Lamentation – Bhagavad Gita

kula-kṣaye praṇaśyanti
kula-dharmāḥ sanātanāḥ
dharme naṣṭe kulaṁ kṛtsnam
adharmo ’bhibhavaty uta
“When a dynasty is destroyed the ancient dharmika traditions of the family, handed down through that dynasty are also destroyed. Upon the destruction of dharma the entire dynasty becomes overpowered by adharma.”
“If I fight, my varṇāśrama-dharma will be destroyed.”
Why does he think like this?
Arjuna says, “There will be no followers of dharma left behind. Then who will train the new generations? They will have no more good guides and guardians, because the fathers, grandfathers and uncles will all be dead. Who will teach all the new small children in our dynasty? All people will wander to the wrong line without guardians and authorities to guide them. If I kill the Kauravas, I will not only be destroying this one generation, but many. This sin will definitely come to me and cause me great suffering.
adharmābhibhavāt kṛṣṇa
praduṣyanti kula-striyaḥ
strīṣu duṣṭāsu vārṣṇeya
jāyate varṇa-saṅkaraḥ
“O Kṛṣṇa, when a dynasty is overpowered by adharma, the women of that dynasty become degraded. O descendant of Vṛṣṇi, when women become degraded and unchaste, varṇa-saṅkaraḥ (unwanted progeny) are born.”
Arjuna continued, “All ladies will be free and uncontrolled. They will go to other men, without a husband. They will go to any young boy, or to whomever is ready to enjoy with them. They will not be able to support their unexpected children. They will not marry into their own caste, religion, or equal level; then their children will also become like them. Also, if a woman is left unprotected any man may force himself upon her, impregnate her and then these children will behave like demons.”
Arjuna may even be suggesting to Kṛṣṇa, “You were in Vraja-maṇḍala with many Vraja-devīs, and all insulted You and these Vraja-devīs.” Yet He had ordered them, “Go back, You have seen Me, that is enough. Don’t think I will enjoy with you like your family members. This is not possible for Me for I am God. You came for My darśana. Now that it is finished, please go back.”
However, they did not want to go. Then He said, “If you stay here, it will be very simple; the demigods will curse you. It is not right and proper for a young girl to stay with anyone, other than her husband or guardians.”
When the Vraja-devīs did not heed His request, after briefly meeting with them, later Kṛṣṇa disappeared, not remaining there any longer. They cried, suffered, and lamented in separation, but Kṛṣṇa only re-appeared before them much later.
He had said, “Why did you come? If you came to see Me, then I’ll give you My darśana and then you can go back.”
Their family members were looking, and searching. Some thought, “Where did my sister go?” Some thought, “Where did my daughter go?”
Arjuna said, “If all the gentlemen die and all that are left are widows or maids, what would they do with their lives? This would cause a big disturbance in society; like a great crash. If anyone gives up dharma, his character and proper etiquette, then one’s family line will gradually be destroyed. Ladies will become independent and will lose their character, and their children will become mere enjoyers and will develop even worse character.”
Those in a certain stage or class of society should not marry with higher or lower castes, otherwise it would not be a good match. If women live illicit lives, their children will become deformed, foolish, or demonic.
saṅkaro narakāyaiva
kula-ghnānāṁ kulasya ca
patanti pitaro hy eṣāṁ
lupta-piṇḍodaka-kriyāḥ
“Such unwanted progeny certainly force hellish conditions upon both the family and the destroyers of the dynasty. Indeed, their forefathers, bereft of oblations of sanctified food and water, must also suffer the same fate.”
Purport:
Many illicit children will be born from women freely moving about in society. If children have no guardian or father, then from their very infancy they will be undisciplined and will learn to do whatever they please, gradually becoming like animals. They will not show sympathy to anyone, nor help anyone; they will be very hard-hearted. One after another the generations will eventually become completely like demons.
Therefore Arjuna prays, “Please don’t force me to fight.”
doṣair etaiḥ kula-ghnānāṁ
varṇa-saṅkara-kārakaiḥ
utsādyante jāti-dharmāḥ
kula-dharmāś ca śāśvatāḥ
“Due to the evil deeds of these destroyers of the dynasty, the teachings of dharma in accordance with timeless family tradition are sunk into oblivion.”
Purport:
If a father and mother both have good character, this will also appear within their children. When children go to school or university, the principal will first check their parents’ background to see if they were qualified and if the family is functional and good. If they are happy with what they find, they will accept the children into their school.
If mother has no good character, is an enjoyer, ignorant and there is no father or Guardian, then her children will become orphaned and burden society. They will neglect the rules and regulations of society.
utsanna-kula-dharmāṇāṁ
manuṣyāṇāṁ janārdana
narake niyataṁ vāso
bhavatīty anuśuśruma
“O Janārdana, I have heard that those who abolish their dynasty’s dharma suffer in hell for an unlimited period of time.”
Purport:
Arjuna says, “The lives of those who destroy the dynasty will always be hellish. The generations will always fight, argue, quarrel with others and no one will be able to make them peaceful.”
If there is no leader or guru in the asrama, all the residents there will fight like dogs that bark day and night. An animalistic mentality will develop, making the world like a hellish planet. It is a very dangerous prospect and no happiness can be found in that.
aho bata mahat-pāpaṁ
kartuṁ vyavasitā vayam
yad rājya-sukha-lobhena
hantuṁ svajanam udyatāḥ
“Alas! How regrettable it is that we are determined to engage in this great sin. Driven by greed for royal happiness, we are prepared to slay our own kinsmen.”
Purport:
Arjuna lamented, “Alas! Alas! This is very despicable! Why only worry about position and prestige? How long will my life last? How can I accept this kingdom that will be stained with the blood of my relatives? If I kill them before it is their time and they do not desire to die – while they are still attached to the family, land and property, they will certainly curse me and will always disturb me and not allow me peace.”
yadi mām apratīkāram
aśastraṁ śastra-pāṇayaḥ
dhārtarāṣṭrā raṇe hanyus
tan me kṣemataraṁ bhavet
“Even if the fully-armed sons of Dhṛtarāṣṭra were to kill me unarmed and unresisting on the battlefield, that would be more auspicious for me.”
Purport:
Arjuna said, “I will not fight. The sons of Dhṛtarāṣṭra may come and kill me and I will not resist. I would rather give up my life than fight.”
Arjuna was prepared to leave the world. He had the great fortune to be with Kṛṣṇa as His dear friend, but now he has become very weak, devoid of strength and intelligence. Why was his position like this? There is only one reason. He was considering his grandfather, Dhṛtarāṣṭra, Krpacarya, Droṇācārya, the brothers of Duryodhana and the young wives of the Kauravas. They would all become widows; their husbands dead. This was such a large family of the Kauravas standing opposed to the Pandavas.

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  • WHAT HAPPENED WHEN RUPA GOSWAMI COMPARED RADHARANI'S HAIR TO BLACK SNAKES?

    ByBhaktabandhav

    Once, Sanātana Gosvāmī came to meet with Rūpa Gosvāmī as he was writing about the swing pastimes of Rādhā-Kṛṣṇa. In his writings, he was explaining how Rādhā and Kṛṣṇa, along with the sakhīs and mañjarīs, engage in swinging pastimes. He explained how, when Rādhārānī becomes frightened on the swing, she holds onto Kṛṣṇa tightly. He wrote several expositions, and Sanātana Gosvāmī relished this for many hours. Then he read a part where Rūpa Gosvāmī described Rādhārānī’s hair as being like a black snake coming up from Her waist, with hoods expanding over the top of Her head.
    Sanātana Gosvāmī said, “Oh, everything you have written is excellent, but Rādhārānī is very soft and sweet. Why have you said that Her hair is like a black snake? This seems improper.”
    Rūpa Gosvāmī humbly replied, “O brother, please correct this with an analogy you find appropriate.”
    “I will consider it and will write something tomorrow,” Sanātana Gosvāmī said.
    Sanātana Gosvāmī then left for his own bhajana-kuṭīra. On the way he saw many small kiśorīs playing and dancing. One of the girls was seated on a beautiful swing. “How wonderful,” he thought, “this reminds me of the sweet description I have just read.” He saw the little girls pushing their sakhī back and forth very happily. Suddenly he noticed a hooded snake rising above the swinging girl’s head, as if ready to strike. He ran forward and called, “O kiśorī, be careful! A snake is about to bite you! There are many snakes, all you girls are in danger!” But as he approached, the scene suddenly disappeared and he found himself alone. He then understood, “This was a vision of Śrīmatī Rādhārānī’s swing pastimes. Anything Rūpa says is absolutely true. There is no cause for doubting his descriptions.”
    Śrī Guru is eternal and his vāṇī is also eternal. Whatever Śrī Guru says is truthful. Therefore never doubt the conclusion of your Gurudeva.
    Sometimes Sanātana Gosvāmī and Rūpa Gosvāmī would meet at Ṭera-kadamba; they had many wonderful interactions there. Every day Śrīmatī comes from Yāvaṭa to Nandagrāma with Her sakhīs and mañjarīs and She cooks there with Her own hands. She is very young and delicate, and yet, She is svarūpa-śakti, the root source of all energy and She easily carries heavy clay pots full of honey, milk, yogurt, and other ingredients. When She has completed Her cooking pastimes, She returns to Yāvaṭa and goes to worship the sun. At that time Rūpa Mañjarī and the other mañjarīs decorate the pathway with rose and lotus petals.
    Ṭera-kadamba is between Nandagrāma and Yāvaṭa. Rūpa Gosvāmī Prabhu performed bhajana there, continuously engaged in devotional service. Sanātana Gosvāmī stayed at Pāvana-sarovara and sometimes came to speak with Rūpa Gosvāmī. They would speak morning to evening, drinking the transcendental nectar of hari-kathā and would not even notice the day pass into evening, nor did they feel any hunger or thirst. As the rest of the world mulled around in mundane activities, they manifested the books that we continue to honor today.
    At around four o’clock one afternoon as Rūpa and Sanātana were rapt in hari-kathā, a young girl approached and said to them, “O Bābā, you did not do mādhukarī today, so my mother has sent me with this milk. Please drink it.” But they did not answer or even notice Her; such was their absorption.
    “Bābā,” the girl said, “shall I boil the milk for you?” Not receiving a reply, She said, “I will make some kṣīra, then you can offer bhoga and have some.” She collected some dry cow dung and leaves, in the same way that She arranges everything for Kṛṣṇa when He is in the forest, and then She started a fire and cooked kṣīra. Afterward She said, “O Bābā, I am finished cooking; offer this and then take some yourself. Now I must go.”
    In the evening Rūpa Gosvāmī asked Sanātana Gosvāmī, “You have not eaten all day. What can I give you? We have not done mādhukarī today.”
    Then Rūpa Gosvāmī saw the pot of hot kṣīra and, recalling the episode with the young girl earlier in the day, said, “Ah yes! A girl came today and made this kṣīra.”
    They had no clay pots or metal plates, so they brought lotus leaves, cooled the kṣīra down and offered bhoga. Rūpa Gosvāmī then gave some of the prasāda to Sanātana Gosvāmī, and they took it together. Upon tasting the exceedingly divine kṣīra their hearts melted in ecstasy. This is called rasamayī-sevā; if our hearts have no softness, and we do everything out of a sense of duty like an ordinary karmī, then how will the heart ever melt? Śrīmatī Rādhārānī cooked this kṣīra Herself and gave it to Rūpa and Sanātana. Why? From morning to evening they were engaged in hari-kathā and rasamayī-sevā.
    chāpanna daṇḍa rātri-dine
    jāne nā rādhā-govinda vine
    They knew nothing but Rādhā-Govinda throughout the day and night, always being absorbed in transcendental service and nothing else.
    Sanātana Gosvāmī understood that the kṣīra must have been cooked by their Svāminī and so he questioned Rūpa, “Did you pray for anything while we were speaking?”
    “Actually,” Rūpa admitted, “I was thinking that I had nothing to offer you as prasāda…”
    “Alas! Just see what you have done!” Sanātana said. “Because of your desire, our Svāminī Herself came and cooked for us.”
    Once there was a self-acclaimed sādhu living in Vṛndāvana named Khanja Kṛṣṇādāsa. We should know that wearing tilaka, shaving our head, keeping a śikhā, and dressing like a Bābājī does not make us sādhus. We must have the qualities of a sādhu, which are described elaborately in scripture. However much oil you rub on a dog’s tail will not straighten it. Khanja Kṛṣṇādāsa heard many other sādhus praising Śrīla Rūpa Gosvāmī, so he went one day for his darśana, thinking, “I will go see this Rūpa Gosvāmī everyone is glorifying to be the best of sādhus.” Khanja Kṛṣṇādāsa was a cripple who walked in a crooked manner with the help of a stick. As he approached Rūpa Gosvāmī, he saw him laughing heartily, and thought he was laughing at him. He turned around angrily and returned to his hut. Although he went to see the sādhus and become purified, he only became more contaminated, because he could not understand the nature and position of Śrīla Rūpa Gosvāmī. Wherever a sweeper goes, he only collects refuse. He has relation only with that. Khanja Kṛṣṇādāsa went to see the pure devotee, but rather than his heart becoming cooled and filled with good qualities, he burned in anger, unable to forget the image of Rūpa Gosvāmī apparently laughing at him. He did not know that Rūpa Gosvāmī was absorbed in the pastimes of Rādhā and Kṛṣṇa. To bestow mercy on Khanja Kṛṣṇādāsa, who had come with some good intention, Śrīmatī Rādhārānī blocked the flow of Rūpa Gosvāmī’s aṣṭa-kaliya-līlā-smaraṇa. (see more)

  • HOW CAN WE COLLECT ANURAGA?

    ByBhaktabandhav

    By sincerely chanting the holy names, while respecting all according to their position, and not being eager for respect from others, the tendency to serve Rādhā-Kṛṣṇa in Vraja shall arise. As a result of pure chanting, the Lord’s form shall appear in the heart, followed by His qualities and pastimes.
    At that stage, absorption of the mind in Rādhā-Kṛṣṇa’s pastimes will be natural, not artificial. Kṛṣṇa and His names are non-different. When one purely chants these, He will come in the heart and perform His loving pastimes with all His associates. His līlā-śakti, pastime potency, is always with Him. She gives the tendency and qualification to serve Kṛṣṇa.
    When greed comes to serve Kṛṣṇa in one’s eternal spiritual form, in time, that greed shall reveal one’s eternal loving mood towards Kṛṣṇa. Then one begins to serve Kṛṣṇa under the guidance of His associates. This love matures sequentially through higher and higher degrees up to mahābhāva.
    Nourished by transcendental nectar, or rasa, the soul develops its spiritual form and nature and becomes related to God.
    Bhakti with a feeling of loving intimacy is dear to Kṛṣṇa. That is the only kind of worship present in Vraja. Caitanya Mahāprabhu manifested this process in the heart of Raghunātha dāsa Gosvāmī, and through him, distributed it to the world. Dāsa Gosvāmī showed by his own example how to pray for the attainment of that intimate loving mood.
    This Vilāpa-kusumāñjali is a collection of the prayers of Dāsa Gosvāmī offered like flowers to the lotus feet of the Divine Potency of Kṛṣṇa, Śrīmatī Rādhārānī. By offering the heart to any mundane person, one becomes devoid of all potency and goodness. However, surrendering to Her, one attains all knowledge of Kṛṣṇa’s service and becomes related to Him and His associates without any extraneous effort.
    The masses emphasize more on Dāsa Gosvāmī’s intense renunciation than his intimate loving mood. Indeed, evidence of the validity of Mahāprabhu’s highest conception was shown in the life of Dāsa Gosvāmī as he engaged in mānasī-sevā in Vraja. To take Raghunātha dāsa Gosvāmī’s guidance, taking shelter of his writings is essential. Then one can experience the transcendental nectar that flows through our line. If one takes shelter of this book, he will become firmly fixed in the conception and line of Mahāprabhu. This is our Guru-varga’s instruction and conception.
    There are two types of anurāga—dakṣiṇa-bhāva and vāmya-bhāva, right-sided and left-sided. On the left side are our Guru-varga, the followers of Śrīmatī Rādhārānī.
    But how can we collect this anurāga and continuously be present with it? Therefore very strong sādhana is necessary. If there is no strong sādhana, then it will not be possible to keep and preserve in your heart anything you try to catch. It will come and go; nothing will be sweet and present near you for long.
    chapānna daṇḍa rātri dine
    jāne nā rādhā-govinda bine
    tāra para cāri daṇḍa suti thāke
    svapne radhe govinda dekhe
    He knows nothing but Rādhā-Govinda throughout the day and night (56 daṇḍas: 1 daṇḍa is 24 minutes). He takes rest for only 4 daṇḍas (1 hr. 36 min.). At that time in his dreams he receives darśana of Rādhā-Govinda.
    The Guru-varga are serving all day long. Within the day they only take rest for one or two hours, and even as they rest they are serving in kṛṣṇa-līlā.
    To attain such a state of spiritual rapture, we must follow the Gosvāmīs’ example. This is described in the prayer:
    saṅkhā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānī-kṛtau
    nidrāhāra-vihārakādi-vijitau cātyanta-dīnau ca yau
    rādhā-kṛṣṇa-guṇa-smṛter madhurimānandena sammohitau
    vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
    Ṣaḍ-gosvāmyaṣṭakam 6
    I worship the Six Gosvāmīs, who passed all their time in chanting the holy names, singing songs, and offering daṇḍavat-praṇāma, thereby humbly fulfilling their vow to complete a fixed number daily. In this way they utilized their valuable lives and conquered over eating and sleeping. Always seeing themselves as completely worthless, they became enchanted in divine rapture by remembering Śrī Rādhā-Kṛṣṇa’s sweet qualities.
    They don’t have taste or relation with the body and senses. One by one they follow the process for attaining that anurāga. Also, if they are late for one minute in any service, then they suffer so much and repent, “Why have I lost one minute?’’
    They are always ready to help us attain Kṛṣṇa’s mercy and the Vraja-devīs’ association.
    Raghunātha dāsa Gosvāmī resided in Jagannātha Purī under the guidance of Svarūpa Dāmodara, by the order of Caitanya Mahāprabhu. What did he take from Svarūpa Dāmodara? He daily collected the process of unnata-ujjvala-rasa. To practice this, he followed Svarūpa Dāmodara’s footsteps at every moment.
    He memorized and practiced what he collected from Mahāprabhu, and chanted harināma with intense anurāga.
    After Mahāprabhu and Svarūpa Dāmodara disappeared, Dāsa Gosvāmī went to Vraja.
    He stayed in Vṛndāvana and moved about there for sometime, but later he permanently resided at Rādhā-kuṇḍa. From morning to evening he was engaged in chanting harināma, while internally praying for the mercy of the Vraja-devīs and Śrīmatī Rādhārānī. This book is his offerings of puṣpāñjali to Śrīmatī Rādhārānī. Puṣpāñjali is an offering of flowers, but this book is kusumāñjalī, meaning, offering one’s desires like heartfelt flowers. He offered his desires like this every day and at every moment. He was never disturbed, nor did he think like many others, “Is this line true?” or “Will Rādhā-Kṛṣṇa accept my prayers or not?”
    His dīkṣā-guru is Yadunandana Ācārya, Balarāma Ācārya is his priest, and his śikṣā-guru is Svarūpa Dāmodara Prabhu.
    Yadunandana Ācārya loved Raghunātha more than his own heart. He gave him dīkṣā-mantra. Haridāsa Ṭhākura, Advaita Ācārya, Nityānanda Prabhu—everyone was pleased with Raghunātha. By everyone’s great mercy he followed the rules and regulations of strong vairāgya. His mind was never disturbed. He never followed his senses and did not give them even a little bit of time, always being busy for service of Hari, Guru and Vaiṣṇavas.
    In Jagannātha Purī, Raghunātha dāsa Gosvāmī was bestowed with a special gift by Caitanya Mahāprabhu. Raghunātha dāsa Gosvāmī said, “I am a very fallen soul devoid of goodness. Nevertheless, Caitanya Mahāprabhu and Nityānanda Prabhu were very kind and merciful upon me. They offered me at the lotus feet of Svarūpa Dāmodara. And Caitanya Mahāprabhu Himself gave me a Govardhana-śilā and guñjā-mālā.” Guñjā-mālā is Rādhārānī’s svarūpa, and Śrī Govardhana is Kṛṣṇa’s svarūpa.
    Raghunātha dāsa Gosvāmī is vairāgya-mūrti, a personification of renunciation. It was told about him, “Raghunāthera niyama yena pāṣāṇera rekhā —Raghunātha dāsa Gosvāmī’s vairāgya is as firm and resolute as lines etched in stone.” It was not like one day following bhakti’s rules, forsaking any enjoyment, and the next day thinking, “I am a great ācārya; taking everything is not bad for me.” Raghunātha dāsa Gosvāmī did not think like this. Until his last day in this world, he followed bhakti strongly.
    Śrī Caitanya Mahāprabhu has said:
    vairāgī hañā kare jihvāra lālasa
    paramārtha yāya, āra haya rasera vaśa
    vairāgīra kṛtya—sadā nāma-saṅkīrtana
    śāka-patra-phala-mūle udara-bharaṇa
    jihvāra lālase yei iti-uti dhāya
    śiśnodara-parāyaṇa kṛṣṇa nāhi pāya
    Caitanya-caritāmṛta, Antya-līlā 6.225–227
    If a renunciate is eager for his tongue to taste different
    foods, his spiritual life will be lost, and he will be subservient
    to the tastes of his tongue. The duty of a person in the renounced order is to chant the Hare Kṛṣṇa mantra always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots are available. One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Kṛṣṇa.
    One should fill his belly with whatever is easily available. By offering Kṛṣṇa foods in the mode of goodness and honoring them as prasāda, the tongue is satisfied and service to Kṛṣṇa is cultivated. If palatable prasāda is easily available, then the tongue’s greed will gradually be controlled rather than increased. Vairāgīs continuously chant harināma and maintain their body with anything simple.
    Raghunātha dāsa Gosvāmī never went here and there, wasting his time. He never thought, “How does salt, lemon, pickle, and chili taste?” He had deep faith and attachment. Therefore other things could never come and disturb him.
    His teachings and his practice were very strong. He had bhajana-niṣṭhā and vairāgya. Therefore he was always very close to the Guru-varga.
    People think, “I have no fault, but the Guru-varga don’t give me mercy or shelter.” But they don’t look at their own faults. How was Raghunātha dāsa Gosvāmī? He stayed with Svarūpa Dāmodara for sixteen years continuously, and never thought, “I will go away.” Why? Vairāgya and bhajana-niṣṭhā were always alive in him. Then how could he be any distance from bhajana and the Guru-varga? Other desires will call me and throw me out if they come, but Dāsa Gosvāmī was not like that.
    He could not stay in Jagannātha Purī after Gaurahari and others disappeared—it was dry there. While there, he prayed, worshiped his Govardhana-śilā and guñjā-mālā. He thought, “I shall climb on top of Govardhana and jump down, giving up my body. My separation will be finished and my heart will cool.’’ He was crying and weeping to Jagannātha. Jagannātha gave His prasādī-mālā and ordered him, “Raghunātha, you are My nearest and dearest. Go to Vṛndāvana. Go to Rūpa and Sanātana and stay there.”
    Then he went to Vṛndāvana and wrote many prayers and instructions to the mind. In the third verse of Manah-śikṣā, he prays:
    yadīccher āvāsaṁ vraja-bhuvi sa-rāgaṁprati-janur
    yuva-dvandvaṁ tac cet paricaritum ārād abhilaṣe
    svarūpaṁ śrī-rūpaṁ sa-gaṇam iha tasyāgrajam api
    sphuṭaṁ premṇā nityaṁ smara nama tadā tvaṁ śṛṇu manaḥ
    O Mind, just listen to me! If you desire to reside in Vraja birth after birth, and if you desire to directly serve the eternally youthful Divine Couple there with great attraction, then with intense love always remember and bow down to Śrīla Svarūpa Dāmodara; to Śrīla Rūpa Gosvāmī and his elder brother, Śrīla Sanātana Gosvāmī; and to all their associates and followers.
    He instructed, “If you desire residence in Vraja and the service of Śrī Rādhā-Kṛṣṇa, then continuously remember and stay under the guidance of Svarūpa Dāmodara, Rūpa Gosvāmī and Sanātana Gosvāmī. They have this anurāga. Follow the footsteps of their anurāga and stay in Vraja-dhāma. Then Govardhana, Rādhā-kuṇḍa—everyone will accept you because you followed the footsteps of the anurāgī devotees. Vṛndāvana-dhāma will give you all facility and chance.”
    He wrote Sva-niyama Daśakam, and there he also wrote:
    gurau mantre nāmni prabhuvara-śacīgarbhaja-pade
    svarūpe śrī-rūpe gaṇa-yuji tadīya-prathamaje
    girīndre gāndharvā-sarasi madhu-puryāṁvraja-vane
    vraje bhakte goṣthālayiṣu param āstāṁ mama ratiḥ
    May my anurāga be always with my spiritual master, the gāyatrī-mantra, the holy name of Lord Kṛṣṇa, Lord Caitanya Mahāprabhu’s feet, Śrīla Svarūpa Dāmodara Gosvāmī, Śrīla Rūpa Gosvāmī, his associates, his elder brother (Śrīla Sanātana Gosvāmī), Govardhana Hill, Rādhā-kuṇḍa, Mathurā City, Vṛndāvana Forest, the land of Vraja, the devotees of Śrī Kṛṣṇa, and the residents of Vraja.
    We come for bhajana, but gradually many other persons come nearby and we make a relationship with them, talk sweetly, give something and take something. They steal my heart and take me away from Vraja-maṇḍala and the Vrajavāsīs. Therefore Dāsa Gosvāmī made a strong promise, “I will not meet, talk, accept, look, pray, or watch anything or anyone other than devotees.’’ This was his strong vairāgya,
    naturally springing forth from his anurāga. He was the personification of vairāgya and anurāga. First control your own senses, your mind, and then your soul. Carefully use everything for your Gurudeva; otherwise, if you give a little share to others, they will steal you away. First they want you to be their friend, and then their slave. Then you will go very far away from transcendental līlā; mundane līlā and nature will come, and you will run for mundane tastes.
    Therefore Dāsa Gosvāmī continuously followed the footsteps of Rūpa Gosvāmī and Sanātana Gosvāmī. He did not go any distance from them for one minute. Earlier, he knew nothing but Svarūpa Dāmodara and Mahāprabhu. He respected everyone, and did not talk, walk, look, watch or go to anyone. Then in Vraja-maṇḍala, on the bank of Rādhā-kuṇḍa, he followed Rūpa and Sanātana Gosvāmī. He paid obeisance to other Vaiṣṇavas and begged them, “How can I make a sweet and strong faithful relationship with my śikṣā-gurus, Sanātana Gosvāmī, and Rūpa Gosvāmī.”
    May no doubt come. Deep faith and respect for the Vaiṣṇavas is the backbone of bhakti. If there is no faith in Vaiṣṇavas, then after sometime faith in guru and God will go away and everything will be lost.
    Raghunātha dāsa Gosvāmī practiced this in his life.
    His heart melted and tears fell, always showering his body. Why? He was not near mundane persons; otherwise the heart will become dry like a rock. If other people steal the heart, then everything will be lost. Then no flow of love will come. (click on the title to see more)

  • ANYTHING DONE WITH LOVE IS SWEET

    ByBhaktabandhav

    When will I see You gazing upon the prince of Vraja, His cheeks sweetened with a smile, as His mother anxiously strokes Him while He departs for the forest, fulfilling His vow to protect the surabhi cows? (Vilāpa-kusumāñjali)Dasa Gosvāmī now prays to be near Rādhārānī as She watches Kṛṣṇa passing by on His way to go grazing the cows, when mother Yaśodā embraces him. For the service and protection of the noble members of the surabhi dynasty of cows, Kṛṣṇa daily enters the forests of Vraja. Kṛṣṇa took a vow to always serve the cows. He does not go to the same place every day, in consideration of the area, not wanting to overburden it with all the cows.Mother Yaśodā worries about Kṛṣṇa, thinking, “Gopāla is only a small boy, but He daily goes out in the summer heat or winter chill, despite rain or any other harsh weather; He never takes rest. The sun is strong and burns Him. How can I protect Him?” She has affectionate concern for Kṛṣṇa’s welfare.Kṛṣṇa’s earrings kiss His cheeks. He smiles and looks side to side. Yaśodā Mātā watches His every movement. She thinks, “What is helpful for Kṛṣṇa?” and she is ready to arrange anything at once. Kṛṣṇa has relation and love for anyone who resides in Gokula and promises to protect and serve all those who come and stay in Vraja. This relation is not any ordinary or temporary thing. Kṛṣṇa does not make friendship with anyone for a day; His love is eternal.Kṛṣṇa is the prince of Vraja, but He doesn’t consider Himself royalty too superior to serve. He does not feel that He is a highly respectable authority. This is not His nature.Vṛndāvana has many forests. When Kṛṣṇa takes the cows out to graze, He is not only taking care of the cows, but He takes care of the forests and gardens as well. The creepers, plants, and trees will become dry if they are not taken care of. The cows trim the grass and keep it clean and healthy.Farmers clean and till their fields to keep them fertile and healthy. The cows are like the gardeners of Vraja, keeping everything fresh and pure by fertilizing the forests and aerating the land. The cow dung and urine make those areas healthy and vibrant. This is food for the plants and trees. If the cows did not graze in the forests, then the greenery would not get this extra nourishment. In the forest, there are many varieties of plants and medicinal herbs. By eating these plants and herbs, the cows’ udders become filled with wholesome milk. In this way, everyone benefits by Kṛṣṇa taking the cows out to graze. Therefore Kṛṣṇa vows to always care for the cows, Vrajavāsīs, and forests of Vraja.As Kṛṣṇa goes through the forests, He accepts the trees and plants’ heartfelt gifts of fruits and flowers and distributes them to the sakhās.Yaśodā Mātā is always concerned for Kṛṣṇa’s welfare when He is in the forests of Vraja. To pacify her, Rati Mañjarī says, “O Nandarānī, don’t worry. I will go to the forest and look after Kṛṣṇa. I will change my appearance and will help arrange for Kṛṣṇa’s service while He is grazing the cows. Rādhikā will also cook some refreshments for Kṛṣṇa. I will help arrange all this. The mañjarīs and I are ready to see that Kṛṣṇa is cared for while He is outside Nanda-bhavana.”Yaśodā Mātā is pleased to hear this and says, “Oh! You will take care of my Kanhaiyā? He cares for everyone, but I always worry about who will take care of Him.” Yaśodā Mātā is very happy to hear that the sakhīs and mañjarīs are there to help Kṛṣṇa in the forest and she gives her blessings to Rati Mañjarī.goṣṭheśayātha kutukāc chapathādi-pūrvaṁ    su-snigdhayā sumukhi mātṛ-parārdhato ‘pihā hrī-mati priya-gaṇaiḥ saha bhojyamānāṁ    kiṁ tvāṁ nirīkṣya hṛdaye mudam adya lāpsye Vilāpa-kusumāñjali 66O bashful fair-faced one! When will my heart feel great joy to see the queen of Vraja, who is more affectionate than countless mothers, taking an oath to make You sit down to eat with Your friends?Dāsa Gosvāmī in his internal form as Rati Mañjarī prays to Rādhārānī, “O Śrīmatī, You are supremely beautiful. Seeing You, people become filled with joy, and in the absence of Your darśana everyone becomes distressed. In Nanda-bhavana, while eating, without Your darśana the food has no taste for Kṛṣṇa.”After Kṛṣṇa finishes His meal, Yaśoda Mātā affectionately requests Śrīmatī to take prasāda. Rādhārānī becomes shy. She sits down with Lalitā, Viśākhā, and the other sakhīs and takes something. Rati Mañjarī feels great bliss observing Śrīmatījī as She tastes Her cooking. As Kṛṣṇa ate, Śrīmatī watched from a hidden place, and Kṛṣṇa would casually look up now and again and They exchanged sidelong glances. Now, when Rādhārānī sits to eat on the request of Yaśodā Mātā, Kṛṣṇa comes and peeks through the window to watch His beloved. Receiving darśana of Śrīmatī is Kṛṣṇa’s favorite nourishment.While Kṛṣṇa eats, Śrīmatī watches from a hidden place and waits for Him to finish. When Kṛṣṇa gets up and leaves, as the elders and other guests in Nanda-bhavana are otherwise preoccupied, He and Śrīmatī look for a chance to momentarily meet. Śrīmatī wants to meet with Kṛṣṇa and begins walking away from the kitchen, but then Yaśodā Mātā calls out to Her, “O Lālī, come eat something.”Rādhārānī returns unwillingly and sits down to eat. In the meantime, Kṛṣṇa waits at the secret meeting place for Śrīmatī. When She doesn’t arrive, Kṛṣṇa comes to where She is eating with Yaśodā and Her sakhīs. On the pretense of asking Yaśodā something, He glances lovingly at Śrīmatī from the corner of His eyes. Rādhārānī blushes and covers Her face with a cloth while She takes prasāda with the sakhīs and Yaśodā. Seeing this in his meditation, Dāsa Gosvāmī becomes overjoyed.āliṅganena śirasaḥparicumbanena     snehāvalokana-bhareṇa ca khañjanākṣigoṣṭheśayā nava-vadhūm iva lālyamānāṁ    tvāṁ prekṣya kiṁ hṛdi mahotsavam ātaniṣye Vilāpa-kusumāñjali 67O Rādhe, eyes restless as khañjana birds! When will I experience a festival of joy seeing You being fondled by the queen of Vraja, who embraces You, kisses Your head, and gazes upon You lovingly as if You were Her newly married daughter-in-law?Like a newly married girl who comes to serve at the house of her husband after marriage, Śrīmatī Rādhārānī comes in the early morning to Nandagrāma with Her sakhīs and mañjarīs to cook for Kṛṣṇa.While Rādhārānī is still on the pathway to Nandagrāma, Yaśodā Mātā comes down to meet Her. She runs and embraces Śrīmatī Rādhārānī. She smells Her head, kisses Her, lifts Her into her arms, and carries Her up the hill to her own room. There she gives Śrīmatī Rādhārānī new earrings, necklaces, saris, and many other gifts. She gives Her so many new things every day. She embraces and kisses each of the young girls and gives them many gifts.Why does Yaśodā Mātā have this heartfelt love for them all? If anyone desires to serve Kṛṣṇa, then Yaśodā is very pleased and has so much love for that person. She serves and thinks of everyone’s welfare.Dāsa Gosvāmī prays, “When will I be present in Nanda-bhavana, and under guidance of Yaśodā Mātā, I will assist Śrīmatī Rādhārānī in the kitchen. Love and affection will flow from Yaśodā Mātā’s heart to all the sakhīs and mañjarīs.”     Anything done with love is very sweet. Kṛṣṇa longs for that love. Śrīmatī Rādhārānī’s hlādinī-śakti spreads out to the hearts of all the Vrajavāsīs, like a transcendental sun of love, and shines in the hearts of those in the moods of dāsya-rasa, sakhya-rasa, vātsalya-rasa, and mādhurya-rasa.hā rūpa-mañjari sakhi praṇayena deviṁ     tvad-bāhu-datta-bhuja-vallarim āyatākṣīmpaścād ahaṁ kalita-kāma-taraṅg
    a-raṅgāṁ     neṣyāmi kiṁ hari-vibhūṣita-keli-kuñjamVilāpa-kusumāñjali 68O dear friend Rūpa Mañjarī, when will I, from behind, lead our Devī, who has become a dancing arena for waves of amorous passion, Her large eyes wide-open, and Your arm affectionately placed about the vine of Her waist, to the keli-kuñja forest grove, decorated by the presence of Śrī Hari?Dāsa Gosvāmī prays to accompany Śrīmatī as She goes to the keli-kuñja. In his internal form as Rati Mañjarī, Dāsa Gosvāmī is there, watching Kṛṣṇa’s playful pastimes. Rati Mañjarī is present behind Rūpa Mañjarī and they walk with Śrīmatī to the keli-kuñja. Rūpa Mañjarī has decorated the kuñja, making a brilliant throne of flowers. Śrīmatī Rādhārānī sits on the flower throne in the kuñja and eagerly awaits Kṛṣṇa’s arrival.If there is no sweet relation, then no one will want to follow behind another. Ordinarily, people follow others for their own selfishness, but this temporary relationship is contemptible, whereas the sweet relation between the Vrajavāsīs is most glorious.Rati Mañjarī thinks, “When will I carry Kṛṣṇa’s loving presentations and give them to Rūpa Mañjarī?”Rūpa Mañjarī will not accept anything independently. She offers anything that comes to her to Śrīmatī Rādhārānī. Kṛṣṇa sends a necklace or a beautiful garland to Rūpa Mañjarī through the hand of Rati Mañjarī. Rati Mañjarī shows this gift to Śrīmatī Rādhārānī, then Rādhārānī gives it to Rūpa Mañjarī, and says, “No, no. This is good for you, you should accept it.”This garland isn’t only made of flowers. Kṛṣṇa’s heartfelt love is contained within. After much opposition, Rūpa Mañjarī wears this mālā by Rādhārānī’s insistance; she becomes very shy and looks down, experiencing Kṛṣṇa’s love present in this gift.sākaṁ tvayā sakhi nikuñja-gṛhe sarasyāḥ      svasyās taṭe kusuma-bhāvita-bhuṣaṇenaśṛṅgāritaṁ vidadhatī priyam īśvarī sā      hā hā bhaviṣyati mad-īkṣaṇa-gocaraḥ kim Vilāpa-kusumāñjali 69My dear friend Rūpa Mañjarī, when will I be able to see you with my mistress decorating Her beloved with flower ornaments in a kuñja-kuṭīra by the bank of Her lake?Śrimati Radika is in an isolated grove on the bank of Radha-kuṇḍa. Rūpa is nearby, feeling that although the kuñja-kuṭīra is decorated with beautiful flowers, it is lacking perfect beauty because Kṛṣṇa is not there. Rūpa Mañjarī finds some means to invite Kṛṣṇa, who comes and sits on a seat of flowers. The sakhīs begin to fan Him. The flowers are fragrant, but Kṛṣṇa is restless. The flowers and fans do not cool Him. He is unsatisfied. Why?Kṛṣṇa says, “O Rūpa Mañjari when will your adhīśvari Śrīmatī Rādhārānī give Me darśana? I came here only for Her darśana.”Rūpa Mañjarī replies, “My Svāminī is resting inside a kuñja nearby.” “I came only for Her darśana,” Kṛṣṇa repeats.Rūpa Mañjarī gives an indication to Rati Mañjarī, who goes and tells Rādhārānī. Hearing Kṛṣṇa’s message, Śrīmatī Rādhārānī hides deeper in the kuñja-kuṭīra, not wanting to give Him darśana so easily. When Rati returns, Kṛṣṇa begins to search for Rādhikā.śrutvā vicakṣaṇa-mukhād vraja-rāja-sūnoḥ      śastābhisāra-samayaṁ subhage ‘tra hṛṣṭāsūkṣmāmbaraiḥ kusuma-saṁskṛta-karṇa-pūra-      hārādibhiś ca bhavatīṁ kim alaṅkariṣyeVilāpa-kusumāñjali 70O beautiful one, hearing from the parrot Vicakṣaṇa that the prince of Vraja has already left for His rendezvous with You, can I joyfully decorate You with fine garments, flower earrings, and necklaces?In Vraja, there is a clever parrot named Vicakṣaṇa, who witnesses Rādhā-Kṛṣṇa’s sweet loving pastimes and repeats them to the gopīs. Sometimes this parrot brings messages back and forth between Rādhārānī’s camp and Kṛṣṇa’s camp.Once, Kṛṣṇa sent Vicakṣaṇa on an errand, saying, “Go and search out where there are nice flowers. Collect them and give them to Me. I will make flower earrings and will decorate a dress and make many flower ornaments for Rādhārānī. Then I will take these and present them to Her.” This parrot returns sometime later and says to Nanda-nandana, “I went to search for flowers and found the Vraja-devīs making a dress for You embroidered with flowers. They want to give You flower earrings, ornaments, and flowers.”Kṛṣṇa replies, “I will decorate and serve them.”“If You first accept their loving presentations,” Vicakṣaṇa replies, “then You will realize how they will be pleased and will be able to serve them in return.”Kṛṣṇa’s desires reflect in Rādhārānī’s heart and She instructs Her mañjarīs how to fulfill those desires. They then make new outfits with silk, pearls, flowers, and jewels. When Kṛṣṇa wears these clothes, He feels that Śrīmatī Rādhārānī is directly present with Him. Śrīmatī Rādhārānī’s love and the love of the sakhīs and mañjarīs is present in whatever they touch.nānā-puṣpaiḥ kvanita-madhupair devi sambhāvitābhir        mālābhis tad-ghusṛṇa-vilasat-kāma-citrālibhiścarājad-dvāre sapadi madanānandadābhikhya-gehe     malli-jālaiḥ śaśi-mukhi kadā talpam ākalpayāmiVilāpa-kusumāñjali 71O moon-faced one, when will I arrange a bed of jasmine flowers for You in Madanānandada-kuñja, which has a beautiful gate and is decorated with wonderful pictures of Cupid, drawn in kuṁkum, and garlands of many flowers, surrounded by buzzing bees.The glories of this Madanānanda-kuñja are explained herein. It is located near Pāvana-sarovara, not far from Nanda-bhavana. Kṛṣṇa goes alone to that kuñja after waking in the morning, and rests for awhile in the arms of Śrīmatī and the Vraja-devīs.Dāsa Gosvāmī prays, “O Devī, sweetly singing bumblebees move flower to flower, collecting honey. Hearing their singing, You open the door of the kuñja and look out expectantly, hoping for Kṛṣṇa to appear at any moment. I will decorate the doorway of that kuñja with draping strands of flowers and will arrange a bed in that forest grove for Your pleasure.”In the morning, the sakhīs and mañjarīs come with honey, drinks, flowers, and many offerings to cook with Rādhārānī at Nanda-bhavana. From a distance, Citrā-devī, who is most expert at making paintings, shows Śrīmatī Rādhārānī with her enchanting art where Kṛṣṇa is and what He is doing. Then Śrīmatī Rādhārānī arranges for His service.Kṛṣṇa gets up in the morning, having stayed awake the whole night and therefore needing more rest. There is a special kuñja-kuṭīra arranged for Him to hide in and continue resting after He formally wakes in Nanda-bhavana.He comes there by a hidden path. He disappears from the cowshed where He was milking the cows and enters this kuñja. Rādhārānī and the Vraja-devīs take Him in their arms. They massage Him and fan Him, and He interacts with each of them personally, resting His head on the knee of one, holding hands with another, and placing His arm around the shoulders of another. The hearts and bodies of the Vraja-devīs are more soft, delicate, beautiful and lovely than any flower. Each gopī makes her lap like a bed for Kṛṣṇa to rest on. Kṛṣṇa rests in Madanānandada-kuñja in the morning.śrī-rūpa-mañjari-karārcita-pāda-padma-     goṣṭhendra-nandana-bhujārpita-mastakāyāḥhā modataḥ kanaka-gauri padāravinda-     samvāhanāni śanakais tava kiṁ kariṣye Vilāpa-kusumāñjali 72O golden one, when will I happily and gently massage Your lotus feet, along with Rūpa Mañjarī, as You rest Your head in the lap of the prince of Vraja, and He massages Your head?Śrīmatī Rādhārānī comes from Varsānā and rests with Kṛṣṇa in Madanānanda-kuñja. She lies down, and Rūpa Mañjarī massages Her feet and soothes them with cool kuñk
    uma and mehindi. As Rūpa Mañjarī serves the feet of Śrīmatī Rādhārānī, she signals to Rati Mañjarī to come forward and massage as well.Sometimes, if He has permission, Kṛṣṇa sits with Śrīmatī Rādhārānī in His lap and as She rests on His knee, He strokes Her head. Rūpa Mañjarī massages the feet of the Divine Couple with her soft pleasing hands and calls Rati Mañjarī forward to assist her.Dāsa Gosvāmī prays, “When will Rūpa Mañjarī call me forward for the service of Rādhā-Kṛṣṇa?”The name ‘Rūpa Mañjarī’ means that with her beauty, she conquers and controls the hearts of all. There is no darkness in her heart. She is always bright, light, and golden.Dāsa Gosvāmī prays, “When will that day come when, after serving Śrīmatī Rādhārānī and Śrī Kṛṣṇa, I will be able to serve Rūpa Mañjarī herself? When will she give me permission for this? How else will I receive proper training?”govardhanādri-nikaṭe mukuṭena narma-     līlā-vidagdha-śirasāṁ madhusūdanenadāna-cchalena bhavatīm avarudhyamānāṁ     drakṣyāmi kiṁ bhru-kuṭi-darpita-netra-yugmāmVilāpa-kusumāñjali 73When will I see You, Your eyebrows knitted and Your eyes burning with pride, as Madhusūdana, the crown on the heads of expert jesters, stops You near Govardhana Hill on the pretext of collecting a toll?Kṛṣṇa comes with His sakhās to the foot of Govardhana and takes tax from the Vraja-devīs. He demands, “Give Me tax!Then He says, “Actually, I am not a tax collector. I don’t take anything by force. That is not right. It is not sweet for Me. Please give Me some charity.”Then a bit later He says, “No, no, charity is also not good. I am not a poor person or a beggar. Please give Me dāna, donation. By giving dāna, you yourselves will be benefited and become happy. If you give anything happily, the benefit will multiply ten times. Therefore, give Me dāna. If you don’t give Me dāna, you will become a poor, dirty, narrow-minded beggar. I am great. Everyone knows this. Therefore if you give Me a donation, then My own greatness will come to you, and your hearts will be clean. You will become fair, fresh, and full of goodness. I am a qualified person. If you give dāna to bad people, they will make you dirty and contaminated. You will suffer life after life. But by giving a donation to those who are qualified, it is very good for you. The best thing to offer is yourself, so if you offer yourself as a donation to a person with all good qualities, it is best.”With these words, Kṛṣṇa tries to capture Śrīmatī Rādhārānī. He says, “Give everything to Me. Then I will accept and help you. If you don’t give yourselves to Me, then you will be forced to give yourselves to cheaters. They don’t have any strength to help you. Anything you have should be given to Me. I am a qualified and very powerful person.”With such clever words, Kṛṣṇa attempts to take everything the gopīs possess as dāna. He is not interested in anything small. With His crooked eyes, He scans for any particle of love, and is not happy until He receives every last drop.Dāsa Gosvāmī prays, “I long to watch Kṛṣṇa’s sweet playful pastimes with the Vraja-devīs.” (Click on the Title to see more)

  • Papamocani Ekadasi

    ByBhaktabandhav

    Ekadasi-devi proclaims, “I will help the conditioned souls remain unaffected by any form of sin that may trouble them. I am ready to fight. No sin will dare torment those who have taken shelter of me. I will cleanse and purify the souls of all sins. I will defeat any form of sin that will try to enter the bhakta’s hearts. I will give the bhaktas ekadasa-bhava and siddha-pranali. I will give the souls the tendency to serve God. From early morning to evening, I will help the souls engage…

  • Glories of Srila Rupa Gosvami

    ByBhaktabandhav

    Vraja-bhakti is parakīyā-rasa; there is no chance of vraja-bhakti without parakīya-rasa. The Six Gosvāmīs, under the guidance of Śrī Caitanya Mahāprabhu, established this conception. This parakīyā-rasa is present in every particle of Vraja and every pore of the Vrajavāsīs. By staying with a maha-bhāgavata Vrajavāsī one can achieve this anurāga, transcendental love and attraction for Bhagavān Śrī Kṛṣṇa…