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NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 39. Entering Lila


C H A P T E R 3 9

Entering Lila


Now an intense longing possessed Vijaya Kumara. Nothing

seemed to please him, and he could no longer steady his

heart, even after having darsana of Jagannathadeva in the temple.

He had long ago understood the fundamentals of rasa-tattva, but

it was only now, in Shri Gopal Guru Gosvami's association, that he

came to understand madhura-rasa with its sthayibhava, vibhavas,

anubhavas, sattvika-bhavas and vyabhicari-bhavas. Different bhavas

manifested in his heart at different times. For a while, one bhava

would arise and immerse him in bliss, and then a new bhava would

invade his heart. He passed his days in this way, completely helpless

to check the awakening and movement of any bhava in his heart,

or its transformation into another bhava. Consequently, one day

he approached the lotus feet of Shri Guru Gosvami with tearful eyes

and submitted the following request, "Prabhu, by your unlimited

compassion, I have learnt everything, but I cannot control my real

self, so I cannot firmly establish myself in krishna-lila. Kindly bestow

upon me whatever instructions you may think suitable for me in

my present condition."


Shri Guru Gosvami became overjoyed to see Vijaya Kumara's

bhavas, and thought to himself, "Aho! How glorious and wonderful

the nature of krishna-prema is! It makes happiness seem like

distress, and distress like happiness!" Then he said to Vijaya

Kumara, "My dear son, now you should adopt the means by which

you can enter into krishna-lila."


Vijaya: What is the method for doing that?


Gosvami: Shrila Raghunatha dasa Gosvami has prescribed the

method to enter krishna-lila in the following sloka:


na dharmam nadharmam sruti-gana-niruktam kila kuru

vraje radha-krishna-pracura-paricaryam iha tanu

saci-sunum nandisvara-pati-sutatve guru-varam

mukunda-presthatve smara param ajasram nanu manah

Shri Manah-siksa (2)


O my dear mind! Please do not perform either dharma or

adharma mentioned in the srutis. Rather, you should render

profuse loving service to Shri Shri Radha-Krishna Yugala here

in Vraja, for the srutis have ascertained that They are the

highest principle of supreme worship and the Supreme

Absolute Truth. Always meditate on Saci-nandana Shri

Chaitanya Mahaprabhu, who is richly endowed with the

complexion and sentiments of Shrimati Radhika, as nondifferent

from Shri Nanda-nandana; and always remember

Shri Gurudeva as most dear to Shri Mukunda.


Don't waste time vainly deliberating on the righteous and

unrighteous activities (dharma and adharma) mentioned in sastra.

In other words, you should completely abandon sastric reasoning

and logic, and engage in the sadhana of raganuga-bhakti according

to the greed developed in your heart. Render profuse loving service

to Shri Shri Radha and Krishna in Vraja. That is, engage in the bhajana

of vraja-rasa. If you ask who will teach the aim and object of vrajarasa

bhajana, then please listen.


After vraja-lila, our Prananatha Shri Nimananda has appeared

from the womb of Shri Saci-devi in pracchanna (concealed)

Vrndavana, Shri Navadvipa-dhama. Shachinandana€````@P@``€``PP@P€°`° `@```š`@°°`°°  @@P` ` P@ °P`0@````@`` P`€@ `P€PP```@`PP`°°°Ppppppp p````@@@@€p€€€€€€€pppp````````` P````    ```````€````````_›8œȰ_Ȱ_粜娈粜が粞〼粞 Gaurahari is

none other than Krishna Himself, the son of the Lord of Nandisvara,

Shri Nanda Maharaja. Never consider Shri Chaitanya Mahaprabhu

to be inferior to Shri Krishna in any aspect of tattva. He has appeared

in Navadvipa, and has displayed a distinct bhajana-lila, so you should

never give up vraja-bhajana, thinking that He is Navadvipa-nagara

(the lover who enjoys His consorts in Navadvipa). He is Krishna

Himself, but you should not disturb those on the path of arcana,

who meditate upon Him separately from Krishna and perform His

worship with separate mantras. On the rasa-marga, He is the exclusive

object of bhajana as Shri Radha-vallabha, and He has appeared

as Saci-nandana, the sole guru of vraja-rasa. Therefore,

perform bhajana of that Saci-nandana as krishna-prestha, that is

considering Him to be guru who is very dear to Krishna. Before performing

radha-krishna-smarana, always remember gaura-lila, because

it will stimulate and awaken your bhavas of asta-kaliya-krishna-lila.

Always realize bhajana-gurudeva as none other than a vrajayuthesvari

or sakhi. Enter into vraja-lila by performing bhajana in

this way.


Vijaya: Prabhu, now I will put aside all the logical arguments of

the sastras and all the other paths, for I am becoming very eager to

render appropriate services in asta-kaliya-krishna-lila, as taught and

demonstrated by Shri Gaurangadeva, under the guidance of my gururupa

sakhi. Please instruct me how can I make my mind steadfast in

this attitude, so that I can achieve my goal.


Gosvami: Two subjects are to be clearly understood in this connection:

upasya-pariskrti and upasaka-pariskrti. Upasya-pariskrti

means to refine the conception and realize the true nature of the

upasya, or the object of one's seva. You have already accomplished

upasya-pariskrti, for you have understood rasa-tattva. There are

eleven bhavas (ekadasa-bhavas) with respect to upasaka-pariskrti;

you have gained almost all of them, but you need to be somewhat

more firmly established in them.


Vijaya: Kindly explain these ekadasa-bhavas to me thoroughly once



Gosvami: The ekadasa-bhavas are: 1) sambandha (relationship), 2)

vayasa (age), 3) nama (name), 4) rupa (personal form and beauty),

5) yutha (group), 6) vesa (dress), 7) ajna (specific instruction), 8)

vasa (residence), 9) seva (exclusive service); 10) parakastha-svasa

(the highest summit of emotion, which is the aspirant's very life

breath), and 11) palya-dasi-bhava (the sentiment of a maidservant

under the protection of Shri Radha).


Vijaya: What is sambandha (relationship)?


Gosvami: The sentiment of sambandha is the very foundation of

this subject. The sentiments with which one relates to Krishna when

one establishes sambandha determine one's corresponding state

of perfection (siddhi). One who accepts Krishna as master when he

establishes his relationship with Him becomes dasa. One who accepts

Krishna as his sakha or son when he establishes his relationship

becomes sakha or parent, respectively. One who accepts Him as

husband in the marital (svakiya) relationship becomes a beautiful

young lady in Dvaraka. Santa-rasa is absent in Vraja, and even

dasya-rasa is very inhibited. In any case, this relationship is

established according to the worshiper's ruci.


Your nature is feminine, and your inclination is in parakiya-rasa,

so you are a subordinate attendant of Vraja-vanesvari. The

sambandha that you have to cultivate and realize fully is: "I am a

maidservant of Shrimati Radhika's most confidential attendant

maid. Shrimati Radhika is the mistress of my very life, and Krishna is

Her life; therefore Shri Radha-vallabha Shri Krishna is certainly the

Lord of my life."


Vijaya: I have heard that our acarya, Shrila Jiva Gosvami, was in

favor of sambandha in svakiya-bhava (the marital relationship). Is

this true?


Gosvami: None of the followers of Shriman Mahaprabhu were

outside the pure, transcendental parakiya-bhava. Shri Svarupa

Gosvami is the sole guru of this transcendental parakiya-rasa. He

has given instruction on the purest transcendental parakiya-bhava,

and Shrila Jiva Gosvami - as well as Shrila Rupa Gosvami and Shrila

Sanatana Gosvami - followed in his footsteps and maintained the

same opinion. Shrila Jiva Gosvami has never cherished any independent

sentiments of svakiya-bhajana. However, he observed the

scent of svakiya-bhava in some of the upasakas (worshipers) of Vraja.

The svakiya-bhava of Vraja is found only where the samartha rati

has a scent of samanjasa rati in it. Those who maintain a slight

sense of svakiya-bhava when they establish their relationship with

Krishna are actually svakiya-upasakas. Shrila Jiva Gosvami had both

types of disciples: those with suddha parakiya-bhava, and those

whose worship was mixed with a sense of svakiya-bhava. Consequently,

he left separate instructions according to his disciples'

different inclinations. This fact is clearly established by the sloka:

svecchaya likhitam kincit in his Locana-rocani tika on Ujjvalanilamani.


Vijaya: Very well. I have understood that only the unadulterated

parakiya-bhajana is accepted in the visuddha (pure) Gaudiya conception.

Now that I have understood sambandha, please tell me

about vayasa (age).


Gosvami: The sambandha that you have established with Krishna

has resulted in your unprecedented and unparalleled intrinsic

svarupa (vraja-lalana-svarupa) of a vraja-gopi. Now, to render service

in that svarupa, you need to have a suitable age (vayasa). The

appropriate age is kaisora (the age from ten to sixteen), also known

as vayah-sandhi. In your svarupa, you will begin from the age of ten,

and grow up to sixteen years. Vraja-lalana's do not have the three

ages of balya (infancy, ages 0 - 5), pauganda (childhood, ages 5 -

10), and vrddha (adulthood), so you should always foster the

spiritual identification of being a kisori.


Vijaya: Please explain to me about nama (name). I have already

received the name of my svarupa, but still, please give me firm

instructions in this regard.


Gosvami: After hearing about the services of various damsels of

Vraja, your own service tendency has awakened. According to that

natural tendency for service, you are a maidservant of Radhika??

sakhi. The name of that maidservant is your name. Your Gurudeva

has given you your name after examining your inclination or ruci.

That name is to be considered your nitya-nama. You will be

delighted (manorama) by this name among the vraja-gopis.


Vijaya: Prabhu, now please tell me about rupa (eternal form).


Gosvami: Your intrinsic, transcendental identity is that of a beautiful,

youthful kisori, which means that your Shri Gurudeva has

defined your siddha-rupa according to your inclination and ruci. How

can one be the maidservant of Shrimati Radhika without having been

endowed with an inconceivably divine form and personal beauty?


Vijaya: Please consolidate my faith regarding yutha (group).


Gosvami: Shrimati Radhika Herself is the yuthesvari (leader of the

yutha), and you have to live as an attendant in the group of one of

Her eight principal sakhis. Your Gurudeva has put you under the

guidance of Shrimati Lalita, so now you should render loving service

to Yuthesvari Shrimati Radhika and Lilamaya Shri Krishna, under Shri

Lalita's order.


Vijaya: Prabhu, what sort of sadhakas become followers in the

groups of yuthesvaris such as Shri Candravali?


Gosvami: The intense desire to be the attendant of a yuthesvari

awakens in one's heart only after accumulating fortune (sukrti) for

many births, so only the most fortunate sadhakas have access to

Shrimati Radhika's yutha. The efforts of Shri Candravali and other

yuthesvaris are simply to enhance the lila, and it is only to nourish

Shri Shri Radha-Madhava's transcendental rasa that the other

yuthesvaris have accepted the mood of an opponent. In fact, Shrimati

Radhika alone is yuthesvari.


Shri Krishna's variegated pastimes are full of abhimana (spiritual

self-conception). Those who have a particular service to Shri Krishna

in His pastimes identify themselves as being perfectly fitted for

just that service.


Vijaya: Now I wish to become resolute with regard to guna (qualities).


Gosvami: You are expert in the various types of fine skills required

for your assigned service. You need suitable qualities and dress in

order to render your service perfectly, and your Gurudeva has

already ascertained these for you.


Vijaya: Now, please tell me about ajna (specific orders).


Gosvami: There are two types of ajna: nitya and naimittika. Your

nitya-ajna is whatever ajna your compassionate sakhi has bestowed

upon you regarding your seva during the asta-kaliya lila, and you

must continue to render it regularly at that particular time, without

any negligence. Apart from that, from time to time, she may

give you ajna about other services when the necessity arises, and

this is called naimittika-ajna (occasional orders). You should also

attend to these services with the utmost diligence.


Vijaya: What is vasa (residence)?


Gosvami: To reside in Vraja eternally - this is vasa. You should

realize your identity as a gopi who is born in the house of some

gopa in one of the villages of Vraja, and you have been married to

a gopa of some other village of Vraja. However, the sweet sound of

Krishna's murali has captivated you. Shrimati Radhika's confidential

sakhi has taken you under her guidance and has appointed a place

of residence for you in a beautiful kutira in a grove on the bank of

Radha-kunda. The residence that you have realized internally, by

your intrinsic spiritual identity, is your true vasa. Your parakiyabhava

is actually your nitya-siddha-bhava.


Vijaya: Kindly give more specific details about my seva (service).


Gosvami: You are a maidservant of Shrimati Radhika, and your

eternal service is to render loving service unto Her. Sometimes,

out of necessity, She may send you to be alone with Shri Krishna in a

solitary place, and at that time, Krishna may express His desire to

enjoy with you. However, you should never agree to His proposals.

You are a dasi of Shrimati Radhika, and you never independently

serve Krishna for His pleasure without Her permission. You have

equal loving attachment for Radha and Krishna, but still you should

maintain greater earnestness for Her loving service (dasya-prema)

than for Krishna's. This is the meaning of seva. Your seva is to care

for Shri Radhika's comfort and pleasure in all the eight-fold

pastimes of the asta-kaliya-lila. Shrila Raghunatha dasa Gosvami has

presented the outline of your service in Shri Vilapa-kusumanjali,

based on Shri Svarupa Damodara's treatise.


Vijaya: How can the parakastha-svasa (the utmost summit of sentiments,

and the very breath of the aspirant) be ascertained?


Gosvami: Shrila Raghunatha dasa Gosvami has explained parakastha

in the following two slokas: (Vilapa-kusumanjali 102-103)


asa-bharair amrta-sindhumayaih kathancit

kalo mayatigamitah kila sampratam hi

tvan cet krpam mayi vidhasyasi naiva kim me

pranair vrajena ca varoru vakarinapi


Ha Varoru Radhe, I am spending my days in great distress,

maintaining the highest expectation of attaining the ocean

of nectar. Now please bestow Your kindness upon me, for if

You do not do so, what is the use of my life, my residence in

Vraja, or even my servitude to Krishna? All will be completely

in vain.


ha natha gokula-sudha-kara suprasannavaktraravinda

madhura-smita he krpardra

yatra tvaya viharate pranayaih prayarat

tatraiva mam api naya priya-sevanaya


Ha! Gokulacandra! Ha! Krishna, with a smiling, blissful, lotus

face! Ha! You whose heart is soft and melting, wanting

to bestow mercy on all! Kindly take me where You lovingly

take Shrimati Radhika and sport with Her eternally, and allow

me to render confidential, loving service to You both.


Vijaya: Please explain palya-dasi-svabhava (the disposition of the

maids who have accepted the protection of Shri Radha).


Gosvami: Shrila Dasa Gosvami has explained the disposition of the


palya-dasis in his Vraja-vilasa-stava as follows:

sandra-prema-rasaih pluta priyataya pragalbhyam apta tayoh

prana-prestha-vayasyayor anudinam lilabhisaram kramaih

vaidagdhyena tatha sakhim prati sada manasya siksam rasair

yeyam karayatiha hanta lalita grhnatu sa mam ganaih

Vraja-vilasa-stava (29)


Shri Lalita-devi is drowning in the utterly unfathomable

prema-rasa. Shri Shri Radha-Krishna are her prana-prestha (her

dearest beloved, the life of her life), and every day, with the

pragalbhata (boldness) born of her love for Them both, she

arranges for Their loving meetings. With great expertise

she instructs her sakhi Shrimati Radhika. May she accept me

as palya-dasi, one of the attendant maids in her personal



Vijaya: What sort of attitude should a palya-dasi have towards Shri

Lalita-devi's other attendant maids, and how should she deal with



Gosvami: All of Shrila Dasa Gosvami's writings are enriched with

transcendental rasa, which are but illustrations of Shri Svarupa

Damodara Gosvami's instructions. In this respect, he has written:



vrndaranya-mahesvarim priyataya yas tosayanti priyah

prana-prestha-sakhi-kulad api kilasankocita bhumikah

keli-bhumisu rupa-manjari-mukhas ta dasikah samsraye

Vraja-vilasa-stava (38)


I take shelter of Shri Rupa Manjari and the other maidservants

of Shrimati Radharani, the great Queen of Vrndavana.

Those maidservants perpetually satisfy Her by their loving

services, such as offering tambula, massaging Her feet,

bringing water, and arranging for Her trysts with Shri Krishna.

The prana-prestha-sakhis are dearer to Shrimati Radhika than

Her very life, but these maidservants are still more dear,

because without feeling shy they can enter the area where

the Divine Couple enjoy Their most confidential pastimes.


Vijaya: What type of attitude and dealings should be maintained

towards the other principal sakhis?


Gosvami: Shrila Dasa Gosvami has indicated this in the following



pranaya-lalita-narma-sphara-bhumis tayor ya

vraja-pura-nava-yunor ya ca kanthan pikanam

nayati param adhastad divya-ganena tustya

prathayatu mama diksam hanta seyam visakha

Vraja-vilasa-stava (30)


Shri Visakha-devi is favored by the youthful couple on

account of her qualities of intimate love, playful humor, and

daring, amorous curiosity. Her charming, celestial singing

mocks the sweetness of the cuckoo. May that Visakha

mercifully train me in the art of music.


Gopal Guru Gosvami added. "You must also maintain a similar

submissive attitude towards the other sakhis.


Vijaya: But what type of mood should be maintained towards the

sakhis of the rival group (vipaksa)?


Gosvami: In this regard, Shrila Dasa Gosvami states:


sapatnyoccaya-rajyad-ujjvala-rasasyoccaih samudvrddhaye

saubhagyodbhata-garva-vibhrama-bhrtah shri-radhikayah sphutam

govindah smara-phulla-vallava-vadhu-vargena yena ksanam

kridaty esa tam atra vistrta-maha-punyan ca vandamahe

Vraja-vilasa-stava (41)


I repeatedly offer my prayers to the vraja-gopis, headed by

the highly fortunate Candravali, who have the mood of

rivals towards Shrimati Radhika. They are endowed with

attributes such as the feelings of great fortune, pride in their

excellence, and amorous delusion (vibhrama). Shri Krishna

consorts with them for only a few moments, just to enhance

the mood of Shri Radhika's srngara-rasa.


One has to maintain this type of feeling within the heart towards

the sakhis belonging to the opposing group, and at the time

of rendering service, you can deal with each individual

appropriately with loving remarks and jokes.


In summary, you should render your seva according to the

methods and bhavas illustrated in Shri Vilapa-kusumanjali, and

maintain mutual relationship and dealings with sakhis and other

vraja-vasis as explained in Shri Vraja-vilasa-stava. Contemplate all

the variegated lilas included within the asta-kaliya-lila as they are

explained in Visakhanandadi-stotram. Absorb your mind in krishnalila

according to the approach specified in Shri Manah-siksa, and

maintain resolute determination for the rules and regulations of

bhakti according to the bhavas presented in Sva-niyama-dasakam.


In his writings, Shrila Rupa Gosvami has illustrated rasa-tattva

extensively. Since Shri Chaitanya Mahaprabhu entrusted him with

this particular responsibility, he has not explained how rasa acts

while one renders seva. Shrila Dasa Gosvami accomplished this task

in his writings, which are based on the kadaca (notes) of Shrila

Svarupa Damodara. Shriman Mahaprabhu authorized and empowered

His different associates respectively with different missionary

responsibilities, and following His instructions, they

discharged their services flawlessly.


Vijaya: Please tell me what those various responsibilities were, and

to whom Shriman Mahaprabhu entrusted them.


Gosvami: Shriman Mahaprabhu entrusted Shri Svarupa Damodara

with the responsibility of teaching the process of seva endowed

with transcendental rasa (rasamayi upasana). To fulfill Shriman

Mahaprabhu's order, Shri Svarupa Damodara presented his treatise

in two parts. One part is called the internal path (antah-pantha) of

rasamayi upasana, while the second part is called the external path

(bahih-pantha) of rasamayi upasana. Shri Svarupa Damodara offered

this antah-pantha around the neck of Shrila Dasa Gosvami, and it is

illustrated and well-preserved in Dasa Gosvami's writings. He

taught the bahih-pantha to Shri Vakresvara Gosvami, and this is the

distinguished treasure of our line right up to the present day. I gave

this treasured process to Shriman Dhyanacandra, and he has written

a paddhati (a systematic, step-by-step method of practice) based

upon it, which you have already obtained.


Shriman Mahaprabhu empowered Shri Nityananda Prabhu and

Shri Advaita Prabhu and entrusted them with the responsibility

of preaching the glories of shri-nama. He ordered and empowered

Shrila Rupa Gosvami to manifest rasa-tattva, and He gave Shrila

Sanatana Gosvami the responsibility of elaborately illustrating

the relationship between vaidhi-bhakti and raga-bhakti. He also

instructed Shrila Sanatana Gosvami to explain the esoteric relationship

between prakata and aprakata Gokula. Through Shri

Nityananda Prabhu and Shrila Sanatana Gosvami, Mahaprabhu

empowered Shrila Jiva Gosvami to establish the tattva of

sambandha, abhidheya and prayojana. In this way, each of them

carried out just those specific responsibilities that Mahaprabhu

had entrusted to them.


Vijaya: Prabhu, what responsibility did Mahaprabhu entrust to

Shri Raya Ramananda?


Gosvami: Shriman Mahaprabhu entrusted Shri Raya Ramananda with

the responsibility of elaborately illustrating rasa-tattva, and

through Shrila Rupa Gosvami, he accomplished this to the fullest



Vijaya: Prabhu, what was the responsibility entrusted to Shri



Gosvami: He was entrusted with the responsibility of teaching the

philosophical truths about the Absolute Reality (tattva). He in turn

gave that responsibility to Shrila Jiva Gosvami, through the medium

of one of his own disciples.


Vijaya: What was Shriman Mahaprabhu's instruction to His

prominent followers in Bengal?


Gosvami: The responsibility of the Gaudiya mahantas was to illuminate

shri gaura-tattva and to awaken in the jivas' hearts transcendental

sraddha for the krishna-bhakti-rasa that Shri Gaura had

initiated. Again, Mahaprabhu entrusted some great souls among

them with the responsibility of composing and propagating a

special mode of rasa-kirtana.


Vijaya: What was the responsibility entrusted to Shrila Raghunatha



Gosvami: He was entrusted to teach the glories of Shrimad-



Vijaya: And to Shrila Gopala Bhatta?


Gosvami: Shriman Mahaprabhu entrusted him with the responsibility

of properly protecting and preserving the supremely pure

and transcendental srngara-rasa from any distortions, and of

checking any unreasonable negligence towards vaidhi-bhakti.


Vijaya: What responsibility was given to Shri Prabhodhananda

Gosvami, the guru and uncle of Shri Gopala Bhatta Gosvami?


Gosvami: He was entrusted with the responsibility of informing

the world that the highest achievement is to cultivate spontaneous

loving attachment for vraja-rasa.


When Vijaya Kumara heard all these topics, he was delighted,

and considered himself to be supremely blessed.