Hari-katha Articles The Dawn of Love - 08 Feb 2013 - Govinda lilamrta

The Dawn of Love – 08 Feb 2013 – Govinda lilamrta

From early morning, what lifestyle should a sādhaka follow to make relationship with God? There is a very sweet and easy process. It is not too hard, no difficult austerity is required. The rāgānugā-sādhaka wakes and remembers niśānta-līlā. Niśānta-līlā doesn’t mean that I will wake, take tea in bed while reading the newspaper, and then do some exercise. This is not helpful. In the early morning, a sādhaka should collect līlā-rasa from līlā-śakti.

Showering in Rādhā-Kṛṣṇa’s līlā-rasa, you will drown in nectar, quenching the thirst for love which has plagued you for millions of lives. Becoming caught up in the flow of nectar, your body, mind and soul shall be energized with bliss untold. No longer will one be the slave of the body and mind, and will not waste millions more lives suffering in māyā.

Kavirāja Gosvāmī explains niśānta-līlā. Sometimes Kṛṣṇa wakes early and goes to milk cows in their paddock. Sometimes Kṛṣṇa wakes late. Yaśodā Mātā comes in His room and sees many red and black signs on His face and body. She thinks, “Kṛṣṇa did not bathe properly last night. He serves the cows with so much love, moving with them forest to forest. At night He comes home exhausted and goes to bed, without properly cleaning Himself from the day’s toils.” She takes a soft damp towel thinking to wipe the marks from Kṛṣṇa’s body and soothe Him with herbal ointments.

Kṛṣṇa will wake soon and go to the cowshed for milking. Many cuckoos, peacocks and other birds and animals come. Yaśodā Mātā arranges to feed them all, and says, “Hush! Remain silent. Kṛṣṇa is exhausted.” The animals all eagerly await Kṛṣṇa to awake and meet with them.

Kṛṣṇa gets up and goes to milk the cows, while all the animals wait nearby Him. Kṛṣṇa gives a lot of milk to the deer, and He gives grains, sweets and fruits to the birds. But they don’t look or touch this. They drink the nectar of Kṛṣṇa’s beauty. His face mesmerizes them, melting their heart. Kṛṣṇa plays the flute near Ter Kadamba in the morning. He addresses all Vrajavāsīs with different messages in one flute-song. The sakhīs hear this message, and understand where He will go with the cows in the forest, what to arrange for His lunch in the forest and how much should be prepared.

Many calves, cows, birds and other animals are with Kṛṣṇa. Parrots, pigeons, cuckoos, and others all serve Kṛṣṇa with love. The deer think, “I only eat grass, but Kṛṣṇa lovingly gives me butter, laddus, milk and so many sweet things. But I don’t give Kṛṣṇa anything.”

The deer think like this, and take Kṛṣṇa into their heart by their eyes. Then their bodies become infused with Kṛṣṇa’s nectar. The deer become very happy. But they have no milk to give Kṛṣṇa. The cows give milk. The peacocks dance for Kṛṣṇa and offer Him their beautiful feathers. The cuckoos and parrots take fresh green leaves and ripe fruits for Kṛṣṇa. But the deer think, “What can we offer Him?”

They cry in their heart, “How can we serve Kṛṣṇa?”Then, musk grows on their navels. This has a very sweet aroma. They think, “Before, I smelt this fragrance on the body of Kṛṣṇa when I met with Him. But now, somehow this aroma is following me everything I go.”

They think, “How can I offer something to Kṛṣṇa?”

Kṛṣṇa understands. He comes and strokes the deer, and takes this musk from their navel, saying, “I am now accepting your gift.”

Kṛṣṇa gives this to the sakhās and Vraja-devīs.

This musk is very powerful. If you place musk in one area, the fragrance pervades the entire atmosphere.

Kṛṣṇa took some musk and went to Nanda-bhavāna. Nandarani Yaśodā thinks, “Kṛṣṇa went to milk, but what has He brought back today?”

“Today, I gave milk to the deer,” Kṛṣṇa says. “They took the milk and gave Me some gift.”

“What is this?” Yaśodā says, “Is it any jewel? What have they given?”

Yaśodā Mātā brings the deers’ kastūrī and places it near her śālagrāma. She says, “Staying inside our house, this aroma will make everyone pleased.”

If anyone is sad, worried, and suffering, by the smell of kastūrī, one’s mood will change. But no one suffers in Vraja-maṇḍala. All Vrajavāsīs only have Kṛṣṇa darśana lālasā, Govinda darśana lālasā. From morning, they come and wait to see Kṛṣṇa. If Kṛṣṇa wakes late, all become sad and begin to weep.

Yaśodā Mātā covers all the windows and ventilators so that no light can enter Kṛṣṇa’s room. Then Yaśodā Mātā exits the room and meets with the sakhās outside, who weep and ask her, “Has Kṛṣṇa not waken?”

“Kṛṣṇa is tired,” she tells the boys.

She goes to the kitchen and brings candy and butter. Returning to the room, she places it in Kṛṣṇa’s slightly open mouth. Kṛṣṇa sucks on the sugary butter with closed eyes and smiles happily in His sleep.

Before three o’clock, Kṛṣṇa went with the sakhās house to house stealing butter, stealing laddus, stealing fruits, and many other things. Eating some with His friends, He distributed the rest to monkeys and crows, as well as breaking and smashing pots, and causing a general ruckus in the homes of the Vrajavāsīs. Then He ran quickly back home and laid down, just before Yaśodā Mātā came in His room to see if He had awaken.

When she enters His room, she sees Him lying peacefully asleep, the perfect image of innocence. He stole, broke and performed many antics throughout Vraja-maṇḍala, and then ran home and lay down in bed, as if He didn’t do any mischief.

Yaśodā Mātā goes forward to wake Kṛṣṇa, but He doesn’t arouse and she becomes very scared, thinking, “Kṛṣṇa has fallen ill. Otherwise why would He be so tired?”

Then the sakhās begin to cry. They know everything. Why do they cry?

“Oh, today Kṛṣṇa climbed a tall wall and then jumped down. He must have hurt Himself and feels some pain, that’s why He isn’t getting up yet.”

They want to go inside and check on their best friend, but Yaśodā Mātā forbids them, saying, “Kṛṣṇa is unwell, He needs His rest.”

Yaśodā Mātā looks with concern to Kṛṣṇa and considers what to do. She takes some oil and begins to massage His feet, thinking they must be hurt from wandering in the forest caring for the cows and calves.

When Yaśodā Mātā comes out for a minute, the mañjarīs and sakhīs are waiting outside the door. They say, “Mother, you should go check on the cooking, we will care for poor sick

As Yaśodā goes to the kitchen, the sakhīs and mañjarīs enter Kṛṣṇa’s bedroom and begin to roughly massage Him. They say, “Oh so now You are sleeping? Huh? Why are You so tired?” They pull off all His blankets and begin to tease and joke with Him, saying, “Hey! Get up already!”

Yaśodā Mātā suddenly reenters the room, and says, “Hey! He is sick, don’t disturb Him.”

By body, mind and speech, with all your senses, drink this līlā-rasa. Then automatically your disease of material existence will leave. This is the only medicine to cure the disease of material existence. But know that taking this medicine will make you go mad. You will only have desire to drink more and more of this nectar. Blindness will be lost, illusion destroyed—bondage to māyā will disappear without one’s awareness. Again and again you will drink Kṛṣṇa’s līlā-rasa, drowning in this ocean of nectar.

Kavirāja Gosvāmī says, “This nectar is unlimited. This is helpful for the body, and also, it destroys any desire for liberation. The only desire will be to drink this līlā-rasa.”

This Govinda līlāmṛta conquers over everything in this world. It destroys all attachment and bondage to māyā. This is very helpful, and should be taken incessantly. Anywhere this is being distributed is a holy place.

What is the feeling of Kavirāja Gosvāmī here? “I am unqualified, I have no skill or intelligence, but the nectarful ocean of Kṛṣṇa’s pastimes has overcome me. I don’t know which pastime comes first, second, third, or last. I don’t know the proper sequence of Kṛṣṇa’s pastimes. Mahā-bhāgavata Vaiṣṇavas know this, but I don’t. I cannot swim across this ocean. I am only sitting near the shore, feeling a breeze of air wafting from the sea of rasa, causing my bliss to ever swell. If one is touched by even a single particle of the air coming off that sea of rasa, the soul becomes enlivened with devotion and love. There are many pure Vaiṣṇavas in Vraja who are very qualified and learned. Rūpa Gosvāmī Prabhu composed many books in perfect poetry. If anyone reads the books of Śrīla Rūpa Gosvāmī Prabhu and compares them to this Govinda līlāmṛta, they will certainly say, ‘Oh, this book is nothing in comparison to Śrīla Rūpa Gosvāmī’s literature. I feel that I should not even write. Lalitā Mādhava, Haṁsa duta and the books of Rūpa Gosvāmī Prabhu are so wonderful. If I write this, people will laugh, and say, ‘This is useless, and not truthful.’

“Sādhus say, ‘Anyhow, if one continuously remembers, speaks and writes the glories of God, this is very beautiful and wonderful! Simply by chanting, ‘Kṛṣṇa, Kṛṣṇa,’ His rūpa, form, guṇa, qualities and līlā, pastimes, will appear one after the other in the soul. Then the soul will be detached to the body. Drinking this rasa, the soul develops its own spiritual body and realizes, ‘this body is only a cover, but I am not the body.’ The soul also realizes, ‘What is my real nature and service?’

“Therefore sādhus explain, ‘Even if a fool chants the glories of Kṛṣṇa, without any talent or good qualities, he will cross māyā. If a gross sense enjoyer chants and remembers the glories of Govinda, he will also cross māyā. If the most fallen souls chant and remember Govinda’s glories, they will also cross māyā. There is no other way! If conditioned souls do not hear, do not chant, and do not remember Govinda’s pastimes, then they can never conquer māyā and cross beyond suffering in material existence, even if they endeavor to do so by unlimited other means for countless lives.”

Kavirāja Gosvāmī prays, “I am a bogus and useless person, but remembering Govinda’s līlās, and praying to Him, I am writing this Govinda līlā, so that I may help myself and others.”

Like a cow in the desert, where there is no grass or water, only dry hot sand, and she is stumbling very weakly forward in search of shelter when suddenly, a man comes forward and offers her grass and sweet cold water. She has been suffering in the desert, but now gets new life. Similarly, all people are moving in this world, suffering from their relation with māyā. If anyone hears the glories of the Vrajavāsīs and Govinda’s pastimes, and if they drink this nectar with deep faith, eagerness and love, they will feel great joy.

In niśānta-līlā, before dawn, Vṛndā-devī thinks, “The night pastimes are over and pre-dawn pastimes have begun.” Then she calls Śuka and Sārī, male and female parrots, and says, “Sing the glories of Radha-Krsna.” Hearing the sweet songs of the parrots, Radha-Krsna wish to remain in the kuñja, not going back to Their abode.

Śuka sings, telling something, and sārī responds.

Sārī says, “Rādhārānī is great.”

Śuka replies, “Kṛṣṇa is great.”

Sārī says, “Without Rādhārānī, Kṛṣṇa is nothing!”

Śuka replies, “Oh! Who does Your Rādhārānī worship? Who has captured Her heart?”

Śuka and Sārī quarrel like this for the pleasure of the Divine Couple.

Then, Kakkhaṭī comes. She is an old female monkey. She says, “I have good news. Jaṭilā and Kutila are very busy, they will remain absorbed in their work for a long time. Last night Jaṭilā set milk to become yogurt. In the morning she went to churn the yogurt, but when she arrived, she saw me there eating something, having broken many clay pots and thrown yogurt here and there around the room. Now I have returned from my mission. Don’t worry. Jaṭilā is very busy.”

Peacocks and other birds went to Jaṭilā’s house and began to dance. Jaṭilā is very upset. Abhimanyu came forward and asked, “What is the matter mother?”

“From tomorrow, you must guard the house from early morning. Rascal monkeys have destroyed everything.”

There is an orchard and grape vineyard at Yāvaṭa. At night, jackals and dogs come and eat the ripe grapes. In the predawn, Jaṭilā and kutila go out of the house and shoo away the jackals from their grapes. As Jaṭilā and Kutila return from the orchard, many birds come and attack the orchard, eating the mangoes, pomegranates and other fruits. Jaṭilā and Kutila became furious and try their best to scare away the birds without success.

Many mangoes and bananas are in the orchard, all ripe and exuding an enchanting fragrance. Jaṭilā is a great miser. She always has a guard present at the orchard or stays there herself. She sells all her fruits in the market of Mathurā, sending them with Abhimanyu in the morning. She fills up his bull carts with large ripe bananas, mangoes and many other fruits, and Abhimanyu goes to sell them to Kaṁsa. Kaṁsa thus has good friendship with Abhimanyu. Abhimanyu gives the best of his crop to Kaṁsa as a gift, and sells the rest in the market at a high price. Why? If the king is happy, a merchant can charge more for his product and business will remain good by the favor of the ruler. But Abhimanyu never eats one grape, mango, banana, pomegranate or anything, nor does he allow any other in Vraja to taste one, on the order of his miserly mother Jaṭilā.

Abhimanyu goes to bathe before dawn by a well, pulling up water by bucket. Jaṭilā and Kutila have gone to the orchard to pick fruits, and hundreds of peacocks, parrots, cuckoos, monkeys and other animals fly and jump into the orchard from all sides, sent on the order of Vṛndā-devī. They steal and eat all the ripe mangoes, bananas and other fruits.

Jaṭilā and Kutila are alone, and wail in distress, “What can we do? Abhimanyu, come quickly, help! Our orchard is under attack!” But he is bathing and cannot come.

Why is this līlā arranged?

Rādhārānī is in a kuñja with Kṛṣṇa, lying happily in Her Beloved’s embrace as They listen to the parrot’s sweet singing. Today They are late in arising and returning home. Seeing the sun has risen, the mañjarīs rush to Rādhārānī and exclaim, “You must go home, chalo!”

Rādhārānī leaves off for Yāvaṭa with Her sakhīs, Her face covered with a shawl. Jaṭilā and Kutila are busy in the orchard, fending off the animals, and do not see Rādhārānī sneak into the house.

They thought, “Rādhārānī is in Her room.” But She was not there.

A short while later, Vṛndā-devī comes from Nandagoan with Kundalatā and the other sakhīs and enters Rādhārānī’s room. A moment later, Vṛnda comes out in a flurry and shouts, “Jaṭilā, Kutila, what have you done to disturb my Rādhārānī? She is very upset and unwell. Have you made Her work day and night, boiling milk, churning yogurt and making sweets for you to sell in Mathurā’s market? You are such business-minded ladies. You don’t give Her any chance for peace, rest or even eating properly. You tell Her, ‘Cook this, boil this, mend this cloth.’ Day and night you make your son and daughter-in-law work so hard only so that you can accumulate wealth. You sell everything in the market to collect gold just so that you can keep it in some hidden place untouched or looked upon by anyone.”

This is Jaṭilā’s desire. She also thinks, “My Rādhā is good, She goes daily to cook in Nanda-bhavana for Vraja’s king, and the queen, Yaśodā, sends so many royal clothes, ornaments and jewels back to Her.”

Jaṭilā is very happy, “My son’s wife also works very hard.”

This is called a greedy, miserly stone-hearted lady. Not only a business lady. Everyone else will work and I will take their labor and turn it into wealth that I will hide away to increase my balance.

What is her desire? My body will be like gold. I will decorate myself with gold from top to bottom. She has too much love for gold.

Kundalatā abuses Jaṭilā, “Hey miserly old lady! You must have made Rādhārānī cook the whole night, thickening milk for sweets. She has not rested and is now very exhausted.”
Then Jaṭilā becomes a little sad hearing that Rādhārānī is upset and not ready to leave Her room. Why? Now Rādhārānī won’t go to Nandagrāma and Yaśodā will thus not send back any gifts. Jaṭilā laments, “I have lost so much. Aho!” She says to Kundalatā, “Okay, take some oil and massage Her body so She will feel better. Then give Her a hot bath and dress Her in fresh cloth. It is late, She should be getting off to Nanda-bhavāna by now.”

Then the sakhīs and mañjarīs are very happy and go inside Rādhārānī’s room. They massage, bathe, dress and decorate Rādhārānī, and come back out of Her room when they are finished.

They say to Jaṭilā, “Now we will give Her some breakfast to nourish Her strength and make Her feel fully replenished.”

“No, no, breakfast is already prepared at Nanda-bhavana,” Jaṭilā says.

Jaṭilā herself eats very frugally. She takes old deformed fruits that won’t sell in the market. This is her nature. She doesn’t eat fresh fruits. Why? If she eats a nice fruit, she will not get its worth in money. Vraja-maṇḍala has this crooked lady.

When Rādhārānī comes out of the house, Jaṭilā follows behind for a ways, and sees that as Rādhārānī passes the orchard, all the animals eating the fruits immediately stop their antics and show Rādhārānī respect, standing like citizens greeting their queen. They come forward and humbly offer obeisance to Rādhārānī and wait for Her graceful blessings.
Jaṭilā and Kutila stare in amazement. Jaṭilā says, “What is the specialty of Rādhā? When I was in the orchard, one monkey came and pulled at my sārī, another bit my hand, and another sat on my head and shook it back and forth. But now those monkeys are coming and bowing before Rādhā, as if She is a queen!”

How is this? Like when Sītā Devī came out of the Aśoka garden after Rāvaṇa had been slain to see Her Lord Rāma, the monkey soldiers stood respectfully on both sides to greet Her as She passed in a palanquin.

Jaṭilā was surprised and thought, “From today on I will make Rādhā guard the orchard all night.

Kundalatā stroked the monkeys’ head and blessed them and Lalitā and Viśākhā gave the small baby monkeys sweets. Eating the sweets, the monkeys began to dance.

Then Jaṭilā and Kutila went forward towards Rādhārānī and the departing sakhīs and mañjarīs, and the monkeys rushed to attack them. Why? Their hearts are dirty. All could feel this. They are full of anger. If you go near an angry person, his fire will reflect inside you and you will become angry, like an echo effect. If one person is full of bad qualities, then even if a good person stays too long near him and makes any relation with him, then his goodness will turn foul.

When meeting with Rādhārānī, all the animals become peaceful and blissful. Just as the animals follow Kṛṣṇa into the forest, all the animals also follow Rādhārānī from Yāvaṭa to Nandagoan in a huge procession through the forest. What do they carry? They steal everything from the garden and orchard of Jaṭilā, Kutila and Abhimanyu, such as bananas, grapes, mangoes, ripe jackfruits and pomegranates, and bring them to Nandagrāma for the feast offered to Kṛṣṇa. The animals are not foolish and greedy to eat fruits for themselves. They are not Kaṁsa’s followers. They are followers of the Vraja-devīs, mañjarīs, and mostly, Śrīmatī Rādhārānī. Therefore they carry everything, taking it to Nanda-bhavāna.

From the top of the hill, Yaśodā Mātā watches Rādhārānī coming with all Her sakhīs and mañjarīs in a grand procession. Is their procession decorated with flags, kīrtana and dancing?

Govinda also watches from the top of a kadamba tree. Kṛṣṇa calls His sakhās and says, “Just look! How is this program? Today must be a very auspicious day. What is the occasion? Is it Lalitā Devī’s birthday, Visakhas, or perhaps Srīmatīs?”

“No,” the sakhās tease Kṛṣṇa, “Today is Your marriage day.”

Kṛṣṇa thinks, “Why are they all coming with these presentations?”

Coming nearby Nandagrāma, the sakhās are playing on instruments, ready to go to the forest with the calves. They wait to go while dancing and playing on many instruments, bugles, buffalo horns, flutes and pipes.

Rādhārānī and the sakhīs come forward with their group of animals following in procession. Yaśodā Mātā comes down and meets with Śrīmatī Rādhārānī and embraces Her.

If these pastimes come in anyone’s heart, how will he go to the jungle of māyā, to cinemas, theatres or other places? He will never be restless. This Govinda līlā saves and protects us.

One evening, on the dark moon night of śiva-rātrī, Kṛṣṇa tells Yaśodā, “Today is śiva-rātrī, I am going for darśana and worship of Aslisvara Mahādeva.”

“What paraphernalia do You need for worship?” Yaśodā Mātā asks.

“I need milk, honey, water and yogurt for giving Mahādeva an abhiṣeka.”

Kṛṣṇa leaves and comes back at midnight. The next morning He says, “Mother, Śiva Ṭhākura gave me a jewel and told me to place this gem on top of Nandisvara.”

Why? Aslisvara Mahādeva is below Nandisvara hill in one form. But this Nandisvara hill itself is like the body of Śiva Ṭhākura. He carries Kṛṣṇa and the Vrajavāsīs with his love. Gaṅgā comes on top of Mahādeva’s head, but Mahādeva doesn’t only carry God’s footbath water, in Vraja, he carries Kṛṣṇa and all the Vrajavāsīs at Nanda-bhavāna.

Yaśodā Mātā looks at the gem proffered by Kṛṣṇa, and puts it on a pedestal overlooking the forests of Vraja from the top of Nandisvara palace. At night, Vraja Bhūmi is lit up by the effulgence of this gem.

Yaśodā Mātā becomes very happy, and says to Kṛṣṇa, “Oh, Śiva Ṭhākura is very pleased with You! He has given us this amazing lantern.”

Also from that day, Yaśodā Mātā sees that Kṛṣṇa’s body becomes very healthy and effulgent. Baladeva becomes more shiny and healthy as well, while Nanda Bābā’s and all the Vrajavāsīs’ joy increases from that day.

There are many snakes in Vraja-maṇḍala. But they are favorable to Kṛṣṇa. The wives of Kāliya would daily tell their husband the glories of Kṛṣṇa, and they took His mahā-prasāda. Snakes worshipable deity is Śiva. Some offer the jewels on top of their head to Śiva on śiva-rātrī as their way of honoring and worshipping him. When Kṛṣṇa came to Mahādeva and playfully bathed His devotee, Mahādeva offered Him this gem from a snake to take home to Nanda-bhavāna.

In the forest, male and female cuckoos sit on a mango tree and make the out of reach mangoes fall down. There are many kadamba flowers that have fruits and when the fruits ripen, they are very sweet and slightly sour. Peacocks go and cut the stems, making the fruits fall to the ground. Bumblebees go to the flowers and bite into them, making holes from which honey drops down below.

In the jungle, there is a type of bird like a chicken. They are very clever. If you call one, a whole group will come. They come and the jungle has many small nuts on thorn bushes. People have great difficulty extracting these nuts. But these birds go in and collect the nuts for Kṛṣṇa.

Honeybees and bumblebees go from one flower to the next, collecting honey and stocking it in a honey nest to offer Kṛṣṇa. Monkeys go and take the honey and bring it to Kṛṣṇa.
The buzzing of the bees is like Kāmadeva doing maṅgala-āratī. To watch Kṛṣṇa’s beautiful face, to meet with Him and attract His affection, all Vrajavāsīs are eagerly waiting. When they see Kṛṣṇa, they are very pleased. Nothing else is relishable to them.

The buzzing of the large bumblebees is like Kāmadeva strumming a guitar, making a beautiful melody that steals the heart, while the whirring of the gentler honeybees, along with the other birds chirping creates a wonderful ensemble, enhancing the pleasure of the Divine Couple in Their flower bower.

Many cuckoos call, singing, “Gopāla, Gopāla.” But Gopāla doesn’t wake. In the early morning, in niśānta-līlā, the cuckoos sing these songs. Cuckoos call, “Coohoo, coohoo, coohoo.” They begin slowly, “coohoo . . . coohoo . . . coohoo.” and then gradually go faster and faster, “coohoo, coohoo, coohoo coohoo coohoo coohoo.”

Everyone hears this. What is this? It is like they are saying, “Hey! Why is your mind restlessly moving here and there? Keep your mind focused with me on maṅgala-āratī.’

Therefore they call, “Coo, coo, coo.” As if to say, “Where are you, where are you?” They sing very fast, “Gopāla, Gopāla, Gopāla, Gopāla. Gopāla, Gopāla, Gopāla, Gopāla.”
Hearing this, who could remain sleeping?

The cuckoos’ wives are very restless now. Seeing a mango tree with small red leaves, they cut these leaves and bring them, waiting, “When will Kṛṣṇa wake? I will give Him these leaves.”

If anyone chews mango leaves, his tone will be very nice and anything he speaks will come out as a delightful melody.

In the morning, the pigeon couples come to where the Divine Couple rest in each others’ arms in a flower bower. The male and female pigeons dance and sing while the gopīs’ hear and watch. Observing this, they forget their own duties and lose all shyness. Their patience is broken. Before, they hid in their own abode, but now they all come out.

Back in Nanda-bhavāna, after Kṛṣṇa has returned home and sneaked into bed, all the Vrajavāsīs assemble to meet Him when He wakes up and comes outside to milk the cows. The deer love Kṛṣṇa very much, but are always scared and afraid, not coming in front. Many lady deer sit in front of Nanda-bhavāna waiting for a chance to see Kṛṣṇa. Their husbands say to the deer, “Don’t worry. I will protect you. Wait here. When Kṛṣṇa comes and gives darśana, you can meet with Him first. I will make a pathway for you to go and see Kṛṣṇa before all the others.”

How is this possible? There are thousands and millions of animals waiting to meet with Kṛṣṇa. But the male deer says, “Don’t worry, I will make a pathway.”

Kavirāja Gosvāmī saw all these pastimes in his internal meditation while sitting on the bank of Rādhā-kuṇḍa, and he thought, “Why should I taste this all alone? This should be distributed openly, and saved for the future.”

But now, people say, “You are hearing Govinda līlāmṛta? You are reading? Nonsense!”

Offered in remembrance of Śrīla Gurudeva
Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

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He has come to hold your hand, embrace you, take you in His lap and say, “Please come with Me, dance with Me, play with Me. You have forgotten Me and you have forgotten yourself, but I am now telling you that I am yours and you are Mine.”

Preaching in Assam and Sundaravana

On 1 April 1961, upon the repeated and insistent request of the devotees in Assam, Srila Acaryadeva came to preach sanatana-dharma (pure vaisnava-dharma) very strongly for one month in Goloka-ganja Gaudiya Matha, Cadaikhola, Tokre Chada, Didinga, Dhubadi, Santinagara and many other places. A large religious conference took place in the courtyard of the Didinga village Junior High School...

Two Disciplic Lines

There are two disciplic lines: one is pancaratriki guru-parampara, and one is bhagavat guru-parampara. We accept bhagavat guru-parampara, and pancaritriki [the formalities, the formal procedures, of initiation, as delineated in sastra] guru-parampara may also be included within it...

Drsta-vaikuntha – Gita Govinda

The transformations of sveda, kampa, vivarna and so on are present on the body of Sri Radha as She thinks about Krsna, who is dearmost to Her. Krsna began to approach again, but then She said, “Lalita, why has He come here? Why does He touch Me? How did He get in this kunja? Is no one there who wishes to help Me?”

4 Symptoms Found in the Sadhaka

To regard oneself as a guru of Vaiṣṇavas is an impediment to one’s humility. Those who do not listen to the instructions of Śikṣāṣṭaka set forth by Śrī Gaurasundara, who are forgetful of their actual spiritual identity, who are greedy for prestige and material gain and who are thus anxious to obtain the status of Vaiṣṇava or guru to satisfy their senses, can never chant the holy name of the Lord. A disciple who has faith in the kīrtana performances of such persons also cannot obtain qualification for hearing the holy name...

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