raga

August 28, 2002

I'm not sure I fully understand. If he appears in the deity form as a sannyasi would it still be inappropriate? I ask this question because I saw a very nice picture of Sannyasi Chaitanya deity in a book called Vaisnava India. I really liked it alot. The deity has very "human" proportions, with Chaitanya with shaved head, long arms, bare chested, and a short dhoti (above his knees). Also, in a book called The Color Guide To Vrindavana, there is a deity of Lord Chaitanya at Imli Tala as a sannyasi. I'm just not sure I see why it would be incorrect to worship this deity. I like it quite a bit.

No, of course it is all right if the Deity is made in the form of a sannyasi and worshiped as a sannyasi, then of course it is all right. Again, this sannyasi-murti you cannot dress in householder clothes. Either one or the other.

There's also one very beautiful almost life-size murti along the parikrama path going around Vrindavana, Sri Caitanya sitting under a banyan tree in a small shrine. It used to be very beautifully seen to the road for all pilgrims to view. It appears that the building was recently taken over by Gaudiya Math, who since then have built walls around the place and placed pictures of their acaryas all over the shrine, and consequently much of the mood the place once used to have is gone. It is no longer just Sri Caitanya sitting under a banyan tree in a rapture of separation, tears in His eyes, but rather it is some kind of an establishment I find hard to relate with.

I should have a picture of this place from a few years back, I'll have to scan it in and post it here. Please remind me if I forget about it, I have loads of things to do right now.

August 27, 2002

Then why are the devotees excluding the worship of His blessed wife, Vishnupriya devi?

How can there be a householder without a housewife?

Gaudiya sadhakas who aspire for manjari-bhava in Vraja have a corresponding identity in Navadvipa-lila as kisora brahmana boys who serve Sriman Mahaprabhu in various ways under the guidance of their guru. Their bhava is not in worshiping Gaura as nagara of Vishnupriya, but rather they worship Gaura in His lila of a sadhaka of Vraja prema. Beyond this, it is not befitting for young kisora brahmanas to engage in serving another person's wife. This is the common esoteric idea behind Gaura-upasana in the Gaudiya tradition, although often unknown among those who merely adhere to vaidhi-bhakti.

In Navadvipa, you will also find lineages in which Gaura-Vishnupriya are worshiped together. I am not familiar with their inner bhava-vicara. Then of course there is the tradition of Gaura Nagara upasana, yet another brand of worship.

August 27, 2002

In His nitya-lila, Sri Caitanya plays the part of a young householder, just as He did during his Navadvipa-lila. Meditation of nitya-lila in Navadvipa is described in the Paddhatis of Gopal Guru and Dhyanacandra, in the Smarana Mangalam of Visvanatha and in the Gutika of Siddha Krishnadas Baba.

Since He appears in this very form in the arca-vigraha, it would be inappropriate to dress Him as a sannyasi. One cannot jump back and forth between different bhavas, for it would cause a disruption in the proper mood of worship.

The opulent dressing is something I beg to disagree with on occasion. The dressing should be appropriately opulent, but unnecessary ornaments and extremely complicated clothing should be avoided. Clothing and ornaments must be prepared with proper consideration of His convenience, not merely as a matter of opulent worship. He is not pleased by any degree of opulence if it lacks proper bhakti-bhava.

August 26, 2002

The kirtan above consists solely ff the names of Krishna, bound together by "jaya" on occasion. It is equally Sanskrit, Hindi and Bengali. It appears in the middle of Bhaktivinoda's Bengali work though. As for the rest:

Mahâmantra -- Sanskrit

Prabhupâda Pranâti-- Sanskrit

Pancatattva mantra -- Sanskrit

Govinda Jaya Jaya -- Sanskrit

Gurvâstaka -- Sanskrit

Nrsimhadev -- Sanskrit

Govindam -- Sanskrit

Siksâstaka -- Sanskrit

Gurupuja -- Bengali

Râdhâ-Madhava -- Bengali

Nârada Muni -- Bengali

Manah Siksa -- Bengali

Râdhikastava-- Sanskrit

Caitanya Prabhu -- Bengali

Mahâmantra2 -- Sanskrit

Bajahû Re Mana -- Bengali

Arunod. /Jiv Jago -- Bengali

Râdhâ-Mâdhava2 -- Bengali

Dâmodarâstaka -- Sanskrit

Harî Haraye -- Bengali

Vibhâvarî Sesa -- Bengali

Gauranga Karuna -- Bengali

Mahâmantra4 -- Sanskrit

Dâlâlera Gîtâ -- Bengali

Krishna-Murâri -- Hindi [This isn't by Bhaktivinoda as far as I know.]

Kabe Habe -- Bengali

Radhikâstakam -- Sanskrit

Râdhâ-Krishna Bol -- Bengali

Mânasa Deha Geha -- Bengali

Gaura Ârati -- Bengali

Je Anilo -- Bengali

Vancha Kalpa -- Sanskrit

Sâvarana Sri Gaura -- Bengali

Srita Kamala -- Sanskrit

Ista Deve Vijnapti -- Bengali

Sri Sri Sadgosvâmî Astaka -- Sanskrit

Mahâmantra5 -- Sanskrit

Sri Nâma -- Bengali

Gurudev -- Bengali

Suddha Bhakata -- Bengali

Prasâda sevâya -- Bengali

Lâlasâyami Prârthanâ -- Bengali

Sakhî-vrinde Vijnapti -- Bengali

August 25, 2002

Posted Image

Posted Image

</td><td width="442" valign="top"><table width="100%" height="100%" border="0" cellpadding="20" cellspacing="1"><tr><td align="center" valign="middle" background="http://www.radhapada.raganuga.com/image/table_bg.gif" bgcolor="#73779A"><div align="center" class="header"></div></td></tr><tr><td background="http://www.radhapada.raganuga.com/image/table_bg.gif" bgcolor="#73779A" class="body"><div align="justify">

WORDS FROM THE ARTISTSome songs I have selected to use in this Cd are my usual repertoire that I have sung over the years, while others I had selected for this particular project. On a whole the Cd is a presentation of the worship of Sri Radha-Krishna as presented through the perspective of the cultivation of raganuga bhakti, specifically manjari bhava upasana, the path to attain the sacred feelings and services like that of Sri Radha's maidservants, the manjaris.These songs and mantras have the power to impress upon the mind and reveal the transcendental, names, forms, qualities and pastimes of the Divine Pair. The services of the manjaris, Sri Radha and Sri Krishna's love for one another, the transcendental playground of the Divine Pair, Sri Vrindavan are all described in these songs. I humbly beg the listeners to forgive me for my lack of musical aesthetics. I am just a lowly aspirant to one day attain the holy foot dust of Sri Rupa Goswami's lotus feet. I pray that all the Vaisnavas may be pleased with my endeavours and bless me to attain devotion for the lotus feet of Sri Gauranga.| Radhapada Das |

</div></td></tr><tr><td background="http://www.radhapada.raganuga.com/image/table_bg.gif" bgcolor="#73779A" class="body">

VISIT THE WEBSITE!

Download samples of all songs on the album and the lyrics for them with both Bengali / Sanskrit and translation.

http://radhapada.raganuga.com

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August 22, 2002

<center> Posted Image

<big>Descending from the Hindola</big>

(This kirtana concludes the Jhulana Festival)

jhulanA hoite, nAmilA turite, rasavatI rasa-rAja,

ratana Asane, bosilA jatane, ratana mandira mAjha

su-cAmara loi, bIjana bIjai, sevA parAyaNA sakhI

subAsita jale, badana pAkhAle, basane mochAiyA dekhi

thAri bhori koi, vividha miThAi, dhari duhu sanmukhe

sakhIgaNa, kotohu kautuke, bhojana korilo sukhe

tAmbUla sAjAiyA, kono sakhI loiyA, dohAra badane dilo

ei keza kusume, ApAda vadane, nichiyA nichiyA nilo

kusuma talape, alape alape, bosilA rAdhikA zyAma

alase iSato, nayana mudilA, heriyA mohita kAma

dekhi sakhIgaNa, kotohu jatane, zutAyalo duhu tAya

sakhIra iGgite, caraNa sevite, ei dAsa vaiSNava dhAy</center>

Rasavati Rai and Syama-rasa-raja swiftly descend from the Hindola, enter a ratna mandira, and sit on jewelled asanas. The seva parayana sakhis fan with camaras. One sakhi offers scented water, and wipes Their faces with a soft cloth. Then large plates of assorted sweets are brought before Them. Thus Radha and Krsna enjoy a delightful feast with the sakhis. Afterwards, a sakhi slips pan into Their mouths. And then Radha-Madhava are decorated with flowers (from head to foot) and escorted to the flower bed. Feeling tired, Sri Yugala Kisora’s eyes slightly close, yet mohana kama awakens! And seeing the situation, the sakhis carefully put Them to rest. Then with the sakhis’ que, Vaisnava dasa comes to massage Their lotus feet.

August 22, 2002

<center>(rAgiNI jaya jayanti - tAla eka tAlA)

manera Ananda, sakhi manda manda,

jhulAyato duhuG sukhe

vega avazeSa, pAi avakAze,

tAmbUla deyai mukhe</center>

“Blissfully the sakhis reduce the speed of the swing, to the pleasure of the Divine Pair. Now that the swing has slowed down they find the opportunity to place betelleaves in Their mouths.”

<center>Ara sakhIgaNa, sugandhi candana,

parAgAdi loiyA kore

nAgara nAgari, aGgera upari,

varikhe Ananda bhare</center>

“Other sakhis take fragrant sandalpaste and flowerpollen within their hands and blissfully shower this over the bodies of our Hero and Heroine.”

<center>kona sakhIgaNa, koroye nartana

mohana mRdaGga bAy

vividha yantrete, rAga tAna tAte

AlApi susvare gAy</center>

“Some sakhis dance and play enchanting mrdanga-drums, singing along with the rhythms and tunes of different musical instruments with nice voices.”

<center>heriyA vihvala, deva nArI kula,

Urdhva-pathe sabe rahe

puSpa variSaNa, kore anukSaNa

e dAsa uddhava kohe</center>

“Seeing this, the goddesses in the sky become ecstatic as they hover in the sky. Uddhava dasa says: They are showering flowers all of the time!”

August 22, 2002

<center>(rAgiNI kalyANI - tAla caJcu-puTa)

(chorus) Aju kuJje rAdhA - mAdhava jhulari

(jhulari jhulari jhulari jhulari)

Aju kuJje rAdhA - mAdhava jhulari</center>

“Today Radha and Madhava are swinging in the kunja.”

<center>sakhIgaNa meli koroto gAna

ghana ghana muralI zAna

locane locana toDai mAna

nAsAya vezara lolarI </center>

“The sakhis meet and sing while the flute plays incessantly. Meeting eyes uproot pique and pearls dangle under Their noses.”

<center>hindolA racita kusuma puJja

ali kula tAhe vihare guJja

sAri zuka pika beDhalo kuJja

gheri gheri gheri bolari</center>

“The swing is made of lots of flowers and swarms of buzzing bees enjoy there. The female Sari-parrots, the male Suka parrots and the cuckoos fly around in the kunja, surrounding them and singing.”

<center>jhulanA dhamake camake rAi,

vihasi mAdhava dharai tAi

Anande avaza paraza pAi

cApi dharai kolari</center>

“On the swing Radha is alarmed and scolds Madhava, Who laughs and holds Her. He becomes overwhelmed with bliss when He touches Her and keeps Her pressed on His lap.”

<center>priya sahacari TAnai Dori

alase avaza hoilA gori

ghumAolo dhani rase vibhori

dIna kRSNa dAsa bolari</center>

“The priya sakhis pull the ropes of the swing and Gori Rai becomes overwhelmed with fatigue. Dina Krsna dasa sings: Absorbed in rasa Dhani Rai fell asleep.”

August 22, 2002

<center>(rAgiNI kedAra - tAla eka tAlA)

Aju lalita hindolA mAjha

raGge jhulato nAgara rAja

rAi suvadani vAma pAza

koto hu Ananda sAyare bhAsa</center>

“Today Lalita blissfully pushes Nagara Raja as He sits on the swing with fair-faced Rai on His left side, floating in an ocean of transcendental bliss.”

<center>kibA adabhuta duhuka zobhA

nAhiko upamA bhuvane lobhA

duhuka vadana duhu se heri

hAsi cumba dei beri beri</center>

“How wonderful is Their beauty! Nothing in the world can compare to Them! Looking at Each other’s faces they laugh and kiss Each other time and again.”

<center>AGkhi bhaGgi kori koteko bhAGti

kohe gada gada rabhase mAti

lalitAdi sakhi se sukhe bhAsi

nehAre dohAra vadana zazi</center>

“The Divine Pair makes so many gestures with the eyes and speak so many disordered words with faltering voices. Lalita and the other sakhis float in bliss as they behold Their moon-like faces.”

<center>raGge jhulAyato manda manda

miliyA gAoyate pada suchanda

bAjate veNu vINA upAGga

madhura mRdaGga muraja caGga</center>

“Blissfully and slowly They swing and together They sing nicely composed songs, play flute, vina, upanga and sweet mrdanga and muraja-drums.”

<center>keho nAce koto bhaGgi kori

ati mohita tA dohe heri

sura-nArI nija gaNa saGge

puSpa vRSTi koroto raGge

jaya zabada vRndAvana bhari

zuni raGge mAte narahari</center>

“Some are dancing, making so many gestures, looking at the Divine Pair in total fascination, while the goddesses in the sky blissfully shower flowers. The whole of Vrndavana is filled with the sounds of ‘Jaya’, and Narahari is raving when he hears it.”

August 22, 2002

<center>(rAginI kalyANI - tAla caJcu puTa)

jhulato zyAma, gaurI bAma,

Ananda raGge mAtiyA,

iSata hAsita rabhasa keli, jhulAto saba sakhinI meli,

gAoto koto bhAtiyA

hema maNi-yuta bara hi Dora, racita kusuma gandha bhora,

poroto bhramara mAtiyA

navIna latAya joDita DAla, vRndA vipine zobhita bhAlo

canda ujora rAtiyA

nava ghana tanu dolAya zyAma, rAi saGge jhulato bAma,

taDita jaDita kAtiyA

tArA-maNi candra hAra, jhulita dolato gale dohAra

hilana duhuka gAtiyA

vidhi koto dhiyA tA-thaiyA bola, bAje mRdaGga mohana rola,

tinA-nA tinA-nA tA-ti-yA

bheda pavana grAma pUra, ghora zabada jIla sura,

varaNa nAhiko jAtiyA

maNi AbharaNa kiGkinI baGka, jhulane bAjaye jhunura jhaGka

jhana jhana jhana jhA-ti-yA

rAdhA mohana caraNe Aza, kevala bharasA uddhava dAsa

racita pUrito chATiyA</center>

Syama swings with Gauri on His left, intoxicated by Jhulana’s ananda rasa! Yet with Their sliver-like smiles They arouse the mood for Ananga Keli! Radha’s sanginis push the Hindola and sing, displaying madhura gestures.

The hema-mani Hindola is decorated with fragrant flowers that allure hoards of bees.

Syama appears like a cloud, and Rai Rangini is like the brilliant lightning embracing His left side!

Radha-Syama wear candra hara (moon-necklaces) and tara-mani (star-jewels) that toss as Their bodies clasp together.

The mohana mrdangas play - bi-dhi, bi-dhik-a-di-ya and tini-na, tini-na-ta-ti-ya.

The gopis’ high-pitched singing traverses the sky to fill the surrounding area; it’s simply indescribable! Yet their ornaments and kinkini malas tinkle as the jhunura (large karatalas) resound: jha-na, jha-na, jha-na – jha-ti-jha!

Thus overwhelmed, Uddhava dasa takes shelter at Sri Radha-Mohana’s lotus feet.

<center>(Translation by Gadadhara Prana dasa)</center>

August 22, 2002

<center>(rAgiNI mallAra - tAla teoTa)

dekho sakhi jhulato rAdhA-zyAma -

vividha yantra, sumeli susvara,

tAna mAna suThAma</center>

“Look, O sakhi, how Radha-Syama are swinging! Various musical instruments are being played, and songs are sung with beautiful voices and with nice rhythms and tunes.”

<center>ASADha gata puna mAha zAGana

sukhada yamunA tIra

cAGda rajani, sukhamaya sukhodaya,

manda malaya samIra</center>

“The month of Asadha (June-July, when it is very hot) is gone and the Sravana month (July-August) has come on the delightful bank of the Yamuna. The moon is rising in the blissful night sky and a gentle Malayan (southern) breeze is blowing.”

<center>paripUrNa sarovara, praphullita taru vara

gagane garaje gabhIra

ghora ghaTA ghana, dAminI damakata,

bindu barikhata nIra</center>

“The lakes are full and the trees are blooming (due to profuse rain at that time of the year) and the clouds rumble deeply in the sky. The lightning flashes and drops of rain are showered.”

<center>tahi kalpadruma, tala chAya suzItala

racita ratanahi Dora

jhulaye tachu para, gori zyAmara,

jhulAye sakhi dui ora</center>

“A swing is hung there on jewelled ropes in the cool shade of a wish-yielding tree. On it Gauri Radha and Syama Krsna are seated and pushed by sakhis who stand on each side.”

<center>taDita ghana janu, dolaye duhu tanu,

adhare mRdu mRdu hAsa

vadana hema nIla, kamala vikazita

sveda bindu parakAza</center>

“Their bodies resemble the lightning (Radha) and the clouds (Krsna) as They oscillate on the swing. Their faces, that resemble golden and blue lotusflowers, show drops of perspiration and are adorned with tenderly smiling lips.”

<center>charama heri koi, vIjana vIjai

karpUra tAmbUla yogAy

suraTa megha, mallAra gAota

mohana mRdaGga bAjAy</center>

“Some sakhi, seeing that the swinging reaches a climax, starts fanning, others offer betel-leaves, and others sing the surata, megha and mallara ragas while playing fascinating mrdanga.”

<center>kusuma caya vara, hAra naTa koto

bhramara guna guna rol

haMsa zikhi sArasa, susvara zabadita

dAduri ghana ghana bol</center>

“Radha and Krsna wear excellent flower-garlands that dance in so many ways [along with the oscillating swing] while the bees buzz around them. Swans, peacocks and cranes sing with beautiful voices and the frogs croak loudly.”

<center>duhuG bhAle candana, cAGda camakita

tilaka racita kapola

caJcala mukuTa, sucAru candrika

pITha pora veNI dola</center>

“Radha and Krsna wear sandalwood-tilaka on Their foreheads that astonishes even the moon. Krsna wears a beautiful wiggling peacock-feather crown and Radha has a braid that dangles on Her back down to Her buttocks.”

<center>duhuG zravaNe kuNDala, capala jhalamala,

hRdaye zazimaNi hAra

jhalake AbharaNa, jhaGkRta jhana jhana

jhukita jhulana vihAra</center>

“Their restlessly dangling earrings shimmer on Their ears and They wear moon-stone necklaces on Their chests. Their ornaments glitter and chime along with the rhythm of the swinging. In this way the Jhulan-pastimes is ended.”

<center>koi candana gharSaNa, sugandhi chirakata,

zyAma gori aGga heri

sakhi bhASa iGgitahi, dAsa uddhava,

koroto kusuma Dheri</center>

“Some sakhis grind fragrant sandalwood. Looking at the limbs of Syama and Gauri some sakhi gives a verbal hint to Uddhava Dasa to go and pick flowers.”

August 22, 2002

<center>(rAgiNI mallAra - tAla eka tAla)

dekho sakhi jhulata yugala kizora;

nIlamaNi jaDAola kAJcana jora

lalitA vizAkhA sakhI jhulAyata sukhe

Anande magana heri doGhe doGhA mukhe</center>

“Look, O sakhi, at the Yugala Kisora on the swing, resembling a sapphire embraced by gold! Lalita and Visakha blissfully push the swing, while the Divine Pair is absorbed in bliss, admiring Each other’s faces!”

<center> garajata gagane saghane ghana ghora;

raGgiNI saGgiNI gherata cauttara

vividha kusume sabe raciyA hindolA

dolAya yugala sakhI Anande vibholA</center>

“Clouds loudly rumble in the sky as Rangini (playful Radhika) sits on the swing, that is decorated with different flowers, surrounded by Her girlfriends that are ecstatically swinging the Divine Pair.”

<center> jhulAota sakhIgaNa karatAli diyA;

suvadanI kohe pAche giraye bandhuyA

vigalita dukula udita sveda bindu;

amiyA jharaye yeno duhuG mukha indu</center>

“The sakhis are pushing the swing with their handpalms (so hard that) Suvadani (fair-faced Radhika) says (to Krsna): “O friend! We will fall backwards!” Their garments loosen and the sweat drops that appear on Their moon-like faces resemble drops of nectar.”

<center>heri sab sakhIgaNa doGhAkAra zrama;

cAmara vIjana lei koroye sevana

bhramara kokila sab bosi taru DAle;

rati jaya rAdhA-kRSNa rAdhA kRSNa bole

kohe jagannAtha kobe hobe zubha dine;

sakhI sahe doGhAkAre heribo vipine</center>

“Seeing how the Divine Pair perspires of fatigue, all the sakhis begin to serve Them by fanning Them with yaktail fans. The bumblebees and cuckoos are sitting on the branches of the trees and are singing: “Jaya Radha Krsna! Jaya Radha Krsna!” with great love. Jagannatha dasa says: “When will that blessed day be mine when I can see Them both in the forest with the sakhis?”

August 22, 2002

(mAyura - tAla daza kusi)

vipina bihAra, koroto nanda nandana,

suvadani dhani kori saGga

sakala kalAvati, duhuG prema Arati,

mana mAhA upajala raGga</center>

“Nanda Nandana sports in the forest with fair-faced fortunate Radha, and all the artful girls are very happy at heart to see Their loving eagerness.”

<center>ratana hindola’pora, baiThalo duhuG jana,

sakhIgaNa deoto jhakori

gaganahi magana saghana rajani koro,

Anande koroto nehAri</center>

“Radha and Krsna are seated on the swing and the sakhis swing Them. Blissfully they watch the cloudy night merge into the sky.”

<center>dekho dekho aparUpa chAnde

madana mohana heri, mAtala manasija,

kAnu nehAre mukha-cAGde</center>

“Behold, behold this wonderful fashion! Seeing Madana Mohana, Cupid is completely perplexed, especially when he sees His moon-like face!”

<center>vArida garaji, garaji ghana gheralo,

bunda bunda koru pAta

koho zivarAma, malayAcala duhuG para,

mRdu mRdu karatohi bAta</center>

“The rain is drizzling, the clouds are rumbling and thick drops of rain are falling. Sivarama says: “The Malayan breezes are softly fanning Them.”

August 22, 2002

The Jhulan-yatra festival ends today. I am posting some select songs from the "Vaishnava Padavali" collected and translated by Advaitadas (except where otherwise mentioned).

<center> Posted Image

<big>Jhulana Lila – Swing Pastimes</big>

(rAgiNI kAmoda - tAla chuTa daza kusi)

nava ghana kAnana zohana kuJja;

vikasita kusuma madhukara guJja

nava nava pallave zobhita DAla;

sAri zuka pika gAoye rasAla

tahi boli aparUpa ratana hindola;

tA’pora baiThalo yugala kizora

vraja ramaNI-gaNa deota jhakora;

gIrata jAni dhani korotahi kora

koto koto upajala rasa parasaGga;

govinda dAsa tahi dekhoto raGga</center>

“In the new deep forest is a beautiful kunja where the flowers blossom and the bees buzz. On the fresh leaves on the beautiful branches the female Sari-parrots and the male Suka parrots sing delicious songs. Here is a wonderful jewelled swing, on which the Yugala Kisora is seated. The Vraja-gopis give a push, and Radha takes shelter of Krsna’s lap, afraid that She will fall. How many rasika talks are being held? Govinda dasa blissfully beholds it.”

August 21, 2002

Mahanidhi Swami gives 1493 in "Gaudiya Vaishnava Samadhis". More sources?

August 21, 2002

Now that I'm checking into it, I also got the year 1489 from another source drawing from GVA. Probably a typo in the other file I had.

--edit-- now found more mistakes in the other file.... so I left it unchanged. Go figure.

August 21, 2002

I believe this is from the Gaudiya Vaishnava Abhidhan of Haridas Das. Where is Kusakratha's information coming from?

Anyway it is very common to have multiple years of birth from various sources.

August 20, 2002

<center>KANA-I AND RUPA-SANATANA</center>

The sixth wave of Bhakti Ratnakara (6.372-391) relates the loving dealings between Rupa-Sanatana and a Vrajavasi known by the name Kana-i.<blockquote> On the Yamuna’s bank, by a solitary tree, was a charming and very secluded place, a place beyond the knowledge of outsiders. A Vrajavasi brahmana named Kana-i stayed under that tree and worshipped Krsna. Srinivasa approached Kana-i and offered respectful obeisances. Kana-i hugged Srinivasa and would not let him go.

Sprinkling Srinivasa with tears from his eyes, again and again Kana-i said, “Now I see you. I will not see you again. You are full of spiritual love. You will circulate the devotional books in Gauda-desa. Easily you will destroy the conditioned soul’s sins. You are Sri Rupa and Sri Sanatana’s object of mercy. How shall I describe your good fortune?”

As he described the activities of Sri Rupa and Sri Sanatana, Kana-i was overcome. He could not remain peaceful. I will briefly describe Kana-i’s spiritual love for Sri Rupa and Sri Sanatana. I have no power to describe it in detail. Kana-i’s mother was like an abode of great spiritual love. She loved Sri Rupa and Sri Sanatana as if they were her sons.

Who has the power to understand Kana-i’s activities? He always stayed with Sri Rupa and Sri Sanatana. From time to time he very respectfully took Sri Rupa and Sri Sanatana to his own home and offered alms to them. Fruits, roots, sak, or whatever was in his house, he respectfully gave to them.

Manifesting Kana-i’s form, one day Lord Krsna Himself gave alms to Sanatana Gosvami. Pretending to be Kana-i, Lord Krsna enjoyed pastimes in this way. Kana-i’s virtues were known everywhere. No one could leave Kana-i’s association for even a single sesame seed’s worth of time. He was very dear to Sri Sanatana and Sri Rupa.

When Srila Sanatana Gosvami and Srila Rupa Gosvami were no longer to be seen in this world, in his heart Kana-i firmly decided to give up his life. Only by the wish of Sri Rupa and Sri Sanatana was Kana-i’ life saved. Renouncing his home, Kana-i then wandered in Vraja. He resided under that tree by the Yamuna’s banks. He always rolled in the dust. He always floated in the tears from his eyes. Calling out, “Rupa! Sanatana!” he gave out long sighs. Without them he did not wish to live.

Seeing Kana-i’s condition, Srinivasa could not remain peaceful. As he bid Kana-i farewell, tears of spiritual love streamed from Srinivasa’s eyes. </blockquote>

August 20, 2002

<center>SRINIVASA MEETS RUPA GOSVAMI IN A DREAM</center>

The fourth wave of Bhakti Ratnakara (4.194-247) describes of Rupa Gosvami continued to bless the devotees even after disappearing from their vision: <blockquote> “In Nilacala, Sri Caitanya Mahaprabhu disappeared from the world. After hearing that unbearable news, Kasisara Gosvami also left the world. Raghunatha Bhatta, the great Bhagavatam reciter, also disappeared when he heard about the disappearance of Mahaprabhu. A few days ago Sri Sanatana Gosvami also left this world. Now Sri Rupa Gosvami is also gone. Sri Gopala Bhatta Gosvami and Raghunatha Dasa Gosvami constantly burn in the fire of seperation. They are the most unfortunate as they have had to see so much misery.”

When he heard the brahmins lamenting, Srinivasa Thakura inquired about the cause of their unhappiness. Crying bitterly, they related the story of the disappearance of Rupa and Sanatana Gosvami. Srinivasa also began to cry and fell on the ground in a faint. Gaining consciousness he rose up crying, “Alas! What have I heard! What have I heard! and again he fell to the dusty ground in a faint.” Again he cried out, “My dear Lord Rupa Gosvami. My dear Lord Sanatana Gosvami why have you been so unkind to an unfortunate soul like myself? I will never see your lotus feet and my desires will never be fulfilled.” As he cried he tore the skin on his chest with his nails.

Observing Srinivasa’s miserable condition a brahmin from Mathura held his hand and tried to console him in various ways just to save his life. All the inhabitants of Mathura also came forward to console him but it was of no use. Srinivasa offered obeisances at the feet of that Mathura brahmin and started for the road leading back to Gauda. “The Vaisnava devotees of Gauda adviced me to go quickly to Vrndavana,” he thought. “Now I understand why they wanted me to go quickly, but I was not fortunate enough to reach here in time. Although cruel destiny has forced me to suffer in this way, my sinful life continues.”

As he contemplated his miserable plight tears flowed constantly from his eyes and from time to time he shouted in acute agony. “My dear Sanatana my dear Rupa Raghunatha Bhatta, Sri Kasiswar Pandita you were the ocean of devotional qualities,” he shouted. “I have heard that you were all extremely kind hearted, so why have you been so unkind to a poor soul like me?” With that Srinivasa decided to give up his life and he fell to the ground with no further concern for his own condition. With the dark hours of the night after travelling quite a distance Srinivasa rested beneath a tree. His lamentations were so pitiful that even a stone or a piece of wood would crack upon hearing them. The inhabitants of the nearby village grew morose when they heard Srinivasa’s continous crying. Throughout the night he sobbed until he finally fell asleep by the desire of the Lord.

Rupa Gosvami, Sanatana Gosvami and other merciful Gosvamis appeared before Srinivasa in a dream. All the Gosvamis were extremely beautiful and seeing them, Srinivasa’s heart filled with ecstasy. Feeling symptoms of ecstasy his eyes filled with tears and he fell at the feet of the devotees. They placed their feet on his head and embraced him, consoling him in various ways. They carassed his ematiated body and bathed him with tears from their eyes.

Again seeing Srinivasa’s face, Sanatana Gosvami spoke to him in ecstatic love: “My dear son Srinivasa, this is not the time for you to lament. Sri Gopala Bhatta Gosvami is no different from me. Go and take initiation from him.”

Sanatana also directed Srinivasa to take the books of the Gosvamis to Gauda in order to propagate the Gosvami philosophy. By directing Srinivasa in various ways they blessed him and then remembering Caitanya Mahaprabhu they disappeared. By observing the Gosvamis and hearing their nectarine instructions Srinivasa’s ecstasy verflowed. The next day he reversed his course and started for Vrndavana.

That same night Rupa Gosvami and Sanatana Gosvami appeared in a dream of Jiva Gosvami’s to give some instruction. “Previously I told you that on the 20th day of the month of Vaisakh you will obtain wonderful association. That devotee will reach Vrndavana today, and after meeting him you will become very happy. At the time of the arati of Govinda Deva, when the crowd is thin, you should search for him. His complexion is like a golden champa flower and his is very thin. He is young and tears constantly flow from his eyes. In great pain he left Gauda and he has already gotten news of our disappearance. He decided to give up his life but we appeared before him to console him. We cannot describe his affliction, but when you see him you will understand. You should arrange his initiation from Gopala Bhatta Gosvami and when his study is completed give him all the books. Send him to Gaudadesha where he will distribute the transcendental jewels of literature to the masses. What more can we tell you about him? Through this Srinivasa Sri Caitanya Mahaprabhu will perform many activities.”

After instructing Sri Jiva Gosvami they appeared to Sri Gopala Bhatta Gosvami. “Your Srinivasa has come from Gauda but his suffering is beyond description. Accept him as your disciple.” Then Sri Rupa Sanatana disappeared. </blockquote>

August 20, 2002

<center>RUPA GOSVAMI AND GOPALA BHATTA</center>

The first wave of Bhakti Ratnakara (1.178-205) describes the arrival of Gopala Bhatta in Vrindavana and his dearness to Rupa and Sanatana. Sri Caitanya Mahaprabhu speaks:<blockquote> “I feel concerned because I have not received any news from Vraja for a long time.” He told the devotees that he wanted to send some letters to Vrndavana, but as He spoke, a letter arrived from Rupa and Sanatana in Vraja giving news of Gopala Bhatta’s arrival there.

In His enthusiam over the letter, Mahaprabhu began to describe Gopala to his devotees. “During My southern tour, I had the pleasure of staying at the house of Venkata Bhatta. There I met Sri Bhatta’s son Gopala who had already proven himself a great scholar of all scriptures. With the permission of his father, Gopala had gladly served Me with great sincerity. Lord Krsna has been kind to him and he has now gone to live in Vrndavana. Rupa and Sanatana are very dear to Me and they sent Me a letter as soon as Gopala arrived there.”

Prabhu’s devotees were happy to hear the Lord relate His story. The Lord praised Rupa and Sanatana and then sent them His reply. He wrote, “I am glad to hear of Gopala’s arrival in Vrndavana. You should accept him as your own brother. Continue to send Me letters from time to time informing Me of your welfare and activities. The books which you have already written and those which you are currently writing will later be well accepted by the world The person who will help to circulate all books, has now arrived by the wish of Lord Krsna.”

Mahaprabhu ordered a person to take the letter and many clothes for his Vrndavana disciples and to leave without delay for Vraja. When the courier met the Gosvamis in Vrndavana, he delivered the doras, Kaupinas and outer garments along with the letter. I dare not attempt to describe how joyfully the Gosvamis received the gifts and letter from Mahaprabhu. Sri Rupa and Sri Sanatana lovingly accepted Sri Gopala as their brother. An internal revelation helped Gopala identify Sanatana Gosvami at once.

Sri Sanatana Gosvami described the book Sri Hari Bhakti Vilasa to Gopala. While listening to the book, Gopala harbored a secret to serve the deity of the Lord. One night in a dream, Sri Govinda Deva told Rupa about Gopala’s desire. Under Sri Rupa’s affectionate guidance Gopala learned to serve Sri Radha Raman. This subject shall be discussed in detail later, but for now I will say that Gopala’s effort in serving the Lord was very sincere.

Lokenatha, Bhugarva, Pandita Kasiwara, Sri Paramananda and the other devotees all showered thier love on Gopala Bhatta. He liked to spend his days with Rupa Sanatana discussing the loving pastimes of Sri Krsna Caitanya. Sri Gopala’s heart swelled with love for Sanatana while a deep friendship grew between him and Sri Rupa. </blockquote>

<center>RUPA GOSVAMI AND RAGHUNATHA DAS</center>

The fifth wave of Bhakti Ratnakara describes the loving dealings between Rupa Gosvami and Raghunatha Das. <blockquote> “When Sri Rupa had finished writing Lalita-madhava, he gave it to Raghunatha dasa Gosvami to read. Lalita-madhava is description of Krsna’s pastimes after he left Vrindavana and is thus full with sentiments in the mood of separation. By reading this Dasa Gosvami began to cry day and night, having become completely absorbed in love in separation to the point of being ready to leave his body. He became as though deranged in mind from sadness and he completely lost all patience. When Sri Rupa requested Sri Dasa Gosvami to return the manuscrip, so that he could correct it, Raghunatha das held on it very mightly, not allowing to add anything, or rewrite it or extract anything from it.

After considering what to do, Sri Rupa composed Dana-keli-kaumudi. He managed to exchange this manuscript with Lalita-madhava. By reading Dana-keli-kaumudi, full of narrations of Krsna’s Vrindavan pastime, Raghunatha dasa Gosvami now became totaly absorbed in the ecstasy of hapiness.” </blockquote>In his Prarthanasraya Caturdasakam (10-12), Raghunatha Das expressed his deep, burning feelings of separation following the disappearance of Rupa-Sanatana:<blockquote> <center>apUrva premAbdheH parimala-payaH phena nivahaiH

sadA yo jIvAtur yam iha kRpayA siJcad atulam

idAnIM durdaivAt prati-pada vipad-dAva valito

nirAlambaH so’yaM kam iha tam Rte yAtu zaraNam</center>

“Srila Rupa Gosvami, who is my life-support, has mercifully sprinkled me with the foam of the fragrant water of the unprecedented ocean of prema. To whom else but him shall I go, now that I am helpless and unfortunate, burning in the forest fire of dangers at every step?”

<center>zUnyayate mahA-goSThaM girIndro ‘jAgar’Ayate

vyAghra tuNDAyate kuNDaM jIvAtu rahitasya me</center>

“Without my life-support (Sri Rupa Gosvami) the great meadows of Vraja are empty, the Govardhana Hill stretches itself out like a python and Radha Kunda has become like the gaping mouth of a tiger.”

<center>na patati yadi dehas tena kiM tasya doSaH

sa kila kuliza sArair yad vidhAtrA vyadhAyi

ayam api para hetur gADha tarkeNa dRSTaH

prakaTa kadana bhAraM ko vahatv-anyathA vA</center>

“If this body does not fall (die), then that is not the fault of the body. Surely the Creator made it as hard as the essence of a thunderbolt. But even this is a cause seen through intense arguments. Who else could clearly carry such a load of pain and misery?” </blockquote>

August 20, 2002

<center>RUPA GOSVAMI’S HUMILITY</center>

Bhakti Ratnakara (5.3805-3836) relates a touching incident about Sri Rupa’s humility:<blockquote> One day Sri Rupa Gosvami blissfully meditated in Vrndavana that the sakhis were dressing Sri Radhika while Krsna secretly stood behind them, watching them. Sri Radhika did not notice it, and Krsna increased His own pleasure by making His presence known to the sakhis only. After the sakhis had braided Radhika’s hair with a beautiful string, they held a mirror before Her. When Sri Radhika beheld the beauty of Her own face in the mirror, She saw Krsna’s moonlike face behind Her. She became very shy and quickly took a garment to cover Herself with. When the sakhis saw this fun, they began to laugh and Sri Rupa Gosvami (in his spiritual identity as Sri Rupa Manjari) laughed with them.

Just then one Vaisnava came who was eager to see Sri Rupa Gosvami. Sri Rupa just laughed without saying anything to that Vaisnava-devotee, so the devotee became displeased and went to Sanatana Gosvami. That Vaisnava said: “I went to see Sri Rupa Gosvami, but he only laughed at me! I became sad and I did not say anything, although I came to him to ask him something. I cannot understand why he behaved like that!” So Sanatana Gosvami explained that Vaisnava why Rupa Gosvami was laughing. When the Vaisnava heard this, he felt very sorry for misunderstanding Rupa Gosvami in this way and he said: “Why did I go to see him just now? I committed a great offense to him, not understanding his mind!” The Vaisnava became very agitated. Sanatana Gosvami made become calm and peaceful again.

Sri Rupa was then plunged in seeing the Lord’s pastimes, but when the Vairnava felt offended, Sri Rupa’s bliss suddenly disappeared. Agitated, Sri Rupa looked in the four directions. In his heart he was certain that some person had come here. “I did not honour the person that came. I committed an offense.” Thinking in this way, Sri Rupa went to Sri Sanatana Gosvami’s place. Seeing Sri Rupa coming, that Vaisnava approached. Falling on the ground, that Vaisnava offered his respects.

To Sri Rupa he very humbly said, “I committed an offense. O great soul, please forgive me. I did not understand how you were rapt in meditation when I came.”

Standing before Srila Rupa Gosvami, the Vaisnava prayed, “Please kindly forgive my offense. If you are merciful to me, then my heart can become peaceful. This I say to you.”

Hearing these words, Sri Rupa became very agitated at heart. Falling to the ground, he offered respectful obeisances. Folding his hands he said: “I have no power to say how great was the offense I committed against you. Please kindly forgive my offense.”

Both devotees were very humble. Both were filled with the nectar of pure devotee. They both forgave each other. Then they both became peaceful. They both approached Srila Sanatana Gosvami. For many moments they were all plunged in the nectar of talking about Lord Krsna. Everyone heard of this incident with Srila Rupa Gosvami. Hearing of it, everyone became filled with wonder.

O my brothers, please be very careful in dealing with the Vaisnava. Give them even your very breath so they will forgive your offense. Be careful. Do not see a Vaisnava’s faults. Always praise the Vaisnavas. The ancient, ancient great devotees say: No one understands the ways of a Vaisnava. Through His dear devotees Lord Sri Krsna Caitanya has taught this truth to us. Hold the devotees’ lotus feet to your head and always dive in the nectar of pure devotional service. </blockquote>

August 20, 2002

<center>DARSANA OF SRI RADHA</center>

In the fifth wave of Bhakti Ratnakara (1312-1324), Raghava Pandit describes how Sri Radha appeared to Rupa Gosvami to help him serve his brother. <blockquote> One day Sri Rupa Gosvami thought of feeding Sanatana Gosvami (his guru) some ksira (sweet rice). He became hesitant, but Sri Radhika had seen what was on his mind, so She blissfully came before Him as a cowherd girl, bringing ghi (clarified butter), milk, rice and sugar with Her.

She told Sri Rupa: “O Svamiji! Take all these ingredients, quickly cook for Krsna and offer it to Him! My mother told Me to do this, so don’t feel shy at all!” After saying this, Sri Radhika joyfully left and Sri Rupa Gosvami blissfully began to cook.

After offering the food to Krsna, Rupa Gosvami served it to Sanatana Gosvami. I cannot describe Sanatana Gosvami’s ecstasy when he smelled the nice fragrance of these dishes! After he had eaten one or two mouthfuls, Sanatana became agitated with ecstasy and could not withold his tears of love. When Sanatana Gosvami inquired about the origin of the ingredients, Sri Rupa Gosvami gradually told him everything.

Hearing the story, Sanatana Gosvami repeatedly forbade Sri Rupa Gosvami to prepare food for which Sri Radhika personally had to come to provide the ingredients. After that he honoured the prasada, leaving Sri Rupa repenting his act. Sri Radhika then appeared to Sri Rupa in a dream and consoled him. Sanatana Gosvami was aware of that (so he did not blame Rupa Gosvami anymore). </blockquote>

August 20, 2002

<center>VALLABHA BHATTA MEETS JIVA GOSVAMI</center>

The fifth wave of Bhakti Ratnakara describes the meeting of Vallabha Bhatta, Rupa Gosvami and his nephew Jiva. <blockquote> Once Sri Rupa was writing a book in a quiet place in Vrndavana. It was a hot day, and to dry the sweat from Rupa’s body Sri Jiva would stand beside him and fan him. The beauty of both Sri Rupa and Sri Jiva was bright. At that time Sri Vallava came to visit Rupa and when he looked at the invocation prayers (mangalacarana) in Rupa’s book Bhaktirasamrta Sindhu, he told Rupa, “I shall edit it.” When he went to bathe in the Yamuna Sri Jiva followed on the pretext of taking water from the Jamuna. Although he did not know Sri Vallabha personally, Jiva asked him, “What is the flaw in the mangalacarana?”

As Vallabha mentioned each point he felt required correction Jiva refuted the point by his knowledge of the scriptures. Unable to defeat Sri Jiva in a discussion, Vallabha went to Sri Rupa to enquire about the identity of Jiva. Rupa told Vallabha that the young Vaisnava was his nephew, and that he had arrived from his village only a few days before. Vallabha Bhatta praised Jiva Gosvami and told Rupa the details of their discussion on the book. Then Vallabha left that place.

Meanwhile Sri Jiva returned from the river and Sri Rupa scolded him in a very quiet voice, “It was very kind of Bhatta to visit me and for my own benefit he wanted to edit my book. This much you could not tolerate by your Vaisnava grace? Go back to your home and return to Vrndavana when you will be able to be patient.”

At once Sri Jiva left the place and headed East towards his home. When his mind became peaceful he decided to remain in a solitary place in the forest as he did not have permission to return to the association of Rupa Gosvami. He lived here in a hut made of leaves; sometimes he ate a little and sometimes he ate nothing while he passed his time in great distress and lamentation. He thought that if he gave up his life he would be able to obtain the lotus feet of his Lord.

In the course of his travels Sanatana Gosvami came to that village. The villagers came forward to welcome him and ask about his well being. They informed him that one young and beautiful sannyasi had been living in the forest for a long time, eating only a small quantity of fruits or roots or drinking water mixed with atta (flour).

Knowing that this sannyasi must be Sri Jiva, Sanatana went to see him affectionately. Seeing Sanatana, Sri Jiva could not control himself and fell flat on the ground at Sanatana’s feet. The villagers were quite astonished. Sanatana asked Sri Jiva to explain his difficulty and Jiva very lovingly explained everything. After consoling the villagers Sanatana left Sri Jiva in his hut and went to see Rupa in Vrndavana.

Hearing of Sri Sanatana’s arrival in Vrndavana, Sri Rupa went out to meet him. He asked about the book Bhaktirasamrta sindhu and Rupa said that he had finished writing the book but the editing was incomplete because of Sri Jiva’s absence. Sanatana explained the situation to Sri Rupa and said, “Jiva is alive, but he is so weak that even the breeze can rock his body.” At once Sri Rupa brought Jiva back to Vrndavana and nursed him affectionately. Everyone was happy with Sri Jiva’s recovery and Rupa Sanatana bestowed all responsibility on him. By their mercy the greatness of Sri Jiva’s knowledge spread throughout the world. </blockquote> Jiva was very dear to Rupa Gosvami. In his kindness, in a dream Rupa manifested the vigrahas of Radha-Damodara and offered Them for Jiva to be served. (Bhakti Ratnakara 4.286)

August 20, 2002

<center> Posted Image

DISCOVERY OF SRI GOVINDA DEVA</center>

In the second wave of Bhakti Ratnakara (404-477), we find a description of the discovery of Srila Govinda Deva:<blockquote> After re-establishing the lost holy places, Sri Rupa Gosvami felt anxious on only one point. According to the scriptures Sri Govinda Vrajendra Kumar had been installed as a deity in a holy place in Vrndavana, but Sri Rupa had not found Him although he had searched many places for a long time. He even searched the houses of the people of Vraja, but when he could not find the deity he sat petiently on the bank of the Jamuna.

One day by chance a Vrajavasi came to Sri Rupa Gosvami. He was beautiful, calm and quiet in his manners, and he asked Sri Rupa why he looked so sad. Sri Rupa felt a great attraction toward The Vrajavasi and told him his story. The Vrajavasi told him not to be anxious, because there was a spiritual place named Gomatila in Vrndavana where a certain cow used to willingly let down her milk every afternoon. Sri Govinda Deva kept himself hidden there under the ground. The Vrajavasi led Sri Rupa to Gomatila.

After locating the place that Vrajavasi suddenly disappeared, and Sri Rupa fell on the ground unconscious. After a long time he regained his senses but he could not control the tears which rolled down his face. Sri Rupa Gosvami realised the desire of the Lord and checked his emotions. He told the Vrajabasis about the hidden Deity of Sri Govinda Deva and they came to Gomatila in big crowds. They were surprised to learn that Gomatila was a spiritual place. A divine oracle’s voice from Balarama was heard by everyone, and the Vrajavasis dug very carefully until they at last unearthed the deity of Govinda Deva who was as beautiful as millions of Cupids.

In the book Sri Sadhana Dipika written by Sri Radha Krsna Gosvami, the disciple of Sri Haridasa Pandita Gosvami of Vraja, the details of the abovementioned narration have been written.

Everyone glorified the name of Sri Govinda deva and people were attracted to Gomatila to see the Deity. Even Lord Brahma and other demigods came in the disguise of human beings to pay their respects to that deity. The place overflowed with lakhs of people. Sri Rupa Gosvami at once sent a letter to Mahaprabhu in Sri Ksetra and Mahaprabhu could not control his happiness upon receiving the news.

Mahaprabhu privately advised Sri Kasisvara to go to Vrndavana, but Kasisvara lamented because he did not wish to leave Prabhu. Gaurahari realized the state of His devotee’s mind and gave him a Deity of Himself. Mahaprabhu and Krsna (in the form of the deity) ate rice and other foodstuffs simultaneously to please Their devotee.

Prabhu taught Kasisvara how to worship the Deity of Sri Gaura Govinda and then sent him to Vrndavana. Upon reaching Vrndavana, Kasisvara placed the Deity of Sri Gaura Govinda on the right side of the Deity of Sri Govinda Deva and served them both with great sincerity and devotion.

The book Sri Sadana Dipika has narrated everything about this incident. Only a favored person can understand the lila of Sri Govinda Deva. He had two types of lilas – prakata and aprakata (manifest and unmanifest). His prakata-lila was manifest in His inanimate form. Sri Govinda revealed himself in his prakata-form to Sri Rupa. </blockquote> Sri Rupa Gosvami composed the following verse, recorded in the Bhakti Rasamrita Sindhu (1.2.239), in praise of the charming beauty of Srila Govinda Deva:<blockquote> <center>smerAM bhaGgI-traya-paricitAM sAci-vistIrNa-dRSTiM

vaMzI-nyastAdhara-kizalayAm ujjvalAM candrakeNa

govindAkhyAM hari-tanum itaH kezi-tIrthopakaNThe

mA prekSiSThAs tava yadi sakhe bandhu-saGge ‘sti raGgaH</center>

“My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamuna at Kesi-ghata. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight.” </blockquote>

<center>SRI VRINDA DEVI REVEALS HERSELF</center>

Caitanya Das further describes the discovery of Vrinda Devi to his son Srinivasa in the second wave of Bhakti Ratnakara (449-455):<blockquote> Sri Vrndadevi appeared before Sri Rupa in his dream, and on the order of Mahaprabhu Sri Rupa unearthed Sri Vrndadevi from the bank of Brahma Kunda. What a beautiful form was possessed by Sri Vrnda Devi, who could immediately fulfil the desires of her devotees! The book Sri Sadhana Dipika has narrated everything about this incident. My dear son Srinivasa, I am utterly unable to describe the activities of Sri Rupa and Sri Sanatana who lived occasionally in Mahavana. </blockquote>

<center>RADHA INSTALLED BY THE SIDE OF GOVINDA DEVA</center>

Since a long time, Govinda Deva had been alone. The murti of Sri Radha was installed by His side only a short time prior to the disappearance of Rupa. Bhakti Ratnakara describes (6.67-112): <blockquote> Maharaja Prataparudra’s son was named Pururottama-jana. He was handsome in every respect. Hearing that the two Deities had no consorts, with care he sent two Radha-Thakurani Deities to Them. After some days these two Deities arrived in Vrndavana. Hearing this news, everyone in Vrndavana was filled with bliss.

On the pretext of a dream Lord Madana-mohana appeared before His priest and with a happy heart said: “Two Sri Radhika Deities were sent, but the sender does not know that one Deity is Radha and the other is Lalita. Quickly go and bring Them both here. The smaller Deity is Sri Radhika. Place Her on My left. The larger Deity is Lalita. Place her on My right.” Hearing these words, the priest at once departed.

With a very joyful heart the priest returned with both Deities. At once he placed Them as Lord Madana-mohana had commanded.

In Srila Visvanatha Cakravarti’s Sri Stavamrta-lahari (Sri Madana-Gopaladevastaka Text 8) it is said:

<center>taraNijA-tIra-bhuvi taraNi-kara-vAraka-

priyaka SaNDastha-maNi-sadana-sahita-sthita

lalitayA sArddham anupada-ramitA! rAdhayA

madana-gopAla! nija-sadanam anurakSa mAm</center>

“Situated in a splendorous jewelled palace beneath a shade-giving kadamba tree on the bank of the Yamuna, You are perpetually served by Srimati Radhika and Lalita-sakhi. O Madana-gopala! Remain near and always protect me.”

When these pastimes of Sri Madana-mohana were revealed, the Vaisnavas became filled with wonder. Hearing this wonderful news, Pururottama-jana was overcome with bliss. He did not know even his own self. Now he wished to send a Radha-Thakurani Deity to Lord Govinda. Many times he attempted, but he could not see a way to do it. Anxiously thinking of this, one day he fell asleep.

On the pretext of a dream, Sri Radhika then came before his eyes. Softly, softly She said to Pururottama-jana, “At once send Me to Sri Govinda. The people see Me within Lord Jagannatha’s circle, (cakrabeda) but they do not suspect that I am Sri Radha. For a long time I have stayed in that circle, and everyone affirms that I am Goddess Laksmi, but in truth I am Radhika. This no one knows.” After speaking these words, Sri Radhika suddenly disappeared. When his dream broke, Purusottama-jana was very frightened. Quickly he went to Cakrabeda and saw the Deity with his own eyes.

Now I will briefly tell the story of how the Radhika-Deity stayed at Cakrabeda. The Deity Gopala personally walked to South India from the place of the Deity Govinda (in Vrndavana), which is described in these words of Sadhana-dipika:

“Walking with His own feet, the Deity Gopala, who is an ocean of mercy, and who has stayed in Sri Govinda’s place, came to bear witness for a brahmana. Even today that Deity, who dearly loves His devotees, is splendidly manifest in Orissa. Lord Hari is the all-powerful Supreme Personality of Godhead. He can do anything, or avoid doing anything. Certainly He can walk.”

The Deity Sri Gopala’s journey is elaborately described in other books. Now I will say something of the Deity Sri Radhika’s journey.

Controlled by Her devotees’ love, that Radhika Deity at one time came to Orissa from Vrndavana. In Orissa is a village named Sri Radha-nagara. In that village lived an exalted brahmana from South India. That exalted vaisnava was named Brhadbhanu. He was learned in all the scriptures. This was known everywhere. Sri Radhika thought of Herself as Brhadbhanu’s daughter. With a happy heart She enjoyed pastimes as a Deity in his house.

In Sadhana-dipika it is said: “Please hear a beautiful story. There was a saintly South-Indian vaisnava-brahmana named Brhadbhanu. He resided in the village of Radha-nagara in Orissa. For many years he served Sri Radha Deity. Sri Radha thought of Herself as his daughter. By Her mercy nothing is impossible.”

I am worthless like a pile of ashes. With only one mouth how can I describe the great vatsalya love the brahmana Brhadbhanu felt for Sri Radhika? If for half a sesame seed’s worth of time he did not see the Deity Sri Radha, Brhadbhanu felt that moment as long as a yuga. Radha was the be-all and end-all of his life. He thought only of Radha. He thoght of none but Her. After some days the brahmana left this world. The king heard the news from the people’s mouths. He dearly loved Lord Jagannatha. Coming to Radha-nagara, that king gazed at the glorious Radha-Deity. In his head the wise king thought and thought.

In a dream Sri Radhika commanded him: “At once take Me from here and keep Me at Lord Jagannatha’s abode.” The joyful king obeyed that command. With great care the king kept Sri Radhika at Lord Jagannatha’s delightful abode of Cakrabeda. After many days at Cakrabeda everyone came to say, “This Deity is Laksmi.”. Saying the Deity is Laksmi, everyone worshipped Her in that way. In truth Sri Radhika is the perfect and complete original form of Goddess Lakrmi. Who has the power to understand the pastimes Radha enjoyed in that way in Cakrabeda?

When it was time for Her to go to Vrndavana, She informed Purusottama-jana. In a dream she commanded prince Purusottama-jana to send Her to Vrndavana with many people. Everyone in Orissa and Gauda-dera knew the Radha Deity had travelled from Puri to Vrndavana. The day that Radha-Deity entered Vrndavana was a day filled with an overflowing ocean of happiness. Radha was placed at Lord Govinda’s left on the simhasana. The two of Them felt wonderful happiness in meeting again. What person with only one mouth can describe the glorious handsomeness of Radha and Govinda?

The past poets have all described Radha Thakurani’s arrival in Vrndavana. Anyone who hears of Her arrival, as it is elaborately described in Sadhana-dipika and other books, will attain pure spiritual love and devotion (prema-bhakti). </blockquote>

<center>CONSTRUCTING THE TEMPLE OF GOVINDA-DEVA</center>

The following history is related in O.B.L. Kapoor’s “The Gosvamis of Vrindavana”, chapter three:<blockquote> In 1590 Raja Mansingh built the historic red-stone temple for Govinda Deva, which is regarded-ache finest specimen of Hindu architecture and the most attractive temple of Northern India. When Mansingh thought of building this temple, King Akbar was building the fort of Agra with the red-stones of Eastern Rajasthan. No one else was allowed to use this stone. But Mansingh was at that time the trusted commander-in-chief of Akbar. On his insistance he allowed the stone to be used for the temple of Govinda Deva free of cost. Besides he donated 130 bighas of land for the seva of the temple.

Mansingh died in 1614. For a hundred years after the death of Mansingh the temple remained, with all its original glory and grandeur, the centre of attraction for pilgrims all over India. When Badshah Aurangzeb, who was enemical to Hindus, came to power, it was apprehended that he might demolish the temple. Therefore the Sri Vigraha of Govinda Deva was taken to Rajasthan and installed in a temple constructed for Him in the valley of Amera. Later, when Maharaja Jaisingh founded the city of Jaipur, he built another temple for Him in Jainivasa and took Him there. He built his own palace called Candramahal in front of the temple in such a way that he could see Govinda Deva from inside the palace. Jaisingh was a devout Vaisnava. He regarded Govinda Deva as the ruler of the state and himself as His divana (prime-minister). On the mohur (gold coin) of the state was inscribed “Maha-rajadhiraja 5ri Govinda Deva Ji, Divana Maharaja Jaisingh”. Today Govinda Deva remains in the same temple. On His right on the same altar can be seen the Sri Vigraha of Gaura-govinda.

The main turret of Govinda Deva’s temple in Vrndavana was so high that the light emanating from its light-pedestal could be seen from Agra. When Aurangzeb came to know that that was the light of a Hindu temple, he sent a Faujadara to demolish it. He demolished the main turret and five other turrets adjoining it.’ Before the arrival of the Faujadara the Sri Vigraha of Govinda Deva and the other vigrahas in Vrndavana were shifted to Jaipur.

During the rein of King Mohammad Shah of Delhi (1729-48) the devotees of Vrndavana installed a vigraha, a replica of Govinda Deva in a temple adjoining the old temple of Mansingh. In 1819 a devotee named Nandakumara Basu built another temple in the north-west of the old temple, to which the vigraha of Govinda Deva was then shifted. It remains there today. </blockquote>

August 20, 2002

<center>LIVING IN VRINDAVANA</center>

The following paragraphs are drawn from “The Gosvamis of Vrindavana” by O.B.L. Kapoor, chapter three.<blockquote>Rupa Gosvami returned to Vrndavana in 1519. His journey to Vrndavana coincided with Sanatana’s journey to Nilacala. But they could not meet on the way, because Sanatana was travelling through the forests of Jhadikharida, while Rupa was going on the highway through Visnupura. Rupa had left Nilacala only eight or ten days before Sanatana arrived there. But Sanatana did not stay there long. He was also sent to Vrndavana after Holi. After relinquishing the high offices of the ministers of the extensive state of Bengal and cutting asunder the ties of all worldly attachments the two brothers met for the first time in the free environment of Vrndavana. There was no end to their joy on realizing that their long cherished desire of living in Vrndavana with vairagya and doing Krsna bhajana was at last fulfilled.

As ordained by Mahaprabhu, both applied themselves wholeheartedly to the task of preaching Krsna-bhakti. But preaching in order to be fruitful must be accompained by practice. Therefore while preaching Krsna-bhakti, compiling bhakti-sastras, installing Sri Vigrahas and building temples, they also practised intense sadhana and set up an example of vairagya and strict spiritual discipline in sadhana. Slowly the works written by them began to come to light and be recognized as the most valuable contribution to the

religious literature of the world. Their reputation as the great masters of learning, as the embodiments of raganuga-bhakti and as the very images of humility and austerity travelled far and wide. People from distant places began to come to them to be blessed by their dargana and company.

Mahaprabhu had told Sanatana, “Many of my followers would renounce the world, accept vairagya and go to Vrndavana for Krsna-bhajana. You will have to look after them.” They also now started coming in parties. Though Sanatana was supposed to look after them, he was by nature grave and seclusive and not as active and proficient in organisational matters as Rupa. So Although Sanatana discharged his responsibility towards them as best as he could, it was actually on Rupa that their responsibility rested. Whenever a new sadhana came to Vrndavana, it was Rupa who had to make arrangements for his dwelling and bhajana. It was he, who had to steer the ship of his life across the ocean.

Several years after the arrival of Rupa and Sanatana, Gopala Bhatta Gosvami arrived in Vrndavana. At that time Mahaprabhu suddenly disappeared from the world. Then Raghunatha Dasa Gosvami also came from Nilacala. After some other Gosvamis had also arrived the work of the installation of Sri Vigrahas and their worship gathered momentum. Each of them installed a Sri Vigraha of his own and started serving Him. Out of these vigrahas the vigraha of Govinda Ji was installed when Mahaprabhu was present. Other vigrahas, including Madana Mohana, the vigraha worshipped by Sanatana Gosvami, were installed after his disappearene. </blockquote>We will now proceed to relate in further detail the service rendered by Rupa and Sanatana during their residence in Vraja.

<center>REVEALING THE LOST PASTIME PLACES</center>

The fifth wave of Bhakti Ratnakara discusses Rupa’s and Sanatana’s quest for the discovery of the lost pastime-places as follows:<blockquote> King Vajranabha of Mathura Mandala established many villages which he named after the various lilas of Krsna. By installing many deities of Krsna and by developing many kundas King Vajranabha satisfied his own long-cherished desires. In the course of time the holy places of Vraja were forgotten: no one cared to discuss or remember those holy places or those pastimes. Much later, Sri Krsna Caitanya, who was Vrajendra Kumar himself, came to Mathura and indicated the obscure locations of those holy places. He described everything about those places to Sanatana and Rupa.

Although Rupa and Sanatana were familar with the places and their importance, never the less they sought evidence from the scriptures. After collecting scriptural references, they travelled to each of the holy places in Vraja. With utmost care they revealed many of the holy places which were concealed. They also revealed the glory of Radha and Krsna and the essence of their divine love. Rupa and Sanatana were very dear to Caitanya Mahaprabhu, and because of their sincere endeavor to reveal the holy places, people now know the glory of Mathura. </blockquote>

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