By the causeless mercy of Guru-pada-padma and the unlimitedly merciful Vaisnavas, we have begun hearing Sri Gita-Govinda. We pray first to Katyayani Mahamaya and to Bhagavat Purnamasi to remove us from maya. Then we can enter within these topics.
Ravana ran to enjoy Maya. Maya-devi then gave him various material gifts. Those who wish to be removed from maya will pray to Katyayani-devi for this boon, and will then be connected to Yogamaya-devi. Her gift is very sweet. This Gita-Govinda is the gift of Svarupa-sakti, and Bhagavati Purnamasi, for us. We are thus very lucky.
In the introduction, we are hearing how to enter within this book. This song, gita, is for the happiness and pleasure of Govinda and His family. Srimati Radhika sent Govinda to Jayadeva and Padmavati to see how they were glorifying Vraja-bhumi and Krsna and the Vraja-devis. She said, “His glorification is unparalleled.”
The meeting of Radha and Krsna is transcendental and sublime. Krsna left Goloka and Vaikuntha, and came to Vrndavan, with the desire that Radharani would accept Him, and that He would be most dear and near to Her. She would not accept Him in Vraja if He had the mood of Dvaraka or Vaikuntha.
When Radharani met with Krsna in Kuruksetra, She said, “If You want to meet with Me, You should come to Vrndavan.”
She did not like seeing Krsna wearing a crown, gold ornaments, and the dress of a royal prince. She said, “You should come to Vraja, dress as natavara-nanda-kisora, and play Your flute on the fifth note. You should dress as a Vrajavasi.”
People ask, “What is the problem wearing Western pant and shirt, or a suit?”
We cannot enter Vrndavana with tamasika or rajasika dress. Svami Prabhupada would not approve of his lady disciples wearing jeans and shirt, he told them to wear saris, or gopi skirts, and for his men disciples, he would instruct them to wear dhoti and kurta. Wearing tight clothes causes the senses to be agitated. One becomes lusty by wearing these types of clothes.
Srimati Radhika told Krsna, “If You are ready to renounce everything, then You should come to Vraja-mandala, and there accept the Vrajavasis’ preparations, and lifestyle, then they will accept You.”
Krsna performed austerity to receive the mercy of Srimati Radhika and the Vraja-devis.
Jayadeva Gosvami witnessed these pastimes. Do the Vraja-devis have no love for Krsna? Yes. They have so much love. Therefore they desire for Krsna to be fully happy and know this is only possible in Vraja, with the moods and culture of the Vrajavasis.
Guru-pada-padma teaches who a real guru is. How can we understand who a real guru is? A personality who helps us by making us the kinkaris of Srimati Radhika is a real guru. A personality who gives us a relationship with Her maidservants, he is a bona fide guru. He who gives us the mood of the maidservants, he is a real guru.
Bhaktivinoda Thakura says:
chodata dana jana kalatra suta mita chodata karama geyana
radha pada pankaja madhurata sevana
We must give up the idea that we are men or women. We must give up all false designations. A real guru has the power to make us the kinkaris, the dasis, of Radharani. He removes all our false ego, bodily conception, and all attachment to maya, and gives us the mood of the gopis. Then he is a bona fide, topmost guru.
This mood of the gopis will then be our one and only wealth. It will not be any imitation or speculation if it is coming from connection with a Vrajavasi guru. The soul is sakti. The soul is the expansion of svarupa-sakti. This is sakti-parinama-vada. We are not the direct expansions of Krsna. Krsna does not manifest anything directly.
krsna-sakti-para-krokta-radhika-paradevata
In the Bhagavad-Gita, Krsna teaches that there is para-prakrti and apara-prakrti.
bhumir apo nalo vayu kham mano buddhir eva ca
ahankara itiyam me bhinna prakrtir astadha
apareyam itas tvanyam prakrtim vidhi me param
jiva bhuto maha baho yayedham dharyate jagat
mamaivamso jiva loke jiva bhuta sanatana
So the jiva is Krsna’s para-prakrti, superior energy, or sakti, and Krsna’s vibhinnamsa-tattva, expanded from His svarupa-sakti. So how can we attain Krsna? Gopi-bhava-vina-na-paya-krsna.
Without the moods of the gopis we cannot attain Krsna.
Then do the sakhas also follow gopi-bhava? No, but they also do not do anything independently of the desire of Srimati Radhika. Externally, they have the form of purusa, of males, but they are under the guidance of svarupa-sakti, and are themselves expansions of sakti, and are sakti by nature as well, although they serve through sakhya-rasa.
Srimati Radhika arranges to serve Krsna and expands into all the associates of Krsna in the various rasas.
Elsewhere, Krsna sees that everyone is independent. But in Vraja, Krsna sees that everyone acts under the guidance and desire of Srimati Radhika. Purnamasi, Nandimukhi, Vrnda-devi and all the Vrajavasis act under Her desire.
Guru-pada-padma bestows gopi-bhava and vraja-bhava. A sad-guru is established in brahma-nistha and has all knowledge and realization of sastra. Svarupa-sakti manifests within sad-guru. She helps the jivas. She bestows Her moods for Guru to distribute.
Caitanya Mahaprabhu came to this world. Radha krsna pranaya mahima—Mahaprabhu is radha-bhava-dyuti suvalitam krsna-svarupam. Guru-pada-padma is the expansion of svarupa-sakti in the line of Mahaprabhu. He bestows gopi-bhava to his qualified followers. For the benefit of the jivas and sadhakas in Kali-yuga, this Gita-Govinda has been preserved. This is very sweet.
Svarupa-sakti will not allow you within Vraja with mundane moods. Jayadeva Gosvami, Narottama das Thakura, Bhaktivinoda Thakura—their kirtanas are bona fide and accepted by Srimati Radhika.
Anugrahaya bhaktanam—Krsna appears and performs sweet pastimes as His causeless mercy to the devotees. Krsna Himself manifests His pastimes in srngara-rasa. Jayadeva Gosvami collected and distributed this srngara-rasa. He did not collect or distribute Prahlada-caritra or other teachings. This Prahlada-caritra and other accounts in sastra are very important. From the 1st to 9th canto of the Bhagavatam, you should hear all these things, but then you should enter the pastimes of Krsna and the gopis.
There is a natural gradation. Like there is brahmana-diksa and Vaisnava-diksa. Most perform krsna-upasana, but not radha-upasana. Without taking shelter of Radhika and performing Her upasana, this is only brahmana-diksa, but not Vaisnavi-diksa. You must take shelter of Srimati Radhika and chant Her names. By receiving the mercy of sad-guru, and attaining Vaisnavi-diksa, then you will chant day and night the holy names of Srimati Radhika. You will realize and chant with so much joy: Radhe Jaya Jaya Madhava Dayita!
radha bhajane yadi mati nahi bhela
krsna bhajana taba akarana gela
You will then understand that Krsna-bhajana is useless without performing radha-bhajana.
Srila Bhakti Jivana Janardhana Gosvami Maharaja would annually come to Navadvipa parikrama and Vraja-mandala Parikrama with Srila Gurudeva. In Hindi, he would say: Me jaungi, me karungi, and so forth. He would always speak in the feminine gender. Even though he appeared very strong, he would speak like this. “Me bolungi, me kaungi, me jaungi.”
We would ask him, “People are laughing in the large crowd, why are you speaking in the female gender?”
He would say, “I am on Radhika’s side. I don’t care what anyone is saying or thinking, I will not change my mood and nature.” He would even chant ‘Radhe Radhe’ on his mala.
When you would hear him, he would describe so many glories of Srimati Radhika. He knew hundreds and hundreds of Her divine names, and would chant these with so much bhava. When he spoke hari-katha, he would weep and weep in the ecstasy of the gopis.
In Uncagoan, during Vraja-mandala Parikrama, at Sakhi-giri-parvata, he was rolling in the dust and on the rocks. His body became cut and full of scratches, and he was bleeding so much. We asked him later why he did this, and he replied, “This body is useless. But if one particle of dust in Vraja touches my body, my life will be successful.”
By Radharani’s mercy, we were able to serve him, and apply ointments to his transcendental form.
The next day, at Prema-sarovara, he was only singing: “Radhe Radhe!” in great bliss. We were so fortunate to see our acaryas in the bliss of the mood of the gopis.
So Krsna appeared and performed His sweet pastimes in Vraja out of His great mercy for the bhaktas.
Anugrahaya bhaktanam—tadrsi krida
“Tadrsi-krida, ya srutva tat paro bhavet. Hearing these pastimes is the means to cross this world. But this is not enough. Many brahmis and jnanis cross this world and go to Vaikuntha, or to the brahma-jyoti. But they will not go to Vraja. Hearing tadrsi-krida, specifically Krsna’s pastimes with the gopis, gives one qualification to enter Vraja, and to witness His loving pastimes with the gopis. You should hear, speak, and always remember the pastimes of Krsna and the gopis.
Srila Gurudeva would always speak about Vraja and the Vraja-devis. He would always end with madhurya-rasa-katha. This is madhurena-samapayet—everything should end sweetly. Without this sweet ending, then nothing is worthwhile. Srila Gurudeva spoke so much katha, but during his hari-katha tours, he would invariably end with Vraja-katha.
Maharsi Vyasadeva mercifully collected the pastimes of Krsna and the gopis, and Sukadeva Gosvami described these pastimes. Jayadeva Gosvami collected only the essence of this katha, and elaborated it, arranging so that we could have permanent residence in Vraja, in the company of the gopis, and under their guidance. By collecting this nectar of madhurya-rasa, you can become a Vrajavasi.
Otherwise, you will not go there. Where is home? Where is our eternal home? Is it in Dvaraka or Mathura? There, Krsna has many queens, many children, and so many family members, but they are not fully happy. Their love is divided amongst their family members and others. It is not undivided for Krsna. The gopis have no children, no attachment to their families, and they are always performing sweet loving pastimes with Krsna. They have no other desire or attachment—only to please Krsna by their loving services.
Why is Krsna thirsty to drink these pastimes? To take the love of the gopis? We will hear this.
Mahaprabhu asked Ramananda Raya:
Prabhu kahe sadya vastu—what is sadya and sadhana? What is the aim and object of life? How can we attain that ultimate goal?
Mahaprabhu asked Ramananda Raya to speak on this. Ramananda Raya said, “I don’t know anything. Please give me the power to realize this, and then You may extract it from me.”
“Please don’t cheat Me,” Mahaprabhu said. Why? “I came to this world, taking sannyasa, to help all the living entities. Please tell me what is helpful for them.”
Ramananda Raya told many things, but Mahaprabhu just said, “This is external, bahya. This is useless. Tell me more. Tell me higher.”
“Dear Lord, You know everything.”
“Please, you tell Me. I desire to discuss this with you. You will tell what is right.”
Mahaprabhu asked Ramananda Raya to speak on higher and higher goals. He was not fully satisfied hearing even of the different rasas, like dasya, sakhya, and vatsalya-rasa. You cannot completely satisfy Krsna with these rasas. This is not the highest attainment or goal.
dasera vatsalya nahi gocara—you cannot fully realize or enter the highest place in Vraja-dhama by these rasas.
sakhi gane iha adhikara sakhi haite lila haya lilara vistara
Only the sakhis are qualified to distribute this. Mahaprabhu said, “I came in many incarnations, but could not help the jivas or give them full satisfaction and the highest attainment. Advaita Acarya is here, who is Visnu, and Haridasa Thakura, who is Brahma and Prahlada, and Srivasa Thakura, who is Narada Rsi, but it did not help. Advaita Prabhu became hopeless, seeing the fallen condition of the jivas, and how they would not change. Everyone was insulting Him. Srivasa Pandit was attacked so much when he went to preach. People said, “We will drag your house and throw it into the Ganga.” Haridasa Thakura was arrested and beaten in 22 markets. Without the mercy of the gopis, without connection to them, and without the desire and grace of Srimati Radhika, we cannot satisfy and help other jivas. They will not be satisfied with ordinary things. They will be fully satisfied only by Vraja-rasa.
Some people claim now that Srila Svami Prabhu is in sakhya-rasa. But here it is said, “The sakhas do not have the adhikara to preach widely and help everyone. Vatsalya-rasa also does not have this adhikara.”
Why don’t they study Caitanya-caritamrta? Those who say Prabhupada is a sakha are foolish. They do not have pure vision. They are ignorant. They do not know their own svarupa, but are claiming to know the svarupa of maha-bhagavatas and others’ gurus.
Does Kaviraja Gosvami have no intelligence. Here, he says, “Dasya vatsalya na haya gocara.”
Only the sakhis have the adhikara to distribute this. Sakhi haya lilara vistara. Svarupa-sakti distributes this madhurya-rasa, and Her potency, to the jivas, through Her sakhis and manjaris. By connection to the sakhis and manjaris, we can cross over maya, and enter Vraja.
Other rasas do not have this same power or authorization.
sakhi haite haya lilara vistara
sakhi vina ei lila pusti nahi haya..sakhi asvadaya
The sakhis distribute this nectar. In Mahaprabhu’s line, our acaryas are connected and related with the Vraja-devis. Who? They are connected to the manjaris.
sri rupa manjari pada sei mora sampada
sei mora bhajana pujana
sei vrata sei tapa sei mora mantra japa
sei mora jivanera jivana
This is our life. We pray and desire to take shelter of the lotus feet of the manjaris. Who? Rupa Manjari, Rati Manjari, Rasa Manjari, Lavanga Manjari, Kasturi Manjari, Vilasa Manjari, Ananga Manjari—this is the manjari-line.
This is the line of the manjaris.
Some acaryas in other sampradayas said to Gurudeva, “In your sampradaya, there is so much preaching. You are preaching so powerfully all over the world, but others are not so successful. How is it possible? Why is that?”
How is this? The souls are the parts and parcels of svarupa-sakti. The souls can drink the nectar bestowed by Svarupa-sakti, by Her desire. They do not become happy with other things. They are not happy wth the gross or subtle body, or with karma, jnana, or yoga. Until they drink this madhurya-rasa, they do not become satisfied and happy. When they drink this, they will become fully satisfied, and all knowledge and realization will come to them. But until they drink this, they will not be satisfied. When they drink this, all tattva-jnana and power and knowledge will come to them.
You may give everything to people, but they will not be fully satisfied. This happiness is present with the sakhis and manjaris. Without the shelter of the sakhis, this cannot be spread or distributed.
In Caitanya-caritamrta, Kaviraja Gosvami further writes:
kali yuge yuga dharma nama sankirtana
krsna sakti vina nahi taha pravarthana
“You can try to preach and help the jivas, but it is impossible without the sakti, mercy, and help of the sakhis. No one will accept your harinama. They will taunt and insult you.
But if you take shelter of the expansions and followers of Svarupa-sakti, everyone will run to follow their footsteps. They chant krsna-nama, and everyone runs to follow their footsteps. When they tell others to chant harinama, everyone will follow.
sakhi vina ei lilara anyera nahi gati
sakhi taha anugati
Without the connection with the sakhis and manjaris, we cannot understand or enter Vraja-dhama and the service of Radha-Krsna.
radha krsna kunja seva sadya sei paya
sei sadya paya tara nahi ara upaya
To gain adhikara to enter Radha-Krsna’s kunja-seva we must take shelter of the sakhis and manjaris. This is the highest goal. This is the topmost sadya. Cultivate desire for this. Then you will progress in your spiritual life. The process to enter this kunja-seva is described in this Gita-Govinda.
Mahaprabhu heard this from Ramananda Raya and become overjoyed. Afterwards, He went to South India, and preached this to the devotees there. Everywhere, Mahaprabhu preached and distributed Vraja-prema, and the moods of the gopis. He did not give the mood of Narayana or Vaikuntha. Everyone accepted this, and become overjoyed.
Prabhodananda Sarasvatipada came to Vraja after meeting Mahaprabhu, along with Gopala-bhatta Gosvami, and in Vraja they distributed the glories of the gopis.
Mahaprabhu kept this somewhat hidden, but through the Gosvamis He distributed this.
He gave harinama with the moods of the Vraja-devis. First, He tried to give harinama in Navadvipa, but many were against Him. He chanted, “Gopi Gopi,” and the other students ridiculed Him. But after meeting with Ramananda Raya, He received the moods and mercy of the Vraja-devis. He received connection with the Vraja-devis, through Visakha-devi, and then He distributed harinama, empowered with the love of the sakhis and manjaris. Then this became prema-nama-sankirtana.
You may try to control and make others your followers, but it will not be possible. Even Mahaprabhu, God Himself, could not fully please others without the love of the gopis.
Jagai and Madhai were saved by Mahaprabhu, but they said later, “We are always suffering, and feeling so much pain at heart. What can we do?”
Mahaprabhu and Nityananda Prabhu told them to go to the bank of the Ganga, and there at the Ghata, to serve all the devotees who would come to bathe there. By this service, they received the mercy of the gopis.
After Mahaprabhu took sannyasa and left Navadvipa, Jagai and Madhai went to Katwa, because there Mahaprabhu took sannyasa. There Kesava-Bharati is present, who is like the expansion of Bhagavati Purnamasi, and who gives the connection with the gopis.
That place is called Katwa, or Kantak-nagari—the place where the thorn of false identity, svarupa-brahma is removed. This false identification of the self is a thorn, kanta, in the heart of the jiva. This is removed when one takes real sannyasa. But real sannyasa is possible by the mercy of Yogamaya, Bhagavati Paurnamasi. Bhagavati Paurnamasi bestows our real svarupa identities. Until we understand our spiritual identity, form, and activities, we will not be completely and genuinely detached from this world and our false ego. We must develop realization of our eternal svarupa. And this is possible only by the mercy of Yogamaya. She connects us with Vraja-dhama and gives us qualification to receive the shelter and mercy of Srimati Radhika and the gopis. Yogamaya performs this service by the grace and desire of svarupa-sakti Srimati Radhika, and is Her expansion.
So there, at Madhai-tala, in Katwa, Jagai and Madhai chanted, cried, and prayed for the mercy of the gopis. They became ready for this real sannyasa—to give up their svarupa-brahma, false identification of the self, and to realize they are the parts and parcels and expansions of Krsna’s svarupa-sakti. Then they took this sannyasa, they renounced this world, and realized their eternal svarupas. They took shelter of Bhagavati Paurnamasi in Kantaka-nagari. And they took shelter of the associates of Mahaprabhu and Nityananda Prabhu. Nityananda Prabhu later came back there with the devotees and started a huge sankirtana movement. Jagai and Madhai met with Lord Nityananda Prabhu.
Mahaprabhu instructed Nityananda Prabhu and Haridasa Thakura to preach when He returned from South India, having met with Ramananda Raya, and the other Vraja-devis, like Prabhodananda Sarasvati. Before, Nityananda Prabhu traveled all over India, but did not preach like He did after Mahaprabhu instructed Him to. By the instruction and desire of Mahaprabhu, He distributed the moods of the gopis. Then, no one was against. They were all overwhelmed with bliss, and came under His shelter. And every year, Nityananda Prabhu would take them all to Mahaprabhu. Mahaprabhu would then offer them to the shelter of His intimate associates. Like Das Gosvami came, after meeting with Nityananda Prabhu, and Mahaprabhu gave him in the shelter of Svarupa Damodara.
So, we must develop the desire to take shelter of the Vraja-devis.
Who is Sri Guru?
He has two svarupas—one in Vraja-lila and one in Gaura-lila.
radha sammukham samsaktim
sakhi sanga nivasinam
tam aham satatam vande
During arcana, we pray to Sri Guru with this verse, as he is present in the association of the sakhis, serving the Divine Couple. And we pray to Srila Gurudeva as he is present in Navadvipa-dhama, serving in Mahaprabhu’s lila.
pratah sriman navadvipe dvi bhuje…
smaram tan nama purvakam
Sri Guru is in gaura-lila, as a dear associate of Mahaprabhu, and in Vraja, he is present with Srimati Radhika and the gopis, as Her dear maidservant.
Acarya Srinivasa gave this mood to Ramacandra Kaviraja. Srinivasa Acarya sent him to Narottama das Thakura to study and perform this manjari-bhava-upasana after his diksa.
So in our parampara, our sadhya is kunja-seva. Radha-Krsna kunja-seva is our upasana, goal, in this line. Therefore, Srila Gurudeva manifested seva-kunja and gave seva-kunja to his followers to worship and meditate upon. You should endeavor to drink this madhurya-rasa nectar and then you will become completely satisfied. The sakhis and manjaris are our teachers in this line. If you are connected to them, under their shelter, and they are pleased with you, then you will not go here and there, and will have no taste for anything else. By once drinking the nectar of madhurya-rasa, you will be completely satisfied. You will be submerged in bliss.
Sri Jayadeva Gosvami was born in the village of Kendubilva, approximately twenty miles south of the Vira-bhumi district in West Bengal, on the northen side of the Ajaya river. He appeared in a Brahmana family. His mother’s name was Vama-devi and his father was Bhojadeva.
Some people claim he was born in Odisha. There is also a village called Kendubilva there. But Sri Jayadeva Gosvami revealed his own place of birth in his Sri Gita-Govinda (Song 7, verse 8)
varṇitaṁ jayadeva-kena harer idaṁ pravaṇena
kendubilva-samudra-sambhava-rohiṇī-ramaṇena“He who appeared in the village of Kendubilva, just as the moon rises from the ocean, has collected Sri Krsna’s expressions of lamentation. That Jayadeva is humbly narrating this song.”
When Laksmana-sena was the king, he accepted Jayadeva Gosvami as his guru. Laksmana-sena was a great king in India. He was very powerful and had many qualified priests.
However, when he met Jayadeva Gosvami, he accepted him as his guru.
He had many panditas in his royal court. But he would not be satisfied by their discourses or advice. He was the most happy with Jayadeva. He said, “He has one special power.” He appeared mad externally. He did not study and become so learned, but he had this special love of the gopis, and wrote beautiful poetry in Sanskrit. He would sing the glories of Radha-Krsna wherever he went. Many people became envious and jealous of him, especially other panditas in the royal court.
Some of them plotted to kill him, and they hired a gang of dacoits for this purpose. They once attacked him, cut off his hands and legs, threw him in a well and left him for dead.
Unable to find his guru, and feeling great anxiety and pain, Laksmana-sena searched for Jayadeva and found him in this position. By the mercy and desire of Srimati Radhika, he was still alive.
The other panditas declared to Laksmana-sena that Padmavati, the wife of Jayadeva, actually had loose character, and that she had arranged to kill Jayadeva because he had discovered her in an affair.
Finding Jayadeva in this perilous condition, she became overwhelmed with grief, and hearing that the blame was being put on her, she said, “This is impossible! Why would I plot to kill my husband? I vow that I am chaste.”
She went to Ganga with Jayadeva Gosvami and prayed there, “Oh Ganga-devi, you are my witness. If I have been chaste to Jayadeva, please restore his arms and legs.”
Miraculously, Jayadeva Gosvami was restored, and Padmavati became famous for her chastity and purity.
Laksmana-sena was furious at the attack on his guru and searched for the culprits. He caught the dacoits who had been hired by the jealous panditas. The panditas would call Jayadeva, “Jaya Pagla—mad Jayadeva.” “He is pagala,” they would say, “why did Laksmana-sena choose him over us as his guru?”
Laksmana-sena arrested the group of dacoits and brought Jayadeva Gosvami to identify them and give their sentence.
The king asked Jayadeva Gosvami, “They cut off your arms and legs and threw you in a well. What punishment should I give them?”
“You should give them each ten villages and a thousands of gold coins as a gift, and then there will live there peacefully without disturbing others.”
The king was shocked. But how could he disobey the order of his Gurudeva? What could he do?
His minister secretly went to the dacoits and asked them, “Why did you attack Jayadeva, and then why would he give you ten villages and so much gold?”
The dacoits have such bad nature. They replied, “Jayadeva before was the group leader of our gang. He was afraid that we would reveal this to the king, so he gave us those gifts as a bribe to keep us silent.”
Jayadeva Gosvami was so kind to them. He didn’t punish them, instead, he gave them more wealth they could ever acquire in their own lives, but they became only more against him. They said, “Jayadeva was previously the leader of us dacoits. Because he left without giving us our proper share of the spoils, we came to kill him as revenge.”
The king heard this from his minister and became even more angry at them. He said, “I have no doubt in my Guru Maharaja. I will never doubt him.”
He then arrested the dacoits again and punished them severely. Finally, they revealed the truth, that they had been paid to kill Jayadeva by some of the kings’ priests and panditas. Laksmana-sena then imprisoned the real culprits as well.
Externally, people may appear to be an acarya, a priest, or guru, but if there is so much envy and jealousy in their hearts, then one day everything will surely be revealed. Their true nature will be seen. How long can they hide their true nature and character?
Laksmana-sena arranged a place for Jayadeva and Padmavati, but they preferred to live in the forest, in a kutira, with a garden, where they would worship Radha-Madhava.
Because there was so much disturbance there, Jagannatha, Baladeva, and Subhadra called Jayadeva and Padmavati to Jagannatha-puri. They stayed there in Odisha for a long time.
Jagannatha never wanted Jayadeva Gosvami to leave, but after some years, they went to Vrndavana, and worshipped Radha-Madhava there.
Laksmana-sena was suffering and lamenting so much in separation from his Guru Maharaja. He prayed to Radharani, and then by Her desire, Jayadeva next went to Navadvipa-dhama, and stayed nearby Campaka-hatta.
Laksmana-sena would come and meet with him there, and prayed for his mercy. Jayadeva Gosvami’s songs and poetry were so beautiful, that hearing it, Radha and Krsna would come and dance there.
When Lord Jagannatha heard the singing of Gita-Govinda outside His temple, He left the temple, and followed the singer in the forest and gardens. The next day, the Pujari saw that Jagannatha’s cloth was ripped and broken, and covered in dust and dirt.
When the pujaris complained to the king of Odisha, Lord Jagannatha appeared in the king’s dream and told him, “I am filled with bliss by hearing the singing of Jayadeva’s poetry. I run there to hear wherever his songs are performed.”
The king then banned the singing of Gita-Govinda outside of the temple because he was afraid Jagannatha would leave and not return. And he arranged that the Devadasis would daily sing Gita-Govinda before Lord Jagannatha in the temple. When Lord Jagannatha goes to rest in the evening, the Devadasis sing from Gita-Govinda, and when Jagannath wakes, they also sing from Gita-Govinda.
When Mahaprabhu heard a village girl in Puri singing the songs of Jayadeva Gosvami, He ran towards the sound, in great ecstasy. Govinda Prabhu ran behind the Lord, and with difficulty, caught the Lord, and told Him, “Prabhu, Prabhu!”
“What happened?” Mahaprabhu said.
“Oh! It is a young lady. You are a sannyasi.”
“Oh Govinda, you have protected My life. If I had touched her, I would have given up my life by jumping in the ocean.”
This Gita-Govinda is therefore so sweet and powerful. This is full of srngara-rasa, and is most pleasing to Sri Krsna.
Mahaprabhu would hear this Gita-Govinda from Svarupa Damodara and Ramananda Raya in the Gambhira.
We will hear further about the pastimes of Jayadeva Gosvami, and his Gita-Govinda tomorrow.
Every year there is a festival in his honor in Kenduli-grama, on the day of Makara-sankranti, in the month of Magha (January-February) which is his birthday. Up to a hundred thousand people attend these festivals, and offer their respects to Jayadeva Gosvami. Vaisnavas and bhaktas go there to offer their obeisance, and to pray for and collect the moods of madhurya-rasa.
There are six famous commentaries on Śrī Gīta-govinda:
- Rasa Mañjarī – by Mahāmahopādhyāya Śaṅkara Miśra. He wrote this ṭīkā on the inspiration of Śrī Śālīnātha.
- Rasika-priyā – by Kumbha-nṛpati Kumbhakarṇa, the king of Mewar. His reign spanned the first quarter of the fourteenth century.
- Sañjīvanī – by Vanamālī Bhaṭṭa.
- Padadyotanikā – by Nārāyaṇa Bhaṭṭa.
- Bālabodhinī – by Śrī Pujārī Gosvāmī, also known as Caitanya dāsa. He was a Bengali Vaiṣṇava scholar who lived in Vṛndāvana late in the sixteenth-early seventeenth centuries.
- Dīpikā – Ācārya Gopāla.
Gradually, develop your greed for vraja-rasa. By studying this book in proper Vaisnava association, the greed for vraja-rasa will increase. This gives prana-sakti to the soul. By hearing this Gita-Govinda, the soul develops and achieves its true life and power. This grantha is thus food for the soul. The soul drinks this madhurya-rasa and is given strength by this madhurya-rasa. Wherever you go, to any religion or group, if there is not this madhurya-rasa present, you cannot be fully satisfied. Only in Caitanya-Mahaprabhu’s movement, in this sampradaya, you can become fully happy, satisfied, and established in the ultimate goal of life. Many subbranches developed from the main branches of this sampradaya. Upasakhas can curtail the development of the soul in this attainment of svarupa-siddhi, therefore you must be careful.
Upasakha barite na paya—the upasakhas will take away the nourishment from the main creeper of devotion. Therefore, be careful and stay under the guidance of Guru-pada-padma, in his line. Be very serious. Wherever this madhurya-rasa is glorified in the proper mood and way, there are real sadhus. You will be attracted there naturally. You will not need to be bribed to stay, or called and invited. There is no need. If you really have desire for this vraja-rasa and madhurya-rasa, then you must come under the shelter of your guru-manjari and guru-sakhi, and under their close guidance, you can develop the moods of the kinkaris of Srimati Radhika. In this life, if powerful greed for this awakens in your heart, your life will be successful. Tomorrow, we will hear further.
Sri Guru Maharaja ki jaya!
Guru-parampara ki jaya!
Jaya Jayadeva Gosvami ki jaya!
Sri Gita-Govinda ki jaya!
Sab-parikara Mahaprabhu ki jaya!
Vrndavana-dhama ki jaya!
Vraja-devi gana ki jaya!
Gaura Premanande! Hari Haribol!
[CC-by-NDNC Bhakta Bandhav]