Bhagavatī Paurṇamāsī is Yogamāyā, the expansion of svarūpa-śakti. She notices that early hours of dawn, there were many sādhana-siddhas waiting for Kṛṣṇa to wake and chanting gopāla-mantra or kṛṣṇa-gāyatrī. Having achieved their perfected forms, they now waited for service.

While chanting their mantra, they offered their love and desire to serve. This love and service tendency are the same thing. To love Kṛṣṇa means to always desire to serve Him.

Don’t think mantra should be chanted dryly. You must have love and affection for the mantra-devatā. If you don’t offer the mantra-devatā anything, you will not get relationship.

If you stay with Śrī Guru or the Vaiṣṇavas, gradually by serving them, and offering them something every day, your love for them will increase and you will become closer to them day by day. You will get more and more desire to serve. In the same way, when one offers puṣpāñjali, or chants mantra, what must be the mood?

The sādhaka prepares many offerings and arranges all kinds of paraphernalia for the pleasure of the Lord and His associates and offers it to them. This is most beneficial when done in brāhma-muhūrta. But how is it possible to directly offer all these things. Therefore, the sādhaka offers everything mindly with his mantra to the mantra devata.

Paurṇamāsī Devī says to Kṛṣṇa, who has still not come out of bed, “Quickly wake! Much awaits You. Come see the svarūpa-siddhas and sādhana-siddhas, they have offered you many things. Come and accept all these gifts.”

If Kṛṣṇa doesn’t accept, if there is no exchange of giving and taking, then love will not increase. If God, Vaiṣṇavas, and Śrī Guru do not accept our gifts, then that is not an exchange of love. There is no dadāti pratigṛhṇāti.

Bhagavatī Paurṇamāsī Yogamāyā is always engaged in connecting the sādhakas and the siddhas with Kṛṣṇa and His service.

Paurṇamāsī Devī takes some water in her hand and wipes Kṛṣṇa’s face. After this, she says, “Oh You who’s body is effulgent, like the syamantaka jewel, leave your bed, come and clean Your teeth.”

When the early sun rays touch the body of Kṛṣṇa, it appears like the enchanting glow coming from a priceless jewel. This is sūrya-pūjā. The sun offers everything he possesses to Kṛṣṇa. As the lotus flower blossoms at dawn and produces its fragrance, color and sweet nectar; when the sun rises, he first comes for Kṛṣṇa’s darśana. Every day, he asks Kṛṣṇa, “What is my service? Where should I go? Which area should I shine in more? How can I help the trees, creepers and everyone?”

Even scientists have long since discovered how the leaves of a tree collect the sun’s rays and thus receive energy for the entirety of its body.

It is like the leaves cook with the sun rays and feed the whole tree. The roots take nourishment from the earth, and then they give this to the leaves, and the leaves cook with the sunrays and distribute nutrition to the tree.

By this process a tree will be healthy. If there is no sun, then the tree will not be healthy. No fruits and flowers will come from that tree. In many places there are trees, but no fruits and flowers because there is no sun.

Every morning the sun comes to Kṛṣṇa to receive blessings, and at that time, a wonderful radiance comes from Kṛṣṇa’s body. This glow surpasses the glow of millions of suns and it appears that an enchanted flame comes out of Kṛṣṇa’s body. Everyone become surprised.

Therefore Kṛṣṇa is described as ‘indranīla-maṇi’.

indranīla-maṇi-mañjula-varṇaḥ
phulla-nīpa-kusumāñcita-karṇaḥ
kṛṣṇalābhir akṛśorasi hārī
sundaro jayati kuñja-bihārī
Kuñja Bihārī Aṣṭakam 1

All glories to Śrī Kṛṣṇa, who enjoys transcendental pastimes in Vṛndāvana forest. His complexion is as splendid as sapphires. He wears kadamba blossom earrings, and his broad chest is decorated with a garland of guñjā berries.

Kṛṣṇa is ‘indranīla-maṇi’—likean effulgent blue sapphire.

Kṛṣṇa tells the Sun, “Go all over this world and nourish all beings.”

Long ago in Purī, Jagannātha called the Sun and said, “Come and give light to the earth. Otherwise it will be dark, cold and lifeless. Your service is to give light and heat to the world.”

In the great heat of the summer, sweat comes from our bodies and many impurities and toxins are washed away. If this strong heat from the sun was not there, then the body would not sweat, and then since toxins remained in the body, many diseases would come. When the sun heats the body, all bacteria from within come out in our sweat, by this, the body will be clean.

In the winter season, when the sun is more distant, everything is cooled. And the rainy season, the body is also benefited by the rain and water. All seasons have their purpose.

After sūrya-pūjā (the sun’s worship of Kṛṣṇa) Vrajendra-nandana wakes, and touches His lotus feet to the ground.

He offers His respects to Paurṇamāsī Devī saying, “Oh Bhagavatī, please accept my praṇāma.”

Then Yaśodā Mātā comes and decorates Kṛṣṇa’s long hair with the flowers called añjali-puṣpa, which she picked herself with deep affection.

If the top of the head is decorated with flowers, the head is cooled. Not only is the head cooled but the mind and mood all becomes soothed. Placing a garland of flowers on the head can relieve on of exhaustion and restore one’s energy.

Flowers have great power, but nowadays hardly anyone knows this. Many people cannot understand why flower garlands are worn on the neck or head, or used as earrings, bangles and so forth. Flowers have so much power. Flowers also have so much love.

Yaśodā Mātā has a golden pot, called Gaṅgā-sāgara. She fills this pot with water and washes Kṛṣṇa’s face.

Water from a brass pot is good for the stomach. If you keep water in a silver pot overnight, and bathe with that water in the morning, it will be healthy for your entire body. But especially for drinking and washing the mouth, water from a gold pot is the best. It is also very good for the eyes, nose and throat.

Now, many Ayurvedic doctors advice their patients to take gold, silver and copper, boil them inside water and then in three hours, drink that water. This is very beneficial for all-around health.

In Nanda-bhavana, Yaśodā Mātā and Nanda Bābā, keep water in gold pots. They wash their face and eyes with this water.

After Yaśodā Mātā washes Kṛṣṇa’s face, Madhumaṅgala, who is expert at bringing pleasure to Kṛṣṇa comes and brings Kṛṣṇa His flute. Taking his very dear flute, Kṛṣṇa becomes very happy.

This flute also has great power because he is very dear to Kṛṣṇa. He always drinks the nectar of Kṛṣṇa lips. Kṛṣṇa kisses him, and all His heartfelt love and desire is offered to the flute. Kṛṣṇa does not give this to any other. The flute is Kṛṣṇa’s very intimate friend and they are always together.

Kṛṣṇa says, “Oh my dear mother, my flute has come! Now I must go out.”

Kṛṣṇa wants to give everyone His message and blessings.

“When the desires and questions of My friends come to Me,” Kṛṣṇa says to Yaśoda, “My vaṁśī can give everyone answers. My vaṁśī is very qualified, he knows which person needs how much of what.”

A small, newly sprouted plant cannot be given too much water. It cannot handle it. If you gently give it a little bit of water, then the plant can grow nicely. Similarly, Kṛṣṇa’s vaṁśī knows what to do and how much nectar to give in all cases.

Kṛṣṇa says, “I give my nectar to the vaṁśī, and he knows how to distribute it to everyone. He knows who his sādhaka and who is siddha and how much nectar they need.”

With these mysterious words, Kṛṣṇa came out of His room accompanied by His vaṁśī.

The sakhās were holding each others’ hands and waiting outside of Kṛṣṇa’s room in groups. They were all waiting to meet with Kṛṣṇa and embrace Him, longing to receive His love.

Why are they in groups? Each sakhā stays under the guidance of his group leader. They do not break proper etiquette or rules and regulations. They always follow discipline. The sakhās await the instructions of their group leaders.

Now, Kṛṣṇa meets with the many different circles of sakhās. Śrīdāmā and his group is first, then Vasudāma, Kiṅkiṇī, Sudāma, Lavaṅga, Arjuna, Pipali, Subhadra, Bhadrasena, and others meet with Kṛṣṇa.

Kṛṣṇa meets with everybody. This is Kṛṣṇa’s own special power. He meets with everyone very sweetly.

Before darśana of Kṛṣṇa, the sakhās were very sad. Now, after meeting with Kṛṣṇa, all they became pacified and very happy.

Kṛṣṇa says to His mother, “Now I will go to the cowshed. There are many small calves who are very hungry. I will have them drink the milk of their mothers.”

What is the meaning of these words? Kṛṣṇa knows that if He doesn’t go, the cows will not drink from the mothers. They wait for Him.

Kṛṣṇa tells Yaśodā Mātā, “I will go to milk the cows and then return.”

“Go and milk the cows, feed the calves, and then return to take breakfast,” Yaśodā Mātā says.

Yaśodā suspects that Kṛṣṇa will go to the cowshed and drink milk, spoiling His appetite and causing Him to have no desire for breakfast. Therefore, Yaśodā Mātā says, “Quickly come back for breakfast.”

For the complete day, the calves are separated from their mothers. The mothers to go the forest for many hours, therefore in the morning, the calves must drink a large amount of milk. They do not drink water or eat grass. These young calves cannot move around so much also. After their mothers leave, they sleep in the cowshed. They rest and play there, without going out.

Kṛṣṇa has very sweet friendship with these calves. When He comes to see them, they rush to meet with Him. They surround Kṛṣṇa, and indicate to Him, “Come with us to our mothers.”

When Kṛṣṇa comes to the cows they are also very happy. Tears of love flow from their eyes and they lick Kṛṣṇa’s body. They say to Him, “Drink our milk.”

Kṛṣṇa gives some milk to the calves, and He drinks some of it directly, hot from the cows’ udders. Sometimes, He gives milk to the other sakhās and they taste for themselves how sweet it is.

Kṛṣṇa feeds the cows the nicest grass. He never gives them old or dry grass from the jungle. Thus the cows’ milk is very sweet and healthy. Kṛṣṇa does not only give them grass, He gives them corn, barley, mustard greens, wheat and so forth. He gives the cows very healthy food—nothing bitter, useless, or dry like straw.

We see today that many cows eat plastic bags, onions and garlic, stool or anything. Why is this? Nowadays many people are killing cows. When they die, they take their next birth as these cows. They are rajasika, and tāmasika cows. Sāttvika cows are found in nice places, like gośālās, were they are taken care of properly.

Sinful cow killers take birth as cows and move around in the street without food or water. They eat all kinds of dirty things. They have no milk or anything, and afterwards they go to the slaughterhouse and are killed again. This is the punishment for those who kill cows.

Kṛṣṇa’s cows are big, healthy and helpful for everyone. They serve everyone. These cows eat very nicely. Kṛṣṇa tells His friends, “Just see how nice this milk is! It has such a nice smell and taste.”

Also, these cows are not given dirty water to drink. Kṛṣṇa gives them very nice water, from lakes, waterfalls and rivers. Kṛṣṇa bathes His cows every day. He massages their hoofs and horns with fragrant oil, so they not become fatigued by moving from forest to forest throughout the day.

While out in the forest, Kṛṣṇa gives them nice fruits, like bananas and apples. There are also many medicinal herbs that grow in Vraja, and Kṛṣṇa gives these to the cows to keep them healthy.

On the surface of pure cow milk you can see a golden layer of cream. This is because the milk has gold inside it. Pure cow milk is very nutritious and is healthy for everyone.

Kṛṣṇa says, “In this world, cows are the greatest mothers. If anyone stays with cows and serves them, he will become very soft-hearted and sweet. If one drinks cow’s milk, his nature will be as ideal as a cow’s. That person, like the cow, will have care for everyone and will never become angry. He will not desire sense gratification and will be clean and pure.

Madhumaṅgala says, “O Kṛṣṇa, just see this lake. Small fish are in the water and they will suffer greatly once the sun gives off its full heat. The water they live in will become too hot.”

Madhumaṅgala continues, “O Kṛṣṇa, the sun is like a fisherman who spreads his rays, like a net, over the sky. Now the stars, like fishes, have seen this great glow of the sun, like a net and have disappeared in all directions.”

The inner meaning of Madhumaṅgala’s words is, “Kṛṣṇa, call some rain clouds. If it rains, the water will cool and no one will suffer. The cows will go for grazing in the forest, and it will not be too hot for them.”

Madhumaṅgala continues, “Kṛṣṇa, it is strange that all night long, the moon waits to meet with You and longs for Your service, but for some reason You stay inside Your room, all night hiding and sleeping. Then in the morning, when You come out of Your room—just as deer run from the tiger—the moon and the stars flee and hide themselves as if You were the great sun himself. In the dark of night, the stars show their face without fear. Now that You have come out, they have all run away.”

In these playful words of Madhumaṅgala, the moon and the stars are like the gopīs. Now the gopīs must hide in their homes and they cannot meet with Kṛṣṇa in public.

Now the sakhās begin to milk the cows with Kṛṣṇa. After milking, the milkmen would offer something to the moon-god, Earth Goddess, Indra, and the different gods of nature.

But now Kṛṣṇa said, “Don’t share this milk. Don’t give any of it to Kaṁsa, or the demigods. Only give this milk to Girirāja Govardhana. Don’t share it with anyone else.”

Before, the milk was being offered to Indra.

But Kṛṣṇa said, “Why should we give the milk of our cows to the demigods. They don’t serve the cows, they don’t protect or love them. Do not give them any milk.”

Kṛṣṇa calls to all the cows, “O Dhavalī, O Kālindī, O Gaṅge, O Piśaṅge, O Tungi, Yamune, Hamsī and Kamali, come and drink water. Last night you must have been very thirsty.”

Near the cowshed, there are many ponds and springs. Kṛṣṇa brings the cows there to drink water. As they drink Kṛṣṇa strokes them, plays with them and decorates their necks, horns and hooves with flowers garlands.

When they return to the cowshed, Kṛṣṇa milks them. He knows the names of each and every cow and He calls them one after the other. Kṛṣṇa sits to milk the cows, holding a pot with His knees. The other cowherd boys stroke the cows, and fan them so that they are not disturbed by flies. The cows become very happy and give great amounts of milk.

The village known as Yāvaṭa is not so far from Nanda Bābā’s cowshed.

One time, Mukharā, the mother of Kirtikā Devī, came there to Yāvaṭa to meet with her grand-daughter, Śrīmatī Rādhārānī. Jaṭilā and Kuṭilā greeted Mukharā and said to her, “Please, my son Abhimanyu is very poor. How can he become wealthy? Do you know of a way? Please bless him.”

“Waking up early in the morning and worshiping the sun is the best process to acquire great wealth,” Mukharā said. “By the power of the sun, one will become very rich and healthy. Therefore, instruct your daughter-in-law to worship the sun.”

“I worship the sun,” Jaṭilā said.

“The sun does not accept the worship of widows,” said Mukharā. “Widows are always sad because they have no husband. Therefore their minds are of insufficient purity. A married woman must do the worship.”

Then Jaṭilā went to Rādhārānī’s room and said to Her, “Rādhe! Quickly wake up! You must worship the sun.”

At this time Śrīmatī Rādhārānī was still laying in bed and She said, “No, I will not leave My room. You always insult Me when I go out. Therefore I will stay here. And I will not worship anyone else.”

Jaṭilā became very disturbed and said, “Please, please! My son will become wealthy and healthy if You do this. The sun is now rising. Sūrya-pūjā is best performed in the early morning. ”

“No,” Mukharā said, “This is not true. You should not worship the sun in the early morning. The best time to do sūrya-pūjā is when the sun is in the middle of the sky—at noon. Now the sun has hardly left the horizon.

“The sun is far away at the moment, therefore the air is cool. In afternoon, he comes very close. If the sun is worshiped at that time, then he will bestow his greatest blessings.”

Mukharā continued, “Worship the sun in the midday, but in the early morning, vastu pūjā is necessary.”

Still today in many places in India, the housewives do vastu-pūjā at the front of their houses just before the sun rises. They clean the area, and then make nice designs on the floor. They decorate the gate and invite all the demigods there. This procedure is called vastu-pūjā. It is worship of Ananta Deva.

Mukharā said to Rādhārānī, “Please wake and worship the vastu-devatā. If You don’t do so, then the sun will not accept Your worship. First vastu-pūjā is necessary.”

Real vastu-pūjā is worship of the vāstava-vastu, Śrī Kṛṣṇa. This is the vastu pūjā that Śrīmatī Rādhārānī performs.

In the morning Rādhārānī goes to the Yamunā, picks flowers and meets with Kṛṣṇa. On Her way to Nanda-bhavana She also meets Kṛṣṇa nearby the cowshed. This is real vastu pūjā or vāstava-vastu pūjā.

Mukharā said, “Rādhe, quickly wake. Today is Sunday. Don’t you know? On Sunday, one must perform Āditya-kavaca and recite prayers. You must perform vastu-pūjā at the gate.”

Viśākhā came and saw that Mukharā had come into Rādhārānī’s room and was disturbing Her, saying, “Wakeup, wakeup!”

Very upset, Viśākhā Devī said, “O Mukharā, don’t disturb Rādhārānī now! She is not present here in this world.”

“But I can see Her here.”

Viśākhā Devī said, “It looks like Rādhārānī is here, but She is not.”

She held cotton to Rādhārānī’s nose and it could be seen that She was not breathing.

Mukharā became afraid. “Where has she gone?”

“She is in samādhi,” Viśākhā said, “Paurṇamāsī Devī gave Her a siddha-mantra. By the power of this siddha-mantra Her body can be situated anywhere like a statue, but with Her soul, She can travel and move about anywhere.”

“O Mukharā,” Viśākhā went on, “Now you are here talking with me, but simultaneously you are thinking of your own son. However, your body does not go to him by the power of your thought. Rādhārānī is not present here in this room, She is already worshiping the vastu devatā. But you cannot see Her.”

“When will She come back?” Mukharā asked. She saw that really Rādhārānī had no sense. She touched Rādhārānī’s hand. “Has She really left?” she thought. “Is She really not here?”

Mukharā became very scared. She did not what to do or say. “Should I call my son,” she asked.

“No.”

Just then, Paurṇamāsī Devī came from Nandagrāma.

Everyone paid their respects and asked her, “Did you really give a siddha mantra to Rādhārānī. Is She your disciple?

“Yes,” replied Paurṇamāsī Devī.

“Where has She gone?”

“She has gone to the forest, where She is picking flowers and bathing in the Yamunā. She will return soon.”

Then something astonishing happened. Mukharā saw that there in the bedroom Rādhārānī was present before her eyes, but at the same time Rādhārānī was approaching from a distance, returning from the Yamunā with full pots of water. How could it be possible? There were two Rādhārānīs.

But who was this Rādhārānī, returning from the Yamunā? This was Subala.

When Subala dresses like Rādhārānī, he looks exactly like Her. He had a water pot under one arm, another basket with flowers in the other arm.

“Rādhe, I cannot understand,” Mukharā prayed. “When did You wake? When did You go and bring water and flowers? How do You have so many forms? One is here and one is sleeping on the bed. Please forgive me. I’m an old lady and have no intelligence. I don’t know siddha-praṇāli.”

Subala, in the dress of Rādhārānī, then remained in Yāvaṭa, and worshiped the cows and did all the household chores. The real Rādhārānī snuck away with Viśākhā Devī and went to Nandagrāma. She wore the dress of Subala and went to the cowshed where Kṛṣṇa was milking the cows.

This trick is used often and it enables so many beautiful pastimes.

In the cowshed, Rādhārānī, disguised as Subala, drinks milk, and gives it to Kṛṣṇa, and sometimes Kṛṣṇa drinks milk and then gives to Rādhārānī. They talk and joke with each other very sweetly.

Jaṭilā, Kuṭilā, Mukharā, and the others do not understand what is going on. Subala is working in the house, and speaks very pleasingly with Jaṭilā and Kuṭilā.

Jaṭilā thinks, “Rādhārānī does not normally speak so sweetly with us. She is in a very good mood today.”

She sees that Rādhārānī is cooking, looking after the cows, bringing the milk, and then when Abhimanyu comes, she gives him prasādam, speaking with him so nicely. Jaṭilā is very happy. She has no idea that this is Subala in the guise of Śrīmatī Rādhārānī. Śrīmatī Rādhārānī is actually with Kṛṣṇa in the cowshed, along with Her sakhīs and mañjarīs, who have all put on dhotīs, chādars, and kurtas. They all look like the sakhās and they serve the cows with Kṛṣṇa inside the cowshed. The real sakhās are by the gate, carrying the milk, and doing other chores.

The cows become extremely happy. If Śrīmatī Rādhārānī is present, then how can one’s happiness not increase?

In his sādhana, Raghunātha dāsa Gosvāmī—who is Rati Mañjarī—arrives on the scene in Yāvaṭa where Mukharā is saying to Rādhārānī, “Rādhe, quickly wake up.” Rati Mañjarī immediately takes action.

Ragunātha dāsa Gosvāmī spoke these pastimes to Kavirāja Gosvāmī, and it is now being revealed here.

In Yāvaṭa, Jaṭilā entered Rādhārānī’s room and saw that She was wearing a yellow cloth. She asked, “Where did this garment come from? Rādhārānī never wears this yellow cloth. Where did this come from? Who gave this to Her?”

Viśākhā said, “No, no, it is early morning, and when the sunrays come through the windows you cannot see properly. Your eyes are weak and old. You can’t see. This is not yellow, it is really blue.”

But they were saying, “How has this happened? Where is this cloth from? It smells like Kṛṣṇa’s body.”

“How do you know this cloth smells like Kṛṣṇa’s body?” Viśākhā asked, “Do you embrace Him, and are thus familiar with the scent of His body? You are old, but your lusty nature has not left you!”

Although Viśākhā was nervous upon seeing Kṛṣṇa’s cloth, she scolded Jaṭilā and Mukharā to end their suspicion.

Viśākhā said, “Your nature is not good. You only think of Kṛṣṇa day and night. Therefore, now all you see is the color of Kṛṣṇa’s cloth and you smell Kṛṣṇa’s fragrance everywhere. Shame on you! You have lost your character. You are an old lady, why are you thinking only of Kṛṣṇa, Kṛṣṇa, Kṛṣṇa. Kṛṣṇa is a very young boy and you are so old. We do not think about Kṛṣṇa. Why do you bring Him up? Why do you think about Him so much? You do not realize that the sun’s early rays that are coming through the window panes are simply making this blue cloth appear yellowish.”

At this time, a very similar event was unfolding at Nanda-bhavan, where Yaśodā Mātā noticed a blue cloth on the body of Kṛṣṇa, who was also still lying in bed. Yaśodā Mātā was wandering, “Where did the blue cloth come from?”

Somehow or another, Lalitā Devī managed to steal this blue cloth from Kṛṣṇa, and quickly take it to Rādhārānī in Yāvaṭa.

Lalitā entered Rādhārānī’s bedroom and said to Her, “Come it is time to take bath.”

Very expertly, she switched the yellow cloth for the blue cloth and had had the yellow one sent to Kṛṣṇa in Nandagrāma.

Now, Rādhārānī sat up in Her bed, and the sakhīs arranged water, candana, arbata, kastūrī, and so forth for Her abhiṣeka.

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