seeing through the eyes of scriptures
Dana Keli Lila continued ,Nandi sloka and kila-kincita Bhava explained
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The Prologue to this Dana Kali Kaumudi is significant: first slokas are named Nandi slokas:
Nandi-slokas
May the sight of Shrimati Radharani’s kila-kincita ecstasy, which is like a , bring good fortune to all. When Shri Krishna blocked Radharani's way to the dana-ghati, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Krishna, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful . * (1)
All glories to Radha's love for Krishna, the enemy of the demon Mura. Although it is all-pervading, it tends to increase at every moment. Although it is important, it is devoid of pride. And although it is pure, it is always beset with duplicity . * (2)
purport:
The Nandi slokas are the invocation to the text, Nandi is the bull of Lord Siva one first enters the temple of Lord Siva one see the deity of Nandi.Just like outside many Visnu temples you will see Garuda..or sometimes the Garuda Stambha. Nandi meaning joyful also ,so the joyful prologue is given in the Nandi Slokas.
Just like in Gita Govinda of Jayadeva Goswami we also find Nandi Slokas and the prelude is Das Avatar stotram and Srita Pada Kamala:
Nandi Sloka (The Opening Verses)
(1)
meghairduramvaram vanabhuvah syamastamaladrumari
naktam bhirurayam tvameva tadimam radhe grham prapaya
ittham nandanidessnidesatascalitayoh
pratyadhvakurnjadrumam
radhamadhavarjojayanti yamunakule rahahkelayah
One evening Krsna was with His father Nanda at the gosala. Seeing RadharanI and Her sakhls, however, Nanda said:O Radhike! My child easily becomes frightened. Yet look at the sky filled with omnious clouds and the forest is dark with tamala trees. So can You escort Krsna back to the house?" At Nanda's request, Radha and Madhava sneak away through the forest nikunjas to the Yamuna's shore for enjoying secret love-play; let us ever-glorify this raha keli.
(2)
bagdevata carita citrita citta sadma
padmavati caran carana cakrabartti
sri vasudeva ratikeli hatha sameta
metam karoti jayadeva kavih prabandham
Sarvalaksmimayi* Radhika's foremost servant, Jayadeva (also known as Padmavati" submissive lover), whose heart-abode is ever-filled with lila poetry, has written this story por¬traying Sri Krsna's rati keli** pastimes.
(3)
jadi harismarane sarasam mano
jadi vilasa kalasu kutuhalam
madhura komala kanta padavalim
srnu tada jayadeva sarasvatim
Hey rasika bhaktas! Would you like to freshen your minds in remembering Sri Krsna's madhura pastimes? Are you curi¬ous to know about His romantic activities (with the Vraja gopls)? Then, by all means, let's begin to hear the sweet, heart¬rending poetry composed by Jayadeva.
Note: in order to directly begin Gita govinda's story, the two prelude concerning the 'ten lila avataras\ t and the 'srita kamala' strotra have been omitted in this edition.complaex not make this explanation to long and distract .
(26)
padmapayodhara tati parirambha lagna
kasmira mudritamuro madhusudanasya
vyaktananuragamiva kheladanangakheda
svedambupuramanupruayatu priyah bah
When Madhusudana fondled Vraja-laksmi Radha's breasts, their kunkuma rubbed onto His broad chest. Thus it appears that His heart's deep love came out to display itself! Yet owing to His lovemaking fatigue with her, His chest gets soaked in perspiration. O reader! Let this flood inundate you with divine bliss.
(27)
vasante vasanti kusuma sukumarairvayavair
bhramantim kantare bahu vihita krsnanusaranam
amandam kandarpa jvara janitacintakulataya
valadvadham radham sarasamidamuce sahacari
It is spring, and Radha's soft kisori body appears just like the . Yet now Cupid tortures Her as she roams the forest searching for Krsna. Thus to console Radha, Her sakhl affectionately sings this madhura song :
This first vers of Dana Keli Kaumudi is also quoted in Caitanya Caritamrta:
Sri Caitanya Caritamrita Madhya 14.180
SYNONYMS
antah -- internally, or not manifested; smerataya ujjvala -- brightened by mild smiling; jala-kana -- with drops of water; vyakirna -- scattered; pakshma-ankura -- from the eyelashes; kincit -- very little; patalita-ancala -- a tinge of redness, mixed with whiteness, on the borders of the eyes; rasikata-utsikta -- being merged in the cunning behavior of the Lord; purah -- in the front; kuncati -- shrinks; ruddhayah -- having been blocked; pathi -- on the way; madhavena -- by Krishna; madhura -- sweet; vyabhugna -- curved; tora-uttara -- the eyes; radhayah -- of Srimati Radharani; kila-kincita -- the ecstatic symptom named kila-kincita; stavakini -- like a ; drishtih -- glance; sriyam -- good fortune; vah -- of all of you; kriyat -- may perform.
TRANSLATION
"'May the sight of Srimati Radharani's kila-kincita ecstasy, which is like a , bring good fortune to all. When Sri Krishna blocked Radharani's way to the dana-ghati, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Krishna, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.'
Srila Prabhupada has explained this Kia kincita in CC Madhya 8.175, Translation and Purport: “Also ornamenting Her body are the twenty kinds of ecstatic symptoms beginning with kila-kiñcita. Her transcendental qualities constitute the flower garland hanging in fullness over Her body.
The twenty different moods headed by kila-kiñcita are described as follows.
First, in connection with the body, there are bhāva (ecstasy), hāva (gestures) and helā (negligence);
in relation to the self there are śobhā (beauty), kānti (luster), dīpti (brilliance), mādhurya (sweetness), pragalbhatā (impudence), audārya (magnanimity) and dhairya (patience);
and in relation to nature there are līlā (pastimes), vilāsa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement).
There are no English equivalents for the words kila-kiñcita, moṭṭāyita and kuṭṭamita.
Śrīmatī Rādhārāṇī’s flower garland consists of Her qualities and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The bodily qualities are age, beauty, luster and grace.
“ Sri Caitanya Caritamrita Madhya 14.173
SYNONYMS
ei-saba sthane -- in such places; kila-kincita -- of the symptoms of the ecstasy known as kila-kincita; udgama -- awakening; prathame -- in the beginning; harsha -- jubilation; sancari -- ecstatic emotion; mula karana -- the root cause.
TRANSLATION
"At such times, the ecstatic symptoms of kila-kincita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms.
PURPORT by Srila Prabhupada
Whenever Srimati Radharani leaves Her house, She is always well dressed and attractive. It is Her womanly nature to attract Sri Krishna's attention, and upon seeing Her so attractively dressed, Sri Krishna desires to touch Her body. The Lord then finds some fault in Her and prohibits Her from going to a river crossing and stops Her from picking . Such are the pastimes between Srimati Radharani and Sri Krishna. Being a cowherd girl, Srimati Radharani regularly carries milk in a container and often goes to sell the milk on the other side of the Yamuna. To cross the river, She has to pay the boatman, and the spot where the boatman collects his fares is called the dana-ghati. Lord Sri Krishna stops Her from going, telling Her, "First You have to pay the fee; then You will be allowed to go." This pastime is called dana-keli-lila. Similarly, if Srimati Radharani wants to pick a flower, Sri Krishna claims to be the garden's proprietor and prohibits Her. This pastime is called kila-kincita. Radharani's shyness arises due to Sri Krishna's prohibitions, and ecstatic loving bodily symptoms called kila-kincita-bhava are manifest at this time. These ecstatic symptoms are explained in the following verse, which is from Srila Rupa Gosvami's Ujjvala-nilamani (Anubhava-prakarana 39).
CC Madhya 14.155: Damodara Gosvami said, "Krishna is the master of all transcendental mellows and the taster of all transcendental mellows, and His body is composed of transcendental bliss.
CC Madhya 14.156: "Krishna is full of ecstatic love and always subordinate to the love of His devotees. The gopis are very much experienced in pure love and in the dealings of transcendental mellows.
CC Madhya 14.157: "There is no flaw or adulteration in the love of the gopis; therefore they give Krishna the highest pleasure.
CC Madhya 14.158: "'Lord Sri Krishna, who is the Absolute Truth, enjoyed His rasa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.'
CC Madhya 14.159: "The gopis can be divided into a left wing and a right wing. Both wings induce Krishna to taste transcendental mellows by various manifestations of ecstatic love.
CC Madhya 14.160: "Of all the gopis, Srimati Radharani is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows.
CC Madhya 14.161: "Radharani is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left-wing gopi.
CC Madhya 14.162: "Because She is a left-wing gopi, Her womanly anger is always awakening, but Krishna derives transcendental bliss from Her activities.
CC Madhya 14.163: "'The progress of loving affairs between a young boy and a young girl is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between a young boy and girl -- anger with a cause and anger without a cause.'"
CC Madhya 14.164: As Sri Caitanya Mahaprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarupa Damodara, "Go on speaking, go on speaking." And thus Svarupa Damodara continued.
CC Madhya 14.165: "Srimati Radharani's love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold.
CC Madhya 14.166: "As soon as Radharani gets a chance to see Krishna, Her body is suddenly decorated with various ecstatic ornaments.
CC Madhya 14.167: "The transcendental ornaments of Srimati Radharani's body include the eight sattvikas, or transcendental symptoms, the thirty-three vyabhicari-bhavas, beginning with harsha, or jubilation in natural love, and the twenty bhavas, or ecstatic emotional ornaments.
CC Madhya 14.168: "Some of the symptoms critically explained in the following verses are kila-kincita, kuttamita, vilasa, lalita, vivvoka, mottayita, maugdhya and cakita.
CC Madhya 14.169: "When Srimati Radharani's body manifests the ornaments of many ecstatic symptoms, the ocean of Krishna's happiness immediately displays transcendental waves.
CC Madhya 14.170: "Now hear a description of different ecstasies, beginning with kila-kincita. With these ecstatic ornaments, Srimati Radharani enchants the mind of Krishna.
CC Madhya 14.171: "When Sri Krishna sees Srimati Radharani and wants to touch Her body, He prohibits Her from going to the spot where one can cross the river Yamuna.
CC Madhya 14.172: "Approaching Her, Krishna prohibits Srimati Radharani from picking flowers. He may also touch Her in front of Her friends.
CC Madhya 14.173: "At such times, the ecstatic symptoms of kila-kincita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms.
CC Madhya 14.174: "'Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifested by a jubilant shrinking away, and these symptoms are called kila-kincita-bhava.'
CC Madhya 14.175: "There are seven other transcendental ecstatic symptoms, and when they combine on the platform of jubilation, the combination is called maha-bhava.
CC Madhya 14.176: "The seven combined ingredients of maha-bhava are pride, ambition, fear, dry artificial crying, anger, envy and mild smiling.
CC Madhya 14.177: "There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Krishna, the Lord's mind is completely satisfied.
CC Madhya 14.178: "Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.
In Radha and Krsnas relationship there is meeting Samboga and seperation Vipralambha, Kila kincita ,is the joy that Radharani expriences in Her meeting Krsna for example during this Dana Ghati lila, other times Krsna taxes Radharani at Manasi Ganga, and Yamuna. As indicated in CC Madhya lila 14.177 Krsna is complety satisfied when Srimati Radharani experiences that love in Their Sambhoga lilas, Such as Dana Ghati lila .
Sometimes in ISKCON some devotees think that Vipralambha seva is higher that Samboga seva but that is not true:
My Gurudeva ,Bhkativedanta Narayana Maharaja has explained this in very clear terms:
In Vrindavana the Brijabasis always sing that may Radha and Krsna not be seperated:
Radhe Radhe Shyam Se Milade
Srila Bhaktivinoda Thakura has sung:
sri krsna-virahe, radhikara dasa, ami to' sahite nari yugali-milana, sukhera karana, jivana chadite pari
["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Sri Krsna-Virahe, verse 1)]
Sometimes foolish young boys in India celebrate Janmastami and pray: Krsna give me also a Gopi or they pray Radha give me my Krsna (for the girls), they take it in some sentimental way and they are just infaturated with lust for the opposite sex.
But the love of Radha and Krsna is completly pure:TLC
The loving affairs between Krishna and the gopis in Vrindavana are also transcendental. They appear as ordinary lusty affairs of this material world, but there is a gulf of difference. In the material world there may be the temporary awakening of lust, but it disappears after so-called satisfaction. In the spiritual world the love between the gopis and Krishna is constantly increasing. That is the difference between transcendental love and material lust. The lust, or so-called love, arising out of this body is as temporary as the body itself, but the love arising from the eternal soul in the spiritual world is on the spiritual platform, and that love is also eternal. Therefore Krishna is addressed as the ever green Cupid.
Lord Krishna is worshiped by the gayatri mantra, and the specific mantra by which He is worshiped is called kama-gayatri. Vedic literatures explain that that sound vibration which can elevate one from mental concoction is called gayatri. The kama-gayatri mantra is composed of 24 1/2 syllables thus:
tanno 'nangah pracodayat
This kama-gayatri is received from the spiritual master when the disciple is advanced in chanting Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. In other words, this kama-gayatri mantra and samskara, or reformation of a perfect brahmana, are offered by the spiritual master when he sees that his disciple is advanced in spiritual knowledge. Even then, the kama-gayatri is not uttered under certain circumstances. In any case, the chanting of Hare Krishna is sufficient to elevate one to the highest spiritual platform.
vaisnava das anu das
Paramananda das
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