Katyayani Vrata

2012
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First Edition
Printed in Våndävana
2012
Verse translations
from Gauòéya Vedänta Publications.
Used with permission.
This work is licensed under a Creative Commons

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3.0 Unported License.
vande ‘ham çré guru varam çré rüpänuga pravaram
vraja rasa rasikaà ca näräyaëam taà prapannam
çré guru caranaà vande ramaëa preñöhäya bhütale

rüpänuga bhaktidaà ca kåpa mürti näräyaëam
seva kuïje vraje ramye govardhana girau sadä

rädhä kuëòe rasänande tat tat sevä pradäyakam
guruà näräyanäkhyam tam vande ramaëa preñöakam

yat päda saàsmåti mätrena dämodara prasédati
näräyaëam prabhum vande karuëa ghana vigraham

raga-marga bhaktià dätvä tärayati tribhuvanam
B y the causeless mercy of Çréla Gurupädapadma, nitya-lélä-praviñöa

oà viñëupäda añöottara-çata Çré Çrémad Bhaktivedänta Näräyaëa
Gosvämé Mahäräja, a series of lectures on Çré Kätyäyané Vrata, spoken in
Çré Våndävana dhäma, is being presented here. Çréla Sukadeva Goswämé
originally narrated the pastime of the Vraja devés performing worship of
Kätyäyané Devé (Yogamäyä), in the Çrémad Bhägavatam, 10th canto 22nd
chapter. Following in the mood of the Vraja Devés, the eternal associates
of Çré Caitanya Mahäprabhu later described this pastime in greater detail.
Prominent descriptions are found in Çré Jéva Gosvämé’s Gopäla-campü and
Çréla Kavi Karëapura’s Änanda-våndävana-campü, as well as in the Särätha-
darñiëé, commentary of Mahämahopädhyäya Çréla Viçvanätha Cakravarté
Öhäkura on the Çrémad-Bhägavatam. Sréla Sanatäna Gosvämipäda also
summarized the vidhi, or rules and regulations how a sädhaka should
perform this Vrata in his treatise Hari-bhakti-viläsa. These works form
the basis of the lecture series being published in this book, Çré Kätyäyané
Vrata 2012.
In the Çrémad-Bhägavatam, a beautiful description of this Arcana-
vrata performed by the Vraja-vadhus is mentioned as follows:
hemante prathame mäsi
nanda-vraja-kumärikäù
cerur haviñyaà bhuïjänäù
kätyäyany-arcana-vratam
Çrémad-bhägavatam 10.22.1
ii
Çukadeva Gosvämé said, “In the Hemanta season, before the winter
frost, the young unmarried girls of Nanda Vraja observed the Vrata
of worshiping goddess Kätyäyané. For the entire month they ate only
haviñyänna.”
kätyäyani mahä-mäye
mahä-yoginy adhéçvari
nanda-gopa-sutaà devi
patià me kuru te namaù
“O goddess Kätyäyané, O great potency of the Lord, O possessor of great
mystic power and mighty controller of all, please make the son of Nanda
Mahäräja my husband (or lover). I offer my obeisances unto you.”
Each of the young unmarried gopés performed goddess Kätyäyané’s
(Yogamäyä) worship while chanting the above mentioned mantra.
Similarly, Paramäradhyatama Çréla Guru-pädapadma used to pray to
Bhagavati Devé Yogamäyä everyday with the following mantra:
rädheça-keli-prabhutä-vinoda-
vinyäsa-vijïäà vraja-vanditänghrià
kåpälutädyäkhila-viçva-vandyäà
çré-paurëamäséà çirasä namämi
Çré Stava-kalpa-druma
“Bowing my head I offer praëäma unto Çré Paurëamäsé-devé, who is
very expert in arranging the various elevated pleasure-pastimes of the
master of Çrématé Rädhikä; whose lotus feet are worshipped by all the
Vrajaväsés; and who, due to being endowed with all transcendental
qualities, especially compassion, is worshipable for everyone in the
entire universe.”
Without taking shelter of the Lord’s internal energy, svärüpa-çakti or
yoga-mäyä, it is not possible to overcome this material energy and gain
entrance into Çré Kåñëa’s eternal pastimes.
Some ignorant people, devoid of tattva-jnäna, say that this worship of
goddess Kätyäyané is avidhi, or worship of the Lord’s external energy, thus
done without the sanction of çästra. However, our Äcäryas have explained
that the Kätyäyané mentioned in this pastime is not the illusory energy of
Kåñëa, but rather the internal potency of the Lord known as Yogamäyä.
Our most worshipful Param-Gurudeva, nitya-lélä-praviñöa Çréla Bhakti
Prajïäna Keçava Gosvämé Mahäräja explains that:
“If the gopés were performing Kätyäyané püjä [worship of mahä-mäyä],
then why did Çré Kåñëa have to come personally to give the benediction?
iii
The reason is that Kåñëa and His svarüpa çakti Yogamäyä (Kätyäyané) are
non-different: çakti-çaktimator-abedhaù. Therefore, in this case, Kätyäyané
püjä is the same as the püjä of Çré Kåñëa.” (Çréla Bhakti Prajïäna Keçava
Gosvämé - His Life and Precepts)
Also, Param-püjyapäda Çréla Bhaktivedänta Svämé Mahäräja explains
this siddhänta in his purport to Caitanya Caritämröa, Madhya-lélä (8.90):
“Following the example of the gopés, the devotees sometimes worship
the goddess Kätyäyané, but they understand that Kätyäyané is an
incarnation of Yogamäyä.”
Moreover, Jagad-guru Çréla Bhaktisiddhänta Saravaté Gosvämé
Prabhupäda reveals that:
“By respecting Kåñëa’s energies that are present within the fourteen
worlds and His transcendental energies that are described in the Vedas,
one’s devotion to Kåñëa becomes fixed. Rather than considering the
universal energies of Kåñëa as mundane, one should consider them
transcendental and pray to them for devotional service to Kåñëa. Rather
than seeing the energies of Kåñëa mentioned in the Vedas as mundane,
if one respects them as maidservants of the gopés, then one’s devotion
to Kåñëa becomes strengthened.” (Caitanya Bhägavata, Gauòéya Bhañya,
Madhya-khaëòa, 18.149)
Çréla Bhaktivinoda Öhäkura prays:
kuladevé yogamäyä more kåpä kari’
ävaraëa sambaribe kabe viçvadaré
“O Yogamäyä! When will you show mercy to me by lifting up the curtain
of illusion with which you cover the universe in your external form of
Mahämäyä? You are known as Kula-devé, the traditional worshipable
Goddess of all the Vaiñëava lines.”
In this mood, sincere Gauòéya Vaiñëavas yearly observe Kätyäyné
Vrata, by performing Arcana of Bhagavati Paurnamäsé Devé as shown by
the Vraja-vadhus. We pray that by reading this compilation of lectures,
faithful readers shall gain a desire to follow in the footsteps of those
aspiring for the Vraja Devé’s footdust.
The Publishers,
14 December 2012
Amävasyä, Märga Çérña
29 Nov 2012 ............................................................................................................ 1
30 Nov 2012 .......................................................................................................... 11
01 Dec 2012........................................................................................................... 21
02 Dec 2012........................................................................................................... 29
04 Dec 2012........................................................................................................... 35
05 Dec 2012........................................................................................................... 41
06 Dec 2012........................................................................................................... 50
07 Dec 2012........................................................................................................... 55
08 Dec 2012........................................................................................................... 60
09 Dec 2012........................................................................................................... 69
10 Dec 2012........................................................................................................... 81
11 Dec 2012........................................................................................................... 87
12 Dec 2012........................................................................................................... 95
13 Dec 2012......................................................................................................... 105
14 Dec 2012......................................................................................................... 115

1
29 Nov 2012
B y the causeless mercy of Çréla Guru-päda-padma and the rüpänuga

Vaiñëava äcäryas, we have completed Dämodara-vrata. Today is
the first day of kätyäyané vrata. I do not understand the glories of kätyäyané
vrata. Çästra tells many things, this vrata is hidden, not open and for
everyone. If anyone has strong desire, and is inspired by Guru-päda-
padma, this is it possible for them to follow, otherwise it is unnecessary
and not for all. It doesn’t give karma, jïäna, yoga. This vrata is only special
for the vraja-devés, not for all.
Çänta, däsya, sakhya, vätsalya—this vrata is not for them. After
following this vrata, the result will make you naked. It will make you
a sannyäsé. If you desire to renounce everything and become naked and
be poor and beg door to door, and to have no more helpers, friends, or
others, then you can try to follow this vrata. Otherwise if you have desires
for recreation, or the opulence of Dvärakä, or health, wealth, name and
fame, or if you like followers, disciples, temples and opulence, then there
is no need to follow this vrata. This vrata is completely different, it is
against this world, the body, senses and mind.
This vrata is very strong. Will Kåñëa be happy? Will the vraja-devés
be happy? Will you be happy? No. Then why follow this? Therefore don’t
follow. There are no fruits or result. If result comes it will be very bitter,
and also punishment will come daily. If anyone agrees and is ready for
this condition, then they can follow, otherwise there is no need.
Where did this program come from and how did it start? We will try
to discuss. If anyone has strong desire to know how this is helpful, or if it
gives any benefit, I will try to discuss.
Çukadeva Gosvämé described Çrémad-bhägavatam to Parékñit Mahäräja
at the end of dväpara-yuga. Parékñit Mahäräja heard how in tretä-yuga
Rämacandra went to the forest and met with the åñis, maharñis, brahmarñis,
khaìòarñis, and others and He helped them all. His help is not small.
The Brahma darsi åñis prayed to Him, and He gave them good facility
and chance for Brahma darshan. Many åñis and maharñis were chanting
Gopäla mantra in tretä-yuga. Then He gave them a chance and told them,
“You will take birth in dväpara-yuga in families of gopas, I will meet with
you there.”
Then in dväpara-yuga, by the mercy of Lord Räma, they took birth
in Vraja. Then when they were three years age, they became very scared.
Çréla Jéva Gosvämé Prabhu wrote in Gopäla-campü that the gopés were
2
very young. One day, early in the morning, they were picking flowers in
the garland and had gone to the bank of the Yamunä, where it was a nice
peaceful area. They moved there and collected peacock feathers. Why?
They have natural love. Therefore anything Kåñëa likes, or anything that
gives Kåñëa happiness—they collect that for His service.
As they were doing this, a flute sound came and went into their ears to
their heart and they became very restless. They forgot everything. “Where
are we?” They did not know. They were completely as if senseless. They
sat and closed their eyes and only drank this nectar. At three years age
their mind and heart became restless. They lost taste for eating, sleeping,
talking, or meeting with anyone. After a long time their sense returned
and their body had no strength—it was like now empty. What did they
do? Where would they go? They forgot everything. They went back home
and their parents asked them how they where, but they did not answer.
They did not eat. They sat in a corner and only wept. Their girlfriends
came, but they did not talk; they both sat and cried together. They did
not tell each other what happened, and why they felt pain in their heart.
Çréla Jéva Gosvämé wrote how the gopés were very small girls, but their
heartfelt pain was very large. In the early morning, they made groups and
went to the bank of the Yamunä. As they went they sang and became a
little happy. What did they sing? Rüpa Gosvämé Prabhu explained and
wrote these songs of the gopés. They sang and went. When? Three a.m.
They sat in groups on the Yamunä’s bank, then they sang and cried, but
a little happiness came; their heart was a little pleased and they went
everyday, it was a big group.
One after another they all came. They did not speak to each other;
automatically this attraction brought them all to the Yamunä. They bathed,
prayed and sang many glories of Kåñëa’s pastimes. Who had taught them?
They did not know. Al the demigods, and elders—all were surprised.
“How do these young baby girls know everything?”
After sometime their separation was too much and they could no
longer tolerate. Then today, Bhagavaté Paurëamäsé appeared. She told,
“Dear gopés, I understand the pain in your heart. I know why you are
suffering. You heard the flute and drank its nectar. This is like in one’s
blossoming youth—one becomes greedy and meet with friends, and when
their friend is far away, one feels great tension, separation and pain.”
Bhagavaté Paurëamäsé said, “I understand. Your age is very less,
but your desire is very big. I understand everything. Today I will give
you a mantra. Chant this in the early morning. Come to the bank of the
Yamunä and make a deity out of sand. Then worship this deity, offering
pädya, arghya, äcamana, puñpäïjali, bhoga, dress, äsana, and then do ärati,
3
puñpäïjali and chant this mantra. Devé will directly accept your püjä.”
Çréla Jéva Gosvämé and Kavi Karëapura Gosvämé explain the pastime
a little differently.
Kavi Karëapura explains that by the boon of Rämacandra, the åñis
got birth in Våndävana, Gokula. Then they were greedy and desired to
meet with Kåñëa and serve Him. They desired to be accepted by Kåñëa.
They were very scared. Why? The gopés were in the millions and Kåñëa
was alone. How could Kåñëa accept them all? Kåñëa would accept only
one, not all. They were scared of this. And also they were scared, “We
will be young.” I will be young, and my parents will send me far away
and arrange a marriage with another boy. My future will be very dark.
Everyone will make us their food for their enjoyment. My parents will
also not give me any chance to stay in Våndävana, Vraja-maëòala and to
make relation with Kåñëa. But Nanda-nandana is our beloved.”
This desire was in the heart of the gopés from the age of two or three
and it increased more and more. They felt, “How can we meet with Kåñëa?
Kåñëa will be our all and all, Kåñëa will never leave us, we will not go
distance to Kåñëa.” This desire was very strong.
The gopés thought, “How can I cross mäyä? Our families will not
forget or leave us and will not give us chance to meet with Kåñëa.” They
were very worried. Then Bhagavaté Paurëamäsé came and told them,
“First pray to Mahämäyä.” She is the shadow of antaraìga, Yogamäyä.
She illusions everyone. How? Mahämäyä knows how she can keep them
distance to their family plan. She makes relations and cuts off relations. If
she cuts this relation off, then people will have no attraction and affection.
Bhagavaté Paurëamäsé said, “I will give you a mantra.”
This mantra has three parts.
First, mahämäyä kätyäyané helps and closes others’ eyes, so that they
won’t touch or disturb you and you can continuously serve Kåñëa and be
with Him. Then you will have no more problems. Therefore first pray to
mahämäyä.
Second is mahä-yoginé. She is Yogamäyä, Paurëamäsé Bhagavaté, Guru.
She makes relationship and connection with the nitya-siddha vraja-devés.
The sädhana-siddha bodies of gopés they had achieved, but how could they
get relation with nitya-lélä?
For example, if a new devotee comes to the temple, how can he go
to the senior devotees and authorities? He doesn’t know the process. He
came with mundane nature, crossing the world and having come, but he
has no idea how to go to mahä-bhägavatas, Vaiñëavas, and nitya-siddhas.
Only Paurëamäsé Yogamäyä has power, she is the authority. One
prays to Mahä-yoginé, “Make our relation very permanent and strong with
4
Kåñëa.” If there is no relation with the nitya-siddhas, then the sädhana-
siddhas will not get adhikära for kåñëa-sevä and entrance into Kåñëa’s
pastimes.
Who is the adhésvaré of Mahä-yoginé Bhagavaté Paurëamäsé?
makheçvari kriyeçvari svadheçvari sureçvari
tri-veda-bhäratéçvari pramäëa-çäsaneçvari
rameçvari kñameçvari pramoda-känaneçvari
vrajeçvari vrajädhipe çré-rädhike namo ‘stu te
Ürdhvämnaya-tantra
She is the éçvaré of all içvarés.
The guru-varga say, “Makheçvari, präëeçvaré. Not just the éçvaré of the
three worlds, She is my éçvaré.” They have this possessive loving mood,
“She is my éçvaré, my everything.” That éçvaré, adhéçvaré, mahä-yoginé
adhéçvaré—Who is She? Çré Rädhike. Relation with Çrématé Rädhäräné
means, how can I take her shelter and continuously follow her footsteps.
Therefore Paurëamäsé gave this mantra in this month. She has power. That
adhéçvaré can give Nandagopa-süta. Only adhéçvaré, Çrématé Rädhäräné can
do so. Otherwise no one can give Nandagopa-suta. Only svarüpa-çakti
can give the chance to serve Nanda-süta. If she prays for us, then He will
accept us. Then no one will torture or look at us, or check or disturb us.
No one will come nearby us. If Nandagopa-süta accepts us, then there is
no problem. Therefore Bhagavaté Paurëamäsé gave this mantra.
This mantra mostly prays to Çrématé Rädhäräné. First Mahämäyä
cleans and makes a basement and cuts our attachment for others, and
others attachment for us. They will have no desire to check and touch.
Otherwise everyone has desire. When a small baby is born, he catches
anything and puts in his mouth. And anything that he is given to play
with, he says, “Mine.” All have nature like this. Anything that mäyä
created in this world, we all desire to collect that. We all have this desire.
Mahämäyä will first give us good intelligence and energy, “Don’t
touch, don’t look, don’t take anything of my property. Don’t keep relation
with mundane objects. I am giving you power to renounce this.” Then
how can you collect eternal things from the spiritual world? Therefore I
will give you a good chance?
Çréla Gurudeva would pray every morning—
rädheça-keli-prabhutä-vinoda
vinyäsa-vijïäà vraja-vanditäìghrim
kåpälutädyäkhila-viçva-vandyäà
çré-paurëamäséà çirasä namämi
Raghunätha däsa Gosvämé
5
She is rädheça-keli. Rädhä’s éça is Kåñëa. How does He play in Vraja-
maëòala? How is He always pleased? For His happiness, who arranges
all programs? All the nitya-siddha gopés are vraja-vanditäìghrim. All the
Vrajaväsés naturally pray to Yogamäyä, “Hey Bhagavaté, give us adhikära
for kåñëa-sevä and desire to serve him. Please remove all desire and taste
for mundane things. May all our material relations be destroyed. You are
the authority; You give admission and chance for service and how this
tradition will run on. You give all power.
Kåpälutädyäkhila. She is very merciful, kind and helpful. She helps
everyone.
Therefore sirasa namami, I offer praëäma to you, I surrender to you.
Shiva Öhäkura himself came and took shelter of Paurëamäsé devé for
entrance into Vraja.
Therefore Bhaktivinoda Öhäkura told—
tomäke laìghiyä kothä jéve kåñëa päya
kåñëa räsa prakaöilo tomära kåpäya
Crossing mäyä and entering Vraja-maëòala is impossible without Her
mercy. Therefore pray, “Please give me a chance to enter vraja-sevä and
attain vraja-bhäva.
Then next it is told, Nandagopa-süta-devé. Who are you? How can
we understand your figure and identity? You are Nandagopa-süta-devé.
Meaning, Nandagopa-süta, Jyotirmäna, is very bright, popular and
famous. But how can I find and meet with him? I see many mundane
figures, but can’t see Nanda-süta-devé. You are bright, you have all power
and strength. You can show me and make my relation with Him.
Patim me kurute namah. Pati doesn’t mean only husband, it means
permanent maintainer, caretaker and my all-and-all. Kurute namah.
Therefore I offer praëäma to you. Please bestow permanent relation with
Kåñëa.
This mantra was given by Bhagavaté in the early morning. Now all
the vraja-devés chanted this mantra group by group. First they made a
deity of devé with sand. They were very surprised. They bathed the deity
and she did not fall apart. They offered all paraphernalia, and it was as if
she appeared directly. They chanted the mantra and gradually happiness
ceame. What happiness? Faith came that Kåñëa would definitely accept
them and no other mundane man would touch or disturb them. This
property is only for Parabrahma, God. This will not be contaminated, or
remnant. This property is reserved only for Kåñëa; only to offer to Kåñëa.
Like the queens of Dvärakä were in the jail of Narakäsura. Many
people had shares of them. But then they came for Kåñëa. The vraja-
6
kumaris desire to offer everything to Kåñëa. And no shadow would
come, touch and share them and they would not be the personal food of
anyone. Therefore they were very strong. Why? They offered themselves
to Gopäla. Now how can anyone touch God’s property and make them
comtaminated? It is impossible. Therefore they had good faith. And
Bhagavaté Paurëamäsé helped them by giving them mantra.
They bathed in their dress and then made the deity. Then they chanted
mantra and next did ärati and then puñpäïjalé and took the sand of the
devé’s deity and offered to Yamunä-devé. Why? There if anyone smashes
or steps there, it is not good. Before the sun rose they came to their house.
They did not talk during the day; they did not eat food, they fasted.
In the evening time they took a little cows’ milk or fruit. Anyhow they
maintained themselves.
Their parents asked, “What vrata are you following? Cäturmäsya is
over, there is no vrata now? Who gave you mantra, who is your Guru?
How are you strong now?” But they gave no answer, staying silent. And
one-by-one Kåñëa’s pastimes came in their heart. While chanting the
mantra, they understood the mantra’s meaning. They were strong from
their past lives’ austerity.
The gopés thought, “I will soon be young and my body will be very
nice, then many dogs, jackals and animal-like men will come and attack
to collect for their enjoyment. How can their eyes be blinded from me?
I will be reserved for Kåñëa.” They were afraid that soon they would be
married off and sent out of Vraja.
When their parents began to think, “My daughter is getting young,
soon I will have them married,” then Kåñëa arranged a nice program.
How? Kåñëa called Brahma, and he came and stole the calves and sakhäs,
and put them in a cave. Then Kåñëa was alone in Vraja-maëòala. There
were no more sakhäs. In the evening how could Kåñëa come back to
Gokula? He arranged millions of sakhäs. Their figure, voice and character
were all individual and an exact replica of their true selves.
That year all the äcäryas, priests and Brahmins gave order, “This year
is a very special and good year. If anyone has any sisters or daughters
who are unmarried, it is very auspicious. Then they will not be old, or get
sick—they will be strong. That year there was a big announcement. Then
all agreed to the proposal and started marriage ceremonies at Govinda-
kuëòa. This is only a yajïa-kuëòa.
From morning to evening, all the Vrajaväsés brought their own
daughters and chose one boy who was qualified boy. Madhumaìgala,
Çrédäma, Sudäma, Däma, Vasudäma, Labaìga, Arjuna—all sat. And the
marriage ceremonies started. Everyday. Merely little baby girls, but their
7
marriage was finished.
Çrématé Rädhäräné looked, “What has happened? Everyday there is
a marriage on the bank of Govardhana. Who is he?” Rädhäräné checked
and saw, “They are all Kåñëa.” Kåñëa changed his dress and figure and got
married to all the millions of gopés. For one year, they were together. After
one year, Brahmä came back and returned the sakhäs.
They went to their house and thought, “We went in the morning
for go-carana, and we entered in the mouth of a snake, Aghäsura. By his
poison we fell senseless. Kåñëa took us out. Now we have come back in
the evening. But where did this girl come from in our house? How did
she come?”
They ran to Kåñëa and asked, “Dear brother, how did these gopés
come in our house?”
Kåñëa said, “You went in the snake, you were disturbed by the poison,
therefore I sent them to your house to help you. But don’t touch on insult,
they are to be respected. I sent for service, they are your respected.”
They said, “Yes, Kåñëa, this is good.”
Then Abhimanyu thought, “In my house there is Çrématé Rädhäräné,
Våñabhänu-räja-nandiné. I will worship her daily. She is my worshipful.”
Therefore he never went in her room and stayed outside the house.
He arranged flowers, fruits, honey and milk. Sisters and mother called,
“You are not coming in the house or room?”
He said, “No.”
“You are not going to Rädhäräné?”
“No.”
“Why?”
“She is respectable, Våñabhänu-räja-nandiné.”
This poison is from millions of lives. If you worship, respect and
remember the vraja-devés, they will be clean. The mädhurya-rasa is
highest. Therefore Kåñëa sent the gopés to all houses. But the sakhäs never
thought that the gopés were theirs. They did not have this knowledge. The
gopés did not go out of Vraja-maëòala, and they were not contaminated.
When they went to meet with Kåñëa, they were never disturbed.
devé kåñëamayé proktä
rädhikä para-devatä
sarva-lakñmémayé sarva-
käntiù sammohiné parä
Gautaméya-tantra
“Çré Rädhikä is the Supreme Goddess (para-devatä), the exclusive
abode of Kåñëa’s loving pastimes (Devé), and the shelter of all goddesses
of fortune (Mahä-Lakñmé). She is the most beautiful. Her inside and
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outside are nothing but Kåñëa, and She is incessantly absorbed in Kåñëa.
She is the embodiment of all splendor, and is the enchantress of Çré
Kåñëa’s heart.”
The sakhés went to Kåñëa’s räsa-maëòala and in the forest and garden.
They would go and cook and offer to Kåñëa. The sakhäs and sakhés all
served Kåñëa. All are Kåñëa’s expansions and çakti. After kätyäyané-vrata
they renounced everything, taking real sannyäsa. Then the mood came.
What mood? The gopé’s mood. Without the association of nitya-siddhas,
the sädhana-siddhas will never get this mood.
kåti-sädhyä bhavet sädhya-
bhävä sä sädhanäbhidhä
nitya-siddhasya bhävasya
präkaöyaà hådi sädhyatä
Bhakti-rasämåta-sindhu 1.2.2
“Sädhana-bhakti is the engagement of the mind and senses in the
limbs of bhakti for the purpose of attaining bhäva-bhakti. This bhäva is a
potentiality which eternally exists in the heart of the jéva and is manifested
in the heart purified by sädhana.”
nitya-siddha kåñëa-prema sädhya kabhu naya
çravaëädi çuddha-citte karaye udaya
Caitanya-caritämåta, Madhya-lélä 22.107
“Kåñëa-prema is an eternally established reality; it is not brought about
by sädhana. It automatically manifests itself in the heart purified by the
performance of the various limbs of bhakti such as çravaëa, kértana, and
so on.”
This nitya-siddha kåñëa-prema, eternal love, is near the vraja-devés and
the Divine Couple.
çuddha-sattva-viçeñätmä prema-süryäàçu-sämya-bhäk
rucibhiç citta-masåëya-kåd asau bhäva ucyate
Bhakti-rasämåta-sindhu 1.3.1
“Bhäva-bhakti is (1) constituted entirely of viçuddha-sattva. (2) It is like
a ray of the sun of prema, and (3) it softens the heart by various tastes.”
The vraja-devés heart melts and if one drop or ray of their love comes
down and enters our heart, then it is possible to attain the gopé’s bhäva.
The sakhäs are also present under the gopés’ guidance. Also the families,
their mother-in-law, father-in-law—all respect, serve and help them.
Kåñëa saved and protected them. He accepts everyone. If one has
relation with Parabrahma, the heart will never be burnt or suffer.
vikréòitaà vraja vadhübhir idaï ca viñëoù
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çraddhänvito nuçåëuyäd atha varëayed yaù
bhaktià paräà bhagavati pratilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù
“A sober person who in the beginning faithfully and continuously hears
from his guru the narrations of Lord Çré Kåñëa’s unprecedented räsa
dance with the young wives (gopés) of Vraja, and later describes those
pastimes very soon attains parä-bhakti or prema-bhakti towards the
Supreme Lord, and thus becomes competent to quickly dispel the heart
disease of lust.”
If one has no sradha, no faith, then don’t speak or discuss this. Don’t
hear this kathä from any ordinary bogus person. Then the håd-roga will
not go. But Çukadeva Gosvämé told, “If you only hear this lélä, then håd-
roga from millions of lives will be finished very soon.
Therefore Bhagavaté Paurëamäsé gave this mantra. If anyone desires
that their disease of million lives be cleansed and they will get relief, then
they will chant this mantra, follow this vrata and follow the footsteps of
the vraja-devés and Bhagavaté Paurëamäsé.
Otherwise they will run millions of lives in mäyä.
gopé-bhäva vinä na paya kåñëa
“Without gopé’s bava, Kåñëa cannot be attained in this world.”
anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù
Çré Rüpa Gosvämé
“May that Lord, who is known as the son of Çrématé Çacédevé, be
transcendentally situated in the innermost chambers of your heart.
Resplendent with the radiance of molten gold, He has appeared in the
age of Kali by His causeless mercy to bestow what has not been given in
a very long time—maïjaré-bhäva, the service of Çrématé Rädhikä as Her
confidential maidservant.”
That Hari who is puraöa, sundara, appears in your heart.
How? Unnata-ujjvala-rasa. Drink and take that rasa. Otherwise if one
has attachment to mundane rasa, it is not possible.
Sva-bhakti. Kåñëa will be happy. Therefore Kåñëa came to distribute
this as Mahäprabhu. If one has desire for this rasa, then life in kali-yuga will
be successful. Caitanya-candra came to give this. This is his movement.
If one goes outside of this line, then you do not have consciousness of
Caitanya’s movement. You are not in Mahäprabhu’s line then. You are out
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of his line.
Karuëayävatérëaù. He is very merciful. He came with all his kindness
and bless to give the jévas this sva-bhakti-çriyam.
Hariù puraöa-sundara-dyuti-kadamba sandépitaù. My heart has many
diseases, everything will be clean and pure and then he will come and
appear there.
Sadä hådaya-kandare sphuratu vaù çacé-nandanaù. That Çacénandana,
Nanda-nandana, will then appear in my heart.
Bhagavaté Paurëamäsé gave this mantra to help give one entrance into
unnata-ujjvala-rasa, meet the nitya-siddha gopés, then join their class and
learn how to follow their footsteps.
If you try to follow this vrata and mantra, then you are lucky. If you
don’t follow, then all are in the dark and will go further into the dark.
What is the harm? Who will take responsibility for you? Çästra and guru-
varga give all chance. If I can’t take and accept, this is my bad fortune.
Punishment is always ready. Yamaräja is ready and waiting. Many friends
and relatives are ready to punish us. My sons, wife or husband—all are
the army of mäyä ready to punish and torture me. My relatives and friends
are the soldiers of Yamaräja. He sends them; they come with sweetness
and choke us. This pain is tasteful. If one’s girlfriend bites or pinches, this
is very sweet. But they are the soldiers of mäyä. Like a bull fight. They
push swords in the bull. My friends are like this. They peel and cut us
like carrots and radishes. Hell is right here, with us. Yama-loka is not far
away. All are here waiting to torment us. But they can’t touch us if we are
in the shelter of Yogamäyä; we will be Kåñëa’s property completey. Why?
By drinking this unnata-ujjvala-rasa, I will be bright and strong. How can
they attack me then? Then I will be powerful.
Therefore, yearly, this good chance, month and time comes to us. If
we follow, then we are lucky. Mahä-yoginé will protect us and we will have
no problem for bhajana and bhakti. This is good chance and association.
Everything will be favourable in our life.
We will make no announcement about our own glories trying to
collect followers. There will be no need or desire for name, fame and
popularity—this will be like sewage. Then brain will come good. The
vraja-devés teach one then how to serve in sevä kuïja.
Çréla Gurudeva opened this sevä kuïja and gave admission. We must
remember our Guru-päda-padma and follow his footsteps and pray how
we can be with him. How we can be the footstep followers of Guru-päda-
padma, this is our only hope and prayer.
By force, trick or cheat, anyhow follow, then you will understand
the result and your life will be peaceful and quiet. You will have no more
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bad desires. This is not my request. This is told in çästra; this is not my
announcement, this is the announcement of çästra. What should we do?
We should desire to follow the line and advice of Guru-päda-padma. If the
guru-varga is kind and help us, it is possible.
30 Nov 2012
E arly every morning, by Kåñëa’s desire, Nalakuvera and Maëigréva,

after their svarüpa-siddhi, in eternal Vraja-maëòala, from six to
nine o’clock, recite and explain the glories of Kåñëa’s pastimes. On one day
Snigdhakaëöha speaks and the other hears, and the next day t hey switch.
When they achieved siddha-svarüpa, their name became Snigdhakaëöha
and Madhukaëöha. Like Rüpa Gosvämé Prabhu and Çréla Sanätana
Gosvämé were Dabira Khäsa and Säkara Mallika. Caitanya Mahäprabhu
gave them siddha-näma for their siddha-svarüpa.
Guru-päda-padma gives hints of the devotee’s svarüpa at the time
of dékñä, then at the time of sannyäsa, there is first admission. Then
slowly they progress and at the time of complete svarüpa-siddhi, they will
understand their name, service and permanent residence, and so forth.
Now Çréla Jéva Gosvämé explains:
Today is Snigdhakaëöha’s class. Here starts vastra-haraëa-lélä. What is
the meaning of vastra? All souls have not one coat; they have two coats,
two vastras. This means one external gross covering, layer or coat, and
one subtle covering. The soul has consciousness and is pure, the part
and parcel of the Supreme Soul. But now they are covered by the material
elements and subtle body.
bhümir äpo ’nalo väyuù
khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
Bhagavad-gétä 4.7
“My external material energy has eight divisions: earth, water, fire, air,
ether, mind, intelligence and false ego.”
They are covered the five gross elements and three subtle.
Snigdhakaëöha explains that the Vraja kumärés in this pastime are
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sädhana-siddhas. By the mercy and bless of Rämacandra, the åñis of the
Daëòakäraëya forest who were chanting the Gopäla mantra met with
Lord Räma, and Räma gave them special mercy. Therefore they took birth
in Vraja-maëòala in the house and families of gopas.
Çukadeva Gosvämé told Parékñit Mahäräja, “I told the glories of many
devotees and many incarnations of God, and how Dhruva, Prahläda and
many others met with God. I also spoke about the character of many other
devotees. But without Kåñëa’s mercy, one cannot be allowed entrance
into Vraja-maëòala. They may meet with the incarnations of God and
have relation with Them. But how can they come nearby Kåñëa in Vraja-
maëòala? Therefore Kåñëa arranged this nice program. What is this lélä,
how is this lélä?
If one desires to enter Vraja-maëòala, it is not possible to do so
with the physical body, mind, senses, or with one’s own understanding,
attachment or sädhana-bhakti. Our sädhana, mantra, will never give
entrance into Våndävana, Vraja-maëòala.
Sanätana Gosvämé wrote in Båhad-bhägavatämåtam (2.3.158)—
kåñëasya nänä-vidha-kértaneñu
tan-näma-saìkértanam eva mukhyam
tat-prema-sampajjanane svayaà dräk
çaktaà tataù çreñöhatamam mataà tat
“Of the many types of kåñëa-kértana, the kértana of His name is primary.
Because it is capable of bestowing the great wealth of pure love for Him
very quickly, it is considered the best.”
Mantra is only until Vaikuëöha, not beyond that. Only Kåñëa’s holy
name which is Vraja-sambandhi, related to the Vrajaväsés, gives a chance
for entrance into Våndävana-dhäma, Vraja-maëòala. But vraja-sevä and
relation with Vrajaväsés—is this possible very easily? No. Therefore Kåñëa
first checked and tested, and then He gave them chance and entrance.
Çukadeva Gosvämé told Parékñit Mahäräja, “Mahäräja, Kåñëa is
Gopäla, only a small kid. He goes with the cows and calves from morning
to evening, and plays and wrestles. He is naughty, clever and is a thief,
He has many glories like this, but this is not everything. How did the
sädhana-siddha vraja-devés come in Vraja-maëòala and how did they meet
with Kåñëa? Therefore Kåñëa performed a very strong and strange lélä.
Test came for Draupadé. Duryodhana tried to steal her cloth, making
her naked. Then she prayed, “Oh Govinda, please save me. Now I am alone,
no one is my helper. My husband, my father-in-law, Guru, grandfather,
mother-in-law—everyone is here, but no one is helping. All are neglecting
me. You are my everything.” Then Kåñëa gave her a lot of cloth. But here,
13
Kåñëa himself stole all the gopés’ cloth. What is this meaning and matter?
Therefore Çréla Jéva Gosvämé and Kavi Karëapura Gosvämé, in Gopäla-
campü and Änanda-våndävana-campü, described this pastime.
In the eternal world, Kåñëa and the gopés are also present in this
assembly hall, where Snigdhakaëöha is speaking. Nanda Bäbä, Yaçodä
Mätä, Subala, Çrédäma, and all the maïjarés and gopés also hear. While in
this world, Çukadeva Gosvämé explains this lélä to Parékñit Mahäräja.
In Vraja-maëòala, Gargäcärya is respected. Vraja-maëòala has many
religious programs and Gargäcärya is the priest and advisor. He gave an
order, “Vraja-maëòala has many girls that are getting young. Before their
youth, arrange their marriage ceremony. This year is very good. If you
don’t give them in marriage this year, then the following years will not be
as auspicious as this one.” He went and explained this everywhere.
The gopés were disturbed and they requested their parents. “We are
very young, this is not the age to marry.” Why? They had knowledge
of their past lives. They chanted gopäla-mantra and had relation with
Gopäla—they did not like any other. Therefore they requested and deeply
chanted mantra that anyhow Kåñëa would be their all and all. They had
no desire for anything or anyone else. They chanted this gopäla-mantra
with deep prayer.
Then Kåñëa gave inspiration to Bhagavaté Paurëamäsé. “This mantra
is not so helpful. This mantra may send them to Vaikuëöha, but above
Vaikuëöha, it doesn’t have power. In Vraja-maëòala, one cannot make
relation with Me by this mantra. You are Guru, Äcärya, help them.”
Kåñëa gave this inspiration. Then devé Paurëamäsé came to the bank
of the Yamunä. She has a straw hut on the bank of the Yamunä, and a
small boy, named Kusumasava, the dear friend of Kåñëa. She thought,
“How will the vraja-gopés have even more eagerness. If they don’t pray and
cry more intensely, I can’t go and help them. Otherwise if I go, they will
neglect my help. If they have deep eagerness and desire and are suffering,
then help will be very tasteful and sweet.”
She told, “Kusumasava, go and tell Kåñëa that, ‘You are now four,
soon you will be five. But you haven’t learned anything. You should learn
something.’”
“Oh Paurëamäsé, what should Kåñëa learn? What is helpful?”
Then she told, “Give Kåñëa a flute.” Kåñëa has many instruments to
play with. After Kåñëa’s birth, Yaçodä Mätä gave Kåñëa a flute. This is
called vaàçé. Later she gave another one, this is called veëu. Later she gave
another and it was called Muralé. When Kåñëa goes with the cows in the
forest he takes the Muralé. He uses the veëu secretly and rarely. But the
vaàçé is used more generally.
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Paurëamäsé gave flutes now, one was Änandiné and one is Vraja
Raìginé and another Mohiné. She told, “Tell him to play this Mohiné and
send Mohana mantra and people will be attracted and come nearby Him.
Otherwise if they are with their body, then problem comes. This Mohiné
mantra has a lot of power.”
Kusumasava took Mohiné and came near Kåñëa.
Kåñëa loves him so much. He said, “Dear friend, you have come in the
morning, what is the news?”
“Paurëamäsé, the respected Guru of Vraja, has sent something for
you. This is very powerful.”
“What?”
“One flute.”
“I have three flutes. Do I need more?”
“No, this is very special, devé gave it with a mantra. This flute is
named Mohiné. Chant your Mohana mantra, if you chant this for any
group, this Mohiné will send the message and catch and arrest people and
bring them nearby you. Anyone you like, whether the demigods, Brahma,
Viñëu, Shiva, anyone!”
Kåñëa thought, “Yes, I like this. I once went past Varsänä and saw a
worshipable group. They were bright, light and golden and wearing many
ornaments and jewels. From a distance I saw them on top of a hill and was
surprised, ‘This group is very wonderful!’ I will use this Mohiné and will
call to see if the mantra works.
Then He thought, “If they all come to me, I will be disturbed. I have
many sakhäs, they will insult me. Saying, ‘Oh Kåñëa, what are you doing?
You are a kid, you are calling and bringing the gopé’s near you, this is not
good for you. All elders will criticize. Kåñëa thought, “I will make a plan,
first I will test this.”
Like in the Mahäbhärata, Kunté-devé got a boon and tested it. She was
unmarried. She chanted the mantra and Sürya devatä came from the chant
of Sürya mantra. He said, “I came; now I won’t leave without fulfilling the
boon. I will give you a son.”
She was very shy and scared, “I am too young. If you give me a son, I
will be insulted and will have lost my character. Please don’t give.’
“No, I came. You called me, and I will give.”
Then he gave a son by force. As soon as he was born she put him in
a basket in the river and he floated downstream and went to the family of
charioteers and they named him Radheya.
Now Kåñëa thought, “If I call the gopés it is not good. If I use Mohana
mantra with Mohiné it is not good.” Kåñëa thought, “Okay, I will only
give one word of the mantra and will shoot this like an arrow. It will go
15
and make them restless, then I will understand if how my mantra works.”
On the other side, Kåñëa had desire; without Kåñëa’s attraction, no
one will come to Kåñëa or meet with Him. All the gopés were present, but
they had not met with the nitya-siddha eternal gopés. They had no relation.
Then how could they understand Him and come near Him? Therefore
there were many pastimes to fulfil. Paurëamäsé knew everything, therefore
she sent this Mohiné.
Kåñëa was alone, He thought, “I will chant this mantra alone. I will
send it to the sädhana-siddha gopés.”
The gopés were in the garden picking flowers to make into garlands.
Sometimes they went for Sürya püjä, sometimes Gopeçvara püjä, or to
Nanda-bhavana, Giriräja Govardhana, or other places in Vraja-maëòala.
They were in the garden when Kåñëa started playing on His Mohiné.
What did He begin? He checked to see the result, playing only the klià
béja mantra. Klim—one small note, one syllable. He played klià on the
Mohiné flute and sent it over Vraja to the sädhana-siddha gopés, the 60,000
åñis that had gotten birth in Vraja-maëòala. They had chanted Gopäla
mantra, but now in Vraja-maëòala, Kåñëa sent this new mantra. The gopés
were surprised, “Where did this arrow come from?” It went inside and
made them restless.
When sädhus, brahmacärés, or devotees perform sincere bhajana, first
Brahma mood comes.
vadanti tat tattva-vidas tattvaà yaj-jïänam advayam
brahmeti paramätmeti bhagavän iti çabdyate
Çrémad-Bhägavatam 1.2.11
“Those who know Absolute Reality describe that ultimate non-dual
substance as the Supreme Truth. Some know this same advaya-jïäna-
tattva by the name of Brahma, some by the name of Paramätmä and
others by the name Bhagavän.”
If you try to do bhajana, then first Brahma mood will come. All viñaya,
enjoyment, attraction and attachment will be cut off from this mundane
realm, you will have power to give it up and you will be like brahma-bhüta
prasannätma.
brahma-bhütaù prasannätmä
na çocati na käìkñati
samaù sarveñu bhüteñu
mad-bhaktià labhate paräm
Bhagavad-gétä 18.54
“A person thus situated in Brahma becomes fully joyful. He never
laments or desires anything. Being equally disposed to all beings, he
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attains bhakti to Me, which is blessed with the symptoms of prema.”
You will not be mäyä bhüta, not any ordinary person influenced by
maya. You will be brahma-bhüta. First Brahma mood comes, this means
that one will be strong and fearless. No mäyä or mundane things will be
able to touch. Like Giriräja Govardhana is outside stone, very strong; not
soft and sweet. Similarly, sädhakas must first be very strong, otherwise it
is not possible to cross mäyä. If you are soft, all will come and dig inside
you are, making holes. This is sahajiyä or sakhé-bekhé. If you give a small
chance, then all will come. But rocks can’t be dug into so easily.
First make relation with Brahma, let brahma-bhäva come. Then
Paramätmä. Like Dhruva only remembered Lord Näräyaëa. He had
darshan of Him within and then prayed, “Please come out and give
darshan directly.” Then Bhagavän.
aiçvaryasya samagrasya véryasya yaçasaù çréyaù
jïäna vairägyayoç caiva ñaëëäm bhaga itéìganä
Viñëu Puräëa 6.5.74
“One who is complete in the six opulences of wealth, power, fame,
beauty, knowledge and renunciation is known as Bhagavän.”
God has six opulences to the absolute degree. If the devotees get
relation and understanding of this, then they will have no problem.
The gopés heard klià from Kåñëa’s flute and they forgot where they
were, or what they were doing—they forgot the flowers, fruit, and their
house and relatives. A big pain came in their heart. Deep separation came
in their heart, as if they had lost something very valuable. They were as if
alone, there was no more sweetness in the world. Their house, gardens,
animals, family and friends—they forgot everything. This is the blessing
of God, and attraction to God. Without this attachment and attraction it
is not possible to cross mäyä and enter Vraja-maëòala.
Méyate anayä iti mäyä
“Mäyä is that by which things can be measured.”
All in this world is temporary, like an illusion, but the living entities
have too much attraction for it. Nothing is mine, but I think, “This is
mine, this is mine.” This is called mäyä. Now when God’s attraction came,
the vraja-devés forgot all and became very strong. But in their heart they
felt deep pain and began to weep. They thought, “Where should we go?
How can we meet with Nanda-nandana?”
This is the sprouting of the béja mantra. This çakti is working.
Gurudeva gave us mantra and we are all chanting, but now this mantra is
not working. Why not? Why doesn’t it help? How do the mahä-bhägavata
17
siddha puruña Divine Masters chant?
Mantra has çakti. Guru-päda-padma chants and followers hear. Çréla
Bhaktivedanta Svämé Mahäräja called everyone in the early morning,
“Please come and sit with me.” He would chant and all his disciples
chanted behind him. Then the mantra çakti went inside the hearts of his
disciples.
Otherwise, it is impossible for ordinary people to chant mantra and
attain mantra çakti. The mantra itself will not appear there. The heart is
full of anarthas, offences and bad desires, it is dirty, therefore the mantra
will not appear there. Therefore it must come from a realized soul.
Kåñëa sent this mantra and it began its work. The gopés became
restless and could not understand what to do. They desired, “May we
have permanent place in the home of Nanda-nandana. Nanda and Yaçodä
will be our father and mother-in-law, and Kåñëa will be our beloved. No
other will be our lover. They had this strong desire. This is the power of
the mantra.
How could they make relation with Kåñëa? They prayed to all
demigods and moved in the forest. They prayed to all demigods and all
elders and seniors. After hearing this mantra, this desire sprouted and was
very strong. It was not temporary.
Babies cry and tell, “Give me a ball, give me chocolate, give me a
toy.” But later, they soon forget their desired object. Now, new sädhakas
sometimes dance, chant, eat, and stay with devotees, but a little later they
forget everything. They watch cricket and play games or movies and play
chess, fight on computers and do this and that. Why? They have no taste
for bhakti. They have not gotten this mantra çakti. But how was the gopés’
position?
Like on a full moon day, the rays of the moon cool everything. Hearing
this mantra, Mohiné stole the hearts of the gopés. Then they prayed, “May
Nanda-nandana be our beloved husband, and Nanda and Yaçodä our in-
laws.” This was their feeling. Before they only thought of Kåñëa. Now also
they thought of Nanda, Yaçodä, Nanda-bhavana and their family.
They moved here and there, but did not tell or discuss their heart
with others. They were too young and were very shy, how could they
tell each other, “I want to marry Kåñëa.” Not one gopé had this desire, all
the sädhana-siddha gopés had this desire. Due to the separation, tension
and pain in their heart, they went to the bank of the Yamuna. They sat
there and cried, thinking, “Nanda-nandana is a prince, Nanda Bäbä will
arrange His marriage with only one. I am not beautiful, or rich, why will
Nanda Bäbä choose me for Kåñëa? It is not possible. I am not qualified. I
am foolish.” They all were suffering thinking of their shortcomings. Then
18
they thought, “I will pray and chant mantra and do austerity that anyhow
Kåñëa will be my husband and lover.”
One girl came and then another gopé and another gopé. Quickly many
thousands had arrived, like students come to a gurukula. Now many gopés
were present on the bank of the Yamunä.
They met together and said, “Who will help us? Where should we
go? Who will understand the pain in our heart?” They all had the same
problem; therefore they were helpful for each other. How? If all are crying
and suffering, then they are in one group and have sympathy for each
other. They held hands and hid their heads under shawls and wept. But
they did not ask each other the cause. Their pain was too great, how could
they express it?
The gopés’ heart has this desire very secret and hidden. How could
they tell it externally? If one person is suffering so much, if he takes all
his pain out, explaining it, then he feels a little better. If one person is
very sad, and then cries a lot, then he feels relief. But the gopé’s pain and
separation only increased.
They could also not hide their tears. They did not eat, sleep, talk, or
meet with anyone. They only ran and hid in corners and wept. They would
remember the beautiful face of Kåñëa and suffer even more. Looking at the
sky, clouds, Tamäla trees, peacock feathers, they suffered more and more.
Seeing any peacock, all things in Vraja gave them uddipana of Kåñëa and
increased their separation.
After many days suffering on the bank of the Yamunä, one day they
fell senseless. Like a snake had bitten them, all became senseless by the
poison.
Seeing the position of the Vraja kumaris, Kåñëa understood. He had
sent this Mohiné and made them restless. All others were peaceful in Vraja-
maëòala. They were too shy to come to Nanda-bhavana. Before they would
come and play and be restless. But not any more. Then Kåñëa understood
that His mantra was working. Then Kåñëa told Bhagavaté Paurëamäsé’ “I
am missing something. You gave these things, but I only sent Mohiné,
a little, and all have become like mad and are suffering, unconscious
and like senseless. Please arrange some medicine. I don’t know how to
bring them back and relieve them. Without any consideration I sent this
message and now all are suffering.”
Then Paurëamäsé-devé told, “I will go myself and check their
condition, how much pain they have and how much desire, then I will
give them good treatment, help and sympathy and will take care of them.”
ämi—vijïa, ei mürkhe ‘viñaya’ kene diba?
sva-caraëämåta diyä ‘viñaya’ bhuläiba
19
If anyone worships Kåñëa and likes Kåñëa, and chants Gopäla mantra
or Käma-gäyatré and has desire for palanquin, car, chariot, garden,
building, disciples, temples, opulence, then Kåñëa will tell, “I can’t give
you? Never! Why should I give you? Why should I cheat you? I will give
my caraëämåta.” This is not only foot-wash water; this is His nectar and
love. He will keep you nearby Him and you will be His good and dear
friend. Kåñëa thinks, “Why should I give mundane things and keep one
distance or send one to Vaikuëöha?”
On the other side, Kåñëa says,
kåñëa yadi chuöe bhakte bhukti mukti diyä
kabhu prema-bhakti nä dena räkhena lukäiyä
Caitanya-caritämåta, Ädi-lélä 8.18
Many demons come and Kåñëa gives them bhukti and mukti, bhoga
and mokña, without ever giving Kåñëa prema. On one side, bhoga and
mokña, and the other side there is vraja-prema. For whom does Kåñëa give
Vraja bhakti and for whom does he neglect by giving sense gratification
or liberation?
By the advice of Bhagavaté Paurëamäsé, Kåñëa gave this Mohiné
mantra and now checked the position of the vraja-devés. He saw that all
Vraja-maëòala was quiet and peaceful; only the young vraja-gopés were
sitting on the bank of the Yamunä. In many groups, millions were sitting
together and crying without any helper. They all sat together bathing
themselves in their own tears.
Paurëamäsé-devé first thought, “I will arrange program. I will bring
Vraja-räja Kåñëa here and let Him meet with everyone— this is good.”
Then she thought, “No, first I will not call Kåñëa. I will increase their
anuräga to the pinnacle and then call Kåñëa. I will let them progress
higher and higher. Then in the end, I will call Kåñëa to come and give
them darshan. But now I have other programs.”
Paurëamäsé-devé thought, “I will give them anuräga; this anuräga is
not possible to achieve by any other process. It is not available in this
world. It is present with me.” Svarüpa-çakti gave this anuräga for Bhagavaté
Paurëamäsé and Våndä-devé. It is stocked there with them.
Like Rüpa Gosvämé Prabhu wrote, tad anurägi janänugämé. Where
will you find anurägi? Kåñëa bhakti-rasa bhavitä matih. Where will you
find them? Kréyatäà yadi kuto ’pi labhyate. Where will you purchase this?
Where is it available? Now Bhagavaté Paurëamäsé told, “This is available
with me; if I don’t give this to anyone, how can they achieve it? This
anuräga is not available in the market; it is priceless.” The gopés said, “We
are your açulka däsikä, unpaid maidservants.” Where does this anuräga
20
come from? How does it come? Who gives it? Tad anurägi janänugämé.
How can we follow this?
Ordinary people think, “I can get this anuräga from my lovers, friends,
parents, or animals.” Therefore they run for anuräga to all the mundane
living entities. They take a dog puppy in their lap and smell its hair, kiss
its face and wash with shampoo, and play with it on a swing. Why? They
have desire for this anuräga. They play with small kids, or young boys play
with young girls, waiting for this anuräga, begging, “Please give me a drop
of love.” But this is not anuräga, it is just the display of material desire.
These are ordinary, temporary, mundane things. This is not anuräga, this
is collecting poison to further suffer with.
Where will anuräga come from? Can demigods give? It is not
possible. Can Brahmä or Shiva give this anuräga? No. It is very rare. They
do not give. But today Bhagavaté Paurëamäsé decorated the gopés with
this anuräga. She came with this anuräga and she gave bless with her
hand. Seeing their condition, did she give them anuräga? No. She told the
process to attain anuräga.
All saw Bhagavaté and offered her obeisance with their hidden desire,
“I offer myself, my heart and everything, please fulfil my desire. Give me
this anuräga.”
How is Kåñëa?
indranéla-maëi-maïjula-varëaù
phulla-népa-kusumäïcita-karëaù
kåñëaläbhir akåçorasi häré
sundaro jayati kuïja-vihäré
Çréla Rüpa Gosvämé
“All glories to Çré Kåñëa, who enjoys transcendental pastimes in
Våndävana forest. His complexion is as splendid as sapphires. He wears
kadamba blossom earrings, and his broad chest is decorated with a
garland of guïjä berries.”
May Kåñëa’s beauty and glory come in my heart. They all offered
namaskära to Bhagavaté Paurëamäsé and prayed for her blessings that
their heart’s desire could be fulfilled.
Bhagavaté Paurëamäsé said, “I stay in the forest and saw that you
were suffering, crying and weeping in great pain, therefore I came here
to help you. I have a siddha mantra, I know siddha-praëälé—I have this
knowledge. My mantra is perfected. If you chant this for one month, it
will fulfil your desire and give you everything. Chant this continuously,
then the mantra’s devatä will come and give you darshan. I chanted this
mantra for a long time.”
Çukadeva Gosvämé told, “Oh Mahäräja Pariksita, how can one enter
21
Vraja-maëòala and attain vraja-sevä and anuräga?” This siddha mantra was
given to the vraja-devés by Bhagavaté Paurëamäsé. Also hear this. Meaning,
also follow this. Then vraja-bhakti, vraja-väsa will be possible.
01 Dec 2012
B hagavaté Paurëamäsé teaches how to make relation with the nitya-

siddha gopés, how one can understand their desire and follow their
footsteps, and how to get one’s nitya-siddha bhäva and to serve Kåñëa with
eternal bhäva. Therefore Yogamäyä devé arranged this program.
Yesterday we heard:
The vraja-devés were present in Våndävana feeling great pain worried
about their future. They thought, “When we are a little older, our parents
will send us out of Vraja-maëòala, distance to Kåñëa. Our life will be
useless. We will have to continuously serve mundane people. We took
birth in Vraja-maëòala. After millions of lives, we have a chance for kåñëa-
sevä. But now we will be sent to serve mäyä.” This was their pain and
tension.
Now, by the desire of Bhagavaté Paurëamäsé, Kåñëa played on His
attractive Mohiné flute. By this flute, Kåñëa sent His message to the gopés.
The gopés heard this, and their hearts became restless. They could not
explain their mood to their friends. They thought, “If I tell to anyone, she
will tease me, saying, ‘Oh, you are too young to be thinking about this.
This is not good for you.’” But then they checked and saw all the gopés’
hearts had the same mood. Then they all went to the bank of the Yamunä
and wept there in groups.
Because of their great pain, they began to address each other, unable
to tolerate their feelings in silence.
Sometime later Bhagavaté Paurëamäsé appeared and said, “I know
your hearts and have a solution for your pain. I have a siddha mantra;
chant this for one month, then your desire will be fulfilled.” She told them
the mantra and how to follow the mantra, and then disappeared.
The kumarés heard Bhagavaté Paurëamäsé’s advice and became very
pleased. Without anuräga it is not possible to serve and control Kåñëa.
Love is the cost to attain Kåñëa. Following rules and regulations with an
ordinary neglectful mood is not helpful. Where does this anuräga come
from? Therefore Guru-päda-padma is necessary. Gurudeva gives mantra,
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dékñä. Now, Våndä-devé gave all the gopa-kanyäs this mantra and by her
advice they followed this kätyäyané-vrata. After this vrata, she promised
them they would achieve Kåñëa. Therefore they agreed. How could they
protect themselves from mäyä? Therefore they took this mantra. If I
have no guardian, I will go the wrong way. For spiritual life a guide is
necessary, and that person should be very dear and near to us. We must
have a relationship with that person.
Now Våndä-devé gave this mantra to the gopés by the desire of Kåñëa.
Kåñëa inspired her, “If they achieve this anuräga, then they will come
nearby and serve me.” Otherwise without serving with anuräga, one can
perform vaidhé-bhakti for millions of lives without progressing.
Once there was a devotee doing bhajana under a tamarind tree. Närada
Åñi came and the devotee asked him, ‘Närada, Gurudeva, please tell when
I will get siddha, and meet with Lord Näräyaëa.’
“I will go and ask the Lord in Vaikuëöha and come back to tell you.”
He went to Vaikuëöha and asked, “Your bhakta is under the tamarind
tree doing bhajana. When will you bestow your mercy and darshan to
him?”
Lord Näräyaëa said, “For as many leaves are on the tree under which
he is doing bhajana, for that many lives he will have to perform bhajana
before attaining me.
Närada Åñi was disturbed, “How is it possible, when will it be finished?
It is too long.”
Närada Åñi returned and the devotee asked, “What did Lord Näräyaëa
say?”
“This tree has leaves; each leaf represents one of your lives, for as
many leaves are on this tree, you will do bhajana before meeting with the
Lord.”
The devotee began to dance very happily, “Now it is guaranteed.”
He cried and shouted, “Before I had no guarantee, now I have the Lord’s
guarantee!”
As the devotee was dancing in bliss, Lord Näräyaëa flew down from
the sky on the back of Garuòa.
Närada Åñi was surprised and said, “Oh Lord, you have cheated me,
and made me a liar. You said you would come after millions of lives, and
now you came here just now?”
The Lord said, “Närada, before he was doing bhajana without anuräga,
firm faith and earnest desire. Now that he heard My word from you, so
much love, faith and enthusiasm came in his heart, that I was forced to
come immediately. What can I do? I had to appear. His process before was
very slow. When he would cross everything and come to Me? That was a
23
very, very long process. But now he is thinking about me with faith and
running very fast. So how could I neglect him?”
All the vraja-gopés came to Våndävana. Now Bhagavaté Paurëamäsé
came and gave this mantra. She did not tell how to chant the mantra, or
expand very much on the process of the vrata. But this mantra is eternal;
by chanting the mantra, it will give one inspiration of the proper process.
From the first day of the month of märga-çérña, the young sädhana-
siddha vraja-gopés started the vrata. Who was the driver of this vrata? The
sun himself was the chariot. When he arose, he infused all the gopés’ hearts
with strength. They came to the Yamunä before sunrise, and bathed, then
performed the püjä just as the sun was rising.
Before the püjä and bath they joked with each other, telling, “Now
you are doing this vrata, chanting this mantra. Kåñëa will definitely come
and steal you away. He will get married to you.” The other gopé said, “I
am not qualified; you are very beautiful, I know that He likes you. He will
definitely marry you.” The gopés teased each other in this way.
One said, “Kåñëa likes you and will marry you, therefore decorate
yourself nicely. Wear a pretty sari and take care of your body nicely.
Yaçodä Mätä and Nanda Bäbä like you, they will accept you into their
home as their daughter-in-law. You will be Kåñëa’s near and dearest
queen. When your parents hear this news they will be very happy and
give a lot of charity to Nanda and Yaçodä. Kåñëa will be very happy during
the marriage and his friends will be laughing and joking, eating sweets
and playing many games.”
They teased each other to increase their anuräga.
When young boys and girls talk and hear about their friends with
each other, then their anuräga increases.
One gopé said to another, “An astrologer will soon come and arrange a
good auspicious day for your marriage with Kåñëa. Your parents will buy
a nice dress and ornaments for the marriage day. Kåñëa is blackish and
you are golden. At the time of your marriage, you will look like lightning
flashing in the dark raincloud of Kåñëa’s beautiful form. Kåñëa has a
syäma, blackish colour, and you will be like turmeric pasted on His body.”
One gopé said to another, “Your parents will give many presentations
for Kåñëa. Kåñëa likes yellow colour, so they will give him a Pétämbara
dhoté, shirt and turban, and will decorate Him with jewels. After offering,
they will give nice prasädam and tämbüla for Him to eat. He will chew this
tämbüla and His lips will become red and very attractive. His neck will
have a beautiful jewel, His hands will have bangles, and His fingers will
have rings. Before your marriage day, they will smear Kåñëa’s body with
turmeric, mixed with neem leaves and mustard oil. When the auspicious
24
day comes for the marriage, the ceremony place will be decorated with
beautiful flowers. They will make a thick ornament for Kåñëa’s waist.
Kåñëa will wear this on His waist. It will be very heavy, laid with precious
jewels and ornaments. He will feel it is too heavy and tell, “This is not
good for me. These are only stone pieces and heavy. There is no good
fragrance, love and affection there. I can’t carry it. Then he will take it off
and give it back, and will put on delicate and fragrant flower garlands.”
Bhüñaëera bhüñaëa aìga (Caitanya-caritämåta Madhya-lélä 21.105). It
is said that Kåñëa’s body is not beautified by ornaments; rather, Kåñëa
Himself beautifies the ornaments He wears. When ordinary people are
decorated with nice cloth and flowers, their beauty is enhanced, but
Kåñëa’s body needs no external decoration to enhance His beauty.
In Vraja, the Vrajaväsés are not attracted by gold, jewels and ornaments.
The gopés say, “Kåñëa will go for marriage with many friends. Many
relatives will follow behind your weeding chariot and people will throw
flowers as you pass by.”
The sakhés teased each other. One said, “The forest has many flowers;
today I will decorate you to see if Kåñëa comes and accepts you or not. If
he doesn’t come, then your sädhana is not complete. If Kåñëa takes you
in front of everyone, then we will understand the strength of your love.”
Sädhus chant Gäyatré, mantra, and harinäma, but what comes? Their
anger, or many other pictures. Why? This is a test. After chanting, the
mind is not cooled, the senses are not happy, and one is always disturbed
and fights with others. And one is hopeless and not enthusiastic for
anything, then am I chanting mantra? No. What am I doing? There must
be some fault in my practice. It is said in Hindi—
“Peòa, terä näma kyä hai?”
“Phalena paricéyate”
“Tree, what is your name?”
“Look at my fruits, then you will understand.”
Similarly, asking sädhu, “Who are you?”
“Check my fruits, result, then you will understand.” But checking the
result, it is zero. Only negative, there is nothing positive. Why not? We
chant, read, and hear, but do not arrange place and room in our heart for
anything. Everything is done dryly without any love or enthusiasm.
The gopés say, “Kåñëa will come as your bridegroom, but not alone.
He will come with His friends and a big band.”
Then the gopés thought they heard the sound of the musical party
coming from a distance, but then no one came and they became depressed.
Then one gopé said to another, “Oh sakhé, Kåñëa is happy with you,
therefore He has come nearby you to take you away. Just look over there!”
25
When the gopé heard this she fell senseless.
Other sakhés teased, “Kåñëa is coming, if you don’t serve him, then
what is the use of all your austerities? You have no sense. Wake up and
look at yourself. Your body is dirty, your cloth is disarrayed. You are not
singing in waiting for Him. How will you be ready when He comes? You
will enter Kåñëa’s family, so you must be very strong and prepared to
serve.”
In this way, the gopés joked with each other as they dreamt of getting
married to Kåñëa.
Vanamälé Kåñëa knew the condition of the gopés’ hearts. Why did
He not come after the first day of püjä? He knew that the püjä was not
complete. The gopés did not know how to offer everything. It was like a
show of complete surrender, but not real. How can it be real? Anywhere,
at any moment, they would be ready for kåñëa-sevä. If one says, “I am sick
now, I can’t serve you—I can’t do anything.” Then that is not complete
surrender. If Kåñëa came nearby, then nothing would happen. Their
hearts were still not ready.
On the bank of the Yamunä, the gopés were singing. They went
inside the water to bathe. They made the deity of kätyäyané with sand,
worshipped her and then chanted the mantra—
After their püjä was complete, they returned to their homes. They
chanted this mantra continuously, without forgetting it. Why? They had
respect for the mantra given by Gurudeva. If one has relation with the
mantra, then the mantra-devatä will be attached to that person.
How did Kåñëa give darçana to the followers of this vrata? Kåñëa
thought, “It is not possible for me to come and meet with the gopés now.”
Therefore he did not come the first days. When they were suffering too
much, Kåñëa thought, “I will go now.”
Çukadeva Gosvämé told Parékñit Mahäräja in Çrémad-bhägavatam
many tapasvés and brahmarñis did ärädhanä of vraja-räjakumära Yaçodä-
nandana. Later, the result of the ärädhanä came to them. They chanted
mantra, but Kåñëa did not send any bribe. Kåñëa desired to go Himself,
but He waited, “Today, tomorrow, the day after, I will go.” But how would
He go? If they have any attachment to their relatives or any other, Kåñëa
would not accept them, “If I go and sit, and see them in front of Me, but
they may be attached to any other and waiting for their kindness, then
26
they would not understand My value. Therefore if I hide it is good.”
The gopés chanted mantra, offered bhoga, and performed ärati. After
everything was finished, they sat and chanted this mantra. Who is the
mantra-devatä? They chanted mantra with their mind near Kåñëa. They
were never far from him. How can Kåñëa be pleased by chanting mantra?
This mantra is chanted for own self. Like chanting guru-mantra, why will
Guru be happy? At the time of chanting guru-mantra or Kåñëa mantra,
Guru’s çakti, or Kåñëa’s çakti will come. When Guru’s çakti comes, then
I will be able for Guru’s service and when Kåñëa’s çakti comes I will be
able to serve Kåñëa. If we don’t chant mantra, where will their strength
come from? No desire and taste will come. Therefore chanting this mantra
is necessary. In front of Gurudeva one should chant guru-mantra. But
some think, “Serving Gurudeva is enough. What is the need for chanting
mantra?” But without chanting, connection will be lost. It will run only
for some time.
Therefore the gopés got more and more power and strength by chanting
the mantra everyday. They became very strong. Also, their bodies became
young and strong. They were no longer sad and they played and swam
in the water. It was like Kåñëa came in their hearts with the mantra. The
gopés ate very little, but they had no problem.
Kåñëa said, “I am Jagannätha; I will eat the food for all. I will eat
alone, and fulfil the hunger of all.
Now chanting and chanting this mantra, the gopés became very strong.
When one month was going to be complete, by chanting the mantra,
the special mercy of Kåñëa came. The sakhäs were playing with Kåñëa in
the garden and forest, and similarly the sakhés were playing in the water
and on the bank of the Yamunä. The power of Kåñëa had come to them.
Manah träyate iti mantra. Mantra controls the restless mind and
bestows pure energy.
After chanting for one month, on the last day the Vraja kumaris took
their cloth off and went to bathe in the Yamunä. In the early morning,
when it was very dark, earlier they bathed everyday, but today they did
not wear cloth. One month was complete. Why? Kåñëa would come and
give darshan. They would go with Kåñëa. And they could not go with wet
cloth. How could they stand near Kåñëa? Kåñëa would come and choose
one from among the millions. Who would He pick? They thought, “We
will keep our clothes dry.” They had desire, “Kåñëa will see us, our nature,
our body—everything. We will offer everything to Kåñëa.” Like a flower,
its colour and smell. If anyone purchases a flower, they can see the flower
in and out. The gopés did this vrata, they were ready to show how much
love they had balanced.
27
Kåñëa said ‘I will check the gopé’s bhajana.” Kåñëa called His four dear
sakhäs— Sudäma, Däma, Vasudäma and Kiïkiné.
Kåñëa told, “Today I am going to the bank of the Yamunä.”
The sakhäs said, “It is cold. In the winter, we go with the cows at nine;
why are we going in the early morning?”
Kåñëa said, “There is a nice feast there, come with me, there will be
many sweets and fruits.’’
Kåñëa said, “We will meet with nice people. Not yogés, sädhus, or
brahmarñis. No. We will go meet with munis. They are doing austerity. We
will go and meet with them.”
Kåñëa was very clever. With His kumära friends He came to the bank
of the Yamunä.
The kumarés were in the water. The sakhäs smiled and began to laugh.
Kåñëa said, “Stop, be silent! Go and silently steal their clothes and hang
them on the kadamba tree.”
Kåñëa told the sakhäs, “Don’t laugh. The gopés went in the water, they
have no cloth. If you laugh and joke at them, all bad nature will come to
you.” If anyone did wrong, that should not be discussed, or thought of, or
collected. Otherwise this collection will come to me and I will suffer as a
result. If you collect people’s goodness, then you will have a great balance
of goodness and if you collect bad things from morning to evening, then
your balance will be of only badness. Kåñëa told the sakhäs’ “Don’t tease
them. What will you collect by this?
The sakhäs asked, why will you take their cloth and put it on the
kadamba tree?”
Kåñëa said, “The gopés use this cloth, but they neglected it.”
At the time of sädhana, sometimes the sädhaka neglects many things.
They think there is no need of äcamana in the early morning, no need of
tilaka, äcamana; without äcamana, tilaka or äsana, they start guru-mantra.
But they don’t know that by not following the rules and regulations, by
their carelessness, their sädhana will be lost. By carelessness, wrong result
will come. If one carefully follows all rules and regulations then good
result will come. Sometimes while following sädhana-bhakti, many things
are neglected. Therefore one should be very careful in their sädhana.
The gopés chanted mantra and became detached from their bodies.
But they did not think they would be shy naked. Now Kåñëa came and
they were shy. But they were not shy amongst each other naked.
Kåñëa did not give order for them to go naked in the Yamunä. Bhagavaté
Paurëamäsé did not give them order. Sometimes, some people do many
things independently. This is not good. In this chapter, Kåñëa teaches
that we should do our sädhana seriously, without a joking mood. Kåñëa
28
came with the sakhäs, and the sakhäs began to laugh. The sakhäs were
with Kåñëa, not the gopa-kumarés. They followed Kåñëa’s desire. This is
proper. On the other side, the gopés were doing bhajana and worshipping
kätyäyané, but today they went a little distance.
Kåñëa sat on the kadamba tree and started His insults.
Kåñëa said,” Did your parents not teach you any etiquette, do you
know nothing? In the early morning you are chanting mantra, doing
bhajana, tapasyä on the bank of Yamunä, but you left your cloth and went
naked in the water. Who taught you this? Did you never ask your Guru,
or learn anything from your Guru?”
After chanting the mantra for one month, they had no attachment
with the body and renounced everything. They had no attachment. Like
an old person who leaves the body, then if the body is naked, put in a fire,
or in a grave, that person does not watch his body. This body is dead. The
gopés had body, but no relation with their body.
By chanting and chanting the mantra, by this mantra’s power, they
were present with Kåñëa and getting entrance for Kåñëa’s service. By
nicely chanting, desire came for Kåñëa’s service.
Kåñëa was hiding in the kadamba tree out of the gopés sight. Now
Kåñëa began to tease them. He said, “Oh, such wonderful lotuses have
blossomed in the Yamunä.”
The gopés said from the water, “Kåñëa, you stole our cloth. This is not
good, give it back.”
Kåñëa said, “You had no care for your cloth.” “If bhaktas do not care
for anything, I take care of that. This is my service of the devotees. You
forgot to do many things in your bhajana, I saved you from any fault.
Don’t worry. Come and take back your cloth.”
Kåñëa said, “One should be very careful during the performance of
bhajana.”
Like a poor person, when wealth comes, it should not be misused.
If one becomes wealthy, one should not disturb other poor people. One
should not be like a hungry tiger that kills and eats weaker animals.
Doing bhajana, all attachment is finished. Does that mean I should also
leave my cloth and be naked? I may have no desire. But what will other
people think? What mentality will come? They will think, “After chanting
mantra, the gopé’s became mad, crazy.” Will the mantra-devatä be happy
by this?
On top of the kadamba tree, Kåñëa was sitting and looking. Inside
the water it was like many lotuses were blossoming that had grown from
babyhood by the power of their mantra.
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02 Dec 2012
V aiñëavi dékñä is necessary. One is mantramayé upäsanämayé mantra

dékñä—that is the worship of God and His incarnations. This
Vaiñëavi-diksa is necessary for svarüpa-siddhi. Yogamäyä told the vraja-
devés, “I have siddhi in this mantra, therefore I am giving it to you.”
Too much hard labour or austerity is not necessary to chant this mantra.
By chanting this mantra, a lot of çakti will come in your heart, the mantra
devatä will be pleased, and your heart will be even more happy. Why? If I
can’t do anything for the happiness of God, how can I be pleased myself?
The devé told the gopés to chant this mantra. One doesn’t count how much
to chant, this mantra is not limited. You can chant it incessantly. All the
kumarés heard this mantra from devé with deep eagerness.
Bhagavaté Paurëamäsé said, “Without this dékñä, it is not possible to
get the service of and relation with Lord Hari.” Therefore this mantra is
sädhana sampatti, the wealth of spiritual practice. This dékñä is necessary,
and is called Vaiñëavi-diksa.
The gopés chanted this mantra—
Oh Mahämäyä, you take care of everyone in this world, you have
good relation with all. We request and pray to you, please help us. Don’t
make us the followers of your mundane property. Don’t give us greed for
anything mundane. You have many things in this world. But how can one
offer everything for God? If anything comes to me easily, then I think this
is my property. I took birth alone, I brought nothing with me, and I will
go alone, without taking anything. I came in this world, and with your
arrangement, many presentations and gifts come. First, my mother takes
me in her lap, I take her breast milk and love; then father, brothers, and
sisters—all relatives come and offer cloth, ornaments, fruit, gifts, room,
and many other presentations. Then when one is a little young, many
friends come and talk and meet with me, sharing my time. A little later
when I become a youth, my parents have tension, “Where should I give
my child in marriage?”
“Kätyäyané Mahämäye, your business and tradition will always run
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on. But please don’t cheat us. Don’t give anything that I will make relation
with, and lose my time and life. If you give anything, may I be able to offer
that in the service of God. This is my request.”
Otherwise if anything comes, and I accept that, that has mäyä’s
qualities. It has strong power to catch, like an electric line. If you catch it,
you will be stuck and electrocuted. All people are cheated by this mäyä.
“Mohiné mäyä, please give us liberation. Not only for me. May my
parents and family not look at me or disturb me. May they not say, “You
are mine, I am worried about you and will offer you to another.”
And they pray, “Like many animals and dogs are greedy for food, like
when girls come into young age, many boys are greedy, and think, how
can I anyhow attract, cheat and enjoy them.” The gopis prayed, “Please
protect us from this. May we offer our property to only God, and give no
other any share. If one shares, then this body is contaminated. We are
orphans, not strong. Please protect us, and let no other attack and try
to enjoy. If you offer, many demigods will come, many men will come.
Anyhow, by force, trick and cheat, they will take us. Also, my parents
are ready to give me.” Like a family has goats and chickens, the family
takes care of them nicely, giving a lot of food, and the animals eat and
eat; and when they are healthy, twenty kilos or fifty kilos, then the family
calls all relatives and have a music festival, dum, dum, dum, dum, and
then they cut the animal with a sword, cook and distribute it. Similarly, a
daughter or son—when they are a little young, then the family arranges
a festival and invite all their relatives and have a great musical party and
give food, sweets and juice. Why? Today I am offering my daughter or
son. Where? To the slaughterhouse to destroy their life. The family agrees
to this arrangement. The government gives certificate, “I agree also, you
are certified.”
The gopés said, “Please, Mäyä-devé, don’t cheat us; this property will be
reserved for God, Lord Kåñëa. Not any other. Hey Mahämäye, we request
you, please don’t give us nice svarüpa, face, chest and body. May our faces
not shine brightly, attracting others. Hide us. May we be black, dirty,
ugly-pugly, with no nice hair, eyes or body. Then people will not watch
us or look at us with greedy eyes.” They prayed, “How can I chant this
mantra, how can I be continuously near Kåñëa? This is Kåñëa’s property.”
Therefore they didn’t go to school, gurukula, or any other way. They only
stayed in gardens, forest and family, continuously serving. Their Guru
gave this mantra; they now practiced this.
Their Gurudeva told, “Serve for one month. Chant this for one month.
After one month your desire will be fulfilled. You will have no problem.”
After one month, Kåñëa came, and their desire was fulfilled. But if I forget
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the mantra, and leave it, then any other can again come to catch me. This
mantra is siddha mantra; if it came once from Guru, then devotees and
disciples cannot forget this. This will automatically run on. Chant this
guru-mantra.
“Oh Kätyäyané Mahämäye, be pleased with us, don’t send anyone to
disturb us, and illusion all with your Mohiné mäyä so that they don’t look
at us. We have another request, you are the shadow of Yogamäyä, Mahä-
yoginé, please make us mahä-yoginés. This means that we will be engaged,
connected and related to your adhéçvaré—the head of your department,
the head authority. Make our relation with svarüpa-çakti. This is our
request. Please make us mahä-yoginé. We will not be bhoginé, we don’t
pray for other things. Why do we pray to your adhisvari? Nandagopa-
suta, Nanda-nandana will be our beloved, our lover. I am praying, will
he accept or not, will he recommend or not? No. Nandagopa-suta devé.
There is one devé near Nanda-nandana. That devé is the highest, superior
and his near and dearest. She will give permission by your request. Why?
You are Guru. Guru has power, svarüpa-çakti. If Bhagavaté-devé requests,
then svarüpa-çakti Çrématé Rädhäräné will accept and give permission for
Nandagopasutam devé patim me kuru te nama. He will be our pati, meaning,
pälana kartä, our maintainer.
Like it is prayed—
dhana mora nityänanda, pati mora gauracandra,
präëa mora yugala-kiçora
Narottama däsa Öhäkura
Nityänanda Prabhu is my wealth, my Guru, and Gauracandra is pati,
pälana kartä, He is our maintainer, caretaker and authority. Präëa mora
yugala-kiçora, my life and soul, everything is Yugala-kiçora.
The vraja-devés now pray to devé with a humble mood. They don’t
know the prayer, but devé gave the mantra, and then how to pray, and all
instruction was given by inspiration. Not directly. Why? Everyone is not
equal. All have different mood and service tendency.
Every morning the made the deity of devé and brought many things
from their house. What did they arrange? Some fruits, flowers, sweets,
cloth, ornaments and they offered it to devé everyday. Devé directly accepted
everything. Then after devé mantra, they worshiped her and did her ärati.
After giving puñpäïjali and ärati, they sat and chanted this mantra.
While chanting the mantra, they forgot their material body. Earlier,
they continuously chanted Gopäla mantra. Now they got Vaiñëavi dékñä,
which is this mantra. In Çrémad-bhägavatam, Çukadeva Gosvämé did not
give any direct dékñä to Parékñit Mahäräja.
First he told the mantra given to Dhruva by Närada Åñi, “Oà namo
32
bhagavate väsudeväya.” Sometimes he told, “Kåñëäya väsudeväya haraye
paramätmane praëata-kleça-näçäya govindäya namo namaù.” He told many
mantras—Prahläda Mahäräja mantra and many other mantras by which
devotees met with God or attained His service.
Now Çukadeva Gosvämé gave this Vaiñëavi dékñä. How can you enter
Våndävana? Without the permission and mercy of Våndä-devé it is not
possible. Therefore Yogamäyä came directly and gave this Vaiñëavi dékñä-
mantra.
After chanting this mantra, what result came? They became very
happy and proud. They had no more attachment with their family—they
were no longer disturbed. They did not cry or weep. They joked with each
other, “Kåñëa will accept you definitely, you chanted siddha mantra. Kåñëa
is coming now. Decorate your body, dress nicely, wear ornaments; there
will be a nice musical party, the sakhäs will play and dance. One joked
with another. And in this way the month passed by.
On the last day, Kåñëa came with Däma, Vasudama, Sudäma and
Kiìkiëi. These are written in Gopäla-campü. They came and took the
gopés’ cloth. Before, the gopés never left their cloth. Today, why did they?
They left the cloth, and the cloth was flowing here and there in the wind.
The sakhäs brought the cloth to Kåñëa and they stocked them all on the
branches of the banyan tree.
That time it was still dark, but now the sakhäs saw that many girls
were bathing in the Yamunä, like blossoming lotuses, blue, red, white,
golden, rose colour and many other beautiful lotus-like multi-coloured
girls. The sun was slowly rising, and its golden rays lit up the faces of
thousands and millions of the gopés bathing in the water. The water was
cold, but they were playing happily.
Sädhaka does bhajana and chants mantra, then after sometime, great
power will come inside them. Then if they are uncontrolled and misuse
the power, then they will lose everything. Protection is necessary. Like if a
poor man gets a lot of wealth by any business. Before he had no bodyguard
or gatekeeper, but now these helpers are necessary. When he was poor,
he could move anywhere without harm. But now he is Chief Minister,
and bodyguard is necessary. Before the gopés chanted only Gopäla mantra;
they had no Vaiñëavi dékñä. Now after Vaiñëavi dékñä, all power, energy,
taste and strength came. Now, their happiness and gladness came like a
flood, as if direct injection of energy came into them. Why? They had
direct connection. Gurudeva gave us siddha mantra; if anyone devotee
chants, then this power will come. If it is misused, then there is problem.
Before they could not cross anything, but now they were very happy,
pleased and satisfied; they forgot it was winter and the water was cold in
33
the Yamunä. They left their cloth and swam there and showered there,
playing in the water.
Kåñëa thought, “A tutor and teacher is necessary. Without a guide,
they will go the wrong way and problem will come. Softness and sweetness
is very good. Like a tree trunk. People don’t make a hole in the trunk and
cut and eat. But when fruit comes and they are juicy and sweet, then all
are greedy to take the fruits. The mantra çakti came as fruits and now
Kåñëa came and brought four sakhäs to protect.
The gopés saw the sun was rising. They remembered that Bhagavaté
Paurëamäsé had said that Kåñëa would give darshan by the power of the
mantra. They had desire to meet with Kåñëa. Then they thought, “Kåñëa
will definitely come.” They thought to go and quickly get dressed, and
decorate themselves with nice cloth. Kåñëa would come and they would
worship him. Then they looked to the bank and saw no cloth. It was in a
big forest. It was all forest and garden. They looked to the bank and saw
there was no cloth. The sakhäs laughed loudly from the tree. The gopés
said, “Who came here? For one month no one came!” Then they had
some doubt, “Definitely Kåñëa came.” “If Kåñëa came alone, no problem.”
But they thought, “Who is laughing?” They looked here and there and
saw the sakhäs laughing on top of the tree. They looked more closely and
saw Kåñëa there. Then their happiness left and they became very sad.
Kåñëa said, “We came to serve. Someone left their cloth, they did not
save it. When anyone comes back, we will return it. Otherwise a thief may
come and steal it. If the wind blows strongly, the cloth will go in the water
and get wet. Who left the cloth? We don’t know. Maybe it was demigods
or others. Therefore we folded and kept this cloth and will give it back.
This is our duty, responsibility and service.”
The gopis said, “Kåñëa, this is not good for you. Why did you take our
cloth, did your Guru Mahäräja teach you this?”
Kåñëa said, “Did your Guru Mahäräja teach you to leave all cloth on
the bank and swim in the water naked? You have disobeyed the great
and respected Yamunä, and the demigods, the sun and moon. Did your
teacher tell you to do this?”
They teased each other like this.
Now the gopés swam into the deeper water, and said, “We are suffering.
It is very cold; give us back our cloth.”
Kåñëa said, “I don’t know whose is whose. Come and take your
dresses for yourselves.”
Kåñëa now thought, “As long as they have attachment to their body
and nature they cannot come near me. If they come near me, they will
also be influenced by the body. And if they have crossed attachment to the
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body, anger fire, and all desires fires, if they leave everything, then they
can come nearby Me. Like one has no relation with a dead body. I have a
body, but I don’t think this is dead. I think, this is mine; I will be strong; I
have strong attachment. All affection is inside. Therefore this one works.
This is inert, physical, and mortal; not immortal. Like when an electric
wire is connected to a bulb, fridge or any electric appliance, they work,
but when the power goes, the physical instruments don’t work.
Similarly, I have affection and attachment to this body, then the body
works. But if this attachment is cut off, the body will not work. After
sädhana, sädhakas will cut off all connection and attachment to the body.
They will use it like God’s gift. Like a gong, when you play it, sound
comes, but if the hand doesn’t play it, then no sound comes. If you have
too much attachment, it is workable. But if the soul doesn’t touch or look,
then the body is dead. I have this, but time to time I can use it without
attachment. I have the gong. At ärati I use it, then put it down after ärati
with no more attachment. I blow the çäìkha, conch, then put it down.
Similarly, this body should be used time to time for God’s service—this is
okay, but have no attachment.
Sometimes one cleans a brass pot, gold pot or silver pot. One washes
and fills it with water and then drinks it. Similarly, clean and wash this
body and use it for God’s service, then have no attachment. Do not misuse
your body and senses in material enjoyment. If one has attachment with
the body, how can one come to God?
Kåñëa called, “Do you want to meet with me.”
“Yes. But there is some condition. Covered by cloth and dressed by
ornaments, then we will come.”
“No, no more anything. Come directly near me. If you like, then
come. Why is there any condition?” But they did not agree to come.
Kåñëa said, “Yes, why not coming? If you won’t come, then stay in the
water. You will be a water animal, a fish, snake or crocodile—stay there.
And if you come to me, come clean, with no more attachment.” This is the
difference between sädhana and siddhi. Madhväcärya showed two fingers,
çuddhädvaita. This is your desire or God’s desire. This is the fight. Which
way to go?
Kåñëa said, “Forget and leave your desire. Come, I am calling you.
You called me and I came; now you should come to me.”
Then they answered, “Why are you calling us to come naked? Why
are you wearing anything? Why didn’t you come here naked?”
Kåñëa said, “Dress is for everyone, but you left your dress. You left
it, you disobeyed the demigods. I did not leave my dress. You have this
strong attachment; now leave it and come. Before, you left it, now come.”
35
Now this fight began. What did they say? We will hear tomorrow.
04 Dec 2012
F or the month of kätyäyané-vrata the gopés chanted the mantra

bestowed by Bhagavati Paurëamäsé and performed austerity. Kåñëa
came on the last day with His four sakhäs and stole their cloth. Then
He spoke and argued with them. Kåñëa purified them and they became
completely clean, without any attachment to the mind, senses, body, or
any others. Now, they only had desire for Kåñëa to accept them. But when
Kåñëa came and asked them to come forth, they had the idea, “This is
adharma.” Kåñëa taught the meaning of dharma and adharma. The soul is
the part and parcel of the Supreme Soul. The soul is very near and close
to the Supreme Soul, but having turned away from Him, many different
ideas have come. With independent desires, people think the soul should
be shy before the Lord. Sometimes the soul is happy and sometimes sad.
Ultimately, the Supreme Soul has responsibility for taking care of all souls.
Therefore one should not think independently. Kåñëa said, “It is My duty
how to decorate, dress, and keep you. This is My responsibility. But you
don’t understand this. You hope that I will give you your cloth back in the
water. This is not kindness. This is your independent desire. By this desire
you have gone distance to me. Come to me fully surrendered.”
Like the self of the body takes care of its parts without shyness.
Similarly, all souls are the parts and parcels of Kåñëa; therefore Kåñëa
knows how to protect, decorate and keep all souls.
Kåñëa said to the gopés, “You took birth in religious families. If you
follow good etiquette and principles, then you will never be disturbed.
You did wrong, then immediately punishment came; now you should
carefully maintain your life. Never go the wrong way.”
If anyone does sädhana, and then gets siddhé, they should not be
proud; they should not forget their own Gurudeva or mantra. Then they
will not have protection. When false pride comes, then they will go the
wrong way without any protection. When the gopés’ vrata was complete,
they became light-hearted and forgot the mantra and vrata they had
performed. It is dangerous to think that I am perfect and have no need
any more for mantra, shelter, puja; they thought, “I got all siddhi.”
Kåñëa came by His mercy and stole the gopés’ cloth. Then when they
36
were in the water, they deeply chanted this mantra. Then by the mantra’s
potency they forgot all their bodily attachment.
The sakhäs teased the girls, but Kåñëa said, “This is not good, if
anyone does wrong, and you repeat and remind them, this is very bad. If
someone did wrong, you should never repeat this. They already suffered,
now you are taunting and teasing them, this is not good. The kumärés are
not naked. If you look at them like that, this is your fault. This thinking is
your fault and you will go the wrong way. They are very small kids, two
or three years old. Small babies don’t know if they are naked or wearing
cloth. But senior authorities, if they think this is bad, then they suffer by
their ***bad mentality.”
The sakhäs became very shy and offered praëäma to Kåñëa. Kåñëa
taught all the sakhäs as well as the vraja-devés.
Without any condition Kåñëa gave the gopés a boon. He said, “After
one year I will call you and you will come to Me. I am your good friend
and will help you.”
Kåñëa came on the last day of the gopés’ vrata. A short while afterwards,
Çrématé Rädhäräné and the sakhés came. When Kåñëa gave back the
clothes to the vraja-kumärés and they had no more attachment to their
bodies, then the nitya-siddha gopés, under guidance of Çrématé Rädhäräné,
Lalitä and Viçäkhä, all came. The sädhana-siddha gopés met with Çrématé
Rädhäräné and they received Her bless and mercy, and made relationship
and followed Her footsteps.
The sädhana-siddhas made relation with the nitya-siddha vraja-devés.
Then every day in the morning, they did not worship kätyäyané, they
worshipped Lord Kåñëa. They made Kåñëa’s Deity and offered puñpäïjali
and chanted mantra. How did they worship? They cooked something,
made flower garlands, and in groups they went to Çrématé Rädhäräné.
Under the guidance of Çrématé Rädhäräné they went to Nandagräma where
they cleaned, swept, and served. They learned how to cook many nice
sweets and other preparations from Çrématé Rädhäräné. They also made
beautiful outfits for Kåñëa.
The gopés waited for one year. Day and night the kumärés thought of
Kåñëa and served Him continuously with their mind and body. They did
not go out of Vraja-maëòala. They served under the guidance of the vraja-
devés. With their eyes they did not watch any other face or shape, and with
their ears did not hear any other’s melody and tone. With their feet they
never left Vraja. They continuously followed the rules and regulations of
the gopés. But they worshipped in secret, not showing their püjä to anyone.
Madhukaëöha asked, “Dear brother Snigdhakaëöha, please tell me,
for one month the vraja-devés worshipped devé with much paraphernalia.
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Why did they stop, and what happened afterwards?”
Snigdhakaëöha answered, “The kumärés worshipped devé for the
attainment of anuräga and relation with Kåñëa. By her mercy they
achieved great love and strength, and from that time they were connected
to Kåñëa and were ready to serve Him continuously. The nitya-siddha
vraja-devés took care of the sädhana-siddhas, helping them and teaching
them everything.”
Madhukaëöha then asked, “The gopés were attached to Kåñëa, but
Gargamuni arranged their marriage with other boys. Then did they go
distance to Kåñëa?”
Snigdhakaëöha said, “No, they were chaste and honest and had
relation only with Kåñëa. They never went distance to Kåñëa. Våñabhänu
Mahäräja and Nanda Mahäräja were arranging the marriage of Rädhäräné
and Kåñëa. But Gargamuni came and said, “Don’t give Kåñëa in marriage
now, he has not gone to gurukula and has no Brahmin thread. You should
wait. Promise not to marry Kåñëa.”
All the gopés were scared hearing this.
Snigdhakaëöha said, “There is no need to show marriage relation
externally. Kåñëa accepted them and they accepted Kåñëa. They had
relation heart to heart. They can’t come out of Kåñëa’s heart and Kåñëa
can’t come out of their heart. Anytime they think of Kåñëa, they bring
Kåñëa in their heart and play with Him there and embrace Him there—
then they are very happy and pleased. Anytime Kåñëa thought of them,
they came near Kåñëa. How did they come? Did they carry their physical
bodies? No need. Internal relation and connection is very sweet and
tasteful. Kåñëa never forget them and they never forgot Kåñëa. They had
no other relation or attachment with any other person. They did not share
themselves with others.
Madhukaëöha asked, “Rädhäräné and the gopés went to other’s homes.
How is this possible?”
Snigdhakaëöha said, “Just as a person goes to a shop and buys some
item, but is not related with the shopkeeper, only takes what is necessary
and brings its back to his house and family. Also, the shopkeeper makes
many things and sells many sweets, but has no relation with those who he
gives sweets for; he is only cooking for business purpose. Doing anything
externally is so-called, but internally the vraja-devés were never distance
to Kåñëa. Outside they acted according to the etiquette of their families.
Although they stayed a little distance from Kåñëa, they had heartfelt
love for Him. And how did they stay distance? Kåñëa sent them. Kåñëa
arranged their marriage ceremony. He actually married everyone Himself.
Then when the sakhäs went back to their houses, they went and asked
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Kåñëa, “How did these gopés come in our homes?”
Kåñëa said, “You are very sick from being in the mouth of the snake
demon and you need treatment to get well. To help you, I sent the gopés.
They are respected. They are the expansions of Bhagavaté Paurëamäsé.
Worship and respect them. They will help you. Don’t think they are your
own property.”
The sakhäs never addressed, looked at, or touched the gopés. They
respected them. Also, the sakhäs were so busy playing with Kåñëa,
absorbed in sakhya-rasa, that they had no desire for anything else. The
sakhés stayed at a distance, but from there they continuously did all
programs for Kåñëa’s service. They became more and more greedy to serve
Kåñëa with tasteful arrangements.
Kåñëa said, “Lakñmé stays on My chest in a gold line, but she is very
restless and goes near her followers and disciples, and gives boons. She
goes wherever she is worshipped and called. But the vraja-devés never
leave My heart for a moment; and I never leave them.”
Therefore he tested the gopés. One day He played the flute. He called,
“Please come, I am waiting for you.” At midnight, without thinking of
the consequences, the gopés fearlessly came to meet with Kåñëa. Then they
danced, played, sung and served Kåñëa the complete night, which lasted
as long as the night of Brahmä.
The vraja-devés love for Kåñëa is natural. In this world one has
friendship for some time, and if at a distance, one will be disturbed,
“You left me, I am not yours, you are not mine.” But the gopés had no
disturbance due to distance from Kåñëa. “Anywhere you are, or I are,
You are mine, and I am yours.” We should have this fixed determination.
“No matter what, I will not lose my love or relationship. This is fixed.
Whether in the ocean, on top of a mountain, in the plains, or far away—
no problem. You are mine.”
Therefore Mahäprabhu tells
äçliñya vä päda-ratäà pinañöu mäm
adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präëa-näthas tu sa eva näparaù
“You are not the property of any other. You are mine.” The vraja-
devés had this faith. They felt, “In front of me You may like any other; but
You are mine, and I am Yours—this is the truth.”
They always drink this nectar of faith, and therefore never have any
difficulty. This is their great fortune.
If Kåñëa has relation with anyone, and they have faith in Kåñëa, then
39
the sakhés are very happy, “Oh, you like my Kåñëa. Kåñëa is also your lover.
Oh, very good. I will also help you. I will be your servant and follower.”
If anyone has jealousy and envy, they like their own nature—they are
not nearby Kåñëa. If one is nearby Kåñëa there is no more jealousy. Like
Yaçodä Mätä. All tell Kåñëa is their own son, and she is pleased. Even the
cows think, “Kåñëa is my son.” Yaçodä Mätä has no problem; she thinks,
“All like my son.”
Similarly, the vraja-gopés have no jealousy. Why does Çrématé
Rädhäräné show mäna and disturbance? She thinks, “I am unqualified,
Kåñëa doesn’t like me, he likes others. I am very small and foolish. All
others are qualified. How can Kåñëa be pleased?” Rädhäräné thinks of Her
lacking. This is Her tånäd api sunicena mood. One who is truly very high
thinks he is very low.
Sometimes Kåñëa called and played with them and then again left
them.
For ten years He stayed in Vraja Bhümi and then went to Mathurä and
Dvärakä. Did the vraja-gopés forget Kåñëa after a long time of separation?
No. This was not possible. Did they not serve? They continuously served
Kåñëa. They were never distant to him. They did not like anything else.
Many things came to them—Uddhava came, Baladeva came, many other
came. But they did not like anything. In the end, Uddhava saw that all the
gopés’ hearts had the playing place of Kåñëa. Kåñëa never went distance to
Kåñëa. Externally He showed He was far away, but how could He leave
their hearts.
The gopés say, “You try to run away from us, but how can You? We
have arrested You in our hearts.”
This is called true relation.
In Våndävana it was summer season after the spring. There, all seasons
have all types of flowers and fruits, and they use all these to serve Kåñëa.
In the summer they paste sandal and smear it on Kåñëa’s body so that the
sun never disturbs him.
Meaning, the sun will come and touch Kåñëa and try to make
relation with Kåñëa also. Kåñëa dresses with very little cloth—no shoes,
no umbrella, no shirt. Then the sun will always embrace Kåñëa. The gopés
say, “No, this is not good. He heats you, but has no service tendency. The
sun has no sweet mood, he is not soft. He is very hard and hot.”
Sandal is very soft, sweet, has a good smell, and is very cooling.
Therefore the vraja-gopés rub this sandal on a stone and smear the
paste on Kåñëa’s body. This is like they have gone and embraced Kåñëa
themselves in the form of the candana, which is a golden colour. Then no
other person can come to make relation with Kåñëa. In the summer, the
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gopés were busy in service of Kåñëa, and protecting Him.
When the vasanta season came, they arranged kuïjas and holé-lélä.
They collected all types of flower pollens and smeared it on Kåñëa’s body.
Was this to cool? No. Kåñëa would get more strength and energy. In all
seasons, they collected anything good and used it for the service of Kåñëa.
Now how were the gopés more qualified? They went to the farms,
fields, gardens, and the bank of Govardhana and collected minerals there.
They used the minerals to decorate the body of Kåñëa.
Everyday they dressed and decorated Kåñëa with nice flowers. When?
Kåñëa went with the cows in the forest; they arranged kuïja kuöéras there.
They gave Kåñëa sweet preparations. Kåñëa has priya-narma sakhäs. Kåñëa
orders them, “Today, take care of the cows, I am coming shortly.” When
He went to the gopés, some sakhäs were also present. The sakhés wear
dress of sakhäs. With the sakhäs’ uniforms they go with Kåñëa everywhere
and ordinary people could not understand.
The priya-narma sakhäs and sakhés are like non-different. The sakhés
are with Nanda, Yaçodä, the cows, and Kåñëa, and they move in the dress
of sakhäs.
Like in the time of Caitanya Mahäprabhu, all His associates were
gents; there were no ladies.
Kåñëa is in Vraja-maëòala, and there are many groups and parties.
Many parties are Çrématé Rädhäräné’s. She changes the dress and uniform
of sakhés and sends them in the roles of sakhäs to serve Kåñëa.
The sakhäs know how to sing nice songs from the säma-veda. The
sakhés learned the songs of the Vedas, and nicely sing to cool the mind of
Kåñëa.
In the spring season, the sakhés start a nice yajïa. What sacrifice?
They sit and start holé lélä.
Now it is ärati time.
41
05 Dec 2012
B y the causeless mercy of Guru-päda-padma and the rüpänuga

Vaiñëavas we are present in Våndävana-dhäma, under the shelter
of Våndä-devé, in the time of kätyäyané-vrata, trying to follow the desire
of Çréla Gurudeva.
Çréla Kavi Karëapura Gosvämé composed Änanda-våndävana-campü.
He explains therein: The çruticari, upaniçadcari, vedacari and all sädhana-
siddha åñis and maharñis took birth in Vraja-maëòala, in the homes of gopas
and gopés. They were now two or three years of age. In Vraja-maëòala, all
have love for Nanda-nandana Kåñëa. The parents go to Nanda-bhavana
every day with some respectful presentation to offer for Kåñëa. The
mothers offer butter, fruits, laddus, sandesh, and other preparations.
And they bring some of Kåñëa’s remnants to their home and give to their
cows, children and family. They know that any day the cows take Kåñëa’s
remnants, they will give a lot of milk. If a cow gives one litre generally,
on the day she takes Kåñëa’s remnants, she will give ten litres, and it will
smell very nice and be extra thick and rich.
When their husbands or children take this Kåñëa adharämåta, then
they become cool, peaceful and very pleased. They all have Kåñëa darshan
lälasä. Daily they go to see Kåñëa, and they take back Kåñëa’s footdust
and adharämåta. They smear this vraja-raja on their bodies and in their
household. Sometimes they put Kåñëa’s footdust on a tree or creeper and
the trees get new life and become full of flowers and fruits. If the Vrajaväsés
don’t go one day for Kåñëa’s darshan, then they feel very sad and suffer in
separation.
In the early morning all mothers and others go in a group to Nanda-
bhavan, while singing the pastimes of Kåñëa. They offer many preparations
to Yaçodä Mätä. And they hide something extra and give it directly to
Kåñëa when He comes out. Kåñëa is very greedy. He goes to the laps of all
mothers and catches their shoulders and says, “Oh mother, what did you
bring for Me? Where are you hiding it?” He checks this side and that, in
front and back. When they give He is very happy and says, “You also taste
this, it is very sweet.”
Kåñëa performs these pastimes, when He sits in their lap and takes
their gifts, they can never forget His love and affection. God himself, the
Supreme Soul, Paramätmä, Parameçvara, Parabrahma, is now playing with
all the mothers in Vraja-maëòala. How much they are lucky! They bring
something back and give their kids; their kids eat, dance and play in bliss.
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Every day in the early morning the kids hear their mothers sing Kåñëa’s
pastimes while cooking. Sometimes the mothers cook sweet pakoòas,
mohan-bhoga, halavä, or fried foods, and they take these for Kåñëa. The
gopés were very young kids. They would tell their mother, “I will also go.”
“No, it is very far,” their mothers reply, “How can you walk there in
the early morning? Stay here.”
But every day the mothers go. The gopés now had desire to go. But
their age was only two, two and a half or three. And their mothers said,
“You can’t go. How can I carry you all the way?”
“I will walk.”
“No, it is a long journey.”
The Vrajaväsés residences are all a little distance from Nandagäon.
But every day the Vrajaväsés come. They have no trouble. If they have
nothing else to bring, they bring very clean and pure water. In the night,
there is sometimes a lot of fog. The Vrajaväsés put down a clean white
cotton cloth on top of the grass. The complete night, the cloth soaks up
the dew and fog. That water is very clean and nice. The Vrajaväsés squeeze
out the water and use it. If you cook with that water, you will understand
the amazing taste of the food. Other water is not as good. When it rains,
the Vrajaväsés put cloth up to catch water and let it drain down into a big
pot. Anyhow, the mothers daily collect water and put it at night in a clay
pot. Then they cover the pot with a thin cloth and place flowers like rose,
jasmine, rajanigandhä and gandharäja on top of the cloth, and then place
another cloth on top, and all night the flower’s fragrance is absorbed by
the water. In the morning the water is fragrant and healthy to drink and
bathe with.
Daily the mothers take this water and sweets, honey, juice, butter,
and many things for Kåñëa. When they come back they bring and give
the maïjarés and sakhés some prasäda. The gopés are very small children at
that time. But they have relation with that mahä-prasäda, and hear Kåñëa’s
pastimes, and they become very greedy for relation with Him.
One day, some of the baby girls sat and talked while their mothers
were gone. They saw that their mothers had made a deity of Gopäla with
clay. Now the gopés played with that deity. While playing, they asked, “Are
you my friend? Give an answer. You are Gopäla, Kåñëa, Nanda-nandana,
Yaçodä-nandana, I like you, why don’t you talk and play with us?”
Then they cry, “Oh, you don’t like us. How can we go near you?”
They played with the deities for one month. The gopés collected some
flowers, sweets, and food, and said, “Oh, I don’t feed you, therefore you
don’t talk with me. You are hungry, therefore you are not talking.” Like
babies naturally like to play with dolls as part of their nature. The gopés
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told, “If you don’t take yourself, then I will feed you.” The gopés took
sweets and gave them in Gopäla’s mouth. Daily they played with Kåñëa’s
deity. One day they cried, “You’re not talking or playing with us. We like
you, but you are not accepting us, then we are very disturbed.” Then
they beat their chests and heads and cried out, “Gopäla doesn’t like us.
My parents take you many things and you eat that, but you don’t take
anything from us.”
They dressed and gave Him nice garland, sandalwood, scents, and
many things they collect from outside. And in many groups they sit and
worship Gopäla. They are playing, not worshipping. They don’t know
paraphernalia or mantra, they only know, “You are Gopäla, Nanda-
nandana.” Why? Past lives they had sukåti—for millions of years they
chanted this mantra and were munis, åñis, khandarñis. Now they had taken
birth in Vraja-maëòala, and their natural inclination to serve was manifest
there.
Many babies are born and take play guns and shoot them; many take
stones and throw them; and many wrestle and fight. But the baby gopés
only chanted the names of Nanda-nandana and played with His Deity.
One day this Gopäla smiled and took their loveful food. At first they
did not cook anything. Their mothers cooked and took for Kåñëa, and
anything that was extra in the room, they collected and gave to Kåñëa, and
then one day Kåñëa ate from them. That day they were very happy—they
embraced and kissed Kåñëa, and talked with Him. Was this a dream, their
imagination, or reality?
If anyone has love and affection with Kåñëa and His deities, there are
millions of examples how Kåñëa appears there and accepts the offerings
of His devotees.
After He accepted, the gopés made a close relation with Him. Early every
morning they first bathed, wore fresh cloth, and decorated themselves,
putting käjala on their eyes and so forth; and when their parents had
left home, and there was no one in the house, they made a nice seat with
flowers and put the Deity of Gopäla there. All the gopés in different groups
and places arranged Deities of Gopäla and worshipped Him.
Like in the time of Caitanya Mahäprabhu, Gopäla Bhaööa had Rädhä-
ramaëa, Sanätana Gosvämé had Mädana-mohana, Rüpa Gosvämé Prabhu
had Govindadeva, and Madhu Paëòita had Gopinätha. There are also
many other Deities of Kåñëa, such as Rädhä-känta, Rädhä-vallabha,
Våndävana-candra and Rädhä-Çyämasundara. All the vraja-devés have
their own worshipful deities and have a relationship with their beloved.
They worship Him by offering foodstuffs, dresses; and they meet, talk,
and have good relation with Him.
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Now the sädhana-siddha gopés played with their beloved Kåñëa in
His Deity form. One day, in the early morning, Kåñëa was playing with
the sakhäs and He ran and ran and came there. He saw in many groups
the gopés were dancing, playing, offering and singing. Kåñëa saw from a
distance and was amazed. They were offering bhoga to Him. He thought,
“Who are they? They have nice svarüpa, figure, and they are very happy,
dancing and playing and worshipping, but who are they worshipping?
Then He came nearby and saw the gopés gathered in many groups.
He came closer to see who they were worshipping, and saw, “This is my
deity! They are worshipping me!” But Kåñëa knows everything; He is
antaryämé. He has all knowledge; He is not in ignorance. Still, today He
was surprised, “How did they make my Deity! They decorated me and
gave nice eye ointment and a crown made of flowers, and offered me
laddus, and many other sweets and savouries. Now I understand why I
am not hungry or thirsty when my mother tries to feed me. She gives me,
but I can’t eat anything because they worship and feed me so much here;
therefore I am not hungry.”
Today, Paramätmä Parameçvara was surprised. He saw that in each
group there is another Gopäla, and the gopés fed Him by hand and the
Deity ate their offering, and then everything came in Kåñëa’s mouth.
Kåñëa stood there and was surprised, “How is their love!”
With mantra this is not possible. This is called svärasiké-upäsanä.
Mantra upäsanä is performed with mantras, and may be dry and
formal. But svärasiké means sva-rasiké. Sva means one’s own, and rasa is
desire, sweetness or love. This sweetness, rasa—Kåñëa tastes and drinks.
If you don’t have any transcendental love, rasa, then you will certainly
have jaòa-rasa. Then you will collect something and think, “When shall I
meet my lover? Where is my lover waiting? I will give her this gift and she
will be very happy.” This is jaòa-rasa. If one crosses this mundane taste
of mäyä, then in the spiritual realm, all love Kåñëa, and offer their love to
Kåñëa. Kåñëa will accept whatever they offer. He promised.
patraà puñpaà phalaà toyaà
yo me bhaktyä prayacchati
tad ahaà bhakty-upahåtam
açnämi prayatätmanaù
By love, if you offer Me anything, I will definitely accept it.
Today Kåñëa watched the gopés’ process, and was surprised, “Who
taught them this?”
Kåñëa was there with the sakhäs and said, “Look at this, how is their
good etiquette! They are just baby kids, but they made a nice dress and
45
are decorating deities of me!” Then many other sakhés came and brought
drinks they had made with honey and other ingredients. They gave these
drinks to the lips of Kåñëa Himself, forgetting who is Kåñëa’s Deity and
who is Kåñëa Himself. They came and gave them directly in Kåñëa’s
mouth. He was surprised and took their offerings given with love.
If you go to Maìgala giri, in South India, there is a Nåsiàhadeva
temple, where the Deity of Nåsiàhadeva that accepts the offerings of His
devotees, especially drinks. If you offer a hundred litres of a drink like,
lemon, guòa and black pepper to him, then a Brahmin priest will come
with a big conch, and he will give the drink to Nåsiàhadeva. Nåsiàhadeva
drinks and drinks. He will take fifty or sixty litres and then his head will
shake, as if to say, “No more, no more.” Then a sound will come, like
yawning, and then some of the drink returns out of His mouth. Then the
brahmin stops pouring. If you see, you will understand. The brahmins
take what is left over and mix it with what came out of his mouth, and
then they distribute it.
The baby gopés gave foodstuffs to Kåñëa. Kåñëa ate and thought, “I
will take and give them back something. Should I take from my mouth
and give them, or give something else.”
Kåñëa thought, “What is good?”
dadäti pratigåhëäti
guhyam äkhyäti påcchati
bhuìkte bhojayate caiva
ñaò-vidhaà préti-lakñaëam
Upadeçamåta Verse 4
“Offering pure devotees items in accordance with their requirements,
accepting remnant items given by pure devotees, revealing to devotees
one’s confidential realisations concerning bhajana, inquiring from them
about their confidential realisations, eating with great love the prasäda
remnants given by devotees and lovingly feeding them prasäda – these
are the six symptoms of loving association with devotees.”
God takes and then He gives something back also. This is the rule of
love.
Kåñëa thought, “Their plate has many things, but if I give from there
they won’t take. Better I give My direct remnants.”
Kåñëa is on one side, and on one side there is His deity, and the sakhäs
are nearby watching the fun.
Kåñëa took from the plate and gave to Çrédäma, Sudäma, Däma,
Vasudäma, Kiìkini, Labaìga, Arjuna, Pippali, Madhumaìgala,
Bhadrasena, and the other sakhäs with Him. They ate and could never
46
forget the wonderful taste unavailable in even Vaikuëöha.
The gopés’ heartfelt love is very sweet and tasteful. That is called
madhura-rasa.
If you think the taste of honey or rasagullas are sweet, you have no
understanding of the transcendental taste. Nothing in this world has even
a shred of the sweetness of Vraja. If anyone offers something to God with
love, God accepts that, and then this is called rasa.
Kåñëa is raso vai sah. He is waiting for that love. Kåñëa took that
love today and gave something back to the gopés. Then they danced in
joy. In millions of lives they had never tasted something so sweet and
fragrant. Their love was natural and habitual. Since millions of years they
had practiced to attain Kåñëa. Now they took birth in Vraja-maëòala, in
cowherd families, and their parents taught them from the beginning how
to serve Kåñëa. They were not naughty or restless. From the beginning,
while in their mothers’ laps, they studied how to serve and they took
Kåñëa’s prasäda. Then their life was successful.
Kavi Karëapura Gosvämé said, “I took birth near my mother. My
mother carried me a thousand kilometres all the way to Jagannätha Puré.
I saw Caitanya Mahäprabhu there as a child. Caitanya Mahäprabhu said
to me, “Chant Hare Kåñëa!” But I did not chant. Then Mahäprabhu said,
“I gave this advice to people all over the world and they all followed, but
this boy alone doesn’t follow!”
Svarüpa Dämodara said, “You gave this boy dékñä, he accepted this
mantra as his dékñä, so how can he say it in front of all? You are his Guru
and everything.”
Then his mother put Kavi Karëapura Gosvämé near Mahäprabhu’s
feet and he sucked on the toes of Mahäprabhu.
Kavi Karëapura Gosvämé said, “From the day I sucked Mahäprabhu’s
toes, that nectar came in my heart and I forgot everything. I only
remembered Vraja-maëòala, the vraja-devés and vraja-lélä. I had relation
with that service and without that, I do not know anything more. This is
my paraphernalia, service, duty, object, subject and everything. Without
this, I can’t understand anything else.
Now, Kavi Karëapura Gosvämé told, “That precious nectar cannot
be found in millions of lives. I received that by the mercy of Çivänanda
Sena and my mother.” Çivänanda Sena always served Nityänanda Prabhu.
Nityänanda Prabhu is always very peaceful; never angry. But one day in
the afternoon, on the way to Jagannätha Puré, it was late and prasädam had
not been arranged yet, and Çivänanda Sena came back late from paying a
toll, and upon seeing him, Nityänanda Prabhu kicked him in the chest.
He had so much love and relation with Çivänanda Sena as Çivänanda Sena
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helped all jévas. He would yearly escort all the devotees to Jagannätha Puré
to see Mahäprabhu at the time of ratha-yäträ and cäturmäsya. One year a
dog came. At the river crossing, the boatman said, “I can’t let the dog cross
the river.” Then Çivänanda sena gave double to get the dog across. Daily
he gave the dog prasädam. One day he came and the dog wasn’t there.
He asked, “Where is the dog?”
“No one gave it prasädam, then he disappeared.” someone said.
When the party reached Jagannätha Puré and went to see Mahäprabhu,
they saw the dog sitting in front of Mahäprabhu. Mahäprabhu was eating
coconut pieces and would throw pieces of His prasäda, and say, “Kåñëa
Kåñëa bole.”
Then the dog chanted and danced. Soon after, the dog left his body
and attained the spiritual abode. The relation between God and His
followers is very deep.
Çivänanda Sena would serve anyone who had any desire for relation
or service of Mahäprabhu or Nityänanda Prabhu.
When Kavi Karëapura Gosvämé was a child, he sucked the toes of
Mahäprabhu and then gained all transcendental knowledge. Then he
composed beautiful prayers in Sanskrit.
Then he wrote Änanda-våndävana-campü and many other books
describing kåñëa-lélä. He drinks this rasa, therefore he has knowledge of
it. We all drink mundane rasa, therefore we have mundane knowledge,
no spiritual knowledge.
This nectar comes only through Kåñëa’s adharämåta. The followers of
God, the associates of God, have this nectar and can distribute it.
Now, the maïjarés offered Kåñëa direct service.
Kåñëa played for a while there and then went back. From that day
the gopés’ hearts were broken, they could not remain peaceful. They were
restless and thought, “What have we lost?” They went and thought of His
svarüpa.
They went and helped their mothers cook, to learn how to wash, how
to dress, how to clean the room. They made a nice seat and program.
Mothers asked, “Why did you arrange a seat?”
“My iñöa is here. My worshipable master will come.”
“Who is your master?”
“My authority, guardian.”
They did not tell anything; this is very secret and hidden. You can’t
take it out. If you take it out then there is a problem. Like camphor, or
scent; if you open, it will go out.
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Similarly, you have relation with God, you saw a dream of God, or
Guru-päda-padma, then don’t tell anyone, otherwise this will be like
simple, and cheap, and ordinary.
Now, the gopés did not tell. Kåñëa came, gave darshan and ate. He
sat there, danced and played, and was in a happy mood. They could not
forget that svarüpa. Daily they waited for his darshan. The mothers went
to Nanda-bhavana, or to bathe in the Yamunä, and the fathers went out
and ploughed or cultivated the fields. Then the gopés went to a secret
place group by group; sometimes to the Yamunä, or forest and gardens.
Mothers thought, “They are small babies, only playing.”
But they dressed very nicely. Daily they learned how to make flower
garlands and other services. They told their mother, “Don’t cook, we will
cook.”
“How do you know how to cook?”
The mothers left and they cooked very nicely.
The mothers later returned and said, “Your pakoòäs are very tasty.
You made such a nice chutney, capätis, baòä, dosä, and many other things.
Who taught you all these preparations?”
Çrématé Rädhäräné, in Varsänä, with her sakhés and maïjarés, did this
sevä Herself.
How is this possible? Çréla Gurudeva told, “If anyone came in this
temple such as young boys, they did not know anything, they never
went to the kitchen. But if Gurudeva told them to go and they started,
than the first day, who gave them knowledge? Gurudeva said, “No need,
Mahäprabhu and the vraja-devés give great mercy if anyone tries.” Many
western people come from foreign countries. At home they eat by buying
things from restaurants and shops, and heating it in the microwave or
oven. So who taught them now? This is spiritual power. But people
have no idea. With that sevä learnt they open hotels and restaurants for
business. But they don’t know they learned everything by the causeless
mercy of Kåñëa and Rädhäräné. If this is used for guru-sevä and God’s
service then this will be perfect.
The gopés cooked in the morning. First they woke and bathed in the
Yamunä. With clean cloth they go in the kitchen and wash, clean and
arrange a seat and flower decorations.
The mothers were surprised, “Everyday, anywhere they go, they give
a seat. For who? Who comes?”
The gopés said, “You don’t know. We see, eat and then go.”
Therefore this prasäda is tasteful. If He doesn’t come, then everything
is useless.
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When sleeping, they arranged a nice bed, with flower decorations on
their right.
The mothers asked, “For who are you giving this bed, flowers and
incense?”
They did not tell. This is very secret.
While sleeping, or awake, they were always absorbed in Kåñëa and
engaged in His service. This is called sneha and praëaya.
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd
ekätmänäv api bhuvi purä deha-bhedaà gatau tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam
Caitanya-caritämåta, Ädi-lélä 1.5
Due to this praëaya vidyä, sneha, affection, they can’t forget Kåñëa for
one moment.
Kavi Karëapura Gosvämé said, “Now, the gopés became a little more
young. Their mothers were surprised, “They are very small kids, like three,
but look at them; they look like ten or eleven. They are healthy, strong,
and have nice long hair.” Then their parents thought, “Now, definitely,
we should arrange their marriage, otherwise it is not good. These girls are
becoming young and healthy very quickly. Otherwise people will insult
and the etiquette of our dynasty will be broken.”
When the gopés heard they would be married, they began to cry and
told each other, “My parents are discussing to give me in marriage. This
is not possible.”
All had already offered everything for Kåñëa. Therefore it is told,
çyämasundara çikhaëòa çekhara
smera häsa muralé-manohara
rädhikä-rasika mäà kåpä-nidhe
sva-priyä-caraëa-kiìkaréà kuru
Viööhaläcärya
I will be your small and small servant to servant, your kiìkaré. The
däsé of your priyä, Rädhäräné.
They had strong desire for this. Therefore they thought, “Where
should we go? Who will we tell? My parents have become very strong;
tomorrow or the day after they will give us in marriage and throw us
away, then we will lose everything. This is very dangerous.
“Oh, this is very painful!”
What to do?
They thought and suffered in worry. Today they did not worship
Kåñëa, they did not offer bhoga, bathe, dress, and stayed awake without
50
being able to sleep.
Their parents asked, “What is the problem? Why did you not cook?
Why didn’t you bathe and dress?”
They gave no answer.
Why? Their parents are against; they can’t understand. Ordinary
world, people, think, “My children are young; I will give them in
marriage.” This is a very sweet and tasteful program.
But they did not understand the hearts of the gopés. The gopés told,
“Don’t think about us; don’t arrange our marriage.” But their parents
could not hear.
Why? Now the gopés fasted for one month Also, they did not dress or
bathe. They were thinking only of Kåñëa in separation and became skinny
and black. Like skeletons, their bodies had nothing, only like bones. They
were continuously chanting mantra, therefore their life had not left. Their
parents asked them their trouble, but they gave no answer. At that time
they were very disturbed.
Next their parents went to Bhagavaté Paurëamäsé. She said, “Yes, I
will try to help them, I will go and ask them their trouble. I will arrange a
solution, don’t worry.”
The vraja-devés had been suffering for a long time. Kåñëa Himself was
also suffering. For a long time the gopés did not invite, call or worship,
and gave no more love and affection; therefore Kåñëa was also suffering.
Tomorrow we will hear what happened next.
06 Dec 2012
Y esterday we heard that the vraja-kumärés were disturbed, suffering

and had great tension. Why? Their families were arranging their
marriage ceremonies and were offering them to others. Then they would
be divided and contaminated. This life is very useful. If once, one comes
into asat säìga, bad association, then everything will be lost. It is not
possible to bring one back from bad association and to clean one and offer
again.
The gopés had this knowledge. After millions of years of austerity,
they offered themselves to God. They did not want to offer themselves
to any other. If any paraphernalia is first offered to anyone else besides
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God—that is not pure.
mädhava, bahuta minati kori toya, dei tulasé tila,
deho samarpinu, doyä jäni nä chäòabi moya
Çré Vidyäpati
With Tulasé I offer my body to God. Is this good? Should I offer the
senses and mind? Offer the soul. This is the property of God. If I steal
this and cheat and misuse it; take it away from God, then the soul is
contaminated. How can I offer that and use it for God? The gopés were
performing austerity for this. But now they came to Vraja-maëòala and
were afraid; people also had desire to share this property. It was not
reserved. There was no other help for protection. Then they were very
sad.
Like when a flower blossoms, there is no guarantee where it will go.
When a fruit is ripe, who will take it and where it will go—there is no
guarantee. The gopés were thinking and became very sad. Their parents
were talking and trying to make relation with any others. They were
trying to help, they thought, but their desire and the vraja-devés’ desire
was different. Their parents, mostly their mothers, aunts and others said,
“Why aren’t you eating properly? Why are you not bathing or dressing
properly? What is your trouble? What austerity are you performing? Are
you worshipping Umä, Lakñmé, Brahma—who are you doing austerity
for? Who gave you this advice? Please tell us. Now you are young kids;
this is not the right age for doing upäsanä. Is this mantra and Guru right?”
If Guru is bona-fide, then mantra is bona-fide. Mantras are present in
çästra, but who has siddhi with that mantra and who has relation with the
mantra devatä, and who has completely offered themselves to the mantra’s
devatä—that person is real guardian and Guru.
The gopés’ mothers requested them to eat and sleep properly, but they
did not hear. They did not sleep in their beds, anyhow they passed the
night. Then they woke very early; then in the early morning they went to
the Yamunä.
Before, they had collected flowers, made garlands, and cooked
directly, and the family was very happy. But now they did no more. Why?
Their heart had this great pain. They all went to the bank of the Yamunä
and sat there crying.
On the other side, earlier, Kåñëa would wake in the early morning and
come at three thirty to all the gopés’ houses in Vraja-maëòala. He went to
this house and then the others. He moved and ate many preparations of
the gopés. He collected and gave to the sakhäs as well. Now everything was
dry in Vraja Bhümi.
The mothers were also disturbed. They had love for Kåñëa; they
52
call and invite Kåñëa to come to their home, but now their house has
some problem. They have daughters, and their daughters are disturbed.
Therefore their minds were also not pleased. Around one month had
passed without Kåñëa coming. Then they were more disturbed. They
thought to go for Kåñëa’s darshan, but something kept them back.
Kåñëa was also sad now and did not eat or sleep well. Yaçodä Mätä
called Paurëamäsé, and said, “O Bhagavaté, Kåñëa has not eaten or slept
for like a month; he doesn’t play or talk with us. He is very disturbed.
What is His sickness? Please help Him.”
Paurëamäsé said, “There is no problem, but, there is one condition.
Kåñëa daily goes to the forest with the sakhäs. You give Him dry foods;
you cook and send many preparations to the forest with your servants. By
the time He eats this it is old and cold. Kåñëa eats with His friends in the
afternoon at one or two, and you cook in the early morning.”
Yaçodä Mätä said, “I have no desire to send Kåñëa in the forest with
the cows and calves. I have many servants that can go; if He doesn’t go it
is better.”
“No, He must go, it is good for Him. If He stays at home His condition
will become worse. But in the afternoon, Kåñëa should eat fresh food. You
give Kåñëa food in the morning and He eats in the afternoon—this is not
healthy for Him.”
“What should I do? What is necessary?”
“You should send some servants to the forest in the afternoon—they
will help prepare fresh food there.”
Then Paurëamäsé changed the subject, “The vraja-devés, maïjarés and
gopés come daily to Nanda-bhavana. Are they coming or not now?”
Yaçodä Mätä said, “No.”
“Why not? Have you inquired?”
“No.”
“If Kåñëa has no friends, and Kåñëa is alone, then how will He be
happy?”
Yaçodä Mätä thought, “Yes, when the gopés and maïjarés come in the
early morning, they cook many preparations and then Kåñëa eats very
well according to His choice. But for a long time they haven’t come.”
Yaçodä Mätä said, “I will go and find out today.”
She sent news, “Why aren’t the gopés coming?”
Their parents told, “They are very disturbed. They don’t go here and
there; they only weep and are gloomy all day and night.”
Then Yaçodä Mätä understood the problem. She went near the
maïjarés and asked, “Why are your disturbed? Why don’t you come to
my house anymore?”
53
The gopés said, “Our parents desire to send us out of Vraja-maëòala.
We have desire not to leave. We would rather come to your house and
become permanent servants there.”
Yaçodä Mätä said, “Don’t worry, you should come and cook at my
house in the mornings and then return to your homes.”
The gopés were a little pacified and Yaçodä Mätä left. Then the gopés
went and met with Paurëamäsé-devé. She said, “Now I will arrange a good
program that will be permanent.”
Then the girls came on the bank of the Yamunä. The time was right
after cäturmäsya. Bhagavaté Paurëamäsé appeared and told them, “I have
a siddha mantra. I will give you this mantra; chant it for one month. By
chanting this mantra, all your desires will be fulfilled and you will never
be sad. This is permanent. No more disturbance or trouble will come. Eat
once, but only haviñyänna.”
Haviñyänna means—one cooks grains and eats them only with a little
salt.
Bhagavaté Paurëamäsé told them, “Don’t massage your bodies with
oil, or use soap, or dress nicely. Live very simply for one month—don’t
wash your hair, and so forth. Eat once a day. Sleep on the ground, not on
any wooden bed, and wear white dresses. Follow this vrata carefully and
chant the mantra I give.”
Then daily in the early morning, the gopés came to the bank of the
Yamunä in many groups. They took bath in their wet clothes before the
sun rose. While bathing, they prayed to Yamunä-devé, “Oh Yamunä, you
are very famous in Vraja-maëòala. You appeared in Vraja-maëòala to fulfil
the desires of all. If anyone offers you respect and has faith in you, then
you fulfil their desires. We are bathing in your waters; you are the near
and dearest sakhé of Kåñëa. Kåñëa bathes in your water and you completely
embrace, kiss and serve Him. Your body mixes with His; you have very
sweet friendship. You are not distant to Him. We take shelter of you and
offer ourselves to your lotus feet. May you also enter our body and clean
and purify it.”
This is very pure and sweet help. Gaìgä, Yamunä, Godävaré, Käveré,
Täpti, Narmadä, Sindhu—God Himself arranges all holy rivers to help
people in this world. By drinking water, people’s thirst goes. But the body
has many types of heat and anarthas. How can these leave? Therefore the
holy rivers are present. Like mothers bathe their own children, similarly,
Gaìgä, Yamunä and other holy rivers wash the heat and anarthas of the
living entities.
The gopés bathed in Kälindé Yamunä’s rasa and were nourished.
First they bathed and prayed to Yamunä and worshipped her, then
54
sat on her bank. They became very pleased. It was very cold in the winter
season, but they had no trouble.
Yamunä-devé is the daughter of the Sun-God. Yamaräja and Yamunä
are brother and sister. Both are helpful. If anyone takes shelter of Yamunä-
devé then Yamaräja will not disturb them. He will not enter them in his
registry for entrance into hell.
Kåñëa is very happy with one who takes shelter of Yamunä-devé.
Yamunä is the near and dearest of Kåñëa. Kåñëa is pleased because Yamunä-
devé gives all good qualities.
Now the vraja-devés were ready to begin their worship. They did not
know the process of worship. Then by the inspiration of Yamunä-devé,
they made a deity with the sand. First they cleaned the area, sweeping and
washing it with water. Then they quickly made deities and gave äsana,
äcamana, pädya, arghya, puñpäïjali and offered bhoga. Then in groups,
they chanted this mantra. How did they do püjä?
They made sand deities and it was as if the Deity appeared Herself and
was manifest there. First, every morning, they prayed, “O Devé, Kätyäyané,
Maha-yoginé, Adhéçvaré, please appear here. Hear our request. Then take
us with you nearby Kåñëa.” Therefore svagätam, svagätam, svägatam—
they prayed with this address very politely and with a humble mood. They
decorated the area with beautiful flowers and gave an äsana. Then they
made the area fragrant with incense and perfumes.
They gave many offerings and said, “Please accept this Devé; you are
respected. Please offer our presentation to the lotus feet of Kåñëa, and
bestow the association of Kåñëa upon us. May Kåñëa’s family be our life
and soul. May we make sweet relation with Kåñëa. Therefore we pray to
you, please accept our argya.”
They said, “Next we offer you äcamana, washing your hands and face
with sweet water. Please give us the chance to wash Kåñëa’s face, and
allow us to kiss Kåñëa. Therefore make us qualified. Bring us near Kåñëa.”
They don’t only offer äcamana, water. Then the gopés say, “We are
offering pure butter, ghee, yogurt, sugar and honey—madhuparka. Take
this madhuparka Devé. Offer this sweet thing to Kåñëa. May Kåñëa take it
and be pleased.”
The gopés thought, “Kåñëa will definitely take this and be pleased.”
Giving madhuparka means making relationship. This is like a ring
ceremony. First marriage engagement is symbolised by this madhuparka.
If any young girl gives some food or drink with her own hand to a boy,
then this is like making an engagement with him. So this is ring ceremony,
this will be on your hand and you will continuously be with it. This is
prema-rasa; this is the meaning of madhuparka.
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Then they gave äcamana and took nice oil and a paste, with a good
smelling perfume mixed in and they massaged the body of the devé.
They said “Devé, please take this oil and offer it to Kåñëa, and massage
it onto the body of Kåñëa. Give us a chance that we may be able to go and
offer this to Kåñëa. His body is very soft and we will smear it on Him.”
The gopés thought, “Kåñëa’s body is very soft. If we go with thousands
of hands and massage Kåñëa, how can He tolerate this?
Then they give gandha to cool Kåñëa’s body.
Now it is time for ärati. We will hear more tomorrow.
07 Dec 2012
B y the causeless mercy of Guru-päda-padma and the rüpänuga

Vaiñëava äcäryas, we are present in Våndävana-dhäma, nearby the
lotus feet of Våndä-devé.
It is very rare that any person is following this kätyäyané-vrata. Why?
No one likes. They have desire for the mundane, or they desire to go to
Vaikuëöha, or Goloka, and they have desire for sakhya, däsya, or vätsalya-
rasa. Then they don’t follow this vrata. And many have desire for Goloka
rädhä-kåñëa-lélä, svakéya-lélä. They also don’t follow this vrata. Crossing
everything and entering parakéya-rasa, and only having desire for relation
with Kåñëa in mädhurya-rasa as a maidservant of Çrémati Rädhäräné is
very rare.
While following the vrata, every morning, the gopés worshipped devé
according to the instruction of Bhagavaté Paurëamäsé.
They gave pädya, arghya, äcamana and then madhuparka. Madhuparka
means the mixture of ghee, yogurt, honey and sugar. They say, “Devé,
offer this to Kåñëa. You have relation with Kåñëa, therefore Kåñëa will
drink and taste this sweet madhuparka; then He will accept us also. Then
Kåñëa will definitely call us, and kiss us or accept us.”
Thereafter, they gave äcamana, and then sesame oil and many pastes
to massage the body with.
If anyone worships any powerful person, the qualities and power of
that person will come to one. By this oil massage of Kåñëa, one’s other
desires, attachment and attraction will be cut off, Kåñëa’s goodness and
qualities will come, and one’s body, mind and soul will be very happy
56
and qualified. This is a very sweet process to quickly get benefit and
benediction. Then all sadness, worry and other problems will all go away.
They then arranged water mixed in camphor. Camphor not only cools
the body, it cleans and makes the body very smooth and fine. If the body
has any heat, exhaustion or weakness, mixing camphor oil in water and
bathing with it is very helpful. Then the gopés offered this pure camphor
in water and gave rose in Yamunä water. They said, “Devé, please offer this
to Kåñëa, then this water will touch Kåñëa and come back as His prasäda
and be very helpful for us.”
Then they gave ornaments, a sari and jewellery. They said, “This cloth
is Kåñëa’s; if you offer it to Him and He gives it back, then we will wear it
and mäyä will never affect us, and other persons’ desires will not disturb
us.” Therefore they offered this cloth.
Then they offered anklebells, bangles, cüòämaëi, jewels, and so forth,
and decorated devé. They said, “Hey Devé, may you offer these ornaments
to decorate Kåñëa. May our eyes cross beyond mäyä and be able to see
Kåñëa, and we become absorbed in Kåñëa’s beauty and never be attracted
to any other thing.”
Then they pasted sandal, mixed kastüré and karpura, and smeared on
the body of devé. “May this fragrance be smeared on the body of Kåñëa.
Kåñëa will take this fragrant candana and will understand who offered it
and where it came from.” Kåñëa’s mercy, kindness and bless, that person’s
heart will be very wonderful and only goodness will come from there, no
bad idea or doubt will grow in the heart. Offering this fragrance, the heart
will be very pure. No darkness will remain in the heart.
Then they offered flowers such as jasmine, rose and lotus to Devé’s
feet and made a crown for Her head. They said, “Please take these flowers
and offer them to Kåñëa and decorate His body.”
Then they gave incense and ghee lamp, “Please accept this fragrant
incense, and make us bright, our hearts clean and fragrant, and with this
we can worship and serve Kåñëa.”
Offering incense means, our colour will be bright, light and fair, and
we will be ready to serve Kåñëa.
With pure ghee, they arranged a ghee lamp and offered it, “Devé,
take this and give to Kåñëa. Kåñëa wears kaustubha-maëi; similarly, we
will watch Kåñëa’s face and body with this light. This light is helpful for
everyone. Therefore please accept this.”
Then they offered sweets, naivedya, rice, sweet-rice, salty preparations,
munga dal, coconut, fruits, malapuras, kacoris, laddus, and many other
things. They prayed, “Please accept this, and make our body, mind and
soul naivedya for Kåñëa.”
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Then they chanted the mantra—
kätyäyané mahä-mäye
It means, “He kätyäyané, he mahämäye, he mahä-yoginé, he adhéçvaré,
we offer you praëäma. Give us the fruit that Nanda-nandana will be our
beloved and there will no share of us for any other.”
The procedure of this mantra is written. This mantra should be chanted
peacefully and quietly. It should not be chanted loudly, as a shout. When
doing this japa, one offers äcamana and tämbüla to devé. Cardamom,
tämbüla and camphor are there. Be pleased and give us blessings.
He mahämäye, he Devé, this world is yours, and has many things. But
people take birth and then with their choice, they steal things and hide
them and tell, “This is my property. Everything is mine.” Anything that
comes near them, they take and reserve it carefully and never want to give
share to anyone. These objects of mäyä have strong affection; by touching
that, you will be related to it. One piece of cloth, wood, land or property—
anything that comes to one, by touching or looking at it, you become
attached. Like a pen, pencil, cloth, bag, asana—anything you have, if you
touch it, catch it, then touching it means you think, “It is my property. I
will never give a share to anyone.”
Méyate anayä iti mäyä.
“That which can be used to measure or that which can be measured is
mäyä.”
We came alone and go alone. Everything is mäyä in this world.
They offered praëäma, “Kätyäyané mahämäye, mohiné mäyä, please
forgive and protect us. In this world, may we not make more relationship
with anything. May we have no attachment. If we are attached, then we
will think of that 24 hours a day; and have no time for other things. We
will always think of that and be engaged there. He mahämäye, we pray to
you for this protection.”
“He kätyäyané, he mahämäye. Two things. Kätyäyané Devé, you are the
expansion of Mahämäyä. You are everywhere as Candé, Kälé, Bhairavé—
you are famous with many names. Your mäyä is very strong. If anyone
touches any of your property, they become related with that and the
qualities of that thing—sättvika, räjasika and tämasika, come to one, and
one can never cross your mäyä. They become arrested and engaged there
and can never come out. Please make us the followers of Mahä-yoginé.
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Yoginé means, anything that comes, I will offer everything for God’s
service. This is yoga. Then one is neutral and no longer in mäyä. Anything
that comes in return is called prasädam. Mäyä is not present there. Then
one will be a yoginé. He adhéçvaré, the great master and authority, We
offer praëäma for Her. May She give bless of Nanda-gopa-sutam-devé.
Near Nanda-nandana is one Devé; She is Çrématé Rädhäräné. May She give
blessings to us, then we can attain permanent relation with Kåñëa. Kåñëa
will be our husband, or lover.
Now they started ärati and then offered praëäma. While chanting this
mantra they directly were present near devé. They started ärati and said,
‘Båhaspati, Indra, Mahädeva, or any other demigods cannot cross you. We
pray to you, please cut our attraction and attachment, and help us cross
your mäyä. If you don’t help, we can’t cross beyond your country, state
and universe. We can’t go beyond, to Yogamäyä, without your mercy.
Without your permission, we can’t cross. We have this body and are
arrested and attached to this body. This is also your gift. You have some
special power. If anyone likes to go for God’s service, then you are helpful;
you arrange all program so that we can cross and can cut our attachment.
You give satisfaction, nourishment and peace.
Now they prayed to Devé, “How can we be pleased and cross your
boundary i.e. relation to the body and mind, and from them, we can
cross beyond to the soul and get svarüpa-siddhi and then vastu-siddhi,
meaning, permanent service of Kåñëa—not only for one day and then
coming back. Give parä-vidyä, transcendental knowledge, and bhakti—
this is permanent. Otherwise one day your mercy and bless, and the next
day if we lose everything this is not proper. First give mukti.”
agre haya mukti, tabe sarva-bandha-näça
tabe se haite päre çré kåñëera däsa
Caitanya-bhägavat, Madhya-lélä 17.104
First mukti, liberation, is necessary. Then when I am clean, with no
attachment or attraction, then I can serve Kåñëa.
One day rich people come and arrange a big feast and the next day they
don’t even give water or a scrap of bread—nothing. They say, “Yesterday I
gave a big feast; where will it come from everyday?”
Devé, this is your mercy; people are cheated by this. One day they
attend a program and the next day there is nothing. One day they wake
early and chant Gäyatré and offer nice bhoga and then next day they run
and hide in their beds, sleeping with no energy. One time they go to the
holy dhäma and to holy rivers and then for their complete life they never
remember or follow God.
One day one chants 64 rounds harinäma, and after this, they cannot
59
chant any harinäma, they have no taste. One day they doily do kértana
and then do no kértana, and hear no hari-kathä and perform no program.
Therefore they prayed, “Devé kätyäyané, devé mahämäye. Do not
involve us in your programs.” Her program means sleep, eat, drink, and
recreation—this is her program. This is all habitual since millions of lives.
“Mäyä-Devé, please stop your program; let it no more affect us. No
we desire to attend the eternal program. Give us parä-vidyä and bhakti-
yoga. Don’t give us the bondage of wealth, health, prestigious family, and
so forth. We don’t desire this. He Mätä, he Devé, please give us mukti and
your mercifully glance, then we will become mahä-yoginé and will follow
Yogamäyä. Being present near Yogamäyä, she will give us chance for the
service of her adhéçvaré.
“He Devé, all auspiciousness is with you, therefore give us some good
qualities. You are supreme Vaisnavi; if anyone has desire for Kåñëa’s
service, you give chance. With this hope of Kåñëa’s service, we offer
praëäma to you.
“We have desire to make relationship with Nanda-nandana. Therefore
help us.”
The vraja-gopés worshipped Devé like this and afterwards, when
püjä was complete and ärati was finished, they chanted this mantra, did
parikramä and then prayed to her. Then they gave visarjana, offering
Devé’s deity in the Yamunä, and went back home. On the way home, they
sat in some places and did saìkértana of Kåñëa’s pastimes.
The gopés were greatly fortunate and their goodness and good qualities
increased day by day. How to worship? Which mantras to chant? What to
pray? Step by step, newer and newer inspiration and mood came to them.
By taking a shower, the body and mind are cooled and one gets healthy.
If one puts soap in cloth, the cloth can be made clean by being washed.
Similarly, by worshipping Devé, all anarthas and bad desires are cleaned
by Devé. Then one has space for good moods. Then all help comes to
inspire what is necessary to do next.
Mahä Lakñmé was with Lord Näräyaëa for millions of years; if anyone
worshipped her, she is very restless. Cancala Lakñmé.
The vraja-gopés said, “Please Devé, give us strength, we are worshipping
you. We don’t want that later we will be glad and everyone will respect
and worship us. We don’t want to be like Mahä Lakñmé, who goes to help
her followers when they worship and pray for her help. Don’t give us that
mood. Otherwise, we will not be able to serve Kåñëa or be near Kåñëa; we
will go near other persons to serve them.”
Then Devé appeared and gave a boon, “I am very pleased. Kåñëa will
come and give you darshan. Don’t wait only for His darshan, pray for His
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service.”
Mahä Lakñmé continuously serves the Lord. She prayed to Kåñëa,
“How can I come near You in the body of a gopé?” But Kåñëa did not
accept her. He kept Her at a distance.
Devé told, “When Kåñëa appears, don’t ask for opulence, wealth,
health or anything else. Always pray to Kåñëa for His service only, then
your vrata will be successful and your desire will be fulfilled. Otherwise
asking for anything else, he will give that and then reject you and never
come back.”
Devé taught the gopés this and then disappeared.
The gopés were very pleased with their boon and began to dance and
play. They had faith that Kåñëa would come. They thought to quickly
bathe in the water and be ready for Kåñëa’s arrival. They thought, “Kåñëa
will come and we will wear dry cloth to see Him.” Daily they went in the
water with their cloths and performed worship of the Devé in wet cloths,
but today they left their clothes on the Yamunä’s bank, thinking, “How
can we meet with Kåñëa in wet cloth?”
08 Dec 2012
B efore, we heard that in Çrémad-bhägavatam, Çukadeva Gosvämé

described to Mahäräja Parékñit how the sädhana-siddha gopés
followed this kätyäyané-vrata. Without sädhana one can’t get siddhi. The
followers of this vrata are very rare. Everyone cannot follow. They have
no aim and object and don’t like any matter. Then how can they follow?
On the other side, all know that poison destroys. Some like poison, if so,
what can you do? If they want they can take and those who don’t want,
they won’t take. There are no rules and regulations or ban to take poison
or not. If anyone likes he can follow this vrata. Mostly, 99% say that this
vrata is unnecessary and there is no need to follow. But who gave them
any order to follow? No one gave order to follow this. These rules and
regulations are not for all. This is by one’s own desire and choice. If they
want to take poison by their choice, what can you do? In this world,
many people are independent. They desire to take poison and commit
suicide. Then they take this poison. If anyone follows kätyäyané-vrata,
and dies, what is your problem and tension, why are you suffering and
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giving announcement that following this is wrong? This is not your
program. If anyone wants to cross mäyä, to take the poison that will
destroy his relation with mäyä—this is not your problem. If anyone
jumps in a well, he will die, but what is your headache?
Çukadeva Gosvämé told about the gopés’ position and how they
followed kätyäyané-vrata. The gopés were disturbed and worried about
their future. Then they followed this vrata with the faith that Kåñëa
would accept them. Kåñëa will never neglect us. Bhagavaté Paurëamäsé
gave guarantee, “By chanting this siddha mantra, Kåñëa will accept you
and will never hate, neglect or kick you. Kåñëa will come and give you
darshan and accept you.”
Now on the order of Paurëamäsé they followed this mantra and
were not afraid. Their parents were arranging their marriage, but they
were not disturbed. Others were disturbed that they were following, but
the vraja-gopés were tension free. Why? The Devé promised that Kåñëa
would come, accept and protect them and always be with them.
After one month Kåñëa came with His four sakhäs to help Him.
Kåñëa came and tested what the gopés liked. Did they have attachment
with their body and senses and nature, did they have relation with
anything? Kåñëa checked. Then Kåñëa gave them back their cloth. This
means, new dress. That dress will not disturb them. Now we wear dress,
where was this made? From Påthivé Devé, this is the gift of a mother.
If cotton, then sättvika, if plastic, räjasika, and if leather, tämasika.
People wear plastic or silk, they are räjasika. Pant, suit, coat, they are
tämasika. Why? They are always tight and embracing one. This is like
a lover always embracing and kissing me from everywhere. Here is
tie, there is suit, boot, coat, pant—all tight, like 24 hours embracing.
Therefore sädhus and sannyäsés do not wear machine sewed tight cloth.
They wear open, loose, cotton cloth. Then it is sättvika. Also, they don’t
wear tämasika things such as leather, leather shoes, and leather skin, or
ashes and other bad perfumes. If those qualities are with us, we will be
disturbed. Kåñëa said, “Wear anything. How? Give me everything first.”
Then I will make it nirguëa and give you back. Then you will wear it and
touch it, and always remember me.
Like Uddhava prayed to Kåñëa, “You are leaving now Kåñëa. I will
remain in this world; how can I cross mäyä?”
tvayopabhukta-srag-gandha
väso-’laìkära-carcitäù
ucchiñöa-bhojino däsäs
tava mäyäà jayema hi
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Before, I took your remnants—remnant dress, mälä, ate your
remnants, and wore your prasäda-candana. I took only your Prasad. Now
you will not be here, then what should I do?
Krsna said, “My Deity and Myself are non-different. Manifest and
install and worship my Deity. I am present there. My bhaktas’ heart has
My deity. Worship and follow my bhaktas. I am there.”
Then Kåñëa told the gopés, “Now follow the nitya-siddha vraja-devés.
Stay under their guidance, take their prasädi cloth and prasäda and
follow everything under their guidance.”
Anything done independently has no nectar, flow, bless, power
and strength. And under guidance is änuküla anuçélana, it will run on
continuously. Therefore do everything continuously under guidance.
Kåñëa gave cloth and they wore this and automatically their nature
changed.
Therefore when we joined the temple, Gurudeva gave cloth to the
brahmacärés. First this was offered to the lotus feet of Mahäprabhu,
Rädhä Kåñëa, and then to Gurudeva’s lotus feet. Then a brahmacäré is
safe and under guidance.
But now there are no rules. Going to the market and taking anything
and wearing it—this is very tämasika. I like my own choice; this is called
intoxication. Gurudeva gives shoes worth one rupee, but I collect ten
rupees to buy nice shoes. Once a brahmacäré told Gurudeva, “One rupee
shoes will only last for a few months and expensive shoes will last many
years.”
Çréla Gurudeva forbade the brahmacäré from buying expensive
shoes even if it was more economic in the long run, because it was the
brahmacäré’s own choice and would increase his attachment to mäyä.
Anything I take by my own choice increases illusion.
yat karoñi yad açnäsi
yaj juhoñi dadäsi yat
yat tapasyasi kaunteya
tat kuruñva mad-arpaëam
Kåñëa said, “After you do something, then you offer it to me—this is
not good. You are doer, independent, and offering at the end. This is not
so bad, but not so good. First offer, then take. This is called prasäda.”
prasäde sarva-duùkhänäà
hänir asyopajäyate
prasanna-cetaso hy äçu
buddhiù paryavatiñöhate
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By taking this prasäda, sarva-duùkhänäà—all types of sadness will
be eliminated. What is the cause of my suffering? I am independent and
distance to my beloved master and authority. If I am near my guardian
under guidance, then any result that comes, they will check what is good
or bad. Like before a mother gives food to babies, she first checks, “Is it
good or bad?” Similarly, a guardian checks, “Is it good or bad? To give or
not to give?”
One mother had two sons. One son she gave butter, laòòu, cake,
bread and jelly. The other son came and she pasted neem and gave him
neem juice with other bitter ingredients.
The son was disturbed; this was very bitter. She forcefully gave
in his mouth. He said, “Dear mother, you are not a mother, you are a
witch. I am not your son. You give your son laòòu, butter, malapura and
give me this bitter black juice?”
She said, “You don’t understand, you have big worms in your
stomach, like snakes, therefore you can’t digest anything and you are
skinny and foolish; you have no good brain or memory; therefore neem
juice is necessary. Then you will be strong. All bacteria will die and you
will be clean.”
But the son had no faith. After sometime being given the medicine
by force, he understood the kindness of his mother. She gave him back
new life.
Similarly, Kåñëa said, “Gopés, before, you chanted gopäla-mantra
for millions of prayers; now you took birth in Vraja-maëòala in the
homes of gopés, but now you are scared. Your parents will give you in
marriage and you will go distance to Me. But do you have no faith in
Me? You have no faith I will protect? You think your cloth will protect
you? You have not surrendered. You think that your strong austerity and
willpower will save you? You are afraid.”
Why are people afraid? The only cause is that they are independent.
If one is surrendered to God, or God’s associates, or Guru-päda-padma,
Vaiñëavas, then there is no fear. I have guardian, I am there. They
know what is good and bad for me. To teach this, Kåñëa sent Bhagavaté
Paurëamäsé, Guru. She gave mantra, then after chanting the mantra, God
himself came and gave svarüpa-siddhi.
This body is not you, this mind is not you, this subtle or gross body
is not you. You are the soul. How can the soul get svarüpa, the soul’s
body and service? Now take shelter of the nitya-siddha, eternal followers
of God. Take shelter of a Divine Master. They will protect you, save you,
teach you and make you qualified. Then you will understand everything.
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If you have no relation with nitya-siddhas, then life-to-life one may
chant, read, write and follow the limbs of bhakti, but you will never
understand reality; the real position. You will never cross mäyä.
What is mäyä? Méyate anayä iti mäyä.
Anything I think is mine is not truth. It is not mine. This is called
mäyä.
What is mine? I forget this. This body is not mine. This is a gift only
for training or business. Now I am too much attached to this body and
think about it day and night. I can’t control this and use it 24 hours for
God’s service; this body controls me and makes me a slave.
agre haya mukti, tabe sarva-bandha-näça
tabe se haite päre çré kåñëera däsa
Caitanya-bhägavat, Madhya-lélä 17.104
First get liberation from this body and mind--subtle body, then you
will be pure and clean and then you will be the servant of God. Now you
are the servant of your body and senses, the subtle body, mind.
Anything they give inspiration, this is right. Good. The senses tell,
“If you don’t eat you will be weak.” Hunger is a demon attacking you.
If you tolerate it, a little later your hunger will decrease. Then wait and
drink some water. When the body is a little cool then take prasäda. If
you eat at first hunger, it will be like a battle-place and nothing will
properly digest. We are slaves of our bodies. Kåñëa tests, “Do you have
attachment to your body?” He said, “You jumped in the Yamunä, now I
said to come to me, but you have no desire; you are shy. You think this
body is covered by cloth, but how can cloth cover your desire—your
desire is naked, it can’t be covered. If one has desire to enjoy, how can
this be covered with cloth? If this is finished and you are clean, then you
are truly protected.
Now, Kåñëa taught by His speech and cut the gopés attachment to
their body and mind. He gave liberation and then entrance to Vraja-
maëòala, for relation with the nitya-siddha vraja-devés.
This is sädhana.
If no one has desire for this, why are they following this vrata? Why
are they praying to Bhagavaté Paurëamäsé, and to Nanda-gopa-sutam
Devé.
Does Çréla Jéva Gosvämé have no knowledge of what is appropriate
to write? All are more qualified now than Çukadeva Gosvämé? Why
did Çukadeva Gosvämé explain this pastime in Çrémad-bhägavatam? Do
people think Çukadeva Gosvämé is very small and has no understanding
and that he taught wrong things in the Çrémad-bhägavatam?
çrémad-bhägavataà pramäëam amalaà premä pumartho mahän
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Mahäprabhu said, “The Çrémad-bhägavatam is the amala puräëa,
spotless puräëa.” Mahäprabhu gave everyone order to follow the
Çrémad-bhägavatam. And there he gave indication, Ramyä käcid upäsanä.
Anything the vraja-devés do—this is right and perfect. If we don’t
follow this, we go for instructions from others. If you say this vrata
is improper, then was Çukadeva Gosvämé wrong to describe it. Why
did Çréla Viçvanätha Cakravarté Öhäkura write to follow the line of the
gopis? Are the äcäryas and guru-varga wrong? Why did they not cut this
pastime out from the Çrémad-bhägavatam? Why is this chapter there in
the Çrémad-bhägavatam? Why did Kavi Karëapura Gosvämé write this is
Änanda-våndävana-campü and Çréla Jéva Gosvämé in Gopäla-campü.
Everyone’s standards are different. Kaniñtha, madhyama and uttama-
adhikärés have different stages.
Calves drink mother’s milk. New born children drink mother’s milk,
and easily digestible food. They don’t eat grains. Then will one never eat
grains? In old age, they drink only liquid milk, or easy food. Position,
stage, standard, category and classification are all divided. Slowly you
should go step by step.
But what is Mahäprabhu’s desire and instruction?
ramyä käcid upäsanä vraja-vadhü vargeëa yä kalpitä
This is not written by me. I did not tell this. This is not my proposal.
This is Mahäprabhu’s matam idam, his doctrine and line.
What did the vraja-devés follow? Which line did they go in? This is
my aim and object. If I am not qualified today, I will not follow, but this
is my goal. I will slowly progress and cross and then stay with sädhana-
siddhas, then with their mercy, I will try to follow svarüpa-siddha bhakti.
Otherwise complete life I only go for karma-miçrä bhakti, or for
äropa-siddha bhakti, this is not our path of progress. We must try for
progress again and again. What? How can I be the servant to servant to
servant to servant of the vraja-devés?
pädäbjayos tava vinä vara däsyam eva
nänyat kadäpi samaye kila devé yäce
säkhyäya te mama namo ‘stu namo ‘stu nityaà
däsyäya te mama raso ‘stu raso ‘stu satyam
Viläpa-kusumäïjali
The Gosvämés prayed, “I don’t want sakhé post, make me your
servant.
Kiìkarinäm, maïjarinäm, dasänam, dasénäm. Give me the smallest
post. If I am not greedy for this, then where am I? I am very far back.
Now äcäryas, gosvämés arrange all programs time to time for the progress
66
of the sädhakas. Cäturmäsya, Guru-pürëimä, Vyäsa-püjä. Some say this or
that. Many persons tell, “This is not guru-püjä. Guru-püjä will be on the
birthday of Guru.”
Mahäprabhu told, “Äñäòha-pürëimä is vyäsa-püjä.”
Çréla Gurudeva started this and many were against him, they said,
“He started a new program? Where did this guru-püjä come from? This
is not good.”
Çréla Gurudeva told very strongly, “Äñäòha pürëimä, the appearance
day of Vyasadeva, all Guru’s püjä will be there included, in one place.”
Therefore he started this guru-püjä. This ran in the time of Mahäprabhu,
then stopped. People said, “Mäyävädés follow this.”
Çréla Gurudeva said, “This is not mäyävädism, this is the line of
Mahäprabhu and Vyäsadeva. Worshipping Vyäsadeva is the worship of
Guru.”
Now there are many äcäryas. Each society has forty-fifty äcäryas.
Then every day will be the birthday of an Äcärya and anyone who
doesn’t follow this worship, they will say, “You are against, you are not
worshipping my Guru Mahäräja, not respecting Vaiñëavas.” Then what
will you do? Everyday you will have to worship.
Nityänanda Prabhu is the root of Guru; Baladeva Prabhu is root
of Guru. Vyäsa is Guru. Çréla Gurudeva said, “Doing vyäsa-püjä in one
place is the püjä of all gurus.” But if anyone has desire to worship their
Gurudeva on his birthday, this is not bad, this is also good. But the main
guru-püjä is on vyäsa-püjä; this is Guru pürëimä.
Then Jhülana-yäträ comes, then Baladeva-pürëimä, Janmäñöhamé,
Rädhäñöamé, Çarada-pürëimä, Kärtika-pürëimä. Step by step. Then
Kätyäyané-vrata.
There is neither a ban nor a strong order to follow this. If anyone
has desire they can follow. They write this vrata in calendar. Why? Who
are the followers? Who follow? If you don’t follow, and anyone else is
following, why are you disturbed?
Çästra gives all instruction. If anyone follows this, they do so by their
own standard and stage—this is their choice.
There is a popular adage “madhureëa samäpayet—all should
conclude sweetly.”
At the last day of this vrata, when the sun was rising, Kåñëa came.
After the Devé’s püjä, the gopés were very strong, bright and light. Their
soul was very powerful, ready to get svarüpa-siddhi and relation with the
nitya-siddhas.
Kavi Karëapura Gosvämé, the near and dear of Mahäprabhu, had
heartfelt love for Mahäprabhu. He wrote this Änanda-våndävana-campü,
67
and vastra-haraëa-lélä and kätyäyané-vrata. He explained this in length,
opening everything.
Now if anyone follows, then they will understand the result and get
realization.
Everyday Kåñëa goes on go-caraëa with the cows to the forest.
Today, in the early morning, Kåñëa called His four dear sakhäs. He did
not play on His flute, He met with His four sakhäs. And then he told
them, “Today I am going to a secret place. Everyone will not come
with Me. Only small boys will come.” He did not meet with Balaräma,
Çrédäma, Subala or the older sakhäs. They are very clever. If He talks and
meets with them, they will follow Him.
He called Däma, Sudäma, Vasudäma and Kiìkiëi. These four sakhäs
are very near to Kåñëa. One is mind, one is intelligence, one is heart, and
one is pride of Kåñëa.
What was the age of Kåñëa’s sakhäs? Four or five. They understood
the heart’s desire of Kåñëa. Kåñëa said, “Come with me, but secretly and
very quietly. Don’t speak. Don’t make any loud noises. Follow my hints.”
Vraja-räja kiçora trained them.
His colour is black, but inside there is a lot of blood and red, and
this red colour came out. Like putting black iron inside fire, then the
iron becomes reddish. In the same way, with Kåñëa’s anuräga, a reddish
colour emanated from His Divine Form. His name is Çyämasundara.
Not deep red; bright and light red. Rays of anuräga came from His body.
How was He beautiful? Kåñëa is very restless.
He is not selfish. He is helpful. To help all, he had desire. Kåñëa
taught the sakhäs, “We are going to serve and help someone. The
kumärés are bathing in the Yamunä in a secret place. They left their
cloth. If a demon comes and steals their cloth, they will suffer in the
winter. Kaàsa’s followers move everywhere. There are many spies in
Vraja-maëòala. If they steal the gopés cloth and run away, how will the
gopés come back to their house? Sakhäs, lets go quickly. I know from
here what they did wrong.”
Like one person came from the west and thinks that all are good
and sweet in Vraja-maëòala. And they place their bags with their own
passport, visa card and phone, in the garden by the street. Then they
came to the temple for darshan. Very good. Then monkeys, baboons, and
their family, they give them a good chance. And then they came back
and looked, “Where is my passport and visa?”
Someone will say, “Don’t go to the police station, give me some
money, I will find it and bring it back for you. I am your good friend.”
“What about the money?”
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“The monkeys stole your bag. Give them some bread and biscuits
and they will return it.”
But the person gives food to the monkeys and they return nothing.
Then the devotee looks and sees that his glasses are gone. He says,
“Who came?” “Any eagle took and flew away in the sky.”
Cheaters are everywhere, especially in the dhämas. Mostly for kiçorés
and kumärés there is no protection. Anywhere girls go, this trouble
is there. Before Guru-päda-padma started Vraja-maëòala parikramä,
He stayed a few days in Mathurä, a few days in Govardhana, Varsänä,
Kämyavana, some days in Våndävana, Däüjé and everywhere. But when
girls came from the west, then headache and tension started. Especially
in Varsänä. Then it was stopped in Varsänä. Then Nandagräma, now
only Våndävana and Govardhana. Fifteen days each place and even there
many problems come.
Kåñëa knew that the kumärés were doing vrata for one month.
Kaàsa knows this. He has all news. Kaàsa’s followers were very greedy.
Why? Mathurä doesn’t have nice girls like this. They are in demon
families, very stupid girls, tit for tat and ready to fight. All took training;
husbands and wives daily fought. But in Vraja-maëòala, all were very
polite, humble, sweet and took good training. Then after their training,
they would be taken to Mathurä and sold in the market. Kåñëa knew
everything. He knew that the girls came for vrata on the bank of the
Yamunä and protecting them is necessary. But the gopés were very
innocent. They did not understand the danger. They were very humble
and sweet with faith in Bhagavaté Paurëamäsé. Now they also left their
cloth and went in the water. Who will protect them? Therefore Kåñëa
said, “He sakhäs, come with me. If a demon takes the gopés’ cloth, or
tries to kidnap them, it will be a big problem. We will go and help.”
If boys leave cloth and run around naked, they have no problem.
But if girls run naked to their house, parents will tell, “Useless girls,
bad character, where did you come from? How did you come?” Many
questions will come. Everywhere in Vraja-maëòala bad announcement
will come. Kåñëa said, “Lets quickly run to save and protect this cloth.
Why? Kaàsa followers already left from Mathurä. They will steal the
cloth and then catch the girls.”
Like Çaìkacüòa came to Govardhana and took the sakhés on his
shoulders and ran for Mathurä.
Then Kåñëa came to the bank of the Yamunä. What happened next?
We will hear tomorrow. Now it is ärati time.
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09 Dec 2012
B y the causeless mercy of Çréla Guru-päda-padma and the rüpänuga

Vaiñëava äcäryas we are present in Våndävana-dhäma, in the
shelter of Våndä-devé’s lotus feet. We are very lucky. Why? Guru-päda-
padma protects and helps us all. He did not leave or reject us. We must
always remember Guru-päda-padma and his causeless mercy. Otherwise
it is not possible to cross mäyä and enter Vraja-maëòala. Mäyä is very
strong. Without remembering Guru-päda-padma, we will not be able to
stay in the holy dhäma, practicing harinäma-saìkértana with the Vaiñëavas.
Çréla Gurudeva gives us unlimited help, love and mercy. By his potency,
he has brought us nearby to himself and his line. Therefore, anyhow, we
are staying in holy dhäma, chanting harinäma, performing hari-kértana
and taking Hari’s mahä-prasäda. Know that we have relation with this
by Çréla Gurudeva’s very great help and kindness. We ourselves have no
good qualities. But Çréla Gurudeva helps us and gives us all good chances.
Therefore always think about him; always remember his mercy. Then we
will become more and more fortunate. Çréla Gurudeva’s good qualities
will always be present with us and we will never lose our bhakti or go the
wrong way—only by his help.
Yesterday we heard some class on kätyäyané-vrata. This is not my
opinion. Çästra and the guru-varga give news of this kätyäyané-vrata.
The gopés, gopas, Gopäla, and Gokula are all very secret, gopana. At the
same time, Gokula and the Vrajaväsés are more glorified and exalted than
Näräyaëa-loka, heaven, brahma-loka, or any demigod such as Durgä-devé.
But the gopés always remain secret, hidden, humble, quiet and peaceful.
They do not give announcement of their glories to anyone. That does
not mean the gopés are very small or little. They are very high. Any of
the rules and regulations they follow are also very high. How can one go
near Kåñëa? They teach us this process. Otherwise if they do not follow
and show by their own example, then the conditioned souls will perform
sädhana up to a point, and then they will have no idea which way to go.
Therefore the vraja-devés practiced this themselves, and then preserved
this path, taught it, and brought us into their line. Anyone who follows
the line of the gopés is very lucky. Otherwise if they go in the line of
Sanaka, Sanandana, Sanätana, Sanat-kumära, to Vaikuëöha, or to worship
demigods, they do not achieve the highest benefit.
Kåñëa told in the Bhagavad-gétä—
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yänti deva-vratä devän
pitån yänti pitå-vratäù
bhütäni yänti bhütejyä
yänti mad yäjino ’pi mäm
“Those who worship the devas attain the planets of the devas, those who
worship the forefathers attain the planet of the forefathers and those
who worship ghosts attain the ghostly worlds. But those who worship
Me attain Me.”
How to know God? Kåñëa said, “You know Me by relation with My
followers; by their blessings and mercy you can understand me. Then I
am not unknown and you are not unknown to Me. If you try to go another
wrong way again and again, I am not present there.”
Yesterday we heard some of this program of kätyäyané-vrata.
Balaräma, Çrédäma, Subala and the other sakhäs are ready every
morning to go with Kåñëa. They know no other than Kåñëa. Nothing is
sweet for them without Kåñëa. But today Kåñëa secretly called His four
dear sakhäs called Däma, Vasudäma, Sudäma and Kiìkiëi. It is said here
that they represent the mind, heart, intelligence and pride of Kåñëa. Kåñëa
called these four sakhäs. Then He spoke very secretly with them. He said,
“I woke today very early, before sunrise we will go for a secret program.
I know that Mahäräja Kaàsa is present in Mathurä. He has many spies
moving in Vraja-maëòala. Also, he has many criminal authorities he
sends. He himself is a criminal and his brain is very critical. He always
watches which way he can enter Vraja-maëòala and destroy the group and
committee there.”
Kaàsa worships one Devé in Mathurä. Her name is Känkäli. Kaàsa
is attached to her, because their names start with the same first syllable.
He heard that in Vraja-maëòala, the vraja-gopés were following kätyäyané-
vrata. He thought that kätyäyané would definitely be his Känkäli. He had
this idea. His priest told him, “Now in Vraja-maëòala, many young kids are
doing austerity, püjä and vrata for kätyäyané. You are very lucky. Without
any condition, your Devé will wash everyone’s brain in Vraja-maëòala and
bring them to you and make relation with you and you will be glorified
and famous. All girls from Vraja-maëòala will be brought to Mathurä,
then Vraja-maëòala will be dry. Then the boys there will have no girls to
marry and all will be dry and the next generation will be destroyed.” Then
Kaàsa was very happy, “My Kälé is acquiring Vraja-maëòala also, she is
washing the brain of all in Vraja-maëòala and the gopés are following her,
not Kåñëa. If all follow my Devé, they will be in my party, no one will be
against me.” Then one month he was waiting. He took the news daily
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from his spies in Vraja-maëòala. Today was the last day. He knew this and
sent his spies to find out what would happen. They are useless and have
bad character; they are not honest. They come and watch from a distance
and today the vraja-devés left their cloth on the bank of the Yamunä and
went in the water to bathe. The gopés were very happy and ready to come
and wear their dry cloth to wait for Kåñëa to come. They had faith Kåñëa
would come because of the promise of Bhagavaté Paurëamäsé.
Kåñëa told his sakhäs, “Kaàsa’s spies are coming and if they steal
the gopés’ cloth, then bad announcement will come everywhere in Vraja-
maëòala. How can they then return to their homes? How can they meet
with their parents? This is not possible. They will suffer in the cold water.
Otherwise the spies may order, come with us to Mathurä, then we will
give you your cloth. And if the gopés agree to get back their cloth, by going
to Kaàsa, then what to do? In Vraja-maëòala everyone tells truth, once
told, they won’t go back on their word.”
Kåñëa called the sakhäs, “Quickly, lets go to help others. We have
no personal business or interest in the matter. We go only to help them,
otherwise a bad program may occur soon.”
The sakhäs were young babies, without any idea of politics. Hearing
that Kaàsa’s spies would disturb the gopés, they were ready to go and
help with Kåñëa. Kaàsa had idea that Känkäli, Käli and Kätyäyané are
the same. He did not know Kätyäyané is the expansion of Yogamäyä, who
is the expansion of svarüpa-çakti Çrématé Rädhäräné. Mahämäyä is the
shadow of Yogamäyä. She is bahiraìgä-çakti.
bhümir äpo ’nalo väyuù
khaà mano buddhir eva ca
ahaìkära itéyaà me
bhinnä prakåtir añöadhä
Bhagavad-gétä 7.4
“My external material energy has eight divisions: earth, water, fire, air,
ether, mind, intelligence and false ego.”
These are the eight limbs of Mahämäyä.
Yogamäyä requested Kåñëa, “Please come quickly and meet with the
girls. They have taken shelter of Yamunä-devé. Before they worshiped
Kätyäyané, they respected and worshipped the Yamunä and prayed to
her and then came for their püjä of Yogamäyä. Today they completely
surrendered.”
mänäsa, deho, geho, jo kichu mora
arpiló tuwä pade, nanda-kiçora
Çréla Bhaktivinoda Öhäkura
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My mind, body, and anything I have, I offer everything today. Do as
you like. Anywhere you wish to use me, you know everything.
Now they entered Yamunä-devé’s water. Then what did Yamunä-devé
do? She prayed to Kåñëa, “They have offered themselves to you, please
come and accept them.”
Kåñëa came with His sakhäs and told them, “Carefully, peacefully and
silently take all the girls’ clothes. Fold it and save it on top of the kadamba
tree. Otherwise the spies know everything. They will come to disturb.”
The sakhäs walked very carefully, like cats on top of dry leaves without
making a sound. The sakhäs age was four or five. They had no doubt,
bad mentality, understanding or thinking. They play in Vraja-maëòala,
bathe with Kåñëa, swim with Kåñëa, like babies move around naked,
playing and wrestling. They have no bad attachment with the body, or
bad understanding or doubt. When Kåñëa gave them order to serve they
were very happy to fulfil His instruction.
Kåñëa’s feet have anklebells. He tied these bells to stop any sound,
and then He slowly climbed the kadamba tree and hung the clothes on
the branches one by one. He did not speak. The vraja-gopés were ready to
come out of the Yamunä; their time was up, so they looked to the bank
and saw no cloth. The sun had not risen, but the tips of sunrays were just
coming over the horizon, and when the gopés looked to the river’s bank,
they saw their cloth had disappeared. They could not see any footprints
in the sand, and thought, “Who stole our cloth? Definitely the demigods
came and stole them.” Why? The demigods don’t touch down on the
earth or leave footprints.
“They must have flown down and stolen our clothes.” The gopés eyes
were restless, flickering back and forth over the Yamunä’s bank, they were
now suffering like fish out of the water.
How could they come out? How could they worship? They had to
chant mantra on the last day. Now if Kåñëa is coming, by the order of
Devé, or if the Devé gave darshan, she would not be happy if they were
naked. Therefore they waited and closed their eyes in the water. Now
their mind was restless and full of tension. They prayed from the core
of their hearts, “O Devé, he Bhagavaté, he Paurëamäsé, he Yogamäyä, he
Adhéçvaré, please protect us today.”
The gopés position was like that of Draupadé’s position in Hastinäpura’s
assembly hall. They thought, “Who stole our cloth, what will happen?
Devé, please protect us. We are suffering so much. We have no helper
without you.”
They chanted very deeply. Mana träyate iti mantra. If the mind is very
attached with anything, then that gives fruit. They directly and deeply
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chanted this mantra and remembered their Gurudeva, Yogamäyä.
Then Kåñëa called out to them, “O dear kumärés, you follow your
mind, and like your body and senses and you desire friends to help your
body. But don’t you know that the body is temporary and thus its friends
as well. Why are you attached to the body? Do you think austerity of the
body will benefit the soul? How can you be clean? For your welfare I took
your cloth and saved it. You were careless, and disrespected Yamunä-devé
and the demigods. Don’t you know that Mahäräja Kaàsa and his spies
are nearby? If they stole your cloth, what would have happened? Did you
not think of this? Always having a happy and careless mind is not good.”
Anyone who is serious can cross mäyä. Otherwise for a little
happiness one can lose everything. Sädhakas do bhajana; if they are little
careless, or wait for anyone’s help or service, if they take this, they can
lose everything. Therefore sädhakas must be very serious and strong and
must do everything with care and caution.
Like once, Indra served his mother for nine months when she was
pregnant Indra heard the children would be stronger them him. Indra was
waiting for chance to destroy his brothers. One day she was careless; after
eating, she didn’t wash her face or mouth, and then she fell asleep.
Indra saw a good chance, that she was contaminated. He went in her
womb and cut the embryo into 49 pieces. She woke and saw, “Indra is not
here. He served so nicely. Where has he gone?”
After ten months, she gave birth to 49 lumps of flesh. She cried and
called Kaçyapa. He said, “You know that Indra served you. But what was
his motivation? Why did he stay near you? He is very selfish and waited
for a chance to destroy your womb and baby when you were careless.”
If sädhaka is a little careless during sädhana, then demigods, demons,
bhüta, preta—any will take chance to destroy you. Kåñëa told, “During
bhajana, continuously follow rules and regulations very carefully.
Otherwise problem will come.”
Then Kaçyapa called Indra. Indra came. He was not shy. His mother
asked, “Why did you kill my babies?”
He said, “I heard that they would be more powerful than I. Therefore
I destroyed them.”
Mother said, “They will be your helpers, brothers.” Then Indra said,
“I will give them life.” Then they became the 49 marutas, wind-gods.
The gopés followed the vrata very nicely for a month, then they
became a little careless. Kåñëa thought, “If I don’t take care of them, they
will lose everything.”
Kåñëa said, “I came to help you. Leave your pride and cut your
attachment to family and body. Come near me clean. Then I will give you
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back your cloth. Otherwise I won’t give.”
A creeper climbs up by the help of a tree, and the creeper is decorated
by the flowers and fruits of the tree. Similarly, after following this vrata,
the followers’ hearts became very clean and they waited for the fruit of the
vrata. The fruit came, but how can they take the fruit? Kåñëa called them,
but how could they come? They thought, “We will come out.” Then they
thought, “We will not come out.”
One told another, “Go first, then I will come. Get my cloth back and
give to me.”
They were very shy and suffering in the water. They still had
knowledge of their bodies.
They were fortunate and very happy inside, but how could they cross
attachment to the body and get liberation? They did not know. This is the
problem. Also, if Kåñëa was alone, no problem. But he was with his four
sakhäs.
The purport is that bodily relation goes, but the subtle body, mind,
pride, heart and intelligence are with us. They say, “No, no, if the body
leaves, I will go with you.” We leave our gross bodies for millions of lives,
but the soul moves always with the subtle body. Kåñëa wanted to break
this relation as well and bring the clean soul to Him. Otherwise if they
come with dirty mind and subtle body, then they would go back. And if
they came with siddha-svarüpa, soul body, then they would never go back
or think of other things.
ananyäç cintayanto mäà
ye janäù paryupäsate
teñäà nityäbhiyuktänäà
yoga-kñemaà vahämy aham
If anyone continuously follows me and performs my bhajana, then I
will maintain and take care of them.
But the gopés thought, “To go or not go? Should we stay or go?” They
had doubt. How to come to Kåñëa?
Yoga-kñemaà vahämy aham. “I will give you permanent cloth. This
cloth is temporary, today you will wear and tomorrow you will throw it.
väsäàsi jérëäni yathä vihäya
naväni gåhëäti naro ’paräëi
tathä çaréräëi vihäya jérëäny
anyäni saàyäti naväni dehé
This body is like cloth. If it is old or broken, one gets a new body.
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When the soul changes bodies, is the soul naked? No. If you leave one
cloth and are putting on the next cloth, are you naked in the meantime?
If you try to come directly to Kåñëa, how can you come with the subtle
and gross body?
Viçvämitra prayed to Vaçiñöha, “Send me to heaven, Svarga-loka.”
Vaçiñöha said, “How can you go with the physical body? You must
leave your body. Then I will send you to heaven.”
How are you Guru and I disciple, send me with the body directly to
heaven.”
Then he tried to send him with his yoga-bala. The demigods saw
someone coming with his physical body to heaven. Then they pushed him
and his head was down and feet up and he hung in the sky in-between.
This is our position. How can I go with the gross and subtle body to
God? Like a crazy mind who goes on the street and collects torn pieces of
cloth or broken pieces of clay; he binds them into a big pack and keeps
this side and that side and carries these. We carry and follow the body. We
think, “Serving the body is everything; without serving the body I will be
unhappy.” This is not everything. This treatment is not treatment.
How could the gopés leave this and come to Kåñëa? With restless eyes
they looked here and there and talked amongst themselves. They thought,
“We will go and teach Kåñëa and bring him in the water; then he will
understand how it is cold and how we are suffering in the freezing water.”
They thought, “We will go and hold him in the water.” They made
a motion to Kåñëa, like, “We will bring you into the water and show you
how it feels to be shivering here.”
Krsna understands everything. They had restless baby minds and
moods. They watched Krsna and thought about Krsna, and said, “Kåñëa,
you are a great paëòita, prince, the king’s son, why are you doing this bad
business with us? You will be insulted all over the world for stealing the
cloth of maiden girls. You will be criticized.”
Kåñëa said, “You are shy because you are with your body and made
friendship with your body. Therefore you tell me that I am a liar, thief or
cheater. You have this idea.”
If anyone has bad idea, then collecting bad things is very easy. Bad
idea, then bad mood and bad thinking. They are not clean. Then how can
you cross mäyä and go to Kåñëa.
The gopés said, “Alas, alas, you are following adharma, you are going
in the wrong way. You are breaking all honest rules and regulations. Now
everyone will follow your path.”
Kåñëa said, “You have been in the Yamunä for a long time, but your
attachment has not been cut. The daughter of the sun is Yamunä. She is
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also not happy with you and is making you cold, although she is daughter
of the sun. You came from good families; why are you there in the water
naked? Come wear your cloth, respect the Yamunä and pray to the
demigods for forgiveness. This is good for you.”
They said, “Send the cloth down with your sakhäs to the bank and go;
then we will dress.”
On four sides Kåñëa had bodyguards. Now they spoke like musical
instruments, with very sweet tone and melody. They said, “Alas, alas, now
the gopés are giving us advice on dharma and adharma? They left all rules
and regulations and went in the water naked. Is this dharma? Is this good
etiquette? Will the demigods be happy? Will the sun and moon be happy?
Will Påthvé Devé be happy? She arranges everything, but now you are
independently neglecting all rules and regulations. Is this good? Is this
a good result of your austerity and meditation?” The sakhäs teased the
gopés, and the gopa kumärés suffered more.
Then Kåñëa said, “You are my followers, my däsés; okay, I am giving
you order, follow this. I am yours; I am in your heart and without; if you
have faith in me, where am I not present? Why do you have doubt or
shyness? You say that I am your everything; you offered yourself to me;
then why do you have doubt and hesitation to come near me?”
Kåñëa called and requested them to come with strong advice and
instruction.
Then slowly they forget the attachment to their body and senses and
got liberation from this. They were now clean.
Then they left their mind, then the intelligence, then the heart and
afterwards they left their own pride. They left everything and became
perfectly clean; and slowly came out of the water and stood in lines.
Then Kåñëa said, “This is not enough. Offer praëäma by raising your
hand to the sky, and pray for forgiveness to the demigods and to Yamunä-
devé.”
Why? If there is still a little attachment with the body, then next they
will get birth and go to other species and worlds. Kåñëa desired this birth
to be their last. Then they will come and cross and come near the nitya-
siddhas with their siddha-svarüpa, soul body and would get position of
their eternal service. Then Çrématé Rädhäräné and the nitya-siddha gopés
would teach them what their next service was, what their permanent
group was, and would give them permanent veça, ekädaça-bhäva, and so
forth.
Like once Sétä Devé was with Räma. She went into the forest. She met
Anusüyä at Citraküöa. Anusüyä gave a cloth and said, “This cloth will
never be dirty, old, torn and the colour will not fade.”
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Similarly, Kåñëa tried to give the gopés permanent dress—not ordinary
and temporary, guëamaya dress. Not sättvika, räjasika and tämasika dress.
Kåñëa wanted them to attain their eternal spiritual form which is nirguëa,
beyond material nature.
The gopés offered praëäma. Kåñëa said, “How will anyone be poor? If
they don’t respect Mahä Lakñmé and Påthvé Devé, then they will be poor.
Ladies should not open their hair or lose their good character.”
Now Kåñëa taught etiquette for kumärés. He said, “Never open your
cloth and be naked. Ladies should cover their face from others. And they
should not open their cloth in the open. Opening their hair or showing
their face is not good.” Why? The gopés had long hair and their body was
fully covered by this. Kåñëa told them to braid their hair up.
Kåñëa gave back the cloth, and it was like covering the gopés with His
love.
One day Duryodhana’s mother called him to come to her naked, “I
will open my eyes and see you, and then your body will be more strong
then iron.’ He was coming, but Kåñëa said, “Hey, where are you going?”
“To my mother.”
“Naked!”
Then Duryodhana took some banana leaves to cover his loins and
went. His mother opened her eyes and said, “You are my son, why are you
shy? Aho! Now I can’t protect you.”
People think of something, but whether it will happen or not? They
don’t know. This is God’s desire.
Now Kåñëa said, “Now no one will touch or disturb you; no problem
will come in your life. You offered yourself to me completely; you are
surrendered to me. Now you are protected permanently. Therefore don’t
be sad any longer.”
The gopés were completely offered to Kåñëa. But we do drama. We say,
“Gurudeva, I am pure.” But at the time of following, it is not possible. If
he tells us to do something, I am disturbed and can’t follow. Kåñëa said,
“This is cheating, I don’t like this. I like—
sarva-dharmän parityajya
mäm ekaà çaraëaà vraja
ahaà tväà sarva-päpebhyo
mokñayiñyämi mä çucaù
Then Kåñëa said, “Offer yourself to Me, and I will accept you. Then
it is my duty to maintain and help you and protect you. You are then my
property. Everything is mine; you cheat and keep something near you.
You think you will maintain my property with your strength, but this is
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impossible and you will suffer as a result.”
Now the gopés were completely offered and very clean. Then Kåñëa
was very happy. Today Kåñëa told, “Now, this is my property. You will not
be the property of any other in Vraja-maëòala.” Also, Kaàsa and his spies
or any others—all was stopped. How? They could not see any more. Like
when the sun rises, no one can see it, if they look directly at the sun, the
eyes will be blind—the sun will steal one’s eyesight. Similarly, the gopés
were now more than suns—bright and light. If anyone watched them with
bad eyes, then they would become blind, Kåñëa gave this boon. Why?
They were already surrendered and footstep followers. This is the result
of kätyäyané-vrata. Kåñëa protects them.
Like a piece of stone. If you rub one stone with another, fire will come
out. If any demon or nonsense persons, stupid people and rascals come
with a desire to enjoy, or try to make them servants or salves, then they
would be destroyed. Kåñëa gave this boon.
Do not think this Kätyäyané-vrata is an ordinary program or play.
This is very serious. For sadhakas this is a very deep and serious program.
If you follow, then protection will come from mäyä forever!
Kåñëa said, “I am very pleased now. I gave you liberation; now without
me and my service, you will not share yourselves with any others. You
will not be contaminated. Your mind will never be restless.”
Then Kåñëa said, “For one year, take training with the nitya-siddha
vraja-devés. Learn everything. Then I will come and check you. This was
the first exam. Next exam comes next year. I will check. Become strong
and learn everything with the nitya-siddhas, then I will send you to eternal
Vraja-maëòala for eternal service.”
The vraja-kumärés offered praëäma to Kåñëa’s lotus feet. They then
saw their cloth was fragrant and mind was clean. It was not like wearing
cloth, but like embracing Kåñëa; and his love, help and mercy was
continuously present with them.
Kåñëa said, “You made a promise before, now you have achieved the
result. Your desire will be fulfilled. If anyone doesn’t offer themselves to
me, they are independent; then lust, thirst, hunger and many fires will
continuously burn them. But if they offer themselves to me, this can never
disturb them.
Like any fried grain will never sprout when planted. Similarly, if
anyone offers themselves to me, they will have no more independent
desire—no lust, hunger, or other disease nothing will be able to disturb
them.
They can go in family, or meet with any other, but they will have no
more relation, tension, affection, or attachment. Everything will be done
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like a business. For business people go here and there and meet with
many, but have no relation with them. They perform their business and
go back home. Similarly, you can be with everyone in the world, but will
have no more affection and attachment. You will be with me. This is my
boon to you.”
Then the gopés had no enemies. Lust is great enemy. This disease is
with us since millions of lives. But Kämadeva is afraid of Kåñëa. Kåñëa
is Madana-mohana. Madana, Kämadeva, is bewildered by the beauty of
Kåñëa. If anyone offers himself to Kåñëa, then lust will never attack him.
He will be free from everything and be very clean.
Kåñëa offered the kumärés to the nitya-siddha gopés; then they went to
eternal Våndävana.
Kavi Karëapura Gosvämé explained this kätyäyané-vrata in Änanda-
våndävana-campü.
Tomorrow we will hear what Sanätana Gosvämé wrote about
kätyäyané-vrata in Hari-bhakti-viläsa.
Then what Viçvanätha Cakravarté Öhäkura wrote in Särärtha-darçiné.
With their opinion, we will come close to them and then with them;
by their help, it is possible. Otherwise we are orphans. If we stay with the
guru-varga, then the guru-varga will automatically take us in their lap and
take us with them to eternal Vraja-maëòala.
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10 Dec 2012
A fter cäturmäsya, dämodara-vrata, ürjä-vrata, what desire comes

in your heart? What is your desire? To go in family, to jump in
ocean, to go for karma, yoga, or bhoga? Where will you go? For example,
complete year you learn and go to school, and follow all classes and
subjects. Then you give exam and will understand if you get 50%, 60%,
70, 80, 90, 100% or you failed, getting zero percent. After the four months
of cäturmäsya, and the month of purusottama-vrata, five months have
passed. Then now what is the result? Do you run for your own business
or material life? Do you go and choose, “You are my boyfriend.” “You are
my girlfriend; give signature with the holy dhäma as witness.” Then your
result comes as zero.
Now we will discuss what Çréla Sanätana Gosvämé described about this
month in the Hari-bhakti-viläsa. Sanätana Gosvämé first offers pranama to
Caitanya Mahaprabhu. He gives caitanya, consciousness. Then he tells:
This Agrahäyaëa month is the highest month. This gives the highest
result.
This month is Agrahäyaëa masa, this month is how much high
and great? How can one understand? Your Kärtika-vrata, Urjä-vrata is
finished. That is Çrématé Rädhäräné’s month. After the vrata is finished,
what is your aim and object and goal? If you were following Çrématé
Rädhäräné’s footsteps, then you will be greedy to become Her pälya-däsé.
If you don’t have greed for this, how did you do Urjä-vrata, and Vraja-
maëòala parikramä? How did you come to Vraja? You did not collect
anything from Vraja-maëòala. You have not one drop of collection. You
have zero. Çréla Gurudeva called all to come to Vraja-maëòala, and follow
vrata, follow tapa, niyama, and everything. After vrata and tapa you get
new birth, life, mood, affection and love. Where? Tree what is your name?
Phalena paricéyate.
‘You can understand my name and identity by my fruit.’ You will
understand if my fruit is sweet or bitter. A mango, banana, grape—you
can understand the nature of the tree by its fruit. What did I do for four
months, or my complete life with Guru-päda-padma? You will understand
by the fruit. I don’t know anything, I have no knowledge, but Caitanya
Mahäprabhu came to give pure consciousness. He came to teach and help
the jéva’s progress.
Sanatana Gosvämé wrote in Hari-bhakti-viläsa (14.1-5)—
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agatyeka gatim natvä
héna artha adhika sädhakam
caitanya devam likhyante
mäsa puja mahotsavah
ägrahäyaëiko mäsa
mäseñu pravarah småtah
mäsänäm märga çérño’ham
ityukto mädhavena yah
snäna däna vratärccädi
kriyäh saniyamam kåtäh
mäghädäviva märge’smin
bhagavad bhakti bhütidäh
tulasi känane püjyo
märge mäsi viceñatah
bhagavän nåtya gétädi
mahena saha vaiñëavaih
viçeñataçca mäse’smin
vastram çita niväraëam
citram bhagavate dadyäj
jägajjäòya haram hi tat
In this month, with Vaiñëavas, devotees, go in front of Tulasé; there
one should sing and pray, “He Våndä-devé, he Paurëamäsé, he Bhagavaté.
In the past five months I did vrata, now I understand, that in Våndävana-
dhäma, to attain sevä adhikära, you are the only authority and guardian.
Now I pray to you, he Våndä-devé, give me shelter. He Våndävana-dhäma,
give me shelter.” Do kirtan there, pray and offer praëäma. Then bathe
Tulasé Devé, and perform her arcana.
Närada Åñi said that one should eat once a time in this month and
should worship Lord Hari and pray with a strong mood. Everyday you
should give mahä-prasäda to a sadhu, Vaiñëava or Brahmin. If possible,
then feed many. Otherwise, definitely you should give mahä-prasäda to
one bhakta. Why? If the followers of God are pleased, God will also be
pleased? I am now practicing; if my heart is near the bhaktas, then service
tendency will come in my heart. This is the mood of the vraja-devés. The
bhakta serves Vraja-maëòala and has no time. He is very busy. If I offer him
prasädam, serve him and give him winter cloth, then automatically this
flow will come in my heart. I will be related to the Vaiñëavas. Otherwise,
if I offer bhoga, serve Våndä-devé, and God’s deities, but don’t serve the
Vaiñëavas, and have no relation with the Vaiñëavas, then how will their
heartfelt love come to me?
Vaiñëavas’ sevä is very important in this month. Once a time one
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should eat, and the complete time of the day should be reserved for
bhajana and sevä. Then you will not lose your way. Like after four months
of vrata, you will get vraja-bhäva and Vraja service mood from guru-varga
and Vaiñëavas.
märge çirñe tveka bhaktam
kåtvä yo’bhyarccayed harim
bhojayitvä dvijän muktah
syädityäha kalipriyah
Viñëu-dharma
Närada Åñi told, “One eats once a day in this month and offers bhoga
to Çré Hari, then gives prasäda to Vaiñëavas. With Hari’s mercy, in this
month, one follows this vrata, and then desire will come to serve God and
one will be permanently present in Viñëu-loka; not in Mäyä-loka. One
will not be in Mäyä-dhäma. I stay here in dhäma, but have desire, “When
will I leave? When will I play games? When will I open my laptop and
play fighting games? Now we are in Viñëu-loka, but we stay in America,
in Africa, in jungles of mäyä. But after vrata, you will be permanently in
Viñëu-loka. Viñëu’s area, persons, followers—you will be attached with
everything connected to Viñëu.
The Gautaméya-taìtra writes the results of this month. Before brähma-
muhürta, you should bathe in Gaìgä, Yamunä, any holy river, or pond,
lake or well. Then after bathing, you should start your japa. Chant, and
mindly worship your mantra devatä.
But first is Guru devatä. Be Guru devatätma.
bhayaà dvitéyäbhiniveçataù syäd
éçäd apetasya viparyayo ’småtiù
tan-mäyayäto budha äbhajet taà
bhaktyaikayeçaà guru-devatätmä
I am afraid now; scared of mäyä. I lost and forgot my nature, behaviour,
etiquette, soul and the Supreme Soul. I am very afraid and scared. Then
it is told, “Go to Gurudeva. Worship Guru-päda-padma first, and make
relation with Guru-päda-padma, and pray to him. He will protect you.” Is
Guru-päda-padma alone? Guru is with his family, his followers. They are
my protectors, friends and family. Worship Guru and his family by your
mind. How? While doing japa and guru-mantra, first offer obeisance to
Gurudeva, pray to Gurudeva’s lotus feet and worship Gurudeva and his
family—all Vaiñëavas, and bhaktas. Everyday give them new cloth, bhoga,
candana, mälä, äsana, pädya, arghya, äcamana—everything and follow
good etiquette. Then you will no longer be afraid; you will be fearless.
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Then you care clean and pure. First do this guru-püjä. Then do homa, give
ähuti, ‘svähä’. Offer to Guru and Vaiñëavas, “These senses, my mind—
everything I offer to you. Protect and give treatment and save this. You
know how to use this. I don’t know.” Then, one offers bhoga. One should
make sweet rice with milk and date gur—that is very tasty. Offer that
everyday. This is sweet in this month. Then God will be pleased with
you. Offer for the whole month, then by the mercy of Mädhava, when you
leave your body, you will go to God’s eternal abode.
For one month, if you offer this bhoga, sweet rice, with gur, and then
you distribute that, each drop of that will help thousands of souls. They
will also get liberation without vrata, tapa, japa. This is the rule of this
month.
Therefore in all Viñëu temples, in this month, everyday they offer
gur preparations, called pita-panna, payasa, kñéra. With pure cows’ ghee
and milk, and gur, they make many preparations and offer to Çré Hari and
then distribute prasädam, and invite, with harinäma-saìkértana. In the
morning and afternoon they fast and then distribute in the evening. They
save this at night and after bathing in the morning, they also distribute.
In the Çrémad-bhägavatam (10.22.1) it is told.
nanda-vraja-kamärikäù
“During the first month of the winter season, the young unmarried girls
of Gokula observed the vow of worshiping goddess Kätyäyané. For the
entire month they ate only haviñyänna.”
This month is in the Hemanta season, and is called Märga-çérña or
Agrahäyaëa.
In this month, the Hari-bhakti-viläsa says that the Nanda-gopa-
kumärés followed this vrata. They took haviñyänna. From early morning
to evening they chanted, dressed, decorated, served the deities of God,
and chanted mantra; then in the evening time they cooked sweet rice and
offered bhoga. Then distributed and took something.
Lord Janärdana was pleased with this kätyäyané püjä and He gave
Himself. He promised—
ananyäç cintayanto mäà
ye janäù paryupäsate
teñäà nityäbhiyuktänäà
yoga kñemaà vahämy aham
Bhavagad-gétä 9.22
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“For those who are always absorbed in thoughts of Me, and who
worship Me with one-pointed devotion by every means, I Myself carry
their necessities and preserve what they have.”
teñäà satata-yuktänäà
bhajatäà préti-pürvakam
dadämi buddhi-yogaà taà
yena mäm upayänti te
Upon those who perform bhajana to Me with love, yearning for My
eternal association, I bestow the transcendental knowledge by which
they can come to Me.
If anyone is satata-yukta, continuously following me and connected
to me, then I will give them good intelligence.
In this month, the vraja-kumärés followed this vrata.
Many people have question and they think, “This is a new program,
where did this come from? No one follows this?”
I did not write Hari-bhakti-viläsa. I am not Sanätana Gosvämé. I am
not our order distributor. I do not give this advice; çästra says. If anyone
desires, they can follow. If you don’t follow, this is your own desire. Why
are you disturbed and have tension that others are following? By following
this vrata, they say that one will go to Dvärakä Puré. I think they have
desire to go to Dvärakä, therefore they always think of that place. They
can’t remember Vraja-maëòala. If anyone asks about this, they say, “You
will go to Dvärakä.”
Because they like Dvärakä, therefore they say, Dvärakä, Dvärakä,
Dvärakä.”
The vraja-devés followed this vrata, then Kåñëa accepted them; He
called everyone next çäradéya pürëimä. Under guidance of the nitya-
siddha vraja-devés, He sent them to get training how to serve in sevä kuïja
in Vraja-maëòala.
Çästra tells, pratrigraha, anyone who gives food, or presentations,
one should not take in this month. Anything you take or touch, infection
comes. Like one person goes to hospital for treatment and carefully takes
treatment. If he goes outside of the hospital, infection can come; he is very
weak, then any bacteria can catch him. During this vrata, if anyone gives
charity, bribe, don’t be angry, disturbed or have tension, and don’t take.
That thing will take and steal you and divide you. Another thing goes and
makes a hole in your heart and stays there, then everything will be lost.
All will leak out.
Sukadeva Gosvami said to Pariksit Maharaja, ‘sat-saìgaù çevadhir
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nåëäm’
Çrémad-Bhägavatam 11.2.30, ‘Continuously be in sat-saìga. Not in
asat säìga. Asat säìga will cheat you. They will taunt you; this is their
nature and culture, they have this etiquette. They have no hari-kathä.
They have no desire for vraja-sevä, they cultivate mäyä day and night, and
now their etiquette is like that. Therefore, don’t go to others in this month
and take anything from them. If you take anything, that will steal your
time, mind and nature. Therefore be careful.
Everyday, in this month, one should worship the Deity of Çré Hari and
take training near kätyäyané, Bhagavaté Paurëamäsé. She is Guru. Daily,
in the morning, here is river, Yamunä. If not possible, then go to the lotus
feet of Våndä-devé, Tulasé Devé and worship her directly.
The vraja-devés had some good chance for kätyäyané worship in Vraja-
maëòala, near the Yamunä. And Bhagavaté Paurëamäsé gave them this
siddha mantra. If this is not possible for all, then they should worship
Våndä-devé. In this month, one should worship Tulasé Devé.
In this month, one should offer oneself to Våndä-devé; then one will
have no more relation with the body. The gopés followed this vrata, and
then in the end, they gave up all relation to the body—they took sannyäsa,
Kåñëa made them sannyäsés. At three years age.
Çaìkaräcärya took sannyäsa at eight, madyacarya at twelve and
Caitanya Mahäprabhu at 24. But the vraja-gopés took sannyäsa at three
years age, in the Yamunä’s water. They came out of the water with no
relation to the body. This is not so called. They were completely renounced.
The result of this vrata is like that, one will have no more relation,
affection attraction, one will get liberation from everything.
In this month, one should offer kñéra made with gur, and then one
will be very fortunate. Anything one does, japa or homa, everything will be
successful. Therefore Bhagavaté, Paurëamäsé, kätyäyané, gave this mantra
to the gopa kumärés and they continuously followed this one month on
the bank of the Yamunä.
After following, how did Kåñëa accept them? We already heard this.
In front of Hari, the devotees offer bhoga, and then start kirtan. Then
they forget everything. From morning there is nåtya, kértana, saìkértana
rasotsava. They start rasotsava with saìkértana rasa, therefore they are not
hungry or thirsty. In four months of Cäturmäsya, there are four rasas.
This month is mädhurya-rasa; after kätyäyané-vrata, they got this rasa.
They were greedy after cäturmäsya, and how to follow—Våndä-devé gave
this suggestion and mantra.
We are very lucky to hear this from Sanätana Gosvämé. From
tomorrow, we will hear what Viçvanätha Cakravarté Öhäkura wrote in
Särärtha-darçini.
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11 Dec 2012
Särärtha-darçiné
Ç ukadeva Gosvämé explained the importance and process of

kätyäyané-vrata to Parékñit Mahäräja, telling how the vraja-devés
followed and why.
He said—
Nanda Mahäräja is vraja-räja, the king of Vraja. The vraja-kumärés
performed this kätyäyané-vrata in märga-çérña, after the month of Kärtika.
Why did they follow?
Sukadeva Gosvämé explains that Maya is very strong. Bhagavad-gétä
tells of the power of mäyä, and how she punishes the living entities. But
also it is told:
daivé hy eñä guëamayé
mama mäyä duratyayä
mäm eva ye prapadyante
mäyäm etäà taranti te
“This external energy of Mine which consists of the three guëas, and
which bewilders the jévas, is certainly very difficult to overcome, but
those who take exclusive shelter of Me can easily transcend this mäyä.”
Mäyä is very strong. Tämasika, räjasika and sättvika—the three guëas
of mäyä are like iron, silver and gold chains. First one is punished, then
one is punished with enjoyment, then one is given even more help and
ability to enjoy, and in this way, given even more punishment.
Mäyä always binds and tortures the living entities by these three
guëas.
No one can cross this mäyä, they cannot give up and renounce mäyä.
Is it possible? Anyone who is near Me i.e. My permanent follower, My
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own person, near and dearest; if you have relation with them, meaning, if
you take shelter of them, and learn all process from them, then you can
cross mäyä. This is a tricky process, how to cross mäyä.
I have everything, but that is not mine. This is God’s property for
God’s purpose. But sometimes I take a share for my own senses, then I am
arrested. Then I am called a liar, cheater and thief. Then I am punished.
This is sin and offense. Everything is God’s property, and I am His servant.
Servant desires to serve, but if he sometimes steals independently without
permission, and he hides and doesn’t tell his master—this is cheating
and thief business. Then automatically punishment will come. Mäyä-
devé looks and checks, “In this world who are the liars? Everything in
the world is God’s property. Everything we have is given by God. Fire,
ether, air, sky, water, sunlight, moonlight – God arranges everything for
the jévas. But why does one take without permission? Why do you take
and misuse and give shares to others? God gave this body. Why? For my
sädhana, my progress. How can I make relationship with the Supreme
Soul? How can I serve Him? If my soul has no figure, or body, then how
can it serve God? Therefore God gives body with property, and with all
types of help. But I think, “What is God? Who is God? What is God’s
nature? God is nothing, zero.” Now I think, “Anything I do, God doesn’t
know, He doesn’t even exist.” But how can I cheat God? I have two eyes,
and they are blind. He has millions of eyes.
apäëi-pädo javano grahétä
paçyaty acakñuù sa çåëoty akarëaù
sa vetti vedyaà na ca tasyästi vettä
tam ähur agryaà puruñaà mahäntam
Çvetäçvatara Upaniñad 3.9
“Bhagavän has no material hands or legs, but He accepts everything with
His transcendental hands and goes everywhere with His transcendental
legs. He has no material eyes or ears, yet He sees and hears everything
with His transcendental eyes and ears. He knows all that is to be known
and the activities of everything, but no one can know Him unless He
reveals Himself. The transcendentalists who know brahma call Him the
original Personality, the great puruña who is the cause of all causes.”
He has millions of eyes, millions of feet, millions of hands. He knows
everything.
You think, “I will cheat mäyä, she can’t watch me.” But she is a jailer.
She is Durgä, the jailer of the material universe. She is the official jailer of
the universal government.
Now if anyone does anything wrong, then will her spies gives her
news? No need, she knows everything. Like America’s roads have cameras
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everywhere. In an embassy or government place, there are cameras
everywhere; if anyone takes another’s bag, thinking no one saw, but a
camera took the picture, then there is punishment and one is placed in
jail. Mäyä’s camera is everywhere from top to bottom in the three worlds.
The seven planets up and seven down.
If anyone a little bit misuses, shares something that is not theirs, or
cheats others, then punishment comes. If you do everything for God, then
His protection will come. And then you will be protected by God’s love.
You will also be popular and famous, like respected equal to God; you will
be divine, revered and holy master; you will be God’s authority and God’s
associate. How is this possible? Is it very easy? It is not too easy. God is
very clever. He gives and checks, “Are you vairägi, tyägé, sannyäsé? Do you
give up everything? Then God gives nice young girls, apsaräs, and wealth,
health, respect and all property. Without any condition, all this will come.
If you touch a little, or smell, then problem. This is not for me to smell,
eat, drink, or to hear, touch, embrace or kiss. Everything is respected, the
property of God and God. He gave me to check what I would do with it.
If I misuse anything, then problem.
uttiñöhata jägrata präpya varän nibodhata
kñurasya dhärä niçitä duratyayä
durgaà pathas tat kavayo vadanti
Kaöha Upaniñad 1.3.14
“Arise! Awake! Take advantage of this rare human form of life, even if
the path of spiritual realization is difficult and sharp like a razor’s edge.
That is the opinion of learned transcendentalists.”
This path is very sharp, like a razor. Both sides are very sharp, if you
cross directly, in a perfect line, then you will have no problem. You will
be a liberated soul. But if you are independent, and touch, look, smell,
hear, or take anything and misuse it, then you lose everything. This is the
condition.
Parékñit Mahäräja asked Çukadeva Gosvämé, “Oh Mahäräja, Gurudeva,
please tell me; you taught me many things. You are my guardian, guide,
Guru, parent and my all and all. You are God’s associate. Please tell me
how I can cross mäyä? How can I be involved, engaged and attached to
God, His associates and holy dhäma. Please teach me this. Before I was
lost, but now I am more lost, not knowing what to do. I have only a few
hours or days left to live, therefore please help me.”
Çukadeva Gosvämé said, “I have told you many histories about
different processes of sädhana, and how devotees met with God. Now
I will tell you a very important and sweet process that is very near and
dear to God. If you follow this process, then no problem will ever come
to you.”
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Then Sukadeva Gosvami told—
The first month of the hemanta season is called märga-çérña,
Agrahäyaëa month, which comes after Kärtika-vrata. In the first day of
this season, the vraja-gopés started this vrata. They ate haviñyänna once
a day. We heard how Sanätana Gosvämé wrote about this in Hari-bhakti-
viläsa. They make sweet rice with date gur, or sugar cane gur, mixed with
cow’s milk. They offer in the evening to Kätyäyané Devé. Who is Kätyäyané
Devé? This is the question.
How can one get liberation from Mahämäyä? Therefore they pray to
kätyäyané Devé. Do not think this means Durgä, kali, chandi, bairabi, or
any other svarüpa of Mahämäyä. Kätyäyané svarüpa if she is Mahämäyä,
why did she give bail to jail, wen you pray? If you are a prisoner and go to
the jailer everyday, “Please, please, give me bail, I want out!”
The jailer will not hear your request. He will say, “Be quiet! Get back
in your cell.” If you then cry for mercy and release he will likely beat you.
Who is kind to us? If we pray to the jailer he will never give us bail. But
if you have an outside helper who is an authority, and that person has
relation with the chief minister, prime minister or president, and they
request the supreme authority for your release, then it will be possible
to escape. Then a letter or call will come to the jailer, saying, “Give this
person bail at once; free him from jail.”
Then the jailer will call the guards and with respect, he will free
you from your prison-cell, and say, ‘Now you may go to your home, or
wherever you please. You are free.”
Therefore, think. Do not lose your brain. How can Kätyäyané, Durgä,
Mahämäyä, give me liberation? One prays, “He Devé Kätyäyané, I am very
disturbed. Why? I am in Maya. He Kätyäyané, Mahä-yoginé, I am attached
with my family. I am yoga-yukta, attached and engaged with my body,
senses and everything. How can I get liberation? How? O Kätyäyané, you
are the expansion of Adhéçvaré. You are not ordinary. Please connect us
to Nandagopa-süta Devé, Vrajeçvaré Rädhäräné. You are Her expansion.
[Endnote1]
“Please, pray for me; you are my good friend, my Guru, my Äcärya,
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my everything. If you pray for my sake, and if Éçvaré helps me, then by Her
request, Nanda-nandana will grant me release from mäyä. Then I will get
liberation from mäyä. I will renounce all my attachments – all will become
bitter to me.” This is our prayer to Kätyäyané Mahämäyä.
Next we pray to Adhéçvaré. What is the meaning of Adhéçvaré? The
expansion of svarüpa-çakti Çrématé Rädhärané is Yogamaya. Also, there
are classifications and specialties there, like Våndä Devi, Paurëamäsi and
Yogamäyä. Like there are many different expansions, aàças, of Visnu.
Also, Tulasi is an expansion of Våndä-devé. Adhéçvaré is that expansion of
svarüpa-çakti who is nearest to Rädhärané. They are adhéna, subordinate,
to the supreme éçvaré, Çrématé Rädhärané. One cannot pinpoint that such
and such a person is dearmost, it is inappropriate. For example, it is like
asking who is the nearest and dearest to Srila Gurudeva? Who will decide
that and by what process?
Language is constricted. To express, one has to say something. One
cannot express everything properly. For example, by Kåñëa, who will
you understand? Kåñëa has so many expansions. He has expansions in
Dvarakä, and in Vraja. What will you say? Gopinätha? Rädhä-ramaëa?
What will you say? He is one. Why so many svarüpas? Similarly, the
svarüpa which is nearest to svarüpa-çakti Srimati Radharani has been
termed as Adhéçvaré.
We pray to Adhéçvaré, “Please make my relation with your supreme
authority and group leader; then I will not do more nonsense work. If I
have no guardian, then I am independently doing many things. I will go
to market and buy cloth, go to shop and buy rasagullas, and with friends
to the cinema. If I have no guardian, then I will open my laptop and
play games. Who will watch me or help me? Therefore we pray, “Offer
me to your group leader; may she catch me and keep me there and give
me all types of orders and advice. Then I will be protected by your help.
Otherwise it is impossible.”
If you give jévas all independent adhikära, then—
prabhuto päi mada kähe nahi.
You get a little post and then become very proud. One person became
a chairperson. After that he completely changed. Now he began ordering
people around. The phrase means, “Who doesn’t get mada, intoxication
of pride, upon attaining a post?” This chair has that effect. “Oh, yesterday
I was a useless servant, and today I am the master. I think, “This station
is mine.” Like a dog, “This station is mine, why did you come here?” I
become a stationmaster, a dog who barks at others on the night road,
thinking, “I am this road king.” This is the nature of mäyä. If anyone has
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this mentality, then they think, “I am a supervisor, a super-president.”
So we pray, “Protect us from this mäyä. You are adhéçvaré. Your
adhéçvaré is madéçvaré, Çrématé Rädhäräné.
makheçvari! kriyeçvari svadheçvari sureçvari
triveda-bhäratéçvari pramäëa-çäsaneçvari
rameçvari! kñameçvari pramoda-känaneçvari
vrajeçvari vrajädhipe çré rädhike namo ’stu te
Çréla Rüpa Gosvämé
“Therefore I offer my puñpäïjali to you. Please accept this.”
Moreover, She is madéçvaré, präneçvaré – my mistress, my life, my
everything.
The Hari-vaàsa Puräëa, Viñëu Puräëa, Brahmäëòa Puräëa, and other
scriptures write of this pastime.
God knows past, present and future, who is doing what, where, and
who is present, and what they are doing, God has all knowledge. Therefore
Kåñëa Himself arranged all the process and result of this vrata.
Çukadeva Gosvämé now explains this program.
äplutyämbhasi kälindyä
jalänte codite ‘ruëe
kåtvä pratikåtià devém
änarcur nåpa saikatém
In the early morning, before the sun rose, the kumärés went to the bank
of the Yamunä and bathed. Then they cleaned the bank of the Yamunä.
Why? Birds, or other animals, dogs, or squirrels walked there and passed
or ate. Thus, this place was not pure, and they first cleaned the area. Then
they sprinkled pure water, and gave sandal oil, and so forth. Then with
sand they made Deity. Of whom?
Gurudeva gives mantra.
prathamaà tu guruà püjya
tataç caiva mamärcanam
kurvan siddhim aväpnoti
hy anyathä niñphalaà bhavet
Hari-bhakti-viläsa 4.344
“By worshipping the spiritual master first and then Myself one will
attain perfection; otherwise one’s worship will be fruitless.”
Gurudeva gives guru-mantra, then tells, “Worship Kåñëa. Worship
Rädhäräné. Worship Mahäprabhu.” But first worship your Guru
Mahäräja—this is said by çästra. If Gurudeva tells, “Worship Kåñëa,”
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and you run to worship Kåñëa, but have no relation with Gurudeva, then
Kåñëa will not accept your worship—all will be bogus.
The kumärés were very clever, although only three. Their Gurudeva
was Bhagavaté Paurëamäsé, Yogamäyä. In the early morning, they made
the deity of Yogamäyä Bhagavaté Paurëamäsé. Not Kåñëa, or Rädhäräné.
They said, “We don’t have qualification now to directly worship Rädhä
Kåñëa. You have adhikära, you are Adhéçvaré, Yogamäyä, you are our
Guru; we will worship you first.”
This is a very sweet process. It is like when any child has grown up,
and has a job, and offers any money he receives to his father and mother,
his parents than use everything for their child, thinking of his welfare.
Disciples must do everything for the pleasure of Guru-päda-padma, and
offer everything to him; then automatically Gurudeva will offer this to
his beloved Rädhä-Kåñëa and Mahäprabhu. This is Guru-päda-padma’s
own heart felt love. My duty is to arrange and offer everything to my
Guru Mahäräja. If I cross Guru and jump to Kåñëa and Rädhäräné, this is
foolishness.
People think, “I will cross over and conquer over everything; getting
pure love for Kåñëa. I don’t need guru.” This is a neophyte stage, and is
foolish. Ignorant people have desire like this.
arcäyäm eva haraye
püjäà yaù çraddhayehate
na tad-bhakteñu cänyeñu
sa bhaktaù präkåtaù småtaù
“A devotee who worships the Deity in the temple with faith but does
not properly respect other devotees or people in general is called
a materialistic devotee, and is included within the lowest class of
devotees.”
Neophyte devotees desire to worship and serve Hari, and they want
to use many nice paraphernalia such as bells, instruments, plate, and so
forth, and they worship with that. But bhaktas, Vaiñëavas, Guru? They
have no respect and faith for them. “Is that a bhakta?” He is a bhoktä. Älü
bhartä; smashing potatoes and making a paste—this is called älü bhartä.
This type of bhakta has no pure knowledge. Who is your guardian? Guru-
päda-padma showed you everything. If you have no relation with him, and
don’t serve him and don’t offer him anything, thinking, “I am qualified, I
will offer everything directly to God and He will accept it,” then you are
in a neophyte stage.
Therefore çastra tells—
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There are many çlokas like this in çästra. The gopés were qualified and
first made the mürti of Guru-päda-padma, Yogamäyä, Bhagavaté.
First they gave gandha, malä, padya, arghya, madhuparka, and
äcamana. Then they took oil. How can you give oil to a sand deity? And
arbata, which is a raw turmeric and raw mustard seed paste. How is this
possible? After making this sand deity, it was as if she appeared directly in
her svarüpa. Devé appeared to accept the gopés’ service. If one has desire to
serve Guru-päda-padma, then he will definitely appear to them. Then one
will not be distant to Guru-päda-padma.
Gandha, dhüpa, dépa, many fruits, grains and things were offered by
the gopés. They offered cloth, ornaments, ankle bells, and crown. They
worshipped with many paraphernalia.
Then, they sat near the lotus feet of Bhagavaté, and then chanted.
iti mantraà japantyas täù
püjäà cakruù kumärikäù
The kumärés chanted, “He Mahämäye, Maha-yoginé, may Nanda-
nandana Kåñëa be our beloved, our all and all. Please arrange this. You
are our Gurudeva, and guide.” They prayed with this mantra.
Now Viçvanätha Cakravarté Öhäkura wrote this purport in Särärtha-
darçiné, this is very important.
He said, “He Kätyäyané, he Devé.
Why? One doesn’t say Gurudeva’s name directly.
(Conch blows) Now it is ärati time. We will hear more tomorrow.
[Endnote1]: From Çré Navadvépa-dhäma Parikräma, Gauòéya Vedänta

Publications.
According to the Puräëas, once, in the course of Çaìkarajé’s (Çiva’s)
narration of the Supreme Lord’s pastimes to Pärvaté, he began to describe
Çré Gauräìga, Çré Kåñëa’s coming incarnation in Kali-yuga. Çré Gauräìga
is none other than Çré Kåñëa Himself resplendent with the sentiment
and lustre of Çré Rädhä, performing the pastime of distributing prema
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to ordinary people. Such prema is rarely attained even by the demigods.
Inspired by this description, Pärvaté-devé proceeded to perform severe
austerities in this dense forest of Navadvépa. Mahäprabhu became pleased
by her austerities and appeared before her. Enchanted by His form, she
expressed her desire to behold His pastimes when they would manifest
in this world. Çréman Mahäprabhu said, “Since you are My inseparable
energy, you are always an associate in My pastimes. As My internal
energy you are My dear Rädhikä, and as the external energy you are a
manifestation of Rädhikä known as Durgä, or Pärvaté. As Yogamäyä you
manifest My pastimes, and as Paurëamäsé in Vraja you nourish them. Now
in Navadvépa you eternally reside as Prauòhämäyä along with Kñetrapäla
Çiva. You bewilder those who are indifferent to Me, and you help those
who turn toward Me to become attracted to serving Me.”
12 Dec 2012
B y the causeless mercy of Çréla Guru-päda-padma and the

mahä-bhägavata rüpänuga Vaiñëava äcäryas, we are present in
Våndävana-dhäma, nearby the lotus feet of Våndä-devé.
In this world, Bhauma Våndävana appeared from aprakaöa-lélä.
If anyone came to this prakaöa Våndävana and follows the vraja-devés
footsteps, then the vraja-devés give instruction and advice how to enter
Vraja-maëòala. Çukadeva Gosvämé collected this and distributed it for
everyone, giving this instruction and inspiration.
If anyone tries to follow this instruction of Çukadeva Gosvämé, they
are lucky and fortunate.
Çukadeva Gosvämé distributed this to Parékñit Mahäräja. He gave
nothing unnecessary. He gave this because it was important not only for
Parékñit Mahäräja, but for the sädhana of all jévas. If sädhakas do not try
to follow this line and process given by Çukadeva Gosvämé, then they are
distance to our gauòéya paramparä.
Yesterday we heard: Çukadeva Gosvämé said, “He Räjan, King Parékñit,
in the hemanta month, before the winter frost, the gopa kumärés started
this kätyäyané worship.” How did they follow? Viçvanätha Cakravarté
Öhäkura wrote the meaning of this çloka in his Särärtha-darçiné purport.
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Viçvanätha Cakravarté Öhäkura is rägänugä and rüpänuga. He is the
footstep follower of Çrématé Rädhäräné alone. He is not appointed to any
other, and he did not describe this kätyäyané-vrata for the followers of
Candrävalé or for those who wish to enter into Dvärakä.
The gopés with purva anuräga, who had chanted the gopäla-mantra
for a long time before as åñis, and who had now been born in Vraja, but
had not yet met with the Vraja-anurägé nitya-siddha vraja-devés, did not
know which process to follow to please Kåñëa and to get a chance for
Kåñëa’s direct service. Now the purva anuräga kumärés, with laukika-
réti, following an ordinary custom, in this Agrahäyaëa mäsa, in the land
of Nanda Mahäräja, started this vrata. They ate haviñyänna once a day,
and performed arcana—not only svärasiké, but with paraphernalia and
mantras.
There were two types of kumärés. Hari-vaàça Puräëa, Viñëu Puräëa,
Brahmäëòa Puräëa and other puräëas explain this. One group was the
younger girls who were like students, and the others were the senior gopés
who had perfect knowledge and served with the nitya-siddha gopés. The
younger girls had taken birth in Vraja and had desire to attain service
of Kåñëa. They had love from before; they are anurägés. Therefore from
childhood they served Kåñëa. They served Kåñëa’s Deity and thought of
Him always. They offered His Deity or picture flower garlands and food.
Like babies have dolls, they remembered Kåñëa and slept with Kåñëa, and
played with Kåñëa. They had this desire naturally. It was not speculation,
imagination, or how we do mürti püjä by force—this is vaidhé-marga.
But they have deep anuräga, spontaneous loving attraction. It came out
naturally, a habitual mood of the heart born of love.
Now, they were three years of age. Daily they worshipped and offered
something to Kåñëa. Their parents had no doubt. If babies are playing,
what is the problem? Kåñëa also was with the sakhäs, who were three or
four years of age. Then they came and played with the gopés. One side
there were baby sakhäs and one side baby sakhés. The sakhés gave crown
and dress and fruits to Kåñëa. Their mothers gave some laddus, candy or
something and the gopés gave it to Kåñëa. Both played together, face to
face. But their anuräga increased more and more millions of times when
they were in front of Kåñëa. Kåñëa was a baby kid, and this side was one
group and the other side one group. All played, danced, and talked and
the gopés worshipped Him with their natural love.
Now they were over three, and a burning desire sprouted in their
hearts. They did not disclose this to each other. They had desire, “How
can we have a sweet and permanent relationship with Kåñëa?” Like Kåñëa
plays in the morning with them and then leaves a little later. Then they
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suffer. Kåñëa goes with the cows in the forest then they suffer.
They have deep tension and great depression comes to them when
Kåñëa is gone for a moment. They could not tolerate and did not want to
go a little distance to him. They wanted to serve Kåñëa for 24 hours of the
day and to play with him and eat with him and be with him all day and
night.
Their love and attachment increased more and more. This is the
natural rule and process in Vraja-maëòala. In Vraja-maëòala, everyone
has this desire for love with the Supreme Soul, Paramätmä. Çukadeva
Gosvämé said, “Parékñit Mahäräja, now they were suffering and went
and prayed to Yamunä-devé for permanent relation.” Now they thought,
“Yamunä-devé will definitely help us.”
Like Parékñit Mahäräja left everything and went to the bank of the
Gaìgä in his final time, then Çukadeva Gosvämé came and helped him.
Similarly, all the gopés went to the bank of the Yamunä. They knew
she was helpful, being the daughter of the sun, she had all power. She
would help them, they had this faith.
They came and bathed in her waters and prayed to her. Yamunä-devé
is Kåñëa’s near and dearest. She understood the gopés’ hearts and invited
and called their Gurudeva. Without guru-mantra, it is not possible to enter
in bhakti, bhajana, service, or the eternal world. The gopés had no dékñä-
mantra. Then Yamunä-devé arranged this program. She invited, called and
requested, “O Våndä, please come. Paurëamäsé Bhagavaté please come.
They have desire to serve Kåñëa. They wait for Kåñëa and have deep love
for Him. Please help them.”
Bhagavaté Paurëamäsé came and gave the gopa kumärés this siddha
mantra. Then the gopés chanted this mantra.
The gopés did not know the process of worship. They met with
Gurudeva, and they understood the svarüpa of their Gurudeva. Like
Gurudeva gives guru-mantra, by chanting that mantra, one will get
relation with Gurudeva’s eternal svarüpa. Bhagavaté Paurëamäsé came,
and she gave siddha mantra. Gurudeva has heartfelt love with God. The
gopés chanted this mantra, and automatically that love flowed into their
heart. Then they understood what their duty and service was. What did
they do next?
Viçvanätha Cakravarté Öhäkura explained the meaning of this mantra.
The gopés said, “He Kätyäyané, may Nanda-nandana Kåñëa be our
permanent helper and lover. Which type of love does He like? We have
no knowledge. Please teach us the process of this love. Give us inspiration
and keep us nearby you. Make us trained and give good qualities to us.”
Devé said, “You are offering everything to me, but don’t you know,
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how can I arrange your marriage? Your parents are present; if they agree,
and like Kåñëa, and offer you to Kåñëa—that is good. How can I offer you?
I am not your parent.”
The gopés said, “You are Mahä-yoginé, not ordinary; you have a lot
of power. Like God has all types of power and capacity, you also have
everything. You can do anything you choose to. By any means, please
make our relation with Kåñëa.”
Devé replied, “No, your parents and relatives will not be happy with
this. They like to give you in marriage anywhere else according to their
desire. Kåñëa is too young and He has no Brahmin thread; He can’t therefore
get married. Gargäcärya gave order to Nanda-nandana, ‘Without Kåñëa
having a Brahmin thread, don’t give Him in marriage. Without Brahmin
thread there is no protection. Then after marriage, next generation will
come wrong, and all will be lost, the forefathers will not be happy.’ You
are playing with Kåñëa, He plays with you. You are only kids; why did this
desire come? This is not good. You are only three years old.”
The gopés cried even more; very restless.
Then they prayed to Devé, “Then no need this marriage program.
Priests, parents and relatives will come and with blessings, give us in
marriage to Kåñëa. Then no need. Just arrange our gandharva viväha. If
one has a heart to heart relation, how can this be cut? Then there is no
need for any ordinary program, arrangement, and party. Arrange our
gandharva vivaha. In a holy place, in front of God’s Deity, or by a holy
river, the bride and groom offer garlands to each other, and then marriage
is complete.”
The gopés continued, “He Adhéçvaré, you have no problem to do this.
If you desire, you can fulfil our desire.”
Bhagavaté said, “If your parents have any doubt, then what will you
do? How can you stay with Kåñëa? Does He like you or not? This is His
choice.”
“O Yogamäyä, I request you, please illusion my parents. Cover their
desire, cut their relation with us, and make them not think about our
marriage. May they not understand the secret marriage program and the
sweet love we have. Stop the desire and thinking of our parents to marry
us to any other. Arrange some program so that Kåñëa will always be with
us and we will never go distance to him. If we get marriage to any other
gopa, this is any ordinary program. But our hearts will not go distance to
Kåñëa for one second.”
The gopés continued, “One person likes me, or my parents arrange
my marriage—this is called business. But this business will not steal our
hearts or divide us; we will be the permanent footstep followers of Kåñëa
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and His beloved.”
They chanted this mantra and prayed like this.
How is Devé? She is cit-çakti, the expansion of svarüpa-çakti,
Yogamäyä. She is not bahiraìgä-çakti, Mahämäyä. Mahämäyä has no
power or strength. But this Mahämäyä has capacity, she had no idea or
knowledge, how to pray to her? She arranged next program. This is not
possible.
In the Närada-païcarätra, the distinction between Mahämäyä and
Yogamäyä, the internal and external potencies of the Lord is described in
the conversation between Çruti and Vidyä:
jänäty ekäparä käntaà
saivä durgä tad-ätmikä
yä parä paramä çaktir
mahä-viñëu-svarüpiëé
yasyä vijïäna-mätreëa
paräëäà paramätmanaù
muhürtäd deva-devasya
präptir bhavati nänyathä
ekeyaà prema-sarvasva-
svabhävä gokuleçvaré
anayä su-labho jïeya
ädi-devo ‘khileçvaraù
asyä ävarikä-çaktir
mahä-mäyäkhileçvaré
yayä mugdaà jagat sarvaà
sarve dehäbhimäninaù
“The Lord’s inferior potency, known as Durgä, is dedicated to His loving
service. Being the Lord’s potency, this inferior energy is nondifferent
from Him. There is another, superior potency, whose form is on the
same spiritual level as that of God Himself. Simply by scientifically
understanding this supreme potency, one can immediately achieve the
Supreme Soul of all souls, who is the Lord of all lords. There is no other
process to achieve Him. That supreme potency of the Lord is known
as Gokuleçvaré, the goddess of Gokula. Her nature is to be completely
absorbed in love of God, and through Her one can easily obtain the
primeval God, the Lord of all that be. This internal potency of the Lord
has a covering potency, known as Mahä-mäyä, who rules the material
world. In fact she bewilders the entire universe, and thus everyone
within the universe falsely identifies himself with the material body.”
The Supreme Personality of Godhead has a parä-çakti. If anyone
has knowledge of this then they can go to the Supreme Person, Kåñëa.
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Yogamäyä, the expansion of svarüpa-çakti, will cross us beyond the
covering, coat and bound of Mahämäyä and give us entrance into Vraja-
maëòala.
Kåñëa’s younger sister, who was born in Gokula Mahävana, from
the womb of Yaçodä Mätä is Yogamäyä. She has two forms in Vraja, as
Paurnamasi, and Vrnda Devi. And in Dvaraka-lila, Subhadra Devi is the
potency of Yogamaya with Jagannätha and Baladeva Prabhu. Yogamaya
takes her form as Paurnamasi for Vraja-lila, and as Vrnda Devi for kunja-
lila.
Yogamäyä is the adhiñöhätré devé of this mantra. She helped the
kumärés, but Durgä, Kälé, Mahämäyä—if anyone tells she is the devatä,
they have no pure knowledge. In Vraja-dhäma, it appears like an ordinary
simple program. They worshipped and followed this. Ordinary people
have no knowledge, and they think this is similar to the program that
we all follow—our family program. But they can’t cross beyond mäyä,
therefore they can’t understand. They don’t have a scent of love, therefore
they don’t have any knowledge of pure love. The air did not touch the
gopés, the sun did not disturb them, the winter did not come. Nothing
ordinary has any entrance in Vraja-maëòala.
evaà mäsaà vrataà ceruù
kumäryaù kåñëa-cetasaù
bhadrakäléà samänarcur
bhüyän nanda-sutaù patiù
The gopés prayed, “Nanda-nandana will be our permanent beloved
and near and dearest friend.” Therefore for one month, the vraja-gopés
continuously chanted this mantra, with the desire for Nanda-nandana to
be their eternal friend and beloved.
Early every morning, like three-thirty, they left their beds and went to
the Yamunä. On the way they sang many songs, and held hands. They had
same mood and desire; they were sajätéyäçaye snigdha.
They went together in their own groups to the Yamunä.
Someone asked, “Where are you going?”
They did not answer; they were very busy and had no time. On the
way, there are many fruits, flowers, leaves and honey nests in the forest
and gardens. They collected these very carefully, and looked, “Is this
flower untouched by a honeybee? Is it touched or contaminated?” They
took only fresh fruits, flowers, and honey, and brought äsana, cloth, and
other paraphernalia like incense and ghee lamp.
They kept everything on the Yamunä’s bank and went to bathe. Not
like buffaloes or animals. They went, and first respected, offered obeisance
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and prayed to Yamunä—
kalindi-tanaya-devi paramananda vardhini
sarva aparadha vimuchya snamite salile subhe
Gaudiya-ratna-mala-stotra
cid-änanda-bhänoù sadä nanda-sünoù

para-prema-pätré drava-brahma-gätré
aghänäà lavitré jagat-kñema-dhätré
pavitré-kriyän no vapur mitra-putré
Padma Puräëa
“Yamunä-devé, the daughter of the Sun-god, is a reservoir of prema for
Çré Nanda-sünu (son of Nanda), the embodiment of spiritual bliss. Her
liquid body is completely transcendental, she forgives sins and offences,
and bestows auspiciousness upon the universe. May that Yamunä-devé
purify me.”
They offered praëäma for Yamunä-devé, and then sat on her banks
and prayed.
Like Rüpa Gosvämé Prabhu wrote.
bhrätur antakasya pattane ’bhipatti-häriëé
prekñayäti-päpino ’pi päpa-sindhu-täriëé
néra-mädhurébhir apy açeña-citta-bandhiné
mäà punätu sarvadäravinda-bandhu-nandiné
Yamunäñöakam
“May Yamunä-devé, the daughter of the sun-god Sürya, always purify
me. She saves those who touch her from going to the realm of her brother
Yamaräja, and just seeing her absolves even greatly wicked people from
the ocean of their sinful deeds (separation from Krsna). The attractiveness
of her waters captures everyone’s heart.”
They prayed with many different verses and then went to bathe. They
prayed, “He Yamunä, you clean and purify all, if we have any bad desire, or
if any wrong thing comes and attacks us, give us good mood and make us
appointed, and with a clean heart we will serve Kåñëa. May we be able to
properly follow and realize all the instructions of Bhagavaté Paurëamäsé.”
They had this faith. Gurudeva gives advice to many disciples, but
they don’t follow. They try to follow, but have no desire. Sometimes they
follow, but when they have no taste, they stop. One day they follow, then
stop, with no taste. Therefore before worship, remember the Vaiñëavas,
holy dhäma, guru-varga, guru-paramparä, and pray to them for their
blessings.’ The gopés came and followed all process. They offered praëäma
and prayed to her and remembered her glories. Then next they took bath,
carefully, they went in the Yamunä. First they touched her water to their
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head and then slowly entered in with their feet, not touching in their feet
first. After they bathed, how did they come back?
What did they do next?
They bathed daily, and came out of the water, without changing their
wet cloth. They forgot everything, absorbed in the pastimes of Kåñëa. In a
happy mood they worshipped Devé.
Yesterday we heard—
Hari-bhakti-viläsa 4.344
“By worshipping the spiritual master first and then Myself one will
attain perfection; otherwise one’s worship will be fruitless.”
First do arcana of Gurudeva. Kavi Karëapura Gosvämé wrote that
at the time of worship the gopés prayed, “Devi, I offer padya, offer this
to Kåñëa, and wash his feet. I offer puñpäïjalé; offer this to Krsna. Give
this madhuparka to Kåñëa. Kåñëa will take this sweet drink and then be
sweet for us. Then we will be very happy. Our hearts will be sweet and
sweetness will come.”
Then they offered candana, arbata, oil, and prayed, “Devé, please give
us adhikära and chance to massage Kåñëa.”
Then they gave water and offered to Devé, praying, “Please give us
a chance for heartfelt love.” What is the meaning? They desired bathing
Kåñëa’s body with this water. Then Kåñëa will play with us and come
inside the Yamunä and we will play with Him there.”
With all paraphernalia, and instruments, they offered with mantra,
giving Yogamäyä Paurëamäsé. But all their desire went to Kåñëa.
We start arcana, and chant mantras, and offer something, but where
does our mind go? Who do we really offer this to? Who accepts? We ring
bell and offer, but where is our mind? “No,” the gopés said, “everything I
have will go to Kåñëa for His service.”
They followed for one month, from the full moon to the next full
moon.
Their desire increased more and more. Praëaya. In the end of the
month, they invited, “Oh Çrématé Rädhäräné, Lalitä, Viçäkhä.” They also
came.
Before, they had no desire; now desire came. Before they came running
everyday, but now today they had good desire, “We will invite Rädhäräné,
Lalitä and Viçäkhä to come today.”
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After their worship was finished, they were praying to the Yamunä,
“Give us blessings.”
Yogeçvareçvara Kåñëa, the lord of the lord of the yogés, is supremely
worshipable. He came to give them the fruit, or result of their month-
long vrata. He came to give them boon. Why? They chanted mantra to
Yogamäyä and prayed, “Nanda-nandana will be our beloved.”
Viçvanätha Cakravarté Öhäkura wrote that Kåñëa is worshipable for
all yogés. He fulfils the desires of all. If anyone has desire for Kåñëa, then
Kåñëa will check, “What do they really want? I will go to them and do
something that tests them.”
The kumärés were very happy today, and gave up everything. After
the vrata, or sädhana, they got energy and strength, and now had no
attachment with anything. They left their cloth, ornaments—everything
on the bank of the Yamunä like mahä-yogés renounce everything and go
to the Himälayas and sit there naked, doing arädhanä. Shiva Öhäkura is
such a mahä-yogé.
Now Yogeçvareçvara Kåñëa came to check, “Are you really yogés? Did
you renounce everything? You are sannyäsés? You also have no relation
with your cloth? You don’t need your cloth?” Then Kåñëa came with his
young sakhäs, who had no knowledge of what is the difference between
man and woman. They wander around naked themselves. Today they
came with Kåñëa. Däma, Vasudäma, Sudäma and Kiìkiëi.
Kåñëa said, “O sakhäs, we came to the Yamunä’s bank. There is a
good chance today for service. We always serve the Vrajaväsés and try
to help all. Today, many Vrajaväsés left their dresses, ornaments and
paraphernalia. Where did they go? They left all, with faith. They know
that no thieves or cheaters are in Vraja-maëòala. Everything will be
present as it was wherever they left it. Therefore they left it and went in
the water. They don’t know that many animals, demons, ghosts, witches
and brahma-räkñasas also come to the Yamunä’s bank. Also, demons come
from Mathurä. They are not aware. Before, Keçi came, Agha came, Baka
came—many demons move everywhere. The gopés are simple and have
no idea of this.”
ye kare ämära as
tära kari sarva näça
tabu na chäòe ämära äsa
tabe kari vanera ghäsa
tabu na chaòe ämära äsa
tabe kari däsera däsa
Mahäjana-väkya
“If anyone likes Kåñëa, then Kåñëa will destroy everything they have—
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all their attachment, hope, and all their friendship. He will take and
destroy everything.”
yasyäham anugåhëämi
hariñye tad-dhanaà çanaiù
tato ’dhanaà tyajanty asya
svajanä duùkha-duùkhitam
Çrémad-Bhägavatam (10.88.8)
“When I wish to show someone special favour, I slowly strip him of
his wealth. Eventually, his relatives and friends abandon him for being
poverty-stricken. Thus he suffers one calamity after another.”
If you like Kåñëa, then first He will steal your business, your house will
burn down, your children and family will kick you out. Then your health
will be bad, your knees, body and hand will be broken, your eyesight will
be lost, you will not be able to breathe nicely.
Not slowly. Kåñëa will take all our wealth. If one’s character is very
good, then many will come and torture, giving many blames, “Useless
sädhu, doing bad work!” What to do? Then you will cry more for Kåñëa.
Then if also, you don’t leave desire to attain Kåñëa, and say, “I won’t
forget or leave Kåñëa.
tabu na chäòe ämära äsa
tabe kari vanera ghäsa
Then Kåñëa says, “Okay I will make you like animals, not giving you
food, lodge, bed, or anything; you will move everywhere and eat grass and
straw like cows and animals.
tabu na chaòe ämära äsa
tabe kari däsera däsa
If still you do not leave or forget Kåñëa, then Kåñëa will not make
one His direct servant. He will make you the servant of His servant of His
servant’s servant.
The gopés position was like this. They did not eat or sleep for one
month. They now came. Kåñëa came to give boon, but what did He do?
He came and stole all their cloth.
Then what was His desire? “I will check and test them. I will look,
what do they like? After chanting this mantra, what understanding has
come to them? How much knowledge do they have? After I cheat them,
will they still like me? If I do wrong, what will they think about me?
Kåñëa stared this immediately. Not in the future. Just now. Not late.
Now this was Kåñëa’s desire.
Tomorrow we will hear next. Now it is ärati time.
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13 Dec 2012
B y the causeless mercy of Çréla Guru-päda-padma, rüpänuga gauòéya

Vaiñëava äcäryas, and rägätmika Vrajaväsés, we are present at the
lotus feet of Våndä-devé, in Våndävana-dhäma.
Yesterday we heard that Çukadeva Gosvämé gave instruction and good
inspiration with heartfelt love to Parékñit Mahäräja. He said, “Mahäräja
Parékñit, now you are hearing how Kåñëa is present in Gokula-Våndävana
in young age, between three and four. Many vraja-devés are there in
the same age group. Now, early one morning, He took His four sakhäs,
Däma, Sudäma, Vasudäma and Kiìkiëi to perform service. The small kids
were bathing in the Yamunä, and had no attachment with other things.
They left everything. What? They were very much engaged with their
eternal friend, the Supreme Soul. After one month’s austerity, they took
sannyäsa, renouncing everything. Day and night, morning to evening,
they remembered Kåñëa. Therefore they had no other attachment. They
knew that Kåñëa was their good friend and with them.
Now Kåñëa came to check, test and watch. “Where are my gopés?
What is their nature?” Kåñëa saw that they left their homes and were
inside the Yamunä water, without any cloth also—they had nothing. They
completely surrendered at the lotus feet of Yamunä-devé. They had good
friendship with Yamunä-devé. She is very helpful.
Yesterday we heard how Parékñit Mahäräja came at the end of his life
to the bank of the Gaìgä. Çukadeva Gosvämé told, “Mahäräja, Gaìgä is
helpful for all. Also, I came and am present here. All the åñis and maharñis
came to help you. But you know, more helpful than Gaìgä Devé is Yamunä-
devé. She gives svarüpa-siddhi.”
By drinking the water of the Gaìgä, and bathing in the Gaìgä, and
worshipping Her, a great result comes. But Yamunä-devé is more helpful.
Near Yamunä-devé, all the vraja-devés took shelter. How?
Parékñit Mahäräja left his house, family, friends, kingdom, capital,
assembly and everything. But he did not leave his cloth, etiquette and
nature. He came with clothes on and sat in front of all at the bank of the
Gaìgä. After sometime Çukadeva Gosvämé came, but he was naked. He
had no dress, no overcoat, no ornaments or instruments. He only came
with kåñëa-rasa to distribute. He did not carry any other thing. He did not
cover himself. He only came to distribute.
Now, the vraja-gopés offered themselves to Yamunä-devé.
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Gaìgä Devé gave help to Parékñit Mahäräja by the association of
Çukadeva Gosvämé.
The vraja-gopés prayed to Yamunä-devé, “We are taking your shelter;
please give us the company of Kåñëa, He is your near and dear.
Therefore Kåñëa came. But He was not alone. He brought his four
sakhäs—Däma, Vasudäma, Çudäma and Kiìkiëi.
He saw there were ornaments and cloth on the bank of the Yamunä.
He said, “Who left these clothes? Who has renounced everything? It is
not so easy to renounce everything and become sannyäsés, and to wait for
God’s bless and Bhagavaté Paurëamäsé’s blessings.
God gives everything in this world – anyone who goes near the
property of Maya will be arrested by mundane objects.
Like tamo, raja and sattva-guëa—anything you touch with these
qualities, you will be attached to that. How is it possible to have no
relation, affection, and connection with the body? This is not so easy.
The vraja-devés chanted the siddha mantra given by Bhagavaté
Paurëamäsé for one month. The fruit of the mantra came, that at the end
of the month they took sannyäsa. This is not so called, or to cheat others.
One takes daëòa and kamaëòalu, like Rävaëa. He took sannyäsa to steal
Sétä Devé. Now, there are many sannyäsés—they run away. Where?
For kanaka and kämini—only for wealth and women, for their
enjoyment. This is not called sannyäsa. They do not follow the rules and
regulations of the vraja-devés. They do not follow Bhagavaté Paurëamäsé’s
instruction. They do not take shelter of Våndä-devé and Yamunä-devé.
They are not able to give up and renounce everything.
Therefore Mahämäyä covers them. But the vraja-devés now got
liberation from everything. Çaìkaräcärya took sannyäsa at eight and
Madhväcärya at twelve. But if one is not able, or not qualified, then there
is no need to take sannyäsa. The vraja-devés took this sannyäsa naturally.
By the mercy of Våndä-devé, and the help of Yamunä-devé, the vraja-gopés
were real sannyäsés. They had no attachment with anything. But Kåñëa
came with his four sakhäs to test and check them, as well as to help them,
and to show their glories to the world.
The gopés did not show or give announcement, “I am sannyäsé, I am
mahä pravara, Çrépäda, Viñëupäda, Brahmapäda, 1008.” There is no need
to show anything. Gopé means gopana, secret and confidential. Gopa, gopé,
gvala, and Gokula – all are hidden. Everything is hidden. Don’t show
anyone, I am tapasvé, åñi, yogé, brahmarñi, Äcärya, Guru. There is no need
to show. Devé, Durgä, Kälé, Canòé have agents that give announcement of
their glories. But in vraja-bhakti everything should be hidden. Then one is
a follower of the gopés, gopas, gvala, and Gokula. Otherwise one will not
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be able to enter Gokula. One will go to Dvärakä, Mathurä, Vaikuëöha or
Näräyaëa-loka.
Anything you collect with your good etiquette, you should hide that
in your heart, without showing anyone. Mantra doesn’t mean that the
fruit of mantra comes and I show this off to everyone. This is not the
result of the mantra and the mantra’s devatä will not be pleased with
such a person. How can you use anything that came to you for God? You
must know these rules and regulations. People devoid of this knowledge
become crazy, mad and pägala; in street, like hawker speakers, they give
announcement. They give news on the internet and Facebook, “I am
Tridaëòé, four daëòé, five daëòé, six daëòé sannyäsé.”
Kåñëa showed, “You are sannyäsés, don’t show this off to all. You have
no attachment with family or anything; you only like me. But don’t show
this to anyone, this must be a secret. This must be your own property.
You know this, I know this. Your other friends, your senses, mind, body,
subtle body, gross body—have no relation with any of them. We must
have heart to heart love. Anything you are with, that takes share. With
this sharing, you lose everything.”
Therefore Kåñëa came to teach the vraja-devés.
Viçvanätha Cakravarté Öhäkura wrote the purport of this in his
Särärtha-darçiné commentary of the Çrémad-bhägavatam.
Kåñëa and His friends saw that in the Yamunä water many black
lotuses were present. The gopés faces were golden, and their heads were
covered with long black hair. They were swimming and joking together in
a pleased mood. After bhajana, if I joke and am pleased and show, “I am
going and playing.” That is not good.
The sakhäs laughed and told Kåñëa, “Look, they did this austerity for
one month; now they can’t control themselves.”
Why did Kåñëa collect their cloth? We heard before. Kaàsa also
worships Kaìkäli, Durgä. This month he also worships. His priests
told him, “Do you know that there are many followers of Devé in Vraja-
maëòala? Millions of gopés are following this vrata. Anyhow invite them,
on the last day, to come to Mathurä and you will make a nice drama, feast
and dance, and you will give them some presentation boxes.”
This is the rule. When a vrata is finished, a festival is arranged where
gifts are given and a sacrifice is performed. You pray that your vrata will be
successful, and call the priest and brahmins and they perform a sacrifice
and one prays for new strength to follow more.
Kaàsa and his ministers discussed how to call or bring the gopés to
Mathurä.
If you give presentations, food, prasäda, and respect to anyone after
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they follow a vrata, then the result of their austerity comes and is shared
by you.
Kaàsa’s ministers said, “If you invite them, they will not come. You
must steal them by force.”
Like Çañkhacüòa came during holé lélä, and tried to take the gopés to
Kaàsa in Mathurä.
Kaàsa has many friends such as Cäëüra, Müñöika. Jaräsandha is his
father-in-law. He has many soldiers in Mathurä. They said, “We know
mystic powers. We will go and take them all to Mathura. If they don’t
come by their will, we will bring them force.”
Like Narakäsura arrested thousands of princesses to forcibly marry.
Kaàsa also thought this was a good idea. All the Yädavas had run away,
and Mathurä did not have so many nice girls. The ministers told Kaàsa,
“Bring the gopis to Mathurä and put them in jail, and when they are older
you can get married to them. They are also the followers of Durgä.”
Kaàsa followed austeries and vrata, but with tämasika püjä. He did not
clean his heart. Desire for recreation only increased more and more. After
sättvika or nirguëa vrata and püjä, a different result comes, detachment
from everything material comes, and attachment to the spiritual arises.
On one side, by chanting mantra, desire for renunciation comes, and the
other side, desire for enjoyment increases.
keho bhägavata padi mari keho bhägavata padi tari
“One can either die by reading the Bhägavatam, or one can achieve
liberation.”
On one side Kaàsa did worship, and on the other side, Bhagavaté
Paurëamäsé gave this mantra and the gopés worshipped on the Yamunä’s
bank, with sajätéyäçaye snigdha, like-minded companions. They followed
all proper rules and regulations with the mantra, then good result comes.
People think, “Gurudeva gave mantra. I will chant myself; I don’t
need sädhu-saìga. I am a great Vaiñëava.”
Some think, “I am a Vaiñëava, my son is a Vaiñëava, and my wife is
a Vaisnavi. Leaving these Vaiñëavas, where will I go for association with
other Vaiñëavas?” They tell, “This is my yütha, group.” This is a nice
arrangement to enter into hell.
Here Viçvanätha Cakravarté Öhäkura says that Kaàsa Mahäräja had
this desire. Kåñëa understood this. “Oh, today, quickly, I will go.” He
did not discuss with Baladeva Prabhu, or other sakhäs, like Subala and
Çrédäma. He called secretly Däma, Vasudäma, Sudäma and Kiìkiëi and
went in a hidden way. If Kaàsa came and stole their cloth or them, then
the vraja-devés would not come back to their places. How could they come
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without their cloth? Kaàsa and his followers were great cheaters and
nonsense people. They would definitely do something to make difficulty,
like stealing the gopés cloth. Kåñëa said, “I will go and help them and
teach them. And also, I will give order to Yogamäyä that any of Kaàsa’s
followers or soldiers should not be allowed entrance in this area.”
Çukadeva Gosvämé said, “He king, don’t be disturbed; don’t think
that Kåñëa took the gopé’s cloth because he had desire to do any wrong
business, or behaviour. He had no such desire. Kåñëa said, “O kumati
gaëa, you left your cloth—this is not good. You think you are liberated
souls, having renounced everything and you think you can go in the water
naked without any problem. But you have disrespected the demigods and
Yamunä-devé. Now you are offenders having crossed the injunction of
çästra. It is not good that any lady or gent goes in the Yamunä naked. After
worshipping, now this is the last day of the month. You were waiting for
Me to come and give a boon and to meet with you. You have not arranged
any good program.”
aträgatyäbaläù kämaà
svaà svaà väsaù pragåhyatäm
satyaà bruväëi no narma
yad yüyaà vrata-karçitäù
Kåñëa addressed the gopés, “Dear gopés, you have no intelligence or
strength. You are small kids, who don’t know anything. You don’t know
any principles; your Guru did not teach you anything. Therefore you
followed a mantra for one month, and now you are tired and skinny.
How long will you stay in the water? Come and take your cloth, and
promise never to do any wrong business again. I don’t know which one is
whose cloth. Come and choose your own clothes and wear them. You are
tapasvinis, and are kind and soft.”
The vraja-devés said, “Leave our clothes on the bank, then we will
come and take it back.”
Kåñëa said, “I will give you your clothes by my own hand, then you
won’t do wrong. Before you took this cloth from your relatives, therefore
it had no power or affection. Anything I take, when I give it back, my
mercy and bless will be present there.”
We know temples’ etiquette. Any brahmacärés or sannyäsés who are
present in the temple or ashram, first they offer everything to Gurudeva
or deities, then take. If you take anything directly, then bad desire will
come there. When things are made, they are done so by workers, and their
karma and mentality is present there. If I offer everything to Gurudeva or
God, and take from there, then God’s mercy or Guru’s mercy comes into
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that object.
Many times Kåñëa gave instruction—
yat karoñi yad açnäsi
yaj juhoñi dadäsi yat
yat tapasyasi kaunteya
tat kuruñva mad-arpaëam
“Anything you do, first offer it to me.” But if one doesn’t follow this,
great difficulty will follow.
Then Kåñëa said, ‘Oh Sumadhyama girls, come and take your cloth
from me. Then by my blessings, all good etiquette will come to you. By
this cloth touching your body, no problem will come in your life.”
Sétä Devé went to Citraküöa with Rämacandra. Anusüyä gave Sétä Devé
a cloth and she said, “This cloth will never be torn, dirty, or faded. If you
wear this, you will be chaste and honest, and none will be able to disturb
you.”
Now Kåñëa said, “Come, I will give you clothes myself. If you wear
this, then Kaàsa’s spies, any young boys, or others will not touch you, or
disturb you. They will always respect you.
“Why? Anything I have is with anyone else. That is respected and
popular and powerful. Now I tell you to take this for your protection.
Don’t think I am cheating you. I will give you back your cloth, then this is
not only cloth, all my strength and power is present there.”
Sädhakas do sädhana; if they have no protection, then problem comes.
Like Çréla Gaura-kiçora däsa Bäbäjé Mahäräja was inside the municipality
toilet doing bhajana. He said, “The smell of stool is much better than the
stench of materialistic people. I prefer this.”
If you meet or look at ordinary people, their infection will come to
you, and you will become a patient and this disease will never leave you.
tvayopabhukta-srag-gandha-
väso-’laìkära-carcitäù
ucchiñöa-bhojino däsäs
tava mäyäà jayema hi
Uddhava said, “Simply by decorating ourselves with the garlands,
fragrant oils, clothes and ornaments that You have already enjoyed, and
by eating the remnants of Your meals, we, Your servants, will indeed
conquer Your illusory energy.”
How can I conquer mäyä? Uddhava said, “O Kåñëa, your prasäda,
your remnants, cloth, and mälä—if these are with me, then mäyä cannot
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touch me. You are leaving me, but how can I conquer mäyä and stay in
this world? Anything I touch, that is mäyä, attachment comes. Then a
big strong power steals us. Then our mind, brain and energy—all is lost.
Therefore Kåñëa said, “Please come, I will give back your cloth.”
The gopés thought, “Kåñëa is joking. This is His nature. He always
plays with us, and jokes. What He is saying? There is no guarantee. He
says something and does something; likes something and tells something
else. He never speaks directly; always He is indirect and tries to make us
crazy. He is not simple; He has three bends; He is crooked. What does He
want to say? If we go to Him, He may take us to the top of the tree and tell
us to sit there, “You will be monkeys.” There is no guarantee what he will
do? Brahma did not make his brain.” They smiled and thought what to do.
Hearing Kåñëa’s words, they melted, and drank this nectar of his love.
But they did not know what to do next. They discussed and said to each
other, “You go first. Wear ten clothes and bring them to us.” They pushed
each other, but no one came out.
Kåñëa again and again spoke. Why? Kåñëa cannot stop. His nature
is like this. Without talking, He doesn’t feel happy. He talks a lot, this is
his nature. All call him, “Kåñëa Kåñëa, Räma Räma,” then He is always
answering the calls of His devotees, and thus it has become habitual for
Him to speak. Therefore how can He stop talking? He is not a muni, åñi,
one who sits silently, He doesn’t preform mauna-vrata, vows of silence.
He likes to talk, to play the flute and to dance and sing. His program is
very attractive; anyone who attends His program will not be able to forget
this, and they will never go for any mundane drama, to any hotel, or
recreational park.
By Kåñëa’s sweet speech the gopés were very happy.
Viçvanätha Cakravarté Öhäkura writes, “Now Kåñëa addressed the
gopés, “Oh, you are not coming. Why are you afraid of Me? I am within,
without, on the side, on the top and bottom. Look at me. Am I present
here or not?”
The gopés said, “You are present, but are trying to cheat us. You are
on the top of the tree. Come down and give us our clothes in the water,
then we will be present with you.” Kåñëa replied, “I am with you, but your
cloth is far away. I am near you.”
The gopés were pleased by this conversation, but they were also
cold, skinny, and hungry from one month of eating very little during
their austerities. Also they thought, “What will our parents think, and if
anyone hears of this, what will they think?” They were disturbed, but not
angry. Where would anger fire come from? Kåñëa stole everything. Now
you are sannyäsés, how can one understand? By a little bit insulting them,
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you will understand very soon what type of sannyäsés they are. If someone
told them, “You are not divine masters, you are enjoyers.” Then they will
be ready to attack you.
But the gopés had no fire, they had only one fire of desire burning in
them, “May Kåñëa be our best friend.” They had desire only for relation
with Kåñëa.
As they shivered in the water, they said, “Kåñëa, this is not good
etiquette. You are the son of the king of Vraja. You know all good etiquette.
You are famous and popular; stealing all our cloth is not good for You. We
are suffering in the water. We won’t come out, and then we will die—this
will be a great sin. You will be the killer of all us thousands of girls, and
You will definitely suffer great punishment for this deed. You killed many
demons, but we are not demons. Please don’t kill us by making us stay
in the cold water. Also, Kåñëa, you know, You should give punishment
to those who have the capacity to tolerate it. We did wrong, okay, we
understand this. Give us punishment when we are able to handle it. Now
we are suffering in the water. Please send our cloth with Your sakhäs,
and have them place it on the bank and then leave so that we can dress in
peace and return to our business.”
Kåñëa said, “My sakhäs won’t give you your cloth. All things are not
possible to give by a medium. I will give your cloth directly.”
çyämasundara te däsyaù
karaväma tavoditam
dehi väsäàsi dharmajïa
no ced räjïe bruväma he
The gopés said, “He dharmajïa Kåñëa, You know all rules and
regulations; You came to this world to establish dharma, and religion;
You are the Guru of dharma. He Çyämasundara, we are Your däsés. Please
give us our cloth. You know, we will complain to Nanda Mahäräja and
he will never tolerate this. He will definitely give You punishment. If You
don’t follow and hear our request, then we will complain to Kaàsa, and
he will arrest and put You in jail. Then You will be understand. We will
be your followers, if you give back our cloth. Without any condition, we
won’t follow you. Give us our cloth, this is good for You.”
çré-bhagavän uväca
bhavatyo yadi me däsyo
mayoktaà vä kariñyatha
aträgatya sva-väsäàsi
pratécchata çuci-smitäù
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no cen nähaà pradäsye kià
kruddho räjä kariñyati
Kåñëa said, “O, dear devés, gopés, you are My servants? How? If you
don’t follow any of My orders, then how are you My servants? You tell
that Nanda will be angry or you will complain to Kaàsa? I am not afraid
of this. I am careless. I don’t think what will come in the future, now, or
the present. I am giving you this instruction; come and take your cloth.”
They were very cold and suffering too much. Then the kumärés came
out line by line from the Yamunä’s water. They stood under the kadamba
tree.
They stood with a crooked body, suffering and very shy, and their
body was shivering from the cold water of the Yamunä. Moreover, the
wind was flowing and chilling them with the cold breeze. Thus they stood
with bent over bodies.
Kåñëa looked at the gopés. They were like dead. He saw they were very
shy, not only wounded, but like dead, not pleased or happy. Kåñëa carried
their cloth on his shoulders and came down to a lower branch.
He saw that the gopés were as if dead, with no more life. How could
they leave their shame? Meaning, they now also had some attachment.
Çukadeva Gosvämé came in the assembly, in front of thousands, naked.
Before, many ladies stared at him, and children and others threw stones or
spit at him, but he had no problem or shyness. He had no attachment. If
one has any little attachment with the body, then he has a great problem.
Kåñëa came, and by Kåñëa’s beauty and fragrance, they were not too
much sad. Inside they were pleased, but externally they appeared to be
suffering. Kåñëa said, “This body is also cloth; you are the soul. The soul
is not naked.” Kåñëa is raso vai sah, the soul’s body is made by this rasa,
and is grown by this rasa and attains its own figure and uniform.
Kåñëa said, “I will give you this cloth. By wearing it you will get
svarüpa-siddhi and a transcendental body, and will not be shy anymore. O
kumärés, you have followed this strong vrata, and then bathed naked in the
Yamunä, disobeying the demigods. Now, you made an offense, therefore
put your two hands up and pray to the demigods for forgiveness. Then
everything will be good. You did not offer your soul to me alone. Offer
your body, mind, senses and everything you possess. Then this is being
surrendered. Otherwise you only tell you are offered, but this is a joke.
Completely surrender and offer yourselves, then I will accept you.”
Lord Näräyaëa is inside the water. Varuëa-deva is in the water.
Brahma dravatvam. God Himself melted, and is present in the holy rivers
like Yamunä and Gaìgä.
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Kåñëa said, “Don’t be restless. Follow my order, and you will be clean.
Then I will give you your clothes. Don’t offer praëäma with one hand;
offer with both hands.”
The vraja-kumärés followed Kåñëa’s order, and offered praëäma with
their hands up to purify their offense.
They knew that otherwise they would lose the fruit of following the
vrata. If one does anything wrong during a vrata, then the good result will
be lost. Therefore the gopés carefully followed Kåñëa’s order.
Now Kåñëa looked at them, and they offered praëäma. Kåñëa was very
pleased and gave them back their cloth.
While giving, Kåñëa’s kindness, heartfelt love, blessings, mercy and
very self was given with the cloth He returned.
The kumärés then wore this cloth, forgetting, “Where am I? Who am
I?” Before, Kåñëa teased them, and they were suffering in the cold. Now
they crossed everything and felt very humble, peaceful, quiet, and after
chanting the mantra and performing the vrata, they forgot all the austerity
and had only one desire, “How can I serve Kåñëa? How can I continuously
act for his pleasure and follow all rules and regulations.”
After Kåñëa returned the clothes of the gopés and gave them the boon
that He would meet with them the following year, the gopés saw that Çrématé
Rädhäräné, Lalitä, Viçäkhä and the other nitya-siddha sakhés came to the
Yamunä’s bank nearby them. The sädhana-siddha vraja-kumärés offered
praëäma and sraddhäïjali to the nitya-siddha gopés headed by Çrématé
Rädhäräné. They prayed for their mercy, shelter and to be accepted in their
classes. When Kåñëa went back home with His sakhäs, the sädhana-siddha
gopés met with Çrématé Rädhäräné and the nitya-siddhas, and accepting the
anugatya of Çrématé Rädhäräné, they began learning how to perfectly serve
under Her guidance.
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14 Dec 2012
Çukadeva Gosvämé explained to Parékñit Mahäräja how the vraja-devés

achieved permanent relation with Kåñëa. Kåñëa doesn’t accept something
that is given in shares. Like if one wants to give Kåñëa 25% or 50% or 75%,
Kåñëa won’t take. He needs complete 100%. Therefore the vraja-devés did
austerity and after, when they desired to offer themselves to Kåñëa’s lotus
feet, Kåñëa checked, “Are they giving themselves completely or not?” If
they had a little attachment to the body then Kåñëa would not take. Then
the gopés completely surrendered. What? They had no guëamaya body
then. They were sädhana-siddhas. But if there is a little attachment, then
one will go back.
Gurudeva gives harinäma, and mantra—by chanting this, all aparädhas
and anarthas, sins and offenses are finished. But desire is a disease. If a
little desire goes the wrong way, then bad things will be collected and one
will make more sins and offenses. Therefore Kåñëa checked how to clean
them completely. The sädhaka does mantra, and is clean, but has this
body. This body is a temple for sädhana. The soul is in the temple. This
temple is made with the five elements, therefore maintenance is necessary.
But one should not be overly attached, and everything one does must be
connected to the service of God.
Kåñëa now accepted the gopés. If there is a little independent desire,
then Kåñëa will not accept one; He will keep one very far away. Kåñëa
gave them advice. Once they surrendered completely to Kåñëa, then He
accepted them.
All the vraja-kumärés had went to bathe in the Yamunä naked,
therefore Kåñëa said that their vrata was broken, and the result would not
come. Now they were disturbed and suffering. But offering praëäma to
Kåñëa, then all offense is finished.
If anyone offers praëäma once to Kåñëa in their life, all types of their
sins and offense will be destroyed.
The vraja-devés were no longer disturbed. They were happy, but
thought, “How can Kåñëa be pleased?” They had strong desire for this.
They did not think of religion, caste, or dharma. They were not attached
to anything but Kåñëa.
Therefore Raghunätha däsa Gosvämé said—
na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru
vraje rädhä-kåñëa-pracura-paricaryäm iha tanu
116
çacé-sünuà nandéçvara-pati-sutatve guru-varaà
mukunda-preñöhatve smara param ajasraà nanu manaù
“O my dear mind, please do not perform either the routine religious
activities resulting in piety (dharma) or the irreligious activities resulting
in sin (adharma) as mentioned in the Çrutis or Vedas. Rather, you should
render profuse loving service to Çré Çré Rädhä-Kåñëa Yugala here in
Vraja, for the Çrutis have ascertained Them to be the highest principle of
supreme worship and the Supreme Absolute Truth. Always meditate on
Çacénandana Çré Caitanya Mahäprabhu, who is richly endowed with the
complexion and sentiments of Çrématé Rädhikä, as non-different from Çré
Nanda-nandana. And always remember the spiritual master as most dear
to Çré Mukunda.”
If you desire to perform bhajana, and the intimate service of God,
then if you consider worldly dharma and adharma, etiquette, rules and
regulations, you will lose everything. This is not helpful for you. Therefore
don’t look at anything, don’t think of anything—be directly appointed to
Krsna. Krsna likes this. He told all, “ananyäs cintayanto mäm.”
Kåñëa says, “No anya, think of no other. What will happen? What
result will come soon? Don’t wait for that. Offer yourself wholesale to Me,
than it is My duty to take care of you.”
When Kåñëa saw that all the gopés were offering praëäma, He was very
pleased and accepted them.
Kåñëa said to the gopis, “O vraja-kumärés, I am pleased. You have
offered yourselves to Me wholeheartedly, although your age is only three.
Now I will take care of you always. And will never neglect you.”
How can we make relation with Kåñëa? How can we come nearby
Kåñëa and how will Kåñëa accept us? The gopés had this deep desire, but
were very shy. They did not look straight; they looked at the ground.
Viçvanätha Cakravarté Öhäkura writes that they had äsakti, attraction
and attachment with Kåñëa. They caught Kåñëa and kept Him in their
heart. Now they were in front of Kåñëa, and desired to serve Him directly
and to make a sweet relation with Him. Meaning, they desired to speak
sweetly with Him. By Bhagavaté Paurëamäsé’s mercy they could speak face
to face with Kåñëa. But they did not know what to pray to Him. Then
Kåñëa also did not say anything and they stood looking at Him and they
stood in front of each other like immobile deities.
The kumärés desired to touch His feet and to pray to Him. They did
saìkalpa before to Kätyäyané-devé that when Kåñëa came, they would offer
themselves at His lotus feet. Now, rasika-çekhara Kåñëa was present there.
He knows everything and had come to give them fruits. But what to give?
Now He considered. He was pleased and had returned their clothes. They
117
dressed, but were very shy. They thought, “How can we touch Kåñëa’s feet
and offer Him praëäma? How can we perform arcana, püjä.” Püjä means
that they are ready to serve their beloved Kåñëa. But how? They did not
know any etiquette. Therefore they stood there motionless.
Kåñëa thought, “What can I say?” Also the vraja-devés did not tell
anything.
na mayy äveçita-dhiyäà
kämaù kämäya kalpate
bharjitä kvathitä dhänäù
präyo béjäya neçate
Kåñëa said, “O dear kumärés, you know that any seed or grain that is
fried or boiled, or anyhow cooked—if a farmer plants that, then no sprout
will come out of the ground and the seed will not grow. You have offered
yourselves to Me, and now no bad desire, or disease can come in your
heart. Now all disturbances have left your heart.”
Kåñëa continued, “You like to do My arcana and sevä. Don’t think
about any ordinary rules of the mundane world—if you do anything
for someone, they will be pleased and give something in return. You
have offered yourselves to Me. Now you are Mine, and svarüpa-çakti’s
power is present with you. You can serve and follow Me with that.
Not independently. You should not take anything from Me and use it
independently. Do everything under the guidance of svarüpa-çakti.
“If a farmer brings any grains from his fields and gives to a cook, he
will fry or boil, and give it back. This is not then to farm and plant; this is
to offer, and for food. You have offered yourselves to Me. Now you are my
bhoga; you are not for sharing with any other person; you are not food for
any other. All this is finished now.
“In the summer season the land is dry and even after watering, plants
and grass don’t grow. But in the winter and spring, when it rains, so
much green grass grows everywhere. If anyone waters, meaning, ***from
ordinary people, trying to make relationship with them, but this is not
possible any more. This is off today, after millions of lives. No more
people will come to you for relation, and they will not call you or address
you. And if they do so, you will not be disturbed. None of their property
will come to you. You are My property and are thus protected. Others
who look at you will also be pure and if they remember you, their hearts
will be clean.
Kåñëa said, “Anywhere you are, problem will not come. Grains will
not sprout. You are now My property and none can share you. If they
think of you, then they will be purified as well.
118
yätäbalä vrajaà siddhä
mayemä raàsyathä kñapäù
yad uddiçya vratam idaà
cerur äryärcanaà satéù
“O abalä, I benedict you – your desire will be fulfilled. Now go back
to your homes. Stay there peacefully. You will come to me later. I will call
you nearby me. Now return home.’
Then, Çrématé Rädhäräné, Lalitä, Viçäkhä, Sudevé, Tuïgavidyä, and the
other sakhés came. They saw that many sädhana siddhi gopés were on the
bank of the Yamunä in front of Kåñëa, and were ready to offer, or worship,
or do something for Kåñëa’s pleasure; but they did not know any process.
How to do worship? They did not know. Çrématé Rädhäräné bestowed Her
mercy and accepted the vraja-kumaris into Her service and training.
Viçvanätha Cakravarté Öhäkura told that after one year, Kåñëa called
them during çaradiya-räsa pürëimä.
In the meantime, the sädhana-siddha gopés stayed with the nitya-
siddhas and trained how to serve Kåñëa. Therefore Kåñëa gave them order
to go back and wait for one year.
Those vraja-devés had desire; they did vrata so that they would be
protected in their life and be absolutely Kåñëa’s property and none would
disturb, or try to steal them, and their family members as well would not
be attached to them.
Çukadeva Gosvämé told—
ity ädiñöä bhagavatä
labdha-kämäù kumärikäù
dhyäyantyas tat-padämbhojam
kåcchrän nirviviçur vrajam
“After Kåñëa’s order, they continuously thought of His lotus feet and
how He was kind for them. But leaving Kåñëa, going distance, was very
painful for them. By His order they went back to their homes.
Çukadeva Gosvämé told how our heart disease can be vanquished.
vikréòitaà vraja vadhübhir idaï ca viñëoù
çraddhänvito nuçåëuyäd atha varëayed yaù
bhaktià paräà bhagavati pratilabhya kämaà
håd-rogam äçv apahinoty acireëa dhéraù
“A sober person who in the beginning faithfully and continuously hears
from his Guru the narrations of Lord Çré Kåñëa’s unprecedented räsa
119
dance with the gopés of Vraja, and later describes those pastimes very
soon attains parä-bhakti or prema-bhakti towards the Supreme Lord, and
thus becomes competent to quickly dispel the heart disease of lust.”
Håd-roga, the heart disease of millions of lives can leave how?
Remember the vraja-devés; they are present near Kåñëa and are pure and
Kåñëa’s property. If you take shelter of their lotus feet, your heart disease
will automatically be purified. Only one condition is there—hear from
someone who has deep faith. Then you can explain. Otherwise, joking,
drama, or novel is not enough. If I think, ‘kåñëa-lélä or räsa-lélä is like a
mundane drama. If you have no faith and then explain to others, this will
not be helpful.
Kåñëa next went with the sakhäs and Baladeva Prabhu to the forests of
Våndävana, grazing the cows.
Now the pastime of Kåñëa with the gopa-kanyäs was complete, and
the next pastime is Kåñëa’s lélä with the yajïa-patnés.
Kåñëa left Våndävana and went very far away. In the afternoon time,
in the winter also, the sun gives some heat. Under trees, and by waterfalls,
or in caves, or by the bank of the Yamunä, the sakhäs made some place for
Kåñëa to rest, and the cows bathe, or rest. Kåñëa always take care of all.
Now, the vraja-kumärés no longer stayed in their homes. Where did
they go? They woke in the early morning and worshipped Kåñëa. This
is called antaraìga-seva. By svarüpa-çakti’s desire they served internally
and externally. They thought, “Where is Kåñëa today? Which way did He
go? How can we go there?” Then they followed the footsteps of Çrématé
Rädhäräné.
Çrématé Rädhäräné sometimes takes kiçorés and kumärés, dresses them
like sakhäs and sends them to Kåñëa with some fruits, drinks, sweets,
and other things. Sometimes they go and invite Kåñëa. Çrématé doesn’t go
directly. She sends the maïjarés or kumärés. Sometimes what does Kåñëa
do? If Kåñëa is tired, and He desires to rest, then Stoka-Kåñëa, Çrédäma,
Subala, Madhumaìgala—all near and dearest sakhäs serve Kåñëa by
fanning, massaging His feet and taking His head in their lap and stroking
Him. Sometimes the sakhäs are far away. Çrématé always checks, “Where
are the sakhäs”? If they are a little far away, then She dresses the kumärés
as sakhäs and sends them to Kåñëa. She teaches them how to serve
Kåñëa, and to decorate the forest and garden. The trees are very lucky;
under their shade Kåñëa rests. The trees give many juicy fruits to Kåñëa,
which are like medicine. By taking them, Kåñëa’s exhaustion leaves. The
honeybees collect honey and the sakhäs give to Baladeva Prabhu, and
Baladeva Prabhu takes something and gives to Kåñëa.
Kåñëa glorified the trees to His friends.
120
he stoka-kåñëa he aàço
çrédäman subalärjuna
viçäla våñabhaujasvin
devaprastha varüthapa
paçyataitän mahä-bhägän
parärthaikänta-jévitän
väta-varñätapa-himän
sahanto värayanti naù
Çrémad-bhägavatam 10.22.31-32
“He Stoka Kåñëa, Aàçu, Çrédämä, Subala, Arjuna, Våñabha, Ojasvé,
Devaprastha and Varüthapa,” Kåñëa calls, “Look at these trees; they
tolerate the summer and winter, sun and rain. Also, they collect nice juice,
and make fruits and give them to us. They give us shade, and fragrant
flowers that cool the heart.”
Sometimes the sakhäs make a swing for Kåñëa to play on, and there
they engage in pastimes with Kåñëa. From the morning to evening, Kåñëa
goes to the forest and gardens of Vraja with the cows and calves. Why? To
give training to the sädhana-siddha kumärés, and also kumäras. The sakhäs
and sakhés are both like Kåñëa’s heart. The cows and other animals also try
to stay near Kåñëa. Therefore Kåñëa stays out of His house, always moving
in the forest. Kåñëa teaches how to give respect to all. Therefore He said,
“Just see how helpful the trees are! They always collect bad things from
the air and give good smell and oxygen in return.”
If there are no trees, then all the world would be polluted, they have
the power to take carbon dioxide and return oxygen. The trees have life
only to help others. If I live only for my own enjoyment in this world,
then I am very selfish and will be defeated by mäyä because of my offense.
If everything I have is helpful for others, then my life will be successful.
Kåñëa taught this.
When Kåñëa went to the forest, all the trees came down, offering
praëäma with their branches and they offered their fruits and flowers at
Kåñëa’s lotus feet. Honey fell from their branches and Kåñëa drank this.
Çukadeva Gosvämé said, “O king, Parékñit Mahäräja, Yamunä’s water
is very clean and refreshing; the sakhäs drink this water and bathe there;
the cows drink there.
The sakhäs play with Kåñëa on both sides of the Yamunä. Kåñëa saw
that on the bank of the Yamunä, the kumärés did not bathe naked. They
bathed respectfully, and performed worship. They cooked many nice
preparations, and then they came and offered many types of prasädam to
Kåñëa and the sakhäs.
After kätyäyané-vrata, the gopa kumärés got pure service tendency
121
from the nitya-siddha gopés, and were trained in sevä kuïja.
They would go to the cowsheds and would arrange many preparations
with cows’ milk, and went to the forest and collected fruits and arrange
many fruit preparations.
Then they went to many trees and creepers and bushes and collected
flowers to decorate the kuïja kuöéras. They were now busy serving. They
were honest and chaste, and they always served Kåñëa and His sakhäs.
Anyone, anywhere, who is near and dear to Kåñëa—they served and
helped, and they only had Kåñëa darshan; they saw no jaòa darshan.
Aside from Kåñëa darshan, they saw nothing else in the world. This is the
symptom of progress in bhakti.
Any Vrajabasi they saw, they thought, “He is greater than I; he has
more service tendency than I.” They would say, “Your life is successful; I
am very fallen.” They had this humble mood.
The guru-varga are very merciful. By the desire of God, they go
everywhere in this world to deliver the conditioned souls.
mahänta-svabhäva ei tärite pämara
nija kärya nähi tabu yäna tära ghara
“It is the general practice of saintly persons to deliver the fallen.
Therefore they go to people’s houses, although they have no personal
business there.”
mahad-vicalanaà nèëäà
gåhiëäà déna-cetasäm
niùçreyasäya bhagavan
kalpate nänyathä kvacit
“Saintly personalities like you wander about visiting the homes of
ordinary people and wretched and destitute householders like us. O
exalted devotee, you never have any other reason to do this except to
bestow mercy on us.”
The guru-varga see that everyone is poor in this world. Not for money
and wealth. They are poor because they have no bhagavad-bhakti. They have
no relation with God, therefore they have lost everything, and therefore
they do all bad sinful activities and follow bad principles. Why? Because
they have relation with wicked association. How can they come home to
God? Therefore Kåñëa instructs His associates and followers, “You are my
near and dearest, close to me; go help the foolish conditioned souls who
want happiness and love, but are bewildered by Maya. Clean and purify
them, then bring them to Me. Then they will be eternally joyful. Then I
122
will understand that you are my beloved servant.” Therefore, helping the
conditioned souls is the responsibility of the guru-varga.
If we always remember, serve and follow the conception of Çréla
Guru-päda-padma and the Guru-parampara, then we will be lifted out
of Maya and shall attain the eternal loving service of Çré Çré Rädhä-Kåñëa.
This is our earnest prayer.

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çré guru caranaà vande ramaëa preñöhäya bhütale

seva kuïje vraje ramye govardhana girau sadä

guruà näräyanäkhyam tam vande ramaëa preñöakam

näräyaëam prabhum vande karuëa ghana vigraham

B y the causeless mercy of Çréla Gurupädapadma, nitya-lélä-praviñöa

30 Nov 2012 .......................................................................................................... 11

13 Dec 2012......................................................................................................... 105

14 Dec 2012......................................................................................................... 115

B y the causeless mercy of Çréla Guru-päda-padma and the rüpänuga

anarpita-caréà cirät karuëayävatérëaù kalau

E arly every morning, by Kåñëa’s desire, Nalakuvera and Maëigréva,

B hagavaté Paurëamäsé teaches how to make relation with the nitya-

V aiñëavi dékñä is necessary. One is mantramayé upäsanämayé mantra

F or the month of kätyäyané-vrata the gopés chanted the mantra

B y the causeless mercy of Guru-päda-padma and the rüpänuga

Y esterday we heard that the vraja-kumärés were disturbed, suffering

B y the causeless mercy of Guru-päda-padma and the rüpänuga

B efore, we heard that in Çrémad-bhägavatam, Çukadeva Gosvämé

B y the causeless mercy of Çréla Guru-päda-padma and the rüpänuga

A fter cäturmäsya, dämodara-vrata, ürjä-vrata, what desire comes

Ç ukadeva Gosvämé explained the importance and process of

[Endnote1]: From Çré Navadvépa-dhäma Parikräma, Gauòéya Vedänta

B y the causeless mercy of Çréla Guru-päda-padma and the

cid-änanda-bhänoù sadä nanda-sünoù

B y the causeless mercy of Çréla Guru-päda-padma, rüpänuga gauòéya

Çukadeva Gosvämé explained to Parékñit Mahäräja how the vraja-devés

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