
Vrindavan forest! I can just see that the two bumblebee eyes of Srimati Radharani have caused you to lose
your equilibrium!

Sri Krishna (thinking): This clever fellow has understood everything. Oh well, I guess I had better just tell him
the truth. Aloud, he said, O my dear friend! You have guessed correctly. Just as the full moon of summer
makes the current of the Ganga flow backward, constant thoughts of Radha are causing my mental anguish.
Madhumangal: Certainly you must have gotten a good look at Sri Radhika?
Sri Krishna: Yes, and I have also heard all about her qualities from Subal. Then speaking with great zeal, O
sakha! Radharani was standing there on the pathway and her bodily effulgence illumined all directions. Then,
as if to instruct the deer how to make attractive eye gestures, her beautiful glance fell upon me. As soon as I
began to admire Radharanis irresistable loveliness, Cupid got angry with me and pierced me with his flower
arrows.
Madhumangal: So did you get to meet her yet?
Sri Krishna: No, no, sakha! I could only place my eyes on her moon-like face from a distance. Then, suddenly,
my mother arrived and took me home for dinner.
Madhumangal: Dear friend, there are countless beautiful young gopis in Vrindavan. Why should you care only
for Sri Radhika?
Sri Krishna: O sakha! She possesses a highly uncommon sweetness. To tell you the truth, ever since I saw the
loveliness of Sri Radhas bright face and eyes, the inferior beauty of the moon or of a lotus flower upsets me.
Madhumangal: It seems to me that your anuraga for her has taken birth from the first darshan, but why go on
and on talking about her?
Sri Krishna: O sakha! What can I say? After fixing my mind on Sri Radhika, I have realized a great wonder.
Since even the most exalted man could not resist her, I conclude that she must also be highly exalted. Who
would question the purity of the place where the black (ka) male deer wanders?
In the meantime, Lalita and Vishakha enter the forest carrying a letter Radha has written for Krishna. Just
outside of his view, Lalita asks Vishakha whether she has seen the son of Nanda Maharaj anywhere. Krishna
hears the sound of their voices and tells Madhumangal to be quiet.
Just then the two sakhis enter and Lalita says, What good fortune! Just look, Krishna is right here in front of us.
Let us go to him. Jaya Gokulananda! All glories to you!
Sri Krishna: Lalita! May I guess that you have descended into this Vrindavan forest to collect some affectionate
message. (This statement contains a double meaning: I can guess that you have come to deliver an
affectionate message.)
Lalita: Since you know the reason for our arrival, why are you pretending to conceal the matter? Here, take this
letter written from the compressed liquid pollen of the karnika flower. And, so saying, she placed Radhas love
letter in Krishnas hand.
Krishna thinks, O bereaved heart! Be still, be still, for here lies the seed that will sprout into a blooming vine
that will fulfill all your desires.
Madhumangal: Lalita! Why are you only offering a letter? Where is the plate of sweets?
Krishna: O Madhu, why dont you read this letter out loud. Let us see if it brings any pleasure to our ears.
Madhumangal: My dear friend, I can just see the hospitality of your cowherd society. On the other hand, I must

duly honor the Brahmins who feed me sumptuously with the four kinds of delicious foodstuffs.
Saying this, Madhumangal reads the letter aloud, O handsome one! You are residing in my home in the form of
a portrait of you. Whenever I glance at it with interest, however, you manifest in person and capture me by
force, no matter to which direction I flee.
Krishna: O sakha, the meaning of this poem is quite difficult to fathom. Perhaps you had better read it again.
Madhumangal reads the verse a second time. Krishna is overtaken by pleasure and says to himself: By nature,
girls who have taken birth in noble families remain chaste and fearful of breaking religious principles. But still I
shall test the strength of her attraction for me by pretending to be disinterested. Then, aloud, he quickly said,
O Madhu! Look! Did you hear this? Just think: I wander about in the Vrindavan forest grazing cows with these
affectionate cowherd boys. Where is the time for thinking about women? Now, if these bold young gopis should
try to pollute my mind, I shall have no other recourse but to report their misbehavior to the older womenfolk of
Vrajabhumi.
Pretending to be upset, Krishna prepares to leave.
Madhumangal covers his smile and says, Right you are, O king of the brahmacharis! I think you should
chastize these daring young girls with some well-chosen words. Saying this, he grasps Krishna by the hands
and pulls him back.
Meanwhile, the two sakhis look at each other in total confusion.
Krishna: O Vishakha! Does Radharani have eyes in the back of her head? How can she claim that I obstruct
her movements in every direction? It must be some other flirtatious romantic who has confused her mind.
Vishakha: O lotus-eyed one! Within Vraja Mandal, is there any other such famous and strong fellow who can
cause the high mountain of a virtuous womans chastity to topple? We have all witnessed your natural strenghth
when you lifted Govardhan Hill.
Madhumangal: O Vishakha! You really talk too much. Stop all this unnecessary prattling. I saw with my own
eyes all the cowherd men holding up Govardhan with their sticks. So why praise my friends prowess
exclusively.
Krishna: O Lalita! Is there anything more to say? You may both go on your way now.
Lalita: O sundara! When you bring auspiciousness to all the residents of Gokula, why should you give distress
to one person alone, the highly qualified and most beautiful Sri Radhika!
Krishna: Hey naive one! My companion Madhumangal cannot bear to see me deviate from the path of religion.
Sridama is also constantly trying to uncover my faults. And again, the spies of Kamsa Maharaj are always on
my case. So how can I afford to waste my time pondering over beautiful young women?
Lalita, manifesting anger: This is scandalous! Our troubled hearts are burning! Therefore, today we shall
become the prey of Yamaraj. This will surely be a fit punishment for us. But alas! O Srimati Radharani! How
unfortunate it is that your magnificent love had to rest on this number one cheater and debauch from the
cowherding community. And saying this, she burst into tears.
Madhumangal: O inexperienced Lalita! Do you think for a moment that Sri Krishna will give up his strict
religious vows when he has accepted such a vastly learned scholar as myself for a friend? Therefore, your
crying in this forest will lead you nowhere.

Vishakha becomes thoughtful and says to herself, Let me offer Krishna Radharanis gunja mala to test his
actual disposition. Aloud, she says, Let this mind-alluring, flaming red gunja necklace, which is further
enhanced by glossy black spots, adorn your chest. And with those words, Vishakha places Radhikas mala
around Krishnas neck.
Vishakhas statement contains a double meaning. Sri Radhika is filled with anuraga, deep attachment, and she
is constantly uttering the name of Krishna. She also possesses all good qualities and is enchanting to the mind.
So let Sri Radhika adorn your chest.
Krishna cannot help smiling, but nevertheless he again feigns anger and says, These gunja beads may have a
lovely reddish color, but they are hard. Though the garland is shapely, it is crooked. In these ways, it reminds
me of the Vraja gopis and so I want nothing to do with it.
This statement also has an inner meaning. Radha may have anuraga for me within her heart, but outwardly
she is hard to deal with. Furthermore, even though she may be innocent, her external dealings are all very
crooked.
Upon saying this, and still pretending that he does not notice it, Krishna removes his own rangan mala as if by
mistake and places it in Vishakhas hands.
Vishakha (to herself): Sri Krishnas mistake is a sign of auspiciousness for us. With this thought, she carefully
hides the mala under her cloth.
Lalita: O Vishakha, have you not witnessed the behavior of this brahmachari imposter who sports with millions
of gopis in the forest kunjas of Vrindavan? Let us return to Radha and advise her not to maintain affection for
this debauch!
Vishakha: O sakhi! You have rightly spoken!
And with that, the two of them leave. Once they are alone, Lalita says to Vishakha, Take this prasadi rangan
mala to Radhika and try to pacify her. I shall now proceed to Paurnamasi Devi and inform her of the situation.
And they both set off in separate directions.
Meanwhile, Madhumangal says to Krishna: My dear friend, why did you chase the two gopis away? They only
came to submissively offer Radhas affection. By this action, you have only constructed a stairway that leads to
the peaks of a lofty mountain of suffering.
Krishna: O sakha! How right you are! I have no doubt performed a great injustice through my smiles and
joking!
Madhumangal: Look, the girls are out of sight now.
Lamenting, Krishna says with great regret, Oh no! When the moon-faced Radha hears of my cruel behavior,
her sprouting love for me will be crushed! And even if she pulls through the ordeal, she will be deeply hurt, no
doubt. Then again, if sinful Cupid should succeed in frightening her with the sound of his bow-string, who
knows, she might even commit suicide! Alas! What a rash thing has been done! I have uprooted the soft
creeper of Radhas love, just when it was about to bear fruit!
Madhumangal: What should we do now?
Krishna: The only recourse is to give an answer to her love letter.
Madhumangal: Yes, and what will you use to write your letter?

Krishna: To subjugate the beloved, one should use the juice from a pulverized red jaba flower.
Madhumangal: Yes, let us proceed to Praskandan Tirtha. There is a whole forest of jaba flowers over there.
Saying this, Madhumangal and Krishna depart. Meanwhile, Sri Vishakha Devi arrives before Radha to give Her
solace.
Radha (crying in lamentation): Hey Sakhi, I have sacrificed the fear of my superiors, given up the respectable
dharma of chaste women, and caused so much distress to you and my other sakhis who are all more dear to
Me than My very life; still I have not succeeded in obtaining the shelter of Sri Krishnas sweet embrace.
Therefore, I can only condemn my patience which is keeping alive such a sinful person as Myself!
Saying this, Sri Radhika falls to the ground unconscious.
Vishakha: Oh Priya-sakhi! Please hold on to your patience and try to regain your composure.
Saying this she places Sri Krishnas rangan mala near to Srimatis nose.
Radhika (suddenly returning to consciousness): Oh sakhi! What is this amazing object which casts a spell on
whoever looks at it?
Vishakha (offering the mala to Radha): Oh Sakhi, this mohan-mala is mixed with the bodily fragrance from the
Husband of that alluring flute. Therefore it is the jewel of all objects of attraction, its name alone is a mantra of
subjugation, and, simultaneously, it is a great medicine for hypnotic obsessions. Oh Radhe, because of these
three inconceivable potencies, who will not praise its qualities?
Radhika, thinking to herself: I am shameless, because despite my being rejected by the highly qualified son of
Maharaj Nanda, this useless body remains alive. Consequently, my only shelter is the deep waters of the
Yamuna.
Then, aloud: O Vishakha, inform the elders that I want to perform Surya puja at Dvadash Aditya Tirtha.
Vishakha: O dear one! It is good that you remind me, because Jatila just gave me the same order. Lets go.
Saying this, they both depart. Radhika, speaking in trance: Sakhi, even though Mukunda has rejected me, my
desire is like an enemy who is setting my heart ablaze. Now let my sister Sri Yamunaji bring my sufferings to an
end forever.
Vishakha: O sakhi! Have you not observed all the auspicious omens on the path since we left home? So why
not cheer up for a moment?
Radhika (looking ahead): O Vishakha, just see! It appears that the sun is setting in the East, and it is not even
the right time of day!
Vishakha: Silly, that is not the sun, but the bright jaba flowers blooming at Praskandan Tirtha. Lets go there
and pick some of them for our Surya puja.
Saying this, they both proceed to pick flowers. Meanwhile, Sri Krishna and Madhumangal enter.
Krishna: O sakha! The red color of these jaba flowers reminds me of Sri Radhas bright lips, which stole my
mind.

Madhumangal: Alright then, why dont you extract the juice from a few flowers for your love letter.
Krishna (Walking about, and then with great astonishment): Look here! How is it that the golden peak of Mount
Sumeru should appear in this forest. What is this bright effulgence that lights up all directions? (After hearing
the jingling sound of anklebells): Oh, now I understand. The very form of beauty personified, Sri Radha, must
be approaching in the company of her sakhis.
Madhumangal: O friend! The deer which you were trying so hard to catch has come herself to fall in your net.
Krishna (feeling elated): O Madhu, right you are. Let us hid behind the bushes to hear what they are saying.
They both hide.
Radhika (embracing Vishakha, with tears streaming from her eyes): Sakhi, after I go, please remember this
friend of yours from time to time.
Vishakha (also shedding tears): O Radhe! You are known to many for being tranquil and calm. So why should
you be overcome by distress?
Radhika: That cheater has emptied my heart of all good qualities. He whose broad chest is expert in diverting
the river of patience of respectable women, whose moonlike face causes the lotus flowers of religious chastity
to dry up, and whose strong arms are like two sticks of incense that inaugurate the puja to destroy young
womens modesty. Hey sakhi! What a tragedy that we were swallowed up by his snake-like sidelong glances.
Krishna (talking to himself, remaining hidden): O Priye! Madhavas qualities also have been reduced to nothing
by the power of your sweetness.
Radhika (folding her hands and looking to the sky): O destroyer of Putana! Due to my youthful inexperience, I
always stay at home to play, unaware of right and wrong. Is it becoming of you to abandon me in this way
without shelter? O killer of Putana, how do you dare remain indifferent? Here Radharani has addressed
Krishna as Putana-ghatin, hinting that just as Krishna killed Putana, he is also killing her, for it is his habit since
childhood to kill women who take shelter of him.
Krishna (answering Radhas statement murmuring to himself): O dear Radhe, in desiring to live, should anyone
neglect to take the life rejuvenating medecine from the divinely potent forest creeper?
Radhika (exhaling deeply): O Vishakha, take this precious necklace of mine and place it around your own
neck. (Radha takes off her necklace and gives it to Vishakha.)
Vishakha (forcefully returning the necklace): O sakhi, why are you tormenting me with this behavior? Oh, I
cant decide what to do without Lalita. (She begins to sob.)
Radhika: O Vishakha! It is no fault on your part that Krishna is being so cruel to me, so please stop crying.
Since I am now on the verge of death, you may outstretch my golden creeper-like arms, placing them around a
black tamal tree. Let me remain in Vrindavan eternally in this position. This is my last request.
Krishna (with tears pouring from his eyes): O Madhu, please witness the intensity of her love for me.
Radhika (to herself): What extreme anxiousness has made me so impatient? (then speaking aloud), By
worshiping Surya Deva, I have gained a special boon. So Vishakha, go on picking flowers until I return from my
bath in the Yamuna.
Then, after going down the steps leading to the water, Radhika stops and thinks: Oh wait! Let me once more
see that exquisite moonlike face before I enter the Yamuna. Turning around, she hurries back to Vishakha.

Sakhi, would you be kind enough to show me once again the picture you drew.
Vishakha: But Radhe, that picture isnt here.
Radhika, heartbroken, Then I shall cause that form to manifest through my samadhi meditation. She sits down
to meditate.
Krishna: Hey sakha, did you hear that? Those words were like nectar for my ears. Now is the time to appear to
them. They both proceed forward.
Vishakha (looking on with astonishment and joy): O sakhi! Due to good fortune, the object of your meditation
has appeared before you. You may now open your eyes.
Radhika slightly opens her eyes in wonder.
Vishakha: Sakhi, he for whom Cupid has scorched your delicate youthful body in the blazing fire of prema, that
youthful prince whose head is bedecked with an array of peacock feathers has appeared before you like the
very master of your renewed life.
Radhika: How astonishing is the sweetness of this dream.
Vishakha: O disbelieving one! This wonderful dream has become manifest without your even falling asleep.
Krishna: How amazing that the attractive step and shapely hips of this Vraja sundari has put to shame the
progressive movements of the intoxicated king of the elephants. Then, her eye movements have joined forces
with Cupids flower arrows, and the luster of her face has completely defeated the splendor of a soft lotus
flower!
Radhika (piercing Krishnas heart with darting sidelong glances and contemplating to herself) O sadhu-like
heart! O sadhu ! What a good turn of luck that you hesitated just for a moment.
Krishna (manifesting a clever smile): Hey swindling Vishakha, I have been searching all over for you.
Fortunately, I caught you this time. Today you cheated me by trading this inferior gunja necklace for my rare and
precious rangan mala, but I wont let you get away with it.
Madhumangal: Look, O priya sakha! There is your valuable rangan mala placed around Radhikas neck. Just
go ahead and remove it yourself.
Krishna: O Madhu! What type of nonsense are you proposing? You know very well that I never touch young
women, not even in my dreams.
Radhika (thinking to herself): Even though he is joking, his frivolous behavior has captured my shy heart.
Vishakha (manifesting a smile): Hey Krishna, you are like the great ocean, where the high rising waves of
shapely women find their refuge. Now stop where you are. Remain at a distance, for we can still see the love
marks of those damsels on your body.

Hey kajjal-colored Krishna, since you capture the minds of the Vraja gopis and make them anurakta, or
attached to you, the red rangan mala you wear around your neck is quite fitting. Besides, since the young girls
of Vrindavan look upon you with unblinking eyes, your peacock feathers are symbolic of that. Thus you remain
ever contented in this Vrindavan forest.
Krishna, amused, thinks: Aha! Radhikas engladdened cheeks are enhanced by a smile like a high breaking

wave of bliss. Her beautiful eyebrows are dancing and defeat the prowess of Cupids bow. And, from within her
long and tapered lotus-petal eyes, maddened black bumblebees soar out to strike my heart.
A voice is suddenly heard from a distance. O grand-daughter Vishakha!
Krishna: What a disaster! Why is this old pale-faced Jatila always showing up just at the wrong moment?
Jatila enters and looks about. She thinks, What is Krishna doing here? Aloud she says, O Vishakha! Why
have you both left home without taking the necessary items for Surya puja, such as incense, scented oils and
red chandan?
Krishna thinks, Hay! Just when my chakora eyes had received the good fortune to drink the nectar from
Radharanis moon-like face, this unfavorable white cloud named Jatila has come and covered the moon!
Aloud, he says, O affectionate mother Jatila! I offer you my pranams.
Jatila: O stealthy-eyed one! Dont allow your crooked glance to fall upon the Vrindavan kishori gopi
community.
Madhumangal laughs aloud and says, You yoghurt churning old prune! The glance of my friend is always
magnanimous. It is rather your glance that is crooked. So keep your good blessings to yourself.
Jatila, addressing Krishna, says, O flirtatious one, what are you doing here anyway?
Krishna, Respected Jatila, who would not be captivated by the charm of this garden of blooming jaba flowers.
[Here the words sujava lakm or beautiful jaba garden has a double meaning. That person who has the
beautiful java or marks of fortune on the body, meaning Radharani.]
Jatila (to herself), Krishna must have acquired some special perception by the grace of Paurnamasi, otherwise
how could he have known in advance to come here? Then, speaking aloud, she says, O deceiver! Why dont
you be on your way now?
Krishna, You talkative old biddy! Why are you so fidgety? I was just getting ready to leave on my own accord.
Jatila, looking sharply at Krishna: Hey Krishna, you may have noticed that the crown jewel of all universal
beauty is standing beside me as my auspicious daughter-in-law. So you can guess why I should be a little
worried to see you wandering carefree in these woods, with your roaming eyes.
Krishna: You are overly suspicious, old woman. You need not worry. From the moment I heard that Radha was
your daughter-in-law, I have treated her with the utmost respect and the highest regard.
Jatila: O Vishakha, why have you wasted so much time?
Vishakha, softly smiling, O respected Jatila, we became momentarily immobilized when we saw a beautiful
deer in the woods. [Meaning that by seeing Krishna we have become unable to move.] Then, speaking in
equivocal words while looking up at the sky, O cruel stag! Why have you ignored Lalitas lovely doe, who is
overcome with love for you? Why do you waste so much time wandering about in these woods and speaking
eloquent, heart-piercing words?
Madhumangal: O priya sakhi! Just see how the male parrot is neglecting the pomegranates, which he normally
relishes with gusto.
Krishna, manifesting a sweet smile, while he directs secretly to Radha, Hey luscious pomegranate! Seeing

your soft reddish color, the male parrot has become attracted to you. But since he is unable to guess whether
you are ripe inside or not, the parrot has become indifferent.
Vishakha looks toward Radha with an eye gesture.
Radha (to herself): O restless heart, be patient. Be patient. Then, whispering into Vishakhas ear: O sakhi, out
of fear I could not even drink the sweetness of Haris ambrosia-like words. Neither was I able to carefully place
my glance upon his beautiful face. Then, when a soothing moment finally came along, after such a long wait,
what a misfortune that everything was spoiled by this old prune.
Jatila: Aha! How astonishing is the effect of Krishnas darshan. Except for this, I see no other disturbing
element for my daughter-in-law. Aloud, she said, O Vishakha! Just look, noontime has already passed. Let us
proceed quickly to the Surya mandap and perform puja.
With those words, the three of them leave.
Krishna: O priya sakha! This moonray, Sri Radha, follows the full moon (Sri Paurnamasi Devi). So let us also
go and take her shelter.
Thus ends the second act of Sri Rupa Goswamis play, Vidagdha-mdhava.
-o)0(oWe have inserted this portion of Vidagdha-mdhava here in our discussion about controlling the senses to
show how Vraja rasa can transform ones lusty desires. Our readers may first of all appreciate the expertise
with which Sri Rupa Goswami conveys the depth and uncommon tie between Radha and Krishna at the stage
of purva raga. The narration takes the reader far beyond the glitter of ordinary romance. This glimpse into the
splendor of Vraja lila will cut down ones lower attraction for mundane love. On the other hand, a positive
attachment, or shall we say, a thirst to taste Vraja prema rasa is awakened within ones heart. Indeed
Mahaprabhus formula of compassion lies here. And Srila Rupa Goswami, having understood Chaitanyas
manobhista or inner desire, established the Lords mission by writing books such as Vidagdha-mdhava.
Attentive readers will notice how Srila Rupa Goswami combines all the necessary rasa siddhanta, lila tattva and
prema bhakti tattva together to provide the knowledge one requires to awaken Vraja prema. Through his lila
narration, Sri Rupa introduces his readers to the personalities and behavior of Sri Krishnas most intimate
associates: Lalita, Vishakha, Madhumangal, Subala, Jatila, Chandravali, etc. Being himself a direct associate
and an eye witness, Sri Rupa is the ideal person to take shelter of. Indeed, it is as though Sri Rupa herself
personally takes the reader by the hand to introduce Vrindavans exalted residents.
To summarize, let us quote the following verses from Chaitanya Charitamrita in praise of Vidagdha-mdhava.
eta uni rya kahe prabhura carae
rpera kavitva praasi sahasra vadane
kavitva n haya ei amtera dhra
naka lakaa saba siddhntera sra
prema parip ei adbhuta varana
uni citta karera haya nanda-ghrana
On hearing all these verses, Sri Ramananda Raya exclaimed to Chaitanya Mahaprabhu, I wish I had a
thousand tongues to glorify Rupas poetic ability. This is not poetry, but a waterfall of ambrosia. He has exactly
followed the classical tradition in composing his play, which contains the essence of transcendental siddhantas.
Moreover, the numerous expressions of Vraja prema bhakti are amazingly described. My ears and mind are
spinning with delight upon hearing them. (Chaitanya Charitamrita 3.1.192-4)

Chaitanyas foremost gift

(unnata-ujjvala-madhura-prema-bhakti)
In the mangalacharan or beginning invocation of Vidagdha-mdhava, Srila Rupa Goswami composed one
verse where Chakravarti Devas main contribution to the fallen people of this age is stated. Interestingly, the
subject of the shloka and the theme of Vidagdha-mdhava go hand in hand. This most weightly shloka is the
basis of all the siddhantas presented so far in this booklet. It reads as follows:
anarpita-car cirt karuayvatra kalau
samarpayitum unnatojjvala-ras sva-bhakti-riyam
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ac-nandana
He who descends in the Kali Yuga as the avatar of mercy to bestow his most precious treasure, namely the
highest aspect of madhura prema rasa, which had not been awarded since his descent in a previous kalpa, and
whose form is dazzling like molten gold, let that Supreme Lord Sri Sachinandan always be manifest in the
innermost chamber of your heart.
Earlier in this discussion, it was stated that Sri Gaurasundara had come to give the four major mellows of
Vrindavan, namely sakhya, dasya, vatsalya and madhura rasas. In this verse, however, Sri Rupa Goswami
exclusively directs his attention to madhura rasa. Why? Because conjugal love is Sri Krishnas most cherished
possession. Srila Kaviraj Goswami states:
taastha haiy mane vicra yadi kari
saba rasa haite gre adhika mdhur
Speaking objectively, the rapture of madhura rasa far surpasses the sweetness found in the other
transcendental mellows. (CC 1.4.44)
Sri Krishnadas Kaviraj also comments on the anarpita-carm shloka under discussion here as follows:
r-ka-caitanya gosi vrajendra kumra
rasa-maya-mrti ka skt gra
sei rasa svdite kaila avatra
nuage kaila saba rasera pracra
Sri Krishna Chaitanya is non-different from the son of Maharaj Nanda, the reservoir of all transcendental
mellows. But, because Sri Chaitanya has specifically come to taste madhura rasa, he is a rasamaya sringar
murti. As such, the propagation of all other forms of rasa merely followed in that wake.
Because Chaitanya Mahaprabhu has focussed his attention on tasting madhura rasa, this is the mellow he
desires most to bestow upon others. Further evidence of this is found when one examines the mantra Gaudiya
Vaishnavas are initiated with. All bonafide Sri Guru paramparas descending from the various eternal associates
of Chaitanya Mahaprabhu give kama-bija and kama-gayatri at initiation. This system has been followed since
the time of Lord Gauranga Deva. What we need to acknowledge then is the who the devata of the Kamagayatri is. This is stated in Chaitanya Charitamritavndvane aprkta navna madana
kma-gyatr kma-bje jra upsana
purua yoit kib sthvara jagama
sarva cittkaraka skt manmatha madana

In Vrindavan resides an ever-youthful, divine Cupid. His worship is conducted with the Kama bija and Kama
gayatri mantra. This form of Krishna subjugates males, females, and even moving and non-moving objects,
what to speak of attracting the mundane God of Love himself. (CC 2.8.137-138)
Those who worship with the Kama-gayatri mantra will attain nava-kishor Shyamasundar because it is he whom
they are calling by their daily utterances. Krishna is Vrindavans divine Kamadeva, or Cupid. He is the one who
shoots the five type of flower arrow (pupa-bya) into the hearts of the Vraja gopis. And, as Krishna appears
to theim in his most confidential aspect, he is called upon as Ananga.
In this way, it is by calling Sri Krishna by the names that designate him in his ultimate form and mood that one
can best achieve him. Therefore, Chaitanya Mahaprabhu himself promoted the use of Kama-gayatri in the
worship of Sri Krishna, and all bonafide Gaudiya sampradayas have continued to pass it on down to this very
day. More specifically, the destination of those who utter the Kama-gayatri is indicated by the statement of
Vishwanath Chakravarti in the opening statement of his Kama-gayatri commentary:
gyatr s mah-mantra kma-prvatay kathyate
sdhaka y ghtvaiva jyante vraja-maale
That maha Kama-gayatri mantra, which the sadhakas chant to attain birth in the womb of a Vraja gopis, will
now be discussed

Kamanuga raganuga bhakti

The best and most suitable path of sadhana for attaining perfection by chanting Kama-gayatri is kamanuga
raganuga bhakti. This ishta mantra and ishta sadhana complement each other, like a well-tapered glove worn
on the hand. Through the proper daily practice of raga bhakti combined with Kama gayatri, the ishta devata Sri
Madana Mohanji can factually reveal himself to the sincere sadhaka in a very short time.
In the sadhana bhakti section of Bhakti-rasmta-sindhu, Sri Rupa has divided the subject of raganuga bhakti
into two divisions, sambandhnug and kmnug. Krishnas servants, friends and parents in Vrindavan all
have a specific sambandha or relationship with the Lord. Devotees who desire to follow in their footsteps are
technically termed sambandhnuga-rgnug-bhaktas.
The Vraja gopis, however, have no socially acknowledged relationship with Krishna because their love is
parakiya. The prema of the gopis is unadulterated and does not depend on any type of conventional status.
Thus the gopis are attracted to Sri Krishnas supreme beauty on the basis of kama alone. This kama is actually
the highest degree of pure love, because it is free of all desire for personal gratification. The rushing river of the
gopis desire to please Krishnas senses has broken through all the barrierspatience, modesty, personal
happinesseverything has been sacrificed. Without hesitation, the gopis have overruled all religious
conventions to plunge into the ocean of Krishnas loving service. Sri Rupa has thus designated those who
aspire to follow in the footsteps of the Vraja gopis as kmnuga-rgnug bhaktas. It is this mode of worship in
particular that is the mainstream of Chaitanya Vaishnavism.
ramy kcid upsan vraja-vadh-vargea y kalpit
This method of worship conceived by the Vraja gopis is the topmost.

Adhikra: Eligibility
Who has the adhikara to perform raganuga sadhana in either its sambandhanuga or kamanuga aspects? Sri
Rupa Goswami clearly answers this question in Bhakti-rasmta-sindhu. Before consulting his statements,
however, let us carefully examine the following verses from Chaitanya Charitamrita:
prve vraja vilse jei tina abhile
yatneha svda n haila
r rdhra bhva sra pane kare agkra
sei tina vastu svdila
pane kari svdane ikhila bhakta-gae
prema-cintmaira prabhu dhan
nhi jne sthnsthna yre tre kaila dna
mahprabhu dt iromai
ei gupta bhva sindhu brahm n pya eka bindu
hena dhana bilila sasre
aiche daylu avatra aiche dt nhi ra
gua keha nre varibre
Three desires remain unfulfilled in Krishnas relationship with Radharani. As Gauranga Deva he accepted
Radhas bhava to taste these mellows, but also to share them with his devotees, hence he is a touchstone of
Vraja prema bhakti. Not considering time or place, Mahaprabhu distributed this treasure to anyone and
everyone. Thus he is the dt iromai, the supreme donor. The confidential mellows of Vrindavan are so
secret that even Lord Brahma cannot taste a drop of their sweetness. Yet Gauranga has showered these
mellows upon the fallen people of the Kali Yuga. Could such karuna be given by any other avatar? Who can
describe the wonderful qualities of Sri Chaitanya Mahaprabhu? (CC 2.2.80-82)
One may ask: It may be true that Sri Chaitanya showered the most inaccessible mercy on everyone. But who is
able to take it up? Indeed, we may wonder: On one hand the karmis are too busy with fruitive activities and
sense gratification. On the other hand, jnanis seek after dry knowledge and impersonal liberation. As for the
bhaktas, even they usually remain entangled in the practices of vaidhi bhakti. So who shall take advantage of
Sri Gaurangas parama karuna? Sri Krishnadas Kaviraj answers this question in his next statement:
kahibra kath nahe kahile keha n bujhaye
aiche citra caitanyera raga
sei se bujhite pre caitanyera kp jre
haya tra dsnudsa saga
Chaitanya Mahaprabhus mercy is beyond description, even when put into words. Most people fail to grasp it.
The only person who can realize the purport of the Lords astonishing and colorful pastimes is one who has
actually attained his mercy and has obtained the association of the servants of his servants however. (CC
2.2.83)
rgtmikika-nih ye
vraja-vsi-jandaya
te bhvptaye lubdho
bhaved atrdhikravn
Anyone who hears about the unflinching nishtha of Krishnas ragatmika Vraja associates, and from such
hearing becomes anxious to attain such mellows, he alone is eligible to perform raganuga bhakti sadhana.
(BRS 1.2.291)

In the following verse, Sri Rupa turns his attention to kamanuga raganuga bhakti.
r-mrter mdhur prekya tat-tal-ll niamya v
tad-bhvkkio ye syus teu sdhanatnayo
pure ruyate pdme pusam api bhaved iyam 300
Those who, after seeing the yugala madhuri of the archa vigraha, or after hearing the madhura katha of Radha
Krishnas pastimes, become lubdha, or anxious, they alone are eligible to take up kamanuga raganuga bhakti.
In the Padma Purana, it is stated that even males may become attracted to these bhavas and wish to attain
them. (BRS 1.2.300)
From the second shloka, Sri Jiva Goswami comments on the words r-mrter mdhur prekya saying that
besides the archa vigraha form, the darshan of portraits depicting Radha Krishnas pastimes with the gopis may
also induce lobha in the heart of a devotee. If such is the case, it will also render one eligible.
Is so much emphasis on lobha excessive? No. The importance of lobha cannot be overestimated. Without
lobha, ones relationship with madhura bhagavan shall never develop. The yearning to join Sri Krishnas
associates in Vrindavan and to engage in nitya seva there is a devotees most natural asset. And, as one
nurtures this yearning. will his heart not be softened by hearing Vrindavan pastimes? By considering the good
fortune of Sridam and Sudama, of Mother Yashoda and Nanda Maharaj, and of the Vraja gopis, one may
naturally start to think, Aha! How beautiful! When will I get the same privilege and direct service to Krishna and
his close associates? Let me adopt the process that is most suited to bring about this goal. At this stage, the
sadhaka is eligible to begin. raganuga bhakti will become the natural craving of his heart. Rupa Goswami has
therefore refered to this path as lobha-pravartita-dharma, or the religion that is born from a hankering
sensation.
In principle, even a small amount of lobha can give one entrance to the raga marga. But eventually lobha must
develop to full maturity before taking one to Sri Krishnas direct darshan and nitya seva. Such is the opinion of
Srila Krishnadas Kaviraj, as stated in the mangalacharan of his Govinda-llmta, where the gist of raganuga
sadhana is given in a nutshell.
r-rdh-pra-bandho caraa-kamalayo kea-edy-agamy
y sdhy prema-sev vraja-carita-parair gha-laulyaika-labhy
s syt prpt yay t prathayitum adhun mnasm asya sev
bhvy rgdhva-pnthair vrajam anucarita naityika tasya naumi
The special goal of prema seva directed to the lotus feet of Radhas beloved Sri Krishna is unattainable by such
devatas as Brahma, Shiva or Ananta Sesha. Only those who follow in the footsteps of the Vrajavasis with a
deep hankering can achieve such a treasure. And for such deep lobha to arise, one should daily perform the
manasi seva of Krishnas ashta kala lilas according to the process of raganuga bhakti path. I offer my
obeisances to such delightful pastimes, which constantly unfold in the land of Vraja bhumi. (GLA 1.3)
Now let us consider the oft-made inquiry that if Brahma, Shiva, Ananta Sesh, or even Lakshmi do not enjoy the
privilege of knowing Krishna lila, then how can fallen people like us read Govinda-llmta? This argument is
sometimes presented by those who wish to avoid reading this important book and to discourage others from
doing so. But is this the mentality Chaitanya Mahaprabhu came to promote? Understanding the Lords intention,
Srila Kaviraj Goswami writes
ei gupta bhva sindhu brahm n pya eka bindu
hena dhana bilila sasre
aiche daylu avatra aiche dt nhi ra
gua keha nre varibre

The gupta bhava sindhu (ocean of Vraja prema rasa) is secret, for even Brahma cannot taste a drop of it.
Nonetheless, Chaitanya Mahaprabhu has distributed this treasure to those who are struggling in samsara. Not
considering time or place, Mahaprabhu came to give this wealth to anyone and everyone, which earned him the
reputation of dt iromai, the supreme donor. (CC 2.2.82)
By Chaitanya Devas mercy, the exalted prema which is durlabha or inaccessible for Brahma becomes sulabha,
easily attainable for the fallen people in the Kali Yuga. One need only have the anxious desire to have it.
Sri Vrindavans gupta bhava sindhu is especially found in Govinda-llmta. The seed of this book sprouted
when Sri Rupa Goswami composed ten sutras entitled Smaraa-magala-stotra, which present the basis of
Radha Krishnas ashta-kala lilas. When Sri Rupa observed Sri Krishnadas Kavirajs exceptional writing
prowess, he ordered and blessed the Kaviraj to elaborately expand the lila narration found in these ten original
verses. Thus , the detailed presentation of Sri Sri Radha Govindas eight-fold daily pastimes have become
known asGovinda-llmta. At the conclusion of each chapter, Srila Krishnadas says
r-caitanya-padravinda-madhupa-r-rpa-sev-phale
die r-raghuntha-dsa-ktin r-jva-sagodgate
kvye r-raghuntha-bhaa-varaje govinda-llmte
As a result of Sri Rupa Goswamis mature seva aroused by drinking the madhu at Sri Chaitanya Devas lotus
feet, the request of Sri Raghunath Das, through the association of Sri Jiva and the benediction of Sri
Raghunath Bhatta, this r Govinda-llmta has advented.
Thus, through the mahat-kripa of these original acharyas, lobha may awaken in the heart of all readers for the
attainment of Radha Govindas nikunja seva. Then, by daily bathing the mind in the nectarean ocean of
Govinda-llmta, the art of manasi seva to Radha Krishnas eightfold daily pastimes can be understood. This
sacred book is the cream of the Goswami literature and will surely destroy the disease of lust in the heart. The
Kaviraj, taking the role of a divine physician, prescribes Govinda-llmta as the ideal medicine for anyone
desiring to overcome the bhava-roga, or disease of material attachment.
yat pta ruti-v-manobhir ania t-pradam adbhuta
sasrmaya-hry api praayajonmdndhya-mohdi-kt
avac carvitam apy analpa-rasada dehdi-ht-puida
taj jyd amta-sph-haram ida govinda-llmtam

Govinda-llmta is amazing because as one unceasingly hears, recites or contemplates it, the fascination of
ones ears, tongue, and mind simply keep on increasing! And although these lilas are the mahaushadha (great
medicine) that cures the bhava roga (material disease), they also produce effects that appear like a disease,
namely bewilderment, blindness and a madness for prema! And though one goes on relishing these pastimes
again and again, they go on producing profuse amounts of nectar which so soothe ones body and heart that
even the desire to sip the gods elixir of immortality becomes forgotten! (GL 1.5)
When tasted again and again, the nectar of Govinda-llmta supplies a growing outpour of joy to the mind,
ears and speaking facility. This mahauadha, great medicine, will cure the bhava-roga, material disease,
because it wonderfully awakens the intoxicating influence of Krishna prema. Thus, the nectar-defeating and lifegiving qualities found in this divine book are indescribable.

A deeper conception of Gaura karu

Vasudeva Ghosh, an intimate associate of Sri Chaitanya, is also the incarnation of Vrajas Sudevi Sakhi (one of
Radhas Ashta-sakhis). Being a direct eye-witness of both Navadwip and Vraja lila, he is an ideal person to
define Sri Gaurangas karu. He has done so in the following well known kirtan pada that begins as follows.
jadi gaura na hoto, kemoni hoito,
kemone dhoritm de ?
r rdhr mahim, prema rasa sm,
jagate jnto ke ?
If Gaura hadnt come, aha! what would have happened? Could would I have been able to live? Who would
have broadcast the superlative prema rasa of Srimati Radharani to the world?
By making everyone the object of His compassion, Sri Gaurasundar preached the greatness of Radha prema.
By doing so, the highly exalted mah-bhva, which not only Radha but Her sakhis and manjaris also possess,
became attainable for those who follow in His footsteps. Before Chaitanya Mahaprabhus appearance such
mercy was inconceivable, even within the four previous Vaishnava sampradayas. Vasudeva Ghosh continues:
madhur vnd, vipina mdhur,
pravea ctur sra
brajera jubat, bhver bhakati,
akati hoito kra ?
To gain access into the enchanting forests of madhura Vrindavan constitutes the essence of all cleverness. But
if it were not for Gaura, who would have had the ability to follow in the footsteps of the Vraja gopis?
By adhering to Sriman Mahaprabhus bhajan-paddhati, whoever adopts the moods and mellows of the Vraja
gopis will surely reach their lotus feet. As bhakta-vatsala, Sri Gaurahari shall certainly keep the promise of His
premika bhakta Sri Vasudeva Ghosh, for otherwise the Lords reputation of being subordinate to the desires of
His devotees would be proven false. And Vasudeva Ghosh further reveals the best method to receive Sri
Gaurasundars afore-mentioned karu:
go puna puna, gaurgera gua,
sarala koriy mon
ei tina bhuvane, emona doyla,
ra nhi kono jon
Sing Gaurangas qualities again and again with an innocent heart, for within the universe His mercy is
incomparable.
No other sadhana can match Gaura kirtan. Here the term saral koriy mon (with an innocent heart) indicates
the td api suncena mood. By placing the garland of this shloka from ikakam around ones neck,
constant singing or recitation of Sri Gaurangas names, qualities and pastimes will fructify, as described in Vasu
Ghoshs next stanza:
gaurga boliy, na genu goliy,
n jni v kib che?
In uttering the name of Gauranga, my heart has not melted. What is wrong with me?
Constant Gaura kirtan performed in the right frame of mind will melt ones heart, causing the uddhasattvapotency, which is compared to the rays from the sun of prema, to illuminate the devotees life. By thus

experiencing transcendental emotion, the fortunate bhakta will soon progress to the stage of prema. Sri
Narottam Das Thakur also supports this siddhanta:
gourga bolite hobe pulaka arra
On chanting the names of Gauranga, ones body will experience pulaka, the eruption of goose-pimples.

Pulaka is a sattvic emotion influenced by bhava. Sri Vasudeva Ghosh concludes by saying:
vsu ghoa hiy, pna diy,
vidht goriche
Since the creator has molded Vasu Ghoshs heart from stone, it fails to melt.
Typically, Vasudeva Ghosh presents himself as a neophyte devotee, for it is the trait of premika bhaktas to feel
themselves devoid of prema na prema-gandhosti darpi me harau. Sriman Mahaprabhu would say, I have
not acquired a trace of prema for Krishna. Thus it is said, dainya sdhura bhaa humility is the ornament
of a sadhu. But Vasu Ghoshs submissive entreaty contains an instruction that will benefit everyone: Should
ones heart indeed fail to melt, even upon performing Gaura kirtan, it is to be understood that one must still be
desiring something other than Mahaprabhus special karuna; otherwise, the melting process would have
already taken place. This song is exceedingly valuable for those who take heed of its purport.

The Glories of Srimati Radharani

If Gauranga had not come, who would have revealed the greatness of Sri Radhika? said Vasu Ghosh. And
what are those glories? Srimati Radharani is sarva-bhakta-iromai the crown jewel of all Krishna devotees,
in both the spiritual and material worlds.
In his Bhad-Bhgavatmta 2.1.16, Srila Sanatan Goswami describes the dearness of Krishnas various
devotees in progressive stages. He begins with the jnani bhakta, Sri Bharat Maharaja. More dear to Krishna
than the jnani is the shuddha bhakta, Maharaja Ambarish. Situated above the shuddha bhaktas is Hanuman,
who possesses prema. Due to their greater prema, the Pandavas are more dear. Above the Pandavas is the
chief of the Yadu vamsa, Sri Uddhava Mahasaya. On his visit to madhura Vrindavan, however, Uddhavas pride
of being Sri Krishnas topmost devotee faded into oblivion when he witnessed the anguish of the gopis virahavydhi (disease of separation).
Sri Uddhavaji became so overwhelmed that he desired to relinquish his privileged position and take birth as a
blade of grass. He thought, Under the maddening influence of their prema, the gopis rave in continuous
delirium, running from kunja to kunja in search of their prana-vallabha Sri Govinda, as though He had never
departed for Mathura. If somehow I could receive the dust of their lotus feet upon my head, my life would be
glorious! Nurturing this desire, the best of the Yadu vamsa, Sri Uddhavaji, submissively prayed for the privilege
of taking birth in Vrindavan as a blade of grass.
Amongst the countless millions of gopis who reside in the transcendental realm of Ananda-Vraja, Srimati
Radharani is unequalled in every respect.
sei gop-gaa madhye uttam r rdhik
rpe, gue, saubhgye, preme sarva adhik
Of all the Vraja gopis, Sri Radhika is the best in terms of beauty, qualities, good fortune and prema. (CC
1.4.215)
Sri Radhikas supremacy among all Krishna bhaktas including the Vraja gopis is explained by Sri Kaviraj

Goswami as follows:
ka knt gaa dekhi trividha prakra
lakm gaa eka pure mahi-gaa ra
vrajgan rpa ra knt-gaa sra
r-rdhik hoite knt-gaera vistra
avatr ka joiche kore avatra
ain rdh hoite tin gaera vistra
Krishnas consorts belong to three categories, i.e., the Lakshmis in Vaikuntha, the queens of Dwaraka, and the
Vraja gopis. As Krishna is the source of all incarnations, so is Sri Radhika the source from which all the
abovementioned consorts of Krishna expand. (CC 1.4.75-77)
govinda-nandin radha, govinda-mohin
govinda-sarvasva, sarva-knt-iromai
Srimati Radharani is the pleasure-giver of Govinda, the enchantress of Govinda. She is Govindas all-in-all and
the crown jewel of all His dearest preyasis. (CC 1.4.82)
Such is the unanimous opinion of all Gaudiya Vaishnava Acharyas. And now let us hear of Radharanis qualities
in Krishnas own words:
m haite jra haya ata ata gua
sei-jana hldite pre mora mana
m haite gu baa jagate asambhava
ekali rdhte th kori anubhava
koi-kma jini rpa yadyapi mra
asamordhva-mdhurya smya nhi jra
mora rpe pyyita haya tribhuvana
rdhra darane mora juya nayana
mora va-gte karaye tri-bhuvana
rdhra vacane hare mra ravaa
yadyapi mra gandhe jagat sugandha
mora citta-pra hare rdh-aga-gandha
yadyapi mra rase jagat sarasa
rdhra adhara-rasa m kare vaa
yadyapi mra spara kondu-tala
rdhikra spare m kare sutala
ei mata jagatera sukhe mi hetu
rdhikra rpa-gua mra jvtu
If there were someone who has hundreds of times more qualities than I myself possess, then such a person
could surely give pleasure to My mind. In this universe it is impossible to find such a person. I consider this to
be possible only in the case of Srimati Radhika.
My form is incomparably sweet and can defeat the beauty of millions of Cupids, and even though this beauty of
mine can enchant everyone in the three worlds, seeing Radharani soothes my eyes.
Even though the song of my flute attracts the residents of all three worlds, the sound of Srimati Radharanis
sweet words steals away my ears. Even though the fragrance of my body makes the whole creation smell

sweet, the fragrance of Radharani's limbs captivates my mind and heart.

Even though the entire universe is flavourful because of me, the nectarean taste of Radhas lips completely
subjugates. Even though my touch is as cooling as a million moons, Radhikas touch is able to soothe me. In
this way I am the only cause of happiness in this universe, but Sri Radhikas beauty and qualities are the very
means of my existence. (CC 1.4.240-9)
All Vaishnavas desire Krishnas mercy. Sri Krishnas karuna, however, is to be had from His devotees. As Sri
Krishna Himself declares in Chaitanya-bhgavata:
mra bhakta pj m hoite boro
The worhip of My bhakta is even greater than My worship. (CBh 1.1)
We may then conclude that, Srimati Radharani, being Krishnas topmost bhakta, Her worship is ones best
chance of receiving Krishnas mercy. As Sri Krishna informs Narada:
satya satya puna satya satyam eva puna puna
vin rdh-prasdena mat-prasdo na vidyate
Oh Narada, let this truth be spoken again and again, then once again, and yet again, again and again: Without
Sri Radhas mercy, My mercy cannot manifest.
A statement emphasized three times is taken as final. This six-fold repetition, therefore, constitutes Sri Krishnas
double sanction.

A Commentary of the Anarpita-carim Sloka

Let us now examine how becoming a devotee of Sri Radha fits in with Chaitanya Mahaprabhus mission. This is
discussed in Sri Rupa Goswamis previously mentioned mangalacharan verse.
anarpita-car cirt karuayvatra kalau
samarpayitum unnatojjvala-ras sva-bhakti-riyam
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ac-nandana
He who descends in Kali Yuga as the avatar of mercy to bestow His most precious treasure, namely the
highest aspect of madhura prema rasa, which had not been awarded since His descent in a prevous kalpa,
and whose form is dazzling like molten gold, let that Supreme Lord Sri Sachinandan always be manifest in the
innermost chamber of your heart. (Vidagdha-mdhava 1.2, CC 1.1.4)
The Gaudiya Vaishnava Acharyas have placed special emphasis on the inner meaning of this shloka. Sri Rupa
originally composed as the mangalacharan of his Vidagdha-mdhava play. Then Srila Kaviraja Goswami also
used it in his Caitanya-caritmta as a blessing to all his readers:
se magalcaraa hoy trividha prakra
vastu-nirdea, rvda, namaskra
caturtha lokete kori jagate rvda
sarvatra mgiye ka-caitanya-prasda
There are three types of mangala-acaran, i.e.
1. To establish the topic of dialogue
2. To offer benediction

3. To offer obeisances
Let the subject matter of Sri Rupas shloka be given as a benediction to all by the mercy of Sri Chaitanya Deva!
(CC 1.1.22,25)
What type of benediction does Srila Kaviraja Goswami specifically refer to? All Vaishnavas would certainly be
benefitted to know. At first glance it is clear that Sri Gauranga came to distribute His most personal
possession:unnata ujjvala madhura bhakti rasa. But, Sri Rupa also describes this karuna as anarpita-car
cirt a mercy that had been unavailable for a long time, that is, since Mahaprabhus last descent in a previous
kalpa. A question naturally arises: How can it be stated that previous to Gaura avatar, Vraja madhura rasa was
not available?
We may cite the example of the sages of Dandakaranya, who, by Lord Ramacandras grace, received gopi
forms to serve Lord Krishna in the Dvapara Yuga. The Shrutis also received the same type of perfection as
stated by the Bhagavata and Caitanya-caritmta. So what does Sri Rupa mean by this statement?
The answer is that Sriman Gaurahari descended to distribute a madhura rasa that is different from the conjugal
love of Sri Radha, Sri Chandravali and their other sakhis. In fact, this shloka promotes a new type of madhura
rasa that aims at the service of Vrindavaneshwari Srimati Radharani. The target of this love is not Sri Krishna
alone, but Radha and Krishna combined. This love is called Rdh-dsya prema or manjari bhava. It is
Chaitanya Mahaprabhus unique and special gift of mercy: anarpita-car mah-karura dna!

Manjari Tattva
Rdh-dsya means service to Radharani in the form of a manjari gopi. This sthayi-bhava or permanent
mellow, being unavailable since Chaitanya Mahaprabhus previous Avatara, is most rare. Sri Rupa labels the
type of mercy required to receive it anarpita-car mah-karun. Being the ultimate conjugal mellow, Radhadasya is called unnata ujjvala madhura rasa. In Bhakti-rasmta-sindhu (2.5.128), Sri Rupa further categorizes
it asbhavolls rati:
sacr syt samno v ka-raty suhd-rati
adhik puyam ced bhvolls rati
Explanatory translation: In madhura rasa when a devotees affection for Krishna is equal to or greater than
affection to any other person, it is a sthyi-bhva known as r-ka-rati. Such a devotees love for other
Krishna bhaktas is a sacr bhva, i.e. subordinate mellow.
But, if a devotees permanent affection for Radha ever exceeds ones amount of love for Sri Krishna, this type
of prema is no longer termed sacr bhva, but attains permanent status as the sthyi-bhva termed
bhavolls rati.
To clearly understand this bhavolls rati shloka, it is necessary to consult Ujjvala-nlamai. In this text Sri
Rupa describes five types of sakhis in Sri Radhas group. They are as follows.
1. The parama-preh sakhs (Radhas eight chief gopis)
2. The priy sakhs (sixty-four in number)
3. General sakhis (unlimited)
4. Pra-sakhs (unlimited)
5. Nitya-sakhs (unlimited)
Sri Rupa informs us that the above groups of gopis may have more affection for Krishna, equal affection for
both Radha and Govinda, or more affection for Radha. The Parama-preh sakhs headed by Lalita and
Vishakha and the Priya-sakhs retain equal affection for both Radha and Krishna. Sri Radhas general sakhis
have more affection for Krishna than they do for Her.

As Sri Rupa explains in the bhavolls rati shloka, these two types of affection constitute the most common
aspect of madhura rasa, termed r-ka-rati. In Bhakti-rasmta-sindhu this mellow is
labeledsambhogecchtmik madhura bhakti, as it is born from the desire to enjoy conjugal loving affairs with Sri
Krishna. This type of madhura rasa was previously attained by the sages of Dandakaranya and the Shrutis.
The special aspect of madhura bhakti which Chaitanya Mahaprabhu introduced called bhavolls rati belongs
to the prana sakhis and nitya sakhis, who are otherwise known as manjaris.
One characteristic that distinguishes the manjaris is their anugata-mayi mood: they humbly serve and follow in
the footsteps of the parama-preh, priy and general sakhis, who for their part are svatantra, serving Radha
and Krishna as they please.
In Bhakti-rasmta-sindhu, the manjaris prema is termed tad-bhvecchtmik, which means that they do not
personally unite with Krishna. Rather, their sole ambition is to serve Radha. The manjaris become happy by
uniting Radha with Krishna. By thus seeing them united, and by doing the seva that is called for at the time, the
manjaris experience even more pleasure than Radha and Krishna.
Literally, the term majar designates the stamen or pollen-producing part of a flower. It can be observed that
when a bee extracts honey from a flower it leaves its manjari intact. The manjari serves the purpose of alluring
the bee. Likewise, Radharanis maidservants stimulate and induce the black-bumble-bee Sri Madhusudan to
enjoy the beautiful golden champaka flower, Sri Radha. It is therefore because of their very nature and by their
mood of service that these gopis are called manjaris.
In Ujjvala-nlamai, the manjaris are described thus:
tadyatbhimninyo y sneha sarvadrit
sakhym alpdhika kt sakh-snehdhiks tu t
Those sakhis who declare, We are Radhas, and thus remain slightly more affectionate to Radha than to
Krishna are classified as sakh-snehdhik. (UN 8.131)
The pra-preh, priy and general sakhis belong to the svarpa-akti or internal potency of the Lord, and as
such they are svatantr, or independent to serve Krishna as they like. They are not required to follow in
anyones footsteps. Conversely, the jivas, by virtue of their belonging to the Lords taastha-sakti, or marginal
potency, are only eligible to anugata-mayi sev, serving in others footsteps. They are not eligible to svatantramay or independent seva, and therefore it is not proper for a conditioned soul to hanker after the position of
apra-preh, priy or general sakhi.
In the following pada, Sri Narottom Das Thakur desribes how a Rupanuga Vaishnava should formulate their
desires.
sama-sneh viama-sneh, no korio dui leh,
kohi mtra adhika-sneh ga
nirantar thki sage, ka kath ll rage,
narma sakh ei sab jana
r rpa majar ra, r rati majar sra,
lavaga majar majull
r rasa majar sage, kasturik di rage,
prema sev kore kuthali
ei sabra anuga hoiy, prema sev nibo ciy,

igite bhujibo sab kje

One should not desire to become a sakhi and have more affection for Krishna or equal affection for Radha and
Krishna. Rather, let us aspire to discuss Krishna katha in the mood of the priya-narma sakhis or manjaris. In this
group, Sri Rupa Manjari is the chief (Sri Rupa Goswami), followed by Sri Rati Manjari (Sri Raghunath Das
Goswami), Sri Lavanga Manjari (Sri Sanatan), Sri Manjulali (Sri Lokanath), Sri Rasa Manjari (Raghunath
Bhatta), and Sri Kasturi Manjari (Krishna Das Kaviraja), as well as many other gopis. They all engage in prema
seva at Radharanis lotus feet. Let us serve these manjaris so closely that we may take their orders from their
gestures alone. (Prema-bhaki Candrika 51-53)
Sri Raghunath Das exclaims:
mra var vndvanevar
tra prantha jni bhaji giridhr
Vrindavan-ishwari Sri Radha is the goddess of my life; and because Giridhari Sri Krishna happens to be Her
hearts beloved, we worship him too.
Further:
mi jra ds, tra praty
mi kera kpra bhikhr noi
Being Radhas dasi, I only depend on Her, for I am not a beggar of Krishnas mercy.
As confidential maidservants of Radha, the manjaris are the raya-vigrahas of Radha prema. Because
Krishna depends on Radha for His ultimate happiness, He often takes shelter of the manjaris to reach the
object of His affection, Sri Radha. Thus, the manjaris do not need to beg for Krishnas mercy; rather, Krishna
frequently approaches them as a beggar to fulfill His innermost desires.
And further:
tomr knta bole-i ymasundara-ke bhlo lge
kintu paripra tma-samarpaa tomte-i
Oh Radhe, because Shyamsundar is Your beloved, Im also fond of Him. But my full surrender is at Your feet.
The manjaris say mar ri-er (We belong to Radha). And with their breasts radiating the pride of Radhas
dignity, they inform Shyamasundar--ri mder, ei kath tomr hdaye lege thkuk! Radha is ours. Let these
words be engraved on Your heart!
They continue: Shyam, do You know why You are so beautiful? Because Your Priya is seated by Your side.*
Be forewarned, however, that if You cause any trouble, we as Radhas dasis shall escort You out of the kunja!
In Caitanya-caritmita it is stated:
ka dsa abhimne je nanda sindhu
koi brahma sukha nhi tra eka bindu
The joy of Krishnas servants is like a vast ocean; the pleasure experienced by a million Brahmas cannot
compare with a single drop from it.
Could it be that after all there exists a relish even beyond the happiness of Krishnas devotees? Obviously, Sri

Raghunath Das does affirm it when he prays:

-bharair amta-sindhu-mayai kathacit
klo maytigamita kila smprata hi
tva cet kp mayi vidhsyasi naiva ki me
prair vrajena ca varoru bakripi
Oh benevolent Radhe! My heart is burning with the intense desire to merge into the nectarean ocean of Your
nitya seva. If you remain indifferent, what will be the meaning of my life, of my home Sri Vrindavan, or even of
Sri Krishna to me? (Vilpa-kusumjali, 102)
In Stavval, Sri Raghunath also says:
anrdhya rdh-padmbhoja-reum
anritya vrndav tat-padkm
asambhya tad-bhva-gambhra-cittn
kuta yma-sindho rasvagha
Without worshiping the dust of Radhas lotus feet, without taking shelter of the Vrindavan kunjas where Her
footprints are displayed, and without mixing with Her maidservants who possess such deep composure, how
could anyone qualify to bathe in the confidential lila-rasa sindhu of Sri Shyamasundar? (Sva-sakalpa-prakastotra, 1)
In his Vndvana-mahimmta, Srila Prabodhananda Sarasvati recommends the following:
r-rdh-pda-padma-cchavi-madhuratara-prema-cij-jyotir ekmbodher udbhta-phena-stavaka-maya-tan sarva-vaidagdhya-pr
kaiora-vyajits tad-ghana-rug-apaghana-r-camatkra-bhjo
divylakra-vastr anusarata sakhe rdhik-kikars t
Let us take shelter of the gorgeously decorated maidservants of Srimati Radharani. The manjaris take birth
from the deep ocean of madhura prema issuing from Radhas effulgent lotus feet. Appearing in lusterous
kishoriforms, they are the most clever and delightful beauties in all creation. (Vndvana-mahimmta 2.8)
Sri Narottam Das Thakur similarly sets an example for how Gaudiya Vaishnavas should formulate their highest
ambitions. In the following pada he prays to Radharani as follows:
prevari ! ei bra karu kara more
daaneti ta dhari ajali mastake kari
ei jana nivedana kare
priya sahacar sage sevana kariba rage
age vea kari diba sdhe
rkha ei sev kje nija pada pakaje
priya sahacar gaa mjhe
sugandhi candana maimaya bharaa
kauika vasana nn rage
ei saba sev jra ds yena ha tra
anukaa thki tra sage
jala suvsita kari ratana bhgre bhari
karpra vsita guy pna

e saba sjiy l
lavaga mlat ml
bhak dravya nn anupma
sakhra igita habe e saba niy kabe
yogiba lalitra kche
narottama dse kaya ei yena mora haya
diy rahu sakhra pche

O Praneshwari! Please be merciful just once. Placing a straw between my teeth and folding my hands to my
head I pray: kindly hear my entreaty.
Let me dress you in the company of your priya sahacharis, please reserve this seva for me. I shall become the
dasi of those sakhis who decorate you with scented chandan, jewelled ornaments and fine silken cloth. I hanker
to always remain in their company. I shall prepare pan, adding camphor, string garlands made of labanga and
malati flowers, placing them in a special flower basket.
Next, I shall arrange for numerous delicious edibles along with freshened rose-water kept in a jewelled lota.
When the sakhis give the cue, I shall bring all of these items, placing them near to Lalitaji. Sri Narottam
concludes by saying: In this way I shall stand anxiously waiting behind the sakhis! When will such a privilege be
mine? (Prrthan, 33)
The right for Radha Krishnas nikunja seva can only be earned by following in the manjaris footsteps. Although
Radharani has an unlimited number of prana sakhis and nitya sakhis in her manjari battalion, there are eight
chief maidservants. Just like the ashta sakhis especially predominate, these ashta manjaris direct the other
manjaris in the performance of all lila seva.
In the most secret realm of Ananda Vrindavans enchanting forests of desire trees is the Yoga Pitha mandir.
This exquisite mandir, made of numerous gems and precious stones is shaped in the pattern of an immense,
thousand-petalled lotus. In the centermost whorl of this lotus stand Sri Sri Radha Govinda on a jewelled
singhasan. Amidst countless millions of Vraja sundaris who perform seva, the eight chief manjaris form the
innermost circle, clustered around the Divine Couple in the nucleus of the lotus formation.
If one should desire to follow in the footsteps of the ashta manjaris, it will be required to become familiar with
each one of them personally. For this reason, Dhyana Chandra Goswami reveals their names, ages, bodily
color, dress, seva and Gaura lila svarupa in his Arcana-paddhati.

Ashta Manjari

1) Sri Rupa Manjari

(Sri Rupa Goswami)
age: 13
Bodily color: gorocan (bright yellow)
Dress: peacock feathered
Seva: pan and foot massage

5) Sri Guna Manjari

(Sri Gopala Bhatta Goswami)
age: 13 years, 1 month, 27 days
bodily color: lightning
dress: jaba flower (deep crimson)
seva: pan and foot massage

2) Sri Rati Manjari

(Sri Raghunath Das Goswami)
age: 13 years, 2 months
bodily color: lightning
dress :star-clusters
seva: foot massage

6) Sri Vilasa Manjari

(Sri Jiva Goswami)
age: 12 yrs, 11 months, 26 days
bodily color: golden ketaki flower
dress: bumblebee
seva: foot massage

3) Sri Lavanga Manjari

(Sri Sanatan Goswami)
age:13 years, 6 months, 6 days
bodily color: lightning
dress: star cluster
seva: making lavanga garlands

7) Sri Manjulali Manjari

(Sri Lokanath Goswami)
age: 13 yrs, 6 months, 6 days
bodily color: molten gold
dress: jaba flower (deep crimson)
seva: dressing

4) Sri Rasa Manjari

(Sri Raghunath Bhatta Goswami)
age:13 years
bodily color: champak flower
dress: swan white
seva: duti (messenger)

8) Sri Kasturi Manjari

(Sri Krishnadas Kaviraj)
age: 13
bodily color: golden
dress: crystal
seva: sandalwood paste

After discovering the identities of Radhas eight chief manjaris, the mystery of Gaura avatar will be easier to
understand, because Sri Gaurasundar especially empowered these great personalities to lead his sampradaya.
It was his intention that future Vaishnavas perform sadhana following in their footsteps. As these Goswamis are
the ashta manjaris in Vraja lila, Sri Gaurasundar selected them to promote manjari bhava upasana, or worship
in the mood of the manjaris. Amongst the ashta manjaris, Sri Rupa is second to none and therefore Chaitanya
Mahaprabhus followers are known as Rupanuga devotees. Their ultimate perfection will come by developing
nishtha to his mood. In the following four kirtan padas, Sri Narottam Das Thakur presents the conclusion of
Rupanuga sadhana
(1)
uniychi sdhu-mukhe bale sarva-jana
r-rpa-kpya mile yugala-caraa 1
h h prabhu santana gaura parivra
sabe mile vch pra karaho mra 2
r-rpera kp jena m prati haya
se-pada raya jra sei mahaya 3
prabhu lokantha kabe sage laiy jbe
r-rpera pda-padme more samarpibe 4
hena ki hoibe mora narma-sakh-gae
anugata narottame karibe sane 5

(1) I have heard from the sadhus and everyone else that Sri Rupas kripa is the sure way to Radha Krishnas
yugala charan. (2) O Sanatan Prabhu! O associates of Gauranga! When will you fulfill my desire? (3) Anyone
who surrenders to Sri Rupa is a great mahatma. I pray to such a person for Sri Rupas mercy. (4) O Gurudeva!
When will you take me with you and place me in the care of Sri Rupa Goswami? (5) Only then will Sri Narottam
become eligible to reside with the priya narma sakhis[2], who shall direct her[3] seva.
(2)
ei nava ds bali r-rpa chibe
hena ubha kaa mora kata dine habe 1
ghra j karibena dsi heth ya
sevra susajj krya karaha tvarya 2
nandita ha hiy tra j bale
pavitra manete krya kariba tat-kle 3
sevra smagr ratna thlete kariy
suvsita vri svara jhrite priy 4
dohra sammukhe laye diba ghra gati
narottamera da kabe ha{i}be emati 5
When will Sri Rupa Manjari personally call me? How many days shall I endure before she says to me, O dasi!
Come here and quickly bring the articles for serving Radha Krishna. Hearing this order, overjoyed in renewed
consciousness, I shall swiftly take up the task. Then, bringing a golden lota of purified rose water on a jeweled
tray, I shall promptly appear before the Divine Couple. When will Narottam Das become so fortunate?
(3)
r-rpa pacte mi rahiba bhta ha
dohe puna kahibena m pne c 1
sadaya hdaye dohe kahibena hsi

kothya pile rpa ei nava ds 2

r-rpa majar tabe doh vkya uni
majull dila more ei ds ni 3
ati namra citta mi ihre jnila
sev krya diy tabe hethya rkhila 4
hena tattva dohkra skte kahiy
narottame sevya dibe niyukta kariy 5
While I am meekly standing behind Sri Rupa Manjari, Radha Krishna notice me and, with a compassionate
smile, say, Rupa, where did you find this young handmaid? She replies, Manjulali brought her, and because
of her modesty, I have kept her by my side and gave her some service to perform. Thus speaking to Radha
and Krishna, Sri Rupa Manjari will engage Narottam in seva.
(4)
r rpa majar pada sei mora sampada
sei mora bhajana pjana
sei mora pra-dhana
sei more bharaa
sei mora jvanera jvana
sei mora rasa-nidhi
sei mora vch-siddhi
sei mora vedera dharama
sei vrata sei tapa sei mora mantra japa
sei mora dharama karama
anukla habe vidhi
se pade haibe siddhi
nirakhiba ei dui nayane
se rpa mdhur-r pra-kuvalaya-a
praphullita habe nii-dine
tuasya adarana ahi
garale jrala dehi
cira-dina tpita jvana
h h prabhu kara day deha more pada-chy
narottama laila araa
The lotus feet of Sri Rupa Manjari are my only possession, my only bhajan, and my only puja. They are the
jewel of divine rasa, the perfection of my desires, and the only meaning of the Vedic dharma for me. If favored
by Providence, I shall see the gem-like opulence of those two feet. And, as their effulgence shines in the core of
my heart, I shall remain ever joyful through day and night. Without the darshan of those lotus feet, a burning
fever has overtaken my body, giving distress to my life. Ha ha Prabhupada! Sri Rupa! Please give me a place
under the cooling shade of your lotus feet. Narottam prays for your shelter.
This kirtan pada is well known, but is justly appreciated by a rare few. Indeed, here is described the proper
nishtha that Gaudiya Vaishnavas require to enter the nitya lila. The three padas leading up to this conclusion
are also very noteworthy. Even though Sri Thakur Mahashay was initiated by Sri Lokanath Prabhu (who is
Manjulali Manjari of the ashta manjari group), he nevertheless prays that his guru may take him by the hand
and surrender him to Sri Rupas lotus feet. This conviction of Sri Narottams is very instructive to us all. For it is
the essence of Vedic dharma, the aim of bhajan and puja, and a devotees life source.
The definitions of both Rupanuga and raganuga are very closely related. Anuga means following in the
footsteps. Thus rga-anuga means following in the footsteps of those who have rga (deep attachment), i.e.,
the ragatmika nitya Vraja associates. And rpa-anuga can be defined as following the specific ragatmika
associate Sri Rupa Manjari, who is Sri Rupa Goswami in Gaura lila. As the father of raganuga bhakti also, Sri

Rupa Goswami is the embodiment of all perfection. Such is the one-pointed nishtha we all need to develop.
Chaitanya Charitamrita states that the distinguishing quality of madhura rasa from other forms of
transcendental mellow is that ones own body is offered to Krishna in seva. nijga diy karena sevana (CC
2.19). One may then wonder if the manjaris, being fully engaged in Radhas seva and having discarded the
desire to enjoy Krishna personally are in fact in the mood madhura rasa. Wouldnt it rather be a form of dasya
rasa?
The answer to this reflection is no, but before disclosing how the manjaris factually taste Krishnas anga
madhuri (bodily sweetness), let us present two examples from Ujjvala-nlamai that illustrate their one-pointed
nishtha.
tvay yad upabhujyate murajid-aga-sage sukha
tad eva bahu jnat svayam avptita uddha-dh
may kta-vilobhanpy adhika-ctur-caryay
kadpi mai-majar na kurutebhisra-sphm
One day Srimati Radharani requested a sakhi to arrange a private meeting for Krishna with Mani Manjari.
Sometime later, however, that sakhi returned, saying, O Radhe! According to your order, I approached Mani
Manjari with the following enticing words: O sakhi! Can any pleasure within the three worlds compare to Sri
Krishnas anga-sanga? Why dont you try it just once? Consider that Lalita and Vishakha share a friendly
relationship with Radha and still enjoy pastimes with Krishna as nayikas. You may now also take up this mood.
Why should you remain behind the others? After hearing my words, Mani Manjari replied, O sakhi! The
darshan of Radhas pastimes with Krishna is the greatest form of happiness for me. O Radhe! From this
statement I conclude that Mani Manjaris heart is pure, because even after obtaining a chance to experience
conjugal union with Krishna, she turned it down! (UN 8.89, following to Vishwanath Chakravarti Thakurs
commentary)
rdh-raga-lasat-tvad-ujjvala-kal-sacraa-prakriy
cturyottaram eva sevanam aha govinda samprrthaye
yenea-vadh-janodbhaa-mano-rjya-prapacvadhau
nautsukya bhavad-aga-sagama-rasepy lambate man-mana
Once, after noticing a manjari picking flowers in the forest, Krishna approached her saying, Hey attractive one!
Why not make your life successful and enjoy with me in this kunja? Hearing Krishnas proposal, that manjari
replied, Hey Govinda! The romantic arts which you cleverly display with Radhika fascinate me even more.
Besides, so many Vraja kishoris have satiated their desires by rendering service in that spirit. Therefore,
Gokulendra, my mind never seeks personal union with you. Rather, grant me that I too may engage in that
service. (UN 8.88)
Vishwanath Chakravarti Thakur comments on this verse, saying,
Peeking through the forest foliage, achieving the darshan of Radha Krishnas most confidential pastimes, the
manjaris experience a pleasure incomparable even to direct union with Krishna. Thus, by tasting a superior
standard of relish, all inferior types of pleasure may easily be given up.
These two examples lead to the discovery of the most rare and exalted standard of divine rapture. What to
speak of Krishnas servants, even Sri Radhas closest sakhis like Lalita and Vishakha cannot experience such
enchantment. Only the manjaris, because they have wholly dedicated themselves to the pleasure of Sri Radha,
are eligible to receive this reward.
In his Stavvali, Raghunath Das Goswami praises the manjaris good fortune as follows

tmblrpaa-pda-mardana-payo-dnbhisrdibhir
vndraya-mahevar priyatay ys toayanti priy
pra-preha-sakh-kuld api kilsakocit bhmik
kel-bhmiu rpa-majar-mukhs t dsik saraye
I take shelter of the manjaris headed by Sri Rupa, who are expert in various kinds of service, like preparing
pan, feet massaging, offering fragrant water, and arranging Radharanis abhisar (i.e., the journey to meeting
with Krishna). In these ways they satisfy Vrindavaneshwari, Sri Radha, in every respect. And, during
Radharanis most confidential affairs with Krishna, they are free to enter the vilasa kunj for intimate seva. Such
a privilege is never granted even to Radhas parama prestha sakhis headed by Lalita and Vishakha.
In his Alakra-kaustubha, Sri Kavi Karnapur also says,
na sakoca yay yti kntena ayanotthit
tmano mrtir anyeva priya-narma-sakh tu s
Even while lying undressed by Krishnas side, Srimati will not feel embarrassed if a manjari should suddenly
appear on the scene. The reason is that she relates to them as her very own second form, expanded for the
purpose of seva. (Krik 159)
In terms of seniority, age and position, the manjaris are the least important amongst Radhas sakhis. As they
receive orders from Radha, they also carry out the orders from Lalita, the priya sakhis, or Vrinda Devi, because
their constitutional position is to serve, and so they are most inclined to do so.
In regards to tasting lila rasa, on the other hand, the manjaris aptitude is most congenial to Radhas feelings.
Let us now attempt to enter the mystery of how the manjaris are eligible to relish the highest form of conjugal
ecstasy.
spati yadi mukundo rdhik tat-sakhn
bhavati vapui kamp-sveda-romca-bpam
adhara-madhu-mudsy cet pibaty esa yatnd
bhavati bata tad s mattat citram etat
If Mukunda touches Radha, tears, sweating, shaking and standing of the hairs on end will also manifest in the
bodies of the manjaris. And, if Krishna should kiss Radhas lips, then the manjaris will also experience Radhas
intoxication. This is a most astonishing phenomenon. (GLA 11.137)
As the manjaris peep through the windows of the nikunja mandir to witness Radha Krishnas vilasa madhuri,
they become overwhelmed in rapture. Due to extreme intimacy with Radha, their minds, hearts and feelings
become merged together with hers. In Ujjvala-nlamai Sri Rupa terms this virambha, indicating that the
manjaris deep faith and love for Radha have become so merged with hers that they completely identify with her
(abheda-buddhi). Thus Radhas symptoms of happiness or distress also manifest on their faces and bodies.
Inkandarpa-keli, it is explained that the manjaris experience Radhas feelings in their every bodily limb, simply
by watching. The love marks inflicted by Krishna upon Radha simultaneously appear on their bodies as well.
Evidence of this can be found in the first verse of Raghunath Das Goswamis Vilpa-kusumjal. There, in the
mood of Rati Manjari, Raghunath Das jests as follows:
tva rpa-majari sakhi prathit puresmin
pusa parasya vadana na hi payasti
bimbdhare katam angata-bhartky
yat te vyadhyi kim u tac chuka-pugavena

O Rupa Manjari, in Vraja Mandala, you have the reputation of being chaste. But I wonder how your lips have
become bruised, even though your husband is absent. Certainly this must be the work of an exalted male
parrrot who mistook your bright red lips for a bimba fruit.
From this riddle, one may think that here is an example of the manjaris having conjugal pastimes with Krishna,
as the exalted male parrot here is a reference to Krishna. Such an assumption is incorrect, however, and goes
against the rasa siddhanta of our Gaudiya acharyas. In the Vilpa-kusumjal edition of Ananta Das Babaji of
Radha Kund, a six page commentary on this shloka appears, the gist of which is as follows:
At the last stage of his life on the banks of Radha Kund, Raghunath Das Goswami used to cry incessantly in
separation from Radha. Due to the influence of prema, from moment to moment different sphurtis, or
momentary visions of Radha Krishnas lila would come to him. When these visions suddenly ended,
Raghunaths external consciousness would return. Then he would break into tears and pray to Radha for the
same seva he had just witnessed in his vision. One after another, various lila sphurtis are described in Vilpakusumjal. The wordvilpa means an outcry of lamentation. Kusumjali means a handful of flowers given as
a worshipful offering. Thus every one of Raghunaths verses represent a handful of flowers of heartfelt tears
and desire for seva being offered to Radharanis lotus feet.
The context of this particular verse is as follows: A lila has just taken place at Govardhan. Sri Rupa Manjari has
arranged a meeting between Radha and Krishna in a secluded cave on Govardhan Hill. Then, from a short
distance away, she witnesses the divine intoxication of Kishor Kishoris madannanda-keli. What a spectacular
scene to behold! Shyamasundar has bruised Srimatis delicate lips. Radha dasi Sri Rupa, awestruck and lost in
amazement, looks on agape and completely spellbound. Due to total absorption in Priyajis festival of jubilation,
Sri Rupa is unaware by then that those same marks have also appeared on her lips!
Meanwhile, Sri Raghunath Das Goswamis heart-piercing cries come into the memory of Sri Rupa, Ah, Sri Rati
could not see such amazing yugala vilasa. Where is she now? I must bring her here at once. Sri Rupa then
leaves Govardhan in search of Rati Manjari. Soon Sri Rupa appears to Raghunath Das in lila sphurti. It is then
that Raghunath Das in the mood of Rati Manjari offers the verse under discussion, playfully teasing Sri Rupa
about the bruising on his lips.

O sakhi Rupa! Your chaste reputation is known all over Vraja bhumi. You never, ever look at any man other
than your own husband. How, then, in your husbands absence have your bright red lips become bruised?
In his Alakra-kaustubha, Srila Kavi Karnapur describes the oneness of Radha and her manjaris as follows:
pataty asre ssr bhavati pulake jta-pulak
smite bhti smer malimani jte sumalin
ansdya svlr mukuram abhivkya sva-vadana
sukha v dukha v kim api kathanya mga-da
Krishna exclaimed, O deer-eyed manjaris! In your sakhis absence, a mirror is needed to reveal Radhas facial
expressions. But in your presence, no mirror is needed, because Srimatis face is automatically reflected in
yours. In other words, when tears roll down her cheeks, I see the same tears on your faces. If her hairs stand
on end in jubilation, so do yours. If she smiles, your faces also light up with a grin. And if she falls into despair,
so do you! (AK 3.32)
As the manjaris are so closely attuned with Radha, their standard of pleasure is even higher. For this reason,
Prabodhananda Saraswati says
rdh-ngara-keli-sgara-nimagnl-d yat sukha
no tal-lea-lavyate bhagavata sarvo pi saukhyotsava

If the sum total of Krishnas many festivals of pleasure could be measured, that mahnanda should still only be
a fraction of the bliss that the manjaris experience when plunged into Sri Sri Radha Nikunja-nagaras prema keli
samudra! (Vndvana-mahimmta 1.54)
In his Nikuja-rahasya-stava, Sri Rupa Goswami says,
praaya-maya-vayasy kuja-randhrrpitk
kiti-talam anu labdhvnanda-mrcch patant
prati rati-vidadhnau ceitai citra-citrai
smara nibhta-nikuje rdhik-ka-candrau
In a mind-enchanting nikunja mandir, the rati keli pastime has reached a newly colored expression and height.
Thus, after seeing it, the manjaris are now lying unconscious on the ground due to excessive ecstasy. Let us
meditate on Sri Sri Radhika and Krishna Chandra as they appear in this way. (Verse 24)
How is so much pleasure possible? The following verses give us the answer:
rdhra svarpa ka prema kalpa lat
sakh-gaa haya tra pallava-pupa-pt
ka-llmte yadi latke sicaya
nija-sev haite pallavdyera koi sukha haya
In this verse, Krishna may be compared to a black tamal tree, while Radha is ka-prema-kalpa-lat, i.e., a
wish-fulfilling creeper of Krishna prema. Radha`s sakhis and manjaris are comparable to the leaves and flowers
of that creeper. And as leaves and flowers are direct products of a vine, Radha`s sakhis and manjaris are nondifferent from Radha in svarupa, being her direct expansions. Therefore, when in the course of Krishna lila, the
manjaris sprinkle the svarna-lata named Radha by uniting her with Tamala Krishna, they too become drenched
in a rainstorm of ambrosia. In this way, the leaves and flowers experience a superior pleasure, a million times
greater than that experienced by the golden lata herself. This is astonishing! (CC 2.8.208-9)
Chaitanya Charitamrita further describes:
sakhra svabhva eka akathya kathana
ka saha nija llya nhi sakhra mana
ka saha rdhikra ll je karya
nija-keli haite the koi sukha pya
The nature of the manjaris is indescribable because they have no desire to personally intermingle with Krishna.
Rather, by setting the scene of Radha Krishna`s yugala milana, they experience more pleasure, one million
times greater, than Radha Krishna themselves experience. (CC 2.8.206-207)
Purport: The word sakhi in this verse refers to the priya-narma sakhis, or manjaris. Because Radha`s pleasure
is superior to Krishna`s for being able to taste his sweetness, Krishna had desired to adopt her perspective.
This, we have already explained. Now what we are in the process of demonstrating presently is that the
manjaris pleasure surpasses even Radhas pleasure. The simple reason is that Radhas object of love is Sri
Krishna alone, whereas the manjaris love is direct to Radha Krishna combined. Radha may have Krishna, the
source of all pleasure (akhila-rasmta-mrti), but the manjaris have not only Krishna, but Radha as well, who
is the personification of prema (mah-bhva-svarpi, prema-lakm). Considered individually, Radha and
Krishna are both unequalled, but when united, their splendor multiplies without limit. And as the ingredients of
prema and ananda are thus directly combined by the manjaris, who can begin to estimate the latters supreme
good fortune!
A relevant question may arise: As the manjaris love favors Radha, would Krishna not feel some displeasure

about their mood towards him? This question is answered in the sakh-prakaraa chapter of the Ujjvalanlamai
vayam idam anubhya ikayma
kuru cature saha rdhayaiva sakhyam
priya-sahacari yatra bham antarbhavati hari-praaya-pramoda-lakm
One day Mani Manjari instructed a novice manjari: Hey, clever one! Let me offer you some advice from my
experience: Just fix up your relationship with Radha. If you are thinking that without loving Hari, there is no use
in loving Radha, then I say to you. Only when your prema for Radharani matures, will the treasure of Krishna
prema avail itself. (UN 8.133)
Sri Jiva Goswamis commentary on this verse is also very instructive. The essence of this advice is as follows:
Krishna sees the manjaris love for Radha as follows: She is most dear to my priyatama (most beloved). On
the strength of her sambandha with Srimati she received even more affection from Krishna than if she had
directed her love to him alone. Therefore, by the influence of Radha prema, Krishnas love comes automatically.
Krishna is rdhmaya, always absorbed in Radha. While in the company of his mother, his friends, his servitors,
or with any other Vrajavasi, Krishnas thoughts are always fixed in Radha. Even in Chandravalis association, he
remembers Radha. Besides, the manjaris also know Radhas mind better than anyone else. She is
kamay,always absorbed in Krishna.
In a book entitled Mural-vilsa, much information is found about the manjaris in a conversation between
Jahnava Thakurani and her disciple Sri Ramai THakur. That excerpt reads as follows:
Thakur Ramai asked, Please explain to me where bhvollsa-rati can be found? Sri Jahnava Thakurani
answered, Listen carefully, my son. In Vrindavan alone, and beyond the purview of the devatas, Sri Sri Kishora
Kishori reside. This Divine Couple is served day and night by Sri Rupa Manjari, Sri Ananga Manjari and their
followers. Only they are the reservoirs of this bhvollsa-rati. Knowing nothing other than Radha Krishnas
happiness, they lose themselves in an ocean of pleasure, which is beyond time. The manjaris love for Krishna
is a sanchari bhava (subordinate mellow) which nourishes their love for Radha. Indeed, in every respect their
atma and prana are akin to Radhas. Their bodies are the only difference. When Radhas hairs stand on end
during the time of union with Krishna, so do the manjaris. In fact, the manjaris enjoy Radhas pleasure with
Krishna seven times more than she. The manjaris unite Radha with Krishna whenever possible, experiencing
pleasure many times over. Thus I have described bhvollsa-rati, which cause the Lord himself to admit: I am
unable to repay your debt in service to me.

Sriman Gaurasundars Manjari bhava

Sri Rupa Goswami has prayed to Chaitanya Mahaprabhu, namo mah-vadnyyaO most generous Lord!
Srila Kaviraj Goswami similarly refers to him as parama-karu-maya, supremely merciful. The meaning of
such benevolence is completely fulfilled in that Gaurasundar has blessed the people of this age with the
priceless gift of manjari bhava sadhana. This is the underlying purport to Sri Rupas anarpita-car cirt verse.
Previously, the topic of Gaurasundars tasting Radha bhava was described to some extent. While Chaitanya
Mahaprabhu descended to taste the essence of Vraja prema, however, he surely did sample for himself the
manjari bhava. After all, Sri Jahnava Thakurani did describe the pleasure of manjari bhava as seven times
greater than Radharanis own pleasure. If Sriman Mahaprabhu had omitted to taste this most excellent form of
divine relish, the title of rasika sekhara would no longer have been befitting. Evidence of Chaitanya
Mahaprabhus tasting manjari bhava need not be far-fetched. It is found in the pages of no other than the
Chaitanya Charitamrita. Though there are many biographers of Chaitanya, none is so insightful in portraying
Chaitanyas inner movements as Krishnadas Kaviraj. Being himself Sri Kasturi Manjari in Vraja, Krishna Das
detected Mahaprabhus incredible behavior. The saying, It takes one to know one surely applies here. Indeed,
we will never be too grateful to Sri Kasturi Manjari for revealing to us the following secrets:
rdha bhya daya pralpa vacane
ke kahena prabhu unena bhakta-gaa
klind dekhiy mi gelm vndvana
dekhi jala kr kore vrajendra-nandana
rdhikdi gop gaa sage saba meli
yamunra jale mah rage kare keli
tre bosi dekhi mi sakh-gaa sage
eka sakh dekhya more ei saba rage
The following words were spoken in half-external consciousness by Mahaprabhu after he had fallen into the
ocean, which he had mistaken for the Yamuna. I went to Vrindavan and witnessed the water sporting of
Vrajendra Nandan. There, in the waters of the Yamuna, Radharani and her sakhis were sporting in great
ecstasy with Krishna. While standing on the bank, one sakhi (manjari) showed me all these activities. (CC
3.18.79-82)
Purport: During jala-keli or water sporting, Sri Krishna splashes water in rivalry with Radha and her sakhis.
Taking advantage of the situation, Krishna often kisses or touches the sakhis bodies. The manjaris, however,
enjoy these conjugal affairs by watching them from the bank. These verses clearly reveal that Sriman
Gaurasundar prefered to remain on the bank of the Yamuna along with the manjaris to watch along with them
rather than take the mood of Radha or her sakhis in the water itself.
Elsewhere, Chaitanya Mahaprabhu speaks in the mood of a manjari
sakhi he! dekho kera jala-keli rage
ka matta kari-vara, cacala kara-pukara
gop-gaa karira sage
jh kari svdana, nandita mora mana
netra kara yugma juilo

Hey sakhi! Just see the sporting of Krishnas jala keli. Acting like an intoxicated elephant, Krishnas restless
lotus-like hands are moving towards the gopis, who are also like padminis, or female elephants, in the water.
This sight is giving great pleasure to my mind, as my eyes and ears have both become completely satisfied.
(CC 3.18.84, 99)
After jala keli, the manjaris dress Sri Sri Radha-Madhava in flower outfits and ornaments, serve them their
evening meal, and lastly, tend to them while they retire for rest. This narration, which Mahaprabhu relates in

half-external consciousness, is spoken in manjari bhava. At the end of the dialogue, this becomes even more
obvious
sage laiy sakh-gaa, rdh kail bhojana
dohe kail mandire ayana
keho kare vyajana, keho pda-savhana
keho kare tmbula bhakaa
rdh ka nidr gela, sakh-gaa ayana kaila
dekhi mra sukh haila mana
Chaitanya Mahaprabhu said, In the company of her sakhis, Radha enjoyed the evening bhojan of Sri Krishnas
prasad. Then, Radha Krishna retired to their shayan mandir. Someone began to fan them, while another
massaged their feet, while yet another offered them delicious pan. As Radha Krishna fell asleep, the sakhis also
took rest. Seeing this, my mind became contented. (CC 3.18.107-108)
Purport: The term sakhi can mean Radhas lady friends or her dasis, the priya narma sakhis. Srimati
Radharani sometimes accepts bhojan in Krishnas company; at other times, she will serve him and then take
his prasad with her sakhis. In this reference, the latter situation has occurred. After late evening bhojan, Radha
retires with Govinda to rest in Hemambuja Kunja. Radhas lady friends do not follow them there, but retire to
their own respective kunjas. Govindas svaya-rpa or original form remains with Radha, even while he
expands in many similar prbhava-praka forms to accompany each sakhi for amorous pastimes. It is the
priya narma sakhis or manjaris who follow Radha Madhava into the shayan mandir to fan, offer pan and
massage their feet. As Mahaprabhu witnesses their seva, he too is in manjari bhava, because only the manjaris
enjoy the privilege of seeing Radha Govinda happily fall asleep after performing their most confidential lila.
In another example, we find Sriman Gaurasundar picking flowers for Radha Krishnas seva. Once in Puri, upon
observing a sand dune that reminded him of Govardhan, Chaitanya Mahaprabhu fainted. Returning again to
half-external consciousness, he related the following sphurti (vision):
govardhana haite more ke ihte nila
piy kera ll dekhite n pila
ih haite ji mui genu govardhana
dekhi jadi ka kare go-dhana craa
govardhana chi bjila veu
govardhanera cau-dike care saba dhenu
veu-nda uni il rdh hkur
tra rpa bhva sakh varite n jni
rdh laiy ka praveila kndarate
sakh-gaa kahe moke phula uhite
I was seeing Krishnas lila at Govardhan. Why have you all brought me back here again? Today I went to
Govardhan where Krishna was grazing the cows while playing his flute. Hearing the melodious sound Srimati
Radharani suddenly appeared. Her charming beauty and mental disposition is beyond description even for her
sakhis. Taking Radha with him, Krishna then entered a cave. At that instance, the sakhis came asking me to
pick flowers. (CC 3.14.105-109)
Elsewhere, Sriman Gaurasundar speaks in the mood of a manjari as follows:
ka gua rpa rasa, gandha abda paraa
se sudh svde gop gaa
t sabra grsa ee, ni pacendriya iye
se bhikya rkhena jvana

Krishnas divine form, his wonderful qualities, his soft touch, his charming voice, the taste of his lips and the
smell of his body are relished by Radha and the other gopis. After they enjoy, my five senses beg for their
nectarean remnants, ever remaining their submissive disciples. (CC 3.14.49)
Purport: For Radhika and the sakhis, Krishnas form, qualities, taste, smell, voice and touch are their vital
means of existence. This prasad, however, becomes maha-prasad for the manjaris, because the intoxicating
taste of Krishnas transcendental characteristics increases manifold within the manjaris netrotsava (festival for
the eyes). Realizing the fortune of the manjaris, Sriman Mahaprabhu sent his five disciple-senses to Vrindavan
to beg from Radha and the gopis.
Up to this point, we may remind our readers that all the topics under discussion have been presented to serve
as a commentary to the following verses from Chaitanya Charitamrita, which prompted the discussion.
je lgi avatra kahi se mla kraa
prema rasa nirysa karite svdana
rga mrga bhakti loke karite pracraa
rasika ekhara ka parama karua
ei dui hetu haite icchra udgama
Now let me speak about the principal reason for Sri Chaitanya Mahaprabhus appearance (1) to personally
taste the essence of prema rasa, and in connection with this, (2) to distribute raganuga bhakti to the devotees.
(1.4.13-15)

Sambandha, abhidheya and prayojan

This last section of Part One of this book is meant to tie all the previous evidence into a conclusion.
Sambandha, our relationship with God.
jvera svarpa hoy nitya ka dsa
All jivas are Krishnas eternal servants.
Though this statement is true, it is not complete in itself. Because Krishna has unlimited forms, such as
Narayan, Nrisingha, Vaman, Rama, or even Dwarakadhish, Mathuranath and Sri Nandanandan, etc., each one
of these bhagavat-svarpas also has unlimited numbers of devotees of various kinds. Therefore, our next
relevant question should be, Which servant of which Krishna am I? Regarding this philosophy, Sri Jiva
Goswami is the Adi-acharya of Chaitanya Mahaprabhus sampradaya. His renowned a-sandarbha in six
volumes deals elaborately with the sambandha, abhidheya and prayojan tattvas. In particular, the first four
volumesthe Tattva, Bhagavat, Paramatma and r-ka-sandarbhasdeal exclusively with sambandhatattva. At the end of r-ka-sandarbha, however, Sri Jiva Prabhu adds the crowning touch to his
dissertation on this subject by saying

ata sarvatopi sndrnanda-camatkra-r-ka-praka r-vndvanepi paramdbhuta-praka rrdhay yugalitas tu r-ka iti.

Among the unlimited forms of God, Sri Krishnas rupa is the original, possessing the greatest sndrnandacamatkritva, the universal power to amaze with intense joy. Among Krishnas many manifestations, his
Vrindavan svarupa is the most wonderful. And, in Vrindavan, Krishnas yugala form embraced by Srimati
Radharani reigns supreme.[4][1]
When Radha Krishna are the vishaya or target of a devotees prema, the ashraya or shelter of that love will be
found in the manjaris. For this reason Sri Gaurasundar promoted manjari bhava upasana through his chief
followers, the Six Goswamis. Rupanuga Vaishnavas therefore, in nearly all cases, attain perfection as
maidservants of Sri Sri Radha Madhava. This is their nitya sambandha. So, Thakur Bhaktivinoda revises the
basic formulation of the jivas identity, jvera svarpa hoy nitya ka-dsa, with this beautiful affirmation of his
eternal identity as a manjari.
mi to svnanda-sukhada-vs
r-rdhik-mdhava-caraa-ds
I am the maidservant of the lotus feet of Sri Sri Radhika Madhava and the eternal resident of Svanandasukhada Kunja at Radha Kund. (aragati)
Abhidheya, or the means to attain God.
In Chaitanya Charitamrita, Gauranga Mahaprabhu declares sadhana bhakti to be the only abhidheya
abhidheya sdhana bhakti unaha vicra
sarva jana dea kla date vyapti jra
dharmdi viaya jaiche ei cri vicra
sdhana bhakti ei cri vicrera pra
Sri Chaitanya Deva said, O Sanatan! Listen to my verdict: To properly perform religious duties or related pious
activities, the appropriateness of the performer, the place, time and circumstances, must always be taken into

consideration. Sadhana bhakti, however, transcends all such considerations, because any person, at any time,
at any place or in any situation, may perform it. (CC 2.25)
There are two types of sadhana bhakti

ei to sdhana bhakti dui to prakra

eka vaidh bhakti, rgnug bhakti ra
Vaidhi and raganuga are the two forms of sadhana bhakti. (CC 2.22)
Previous examples have shown that vaidhi bhakti lacks the potency to awaken Vraja prema. Thus raganuga
bhakti is prescribed for jivas desiring to attain Krishna in Vrindavan.
In the opinion of the Gaudiya Vaishnava acharyas, lila smaran is the main limb of raganuga bhakti
smaraasytra rgnugy mukhyatva, rgasya mano-dharmatvt. As raga, deep attachment, is a function
of the mind, smaran is the main limb of devotional practice on the raga marga. (Vishwanath Chakravarti, Rgavartma-candrik)
The conclusion is that anyone desiring to attain Vrajendra Nandan Sri Krishna can perform Krishna bhajan at
any time or in any circumstance. No shastric restriction is either needed nor desired here, because such is
Chaitanya Mahaprabhus direct shastra vidhi that lila smaran should always be performed.
Because the mind controls the activities of the body and senses, lila smaran can influence all other devotional
activity on performs, cleansing both the mind and the intelligence. Indeed lila smaran is the bridge linking the
sadhaka with the splendor of Goloka Vrindavan. When one enters that world through manasi seva, all forms of
external sadhana become ssaga, or complete, with the potency to reach their connecting point.
In Goloka Vrindavan, Gaura and Govindas nitya lilas unfold in regular sequences throughout the day and night.
The Gaudiya Vaishnava acharyas therefore recommend that one meditate on each lila at the prescribed time it
happens. Thus, ashta kala lila smaran has been introduced, and r-Govinda-llmta by Kaviraj
Goswami,r-Ka-bhvanmta by Vishwanath Chakravarti, and r-Khnika-kaumukd by Kavi
Karnapur are the most authoritative books to learn about how to follow the Lords ashta kala lilas.
Srila Kaviraj Goswami advises:
caitanya llmta pra, ka-ll sukarpra
dohe meli hoy sumdhurya
sdhu guru prasde , th jei svde
se jne mdhurya-prcurya
je llmta bine, kya jadi anupne
tabu bhaktera durbala jvana
jra eka bindu pne, utphulla tanu mane
hse gya karaye nartana
ei amta koro pna, jh sama nhi na
citte kori sudha vivsa
n paro kutarka garte, amedhya karkavarte
jte parile hoy sarva-na
The nectar of Chaitanya lilamrita mixed with the camphor of Krishna lilamrita makes the most tasteful
combination. Whoever savors this nectar, by the grace of guru and sadhu, comes to know the greatest
abundance of sweetness.

Do not neglect this lilamrita and rely on other forms of nourishment, lest your spiritual life weakens. On the
other hand, if you drink a single drop of this lila rasa, it will invigorate your mind and body and make you laugh,
sing and dance in ecstasy.
Therefore, relish the lila rasa and keep strong faith in the process. Though nothing compares to such a
sadhana, you must beware not to fall into the ditch of conflicting arguments, because if you do, everything will
be lost. (CC 2.25.270-272)
Purport: While feasting, an anupna is a drink taken as a digestive. Here, in the second of the three verses
quoted, Srila Kaviraj Goswami has compared Gaura-Govinda lilamrita with the meal itself, or the main diet for
nourishing ones sadhana. The anupana is compared with all other forms of sadhana. In short, he means that if
one takes the digestive aid without the actual meal, weakness will surely resulttabe hoy bhakter durbala
jvana. The doctors (kavirjas) advice is very clear and to the point: Vaishnavas who disregard such clear
instruction are indeed unfortunate. Let us not fall into the ditch of conflicting arguments, but follow resolutely the
diet and medecine prescribed by the kavirja.
ei amta koro pna, jh sama nhi na
citte kori sudha vivsa

Therefore always drink the incomparable nectar of Gaura-Govinda lila, keeping strong faith in this process.
In his famous Chaitanya Charitamrita commentary, Sri Radha Govinda Nath has explained the meaning of Sri
Rupas verse quoted earliersev sdhaka-rpea siddha-rpea ctra hiin the following way: raganuga
sadhana has two parts: external and internal. Since smaran is the main limb, it is poya, to be maintained,
while shravan, kirtan or any of the other sixty-four types of sadhana bhakti are the poaka, or maintainers. In
other words, all types of vidhi are simply meant to nourish lila smaran and protect one from falling down. This
version is supported by one of Sri Rupas most prominent verses in Bhakti-rasmta-sindhu, which runs as
follows:
smartavya satata viur vismartavyo na jtucit
sarva-vidhi-niedh syur etayor eva kikar
Lord Vishnu (Sri Krishna) is always to be remembered and never to be forgotten. All the rules and regulations in
the shastra are the servants of this overriding vidhi (rule) and niedha (prohibition). (BRS 1.2.8)
Now it is important to say a word about sankirtan and its relation to smaran sadhana. Sri Vishwanath
Chakravarti has given the following reminder in Rga-vartma-candrik to raganuga sadhakas:
atra rgnugy yan mukhyasya tasypi
smaraasya krtandhnatvam avayam.
Even though smaran is the main limb for those who practice raganuga bhakti, it should still remain subordinate
to kirtan. (Rga-vartma-candrik, 14)
Smaran and kirtan are both extremely important limbs of bhakti sadhana. raganuga bhaktas who have become
attached to smaran sadhana should always perform kirtan as well, remembering that Sri Chakravarti Deva
himself promoted the sankirtan movement. On the other hand, however, those who only emphasize chanting
should also remember that as our Gauranga chanted, his mind was fixed on Sri Vrindavan! Experienced
devotees make no distinction between smaran and kirtan. They relate to the two processes as ideally one form
of sadhana. That is to say, smaran is contained within offenseless chanting and, within extensive lila smaran,
the Name goes on as well.

Let us now consult Sri Thakur Bhaktivinodas Harinma-cintmai, which is a manual devoted exclusively to
Nama sadhana. In the last chapter, Sri Bhaktivinoda compares the Name to a budding flower. The nmakusuma blossoms in stages revealing Krishnas rasa, rupa, guna, and lila madhurya. The lila represents the full
blooming splendor of the Name.
pra prasphuita nma-kusuma sundara
aa-kla nitya-ll praktira para
The flower of the Name completely reveals the beauty when Krishnas divine ashta kala nitya lilas are included.
(HNC 15.28)
From this statement we learn that exclusive Nama sadhana is never complete without lila smaran. Indeed, Srila
Vishwanath Chakravarti also affirms this when he winds up his ashta kala lila kavya entitled Kabhvanmta with the statement
Radha Govindas eightfold daily pastimes are like a jeweled japa mala when combined together, for each lila
represents a gem-like bead.
Thus, the most experienced sadhaka will not only chant the Maha Mantra on his japa mala, but also
contemplate within the mind the japa mala of Radha Govindas ashta kala lilas.
Srila Bhaktivinoda recaps the essence of all advice, saying:
lajj chi ka nma sad gna kore
kera mdhurya ll sad citte smare
Ward off cowardice! Always chant Kas names while remembering his madhura lilas. (Bhajana-rahasya, 6)
How can the sweetness of Krishnas names or lilas be tasted? Chaitanya Mahaprabhu instructs
karma japa yoga jna, vidhi-bhakti tapa dhyna
ih hoite mdhurya durlabha
kevala je rga mrge, bhaje ka anurge
tre ka mdhurya sulabha

O Sanatan! Krishnas madhurya cannot be realized by karma, neither by silent mantra recital, nor by yoga
sadhana. Nor can this sweetness be known through vidhi bhakti, tapasya, or impersonal meditation. Only by
worshiping with deep attachment (anuraga) and following the process of raganuga bhakti can one experience
the taste of Krishnas madhurya. (CC 2.21.119)
Prayojana: The goal of life.
Krishna says, mte je prti, sei prema prayojanaLove for me, such is the goal of life. (CC 2.25) The same
is stated in Srinath Chakravartis verse, with which we opened this book: premn pum-artho mahnPrema is
the parama-pururtha, or supreme goal of life.
Prema is the perfection of sadhana bhakti. Without it, Krishnas darshan remains impossible. Thus, prema is the
prayojana or necessity for every jiva desiring Krishnas darshan and nitya seva.
Sri Chaitanya Deva informed Sanatan Goswami, saying,
bhakti bine ke kabhu nahe premodaya
prema bin ka prpti anya haite naya

O Sanatan! Without bhakti, prema never awakens. And without prema, Krishna is unattainable. (CC 3.4.58)
Purport: Many Vaishnavas may be under the impression that Krishna-prapti (attainment of Krishna) awaits
those who die after completing a life of devotion. Yes, so it is, for the bhaktas attaining prema. In this previous
reference Chaitanya Mahaprabhu expresses this opinion. Those who leave their bodies after a lifetime of
casual devotion again take birth in the material world. If a fortunate bhakta comes to the stage of bhava, when
the Lords uddha-sattva potency enters the heart, then Krishna reveals himself through sphurtis or spiritual
visions. Receiving such regular sphurtis, prema awakens, causing Krishna to reveal himself. Such kripa siddha
or sadhana siddha bhaktas attain the Lord upon giving up the material body. This siddhanta is confirmed by the
mahajan poet Sri Premananda, a direct associate of Sri Gaurasundar.
sdhana ekhne, siddhi to ekhne, bhvera gocara se
ekhne jadi t, dekhite n po, marile dekhibe ke?
Sadhana is for here in this world. Siddhi will also happen here, for it is perceivable in bhava. If we are unable to
see Krishna here in this world, then how will be able to see him after dying? (Mana-ik)
There are many varieties of Krishna bhakta, and thus there are many varieties and levels of Krishna prema.
Comparatively speaking, Vrishabhanu Nandini Radhikas madankhya-mah-bhva is paramount amongst all
these varieties of prema. Radhas sakhis and manjaris also possess mahabhava, but theirs is somewhat less
potent than hers. Mahabhava prema is the supreme prayojan or necessity for the Rupanuga followers of
Chaitanya Mahaprabhu.
Devotees of this world may gradually elevate themselves through the stages of shraddha, sadhu-sanga,
bhajana kriya, anartha nivritti, nishtha, ruchi, bhava and at last attain prema. This prema, however, is far below
the standard of the mahabhava possessed by Radharanis sakhis and manjaris. After prema awakens, there
are further progressive stages: sneha, mna, praaya, rga, anurga, bhva and mah-bhva. These levels of
prema cannot, however, take place within a material body. Thus an important question arises: How can jivas
attain mahabhava prema and become eligible to directly serve Sri Sri Radha Govinda? Srila Vishwanath
Chakravarti very nicely answers this important question in his Rga-vartma-candrik. He first quotes Ujjvalanlamai-tad-bhva-baddha-rg ye jans te sdhane rat
tad-yogyam anurgaugha prpyotkahnusrata
t ekaothav dvi-tr kle kle vrajebhavan
Those having deep attachment (anurgaugha) on the path of Radha Govinda become siddha. Such rare
persons, either alone, in pairs or in groups, then take birth in Vraja from the womb of a gopis. (UN 3.48)
anurgaugha rgnug-bhajanautkahya na tv anurga-sthyina sdhaka-dehenurgotpatty-asambhavt
vrajebhavann iti avatra-samaye nitya-priydy yath virbhavanti tathaiva gopik-garbhe sdhana-siddh api
avirbhavanti tata ca nitya-siddhdi-gopn mah-bhvavatn saga-mahimn darana-ravaakrtandibhi sneha-mna-praaya-rgnurga-mah-bhv api tatra gopik-dehe utpadyante prva-janmni
sdhaka-dehe tem utpatty-asambhavt ata eva vraje ka-preyasnm asdhrani lakani
Here the word anurgaugha means great anxiousness in Radha Govinda bhajan, not the anuraga that is one
of the higher stages of prema. The reason for this is that anuraga cannot be developed while still remaining in
the material body. In the sadhaka deha one may attain to the stage of prema only. When it is stated, Such
sadhana siddha bhaktas take birth in Vraja, this means that they take birth in the specific material universe
where the Lord manifests his bhauma lila. Once there, such newly arrived sadhana siddha gopis further
advance in prema through the stages of sneha, mana, pranaya, raga, anuraga, bhava, and finally to
mahabhava. This all becomes possible solely by the association and incredible mercy of Krishnas nitya siddha

gopis. (VCT 7)
Srila Vishwanath continues:
nanu, tarhy etvanta kla tai paramotkahair bhaktai kva sthtavyam ? tatrocyate, sdhaka-dehabhaga-samaye eva tasmai premavate bhaktya cira-samaya-vidhta-skt-sevbhila-mahotkahay
bhgavata-kpayaiva sa-parikarasya svasya darana tad-abhilaaya-sevdika ca labdha-snehdi-premabhedaypi sakd dyate eva, yath nradyaiva. cid-nandamay gopik-tanu ca dyate. saiva tanur yogamyay vndvanya-prakaa-prake ka-parivra-prdurbhva-samaye gop-garbhad udbhvyate. ntra
kla-vilamba-gandhopi. prakaa-lly api vicchedbhvat. yasminn eva brahme tadn vndvanyalln prkaya tatraivsym eva vraja-bhmau. ata sdhaka-premi-bhakta-deha-bhaga-sama-klepi saparikara-r-ka-prdurbhva sadaivsti. iti bho bho mahnurgi-sotkaha-bhakt ! m bhaia !
susthirs tihata ! svasty evsti bhavadbhya iti.
Now a doubt may arise: Upon giving up the material body, where does the sadhana siddha bhakta remain
before attaining his gopi svarupa? The answer is as follows: Such premika bhaktas, even before they attain the
higher levels of prema listed above, instantly achieve their cherished desire for nitya seva. An example of this is
in the way that Narada achieved perfection. The spiritual gopi body one receives is given by the grace of
Yogamaya and takes its birth from the womb of a Vraja gopi. Here there is no delay in time because Krishnas
bhauma lila is eternal. One is immediately transferred to the universe where Krishnas bhauma lila is being
manifested.
Vishwanath concludes by addressing the anxious Radha Govinda sadhakas: O anxious and deeply
affectionate devotees! Have no fear! Be calm! Your futures will be very auspicious.

Associate with the rasika bhaktas

Chaitanya Charitamrita is honored by many as the main text of the Gaudiya sampradaya. The cream of the
Bhagavatam, the Gita, the Vedas, Upanishads, Puranas and Pancharatras can be found in this classic work.
Most importantly, however, Sri Krishnadas Kaviraj adds many shlokas and examples from the Goswamis books
to present the essence of Sri Chaitanyas teachings. No doubt, if this king of poets had not given the purport to
Sri Gaurasundars anarpita-car mah karu, the mystery of Gauras avatar woouuld have been lost to the
world. Yet, the average reader still fails to understand the deep siddhantas in this book. As Sri Kaviraj Goswami
himself admits:

ata eva kohi kichu koriy nigha

bujhibe rasika bhakta, n bujhibe mha
hdaye dharaye je caitanya nitynanda
ei saba siddhnta sei pibe nanda
I am speaking of things most confidential. The rasika bhaktas will understand, but not the dull-brained mudhas.
Those who hold Gaura and Nitai within their hearts shall experience great joy from hearing these siddhantas.
(CC 1.4)
As the Kaviraj says, only rasika bhaktas may grasp the subtle meaning found in Chaitanya Devas rasa tattva.
Sri Narottam Das Thakur also supports this opinion:

ei tattva jne je, parama rasika sei

tra sage rahibo sarvath
This tattva can be understood by the parama rasikas. Let me always remain in their association.
In the matter of discussing lila katha, proper association is essential. Those desiring to submerge their minds in
Radha Govindas lila rasa sindhu would do well to seek out rasika bhakta sanga. Understanding this necessity,
Srila Rupa Goswami advises,

rmad-bhgavatrthnm svdo rasikai saha

sajtyaye snigdhe sdhau saga svato vare
One should taste the meaning of Srimad Bhagavatam and related scriptures in the association of rasika
bhaktas. Ideal sadhu sanga with rasika bhaktas depends on three conditions (1) similar desires and goals, (2)
the devotee should be affectionate, and (3) more advanced than oneself. (BRS 1.2.91)
Through rasika bhakta sanga, ones taste for lila rasa kath becomes habitual. As Sri Gauranga himself is the
rasika shekhara, his only business is tasting transcendental mellows with his premika devotees. Logically, if we
should desire to join him through attaining his mercy, should our only refuge not be the same as his?
Consequently, by tasting again and again the rasa from Gaurangas madhura lilas, an auspicious wonder will
then take place.
gaura-prema-rasrave se tarage jeb ube
se rdh-mdhava-antaraga
By dunking in the waves of the nectarean ocean of Gaura prema rasa, one may resurface as a confidential
associate of Sri Sri Radha Madhava. (Prrthan, 13)
janma karma ca me divya
eva yo vetti tattvata
tyaktv deha punar janma

naiti mm eti sorjuna

One who knows the transcendental nature of my appearance and activities does not, upon leaving the body,
take his birth again in this material world, but attains my eternal abode, O Arjuna. (Gita 4.9)

END OF PART ONE

Pronunciation note
Since this book is intended principally for an audience that already has some familiarity with terminology related
to the Gaudiya Vaishnava tradition, it has been deemed unnecessary to treat most of them as foreign. Most
terms have thus neither been placed in italics nor treated with diacritical marks. To facilitate understanding,
however, one can look in the glossary where most terms can be found with both the English spelling and the
transliterated form according to the conventions that have become familiar in the sampradaya.
Bengali pronunciation differs from north Indian or conventional Sanskrit pronunciation in a number of ways.
Even so, Bengali uses the same spellings as with a few exceptions it shares the pan-Indian alphabetical
system. Although the author has a personal preference for the Bengali pronunciation, we have for the sake of
consistency kept to the familiar transliteration system for Sanskrit words. Thus a word will have the same
spelling whether it appears in a Sanskrit or Bengali context.
The principal differences in Bengali pronunciation are as follows:
a, which in Sanskrit is pronounced like the u in bun, is pronounced in Bengali more like the o in box. At
the ends of words, especially those who penultimate syllable is long and followed by a simple
consonant, the a is not usually pronounced.
ai is pronounced oy.
au = ow
k (ksh) in Sanskrit = kkh in Bengali.
v at the beginning of a word is pronounced as b.
v after consonants is silent, but doubles the preceding consonant.
v after vowels is pronounced more like a w, i.e., bhagawn.
y at the beginning of a word is pronounced as j. e.g. Jamun rather than Yamun.
y after consonants is silent, but doubles the preceding consonant.
y after some vowels is pronounced like a w, i.e., jw.
, and s tend to be pronounced in the same way, like a dental sh.
and h within a word are usually pronounced like a hard r. This is sometimes rendered by and h,
despite the conflict with the vowel using the same character.
The above information should be borne in mind, especially while reading Bengali songs where the two systems
come into conflict. There, the customary transliteration is used for Sanskrit loan words while Bengali words are
transliterated in a way that more closely reflects Bengali pronunciation rather than spelling. For example, haya
is written hoy, and yoy as jw or jo, etc. Hopefully, this will help the reader to follow more accurately.
This unfortunately internally inconsistent system has been adopted primarily for those familiar with words that
have been seen in one form, such as vaiava or Vaishnava, which in Bengali would more appropriately be
rendered as boiob or Boishnob.

Appendix:
Srila Bhaktivinoda Thakurs Unbroken Disciplic Succession
and Siddha Pranali
Another important side of Srila Bhaktivinoda Thakurs mercy to the world appears through his son and initiated
disciple, Srila Lalita Prasad Thakur, to whom he awarded siddha pranali in 1890. Thus the mnya-guruparampar[5] of their followers unfolds like this:
1. (Nityananda Prabhu) Jahnava Mata
2. Ramacandra Goswami of Baghna Para
3. Rajavallabha Goswami
4. Kesavacandra Goswami
5. Rudresvara Goswami
6. Dayarama Goswami
7. Mahesvari Goswamini
8. Gunamanjari Goswamini
9. Ramamani Goswamini
10. Yajnesvara Goswami
11. Vipina Vihari Goswami (1850-1919)
12. Bhaktivinoda Thakur (1838-1914)
13. Lalita Prasad Thakur (1879-1980)
In this line, when siddha pranali is awarded to the qualified disciple, the manjari name and ekadasa bhava of
each member of the guru parampara is also given. In other words, siddha pranali not only means the eleven
items that make up a disciples siddha manjari svarupa, but it also includes the pranali, or manjari line of
worship that the new practitioner will follow. This is very important, because without following in the footsteps of
ones manjari parampara, it will be very difficult or almost impossible to arrive at the lotus feet of Sri Radha and
Krishna in their madhura Vrindavan pastimes.
A noteworthy feature of this guru parampara is that it begins with Ma Jahnava, who is Radharanis younger
sister, Ananga Manjari, in Vrindavan lila. Because Ananga Manjari has a unique position in the lila, as not only a
manjari but a sakhi as well, her guru parampara also carries within it this option.
Similarly, Jahnava Matas disciple Ramachandra Goswami (Sri Ramai Thakur) is the reincarnation of
Mahaprabhus associate, Vamsivadanananda Thakur, who was Krishnas vamsi in Krishna lila. This Vamsi
Thakur took mantra diksha from Sri Gaurangas eternal consort, Srimati Vishnupriya Devi. Hence another
wonderful feature of this guru parampara is that the worship of Gauranga-Vishnupriya can be nurtured in it.
Perhaps this is why Bhaktivinoda Thakur installed Vishnupriya and Laksmipriya murtis along with Gauranga in
the center of the Yoga Pith mandir in Sridham Mayapur.
Furthermore, in this line, Bhaktivinoda Thakur innovated the worship of Gaura-Gadadhar along with their
mantra upasana. Hence initiates into Bhaktivinoda Thakurs guru parampara also receive a Gadadhar-Radha
Gaura-Krishna yugala mantra.

[1]
See page 9
*rdh-sage yad bhti tad madana-mohana | anyath viva-mohopi svaya madana-mohita || (Govindallmta)
[2] priya-narma-sakh This is Rupa Goswamis technical term for the manjaris.
[3] Srila Narottam Das Thakur has two manjari names, i.e. one given him by his guru, Sri Vilasa Manjari, the
other given by Radharani herself, Sri Champaka Manjari.

[4]
etc.
[5]

[1] For a cross reference, see the shloka on the opening pagerdhyo bhagavn vrajea-tanaya,
The unbroken disciplic succession coming from an authorized source.