Суд над Бхагавад-гитой / Attempt to ban Bhagavad-gita

wrong to follow Srila Rupa Gosvami’s advice in Bhakti-rasamrita-
sindhu: “If possible, one should physically reside in Vrindavana.”
Since any devotional service performed in Vrindavana yields a
thousand times the result, one year of such service would yield
the result of the same service done elsewhere for a thousand
years. Thus if the average lifespan were taken to be eighty
years, then one year of para-upakara-based pure devotional
service done in the dhama would be equivalent to more than
twelve lifetimes of the same para-upakara devotional service
done anywhere else in the world. That is the extraordinary
power of this holiest land of Bhauma Vrindavana, as confirmed
by the statements of the Gaudiya Acaryas, in particular our Srila
Prabhupada. Practicing while physically residing in Vrindavana
all varieties of favorable internal and external devotional service
for the benefit of others is the best way to practically capture
the essence of a vraja-vasi’s selfless service attitude. It is the
best way to expedite one’s progress in the affair of realizing the
radiant para-upakara nature of one’s own sthaii-bhava as an
eternal resident of Vraja. It is the best way to expedite one’s
progress in the business of accumulating the heaps and piles of
krita-punya-punjah mercy-credits in one’s transcendental bank
account, actually required for directly joining Krishna’s bhauma-
lilas in the siddha-deha. It is the best way to expedite one’s
progress in the matter of gaining the internal qualification
required to actually preach from the platform of ultimate
perfection. If for any reason one cannot take full advantage of
this greatest spiritual facility manifest on Earth by the mercy of
Lord Krishna and His purest internal devotees, then taking
shelter of the Holy Name while endeavoring to assist Lord
Caitanya’s Sankirtana Movement wherever one may be, one
must endeavor to cultivate feelings of separation from
Vrindavana, based on intensified desires to attain eternal
residence in Vrindavana. Kripa kori’ koro tare vrindavana-vasi.
Then one may also gradually augment the purest para-upakara
nature of an unalloyed vraja-vasi by guru and Gauranga’s divine
grace.

Some fools foolishly foolosophize that performance of the
yuga-dharma has very little if anything to do with the internal


culture of raganuga-bhajana. They hastily relegate nama-
sankirtana to the realm of externals – sankirtana being, of
course, the business of the masses and mere ordinary
bahiranga-bhaktas (external devotees). Their tendency to do
like this, however, simply demonstrates their utter
incompetence to reasonably grasp the inner significance of the
eternally comprehensive, broad-spectrum sankirtana principle
that undoubtedly fosters both external and internal devotional
evolvement. They really ought to be embarrassed and ashamed
of themselves. Hari-nama-sankirtana, as well as its extension in
the form of transcendental book distribution (brihat-bhagavata-
kirtana), when sincerely and purely done for the Lord’s
exclusive pleasure, in fact naturally and very easily elicits within
the heart of a deeply introspective devotee a profound, indelible
impression of the soul’s latent constitutional stri disposition. One
thereby becomes acquainted with the soul’s true position as
part of the cooperative aspect of Shrimati Radharani…’s
complete-whole loving game plan. Stri, the feminine influence,
refers to the principle of expansion. When the stri principle is
pervertedly reflected in the illusory material dimension, where
both so-called males and so-called females are deranged, misled,
and corrupted by a false male egoism (purusa-abhimana)
aberrant to the original temper of the soul, it manifests as the
expansion of a mayic “man’s” loathsome all-entangling empire of
mundane egocentric “enjoyments.” The pure spiritual aspect of
this stri principle, however, exists diversely in all pure
constitutional rasas (dasya, sakhya, vatsalya and madhurya)
proportionate to the degree to which masculine consciousness
is discarded in deference to the intensified unalloyed selfless
service temperament that extends to the standard of parakiya-
bhava where the stri dynamic expresses its maximum
deliciousness. Serving to blissfully expand the empire of the
Lord’s satisfaction, Krishna’s transcendental stri enjoyables
purposefully entangle Him in the loving network of amorous
interpersonal reciprocity on the spiritual platform. Radha, Lord
Krishna’s adya-shakti, is known as mula-prakriti, the original root
of all expanded varieties of prakriti, which is intrinsically female,
or ontologically the enjoyed aspect of the Absolute. The


infinitesimal jiva (para prakriti), characteristically possessed of
the spiritual stri quality expanded to a minute degree, is
designed to in some small way facilitate or help to expand the
happiness of the supreme enjoyer, Shri Krishna. This
transcendental stri function of the pure soul is most thoroughly
fulfilled when the subordinate “she” cooperates to fulfill the
purposes of the stri empress, Shri Radha, by directly or
indirectly serving to increase the Lord’s variety of enjoyables.
Purely conducted sankirtana of Radha-Krishna’s all attractive
names, forms, qualities, and pastimes enables the practicing
devotee to tangibly experience what it is to function in that
way, because, through its performance, the devotee, aside from
personally pleasing the Lord, naturally serves to expand
Krishna’s pleasure empire by inducing a myriad of souls to
come forward to serve Him for His satisfaction. Thus, by
performing sankirtana-yajna, one becomes scientifically
acquainted with the true essence of one’s intrinsic stri nature,
which undoubtedly finds its peak expression in all perfection as
a follower of the transcendentally flirtatious damsels of Vraja. As
such, it should be clearly affirmed that shuddha-nama-sankirtana
and the perfection of Krishna consciousness, augmenting vraja-
prema-bhakti-rasa, go together very well.

The performance of yuga-dharma hari-nama-sankirtana,
when inspired by a conscious greed for vraja-prema, powerfully
augments one’s merit in the matter of attaining the
transcendental loving service of Radha-Krishna’s nitya-lilas.
Such sankirtana, done in pursuit of the madhurya-bhavas of the
Vrajavasis according to one’s personal taste (sva-ruci) would
thus be accepted as nija-abhista-bhava-sambandhi (connected
with one’s desired sthayi-bhava or constant ecstatic loving mood
as a vraja-gopa or gopi). It is not merely because the physical
bodily senses of the sadhaka-deha are externally engaged in
activities of devotional service that one’s actions must be
characteristically categorized as vaidhi bhakti. It is the
motivation factor, the internal absorption behind the actions,
that establishes the status of one’s activities more than
anything. When lobha, or greed for the ultimate attainment of
the moods of Vraja, prompts their performances, both


sankirtana of the Holy Name and transcendental book
distribution, done purely as yajna for the satisfaction of Lord
Caitanya, no longer function as vaidhika duties. Rather, they
ascend to the path of spontaneous loving service and become
celebrated as potent constituents of raga-bhajana, bridging the
apparent gap between external and internal affairs. At this
juncture, it would not be superfluous to firmly reiterate that,
strictly speaking, the sole objective of the bhagavata-marga is to
augment raganuga-bhava.

With all due respect for the topics under discussion, one
should mark with utmost interest that the internally perfected
realization of one’s eternal spiritual identity (vraja-svarupa),
whether achieved by the practice of antaranga-bhakti-bhajana
or by kripa or by both, would immensely enhance one’s
preaching proficiency and efficacy. Therefore, it would not look
at all well for a resolute pure devotional aspirant to childishly
neglect to recognize the intersupportive nature of sankirtana
and antaranga-vraja-bhakti-bhajana. In this age, sankirtana-yajna
is the vital force of inspired antaranga-bhajana, and conversely,
beatified antaranga-vraja-bhakti-bhajana is the essential dynamic
behind superlatively empowered sankirtana.

My dear most loveworthy and merciful Radha-
Shyamasundara! May the broad-minded, forward-thinking souls
evermore respect these deliberations, which are replete with
profound concerns for advancing a more progressive culture of
antaranga-bhakti in the lives of Your seriously dedicated
sankirtana devotees. Please let those essence-seeking, deeply
introspective, softhearted individuals who patiently and
sincerely read or hear these verbose utterances very soon
attain the highest transcendental happiness (paramananda) in
the spontaneous loving service of Your lotus feet according to
their innermost heart’s aspirations.




Third Heartfelt Effusion





My dear Shri Shri Radha-Shyamasundara! Crying at the
lotus feet of Shri Guru, one very fallen and destitute soul humbly
offers to You the following unrestrained stream of prayerful
outpourings for Your kind and considerate audience.

He Radhe Shyama! When, by a stream of unprecedented
tenderheartedness, will the cowherd girls of Vrindavana bestow
upon this wretched person the most blessed birth within the
cowherd community of Varsana? When, by the mercy of my
beloved guru, will I appear as a resplendently delightful young
damsel of Vraja? I will never mature beyond the end of my
twelfth year and will remain ever intoxicated with luscious
freshly blooming vama-madhya love-fascinations. My bewitching
spiritually perfect bodily features and transcendental
voluptuousness will lay to shameful waste all the most
beauteous and supposedly charming froglike women of the
lower, middle, and upper planetary systems of this cosmic
creation! By Your beneficent, divine benediction, the laksmis of
Vaikuntha, the queens of Dvaraka, the enlightened ladies of
Mathura, and even the sakhis of Vraja Dhama will highly esteem
the irresistible prepossessing pulchritude of my person! My
transcendental slender-waisted, nicely hipped figure, the color
of creamy golden honey tinged with a rosy hue; my sweet face
with deeply charming, dark, kajjala-lined doe eyes; my blissfully
arched cupid’s bow eyebrows, flawlessly flanking the elegant
tilaka on my forehead and circumscribed with captivating
kasturi gopi-dots; my elegantly raised nose adorned with a
chained, honey-pearl nose ring; my luxuriantly soft and smooth
rosy cheeks and rapturously sportive, glistening honey-
moonbeam playfully smiling cherry lips; my jasmine-entwined,
long braided locks of glossy, dark bluish-black softly curling
hair, bedecked with clusters of campaka flowers and falling
nearly to my feet; my deep crimson, splendidly embroidered,


silk-satin choli, bountifully brimming with newly blooming
adolescent grace; my iridescent indigo skirt and scarlet
diaphanous veil, embellished with ornately embroidered
alternating Radha-golden and Shyama-bluish lotuses, which I
received from the lotus-bud hands of my tenderhearted
mistress, Shrimati Ananga Manjari; and the matchless supra-
celestial, sparkling sapphire-studded, golden earrings, mangtika,
necklaces, armlets, chiming bracelets, finger rings, waist-bells,
delicately jingling nupura ankle-bells, and toe rings, adorning my
graceful limbs; my everything: my heart, my mind, my words
and deeds, and my entire existence – all this will be ever
absorbed in the mercy-mellows of our eternal reciprocal loving
intimacy. Indeed, by the interceding, pity-laden appeal of my
beloved guru, Your very acceptance of my heartfelt
supranatural amorous aspirations and Your mercy glances of
profuse grace upon my humble existence will render the entire
cosmos along with the powerful controllers of the fourteen
worlds utterly subservient to me!

To augment the nuances of paramour love, unlimitedly
gracious Purnamasi-devi will arrange for my marriage to an
overconfident, dunderheaded cowherd boy from the village of
Yavata. Though outwardly feigning fidelity toward him, I will not
be the least interested in keeping his company and will never
ever allow him to defile me or, for that matter, so much as even
touch a hair on my delicate body, which I will have dedicated
exclusively for the prema-sevas of Your pleasure pastimes.
While speaking deceptively charming candy-coated blather, I
will cheat him and my in-laws at every opportunity, to escape
the dungeon of household duties and flee into the forest to
faithfully serve Your nectarous nikunja-lilas.

Having been magnetically drawn by the captivating song
of the flute, I, deeply immersed in parakiya-bhava, will eternally
reside by the beautiful banks of Radha-kunda within the
skillfully secluded, idyllic, mind-alluring, bliss-pervaded
Vamshivadadanandada Kunja near the northern ghata in the
enchanting grove of Shrimati Lalita Devi. My ornately filigreed
golden entrance-gate arbor, lusciously entwined with vine-
clusters of intoxicatingly fragrant malati, juhi, and madhavi


flowers, frequently attended by swarms of intoxicated buzzing
bumblebees and butterflies; my splendidly inviting, personally
landscaped love-bower, bordered by luxuriant, consecutively
coupled, multicolored, sparkling gemstone-like kalpa-vriksa
trees and spiraling kalpa-valli creepers, concertedly bearing six-
seasonal sweet and fragrant fruits and flowers of all description;
my enchanting winding garden walkways, glowingly paved with
intricately picturesque emerald, ruby, lapis lazuli, crystal,
honey-golden onyx marble, and moonstone mosaics of elaborate
paisley and supra-celestial leaf, fruit, and flower designs, flanked
by thick moss, ferns, and varieties of lush, sweet-scented flower
bearing verdure; the adjoining intermittently situated, divinely
engraved, tastefully gem-bedecked, comfortably cushioned
golden bliss-benches beneath the beautifully bending bows of
over-laden kadamba, campaka, bakula, ashoka, parijata, radha-
chori, Krishna-chori, and lovely land lotus trees, graced with
adjacent meticulously sculptured elegant crystal swans,
magnificent emerald and sapphire peacocks, and unblemished
translucent marble supra-delightful, rapturously poised,
flirtatiously dancing love-maidens; my privately placed,
splendidly domed, black-and-gold onyx garden gazebos,
beautified with many flower-creeper-embraced, delightfully
festooned, exquisitely carved ivory-inlaid pillars and arches and
replete with varieties of irresistibly engaging pleasure
accoutrements such as large and small, multi-colored, super-soft
silken pillows, firm, satin-covered love-bolsters, elegantly
carved golden pitchers and goblets for supplying refreshing,
cool water and ambrosial nectar drinks, as well as jeweled pan
boxes and moonstone-studded golden spittoons, plus camara
whisks and large hand-held peacock fans for creating cooling
and festive breezes; my indescribably sweet and attractive,
immaculately sculpted cintamani crystalline kunja love-cottage,
intimately nestled amidst maze-like, consummately love-
inspiring forest-flower-laden courtyards, intriguingly arranged
rock gardens, exotic flower gardens, blissful tulasi groves, and
charming, sweet-scented vineyards continually filled with the
symphonic twittering, warbling, cooing, passionate crying, and
sweet-talking of many varieties of parrots, mynahs, peacocks,


swans, cranes, gulls, doves, pigeons, sparrows, and finches
always ecstatically responding to my love-lorn constant singing
of Your Holy Names – He Radhe Shyama, the splendor of my
personal abode cannot be suitably described by a mere string of
words. When, in the course of Your never-ending love
escapades, will You, by Your unlimited kindness, periodically
come to see my exquisitely enchanting private vilasa-kunja as
one of Your favorite secret pastime paradises?

He Radhe Shyama! When, mercifully coming to grace my
delightful love-bower, along with Your dearmost beloved
Shrimati Ananga Manjari, who is the goddess of my very life, will
the two of You simultaneously, from both sides, embrace me
and kiss my cheeks, knowing me and my everything to be Your
very own?

He Radhe Shyama! When will I be invited into the services
of Your eternal eightfold daily pastimes within the all-blissful
love-groves of Shri Vrindavana? I will ever-attentively in every
way selflessly serve to augment Your absolute delight.
Sometimes I will sweep Your pastime-cottage with my long curly
locks of hair. Sometimes I will massage Your exquisitely
beautiful limbs with fragrant oils, bathe You, dress You in
splendid garments, and decorate You with incomparably
charming flower ornaments made by me and my friends, just to
see them become mercilessly mutilated by Your reckless
ravaging love play. Sometimes I will gently wave a fan of
peacock feathers to remove the drops of perspiration produced
from the heat of Your heart’s passion for each other. Sometimes
I will blissfully offer You varieties of intoxicating honey wine to
initiate the jubilation of a million cupids. You will reciprocate by
forcibly inducing me to drink as well, after which I will not be
able to clearly articulate what Cupid did or did not do to me to
enhance the munificent expansion of Your pleasure pastimes.
And sometimes, when You are in the mood, You will ask me,
Your unworthy maidservant, to sweetly sing from the core of
my heart, while playing the svara-mandalika-vina in ragas
appropriate to Your delightful bhavas, which naturally
accommodate my own desired mood of ever-loving service.


O He Radhe! When, in Your assembly of sakhis, will I get
the chance to see, with my own blooming eyes, incomparably
lovely Lalita Sundari forcing her way between me and Lord
Shyama while endlessly rebuking Him with the most
outrageous, audaciously sarcastic criticisms to prevent Him
from capriciously ripping at my upper garments? When will I,
my glistening honey-sweet lips slightly smiling, relish, with a
love-laden sidelong glance the nectar of His ambrosial,
crestfallen face at that time?

And when, in Your smiling presence, by Your
incomprehensible kindness, will I ever whisper into His ear, “I
love You too!” as Your enchanted, whimsical Shyama, knowing
me to be Yours, passionately embraces me to His heart?

When will I become so blessed as to be in Your company
when Your lover prankishly accosts You along a narrow
footpath, demanding amorous favors as an excise for Your
invaluable loads of carefully concealed bodily beauty?

When, as clouds rumble in the sky, will I, hiding my blissful
smile behind the corner of my veil, apprehensively witness the
witty way the unreliable Shyama boatman entreats You to step
into His old dilapidated boat on the banks of Manasa-ganga at
the foot of Govardhana Hill?

What uncommon price will the uncommon lecherous
gardener demand of me as payment for even the least of His
uncommon tree-grown pearls? O Radhike! Will that day soon
come when I will delightfully embrace the moods of the sakhis,
who, with clever insistence, forcibly assert Your rulership over
the forest of Vrinda as Your messengers remonstratively
demand, at Your behest, a tax on all the produce from Shyama’s
newly harvested astonishing garden-crop of pearls?

He Gandharvike! When will I personally witness Shyama’s
indescribably sweet masquerade as Your new sakhi, His
disguise as a young female snake charmer, His bold intrigue as a
distressed demigoddess, His impersonation of Your foolish
husband, His emergence as a wild, ferocious beast along the
forest path, and His many other guises all donned when
circumstantially needed to access Your loving embrace?


When will a certain inconsolable maidservant become
happy upon seeing You accept the dress and appearance of
Subala Sakha to escape Mother Jatila’s vigilance? My heart will
ever revel in the ecstasy of these pastimes.

He Vrajadhipe Shri Radhike! The ambrosial pastimes of
Your two delicate lotus feet are an ever-enchanting limitless
mercy ocean of sweetness! In this world, the perfected
antaranga-bhaktas standing at its shore are sprinkled with a few
mist-drops of the nectar spray from the crashing waves of that
ocean. I, fortunately encountering the seaside-breezes coming
through the merciful lotus mouths of my beloved guru and all
the eminent Acaryas in disciplic succession, have now become
maddened by the mere scent of that ocean’s proximity. Not
caring for the opinion of others and firmly disallowing anyone or
anything to come between me and my ultimate attainment, I,
though blinded by tears of intense simultaneous hope and
desperation, nevertheless hasten to get a glimpse of that ocean
of premamrita.

He Praneshvari Radhe! When oh when will I, with a purest
heart, be privileged to selflessly and most intimately serve Your
wonderfully enchanting rasa dance festival in the company of
Your beautiful sakhis and most enchanting kinkaris? Sometimes
I will play on the vina, sometimes I will flutter on the flute, and
sometimes I will delightfully sing on the fifth note while blissfully
reciprocating Your beaming smiles. Sometimes I will clap my
hands or chime the karatalas in time with the various rhythmic
drums that serve to set the pace. Sometimes, when Your
unlimitedly charming younger sister will, on Your indication,
prankishly pull frantically protesting me by the hands into the
circle of twirling gopis to dance by her side, You will make Your
ever devoted Shyama dance with each of us in turn! When He
catches hold of my hands, spins me around, and embraces me
by the neck, maddening me with the intoxicating aroma of His
avid cupidity for the nectar lips of Your loyal, unalloyed
maidservants, at once my tongue will desire to become
hundreds of tongues with which to taste the honeydew
sweetness of His kisses! My jubilant nose will desire to become
thousands of noses with which to relish the ambrosial fragrance


of His arms! My eyes will want to become millions of minnows to
swim in the nectar ocean of His unfathomable handsomeness!
My ears will wish to become billions of goblets with which to
quaff the elixir of His fearlessly forward, flirtatious flattery! My
two virtuous, budding raised breasts will shamelessly yearn to
become a host of freshly blossomed saffron-pollen-besprinkled,
honey-laden golden lotus flowers to enrapture His intoxicated-
bumblebee-like heroically roaming eyes! My hands will want to
expand by the trillions to check His persistent whimsical
pinching! My horripilating thighs will urgently require
quadrillions of empathetic reinforcements to sustain my all-but-
swooning everything! And my mesmerized mind, intelligence,
happy heart, and soul will ever remember, honor, and favorably
serve, for Your exclusive satisfaction, the shoreless mercy-
ocean of the peerless pastimes of Your tender lotus feet!

Dearest Shrimati Radharani! When, at the end of Your
nocturnal love festival, as I serve to satisfy You with
extraordinarily delicious, aromatic pan, will You and Your
sweet-hearted Shyama whisper about me into each other’s ears,
knowing the treasures of Your lotus feet to be the most
cherished hope of my heart?

He Radhe! When, having awakened from this dreamlike
conditional material existence, the miserable affectation of male
egoism long forgotten, will I find myself automatically rising to
smilingly muse upon Your Shyamasundara’s distinctive love
marks on my person, still bleary-eyed and languid with fatigue
from the previous night’s rasa festival? Bewildered by a mixture
of lingering loving sentiments, feelings of eternal gratitude, and a
stirring awareness of the urgency of my impending morning
services, I will happily enter Your kunja wind-palace with a few
of my friends to behold the boundless beauty of Your tightly
embracing dark and fair sleepy forms.

When will You, hearing our softly arriving tinkling anklets
amid the sweet early morning warbling, cooing, and twittering of
Vrinda’s waking chorus of many kinds of love-filled birds, my
arrival gradually dawning upon Your still drowsy, half-open
eyes, sweetly request of me just a few minutes more,
anticipating the imminent distress of Your lover’s pangs of


separation? Then and there I will worship you with an aratrika of
ten million glowing smiles!

As the starry firmament slowly fades into the emergence
of a new day, I, stealthily returning unnoticed to my in-laws’
home, will burn with an overwhelming desire to constantly
serve You in a myriad of ways throughout the day and night.