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December Meditations - Forever Sweet...

Sri Hari - Mon, 02 Dec 2002 04:11:09 +0530
Vrindavana's red sky re-awakens the sweet portrait of Srimat Radharani's khandita-bhava or mana-lila in Krishna's memory. Thus to re-taste these mellows by seeing Priyaji's reaction, krishna cleverly reminds Her of these moments by using the example of the sun's wife ( the eastern sky )...

Inspired by the early morning's charm and intoxicated by Radha's kathamrta, Krishna forgets once again the impeding need to return home and exclaims: " Hey Priya! Just as a young girl's face turns red with anger seeing her boyfriend's affairs with another damsel,the sun's wife ( the eastern sky ) is red with jealousy seeing that her husband's morning return reveals the nail marks of another sweetheart !"
Govinda-Lilamrta/ Nisanta Lila-1 / Radha's Khandita-bhava

In Ujjvala-nilamani, Srila Rupa Gosvamipada describes a Khandita-nayika as follows:


" A heroine who spends the entire night anxiously waiting in Her beloved's absence, who sees him approching in the morning bearing the love marks of another damsel is called khandita. Such a nayika displays anger, heavy breathing and silence. "

Srimat Radhika discovers Krishna's cheating propensity :

Once during a previous evening, a sanketa ( arranged meeting place ) was set for Radha's milan with Krishna. With great expectation, Srimat entered the sanketa-kunja and began preparing for Krishna's arrival. As He proceeds towards Radha's sanketa, however, Candravali's sakhis capture Him for her evening of pleasure. Thus, Krishna's promise to Radha is broken. The next morning, however, krishna arrives at the door of Radha's kunja feeling guilty for His grave aparadha. But as Priyaji glances towards Syamasundara from the coner of her eyes, She understands everthing ! She is instatly pained, jealous and angry, Her heart is completely shattered ! After taking great risk and casting everthing aside to meet Krishna in the dead of night, the rushing river of Her heart's yeanrning anuraga comes to a halt !

The Mahajanas says :
preme sadai abhimana
preme chai solo ana prana

" Prema  always carries pride, for in prema , one demands the beloved's full attention. "

Radha becomes dhira-adhira to address Krishna with crooked sobriety:

eso eso bandhu, karunar sindhu
rajani goile bhale
amare chariya ana sukha peye
bhaloto sukhete chile ?
kandiya jamini pahaila ami
tumi to sukhete chile ?

                                                               -Candi dasa

" Welcome, welcome oh friend ! You're an ocean of mercy ! After leaving Me, it's nice that You found pleasure elsewhere- Did You pass Your evening well ? Although I spent the whole night crying, You must have been happy ( with her ) ?"

As Krishna comes forward to apologize, Srimat's tone changes- She rebukes Him as follows :

chuio na, chuio na, bandhu oikhane tako
mukura loiya canda mukha-khani deko
nayaner kajor bayane legeche
kalo upare kalo
prabhate uthiya  o mukha dekhinu
din jane aja bhalo

" Don't touch Me, You nagara, don't touch Me ! Stay where You are ! Your moonface is revealing the eye mascara of that damsel - like a black spot over black. After having Your morning darsana, My day is auspicious ! "

Krishna is caught off guard ! So trying to conceal His offense, He pretends to be faultless. But  after all attempts fail, Srimati clearly replies: " I've heard from others that You're flirtatious. But today I am seeing with My own eyes! So, take My pranamas from a distance. I understand, You belong to someone else! Saying this, Srimat covers Her head, turns Her back to Krishna, and begins crying ! Vowing to never look upon His face again, Srimat's mana becomes durjaya ( extremely difficult to overcome ).  In Krishna's separation, Radha would chant Syama's name to relieve Her pain - but now as the " Life of Her life" ( Prana-Govinda ) falls at Radha's feet to offer hundreds of appeasing words, She defends Her gravity with the heavy weight of durjaya-mana - the tongue which continiously utters Krishna's name is silent !

user posted image

In Sri Gita-Govinda, this tender moment is elucidly described:


" Oh Priya ! If You speak just a few words, the  bright glimpse of Your teeth will overcome the dark fear od My heart ! And the effulgence of Your moon-like face is causing My cakora-eyes to seek the nectar of Your lips!"

" Oh Radhe, Your teeth are beautiful. If You're angry with Me - please lance Me with Your eyes, strangle Me with Your arms, and bite Me with Your teeth, or do whatever else that comes to Your mind !"

" You're the Ornament to My body, the life of My life, and the Jewel which surfaces from the ocean of My existence ! The only desire left in My heart is to see You reciprocate with Me !"

" Hey Splender-one ! Altought Your eyes are like the blue lotus, today, due to anger, they resember a red lotus. If You kindly use those eyes to pelt Me with Kamadeva's flower-arrows, then they will be refreshed with newer charm !"

"Oh Priya! Let a necklace of peals dangle from Your jug-like breast to decorate Your heart. And the enchanting sound of the small bells strung around Your hips proclaim the birth of Cupid !"

" Ayi, Sweet-spoken one ! Just order Me once, I shall carefully take Your graceful feet that are more lovely than a crimson-rose ( which delight my heart ) and decorate them with bright red alta !"

" Your delicate feet will fulfill all of my desires. Oh Priya ! Kindly place them as a decoration on My head ! I'm burning in the flames of Kamadeva's bonfire; please relieve My suffering by the touch of Your tender lotus feet ! "


" Oh delicate-one, please discard Your ill-founded mana. At the mere sight of You, the fire of Kama is scorching My mind! Kindly relieve My suffering by the touch of Your sweet lips ! "

Jay Radhe !
Sri Jayadeva Gosvami Ki Jay !
Jagat - Mon, 02 Dec 2002 18:22:10 +0530
Please indicate the source, Sri Hariji. This is from Gadadhar Pran's work, is it not?
Sri Hari - Tue, 03 Dec 2002 03:57:35 +0530
QUOTE(Jagat @ Dec. 02 2002,06:52)
Please indicate the source, Sri Hariji. This is from Gadadhar Pran's work, is it not?

Yes Jagat, it is Gadadhara Prana das' work ! I did't mention it because most of you are familyar with it anyway...

The end of that beautiful description goes as follow:

At that time of composing these verses, Sri Jayadeva Gosvami became perplexed. As he wrote, 'samra garala kandanam' he thought to himself: " Would Krishna really beg Radharani to place 'Her' lotus feet upon 'His' head? Indeed, this is no small matter; how can I write such a thing?... "Yet - without writing as such, Srimat Radharani's exceptional standart of prema will remain unknown." Still, Sri Jayadeva couldn't gather the courage to finish the verse.

In this frame of mind, he went to bathe in the Ajaya River. But meanwhile, his worshipable devat, Sri Madhava-ji, came to the spot, picked up the pen, and finished the verse:
'dehi pada-pallaba mudaram'

Thus we learn about Krishna's zeal for disclosing His complete subjugation to Srimat Radha; with His own hand, He wrote; " Oh Priya, kindly place Your reddish lotus feet upon my head !"

This is the charming feature of Krishna's madhurjya: Who could imagine - the Supreme Lord whose lotus feet are not seen in maditation even by great sages and yogis, has gone so far as to fall at the feet of a young cowherd girl - imploring that she place Her lotus feet upon His head ! Gaudiya Vaishnavas can appreciate - Here is our worshipable Bhagavan - the Aparadhi-lampat Whose tears of repentance wash Priyaji's Sri carana-kamala!

user posted image

Sadhakas perfoming smarana-sadhana remember Sri Radha's Mana-bhanjan lila at this time; this happens occasionally when She becomes firey angry after being stood-up by Krishna.

Jay Radhe !
Jay Jayadeva Gosvami Kaviraja ki jay !
anuraag - Tue, 03 Dec 2002 19:29:06 +0530
Sri Krishna Madhuri

The Charm of Sri Krishna's Beauty

Who can properly describe the transcendent charm of Sri Krishna's beauty? On whomsoever He cast even a single love-laden glance, on him He showered the nectar of Love which has made him immortal; he would remove all his attraction for the world, and plant him into the region of His love. Says Sri Jagannath, the celebrated Sanskrit poet of the Moghul period:

O my Self! in your own interest I give you this warning. Never make
the mistake of cultivating friendship with that child, the cowherd of
Brindaban, who possesses the hue of a newly-formed cloud; bewitching
you by His playfal smile which showers nectar in the form of an
ethereal beanty, He will rob you in no time of all your beloved
objects of the world.

Even Madhusudana Saraswati, the celebrated author of the Advaita-
Siddhi (which contains a masterly exposition of Advaita philosophy),
had to fall from his high pedestal of Self-sovereignty (the state of
Jivanmukti, living freedom from worldly bondage) fascinated by the
transcendent glow of that unearthly beauty. He says:

Respected and adored by the followers of the path of Advaita and
having obtained a passport to ascend the throne of Self-sovereignty,
I was made to surrender my all (though much against my will) at the
feet of that urchin who constantly follows the footsteps of the
cowherd-maids (of Brindaban).

Afraid of the bewitching beauty of the child Krishna, the famous
devotee Lilashuka warns people against His magic in the following

O Wayfarer! Do not go that way. That lane is a terrible lane. The
naked child standing there resting His hands on His hips, possessing
a hue similar to that of the Tamala leaves, only appears like an
ascetic; in truth He is a great robber who robs every traveller
passing that way of his heart.

Entering into the spirit of the Gopis, Sah Kundanlal, under the
assumed name of Lalitakishori, says:

I make an offering of these eyes to His moon-like face, as the
Chakora bird (famous for its love for the moon) offers itself to the moon.

I offer life itself to the sweet smile and beautiful teeth of the
darling to His slanting glances and the corners of His eyes. I offer the mind to the beautiful Forms of Shyama and Shyama (the Eternal Pair), to their meeting in the inner chamber, and the rapid movement created by the rhythm of their Rasa-dance.

Supremest Beauty shines in the Form of this Darling with three curves in the Body. I offer my all to the beautiful bend of His neck.

Even though all that the devotee possesses is offered to Him, yet He will continue to inflict wounds on a loving devotee through the spear of His oblique glances. And stealing Looks at him, again and again, He goes on sprinkling salt on the wound by His sweet smile.

Lalitakishori further says:

Look here, friend, this wayward lad of Nanda goes hurling His darts in the shape of His obique glances. Seeing me wounded, cruel-hearted, He merrily smiles. Says Lalitakishori, He sprinkles salt on the wound of my heart.

This wound of the devotee's heart inflicted by the oblique glances of Shyama never dries up. It remains ever green, and the acute pain he feels every moment gives him greater joy than even the bliss of absorption in Brahman. This wound was very deep in the hearts of the Gopis.

They are, indeed, supremely lucky who get this wound which goes on gaping more and more as the days pass and which does not heal up even when the swarthy-complexioned Lord appears in person and offers His services as a surgeon. The sight of the Blue Beauty, instead of healing the wound, makes it greener, but His disappearance also becomes unbearable. He is the only doctor who can heal the wound; but instead of healing it He makes it greener than ever.

It is pleasanter to have this wound ever green: Hence to suffer acutely from the pain of this wound and repeatedly to do things which may cause it to grow becomes a part of the daily life of the devotee following the path of Love. He derives supreme joy even from this suffering.

Source: "Gopis' Love For Sri Krishna"

By Sri Hanumanprasad Poddar
Jagat - Fri, 06 Dec 2002 01:47:03 +0530
Bhajana-rahasya 5.7

Developing the mood of a gopi.

Lord Krishna is the only enjoyer. The living entity is constitutionally the object of the Lord’s enjoyment. Therefore, as one worships the Lord more profoundly, he begins to feel a strong desire for the service of Srimati Radharani. This means that he begins to develop the mood of a gopis. Here is how the gopis pleaded with Krishna after He told them to return home—

tan naH prasIda vRjinArdana te’nghri-mUlaM
prAptA visRjya vasatIs tvad-upAsanAzAH
tvat-sundara-smita- nirIkSaNa-tIvra-kAma-
taptAtmanAM puruSa-bhUSaNa dehi dAsyam
Therefore, O vanquisher of all distress, please be merciful to us. We have abandoned our families and homes to come here in the hope of serving Your lotus feet. O jewel among men, our hearts are burning with intense desires aroused by Your beautiful smiling glances, so please allow us to serve You. (Srimad Bhagavatam 10.29.38)
Bhaktivinode Thakur

tava dAsya Aze chADiyAchi ghara dvAra
dayA kari deha kRSNa caraNa tomAra
tava hAsya-mukha-nirIkSaNa-kAmi-jana
tomAra kainkarya deha praphulla vadane
In the hope of attaining Your service, I have given up my home and hearth. Now, Krishna, please bless me by giving me shelter at Your lotus feet. I desire nothing more than to see Your smiling face, so look on me favourably and give me the chance to serve You.
Expanded translation: We have abandoned our homes and families and come to You, seeking Your service, just like Narayan’s devotees who renounce everything for His sake. Since You are the equal of Narayan, please be merciful to us. If You should say, “Your past karma is bad and makes it impossible for Me to be merciful. After all, does Narayan give His merciful blessings to just everyone?” We answer, “O vanquisher of all distress! Does Narayan not destroy the distresses of those who take shelter of Him? He most certainly does! We too have come here and are standing right next to You. What is more, we desire nothing else, for we have abandoned our homes and families.”

If You then say, “Since You have given up all the pleasures of family life for My sake, You may ask something from Me that will make you happy.” This is our answer: “We have come here desiring to serve Your lotus feet. We have not come in search of the pleasure that is the fruit of such service, even if You should give it us. Service means to seek Your pleasure, not ours. Even so, if we feel joy at seeing You, we suppose there is no fault in that!”

If You say that makes no sense, we will answer, “Then extinguish the fire in our hearts.” You are in fact the cause of this fire, for You have set our souls ablaze with Your beautiful smiling glances. So make us Your servants, Your mistresses, not Your wives.” What kind of service is this, You may ask. Well, You are a lover of many women and an ocean of sensual desire. As such, there is only one way for young women like us to serve You—by giving You joy through worshiping You with our bodies. Therefore, even if we ask You to pour water on the fire of our desire, this is also really a prayer to serve You. The fire of our desire is really the primary tool by which we serve You. Therefore it is appropriate that we should address You as the jewel among men. We are like gold, and You are like a blazing sapphire, so please adorn our entire bodies. (Vishwanath)
anuraag - Fri, 06 Dec 2002 08:03:42 +0530

O friends, we know that the reward
Of beholding the sons of Nanda,
Balaram and Krishna as they
Play their flutes and
Herd their cows through Vrindavan forests.
It is the fruit of having eyes.
It is the endowment of the senses.

Having experienced this we now have no use
For any other enlightenment or liberation.

(Bhagavat 10/18/7)

"We experience Krishna with our eyes,
we feel Him through all of our senses.
Hari is the desire, the festival of our hearts.
To imbibe Krishna’s form is the ultimate reward.

To have conversations with God,
To behold Him, to embrace Him
Is what we live for.
To please Him,
To serve Him,
To touch Him,
To taste the nectar of His lips.
We need to thoroughly enjoy Hari
Until every hair on our bodies
Stands erect with bliss.

"We have heard the nectar of His flute and now savor His fragrance everywhere. We approach Krishna directly and stand in His joyful proximity. We integrate all of these bhavas continually into our devotion. Understand us. We know that the fruit of attaining human form is to use God-given senses to experience God. To join them in Hari’s pleasure."

To behold Him with eyes.
Or better yet, with all senses.
To imbibe His form, His divine essence.
For us, that alone is the reward.

"We have no use for that liberation of merging into Brahman where the ability to taste and discern Him is annihilated. We Svaminis of Braja know that Krishna is Brahman and have been blessed with the ability to know Him through all of our senses."

"Senses have the power to experience divinity and those who deny this truth are trapped in a totally dark room and claim, "Our eyes are useless."

"To them we say, ‘Open the door, let in the lila-light.

Allow the fruit of vision to emerge. Don’t deny your eyes and senses the reward of beholding Shri Krishna.’"

"Why forbid senses the right to perceive? Why look at perception as some sort of disturbance? Why consider the world to be impermanent or mayic? Can’t you digest cognition?

Liberation for those who know
How to employ the senses
In Shri Krishna’s pleasure
Appears to us as pure bondage.

"The enlightened devotional state will never arise if perceptions and feelings that are Hari-connected are considered as obstacles. The only obstructions we see are those that keep us from experiencing Krishna’s nectar.

You need to leave behind only one thing:
That which is not for His pleasure.

"Not even the liberation of the aspiring Yogi can compare to our reward. We taste Krishna, we behold Him with eyes and senses. If we merged with Hari, we would not be allowed the opportunity to experience Him. If you wonder what the Srutis, the holy scriptures, the authorities on the subject of liberation have to say about all of this:

We Svaminis (Gopis) are the those Srutis!
We are the experts on the nature of the Divine Reward.
"We have come to Vrindavan as dairy-maids,
but we embody the highest insights of the Upanisads.
What we expound upon in our scriptural word
form can never contradict true spiritual experience.

"Some aspirants realize Brahman only
from the inner recesses of their soul.
They disregard that same Brahman
when He appeals to their senses.
They may sever their worldly ties but:

The reward for those who experience
Krishna Bliss within and without
Through all channels of perception,
Stands far above those
Who know Him merely as impersonal Brahman,
Devoid of all attire.

"We have come to this decision as a group. Before we incarnated here with Hari, we were the words and lines of the scriptures. Once, we were blessed with the sight of Vrindavan and requested Hari to have a part in His lila. Our gathering here in Vrindavan encompasses a vast body of sacred lore. Our teachings on the subject of liberation are most elevated.

These are the teachings of the congregated Svaminis.

We are the various incarnations of scripture,
Our findings span the breath of divine word.
O friends, we are of one mind and heart.

"We are united in our obsession with Krishna.
What we reveal to you are the undiluted ras teachings.
We have experienced them.

"We observe Krishna as He enters and
wanders through the Vrindavan groves.
He is accompanied by His band of joyful cowlads.
They have gathered together to herd their cows.
We behold with purified eyes and senses Krishna and
his older brother Balaram leading the group.

Blessed are those who can see Him.
Even more blessed are those
Who can savor Hari ras
With all of their senses.

"Those cowlads who are with Krishna are not as blessed as we Svaminis. They herd cows with Krishna, they have His friendship, but are not connaisseurs of the refined mood.

The forests they roam not are the glades of the Svaminis romance. Although their bhava is totally pure, they do not have access to the "nirguna-lila", the amorous Krishna-Svamini lila.

That space is reserved for us
And is beyond anything material.

"Krishna uses time; it is one of His instruments. The forest lila, His cowlads and everything in Vrindavan appears within its boundaries. Krishna has come with His friends.

They are in Krishna’s time
And are Krishna’s age.

"They appeared for the causeless sake of lila. They walk with Him behind the cows and help other herders who occasionally become too tired to track down strays."

The Svaminis observe this entire lila.
Balaram and Krishna are together, but
Krishna’s bhava and beauty overshadows Balaram’s
And the Svaminis see only Krishna’s face.

"Our love is one-pointed,
We see the beloved’s face everywhere.
All forms have become His expansions.
Our love for Hari is whole."

An excerpt from the translation of  'Venu-Gita - Srimad Bhagavatam'
by Sri Shyamdas of Mahaprabhu Vallabhacarya's
Pushti Marga
Jagat - Fri, 06 Dec 2002 20:51:27 +0530

The gopis’ love for Krishna is admired by all devotees

All other categories of devotee would like to experience the same intensity of devotion as the gopis. Uddhava continues his glorification of the gopis—

AsAm aho caraNa-reNu-juSAm ahaM syAm
vRndAvane kim api gulma-latauSadhInAm
yA dustyajaM svajanam Arya-pathaM ca hitvA
bhejur mukunda-padavIM zrutibhir vimRgyAm
Ah, would that I could just become one of Vrindavan’s herbs and plants that are regularly sprinkled with the dust of the gopis= feet, for the gopis abandoned both their families and their religious principles, both of which are extremely difficult to leave, in order to worship Mukunda, the ultimate objective of all the Vedic literatures. (Srimad Bhagavatam 10.47.61)
Expanded translation: Uddhava continues: “Earlier I said that those who sought liberation and even I myself desired to attain the mood of the gopis. That was a foolish statement, for it is both improper for one such as I to seek this mood and, moreover, impossible to attain. I have reconsidered, and will say what I really want. I would like to become one of the tiny plants on which these gopis walk, for the method of worship that they have revealed to the world is unexcelled. In such a birth, their feet may touch my head when they rush off to meet Krishna, cutting off all attachment to home or religious duty with the sharp razor of their love for Him and losing all external awareness of where they are going. I know that even if I pray to them earnestly to place their feet on my head here and now, they will never agree to do so. Therefore, I must await another birth in such a form in order for my life to be successful.” (Viswhanath)
Jagat - Fri, 06 Dec 2002 21:11:15 +0530

Even Lord Brahma is agitated on seeing the devotion of the gopis

Uddhava continued his prayers—

etAH paraM tanu-bhRto bhuvi gopa-vadhvo
govinda eva nikhilAtmani rUDha-bhAvAH
vAJchanti yad bhava-bhiyo munayo vayaM ca
kiM brahma-janmabhir ananta-kathA-rasasya
Of all embodied beings in the world, the gopis are supreme, for they have attained the highest mood of love for Govinda, who is the soul of unlimited souls. The sages who fear material life hanker after this devotional mood, as do we also. What need has one with a taste for hearing about the unlimited Lord’s glories and pastimes for a high birth in this world, like that of a Brahmin or even that of Lord Brahma? (Srimad Bhagavatam 10.47.58)
Expanded translation: “Uddhava, you are a Kshatriya and so it is proper for you to offer respects to the Brahmins. Why then are you offering hymns of praise to these cowhered women, who are not only females of a lower caste, but sullied by adulterous activities?” Expecting that certain low-minded outsiders might ask him questions of this sort, Uddhava responds by immediately establishing the supremacy of the gopis for their inexhaustible supply of love for the Supreme Lord. He says, “These residents of the Vraja, these beloved of the Lord, are unique amongst all embodied beings in the world--even at this time when the Lord Himself is incarnate and accompanied by a multitude of eternally perfect associates, what to speak of others who are either seeking success in devotional life or have newly attained it. One should not pass a negative judgment on them just because they are women. Why? Because Krishna, appearing as the master of the cow pastures is the Supreme Person, the source of all partial expressions of the Divine Person. Possessing the ultimate perfection in beauty and virtues, He alone is the worthy object of the purest and most intense love, known as Maha Bhava and manifest exclusively in these cowherd beauties. This can only be understood through direct experience, for it is ineffable. Therefore, these gopis’ bodies themselves are supreme.”

Uddhava goes on to glorify the gopis’ Maha Bhava: “Those desiring liberation, nay, even the liberated, aspire for this mood of love, even if they have not experienced it directly, but only heard about it from afar. Even we, who are the Lord's devotees and always in His company, also desire it. We see its greatness and so we want it, but are unable to even come close to attaining it, for we incapable of truly appreciating the particular sweetness of Krishna that gives rise to this love. What use is there of even a magnificent life as a Brahmin or even as Lord Brahma if one has no taste for the limitless nectar of the Lord’s topics? And for one who has a taste for such topics, what benefit is there in such a birth if one has such taste?” What then does it matter if the gopis are only cowherd women? (Sanatan Goswami)

Bhaktivinode Thakur—

bhava-bhIta muni-gaNa Ara deva-gaNa
jAnhAra caraNa-vAJchA kare anukSaNa
se govinde rUDha-bhAvApanna gopI dhanya
kRSNa-rasa Age brahma-janma nahe gaNya
The sages and gods who fear material life constantly desire the lotus feet of the fortunate gopis who have a highly-elevated loving mood for Govinda. When compared to the taste of Krishna rasa, birth as Lord Brahma is inconsequential.
Jagat - Fri, 06 Dec 2002 23:48:21 +0530

The gopis condemn Providence

The gopis blame Providence for their separation from Krishna in the following words:

aho vidhAtas tava na kvacid dayA
saMyojya maitryA praNayena dehinaH
tAMz cAkRtArthAn viyunaGkSy apArthakaM
vikrIDitaM te ‘rbhaka-ceSTitaM yathA
O Destiny, you seem never to show us any mercy! You bring embodied souls together through friendship and affection, but before their desires are fulfilled, you separate them again. Your activities are like the foolish pranks of a little child. (Srimad Bhagavatam 10.39.19)
Expanded translation: O Providence! You do not know the true meaning of love and so you thwart all our efforts. This is like some childish game. If we could catch you, we would give you such a lesson that you would never again do such a thing.

O foolish Providence! How very cruel you are! Why do you join lovers who have failed so many times to meet, only to separate them again before their desires have been fulfilled?

O Providence, you are so unkind! You showed me Krishna’s beautiful face, awakening a greed for it in my mind and my eyes. But after allowing Me to drink this nectar for only a moment, you whisked Krishna away. You have committed a great sin by taking away the very gift you yourself gave.

O wicked Providence! If you say, “Why do you blame me? The fault is Akrura’s!” then we answer, “It was you who came in the form of Akrura to steal Krishna away from us. No one but you would behave like this.”

But all this is the result of My own deeds. I should not rage at you in this way. After all, how close is our relationship? Krishna, however, is My lover to whom I gave My life. I spent the most intimate moments with Him and now He has become cruel to Me.

I left everything for Him and now He strikes Me with His own hand. Krishna has no fear of killing women. I am dying for Him and He doesn't even turn back to look at Me. In a single moment, He broke off our love.

But why should I be angry with Krishna? It is no one’s fault but My own. I must have committed some great sin in the past and now I am suffering the consequences. Krishna used to be dependent on My love, but now He has become indifferent. Does this not show how My past deeds have come back to haunt Me? (Chaitanya Charitamrita 3.19.46-52)

Bhaktivinode Thakur—

vidhAtaH he!
nAhi dayA kichu-i tomAra
maitra-bhAve praNayete   dehI dehI saMyogete
kena eta kaile avicAra
akRtArtha avasthAya   viyoga karile hAya
bAlakera ceSTA e vyApAra
O Fate, you have no compassion whatsoever. If you bring embodied beings together in friendship or in love, then why are you so thoughtless toward them afterwards? When you separate these friends and lovers again, you leave them without any refuge. All these things are the foolish doings of a child.
anuraag - Sat, 07 Dec 2002 01:21:49 +0530
Exalted Divine Lovers - Vraja Gopikas

Below are the utterances of some Hindi poets regarding the condition of the Gopis, who attained this highest stage of Love.

In whichever direction I look, I find the landscape full of Shyama [Krishna] (dark blue).
The bowers and groves are dark, the water of the Jamuna is dark, the sky and clouds are dark. All the colors are merged in the dark color, people say this is something novel.

Am I mad, or are the dark pupils of the peoples' eyes changed? The heart of the Moon and the scion of the Sun are dark, the musk is dark, as well as Cupid, the conqueror of the world.
The neck of the blue-necked Shiva is also dark, as if the dark color has been broadcast all over the earth. The letters of the Vedas appear dark;
the point of the tapering light is also dark. Not to speak of men and gods; the Formless Brahman itself has assumed a dark Form.

The ears went ahead of all and lost themselves in the stories of His glory. Then the eyes departed and lost themselves in the nectarean beauty. So did the mind lose itself in the smile in the dance, in the furtive glance, in the mirth, in the symmetry of Form and in the sweetness of disposition, even as water mixes with milk.

Enchanted by that Supreme Enchanter, my mind has identified itself with the Enchanter Himself and no distinction, says Harichand, is now visible between the two.

Krishna has entered into my very life-breath, and the breath is surcharged with Krishna. It cannot be perceived now whether it is life that pulsates within, or Krishna that is throbbing in the heart.

Wherever I turn my eyes, I find Shyama [Krishna] and Shyama alone visible everywhere.
In the streets, on the bathing ghats, in the
alleys, in the orchards, in the trees,
in the creepers, in the gardens, in the groves,
in the doorways, on the walls, on the thresholds,
on the windows, in the gardens,
in the diamonds, in the necklaces,
in the body, in the woodlands, in the bowers,
in the Gopis, in the cows, in the herds of cattle in Gokula,
in the lightning, and in the clouds.

It is Krishna, again, who has occupied
my mind and eyes.

This love of Shyama is something which cannot be expressed through words.
The sky, water, earth, animate and inanimate creation, all
that is perceived is nothing but Shyama.
Brahma has vanished: Maya, too, has disappeared:
no Jiva (embodied soul), no time:
Even one's own self has been forgotten.

If anything remains, it is the darling of Nanda.

There is no one left to confide the secret of his heart.
As a matter of fact, no such secret is left, to whom and in what manner shall it be confided?

While gazing on Hari, the heart got stolen.
Now it is Hari and Hari alone who is seen on all sides.

Narayana says, in whose heart Shyama resides.
In branch, leaf, flower and fruit I see Him and nothing else.

Doors and walls have been transformed into mirrors.
In whichever direction I look I find Thee and Thee alone.
Pebbles, stones, and broken pieces of earthenware all
have turned into so many looking-glasses.

Source: Gopis love for Krishna
By Sri Hanumanprasad Poddar.
Jagat - Sat, 07 Dec 2002 09:18:17 +0530

The gopis’ fear that Krishna suffers

The depth of the gopis’ love for Krishna is shown by their fear that Krishna will feel pain when He walks through the forest. This is stated in the Gopé-géta:

calasi yad vrajAc cArayan pazUn
nalina-sundaraM nAtha te padam
zila-tRNAGkuraiH sIdatIti naH
kalilatAM manaH kAnta gacchati
O Lord, when You leave the cowherders’ settlement to take the cows to pasture, then Your feet, as beautiful and delicate as lotus petals, suffer on account of the pebbles and sharp grasses. O beloved! The thought of your suffering brings us so much pain that You become fixed in our minds. Srimad Bhagavatam 10.31.11)
Vishwanath Chakravarti’s commentary: An alternative interpretation of the word kalilatA is “argumentative.” In other words, when the gopis see Krishna going off into the woods, they start to engage in an argument with their own minds, which goes as follows:

The gopis: “O mind! If Krishna suffered when He went into the woods, then why would He go there every day? So why are you wasting your time worrying about Him?

Mind: “O you stupid milkmaids! The soles of Krishna’s feet are softer than the hibiscus flower. There are so many sharp pebbles and twigs in the forest. How is it possible that His feet will not get hurt?”

The gopis: “Foolish mind! Of course He keeps to the soft, sandy paths.”

Mind: “Don’t you have any sense at all? Do you think the cows stay on the paths? They wander everywhere looking for grass to eat!”

The gopis : “O mind! You are blind with love. Krishna has eyes in His head. Do you think He is not watching out for things that might hurt His feet?

Mind: “Don’t you have any love for Krishna at all? Don’t you think He might get distracted and accidentally step on something that hurts Him?”

The gopis: “O brother mind! What you say is true. We were made by God just to suffer this kind of pain.”

Mind: “O you poor girls! You, at least, are able to remain alive. I on the other hand am leaving your bodies right now, along with your life airs.”

Bhaktivinode Thakur—

dhenu laye vraja hate jabe jAo vane
nalina-sundara tava kamala-caraNe
zilAGkure kaSTa habe manete vicAri
mahA-duHkha pAi morA ohe citta-hAri
When You leave the cowherd settlement to take the cows into the woods, then I fear Your feet, as beautiful and delicate as lotus petals, will suffer on account of the pebbles and sharp grasses. O stealer of My mind! The thought of your suffering brings Me great pain.
Sri Hari - Mon, 16 Dec 2002 12:35:53 +0530

Baba’s life-long desire was fulfilled. But even then his tears did not stop. He wept even more and more. Naturally so, because the separation after meeting is more painful than separation before meeting. Not being able to bear the separation after his meeting with Radha-Krishna for long, he left the physical body to meet them in his spiritual body in transcendental Vrindavana.

One might wonder why, if Radharani is really so kind, she kept Baba weeping for 40 years? Could she not appear before him earlier? She could. But could Baba really see Her then? She is not made of flesh and bones, which our eyes can see. She is made of love, She is Love personified. In order to see Her, one must have the eyes of love. Love does not develop in a heart, which is impure. The heart has to be purified by sadhana. The best sadhana is weeping in separation. The tears that flow in remembrance of Radha and Krishna wash away all sins and offences (aparadhas), and the fire of separation that burns in the heart consumes the wild growth of all sorts of worldly desires. It is then that the ground is prepared for the seed of love to sprout and grow. When the seed grows and blossoms. Radha and Krishna cannot remain indifferent. They are automatically drawn to it by its fragrance.

From O.B.L. Kapoor's "Saints of Vraja"
Sri Hari - Wed, 18 Dec 2002 11:22:00 +0530
Srila Prabodhananda Sarasvati's

Sri Radha-rasa-sudha-nidhi

(The Nectar Moon of Sri Radha's Sweetness)

1 Standing erect, the hairs of His body rebuke the blossoming campaka flowers. Raising His arms, again and again He calls out, "Hari! Hari!" Surrounded by His devotees, again and again He sings and dances. Streams of tears flow from His eyes and sprinkle the ground. Let us glorify Him, Lord Gauracandra.
2 Obeisances to the direction that faces Sri Vrsabhanu's daughter. When the breeze coming from that direction playfully moves the edge of His garment, Lord Krsna, who cannot be attained by even the kings of the yogis, thinks that His life has now become a great success.
3 Obeisances to the glory of Sri Vrsabhanu's daughter. Even Brahma, Siva and all the demigods cannot attain the pollen of Her lotus feet. Her merciful glance showers the best of all nectars.
4 I meditate on the dust of Sri Radha's feet, dust that even Brahma, Siva, Sukadeva, Narada, Bhisma and a host of great saints cannot see, dust that has limitless power, dust that at once transforms the Supreme Personality of Godhead into Sri Radha's submissive servant.
5 I meditate on the dust of Sri Radha's feet, dust that becomes a kamadhenu cow to give the nectar of rasa as the devotees celebrate a festival of spiritual love. Placing this dust on their heads, the beautiful gopis attain something even peacock-feather-crowned Krsna yearns to attain.

From philosophy/library/asiatica or download Sri R. R. S. N. from here
anuraag - Fri, 27 Dec 2002 21:11:32 +0530

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karakamalena karomi charaNam aham AgamitAsi vidUram.h .

kSaNam upakuru zayanopari mAmiva nUpuram anugatizUram.h .. 2..

(Gita Govinda Kavya of Sri Jayadeva Kaviraja Raja)

Lord Krishna says to His Beloved Radhika:

Let me do honour to your feet with the lotus of my hands for you have been made to come a long way!

Place them upon the well-adorned bed for a moment, reward to your anklet which like me has been heroic in following you!
anuraag - Tue, 31 Dec 2002 20:47:39 +0530
Jaya Sri Radhey!

kastUrI tilakaM lalATa phalake
vakSsthale kausthubhaM
nAsAgre navamauktikaM,
karatale veNuH kare kaGkaNaM
sarvAGge hari candananca kalayan
kaNThe ca muktAvaliM
gopastrI pariveSTito
vijayate gopAla cUDAmaNiH

- Sri Krishna Karnamrita 2. 108 - Sri Lilasuka Bilvamangala

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The Gopi-bhava Rasik Saint Lilasuka Bilvamangala composed this sublime verse
enjoying the blessed vision his Divine Beloved:

All glory to the Crest Jewel of the Cowherds,
Lord Krishna Who is intimately sporting with
the blessed Gopi damsels of Divine Vrindavan.

He has the mark of decoration made of musk
on his handsome forehead, and precious Kaustubha,
the rarest of celestial gems, on his broad chest.

At the end of his nose, the prettiest ornament
made of fresh pearls is charmingly swinging.

His delicate hands are adorned with beautiful
golden bracelets and enchantig flute.

Every divine limb of his body is smeared with
heavenly fragrant sandalwood paste, and
many pearl necklaces are elegantly hanging
from his graceful neck.

To listen to this delightful, melodious 'sloka'
just go to this Web location and click on the song:

I wish for you all a peaceful, prosperous and healthy New Year 2003.

harsha harsha nava varsha manaavo!
sri Raadhaa vara guna gaavo!

Please celebrate the New Year
with lots of Joy,
Faith, and Divine Love!

Delightfully sing with your heart the glories
of the Sweetheart of SRI RADHIKA !

- 'nava varsha sandesh' of Jagadguru Sri Kripaluji Maharaj

sankeertana aru shravana aru, smarana saadhanaa jaan,
sabai saadhanaa shuunya sama, samarana praan sama maan!

Know that the essential parts of Sadhana (spiritual practice) of Devotion consists of loudly reciting, singing and chanting of the
Holy Names (kirtana), listening faithfully to His blissful exploits
and glories (shravana) accompanied by the loving REMEMBRANCE of the Lord (smarana).

Without continuous (smarana) contemplation upon God,
however, ALL kinds of devotional Sadhana
are simply VOID and EMPTY!

Know that the 'Loving Remembrance of the Lord' is the
LIFE-BREATH of Divine Love Devotion, Prema Bhakti Sadhana.

- Sri Kripaluji Maharaj


Peace and Divine Love
Hari Saran - Wed, 01 Jan 2003 10:54:40 +0530
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