This sampradāya is called the lampaṭa–sampradāya. What are the rules, regulations, and etiquette of this sampradāya? The head of our sampradāya is rasajña–cūḍāmaṇi and lampaṭa–cūḍāmaṇi. Kṛṣṇa Himself breaks the etiquette and rules and regulations of śāstra.
Śrīmad-Bhāgavatam (11.11.32) declares:
ājñāyaivaṁ guṇān doṣān
mayādiṣṭān api svakān
dharmān santyajya yaḥ sarvān
māṁ bhajeta sa tu sattamaḥ
Those who render service unto Me, having abandoned all types of dharma, and having understood the inherent positive and negative aspects of the prescribed duties instructed by Me in the Vedas, are counted among the best of sādhus.
Kṛṣṇa said, “I gave many orders in śāstra, and many rules and regulations to follow: this is good, this is bad, this is right, this is wrong, follow this and you will progress, neglect this and you will lose everything. However, if one transgresses and breaks all rules, neglecting everything, and comes running to Me, following My footsteps, worshiping Me, and making a relationship with Me in a way more dear and close than that of their own family members and own self, then how can I reject such a person? This is anurāga. With deep love they come running to make a relationship with Me. Without Me, they don’t know anything.
In the śāstra, it tells us to wake in the early morning and to bathe, dress, put on tilaka and do ācamana, and then serve Kṛṣṇa and remember His mantra. But then a long time is spent, and the anurāgis don’t like this. What does Kṛṣna like? Kṛṣṇa is in Mathurā, at the home of a caturvedi. One old widow lady is present. She had a son, who was very young, three and a half. His name was Sadana.
In the early morning he would cry to his mother, “I am very hungry.” Babies’ become very hungry. He cried for something to eat in the early morning, and his mother would cook something. She did not bathe or change into clean clothes, wash the cooking pots, or clean the kitchen. She put a pot on top of a few bricks and began a fire. This would occur daily. She would put water in a pot and cook porridge or khicari. How did she stir the pot? She stirred the pot with a tree branch, which she used as a spoon as well as a toothbrush. As she cooked, she brushed her teeth with one side of the branch, and with the other, she stirred the pot on the fire. When the khicari was cooked, she put it on a plate to cool and said to her boy, Sadana, “Now take your breakfast, I am going to bathe in the Yamunā.”
When she went to bathe, Sadana called Madana from the altar room, “Come, You are hungry. I am hungry. Let’s eat!” Then, without a sitting mat, an offering of flowers, puṣpāñjali, or Vedic mantras, Madana came and sat down to eat with Sadana from the same plate. The khicari was very hot, so they blew on it to cool it down. Sadana took a handful of khicari and said to Madana, “It’s so hot, how shall we eat it?” Then Sadana blew on the khicari in his hand till it was cooled and gave his hand in the mouth of Madana. Then Madana took some in His hand and blew on it, then gave it to Sadana. In this way, they ate together happily and then ran off to play without cleaning their hands, leaving the plate lying on the ground.
Sanātana Gosvāmī went on daily parikramā from Vṛndāvana to Mathurā, to Govardhana, and then back to Vṛndāvana. He took darśana of the bhaktas and accepted mādhukarī from the Vrajavāsīs in search of the anurāgī devotees. One day, as he passed through Mathurā, he saw these two boys eating. One ate a little faster than the other, and then they fought over who had gotten a bigger share. Afterwards, they did not wash their hands or mouth, and the remnant plate was left behind. They wore small clothes and began playing guli–daṇḍā. One took a big stick and struck a smaller stick on the ground, making it fly up into the air, and then they chased after it together trying to hit it.
Sanātana Gosvāmī said, “Prabhu, I am very lucky to see You in this attractive form! How are you? With no rules, no Vedic mantra, no ācamana, no bath—this Vrajavāsī cooked for You, and You greedily ate everything up. She was even brushing her teeth with the same stick with which she stirred the pot, and she did not even wash the plate before she gave the offering to You!”
Sanātana Gosvāmī watched this pastime and wept. He began to come every day to see the pastimes of Madana Mohana. One day he called the mother over, and said, “I know your son is very hungry, but you should first bathe and clean the area up before cooking.”
She said, “Yes, Bābā, I will try to follow your request.”The next day she went to bathe in the Yamunā and washed her cloth, then cleaned all the pots and room, but was late to cook—Madana and Sadana were very hungry and were crying. They came to the Bābā, “What did you tell my mother? She is not cooking for us. We are hungry and can’t tolerate it. You are an old man. Your digestive fire has stopped working, therefore you aren’t hungry. But what stupid advice did you give our mother? Now our stomachs are burning, and we are suffering so much!”
Each boy caught one side of the Bābā and began pulling on his cloth.
Sanātana Gosvāmī had written many rules and regulations in Hari-bhakti-vilāsa—this month these flowers, this month this bhoga, this month this seat, and so forth—he wrote so many rules and regulations. But that Sanātana Gosvāmī was very restless now, and was crying before those baby boys. Before, he had no fire of digestion, but now he was also hungry like Lord Hari. Why? Tasmin tusṭe jagat tuṣṭe. If the Lord is satisfied, the universe is satisfied. If you feed God, and He is satisfied, then the entire world is satisfied. If God is hungry, everyone is hungry. Sanātana Gosvāmī thought what to do. When the mother returned, he said, “These boys are very restless and hungry. How many sons do you have?”
“And this other boy?”
“Yes, where did He come from?”
“He is the neighbor’s boy.”
She did not know that the Madana-mohana she worshipped came and ate with her boy. Other pujārīs came and rang bells, offered candana, and gave a small plate with food to offer. This was their rule. They gave four or five chapatis and a small bowl of subji, and one small cup of milk—it was limited. Then how would His hunger be satisfied? He wanted to eat a lot. But pujārīs feed Him, using a measurement and scale, “This much is for God, the rest for us.”
Kṛṣṇa said, “This is not possible for Me. These are rules and regulations of śāstra.” Kṛṣṇa continued, “I am not a prisoner, that you give Me four chapattis and I eat like a cow in a pen. I don’t like this. I eat with My sakhā, friend. I eat in front of everyone, with everyone. I will eat from any plate or hand.”
Like the pastime of Dahi-ciḍā-mahotsava in Pānihāṭi—during the feast, Nityānanda Prabhu went to all the thousands of devotees and took handfuls from everyone’s plate, giving it to Mahāprabhu. Mahāprabhu ate from everyone’s pot. Who saw this? Raghunātha dāsa Gosvāmī, Rāghava Paṇḍita, Śivānanda Sena, and other advanced Vaiṣṇavas. They saw Nityānanda Prabhu taking a handful and giving it somewhere, and Mahāprabhu was accepting everything.
The bhaktas are not controlled by any rules and regulations. Their anurāga is very strong. They have too much anurāga and burn from its heat. This is not a small thing. God drinks and eats this love. Now Sanātana Gosvāmī was feeling bad and said, “Mother, continue cooking as you did before. Never stop cooking and offering like this.”
The next day Sanātana Gosvāmī came and the boys were not crying. Their mother had given a plate. They were sitting down eating and said, “Bābā, thank you. Now don’t come here anymore. Seeing our eating habits, you become disturbed. Therefore don’t come here anymore.” I offer something to God, but am also greedy for this. If the manager gives four rasagullas, and three come back from the offering, he will ask the pūjārī, “What happened to the rasagullā?” If the pūjārī doesn’t give any answer, then the manager will bind and beat him with a whip, saying, “Where did the rasagullā go?”
It is not the rule of anurāga to offer to yourself and not God—this is not bhajana and bhakti.
Raghunandana was the son of Mukunda Datta. Mukunda Datta worshipped a Deity of Gopīnātha. Raghunandana said, “Prabhu, you eat lots of laddus in Vraja-maṇḍala. My mother only gives you a little. I want her to cook a lot, and I will bring everything to you.”
Gopīnātha replied, “Yes, I will carry it here and lock the door, and we will both eat.”
“No, first you eat, and then I will eat; otherwise, my mother will beat me.”
“No, don’t worry. We will eat together. When your mother asks what happened, tell her Gopīnātha ate everything.”
In this way, both Raghunandana and Gopīnātha played together. Raghunandana had pure love for Gopīnātha, and therefore Gopīnātha engaged in loving pastimes with him.
There are millions of followers of rules and regulations. The followers of pure love, anurāga, are very rare in this world. It is very rare to find them.
There are therefore two sampradāyas—one is the lampaṭa–sampradāya, meaning, the anurāga–sampradāya, and the other sampradāya is called vaidhī-mārga, maryādā–mārga–sampradāya. They follow all rules and regulations and etiquette. If there is some discrepancy in following the rules and regulations, like if the bhoga is meant to be offered at six o’clock, and is not, then a fight will ensue. Vaidhi-mārga means to follow the rules and regulations strictly. Sometimes people without a sufficient fund of knowledge establish some etiquette, or rule and regulation, and demand that it be followed by everyone.
But Kṛṣṇa is hungry in the early morning. If Kṛṣṇa wakes and asks for breastmilk, will Yaśodā Mātā say, “No, you have to wait till six a.m. Before that, I cannot offer You any of my milk.” In the evening, when Kṛṣṇa comes back from cow-grazing, will Yaśodā Mātā say, “Now I will only give You a little drink.” If He is hungry and asks for a laḍḍu, will she deny Him, saying, “No, I will not give a laḍḍu now; otherwise You won’t be able to eat at night.”
This is not the way of the Vrajavāsīs. Try to understand the rules and regulations of anurāga, and the love of the Vrajavāsīs. If their tendency doesn’t come, then people will be arrested with māyā and their attachments.
lagnaṁ muhur manasi lampaṭa-sampradāya-
“O Kṛṣṇa, what is Your nature? The whole lampaṭa–sampradāya addresses you as lampaṭa–cūḍāmaṇi. You are rasajña, the knower of all rasa, and manohara, sublimely enchanting. Your smile and your beauty spread everywhere like sunrays and enliven all hearts. O Kṛṣṇa, how do you steal everyone’s heart and then run away? O Kṛṣṇa, those who are nirasajña, ignorant of rasa, or dry, like wood from a dead tree, which has no rasa, can’t understand Your pastimes.” Anyone who has a dry heart cannot understand Kṛṣṇa. Your dress, Your eating, Your playing—they have no idea, they can’t understand in millions of lives. To learn this, Gurudeva opens a center in sevā–kuñja. Guru-pāda-padma follows the rules and regulations of sevā–kuñja. Raseśvarī, the ācāryas, tutors, and group leaders are there. One must learn from them.
In the līlā of Caitanya Mahāprabhu, many young girls went to the bank of the Gaṅgā to bathe. They took flower garlands and sweets, āsana, and other paraphernalia. They took a ghee lamp, incense, and so forth. Caitanya Mahāprabhu was not an adolescent youth, but only four or five years of age. He also went in the early morning to bathe in the Gaṅgā, and saw that bananas, fruits, sandesh, yogurt and many things were there. Mahāprabhu went but did not bathe. First He went and sat on the girls mats, then opened the bananas and ate them, giving sweets to His friends.
The girls said, “This is for Viṣṇu.”
“I am Viṣṇu. Worship me.”
“How are You Viṣṇu? You are the naughty son of a brāhmaṇa. You are cruel and are destroying all proper etiquette. You made a big offense.”
“I made offense? No, you are the offender. You came to purify yourselves at the Gaṅgā from your offenses, but I am always clean; therefore, I am sitting here to eat.”
“We will complain to your father.”
“What is the complaint? I am Viṣṇu, and I am eating what is My due. If you don’t give to Me, and worship Me, do you know what will happen? You will be married to an old man, and you will have seven or eight co-wives. Every day you will have to fight with them all. You will be dry, and quickly become old. You came here to worship Viṣṇu. I am that Viṣṇu, and am taking everything.”
Did Mahāprabhu break rules and regulations? This is the nature of the lampaṭa–sampradāya. But if anyone else follows this, then he becomes a sahajiyā. This is not to be followed. What do we follow? How can anurāga come in all our hearts? We must wait, pray, and think, “Who has this anurāga?” Then we should give our hearts to them, and they will fill them with their anurāga. If, subsequently, Bāla Mukunda plays in our hearts, then we will be strong and won’t show any other our love.
Mādhavendra Purī had so much love for Lord Kṛṣṇa, but no one had knowledge of this. Mahāprabhu, Advaita Ācārya, and Nityānanda Prabhu knew, but not everyone. That Mādhavendra Purī came to the bank of Girirāja Govardhana, and Gopāla brought milk for him. Not just this, Gopāla said to him:
bahu-dina tomāra patha kari nirīkṣaṇa
kabe āsi mādhava āmā karibe sevana
“I have been watching the road for many days, waiting for you. I have been wondering, ‘When will Madhavendra Puri come here to serve Me?’ ”
Kṛṣṇa was waiting, “When will Mādhavendra Purī come and worship Me? I am waiting for him.” Why is He not waiting for other priests and brāhmaṇas to worship Him? “Those ācāryas have no anurāga. They only try to tie and bind Me with their rules and regulations.”
In the winter season they offer cold water to Sankara, saying, “O Śiva, accept this water and offer me a boon.” Then they ring bells from early morning and only give water, water, water.
Kṛṣṇa says, “I don’t like this etiquette. In the early morning, they offer cold water and then paste cold sandal and smear it on My body. They don’t worry that I may get a runny nose! I like wearing a warm sweater, muffler, cotton cap, and quilt, but I don’t like this cold water. In the early morning, they take off all My clothes and pour cold water on Me again and again. Then they say, ‘O Kṛṣṇa, be pleased and give me a boon,’ and pray:
tvam eva mātā ca pitā tvam eva
tvam eva bandhuś ca sakhā tvam eva
tvam eva vidyā draviṇaṁ tvam eva
tvam eva sarvaṁ mama deva-deva
“You are my mother and my father. You are my relative and friend. You are my wisdom. You are my wealth. O Lord of Lord, You are my all in all.”
Giving cold water, they pray like this and call it pūjā, worship for Kṛṣṇa’s pleasure. Yaśodā Mātā doesn’t act like this. The gopīs don’t act like this. They have anurāga. In the deepest parts of the winter, they don’t take off all of Kṛṣṇa’s cloth to bathe Him.
In Jagannātha Purī, Jagannātha has seven layers of cloth, very fine cotton and silk, and other materials and fiber. His sevakas don’t take off all Jagannātha’s cloth. They cover Him from hemanta, the beginning of winter, to vasanta–pañcamī, the beginning of spring. They only leave open some space on Jagannātha’s face so that He can eat and accept offerings. Then they wash and dry His hands, and keep Him covered and warm. In the spring season, Kṛṣṇa is in Vṛndāvana. He is happily dancing and playing while grazing the cows. The tattvajña-rasajña devotees realize this in their hearts and do everything for Kṛṣṇa’s pleasure.
Bhaktivinoda Ṭhākura and our Guru-varga worship with this anurāga. In the early morning, after maṅgala-āratī, they offer bhoga. Afterwards, they dress Kṛṣṇa to go to the forest and offer Him breakfast. They make an offering again at lunchtime, and again when Kṛṣṇa returns from cow-grazing. At night, before He goes to rest, He also receives an offering. Also, Bhaktivinoda Ṭhākura cooks at midnight for Rādhā and Kṛṣṇa’s meeting. Śrīla Gaura-kiśora dāsa Bābājī Mahārāja witnessed this and came for the feast cooked by Bhaktivinoda Ṭhākura at midnight in Godruma.
How can this anurāga come in the heart? One should offer Kṛṣṇa pure preparations that are not remnants. How should one offer? You hide and think, “I will go alone and offer all these things to Kṛṣṇa. Then He will take properly, to His full satisfaction.”
When Advaita Ācārya was in Jagannātha Purī, He thought daily how He would invite Mahāprabhu to come and take prasādam alone. But why didn’t He immediately invite Mahāprabhu? He thought, “I will invite Mahāprabhu, and He’ll come with a hundred sannyāsīs. Then He’ll be shy and eat only a little, like a sparrow, because otherwise the others would insult Him, ‘You are a sannyāsī and eat so much!’ ”
Therefore Advaita Prabhu was perplexed what to do. One day He went alone to Mahāprabhu and prayed to the Lord, “Please come to my house today and don’t bring Govinda Prabhu or anyone else—just come alone.” If the sevaka is nearby, and Prabhu or Gurudeva eats, then the sevaka controls his master, saying, “Don’t eat this. This is not good for you. Don’t take lemon, or tomatoes, or yogurt, or puris—this is not good for you. Only take a little piece of dry capātī with a little water.” Everything is controlled. This is the rule of sevakas; otherwise, how is he sevaka?
Therefore, Advaita Ācārya Prabhu said to Mahāprabhu, “Please come alone.” Mahāprabhu agreed to come.
From early morning Advaita Ācārya cooked many preparations. He also brought many milk preparations, fruits, and sweets from Jagannātha’s gopāla-bhoga. Advaita Ācārya collected all the bhoga. Then He called Indra to help create the proper atmosphere for Him to be able to serve Mahāprabhu. That day, Indra arranged a huge storm. Dark clouds filled the skies and heavy winds swept through Purī. People were afraid and did not step out of their homes. Before this, Mahāprabhu left to visit Advaita Ācārya. As the Lord arrived, the storm began. Govinda Prabhu, Svarūpa Dāmodara, Rāmānanda Rāya, and no one else came. Advaita Ācārya closed Mahāprabhu in the room and gave Him a seat. He had cooked fifty kilos of balam rice, the best quality long-grain basmati in India, and given five kilos of ghee with lemon juice on top of it. He placed sliced ginger on the side of the rice, along with fried neem leaves, yogurt, and parmala and baigan–bhājā. Advaita Ācārya had cooked hundreds of preparations, and now He offered the prasāda to Mahāprabhu on many different plates.
Caitanya Mahāprabhu said, “You have so much love. You have offered such wonderful bhoga to the Lord; I never saw anything like this in My life. Now please give Me a small portion of rice and sabji.”
“I am offering this all for You,” Advaita Ācārya said.
“No, please give Me only a little; I am a sannyāsī.”
“You are a sannyāsī for everyone else, but not for Me. In Jagannātha’s temple, You daily eat thousands of kilos. There is no estimation how much You eat. I am a poor beggar of a brāhmaṇa and can only arrange fifty kilos of rice for You. Please forgive Me for this small quantity of prasāda.”
Advaita Ācārya said, “You must take everything, otherwise I won’t let You out. There is a storm and rain today, so no one else is coming.”
Mahāprabhu sat down and Advaita Ācārya closed the door. Mahāprabhu ate and ate and finished everything. Then Advaita Prabhu brought Jagannātha mahā-prasāda and gave big bowls of different preparations. He filled them up again and again. He gave rasagullā, kṣīra-sagara, rasa-tāriyā, and many other sweets. Mahāprabhu ate and ate, and after finishing everything, He then said, “Now are You happy?”
Then the sky cleared, the sun came out, and everything was peaceful. The bhaktas went searching, “Where did Mahāprabhu go today?” No one could find Mahāprabhu.
Advaita Prabhu had anurāga: “When will I offer My love to Him? When will He eat? When will I be able to serve Him?” Therefore, Mahāprabhu accepted His service.
The Vraja-devīs have this anurāga. They arrange many things, and Kṛṣṇa is greedy to accept their love. He runs with His sakhās in the early morning, when no one has wakened, and He steals the tasteful preparations of the gopīs. Sometimes they arrange dresses, flower garlands, and drinks for Kṛṣṇa. Kṛṣṇa puts on their outfits and presents Himself before His friends and says, “How do I look?” But the whole household is asleep, so how can they understand? Then Kṛṣṇa starts dancing with His friends, and everyone wakes up and sees Him. They say, “Oh, You came to my house and put on the outfit I made.” They ask Kṛṣṇa, “Where did You find this?”
“You arranged it for Me,” Kṛṣṇa says.
“It was for my son.”
“I am Your son,” Kṛṣṇa said.
The gopī mothers were thirsty to hear Kṛṣṇa’s words. This is called Kṛṣṇa’s tricky, lampaṭa nature. They are full of rasa. Therefore we pray, “When shall I go with Śrī Rūpa, Rati, and Lavaṅga, and they will teach me Rādhā-Kṛṣṇa’s rasa-sevā?”
Śrīla Bhaktivinoda Ṭhākura prays:
śrī rūpa mañjarī saṅge jābo kabe rasa-sevā-śikṣā-tare
“When will Śrī Rūpa Mañjarī teach me how to perform service unto the transcendental mellows?”
For sādhakas, Bhaktivinoda Ṭhākura wrote Kalyāṇa kalpataru and siddha-praṇālī prayers. He arranged everything for the sādhakas. If the sādhakas have no desire for this vraja–bhakti-rasa, then they will be arrested in the jail of māyā and forced to follow the prison rules. Māyā-devī’s punishment is rewarded according to one’s karma. Crossing all this, the anurāgī–bhaktas engage in the loving service of Kṛṣṇa.
How long will we carry this body? When the soul leaves the body, the body has no sense. The anurāgī devotee stays with the body for as long as it is suitable for service, and by his spiritual ecstasy and engagement the body experiences aṣṭa-sāttvika–vikāra. The devotees are always busy in service and have no relation with the body. From inside the body, they travel everywhere as pure souls to serve Kṛṣṇa. They go wherever there are anurāgī devotees serving Kṛṣṇa with love.
In Vraja, the gopas and gopīs wrestle and play with Kṛṣṇa. While wrestling and fighting, the sakhīs’ party is on one side and the sakhās on the other side. The sakhās say that Kṛṣṇa is greater, and the sakhīs say, “Rādhārānī is supreme.”
The bhaktas watch this pastime with their soul from within their body and become senseless, drowning in bliss. They forget their body. Leaving it behind, they go to Kṛṣṇa’s eternal pastimes. Ordinary people cannot understand where that devotee is. They watch the body and can see some external transformations occurring in the body, but they have no idea of the activity of the soul.
When in the early morning the sun rises, its rays shine and dispel cold. If anurāga comes in anyone’s heart, then automatically his heart will be filled with the warmth of pure love and the desire will come to relish vraja-rasa. We will pray, “Where can I go? Where will I collect this love? How can I learn? How can I go to Rādhārānī and serve under Her guidance?” Newer and newer principles and rules and regulations are made by Kṛṣṇa. But all these will be cut and broken, and one will enter Vṛndā-devī’s garden to collect flowers there to string into beautiful garlands for the Divine Couple.
Sometimes the gopīs make outfits made solely out of flowers. Once, Kṛṣṇa bathed in Mānasī Gaṅgā. The sakhīs arranged a seat for Him on top of Govardhana and began to dress Kṛṣṇa with flowers. Kṛṣṇa looked at Himself and said, “Now who am I? I appear like a blossoming tree.” The gopīs fix flowers on Kṛṣṇa’s body. Then Kṛṣṇa jokes, “I am like a flower garden.” The gopīs reply, “Yes, and many honeybees are coming to taste the nectar from those flowers.” Then they start to sing and dance.
The sakhās look for Kṛṣṇa, saying, “Our sakhā went to bathe in Mānasī Gaṅgā. One moment ago He was with us. Now where did He go?” They search for Kṛṣṇa, but only find a Deity covered by flowers. How do the gopīs make these outfits for Kṛṣṇa? They are connected with līlā-śakti.
After serving Kṛṣṇa, they are very happy. That līlā is only possible to understand for those persons absorbed in these anurāga-līlās.
Kṛṣṇa’s fingers have many rings, not only one. Every day, with pearls, diamonds, and many jewels the gopīs decorate Kṛṣṇa’s hands. The gopīs make flower bangles and decorate Kṛṣṇa’s hands and arms with mineral designs. On one of His arms there are eight small forms drawn with minerals. All the sakhīs print their own svarūpas on Kṛṣṇa. How will Kṛṣṇa see this? They take Kṛṣṇa’s hand and say, “O Kṛṣṇa, now touch Your cheek.” Kṛṣṇa touches His face, and sees that all the aṣṭa-sakhīs are printed on His arm.
Then the sakhās draw designs of cows and sakhās on Kṛṣṇa. They give Kṛṣṇa a mirror to see Himself. Kṛṣṇa becomes shy. On one side there are sakhīs and on the other sakhās and cows. In this world people make tattoos. But the sakhīs are much more expert. Kṛṣṇa likes this art. Then He plays His flute and, smiling, begins to dance. Remembering that līlā on the bank of Govardhana, Līlā-śuka, Bilvamaṅgala Ṭhākura, falls senseless. Then, quickly, Kṛṣṇa comes and sprinkles cool water on Bilvamaṅgala Ṭhākura and pats him with a damp cloth, saying, “O Bilvamaṅgala, please wake up.” Then gradually Bilvamaṅgala Ṭhākura arises.
Just see how the pastimes of Kṛṣṇa are intoxicating nectar! By drinking this rasa, one will forget everything, like a bumblebee that goes on top of a lotus and, absorbed in drinking honey, becomes intoxicated and forgets everything, not even knowing whether it is day or night. Similarly, the bhaktas connect to līlā-śakti and remember Kṛṣṇa’s pastimes, forgetting everything else.
Bilvamangala Thakur ki Jaya! (Excerpted from a Bhaktabandhav book publication, “ Sri Krsna Karnamrta”. Available from: firstname.lastname@example.org)