Hari-katha Articles Secrets Of Gundica Mandira Marjana

Secrets Of Gundica Mandira Marjana

What is the hidden deeper meaning of Gundica-marjana, the cleaning of the Gundica Temple? Sri Caitanya Mahaprabhu told some of the associates of the king, the king’s guru Kasi Misra, the head pujari, and Sarvabhauma Bhattacarya, “I want to do Gundica-marjanam.” In previous years, the King would tell some of his servants, “Go and clean the temple.” But what could they do? They could sweep, but not with love and affection.
Sri Caitanya Mahaprabhu took the service. He first garlanded all of the Vaisnavas present, He put tilaka on them, and He gave them each one broom and one water pot. Then, headed by Sriman Mahaprabhu Himself, all the devotees went to the Gundica Temple while performing kirtanas: Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare; Jaya Jagannatha Jaya Jagannatha Jaya Jagannatha Jaya Jagannatha, Jaya Baladeva Jaya Baladeva Jaya Baladeva Jaya Baladeva, Jaya Subhadra Jaya Subhadra Jaya Subhadra Jaya Subhadra. In this way they were all doing kirtana while carrying their brooms and pitchers.

All other persons looked on and wondered, “What new thing is going on? They are all totally mad. Why the brooms and jugs?” Some were laughing, and some were in wonder, and some were looking on very gravely.

Sri Caitanya Mahaprabhu and His associates had gone to the temple by the medium of sankirtana. Once there, they all began to clean the temple, and with their brooms they collected many very big stones and and stone chips. What is the deeper meaning of “big stones”? Aparadha – Vaisnava-aparadha (offenses to Vaisnavas) and nama-aparadha (offenses to the holy name). When this was done Sriman Mahaprabhu threw them out of the temple – out of the “heart” temple. What did He throw out? Vaisnava-aparadha and nama-aparadha.

Don’t commit these aparadhas. Be careful regarding Vaisnava-aparadha, guru-avajna (ingratitude and disrespect towards Sri Guru), sastra nindanam (blaspheming Vedic literature) and the rest of the ten kinds of offenses to the holy name. Be also careful to avoid dhama-aparadha (offence to Lord Krsna’s holy abodes like Sri Vrndavana, Sri Navadvipa and Sri Jagannatha Puri); and also avoid the anarthas explained by Srila Visvanatha Cakravarti Thakura his Madhurya Kadambini: svarupa-brahma, asat-trsna, hrdaya-daurbalya, aparadha, laya, viksepa, and all others.* [see endnote 1]
Srila Rupa Gosvami has written in Sri Upadesamrta,

vaco vegam manasah krodha-vegam
jihva-vegam udaropastha-vegam
etan vegan yo visaheta dhirah
sarvam apimam prthivim sa sisyat

[“A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly and genitals is qualified to make disciples all over the world.” (Upadesamrta, sloka 1)]

atyaharah prayasas ca
prajalpo niyamagrahah
jana-sangas ca laulyam ca
sadbhir bhaktir vinasyati

[“One’s devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Krsna consciousness; and (6) being greedy for mundane achievements.” (Upadesamrta, sloka 2)]

Moreover,

trnad api sunicena
taror api sahisnuna
amanina manadena
kirtaniyah sada harih.

[“Thinking oneself to be even lower and more worthless than insignificant grass which has been trampled beneath everyone’s feet, being more tolerant than a tree, being prideless, and offering respect to all others according to their respective positions, one should continuously chant the holy name of Sri Hari.” (Siksastaka, sloka 3)]

You will have to give up all bad habits, but I know that you cannot. We are very fallen. Who can follow these verses? Sri Caitanya Mahaprabhu, Sri Svarupa Damodara, Sri Raya Ramananda, Sri Brahmananda Bharati, Sri Paramananda Puri, Sri Nityananda Prabhu, Sri Advaita Acarya, Sri Pundarika Vidyanidhi, Sri Vakresavara Pandita and others like them. They can do so.

First take shelter of your Gurudeva, and following him, take the shelter of all the pure devotees in his line – those in the guru-parampara. Call out to them, “O Svarupa Damodara, O Ramananda Raya! Please give me your shelter, I am dying.” Call out in this way, while always weeping.

Sriman Mahaprabhu was acting as an acarya; He was doing the cleaning Himself and then teaching others. Some so-called guru may say, “I don’t do it, but I tell my disciples, “You should chant at least 64 rounds.” His disciples cannot ask him, “How many rounds do you do?” They fear, but any very bold disciple may ask, “How many rounds are you doing? And in what mood are you doing them?” That bogus guru, that kan-guru, will not be able to reply, but a real guru can say, “Oh, I try to do 64, sometimes more then that.”

In what mood will that real guru be chanting? Gopijana-vallabhaya svaha – in that mood. How can a bogus guru advise you to engage in these elevated activities of bhakti? They don’t have a trace of these moods or the meaning of Gopal-mantra, kama-gayatri, or even Brahma-gayatri. At least he will never fall down – because he has been fallen since the beginning.

By His own behavior Sriman Mahaprabhu teaches all of us that we should especially try to give up pratistha, false pride. He Himself is Sri Krsna and Srimati Radhika; yet, when a Gaudiya bhakta was putting water on His feet and then drinking that water, He appeared displeased – though He was pleased. He told Sri Svarupa Damodara, “Oh, this Gaudiya; what is he doing? I will go to hell. In front of the temple deity – not deity, but the deity’s simhasana (throne) – he is washing My feet and drinking that water. I will certainly have to go to hell.”

Sri Svarupa Damodara at once pushed that boy, took him out of the temple and told him, “You have done very well. But others should be careful and therefore Sri Caitanya Mahaprabhu was externally angry, just to teach others. Anyway, I will ask Him to be merciful to you. Wait here and I will call you.” He returned and said, “O Mahaprabhu, that person was quite ignorant and foolish. He does not know anything, so please be merciful to him.”

We should not think, “I am a bona fide Vaisnava. I am giving the remnants of my prasadam to all, and by my prasadam their hearts can become pure.” Srila Bhaktivinoda Thakura has written something about this in his song Krpa Koro Vaisnava Thakura:

nija srestha jani ucchisthadi dane, ho’be abhimana-bhara
tai sisya tava, thakiya sarvada, na loibo puja ka’ra

By thinking that I am superior (guru-abhimana) and giving my remnants to others, I will be burdened with the weight of false pride. Let me always identify as your disciple and not accept worship or praise from others (verse 4)

Try to follow these Teachings. Try to compare yourself with Vaisnavas like Srila Rupa Gosvami and Srila Raghunatha Gosvami, and also Srila Prabhupada. Where is their bhakti and where is yours? You cannot even control your sense gratification. If a naked lady stands in your presence you cannot check your eyes and your heart. I heard from a devotee that Srila Bhaktivedanta Swami Maharaja told someone, “I can be there without any disturbance, but you cannot.” So we should try to follow these principles given by Sri Caitanya Mahaprabhu.

Sriman Mahaprabhu told Srila Jagadananda Pandita, Sri Svarupa Damodara, and others who were distributing mahaprasada after the cleaning of the Gundica Temple, because He knew the devotees liked sweets, “Give sweet preparations to all the Vaisnavas, and to Me only give laphra.” Laphra means mixed boiled vegetables. Mahaprabhu Himself acted in this way, so don’t think, “Good preparations should be given to me, and the other, less tasty dishes should be given to others.” There are so many hidden meanings in the history of Gundica-marjana.


[*Endnote 1 – (From Bhakti-rasamrta-sindhu-bindhu by Srila Visvanatha Cakravarti Thakura) Anarthas are of four kinds: (1) svarupa-bhrama (illusion about spiritual identity), (2) asat-trsna (thirst for that which is unreal; that is, material enjoyment), (3) aparadha (offences) and (4) hrdaya-daurbalya (weakness of heart).

Svarupa-bhrama is of four kinds: (1) sva-tattva- or jiva-svarupa-bhrama (illusion about one’s spiritual identity), (2) para-tattva-bhrama (illusion about the spiritual identity of the supreme absolute truth), (3) sadhya-sadhana-tattva-bhrama (illusion about sadhana-bhakti, the means of spiritual perfection, and sadhya, the object to be obtained by such sadhana, or in other words prema-bhakti) and (4) maya-tattva-bhrama (illusion about the Lord’s external energy, maya).

Asat-trsna is of four types: (1) varieties of desires for material enjoyment in this world, (2) desires for enjoyment in the higher planetary systems of Svargaloka, (3) desires for the attainment of the eight mystic siddhis. (4) the desire for impersonal liberation.

Aparadha is of four kinds: (1) offences towards Sri Krsna, (2) offences towards krsna-nama, (3) offences towards krsna-svarupa (the deity form of the Lord) and (4) offences towards the jivas (living entities who are infinitesimal particles of spirit belonging to the Lord).
Hrdaya-daurbalya is of four kinds: (1) tuccha-asakti (attachment for useless things), (2) kuti-nati (deceitful behavior. The word kuti-nati may be broken down into the constituent parts ku, bad or evil, and na or nati, that which is forbidden. In that case it would mean doing wicked deeds or doing that which is forbidden), (3) matsarya (envy) and (4) sva-pratistha-lalasa (desire for one’s own fame and prestige).

(From Madhurya Kadambini by Srila Visvanatha Cakravarti Thakura) Laya means the tendency to sleep during kirtana, sravana, and smarana (japa), in order of increasing tendency. Viksepa means distraction toward mundane topics while doing devotional service (gossiping while doing japa). Apratipatti refers to the occasional inability to absorb the mind in kirtana and other services in spite of the absence of laya or viksepa. Kasaya refers to the innate tendency toward such qualities as anger, greed and pride. Rasasvada means the inability to absorb the mind in kirtana and other services if one gets the opportunity for the material sense pleasure. Nisthita-bhakti appears in the absence of these faults.

shared from purebhakti.com

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HOW CAN WE RECEIVE KARUNA-SAKTI FROM SRIMATI RADHIKA?

In the initial stages of the sādhaka’s development, he is unable to properly recognize and respect high-class Vaiṣṇavas, owing to a lack of faith. But Kṛṣṇa is very merciful. He arranges that such people receive the association of kaniṣṭha-adhikārīs, neophyte devotees. By having friendship with kaniṣṭha-adhikārīs and by taking praśāda, dancing, and doing kīrtana and service with them, their enthusiasm will increase and it will lead them to the chance to associate with madhyama-adhikārīs. After staying with madhyama-adhikārīs for a long time, they will develop proper respect for mahā-bhāgavata uttama-adhikārīs. When such souls develop relationship with uttama-adhikārīs, they will become quiet, composed, and possessed of the mood of the Vraja-devīs, who always conceal their inner feelings within their hearts. They will avoid personal name, fame, and recognition, and will constantly engage themselves in saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ—a fixed amount of harināma-japa as well as nāma-saṅkīrtana. Pure devotees who have the mood of Vraja will offer praṇāma many times in a day to Rādhā-Kṛṣṇa and their bhaktas, but in a hidden place. They will also not announce or reveal how many rounds they are chanting or how much they are praying. They are constantly and secretly engaged in their sādhana like Raghunātha dāsa Gosvāmī. This is how a soul who has been contacted by karuṇā-śakti progresses. Śrīmatī Rādhārānī is clever and very tricky and so are Her dear associates. Sometimes, general people cannot understand the activities of high-class Vaiṣṇavas and they criticize them, saying, “These people are liars and cheaters.” But the fact is that their trickiness, which some mistake for cheating, is coming from their connection to Śrīmatī Rādhārānī and Kṛṣṇa. In order to carry out their sevā to the Divine Couple in eternal Vraja, they must utilize great cleverness and trickery. Sometimes they must trick Kṛṣṇa or mislead their in-laws. By this they help increase the sweetness of vraja-rasa. In order to understand the nature and moods of the Vaiṣṇavas one must chant rādhā-nāma, Rādhārānī's holy names. Only then can one understand the highest truth, which transcends all material dharma and adharma. When we always chant and remember rādhā-namā and meditate on serving Her lotus feet, we will never be disturbed any anything. Our fixed faith will cause us to rapidly progress and we will experience realization of our own transcendental identity and eternal service.

GURUDEVA BRINGS US RADHARANI'S MERCY

Srīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja is an eternal associate of Rādhā-Kṛṣṇa in the transcendental realm of Vraja and was sent by them to spread vraja-bhakti (dine love of the residents of Vraja) in the material world. He led an ideal life as a self-realized ācārya (preceptor) in the unbroken succession of divine masters of the Brahmā-Madhva-Gauḍīya-sampradāya (a disciplic lineage). He is a scion of Caitanya Mahāprabhu Himself. This is his true family lineage. Śrīla Gurudeva’s birth in a certain location with familial ties is an act of mercy to those people; however, he has no mundane birth. na karma-bandhanaṁ janma vaiṣṇavānāṁ ca vidyate viṣṇor anucaratvaṁ hi mokṣam āhur manīṣiṇaḥ Padma-Purāṇa A Vaiṣṇava (servitor of Lord Viṣṇu) does not take birth under the jurisdiction of karmic law. His birth and disappearance are transcendental. The wise have declared that the servants of Viṣṇu are eternally engaged in the liberated service of the Lord and hence are free from the laws of material nature. Sri Guru is transcendental and has a direct relationship with the transcendental world. The duty of a disciple is to glorify the transcendental nature of the Guru-varga. A person cheats himself when he considers Sri Guru in relation with the mundane world—or merely considers the spiritual master’s apparently ordinary activities, neglecting his spiritual character and ideology. To properly understand Śrī Guru, one must observe his supra-mundane teachings through the eyes of scripture, under the guidance of Vaiṣṇavas who are his close followers. Śrī Guru does not desire any object of the material world, for he has no relationship with this world other than to read the glories of the Divine Couple, Rādhā-Kṛṣṇa. Because Śrī Guru is free from attainment to temporary objects, he will not mislead anyone by glorifying the qualities of mundane existence. He does not preach the path of fruitive action, austerity, or speculative knowledge. As he is immersed in blissful service to Rādhā-Kṛṣṇa, his ambrosial speech describing Their glories is the tonic that cures a living entity’s disease of repeated birth and death. Śrī Guru thereby connects souls suffering in material bondage with the Supreme Whole—fully satisfying their innermost need for a loving relationship. Kṛṣṇa sends His dearest associates, who are expansions of His Divine Potency, into this world to save souls suffering in māya (material energy in contrast to God’s spiritual energy). If Kṛṣṇa directly sent His own expansions, it would not be as helpful for the conditioned souls. Hence, He prays to Śrīmatī Rādhārānī, “If Your powerful expansions go to the material world, they will liberate the entire universe. Please send them. They are more than capable of bringing the lost souls home to Me.” At the dawn of this material creation, Śrī Kṛṣṇa bestowed transcendental knowledge and potency to Brahmā, the universal architect. Empowered by the Divine Potency, the Brahmā-Madhva-Gauḍīya disciplic succession descends in an unbroken current of pure devotion from Śrī Brahmā to Śrī Nārada, Śrī Vedavyāsa, Śrī Madhvācarya, Śrī Padmanābha, Śrī Nṛhari, Śrī Mādhava, Śrī Akṣobhya, Śrī Jaya-tīrtha, Śrī Jñāna-sindhu, Śrī Dayānidhi, Śrī Vidyānidhi, Śrī Rājendra, Śrī Jayadharma, Sri Purusottama-tirtha, Śrī Brahmaṇya-tīrtha, Śrī Vyāsa- tīrtha, Śrī Lakṣmīpa-tīrtha, Madhavendra Purī, and Śrī Īśvara Purī, as well as Nityānanda Prabhu and Ādvaita Acarya. Śrī Caitanya Mahāprabhu brought about Śrī Īśvara Purī’s great fortune by accepting initiation from him. From Śrī Caitanya Mahāprabhu, the lineage descended through Śrī Svarūpa Dāmodara and the Six Gosvāmīs (Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa, and Raghunātha dāsa). From them, came to Śrī Kṛṣṇa-dāsa Kavirāja Gosvāmī, Śrī Narottama dāsa Ṭhākura, Viśvanātha Cakravartī Ṭhākura, Śrī Baladeva Vidyābhūṣaṇa, Jagannātha dāsa Bābājī Mahārāja, Śrīla Bhaktivinoda Ṭhākura, Śrī Gaura-kiśora dāsa Bābājī, and Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, who flooded the world with the current of pure love as was practiced and taught by Śrī Caitanya Mahāprabhu. Amongst Prabhupāda Sarasvatī Ṭhākura’s many beloved disciples, two of the foremost are Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja and Śrīla Bhaktivedānta Svāmī Mahārāja. The foremost disciples of Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja are Śrīla Bhaktivedānta Vāmana Gosvāmī Mahārāja and Śrīla Bhaktedānta Nārāyaṇa Gosvāmī Mahārāja.

WHAT HAPPENED WHEN KRSNA WENT TO CANDRAVALI'S KUNJA?

Kṛṣṇa plays His flute everywhere around Girirāja Govardhana, and He meets with the Vraja-devīs in Govardhana’s kuñjas. Sometimes He goes to Candra-sarovara, to the kuñja of Candrāvalī. There she offers Him a garland of mallikā flowers.Later, Kṛṣṇa comes to Rādhā-kuṇḍa, still wearing that garland. But He sees that no one talks with Him, meets with Him, or even looks at Him. He then feels dry and despondent.“Oh, this garland is very wicked,” He says in disgust and casts aside the gift from Candrāvalī. He then bathes in Śyāma-kuṇḍa and Rādhā-kuṇḍa, and feels a little better. He then comes before the gopīs and prays at their feet for mercy and for Rādhārānī’s darśana. Feeling a breeze that has touched Rādhārānī and come to Him, He experiences great bliss and His heart is cooled.In his Rādhā-rasa-sudhā-nidhi, Śrīla Prabhodānanda Sarasvatī glorifies Śrīmatī Rādhārānī as follows:yasyāḥ kadāpī vasanāṣcala-khelanottha-      dhanyāti-dhanya-pavanena kṛtārtha-mānīyogīndra-durgama-gatir madhusūdano ‘pi      tasyā namo ‘stu vṛṣabhānu-bhuvo diśe ‘pi Rādhā-rasa-sudhā-nidhi 2Obeisances to the direction that faces Śrī Vṛṣabhānu’s daughter. When the breeze, coming from that direction, playfully moves the edge of Her garment, Madhusūdana, who cannot be attained by even the greatest yogīs, thinks that His life has become a great success.By some sly process, Candrāvalī’s followers brought Kṛṣṇa to their kuñja. There they offered Kṛṣṇa a nice outfit and decorated Him. He thought, “If I go like this to Rādhā-kuṇḍa everyone will be pleased with Me.” But when He reached Rādhā-kuṇḍa He found that no one was pleased at all. It seemed that even Girirāja Govardhana neglected Him. Why? Girirāja is Śrīmatī Rādhārānī’s follower. Therefore he also ignored Kṛṣṇa. Every kuṇḍa and kuñja-kuṭīra at Govardhana is cold to Kṛṣṇa and Kṛṣṇa cannot find anyone there, not even any animals.He looked around and thought, “I must have done something quite wrong.”He looked down at His outfit and became saddened. “Because of these garments Rādhārānī’s gopīs have become angry and have hidden from Me? Where have they gone?” Then He prays deeply.Suddenly, from the north side of Rādhā-kuṇḍa, where Śrīmatī Rādhārānī is sitting with the sakhīs, a breeze touches Śrīmatī Rādhārānī’s lotus feet and takes their fragrant message to the south side of Rādhā-kuṇḍa, where Kṛṣṇa is present. When Kṛṣṇa smells this, He comes to His senses.“This attire is not good for Me,” He thinks, and He takes off His outfit and ornaments. He purifies Himself by bathing in Śyāma-kuṇḍa and Rādhā-kuṇḍa. “Yes,” He says, “now I’m feeling better.”Then He sees some mañjarīs have approached. “Your body has a horrible smell,” they say, “clearly You have gone to the abode of many buffaloes. Perhaps You didn’t herd cows today and played with buffaloes instead. Has Brahmā come and stolen Your cows again? Has Viśvāmṛta given You buffaloes to herd in their place? Buffaloes are very dirty; they like to sleep in drains and bathe in foul water. But cows are always neat and clean. You have definitely been with buffaloes, for Your body has such a foul scent.”The mañjarīs bring candana, sugandhi, arbaṭa, and other fragrant substances and ask Kṛṣṇa, “Shall we clean You?”“This will not do,” Kṛṣṇa says, “only the dust of Vraja will suffice.”“Yes, Rādhārānī’s footdust will purify You,” the manjarīs respond. “You should beware of the other side. Your desire and nature will change if You go to the other side. If You interact with Candrāvalī’s party then Rādhika’s group will shun You.”“I was not happy with Candrāvalī,” Kṛṣṇa said, “so I came to drink the sweet honey of Rādhārānī’s affection. I left Candrāvalī and came to Rādhā-kuṇḍa and cleansed Myself in the pure nectar of the water that bathed Śrīmatījī. Now will She accept me?”samastād unmatta-bhramara-kula-jhaṅkāra-nikarair      lasat-padma-stomair api vihaga-rāvair api paramsakhī-vṛndaiḥ svīyaiḥ sarasi madhure prāṇa-patinā      kadā drakṣyāmas te śaśi-mukhi navaṁ keli-nivahamVilāpa-kusumāñjali 75O sweet, moon-faced one, when will I witness Your ever-fresh water-sports with the Lord of Your heart and Your friends in Your sweet lake, which is filled with a host of splendid lotuses and is surrounded by chirping birds and humming bees?Śrīmatī Rādhārānī is present at Rādhā-kuṇḍa, where atop splendid lotuses, there are many honeybees that hum sweetly and feast on nectar.There are also many birds in all directions that sing happily. Why are they so happy? Receiving Your darśana, the hearts of the sakhīs, mañjarīs, birds, and animals are filled with happiness.”Kṛṣṇa has left Candrāvalī’s kuñja and Śrīmatī Rādhārānī’s victory is celebrated in bliss. The sakhīs sing, dance, and joke with Kṛṣṇa. Everyone waits for that darśana. How is that rasa? It is like when the full moon rises and everyone becomes naturally joyful. Kṛṣṇa, the lord of the Vraja-devīs’ hearts, has come and now the gopīs celebrate. There is a great assembly of birds singing. Bees are drinking nectar amidst the swirls of fragrant lotuses and their buzzing adds to the birds’ musical performance.Dāsa Gosvāmī prays to be present during that occasion, waiting to see what happens next. He is ready, “What orders will come to me? I will arrange everything needed. When inspiration comes, I will quickly perform my service for Rādhārānī.”This wonderful program on the bank of Rādhā-kuṇḍa starts in the morning. There are many types of flowers in the kuñja-kuṭīras surrounding Rādhā-kuṇḍa, and an ocean of bliss pervades the whole atmosphere. The sakhīs and mañjarīs are very busy there, decorating the kuñjas.When will that Rādhā-kuṇḍa give us Rādhikā’s darśana and admission into eternal service? Dāsa Gosvāmī says, “Without the mercy of Rādhā-kuṇḍa one will not be able to enter the camp of Rādhārānī and follow Her footsteps, nor will one understand the secrets of Kṛṣṇa’s service.”Rādhā-kuṇḍa is the place in Vraja-maṇḍala where all favorable things are present for Śrīmatī Rādhārānī’s service.sarovara-lasat-taṭe madhupa-guñji-kuñjāntare      sphuṭat-kusuma-saṅkule vividha-puṣpa-saṅghair mudā ariṣṭa-jayinā kadā tava varoru bhūṣā-vidhīr      vidhāsyata iha priyaṁ mama sukhābdhim ātanvatāVilāpa-kusumāñjali 76O beautiful-thighed one, when will the ocean of my bliss expand to see Kṛṣṇa, the victor over Ariṣṭāsura, happily decorate You with many kinds of flowers in a kuñja, filled with blossoming flowers and humming bees, on the splendid bank of Your lake?In Rādhā-kuṇḍa, if anything contrary enters, Kṛṣṇa destroys it. Like when Ariṣṭāsura came to Vraja, Kṛṣṇa destroyed him. What does this mean? If a person comes to Rādhā-kuṇḍa and sits on Her bank, at the lotus feet of Rādhārānī, then any ariṣṭa, demonic mundane desire, will not be able to come and cheat that sādhaka, pulling him away from service to Śrīmatījī. Kṛṣṇa is present there with a strong mood, ready to destroy any opposition. Any anarthas or unwanted desires will be unable to disturb one. The sādhaka will have no further troubles. Kṛṣṇa will give him a sweet nature and good desires.At Rādhā-kuṇḍa, the sakhīs are busy serving Rādhārānī. Some are painting designs on Her hands and feet, and some are combing Her hair, which they decorate with small flowers.The mañjarīs say, “Collect peacock feathers here. Kṛṣṇa likes them so much.” Then they collect peacock feathers and make crowns with them and give these to the sakhīs. Then they make dresses. After Kṛṣṇa bathes, they will decorate a nd dress Him. The sakhīs and mañjarīs are ready to perform this service.On the other side, the sādhakas see that the gopīs are busily engaged in serving Śrīmatī Rādhārānī. Kṛṣṇa has come Himself and is waiting for a chance to serve Rādhārānī. He prays to the sakhīs and mañjarīs, “When will you give Me chance to comb Rādhārānī’s hair? I will separate Her hairs and will gently braid them. How will I make a sweet relation with Her hair? I will massage oil into Her hair, made fragrant with kastūrī, and then I will place flowers and pollen in Her charming locks.”Kṛṣṇa prays to the gopīs and waits with trembling hands. He cannot control Himself. It is as if all His strength has left and He is filled with fear, feeling within, “What will happen if I do something wrong?”Kṛṣṇa sees Śrīmatī Rādhārānī’s form in the water of Rādhā-kuṇḍa. He sits on the bank of Rādhā-kuṇḍa and watches Her pastimes and interaction with the sakhīs and mañjarīs in the reflection of the water.“How can I serve Her? How can I get permission?” Kṛṣṇa prays to the sakhīs and mañjarīs in a choked voice, with hairs standing on end and tears gently falling from His cheeks. The sakhīs come from another side and offer Kṛṣṇa peacock feathers and guñjā-mālā. Kṛṣṇa had fallen into an internal state of meditation. At the sound of the gopīs’ words, His external sense returns and He feels, “I am very lucky today. Certainly they will give Me permission to serve and they will teach Me the proper process.”At this Radha-kunda, all special training, power, and taste is given to serve Rādhārānī. (click on the Title to see more)

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