Another side of Bhaktivinoda 16: Sri Ramai and Srimati Jahnava's Guru Puja
In chapters 13, 14, and 15, our guru puja yatra in Goloka Nabadwip rested as we examined the teachings of the leading acaryas in Thakur Bhaktivinoda's guru parampara. Before our yatra continues on, however, let us review what has happened so far to get a clear idea about what is going on.
We started in Thakur Bhaktivinoda’s eternal abode, Svānanda-sukhada Kunj, which is located just south of Nityananda's large estate in the Dham's southeastern section. Within Svānanda-sukhada Kunj is a sub-kunja named Anaìga-sukhada. This is where we first offered guru puja to the Thakur's beloved son and disciple, Lalita Prasad Thakur. Then, after we performed Bhaktivinoda Thakur's guru puja, we followed him as he entered Sri Nityananda Prabhu's transcendental abode through the southern gate. From here we could see His marvelous sunstone palace in the distance. Situated around it are the many gardens and palatial residences belonging to Nitai's descendants. They begin from Srimati Gangadevi in the North, Birbhadra Prabhu in the East, and from Sri Ramai Thakur in the South.
Closest to the southern gate is Bipin Bihari Goswami's hermitage. The transcendental abodes of each one of the members of the parampara that lead up to Ramai Thakur becomes successively closer to Nityananda’s palace in the center. After Bipin Bihari's abode comes the garden estate of Jajnesvara Goswami. Then come the palaces of Ramamani Goswamini, Gunamanjari Goswamini and Mahesvari Goswamini. Next we visited the garden estates of Dayarama Goswami, Rudresvara Goswami, and Keshava Candra Goswami.
As we now enter the six-seasonal flower nikunjas of Rajaballabh Goswami and Ramai Thakur in order to perform guru puja to Ramai, we can see Nityananda's abode very close by. In fact, you can walk right up to Nitai's doorstep from Ramai's kunja. Since Rajaballabh and Ramai never entered family life, they spend the whole time in these beautiful gardens engaging in Thakur seva and bhajan.
Within Ramai's Manohar Kunj is Krishna-Balaram’s manimaya mandir, and within Rajaballabh's kunja is Radha-Revati's marvelous moonstone mandir. These two Gosais perform the ashtakala seva puja for their vigrahas in coordination with each other. During select times of the day they arrange Radha-Revati and Krishna-Balaram’s jugal milan in various nikunjas within their vast garden estates. These are spectacular events because the vigrahas so often come alive and take on Their original forms! Then Sri Vrindavan directly manifests in Goloka Nabadwip.
When our guru puja yatra arrives at Krishna-Balaram’s jeweled mandir, Ramai isn't there and neither are the vigrahas, so we start to look around. As we come to a remote kunja in the garden - there we see Krishna and Balaram sitting on a beautiful pavilion. Rajaballabh Goswami is seated before Them murmuring some mantras. We fall to the ground, offering sashtanga pranam, and upon getting up we humbly ask Rajaballabh Prabhu: “Where is our Prabhupada Sri Ramai? We have come to perform his carana puja.”
Rajaballabh Prabhu replies: “Jahnava Thakurani will soon come to bathe in Radhakund, and Sri Gurudeva went to bring Her, so they will arrive here in a few minutes.”
Not seeing any sarovar, however, the bhaktas inquire out of curiosity: “Where is this Radhakund?”
Rajaballabh points to a grassy field nearby and this makes the bhaktas even more curious. Not to create a stir, however, no one inquires further into the matter.
“Just sit in front of Krishna and Balaram,” says Rajaballabh, “Our Rani Ma and Ramai will soon arrive.”
After everyone is seated, my attention goes to the jugal vigraha; Krishna-Balaram’s exceptional beauty is not only captivating, They steal my heart! Suddenly Rajaballabh reverentially stands up and exclaims: “Look, our Thakurani is coming!”
The bhaktas quickly turn around and are swept off their feet on seeing the Jahnava Mata's divine form. She appears like a divine goddess, a shimmering effulgence emanating from Her beautiful form. Ramai trails behind Her carrying everything She will need for bathing on a golden tray.
Jahnava Thakurani suddenly stops for Her lovely glance has fallen upon Krishna’s lalita mohan tribhanga vigraha. Aho! Romanca, pulaka, kampa, ashru, and a host of other divine symptoms erupt in Her body! But what happens next? She turns into an incomparably beautiful Vraja kishori and starts running! Now why is she running? Because the Krishna vigraha has manifest and is now racing after Her! Ananga Manjari scurries to the place to which Rajaballabh had been pointing and amazingly, Radhakund appears there! Then we notice a crystal bridge leading to Anaìgāmbuja Kunj right in the kunda's center.
Everyone is struck with wonder on seeing Ananga Manjari running across the crystal bridge and Krishna running to catch Her. “Oh, what is going on?”
Just then Ramai turns to Rajaballabh and says: “Look! I must first go ahead and see what's going on in there. You can bring the bhaktas a little later.” Taking a few steps, he transforms into Ratna Manjari, crosses the crystal bridge and disappears into Anaìgāmbuja Kunj.
When Ratna Manjari passed out of sight, we anxiously look to Rajaballabh Prabhu and take his shelter, for he knows exactly what to do. “Don’t worry!” He assures the bhaktas. “These sort of things happen all of the time. Here in this kunja, Nabadwip and Vrindavan are like two rooms in one house and we are always going back and forth. Now come with me, let's see what Ananga and Krishna are up to.”
When Rajaballabh Goswami starts walking, he turns into Rasa Manjari! As she looks back, everyone else's manjari svarupa also manifests! “This is going to be an exciting adventure,” we observe. While following Rasa Manjari we find the beauty of Radhakunda's transcendental surroundings to be simply breathtaking! To visit Anaìgāmbuja Kunja we have to cross that crystal bridge, but everyone almost misses seeing it since it blends in with the environment so nicely.
Looking ahead we see a 16-petal padma mandir made of rubies. From the opposite shore it looks like an enormous red lotus basking in the sun. There are many vilasa kunjas and bathing ghats that Yogamaya keeps hidden.
Next we come to a jeweled temple with some letters inscribed over its front entrance: "Sri Madan Chakravarti's Ananga Mandir." There we spot Ratna Manjari [Ramai Thakur] coming out from the temple to greet us: “Hey sakhis!” she says, “Today Vrinda and Nandimukhi are arranging Ananga Deva's puja, and they have made Krishna the head pujari. Can you dasis quickly bring the paraphernalia we need?”
Rasa Manjari [Rajaballabh] answers: “Sure, why not? Just give us a few moments and we'll be right back.”
As Rasa Manjari leads us over to a jeweled vedi under a blooming tamal tree and everyone sits down there. Then she assigns a different seva for each one of us. Since I was given pushpa-seva, I go to pick flowers.
After returning to Ananga Deva's manimaya mandir with the puja paraphernalia, we see that Vrinda and Nandimukhi have pledged to fulfill Krishna's innermost desires. Nandi says: “O Krishna-ji, I have heard from my Gurudevi, Paurnamasi, that if you can satisfy Your ishtadevata, Madan Raja Chakravarti [Cupid], by performing the proper puja vidhi, you will attain sarva-siddhi, all perfections!”
Vrinda inquires: “How will Krishna perform the puja?”
Nandimukhi answers: “For this special occasion, Paurnamasi Devi has sent Her trained disciples, Purna-vidya and Charukala. These two brahmana kumaris have advised that to satisfy Ananga deva, Krishna must first worship the presiding deities of the eight directions, the ashta-dikpalas. “Who are these devis?” Vrinda inquires.
Nandi replies: “The dika pala devis are Ananga Manjari's renowned ashta sakhis, and their names are Suvada, Rasada, Rambha, Keli, Kandalika, Nanda, Jayanti, and Tulasi.
As Nandimukhi leads Krishna by the hand to stand before Suvada, Krishna inquires with elation: “Hey Nandi! Please instruct me; how should I perform the puja?”
“O Nanda Kishora!” Nandimukhi answers gravely, “This isn't for me to decide. Let me consult with our puja acharyas.”
Thus taking Vidyapurna and Charukala aside, Nandimukhi and they whisper all sorts of amusing things to each other. Nandimukhi soon returns to announce with jubilation: “Hey Krishna-chandra, our puja acharyas have confirmed the vidhi. First put Your arms around Suvada sundari's slender waist. Then while placing your bandhuli flower lips next to hers, recite Kamadeva’s eight-syllable mantra.”
Krishna can't wait to begin. When He goes to do the puja (by embracing and kissing her), Suvada
rebukes Him, saying: “Hey Lampat! I'm not a befitting match for you. Why don't you go to Rasada who is waiting for you in the northeast.”
Taking Suvada’s advice, Krishna comes over to Rasada and starts kissing her! Although she is thrilled, she feels shy before her co-sakhis, and says: “Hey you lusty cowherd! I'm not as experienced as Rambha who will received your puja in the East. So just go and secure her blessings.”
On Rasada's cue, Krishna approaches Rambha, and starts kissing her and fondling her breasts.
“Oh, what going on?” She protests. “Why don't you try it on with Keli, who is a great prema keli pandita. She will eagerly receive you in the Southeast.”
When Krishna arrives before Keli, however, she too refuses Him! Thus seeing Krishna feeling downtrodden, Nandimukhi exclaims: “Hey Prabhu! It looks as if Your dik-pala puja was a flop! Oh well, let's not waste another moment with these sakhis. Instead, we can begin Kamadeva's pancha-ratna puja before this auspicious moment elapses."
The five jewels of this puja now appear in the devi forms of Rupa Manjari, Ratna Manjari, Rasa Manjari, Mani Manjari, and Guna Manjari. Now one might wonder, how can Radha's leading manjaris belong to Ananga Manjari’s group as well? To answer, we must say that it is their deep admiration and love for Ananga Manjari which allows them to be in both groups at the same time. In other words, they each have a separate form, mentality, and seva mood when they join Ananga Manjari’s jutha.
Rupa, Rati, Rasa, Mani, and Guna Manjari are Rupa Goswami, Raghunath Das Goswami, Raghunath Bhatta Goswami, Srinivasa Acarya and Gopal Bhatta Goswami. In Radha’s group they are her chief manjaris who lead the others in manjari seva. In Ananga Manjari's group they each lead their own sub-groups of sakhis, and take up sakhi bhava. In Ramai Thakur's Anaìga-maïjarī-sampuṭikā, he says:
ali panca ramā saìge, nānā līlā rasa raìge, pradhānatva anaìga maïjarī
gopī sīmantinī madhye, sarva śaktivara siddhe, gururūpa snigdhānanda kari
As beautiful raminis, Rupa, Rati, Rasa, Mani, and Guna Manjari all join Ananga Manjari’s rasika pastimes with Krishna. Ananga has the sakti to lead them all. As my (Ramai’s) guru rupa sakhi, she awards the most delightful form of sevānanda.
Observing Rupa Manjari and the others foiling Krishna’s attempts to perform their puja, Nandimukhi covers her smile and exclaims: “Well, well, Kanaiya! Let's forget about the pancha-ratna sakhis and begin your nava graha puja [worship of the nine planets].”
When Nandimukhi’s attention returns to Ananga Manjari, Krishna feels rejuvenated! “You're right, Nandi,” Krishna exclaims, “Since I have a great desire to worship Ananga (Cupid), please instruct me how his nava graha puja is to be performed.
Nandimukhi replies, “Hey Krishna! The nava graha are the Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, Rahu, and Ketu. Now since Ananga Deva has invested his sakti within Ananga Manjari, these nine planets have taken shelter of her lips, two eyes, two cheeks, two breasts, forehead, and face. So to follow the shastra vidhi – just place your bandhuli flower lips up to these nine planets, and begin puja!”
[Vatsyayana Muni's Kāma-sūtra lists nine places on a sundari ramani's body that are fit for kissing. These are the nava graha according to Rasa Acharya Nandimukhi. When a beautiful woman is kissed in these nine places, she experiences param ananda and succumbs to the desire for vilasa. Jyotish shastra affirms that when these nine planets align favorably, all one's desires will be completely fulfilled. Thus Nandimukhi jokes with Krishna saying: “If you can kiss Ananga Manjari in these nine places, you'll attain all perfections, sarva siddhi!”]
Meanwhile, Vrinda silently escorts Ananga Manjari into the mandir and requests that she elegantly stand upon the altar. Then Vrinda whispers ones last instruction into her ear before the curtain rises. We should mention that Ananga’s dasis have dressed her ravishingly, as if Cupid had done the job himself.
Outside, at the puja mandap, Krishna sits facing the altar. So in seeing that everything is ready, Nandimukhi requests that he stand with folded hands to duly greet the devata. Then turning to Vidyapurna and Charukala, Nandi signals them to raise the curtain. Oh my! What a fantastic netrosava, festival for the eyes as Ananga and Krishna ecstatically view each other. The hair on their body stands on end, and seeing their incredible bliss, the sakhis are horripilating, too!
But Nandimukhi has more in store for them. She motions for Vidya and Caru again, who go right up to Ananga and Krishna to take hold of their garments. Then while giving a gentle pull, they fall away to reveal a darshan that is much more thrilling!
Upon viewing Ananga's incredible bodily splendor, Krishna cannot contain his bliss. Ananga contemplates: “Oh my! Krishna is getting so much pleasure from looking at me!” and this makes her body and face light up with tremendous ecstasy. But when Krishna sees Ananga Manjari's beauty thus increasing many fold, his beauty again increases to match hers! Yet even in the midst of this competition, neither Krishna nor Ananga can retract their eyes from the other's beautiful form.
Then a miracle happens: Madan Chakravarti's Ananga mandir disappears as Yogamaya arranges a marvelous vilasa kunja for Ananga and Krishna! So naturally the manjaris minnow-like eyes are now peeking through the keli mandir's lattice windows.
Since the darshan of Radha Krishna or Ananga Krishna’s prema keli lila is the manjaris' most cherished reward, we shall explain this pastime from their standpoint. But it should be mentioned that since their love and affection goes more to their jutheshwari sakhi, they yearn to see Ananga topple Krishna in this day's Kandarpa keli battle.
Now a wonder takes place: Ananga's stunning beauty has brought Krishna to his knees… and he wants to become her disciple! Here is his confession:
“Hey Prana priye!” Let's forget about Vatsyayana's Kāma-śāstra vidhi and the nava graha puja. For I will testify that Vatsyayana is surely a novice since he has never beheld beauty so wonderful as yours. So, hey sundari! Please hear my plea and make me your disciple. Then I shall inaugurate your sahasra-graha puja.”
“Oh what is that?” Ananga inquires.
“Hey Priyatama!” Krishna submits. “Can I ask, why only nine? For there must be thousands of devis and devas residing within you. So will you kindly let me worship them all, as I go on kissing every inch of your exquisitely beautiful body?”
Ananga blushes and meekly answers: “Hey Raman shrestha!* Why shouldn't your request be granted? As I am your dasi, I simply pray that I can offer my body to you, life after life. For your sambhoga happiness is my greatest wealth and only source of joy.”
*ramaṇa-śreṣṭha: Krishna, the greatest lover.
Ananga’s submissive entreaty surprises the manjaris! Thus my gurudevi inquires from Kamal Manjari: “O guru-sakhi, as we often see our yutheshwari resisting Krishna’s advances, her sudden mood of unconditional surrender puzzles me!”
Kamal answers: “O Lata, you must know that our Swamini can assume whatever nayika bhava she wishes, just like her didi, Radha. So could this be a new strategy? I'm surprised, too. Let's see what will happen.”
It's really fun to watch Krishna smother Ananga in kisses, for he is such a great lover. He appears to be totally obsessed by her limitless stock of beauty. But suddenly He remembers the puja vidhi and regains some composure, to admit: “Hey Priya! I forgot where to start.”
Then Krishna astonishes everyone: He takes Ananga's soft lotus feet in his lotus palms and rubs then over his chest. Then he feelingly places them over his head – to honor their nectar pollen as his shiro-bhusan, the crowning jewel of his very existence! This is not all, however: after placing Ananga Manjari's lotus feet over his lap, he steadily gazes upon her moon-like toenails – and sheds a pool of tears! Their bright effulgence produces an incredible madhurya that makes him dizzy. As the manjaris next see him kissing every one of her lovely toe nails, some of them pass out, while others roll over the ground!
Upon witnessing Krishna’s steadfast devotion, Ananga's heart melts. She wants to reciprocate and starts kissing every part of his beautiful body which is softer and more fragrant than a blue lotus. Beginning from Krishna’s delicate lotus feet, she madly kisses him everywhere, and soon arrives at his masculine chest. Now we should mention, this chest is the vilāsa-keli abode of Cupid's love sporting, and simply minh stealing for every beautiful ramani in the three worlds. Ananga's striking pose, however, is now capturing everyone’s attention.
For after rising over Krishna, she rewards him with a great act of charity, giving him the darshan of her captivating kucha jugal, which are resting right before his eyes. Then Ananga drops a hint: “Hey Priyatam! Let's not forget the nava graha puja.”
Ananga's incentive surcharges Krishna. Remembering that her kucha jugal are two of the nine heavenly bodies he is to worship, He exclaims: “O hey my ananda taranga* Ananga! As your surrendered dasa, I will surely carry out whatever merciful order you give me.”
*Ananda tananga: wave of bliss
Now what happens? When Krishna starts kissing Ananga's gorgeous kuca kalasa (pitcher-like breasts) their soft touch, divine fragrance and exceptional beauty enchant him far more than he expected. But Ananga becomes intoxicated, too, by Krisha's loving expertise. So to regain her composure and save Krishna from drowning in his ocean of bliss, Ananga comes up with an idea:
She lets Her kucha jugal swing like a pendulum to build momentum. Then after aiming then at Krishna’s lotus face – they smack him head-on and knock him right out!
“Wow,” the manjaris cheer in unison. For in seeing their Swamini win the first round in today's Kandarpa keli competition they become exceedingly happy!
Rasa Analysis
Readers may remember that when our guru puja yatra arrived at Ramai's Manohar Kunja we all eagerly rushed to perform Jahnava Thakurani and his guru puja. With the events that followed, however, we now find ourselves viewing Ananga and Krishna's vilasa keli pastime in our manjari svarupas.
This demonstrates what often happens in Goloka Nabadwip: the bhaktas become transported into Krishna lila. As Rajaballabh Goswami has testified: “Goloka Nabadwip and Goloka Vrindavan are like two rooms in one house where the bhaktas are always going back and forth.”
Now a good question arises: How will we get to execute the guru puja that we so eagerly came to perform? Although an exciting new lila has begun, Ramai and Jahnava surely know about our desires. So let us see what kind of mercy they will have for us
Returning to the vilasa kunja we find Ananga Manjari reviving Krishna. As she kisses his eyelids, cheeks, and lips, he rises in a startle! Then he elatedly says: “I had a wonderful dream. I saw two golden mountains flying through the sky. They suddenly hit me and I was transported to an ananda dham! It felt as if millions of soft scented roses were being poured over me!”
When a new round of Cupid's love sporting begins, the manjaris have a wonderful realization: They see that both lovers are endeavouring with all their might to give the other more and more happiness. So they conclude: “Here the winner will certainly be the one who awards the other the most pleasure.”
What is more, their amorous love play appears to be endless. Although we have seen Radha's rati keli battle with Krishna, she is a madhyama nayika. So because her shyness and rati stamina are on an equal level, Radha often succumbs to Krishna's love assault much more quickly. But today Ananga is courageously withstanding all of Krishna's attempts to topple her. In fact, she can even retaliate with a terrific counter-attack! Thus their Madan keli ranga is progressing to newer and newer heights of incredible wonder. But then, Ananga and Krishna's lips interlock and they enjoy an exceptionally long kiss. They are so absorbed in the kiss that they both simultaneously lose consciousness! So the manjaris who have witnessed the euphoria of this splendid love tournament call it a draw.
The Manjaris’ Seva
Seeing Ananga and Krishna completely drenched in perspiration and lying in an unconscious state of extreme bliss, Ananga's dasis move into position. There is a lovely pool for bathing filled with highly scented rose petals right beside their bed. So to revive our Divine Couple, Ratna and Rasa Manjari lovingly pull them over to the cooling water. Then after submerging them up to their necks, they are carefully bathed. Seeing their lotus eyes opening, Rati and Madhu Manjari help them out of the water and dry their rati-tired bodies with soft towels.
This is when Ananga’s svādhīna-bhartṛkā mood awakens. In other words, in noticing Krishna’s captivation for her, she requests him to dress her, and he wants to lovingly obey.
Ananga first jests: “Hey Rasikendra! My dasis are in doubt about whether you really know how to dress a woman.”
Krishna's pridefully retorts: “Hey Priye! My dressing talents will put your kinkaris' skills to shame. So let them watch as I perform such shringar that will stun even Cupid.”
Taking kasturi, kumkum, candan, and a brush from Kanaka Manjari, Krishna proceeds to paint alaka tilaka designs over Ananga’s forehead and cheeks. They turn out so fantastic that the manjaris are simply mesmerized! Then after receiving a comb, flower malas and various ribbons from Dhana Manjari, Krishna braids Ananga's hair in a gorgeous veni which looks spectacular, too.
Seeing Krishna broadly smiling, Ananga decides to offer a tougher task, and says: “Hey Giridhari (holder of mountains)! Can you paint lovely kasturi designs over my stana jugal; My manjaris eagerly wish to see more of your amazing talents.”
Hearing the challenge, Krishna ponders: “Ananga's beautiful assets can easily conquer my calm. If I begin to focus on them, will Cupid not pelt me with his flower arrows? Oh, how will I accomplish this difficult task?”
Seeing Krishna steeped in thought, Ananga inquires with a smile: “So, are you ready?”
“Well, I'll try my best,” Krishna replies
Then, as Ananga removes the cloth covering them, Ananga raises her lotus-stem-arms, her beautiful breasts press forward to steal Krishna’s mind!”
Aho! Upon staring at them, Krishna becomes dizzy, and his hand starts shaking, but somehow He manages to dip his brush in the kasturi and begins. Then my gurudevi plays a trick: while fanning Ananga with a chamara, she directs the lovely fragrance of her stana jugal (which lingers in the air) in the direction of Krishna’s nostrils. This is when Ananga decides to devastate him. Right now her lips portray a soft, camphor-like smile and her eyebrows arch like bows. Then she shoots a loving glance which pierces Krishna's heart! Thus, while experiencing the beauty of her lovely kucha jugal along with a heart piercing wink, Krishna passes out!
What a surprise! Just now Lalita arrives and sees how Ananga's amazing mohini sakti has conquered Krishna. Then after congratulating her, Lalita says: “Radha has sent me to invite you. Can you join her in the Holi festival that will soon begin in my kunja? Radha is saying, “Unless my younger sister joins me, I don't stand much of a chance of defeating Shyamasundar in today's Vasanta Holi competition.”
Hearing Radha's invitation, Ananga forgets everything else. She orders her sakhis to quickly dress her. Then she revives Krishna to inform him about the sanketa (next meeting place). Before Ananga leaves with Lalita, however, she whispers a private message into Ratna Manjari's ear.
Coming out from the keli mandir, we see Ananga and Lalita scurrying out of sight, and Ratna Manjari is trailing behind. It looks as if they are heading for Lalitananda-da Kunja on Radhakunda's northern side.
Our group of manjaris join for Istagosthi. “Look here,” Kanaka Manjari says. “Didn't we come to Ramai's Manohara Kunja to perform Jahnava and his guru puja? Now how will we perform it?”
Just then Rasa Manjari joins them to explain: “Sakhis, my gurudevi (Ratna Manjari) has sent me an important message from Ananga Manjari. With gratitude she says: “Oh, dearest sakhis, in seeing your seva endeavors in assisting my jugal milan with Shyamasundar, I want to offer you something. If you wish to make Ratna Manjari and me happy, will you please accept my Prana-ballabha's madhumaya anga seva in place of the guru puja that you wished to perform? But if you prefer to perform Ramai and my puja according to your previous desire, we shall meet with your soon in Ramai's Manohara Kunja. Now which of these choices do you prefer?”
Author’s note: After reading over the contents of this Chapter, I felt hesitant and wondered: Could this subject matter be too intimate to share with our readers? Should I try to edit out some of the more sensuous parts of the story? So I asked two friends for their opinions, and here is what they said:
1) “I don't think that it was 'over the top.' Personally, I enjoyed those parts of the chapter. Indeed, there are so few examples of such romantic writing in regards to Krishna's love sports (particularly in English), that it's especially sweet to be able meditate on such pastimes.”
2) “These descriptions of Krishna's love affairs with the gopis are the medicine for curing our material lust. So rather than seeing them as being overly sensuous or harmful, I found them to be pacifying to my mind and soul."
3) “Teachings such as these that include descriptions of Krishna's romantic life touch each and every one of us at the deepest core of our being. Indeed any spiritual teaching that does not acknowledge this level of our being is essentially incomplete. I think that the material has been presented at a level that is respectful and tasteful within the correct context of bhava and prema. It is unavoidable that such contents will be seen as offensive by some, but this is a small price to pay for the chance to awaken a taste for this mood of devotional practice in many. Being a taste that is still dormant in so many Gaudiya Vaisnava practitioners at present makes this work indeed something that is ahead of its time.”
We started in Thakur Bhaktivinoda’s eternal abode, Svānanda-sukhada Kunj, which is located just south of Nityananda's large estate in the Dham's southeastern section. Within Svānanda-sukhada Kunj is a sub-kunja named Anaìga-sukhada. This is where we first offered guru puja to the Thakur's beloved son and disciple, Lalita Prasad Thakur. Then, after we performed Bhaktivinoda Thakur's guru puja, we followed him as he entered Sri Nityananda Prabhu's transcendental abode through the southern gate. From here we could see His marvelous sunstone palace in the distance. Situated around it are the many gardens and palatial residences belonging to Nitai's descendants. They begin from Srimati Gangadevi in the North, Birbhadra Prabhu in the East, and from Sri Ramai Thakur in the South.
Closest to the southern gate is Bipin Bihari Goswami's hermitage. The transcendental abodes of each one of the members of the parampara that lead up to Ramai Thakur becomes successively closer to Nityananda’s palace in the center. After Bipin Bihari's abode comes the garden estate of Jajnesvara Goswami. Then come the palaces of Ramamani Goswamini, Gunamanjari Goswamini and Mahesvari Goswamini. Next we visited the garden estates of Dayarama Goswami, Rudresvara Goswami, and Keshava Candra Goswami.
As we now enter the six-seasonal flower nikunjas of Rajaballabh Goswami and Ramai Thakur in order to perform guru puja to Ramai, we can see Nityananda's abode very close by. In fact, you can walk right up to Nitai's doorstep from Ramai's kunja. Since Rajaballabh and Ramai never entered family life, they spend the whole time in these beautiful gardens engaging in Thakur seva and bhajan.
Within Ramai's Manohar Kunj is Krishna-Balaram’s manimaya mandir, and within Rajaballabh's kunja is Radha-Revati's marvelous moonstone mandir. These two Gosais perform the ashtakala seva puja for their vigrahas in coordination with each other. During select times of the day they arrange Radha-Revati and Krishna-Balaram’s jugal milan in various nikunjas within their vast garden estates. These are spectacular events because the vigrahas so often come alive and take on Their original forms! Then Sri Vrindavan directly manifests in Goloka Nabadwip.
When our guru puja yatra arrives at Krishna-Balaram’s jeweled mandir, Ramai isn't there and neither are the vigrahas, so we start to look around. As we come to a remote kunja in the garden - there we see Krishna and Balaram sitting on a beautiful pavilion. Rajaballabh Goswami is seated before Them murmuring some mantras. We fall to the ground, offering sashtanga pranam, and upon getting up we humbly ask Rajaballabh Prabhu: “Where is our Prabhupada Sri Ramai? We have come to perform his carana puja.”
Rajaballabh Prabhu replies: “Jahnava Thakurani will soon come to bathe in Radhakund, and Sri Gurudeva went to bring Her, so they will arrive here in a few minutes.”
Not seeing any sarovar, however, the bhaktas inquire out of curiosity: “Where is this Radhakund?”
Rajaballabh points to a grassy field nearby and this makes the bhaktas even more curious. Not to create a stir, however, no one inquires further into the matter.
“Just sit in front of Krishna and Balaram,” says Rajaballabh, “Our Rani Ma and Ramai will soon arrive.”
After everyone is seated, my attention goes to the jugal vigraha; Krishna-Balaram’s exceptional beauty is not only captivating, They steal my heart! Suddenly Rajaballabh reverentially stands up and exclaims: “Look, our Thakurani is coming!”
The bhaktas quickly turn around and are swept off their feet on seeing the Jahnava Mata's divine form. She appears like a divine goddess, a shimmering effulgence emanating from Her beautiful form. Ramai trails behind Her carrying everything She will need for bathing on a golden tray.
Jahnava Thakurani suddenly stops for Her lovely glance has fallen upon Krishna’s lalita mohan tribhanga vigraha. Aho! Romanca, pulaka, kampa, ashru, and a host of other divine symptoms erupt in Her body! But what happens next? She turns into an incomparably beautiful Vraja kishori and starts running! Now why is she running? Because the Krishna vigraha has manifest and is now racing after Her! Ananga Manjari scurries to the place to which Rajaballabh had been pointing and amazingly, Radhakund appears there! Then we notice a crystal bridge leading to Anaìgāmbuja Kunj right in the kunda's center.
Everyone is struck with wonder on seeing Ananga Manjari running across the crystal bridge and Krishna running to catch Her. “Oh, what is going on?”
Just then Ramai turns to Rajaballabh and says: “Look! I must first go ahead and see what's going on in there. You can bring the bhaktas a little later.” Taking a few steps, he transforms into Ratna Manjari, crosses the crystal bridge and disappears into Anaìgāmbuja Kunj.
When Ratna Manjari passed out of sight, we anxiously look to Rajaballabh Prabhu and take his shelter, for he knows exactly what to do. “Don’t worry!” He assures the bhaktas. “These sort of things happen all of the time. Here in this kunja, Nabadwip and Vrindavan are like two rooms in one house and we are always going back and forth. Now come with me, let's see what Ananga and Krishna are up to.”
When Rajaballabh Goswami starts walking, he turns into Rasa Manjari! As she looks back, everyone else's manjari svarupa also manifests! “This is going to be an exciting adventure,” we observe. While following Rasa Manjari we find the beauty of Radhakunda's transcendental surroundings to be simply breathtaking! To visit Anaìgāmbuja Kunja we have to cross that crystal bridge, but everyone almost misses seeing it since it blends in with the environment so nicely.
Looking ahead we see a 16-petal padma mandir made of rubies. From the opposite shore it looks like an enormous red lotus basking in the sun. There are many vilasa kunjas and bathing ghats that Yogamaya keeps hidden.
Next we come to a jeweled temple with some letters inscribed over its front entrance: "Sri Madan Chakravarti's Ananga Mandir." There we spot Ratna Manjari [Ramai Thakur] coming out from the temple to greet us: “Hey sakhis!” she says, “Today Vrinda and Nandimukhi are arranging Ananga Deva's puja, and they have made Krishna the head pujari. Can you dasis quickly bring the paraphernalia we need?”
Rasa Manjari [Rajaballabh] answers: “Sure, why not? Just give us a few moments and we'll be right back.”
As Rasa Manjari leads us over to a jeweled vedi under a blooming tamal tree and everyone sits down there. Then she assigns a different seva for each one of us. Since I was given pushpa-seva, I go to pick flowers.
After returning to Ananga Deva's manimaya mandir with the puja paraphernalia, we see that Vrinda and Nandimukhi have pledged to fulfill Krishna's innermost desires. Nandi says: “O Krishna-ji, I have heard from my Gurudevi, Paurnamasi, that if you can satisfy Your ishtadevata, Madan Raja Chakravarti [Cupid], by performing the proper puja vidhi, you will attain sarva-siddhi, all perfections!”
Vrinda inquires: “How will Krishna perform the puja?”
Nandimukhi answers: “For this special occasion, Paurnamasi Devi has sent Her trained disciples, Purna-vidya and Charukala. These two brahmana kumaris have advised that to satisfy Ananga deva, Krishna must first worship the presiding deities of the eight directions, the ashta-dikpalas. “Who are these devis?” Vrinda inquires.
Nandi replies: “The dika pala devis are Ananga Manjari's renowned ashta sakhis, and their names are Suvada, Rasada, Rambha, Keli, Kandalika, Nanda, Jayanti, and Tulasi.
As Nandimukhi leads Krishna by the hand to stand before Suvada, Krishna inquires with elation: “Hey Nandi! Please instruct me; how should I perform the puja?”
“O Nanda Kishora!” Nandimukhi answers gravely, “This isn't for me to decide. Let me consult with our puja acharyas.”
Thus taking Vidyapurna and Charukala aside, Nandimukhi and they whisper all sorts of amusing things to each other. Nandimukhi soon returns to announce with jubilation: “Hey Krishna-chandra, our puja acharyas have confirmed the vidhi. First put Your arms around Suvada sundari's slender waist. Then while placing your bandhuli flower lips next to hers, recite Kamadeva’s eight-syllable mantra.”
Krishna can't wait to begin. When He goes to do the puja (by embracing and kissing her), Suvada
rebukes Him, saying: “Hey Lampat! I'm not a befitting match for you. Why don't you go to Rasada who is waiting for you in the northeast.”
Taking Suvada’s advice, Krishna comes over to Rasada and starts kissing her! Although she is thrilled, she feels shy before her co-sakhis, and says: “Hey you lusty cowherd! I'm not as experienced as Rambha who will received your puja in the East. So just go and secure her blessings.”
On Rasada's cue, Krishna approaches Rambha, and starts kissing her and fondling her breasts.
“Oh, what going on?” She protests. “Why don't you try it on with Keli, who is a great prema keli pandita. She will eagerly receive you in the Southeast.”
When Krishna arrives before Keli, however, she too refuses Him! Thus seeing Krishna feeling downtrodden, Nandimukhi exclaims: “Hey Prabhu! It looks as if Your dik-pala puja was a flop! Oh well, let's not waste another moment with these sakhis. Instead, we can begin Kamadeva's pancha-ratna puja before this auspicious moment elapses."
The five jewels of this puja now appear in the devi forms of Rupa Manjari, Ratna Manjari, Rasa Manjari, Mani Manjari, and Guna Manjari. Now one might wonder, how can Radha's leading manjaris belong to Ananga Manjari’s group as well? To answer, we must say that it is their deep admiration and love for Ananga Manjari which allows them to be in both groups at the same time. In other words, they each have a separate form, mentality, and seva mood when they join Ananga Manjari’s jutha.
Rupa, Rati, Rasa, Mani, and Guna Manjari are Rupa Goswami, Raghunath Das Goswami, Raghunath Bhatta Goswami, Srinivasa Acarya and Gopal Bhatta Goswami. In Radha’s group they are her chief manjaris who lead the others in manjari seva. In Ananga Manjari's group they each lead their own sub-groups of sakhis, and take up sakhi bhava. In Ramai Thakur's Anaìga-maïjarī-sampuṭikā, he says:
gopī sīmantinī madhye, sarva śaktivara siddhe, gururūpa snigdhānanda kari
As beautiful raminis, Rupa, Rati, Rasa, Mani, and Guna Manjari all join Ananga Manjari’s rasika pastimes with Krishna. Ananga has the sakti to lead them all. As my (Ramai’s) guru rupa sakhi, she awards the most delightful form of sevānanda.
Observing Rupa Manjari and the others foiling Krishna’s attempts to perform their puja, Nandimukhi covers her smile and exclaims: “Well, well, Kanaiya! Let's forget about the pancha-ratna sakhis and begin your nava graha puja [worship of the nine planets].”
When Nandimukhi’s attention returns to Ananga Manjari, Krishna feels rejuvenated! “You're right, Nandi,” Krishna exclaims, “Since I have a great desire to worship Ananga (Cupid), please instruct me how his nava graha puja is to be performed.
Nandimukhi replies, “Hey Krishna! The nava graha are the Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, Rahu, and Ketu. Now since Ananga Deva has invested his sakti within Ananga Manjari, these nine planets have taken shelter of her lips, two eyes, two cheeks, two breasts, forehead, and face. So to follow the shastra vidhi – just place your bandhuli flower lips up to these nine planets, and begin puja!”
[Vatsyayana Muni's Kāma-sūtra lists nine places on a sundari ramani's body that are fit for kissing. These are the nava graha according to Rasa Acharya Nandimukhi. When a beautiful woman is kissed in these nine places, she experiences param ananda and succumbs to the desire for vilasa. Jyotish shastra affirms that when these nine planets align favorably, all one's desires will be completely fulfilled. Thus Nandimukhi jokes with Krishna saying: “If you can kiss Ananga Manjari in these nine places, you'll attain all perfections, sarva siddhi!”]
Meanwhile, Vrinda silently escorts Ananga Manjari into the mandir and requests that she elegantly stand upon the altar. Then Vrinda whispers ones last instruction into her ear before the curtain rises. We should mention that Ananga’s dasis have dressed her ravishingly, as if Cupid had done the job himself.
Outside, at the puja mandap, Krishna sits facing the altar. So in seeing that everything is ready, Nandimukhi requests that he stand with folded hands to duly greet the devata. Then turning to Vidyapurna and Charukala, Nandi signals them to raise the curtain. Oh my! What a fantastic netrosava, festival for the eyes as Ananga and Krishna ecstatically view each other. The hair on their body stands on end, and seeing their incredible bliss, the sakhis are horripilating, too!
But Nandimukhi has more in store for them. She motions for Vidya and Caru again, who go right up to Ananga and Krishna to take hold of their garments. Then while giving a gentle pull, they fall away to reveal a darshan that is much more thrilling!
Upon viewing Ananga's incredible bodily splendor, Krishna cannot contain his bliss. Ananga contemplates: “Oh my! Krishna is getting so much pleasure from looking at me!” and this makes her body and face light up with tremendous ecstasy. But when Krishna sees Ananga Manjari's beauty thus increasing many fold, his beauty again increases to match hers! Yet even in the midst of this competition, neither Krishna nor Ananga can retract their eyes from the other's beautiful form.
Then a miracle happens: Madan Chakravarti's Ananga mandir disappears as Yogamaya arranges a marvelous vilasa kunja for Ananga and Krishna! So naturally the manjaris minnow-like eyes are now peeking through the keli mandir's lattice windows.
Since the darshan of Radha Krishna or Ananga Krishna’s prema keli lila is the manjaris' most cherished reward, we shall explain this pastime from their standpoint. But it should be mentioned that since their love and affection goes more to their jutheshwari sakhi, they yearn to see Ananga topple Krishna in this day's Kandarpa keli battle.
Now a wonder takes place: Ananga's stunning beauty has brought Krishna to his knees… and he wants to become her disciple! Here is his confession:
“Hey Prana priye!” Let's forget about Vatsyayana's Kāma-śāstra vidhi and the nava graha puja. For I will testify that Vatsyayana is surely a novice since he has never beheld beauty so wonderful as yours. So, hey sundari! Please hear my plea and make me your disciple. Then I shall inaugurate your sahasra-graha puja.”
“Oh what is that?” Ananga inquires.
“Hey Priyatama!” Krishna submits. “Can I ask, why only nine? For there must be thousands of devis and devas residing within you. So will you kindly let me worship them all, as I go on kissing every inch of your exquisitely beautiful body?”
Ananga blushes and meekly answers: “Hey Raman shrestha!* Why shouldn't your request be granted? As I am your dasi, I simply pray that I can offer my body to you, life after life. For your sambhoga happiness is my greatest wealth and only source of joy.”
*ramaṇa-śreṣṭha: Krishna, the greatest lover.
Ananga’s submissive entreaty surprises the manjaris! Thus my gurudevi inquires from Kamal Manjari: “O guru-sakhi, as we often see our yutheshwari resisting Krishna’s advances, her sudden mood of unconditional surrender puzzles me!”
Kamal answers: “O Lata, you must know that our Swamini can assume whatever nayika bhava she wishes, just like her didi, Radha. So could this be a new strategy? I'm surprised, too. Let's see what will happen.”
It's really fun to watch Krishna smother Ananga in kisses, for he is such a great lover. He appears to be totally obsessed by her limitless stock of beauty. But suddenly He remembers the puja vidhi and regains some composure, to admit: “Hey Priya! I forgot where to start.”
Then Krishna astonishes everyone: He takes Ananga's soft lotus feet in his lotus palms and rubs then over his chest. Then he feelingly places them over his head – to honor their nectar pollen as his shiro-bhusan, the crowning jewel of his very existence! This is not all, however: after placing Ananga Manjari's lotus feet over his lap, he steadily gazes upon her moon-like toenails – and sheds a pool of tears! Their bright effulgence produces an incredible madhurya that makes him dizzy. As the manjaris next see him kissing every one of her lovely toe nails, some of them pass out, while others roll over the ground!
Upon witnessing Krishna’s steadfast devotion, Ananga's heart melts. She wants to reciprocate and starts kissing every part of his beautiful body which is softer and more fragrant than a blue lotus. Beginning from Krishna’s delicate lotus feet, she madly kisses him everywhere, and soon arrives at his masculine chest. Now we should mention, this chest is the vilāsa-keli abode of Cupid's love sporting, and simply minh stealing for every beautiful ramani in the three worlds. Ananga's striking pose, however, is now capturing everyone’s attention.
For after rising over Krishna, she rewards him with a great act of charity, giving him the darshan of her captivating kucha jugal, which are resting right before his eyes. Then Ananga drops a hint: “Hey Priyatam! Let's not forget the nava graha puja.”
Ananga's incentive surcharges Krishna. Remembering that her kucha jugal are two of the nine heavenly bodies he is to worship, He exclaims: “O hey my ananda taranga* Ananga! As your surrendered dasa, I will surely carry out whatever merciful order you give me.”
*Ananda tananga: wave of bliss
Now what happens? When Krishna starts kissing Ananga's gorgeous kuca kalasa (pitcher-like breasts) their soft touch, divine fragrance and exceptional beauty enchant him far more than he expected. But Ananga becomes intoxicated, too, by Krisha's loving expertise. So to regain her composure and save Krishna from drowning in his ocean of bliss, Ananga comes up with an idea:
She lets Her kucha jugal swing like a pendulum to build momentum. Then after aiming then at Krishna’s lotus face – they smack him head-on and knock him right out!
“Wow,” the manjaris cheer in unison. For in seeing their Swamini win the first round in today's Kandarpa keli competition they become exceedingly happy!
Rasa Analysis
Readers may remember that when our guru puja yatra arrived at Ramai's Manohar Kunja we all eagerly rushed to perform Jahnava Thakurani and his guru puja. With the events that followed, however, we now find ourselves viewing Ananga and Krishna's vilasa keli pastime in our manjari svarupas.
This demonstrates what often happens in Goloka Nabadwip: the bhaktas become transported into Krishna lila. As Rajaballabh Goswami has testified: “Goloka Nabadwip and Goloka Vrindavan are like two rooms in one house where the bhaktas are always going back and forth.”
Now a good question arises: How will we get to execute the guru puja that we so eagerly came to perform? Although an exciting new lila has begun, Ramai and Jahnava surely know about our desires. So let us see what kind of mercy they will have for us
Returning to the vilasa kunja we find Ananga Manjari reviving Krishna. As she kisses his eyelids, cheeks, and lips, he rises in a startle! Then he elatedly says: “I had a wonderful dream. I saw two golden mountains flying through the sky. They suddenly hit me and I was transported to an ananda dham! It felt as if millions of soft scented roses were being poured over me!”
When a new round of Cupid's love sporting begins, the manjaris have a wonderful realization: They see that both lovers are endeavouring with all their might to give the other more and more happiness. So they conclude: “Here the winner will certainly be the one who awards the other the most pleasure.”
What is more, their amorous love play appears to be endless. Although we have seen Radha's rati keli battle with Krishna, she is a madhyama nayika. So because her shyness and rati stamina are on an equal level, Radha often succumbs to Krishna's love assault much more quickly. But today Ananga is courageously withstanding all of Krishna's attempts to topple her. In fact, she can even retaliate with a terrific counter-attack! Thus their Madan keli ranga is progressing to newer and newer heights of incredible wonder. But then, Ananga and Krishna's lips interlock and they enjoy an exceptionally long kiss. They are so absorbed in the kiss that they both simultaneously lose consciousness! So the manjaris who have witnessed the euphoria of this splendid love tournament call it a draw.
The Manjaris’ Seva
Seeing Ananga and Krishna completely drenched in perspiration and lying in an unconscious state of extreme bliss, Ananga's dasis move into position. There is a lovely pool for bathing filled with highly scented rose petals right beside their bed. So to revive our Divine Couple, Ratna and Rasa Manjari lovingly pull them over to the cooling water. Then after submerging them up to their necks, they are carefully bathed. Seeing their lotus eyes opening, Rati and Madhu Manjari help them out of the water and dry their rati-tired bodies with soft towels.
This is when Ananga’s svādhīna-bhartṛkā mood awakens. In other words, in noticing Krishna’s captivation for her, she requests him to dress her, and he wants to lovingly obey.
Ananga first jests: “Hey Rasikendra! My dasis are in doubt about whether you really know how to dress a woman.”
Krishna's pridefully retorts: “Hey Priye! My dressing talents will put your kinkaris' skills to shame. So let them watch as I perform such shringar that will stun even Cupid.”
Taking kasturi, kumkum, candan, and a brush from Kanaka Manjari, Krishna proceeds to paint alaka tilaka designs over Ananga’s forehead and cheeks. They turn out so fantastic that the manjaris are simply mesmerized! Then after receiving a comb, flower malas and various ribbons from Dhana Manjari, Krishna braids Ananga's hair in a gorgeous veni which looks spectacular, too.
Seeing Krishna broadly smiling, Ananga decides to offer a tougher task, and says: “Hey Giridhari (holder of mountains)! Can you paint lovely kasturi designs over my stana jugal; My manjaris eagerly wish to see more of your amazing talents.”
Hearing the challenge, Krishna ponders: “Ananga's beautiful assets can easily conquer my calm. If I begin to focus on them, will Cupid not pelt me with his flower arrows? Oh, how will I accomplish this difficult task?”
Seeing Krishna steeped in thought, Ananga inquires with a smile: “So, are you ready?”
“Well, I'll try my best,” Krishna replies
Then, as Ananga removes the cloth covering them, Ananga raises her lotus-stem-arms, her beautiful breasts press forward to steal Krishna’s mind!”
Aho! Upon staring at them, Krishna becomes dizzy, and his hand starts shaking, but somehow He manages to dip his brush in the kasturi and begins. Then my gurudevi plays a trick: while fanning Ananga with a chamara, she directs the lovely fragrance of her stana jugal (which lingers in the air) in the direction of Krishna’s nostrils. This is when Ananga decides to devastate him. Right now her lips portray a soft, camphor-like smile and her eyebrows arch like bows. Then she shoots a loving glance which pierces Krishna's heart! Thus, while experiencing the beauty of her lovely kucha jugal along with a heart piercing wink, Krishna passes out!
What a surprise! Just now Lalita arrives and sees how Ananga's amazing mohini sakti has conquered Krishna. Then after congratulating her, Lalita says: “Radha has sent me to invite you. Can you join her in the Holi festival that will soon begin in my kunja? Radha is saying, “Unless my younger sister joins me, I don't stand much of a chance of defeating Shyamasundar in today's Vasanta Holi competition.”
Hearing Radha's invitation, Ananga forgets everything else. She orders her sakhis to quickly dress her. Then she revives Krishna to inform him about the sanketa (next meeting place). Before Ananga leaves with Lalita, however, she whispers a private message into Ratna Manjari's ear.
Coming out from the keli mandir, we see Ananga and Lalita scurrying out of sight, and Ratna Manjari is trailing behind. It looks as if they are heading for Lalitananda-da Kunja on Radhakunda's northern side.
Our group of manjaris join for Istagosthi. “Look here,” Kanaka Manjari says. “Didn't we come to Ramai's Manohara Kunja to perform Jahnava and his guru puja? Now how will we perform it?”
Just then Rasa Manjari joins them to explain: “Sakhis, my gurudevi (Ratna Manjari) has sent me an important message from Ananga Manjari. With gratitude she says: “Oh, dearest sakhis, in seeing your seva endeavors in assisting my jugal milan with Shyamasundar, I want to offer you something. If you wish to make Ratna Manjari and me happy, will you please accept my Prana-ballabha's madhumaya anga seva in place of the guru puja that you wished to perform? But if you prefer to perform Ramai and my puja according to your previous desire, we shall meet with your soon in Ramai's Manohara Kunja. Now which of these choices do you prefer?”
Author’s note: After reading over the contents of this Chapter, I felt hesitant and wondered: Could this subject matter be too intimate to share with our readers? Should I try to edit out some of the more sensuous parts of the story? So I asked two friends for their opinions, and here is what they said:
1) “I don't think that it was 'over the top.' Personally, I enjoyed those parts of the chapter. Indeed, there are so few examples of such romantic writing in regards to Krishna's love sports (particularly in English), that it's especially sweet to be able meditate on such pastimes.”
2) “These descriptions of Krishna's love affairs with the gopis are the medicine for curing our material lust. So rather than seeing them as being overly sensuous or harmful, I found them to be pacifying to my mind and soul."
3) “Teachings such as these that include descriptions of Krishna's romantic life touch each and every one of us at the deepest core of our being. Indeed any spiritual teaching that does not acknowledge this level of our being is essentially incomplete. I think that the material has been presented at a level that is respectful and tasteful within the correct context of bhava and prema. It is unavoidable that such contents will be seen as offensive by some, but this is a small price to pay for the chance to awaken a taste for this mood of devotional practice in many. Being a taste that is still dormant in so many Gaudiya Vaisnava practitioners at present makes this work indeed something that is ahead of its time.”
Comments
Can you please tell me, when will there be the next Padyatra in and around Delhi?
I am not able to get any lead on this.