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Story of Lord Krishna

Posted by geeta kakkar on March 28, 2010 at 4:24pm
Story of Lord Krishna - SRIMAD BHAGAVATA by Krsna-Dwaipayana Vyasa

Birthday Celebration



1. Nanda Maharaja was naturally very magnanimous, and when Lord Sri Krsna appeared as his son, he was overwhelmed by jubilation. Therefore, he invited brahmanas who knew how to recite Vedic mantras. After having these qualified brahmanas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the demigods and forefathers.

2. Nanda Maharaja gave two million cows, completely decorated with cloth and jewels, in charity to the brahmanas. He also gave them seven hills of grain, covered with jewels and with cloth decorated with golden embroidery.

3. The residence of Nanda Maharaja, was fully decorated with varieties of festoons and flags, and in different places, gates were made with varieties of flower garlands, pieces of cloth, and mango leaves.

4. The cows, the bulls and the calves were thoroughly smeared with a mixture of turmeric and oil, mixed with varieties of minerals. Their heads were bedecked with peacock feathers, and they were garlanded and covered with cloth and golden ornaments.

5. Offering blessings to the newborn child, Krsna, the wives and daughters of the cowherd men said, "May You become the King of Vraja and long maintain all its inhabitants." They sprinkled a mixture of turmeric powder, oil and water upon the birthless Supreme Lord and offered their prayers.

6. Now that the all-pervading, unlimited Lord Krsna, the master of the cosmic manifestation, had arrived within the estate of Maharaja Nanda, various types of musical instruments resounded to celebrate the great festival.

7. In gladness, the cowherd men enjoyed the great festival by splashing one another's bodies with a mixture of curd, condensed milk, butter and water. They threw butter on one another and smeared it on one another's bodies.

8. The great-minded Maharaja Nanda gave clothing, ornaments and cows in charity to the cowherd men in order to please Lord Visnu, and thus he improved the condition of his own son in all respects. He distributed charity to the sutas, the magadhas, the vandis, and men of all other professions, according to their educational qualifications, and satisfied everyone's desires.
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Sri Radhe-Krsna's playful pastimes (vihara)

Posted by geeta kakkar on March 27, 2010 at 3:36pm
Sri Radhe-Krsna's playful pastimes (vihara) - Malyaharini-kunda



Srimati Radhika sat in a bower of madhavi flowers near Malyaharini-kunda (Malyaharini-lake) and strung necklaces of pearls. The story is as follws:

Once, during the month of Kartika on the occasion of the Dipavali festival at Giriraja-Govardhana, the Vrajavasis were busily absorbed in decorating their cows and other animals with various kinds of ornaments. The gopis also brought various ornaments from their homes to decorate the cows. Sri Radhika and Her girlfriends sat on the madhavi terrace near the Malyaharini-kunda making several kinds of beautiful pearl ornaments. Meanwhile Sri Krsna arrived there, having heard of Srimati Radhika's activities from the mouth of parrot Vicaksana, and asked for some pearls. However, Radhika and Her gopi friends refused, proudly giving several reasons why they could not give Him any. Nonetheless, Sri Krsna insisted, "Sakhis if you cannot give Me a large quantity of pearls, then atleast give Me a few with which to decorate My beloved cows Hamsini and Harini." But the headstrong gopis rejected this request also. Lalita collected a palmful of pearls of the very finest quality. She held them out to Krsna, and taunted, "Krsna, these pearls that You want to decorate Your cows with are most precious. They are not ordinary. Do You understand?"

Disappointed, Sri Krsna returned home where He sulkily took some pearls from Mother Yasoda. He dug holes in the soil near the bank of the Yamuna, put manure in them, and planted the pearls. He then fenced the area to protect the growing plants from animals and birds and irrigated the field daily, with the large quantity of cow's milk. He asked the gopis to donate some milk for this, but they refused that request as well.

All were amazed when, within a few days, each and every pearl began to sprout. The plants grew right before everyone's eyes, and began to bear pearl fruit, from which extremely beautiful pearls grew in abundance. When gopis went to the bank of the Yamuna to fetch water, they saw this astonishing field of pearls and started to whisper among themselves. Sri Krsna happily harvested a huge quantity of pearls, brought them home and placed them in the lap of His mother. "Kanhaiya, where did You get such excellent pearls?" she asked in amazement. Sri Krsna told her the whole story.

Sri Krsna and the sakhas (His boyfriends) now began stringing uncountable pearl necklaces for all their cows, and, decorated with these pearl necklaces, these cows began to wander everywhere. Unable to tolerate His success, the gopis secretly brought pearls from their homes and began to sow them as Sri Krsna had done. They irrigated the field with an abundance of cow's milk as He did. Their pearls sprouted, but to their surprise, only into thorny creepers. The gopis became worried. They told Sri Krsna what had happened, and asked Him for some of His pearls. But Krsna, the crown jewel of rasikas, scornfully rejected their request. Finally He accepted kisses and embraces, and enjoyed the touch of their transcendental limbs in exchange of His pearls. Malyaharini-kunda received its name by virtue of this confidential pastime.
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Story of Lord Krishna

Posted by geeta kakkar on March 26, 2010 at 6:24pm
Story of Lord Krishna - SRIMAD BHAGAVATA by Krsna-Dwaipayana Vyasa

The Birth of Lord Krsna



1. At the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. The constellation Rohini appeared, as did stars like Asvini. The sun, the moon and the other stars and planets were very peaceful. All directions appeared extremely pleasing, and the beautiful stars twinkled in the cloudless sky. Decorated with towns, villages, mines and pasturing grounds, the earth seemed all-auspicious. The rivers flowed with clear water, and the lakes and vast reservoirs, full of lilies and lotuses, were extraordinarily beautiful. In the trees and green plants, full of flowers and leaves, pleasing to the eyes, birds like cuckoos and swarms of bees began chanting with sweet voices for the sake of the demigods. A pure breeze began to blow, pleasing the sense of touch and bearing the aroma of flowers, and when the brahmanas engaging in ritualistic ceremonies ignited their fires according to Vedic principles, the fires burned steadily, undisturbed by the breeze.

2. Thus when the birthless Lord Visnu, the Supreme Personality of Godhead, was about to appear, the saints and brahmanas, who had always been disturbed by demons like Kamsa and his men, felt peace within the core of their hearts, and kettledrums simultaneously vibrated from the upper planetary system.

3. The Kinnaras and Gandharvas began to sing auspicious songs, the Siddhas and Caranas offered auspicious prayers, and the Vidyadharis, along with the Apsaras, began to dance in jubilation.

4. The demigods and great saintly persons showered flowers in a joyous mood, and clouds gathered in the sky and very mildly thundered, making sounds like those of the ocean's waves. Then the Supreme Personality of Godhead, Visnu, who is situated in the core of everyone's heart, appeared from the heart of Devaki in the dense darkness of night.

5. Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons sankha, cakra, gada and padma (conchshell, club, disc and lotus flower). On His chest was the mark of Srivatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidurya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.

6. Vasudeva praised Him, “Thou art known to me already as the Supreme Being. Thou art an embodiment of knowledge and bliss. Thou art seated in the hearts of all beings. Thou art the witness of the minds of all. Thou art beyond Maya and Avidya.”

7. Devaki beheld marks of Vishnu on her son and praised Him, “Thou art beginningless, Omnipresent, self-luminous, attributeless, changeless and actionless. Thou art the source and place of dissolution for everything. Kindly do not show me this form with four hands. Let me see you as an ordinary child. Withdraw this divine transcendental form. We are afraid of Kamsa.”

8. The Lord said, “Let both of you often meditate with love on Me as a son and as the Supreme Being as you will obtain eternal bliss and immortality.”

9. In the presence of Devaki and Vasudeva, the Lord by His internal energy, then transformed Himself into a small human child. The Lord said, “If you are afraid of Kamsa, then take me to Gokula and bring my Maya that is going to be born there of Yasoda immediately.”

10. Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yogamaya, the Lord's spiritual energy, took birth as the daughter of the wife of Maharaja Nanda.

11. By the influence of Yogamaya, in the jail, all the doorkeepers fell fast asleep, their senses unable to work, and the other inhabitants of the house also fell deeply asleep. When the sun rises, the darkness automatically disappears; similarly, when Vasudeva appeared, the closed doors, which were strongly pinned with iron and locked with iron chains, opened automatically. Since the clouds in the sky were mildly thundering and showering, Ananta-naga, an expansion of the Supreme Personality of Godhead, followed Vasudeva, beginning from the door, with hoods expanded to protect Vasudeva and the transcendental child.

12. Because of constant rain sent by the demigod Indra, the River Yamuna was filled with deep water, foaming about with fiercely whirling waves. But as the great Indian Ocean had formerly given way to Lord Ramacandra by allowing Him to construct a bridge, the River Yamuna gave way to Vasudeva and allowed him to cross.

13. When Vasudeva reached the house of Nanda Maharaja, he saw that all the cowherd men were fast asleep. Thus he placed his own son on the bed of Yasoda, the wife of Nanda Maharaja, picked up her daughter, an expansion of Yogamaya, and then returned to his residence, the prison house of Kamsa.

14. Vasudeva placed the female child on the bed of Devaki, bound his legs with the iron shackles, and thus remained there as before.

15. Thereafter, the doors inside and outside the house of the jail closed as before. The inhabitants of the house, especially the watchmen, heard the crying of the newborn child and thus awakened from their beds.

16. All the watchmen very quickly approached King Kamsa, and submitted the news of the birth of Devaki's child.

17. Kamsa immediately got up from bed, thinking, "Here is Kala, the supreme time factor, which has taken birth to kill me!" Thus overwhelmed, Kamsa, his hair scattered on his head, at once approached the place where the child had been born.

18. The helpless Devaki told Kamsa, “O Kamsa! This child is your niece. It is not proper for you to kill a female child.” Kamsa threatened his sister and seized the child by her hands and dashed it on a stone.

19. The child, Yogamaya-devi, the younger sister of Lord Visnu, slipped upward from Kamsa's hands and appeared in the sky as Devi, the goddess Durga, with eight arms, completely equipped with weapons.

20. The goddess Durga was decorated with flower garlands, smeared with sandalwood pulp and dressed with excellent garments and ornaments made of valuable jewels. Holding in her hands a bow, a trident, arrows, a shield, a sword, a conchshell, a disc and a club, and being praised by celestial beings like Apsaras, Kinnaras, Uragas, Siddhas, Caranas and Gandharvas, who worshiped her with all kinds of presentations, she spoke as follows.

21. O Kamsa, you fool, what will be the use of killing me? The Supreme Personality of Godhead, who has been your enemy from the very beginning and who will certainly kill you, has already taken His birth somewhere else. Therefore, do not unnecessarily kill other children.

22. Therafter Kamsa called his counsellors and told them all that Goddess Maya had spoken. The Ministers said, “If it be so, O king of Bhoja, we will kill all children whether ten days old or not, whether found in towns, villages or pastime grounds. Vishnu is the root of the Devas. The roots of Dharma are the Vedas, cows, the Brahmanas, Tapas and Yajna. Therefore by all means we shall kill the Veda-knowing, Yajna-performing and ascetic Brahmanas, and cows that supply the sacrificial ghee.” Kamsa ordered the demons to do havoc in all places and entered his palace.
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Gita Govinda

Posted by geeta kakkar on March 25, 2010 at 9:36pm
Gita Govinda - Beauty of Krishna as told by Radha
Song by Jayadeva Gosvami



viharati vane radha sadharana-pranaye harau
vigalita-nijotkarsad irsya-vasena gatanyatah
kvacid api lata-kunje gunjan-madhu-vrata-mandalimukhara-
sikhare lina dinapy uvaca rahah sakhim
Translation
When Radha saw Krsna enjoying affectionate exchanges with all the cowherd maidens in the groves of Vrndavana, she became indignant because he had not acknowledged her eminence. She immediately departed for another part of the forest and hid herself inside a shady bower that resounded with the drone of bumblebees. Feeling wretched, she began to disclose secrets to her intimate female companion.

sancarad-adhara-sudha-madhura-dhvani-mukharita-mohana-vamsam
valita-drg-ancala-cancala-mauli-kapola-vilola-vatamsam
rase harim iha vihita-vilasam
smarati mano mama krta-parihasam (refrain) (1)
Translation
“Sakhi (friend), how amazing it is that in this festival of rasa, Sri Krsna has abandoned me and now, with cheerful curiosity, he is relishing love in the company of other amorous young women. Even so, I still continue to remember him within the core of my heart. He fills the flute in his lotus hands with a transformation of the nectar of his lips by blowing and producing a sweet expressive melody. Wishful glances from the corners of his eyes make his jewelled head-dress quiver and his earrings dangle near his cheeks. I repeatedly remember his attractive dark
complexion, his laughter and his humorous behaviour.”

candraka-caru-mayura-sikhandaka-mandala-valayita-kesam
pracura-purandara-dhanur-anuranjita-medura-mudira-suvesam
rase harim iha vihita-vilasam... (2)
Translation
“Memories of Sri Krsna are coming to me most vividly. His hair is adorned with a charming peacock feather, which is beautified by its natural half-moon-shaped design. His lustre resembles a mass of fresh rainclouds, coloured by an abundance of brilliant rainbows.”

gopa-kadamba-nitambavati-mukha-cumbana-lambhita-lobham
bandhujiva-madhuradhara-pallavam ullasita-smita-sobham
rase harim iha vihita-vilasam... (3)
Translation
“He lowers his face with the desire to kiss the faces of the gopis in the festival of Cupid. His tender lips are an enchanting soft reddish colour like the bud of a scarlet mallow flower. The unprecedented lustre of his mild smile spreads across his handsome face. Memories of that very Sri Krsna are coming to me most vividly.”

vipula-pulaka-bhuja-pallava-valayita-ballava-yuvati-sahasram
kara-caranorasi mani-gana-bhusana-kirana-vibhinna-tamisram
rase harim iha vihita-vilasam... (4)
Translation
“I am helplessly remembering Sri Krsna, whose entire body thrills with horripilation when he deeply embraces thousands upon thousands of youthful gopis with his arms as tender as flower petals. He illuminates all directions with sparkling beams emanating from the jewelled ornaments on his hands, feet and chest.”

jalada-paöala-valad-indu-vinindaka-candana-tilaka-lalatam
pina-payodhara-parisara-mardana-nirdaya-hrdaya-kavatam
rase harim iha vihita-vilasam... (5)
Translation
“His forehead bears a captivating tilaka. Its indescribable lustre defeats the immense beauty of a restless moon amidst a multitude of fresh rainclouds. I simply go on remembering how cruel-hearted Krsna is always fond of inflicting pain upon the invaluably precious nipples of the most qualified young ladies’ large breasts with his own chest, which is as broad and solid as a door.”

manimaya-makara-manohara-kundala-mandita-gandam udaram
pita-vasanam anugata-muni-manuja-surasura-vara-parivaram
rase harim iha vihita-vilasam... (6)
Translation
“The beauty of his cheeks is enhanced by his enchanting, jewelled, makarashaped earrings. He accepts the role of a submissive hero (daksina nayaka) and generously fulfils the hearts’ desires of his lovers. Attired in a yellow garment, Krsna has diffused his sweetness and saturated the best of his followers, including demigods, demons, sages and humans, in prema-rasa. Such memories of Krsna are forcefully coming to me of their own accord.”

visada-kadamba-tale militam kali-kalusa-bhayam samayantam
mam api kim api tarangad-ananga-drsa manasa ramayantam
rase harim iha vihita-vilasam... (7)
Translation
“My heart becomes increasingly agitated by remembering Sri Krsna. After arriving beneath a broad kadamba tree in full blossom, he waits for me while looking around in anticipation. He completely dispels his own fear of separation by consoling me with many clever and flattering words of encouragement. His eyes restless from the powerful waves of desire and his mind full of longing, he revels in loving pastimes with me in my heart of hearts.”

sri-jayadeva-bhanitam ati-sundara-mohana-madhuripu-rupam
hari-carana-smaranam prati samprati punyavatam anurupam
rase harim iha vihita-vilasam... (8)
Translation
Sri Jayadeva has presented this poem for those fortunate persons devoted to the service of Bhagavan(God). It describes the spell-binding beauty of Krsna’s form. It is the very embodiment of remembrance of Sri Hari’s lotus feet and it should be relished after taking complete shelter of the primary rasa.
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Story of Lord Krishna

Posted by geeta kakkar on March 23, 2010 at 3:57pm
Story of Lord Krishna - SRIMAD BHAGAVATA by Krsna-Dwaipayana Vyasa

Prayers by the Demigods for Lord Krsna in the Womb



1. Lord Brahma and Lord Siva, accompanied by great sages like Narada, Devala and Vyasa and by other demigods like Indra, Candra and Varuna, invisibly approached the room of Devaki, where they all joined in offering their respectful obeisances and prayers to please the Supreme Personality of Godhead, who was in the womb of Devaki.

2. The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation--creation, maintenance and annihilation--You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as antaryami, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.

3. The body may figuratively be called "the original tree." From this tree, which fully depends on the ground of material nature, come two kinds of fruit--the enjoyment of happiness and the suffering of distress. The cause of the tree, forming its three roots, is association with the three modes of material nature--goodness, passion and
ignorance. The fruits of bodily happiness have four tastes--religiosity, economic development, sense gratification and liberation--which are experienced through five senses for acquiring knowledge in the midst of six circumstances: lamentation, illusion, old age, death, hunger and thirst. The seven layers of bark covering the tree are skin, blood, muscle, fat, bone, marrow and semen, and the eight branches of the tree are the five gross and three subtle elements--earth, water, fire, air, ether, mind, intelligence and false ego. The tree of the body has nine hollows--the eyes, the ears, the nostrils, the mouth, the rectum and the genitals--and ten leaves, the ten airs passing through the body. In this tree of the body there are two birds: one is the individual soul, and the other is the Supersoul.

4. The efficient cause of this material world, manifested with its many varieties as the original tree, is You, O Lord. You are also the maintainer of this material world, and after annihilation You are the one in whom everything is conserved. Those who are covered by Your external energy cannot see You behind this manifestation, but theirs is not the vision of learned devotees.

5. O Lord, You are always in full knowledge, and to bring all good fortune to all living entities, You appear in different incarnations, all of them transcendental to the material creation. When You appear in these incarnations, You are pleasing to the pious and religious devotees, but for nondevotees You are the annihilator.

6. O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of mahajanas [great saints, sages and devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf.

7. O Lord, who resemble the shining sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vancha-kalpataru]. When acaryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them.

8. O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest
position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet.

9. O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.

10. O Lord, during the time of maintenance You manifest several incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samadhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles.

11. O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form.

12. O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service.

13. Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.

14. O Lord, we are fortunate because the heavy burden of the demons upon this earth is immediately removed by Your appearance. Indeed, we are certainly fortunate, for we shall be able to see upon this earth and in the heavenly planets the marks of lotus, conchshell, club and disc that adorn Your lotus feet.

15. O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.

16. O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasimhadeva, a boar, a swan, Lord Ramacandra, Parasurama and, among the demigods, Vamanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Krsna, best of the Yadus, we respectfully offer our obeisances unto You.

17. O mother Devaki, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kamsa, who has decided to be killed by the Lord. Your eternal son, Krsna, will be the protector of the entire Yadu dynasty.

18. After thus offering prayers to the Supreme Personality of Godhead, Lord Visnu, the Transcendence, all the demigods, with Lord Brahma and Lord Siva before them, returned to their homes in the heavenly planets.
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Lord Shiva as Gopeshwar

Posted by geeta kakkar on March 22, 2010 at 4:37pm
Lord Shiva as Gopeshwar



We offer our obeisances and adorations unto the lotus feet of Mahadeva as the greatest of Vaishnavas and as Gopeshwar, the gate-keeper of the rasa mandali who very kindly grants us entrance into Lord Krishna's maha raas.


Once while in deep meditation on Mount Kailash, Lord Shiva heard the sweet vibration of Krishna playing His divine flute. Mesmerized, He entered samadhi. He followed that transcendental sound until He came to Vrindavan, where Lord Gopinath was getting ready to start the Maha raas with His gopis.

Desiring intensely to join the maha-raas, when He came to the entrance of the raas-sthali, He was stopped by Yogamaya, who told him, "No males except Krishna are allowed entry. First you must have gopi-rupa, the form of a Vraja milkmaid, a gopi, only then can you enter."

Lord Bholanath asked "How can I get gopi-rupa?" Yogamaya replied, "Seek the shelter of Vrinda Devi. She will grant you the form of a gopi."

Vrinda devi asked Lord Shiva to take a dip in the waters of Manasarovar. After bathing there, Lord Shiva emerged from the lake with the form of a beautiful gopi.

Vrinda devi then took Lord Shiva in her gopi form to one corner of the raas sthali. Lord Shiva stood there and prayed to Sri Sri Radha Krishna for getting prema-bhakti.

Then the raas started. Lord Krishna danced with all the gopis. He also danced very elegantly with Lord Shiva disguised as a gopi.

Then after some time, when they rested, the Lord said 'I'm not getting the usual pleasure from our raas. Something is not right. I think there is another man in our midst." Then He asked Lalita devi to check all the gopis and make sure no man was lurking amongst them dressed as one of them.

Lalita devi went around and lifted the veils of all the hundreds of gopis but couldn't find any man disguised as a woman. She came and reported to Krishna, "I have not found any man, but there is one gopi with three eyes." she said puzzled.

Lord Krishna asked her to bring her to Him. When the Lord saw the Shiva gopi, He laughed heartily and addressed him, "O Gopeshwar, I am very pleased to see you in the form of a gopi. But you know that this raas is not for grihastas (householders). Therefore, since you have already participated and fulfilled your desire, now I offer you the post of raas dwaar paal (gatekeeper of the raas). I also give you the blessing that henceforth, all the gopis will offer respect to you and seek your blessing to get gopi bhava."

From that time, Gopeshwar Mahadeva has been worshipped in Vrindavan in the form of a Shiva linga in the mornings. In the evenings, the shiva-linga is decorated beautifully as a gopi.
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Story of Lord Krishna

Posted by geeta kakkar on March 20, 2010 at 6:12pm
Story of Lord Krishna




The Advent of Lord Krsna - SRIMAD BHAGAVATA by Krsna-Dwaipayana Vyasa

1. Once when mother earth was overburdened by hundreds of thousands of military phalanxes of various conceited demons dressed like kings, she approached Lord Brahma for relief.

2. Mother earth assumed the form of a cow. Very much distressed, with tears in her eyes, she appeared before Lord Brahma and told him about her misfortune.

3. Thereafter, having heard of the distress of mother earth, Lord Brahma, with mother earth, Lord Siva and all the other demigods, approached the shore of the ocean of milk.

4. After reaching the shore of the ocean of milk, the demigods worshiped the Supreme Personality of Godhead, Lord Visnu, the master of the whole universe, the supreme God of all gods, who provides for everyone and diminishes everyone's suffering. With great attention, they worshiped Lord Visnu, who lies on the ocean of milk, by reciting the Vedic mantras known as the Purusa-sukta.

5. While in trance, Lord Brahma heard the words of Lord Visnu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Ksirodakasayi Visnu, the Supreme Person, and execute it attentively without delay.

6. Lord Brahma informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.

7. The Supreme Personality of Godhead, Sri Krsna, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him.

8. The foremost manifestation of Krsna is Sankarsana, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Krsna, this original Sankarsana will appear as Baladeva, just to please the Supreme Lord Krsna in His transcendental pastimes.

9. The potency of the Lord, known as visnu-maya, who is as good as the Supreme Personality of Godhead, will also appear with Lord Krsna. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord.

10. After thus advising the demigods and pacifying mother earth, the very powerful Lord Brahma, who is the master of all other Prajapatis and is therefore known as Prajapati-pati, returned to his own abode, Brahmaloka.

11. Some time ago, Vasudeva, who belonged to the demigod family [or to the Sura dynasty], married Devaki. After the marriage, he mounted his chariot to return home with his newly married wife.

12. Kamsa, the son of King Ugrasena, in order to please his sister Devaki on the occasion of her marriage, took charge of the reins of the horses and became the chariot driver.

13. While Kamsa, controlling the reins of the horses, was driving the chariot along the way, an unembodied voice addressed him, "You foolish rascal, the eighth child of the woman you are carrying will kill you!". Therefore, upon hearing this omen from the sky, he took up his sword to sever his sister Devaki's head from her body. On seeing this, Vasudeva promised to Kamsa that when she gives birth to the sons he shall deliver them all to Him. Kamsa agreed and arrested Vasudeva and Devaki and chained them with iron shackles. Thereafter Kamsa killed six sons of Devaki right after their birth.

14. After Kamsa killed the six sons of Devaki, a plenary portion of Krsna entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Krsna's second quadruple expansion.

15. To protect the Yadus, His personal devotees, from Kamsa's attack, the Personality of Godhead, Visvatma, the Supreme Soul of everyone, ordered Yogamaya as follows.

16. The Lord ordered Yogamaya: O My potency, who are worshipable for the entire world and whose nature is to bestow good fortune upon all living entities, go to Vraja, where there live many cowherd men and their wives. In that very beautiful land, where many cows reside, Rohini, the wife of Vasudeva, is living at the home of Nanda Maharaja.

17. Within the womb of Devaki is My partial plenary expansion known as Sankarsana or Sesa. Without difficulty, transfer Him into the womb of Rohini.

18. O all-auspicious Yogamaya, I shall then appear with My full six opulences as the son of Devaki, and
you will appear as the daughter of mother Yasoda, the queen of Maharaja Nanda.

19. The son of Rohini will also be celebrated as Sankarsana because of being sent from the womb of Devaki to the womb of Rohini. He will be called Rama because of His ability to please all the inhabitants of Gokula, and He will be known as Balabhadra because of His extensive physical strength. Also will be called as Baladeva.

20. Thus instructed by the Supreme Personality of Godhead, Yogamaya immediately agreed. With the Vedic mantra om, she confirmed that she would do what He asked. Thus having accepted the order of the Supreme Personality of Godhead, she circumambulated Him and started for the place on earth known as Nanda-gokula. There she did everything just as she had been told.

21. When the child of Devaki was attracted and transferred into the womb of Rohini by Yogamaya, Devaki seemed to have a miscarriage.

22. Thus the Supreme Personality of Godhead, who is the Supersoul of all living entities and who vanquishes all the fear of His devotees, entered the mind of Vasudeva in full opulence.

23. While carrying the form of the Supreme Personality of Godhead within the core of his heart, Vasudeva bore the Lord's transcendentally illuminating effulgence, and thus he became as bright as the sun.

24. Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devaki. Devaki, having thus been initiated by Vasudeva, became beautiful by carrying Lord Krsna, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.

25. Because the Supreme Personality of Godhead was within her womb, Devaki illuminated the entire atmosphere in the place where she was confined in the jail. Seeing her jubilant, pure and smiling, Kamsa thought, "The Supreme Personality of Godhead, Visnu, who is now within her, will kill me. Devaki has never before looked so brilliant and jubilant."

26. While sitting on his throne or in his sitting room, while lying on his bed, or, indeed, while situated anywhere, and while eating, sleeping or walking, Kamsa saw only his enemy, the Supreme Lord, Hrsikesa. In other words, by thinking of his all-pervading enemy, Kamsa became unfavorably Krsna conscious.
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Venu-Gita

Posted by geeta kakkar on March 18, 2010 at 1:35pm
Venu-Gita - Sri Srimad Bhaktivedanta Narayana Maharaja



1.Sri Sukadeva Gosvami said: In this way, O Maharaja Pariksit, Sri Vrndavana became extremely beautiful due to the exquisitely decorated season of autumn. The lakes, ponds and rivers were filled with clear, sweet water. Gentle and fragrant breezes blew, carrying the aroma of lotus flowers from the lakes. The infallible Nanda-nandana Sri Krsna entered that enchanting Vrndavana forest, accompanied by His cows and gopas.

2.Intoxicated bees were humming here and there amidst the rows of lush green trees filled with beautiful fragrant flowers. All the lakes, rivers and hills of the forest resounded with the sweet and melodious cooing of the flocks of various birds. Madhupati Sri Krsna, accompanied by Baladeva and the gopas, entered that forest and, while grazing the cows, vibrated a mellow, sweet tune upon His alluring flute.

3.The sound of the flute awakens feelings of love toward Sri Krsna and an intense desire to meet with Him. When the gopis heard that sound, their hearts were overwhelmed with prema. The gopis became completely infatuated and, in a secluded place, they began to describe the form and qualities of Sri Krsna and the powerful influence of His flute to their intimate companions.

4.The gopis of Vraja began to describe the sweetness of the sound of Sri Krsna's flute among themselves, but as soon as they remembered the flute, they were overpowered with strong feelings of affection for their beloved, Sri Krsna. Thus they remembered His charming activities, His artistically curved eyebrows, His compelling glance filled with love, and His sweet, mild smiling. Their hearts became filled with an intense desire to meet with Syama. They completely lost control of their minds and at once they arrived before Sri Krsna within their hearts. Their voices became choked up with ecstasy and thus they were unable to describe Him.

5.The gopis began to see Sri Krsna within their minds. Accompanied by His cowherd boyfriends, Sri Krsna entered the charming forest of Vrndavana. His head was decorated with a peacock feather. He wore yellow karnikara flowers over His ears, a golden yellow garment on His body, and a beautiful, fragrant vaijayanti garland about His neck. Sri Krsna exhibited His supremely captivating appearance, just like the best of dancers performing upon a stage. He filled up the holes of His flute with the nectar of His lips. The cowherd boys followed behind Him singing His glories which purify the entire world. In this way, the forest of Vrndavana manifested even greater splendor than
Vaikuntha, due to being beautified by the marks of Sri Krsna's lotus feet.

6.O King, the sound of Krsna's flute steals the minds of all living beings, both animate and inanimate. When the young gopis of Vraja heard that sound, they began to describe it. As they went on describing the sound of the flute, they entered a state of ecstatic trance and became completely absorbed in thoughts of Sri Krsna. Within their hearts, they began to embrace Sri Krsna who is the embodiment of all rasa and the reservoir of supreme spiritual bliss.

7.The gopis began to speak among themselves: O sakhis! We think that for those who have eyes, there is but one thing which is a suitable object of vision. Success of the eyes lies in beholding this object alone; we know of no other. And what is that most precious object of attainment for the eyes? It is the vision of the two sons of Maharaja Nanda, Sri Krsna and Baladeva, accompanied by the gopas, as They enter the forest taking the cows, or as They bring them back to Vrndavana. They hold Their flutes to Their lips and look upon us with mild smiles and amorous sidelong glances filled with love. At that time, we drink the sweetness of Their faces.

8.O sakhi! When dark-complexioned Sri Krsna, dressed in yellow garments, and fair-complexioned Baladeva, dressed in blue garments, decorate Themselves with newly grown mango blossoms, peacock feathers, clusters of flowers, and garlands of multicolored lotuses and lilies, Their appearance becomes astonishing. They sit down right in the middle of the assembly of cowherd boys and sing the sweetest of songs. O priya sakhi! At such times, They look just like two incomparably beautiful and expert dancers performing on a dramatic stage. What am I to say of the splendor of Their appearance at such times?

9.O dear sakhis! Although the flute is male, we cannot imagine what sort of sadhana and bhajana he must have performed in his previous births that in our very presence it is drinking the nectar of Damodara's lips, which rightfully belongs to us alone. He is not even sparing a drop of that rasa for us. On the pretext of their blossoming lotus flowers, the rivers, which have nourished the flute with their water (rasa), are exhibiting symptoms of ecstatic horripilation. The trees, who are forefathers of the flute, are equal to the best of men. Seeing their descendant filled with such intense love for the Lord, they have become overjoyed, and tears of ecstasy are flowing from their eyes.

10.O sakhi! This Sri Vrndavana, which is even greater than Vaikuntha, is enhancing the fame of the Earth planet. This is due to being splendidly decorated with the marks of the lotus feet of Damodara Sri Krsna, the son of Yasoda. When Sri Krsna plays a melody on His flute, which captivates the three worlds, the peacocks become intoxicated and begin to dance to its tune. Seeing and hearing this, all the birds, animals and other moving living entities on Govardhana Hill become stunned silent and remain sitting or standing without moving, forgetting all their activities.

11.O sakhi! When our dearmost Nanda-nandana Sri Krsna dresses Himself in a most extraordinary fashion and plays upon His flute, then even the foolish deer, hearing the melody of the flute, approach Nanda-nandana along with their husbands (who are known as the krsna-sara deer) and begin to glance upon Him very affectionately with their large eyes. We know the meaning of their glancing. With their enormous eyes, expanded like the petals of a lotus flower, they are offering worship at the lotus feet of Sri Krsna and accepting His invitation, which He extends by casting loving, sidelong glances. Truly, the lives of these deer are blessed. (Although we are gopis of Vrnda-vana, we are not able to offer ourselves freely to Krsna in the same manner as the deer, for our husbands and elders restrain us and beat us---what an absurdity!)

12.O sakhi! Not to speak of the deer, when the wives of the demigods see Sri Krsna, who is a treasury of all beauty and character and a festival of bliss for all young women, and when they hear the sweet, variegated melodies He plays upon His flute, their intelligence becomes stunned and they fall down unconscious in their airplanes, right in front of their husbands. How do I know this, O friend? Just hear! When their hearts become possessed of an intense desire to meet with Sri Krsna, they become so bewildered that they cannot even detect that the flowers braided in their hair are falling upon the surface of the earth. What's more, they don't even know that their saris are slipping from their waists and falling to the ground.

13.Some other sakhi said: O friend! Why are you speaking about the devis? Have you not seen the cows? When our dearest beloved Sri Krsna fills the holes of the flute with the sound flowing from His mouth and the cows hear that sweet music, they turn their ears upward and indiscriminately drink that nectar with the cups of their ears. In this way, they are tasting the sweetness of that music. Why is that so, O friend? Taking beloved Govinda into their hearts through the doorway of their eyes, they seat Him there and embrace Him within their minds. Just see for yourself, the truth of my words! Tears of joy are gushing out from their eyes. The condition of their calves is indeed strange. Even though milk is flowing automatically from the udders of the cows, the calves, while in
the midst of drinking that milk, suddenly hear the sound of the flute. At that moment the calves are neither able to spit out nor swallow the milk which they have taken in their mouths. They also take Sri Krsna within their hearts and embrace Him. By obtaining the touch of the soft limbs of Sri Krsna, their eyes overflow with tears of joy, and they stand still, exactly as they were.

14.O sakhi! Never mind this ordinary talk about cows and calves. Have you not seen the birds of Vrndavana? To call them birds is certainly a mistake. Truly speaking, most of them are exalted rsis and munis. They are sitting quietly in the beautiful green trees of Vrndavana, upon branches that are sprouting many charming new blossoms. But these rsis and munis do not close their eyes. They gaze continuously with unblinking eyes at the sweetness of Krsna's form, and taking in His sidelong glances laden with love, they become delighted. Ignoring all other types of sounds, they begin to hear Krsna's captivating voice and the music of His flute which enchants the three worlds. My dear sakhi! How fortunate their life is. (Alas! How unfortunate we are. Our birth has become spoiled, our eyes useless. Where lies our fortune to behold the beautiful form of Krsna?)

15.Some other gopi said: O sakhi! Why do you speak of the devis, cows and birds? They are all animate living beings. Have you not seen the inanimate rivers? By the whirlpools that are seen in them, it is understood that within their hearts surges an intense desire to meet with Syamasundara. The flow of the rivers has been stopped by this intense emotional agitation. They have also heard the sound of our beloved Krsna's flute. Just see! Just see! With the arms of their waves, they have caught hold of His lotus feet and are presenting offerings of lotus flowers. They are embracing His lotus feet just as if they were offering their hearts to Him.

16.O sakhi! These rivers also belong to our Vrndavana. Therefore, it is not very astonishing that they have offered their everything at the lotus feet of Sri Krsna. Please consider the clouds for a moment. When they see the prince of Vraja, Sri Krsna, and Sri Balarama, accompanied by the cowherd boys, herding the cows in the heat of summer, and when they hear Sri Krsna playing very sweetly on His flute, their hearts overflow with love. The clouds begin to hover above them. By extending their body, the new black clouds (Syamaghana) become an umbrella to give shelter to
their friend Ghanasyama. Moreover, when the clouds begin to rain tiny drops of water upon them, it seems that they are showering them with beautiful white flowers. Yet this is but a pretext; for by doing so, they are, in fact, offering their life and their everything.

17.Some other Vraja gopi said: O sakhis! We consider the young aborigine women (Pulindis) to be truly blessed and successful because they possess extraordinary attachment (anuraga) for Sri Krsna within their hearts. When they see our dearmost beloved Krsna, then an intense desire to meet with Sri Krsna is aroused within their hearts. Their hearts are struck with the disease of love. At that time, they smear their breasts and faces with the reddish kumkuma powder collected from the grass of Vrndavana. The beloved gopis of Krsna adorn their breasts with this kumkuma powder. It then becomes affixed to Sri Krsna's lotus feet. When Syamasundara walks about Vrndavana, the
grass becomes covered with this powder. The supremely fortunate Pulindi girls then smear their breasts and faces with this powder. In this way they alleviate the anguish of their love.

18.O sakhis! This Giriraja Govardhana is the best of all the devotees of Sri Hari (Sri Harideva). How fortunate he is indeed! Have you not seen how elated he is to obtain the touch of the lotus feet of Sri Krsna, who is prana-vallabha, dearer to us than life, and those of Sri Baladeva who is nayanabhir ama, the source of delight for the eyes? Who can adequately praise his fortune? Just see how graciously he receives all the cows and cowherd boyfriends of Krsna and Balarama. He supplies cool, clear and sweet water for bathing and drinking, soft green grass for the cows, caves for them to rest in, and fruits and roots for them to eat. Truly, this Giriraja Govardhana is blessed.

19.Another gopi says: O sakhis! The movements of these two youths (Krsna and Balarama), one dark and one fair (Syama-Gaura), is certainly unique. On Their turbans, They have rolled up one type of rope for binding the legs of the cows at the time of milking. On Their shoulders, They hang another type of rope for catching the cows who run away. They play on Their flutes and sing sweet songs with the cowherd boys as They lead the cows from one forest to another. At such times, to say nothing of the human beings, even the other moving living entities such as the animals and birds, as well as the rivers, become stunned and the nonmoving trees shiver with ecstasy. What more shall I tell you of the extraordinary wonders of the flute?

20.O Maharaja Pariksit! Everyday the gopis, being deeply immersed in prema, discuss among themselves the innumerable pastimes of Sri Krsna who plays in the forests of Vrndavana. By doing so, they enter a state of ecstatic trance of meditation upon Him. In this way, the pastimes of the Lord continuously manifest within their hearts.
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Purport to Panca-tattva Maha-mantra

Posted by geeta kakkar on March 17, 2010 at 1:14pm
Purport to Panca-tattva Maha-mantra
by His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada



Sri Caitanya Mahaprabhu is always accompanied by His plenary expansion Sri Nityananda Prabhu, His incarnation Sri Advaita Prabhu, His internal potency Sri Gadadhara Prabhu, and His marginal potency Srivasa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that Sri Caitanya Mahaprabhu is always accompanied by these other tattvas. Therefore our obeisances to Sri Caitanya Mahaprabhu are complete when we say, sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda. As preachers of the Krsna consciousness movement, we first offer our obeisances to Sri Caitanya Mahaprabhu by chanting this Panca-tattva mantra, namely, sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda; then we say, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. There are ten offenses in the chanting of the Hare Krsna maha-mantra, but these are not considered in the chanting of the Panca-tattva mantra. Sri Caitanya Mahaprabhu is known as mahavadanyavatara, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the maha-mantra (Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare), we must first take shelter of Sri Caitanya Mahaprabhu, learn the Pancatattva mantra, and then chant the Hare Krsna maha-mantra. That will be very effective.

Hare Krsna Maha-mantra

Hare Krishna Hare Krishna
Krishna Krishna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

The Hare Krishna maha-mantra is a very simple mantra consisting of only three words: Hare, Krishna, and Rama.
Hare means unto Mother Hara (i.e. Lord Krishna's personal pleasure potency, Srimati Radharani).
Krishna means the all-attractive Lord.
Rama means the source of all enjoyment.
When we chant Hare Krishna we are praying: "O energy of the Lord (Hare), O Lord (Krishna) please engage me in Your service!"
Maha-mantra means it is the Great Mantra Of Deliverance. The sixteen words of the Hare Krishna mantra are especially meant for counteracting the contaminating influence of the age of Kali.
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Lotus Feet of Srimati Radharani and Lord Krishna

Posted by geeta kakkar on March 16, 2010 at 4:49pm
Lotus Feet of Srimati Radharani and Lord Krishna


Lotus Feet of Sri Krishna






Lotus Feet of RadheRani


Text 1

candrardham kalasam tri-kona-dhanushi kham goshpadam proshthikam
sankham savya-pade 'tha dakshina-pade konashtakam svastikam
cakram chatra-yavankusam dhvaja-pavi jamburdhva-rekhambujam
bibhranam harim unavimsati-maha-lakshmy-arcitanghrim bhaje

I worship Lord Hari (Krishna), whose feet are endowed with the 19 great opulences of, on the left foot, the halfmoon, water-pot, triangle, bow, sky, cow's hoofprint, fish, conch, and on the right foot, the eight-pointed star, svastika, wheel, parasol, barleycorn, elephant-goad, flag, thunderbolt, jambu fruit, urdhva-rekha, and lotus.


Text 2

cchatrari-dhvaja-valli-pushpa-valayan padmordhva-rekhankusan
ardhendum ca yavam ca vamam anu ya saktim gadam syandanam
vedi-kundala-matsya-parvata-daram datte 'nv asavyam padam
tam radham ciram unavimsati-maha-lakshmy-arcitanghrim bhaje

I worship Sri Radha, whose feet are endowed with the 19 great opulences of, on the left foot, the parasol, ari, flag, vine, flower, bracelet, lotus, urdhva-rekha, elephant-goad, halfmoon, and barleycorn, and on the right foot, the sakti, club, chariot, altar, earrings, fish, mountain, and conchshell.


Meaning of the Auspicious Marks:

HALF-MOON (ardha-candra) - This mark symbolizes how lotus feet truly provide the desired objectives of the devotees. It signifies that even devatas like Lord Siva (whose symbol is a half moon) have decorated their own heads with the soles of the feet. It also shows that devotees who likewise decorate their own head with the feet can become exalted like Lord Siva. Just as the moon showers nectar with its cooling rays, similarly the lotus feet shower nectar upon the devotees, extinguishing the threefold material miseries. So that the minds of the devotees may reside at the feet, they bear the symbol of the moon (which is the devata or presiding deity of the mind) upon the feet. Just as the moon is one, yet it destroys the darkness seen by many people simultaneously, similarly the Lord is one and yet by His cleverness can deliver many souls at the same time. The half-moon also indicates that since Lord's toenails appear like ten splendorously full moons, the real moon has shriveled up in shame and appears in half-form.

PITCHER (kalasa) - This mark shows that lotus feet hold the golden pitcher full of purely nectarean ambrosia to be freely consumed by the surrendered souls; indeed, they will never be bereft of nectar for this pitcher always remains full. This mark also indicates that the feet can pour out nectar that extinguishes the blazing three-fold miseries of the separated devotees. The full pitcher is a symbol to show that no inauspiciousness can come near the devotees. Rather the feet bring ripples of happiness emanating from divine auspiciousness.

BOW (dhanu) - This mark reveals that those who take shelter of the lotus feet will be perpetually free from all worries and difficulties. It also shows that those who are stupefied in the material world remain motionless like a target and do not come to lotus feet. Whereas those who come to the ultimate goal of the feet remain there and never go back to the material world. Further, when the mind of the devotee meets the target of the feet, then prema condenses as a result and overflows as the tears showering from their eyes.

SKY (ambara) - This mark indicates that the feet are all pervading throughout the entire creation, both within and without all manifestations. It also shows that even though the feet are everywhere, they are unattached just like the sky.

COW-HOOF (gospada) - This mark signifies that for those who have taken full shelter of uninterrupted meditation on the feet, the great ocean of worldy existence becomes very small and insignificant like the water held in a calf’s hoof-print and is thus easily crossed over.

FISH (matsya) - This mark shows that just as a fish cannot live without water, similarly the surrendered devotees cannot live a moment without directly associating with the feet. It also shows that all the most cherished desires and longings of those who resort to lotus feet will be truly fulfilled. It also means that the mind is very fickle, just like a fish who wavers this way and that, and so only after much meditation do the feet finally come into the heart. It also indicates that lotus feet will come to live in one’s heart only if the heart has been liquefied by soft loving emotions; the feet do not thrive where it is dry.

CONCH (sankha) - This auspicious mark indicates that those who take shelter of the lotus feet are always rescued from all sorts of distress. Just as during the arati ceremony the conchshell is used to hold water that is offered directly after the fire of the ghee-lamp, similarly lotus feet hold transcendental water that soothes His devotees from the blazing fire of material miseries. Also this symbol proclaims ultimate victory for the devotees, since the conchshell mark on the feet contains the entire ocean of material existence that may now be easily crossed. This mark also shows that those who resort to lotus feet become completely fearless.

DISK (cakra) - This mark cuts down the six enemies of the devotees - lust, anger, greed, illusion, envy and bewilderment. It indicates teja-tattva, or the principle of brilliance by which Lord destroys the darkness of sins from within His devotee’s hearts.

GOAD (ankusa) - This mark indicates that meditation on lotus feet brings the elephants of the devotee’s minds under control and keeps them on the right path. It also shows that those who thus stay on the path toward the feet become superior among men, just as one riding on top of an elephant travels far above the rest.

FLAG (dhvaja) - This mark announces that for the devotees meditating on the feet, They give security and safe protection from all sorts of fear.

THUNDERBOLT (vrajra) - This mark reveals that meditation on lotus feet smashes to pieces the mountain of the devotee’s karmic reactions to past sins. It also indicates that whoever holds on to the feet becomes as exalted as Lord Indra (whose weapon is the thunderbolt).

LOTUS (kamala) - This mark increases greed for nectar in the minds of the beelike devotees who meditate on lotus feet. The lotus also signifies that just as a lotus grows out of water, similarly those whose eyes swell with tears upon holding the Divine lotus feet to their heart receive the highest benefit. This mark also shows that the goddess of fortune, Sri Laksmi Devi always resides at His feet rendering humble service. It signifi es that His feet are so soft that they can only be compared to lotus petals; indeed upon first glancing at the lotus feet, you would think you are directly seeing fresh lotus blossoms. It also reveals that just as a lotus blooms by day and contracts by night, similarly those who remain steeped in meditation on lotus feet always feel the blossoming unfoldment of brilliant sattvika ecstasies that dispel the darkness of ignorance. It also means that the bee of the devotee’s mind cannot fly beyond the bondage of dry jnana (knowledge) and vairagya (renunciation) without the temptation offered by the superior nectar of the lotus feet.

FLOWER (puspa) - This mark shows that the divine fame of the feet spread everywhere just like the fragrance of a flower. It also shows that the feet are not hard, but soft as flower petals. And it means that just as every fruit comes into being after the plant blooms, similarly all spiritual fruits come into being after first blossoming at the soles of the feet.

CLUB (gada) - This mark is to show that lotus feet are capable of chastising the elephant of sinful lust. It further indicates that for whoever takes shelter of the feet, all their ancestors will also receive benefit.

ALTAR (vedi) - This mark proclaims that the sins of those who meditate upon the feet are burned up as if on the
altar of sacrifice. Furthermore, it indicates that just as the universe is nourished by the brahmanas offering fire-sacrifices, similarly those who offer their minds in sacrifice to the feet stimulate universal nourishment
that affects all of creation.

UMBRELLA (catra) - This mark proves that those who take shelter of lotus feet are shielded from the incessant rainfall of material miseries. It also denotes that those who sit in the shade of the feet become exalted just like maharajas (great kings), who usually have umbrellas held over their heads.
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Gita Govinda

Posted by geeta kakkar on March 15, 2010 at 1:14pm
Gita Govinda - Radha’s gaze upon Krsna
Song by Jayadeva Gosvami



vasante väsanté-kusuma-sukumärair avayavair
bhramantéà käntäre bahu-vihita-kåñëänusaraëäm
amandaà kandarpa-jvara-janita-cintäkulatayä
valad-bädhäà rädhäà sarasam idam üce sahacaré
Translation
Once, in the splendid spring season, when Radhika was pining for Krsna, she began to search for him in one forest grove after another. Her elegant, young limbs, soft as madhavi flowers, grew weary and Cupid made her mind delirious with anxiety.

aneka-näré-parirambha-sambhramasphuran-
manohäri-viläsa-lälasam
murärim äräd upadarçayanty asau
sakhé samakñaà punar äha rädhikäm
Translation
Radhika’s sakhi(friend) expertly searched for Krsna and saw that he was nearby. He was immersed in joyful pastimes with beautiful young gopis, who were receiving him with the utmost respect. An intense greed for delightful, sensuous pastimes suddenly awakened in Krsna’s mind when the gopis showed their eagerness to embrace him. Pointing out this scene to Radha, the sakhi spoke to her in a hidden place.

candana-carcita-néla-kalevara-péta-vasana-vanamälé
keli-calan-maëi-kuëòala-maëòita-gaëòa-yuga-smita-çälé
harir iha mugdha-vadhü-nikare
viläsini vilasati k keli-pare (refrain) (1)
Translation
“O playful Radha, look! Dressed in yellow cloth and a garland of forest flowers, with sandalwood paste smeared upon his dark limbs, Krsna feels the utmost elation as he enjoys pastimes with captivated young brides in this Vrndavana forest. His earrings swing to and fro, the beauty of his cheeks is astonishing and his face displays a wondrous sweetness with the honey of his playful laughter.”

péna-payodhara-bhära-bhareëa harià parirabhya sa-rägam
gopa-vadhür anugäyati käcid udaïcita-païcama-rägam
harir iha mugdha-vadhü-nikare... (2)
Translation
“Look, sakhi ! One gopi is firmly embracing Krsna with intense attachment. Pressing the heavy burden of her voluptuous breasts against Krsna’s chest, she has begun to sing with him in the fifth musical mode.”

käpi viläsa-vilola-vilocana-khelana-janita-manojam
dhyäyati mugdha-vadhür adhikaà madhusüdana-vadana-sarojam
harir iha mugdha-vadhü-nikare... (3)
Translation
“Look, sakhi ! This gopi is meditating on Krsna. He arouses lust in the hearts of sensuous young ladies with the romantic sidelong glances of his restless eyes, and she is greedy to drink the honey of his lotus face.”

käpi kapola-tale militä lapituà kim api çruti-müle
cäru cucumba nitambavaté dayitaà pulakair anuküle
harir iha mugdha-vadhü-nikare... (4)
Translation
“Sakhi, look at that! One curvaceous milkmaid has leant her face close to Krsna’s cheek on the pretext of whispering a secret in his ear. When Krsna understood her love-laden intention, his bodily hair stood on end. Seeing his reaction, that expert heroine has seized this favourable opportunity to fulfil her cherished desire. With the utmost delight, she has begun to kiss his cheek.”

keli-kalä-kutukena ca käcid amuà yamunä-jala-küle
maïjula-vaïjula-kuïja-gataà vicakarña kareëa duküle
harir iha mugdha-vadhü-nikare... (5)
Translation
“Sakhi, look! One gopi discovered a secluded place in a charming grove of cane on the bank of Yamuna. Impelled by kama-rasa and a joyful fascination for the amatory arts, she caught hold of Krsna’s yellow cloth with both hands and dragged him away.”

kara-tala-täla-tarala-valayävali-kalita-kalasvana-vaàçe
räsa-rase saha-nåtya-parä hariëä yuvatiù praçaçaàse
harir iha mugdha-vadhü-nikare... (6)
Translation
“One young lady claps her hands while dancing, enraptured in the ecstasy of the rasa. Sri Hari praises her upon hearing the marvellous melody of his flute combined with the sound of her trembling bangles.”

çliñyati käm api cumbati käm api käm api ramayati rämäm
paçyati sa-smita-cärutaräm aparäm anugacchati vämäm
harir iha mugdha-vadhü-nikare... (7)
Translation
“Impelled by his craving for srngara-rasa, Krsna is embracing one of his beloveds; he is kissing another and somewhere else he enjoys passionate congress with another. Elsewhere he gazes expectantly at the face of another lover, while appreciating the nectar of her sweet smile. Somewhere else he is following a woman who has left him in a huff.”

çré-jayadeva-bhaëitam idam adbhuta-keçava-keli-rahasyam
våndävana-vipine lalitaà vitanotu çubhäni yaçasyam
harir iha mugdha-vadhü-nikare... (8)
Translation
May this auspicious, delightful and astounding song of Sri Jayadeva increase the good fame of all. This song bestows all virtues. It describes Radha’s gaze upon the wondrous mystery of the sensual games performed by Krsna as she laments in separation from him in the bowers of Vrndavana. It extends the excellence emanating from those forest pastimes.
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Prem Ras Madira

Posted by geeta kakkar on March 14, 2010 at 3:47pm
Prem Ras Madira

Shri Krishna Bal Leela Madhuri
(Sweetness of Krishna's Childhood Leelas)



Chalan lagey, thumuki thumuki Nandlal.
Baby Krishna started to walk in the style of a little toddler.

Thadhe hot, pag dvaik chalat puni, giri giri parat Gopal.
As he had not practiced much yet, he would stand by Himself, takes a few steps and fall again and again on the floor.

Puni ghuturavani gavani tahan pahunchat, jahan dehari vishal.
When he got tired of falling, he started happily crawling on his knees until he reached the main door which had a very high sill.

Kar-pad-udar sabai chhal-bal kari, langhan chah tatkal.
He wanted to cross the sill right away. With the help of his hands, he stood up and held onto the sill. He tried to lift his little leg over it, but couldn't. Then He tried to roll over the sill using his stomach and legs, and couldn't do that either.

Langhi na sakeyu, machayeu rodan, dourin matu behal.
He just wasn't able to cross it. Then Baby Krishna started crying loudly . Hearing his voice, Mother Yashoda anxiously came running to Him and picked Him up.

Bank-bhrikuti jehi pralaya soi kar, leela bal rasal.
The One who can cause the complete dissolution of the universe merely by lifting an eyebrow, today is not able to cross the door sill because it is too high. What a charming childhood leela He is performing!

Jani ravahi mero Lal kali heen, deharihin dehan nikal.
Mother Yashoda said, "Oh, my sweet child! Don't cry now. I will definitely get this sill removed tomorrow."

Imi 'Kripalu' kahi Hari dularavati, daharihin tadati tal.
Kripalu says that while Mother Yashoda spoke affectionately to Baby Krishna and rocked Him in her lap, she hit the sill with her hand to show him it was being punished for making Him cry, and in this way he felt better and became quiet.
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KRISHNA’S ETERNAL SPIRITUAL ABODE

Posted by geeta kakkar on March 13, 2010 at 3:50pm
KRISHNA’S ETERNAL SPIRITUAL ABODE



Krishnaloka or Goloka Vrindavana is the personal abode of the original Supreme Personality of God, Sri Krishna. Krishna enjoys His transcendental bliss in multiple forms on that planet, and all the opulences of the other Vaikuntha planets are found there. This planet is shaped like a lotus flower and many kinds of pastimes are taking place on each leaf of that lotus, as described in Brahma-samhita, verses two and four: “The superexcellent station of Krishna, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Krishna. The whorl of that eternal realm, Gokula, is the hexagonal abode of Krishna. Its petals are the abodes of gopis [friends] who are part and parcel of Krishna to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the garden-like dhama, or spiritual abode of Sri Radhika, the most beloved of Krishna.”

The only business that Sri Krishna has in the spiritual realm is transcendental enjoyment. The only business of Krishna’s eternal servants or devotees is to offer enjoyment to Him. The more enjoyment the devotees offer to Krishna, the happier He becomes. The happier Krishna becomes, the more His devotees become enlivened and taste eternal, transcendental ecstasy. In this way, there is an ever-increasing competition of spiritual ecstasy between Krishna and His parts and parcels. This is the only business in the spiritual world, as confirmed in Brahma-samhita, verse 6: “The Lord of Gokula is the Transcendental Supreme Godhead, the own Self of eternal ecstacies. He is superior to all superiors and is busily engaged in the enjoyments of the transcendental realm and has no association with His mundane [material] potency.”
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Shri Radhikastakam

Posted by geeta kakkar on March 11, 2010 at 1:01pm
Shri Radhikastakam
Eight Prayers Glorifying Sri Radhika

by Shrila Raghunatha dasa Gosvami





Text 1

rasa-valita-mrgaksi-mauli-manikya-laksmih
pramudita-muravairi-prema-vapi-marali
vraja-vara-vrsabhanoh punya-girvana-valli
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who is a splendid ruby in the crown of all nectarean doe-eyed girls, a swan swimming in the lake of love for jubilant Lord Krsna, and a celestial vine sprouted from Vraja's exalted King Vrsabhanu, bathe me in Her service?

Text 2

sphurad-aruna-dukula-dyotitodyan-nitamba-
sthalam abhi vara-kanci-lasyam ullasayanti kuca-kalasa-vilasa-sphita-mukta-sara-srih
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who makes the sash of bells dance on Her hips splendid with red silk, and whose necklace of large pearls plays on the waterpots of Her breasts, bathe me in Her service?

Text 3

sarasija-vara-garbhakharva-kantih samudyat-
tarunima-ghanasaraslista-kaishora-sidhuh
dara-vikasita-hasya-syandi-bimbadharagra
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who is as splendid as a great lotus whorl, who is new nectar mixed with the camphor of youth, and whose bimba fruit lips blossom with a gentle smile, bathe me in Her service?

Text 4

ati-catulataram tam kananantar milantam
vraja-nrpati-kumaram viksya sanka-kulaksi madhura-mridu-vacobhih samstuta netra-bhangya
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who, accidentally meeting restless Krsna in the outskirts of the forest, stared at Him with suspicious eyes as he cast amorous glances at Her and flattered Her with many sweet and gentle words, bathe me in Her service?

Text 5

vraja-kula-mahilanam prana-bhutakhilanam
pasupa-pati-grhinyah krsna-vat-prema-patram su-lalita-lalitantah-sneha-phullantaratma
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who the girls of Vraja love as much as their own lives, who the gopa queen Yasoda loves as much as Lord Krsna, and who makes the heart of charming lalita blossom with love, bathe me in Her service?

Text 6

niravadhi sa-visakha sakhi-yutha-prasunaih
srajam iha racayanti vaijayantim vanante agha-vijaya-varorah-preyasi sreyasi sa
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who in the company of Visakha at the forest's edge strings a Vaijayanti garland from the flowers of many trees, and who is the beautiful beloved resting on Lord Krsna's handsome chest, bathe me in Her service?

Text 7

prakatita-nija-vasam snigdha-venu-pranadair
druta-gati-harim arat prapya kunje smitaksi sravana-kuhara-kandum tanvati namra-vaktra
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who smelling the fragrance of Lord Krsna and hearing the sweet sounds of His flute, ran to Him in the forest grove and, scratching Her ears, approached Him with smiling eyes and lowered face, bathe me in Her service?

Text 8

amala-kamala-raji-sparsa-vata-prasite
nija-sarasi nidaghe sayam ullasiniyam parijana-gana-yukta kridayanti bakarim
snapayatu nija-dasye radhika mam kada nu

When will Sri Radhika, who on a summer evening happily plays with Lord Krsna by Her own lake cooled by breezes touching the many splendid lotuses, bathe me in Her service?

Text 9

pathati vimala-ceta mista-radhastakam yah
parihrita-nikhilasa-santatih katarah san pasupa-pati-kumarah kamam amoditas tam
nija-jana-gana-madhye radhikayas tanoti

Pleased with any person who, abandoning all hope of material happiness, and overwhelmed (with love), reads this sweet Sri Radhastaka with a pure heart, the prince of Vraja (Krsna) of His own accord places him among Sri Radha's personal associates.
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Sri Radha-rasa-sudha-nidhi

Posted by geeta kakkar on March 8, 2010 at 4:59pm
Srila Prabodhananda Sarasvati's

Sri Radha-rasa-sudha-nidhi

(The Nectar Moon of Sri Radha's Sweetness)




1. Obeisances to the direction that faces Sri Vrsabhanu's daughter. When the breeze coming from that direction playfully moves the edge of His garment, Lord Krsna, who cannot be attained by even the kings of the yogis, thinks that His life has now become a great success.

2. Obeisances to the glory of Sri Vrsabhanu's daughter. Even Brahma, Siva and all the demigods cannot attain the pollen of Her lotus feet. Her merciful glance showers the best of all nectars.

3. I meditate on the dust of Sri Radha's feet, dust that even Brahma, Siva, Sukadeva, Narada, Bhisma and a host of great saints cannot see, dust that has limitless power, dust that at once transforms the Supreme Personality of Godhead into Sri Radha's submissive servant.

4. I meditate on the dust of Sri Radha's feet, dust that becomes a kamadhenu cow to give the nectar of rasa as the devotees celebrate a festival of spiritual love. Placing this dust on their heads, the beautiful gopis attain something even peacock-feather-crowned Krsna yearns to attain.

5. Glory to the forest-goddess. When, wounded by millions of Kamadeva's arrows, Nanda's son fell, She brought Him to life by splashing Him with many waves of the blissful nectar of Her touch.

6. When will the sweet and graceful nectar ocean that is Radha's face, an ocean filled at every moment with waves of sweetness, charm, beauty, and wonderfully beautiful pastimes, appear before us?

7. When will I become a sweeper in the forest courtyard where, surrounded by many maidservants, the peacock-feather-crowned Supreme Personality of Godhead speaks His appeal to the nectar ocean that is Sri Radha?

8. O my heart, please turn from great things of this world and run to Vrndavana, where the great treasure, the nectar flood that delivers the devotees from this world, is Sri Radha's name.

9. O Sri Radha, O great treasure of bliss, when, as the best of lovers falls at Your feet and begs for the nectar festival of a single embrace, will I see You knit Your eyebrows and hear You say “No! No!”

10. May Sri Radha, who is the personified nectar ocean of perfect spiritual love, and the splendour of whose candrakanta-jewel toenails glistens amongst the gopis, be merciful to me.
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Who is Sakhi

Posted by geeta kakkar on March 7, 2010 at 6:37pm
Who is Sakhi



The Gopis having kept the sacred dust of the Feet of Sri Radhaji upon their Forehead have attained their God of worship-Sri Krishna. Their worship of Radhaji has taken them to their Goal i.e. Sri Krishna.

But the innate Bhava of Sakhi or Rasika Mahatma has been ellucidated in Chaitanya Charithamrutham, it says:
"Inexplicable is the Bhava (innate feel) of Sakhi, her mind won't prefer to play with Krishna."

SAKHI'S GOAL IS SRI RADHA. HER ATTENTION IS ONLY ON THE LOTUS FEET OF SRI RADHA.

Sakhi is an eternal servant-maiden of Swamini Sri Radhaji. Absolute Tatsukhee Bhav (A Bhava - "in your happiness lies my happiness") towards Radhaji is latent in her. Sakhi's life is a quintessential form of this Bhava. Her everything is for Radhaji. Her every step is for the pleasure of Radhaji. Sakhi Bhava is Rasa Bhav. when a devotee remains in the service and meditation of Radhaji incessantly he is called Rasika Bhaktha. A devotee to become a Sakhi adorns himself/herself with these Divine qualities..

ANANYA NISHTA - Single-mindedness towards Sri Radhaji
TATSUKHA SUKHEE BHAV - In her happiness lies my happiness
SAHACHARINI BHAV - Feeling of companionship with Radhaji
SAKAKA NIRAKARA UPASANA SAMANVAYAM - Coordinated worship of form and formless
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Prem Ras Madira

Posted by geeta kakkar on March 6, 2010 at 12:02pm
Prem Ras Madira

Prakeern Madhuri
(Sweetness of General Songs of Radha Krishna)



Apanapan rakhna mere Ghanshyam.
"Oh, my beloved Ghanshyam Krishna! Please think of me as Your own."

Ghadi ghadi pal pal nam tiharo,
rate meri rasna, mere Ghanshyam.
"Oh, my Ghanshyam! My only desire is that your name should be on my tongue every moment."

Lali-Lal dai garbahin, hamare hiya basna, mere Ghanshyam.
"Oh, my Ghanshyam! May You and Radha, standing with Your arms around each Other's necks, reside in my heart all the time..."

Bhav hindore dari kiye main, julaun nit jhulna, mere Ghanshyam.
"...so I may swing Both of You on the beautiful swing of my loving emotions."

Dai uphar har ansuvan ko, banaloon tujhe apana, mere Ghanshyam.
"Oh Ghanshyam Krishna! In this way, offering You a garland of my selfless tears of love, may I make You mine forever."
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Importance of Guru and Guru Diksha

Posted by geeta kakkar on March 5, 2010 at 4:56pm
Importance of Guru and Guru Diksha




Gurur Brahma, Gurur Vishnu, Gurur Devo Maheshwara,
Gurur Saakshat Paar Brahma, Tasmaye Shree Guruve Namah

Summary of the Mantra

The Guru is Brahma (The God of Creation)
The Guru is Vishnu (The God of Sustenance)
The Guru is Shiva (The God of Annihilation)
My Salutation to such a Guru, who is verily the Supreme God

In Indian religions, diksha is the ritual of initiation into the worship of some deity by a guru (diksha guru) who bestows mantra(s) and takes the karma of the initiate as per Hari Bhakti Vilasa 1.70:

rajni camatyaja dosah patni-papam sva-bhartari
tatha sisyarjitam papam guruh prapnoti niscitam

"The faults of the counselor fall on the king, and the sins of a wife fall on her husband. In the same way a spiritual master attains the sins of his disciple. That is certain."

Diksha primarily means a transfer of spiritual knowledge. Vishnu Yamala (tantra) says:

divyam jnanam yato dadyat kuryat papasya sanksayam
tasmad dikseti sa prokta desikais tattva-kovidaih

"The process that bestows divyam jnanam (transcendental, spiritual knowledge) and destroys sin (papa), the seed of sin and ignorance, is called diksha by the spiritual persons who have seen the Truth (desikais tattva-kovidaih)."
"As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master becomes a brahmana immediately." (Tattva-sagara, quoted in Hari-bhakti-vilasa 2.12)

The chanting of Guru Mantra benefits the disciple in several ways such as :
- Creates a deep connection with Guru and thus leads to instant solutions of problems.
- Creates a protection shield around a person that protects him from various negative energies, mishaps etc.
- Strengthens the individual at Spiritual, Mental and Physical levels.
- Leads to overall spiritual growth of the person.
- Releases the spiritual, physical, mental and emotional blockages of an individual.
- Helps in alleviating bad habits.
- One gets the several different divine powers and the actual “DARSHAN” (Spiritual experience of seeing, feeling or
hearing specific aspects of a deity) of your deities.
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The definition of a pure devotee

Posted by geeta kakkar on March 4, 2010 at 11:32am
The definition of a pure devotee
(As given by Rupa Gosvami in Bhaktirasamrta-sindhu)



The definition of a pure devotee can be summarized thus: his service is favorable and is always in relation to Krsna. The symbol of devotional service in the highest degree is Radharani. Krsna is called Madanamohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Radharani is still more attractive, for She can even attract Krsna. Therefore devotees call Her Madana-mohana-mohini--the attractor of the attractor of Cupid. To perform devotional service means to follow in the footsteps of Radharani, and devotees in Vrndavana put themselves under the care of Radharani in order to achieve perfection in their devotional service.
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The Stages of Spiritual Life

Posted by geeta kakkar on March 3, 2010 at 9:13am
The Stages of Spiritual Life:



1. Worldly Person
2. Spiritual Aspirant
3. Spiritual Seeker
4. Spiritual Master

1. Worldly Person: A worldly person is the one who cannot think beyond the five senses. Sensual pleasure alone gives him pleasure and if restrained from it he feels annoyed. He prays God and pleads Him for money, wealth and sense pleasures.

2. Spiritual Aspirant: A spiritual aspirant is a person who acknowledges that his present condition cannot give him permanent happiness and something must be done to overcome this limitation. However, an aspirant is often a confused person. He knows that he wants to change but he doesn't know how. He then starts looking for various spiritual paths. While searching a spiritual path an aspirant often shows selfishness. He expects that the path he selects should be easy. Though he knows that some change is needed in his life he is not wholeheartedly ready to take efforts in that direction. Once he feels that the path of Knowledge is right for him and the next moment he thinks that path of Devotion is more suited for him. When he comes across the path of Yoga he starts evaluating its merits and demerits. The idea of rigorous self-disciplines makes him nervous. Can I do it? Why is such strict life needed? Well, I can do that even without any disciplines, such are his thoughts.

An aspirant often hops from one Guru to the other. He considers himself so much knowledgeable that he tries to judge the Gurus. He decides on his own that Guru A is bad and Guru B is good. Out of thousand spiritual aspirants only few realize that in order to attain some spiritual progress honesty and determination is needed. Changing path or Guru often provides no solution. In fact it makes the situation worst. They now make up their mind to follow a chosen path and Guru. They sincerely request the Guru to impart his teachings. They are now ready to spend their entire life in the pursuit of the spiritual goals. This is how an aspirant evolves into a seeker.

3. Spiritual Seeker: A spiritual seeker is a person who has chosen a particular spiritual path and Guru and is dedicated wholeheartedly to the path. A true seeker rarely engages in acquiring knowledge via mere reading. More importantly Guru's words are scriptures for him. He has full faith in his Guru's teachings. No situation in life can shatter his belief from his path and Guru. Such a person alone can make any real spiritual progress. A true seeker rarely engages in intellectual debates. He rarely criticizes other paths of spiritual unfoldment. He says "My path is good for me but the other paths are equally good for their followers." Such a seeker works hard towards his goals. He has no doubt left about his path. At the advanced stages he starts getting glimpses of the Truth. Though he has made considerable progress there is still danger of degradation. Even an advanced seeker can get carried away from his path if he is not alert and allows worldly events to interfere in his spiritual life. Even if he might have got glimpses of Divinity but still he comes back to the material plane again and again.

4. Spiritual Master: After a lot of rigorous practice a seeker realizes the Truth. He gets convinced by the Truth and is able to dwell day in day out in the state of realization. He now becomes a master. Now he doesn't have slightest of doubt about the Truth because he has experienced it. He continues to live like an ordinary person but he is no longer affected by material events. He eats, drinks, sleeps and works like an ordinary person but he has become a Jivanamukta. Such a master can kindle the spiritual flame of thousands of seekers or he may opt to serve silently to the God. His life is now controlled by the Divine will. He lives his life only to finish the prabdha karma never to return back in this worldly plane.


Whatever stage one may belong to one should eye to the next stage with constant and sincere efforts. Never feel sad about your current stage. We all can try our best and strive to reach the next level finally reaching the ultimate goal. This is the only way to cross this ocean of birth and death.
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