Nbs#44

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Issue no: 44

Gopi-gita Lord Krishna’s Disappearance From The Rāsa Dance Editorial

Gopī-gīta

Srila Sukadeva Goswami

Krishna’s Re-appearance In The Rāsa Arena

His Divine Grace A .C. Bhaktivedanta Swami Prabhupada

The Glories Of Srimati Radharani Srila Krishnadas Kaviraja Goswami

The Sakhīs Of Vraja

Srila Bhaktivinoda Thakur

The Process Of Becoming One Of Radha’s Girlfriends Sri Bhaktivinoda Thakura

Features

28th August 2016

Issue no 44, Page — 2 Lord Krishna’s Disappearance From The Rāsa Dance Editorial When Sri Krishna suddenly disappeared from the arena of the rāsa dance, the gopis, whose minds were fully absorbed in thoughts of Krishna, began looking for Him in the various forests of Vrindavan.

They asked all the moving and nonmoving creatures where Krishna could be found. Finally, they became so distraught that they began imitating His pastimes themselves.

After this, the gopis resumed their search for Krishna. While searching in all places, at last they saw the footprints of Krishna. And, they also noticed footprints of another gopi (Srimati Radharani) beside His! Seeing the two sets of footprints, some gopis became disturbed in their minds, while others declared that surely this gopi must have perfectly worshiped Lord Govinda, to have gotten the good fortune of being alone with Krishna. Further along the path the gopis came to a place where only one set of footprints were visible. Seeing this, they concluded that Krishna must have carried that gopi on His shoulders! In another place, only the toes of Krishna appeared in his footprint. Here the gopis concluded that He must have been reaching up to pick flowers for decorating

nityaà bhägavata-sevayä

that most beloved gopi. In yet another place, the gopis saw signs that led them to imagine that Krishna had been tying the hair locks of that gopi. These thoughts brought pain to the minds of some of the gopis.

Because of the special attention She received from Krishna, that gopi thought Herself to be the most fortunate woman. She told Krishna that She could walk no further and that He would have to carry Her on His shoulders. Hearing these words, Krishna consented and suddenly disappeared. Now alone in a secluded place, that gopi felt extremely anguished. She desperately began looking for Krishna everywhere.

Being unsuccessful, She sat down and cried most piteously. When the gopis found Her in that state, all their hearts melted in deep sympathy. They then heard from Her what had happened. All the gopis then went out together to look for Krishna in the forest. They went as far into the forest as the moon-rays could reach. Unsuccessful in finding Krishna, they went back to the banks of the Yamuna river praying for His audience. There they sat and simply sang Krishna's glories in utter helplessness.

The gopis had dedicated their minds and very lives to Krishna, and thus with His disappearance, they were beside themselves with the transcendental pain of separation. Their crying which appears like misery, actually shows their exalted state of transcendental bliss. As it is said in Caitanya Bhāgavata (Madhyakhanda, 9:240) yata dekha vaiṣṇavera vyavahāra duḥkha niścaya jāniha sei paramānanda sukha ‘Whenever one sees a Vaishnava acting unhappy, one should know it for sure that he is actually experiencing the highest spiritual bliss.’

Thus each of the gopis began addressing Lord Sri Krishna according to her individual mode of ecstasy, and they all prayed for Him for His mercy. As the pastimes of Krishna spontaneously arose in the minds of the gopis, they made prayers in the form of a song.

These prayers relieve the agony of those suffering from separation from Krishna and bestows supreme auspiciousness.

They sang: "O Lord, O lover, O cheater, when we remember Your smile, Your loving glances and Your pastimes with Your boyhood friends, we become extremely agitated. Remembering Your lotus face, adorned with locks of blackish hair coloured by the dust of the cows’feet, we become irrevocably attached to You. And when we remember how You followed the cows from forest to forest with Your tender feet, we feel great pain."

Previously when the gopis were looking at Krishna, they had felt the blinking of their eyelids intolerable, for it blocked their vision of Him for a fraction of

nityaà bhägavata-sevayä a second. Now, in their separation from Krishna the gopis considered a single moment an entire age.

There is not even the slightest trace of lust in the hearts of the gopis. The ecstatic sentiments for Lord Krishna that the gopis expressed may appear like symptoms of lust, but in reality they are manifestations of their pure desire to satisfy the Supreme Lord's spiritual senses.

This is confirmed in the Caitanya- caritamrita (Ādi 4:165), where the gopis’ love is discussed: ātmendriya-prīti-vāñchā—tāre bali ‘kāma’ kṛṣṇendriya-prīti-icchā dhare ‘prema’ nāma ‘The desire to satisfy one’s own senses is called lust, while the desire to satisfy the senses of Kṛṣṇa is called prema, love of God’.

Gopī-gīta

Srila Sukadeva Goswami

gopya ūcuḥ jayati te ’dhikaṁ janmanā vrajaḥ śrayata indirā śaśvad atra hi dayita dṛśyatāṁ dikṣu tāvakās tvayi dhṛtāsavas tvāṁ vicinvate The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us. śarad-udāśaye sādhu-jāta-satsarasijodara- śrī -muṣā dṛśā surata-nātha te’ śulka-dāsikā vara-da nighnato neha kiṁ vadhaḥ O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus blossoming in an autumn pond. O bestower of benedictions, You are killing us, Your maidservants who have given themselves to You freely. Isn’t this murder? viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṁ rakṣitā muhuḥ

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O greatest of personalities, You have repeatedly saved us from all kinds of danger - from poisoned waters of Yamuna, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya dānava. na khalu gopīkā-nandano bhavān akhila-dehinām antarātma-dṛk vikhanasārthito viśva-guptaye sakha udeyivān sātvatāṁ kule O friend, You are not really the son of the gopi Yashoda, but rather the indwelling witness in the hearts of all embodied souls. Lord Brahma prayed for You to come and protect the universe, and You have now appeared in the Satvata dynasty. viracitābhayaṁ vṛṣṇi-dhūrya te caraṇam īyuṣāṁ saṁsṛter bhayāt kara-saroruhaṁ kānta kāma-daṁ śirasi dhehi naḥ śrī -kara-graham O best of the Vrishnis, Your lotus-like hand, which is held by the Goddess of fortune, grants fearlessness to those who, being afraid of material existence, approach Your feet. O lover, please place that wish-fulfilling lotus hand on our heads. vraja-janārti-han vīra yoṣitāṁ nija-jana-smaya-dhvaṁsana-smita bhaja sakhe bhavat-kiṅkarīḥ sma no jalaruhānanaṁ cāru darśaya O friend, You destroy the suffering of the people of Vraja, O hero in the eyes of all women, Your smile shatters the false pride of Your devotees, please accept us as Your maidservants and show us Your beautiful lotus face. praṇata-dehināṁ pāpa-karṣaṇaṁ tṛṇa-carānugaṁ śrī -niketanam phaṇi-phaṇārpitaṁ te padāmbujaṁ kṛṇu kuceṣu naḥ kṛndhi hṛc-chayam Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet which follow the cows in the pastures of Vraja, are also the eternal abode of the goddess of fortune. Since You once put Your feet on the hoods of the great serpent Kaliya, now please place them upon our breasts and take away the lust in our hearts.

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Your smiling, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with You - all these are auspicious to meditate upon, and they touch our hearts. At the same time, O deceiver, they also very much agitate our minds. calasi yad vrajāc cārayan paśūn nalina-sundaraṁ nātha te padam śila-tṛṇāṅkuraiḥ sīdatīti naḥ kalīlātāṁ manaḥ kānta gacchati O master, O dear lover, when You leave the cowherd village to herd the cows, our minds are disturbed with the thought that Your feet, more beautiful than a lotus, will be pricked by the spiked husks of grain and the rough grass and plants. dina-parikṣaye nīla-kuntalair vanaruhānanaṁ bibhrad āvṛtam ghana-rajasvalaṁ darśayan muhur manasi naḥ smaraṁ vīra yacchasi

madhurayā girā valgu-vākyayā budha-manojṣayā puṣkarekṣaṇa vidhi-karīr imā vīra muhyatīr adhara-sīdhunāpyāyayasva naḥ O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent gopis, are bewildering us more and more. Our dear hero, please revive us, Your maidservants with the nectar of Your lips. tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham śravaṇa-maṅgalaṁ śrīmad ātataṁ bhuvi gṛṇanti ye bhūri-dā janāḥ The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one’s sinful reactions and bestow good fortune upon whoever hears them.

These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. prahasitaṁ priya-prema-vīkṣaṇaṁ viharaṇaṁ ca te dhyāna-maṅgalam rahasi saṁvido yā hṛdi spṛśaḥ kuhaka no manaḥ kṣobhayanti hi

At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. praṇata-kāma-daṁ padmajārcitaṁ dharaṇi-maṇḍanaṁ dhyeyam āpadi caraṇa-paṅkajaṁ śantamaṁ ca te ramaṇa naḥ staneṣv arpayādhi-han Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfaction, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts. surata-vardhanaṁ śoka-nāśanaṁ svarita-veṇunā suṣṭhu cumbitam itara-rāga-vismāraṇaṁ nṛṇāṁ vitara vīra nas te ’dharāmṛtam O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thoroughly relished by Your vibrating flute and makes people forget any other attachment. aṭati yad bhavān ahni kānanaṁ truṭi yugāyate tvām apaśyatām

nityaà bhägavata-sevayä kuṭila-kuntalaṁ śrī -mukhaṁ ca te jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. pati-sutānvaya-bhrātṛ-bāndhavān ativilaṅghya te ’nty acyutāgatāḥ gati-vidas tavodgīta-mohitāḥ kitava yoṣitaḥ kas tyajen niśi O Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute?

We have completely rejected our husbands, children, ancestors, brothers and other relatives, just to see You. rahasi saṁvidaṁ hṛc-chayodayaṁ prahasitānanaṁ prema-vīkṣaṇam bṛhad-uraḥ śriyo vīkṣya dhāma te muhur ati-spṛhā muhyate manaḥ As we think of the intimate conversations we had with You in secret, as we feel the rise of desire in our hearts and as we remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddessoffortune,ourmindsarerepeatedlybewildered.

Thus we experience severe hankering for You. vraja-vanaukasāṁ vyaktir aṅga te vṛjina-hantry alaṁ viśva-maṅgalam tyaja manāk ca nas tvat-spṛhātmanāṁ sva-jana-hṛd-rujāṁ yan niṣūdanam O beloved, whose all-auspicious appearance vanquishes the distress of those living in Vraja’s forests, our minds long for Your association. Please give to us but a drop of that medicine, which counteracts the disease in the hearts of Your devotees. yat te sujāta-caraṇāmburuhaṁ staneṣu bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu tenāṭavīm aṭasi tad vyathate na kiṁ svit kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ O dearly beloved, Your lotus feet are so soft that we place them gently on our breasts, fearing that Your

Issue no 44, Page—5 feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.

— From 'Sārārtha-darśinī, Srila Vishvanatha Chakravarti Thakur's commentary on Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) » Canto 10: The Summum Bonum » SB 10.31: The Gopīs’ Songs of Separation » Verses 1-19 » Translated by Srila Bhanu Swami » Published by Srila Mahanidhi Swami.

Krishna’s Re-appearance In The Rāsa Arena His Divine Grace A .C. Bhaktivedanta Swami Prabhupada When Lord Krishna finally reappeared among the assembled gopis, He looked very beautiful, just befitting a person with all kinds of opulences. In the Brahma-saṁhitā it is stated, ānanda-cin-maya-rasapratibhāvitābhiḥ: Krishna alone is not particularly beautiful, but when His energy - especially His pleasure energy, represented by Radharani - expands, He looks very magnificent. The Mayavada conception of perfection—an Absolute Truth without potency— is due to insufficient knowledge. Actually, outside the exhibition of His different potencies, the Absolute Truth is not complete. Ānanda-cin-maya-rasa means that His body is a transcendental form of eternal bliss and knowledge. Krishna is always surrounded by different potencies, and therefore He is perfect and beautiful. We understand from the Brahma-saṁhitā and Skanda Purāṇa that Krishna is always surrounded by many thousands of goddesses of fortune. The gopis are all goddesses of fortune, and Krishna took them hand in hand on the bank of the Yamuna.

It is said in the Skanda Purāṇa that out of many thousands of gopis, 16,000 are prominent, out of those

Issue no 44, Page — 6 16,000, 108 are especially prominent, out of these 108 gopis, eight gopis are still more prominent, out of those eight gopis, Radharani and Candravali are even more prominent, and out of these two gopis, Radharani is the most prominent.

— Taken from KṚṢṆA, The Supreme Personality of Godhead » Chapter 32 : Kṛṣṇa Returns to the Gopīs.

The Glories Of Srimati Radharani Srila Krishnadas Kaviraja Goswami mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi Sri Radha Thakurani is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Krishna.

Of these two gopis (Radharani and Candravali), Srimati Radharani is superior in all respects. She is the embodiment of mahābhāva, and She surpasses all in good qualities. Her mind, senses and body are steeped in love for Krishna. She is Krishna's own energy, and She helps Him in His pastimes. ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ

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goloka eva nivasaty akhilātma-bhūto govindam ādi-puruṣaṁ tam ahaṁ bhajāmi "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the extensions of Her bodily form and who are imbued and permeated with ever- ecstatic potency (hlādinī).

Their companions are Her confidantes, who embody - blissful spiritual rasa."

The beloved consorts of Lord Krishna are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Radhika.

Just as the fountainhead, Lord Krishna, is the cause of all incarnations, so Sri Radha is the cause of all these consorts. The goddesses of fortune are partial manifestations of Srimati Radhika, and the queens are reflections of Her image. The goddesses of fortune are Her plenary portions, and they display the forms of vaibhava- vilāsa. The queens are of the nature of Her vaibhava- prakāśa. The Vraja-devīs have diverse bodily features. They are Her expansions and are the instruments for expanding rasa. Without many consorts, there is not such exultation in rasa. Therefore, there are many manifestations of Srimati Radharani to assist in the Lord's pastimes.

Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Krishna taste all the sweetness of the rāsa dance and other pastimes. govindānandinī rādhā, govinda-mohinī govinda-sarvasva, sarva-kāntā-śiromaṇi Radha is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the beall and end- all of Govinda, and the crest jewel of all His consorts. devī kṛṣṇa-mayī proktā rādhikā para-devatā sarva-lakṣmī-mayī sarvakāntiḥ sammohinī parā The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all- attractive Personality of Godhead. She is the primeval internal potency of the Lord." ‘devī’ kahi dyotamānā, paramā sundarī kimvā, Krishna-pūjā-krīḍāra vasati nagarī

nityaà bhägavata-sevayä ‘Devī’ means resplendent and most beautiful. Or else it means the lovely abode of the worship and love sports of Lord Krishna. kṛṣṇa-mayī - kṛṣṇa yāra bhitare bāhire yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure kṛṣṇa-mayī means one whose within and without are Lord Krishna. She sees Lord Krishna wherever She casts Her glance. kṛṣṇa-mayī means that She is identical with Lord Krishna, for She embodies the mellows of love. The energy of Lord Krishna is identical with Him. Her worship (ārādhana) consists of fulfilling the desires of Lord Krishna. Therefore, the Purāṇas call Her Radhika.

“Truly the Personality of Godhead has been worshiped by Her. Therefore, Lord Govinda, being pleased, has brought Her to a lonely spot, leaving us all behind.”

Therefore, Radha is parama-devatā, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe.

Radha is the original source of all the goddesses of fortune. She fully represents the six opulences of Krishna. Therefore, She is the supreme energy of Lord Krishna. sarva-saundarya-kānti vaisaye yāṅhāte sarva-lakṣmī-gaṇera śobhā haya yāṅhā haite The word ‘sarva- kānti’ indicates that all beauty and luster rest in Her body. All the laksmis derive their beauty from Her. Kānti may also mean all the desires of Lord Krishna.

All the desires of Lord Krishna rest in Srimati Radharani. Srimati Radhika fulfills all the desires of Lord Krishna. This is the meaning of sarva-kānti. Lord Krishna enchants the world, but Sri Radha enchants even Him. Therefore, She is the supreme goddess of all.

Sri Radha is the full power, and Lord Krishna is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are non-different.

Thus Radha and Lord Krishna are one, yet They have taken two forms to enjoy the mellows of pastimes. To promulgate prema-bhakti (devotional service in love of Godhead), Krishna appeared as Sri Krishna Caitanya with the mood and complexion of Sri Radha.

— Śrī Caitanya-caritāmṛta » Ādi-līlā » Ādi 4: The Confidential Reasons for the Appearance of Śrī Caitanya Mahāprabhu » Verses 69-100.

Issue no 44, Page—7 The Sakhīs Of Vraja Srila Bhaktivinoda Thakur Vrajanatha: Babaji, who are the nitya-siddhas, and who are the sādhana-siddhas?

Raghunatha dasa Babaji: The complete embodiment of Sri Krishna’s svarūpa-śakti is Srimati Radharani. Her immediate personal expansions are the aṣṭa-sakhīs, the eight principal gopis. They further expand as the nitya-siddha gopis, who are kāya-vyūha, bodily expansions, of Srimati Radharani. They are all nitya-siddha, eternally perfect, and not in the category of jīva-śakti; they are an exclusive class of their own, being the expansions of the svarūpa-śakti of Krishna, Srimati Radharani.

The sakhīs of Vraja in general attained perfection through rāgānuga sādhana-bhakti. Later they associated with the nitya-siddha expansions of Srimati Radhika. In this way, they are examples of sādhanasiddha jīvas. By the mercy of Srimati Radhika, they were imbued with the hlādinī-śakti and thus were able to live on the same planet as Krishna (sālokya) and serve the Divine Couple with the nitya-siddha vrajagopis.

When they attain perfection, the devotees engaged in rāgānuga-bhakti sādhana in mādhurya-rasa, become sakhīs, i.e. gopi friends of Srimati Radhika.

Other sādhakas practice vaidhī-bhakti with deference to śāstric import to please Krishna in mādhurya-rasa.

Later when leaving their bodies, these practitioners of vaidhī-bhakti may serve Krishna in Dwaraka as His married queens. The practice of taking shelter of the Goddess of Vraja, Srimati Radharani, and Her vraja-gopis is beyond the scope of vaidhī-bhakti, the path of regulative devotion. Only those who nurture rāgānuga-bhakti internally and practice the vaidhībhakti disciplines externally will obtain the perfection of service to the Divine Couple in Vraja.

—From Jaiva Dharma of Srila Bhaktivinod Thakura » Chapter Twenty-one » Nitya-dharma: Sambandha, Abhidheya and Prayojana.

The Process Of Becoming One Of Radha’s Girlfriends Sri Bhaktivinoda Thakura pañca-sakhī madhye cāra, nitya-siddha rādhikāra se sakale sādhana nā koilo sakhī boli' ukta jei, sādhana-prabhābe tei vraja-rāja pure bāsa pāilo Amongst the five groups of Radharani's sakhīs, four are eternally situated in their perfect roles (nitya-siddha).

They did not have to perform any ritualistic sādhana to achieve their position. The fifth group is the gopis who have newly attained residence in Vraja by dint of their

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nitya-sakhī-kṛpā-bale, tat-sālokya-lābha-phale sevā kore śrī-rādhā-śrī-hari There were some great munis and personified śrutis who worshipped in the mood of the gopis, following in the footsteps of one of Radharani's girlfriends. Then, by the power of that nitya-sakhī's affectionate favor, they ultimately attained a residential place in that sakhī's abode, where they eternally serve the Divine Couple Sri Radha and Sri Hari. devī-gaṇa sei bhāve, sakhīra sālokya-lābhe kṛṣṇa-sevā kore sakhī ho'ye vrajera vidhāna ei, gopī binā āra keho nā pāibe vraja-juva--dvaye

sādhana. sei sakhī dvi-prakāra, sādhanete siddha āra sādhana-para boliyā gaṇana siddha boli' ākhya tāńra, gopī-deha hoilo jāńra kori' rāge jugala-bhajana These new sakhīs are of two varieties - those who are still performing sādhana in their present bodies as sadhaka manjaris and those who are already situated in their spiritual bodies beyond the rules of sādhana.

Those who attain perfection and receive the body of a gopi are called siddha, and they continuously worship the Divine Couple in spontaneous love (raga). kṛṣṇākṛṣṭa muni-jana, tathā upaniṣad-gaṇa je nā loilo gopīra svarūpa sādhana ābeśe bhaje, siddhi tabu nā upaje vraja-bhāva-prāpti aparūpa There are many great saints who are attracted by Lord Krishna, but who haven't achieved the topmost perfection of receiving the form of a gopi. The personified Upaniṣads are also in this category.

Although they are all absorbed in their regulative worship of the Lord, their eternal spiritual siddhi still hasn't fully awakened; for the mood of Vraja is very wonderful and rarely attained. je je śruti-muni-gaṇa, gopī haya su-bhajana korilo sakhīra pada dhari'

Similarly, many groups of goddesses (devīs) have also become Radha's sakhīs by this process. They are now absorbed in kṛṣṇa-sevā. This is how a sincere soul becomes one of Radharani's eternal girlfriends – accepting the mood of a sakhī, one must render eternal service for the pleasure of Krishna in the abode of another sakhī. There is only one real principle which governs entrance into Vraja, that is, one must achieve the mercy of one of Srimati Radharani’s sakhīs. It is absolutely impossible for anyone to attain ecstatic eternal service of the young couple of Vraja in any other way.

—From Śrī Śrī Gītā-mālā » Part 4 » Rupanuga-bhajana-darpana » Song 18 » Translation by Dasaratha-suta dasa » Published by Nectar Books.

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nityaà bhägavata-sevayä

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Bhāgavata Vidyālaya

A Project to open Śrīmad-Bhāgavata schools in every town and village.

With the intention of serving the mood and mission of Srila Prabhupada, a humble attempt is made to open a Bhagavata School in each area. This certified course, exclusively based on ŚrīmadBhāgavatam, is essentially for the congregational devotees. It can be conducted anywhere, in temples, farm communities, places of congregational gathering or at houses of congregational devotees.

Those leaders who are willing to open a Bhagavata school can register with us on the following link: www.nbsmag.com/vidyalaya.

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A weekly program mainly lead by the congregational leaders for their congregation members.

It would be a three-hour session which includes Kirtan, Reading, Lecture and Question / Answers In each session one chapter of Srimad Bhagavatam will be covered.

A maximum of 15 students per session is advised.

Each session will be conducted by two to three teachers.

Students Handbook and Appropriate Teachers notes will be provided.

There will be a Bhagavata Festival after completion of each level.

Students will get encouragement for writing articles and giving lectures.

This program is free of cost.

Self Study Course

Nityam Bhagavata-sevaya

An easy way of studying Çrémad-Bhägavatam

A Fortnightly E-Magazine for serving Çrémad-Bhägavatam.

Despite knowing about the glories of Śrīmad-Bhāgavatam, we still find it difficult to make it a part of our everyday life. We have come across many devotees who are in fear to even start reading Śrīmad-Bhāgavatam just thinking about its vastness.

We have a solution by which one can make ŚrīmadBhāgavatam its life and soul. For subscribing to self study course visit our page: http://www.nbsmag.com/self-study.

Nityam Bhagavata-sevaya (NBS) E-magazine was started on December, 2014 on Mokṣadā Ekādaśī exclusively for serving Śrīmad-Bhāgavatam. We are presenting various topics from Śrīmad-Bhāgavatam with the help of the commentaries of Srila Prabhupada and the previous acharyas.

For viewing previous issues visit our page: http://www. nbsmag.com/emagazines.