Fotos del muro We invite you to meet the world’s greatest present day exponent and Master of Bhakti-Yoga, Srila Bhaktivedanta Narayana Gosvami Maharaja. He continues tirelessly to enlighten and uplift sincere souls in their own quest for the perfection of life.  All good qualities are in Krishna, the Supreme Lord; otherwise they would not exist here in the material world. Putana witch came to Krishna to kill Him with poison. Because she had taken the form of a mother, Krishna gave her an eternal position like a mother. How wonderful and merciful He is! Añadida el 27 de junio  All are in the family of the one God. Some think that only humans are members of God's family, but this is not true. All creatures: plants, creepers, grasses, fish and animals are also created by God. They are all children of the same, one God. Therefore, why should we not have love for all - creepers, cows, elephants, pigs and all other varieties of animals. We should not only love humans.  One of the principles favorable to the execution of devotional service is endeavoring with confidence. What confidence? "Oh, surely one day, very soon we will achieve this nectar of pure bhakti. Surely we will have the service of Radha and Krishna and the service of Mahaprabhu. Surely we will get it." This confidence should be there. If you have no confidence, how you can advance?  Why is there so much suffering in this world? All this suffering, pain, misery and calamity has been enacted, not to make you grief stricken, but to teach you that suffering is unwanted. You can then search after that happiness which is prayed for eternally; that bliss which is always sought after.  Don't kill animals and eat their flesh and eggs. If you do, your mind and heart will become like them. What is the meaning of meat? ME-EAT. If you eat meat, that animal will come as a human and eat you. So don't take meat, eggs, and other bad things. Krishna has given fruits, milk, butter, curd, and so many other nice foodstuffs. When the opportunity arose, Iswari questioned her husband about the question which had arisen in her mind in regards to how he accept food which had been touched by his disciples. Srinivasa explained that Ramacandra and Narottama were exactly like his two hands and two eyes. Since they were like parts of his own body, it did not matter if the food had been touched by Ramacandra and Narottama. While discussing this topic, the left eye of Iswar suddenly began to dance. Her left thigh and left side also began to quiver. She took this to indicate that Ramacandra would soon arrive there. Similarly the right eyes of the men present began to quiver. Thus they were not surprised when Ramacandra arrived at their place. Everyone happily recevied them including the wives of Srinivasa, who rushed forward to greet him. Upon meeting Iswari, Ramacandra fell at her feet. Seeing her face dark with grief, he inquired as to the cause of her distress. Iswari explained that Srinivasa had been lost in deep meditation for three long days which caused her great anxiety, but now, upon seeing Ramacandra, her anxieties had disappeared. Speaking to him like a son, Iswari explained that Srinivasa had. Hearing this Ramacandra fell at Iswari's feet then stood before her humbly with folded hands. He then went to see Srinivasa, who lay in a state of deep meditation. His body was stiff and no sign of breathing could be detetected. Ramacandra tried to feel his breath by placing his hand under Srinivasa's nostril, but he felt nothing. Turning to Iswari, he explained that Srinivasa was immersed in a deep state of meditation, similar to the ecstatic absorbtion Sri Caitanya Mahaprabhu formerly manifested. Calling the name of Sri Radha and beseeching Her blessings, Ramacandra covered the boy of Srinivasa with a cloth and slid under the cover along with Prabhu. By exercising the powers given to him by the grace of Srinivasa, Ramacandra also entered into a deep trance and in his perfected spiritual body he came to understand everything about Srinivasa's trance. Ramacandra then assured Thakurani that if after two hours Srinivasa did not regained consciousness, she sould chant the holy name loudly in his ear. Thereafter, Ramacandra, in his origianl spiritual body, went to the bank of the Yamuna where Sri Mani Manjari was searching for the nose-stud of Radha which was dropped on the foot prints of Radha Krsna under the water and was covered by the leaf of a lotus. Mani Manjari happily greeted her confidante, and together they continued the search for the nose-stud. They both entered the water and eventually picked up the lotus leaf which had been concealing the nose-stud. Mani Manjari praised him profusely for helping her to find the nose-stud. They then rushed to the spot were Radha and Krsna were taking rest. All of the confidantes of Radha were anxiously waiting for Mani Manjari to return with the nose-stud. When they caught sight of Mani Manjari and Ramacandra, they happily received them, relieved to hear that the lost ornament had been recovered. Sri Rupa Manjari took the nose-stud and skillfully placed it through the hole on Radha's nose. Back in its rightful position, the nose-stud throbbed slowly along with the breathing of Sri Radha. Sri Rupa Manjari gently grasped one of Radha's legs and began to massage it. After some time, Sri Guna Manjari requested Mani Manjari to massage the other leg of Sri Radha. With great ecstacy, Mani Manjari accepted this service. Later Sri Guna Manjari told her that she had kept for her the remnants of Sri Radha's chewed betel leaf. Mani Manjari happily accepted it and was most pleased to see that she had also kept a portion of it for her confidante (Ramacandra). At this time, Srimati, the wife of Srinivasa, peered behind the cloth curtain and found that her husband was still lost in meditation, thus she instructed all the disciples to chant the holy name. Srimati personally chanted loudly into the ear of her husband, while the others waiting outside began a boisterous kirtana. Peering behind the cover again, Srimati found that both Srinivasa and Ramacandra remained in deep trance. However, after a long time, the Harinama penetrated the ear of Srinivasa, and he immediately awoke. Prabhu looked around him, here and there, as if he were searching for someone. His disciples eagerly pulled the cloth aside and where charmed by the divine beauty of their beloved master. Srinivasa, however, appeared rather disturbed, sometimes he looked grave, while at other times he seemed restless. After some time he controlled his emotions and began to converse with his disciples. The atmosphere finally became peaceful, and the disciples heaved a sigh of relief, enjoying the company of Srinivasa. After some time, Srinivasa took Ramacandra to a secluded place where they discussed privately. Observing the intimate relationship between Srinivasa and Narottama, Iswari remarked that Ramacandra was the dearmost associate of Srinivasa, just as Ramananda was dear to Mahaprabhu, and Subal was dear to Sri Krsna. Intriqued by this intimate relationship, she inquired how it was possible for Ramacandra to revive Srinivasa when he had been engorssed in meditation for three long days. With folded hands Ramcandra humbly explained to Iswari that in his meditation Srinivasa enjoyed the company of Radha and Krsna while They bathed at the Yamuna river, and described everything which took place. Iswari listened to Ramacandra with great appreciation. Weeping with joy, she blessed Ramacandra from the core of her heart, feeling most fortunate to have son like Ramacandra. Everyone then understood that Ramacandra Kaviraja was the most intimate disciple of Srinivasa. Thus Srimati happily sang the glories Ramacandra. The other devotees also noted that Ramacandra's good qualities were as deep as the ocean. They greatly appreciated the value of his priceless association. Srimati approached Srinivasa and very humbly submitted that being ignorant and unqualified she was complely dependent on the mercy of her husband to understand what was right and what was wrong. Dedicating herself fully to Sri Acarya, she begged that her husband take her into his confidence as he had done with Ramacandra. Pleased by her submissive spirit, Srinivasa took her and Rmacandr to a secluded place and told them that he had kept tied up in the edge of his cloth a piece of betel leaf which had been chewed by Sri Radha. He took out the betel leaf and gave it first to Ramacandra and them to his wives. The taste and sweet smell of it swept them away into a state of divine ecstasy. They were unable to control their emotions and tears of joy flowed profusely from their eyes. Srinivasa reminded his wives how extrordinarily fortunate they were to have obtaining the chewed betel leaf, a boon which even Lord Brahma is desirous of achieving. He further explained that they were now elevated to the platform of devotion equal to that of Ramacandra. Sri Acarya stated that Ramacandra was his life, as was Narottama. These two disiciples he could not be separated from. When Srinivasa's other disciples heard about this statement made by their guru, they fell at the feet of their guru requesting him to favour them as he did Ramacandra. Hoping to achieve the mercy of Srinivasa, his disciples endeavored very sincerly to please him. In there eyes Srinivasa was the only one who could rescue them from materialistic sinful life. Seeing the sincerity of his disciples, Sri Acarya's heart melted and he assured them that they were all his dearly beloved disciples. Cheered by Srinivasa's words, the disciples requested him to tell them what happened when he was in meditation for three long days. Srinivasa replied that Ramacandra knew everything and he could tell them. Turning to Ramacandra, Srinivasa requested him to narrate the story. Everyone eagerly stayed in the house of Srinivasa and listened with divine joy to the extrordinary pastimes of their guru. Thereafter, being ordered by Prabhu, Srimati took her bath and went to the kitchen to cook. Meanwhile Ramacandra and others went to the river to bathe. After bathing, Srinivasa worshiped Lord Krsna, offered Him food, then served the prasada to the Vaisnavas. Srinivasa and Ramacandra then sat down to eat. The wives of Srinivasa brought the prasada and served them. Thus Sri Acarya broke his three day fast. As he ate, his wives stretched their palms out to gather the remnants of his meal. Whatever they gathered they happily ate and distributed to the disciples. After eating, they washed their mouths, took betel leaves, and Srinivasa lay down to rest, while Ramacandra sat by his side massaging his legs. Meanwhile, Srinivasa's wives relished the rest of the remnants left on the plate of their husband. When Srinivasa fell asleep, Ramacandra left the room and took his seat amongst the other disciples of Prabhu. Srimati, being requested by the followers of Srinivasa, then began to narrate the stories she had heard from Ramacandra. At first she confessed that it was beyond her capacity to describe the wonderful pastimes of Sri Radha and Krsna at the Yamuna river, yet with the blessing of Srinivasa she began to describe how Radha had lost her nose-stud while bathing in the Yamuna, and how Guna Manjari had sent Sri Mani Manjari (Sri Acarya) to trace it out. Since the nose-stud was covered by a lotus leaf Mani Manjari was unable to locate it. Ramacandra, being the closest associate of Prabhu, went to help Mani Manjari in the search. This was the reason that Srinivasa had remained in trance for three days. Who but Ramacandra could realise it? After listening to this narration the disciples of Srinivasa had even greater appreciation of Ramacandra. Overcome with emotion, they glorified the great spiritual prowess of Ramacandra, admitting that certainly known of them possesed such great potency. Thus they humbly surrendered to Ramacandra. At that time Srinivasa got up from his bed, taking the name of Sri Krsna Caitanya, and all his disciples ran to his side. After some time they took their leave with the permission of Srinivasa.
Those who listen attentively to the glories of Ramacandra as described by the wives of Sri Acarya will certainly be blessed by Lord Krsna and their hearts will be filled with pure devotional love. Those who even once here such descriptions, can never forget it in their life. Thus the thirst for reading Karnananda will help every Vaisnava to attain divine love. Taking shelter at the lotus feet of Sri Hemalata, the daugher of Sri Acarya Prabhu, I, Yadunandana dasa narrate Karnananda.
FOURTH EXTRACT With the blessings of Sri Caitanya Mahaprabhu, the deliverer of mankind, I shall describe another episode which I heard from my guru, Sri Iswari Hemalata. Returning to his home, the king began to think of the exalted spiritual qualities of Ramacandra. Thinking in this way he realised that Ramacandra's association was as valuable as a precious gem, and he desired to learn the proper method of worship from him. Thus the king went before Srinivasa and fell at his feet. Prabhu lifted him affectionately and embraced him cordially. The king then offer his obeisances to Srimati Thakurani and Ramacandra. Turning to Srinivasa, the king humbly requested that Sri Acarya take him into his confience and give him shelter under his feet. The king glorified Sri Acarya as an avatara who had descended to save suffering humanity, and also repented that he had wasted so many years uselessly striving for sense gratification. Now he begged for the mercy of Srinivasa so that he could learn the proper method of worship and meditation, and expressed his attraction to Ramacandra. Surrendering at his feet, the king earnestly requested Sri Acarya to cast his merciful glance upon him, and humbly fell prostrate before Prabhu. Srinivasa lifted him up and embraced him lovingly. He said that Ramacandra would be the king's religious guide and would teach him according to the instructions of the six gosvamis of Vrndavana. Sri Acarya called Ramacandra and told him to take care of the king like his younger brother, and happily reassured the king that he was actually the most fortunate person for Sri Caitanya Mahaprabhu had shown His favor by entering into the king's house in the form of the Gosvamis books, thus he would also surely be blessed by Sri Rupa, Santana and the other Gosvamis. Hearing this, the king was overwhelmed with emotion and fell on the ground, crying. Srinivasa then turned to Ramacandra and told him to give further instructions to the king. Thus Ramacandra explained to the king how great his fortune was having attained the shelter of Srinivasa Acarya's lotus, because by his grace one could easily receive the blessings of Rupa and Sanatana. Ramacandra explained that when Sri Acarya was traveling to Gauda from Vraja with the Gosvamis valuable books and the bandits stole them, the king rescused those books and kept them carefully. At that time he had actually earned the best wishes and blessings of all the Gosvamis who had mercifully entered into his house in the form of books. Thus Ramacandra was most pleased to have him as his disciple. Ramacandra went on to instruct the king about the proper methods of sadhana. He empasized that the king must firt humbly serve the Vaisnavas and serve the Tulasi tree. then he would be possible to attaine the gracious feet of Krsna. Ramacandra said, "My Prabhu is the living example and embodiment of these principles. He is always absorbed in the service of the Vaisnavas. Thus you should follow his footsteps and worship and serve the Vaisnavas, drinking the water which has washed their feet, eating the remnants of their foodstuffs and smearing the dust of their feet on his body." Ramacandra assured the king that if he performed all of these duties he was sure to attain the mercy of Krsna. However, he warned, that even a slight offence to a Vaisnava, was capable of depriving one pure devotional love for Krsna. The Vaisnavas have great power, by pleasing them one attains the grace of Krsna--and by displeasing them one loses the grace of Krsna. Thus he recommended that the king first of all wholeheartedly serve the Vaisnavas. According to the Puranas, Krsna and Krsna's devotees are non-different, as Krsna personally empowers His devotees. The Vaisnavas are abodes of all good qualities; kindness, truthfulness, innocence, saintliness, benevolence, determination, sobriety, equality, are all to be find in the devotee. These qualities help one to attain the grace of Sri Krsna. Thus Ramacandra advised the king to give up all other types of company and to associate only with the Vaisnava devotees of the Lord. He also instructed the king to serve Srimati Tulasi devi with the utmost care and devotion, thus he would certainly obtain the grace of Krsna. Every devotee should observe, touch, worship and utter the name of Tulasi everyday. In this way Krsna will become satisfied with such a devotee. Listening intently, the king inquired further, requeseting Ramacandra to explain the sixty-four methods of devotion and meditation. Ramacandra gladly explained that amongst the sixty-four methods of devotional service, first of all one should learn the process of sadahana bhakti then eventually the devotee will rise to platform of pure love of Krsna. The method of sadhana bahkti is of two varieties--vaidhi-bhakti (regulated service) and raganuga bhakti (spontaneous service). Vaidhi-bhakti is performed according to the rules of shastra. This process must be followed by those who have not yet developed their spontaneous service atittude. Some of the other important processes recommended amongst the sixty-four items of devotion service are accepting initiation from a bona fide spiritual master--depending upon his mercy and serving him with utmost care, following the path of the previous acaryas, studying religious books, giving up all tupes of greed, observing the Ekadasi fast day, worship of the cows-brahmanas-Vaisanvas-and sacred trees, avoidng the company of non-devotees, not making many disciples, not reading books which do not help to increase religious knowledge. One should not allow himself to become distraught upon losing or gaining something material, neither should one criticize other processes of relgion. One should not listen to criticism of Vaisnavas, one should avoid sentimetnality and should constatnly engage in worshiping and glorifying Sri Krsna. One should follow the nine-fold process of devotional service (i.e. sravanam, kirtanam, smaranam, etc.). Dandavata pranama, asthana and anuvraja to tirthas should be performed, as well as accept the mahaprasadam of the Lord. One should visit the temples and attend the arati ceremony, and should generously distribute articles to the poor and distressed. One must very attentively serve Tulasi, the Vaisnavas, Mathura, the Bhagavata, and observe different types of fasts and religious vows with great sincerity. Ramacandra furter desribed that the five types of worship which were of the greatest importants were the performance of sankirtana, associating with the devotees, listening to Srimad Bhagavatam, living in a sacred place such as Mathura, and worshiping the Deity. The king then humbly requested Ramacandra to explain the method of raganuga worship. Thus Ramacandra explained that raganuga bhakti is also executed by the performance of hearing and chanting the glories to Krsna. This is the verdict of the Gosvamis. Sri Radha Thakurani possesses the highest elegance of style and beauty. She is the emobodiment of devotional love, so much so that the intensity of her love is not understood by Krsna Himself. Yet, if even once the name of Krsna enters into her ear she immediately begins to tremble in emotion and completely loses her self-control. No one has the capacity to describe the ecstatic state of Srimate Radharani. She is is desirous of chanting the name of Krsna with millions of mouths, and hearing His name with millions of ears. If one is attracted by the holy name of Krsna, he is sure to give up reading the Vedas and engage in the worship of Krsna. The glorification of the holy name as described by Sri Rupa in the form of slokas is full of the sweetest nectar. Mahaprabhu, Himself, accepting the mood of Sri Radha, tasted the nectar of Krsna's holy name. While at other times Sri Krsna Caitanya, as Krsna Himself, enjoyed the nectar of the name. Thus Ramacandra instructed the king that he should also take shelter of continuous chanting of the holy name. In this way he would taste the highest pleasure. Ramacandra explained the siksastaka slokas as preached by Mahaprabhu which are meant to dispel the darkness in one's heart and light the lamp of love for Sri Krsna. Mahaprabhu, along with Swarupa Damodara and other disciples, always engaged in sankirtana. Sri Caitanya Mahaprabhu explained to Swarupa Damodara and Ramananda Raya that name-sankirtana is the only way to attain the lotus feet of Krsna. Nama-sankirtana destroys all evils and vices, and brings happiness in the minds of all. Sankirtana destroys sins and emerses one in the ocean of loving devotional to Krsna. When sorrows and distress try to occupy the mind, the only remedy is the chanting of the holy name of Krsna. Whatever one's desires may be, he should take to chanting the holy name. There is not hard and fast rule, nor any limitation of place, time and rregulations regarding the chanting of Krsna nama. One can chant the holy name anwhere at anytime. Ramacandra describes Mahaprabhu's instructions to Swarupa Damodara and Ramananda Raya regarding the chanting of the holy name. The Lord said that if one chants the holy name in a humble state of mind, thinking himself lower than the grass and more tolerant than the tree, his love for Krsna will certainly increase. A tree shows its tolerance in two ways; it never complains when it becomes dry--on the contrary, it always offers its fruits to all and protects everyone with its shade. In the same way, a Vaisnava never shows his pride and vanity, and always pays respect to everyone. He who chants the holy name in this frame of mind is sure to attain the favor and blessings of Lord Krsna. When Mahaprabhu was explaining in this way to Ramananda Raya and Swarupa Damodara, He became emotional and began to humbly pray for the attainment of pure devotional service. He prayed, "Although I am Your eternal servant, I am bound by maya in this world, please lift me up from this ocean of birth and death." Absorbed in ecstatic love the Lord continued to pray, "When will my eyes be decorated with tear of love flowing constantly when I chant You holy name? I Govinda, I am feeling all vacant in the world in Your absence." In such a state of disappointment, Mahaprabhu was unable to spend his days and nights and his eyes began to shed tears like torrents of rain. Without Govinda, the whole world seemed to be vacant to Him. EDITED APP. TO HERE ***** The confidantes of krsna became very sorry to observe krsna's indifferent attitude towards Mahaprabhu. Radha became very anxious and after thinking for a long time she arose Dasyavava in Mahaprabhu joy, anxiety, humbleness and politeness-all these feelings made Radha very much perturbed an dshe began to cite some slokes which Mahaprabhu also began to cite as he them in Dasyavava. In these slokas Radha alivs Mahaprabhu completely dedicated herself to the favour and mercy of krsna though she knew that krsna used to sport with all the Gopinis, Yet he was the life of Radha. Ecstatically prabhu him self cited some slokas which are known as Sikshastakas which help to increase love and devotion of a devotee to the feet of krsna. While reading the slokas of Joydeva, the Vagavata, drama written by Rai and karnamrita, Mahaprabhu being overwhelmed with emotion used to be in those vavas as decribed in those slokas. During long twelve years, Prabhu with his two associated passed his days and night in tasting the assence of krsna rasa. Raganuga devotees always used to engage them selves in listening to and singing kirtanas. Ragatmila devotion can only be possessed by the Vrjvasis and Ragunuga Vakti belongs to those who used to be submissine to the Vrjavasis. Deep Tustaraya to Ista is the nature of Ragamayee Vakti. Raganuga devotees do not care about the sayings of the Shastras. Sadhana is of two types namely Vahya and antara. Avahya Sadhaka used to hear and sing kirtanas, but he used to be in Siddhavava in his antara and to absorb in the thought of Radha and krsna. He never exposed himself to anybody and always engaged in worshipping krsna introspectively. For enjoying the Suddhavava of Radha, krsna appeared in Navadwipa as Sri Gauranga. It is not possible for all to explain this wonderful sport of krsna. Only kaviraj Goswami is able to realise it and writes in his book that now Vrajandranandana took up the attitude of Dasyavava for enjoying the Anudatya vava. Kaviraj Goswami in the seventeenth and eighteenth extracts of his tried to explain it by giving the name of this episode as Antaleela. One day Prabhu taking the shape of a tortoise lay on the ground. Swarup Goswami helped him to come to sensus. Again the hands and legs and then the full body of Mahaprabhu became visible. Back in sense, prabhu looked here and there and asked Swarup, "where do you bring one"? He told Swarup that following the melodious sound of flute hewent to Vrndavana where he saw tghat Vrajendranandana was playing flute in the grazing ground krsna attracked Radha by his flute sound who atonce came to the Kunjavana. Krsna took her in to the Kunja Vasara (room) for playing with her. Mahaprabhu also entered with them. He was enchanted to her the sound of Radha's ornaments and the sound of Radha's sweet laugh and conversation with the Gopinis. In that very moment Swarup Goswami broke Prabhu's meditation. Prabhu repented are this because he had been retrained from enjoying the divine sport of Radha Krsna in the Yamuna river. In his meditation he viewed the kalindi river which attracted him to go to Vrindavana where he found Radha and krsna playing Divinely in the water of Yamuna river. Mahaprabhu had been enjoying this sport with the confidantes of Radha while standing on the bank of the river. He only described this divine seene to Swarup as he was only elegible to enjoy this with Prabhu. Ramchandra told the king that here he was about to explain another episode which the king should listen attentively by giving up all kinds of malevolency. Sri Rup Manjari requested Radha that she wished to prepare a seented betel leaf with seented camphor for Radha and she hoped to see that krsna was sure to snatchit from the mouth of Radha. She wished she could get a scrap of that betel leaf chwed by Radha and krsna both, she also wished she could comb the hair when Radha would become tired by a long time sport with krsna in the water of Yamuna. The king felt highly satisfied to listen to this confidential topic. The king also heared the most confidential episode from Ramchandra that what Rup Manjari wished to do for Sri Radha was the wish of Prabhu who always prayed to Radha and to worship Radha and wanted to beat her service constantly. He wished to ne a confidante of Rasha like her other confidantes and the permission of serving her always. He had nothing more to demand for. The lotus-like eyes of Radha attracted him and trose in his mind to be a confidente at her feet. He addressed Sri Radha as Vrndavaneswari and wished to dye her feet with liqnefied lac. Ramcandra told king that if he wished to worship Radha krsna in Vrndavana, he should have to worship passionately their feet joinly. Ramcandra wished tolive in Sri Vrjamandala in his present life and the lives following. So he could nurse Radha and krsna Constantly. If he succeeded in getting the favour of Swarup, Rup Sanatana Gosvamis and Gopala Vatta, he could also get the divine grace of Radha and Krsna. To get the favour of krsna and Radha, he should involve in Samkirtana and meditation everyday, should nurse the Vaisnavas and worship the devine hill, Govardhana. Sri Rup Manjari and Sri Guna Manjari were two favourite confidented of Radha who wished to be loved by krsna. So when the Rasafestival negan, Sri Radha hunourously sen tkrsna to a hiding place where Sri Gunamanjari had been waiting for krsna and requested krsna to kiss Sri Guna Manjari, Sri Raghunath Dasa Goswami Narrated all these enents in his book. He explained all these points in the hymns of Sri Vishkhananda. His opinion was that only that persons could realise the hymns who could get favour from Sri Rupa Goswami. Being ordered by Sri Rupa Sanatana, he began to live hear the Radhakunda. The Goswami used to follow very stiff and hard rules of worsip as if the lines of rules were written on stone. He methodically used to recite hymns in praya to his Guru, krsnanama and hymns in praya to Sri Caitanya, He regarded Swarup Goswami and Sri Rupa Sanatana as his elder brothers. he had great devotion to Sri Girindra, Gandharvi Sarovara, Sri Mathura mandala and Sri Vrndavana. He had great confidence in Sri Vrjamandala and devotion to Vrjavasis. Parakiya Leela is very confidential a deep vaisnava philosophy of love which unfortunate and undevotional persons can never grasp in their lives. If the king desired to realise this doctrine he had to worship his Guru sincerely everyday. Sri Kaviraj Goswami had realised it to the full extent and had discussed it in his book. The activities of Mahaprabhu were of this kind of doctrine which only Swarup and others were anle to realise. Mahaprabhu used to cite hymns of this doctrine while dancing in Samkirtana, the meaning of which was only clear to Swarup. When Mahaprabhu came to Nilacala, Sri Rupa Goswami realised the significance of the slokas reagarding this doctrine and feeling the ming of Mahaprabhu he wrote some slokas. The Slokas dealt with the episode of the marriage of Radha krsna during their virginity which took place in the Vetasivana. As ordained by God, they were married but it did not last long. Radha was married to another man. After this marriage of Radha, krsna and Radha again were united but they did not get public consent. So the love which united them is known as parakiya prema which is very difficult to understnad, Mahaprabhu cultivated the conception of this type of love which Sri Rupa Gosvami after realising fully had expressed in his Slokas. Sri Vrindavana always attracted Mahaprabhu because there he could get the constant company of his intimate followers and he could feel the constant presence of Sri Radha and Krsna. Parakiya prem of Sri Radha and Krsna could only he found in Sri Vrindavana. It could not be found elsewhere. Listening all these from Ramcandra the king was full of satisfaction. The king then most humbly requested Ramcandra to explain to him that in this vast eternal world which is the best of all the holy places and where krsna always used to remain. Ramcandra explained it that krsna is the God of Gods who lives in eternal Vaikuntha. It is the licing place of all living beings of this eternal world and Vrajendranandana is the eternal and omiscient and ever blessful God of all and is full of all worldly and heavenly riches, heauties and powers who is to be worshipped by hymns of kama Gayatri and krma Vija. He who tries to follow this method of worship sincerely is sure to obtain Vrajendranandana. Sri Krsna is the Absolute Being who lices in Golaka. Krsna is the root of all divine phasures which cannot be perished and those who are his devotees possess the quality of six fold supernatural power obtained through as ecticism. As krsna himself always likes to be in Vrndavana, it is the best of all holy places and Vaikuntha and other holy places are only parts of Vrndavana. The word Golaka means Gokula city. All the holy places are only the kinds of wealth of Gokula. The king then requested Ramcandra to discuss the glorious charactus of Ganga and Yamuna. He further requested that he had already realised the fact that krsna is the only God to be worshipped by all. But now he wanted to hear something about Sri Radhika and the Swakiya and parakiya Leela of Sri Krsna. Ramcandra was very glad as the king had requested him to narrate those topics. He said that the glory of Yamuna is greater than that of Ganga because Yamuna is the only river where Vrajendranandana used to sport in the water with his sweet-heart Sri Radha and her confidantes. Now he started to qualify the divine grace and glory of Sri Radha whose Characteristics are beyond realisation even to krsna too, Sri Radhika is the mine of all kinds of devotional qualifications which have been highly praised by all Shastras. Among all the female deitirs of this vast eternal universe, Sri Radha is the Goddess of Goddesses. The mistresses of krisna are of three classes namely Lakshmis, Queens and Vrajanganas. But all are the embodiments of Sri Radha. The three classes are taken to eb the three types of virtues of Sri Radha. Lakshmis denote her luxurious character, Queens denote her wealthy character and Vrajanganas denote her witty and humorous character. As it is impossible to enjoy wit and humouralone, Radha exposes herself by creating all the Vrajanganas from her own entity. Sri Radha is the main source of power to krsna. So she is the deity to be worshipped by all. She is the protectoress and mother of this vast universe. She is the mine of devine beauty. Sri Radhika fulfils all the wishes of krsna. Krsna is the fascinating figure which charms the vast universe and Radha is the God Himself and the Supreme Being in this vast eternal universe Radha is the Supreme Goddess. Goddess Durga is only a part of krsna where as Radha is the whole part of krsna. Krsna is the Lord of Radha who is the embodiment of krsna and has none but krsna in her mind. She always thinks of krsna is her external and internal body and can feel the entity of krsna in all things which come in to her view. She is not related to Swakiya Prema. She is only related to Parakiya Prema which can be found in only Vrndavana. Sri Das Goswami analysed this ectatic state caused by profundity of love and devotion in his book Premamvoja Makarandhyaksha. The affiction of krsna for Radha is taken to bean act of anointing with perfumes which gives her perfumal body a bright golden colour. She takes her bath first first from the showers of necter-=like compassion of krsna secondly from the sowers of nectar-like immortality of krsna and thirdly from the showers of nectar-like charm of krsna. Then she wears a blue coloured i.e. blue coloured shin of krsna dress to hide her shyness and she carefully and most beautifully tried to cover her beautiful breasts. *****
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