The internal meaning of Rathayatra & Nama-bhajana

[Jahnava Nitai Das]

THE INTERNAL MEANING OF RATHAYATRA & NAMA-BHAJANA: Part I

 

by

 

By Srila Bhakti Pramoda Puri Gosvami Maharaja

 

 

Krsna Talk No. 30

 

(A lecture given in Srila Puri Maharaja's room at Gopinatha Gaudiya Matha, Jagannatha Puri on the day of Hera Pancami, june 29th 1998)

 

Kaviraja Gosvami Prabhu has relished the great joy of Krsna's pastimes in Vraja. He writes:

 

anyera hrdaya-man, mora mana - vrndavana

mane 'vane' eka kari'jani

tahan tomara pada-dvaya, karaha yadi udaya

tabe -tomara purna krpa mani

 

"For others, the sensuous mind is at the heart of their being, but my mind is Vrndavana. I consider both y mind and Vrndavana to be one. Were you to place Your lotus feet there in my Vrndavana-mind, I would deem it the fullest expression of Your mercy." (Caitanya-caritamrta Madhya 13.137)

 

"Otherwise, abandon all these attempts to deceive both us and Yourself. If You really want to be merciful to Me, then leave Your horses and elephants, these crowds of courtiers and Your kingly raiment. Don't try to show off all Your finery to Me. If You want to come to Me, then put on Your cowherder's dress! Come with Me to Vrndavana!"

 

krsna lana vraje jai - e bhava antara -

 

"I will take Krsna and go back to Vraja." This mood was always in the gopis hearts. (Caitanya-caritamrta, Madhya 1.56)

 

"If You want to come with Me, then put on Your cowherder's dress! Come with Me to our old haunts by the Yamuna's banks, at the base of the keli-kadamba tree. Stand there next to Me - then I will believe You have truly blessed me. Otherwise, I consider all this to be nothing more than a gross deception."

 

"Do You remember Me at all? What do You think we are - yogis? Masters of the yoga system? Do You think that by performing breathing exercises and torturous asanas, meditating and concentrating on You, we will be able to capture You in our hearts? Dear friend, just think a little. Why are You behaving in this way? Today is the day of the full-moon, let's go down to the Yamuna." As soon as Radha mentioned the word purnima, She became despondent. This is Radharani's condition.

 

What can we understand about Radha? For a moment there I got a little emotional while describing Her mood, but we have no real power to understand the extent to which the gopis' hearts burned with desperation at not seeing Krsna. We are like children in a traveling theater party. You have never heard manohara-sahi kirtana. Wheni was a lad studying at school, Baruipur High School, a rasa-lila festival was held at the Raya Chauduris' house. Many excellent performers came to sing there, some in the garana-hati style, others in the manohara-sahi. Some of them were just young boys, but they had been taught so well that one time, when the audience was disorderly, one of them started to sing so beautifully that tears filled everyone's eyes. Our schoolmaster, who was an educated brahmana with an M.A. would go there and listen to the kirtana from beginning to end. We followed his example and would also attend. But this kirtana was such an amazing thing - it had such an incredible effect on everyone. Since I myself used to be able to sing a little, I would also experience the same. This often happens at plays and performances. But who amongst us, performers or audience, could truly understand what is being experienced by Radha and Krsna who are performing the lila itself?

 

Now today, after so long, there is a solar-eclipse here in Kuruksetra. It is as though a great holiday is taking place in our country. It has been so long since there has been a solar-eclipse. All this royalty has come to Kuruksetra on this occasion looking to fulfill their innumerable material desires. Some are seeking wealth, others are looking for sons and heirs, while others are simply seeking pious credits towards future happiness. But the Vrajavasis have come because they are burning with the desire to catch even a momentary glimpse of Krsna. "Krsna is coming. Surely I will be able to see Him."

 

In expectation of meeting them, Krsna had told Daruka to decorate His chariot very nicely, to make it look opulent. And now, accompanying that opulently decorated chariot and horses and elephants, Krsna's royal retinue. Krsna Himself has mounted the chariot dressed in an elaborate royal costume. As He sits there, watching and waiting, the people of Vraja approach Him and see Him for the first time in so many years.

 

Krsna's father Nanda and His uncle Upananda are standing there, waiting expectantly. They had prepared o many things to say while waiting to see Him again, but now that He is there before them, they cannot find the words to say anything. They merely repeat, "My child! Gopala!" But beyond that, they can say nothing. And even those few words are lost in a flood of tears. Nor can Krsna hold back the tears which start to flow in torrents over His cheeks. The other Vrajavasis also are overcome with emotion. Nanda Baba lets Krsna go - how much longer can he hold Him? No further words are possible. All Nanda and Krsna can do is shed tears and their tears mix as they fall. An exchange of words in which the tears falling from their eyes are the language. Nanda and Upananda finally let Krsna go and it is Mother Yasoda's turn to greet her son. But she too is only capable of saying, "Dear child, Gopala!" and is then speechless.

 

Now it is the turn of Krsna's friends. They had intended to chastise Krsna - to say, "Brother, why did You forget us? Don't You ever think about us at all?" this is what they had intended to say, but they are unable to speak. They think, "How can we tell our brother Kanai everything that we have gone through? What is the use of saying anything?" And so they say nothing.

 

Then it came to Radharani's turn to meet Krsna:

 

"Did You think of Me at all?"

 

"What are You saying? Of course I do."

 

This is when Krsna Dasa Kaviraja Gosvami writes what Radha says:

 

anyera hrdaya-man, mora mana - vrndavana

mane 'vane' eka kari'jani

tahan tomara pada-dvaya, karaha yadi udaya

tabe -tomara purna krpa mani

 

"For others, the sensuous mind is at the heart of their being, but my mind is Vrndavana. I consider both y mind and Vrndavana to be one. Were you to place Your lotus feet there in my Vrndavana-mind, I would deem it the fullest expression of Your mercy." (Caitanya-caritamrta Madhya 13.137)

 

"The minds of other people are filled with the desire for riches. They desire one thing after another. They can do as they please; I have nothing to do with them. My mind id absorbed in the spirit of Vrndavana. All this mysterious deception of Yours has no place there. If You really want to be merciful to Me, put on Your cowherd garb and take Me back to Vrndavana. Throw off Your royal robes and raiment. We boil over when we see all these opulences, the royal elephants and steeds, the crowds of courtiers. We cannot bear to see them. Send them all away and come with us. Take on the appearance of a herdsman again. Wear the clothes You wore when you took the cattle to pasture and take us back home with You. Only them will we believe that You have given us Your complete blessings."

 

After She had finished saying this, Radharani started to cry. She continued speaking, "So You have come today to teach Me about yoga. Yogis perform various difficult breathing exercises and physical postures, meditating an concentrating so that they can hold You in their hearts. So now I have to start these practices before I can think of You? My every ingoing and outgoing breath cries out for You alone: everywhere I look, I see nothing but Your form. And now I have to learn yoga on top of this? This is what we already know about yoga. You sent Uddhava to teach us the path of knowledge, and now You have come personally to give us lessons in yoga." With these words, Radha burst into tears.

 

Then Krsna said, in order to console Her, "I have killed so many demons. There are still some left to be destroyed. Once they have been taken care of, I will come back to you." But Radharani was in no state to accept these assurances. She turns to Her girlfriend, addressing her as sahacari, 'companion'. Priyah so'ham sahacari - "Companion, this is the same person my beloved Krsna... " Tad idam ubhayoh sangama-sukham - "and this is the same pleasure of union." Tathapy-antah-khelan-madhura-murali-pancana-juse mano me kalindi-pulina-vipinaya sprhayati (Caitanya-caritamrta, Madhya 1.76)

 

"You are the same person You were, and I the same person I was; and the joy of seeing each other is the same as that we had in the past, it is true. But still, all that I can think of are the kalindi-pulina-vipina, the banks of the Yamuna where You first stole My mind, the antah-khelan-madhura-murali-pancama-juse, the playing of Your flute on the fifth note. If You really and truly wish to console Me, then be united with Me as before on the banks of the Yamuna. Anyway, stop telling us to be this or that, to be yogis or something else that we are not."

 

Radharani then began to sob uncontrollably and Krsna was unable to remain silent. He tried to comfort Her once again by saying, "I have destroyed so many demons, killed so many enemies. There is only one left now. Once I have destroyed him, I will come back to You."

 

What wonderful language Krsna Dasa Kaviraja Gosvami uses! He can because he has true feelings arising from direct experience. We do not know how to feel these sentiments. We have only managed to get a peek, the slightest glimpse. But this is what bhajana - krsna-bhajana - is all about. Simply carrying a japa-mala around in your hand is not krsna-bhajana. True, I am carrying a japa-mala myself, but where are my thoughts? Where is my bhajana? What is the secret of bhajana? Srila Bhaktivinoda Thakura wrote the songs of Bhajana-rahasya, but we have not entered into that mystery. Of course, we were given some general directions by Srila Prabhupada to do asta-kaliya-lila-smarana, that is, remembering Krsna's pastimes in Vraja according to the different times of the day, so no one suold think that this is something outside our tradition. Some, like the people in Vrndavana, says, "The members of the Gaudiya Matha are dried up, withered people. Their bhajana has no dynamism, no pizzazz." We, on the other hand, see that everything they are doing is simply for a momentary emotional experience, nothing more, what is the use of that? This is what I was trying to show when I talked about the boys in the traveling theater party. They had been taught how to do these things by their families. They had been told, "At this time you should cry. At this point you laugh, and so on." Then when they came and put on the performance, they did as they had been taught, and we who were in the audience had an emotional response to them.

 

But how will real spiritual experience take place? It will come as a result of chanting the Holy Name. By chanting the Holy Name, the time will come when tears automatically flow from the eyes. And if it is only a fleeting experience, or even if it doesn't happen, it is still potent. Today, I had some feeling, but what can I do? It was only momentary. How much better it would be if this was our permanent condition in service to Krsna! Not that as soon as my heart gets a little soft and a little moisture comes into my eyes that I start to think what a great bhajananandi I am. And then I start to have a low opinion of others, thinking that none of them are doing any real bhajana. That no one but me is truly chanting the Holy Name. When all these thoughts enetr my mind, I have to chastise myself: this is not really bhajana.

 

Krsna-bhajana cannot take place without the Holy Name. Without the Holy Name it just cannot happen. Mahaprabhu glorified the Holy Name so extensively. And what is more, we need the grace of guru.

 

naham ijya-prajatibhyam tapasopasamena va

tusyeyam sarva-bhutanam guru-susrusraya yatha

 

"I, the soul of al beings, am not as pleases by sacrifices and service to the family, nor austerities and renunciation, as I am by service to the guru." (Srimad Bhagavatam 10.80.34)

 

This verse refers indirectly to the four asramas or stations of life. If I perform all the duties of my particular station perfectly, I will still not bring full pleasure to the Lord. You may ask, "What then will satisfy Krsna if not that?" He says, tusyeyam sarva-bhutanam guru-susrusaya yatha, "The pleasure that I get from seeing someone engage in wholehearted service to his spiritual master is greater than the fleeting satisfaction of seeing him or her fulfill the duties of their station in life, commendable though this may be."

 

Thus Krsna showed by His own example how to serve guru. He and His friend spent an entire night carrying bundles of firewood on their heads. Incredible! We cannot even begin to imagine. The Supreme Lord Himself! The Supreme Lord is talking with His friend Sudama and says, "Sudama, do you remember? One day, Guru Ma (the spiritual master's wife) said to us, ' Children, we have no more wood. How will I be able to cook?' then I said, 'Don't worry, Mother. We will go off to the woods immediately to gather fuel.' We went into the deepest jungle and collected firewood and made huge bundles which we helped each other place on our heads. Then suddenly, black clouds started to gather and the rain began to pour down. Before you knew it, the forest was flooded. And we two fiends stood holding hands with the bundles on our heads and telling each other not to drop the wood. And the rain kept on thundering down."

 

So we too are disciples and that is what we would do. But is that why we came to the spiritual master? To carry bundles of wood on our head? But this is Krsna Himself, and He is not doing it just to impress people. These two friends are carrying a heavy bundle of firewood - no insignificant thing - they are standing there carrying bundles of wood in the midst of a heavy downpour, their clothes completely drenched.

 

In the meantime, at the asrama, neither Sandipani Muni nor his wife, the guru-patni, were able to sleep a wink the whole night. She was thinking, "I sent the children out to fetch wood and now they are undergoing such difficulties." In the middle of the night, Sandipani Muni got up and started looking for them. He cried out, "Where is Krsna? Where is Sudama? O Gopala, where are You?" Then he saw before him that wondrous sight. Oh, the tears from his eyes suddenly let loose and began to wash over his chest. Sandipani Muni praised the two disciples, "What can I say? You have set the standard for service to the standard of service to the spiritual master." Then he gave them a benediction: "I bless you that you will never forget anything that I have taught you, neither in this life or the next." Their spiritual master then further blessed them.

 

So, if this mood was permanent, if it were a sthayi-bhava, that would be better. But tell me, what process do you advise to attain it? Chant the Holy Name without offences.

 

nama vina kali-kale nahi naya dharma

sarva-mnatra-sara nama ei sastra-marma

 

"In the age of Kali, there is no religion other than the chanting of the Holy Names. The Holy Name is the essence of all sacred utterances - thi is the conclusion of all the scriptures." (Caitanya-caritamrta, Adi 7.74)

 

We do not have to memorize a large number of different mantras. There are just a few things to pay attention to with this, our essential mantra: you must chant it properly, avoiding offences. But that will not happen simply by carrying a japa-mala around in your hand. Many people carry a mala but are busy gossiping with one another. Our motto is aviksepena satatyam - 'chant constantly, without distraction.' That is why when people ask me, 'Are we to never meditate on Krsna's pastimes? Are we to be bereft of this nectar forever?' I answer, 'Go ahead. Meditate on them. And instruct others to do the same. But the price of that meditation is steadfastness (nistha) in the Holy Name' This is stated in the Bhakti-rasmarta-sindhu (1.4.15-17):

 

Adau sraddha tatah sadhu-sangah - at the stage of sadhu-sanga you take shelter of the spiritual master's lotus feet. Then bhajana-kriya follows -

 

kona bhagya kona jivera sraddha yadi haya

tabe sei jiva sadhu-sanga je karaya

sadhu-sanga haite haya sravana-kirtana

sadhana-bhaktye haya sarvanartha-nivartana

anartha-nivrtti haile bhaktaye nistha haya

nistha haite sravanadye ruci upajaya

ruci haite bhaktye haya asakti pracura

asakti haite cite janme krsne prity-ankura

sei bhava gadha haile dhare prema-nama

sei prema prayojana sravanananda dhama

 

"If, by good fortune, a living entity develops faith (sraddha) in Krsna, then he begins to associate with devotees (sadhu-sanga). From the association of devotees, one begins devotional service by hearing and chanting about Krsna. This is called sadhana-bhakti and through it one becomes free from all unwanted contaminations (anartha-nivrtti). When one is freed from all unwanted contamination, he becomes steadfast in his devotional practices (nistha). When fixed in devotional practice, a taste (ruci) is awakened. After such taste is awakened, a deep attachment (asakti) arises, and from that attachment the seed of love for Krsna grows in the heart. When the ecstatic emotional stage intensifies, it is called love of Godhead. Such love is life's ultimate goal and the reservoir of all pleasure." (Caitanya-caritamrta, Madhya 23.9-13)

 

Here the process is given in its entirety. Examine these steps carefully. So what is nistha, naisthiki bhakti? Jiva Gosvami defines it in his commentary to Bhakti-rasmarta-sindhu (1.4.15): aviksepena satatyam 'consistency without distraction' citta-viksepa-rahita jei nairantarya. I have observed that as I am meditating on the Holy Name, other thoughts come and go. I will start to thinking about who knows what. I see a crow and I start thinking about crows. I see a stork and I start thinking about storks. How many different ways there are for the mind to get diverted. But where is the constancy without distraction? Bhaktivinoda Thakura wrote in his Harimana-cintamani, "I have counted a hundred thousand Names, but krsna-prema eka bindu na haila guna-mani - not a drop of love for Krsna has manifested in me." So where is that intense love? All I am concerned with is a number, a counting game. Ah! Hare Krsna.

 

And what did the Namacarya, Haridasa Thakura do? He would chant his lakhs of Names sometimes silently, sometimes aloud, throughout the entire night. When the sun rose in the morning, he would say to himself, "What, the sun has already risen?" no one knew when he would close his eyes, day or night. Can we imagine that? So study the matter, this is naisthiki bhakti - aviksepena satatyam. So I am telling you all: 'Do it! Do bhajana. Perform your bhajana and hopefully this mood, this emotional attitude, will come. But wait until you have achieved naisthiki-bhakti and then come and ask me. If you don't have naisthiki-bhakti then how can you expect it to come?'

 

I will explain naisthiki-bhakti further. The Bhagavata says:

 

tada rajas tamo bhavah kama lobhadayas ca ye

ceta etair anabiddham sthitam sattve prasidati

 

Tada: When naisthiki-bhakti has arisen, then all eth characteristics of passion and ignorance and other defects will disappear from the heart. When one is situated in the mode of pure goodness, then the mind is clear and contented. The contentment of the soul is not long in following. And if we don't reach this point, then how can we attain something as pure as divine emotion?

 

What is our goal? In order to make it clear to us what our ultimate destination is, Srila Prabhupada gave us general directions for the asta-kaliya-lila-smarana one Karttika month. He said, do it. But first chant the Holy Name. Let a little nistha in chanting arise first. aviksepena satatyam. Let that condition where the mind is fixed and free from distractions arise to some extent. All I see are distractions, the mind being distracted - citta viksepa. On the other hand, if through meditating on the Lord's pastimes some benefit is derived, then that is another way of going about it. But if our mind is constantly being diverted to other things, then how can the intense eagerness for the esoteric realms of bhajana awaken? Therefore when my disciples become unhappy and ask, "Maharaja, are we going to continue in this dry, emotionless condition forever?" I answer, "If you have reached the stage of naisthiki-bhakti, then you can do as you will. And you can also instruct others to do the same. But if you have not arrived at the state of naisthiki-bhakti, then how do you expect to be able to advise others in that way? And other than the Holy Name, there is no other way of reaching that state."

 

It just doesn't happen that your consciousness is purified by any method other than the Holy Name. You must have steadfastness in the Holy Name, you must have developed a fixed devotional attitude - naisthiki-bhakti. Do you understand what I am getting at? Are you going to insist, "We need to relish the nectar of Krsna's lila?" Your heart has first to reach a certain level of purity before you can reach Krsna's pastimes. As long as it is filled with many different kinds of desires, lust, anger and greed, do you think that you will be able to experience the transcendental mellows? Have you arrived at the platform of pure goodness, suddha-sattva? That is why the Bhagavatam has stated: tada rajas-tamo bhavah - consider this point carefully. Have you seen this verse?

 

adau sraddha...

sraddha-sabde visvasa kahe sudrdha niscaya

krsna-bhakti kaile sarva-karma krta haya

 

"The word sraddha or faith means the firm conviction that all things are accomplished through devotion to Krsna." (Caitanya-caritamrta, Madhya 22.32)

 

This is where firm conviction comes in. first you need this faith, then you will get association with devotees. Through this association you come to take shelter of a pure devotee. Visvanatha Cakravarti has given two categories of association of devotees, one of which is service to the great saints. One starts with faith and then goes on to devotional association. This is followed by bhajana-kriya or engagement in devotional service. This consists of hearing and chanting and so on.

 

kona bhagya kona jivera sraddha yadi haya

tabe sei jiva sadhu-sanga je karaya

sadhu-sanga haite haya sravana-kirtana

sadhana-bhaktye haya sarvanartha-nivartana

anartha-nivrtti haile bhaktaye nistha haya

(Caitanya-caritamrta, Madhya 23.9-11)

 

When a devotee reaches the stage called jata-ruci, then he experiences certain ecstatic symptoms like tears in the eyes etc. In the Bhagavata, there is a verse - tad asma-saram hrdayam batedam (Srimad Bhagavatam 2.3.14). Asma-sara -nothing but stone, as hard as a thunderbolt.

 

aparadha-phale mama, citta bhela vajra-sama

tuwa name na labhe vikara

hatasa haiye hari, tava nama ucca kari

bara duhkhe daki bara bara

 

"Due to offences my heart is as hard as a thunderbolt, so when I chant I experience no emotional transport. O Hari, I have lost hope and so I loudly cry out Your Name again and again in my great distress."

(Gitavali, Siksastaka 6)

 

So a certain amount of distress is necessary, don't you think?

 

dina-daya-maya karuna-nidan

bhava-bindu dei rakhaha paran

kabe tuwa nama uccarane mora

nayane jharaba dara dara lora

 

"O Lord, you are filled with mercy for the pitiful, You are a treasure house of compassion. Please keep me alive by giving me a drop of divine feeling. When will tears pour from my eyes as I utter Your Holy Name?"

(Gitavali, Siksastaka 6)

 

So where then can we find this spirit?

 

tad asma-saram hrdayam batedam

yad grhyamanair hari-nama-dheyaih

na vikriyetatha yada vikaro

netre jalam gatra-ruhesu harsah

 

"Certainly that heart is made of stone when, in spite of one's chanting the Lord's Holy Names, it is not transformed upon the advent of ecstasies when tears fill the eyes and the hairs stand on end."

(Srimad Bhagavatam 2.3.14)

 

Consider this for a moment. If you haven't attained ruci and you fake it; you manage to wring an itsy-bitsy tear out of your eye somehow. Once it has been shed, you think, "Oh! Now I can perform bhajana. Now I can relish the Lord's pastimes."

 

When I was in Bagh Bazaar Gaudiya Matha, I used to give evening lectures on the Bhagavatam to which many cultured people came to listen. In the course of doing so, I started lecturing on Krsna's childhood pastimes from the Tenth Canto. My godbrother Madhusudana Maharaja was in the audience and there were many others too, who came and relished all these topics. But word of these readings reached Srila Prabhupada - he was in Puri-dhama at the time. Prabhupada then said that relishing Krsna's pastimes should not be done in all times and circumstances.

 

prathamam namnah sravanam antahkarana-suddhy-artham apeksyam. suddhe cantah-karane rupa-sravanena tad-udaya-yoyata bhavati. samyag-udite ca rupe gunanam sphuranam sampadyate. sampanne ca gunanam sphurane parikara-vaisistyena tad-vaisistyam sampadyate. tatas tesu nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu bhavati

 

"First it is expected that one should hear the Lord's names in order to purify the heart. Once the mind and intelligence have been purified in this way, one can hear about Krsna's form, through which one's qualification to visualize it is obtained. When the form of the Lord has been clearly visualized, one can experience His qualities. Once these have been clearly understood, one develops one's own individual spiritual characteristics through the particular characteristics of the Lord's associates. Thus, once the name, form, qualities and associates of the Lord have been realized, a clear realization of Krsna's activities will follow."

(Krama-sandarbha commentary to Srimad Bhagavatam 7.5.18)

 

Prathamam namnah sravanam antahkarana-suddhyartham. One has to first engage in hearing the Names of the Lord so that the mind and intelligence are purified. After this one can begin hearing about Krsna's form through which one's qualifications to visualize it becomes possible. I have heard about His form - Syamasundara. That is one of Krsna's Names. So what is this syama, this blackish form? Once I know about Krsna's form, I can start to hear about His qualities. What are His characteristics? For instance, he is affectionate to His devotees, and so on. We hear about His glorious nature. Only after this do we come to lila-katha. First rupa, then guna, and only afterwards lila. If we don't follow this sequence and attempt to relish Krsna's lila prematurely, then we might feel some temporary emotion, but it will not be permanent, fixed bhava. That is why Prabhupada told us, Mahaprabhu repeatedly heard the life-stories of Dhruva and Prahlada from Gadadhara Pandita Gosvami. Why did He set this kind of example? The reason was that He wanted us to renounce false emotion and become capable of experiencing the real mood. That is why He told us to do things this way.

 

[Gauracandra]

That was very nice. I'll see if I can type up something from Srila Gour Govinda Swami in regards to Rathayatra to compliment this very nice posting.

[krsna]

The Confidential Meaning of Ratha-yatra

 

 

Srila

Gour Govinda Swami Maharaja

 

There are many misconceptions about Lord Jagannath and Ratha-yatra. We should understand the tattva that Mahaprabhu described, that Mahaprabhu manifested, because Mahaprabhu is the supreme authority. Who is Jagannath? There is no difference between Mahaprabhu, Krishna and Jagannath: "sei krsna, sei gaura, sei jagannatha". The people in general don’t understand. They have many speculations or concoctions.

 

They are proud of their material learning, merit, intelligence and knowledge. But one cannot understand the Supreme Lord without the mercy of the Lord. That is the only thing required. And they are not hearing from a sadhu, guru, vaisnava, without which no one can understand. Only a dear devotee of Jagannath, Krishna, Mahaprabhu will understand. Mahaprabhu is an acarya. He came as an acarya, sadhu-guru, and He has described the tattva behind Ratha-yatra. It isn’t easy to understand — paramo nirmatsaranam satam vedyam.1 Srimad Bhagavatam says who can understand — only a vaisnava who is non-envious. Although others may hear, still they cannot understand. It won’t enter into their ears. I will describe the history and tattva of Ratha-yatra according to how Mahaprabhu has revealed it.

 

Jagannath’s Birthday

 

Skanda Purana is the biggest Purana of the eighteen Puranas. There is one khanda named Utkal-khanda. In Utkal-khanda we find everything regarding Lord Jagannath and Purusottama-ksetra, which is also known as Jagannath-ksetra. Vyasadeva has written it. In Skanda Purana Lord Jagannath tells Maharaja Indradyumna, "O King, I appeared on the full moon day of the month of Jyestha." This is the day on which we observe Snana Purnima — Lord Jagannath’s public bath. That was in the Svayambhuva manvantara, in the first part of Satya-yuga. Lord Jagannath said, "I appeared, being pleased with the performance of yajna and bhakti." This is the birthday of Jagannath-deva. So every year on this day the public bathing ceremony should be performed — that was the order of Jagannath to Indradyumna Maharaja. Maharaja Indradyumna is a great devotee. He performed one thousand horse sacrifices. Being pleased with his devotee and his yajna performance, Lord Jagannath appeared in the second part of the Svayambhuva manvantara and Brahma installed the deities in the temple.

 

Ancient History

 

If you calculate this period you will find the dates on which the building of the Jagannath temple started, when the temple was inaugurated, and when the Deities were installed on their simhasana. This was fifteen crores and thirty-four lakhs (153,400,000) years ago. This is according to the authority of Skanda Purana. Ratha-yatra began in Svarocisa Manu’s time. There are fourteen Manus in one day of Brahma. Their period of reign is called a manvantara. Vaivasvata manvantara is going on now. Svayambhuva is the first Manu, then Svarocisa, followed by Uttama, Tamasa, Raivata, and Caksusa. Presently Vaivasvata Manu is going on. Next will come Savarni, Daksa-savarni, Brahma-savarni, Dharma-savarni, Rudra-savarni, Deva-savarni, Indra-savarni. Fourteen manus in all. Svarocisa Manu is the second Manu and according to Skanda Purana the Ratha-yatra began during his reign. That was Satya-yuga, and Ratha-yatra has been continuing up till now. It is mentioned that this will continue until the end of the second parardha [half] period of Brahma. Brahma’s lifetime is one hundred years. So Ratha-yatra will continue to go on for half of his lifetime.

 

 

[krsna]

Excerpt from

 

Chapter Seven

 

Sri Kshetra Dhama

 

Embankment of Separation

 

Srila Gour Govinda Swami Maharaja

 

 

 

Jagannath Puri Dhama is known as Sri Kshetra. Sri Devi is the svarupa-sakti, Krishna’s internal potency. Therefore, that dhama which is glorified by the presence of the sri-sakti is known as Sri Kshetra. ‘Sri’ means sarva-laksmimayi amsini radhika, Srimati Radhika, who is the source of all saktis. All goddesses of fortune in Vaikunthapura are expansions of Radhika. And the 16,108 wives of Krishna — Rukmini, Satyabhama, Jambavati, etc. — are all expansions of Radharani. They are aisvarya-mayi, full of opulence. The gopis of Vrajabhumi are also expansions of Radharani, so Radharani is amsini, the source. The laksmis are aisvarya-mayi, whereas Radharani is madhurya-mayi, full of sweetness. Therefore, those who are followers or devotees of madhurya-rasa can see that Sri Kshetra is the ksetra in which Radharani’s madhurya-rasa is manifested. Only such madhurya-rasa bhaktas can see it; others cannot. That is why Jagannath Puri is known as Sri Kshetra. And Mahaprabhu stayed there because He had assumed radha-bhava. Upon seeing Jagannath He would see Syamasundara and think, “O beloved of My heart!” Therefore that ksetra which is glorified and influenced by Radharani’s madhurya-rasa is known as Sri Kshetra.

 

In Vaisnava-tantra it is mentioned,

 

mathura dvaraka-lila yah karoti ca gokule

nilacala sthitah krsna sta eva racati prabhuh

 

"Whatever lilas of Sri Krishna are manifest in Gokul, Mathura and Dwarka are all found in Nilacala, Sri Kshetra."

 

If you have the vision, you can see all the lilas there. When Mahaprabhu stayed there He saw Vrindavan. When He saw Cataka-parvata He said, “Oh! Govardhan!” When He saw the sea, “Oh! It is the Yamuna.” When He saw the garden called Jagannath-vallabha, “Oh! It is Vrindavan.” Mahaprabhu saw all of Krishna’s lilas there in Sri Kshetra.

 

In the Utkala-khanda of the Skanda Purana, which is the largest Purana, Srila Vyasadeva has described the special characteristics of Sri Kshetra, Jagannath Puri Dhama. This Kshetra is very beautiful and wonderful. It is dasa-yojana-vistrta, ten yojanas in diameter — that means eighty miles. (One yojana is equal to eight miles.) It is situated on the shore of the ocean and is known as tirtharaja, the king of all places of pilgrimage. At the middle portion there is a nila-parvata, a blue mountain. ‘Acala’ also means mountain, therefore it is also called Nilacala. Sri Bhagavan says, “That ksetra which is situated on the northern side of the ocean and the southern side of the river Mahanadi, in Orissa, is very famous throughout the world.” Srila Vyasadeva has mentioned that if one visits Jagannath Puri Dhama he will get the result of visiting all tirthas. For one who has been to Jagannath Puri Dhama there is no need to go to any more places of pilgrimage.

 

Puri Dhama begins from Bhubaneswar, also known as ekamra-kanana. From Bhubaneswar it goes up to Candrabhaga (Konarka), where the Sun-god is worshiped in the Surya-mandira.

 

This dhama is very confidential. It is durlabha ksetra, difficult even on the part of Lord Brahma to attain. Because the form of this ksetra is like a conchshell, with the stomach portion sunk into the sea, it is also known as Sankha Kshetra. The head portion is towards the western side, where the gate is guarded by Nilakantha Siva. There, Siva is known as Bhubaneswar, Lingaraja, and Kshetrapala, the protector of the dhama. Bhubaneswar is the gateway through which one can enter into this Kshetra.

 

This Kshetra is parama pavana, supremely purifying. And some also call it dasavatara ksetra, the ksetra of the ten incarnations: Mina, Kacchapa, Nrsimha, Vamana, etc.

 

Krishna, who is lila-purusottama — the enjoyer of innumerable pastimes — eternally resides there as arca-avatara, the deity form. Therefore it is also known as Purusottama Dhama. And He is Jagannath, the master of the three worlds. Therefore His dhama is known as Jagannath Puri Dhama.

 

Snana-yatra

 

According to Skanda Purana, the Jyestha Purnima, or the full moon day of the month of Jyestha (May-June), is the birthday of Jagannath. Jagannath is Krishna, but Krishna’s birthday is Janmastami, the eighth day of the dark fortnight of the month of Bhadra. Therefore, when it is said that the Jyestha Purnima is Jagannath’s birthday, it is understood that on that day Krishna appeared in His form with big dilated eyes, a round face and His hands and legs shrunken. This is known as mahabhava-prakasa, or the ecstatic manifestation of Krishna, Balaram and Subhadra.

 

Krishna and Balaram are the sons of Vasudeva. Krishna’s mother is Devaki, and Balaram, His elder brother, is the son of Rohini. Their sister Subhadra is the daughter of Vasudeva and Devaki. So They are brothers and sister and They appeared in Their forms as Jagannath, Baladeva and Subhadra in Purusottama Kshetra.

 

Because Jyestha Purnima is the birthday of Jagannath, on that day He takes public bath along with His brother and sister. This festival is known as snana-yatra, and hundreds of pots of water are poured over Them. Because of this, Jagannath’s color fades away and for fifteen days He will not give darsana. This is known as anavasara. During this time He will be painted with new colors, therefore He cannot give darsana. It is generally said that Jagannath falls sick, but that is not correct. The people say this, but it is not mentioned in the scriptures such as Skanda Purana. Sastra says that during these fifteen days His wooden form, carved out of neem wood, is repainted. Another name for Lord Jagannath is Daru-brahma. ‘Daru’ means wood. So a thin piece of cloth is pasted over that murti. The old cloth is removed during this period and replaced with a new cloth on which the new colors are painted. Then, one day prior to Ratha-yatra, Jagannath gives darsana in His fresh color and young appearance, known as nava-yauvana vesa. This is how it is described in the Skanda Purana.

 

Message of Love

 

Then the question is why does Krishna assume such a form? A vaisnava poet from Orissa, whose name was Kanai Khuntia, has written a sastra named Mahabhava Prakasa. There he has mentioned why Krishna, Balaram and Subhadra assume these forms. Mahabhava-prakasa is the ecstatic manifestation of the Lord who feels intense separation, viraha-vidhura. Krishna, Balaram and Subhadra are feeling the pangs of separation from Vraja-dhama, vraja-viraha-vidhura. They reside there eternally, but They are feeling the pangs of separation from Vraja-dhama. Especially Jagannath is feeling the pangs of separation from Radharani and the gopis.

 

When Akrura went to Vraja-dhama and brought Krishna and Balaram to Mathura on his chariot, all the inhabitants of Vrajabhumi felt separation from Krishna. That is known as mathura-viraha. Especially the vraja-gopis and Radharani felt very acute pangs of separation from Krishna. For them, every moment seemed to be like a long yuga, yugayitam nimesena. This is expressed by Mahaprabhu in His Siksastaka. Those acute pangs of separation were intolerable. All the damsels of Vrajabhumi turned mad. It is as if, although surviving, they were dead, jivana-mrta-avastha. So, do you think that these acute pangs of separation are only felt by the gopis and Radharani? No. Because there is a loving reciprocation, they were also felt by Krishna. It is not one-sided. There are two sides. Krishna also feels such acute pangs of separation from the gopis, Radharani, Vrajabhumi and the vrajavasis. So He also felt much pain in His heart. It was intolerable for Krishna, and just as the gopis had turned mad, similarly Krishna also turned mad. Now what shall they do? Krishna could not go to Vrajabhumi and they could not come to Him. So the only alternative was to send a message of love. Krishna thought He should send a message of love to the vrajavasis, especially His father and mother, the gopis and Radharani. But who could deliver it? Someone was required to carry the message. Such a person must be a very dear and intimate devotee of Krishna.

 

In the eleventh canto of Srimad Bhagavatam, Krishna has expressed how Uddhava is so very dear to Him.

 

na tatha me priyatama atmayonir na sankarah

na ca sankarsano na srir naivatma ca yatha bhavan

 

"Brahma is not so dear to Me; Sivaji is not so dear to Me; My brother Sankarsan is not so dear to Me; My wife Lakshmi is not so dear to Me; My own self is not so dear to Me as you are, O Uddhava." (1)

 

Therefore Krishna chose such a dear, intimate devotee. Who else could carry such a message of love? He called Uddhava and, dragging him very close, made him sit on His lap. Then, with both hands, Krishna caught hold of Uddhava’s right hand and spoke to him in a very pitiful voice,

 

gacchoddhava vrajam saumya pitror nah pritim avaha

gopinam mad-viyogadhim mat-sandesair vimocaya (2)

 

“Uddhava, immediately go to Vrajabhumi and deliver this message of love. First go to My father and mother, Nanda Maharaja and Yasoda-mata, and console them. Then go to the vraja-gopis, the damsels of Vrajabhumi. They are feeling very acute pangs of separation from Me. Deliver this message of love to them also and give them consolation. As they are feeling separation from Me, similarly I also feel separation from them. This message will be a soothing balm for them. So please deliver it.”

 

In this way, Krishna sent a message of love through His very dear and intimate devotee, Uddhava. That message is known as uddhava-sandesa. And the gopis also sent a message through a swan, a hamsa. Therefore Rupa Goswami has written two books, Uddhava-sandesa and Hamsaduta. Uddhava was the messenger from Krishna’s side and the swan was the messenger from the gopis’ side. The tenth canto of Srimad Bhagavatam also speaks about uddhava-sandesa, the message Krishna sent for Nanda, Yasoda and the gopis. The intense separation felt by the gopis, especially Radharani, is described there.

 

[krsna]

"Embankment of Separation"

 

Srila Gour Govinda Swami

 

Three Logs of Wood

 

Another story is given by the Gosvamis that is practically unknown. It is very confidential. Krsna is always thinking of Srimati Radharani and feeling acute pangs of separation from Her. In a dreaming condition or waking condition, He calls out, "Radhe, Radhe, Radhe, Radhe." As the gopis faint, Krsna also faints sometimes; especially when He thinks of Radharani.

 

Once Krsna was deeply thinking of Radharani. Feeling the acute pangs of separation from Her, He fainted. Krsna is completely unconscious now. After some time, as if by providential arrangement, Narada Rsi and Uddhava appeared there and saw Krsna lying unconscious. Narada and Uddhava are very dear to Krsna. They know everything and so they understand why this condition has come. Those who are premi-bhaktas can understand that Krsna is doing something. He is going to disclose some very mysterious lila; therefore He is in such a condition. This is Krsna's acute pang of separation from Radha, radha-viraha-vidhura krsna.

 

Now Narada and Uddhava are in anxiety. How can they get back Krsna 's consciousness? Just then Balarama arrived there and the three of them contemplated what to do. They came to the conclusion that if Narada Muni were to sing the glories of Vrajabhumi with his vina-yantra - narada muni bhajaya vina radhika-ramana name - then Krsna would get back his consciousness and wake up.

 

Narada said, "All right. I agree. But I have one apprehension. As soon as Krsna wakes up, what will happen? Don't you know?

Immediately He will run to Vrajabhumi. He is mad now. He will not wait for anyone. So a chariot should be prepared." Then they called Daruka, Krsna's chariot driver, and told him to prepare Krsna's chariot.

 

At that time Uddhava became very grave. After careful deliberation he said, "You are correct. But as far as I have understood, the condition of Vrajabhumi is such that if Krsna goes there now and hears the piteous crying of the Vrajavasis, He will not be able to tolerate it. Then the consequences will be more precarious. We will not be able to get Krsna back. There will be no hope at all."

 

Then Narada said to Uddhava, "O Uddhava, you are Krsna's very good messenger. You are very dear to Him. So I think you should go to Vrajabhumi first and just inform all the Vrajavasis that Krsna is coming from Dvaraka.

 

Then they will prepare themselves to welcome Him."

 

MISSION FAILED

 

Hearing this, Uddhava became morose. He said, "I accept whatever you say on my head; I have no objection. When such elevated Vaisnava devotees are requesting me I cannot refuse. But I have one thing to say. You may already know about this. My friend, Lord Krsna, once sent me to Vrajabhumi from Mathura. So I went there as a messenger and stayed for three months. I had gone there to give some consolation to Nanda Maharaja, Yasoda-mata, the gopis and Radharani. They are feeling the acute pangs of separation from Krsna. But what consolation could I give them? My language failed, my mission failed.

 

They are crying for Krsna day and night, twenty-four hours. If someone here in the material world loses his near ones and dear ones, or his hard-earned money, he cries day and night. Nobody cries for Krsna. In that case one might say, 'Why are you crying? In the material world everything is temporary, anityam. Jatasya hi dhruvo mrtyuh. One who is born must die one day. So death is certain; nobody can check it.' These are all words of consolation. But what words of consolation could I give to the Vrajavasis? They are crying for Krsna. And if someone wants to cry for Krsna, who is the object of love, how can you say don't cry?" That would be an offense. Rather, my heart says, Tell them, 'cry more, cry more, cry more!' Therefore my mission failed. I could not give them any consolation.

 

At last, I told them, "I am going back to Mathura and I will try my best to send Krsna to Vrajabhumi immediately." I had given my word to them, but until now it has not taken place. Now, after so many months and years, if I go again to Vrajabhumi and speak like this, they will never put faith in my words.

 

"No. You are a liar, Uddhava. You had promised us this before, but Krsna did not come back." They will never put faith in my words. Rather, they will scold me like a cheater. So how can I go?"

 

Considering all these things from different angles of vision, Narada and Uddhava requested Bararama, "It is better that you go."

 

PROCRASTINATING

 

Then Balarama, feeling acute pain in his heart, spoke in a voice filled with great sorrow, "Narada, you see, I would have gone to Vrajabhumi. I would not have waited for anybody. But please consider this. Your Lord Krsna always says, "Yes I'll go, I'll go, I'll go." But He is not actually going to Vrajabhumi. He is only procrastinating. I have been to Vrajabhumi and I have seen the condition of the Vrajavasis. I stayed there for two months and I also failed to console them. I tried to tell them, "Please have patience. Don't feel so much distress. Krsna will be coming soon." But their condition is like that of a fish out of water. I understood clearly that without the presence of Krsna nothing would give them consolation.They cannot survive at all. It is as if they are dying, feeling the pangs of separation from Krsna. And still Krsna has not gone there.

 

"Krsna's presence would be a soothing balm for them. They would get back their life. Especially Yasoda-mata. She is always crying. I touched Her lotus feet and said, "Mother, as soon as I reach Dvaraka, I will make my best effort to send Krsna to Vrajabhumi. Please wait for some days, mother." I have given my word to mother Yasoda. But what happened? I requested, "My dear brother Krsna, please go to Vrajabhumi immediately, otherwise, they will all die. Give up all your work here. Suspend everything and go to Vrajabhumi." I requested Krsna many times. "Please, make them survive. Your presence will be like a soothing balm; the medicine to save their lives. Otherwise their lives will get out." I requested Him many times.

 

"Previously, whatever request I made, Krsna would carry out immediately.

 

But He has not carried out this request. He only says, "Yes, I'll go. I'll go." But He has not gone until now. O Narada, you are all knowing, so please tell me. If I were to got to Vrajabhumi what would I tell mother Yasoda? I have already promised mother Yasoda that Krsna would come to Vrajabhumi. What shall I say? Will mother Yasoda put faith in my words? She will never put faith in my words. Rather, she will say, "Balarama, you are a liar."

 

Thinking of the condition of the Vrajavasis, Balarama felt such pain in his heart. He said, "Alas! My dear Vrajavasis, are you still surviving?" O my dear Krsna, my brother, Your heart is as soft as butter - navanita-hrdaya.

 

How strange it is that such a soft heart became as hard as a block of stone."

 

GOOD NEWS

 

Saying this, Baladeva could no longer surpress his mood and he began to cry. At that time, Subhadra appeared there. She is very intelligent. "All right, I will go to Vrajabhumi. I will go first, " she said. "All of you please be patient and give up your anxiety. I'll go to Vrajabhumi and sit on the lap of mother Yasoda. I'll wipe the tears from her eyes and say, "O, my mother, Krsna is coming just now. My two brothers and I started from Dvaraka simultaneously, but along the road many people had assembled just to greet Him. They have constructed big gates. So many kings, maharajas, are standing at the roadside. Innumerable people are carrying arati plates just to offer puja to Krsna. So He is coming a bit later. I came in advance just to give you this good news, He is coming! Krsna is coming!"

 

"Similarly, I will go to each gopi, wipe the tears from their eyes and console them . I will tell them, "Male persons are a little crooked. But we females are very simple." I am a woman. So when they hear from me that Krsna is coming, they will put faith in my words. Then all the Vrajavasis will become very blissful and make arrangements to observe a great festival to welcome Krsna."

 

Uddhava, Narada and Balarama agreed unanimously. "Yes, this is a very good proposal." Subhadra said, "Please prepare my chariot."

 

One chariot had already been prepared for Krsna and now another chariot was prepared for Subhadra. Baladeva has great affection for Vrajabhumi, so when he saw that Subhadra was ready to get into the chariot, he said, "How can I allow my brother Krsna to go alone. No. I must go.

 

Subhadra is going, so I will go with her."

 

Uddhava agreed, "All right, both of you will go. When you start your journey on the chariot, we will not make any delay. As soon you leave, Narada Muni will sing vraja-lila kahani with his vina-yantra. Then Krsna will regain His consciousness and we will send Him along immediately."

 

Balarama and Subhadra got up into their chariots and started for Vrajabhumi. First Balarama and then Subhadra. At the time of Ratha-yatra, Baladeva's ratha goes first, then Subhadra's ratha follows. This is the procedure. Three rathas are decorated and Krsna will get up and go last.

 

DRUNKARD

 

As soon as the two rathas started out, Narada began to play his vina-yantra and sing preme-lila kahani. When this transcendental sound vibration touched Krsna's ears, He became conscious again and at once stood up in a three curved way, tribhangima thani. That three-fold bending form is not in Dvaraka. That form is only in Vrajabhumi. In Dvaraka Krsna is a king in royal dress. He is not bent in three places, no flute and no peacock feather.

 

This is only in Vrajabhumi. Because He is only thinking of Vrajabhmi now, at once He became tribhanga. That is His dream and His only thought; no thought of Dvaraka.

 

Then immediately Krsna said, "Where is My flute? Where is My flute?" There is no flute in Dvaraka. "Where is My flute? Who stole My flute? Oh, this must be the work of those gopis. They have stolen My flute."

 

Then saying this, He started to run to find out His flute. At that time He saw Uddhava and said, "Hey, Uddhava. Why are you in Vrajabhumi?" Then the next moment He saw Narada, "O, Narada. You 're here in Vraja?" Then He came to his senses. " Is this not Vrajabhumi?"

 

Both Uddhava and Narada said, "O my Lord, we knew You would run to Vrajabhumi, therefore we have already prepared a chariot for You. Please get into the chariot." Then Krsna, who is always thinking of Radharani, had become like a madman. Krsna had become intoxicated like a drunkard. He is only thinking of Radha, radha-rasa madira. The mellow of Radharani is like a liquor, madira. He is drunk shaking and waving like an intoxicated madman.

 

With much difficulty, Narada and Uddhava caught hold of Him on the chariot.

 

So when Jagannatha comes to the chariot during the Ratha-yatra festival, He is in that intoxicated condition, shaking and waving. In Jagannatha Puri one can see how He is carried to the chariot in this condition.

 

Then Narada ordered Daruka to drive the chariot to Vraja and Daruka drove off as swiftly as the wind. In the meantime, Baladeva's chariot and Subhadra's chariot had reached Vrajabhumi. Arriving in Vraja, Baladeva saw that all the inhabitants of Vrajabhumi were as if dying, feeling the acute pangs of separation from Krsna. Baladeva thought very deeply, "O Vrajavasis, how are you surviving?" Such an ecstatic mood manifested in the body of Baladeva asta-sattvika-bhava; pulaka-asru, kampa, sveda, vaivarnya. Shedding tears, perspiration and standing of the hairs. Because there is no difference between deha and dehi, the body of Balarama and he who is inside the body, the mood in his heart manifested outside. That is the form of Baladeva, mahabhava- prakasa. That form you will see in Nilacala Dhama. Then the same transformation also took place is Subhadra as soon as she saw the condition of the residents of Vrajabhumi. So Subhadra could not go to Yasoda-mata because she had become completly ecstatic, mahabhava-prakasa. Now she is completely forgetful. It is as if these two forms are drowning in the ocean of vraja-rasa madhurima. The sweetness of the mellow of Vraja is like an ocean, and these two forms are drowning in that ocean.

 

On the other hand, while all this is going on, Radharani's condition is gradually becoming worse. What has happened to Radharani? She is completely under the uncontrollable giddiness known as udghurna. That adhirudha mahabhava, the highly advanced state of ecstatic love, is just like a dying condition. All Her sakhis are doubtful whether or not there is life in Radharani's body. The whole of Vrajabhumi is in complete anxiety, "Radharani is giving up Her body. She cannot survive." Radharani's kunja is in Nidhuvana.

 

She is lying there with Her head resting on the palms of Lalita's hands. Her asta-sakhis are all sitting around Her. They could not understand what to do.

 

Lalita and Visakha are very restless. Sometimes they are singing the name of Krsna in the ears of Radha, and sometimes they take some cotton and hold it in front of Her nostrils to test whether or not She is still breathing.

 

AYANA GHOSH

 

In the meantime, the whole of Vrajabhumi had come there because the word had spread that Radharani is dying. First came Ayana Gosh, Abhimanyu, who is known as the husband of Radha. This is only outward, not true. Radharani's real husband is Krsna. Crying and crying, with tears in his eyes, Abhimanyu came running. Putting his head on the lotus feet of Radharani, he bathed Her lotus feet with his tears and said, "O Sarvaradhya Radhe, all worshipable Radhe. I have never touched Your body."

 

How can he touch the body of Radha? Only Krsna can touch Her body.

 

Therefore he said, "I have never touched Your body, but today I am very fortunate. I am taking some dust from Your lotus feet and putting it upon my head. My life has become successful today. Anyway know that I am a pujari of Katyayani devi and my worhipable goddess is also Paurnamasi devi. O Radhe, Krsna' s desire is to relish parakiya rasa, paramour love. Therefore, to fulfill His desire, Paurnamasi -devi has manifested this lila. Your real husband is Krsna and You are His wife. You are eternally husband and wife. But to fulfill Krsna's desire to relish parakiya rasa, Paurnamasi ordered Vrnda-devi to perform our marriage ceremony. This is only external; it is not real.

 

Krsna is Your real husband and You are His wife. And You are the goddess of my heart. I married the chaya, the shadow of Radharani, not the real Radharani. Now that You are in a dying condition, what will happen to us? Having spoken in this way, he cried out, "Let everyone know today that I have married chaya-radha!"

 

This is Gaudiya Vaisnava siddhanta. Who can understand it? For example, Ravana took Sita. But did he take the real Sita? No. He took the shadow of Sita, chaya-sita, maya-sita. How can Ravana, a demon, touch Sita? That is not possible because She is the Lord's internal energy. So whom did he take? He took chaya -sita. Similarly this Ayana Ghosh married the shadow of Radha so that Krsna can relish parakiya rasa. This is Vraja -lila.

 

SANNYASA FEVER

 

Then came Kutila, Ayana Ghosh's sister. She is the sister -in-law of Radharani. Crying and shedding tears, Kutila put her head on the lotus feet of Radharani. She took some dust from Radha's lotus feet and put it on her head. Married ladies, who are not widowed, put vermilion on the parting of their hair, sinthi. And so today, Kutila put some dust from the lotus feet of Radha as vermilion on that sinthi.

 

With a choked voice she said, "O Radhe, I am very fortunate today. I got the opportunity to put some dust from Your lotus feet on my sinthi. Today I really became sati, a chaste lady. I had a great pride. Yes, as great as a sky scraper, akasa-cumbi. I was always proclaiming, "I am the only chaste lady. There are no other chaste ladies in Vrajabhumi. All are prostitutes." I used to say that and I have tried my best to prove that you are a great prostitute and that You have no chastity at all. Although You married my brother, You are always running to Krsna. So I have tried my best to prove that You are most unchaste and that I am the most chaste. But once a very mysterious thing happened. One day Krsna manifested a lila - jvara-lila, as if He was very sick with a high fever."

 

Krsna was overcome with a disease, sannyasa roga. "I will give up everything and take up sannyas. " This fever had come. All were in anxiety.

 

"How will it be cured? What is the medicine for You?"

 

"Oh, yes. I know a medicine.What is that medicine?"

 

"If there is some sati-sadhvi, a lady who is very chaste and pure, only she can supply the medicine. Let her go to the Yamuna carrying a pot that has hundreds of holes. If she can bring back some water from the Yamuna in that pot, and not a single drop of water falls down, then that is the medicine. If you put it on My body I will be cured of this fever." All decided that Kutila is the most chaste lady. She is always beating drums and proclaiming, "I am the most chaste lady. And all others are unchaste." So they said, "All right. Call her and give her that pot with hundreds of holes. Let her bring water from the Yamuna without spilling a single drop." But when Kutila tried to do it, all the water poured out. That proved that she is not chaste at all.

 

Kutila admitted, "It was proved; my pride was completely crushed. That is why Krsna manifested such a jvara -lila; to crush my pride."

 

Then the next moment Radharani was called. "Let us give that pot to Radharani. Let Her bring water." When Radharani went to the Yamuna to fetch water, although the pot had hundreds of holes, not a single drop fell out.

 

Kutila continued, "So at that time it was proved to the whole world that You are the real chaste lady; not I. Yogamaya has created this lila just to crush my pride. O Radhe, my pride was crushed, but today I am very proud to have the opportunity to take some dust from Your lotus feet. My life has became successful today."

 

ACCUSATIONS

 

Then, from another direction, Candravali came running. She was followed by her sakhis headed by Saibya. Candravali came and fell flat, putting her head on the lotus feet of Radharani. Washing the lotus feet of Radharani with the tears from her eyes, she said, "Radhe, kalankini. I am most condemned in Vrajabhumi. It is not You who is condemned but I." In Vraja everybody is condemning Radharani.

 

Radharani says, ko va na yati yamuna pulina bane radha name kalankapavada: "Who is not going to the Yamuna to fetch water? But if I go, then I become a prostitute."

 

Everyone says, "O, She is a prostitute. On the plea of fetching water, She went to the Yamuna only to mix with Krsna." Everyone is going. But when Radha goes, suddendly She becomes a prostitute.

 

They are accusing Radharani in this way, but Candravali said, "No, I am condemned. You are not condemned. O Radharani. Sri Krsna is Your real husband. You are leftist, so sometimes Krsna goes to my kunja just to increase Your leftist mood.That is my good fortune. In that way I am related to Yo.

 

Today I am very fortunate that I could put my head at Your lotus feet, O Radharani. Though I am very eager to fulfill the desires of Krsna, still, I am most distressed and condemned. I have become a cause of taking Krsna away from You. Krsna is Your husband. Sometimes Krsna goes to my kunja, but He is not happy with me. He is only happy with You. Even in dreams, He only thinks of You. He never thinks of me." It is said that while Krsna is with Candravali, He thinks of associating with Radha. He never thinks of Candravali. He never gets such pleasure or happiness when He is with her.

 

Candravali said, "This is all lila created by Yogamaya. Yogamaya has made everyone dance here in Vrajabhumi. And for the pleasure of Krsna, in whatever way she made us dance, we all danced. I know it very well. Everyone here is engaged in nourishing the lila of Krsna; nothing else. But today I heard that You were in a dying condition. If You give up Your body then no one in this Vrajabhumi will survive. O Radhe; not even a single animal. Everyone will die. Then Krsna will never come to Vrajabhumi. We will never see Krsna again. Please do not die."

 

LOG OF WOOD

 

Just at that time Krsna's chariot reached Vrajabhumi. As soon as Krsna arrived in Vraja, He jumped down from His chariot. Now Yogamaya is manifesting another lila. As if by providential arrangement, Krsna appeared there in Nidhuvana where Radharani is lying as if dead. Krsna ran there, and from His mouth the words are coming, Radhe, Radhe dehi . pallava mudaram: "O Radhe! O Radhe! Please give Me Your lotus feet. I want to put them on My head." Krsna is shouting in that way. Such a wonderful lila manifested.

 

Krsna, feeling the acute pangs of separation from Radha completely ecstatic. His hands and legs were pushed into the body.

He became like a tortoise. This is the form of Jagannatha. And, with big dilated eyes, He is only gazing at Radharani, who is lying there in the kunja as if dead. Seeing Her condition, He lost His consciousness and fell to the ground. In that form He is feeling the acute pangs of separation from Radha. That is the form of Jagannatha, radha-bhava sindhure bhasamana, as if He is a log of wood floating in the ocean of radha-bhava.

 

At that time, the wind blew over the transcendental body of Krsna, When that wind touched the body of Radharani, who was about to die, it acted like a soothing balm. Radharani 's life returned immediately. Just then, in a very sweet voice, Srimati Lalita whispered in the ear of Radharani, "Krsna has come." When She heard this, Radharani gradually opened Her eyes to see Her Pranavallabha, most beloved Krsna. This was the medicine by which She regained Her life and got up. Now She has forgotten everything. All the pangs of separation have completely gone.

 

But Krsna is still unconscious in this tortoise -like form. Seeing Krsna in this condition, Srimati Radhika gave direction to Her priya-sakhi, Visabhka,"Please help Krsna" and Visakha knows what medicine she will apply.

 

In a very sweet voice she started to chant the name, "Radhe, Radhe, Radhe," in the ears of krsna. Hearing this, Krsna regained His consciousness and opened His eyes. Now Krsna is looking at Radharani, and Radharani is looking at Syamasundara, Krsna.

 

Eye to eye union...