Dear Guruji and devotees please accept my humble obeisances. All glories to the guru parampara. All glories to Lord Nityananda and Lord Gauranga. All glories to Sri-Sri Radha Govinda.
“When Lord Nityananda went before Jagai and Madhai with the desire to deliver them, Madai hit Him in the head. Jagai was distressed on seeing this, and he checked Madhai and chastised him for committing such a sinful act. On receiving this news, Mahaprabhu immediately went there with His associates. When he saw that Nityananda’s body was covered with blood, He called Sudarsana in order to punish the two sinners. Jagai and Madhai saw Sudarsana cakra with their own eyes. The most merciful Nityananda Prabhu informed the Lord that He had been protected by Jagai and begged the Lord to spare the two brothers. When Mahaprabhu heard that Jagad had protected Nityananda, He mercifully bestowed ecstatic love on him. On seeing Jagai’s good fortune, the heart of Madhai was also transformed and he fell at the lotus feet of Mahaprabhu and begged forgiveness. Mahaprabhu, however, did not agree to bestow mercy on him, rather He instructed Madhai to take shelter at the feet of Lord Nityananda and requested Nityananda Prabhu to bestow mercy on Madhai. On the instruction of Sri Gaura, Madhai fell at the feet of Lord Nityananda, Who requested Mahaprabhu to bestow mercy on Madhai in exchange for all of His own piety. By the order of Mahaprabhu, Lord Nityananda then tightly embraced Madhai and entered into his body.”
The above paragraph describes that when we offend a Vaisnava we cannot approach the Lord for forgiveness. On the order of the Lord Himself we have to approach the Vaisnava in question and ask for his forgiveness. It also describes the order of the Lord that when we are offended by somebody, and he or she asks for our forgiveness, that we forgive that person and pray to the Lord to bestow mercy upon him or her.
This thread is to encourage all the loving assembled devotees of this sacred forum to reply and ask for each other’s forgiveness and to forgive each other. Sometimes we offend each other without even knowing it, maybe even without knowing ourselves that we are offending. We also want to give each other the best circumstances to develop our Bhakti creeper and the last thing we want is standing in the way between the devotee and the Lord. So let me open with my request and pledge and I hope many devotees will follow in this thread to do the same in order to keep our loving relationships clear and pure and open:
Dear Guruji and all assembled devotees of this holy forum, today I fall at your lotus feet and beg you for your forgiveness for all the offenses I have committed at your feet. When I have, in any way, ever hurt your beautiful heart and tender lotus feet I beg you to please forgive me for that grave offence. Please accept me as your humble servant and never hesitate to address the offenses I may commit at your feet so I know, with your mercy, how to become a better devotee.
I also pledge today to all of you that I will forgive any offense, conscious or sub-conscious, you might have committed, commit, or are going to commit to me. I will forgive you by default because I do not wish to stand between you and the Lord in any unfavorable manner. My intention is to help, support and encourage your eternal loving relationship with Lord Nityananda, Lord Gauranga and with Sri-Sri Radha Govinda and to learn from your experiences.
Nityananda! Gauranga! Hare Krishna! Jaya Shri Guru Parampara! Pranams! We are presently facing problems (appearance of a white screen) when someone tries to post a new topic or a new reply from the Internet Explorer browser. Posting from all other browsers like Firefox, Chrome, Safari, and Opera seems to be working fine. Please bear with us until we can fix this problem.
Subal spoke up, "Priya sakhi! All of us have perceived the mystic powers of Campaklata, by virtue of her ability to move about as she does, and so forth. However, no one has at any time or place witnessed the powers of yours that you speak of. On account of this, if you are powerless to immediately accomplish this difficult task that you have described, then we will be the laughing-stock of all those present. Therefore, I hope you can understand, after carefully considering the matter at hand, that it is incumbent upon you now to demonstrate your abilities."
To this I replied, "Subal! Though I demonstrate my mystic powers; still you cannot see! What can I do about that?!"
Nandimukhi addressed me, "Madhuranga! (Oh You of graceful limbs and delicious appearance!) Please tell us. We are exceedingly desirous to hear all about the wonderful accomplishments effected by Your supernatural powers; when, where and how You performed these miraculous achievements."
I replied, "During the occasion of a pilgrimage to Ambikabon, when my father was attacked by a large python, simply by the touch of my toe, that serpent was transformed into the king of the Vidyadhar race (of demigods), fully decorated with all ornaments. I held up like an umbrella, the chief of all mountains, Girindra Gobardhan, with only one hand and for a full week. When Subal and my other friends became bewitched by the poison of Kaliya, I brought them back to clear consciousness simply by my glance. On many occasions I transformed great forest fires into nectar and then very easily drank them up with one swallow. Is there anyone in Gokul who hasn't seen these and the many other manifestations of my mystic potency? Hence, what is the need for me to expand further upon these topics?"
Having heard these and other similar words of mine, the following words now emanated from the sweetly smiling face of Lalita, "Nandimukhi! This disagreeable lecher of yours has spoken truthfully, but those days have passed. All of these miraculous activities were performed due to the potency of celibacy (brahmacarja). Now-a-days however, as a result of continuously enjoying wanton pastimes with the wife of Gobardhan Malla, [Candrabali], servant of the malignant, malevolent, malicious, murderous and cruel Kangsa, along with her friends Padma, Saibya and others amongst the beautiful young girls of Braja, his brahmacarja has been vitiated and his mystic powers have all vanished." To this I replied with a smile, "doshmadhye ganna nahi hoy tejiyan | sarbabhug bahni hoy tahar praman - 'High-spiritedness is not counted amongst faults. All-omnivorous fire is the proof of this.' You are only able to speak as you have because you cannot understand the true meaning of this verse. Therefore, listen carefully as I explain it in detail- 'Fire does not lose any of its vigour by consuming whatever it may. On the contrary, its strength increases by doing so. Similarly, through the sweet satisfaction of constantly enjoying conjugal mellows with beautiful young girls like you, my mystic potencies are kindled, constantly flourishing forth brighter and brighter."
Now Madhumangal spoke up, "Lalite! Our dear friend has spoken correctly. If His powers hadn't increased, then how was it possible that He planted pearls in the ground and got them to sprout? Not only that! They all grew luxuriously and produced such an abundance of blooming flowers and fruits."
Lalita laughed, "Venerable Madhumangal! Was this in fact due to the influence of your dear friend's supernatural potencies?"
Madhumangal: "If it was not due to the potency of his power, then whose was it?!
Lalita: "It was the potency of the soil of Brindaban!"
Radha spoke softly to Herself, "Lalite! Say that it was due to the influence of association with young girls!"
Visakha spoke out, "Aye! This has all come about as the result of his association with young women!"
I replied, "Then how is it that your pearls turned into thorny bushes?"
Lalita: "Aye Catursiromani! (Oh most clever one, crest jewel amongst the most cunning!) Can pearls ever become hurtful (thorny)?"
I said, "Then why weren't pearls produced?"
Lalita: "On account of the defective condition of the soil, or some imperfection in the seeds."
Radha again, off to the side, "Lalite! Say that no pearls were produced because of the properties of the particular field!"
Then Visakha spoke out, expressing the desires of Radha.
Nandimukhi: "Lalite! I think Visakha has something here!"
Lalita: "How is that?"
Nandimukhi: "Since we see that the poisonous creeper, which is always and in all ways the emblem of total freedom, produces pearls on barren land; yet within these fields and meadows of Brindaban, saturated with juicy sweet dew, the heavenly creepers, illuminated by feelings of continuous rapturous delight, produced from hearts over-flowing with an abundance of prem, their very being permeated with the ambrosia of pure devotion, are reduced to cowering in fear of the wild animals who happen to wander into these lands. For this reason they couldn't produce any pearls."
Lalita laughed, "Visakhe! You had already expressed to us that it was through his association with young women that he was successful in his garden pastimes. Please expand upon this for us." Visakha: "Even a great yogi who has ascended the yoga ladder and is thus on the path of sense control, if he associates with those who are fallen, becomes himself likewise so and is thus degraded. What then can be said concerning the matter of his negligible spiritual perfections? Similarly, these pearls, through only even a moments association with those, who in body, mind and words, are thoroughly addicted to women, and of the darker sort, very witty and humorous, and often to be seen with a flute in their possession, [by such association, these pearls] have become pregnant within the womb of the earth, and their full implication within the snare of sungsar (family life) is realised by the sprouting up of so many of their offspring on the surface of the earth." Thereupon I said, "Visakhe! Everything you have spoken is perfectly correct."
Subal: "Bayasya! How is that?"
I replied, "On account of the fact that the sages of Dandakaranya took up the observance of very severe penances and austerities after hearing from Narada Muni and the other saintly persons about my auspicious qualities, my beauty and wit, the personified forms of the professors of passionate pastimes. By reason of this they could then accept birth in the homes of the cowherd men of the forests of Gokul, as the wanton women of Braja (brajavilasini). Being decorated with an abundance of good qualities, beginning with wisdom and good humour, they are now residing on my chest like a beautiful necklace. There also are to be found these pearls, like so many other liberated souls amongst the best of the sages. Having been similarly attracted by my inconceivable qualities, they have now taken up their residence in the forests of Braja simply to increase my pleasure, multiplying themselves as a multitude of eternally perfected animate and inanimate creatures, bushes, creepers, birds and beasts, thus enjoying the highest happiness themselves."
Subal: "Bayasya! You are glorifying the sadhus."
Lalita smiled slightly, "If in fact you did possess any esoteric powers, then you could have produced pearls regardless of where they were planted or the differences in the soil? If you really have mystic potency, then how is it that you have set up this small business selling pearls, simply for the purpose of accumulating superfluous commodities?"
I responded, "Ayi! Murkhe Lalitike! (Lalita, you dolt!) Puffed up by the treasure of your youth, the way all of you have given up your religious duties and are now wandering here and there, should I, the only son of the King of Braja, the crest jewel amongst the vaisyas, who is so devoted to his religious duties, also renounce my duties like a wilful, wanton and spoiled child? In the scriptures the sages have prescribed the duties of the vaisyas to be agriculture, tending the cows, engaging in commerce and usury [another reading lists law as the third duty]. These four professions have been ascertained in relation to the vaisyas. Since we are vaisyas, these four occupations exist for us. By the practice of even one of these professions, all mystic powers increase. But by engaging in all four of them, my potencies have ascended beyond the perfectional limit."
Nandimukhi smiled, "He swadharma nistha Jubaraj! (Oh Prince who art devoted to thy duty!) Your three occupations, agriculture, cow protection and commerce are clearly understood by us. But I have never heard mention of this money lending business."
I replied, "Nandimukhi! We are now also undertaking this usury business. Haven't you understood this. At this most needed juncture in time, due to the present shortage of pearls, that is, their present unavailability, we are duty bound to take up this much desired business, with these young gopis, much perturbed by circumstances beyond their control, simply for the sake of arranging that these pearls might further flourish and prosper." [There are some hidden meanings here: During the day the gopis are greatly afflicted by separation from Krsna. He is trying to make some provision that they can meet together, even when he is herding the cows and such, so that their agitation will be due to the experience of ecstatic symptoms of love, and not due to feelings of want.]
Visakha laughed, "He Subal! Those who are attached to certain actions, though they be blameworthy, will nevertheless praise those activities to the skies. Therefore I suppose it is not terribly surprising that your fine friend here describes his impious activities in such a splendid fashion."
Subal laughed, "Nandimukhi! It is not only in the matter of vast wealth that such great gains have been made. Others' possessions are also continuing to increase at every moment."
Nandimukhi: "Whose? Whose!"
Subal: "For instance, the attractive bodily characteristics of those in the fresh bloom of youth, whose every limb can conquer Cupid [or, the mind] tens of millions of times over; those whose roving eyes, especially very restless at the corners, far surpass the softest lotus flowers; and whose speech is like a shower of the sweetest nectar."
Madhumangal: "Subal! Have you forgotten the other things which have enjoyed similar prosperity?"
Subal: "Please remind me. To whom are you referring?"
Madhumangal: "Shark-shaped (Capricorn) earrings; jewelled anklets; jewelled armlets; rings, etc.; the beauty and pride of those who wear them and especially the playful pastimes of love dalliance itself."
Lalita: "Arja! [Arja- form of address to a respectable person] There is another thing which has also increased. Why are you concealing that?!"
Nandimukhi: "What is that?"
Lalita: "The tasting of the nectar from the lips of chaste young girls."
Srimati Radha laughed, "Lalite! Even Bapu should be able to understand something about this! [Bapu-(shman)- abdominous; Madhumangal is very fond of eating prasadam.] Who can enjoy a nice meal without this! [adhoramrit- nectar of the lips, is, in other terminology- saliva].
In those two arms that more than trample the pride of exquisite, perfectly shaped sapphire bolts; in that chest which totally destroys the vanity of an emerald door; in those two thighs that goad the pride of emerald banana trees; in that beautifully expanded face which is the support of the graceful beauty of a hundred, thousand billion full moons of the Sarad season, who remain embarrassed in the face of such exquisite sweetness; in those two feet, the softness of which causes all praise of succulent new leaves to fall to pieces; in all of those delicious bodily limbs, the construction of which bestows well-being and modesty to all symmetrical beauty, most pleasing to the eyes; and in that body which steals away the lustre of a new blue lotus flower, just ready to blossom, lending its radiance to sapphires; pervading all of these, its (adhoramrita's) dallying presence is a dazzling pastime. The ambrosial, soft, smiling speech of Visakha and yourself is it's perfume, like a soft flower smeared with sandalwood paste."
Madhumangal: "Bayasya! Making You greedy for the delicious lips of young women who belong to others, these extremely shrewd gopis, after saying so many sweet things and enticing You with tall talks about the increasing prosperity of this and that, will simply, in the end, take all of these pearls and enter into some inaccessible place, some labyrinthine maze where You will never find them. Then, neither will they give You any more news about flourishing prosperity, nor the asking price for the merchandise. Having myself clearly perceived this, I have, as Your friend, spoken these words for Your benefit. Afterwards, you may do as You please." Thereupon I had to bite my tongue, "Sakhe! All of these heavenly damsels are chaste and respectable girls. They are very upright and pure in their exchange of love. You have spoken thusly only because you are unaware of all of this. Therefore listen carefully as I explain everything to you:
Just the other evening, providing me with excessive delight by offering the nectar of Her lips to me, Gandharva then came very near to me, and after very tastefully decorating Her breasts with lotus flower pollen that has received it's colour from the best friend of the lotuses, the early morning rising sun, [another reading says: She decorated Her breasts with delicate ruby necklaces, the colour of the early morning rising sun], She then spread out her wares on my chest four times. And on the evening of the day before yesterday, Lalita received from me one lodestone, oozing forth with nectar, but only after some dispute did she finally pay me back at a profit of three times. Another time, around midnight, after drinking the sweet nectar of my lips with great fondness and persistence, Visakha entertained me till early morning, gratifying me to the utmost with the whole wealth of her entire being. I profited many times on that occasion. The others also, beginning with Campaklata, have on many occasions, after eagerly accepting from me their most desired objects, satisfied me immensely in return, some at double my expenditure, some at triple. Amongst all of them, only two gopis display some slightly contrary business dealings."
Nandimukhi: "Who are they?"
I replied, "One of them is Ranganballi. She once agreed to place the two round fruits of her bosom on my chest three times, but then after accepting my two mardan [subduing, strong, manly, male] fruits, she only offered her fruits to me once. The other two that she still owes me, after much delay and procrastination, have, to this day, yet to be paid. Then also, the constant companion of Ranganmala, Tulasi, told me that she would pay me double, but then after accepting a whole bunch of embraces from me, she only teases me, passing the time by saying, 'Now I'll give you. No! Not now, I'll give you then, when...'
However, the price that we had agreed upon has still not been paid."
Madhumangal said, "Ayi Ranganballi! Ayi Tulasi! Even though He couldn't obtain from you any of His own celestial commodities, still, due to His natural simplicity, even people of your manners remain dear to Him, though our dear friend is by nature a spoiled child and used to having His own way. [or, "Still, due to His natural simplicity, He does not speak ill even of people of duplicitous ways.] Are you so ungrateful that you do not even fear what the people in general, or at least what God will think of you, that you behave in such a deceitful and cunning fashion with those who are by nature very simple and sincere."
Lalita gave a lovely little laugh at hearing all of this, as she retorted, "He Arja Madhumangal! (Oh most venerable Madhumangal!) Is there anyone in this assembly who does not hold dearer than the most ambrosial nectar, the words just uttered by your friend? If it weren't for the fact that his speech smacks heavily of mystic perfection, then his every word, nay every syllable, could be understood to be nothing more than fictitious lies!" [There is a pun intended here; since another meaning of mystic perfection (siddhi): is bhang (a drink made from marijuana); thus, "He is intoxicated from drinking bhang and his words reflect this, thus we can understand that his every word, no, every syllable, is nothing more than lies!"]
All of the sakhis laughed uproariously as they each embraced Lalita while exclaiming, "Sadhu Sadhu! Lalite! (Bravo! Well done Lalite!) You summed that up pretty good!" Srimati Radhika also embraced Lalita within her mind.
Now Nandimukhi spoke up, "He Mohan! (Oh most charming one!) Whose word do you doubt?! This Ranganmalika is the most beloved of Lalita, and Tulasi is the disciple of Visakha. Therefore it is certain that Lalita and Visakha, after consoling and explaining various things to them, will bring them around to Your way of thinking. Then surely they will present You with the goods remaining in arrears so that the matter will be rectified and You will again treat them as you did before. If for some reason they remain adamant in the matter of presenting You with Your dues, then I'm sure that Lalita and Visakha, because they are so deeply affectionate to Ranganballi and Tulasi, will themselves present You with Your goods. Yet even if they also unexpectedly refuse to come through, they will never again be able to lodge complaints against You, no matter what You do. Otherwise, if You stand in front of the sister of Anangamanjari and begin to whistle very loudly, then they just might get frightened and anxious enough that they will immediately agree to give You whatever you want."
At this the gopis frowned and sent very crooked glances askance at both Nandimukhi and myself. Now Tungavidya came forward slightly and smiling to herself, said, "Bho! Bho! (Hallo!) He sakhigon! I have a bit of juicy news for you all!"
Everyone replied, "Yes, what is that?!"
Tungavidya: "There is an acarja by the name Kantadarpa [the pride of a lover, or, Kandarpa darpa- the pride of Cupid]. Have you heard of him?!"
Lalita: "I have heard the name but I don't know much about him."
Tungavidya: "Shyamal Misra, the dear disciple of Kantadarpacarja, has written a commentary called Sandhi Catushtoy (Four Sandhis; sandhi- union), on the sutras (aphorisms) of his guru. Have you seen what is described in that commentary?"
Visakha: "Visnu! Visnu! What to speak of seeing this commentary, I have never even heard it!" Lalita purposefully questioned her, "Tungavidye! Where did you become acquainted with this acarja?"
Tungavidya: "One evening I met here a very beautiful forest goddess (Padma-apsara) coming from
Sakhisthali (Candrabali's kunj), who was looking for Shyamal Misra, that she might hear a reading of his commentary."
At this point I spoke up, "Tungavidye! How was that forest goddess of fortune able to come this far [out of the forest]?"
Tungavidya: "By the help of a great flood!"
Everyone laughed to hear this answer.
Lalita: "Then! Then?"
Tungavidya: "Along with Shyamal Misra, there is also the unrivalled [false] pandit of the king, who after first having quoted the precepts of the Narma Panjika (Amusement Almanac) and the KroyBikroy Panjika (Commerce Almanac), then produced the Alik Panjika (Imaginary Almanac) and the AdanPradan Panjika (Exchange Almanac) as well. I'm sure you must have heard of these, though they may have been under different names."
Lalita: "Not only have I heard, but I have also had first-hand experience of the same." Tungavidya: "Even more accurate and erudite, exhibiting the sharpest intellect and effrontery, are the commentaries begun at the same time [perhaps as a challenge] by his fellow class-mate, Kuhak (magic) Bhatta."
Campaklata: "Tungavidye! As you are well-versed in all the branches of knowledge, we are all intently desirous of learning from you the subject matter discussed in the definitive statements called Catushtoy, penned by these well-known authors of scripture." Visakha: "The meaning of the two titles, acarja and Bhatta, is clearly understood, but we would appreciate it if you would elucidate the etymological derivation of Misra and Pandit." Tungavidya laughed, "There are faults as well as attributes. Because there is mixing (misrito), the name is Misra. The word pronounces its own meaning."
Nandimukhi: "What are the faults and attributes?"
Tungavidya: "Any inclination towards improper judgement, of wisdom as opposed to ignorance, or, stupidity as opposed to cleverness, is a fault. An equal disposition, devoid of discrimination and averse to the judgement of good and bad, all due to an excessivity of simplicity, is an attribute." Lalita laughed, "Consequently the degree (title) is quite appropriate." [One who is mixed up, or confused.]
Citra: "Now please elucidate the etymological derivation of Pandit."
Tungavidya: "The word panda indicates the intelligence to judge right from wrong. Therefore pandit, which is a compound of panda, designates the same. Yet, this pandit, endowed with such honourable sagaciousness, while considering the maxim, 'Of the previous and latter precepts, the latter carries more weight,' becomes thus implicated in the intelligence to judge wrong. [The Sanskrit word here is sadasad vicar. Sadasad is a combination of sad and asad or, good and evil, right and wrong. When joined together, the entire word means discrimination between good and bad. But, after consideration of the maxim, "between former and latter precepts the latter is more important," then we are left with only asad vicar, or, bad judgement, wherein panda is clearly existing. Thus the pandit must necessarily become implicated in the same.]
Citra: "Sakhi Tungavidye! Now please elaborate on the imports of the composition Sandhi Catushtoy and its corollaries."
Tungavidya: "Since among us, Lalita is the most expert in expanding on these subjects, let her be so kind as to delineate these topics before us."
Lalita: "I have never even heard of these discourses. It is Tungavidya who is most familiar with these topics and therefore she is the most qualified to expound upon this subject before us."
Citra: "Tungavidye! We would be honoured if you would please explain to us this lore." Thereupon, the favourite of Sri Radhika, Tungavidya, who was too shy to say anything herself, considered that this subject was best breached by another. So she smiled and signalled with her eyes to she who is the apple of Radha's eyes (the emblem of Radha's delight), who though only a tender-aged girl, is the master of the demigods of this earth, the sweetly smiling Tunganarma. Now Tunganarma stepped slightly forward, and while looking at my smiling face, addressed Citra,
"Citre! We are not particularly adept in the inner meanings of these abstruse topics, but I was present when that Apsara came here on repeated occasions to very humbly yet eagerly narrate before Tungavidya and ourselves, the subject matter of the four commentaries which she had studied under that most propitious and appropriately named, the eminent Mr. Misra. That which she described before us, even with her body itself, I will now briefly reiterate before you. Please hear me: First of all, she gave an account of the details concerning trysts and assignations; how one personally, or by his messenger, resolves quarrels and complaints; and the alliances and unions that take place between youthful couples.
Then come the four erotic sentiments: touching of the breasts, embracing, kissing and drinking the nectar of one's lips. Also the four amorous passions: bruising with the nails, binding the other person's arms and related sports, covering the cheeks with wanton kisses and biting with expertise. Then she mentioned the arts of conducting pleasant, or amusing conversation. This involves some specific techniques applied for the purpose of defeating one's companion, by using prahelika. [Riddles with concealed meanings]."
Citra smiled, "Tunganarman! Having so expertly expounded on these unprecedented and previously unheard topics, please be kind enough to describe to us what is contained in the corollaries and commentaries."
Tunganarma: "Because it is the giver of so much ecstasy, the form of enjoyment known as anandakrit-sambhog, is called as such. It's corollaries are hissing sounds and amorous cries, closing of the eyes, and the appearance of Kalapapriya, the incarnation of Kantadarpacarja. This young prince of mystic potencies, the personification of Kalap-byakaron [a Sanskrit grammar], due to the deliciousness and mystery of the activities which caused his descent, only in an unapparent and unclear fashion, enters into very detailed discussions with the witty and intelligent sakhis, revealing his thoughts through disguised gestures and figurative, ambiguous and paradoxical puns. Only those who are themselves very discerning, astute and gentle, are deserving enough to fully perceive the inner meaning of these discussions."
Campaklata smiled, "Tungavidye! This Bhattapad has only two arms, and they are very delicate at that. How is it then, that he was able to write four commentaries at the same time?"
Tungavidya: "Mugdhe! (Oh enchanted one!) [This could also be translated as: Stupid!] This Bhattapad is such a master magician that he is able to manifest four arms also!"
Lalita: "Yes! Yes! On the occasion of the Spring Rasollas (the splendour of Ras) festival, near the Rasasthali (place of the Ras festival), within a kunj in the middle of the forest named Pravistak, with the intended purpose of plundering the precious jewel of beautiful women and deceiving any number of young girls (ballabi brinda), after first veiling his own sweetness and suavity of manners [which would give his identity away], he did indeed manifest four arms by the power of his enchantment."
Visakha: "Actually, all of these activities have expanded from the influence of his magic. While enjoying pleasant and amusing conversation in the assembly of the sakhis, he seeks, through the charms of his erudition, to overcome them, weaving an ever-increasing web of illusion around them with the help of so many prose and poetic devices. As of late, we have also seen, that as his magic continues to grow, his two feet do also. [The word for foot, or pad, also means employment; this is a pun which indicates that now he is also trying to expand his activities and influence through doing business.]
Sudevi: "Visakhe! How is it that we see in practically all of the four departments of knowledge discussed by this author of scripture, only one profession, throughin and throughout?"
Nandimukhi: "Sudevi! Didn't you hear the brief description that was given by Tunganarma?"
Sudevi: "At that time I was distracted with watching the priyasakhis from Jab (Jabat), and so I did not follow everything. Please be so kind as to explain it all to me again."
Nandimukhi: "Sudevi! Listen carefully! This one young bachelor, of the name Kuhak Bhatta, is, in actuality, all four of these persons. For the purpose of performing his variegated pleasure pastimes, he has, by the influence of his very developed powers of delusion, ascended to the rank of Kantadarpacarja, by manifesting one form, and has taken the title Shyamal Misra, by assuming another. Moreover, you should know that Alik-rajpandit (the visionary pandit) is not a distinct personality from Shyamal Misra. This young bachelor, Shyamalacarja, is always very religiously inclined. Therefore, in order to experience further exultation of his wanton dalliance, he has assumed this alias of Alik Rajpandit. Having done so, he now delights in his wayward pastimes as much as he pleases, bringing tumultuous ecstasy to his friends and himself, through a variety of amorous diversions."
Thereupon I had to say something, "Hung Ho! (Ho Hallo!) All of these graceful, lovely four armed forms, full of amorous gestures, have appeared due to the influence of my mystic perfections. Consequently, it is only by the power of the inferior magic of these stupid, hot-tempered, female magicians, that they are able to continue to spout out this nonsensical pack of lies." They replied to my remark, "This siddhagoswami (perfected sense-controller) has effected his own imaginary mystic powers by his own influence and now compliments himself before us, after first having assessed his own glorious position with his own mouth."
Finding fervour and strength in numbers the sakhis all laughed in joyous delight. I said to myself, "Bho! (O ho!) Isn't this astonishing? These talkative young girls (ballabi brinda) have very neatly and methodically summed me up as a specious fool." Due to my embarrassment I considered the matter carefully, and having come up with a plan, I signalled with my hands that I couldn't hear what they had said, as I smiled to them, "Ayi! [used in addressing a female] Lo! Oh you enchanting and wanton young girls, blinded by your newly found youth. If you are lacking in confidence relating to matters regarding my mystic perfection, then I will exhibit the same in front of all of you, by firstly manifesting my form as a necklace [or forest flower garland] around the neck of Campaklata."
Having spoken thusly I approached Campaklata, as Madhumangal called to me, "He Bayasya! You are a saintly sage! It is not at all proper for you to touch other women!"
Being thus dissuaded by these joking words from my friend, I said to him, "Sakhe! Close contact between two perfected persons is only for the purpose of attaining great ecstasy!" Just as Debarsi Narada has said, 'paramanandalabhay swayuthyamevasamsraye'- "The coming together of friends (those of the same feather, or group), is always a matter of great happiness. [Friends always like to meet together to take delight in each others' company.]"
Everyone laughed heartily to hear these words of mine, attaining at the same time various ecstatic symptoms in their bodies [beginning with trembling], due to excessive mirth. Campaklata however, became as though enveloped in a dark cloud of great fear. She immediately fled from the spot, taking shelter in the kunj where Srimati Radhika was present, practically merging into Her body while tightly hugging her from behind.
I let the pearls fall through my fingers as I spoke to Citra, "Ayi! Citre! Please come here to hear the price of these pearls. Your dearest friend (pranprestha sakhi) Radhika, has told me that you are very expert at dressing and decorating with various ornaments (Sringar), and that you have in a chest many wonderful ornaments for this purpose. Therefore you should tastefully decorate all of my limbs with these ornaments, in as many different ways as you can think of." [The word Sringar means: erotic sentiment; amorous passion; love; coition; toilet; marking with vermilion and sandal paste; and red lead. Therefore, an implied meaning is, "Because I have heard that you are very expert at making love, and that your delicate form is possessed of such exquisite beauty, just suitable for accomplishing the same, you should now apply this expertise in decorating my body with such erotic passions."]
"I will in turn satisfy you, by decorating those two golden pots on your bosom with crescent moons [marks from my nails] and various scented, flowering creepers. I will in this way also bring the greatest delight to your dear friend (priyasakhi Radhika), to whom you will no doubt describe all of this in your tactful and artful ways."
Citra replied in a huff, completely filled with anger, "Ohe! You have become such a mischievous and grotesque wolf (in sheep's clothing), there being no end to your wrathful and wicked ways. Aye! Oh emperor of the city of the most cunning and knavish knights, famous in all the three worlds as the most arrogant amongst hundreds and thousands of billions of the greatest rogues and cheats that ever existed! Oh you who like to make the forest deer dance, as soon as the opportunity presents itself, in the form of a safe and secluded forest garden. [There are a few other possibilities in the translation of this line: First off, the context is that of a long string of epithets being used to address Krsna. Now here he is being called a nat; which means dancer, as well as lewd person. Depending on the juxtaposition of the words, he is either a dancer, the best dancer of the female relatives of the deer, (though this can also be taken in another way, equally laden with sarcasm), or a dancer to entertain the noblest female relatives of the deer, or one who makes them dance. The best dancer of the deer (kul-nut) is sarcastic, because, whereas kul is a word denoting aristocracy, nat can carry the connotation of lewdness pertaining to philanderers.]
After you have satisfied them by painting your little pictures, and then sufficiently sung the praises of those gopis, very expert at Sringar sadhan and just suitable for your purposes, then you may hastily depart from here, O Swami!"
All of the gopis faces lit up with laughter to hear these words of Citra, as they applauded her enthusiastically.
Thereupon Nandimukhi spoke up, "He Gokul Mangal! Your moon-like face is the only medicine which enables the residents of Gokul to sustain their lives. Suddenly we find ourselves looking at You with sad and longing eyes, You who are the only source of our long lives, and a burning pain is welling up in our hearts, as though a malignant cancer has penetrated to our most vital part. Therefore You must certainly tell us, please, what is the cause of all of this. Then only can Bhagavati Paurnamasi promptly remedy the situation, so that You, who are endowed with such beauty and fortune, will be pleased. Thus will my heart also be blessed."
Having heard this synopsis of the situation, I replied, like one whose mind is fully prostrated, "Nandimukhi! Please hear me. She Who possesses such fine intelligence, never before seen or heard of; Whose wit and humour are so fascinating that they completely captivate the mind; Who is the personified form, the first acarja of the Veda dealing with the whole diversity of mirthful sports (cutting jokes) [Whose study of the most incomprehensible facetiousness has placed her as the primal preceptor in this line]; the personified Form of the treasure chest of the rarest jewels in the shape of the most auspicious qualities; Whose sweetly scented speech, like condensed cream of the most fragrant ambrosia, is the life subsistence of Her attendants; Whose exceedingly good fortune is paid homage to by the most fortunate damsels of the heavenly regions, headed by Saci, the wife of Indra; the radiant loveliness of the tips of Whose nails is continually searched out by Indira (Laxmi) and the other fawn-eyed nymphs of fair complexion, as the emblem or source of all beauty; Whose lotus feet are worshipped by hundreds and thousands of Laxmis, the Goddesses of innumerable universes, who are themselves worshipped by all the demigods, men, Gandharvas, Vidyadharas and munis; Whose abhishek (coronary bath) is performed on a jewelled singhasan (lion throne) at Mahajogpith, within the forest of Brindaban, the expanse of which completely dwarfs the whole of all the Vaikuntha planets and the spiritual sky itself; the two syllables of whose name, Radha, produced from the churning of an ocean of nectar, are actually the condensed form of the cream of that ambrosia, which was produced in two pots, [the churning of the milk ocean produced only one pot of nectar], and it is the transformation of that ambrosia [in the form of the name Radha] which felicitates and gratifies the fourteen worlds. [The word used here for gratifies, is sitkarita, which means literally: amorous cries.]
The feet of this most renowned Debi, continually perfumed with the sweetest fragrance, infinitely, boundlessly beautiful and incomparably soft, put to shame, by their dawn-like, pinkish colour, the combined elegance of the total aggregate of all red lotus flowers. The service of feet such as these is life itself. But this Radha is not openly and unhesitatingly calling to me, who am expert in all of these branches of service, to bestow upon me this service which I so much long for. Therefore, She doesn't love me. Having determined this, I shall now seek out the aptly named Tungavidya (Tunga- lofty, elevated; vidya- learning, education), who, I have heard from Bhagavati Paurnamasi, is the self-same form as Radha. I will request her to immediately initiate me as her disciple, that by this process I might achieve my most cherished object of desire. I will request her to initiate me with the mantra of Mahadevi (Radha). I take shelter of you, the matchless disciple of Bhagavati, that this endeavour may be successful." [Again there is an implied meaning. The matchless disciple of Bhagavati can also mean: who is non-different than Bhagavati. Thus, by accepting initiation from Tungavidya, Krsna becomes non-different from her, and therefore eligible to receive Radharani's favour, or, in another sense, he then can become one with Radha, since Tungavidya is the self-same form as Radha. Things equal to the same thing become equal to each other: A=B, B=C therefore A=C]
Nandimukhi laughed, "He Sulakkon! (Oh you who are endowed with auspicious bodily signs!) In that case, you have to do that which has been ascertained by those conversant with scripture, to be the first duty of an aspiring disciple. You must serve the guru."
I replied, "Very good. But it is also appropriate that the prospective guru and sisya first examine one another. [There seems to be no end to the play on words. The word for appropriate: sangata, also means: joined or united. Thus, "The guru and sisya should first test each other by uniting together."] Then, for three nights, in some secluded kunj, let Tungavidya attain her fame by showing her prowess in learning before me. This should be accomplished by coming before me, sometimes as a male, and sometimes as a female. Thereupon, I, having naturally become a great believer in her, will very reverently and with the utmost regard, decorate her feet with javak, (a red coloured substance), massage her hips [again a variety of equivocal meanings present themselves: the actual word used is Sronimarddan: Sroni- hip, loins, waist; marddan- rub, grind, thrash, press, squeeze], scratch the itch on her bosom, braid her hair [after having first, of course, undone it] and in this way worship her, rendering whatever other services she may desire, which may even make all the aforementioned services seem very negligible and paltry indeed. If I am able to do all of this, then she will no doubt be very satisfied with me and say, "You have given me the utmost pleasure by your willing, service attitude." Having said this and other similarly sweet things to me, she will then, feeling great delight within her mind, establish me on the dais which is within the kunj, and say, "He Bicakkon! (Oh wise and experienced one!) With your two hands, you should first smear these two golden, auspicious waterpots [mangal ghat- auspicious water pots used in ceremonial functions] on my chest, with musk and kunkum, and then garland them with necklaces and flower garlands." After having established the two auspicious pots according to the proper formulas, by these instructions and various other mantras, she will then bless me with the mahaprasad from her bosom, by anointing my forehead and other limbs with kunkum tilok. Then with musk, she will write on my chest the syllables of the mantra of Mahadevi, mark my arms with the symbols of Her lotus feet and other auspicious impressions, and then after removing her own one-stringed necklace and placing it around my neck, she will perform anga-nyas on my two breasts, my two shoulders, my two arms and my mouth, with her lips. Thereafter, since I am completely ignorant of all the various parts of the agamas (esoteric scriptures), Tungavidya, who is an agamacarja, will bestow upon me these various ingredients at the proper time and place. After these indispensable antecedents have been completed, she will then continue the preparatory rituals by investing the sixteen syllable mantra with the self-born rishi, the gayatri metre, the presiding Deity Sri Gandharva and the Divine energy of the first mystic syllable with its dot, that the desired perfection may be obtained, namely, the generation of amorous union between the worshipful object and the worshipper."
[Here follows a meditation on the worshipful object]
"Her very being overflowing with exultation, by the banks of Her own kund, in a clearing within the kunj, She is dancing in such an amusing fashion, exhibiting such an abundance of gestures and postures, just to bring delight to her sakhis, who are assembled there to watch Her."
"She is very fair and is wearing red-coloured garments. Her face is lit up with a slight smile. Her eyes are extremely beautiful, in fact She is the most exquisite and delectable feast for the eyes. I take shelter of Sri Radhika, my worshipful Deity, Who is the most cherished and most devoted worshipper of Shyama-Shyam.
Please cause me to meditate on my tutelary Deity in this way, for a very long time, by kindly bestowing upon me, who am kami [desirous or, lascivious], the king of all mantras, joined at the beginning and at the end with the Kambeej. Make my life a success, by initiating me with this mantra. Her body, the veritable form of Mahabhab, conceived by the most resplendent cintamani gem, and anointed with the love and intimate friendship of her sakhis, shines with an inconceivable lustrous splendour.
She bathes in the morning in waves of the nectar of compassion, at noon in a nectar shower of youthfulness and in the evening in a flood of the nectar of charming loveliness. The Goddess of Fortune, Lakshmidevi, languours in lassitude by the side of Her blazing effulgence.
Her graceful form is covered by the silken garment of shyness, decorated with the kunkum of graceful beauty, and dappled with the black musk of erotic sentiments for Shyam. She puts on her natural ornaments, fashioned from the best nine jewels: shivering, tears in the eyes, horripilation (standing up of the bodily hairs), becoming stunned, perspiration, faltering of the voice, blushing, madness and inertness.
She is garlanded with flowers of wonderful qualities, such as Her sweet-tongued speech. Her garments are cleansed and purified with the camphor of Her sometimes sober and sometimes restless moods, brought about by ecstatic emotions. Her imperceptible and incomprehensible man (amour-propre; pique; feigned resentment out of love) is restrained, confined and concealed within the coils of Her hair. Her brilliant tilok is the emblem of Her immense good fortune. Hearing Krsna's name and qualities are the ornaments swinging in splendour and jubilation from Her ears.
The reddish colour of Her lips is produced from the tambul (pan) of Her great attachment for Krsna. The black ointment of Her eyes (kajjol), is the crookedness of Her loving affairs (prem-kautilya). Her body is perfumed by the camphor of Her sweet smile, while hearing the joking words of the sakhis.
Within the inner apartments of Her bodily fragrance is a bed of pride. Here She sometimes remains, as though unconscious, while wearing the restless necklace of separation from Her lover, beautified by a locket of humiliation. Her breasts are concealed, bound with a bodice of wounded vanity (sensitive love). The sounds of Her vina, Her fame and beauty, dry up the faces and hearts of Her co-wives (competitors in love).
She has taken up the most amorous posture, leaning with Her lotus hands on the shoulders of Her sakhi friend (adolescence personified), just before beginning to distribute the honey of Cupid's infatuation and intoxication, which is itself the remembrance of the pleasure pastimes of ShyamaShyam. Please bring this very sombre somebody, who is bowing down before You with a straw in his teeth, back to life, by sprinkling him with the nectar of Your servitorship.
He Gandharvike! A truly compassionate person will not reject even a rascal if he is surrendered to them. Hai! (Oh my!) Therefore please, never abandon this person who is similarly surrendered to You.
That person, who recites this stab (hymn), of the name Premambhoj-maranda, produced of Her mercy, will surely attain service at Her lotus feet."
[This prayer was composed by Srila Raghunath das Goswami.]
"May this hymn also advise and counsel me."
Thereafter, with these words, "I have received that most cherished object of my desire (kam {beej mantra}) from my Sri Gurudeb," choked up in my throat and my body trembling, I will fall down at her lotus feet. Then she will most certainly pick me up and embrace me, herself thrilling with ecstasy, while she places the remnants of her chewed tambul prasad, saturated with the nectar of her lips, into my mouth. But if you say that I am a brahmacari and therefore it is not proper for me to take tambul, then you may give me the remnants of your own mukhabas, scented with camphor. [Mukhabas; mukhsuddhi- like an after dinner mint; something to scent the mouth after having taken a meal.] Thereafter, coming to the realisation that my life is now successful, I will present as dakkina (alms given to the guru after receiving initiation), these most cherished pearls, along with heaps and piles of many other varieties of pearl fruits. By accepting these she will demonstrate that her favour is upon me."
The gopis all giggled as they looked at Tungavidya. She was gushing as she tried to conceal her inner ecstasy by knitting her eyebrows into a great frown and giving me a side-long glance laced with her fury. She called out to Nandimukhi, "Ayi! Nandimukhi! You are a perfected renunciant, therefore you should initiate him according to this procedure. If the mantra is received from some perfected person who has developed their mystic powers, then the desired result (kam) will be accomplished very quickly."
Saying this much, she was preparing to leave in a great huff to go home, when Visakha caught hold of her and brought her back. Visakha laughed as she spoke, "Nandimukhi! Actually it would be a contrary course to initiate this character. For this reason the acarja is angry with you." Nandimukhi: "Ayi! You liar Visakha. How is it you are prepared to cast these false aspersions against the saintly Son of the King of Gokul, Sri Nanda, the best friend of the lotus of religion?"
Visakha: "I'm warning you! This is a big mistake."
Nandimukhi: "What's the problem?"
Visakha: "Left remnants." (Tasted items)
Nandimukhi: "Whose?"
Visakha: "The maidservant's."
Nandimukhi laughed, "And who might this maidservant be?"
Visakha: "There is one lady in the forest of Shyaora, who, by the power of illusion, has taken on the form of a gopika. She was seen going to the house of Candrabali, the wife of the servant of Kungsa, Gobardhan Malla. Indeed, the following conversation was overheard there:
"Ayi! Candrabali! You are the dearmost servant of the Goddess of the universe, Candika, and I am also one of the chief associates of Goddess Candi. Due to my overwhelming affection for you, I am desirous of making you one of my sakhis."
Candrabali replied, "That sounds reasonable," and, saying thus, she embraced that person whose friendship she had just accepted. That is the maidservant I am talking about!"
Nandimukhi: "But who is that person?!"
Visakha: "This extraordinary Goddess of Wealth is renowned far and wide. I'm sure you must know of her."
Nandimukhi: "What are her remnants that you spoke of?"
Visakha: "The supremely sanctified honey of her black lips, kept in a small oil bottle." [Another meaning of adhor is- inferior; in which case we get- "The ultimate purifying nectar, situated in her small, black, inferior, oil lamp."
Radhika smiled to hear this and all of the gopis laughed when they saw Radha's smiling face.
Nandimukhi: "Ayi! Visakhe! Has anyone seen this?"
Visakha: "Of course! What do you think?"
Nandimukhi: "Who?"
Visakha: "The two gopis Malli and Bhringi, when they were sent by Priyasakhi Gandharva, to fetch some saffron cloth. Just the day before yesterday, they saw all of these sublimely purifying activities going on near Manas Ganga, on the bank of Ushor. Then, when they returned they discussed what they had seen with all the other gopis."
Nandimukhi became very thoughtful as she said, "He is the life of all Gokul. How can this fault of His be extirpated?"
Visakha replied, "By observing some rites of atonement." Nandimukhi: "Then let Bhagavati determine the proper penance, so that Purusottam can be acquitted of His crimes. Then after some provision is made for His purification, you can initiate him."
Campaklata spoke up, "Mugdhe! The method of atoning for this sin has already been explained in the Ujjval Mani Sunghita. You must never have seen this book and only for this reason you brought up Bhagavati's name."
Nandimukhi: "So who here knows this Sunghita?"
Campaklata: "Only priyasakhi Gandharva."
Nandimukhi: "But she is not here amongst this assembly just now. Therefore how can this penance be performed without excessive delay?"
Visakha: "This Lalita is the second Gandharva, Her very self-same form. Having studied this Sunghita under Gandharva [Radha], along with all of it's related treatises, she is now quite proficient in this subject due to the fact that she continually reads it again and again. Therefore she can easily determine what is a proper settlement."
Nandimukhi sarcastically replied, "Sakhi Lalite! After carefully considering the matter, please be so kind as to instruct us in these affairs regarding atonement."
Lalita smiled, "Priyasakhi! If the guilty party comes himself into the midst of this assembly and notifies those of us present, giving a complete and straightforward account of his crimes, and if he feels repentant for what he has done, then that is itself atonement. In this way have the wise and learned authors of the Puranas decreed:
'Whoever feels remorse for his crimes after having confessed them before a council, is fully pardoned. This is the encomium given by the munis in the dharma sastras.'
Hearing this, Nandimukhi looked at me with emphatic intention. I then came before Lalita, with Subal and Madhumangal, but as I expressed my desire to say something, ...
Visakha said, "He Birbor! (Oh best of heroes!) Lustful persons have neither shame nor antipathy (self-mortification). Because of this, your naturally libidinous nature, you have done whatever you have done. Yet now, after careful consideration, you should divulge everything here in front of Lalita."
This time I wasn't laughing, as I spoke like one, thoroughly regretful of his past misdeeds, "Lalite! Four days ago, when I was looking for some of my cows who had strayed away, I came to Gauritirtha, where I saw, coming out of my Gauri Mandir, one of the highly perfumed attendants of Gauridevi (carcika). Suddenly, she came and struck me on my left breast and then, after taking me within the Madhavai grove, she forced the remnants of her chewed tambul between my trembling lips. What more she did I cannot say exactly, since I was in a state of shock, and now cannot remember everything very clearly.
Then again, just the day before yesterday, I came to the bowers (nikunja) by the side of Radha Kund, bringing with me a variety of flower garlands all strung with golden thread. While absorbed in thoughts of my sweetheart, Gandharva, I wandered into Mandar Uddan (the Slow and Gentle Gardens) just by the side of Mala Haron Kund (the Lake of Stolen Garlands), near the City of Hills. There, who should appear on the scene but that same carcika (highly perfumed one), who again forcefully kissed me on the cheeks and entrusted the nectar of her lips unto my mouth.
So that these two sinful and wicked activities might be annulled, please give your permission for me to drink the honey remnants of Her lotus mouth."
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