Vairagya or real renunciation stems from vīśeṣa-anurāga,
or a special form of love. If you have any desire for this anurāga then you must take shelter and pray to those personalities who possess that love. This we see in the sixth verse: 

vairāgya-yug-bhakti-rasaṁ prayatnair

     apāyayan mām anabhīpsum andham

kṛpāmbudhir yaḥ para-duḥkha-duḥkhī

     sanātanas taṁ prabhum āśrayāmi

Vilāpa-kusumāñjali 6

I was unwilling to drink the nectar of bhakti-rasa flavored with renunciation, but out of his causeless mercy, Sanātana Gosvāmī made me drink, even though I was unwilling. Therefore he is an ocean of mercy. He is compassionate to fallen souls like me; I offer my respectful obeisances unto his lotus feet. 

“I had no desire for vairāgya-yug-bhakti,” Raghunātha dāsa Gosvāmī said, “but Sanātana Gosvāmī is paraduḥkhaduḥkhī, sad to see the suffering of others. The conditioned souls have forgotten their own service, misplaced their love, and gone the wrong way. Therefore they are suffering. If one doesn’t collect this bhakti-rasa, he will always suffer. Therefore what did Sanātana Gosvāmī do? By trick, he gradually gave me this nectar of bhakti-rasa. He taught by his own example how to follow bhakti.” 

bhaktiḥ pareśānubhavo viraktir

      anyatra caiṣa trika eka-kālaḥ

prapadyamānasya yathāśnataḥ syus

      tuṣṭiḥ puṣṭiḥ kṣud-apāyo nu-ghāsam

Śrīmad-Bhāgavatam 11.2.42

With each mouthful of food that a hungry person takes, three effects are simultaneously accomplished: he obtains satisfaction, he is nourished, and his hunger ceases. Similarly, surrendered souls who are engaged in the performance of bhajana simultaneously experience three effects: the awakening of bhakti which ultimately develops into prema, direct manifestation of Bhagavān’s beloved form, and detachment from material objects. 

On one side, if there is bhakti, then automatically vairāgya, detachment, arises. If you externally follow the limbs of bhakti but vairāgya does not awaken, then you should know that you are not really practicing bhakti. Vairāgya is the process to protect the soul from mundane attraction.
This vairāgya is necessary. If we come in contact with too many mundane things, we will lose all good desire. If we want to have anurāga for bhakti, then it is necessary to have a good guardian. Who is that? Raghunātha dāsa Gosvāmī teaches us to take shelter of Sanātana Gosvāmī. He says, “Without my desire, by force he gave me bhakti-rasa. He is the ocean of mercy and thought, ‘This person has no knowledge; he drinks drain water.’ He told me, ‘Oh! Please drink one drop of this bhaktirasa, then taste will come. After that, when you are healthy, you will understand this.’ He carefully distributed this bhakti-rasa to me daily.”

In this world people have bhakti for mother, father, country, and society. Many people have a desire for help in furthering their interests, and they think that the helpers for this are great.
Some say, “In this life I did nothing wrong. Why am I suffering?” But he does not know that his actions are improper. Independently, with his own choice, he does everything, but this is not helpful for himself and for God’s pleasure. God gives all facility and chance, but he takes and misuses everything. He thinks it is right, but in truth it is completely wrong and for this he suffers.

Dāsa Gosvāmī continues, “O Caitanya-candra! Caitanya-candra! Caitanya-candra!” How kind is He? If anyone remembers Him, then His followers take him in their lap and stroke with love, “Oh, you like Caitanya-candra? You are trying to follow Caitanya-candra and His movement? Okay, I will help you.” 

yatheṣṭaṁ re bhrātaḥ! kuru hari-hari-dhvānam aniśaṁ

      tato vaḥ saṁsārāmbudhi-taraṇa-dāyo mayi laget

idaṁ bāhu-sphoṭair aṭati raṭayan yaḥ pratigṛhaṁ

      bhaje nityānandaṁ bhajana-taru-kandaṁ niravadhi

Nityānandāṣṭakam 5 

I perpetually worship Śrī Nityānanda Prabhu, the root of the kṛṣṇa-bhakti tree, who approached every doorstep, and with upraised arms exclaimed, “O Brothers! Without inhibition, all of you together continuously chant harināma. If you do so, I will take the responsibility to deliver you from the ocean of material existence.

Nityānanda Prabhu says, “If you chant harināma even once, then I will run to you! I will maintain you in every way, I will take care of everything. You will be free of all worry.”

Raghunātha dāsa Gosvāmī says, “I only heard Caitanya Mahāprabhu’s name from my Gurudeva. I heard and remembered Him. I went to Him and Svarūpa Dāmodara always took care of me; all the Vaiṣṇavas took care of me. Without any condition, Sanātana Gosvāmī came to me and took care of me. He taught me the process of bhakti and made me drink this bhakti-rasa.” 

aty-utkatena nitarāṁ virahānalena

     dandahyamāna-hṛdayā kila kāpi dāsī

svāmini kṣaṇam iha praṇayena gāḍham

     ākrandhanena vidhurā vilapāmi padyaiḥ 

Vilāpa-kusumāñjali 7

O Devī, a certain maidservant, overwhelmed with love and her heart always burning in the great fire of separation, laments in the following verses.

If anyone’s nearest and dearest is Śrīla Gurudeva, then Śrīla Gurudeva maintains and takes care of him with his love. What are the symptoms? Aside from Śrīla Gurudeva, he doesn’t know anything else. His heart always burns in Śrīla Gurudeva’s separation. Day and night he only cries and weeps. He has no desire for anything else.

With deep humility Dāsa Gosvāmī Prabhu prays for eternal service. He says, “I am your insignificant dāsī, maidservant. I am very small and low. On the bank of Govardhana I sit in one corner, and cry and pray to You. I cannot take anything by force. I have no good qualities so that You would accept me. I don’t follow any good process to enter Vraja-maṇḍala. I don’t know anything. Aside from Your causeless mercy I have no hope.

“Now my heart is burning in the fire of separation. My life is finished, I have lost everything. I am unable to serve You. Now I have come to the bank of Girirāja Govardhana, Your nearest and dearest. If I pray to him, he may give me good inspiration. Please accept this prayer and give me some adhikāra for Your eternal service.” 

devi duḥkha-kula-sāgarodare

      dūyamānam ati-durgataṁ janam

tvaṁ kṛpāprabala-naukayādbhutaṁ

      prāpaya sva-pada-paṅkajālayam 

Vilāpa-kusumāñjali 8 

O Devī, please rescue this unfortunate person drowning in an ocean of pain. Place him on the strong boat of Your mercy and carry him to the wonderful realm of Your lotus feet.

He says, “O Rādhe! I am not merely sad, I have fallen in the ocean of distress where I am burning in separation.
I don’t know how to come out. Be merciful upon me, send a boat to help and carry me across this ocean to Your lotus feet.
They are my all and all. Please bring me close to Your lotus feet. Otherwise, for millions of lives I take shelter of ordinary people, but they don’t accept me. They only kick me. O Rādhike, You are my life and soul. Please give me shelter. This will be my permanent post and service. Otherwise, I have no power.”

Rādhārānī may say, “Oh, why are you sad? Why are you disturbed? Why are you crying?”

“O Devī! Before, I had no knowledge that this world is a prison. Many cruel animals are present who are always cheating me, stealing my life. They appear like friends but they only steal my life, time, and energy. They make me perform bad karma, sending me away from bhakti and God.

“By the mercy of Caitanya Mahāprabhu and Guru-pāda-padma, I have realized this and come here. Without Your mercy it is not possible to cross over this mundane world.
I cannot cross beyond this attachment. If I have no protection and shelter, then I would be forced to go back. If You don’t give taste and relation, then I would have to go to others and work constantly for their pleasure.

“I have no shelter. Without You I am very small. Your lotus feet are very wonderful. Many millions and millions of siddha-sevakas are present there.

“Please give me a small place there as well. I will sit by Your lotus feet and Your sevakas will teach and guide me.”

In the ninth verse Dāsa Gosvāmī prays: 

tvad-alokana-kalāhi-daṁśair eva mṛtaṁ janam

tvat-padābja-milal-lakṣa-bheṣajair devi jīvaya

Vilāpa-kusumāñjali 9 

O Devī, with the medicine of the red lac from Your lotus feet, please bring back to life this person now dead from the bites of the black snake of not seeing You. 

“O Devī, I can’t see You. The serpent of time is stealing away my life. It bites me and injects me with poison. I can’t protect myself. By its poison I am suffering and feeling so much pain.
O Devī! Tat-padābjam, Your lotus feet are like life-giving medicine. Please give me life and strength, so that I may return to You. Now I am wounded, as if dead by the influence of mahā-kāla. Poisonous snakes always come and bite me. Babies go to their mother and father, who take them in their lap, and kiss and play with them. With all types of love and affection, relatives poison us and keep us disconnected from our soul and the Supreme Soul. These family members are the soldiers of time.

“O Devī, Your lotus feet are covered with reddish kuṁkum. Please give me a particle of kuṁkum from Your feet. This medicine will cure the material disease and bestow anurāga.”

Caitanya Mahāprabhu covered Himself with this anurāga. In Anurāgavallari, Viśvanātha Cakravartī Ṭhākura wrote that in the early morning Śrīmatī Rādhārānī watched many pulina-kanyās going to collect dry wood and cow dung.
They saw Kṛṣṇa’s foosteps and kuṁkum on the grass. Where did this come from? The Vraja-devīs put Kṛṣṇa’s feet on their breasts that are smeared with kuṁkum and that kuṁkum becomes imprinted on the grass when Kṛṣṇa walks through the forest. The pulina-kanyās place this kuṁkum on their heads and chests. Śrīmatī sees this and says, “How much love they have for this Kṛṣṇa!”

Caitanya-candra wore cloth the reddish color of this anurāga. He said, “I always keep the Vraja-devīs’ footdust with Me. This footdust is their anurāga.”

This anurāga color is medicine that treats our material condition. How can hṛd-roga, lust, go? Dāsa Gosvāmī Prabhu says, “If you take a little bit of this footdust and smear it on your body and pray to that dust, then your hṛd-roga will go away. The serpents of time will no longer bite you. Even if you can’t bring Her feet directly in your heart, if you can collect a little of this kuṁkum and place it in your heart, then that will cure you and bring you to Vraja-dhama.”

Some people say, “I have no time, when can I chant? I will chant later. I will serve later.” This is the poisonous effect of kāla-sarpa, the serpents of time. If you want to be saved from these serpents, then you must take shelter of the Vraja-devis’ foot dust.

vande nanda-vraja-strīṇāṁ pāda-reṇum abhīkṣṇaśaḥ

yāsāṁ hari-kathodgīrṇaṁ punāti bhuvana-trayam 

Śrīmad-Bhāgavatam 10.47.63 

I constantly glorify the dust of the feet of the women of Nanda’s cowherd pastures. Their chanting of the activities of Śrī Kṛṣṇa purifies the entire universe. 

Brahmā and Uddhava pray like this. This dust is available. Why don’t you take it? You don’t have the desire. How can desire come? For that desire you must worship Śrīmatī Rādhārānī’s lotus feet.

Śrīla Narottama dāsa Ṭhākura sings: 

rādhikācaraṇa-renu, bhūṣaṇa koriyā tanu

anāyāse pābe giridhārī

rādhikācaraṇāśraya, je kore se mahāśaya

tāre moi jāo bolihārī 

Ornament your body with the dust of Śrīmatī Rādhikā’s lotus feet and you will easily attain Giridhārī.
I congratulate such a great soul who takes shelter of Śrīmatī Rādhārāṇī’s lotus feet.

jaya jaya rādhānāma vṛndāvana jāra dhāma

kṛṣṇa-sukha vilāsera nidhi

heno rādhā guṇa gāna, na sunilo mora kāna

vañcito korilo more vidhi 

All glories, all glories to She whose name is Rādhā, whose divine abode is Vṛndāvana, and who is a treasury of pastimes that bring joy to Kṛṣṇa. Alas! If my ears have not heard Rādhā’s glories, then destiny has cheated me. 

Everything we sing, we sing without desire to accept.
We sing, pray, and pass our time, and then run another way. Why? We have no desire to accept this.

Dāsa Gosvāmī Prabhu says, “Color yourself from top to bottom with this kuṁkum. Then nothing else can touch or disturb you.”

If we don’t read the Gosvāmīs’ books, like this Vilāpa-kusumāñjali, how can we understand what process the Gosvāmīs left for us? How can we cross māyā? How can we collect bhakti-rasa? Without this, our lives pass uselessly. If we only cry and think about the negative, what benefit will come to us? We accept nothing positive. We will be weak if we take no food and have no rasa. Vaidhīmārga is not useless, but who can actually follow all rules and regulations? Those who have anurāga follow all rules and regulations naturally. They come everyday to maṅgala-āratī to serve in niśānta-līlā. There is no need to bang on their doors and shout, “Wake up!” They naturally follow everything with anurāga. Vaidhī-mārga followers do everything by force. If sometimes they are sick, then how can they follow? This anurāga is the only thing necessary for strength in bhajana. 

devi te caraṇa-padma-dāsikāṁ



     jīvaya kṣaṇa-nirīkṣaṇāmṛtaiḥ

Vilāpa-kusumāñjali 10 

O Devī, with the nectar of a moment’s glance, please restore the life of this maidservant of Your lotus feet, who now burns in the great forest-fire of separation from You. 

What does Devī mean? In the transcendental realm of Vṛndāvana-dhāma, You control Śrī Kṛṣṇa with Your over-world-power-love and keep Him always near You, thus You are Devī.

“O Devī, I am burning; my body, mind, and senses—everything is burning. Everywhere I look there is only fire, dryness, and ashes. Please cool me with the nectar from Your lotus feet.
Śiva Ṭhākura sits in a crematorium and smears his body with ashes, saying, ‘In this world there is only fire and ash, fire and ash.’ O Devī, this world is a forest-fire and my body is like a burning creeper. I am a very small dāsī at Your lotus feet. Kṛpā kaṭākṣa bhājanam—please just once grace me with Your merciful glance. If You don’t look at me and take care of me, then everyone will come with fire and attack me, saying, ‘Hey, don’t do this, do what I am telling, follow me.’ The government, educators, parents, friends, and the so-called gurus and ācāryas—everyone in this world smashes us and squeezes out our life. They like to take all our time and life. But they don’t say, ‘Follow this line of the Gosvāmīs; this is good for you.’ ”

When a goat or pig is young and healthy, everyone is ready to check, “How much does it weigh? How tasty will it be?” The fire of peoples’ desires burns us. People are always ready to attack and digest us.

Dāsa Gosvāmī says, “Kṛṣṇa is transcendental. He is in my heart, but I can’t meet with Him because I am surrounded by fire. How can I cross this fire and go to meet with Kṛṣṇa?
It is not possible. I am burning in my desire-fire, lust-fire, anger-fire, and so many other fires. I collect fire from all others; they give me this by force. Also, I am sentimental and sensitive—this is one fire. Even worse is the fire of pratiṣṭhā, greed for name and fame. O Devī, if these fires aren’t vanquished, I will not be able to cross beyond this fearsome world and reach You. I have been burning, burning, burning for millions of lives. Now I have only a little time left. I cannot tolerate this torment any longer. Without Your merciful glance, I will be burnt to ashes and destroyed. Please give me Your kṛpā-kaṭākṣa-bhājanam, without which I cannot cross over this fearsome world.

“This body that You gave is always demanding attention and wants me to be its slave. It is a vortex of fire in which I am always burning. I desire to engage my body always as an instrument of Your service. But these fires are burning me and keep me from serving You. In a forest there are many big trees. Sometimes, when wind rubs them against each other, fire is generated. This fire burns the whole forest down. Similarly, mundane people have fire and they steal us away from bhakti and bhajana. This is like a forest-fire. How can I protect myself from the fires of this world? I don’t know. Please help me.

“Your darśana is not possible for me. I can’t see you, but You can see me. Please give me Your glance of mercy, otherwise I cannot cross over this world and go to You.” 

svapne pi kiṁ sumukhi te caraṇāmbujāta


śobhāṁ parām atitarām ahahottamāṅaṁ

        bibhrad bhaviṣyati kadā mama sārtha-nāma

Vilāpa-kusumāñjali 11 

O beautiful-faced one, when, even in a dream, will I, by decorating my head with the splendid perfumed powder of Your lotus feet, attain the goal of my life? 

“O Sumukhi, beautiful-faced one, You are always pleased. You are never disturbed even if I try to disturb You.
You know the position of the fallen souls. You know my situation. When will I take the kuṁkum from Your lotus feet upon my head? Is this possible even in a dream? Everyday the sakhīs and mañjarīs place reddish flower pollen on Your lotus feet. Taking this and smearing it on my head, my head will be cool, and good intelligence will come. I will be able to understand Your advice, and good inspiration will come.”

Like parents, the Guru-varga teach and take care of their young children, but their children forget and lose everything. After class, people forget everything. They have no brain or power to catch anything. Is the brain damaged? No. There is so much garbage inside; people always collect garbage and put it into their brain. There is no room for anything to come inside.
We are interested in science, art, biology, philosophy, economics, civics, mathematics, and especially in how fast our internet connection is. We have knowledge of many material things, but we have no intelligence to remember and realize Rādhārānī’s qualities and glories. But if a little of Your kuṁkum comes on my head, then it is possible for some good intelligence to come.

Śrīmatī Rādhārānī is supremely blissful. If anyone remembers Her, then he will also become blissful. It is not a dream; this is the truth. Anurāga comes from Her lotus feet. When we smear and decorate our head with the dust from Her feet, then our lives will be successful. 

amṛtābdhi-rasa-prāyais tava nūpura-siñjitaiḥ

kadā mama kalyāṇi bādhiryam apaneṣyate

Vilāpa-kusumāñjali 12 

O beautiful one, when will the sound of Your anklebells, sprinkling drops from an ocean of nectar, cure my deafness? 

We don’t know what is good for our own welfare. We know that tomorrow we may leave the world, die in an accident, or become lame and blind, yet we are very proud. Why? False pride has defeated us.

“O Kalyāṇi, virtuous one, You know what is best for my welfare. I don’t know what bhakti-rasa is. I am deaf and dumb. Hari-kathā of Your glories is always going on, but I am deaf and dumb, I cannot hear or accept anything. When will that day come that I will hear the jingling of Your anklebells as You walk along the pathway to meet Syāma?”

May we have desire for nothing other than hearing the sound of Her anklebells, announcing Her arrival to bestow Her grace upon us.

To achieve perfection in rāgānuga-bhakti, one must make relation with Śrī Guru and rūpānuga Vaiṣṇavas, and follow in their footsteps. The guru-paramparā distribute this flow of bhakti-rasa. Those who are connected to this bhakti-rasa will never become restless, hopeless, and run away. But those who don’t appreciate bhakti, who are attached to sense enjoyment, they will run away out of fear of rāgānuga-bhakti.

Śrīmatī Rādhārānī walks with Her anklebells, which jingle as if saying, “Come with us. We will help you. We touch and serve Śrīmatī Rādhārānī’s feet and will give you service tendency.”

Sometimes we have a good mood and engage in service, but sometime later we become lazy and leave our service.
Why is this not permanent? Rādhārānī’s anklebells say, “Are you deaf and dumb, can you not hear my call? Come and follow me. Follow Śrīmatī Rādhārānī’s footsteps, and then all help will come to you.”

The ears are very restless and always try to hear different sounds, but if just once we hear the jingling sound of Śrīmatī Rādhārānī’s anklebells, we will lose all desire to hear mundane sounds. That sound bestows supreme auspiciousness.

śaśakabhṛd-abhisāre netra-bhṛṅāñcalābhyāṁ

diśi vidiśi bhayenodghūrṇitābhyāṁ

vanāni kuvalaya-dala-kośāny eva klptāni yābhyāṁ

kim u kila kalanīyo devi tābhyāṁ jano ‘yam


O Devī, with the two bumblebees of the corners of Your eyes, which in the moonlit rendezvous anxiously wander over each direction as if the forest were a jungle of blue lotuses, will You glance upon this person?

Śrīmatī Rādhārānī is so effulgent that Her brilliance increases the light of the full moon, making it difficult to move secretly through the forest. Rādhārānī’s eyes move restlessly, searching, “Where is that blue lotus? Is He close or far away? Which kuñja is He in? Maybe He is hiding close by. Will that blue lotus attack Me on the way?”

Dāsa Gosvāmī says, “Don’t worry, we are guarding the pathway. He is far away, waiting anxiously for Your arrival, listening for any sound of Your approach. He is thinking about You and chanting Your mantra.

On the dark moon night Śrīmatī Rādhārānī is difficult to see. She dresses completely in black and walks on a hidden path through the forest, staying close to dark Tamāla trees and other plants and creepers on Her way to the kuñjakuṭīra.

Dāsa Gosvāmī says, “My eyes are greedy for Your darśana; I am waiting for Your mercy. I am Your insignificant maidservant. Is Your darśana possible for me with these eyes?”

Sādhakas engage in bhajana. We go to Guru-pāda-padma with a desire for hari-kathā and guru-sevā, but there are many cheaters and dacoits waiting to pounce on us:

asad-vārtā-veśyā visṛja mati-sarvasva-haraṇīḥ

kathā mukti-vyāghryā na śṛṇu kila sarvātma-gilanīḥ

api tyaktvā lakṣmī-pati-ratim ito vyoma-nayanīm

vraje rādhā-kṛṣṇau sva-rati-maṇi-dau tvaṁ bhaja manaḥ

Manaḥ-śikṣā 4

asac-ceṣṭā-kaṣṭa-prada-vikaṭa-pāśālibhir iha

prakāmaṁ kāmādi-prakaṭa-pathapāti-vyatikaraiḥ

gale baddhvā hanye ’ham iti bakabhid vartmapa-gaṇe

kuru tvaṁ phutkārān avati sa yathā tvāṁ mana itaḥ

Manah-śikṣā 5

Many cheaters and dacoits, internal and external; mundane people and lust, anger, greed, madness are waiting on both sides, not wanting to give us a chance to hear hari-kathā and serve. If we are not distracted and go directly towards Śrīmatī Rādhārānī, then Kṛṣṇa will help us and will show us the pathway to meet with Śrīmatī Rādhārānī. By chanting Rādhārānī’s holy names Kṛṣṇa will arrange everything to help you progress.

Dāsa Gosvāmī says, “Śrīmatī Rādhārānī is Vṛndāvaneśvarī. For a long time I have been waiting to attain Her service.
Now I understand that Rūpa Mañjarī has opened a training center in Vṛndāvana. Before, I had no guardian. I had not offered myself, then who would teach me and make me qualified? Who would help me? I did not know, but now I understand. Rūpa Mañjarī will help me. And even though I have no strong desire for service, she will give greed, strength, and anurāga.”

There are two types of service: by duty and by love. Anything you do by love is accepted. Service performed out of a sense of duty has no sweetness. Sometimes you do it, but carelessly, with a mood of neglect. One house has many servants. The servants come and perform their duty and thereafter run away. There are many tutors ready to teach and many guardians to train us, but they have no love. Therefore the students never learn anything. Why do people come to Gurudeva and Vaiṣṇavas—to learn the process of loving service in Sevā-kuñja, under guidance of the Vraja-devīs.

Dāsa Gosvāmī prays, “O Vṛndāvaneśvarī, I had no idea before about my guardian who would accept me, who would not only tell me my faults, but who would help change my faulty nature and bring me back from the wrong path, who would be kind and very sweet to me, who is helpful for me. In this world everyone looks for faults but cannot give good qualities.
But who is very kind, soft, and helpful? Who doesn’t neglect, kick, torture, and throw me out? Love has the power to transform, but the process of love is crooked—helping sometimes by neglect, sometimes by acceptance, and sometimes indirectly.”

Śrīla Gurudeva has appeared at a distance and from there he is watching, “Who are the real followers of my principles, my
rules and regulations? Are they following or not?” Kṛṣṇa is
eternal; Gurudeva is eternal. They arrange Vaiṣṇavas to help. They are the abodes of mercy, but we don’t realize how kind they are.

Anything we watch with mundane eyes will cheat us.
For example, one person is chanting harinama, and is internally serving Girirāja Govardhana. His eyes are open and he is sitting in one place, but he is doing parikramā of Girirāja Govardhana within. He is praying, singing, doing abhiśeka, cooking, offering bhoga, decorating the pathway with flowers, and distributing prasāda. But ordinary people think that he is only sitting, doing nothing. They tell him, “Hey rascal, go do some work.” They tell it to him twenty times but he doesn’t answer; he can’t even hear this.

If your eyes can’t cross māyā, then how can you understand the nature of that transcendental realm?

In this Sevā-kuñja, you must not think that there are only monkeys and it is a dirty place where there are some thorn trees. If you have real knowledge, you will pray and wait for service in the eternal Sevā-kuñja. You will pray to the tutors of Sevā-kuñja: Rūpa Mañjarī, Lavanga Mañjarī, Vilāsa Mañjarī, Rati Mañjarī, Rasa Mañjarī, Vinoda Mañjarī… They are helpers, like nurses, knowing how to give treatment and make us strong and healthy. Gradually, they will teach us and help us learn something. Then we won’t look towards māyā. This is possible when we develop attachment to Rādhārānī’s lotus feet. The Vraja-devīs offer pollen, reddish kuṁkum, and alta everyday on Rādhārānī’s feet. The love of their heart is the reddish color of anurāga.

yadavadhi mama kañcin mañjarī rūpa-pūrvā

vraja-bhuvi bata netra-dvandva-dīptiṁ cakāra

tadavadhi bata vṛndāraṇya-rājñi prakāmaṁ

caraṇa-kamala-lakṣā-sandidṛkṣā mamābhūt

Vilāpa-kusumāñjali 14

O queen of Vṛndāvana, since Rūpa Mañjarī filled my eyes with light in the land of Vraja, I have yearned to see the red lac decorating Your lotus feet.

If one drop of that kuṁkum touches our body, or if we have a desire to see that and we pray for that, then it is possible to attain Her mercy, and to understand who is favorable and helpful. Then we will make a relation with Her group and group leaders. Rays of love will come from Her lotus feet, and with that love we will be able to understand. Otherwise many cheaters come, trying to make relation with us. Many boys and girls come as thieves and cheaters to steal our blood, but don’t look at them. We can stop this by becoming one-pointed to Rādhārānī’s lotus feet and praying to Her.

anayārādhito nūnaṁ

bhagavān harir īśvaraḥ

yan no vihāya govindaḥ

prīto yām anayad rahaḥ

Śrīmad-Bhāgavatam 10.30.28

Śrīmatī Rādhikā has power to attract even the all-attractive Kṛṣṇa, who worships Her, chanting Her mantra, only to obtain a little of Her mercy and blessings.

yadā tava sarovaraṁ sarasa-bhṛṅga-saṅghollasat-

saroruha-kulojjvalaṁ madhura-vāri-sampūritam

sphuṭat-sarasijākṣi he nayana yugma-sākṣād-babhau

tadaiva mama lālasājani tavaiva dāsye rase

Vilāpa-kusumāñjali 15

O Devī, whose eyes are as beautiful as two blossoming lotus flowers, when Your lake, filled with sweet water, and splendid with many blossoming lotus flowers and buzzing bees, appeared before my eyes, I at once began to yearn for the nectar of direct service to You.

When the sun rises, lotuses gradually blossom. My heart and soul is in a dark and dirty place, but the light of Śrīla Gurudeva and the Vaiṣṇavas’ mercy will open my spiritual eyes.

Dāsa Gosvāmī says, “In the early morning, a bumblebee goes near flowers and sings. The bumblebee Kṛṣṇa goes in the early morning and sings.” How does Kṛṣṇa sing? Like Rāmānanda Rāya sings:

kalayati nayanaṁ diśi diśi valitam

paṅkajam iva mṛdu-māruta-calitam

Rādhā’s eyes move in all directions like a lotus moving in a gentle breeze.

Kṛṣṇa sings like this. He is a bumblebee, attached to Rādhārānī’s glories; this is His only drink. Without singing Her glories He can’t be happy.

What does the Guru-varga distribute? Rice, dal, medicine, cloth? No! This is only temporary relief. But the soul is not temporary. Without transcendental rasa the soul can never attain its own position. It gets one uniform after another, like that of an elephant, horse, camel, or human. The soul cannot attain its permanent svarūpa without the help of sādhus. To distribute that transcendental rasa, Śrīla Gurudeva, the Vaiṣṇavas, and Kṛṣṇa Himself sing the glories of Śrīmatī Rādhārānī. Dāsa Gosvāmī Prabhu prays for this.

In Vraja-maṇḍala, Rūpa Gosvāmī Prabhu is always very busy. People think he is a sādhu with no room and work. What does he do day and night?

Like my Guru Mahārāja, nitya-līlā-praviṣṭa oṁ viṣṇupāda aśtottara-śata Śrī Śrīmad Bhaktidevānta Vāmana Gosvāmī Mahārāja. In his last two years, he practically stopped talking, eating, and sleeping. His sevaka requested, “Take some prasāda, Guru Mahārāja,” but he wouldn’t accept. When they requested him again and again, he said, “I am very busy, I have no time to eat anything or talk with you.”

“But Guru Mahārāja, what are you doing that keeps you so busy?”

“On one side Ṭhākurānī is giving me many instructions, and on the other side my Gurudeva is giving me instructions for service. I have no time to spare. What should I do? I have no time to eat, talk or do anything in this world.”

How can people understand the activities and position of sādhus? Therefore Dāsa Gosvāmī Prabhu is saying, “I came to Vraja-maṇḍala and met with Rūpa Gosvāmī Prabhu, and saw that he is very busy, day and night, distributing the nectar of Vraja-maṇḍala. How can I accept that? Please teach and help me. Give me power to accept this and take away all desire to accept anything else. May I have greed only to collect this unnata-ujjvala-rasa. Having come to Vraja-maṇḍala, may I forget everything else.”

Srila Raghunatha das Gosvami ki Jaya! (Excerpted from the Bhaktabandhav book publication, “Vilapa-kusumanjali”. Available from [email protected] )

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