The Sweetness of Vṛndāvana and the Divine Love of Śrī Rādhā-Kṛṣṇa
* Purification of the Heart: Just as a vessel filled with mud must be cleaned before it can hold pure water, our hearts must be cleansed of material desires through sādhu-saṅga and nāma-saṅkīrtana. Śrī Caitanya Mahāprabhu taught the glories of the holy name through His Śikṣāṣṭakam.
* Four Types of Anarthas: The conditioned soul suffers from svarūpa-bhrama (illusion about one’s true identity), asat-tṛṣṇā (thirst for temporary enjoyment), hṛdaya-daurbalya (weakness of heart) and aparādha (offenses). These obstacles prevent the realization of transcendental love.
* The Four Unique Sweetnesses of Kṛṣṇa: Śrī Kṛṣṇa is Svayam Bhagavān, possessing four unparalleled qualities — rūpa-mādhurya (sweetness of His beauty), līlā-mādhurya (sweetness of His pastimes), prema-mādhurya (sweetness of His divine love) and veṇu-mādhurya (the sweetness of His flute).
* The Love of Vṛndāvana: When Kṛṣṇa plays His flute, the cows, birds, trees, rivers and all living beings become captivated. The trees embrace Him with their branches, fan Him with their leaves, offer Him fruits and spread soft flower petals beneath His tender lotus feet.
* The Nature of Divine Love: True prema is characterized by ananya-mamatā — exclusive love and possessiveness for Bhagavān. Every living being in transcendental Vṛndāvana desires only Kṛṣṇa’s happiness and service.
* The Transcendental Vraja-dhāma: The holy places of Vraja are visible even today, although their eternal pastimes remain concealed from ordinary vision. Through divine mercy, Yogamāyā reveals these pastimes to exalted devotees. There are three manifestations of the divine abode of the Lord: drsyamana-prakasha (what can be seen today in Vrindavana, only the place but not the pastime); prakata-dhama (when Krishna comes to the material world with His associates and dhama) and aprakata dhama (always in the transcendental world). Śrī Caitanya Mahāprabhu rediscovered the sacred Rādhā-kuṇḍa and Śyāma-kuṇḍa.
* The Divine Māna of Śrīmatī Rādhikā: During a loving meeting near Rādhā-kuṇḍa, Śrīmatī Rādhikā manifested ahaitukī-māna, loving anger without an apparent cause, and departed from Kṛṣṇa. Kṛṣṇa attempted to attract Her through His enchanting flute, but She placed cotton in Her ears to avoid hearing it.
* Yogamāyā’s Wonderful Arrangement: Desiring to reunite with Śrīmatī Rādhikā, Kṛṣṇa remembered Yogamāyā, who manifested as a snake on the narrow pathway. Frightened, Śrīmatī Rādhikā returned to Kṛṣṇa, crying for His protection, and embraced Him. Her māna was broken, and Their loving reunion was celebrated by the sakhīs.
The Supreme Lord Śrī Kṛṣṇa, who captivates the entire universe, becomes completely controlled by the transcendental love of Śrīmatī Rādhikā.
TRANSCRIPT
So we are very lucky, and Prabhujī also sang very nice, beautiful song composed by Śrīla Jayadeva Gosvāmī. Gīta-govindam. Dhīra-samīre yamunā-tīre vasati vane vana-mālī. It is high philosophy. But only those who are rasika Vaiṣṇava, they can understand.
bujhibe rasika jan, nā bujhibe anya
[Śrī Caitanya-caritāmṛta, Ādi-līlā 4.232 ]
Caitanya-caritāmṛta. Only those who have knowledge of rasa, mellows, they may understand. And others people, they cannot understand. Need is also ādhāra. Ādhāra means container. Everythings you may accept according your ādhāra. Ādhāra understand? Ādhāra means? [Devotees: Container.] Container. If you want to bring water, how you bring water? Need one? [Devotees: Container.] Container. In the same way, rasa-mādhurya. Everythings may, you may understand according your container. But you have this container, but this now container is completely full with the material things. I’m not saying you have no container. So you have to clean your container inside and outside. For this regard, Lord Caitanya Mahāprabhu told, “Just chant holy names.” Regularly chanting holy names, then your heart will be neat and clean. This is the process- associate with sādhu-saṅga, nāma-saṅkīrtana. With the association of sādhu, and chant holy names, then we’ll be qualified to realize these things. So Caitanya Mahāprabhu, He did not write any grantha actually. Caitanya Mahāprabhu, just He recited eight verses, and glorified about holy names. Nāma-māhātmya. That is called Śikṣāṣṭakam. What is called? [Devotees: Śikṣāṣṭakam.] Śikṣāṣṭakam. Eight verses. Śloka is very nice.
ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
[Śrī Śikṣāṣṭakam, Text 1]
Only regularly chanting the holy names, and you may clean your heart. These are things. If that one container full of mud, how to bring the water, fetching the water? First clean the pot, and took out the mud and everything, then clean. Then you can bring the water. This is a process also. In the same way, conditioned soul, baddha-jīvas, heart completely full of anarthas. Anarthas, understand? Anartha means unwanted things, anarthas. But you tell how, how many types of unwanted things in the heart of the conditioned soul? Who knows? [Devotee: Four types.] How many? Four. Four types anarthas you have. First, that is called svarūpa-bhrama. What is called? Svarūpa-bhrama. Svarūpa-bhrama, illusion about your own transcendental constitutional form. That is called svarūpa-bhrama.
Second, that is called? Asat-tṛṣṇā. Hankering to collect the material sense gratification. That is called — [Devotees: Asat-tṛṣṇā.] … asat-tṛṣṇā. Tṛṣṇā means what? General tṛṣṇā means? [Devotee: Thirst.] Thirst. You are thirsty. So what do you want? Water. You drink up the water. So asat-tṛṣṇā, which is not sat. That is called asat. Meaning which is not true, you are thinking that is true. So in this material world, conditioned soul, they have so many kinds of asat-tṛṣṇā.
Then hṛdaya-daurbalya. Hṛdaya-daurbalya, weakness about his heart. For this regard your lust, anger, envies is coming. This is called hṛdaya-daurbalya. Weakness of the heart. Lust, anger, enviousness coming this.
And fourth, that is called offenses, aparādha. Nāma-aparādha, dhāma-aparādha, sevā-aparādha, and Vaiṣṇava-aparādha. Four types of offenses. First, this is called which of offenses? Nāma-aparādha. How many types of nāma-aparādha? How many? [Devotees: Ten.] Ten. If you want to chant holy names, you have to consider ten offenses of holy names.
Satāṁ nindā. Never criticize any sādhu. Satāṁ nindā. And second, never you think Kṛṣṇa- nāma is equal Śiva-nāma. Kṛṣṇa is the Supreme Personality of Godhead, Bhagavān.
ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam
[Śrīmad-Bhāgavatam 1.3.28]
Śrīmad-Bhāgavatam gives evidence. Always you think that Kṛṣṇa is called Svayam Bhagavān. One is called Bhagavān, another is called? Svayam Bhagavān. Svayam Bhagavān. So is the Kṛṣṇa, Vrajendra-nandana Śyāmasundara, is called Svayam Bhagavān. But in the Gauḍīya siddhānta, little bit more, deeply analyzed. We are saying Kṛṣṇa, but one is called Vrajendra-nandana Kṛṣṇa, another is called Mathurādhīśa Kṛṣṇa, another is called Dvārakādhīśa Kṛṣṇa.
Kṛṣṇa is One, this is true. But according to rasa-vicāra, then the first is Vrajendra-nandana Śyāmasundara, Vṛndāvana Kṛṣṇa. And then another is called Mathurādhīśa Kṛṣṇa. And third, that is called Dvārakādhīśa Kṛṣṇa. When you come in the Gauḍīya line, then you would deeply analyze these things.
So Svayam Bhagavān is Vrajendra-nandana Śyāmasundara. Who? Vrajendra-nandana Śyāmasundara. Yaśodā-nandana, Nanda-nandana Kṛṣṇa, Who is called Dhīra-lalita nāyaka also. So these things … Brahmā, Śiva, all the demigod, demigoddess, they are paying their obeisances to the lotus feet of Vrajendra-nandana Śyāmasundara. And His form is beautiful and attractive. Dvibhuja Muralīdhara Śyāmasundara. Vrajendra-nandana Śyāmasundara. Dvibhuja means He always manifests two arms. And Muralīdhara, and He is playing the flute. And He has very beautiful form. He has sixty-four qualifications, but four qualification that is called unique and unparalleled. That is called rūpa-mādhurya, sweetness of His beauty. Rūpa-mādhurya. Līlā-mādhurya, sweetness of His divine pastimes. This is līlā-mādhurya. Prema-mādhurya, sweetness of His divine love. Prema-mādhurya. And fourth, veṇu-mādhurya. Sweetness, the sound of His flute. Govinda veṇu-dhārī.
kā stry aṅga te kala-padāyata-veṇu-gīta…
[Śrīmad-Bhāgavatam 10.29.40]
So Śukadeva Gosvāmīpāda told that when Kṛṣṇa plays the flute, everybody’s heart completely what? Intoxicated. Everybody starts to dance. Everybody felt captivated with the sound of flute. Govinda-veṇu.
… yad go-dvija-druma-mṛgāḥ pulakāny abibhran
[Śrīmad-Bhāgavatam 10.29.40]
Go, the cows of Vṛndāvana. Dvija means? What does it mean dvija? [Devotee: Trees.] Dvija means the birds. Birds. All the birds of Vṛndāvana. They are coming very close to Kṛṣṇa.
vṛndāvanaṁ sakhi bhuvo vitanoti kīrtiṁ
yad devakī-suta-padāmbuja-labdha-lakṣmi
[Śrīmad-Bhāgavatam 10.21.10]
Very nice beautiful this śloka, Veṇu-gīta.
prāyo batāmba vihagā munayo vane ’smin
[Śrīmad-Bhāgavatam 10.21.14]
All the birds and deers, even cows, all they are coming very close to Kṛṣṇa, and all the intoxicated with Kṛṣṇa also.
Not only this, even the rivers of Vṛndāvana, Mānasī-gaṅgā, Yamunā River. Nadyas tad— nadyas tadā tad upadhārya mukunda-gītam. When Kṛṣṇa plays the flute, the waves of the Yamunā start to dance also, up and down, up and down. Water is coming from up to down, and again not flowing, making — [Devotee: Waterfall.] Waterfall.
nadyas tadā tad upadhārya mukunda-gītam
āvarta-lakṣita-manobhava-bhagna-vegāḥ
[Śrīmad-Bhāgavatam 10.21.15]
Very nice beautiful this kathā is. How this beautiful sweet is, sweet sound of the flute of Govinda, Govinda veṇu-dhārī. So with the go-dvija-druma. Druma means the trees of Vṛndāvana. How they have love and affection with Kṛṣṇa also.
vana-latās tarava ātmani viṣṇuṁ
vyañjayantya
[Śrīmad-Bhāgavatam 10.35.9]
When Kṛṣṇa used to come in Vṛndāvana and that the, all the trees, how they have love and affection with Kṛṣṇa. What to say to the others living entities? Trees, mountains, rivers. Look how they have love and affection, especially here we read vana-latās tarava ātmani viṣṇuṁ vyañjayantya iva puṣpa-phalāḍhyāḥ.
The trees, how they are love and affection with Kṛṣṇa. When Kṛṣṇa comes very close to the trees and all the trees, they also embrace Kṛṣṇa with their lengthy hands. Means with their branches. Look this. Then as like after a long separation, one friend meets with his friends. In the same way, the trees of Vṛndāvana, they also embrace to Kṛṣṇa with their branches. And that leaves also fanning Kṛṣṇa, because they are thinking, “Oh, Kṛṣṇa is now feeling so much heat.”
So all the leaves, they also fanning Kṛṣṇa. And fruits [fruit trees] automatically coming very close to Kṛṣṇa. They are offering fruits, flowers to Govinda. Not only these. Then trees, they also make very nice beautiful carpet all over the Vṛndāvana. All the petals are falling down as like snow falling.
Z-z-z-z-z. Different, different colors of the petals of the flowers, Look like very nice, beautiful and colorful, and soft carpet. Can you believe? Why they have so much love and affection with Kṛṣṇa? And they also welcome to Kṛṣṇa with their flowers.
Viśvanātha Cakravartīpada explained as like bona fide guru when he comes in the house of the bona fide disciple. Disciple should be bona fide and guru should be also bona fide. Understand? So, Viśvanātha Cakravartīpada gives this example. When bona fide guru, he comes in the house of bona fide disciple. Bona fide disciple means he’s completely, absolutely surrender at the lotus feet of his guru, and he knows all tattva-siddhānta, everything. And what he is doing? Welcomes his gurudeva with the flowers, and petal of the flowers. In the same way, the trees of Vṛndāvana, how they have love and affection with Kṛṣṇa.
svāgatam, svāgatam, svāgatam
mama mana-mandire raho niśi-din, kṛṣṇa murāri, kṛṣṇa murāri
[Mama Mana Mandire, Śrīla Bhaktivinoda Ṭhākura]
Āratī habe tomāra prema-pradīpe. And I will do very nice āratī. Āratī understand? Taking the ghee lamp. That is called prema-pradīpa. Prema, divine love. And do āratī like this. Svāgatam, svāgatam, svāgatam. Mama mana-mandire raho niśi-din, kṛṣṇa murāri, kṛṣṇa murāri. Hey Kṛṣṇa, hey Murāri. Always You stay in my temple of my heart. Hṛdaya-mandira.
How they have love and affection this. So for this. And they are thinking Kṛṣṇa’s feet are very soft. Kṛṣṇa’s feet is called? What is called? Rātula-caraṇa. What is called? Rātula. Rātula-caraṇa means is what? Very soft. As I explain Kṛṣṇa, He also steps one feet and then another feet, and look like the blood is dropping. And that means Kṛṣṇa’s feet is very soft and reddish color. And you cannot believe how is the beautiful lotus feet of Govinda.
And so for this regard, the trees are thinking how possible Kṛṣṇa will be walk on the path of Vṛndāvana, where there are many kinds of thorns and also, sharp grasses or, or what is called? Nukīlā patthar. Pebbles. How Kṛṣṇa will be walk. For this regard the trees, they also are making very nice, beautiful soft carpet with their petals of the flowers. Then Kṛṣṇa can walk. This is called love and affection. Love means is what? Having the mamatā. Mamatā means possessiveness in their heart. So for this regard our śāstras are saying the definition about love. What is the definition of love? Try to understand this.
ananya-mamatā viṣṇau
mamatā prema-saṅgatā
[Nārada-pañcarātra, quoted in Bhakti-rasāmṛta-sindhu 1.4.2 and Śrī Caitanya-caritāmṛta, Madhya-līlā 23.8]
Ananya-mamatā. Ananya-mamatā viṣṇau, prema-saṅgatā. Ananya means one-pointed with Kṛṣṇa. Na-anya. Their mind is always absorbed with Kṛṣṇa, and mamatā, love and affection. So much possessiveness with Kṛṣṇa. So ananya-mamatā viṣṇau, mamatā prema-saṅgatā. That is called. So that they are thinking this way. And when Kṛṣṇa is coming very close, they also fanning with their leaves also and cooling Him. He are coming, Kṛṣṇa is very happy. Then they thinking maybe Kṛṣṇa is very hungry. So for this regard they offer fruits. Very nice, beautiful juicy fruits offer to Kṛṣṇa. And the flowers blossom, and sweet fragrance is coming, as like holī re rasiyā. Āja braja meṁ holī re rasiyā. Vrajavāsīs, they are singing. So many kinds of flowers, different, different colorful flowers, they also blossom. And they are, what is called? Fallen. Fallen completely color everywhere, and different, different color it is.
Because they have love and affection. Why? Because they are thinking our Prāṇa-govinda has come. Understand? I give an example. Special guest has come, then you are, and decorate very nicely and your house, everything, nice carpet and nice this, nice. Arrangement or not? And as like prime minister, president, very aristocratic people are coming. That time we decorate very nicely or not? Nice āsanas and siṁhāsanas and everything will be. In the same way in Vṛndāvana, the trees, they also prepare everything. Yogamaya is doing in this way.
yat kiñcit tṛṇa-gulma-kīkaṭa-mukhaṁ goṣṭhe samastaṁ hi tat
sarvānandamayaṁ mukunda-dayitaṁ līlānukūlaṁ param
śāstrair eva muhur muhuḥ śuka-mukhair gītaṁ yad ali-stutaiḥ
brahmāder api saspṛheṇa tad idaṁ sarvān mayā vandyate
[Śrīla Raghunātha dāsa Gosvāmī, Stavāvalī, Vraja-vilāsa-stava 102]
Yat kiñcit tṛṇa-gulma-kīkaṭa-mukhaṁ. Even in Vṛndāvana, all the insects also, even snakes and spiders, and scorpions. Look like scorpion. Actually, they have so much love and affection with Kṛṣṇa.
yat kiñcit tṛṇa-gulma-kīkaṭa-mukhaṁ goṣṭhe samastaṁ hi tat
sarvānanda-mayaṁ mukunda-dayitaṁ līlānukūlaṁ param
Mukunda-dayitam. They have so much love and affection with Kṛṣṇa. And all they also helping how Rādhā and Kṛṣṇa, They will meet together. Līlānukūlam, līlānukūla. In the transcendental Goloka Vṛndāvana, there are no any pratikūla. Pratikūla understand? No unfavorable. All the favorable for Kṛṣṇa.
Kṛṣṇa-sevā. In this material world, if you see the snake, you will be afraid or not? Understand. But in transcendental world, Goloka Vṛndāvana, the snake and cobra also, they are favorable for Kṛṣṇa-sevā. But one question is coming. In transcendental world, Goloka Vṛndāvana, how possible snake, spider, cobra will be there? Actually, Yogamāyā herself manifest that different, different types of insects, snakes… Why? For the Kṛṣṇa-sevā, Govinda-sevā.
Just give an example, you may understand. In Goloka Vṛndāvana, transcendental world, Goloka Vṛndāvana, on the bank of Rādhā-kuṇḍa… The Rādhā-kuṇḍa is there, a transcendental aprakaṭa Goloka Vṛndāvana also. There is Rādhā-kuṇḍa. Actually, original Rādhā-kuṇḍa is where? Rādhā-kuṇḍa is here in transcendental world, Goloka Vṛndāvana. Then Kṛṣṇa with His Yogamāyā manifested in this material world.
śrī-kṛṣṇa-caitanya prabhu jīve dayā kari’
sva-pārṣada svīya dhāma saha avatari’
[Śrīla Bhaktivinoda Ṭhākura, Śaraṇāgati, introductory song, verse 1]
He manifest everything from Goloka Vṛndāvana. So we try to understand this philosophy, tattva is there. One is called dṛśyamāna-prakāśa, or another is called prakaṭa, another is called aprakaṭa-dhāma. Three types of dhāma. Now we are going, going to Goloka … Eh What is it called? Rādhā-kuṇḍa, Śyāma-kuṇḍa. But you can see that the place is there. Rādhā-kuṇḍa is there. But you cannot see the līlā. Place is there, Girirāja Govardhana, and five thousand years before Kṛṣṇa manifested līlā in Vraja. But same places, Girirāja Govardhana is there also. Rādhā-kuṇḍa, Śyāma-kuṇḍa, everything is there, but you cannot see the līlā. So now this place is, that is called dṛśyamāna-prakāśa. What is called? Dṛśyamāna. Place is there, but līlā you cannot see. Those who are high class, exalted uttama-uttama mahā-bhāgavata, when they absorb in feeling separation, that time sometime Yogamāyā may manifest the līlā in front of them. Otherwise not. So Bhaktivinoda says:
dekhite dekhite, bhuliba vā kabe,
nija-sthūla-paricaya
nayane heriba, vraja-pura-śobhā,
nitya cid-ānanda-maya
[Śrīla Bhaktivinoda Ṭhākura, Gīta-mālā, Siddhi-lālasā, song 2, verse 1]
When you, when we completely forget our this material bodily conception, then by the causeless mercy of Kṛṣṇa we realise about our transcendental body. Transcendental all our limbs and body will come. Then we can see how is beautiful transcendental dhāma, Vraja-dhāma.
dekhite dekhite, bhuliba vā kabe, nija-sthūla-paricaya nayane heriba, vraja-pura-śobhā, nitya cid-ānanda-maya. Very nice.
vṛṣabhānu-pure, janama la-iba,
yāvaṭe vivāha ha’be
Prabhujī also saying:
yamunā-puline, kadamba-kānane,
ki herinu sakhī! āja
śyāma vaṁśī-dhārī, maṇi-mañcopari,
kare līlā rasa-rāja
kṛṣṇa-keli sudhā-prasravaṇa
aṣṭa-dalopari, śrī rādhā śrī hari,
aṣṭa-sakhī parijana
sugīta-nartane, saba sakhī-gaṇe,
tuṣiche yugala-dhane
[Śrīla Bhaktivinoda Ṭhākura, Kalyāṇa-kalpataru, Līlā-kīrtana song 2, verses 1–3; ]
Prabhujī is singing very nice, beautiful this. They are singers. Singing very nice, beautiful, and according to the rhythm. Very nice, beautiful. Heart melted automatically. So in the same way, when sādhaka will come the stage of bhāva-daśā. Understand? And that time Yogamāyā will manifest very nice, beautiful Vṛndāvana. And how is it beautiful Vṛndāvana-dhāma.
Now you cannot see. The transcendental Vṛndāvana cannot see. So just as first it’s called dṛśyamāna-prakāśa. You can see there the place where Kṛṣṇa, Śrīmatī Rādhikā, gopas, gopīs, they perform this līlā. The place is there, and spot is there. But you cannot see.
What to say, when Lord Caitanya Mahāprabhu, when He came in Vṛndāvana-dhāma, that time Vṛndāvana completely was full of dense forest. Many also ferocious animals were there. Tiger, lion, snake. Completely full of jungle. Lord Caitanya Mahāprabhu came in Vṛndāvana. And he asked one Vrajavāsī, very old man. Caitanya Mahāprabhu asked, “I heard from Śrīmad-Bhāgavatam, Kṛṣṇa, He killed one demon. That is called Ariṣṭāsura. Ariṭgaon. For this regard, that village name is called Ariṭgaon. And so here was also Rādhā-kuṇḍa and Śyāma-kuṇḍa. But where is the Rādhā-kuṇḍa and Śyāma-kuṇḍa?” No one gave any answer, because people didn’t know where is the Rādhā-kuṇḍa and Śyāma-kuṇḍa.
Now we are going very easy to take darśana, very nice, beautiful. Actually that is what Caitanya Mahāprabhu met, then Raghunātha dāsa Gosvāmī very nicely manifested this [place]. Now we are looking this Rādhā-kuṇḍa, taking bath, this, going this way. 500 years before, when Lord Caitanya Mahāprabhu came, that time no one knew where is Rādhā-kuṇḍa and Śyāma-kuṇḍa. And Caitanya Mahāprabhu asked the Vrajavāsīs, “Where is Rādhā-kuṇḍa and Śyāma-kuṇḍa?” Because in Śrīmad-Bhāgavatam is mentioned“. No one gave any answer. Then Caitanya Mahāprabhu came one place and asked one very old Vrajavāsī, maybe 90 years old. “Hey, Bābā, please tell me where is Rādhā-kuṇḍa and Śyāma-kuṇḍa.”
He told, “We don’t know, but here is one rice field.” You know dhāna-kheta? That is called rice field. In the rice field the two kuṇḍas are there. One is called Gaurī-kheta, another is called Kālī-kheta. They know this was simple. Small kuṇḍa is there. And that time Caitanya Mahāprabhu, He took bath in Gaurī-kheta, then Caitanya Mahāprabhu declared, “This is Rādhā-kuṇḍa.” This is called Rādhā-kuṇḍa. Now we are going. And actually, this place is completely manifested by Lord Caitanya Mahāprabhu, Śacīnandana Gaura Hari. Then Caitanya Mahāprabhu took bath in one small kuṇḍa that is called Kālī-kheta. And Caitanya Mahāprabhu declared, “This is called Śyāma-kuṇḍa.” So Rādhā-kuṇḍa and Śyāma-kuṇḍa. Look this. Just 500 years before, people, they completely forgot. And 5,000 years before Kṛṣṇa performed rasa, all these līlās, who knows?
So now coming. And so for this regard, now we are going to Vraja-maṇḍala, place that is called dṛśyamāna-prakāśa. And then prakaṭa-līlā, when Kṛṣṇa descended from Goloka Vṛndāvana with His own parikara, associates, and performed this līlā. And Kṛṣṇa, He comes one day of a Brahmā. Not every day He comes, not every time He comes, not every yuga He comes. He comes one day of Brahmā. One day of a Brahmā means 1,000 catur-yugas.
Satya, Tretā, Dvāpara, Kali. In this rotation, how many times? 1,000 times. Then in the end of Dvāpara-yuga, then Kṛṣṇa, He comes with His parikara. Vrajendra-nandana Śyāmasundara.
So this is called prakaṭa-līlā. When Kṛṣṇa performs His sweet līlā, that is called prakaṭa-līlā. And aprakaṭa Goloka Vṛndāvana, transcendental world. Aprakaṭa Goloka Vṛndāvana. That is actually Rādhā-kuṇḍa, Śyāma-kuṇḍa are there. Only nitya-līlās are going on in this world. Only is going on this, they are very nice, beautiful līlās are going on. So now we try to understand three stages of dhāma.
Dṛśyamāna-prakāśa, now prakaṭa and aprakaṭa Goloka Vṛndāvana. So now coming that aprakaṭa Goloka Vṛndāvana, transcendental world, Goloka Vṛndāvana. Then, and the Rādhā-kuṇḍa, Śyāma-kuṇḍa are there also. Very nice, beautiful place is there. Śrīmatī Rādhikā and Kṛṣṇa, They are meeting with each others, in the middle of Rādhā-kuṇḍa and Śyāma-kuṇḍa.
That is called saṅgama-sthala. What is called? When Rādhā-kuṇḍa and Śyāma-kuṇḍa meeting together, and that place is called saṅgama, meeting place of love and affection between. Then very nice, beautiful there meeting is going on, laughing and these types of going. Then suddenly Śrīmatī Rādhikā’s māna is coming.
Māna, you understand? Anger. Māna is coming. That is called ahaitukī māna. What is called? Without reason, Śrīmatī Rādhikā becomes very angry. Then Śrīmatī Rādhikā, She lefts Kṛṣṇa and is going other side of the bank of Rādhā-kuṇḍa. Eh? So, for this regard Śrī Prabodhānanda Sarasvatīpāda, he says:
yasyāḥ kadāpi vasanāñcala-khelanottha-
dhanyātidhanya-pavanena kṛtārtha-mānī
yogīndra-durgama-gatir madhusūdano ’pi
tasyā namo ’stu vṛṣabhānu-bhuvo diśe ’pi
[Śrīla Prabodhānanda Sarasvatī, Śrī Rādhā-rasa-sudhā-nidhi 2]
Vṛṣabhānu-nandinī Śrīmatī Rādhikā. Daughter of Vṛṣabhānu Mahārāja. Vṛṣabhānu-nandinī Śrīmatī Rādhikā. Now She is other side of Rādhā-kuṇḍa. And Kṛṣṇa opposite side. Another side of Rādhā-kuṇḍa. And Śrīmatī Rādhikā, She’s very angry. Now Kṛṣṇa thinking what to do now. So saying Prabodhānanda, dhanyātidhanya-pavanena kṛtārtha-mānī … yasyāḥ kadāpi vasanāñcala-khelanottha-dhanyātidhanya …
Kṛṣṇa is saying, “Hey, Pavana-deva.” Pavana-deva means air, wind. “Your life is successful because you are now playing with the cloth of Śrīmatī Rādhikā.” Because wind blows, then Śrīmatī Rādhikā’s cloth is lifting up and down this way. And there’s a sweet fragrance and bringing towards Kṛṣṇa.
So saying, dhanyātidhanya-pavanena kṛtārtha-mānī, yogīndra-durgama-gatir madhusūdano ’pi. Kṛṣṇa, He’s not ordinary person. Kṛṣṇa, He is the Supreme Personality of Godhead, Svayam Bhagavān. But now He’s doing this līlā as like human being līlā, and completely what? Controlled by Śrīmatī Rādhikā. Looks like lusty person.
Kṛṣṇa is not lusty, but looks like lusty. And Kṛṣṇa is completely controlled by Śrīmatī Rādhikā. So for this regard, Kṛṣṇa is saying, dhanyātidhanya-pavanena kṛtārtha-mānī, yogīndra-durgama-gatir madhusūdano ’pi, tasyā namo ’stu vṛṣabhānu-bhuvo diśe ’pi. So now coming this way, Kṛṣṇa is thinking what He will do now.
How to break the māna of Śrīmatī Rādhikā? Kṛṣṇa is thinking how He will break the māna of Śrīmatī Rādhikā. Kṛṣṇa’s best weapon, that is called flute. In Vṛndāvana, Kṛṣṇa, He keeps the flute. Why? For the break the māna of the gopīs. Gopī-māna-bhañjana kāna-keli. Not only this, and Kṛṣṇa with His flute, He also calling to the gopīs. Understand:
rādhe rādhe bali’, muralī ḍākibe,
madīya īśvarī-nāma
[Śrīla Bhaktivinoda Ṭhākura, Gīta-mālā, Siddhi-lālasā, song 5, verse 4]
Rādhā-kuṇḍa katha, very nice. Just I mention to you.
cintāmaṇi-maya, rādhā-kuṇḍa-taṭa,
tāhe kuñja śata śata
prabāla-vidruma-maya taru-latā,
muktā-phale avanata
[Śrīla Bhaktivinoda Ṭhākura, Gīta-mālā, Siddhi-lālasā, song 5, verse 1]
Very nice, beautiful song. [By] Bhaktivinoda Ṭhākura, Kamala-mañjarī. So now coming in this way.
Kṛṣṇa, He played the flute. He had to break the māna of Śrīmatī Rādhikā.
niśamya gītaṁ tad anaṅga-vardhanaṁ
vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ
[Śrīmad-Bhāgavatam 10.29.4]
Śukadeva Gosvāmīpāda told to Parīkṣit Mahārāja: when Kṛṣṇa played the flute, all the gopīs, they gave up their household duties. They gave up their all kinds of their lajjā, māna. Lajjā means shyness. And everything’s … And they’re running towards Kṛṣṇa. Niśamya gītaṁ tad anaṅga-vardhanaṁ vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ. Then for this regard, Kṛṣṇa plays the flute, how to attract the people towards Him. So now Kṛṣṇa, He played the flute.”I have to break the māna of Śrīmatī Rādhikā.”
And Śrīmatī Rādhikā in Her māna, anger, She’s going to Yāvaṭa. “Well, no, I will not stay here. I have to back My home.” Śrīmatī Rādhikā, She’s going. And then Kṛṣṇa, He played the flute. The sound of flute, very powerful. No one can escape from the sound of the flute of Govinda, veṇu-dhārī.
When Kṛṣṇa plays the flute, then Śrīmatī Rādhikā thinks, “I will not listen the sound of the flute.“ For this regard, Śrīmatī Rādhikā, She put some cotton inside Her ears, tight. If you not listen, so whatever. Then Kṛṣṇa thinks, “Oh my God, what to do now?” Another problem. Śrīmatī Rādhikā, She thinks, “I will not listen the sound of the flute of Govinda ,veṇu-dhārī.” So here the saying, niśamya gītaṁ tad anaṅga-vardhanaṁ vraja-striyaḥ kṛṣṇa-gṛhīta-mānasāḥ.
“If you listen, then problem will come.” You understand? If you listen sound of the flute, then you will return back to Kṛṣṇa. This is the process. But Śrīmatī Rādhikā is thinking, “Now I will not listen.” For this regards, She put the cotton inside Her ears, ear tight. Then Kṛṣṇa thinks, “What to do now?” Lokavat tu līlā-kaivalyam. Human being līlā. Then Kṛṣṇa is thinking, “My brahmāstra completely failed.” Then Kṛṣṇa remembers Yogamāyā. Which name? Yogamāyā.
bhagavān api tā rātrīḥ
śāradotphulla-mallikāḥ
vīkṣya rantuṁ manaś cakre
yoga-māyām upāśritaḥ
[Śrīmad-Bhāgavatam 10.29.1]
In the beginning of the rāsa dance, then Śukadeva Gosvāmīpāda told, Śuka vaco. What he says? Bhagavān api tā rātrīḥ śāradotphulla-mallikāḥ vīkṣya rantuṁ manaś cakre yoga-māyām upāśritaḥ. Kṛṣṇa performs all His līlā with His Yogamāyā. Yogamāyā. Then Kṛṣṇa is thinking, “Hey, Yogamāyā,” “You help Me.” Understand. Only remember:
lokavat tu līlā-kaivalyam
[Vedānta-sūtra 2.1.33]
Kṛṣṇa performs this līlā as a human being lila, mānava-līlā.
So Kṛṣṇa, He remembers Yogamāyā. So now Śrīmatī Rādhikā . Śrīmatī Rādhikā is going back to Her house, Yāvaṭa. But this path of Vraja very, what is called? Narrow place. Only one single person can go. If the another person coming opposite way, very difficult to cross.
Because two side many also bushes. Thorns, that bushes. Vraja path is very small, and only one person can go. So now coming in this way, Śrīmatī Rādhikā She is going. Then Kṛṣṇa remembers Yogamāyā. Then the Yogamāyā manifests in the form of one cobra snake. Look this. And the cobra is coming opposite way of Śrīmatī Rādhikā.
And the cobra, very, what is called? Long and wide. And raises hood. And two eyes are like, reddish and iron, blood. And also fangs this way. When Śrīmatī Rādhikā, She saw, that is cobra and making this sound sshh, ssshh. Then Śrīmatī Rādhikā She is afraid. She cannot, She can’t go left side, She cannot go right side. What She will do? What She has to do? Go back. But back also snake coming or not? Yes.The cobra is coming. Then Śrīmatī Rādhikā She afraid, and She also came very close to Kṛṣṇa.
“Kṛṣṇa, Kṛṣṇa, mahā-bāho! Rakṣa mām, rakṣa mām.” Hey Kṛṣṇa, hey mahā-bāho. Hey Kṛṣṇa, please protect Me. Then Śrīmatī Rādhikā She embraced Kṛṣṇa. And then Rādhā-Kṛṣṇa They are meeting together. Then Śrīmatī Rādhikā’s māna automatically is broken. Bolo Vṛndāvana Bihārī Lāla kī jaya! Then all the sakhīs, Lalita, Vishakha:
[kīrtana: Śrī Yugala-āratī]
jaya jaya rādhā-kṛṣṇa yugala-milana
āratī karowe lalitādi sakhī-gaṇa
madana-mohana rūpa tri-bhaṅga-sundara
pītāmbara śikhi-puccha-cūḍā-manohara
lalita-mādhava-vāme vṛṣabhānu-kanyā
sunīla-vasanā gaurī rūpe guṇe dhanyā
nānā-vidha alaṅkāra kare jhalamala
hari-mano-vimohana vadana ujjvala
viśākhādi sakhī-gaṇa nānā rāge gāya
priya-narma-sakhī yata cāmara ḍhulāya
śrī-rādhā-mādhava-pada-sarasija-āśe
bhakativinoda sakhī-pade sukhe bhāse
[Śrīla Bhaktivinoda Ṭhākura, Gītāvalī, Ārati-kīrtana 3 (Śrī Yugala-āratī); verses 3–6]
