Day 236: Gaurābda 533, Caitra Māsa, Dvitiya, 06 May 2019 – Monday
What is the nature of bhakti? You should know. Always to please, always to satisfy the Lord—nothing else.
[To young boys in the audience…]
I want that you should all come near to me and hear. Oh, yes these boys. Always I want to see you with me in my classes. I will be happy. Very happy.
If anyone says that, “In old age I will chant and remember,” then there is no guarantee that he will become old. In a couple days he could die. Old age may never come. Better to chant and remember from the beginning of life. Don’t wait for old age.
Srila Gurudeva – May 06, 2001 New Braja, California
Radhika’s Abhisara with Krsna
Here there is a reference to a pastime. Srimati Radhika is at first not ready to do abhisara (arrangement for meeting) and meet Krsna. Krsna has sent Vrnda devi as His messenger to inform Her that He will immediately die if He cannot see Her. She must therefore meet Him at the sanket kunja, either in Vrndavana, near the Yamuna, at Sanket, or wherever Krsna has indicated.
The duti, messenger, may be Vrnda devi, and it may also be Paurnamasi or Nandimukhi. At times, Krsna Himself, as apta-duti, may indicate His desires to Srimati Radhika—not by telling, but simply by glancing from the corners of His eyes. And, by the corners of Her eyes, Srimati Radhika also admits Her desires. Krsna’s vamsi may also act as the messenger. Vamsi is also called apta-duti or vamsi-duti. In this way there may be so many messengers.
Srimati Radhika then proceeds towards the kunja, bringing with Her only a very few, highly qualified sakhis like Rupa Manjari and Rati Manjari. At times, Subala may also come and lead Her. The night is very dark and cold, and the sky is full of clouds pouring rain. On such a night, to avoid detection, Radhika dresses accordingly in a black dress and dark ornaments, and She removes or silences Her anklebells with a cloth. On full moon or moonlit nights She dresses completely in white.
On another day Vrnda devi came from Krsna. She offered many prayers, wept, and did everything else possible, but Śrīmatī Radhika’s mana did not leave. She would not meet Krsna. She would not allow Him to come to Her, and therefore He was very unhappy. Time was passing, and finally Krsna asked Subala, “Can you help me?” Subala replied, “Surely I will help you.” He at once went to Śrīmati Radhika and spoke in such a way that She began to weep. He told Her, “Krsna is now about to die. He will not…” At once Srimati Radhika became ready, and Subala Sakha went ahead. Then, keeping Her hand on the shoulder of Vrnda and accompanied only by Rupa Manjari and one or two other manjaris, Srimati Radhika went to Krsna. One day it was like this, on another day Lalita and Visakha were there, and on another it was different again. The pastime may take place in several ways; not only in one way.
As Srimati Radhika now nears the kunja and sees Krsna waiting, She at once turns and is ready to return to Her palace. The sakhis are thinking, “Why is She returning?” Krsna is also thinking so. He approaches Her and at first prays to Her to stay, but She ignores Him and continues to leave for Her own palace. Krsna then creates obstructions, blocks Her path, and at last catches hold of Her hands and tries to take Her with Him. At that time, Srimati Radhika feels intense pleasure in Her heart—tears are in Her eyes, and on Her mouth there is anger. So many bhavas are coming at the same time, and this is known as kila-kincit-bhava. Sri Caitanya Mahaprabhu Himself displayed these transcendental ecstasies during the Ratha-yatra festival.
At last Sri Krsna takes Srimati Radhika to the kunja, and Rupa Manjari is seeing Their meeting through a hole in the creepers of the kunja. Rupa Manjari becomes astonished and thinks, “Such a beautiful meeting. I’ve never seen anything like this. They are so premi, full of love. I am greatly fortunate to see this.”
Then, seeing that Rati Manjari is not there, she calls, “Oh, my dear Rati Manjari, where are you? Are you not seeing this? If not, your eyes are not successful. The success of the eyes is only to see these beautiful, sweet exchanges.” Thinking like this, Rupa Manjari leaves the kunja to search for Rati Manjari.
This is a natural feeling. If a man acquires something very sweet and tasteful, he wants that his friend also taste it. If a disciple tastes something wonderful, he wants his Gurudeva to also taste it. If a devotee obtains something very tasteful, he desires that Radhika and Krsna also taste it. He does not want to taste such sweetness alone. So Rupa Manjari is looking here and there and thinking, “Where is my dear, so dear, Rati Manjari, the very bosom sakhi of Srimati Radhika?”
Rati Manjari always serves and learns how to serve under the guidance of Rupa Manjari. In turn, Rupa Manjari wants that every taste should also be savored by Rati Manjari. Therefore, leaving this scene, she at once went to search, thinking, “Where is Rati Manjari?” Rati Manjari had just completed her service and was also searching for Rupa Manjari, thinking, “Where is Rupa Manjari?” In this way they were both searching for each other…
Day 237: Gaurābda 533, Caitra Māsa, Tritiya, 07 May 2019 – Tuesday
You should first try to come in niṣṭhā. Do you know what is niṣṭhā? At first there is śraddhā, and when śraddhā is matured it becomes niṣṭhā. Niṣṭhā is a good, high thing. Then the mind is fixed. There is no doubt in any siddhānta—no doubt. At that time māyā will not attract. At that time we will chant harināma, yet with no taste, but we see that there is no remedy without taking the chanting of Hari’s name. So, even if there is no taste at the time of niṣṭhā, we know that there is nothing which will take us to Kṛṣṇa without His name.
Srila Gurudeva – May 07, 1996 Netherlands
“Oh, Let Us Go! What Sweet Pastimes Are Taking Place!”
Meeting each other, Rupa Manjari took Rati Manjari in her arms and said, “Oh, let us go! What sweet pastimes of Krsna are taking place!” Rati Manjari quickly proceeded to that place with Rupa Manjari, who then encouraged her, “Look at this!”. The place, or gap in the foliage outside the kunja, from where all the pastimes can be seen in the kunja, is called gavaksa. Those outside can see in, but the persons in the kunja cannot see them—otherwise the lila would end. In order for Their pastimes to continue freely and not be hampered, They must not allow Themselves to be seen.
When Their pastimes were over, Srimati Radhika called for Rupa and Rati Manjari. Rati Manjari has the seva of fanning with a camara, and therefore Srimati Radhika said, “We are tired. Where is your camara? Please fan Us with the camara and massage Our feet. We are very tired.”
In this second sloka, Rati Manjari is describing that scene. Sthala-kamalini yuktam garvita kanane ‘smin. Kanane ‘smin means ‘in this very kanana.’ It may be at Radha Kunda, it may be at Sanket, it may be at Seva Kunja, or it may be in any kunja of Govardhana. She tells Radhika, “You are so garvita, proud. Pranayasi vara-hasyam. You are kamalini, like a lotus flower, and it seems as though that lotus flower is laughing. You are laughing. Puspa guccha-chalena. It seems that hundreds and thousands of lotus flowers are in one big cluster.” This is called Sahasra-dala-kamala. The flowers are not separate, and yet they are separate. “All the lotuses are blossoming, and a wonderful fragrance emanates from them. Still, passing over all the other lotus flowers, a bumble bee is searching for this particular cluster of lotus blossoms.”
The Krsna Bee is Searching, Waiting to Serve Srimati
Why is Rati Manjari speaking like this? While Rupa Manjari and Rati Manjari were coming to see this pastime, Padma and Saibya were waiting for Krsna at Gauri Kunda. They were trying to discover a way to arrange a meeting for Candravali. Candravali was in her kunja, and they were at the door of the kunja. Krsna was coming from home, and He was on His way to meet Srimati Radhika at Sanket Kunja where She was waiting for Him. Rati Manjari and Rupa Manjari had gone to bring Krsna to Srimati Radhika. Although they were at a distance, they were accompanying Him. On the way, Padma and Saibya told Krsna, “Oh, Your sakhi Candravali is here waiting for You.” Krsna replied, “I am coming to her at once. I have just heard that there is a demon, Aghasura, or a demon like Aghasura, nearby, and he is causing a great disturbance. I must go there now, but I will not delay. I am coming. Wait here for Me!” Saying this, Krsna left to go to Srimati Radhika, and Rupa Manjari and Rati Manjari followed behind.
Upon meeting Srimati Radhika, Rupa and Rati Manjari now speak this verse. Api nikhila-latas tah saurabhaktah sa muncan. “Leaving all the other creepers and flowers that are so exquisite, sweet, and fragrant, that black bee has come to You! How lucky you are that Krsna has left all these beautiful young gopis and come to You.” Mrgayati tava margam krsna bhrngo tad adya. “That bee is waiting for this flower.” In literature this is called anuprasa alankara, a reverse analogy. Usually flowers wait for bees, because bees can fly and flowers cannot, but here the bee is waiting for the flower. Krsna has a wish and Radhika also has a wish, but the wish of Krsna is stronger. He wants Srimati Radhika more than She wants Him. The Krsna bee is searching, waiting to serve Srimati Radhika.
The manjaris are only pleased when Krsna serves Radha, when Krsna weeps for Radha, or when Krsna tries for and searches for Radha. At that time they become so delighted. If Srimati Radhika is weeping and searching for Krsna, the manjaris become very distressed. Here the bee is searching, and they are delighted. They say to Srimatiji, “We are so lucky, and You are also so lucky, because Krsna is waiting to render service to You. Having left all the creepers, flowers, and all else, He has come to You and is flying around Your lotus feet.”
In this way, Srila Raghunatha dasa Gosvami has prayed primarily to his aradhyadevi, Srimati Radhika, and secondly to his Gurudeva. In this meaning there will be no confusion.
Day 237: Gaurābda 533, Caitra Māsa, Caturthi, 08 May 2019 – Wednesday
Caitanya Mahāprabhu had taken bath and He was sitting on the bank of the Godāvarī River. The Godāvarī River is very sacred. She is like Lakṣmī. He was sitting there on the bank. What was He thinking? “I will know the greatness of Śrīmatī Rādhikā and Her heart.” At once, this big crowd surrounded Him. So many learned scholars and Sanskrit paṇḍitas were reciting Vedic mantras and playing on a drum, he [Rāya Rāmānanda] was coming in a palanquin, as a king. When he took off all of his things and wanted to take bath, he saw nearby, not so nearby, but a little far away, the bāla sannyāsī. Bāla sannyāsī means a kiśora, a young sannyāsī. And while sitting, lakhs and lakhs of sun rays [emanated from Him]. He was astonishing.
“Who is he?” [thought Rāya Rāmānanda].
He was so attractive. But he was fearing the paṇḍitas. “What will they say?” That being a śūdra, he is going to a brāhmaṇa sannyāsī. His heart was so stolen and attracted that he could not check himself. He told the brāhmaṇas, “Wait for me,” and he left his crown and royal dress and, wearing one kaupīna, came like a beggar.
Srila Gurudeva – May 08, 1996 Netherlands
Actual Greed Comes in a Very Advanced Stage
Question: There are two types of kamanuga. One is for sambhogatmika and the other for tad tad bhava icchatmika. If somebody has the desire for sambhoga in raganuga, can he enter Vrndavana?
Srila Gurudeva: No, and neither will he enter Dvaraka. He will go to Naraka, hell, or he will remain here in this world. Sambhoga is a very bad thing. It is only proper in that aprakrta, transcendental realm.
Question: Why is it mentioned in the category of kamanuga in Bhakti Rasamrta Sindhu?
Srila Gurudeva: The kamanuga described there is above the kama of this world. Kamanuga looks like kama, but it is pure prema. Kubja has sambhoga-icchamayi, but her prema has been discarded. The only good quality of her desire for sambhoga is that she wanted Krsna—not another person. It has therefore been accepted in Bhakti Rasamrta Sindhu as a rasa, but her rasa was nikrsta, low-class.
Question: Is this only referring to Kubja?
Srila Gurudeva: In our stage we have so many worldly kamanas, material desires, to enjoy ourselves in these bodies. There will be some reaction in this material body, and therefore we should reject all these so-called practices and pray for that kamanuga which is practiced for obtaining tat tad bhava iccatmika.
Question: We are not asking for ourselves.
Srila Gurudeva: This is true for anyone. Many persons are doing this co-called practice for becoming a consort of Krsna, but they actually have no greed. We have nothing to say about them. We can say, or scriptures can say, something about those who really have greed. Actual greed comes in a very advanced stage of bhakti. In that stage one has no desire to enjoy this world or this material body. Is it clear or not?
Question: It is clear, but we were wondering why Bhakti Rasamrta Sindhu appears to say that somebody can have that mood. It is stated under the category of kamanuga.
Srila Gurudeva: It has been stated only about those who actually already have greed. Their kama is pure because it is on the transcendental platform. For them it has been stated. On the other hand, although Kubja’s prema is also mentioned there, our acaryas don’t consider even her prema correct—what to speak of the feelings of conditioned souls here in this world. Kubja has no lust for any other person. Her nistha is only in Krsna, and from Krsna she wanted that thing—to enjoy. Our acaryas have accepted it as a type of prema, but at the same time they have rejected it. In real prema there is only the will that Krsna should be happy.
In this present state we want our own happiness. We consider that by serving Krsna we ourselves will be happy. When that stage of actual greed will come, by the association of that class of Gurudeva or Vaisnava, then all impurities will actually go away. This has been explained in Srimad Bhagavatam, in Rasa Pancadhyaya:
vikriditam vraja-vadhubhir idam ca visnoh sraddhanvito nusrnuyad atha varnayed yah bhaktim param bhagavati pratilabhya kaman hrd-rogam asv apahinoty acirena dhirah
Some persons say that all anarthas and all kama, worldly lust, should disappear by our own efforts, and then we will do bhakti and then we will hear Rasa pancadyayi. However, Srila Visvantha Cakravarti Thakura writes in his commentary to this sloka that this is not the way. Sraddhanvita. When we will listen with sraddha, and here sraddha means greed, and with a strong thirst, then, in the ratio that we hear, anarthas will disappear. Pratilabhya kamam. First, pure prema will come, and it will wash away all worldly impurities. It is not that we first wash away our impurities and then prema will come. Prema will come first, and it will wash away all these things. There must be sraddha, however, that, “I want to serve Radha and Krsna.”
Day 241: Gaurābda 533, Madhusūdana Māsa, Saptamī, 11 May 2019 – Saturday
We are not qualified to hear, what to speak of following, but yet we are writing—otherwise these books will be lost. So, we should record it for our coming generations.
So, if we cannot remove all these things (lust, anger, greed)—all these things we cannot give up—then we cannot advance in bhakti. I have absorbed my mind and activities only to write here. And these things are so favorable. I cannot even do in India—anywhere I cannot concentrate my mind in this very high-class place. So, I want that I should write all these things for the future.
Those who will be expert and qualified will have life by reading these things. This is very valuable.You cannot imagine how valuable it is—even in thousands of births.
May 11, 2002 Hawaii
Love vs. Lust, Rasika vs. Nirvisesa
atmendriya-priti-vancha—tare bali kama krsnendriya-priti-iccha dhare prema nama
Kama is the desire to please oneself, and priti, love, is the sole desire to please Krsna.
Pradyumna Misra thus went again to Ramananda Raya, and this time Raya Ramananda was in his courtyard. He asked, “Why you have come here?”
Pradyumna Misra replied, “O, I have asked Caitanya Mahaprabhu to tell me some hari-katha. He said, ‘I don’t know anything. Ramananda Raya knows everything.’”
Ramananda Raya asked, “What kind of hari-katha do you want to hear?”
Pradyumna Misra replied, “I want to hear what you have told to Caitanya Mahaprabhu—all those topics.”
Ramananda Raya did so, and Pradyumna Misra then became satisfied. He returned to Caitanya Mahaprabhu and told Him, “I’m fulfilled by Your grace. The gopi’s can give what Krsna cannot give. Ramananda Raya and Rupa Gosvami can give this love, and Lalita and Visakha can give it, but Krsna cannot.”
Caitanya Mahaprabhu was pleased and said, “It is said that I am rasika. How has this become so? Clouds take water from the ocean. When, during the svati-naksatra, rains pour down on the ocean, the oysters in that ocean produce pearls. That very water from the ocean becomes clouds by evaporation, and during the svati-naksatra it returns to that ocean. At that time the ocean becomes ratnakara, filled with jewels. Similarly Krsna, or Krsna as Caitanya Mahaprabhu, is rasika, but not rasika. When Caitanya Mahaprabhu hears about or remembers Radhika and the gopis, or, when Krsna plays with Radhika and the gopis and the gopis converse with Him, then He is rasik. Otherwise He is nirvisesa-tattva.”
Praying to Radhika and Rupa Manjari
O Sthalakamalini (land lotus)! It is fitting that you are laughing very proudly through Your flower-bunches. Although all the flowers in the forest are anointed with fragrance, the black bee Krsna leaves them now to search for You only.
In text one Raghunatha dasa Gosvami, as Rati Mañjari or Tulasi Mañjari, has prayed to Rūpa Mañjari, “You are so beautiful, so qualified, and so important for Krsna. He has therefore left all the other sakhis and come only to you.” This is the mahima, glory, of Rupa Manjari—her Gurudeva. Actually, there is no word ‘Gurudeva’ in that realm. There is no sambandha, relation, of Gurudeva—only that of priya-sakhi.
After praying to Gurudeva one should pray to one’s istadeva. A question may arise here. When Krsna came to Rupa Manjari, leaving the other gopis, did He also leave behind Srimati Radhika? Surely Krsna has left all the gopis to meet Srimati Radhika. Therefore, this verse can be interpreted in two ways. The first meaning is general, but the special meaning is that Raghunatha dasa Gosvami is doing prarthana to Srimati Radhika, his istadevi. “O my dear Radhika, You are Sthalakamalini, not Jalakamalini. You are like a land-lotus, not a water-lotus.” Yuktam garvita. “It is befitting that you are proud.” These are very beautiful ideas…
Day 235: Gaurābda 533, Caitra Māsa, Amavasya, 04 May 2019 – Saturday
If you are so beautiful, one day you will have to be old. No one can check it. Then, when we become old, our beauty will go away. One day, quickly death comes and she will not give a moment to think anything. There is a very easy method to be happy. We should try to follow it. The Supreme Lord has created this world. Who is the Supreme Lord? There is not a different God for Americans or Indians, for Christians, Hindus, or Muslims.
If you chant:
Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare
again and again— even one time in your life—you will be changed; and gradually you will have honor and faith in Kṛṣṇa. After that you will realize.
Srila Gurudeva – May 04, 2003 Tuscan
How To Transcend Mundane Lust
Don’t have any worldly conception about this. We should always be cautious to avoid even a trace of material conception. Pray to Yogamaya, Krsna, Radhika and all the sakhis that no worldly idea will come in your heart by hearing and reading all these lilas.
“If anyone will hear and tell, or read, or remember all these pastimes of rasa, with great sraddha and hearing deeply, then all worldly kama, mundane lust, will disappear at once.”
Mahaprabhu gave the example of Ramananda Raya to Pradyumna Misra:
Pradyumna Misra told Mahaprabhu, “I want to hear some hari-katha.”
Mahaprabhu replied, “I don’t know any hari-katha, but I have heard from Ramananda Raya. You can go to him.”
Pradyumna Misra then went to the place of Ramananda Raya and saw that he was not in the outer courtyard. He therefore asked his servant, “Where is he?”
“He is in the inner part of his bhavan. He is in his room.”
“What is he doing? Will he come out now?”
“No he will not come out. If you like you can come at any other time.”
“What is he doing?”
“He is with kisoris, young, teenage girls. They are devi dasis, servants of Jagannatha. He is bathing, dressing, and decorating all these seva-dasis, and He is teaching them how to dance and sing to please Krsna.”
“Oh, he is dressing all these kisori girls? I’m a brahmacari. There is no need of hearing hari-katha from that person. I want to hear from someone like Sukadeva Gosvami.”
Pradyumna Misra then returned to Mahaprabhu with a bad mood towards Ramananda Raya.
Caitanya Mahaprabhu asked him, “Have you heard anything from Ramananda Raya?”
He was silent.
Mahaprabhu knew that he had a sense of disrespect, and He therefore told him, “While seeing all these girls, Ramananda Raya is like a tree—like dry wood. No transformation takes place in his body. What to say of all these girls, if a deva-kanya, demigoddess, will come, still there will be no reaction at all in his body or mind. This is because he is always remembering rasa-lila. He has told me rasa-lila katha. First he explained varnasrama dharma, and I told him, ‘This is external. Please explain further.’ At last he told me that kanta-prema is the greatest. It is also greater than vatsalya-rasa and sakhya-rasa, and he explained two slokas in this regard.”
Krsna Reappears to the Gopis
One sloka describes how Krsna appeared before the gopis as saksan-manmatha-manmatha.
After singing the gopi gita, the gopis met with Krsna. Krsna had been seeing that they were bitterly crying. Tava kathamrtam—all these songs. At that time Krsna came before all the gopis—tasam avirabhuta sauri.
Sukadeva Gosvami explains that Krsna appeared before the gopis when they were senseless and about to die at once. Why?
Smayamana-mukhambujah, Smaya means prema, love—so much love. Mukhambujah. Mukha means face. His face was like a lotus. He was smiling but also looked somewhat ashamed. Why? He was thinking, “I have given so much suffering to them,” therefore He was ashamed. Pitambara-dharah. He placed His pitambara, yellow cloth, around His neck, as a sign of a mood of prayer. But at the same time He was smiling. Manmatha-manmathah. Manmatha means one who can enchant others’ minds and his hearts by their form, qualities, andmadhurya, sweetness, such a person is called manmatha.
Krsna is so beautiful, and He enchants even that Madan, Kamadeva, or cupid. Sankara burnt that Kamadeva to ashes. Pradyumna and Aniruddha, Krsna’s son and grandson, respectively, are also part of Kamadeva. Krsna is the origin of Kamadeva. He is therefore manmatha-manmathah, the enchanter of even cupid. Now in the presence of the gopis, He becomes so beautiful, with a smiling face and with some shame as if He has committed an offense. And He was bowing down there.
The gopis then placed their shawls on the earth as a seat for Krsna. Seated on this asana, Krsna was very beautiful. He told the gopis:
na paraye ’ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samurscya tad vah pratiyatu sadhuna
“I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties which are difficult to break. Therefore please let your own glorious deeds be your compensation.”
“I have disappeared from your sight only to hear your words of anger, to see your face in anger, to increase your love for Me, and to let the whole world know the condition of Srimati Radhika in viraha-dasa. The world should realize Her glory. I did not go anywhere. I was there, but I was hidden. If I have a birth as Brahma, who has the longest life span in this entire universe, or even if I have the combined duration of the lives of koti, koti Brahmas, I will not be freed from my debt to you.”
The gopis asked, “Why?”
Krsna replied, “Because you have left your husbands and everything else, and you have come to Me. I’m therefore indebted to you. If I say that you should ask from Me anything you like, you will say, ‘Give Your service.’ In this way I will become still more indebted. If I tell you to take any blessing from Me, again you will say, ‘Give Your service.’ In this way I will never be free from My debt to you.”
Caitanya Mahaprabhu continued to tell Pradyumna Misra, “Ramananda Raya knows all these facts, and he has made Me hear them. So go again. He is like a piece of dry wood. He has no material identification. He is like Srimati Radhika and the gopis who have no desire in their heart to please themselves…”
We should begin from the beginning. Each and every person, and even each and every animal, has some objective, and to achieve that objective he chooses a way. That is called sādhya and sādhana. The objective is called sādhya, and the path to achieve that objective, the way, is called sādhana.
If you have not fixed your sādhya, goal, then how you can fix your means to attain it? Therefore, first we must know our objective. What is the goal? What we think may be wrong, but what Śrīmad- Bhāgavatam suggests is the established truth—and is for our good.
Our real objective is to somehow serve Kṛṣṇa, to remember Kṛṣṇa, and to take shelter of Kṛṣṇa. How can we do this? What services can we render? In the fourth chapter of Śrī Caitanya-caritāmṛta, this object—sādhya—has been explained. Service to Kṛṣṇa should be our object. But how can we serve Him? This is the subject to find out.
Srila Gurudeva – April 23, 2001 Salt Spring Island, Canada
Krsna Fully Under the Control of His Beloved
Jayadeva Gosvami is explaining in Gita Govinda that at that time Krsna placed His head at the feet of Srimati Radhika and prayed: Smara garala kandanam mama sirisi mandanam, dehi pada-palavam udharam.
“Your feet are like a huge quantity of water that can extinguish a fire. I was burning in viraha, the fire of separation from you.”
Garala means poison, and smara means kamadeva, love. “I was burning in viraha to meet You. Now I have caught hold of Your feet. Only these feet can relieve Me from that viraha. Dehi pada-palavam udharam. “Now I am offering My head at Your feet. Please decorate My head with Your feet.”
Srimati Radhika became so glad and said, “Yes, I’m ready to go to the rasa-sthali; but You should do one thing. My hair and braid became disarrayed. Please fix it.” Krsna became very happy and began to comb Her hair. Srimati Radhika held up a mirror in front of Her and saw the face of Krsna—how joyfully He was serving Her. She told Him, “You should place alankara, decorations, on My body and ankle-bells on My feet,” and Krsna did it.
This is called svadhina-bhartrika, the stage in which Krsna is fully under the control of His beloved. Radhika and Krsna then went to the rasa-sthali, and Radhika knew that Krsna wants Her more than any other gopi. This is vasanti-rasa.
This lila shows that Srimati Radhika inwardly likes to arrange for Krsna to meet with other gopis, but outwardly, for rasa, Her mood manifests differently.
Krsna Tries to Break Radhika’s Mana
Krsna also acts in this way. Once Radha and Krsna and all the gopis were meeting in Vrndavana. Radhika was in mana. Krsna wanted to talk to Her, but She was not in a mood to talk. Krsna became very sorry and said, “If You do not speak to Me, I’m going.”
He entered a nearby kunja and began to pose as though He were sleeping. A sakhi or a manjari was watching from a distance and saw Him enter the kunja. She returned to Lalita and Visakha and told them, “We should go and see what He is doing there.”
Lalita, Visakha, and Srimati Radhika went there and at once saw that He was ‘sleeping.’ At that time Krsna was thinking, “They should know that I’m in good, sound sleep”, and He was lying in such a way as to convince them.
Lalita said, “This is the best time to steal His flute, and, when we take it, He will become the most obedient servant of Srimati Radhika. We should certainly try to take that vamsi. But Krsna’s arms are like those of a serpent—a very cruel serpent. If we go there and He catches us, how will our theft of the vamsi be accomplished?” They proposed that this hard task could only be performed by Radhika—not anyone else. She should go and somehow steal that flute…