At Ter Kadamba

Giriraj Swami:

READING from Sri Vraja-riti-cintamani

So, transcendental Vrindavan becomes visible in this world at the time of Lord Krishna’s manifest pastimes. Conditioned souls think Vrindavan is material, although actually, it is spiritual and beyond their ability to understand or describe. The devotees declare that Nandisvara Hill, the form of Lord Shiva, now shining at Nanda Maharaja’s capital, is an endlessly beautiful town decorating Vrindavan. On its eastern, northern, and southern sides, people free from all unhappiness reside. On its summit is Nanda Maharaja’s palace, which the Puranas described as existing since ancient times.

Nanda Maharaja’s capital is enclosed by a great wall built of sapphires. The homes within the capital are made of emeralds, with coral pillars, golden roofs, and crystal windows. Nanda Maharaja’s palace is made of glistening sapphires, with lapis lazuli roofs and large gates made of rubies. In the center of Nanda Maharaja’s palace is a courtyard. The royal treasury is in the western part, Lord Balarama’s residence in the northern part, and Lord Krishna’s residence in the southern part of the palace. In the eastern part of the palace is a temple where in order to obtain auspiciousness for his son, Nanda Maharaja serves his deity Sri Narayana. South of the treasury and west of Lord Krishna’s residence is the little kitchen where Sri Radhika enjoys cooking pastimes. South of Krishna’s residence and the kitchen is a secluded garden where there is a pleasant lake and many hidden courtyards and cottages. The cowherd’s many beautiful homes rest on two sides, and Nandisvara Hill is splendidly manifest behind them. Lord Shiva repeatedly offers respectful obeisances to the hill.

Each cowherd’s home is surrounded by an impassable jewel wall with many dual entrance waves and many gates studded with pearls and other jewels. Seeing these cowherd men’s homes, human beings proclaim them more wonderful than the residences of the demigods. Demigods proclaimed them more wonderful than the residences in Vaikuntha, and the Vaikuntha-vasis proclaimed them more wonderful than the sweetest nectar. Within the walls of each cowherd man’s compound were the homes of a gatekeeper, priests, and other associates. Around the cowherd men’s homes are many other houses, a marketplace, and roads leading in many directions. Near the entrances of the city are many crossroads and marketplaces. In these marketplaces are many stores where jewel necklaces, splendid flags, pearl necklaces, and blossomed flower garlands as large as trees are offered for sale. Filled with fragrant spring flowers, these marketplaces are like many hills of aromatic substances. There is a jeweler’s shop glistening as a mine full of precious gems, and there are other shops where aromatic substances such as musk and kunkuma are sold.

I shall now describe the bliss of Vrindavan dhāma just as Paramananda Kavikarnapura has done is book, Ananda-Vrndavana-campu and many other great poets have also done in their books. Although I am not qualified to describe Vrindavan, I shall describe it a little bit, just as someone unlearned in music may strum a flute and pick out a few melodic fragments here and there.

COMMENT

So, Vrindavan dhāma and all of the residents of Vrindavan are expanded from Krishna’s internal potency, and they exist full of eternity, knowledge, and bliss. But conditioned souls whose senses are not purified cannot see the original features of Sri Vrindavan dhāma. They only see the external features. So when we read the descriptions of Vrindavan dhāma by Visvanatha Cakravarti Thakura and other acharya, we are hearing the descriptions of the eternal spiritual Vrindavan dhāma, which is revealed to pure devotees whose eyes are smeared with the ointment of love of God. But by hearing the descriptions and associating with devotees, we can get some feeling for Vrindavan dhāma and gradually, as we advance in Krishna consciousness, we will be able to remember more of Krishna’s pastimes and realize more of Krishna’s abode.

In one verse, Visvanatha Cakravarti Thakura mentioned that when human beings understand the glories of Nandisvara, they consider it to be more opulent than the residences of the demigods, and the demigods consider it to be more opulent than the abodes in Vaikuntha. Because there is one special feature of Vrindavan: that Vrindavan is actually more opulent than Vaikuntha. But the residents of Vrindavan are not so concerned with the opulence of Vrindavan; they are actually only concerned with Krishna and love for Krishna and service for Krishna. And the sweetness of their relationship with Krishna becomes more prominent than the opulence, although the opulence is there. And the relationships of the residents of Vrindavan with Krishna are sweeter because they don’t think of Krishna as the Supreme Personality of Godhead, but they think of Krishna as their beloved son, their beloved friend, and so on.

From the beginning of Krishna’s pastimes, Krishna performed wonderful activities, but because of the desire of the residents of Vrindavan to serve Krishna in complete intimacy, they didn’t consider Krishna to be. . .of the Lord’s opulences is called aiśvarya, and the sweetness of relationship with the Lord is called mādhurya. So in Vrindavan, mādhurya predominates, but Krishna is full of all opulences, even if in Vrindavan. Here in Nandisvara, is Nanda-baitak which is assembly hall of Nanda Maharaja. And besides the pastimes in the house of Nanda Maharaja, there are many pastimes in his assembly hall. Every day, the elder cowherd men would come and discuss the affairs of the village. But the basic purpose of meeting was to discuss Krishna and the welfare of Krishna. After Krishna lifted Govardhana Hill, everyone could see the opulence of Krishna, and many of the elder cowherd men felt that Nanda Maharaja and Mother Yasoda and all of the residents of Vrindavan should not treat Krishna like an ordinary child. But they should accept him as some very powerful personality, some demigod, or maybe some incarnation of Narayana himself. So in the assembly, they put forward the idea that Krishna had performed so many wonderful pastimes. He was no ordinary child, and therefore Nanda Maharaja and Yasoda should not abuse Him. They should not insult Him by calling Him names. They should not punish Him by lifting the stick to whip Him or tying Him down, but they should respect Him.

Nanda Maharaja immediately objected. He said, “You think that Krishna is something extraordinary, but I know Krishna very well, more than you. And I know that when there is thunder and lightning, Krishna becomes afraid, and He immediately runs and jumps in my lap and takes shelter at me. And I also know that Krishna is very hungry all the time, even ordinary yogis and devotees. . . So I do not think that Krishna is what you say. And even ordinary people, they don’t speak lies, but Krishna is constantly speaking lies. So I think that Krishna is my son, and I think that it is my duty to correct Him when He makes mistakes, to teach Him, and to punish Him if necessary.” So when Nanda Maharaja was discussing the childhood pastimes of Krishna, all of the residents of Vrindavan in the assembly hall became completely absorbed in Krishna’s pastime, and they completely forgot all about Krishna’s opulences, and they became merged in the ocean of vātsalya-rasa. And then they just thought that Krishna is ‘our dear boy, little boy, son, or neighbor’ and they merged in the ecstasy of pure love for Krishna.

Sri Krishna Bhagavān ki jaya!

Sri Bal Gopal ki jaya!

[Sings the Sad-Gosvami aṣṭaka]

By the mercy of Rupa Gosvami, we experience the mood about which Rupa Gosvami Prabhupada was writing. The pastimes of Radha and Krishna are always full of the ecstasy of meeting and separation. When Rupa Gosvami would write about the separation between Radha and Krishna, the tree would feel such intense separation that he would shed his leaves just like someone crying sheds tears. And then again, when Rupa Gosvami would write about meeting, the tree would feel such ecstasy that the tree would immediately sprout its leaves and flowers again, just like someone who is overjoyed will have goose pimples and his hairs will stand on end. So by the mercy of an empowered Vaishnava like Rupa Gosvami, even a tree can experience transcendental ecstasy. So we should take shelter of Rupa Gosvami and beg for his mercy.

One other note about the writings of Rupa Gosvami and Raghunatha dasa Gosvami: Rupa Gosvami wrote one drama called Lalita Madhava, which is all about the separation of Radha and Krishna. And when Raghunatha dasa Gosvami read the drama, he became so overwhelmed by feelings of separation that he was simply weeping and crying for day after day after day, and nobody could console him. Then Rupa Gosvami decided to write another book about the meeting of Radha and Krishna just to pacify Raghunatha dasa Gosvami. So he wrote the book Dana Keli Kamodi, about one pastime of the meeting of Srimati Radharani and Krishna. And then when Raghunatha dasa Gosvami read that book, he became pacified in his feelings of separation. There is so much transcendental potency in the writings of Rupa Gosvami, we should beg for his mercy that we can begin to enter into the literatures that he has left us.

Tamal Krishna Goswami: We will read one part of Stava-mālā, which means a garland of prayers, which is a collection of beautiful verses glorifying the divine couple, Sri Sri Radha and Krishna. We will read Kārpaṇya Pañcikā Stotra.

READING Kārpaṇya Pañcikā Stotra

A very poor man living in Vrindavan forest presents the following appeal at the lotus feet of Vrindavan’s king and queen. Karpanya Panchika means a list of requests.

O king, whose luster eclipses the splendor of newly blossomed blue lotus flowers.

O queen, whose fair complexion devours the intense pride of yellow gorochana.

O king, whose splendid garments mock the beauty of golden kadamba flowers.

O queen, whose splendid garments eclipse the glory of red kimsuka flowers.

O king, who is the sapphire crown of all youths.

O queen, who is the jasmine flower crown in the decorated braids of all the girls in Braja.

O king, whose transcendental form is most handsome of all forms of the Personality of Godhead.

O queen, whose beauty fills with wonder the girls of Vraja, who are more beautiful than the goddess of fortune.

O king, whose fragrance captivates Sri Radha.

O queen, whose fragrance maddens Lord Madhava.

O king, whose flute stuns Sri Radha.

O queen, whose veena charms infallible Krishna.

O king, whose restless sidelong glances are the thief that steals Radha’s peacefulness.

O queen, whose bumblebee sidelong glance bites the lotus of Krishna’s heart.

O king, who made no reply to Radha’s mysterious jokes.

O queen, the hairs of whose vine-like form stood erect with joy as you heard the prince of Vraja’s joking words.

O king, whose splendid transcendental virtues are an eternally growing mountain of rubies.

O queen, whose many transcendental virtues are desired by Parvati and all other beautiful girls.

O king of Vrindavan, O queen of Vrindavan. Bowing down before you with a choked voice, this foolish person appeals to you as follows:

Although I am not worthy to receive your mercy, please be merciful to me, for you are the crowns of all who are merciful.

O king and queen, worshiped by the masters of all the worlds. They who are very merciful are filled with mercy even for the unworthy and even for the offenders. Although I have not the dimmest shadow of pure devotion, which is the only way to attain you, still, because you are the masters of playful transcendental pastimes, please be merciful to me.

O my king and queen, in this world, many powerful controllers and many playful persons are seen to be merciful to the empires and indifferent. Although I am the lowest and you are the highest. Although I am a fool and you are the greatest philosopher. Although I am wicked and you the most saintly. And although I commit offenses when I think of you, still, O king and queen, the shadow of whose holy name delivers one from the host of sins, please be kind to this person who sometimes chants your holy name. The most unpardonable sin is made non-existent by a small particle of devotion to you. This makes me hopeful. For this reason, I now appeal to you. Although this living entity is a cowardly unit, intense pain has now made him bold.

O king and queen, again and again, he appeals to you: Please be kind to him. Loudly crying and taking a straw between his teeth, this sinful soul begs: O king and queen, please be kind. Calling out, “Alas, alas,” this unfortunate person begs: Please hear my appeal. O king and queen, please hear my appeal. Filled with anguish and again and again calling out, “Alas, alas,” I beg: O oceans of mercy, please be kind to this unworthy person. Placing his face in his hands, this person cries in anguish: O king and queen, please, please give a small drop of your mercy. Crying, “I am who of I, who am a great fool,” beg in a piteous voice: O merciful king and queen, please splash me with your waves of mercy.

Today, whose hearts are filled with sweet ecstatic devotion, be mercifully give sweet pure love. O king and queen, I wish only to serve you. I do not wish anything else. Please become kind to me. O king and queen, who are kind to the shelterless, please be kind to this person and grant the direct service he begs. Folded palms placed on his head, this poor person begs: May my mind that desire now be fulfilled. When coming through the forest, will your splendid fragrance overwhelm my nose with immeasurable happiness? When will the musical tinkling of your anklets, which shames the swans’ warbling, delight my ears? When, seeing in Vrindavan forest your footprints bearing a chariot wheel and other auspicious signs, will this person become mad with joy? O king and queen, whose lotus feet are the worshipable ultimate limit of all beauty, will you place these unprecedented joyful festivals before my eyes? O Lords, the sight of whose lotus feet I have for a long time yearned to see, will this person be able to directly see you in this birth?

O splendid king and queen, when will I see you enjoying amorous pastimes nearby in the groves and caves of Vrindavan forest? O king and queen, who out of fear of your superiors rarely see each other, when will I delight you with the nectar of each other’s letters? When, as you search for each other in Vrindavan forest, will I bring you together and receive from you an excellent gift as a reward? When will I, holding the fresh garland intended as the victor’s prize, see your dispute as you both claim victory in the gambling match? When, as you lay on a bed of flowers, will this person massage your feet? When will you order me to repair the necklaces broken during your amorous battle in the cottage of vines? O king and queen of Vrindavan, when will I decorate your hair with peacock feathers, the previous decorations having been washed away by waves of your pastimes? When will I apply splendid Tilaka markings to your foreheads, the previous decorations broken by your great skill in amorous pastimes? O king, when will I decorate your chest with forest flower garlands? O queen, when will I decorate your eyes with black kajal? When will this person decorate you in the garden temple? When will this person break golden betel leaves and place them in your mouths? What am I? I am a sinful man. How can I make such a request? Who will not become maddened by your transcendental sweetness? O king and queen, by the same mercy that allows this unworthy person to reside in Vrindavan, please fulfill his desire. O king and queen who dance in Vrindavan forest, may the desires of a person who repeatedly recites this Karpanya Panjika become fulfilled.

COMMENT

So, Srila Rupa Gosvami felt such intense separation from Radha-Krishna that it is said that sometimes the fire of separation burning within him would immediately cause blisters to appear on anyone who came near enough to him to be touched by his breath. In other words, he was feeling such intense separation, exactly as Srimati Radharani would feel separation from her beloved Krishna. When Radharani would be feeling very much separation, Rupa Mañjarī tries to reduce her fever by laying down a bed of lotus flower stems, by applying sandalwood paste, by fanning, and by so many different methods. But nothing is able to reduce the fire of separation which Radharani feels when she cannot be with Krishna. So, because Rupa Mañjarī, the Mañjarī or gopī maidservant who is Rupa Gosvami, because Rupa Mañjarī is so closely identified with Radharani’s all feelings, so whatever Radharani feels, Rupa Mañjarī feels in the same way. So, Rupa Gosvami would be merged in thoughts like this, and sometimes in deep trance as Rupa Mañjarī, she would participate within the pastimes of Radha-Krishna. And then again, sometimes coming to external consciousness, Rupa Gosvami would realize that he is here within this world, and he would become deeply and grievously pained and feel intense anguish on account of separation from Radha and Krishna.

When we read the Caitanya-caritāmṛta, we see how Lord Chaitanya was feeling in a similar way. Sometimes being able to taste the pastimes of Krishna and Radharani’s meeting, and at other times feeling himself very, very fallen and destitute, being separated from them. So, this mood, vipralambha, separation, is compared to be just like the burning rays of the sun in the middle of the hottest summer season. Meeting between Radha and Krishna is compared to be just like the cooling rays of the full moon night.