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The History of Lord Jagannatha’s

Çré Jagannätha Mahä-Bhäva-Prakäça

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Snana-Yatra _
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Maha-Bhava-Prakasa
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His Divine Grace

‘ - Gour Govinda Swami Maharaja
Srila - -
 Snäna-Yäträ
Çré Jagannätha Mahä-Bhäva-Prakäça

His Divine Grace

Çréla Gour Govinda Swami Mahäräja

TATTVA VICARA PUBLICATIONS

An evening lecture by His Divine Grace Çréla Gour Govinda Swami Mahäräja,
given on the 23rd June 1994, in Towaco, USA. (Little or no editing done.)
 Snäna-Yäträ
Çré Jagannätha Mahä-Bhäva-Prakäça

I
am very happy to come here and meet you all on this auspi-
cious full moon day, Lord Jagannätha’s snäna-yäträ, bathing
ceremony. Jagannätha takes a public bath today. You might
have seen in Jagannätha Puré, how Jagannätha, Baladeva and
Subhadrä are sitting and taking a public bath on this day. Why
does He take a public bath on this day? What is the occasion?
Does anyone know?

Devotee: It is His appearance day.

Çréla Gour Govinda Swami: Today is Jagannätha’s birthday. Ja-

gannätha is Kåñëa. Kåñëa’s birthday is in the month of Bhädrava,
that is añöami, the eighth day of the dark fortnight, Kåñëäñöami.
Jagannätha is Kåñëa so how is it Jagannätha’s birthday? That is
another question.

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Devotee: Jagannätha is a manifestation of Kåñëa.

Çréla Gour Govinda Swami: Yes. Jagannätha manifested on this

day. Jagannätha is carved out of wood so Jagannätha, Balade-
va and Subhadra appear in wooden forms today, three logs of
wood. He appears in that form today. This is His birthday. It
is mentioned in the Skanda Puräëa. So on this day He takes a
public bath. Rathayäträ, the car festival will come after fifteen
days. Jagannätha will be painted nicely, then Jagannätha gives
darçana in His fresh color and young appearance, known as na-
va-yauvana veça. Then after 15 days from today, Rathayäträ will
take place. So this is the birthday. Then next question comes.
Why?
From this day we should offer prayers to Lord Jagannätha,
beg for His mercy. So I will recite Jagannätha’s prayer, praëäma.
You will all repeat and you will get the mercy of Jagannätha.

Çré Jagannätha Praëäma

deva deva jagan-nätha

prapannärti vinäçana
trähi mäà puëòarékäkña
patitaà bhava-sägare

“O God of gods! O Jagannätha, the Lord of the Universe!

Please destroy this great distress that has overcome me! O

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 Çré Jagannätha Mahä-Bhäva-Prakäça

Lotus-eyed One! Please deliver this fallen soul from the

ocean of material existence!” (Skanda Puräëa)

namas te jagadädhära
jagad-ätman namo’stu te
kaivalya triguëätéta
guëäïjana namo’stu te

“I offer my obeisances unto You, the support of the uni-

verse. To You, the very soul of the universe, I humbly bow.
You are situated above the three material qualities and the
impersonal brahman as well, yet You are decorated with
wonderful transcendental qualities. To You I offer my re-
spectful obeisances.” (Skanda Puräëa)

karuëämåta päthodhi
sudhämne namo namaù
dénoddhäraika guhyäya
kåpä-päthodhaye namaù

“O You wùo are an ocean of nectarean compassion and

whose abode is most attractive, I offer my obeisances unto
You again and again! You are the sole uplifter and deliv-
erer of the fallen souls, but how you do this no one can
understand. O ocean of mercy, I offer you my respectful
obeisances!” (Skanda Puräëa)

pariträhi jagan-nätha
déna-bandho namo’stu te
nistérno ‘haà bhavämbodhià
präpya tvaà taraëéà sukhäm

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“O Lord Jagannätha, please rescue me! O friend of the

fallen, I offer my obeisances unto You! Please deliver me
from this vast material ocean! Obtaining Your lotus feet I
will become supremely happy.” (Skanda Puräëa)

Jaya Jagannätha!

Çré Baladeva Praëäma

Now we will offer praëäma to Baladeva:

namas te tu hala-gräma
namas te muñaläyudha
namas te revaté-känta
namas te bhakta-vatsala

“Obeisances to You, O holder of the plow! Obeisances to

You, O wielder of the mace! Obeisances to You, O beloved
of Revaté! Obeisances to You, who are very kind to Your
devotees!” (Skanda Puräëa)

namas te balinäà çreñöha

namas te dharaëé-dhara
pralambäre namas te tu
trähi mäà kåñëa-pürvaja

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 Çré Jagannätha Mahä-Bhäva-Prakäça

“I offer my respectful obeisances unto Lord Balaräma,

the best of the strong and the support of the earth. Obei-
sances unto You, O enemy of Pralamba! Please deliver me,
O elder brother of Kåñëa!” (Skanda Puräëa)

Jaya Baladevajé ki jaya!

Çré Subhadrä Praëäma

Now we will offer praëäma to Subhadrä Devé:

devé tvaà viñëu mäyäpi

mohayanti caräcaram
håt padmäsana sansthäsi
viñëu-bhävänusäriëé

“O Devé, You are Lord Viñëu’s mäyä, and as such you

cause the bewilderment of all moving and non-moving liv-
ing entities in the universe. Situated on the lotus seat of
Your heart is great loving devotion to Lord Viñëu.” (Skanda
Puräëa)

jaya devé bhakti-dätri

praséda-parameçvari
jaya devé subhadre tvaà
sarveñäà bhadra-däyiné

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“All glories to You, the bestower of bhakti! You are fa-

mous as the supreme controller. All glories to You, Sub-
hadrä Devé, the giver of auspiciousness to one and all.”
(Skanda Puräëa)

Subhadräjé ki jaya!

Çré Sudarçana Praëäma

Now we will offer praëäma to Sudarçana-cakra:

sudarçana mahä-jväla
koöi-surya-sama-prabhä
ajnäna-timirändhänäà
vaikuëöhäbdha pradarçaka

“O, Sudarçana! Your great effulgence is as brilliant as

millions of suns! You dispel the darkness of ignorance and
thus reveal the path to the eternal world of Vaikuntha.”

namas te nitya vilasad

vaiñëavästra-niketana
avärya-véryaà yad rüpaà
viñëos tat praëamämy aham

“I offer my obeisances unto the brightly shining Sudar-

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çana Cakra, which never fails to offer all protection to the

Vaiñëavas. I humbly bow before Lord Viñëu’s weapon of ir-
resistable strength.”

Sudarçanajé ki jaya!
Jagannätha, Baladeva, Subhadrä-devé, Sudarçana, ki jaya!

Why are They in this Form?

Jagannätha is Kåñëa. Jagannätha, Balaräma and Their sister

Subhadrä, why do They have these forms with big, big dilated
eyes, and hands and legs shrunken? Why is it? Does anybody
know why Öhey are in this form? What is it? Why this mahä-
bhäva form? Why mahä-bhäva?

Devotee: It is Kåñëa feeling separation from Rädhäräëé.

Çréla Gour Govinda Swami: Kåñëa feels separation. What hap-
pened to Balaräma and Subhadrä? (devotees laugh) Why are
They in that form?

Devotees: We were hearing a story.

Çréla Gour Govinda Swami: What story?

Devotee: a story in Våndävana.

Çréla Gour Govinda Swami: Äre bäbä! Why is He carved like
that? That is what you should understand. Why that form
came out.

Devotee: It is an unfinished form.

Çréla Gour Govinda Swami: Why is it unfinished? Why in that
form?

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Devotee: Because the king promised that…

Çréla Gour Govinda Swami: Äre, that is not the reason (devo-
tees laugh). Everything takes place by the will of the Lord, so
why will the Lord appear in that form? They are not finished,
the king promised, these are external things, they are external,
bähya, bähya. You should understand what is the real cause?

Kåñëa’s Heart is in Vrajabhümi

Kåñëa left Vrajabhümi, came to Mäthura, then went to

Dvärakä and married more than sixteen thousand wives. They
are all serving Him very nicely, still Kåñëa is not happy. He is
just staying there physically, but His mind, heart, everything is
in Vrajabhümi with the damsels of Vrajabhümi, especially Räd-
häräëé, with His father and mother, Nanda and Yaçodä, with the
very dear cowherd boys. They are very dear. Though the queens
are serving Him, still, sometimes Kåñëa while sleeping, deliri-
ously He is calling: Rädhe, Rädhe, Rädhe, Rädhe. Gopé, gopé,
gopé.” The queens are thinking, “What is this? We are taking so
much care of Kåñëa. Why is our most beloved husband thinking
like this? And while sleeping, in a dream he is uttering: ‘Rädhe,
Rädhe, gopé, gopé, like a delirious madman. Who are they?”

His Queens’ Love is Mixed

They don’t know, and they have no access to Vrajabhümi be-

cause they are aiçvarya-mayé, full of opulence. Vrajabhümi-lélä,
vraja-lélä is mädhurya-mayé-lélä, very sweet transcendental lélä,
there is no question of aiçvarya, opulence. The aiçvarya is cov-
ered up with mädhurya in Vrajabhümi, whereas in Mathurä and
Dvärakä, mädhurya is covered up with aiçvarya. So the queens,

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Rukmiëé, Satyabhämä, Jämbavaté, so many wives have no access

there. They are aiçvarya-mayé not mädhurya mayé. The damsels
of Vrajabhümi, and chief is Rädhäräëé, they are all mädhurya-
mayé. Their love is not mixed with jïäna and aiçvarya, but it
is pure love. But the love of the wives of Kåñëa in Dväräka is
mixed with jïäna and aiçvarya, therefore not pure. When jïäna
and aiçvarya are mixed, then préti-saìkucita, the love becomes
shrunken.

Vraja-Lélä is Intoxicating

So the queens wanted to know the reason, why sometimes

when Kåñëa is sleeping He is uttering ‘Rädhe, Rädhe, gopé, gopé,
so they asked Rohiëé Mätä, “Mother, please tell us why Kåñëa is
always thinking like that? We are taking so much care.”
Mother Rohiëé said, “O, vraja-lélä is such sweet mädhurya-
mayé-lélä, so nectarian, intoxicating, sweet lélä. How can I de-
scribe it? It is such a lélä, if I speak about it, it is so attractive
even Kåñëa and Balaräma will be attracted.
“Yes, please tell us. We have no access, we cannot go there,
at least we will hear about it. We cannot take part in the räsa
dance, we are deprived of that.” In this way they requested
Mother Rohiëé. Rohiëé agreed, “All right.”

Subhadrä Barred the Entrance

In the big hall more than 16 000 wives assembled, Mother

Rohiëé said, “I will tell you, but there is one condition. This lélä
is so attractive Kåñëa and Balaräma will be attracted. If They
come here everything will finish, I cannot speak. So one of you
should stay at the door and keep guard. If she sees Kåñëa and

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Balaräma coming she will indicate to me and I will stop speak-

ing.” They are all are interested in hearing so who will guard the
door? They requested Subhadrä, “All right, Subhadrä, you go
and guard there.” Subhadrä went to the doorway and stretched
out her arms sideways, barring the entrance.

Subhadrä Could Not Indicate to Rohiëé

Rohiëé Mother began narrating the intoxicating story. Every-

one was hearing with concentrated attention. Subhadrä, stand-
ing guard at the door is hearing vraja-lélä kähäëé. When she
became ecstatic her hands and legs retracted into the body, her
eyes dilated. In the meantime Kåñëa and Balaräma came, and
Subhadrä already intoxicated couldn’t indicate to Rohiëé. So
Kåñëa and Balaräma came as Jagannätha or Kåñëa, on one side,
and Balaräma on the other, They heard Rohiëé speaking, ‘Oh!
Vraja-lélä, so sweet!’ Kåñëa is always thinking of Vrajabhümi.
Then all of them became ecstatic, Their hands and legs shrank
into their body their eyes became dilated, then the three forms,
Jagannätha, Subhadrä, Baladeva standing there.

This Form Should Appear and Be Worshipped

In the meantime Närada came. From a distance Närada saw

these three ecstatic forms, mahä-bhäva-prakäça. As Närada
came nearer those forms vanished, and their natural legs and
hands came out. Närada said, “I saw this form! I already saw
these forms! My request is that this form should appear and be
worshipped.” That is Jagannätha, Balabhadra, Subhadrä in that
ecstatic form. That was Närada’s request.

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Acute Pangs of Separation

Kåñëa is always thinking of Rädhäräëé, feeling acute pang of

separation from Rädhä and the gopés in Vrajabhümi. In Vrajab-
hümi Rädhäräëé and all gopés are feeling acute pangs of separa-
tion from Kåñëa Sometimes Kåñëa faints, becomes unconscious.
In Vrajabhümi, the  same thing happened, Rädhäräëé fainted,
unconscious. Kåñëa here fainted, unconscious, feeling acute
pangs of separation from Rädhä and Rädhäräëé is feeling acute
pangs of separation from Kåñëa.

One day it happened, Kåñëa fainted and fell down uncon-

scious. His consciousness is not coming back. What is to be
done? By the arrangement of providence Närada Muni and Ud-
dhava came there. Närada and Uddhava are very dear to Kåñëa,
they know everything, they are all-knowing personalities, Nära-
da Muni and Uddhava said, “Kåñëa fainted thinking of Räd-
häräëé, feeling acute pangs of separation from Rädhä, therefore
Kåñëa’s condition is like this.

How to Bring Back Kåñëa’s Consciousness?

This is a wonderful mysterious lélä that Kåñëa is now going

to manifest. Kåñëa is lélä -puruñottama, so a wonderful lélä He is
going to manifest. Still they are all in anxiety, how to bring back
consciousness to Kåñëa? They are anxious. Meanwhile Balarä-
ma came, the three of them are there, Balaräma, Närada and
Uddhava, discussing the problem, how to bring back Kåñëa’s
consciousness. They came to the conclusion that Närada Muni
should sing and play his véëä. Kåñëa will hear vraja-lélä and He
will regain His consciousness. That is the clue. All three came

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to this conclusion.
Närada said, “I can do it but there is one danger.”
“What danger?”
“As soon as Kåñëa regains His consciousness, wakes up, He
won’t wait. He’ll get up and run very quickly to Vrajabhümi,
yes, I know it, this will happen. So my request is that we tell
Däruka to keep the chariot ready.” Däruka is Kåñëa’s charioteer.
“Tell Däruka that as soon as Kåñëa wakes up, He will certainly
run, so let the chariot be ready.”

Uddhava’s Apprehension

Then Uddhava, thinking very deeply said: “Yes, you are cor-
rect, but from what I understand, the vraja-gopés, Rädhäräëé es-
pecially, are feeling acute pangs of separation from Kåñëa, their
condition now in Vrajabhümi is grave, they are in a dying con-
dition and they are all very, very weak. If Kåñëa goes there and
sees them in this condition He won’t be able to tolerate it. The
condition there will be so precarious I feel that we will not get
Kåñëa back.” Uddhava said like that.
Närada said, “O Uddhava, you are Kåñëa’s messenger. Kåñëa
sent you to Vrajabhümi as a messenger, düta, carrying His mes-
sage of love, so I am saying that you should go ahead to Vra-
jabhümi and inform all vrajaväsés that Kåñëa is coming from
Dvärakä, that He has just started His journey, He will reach
there soon.”
Hearing this Uddhava became morose and said: “All right
Näradajé, whatever you say, I accept your order on my head be-
cause you are a most elevated person. I have no objection, but I
do have one apprehension.”
“What is that?”

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“You might all know this, that when Kåñëa sent me from
Mäthura carrying His message of love to the vrajaväsés, I went
to Vrajabhümi and stayed there for three months. I went there to
give them consolation, but what consolation could I give them?
They are feeling so acute pangs of separation from Kåñëa and
always crying for Kåñëa. If someone is crying, his friends will
come and ask him, “Hey, why are you crying?” “O, my wife
died.” “O, your wife died? Yes, that is natural, your wife died. It
is a temporary relationship. Everything in the material world is
temporary, why are you crying, lamenting?’ But what consola-
tion can I give them? How can I say, ‘Don’t cry for Kåñëa?’ That
will be a great aparädha, a great offence on my part. We have a
perfect, eternal, loving relationship with Kåñëa. It is not a tem-
porary or material relationship. When every material relation-
ship breaks, we give consolation. What consolation can I give
the vrajaväsés? I have no language. How can I say ‘don’t cry’?
Rather my heart says  to tell them, ‘Cry more! Cry more! Cry
more!” If you want to cry, cry for Kåñëa. Mahäprabhu is teach-
ing this. Mahäprabhu, feeling acute pang of separation is crying
for Kåñëa. He is in rädhä-bhäva.
“So I couldn’t do anything. I said, ‘All right, all right, I am
going back. I will tell Kåñëa everything and I will request Him,
‘Please, go immediately to Vraja.’” “I gave these words to them,
but Kåñëa has not yet gone, not yet gone. If after this long in-
terval I go there and again tell them that Kåñëa is coming, they
won’t have any faith in my words. Rather they will say, ‘You are
a liar! You are a liar! You are liar! You told us you would send
Kåñëa immediately. Kåñëa had not come, and now again you are
saying?’ No, they won’t put faith in my words.” Uddhava said
like that. “They’ll all chastise me and call me bad names. So how
can I go?”

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Balaräma’s Heart Broke

Balaräma was hearing everything. Then Närada and Uddhava

requested, “Balaräma Prabhu, please, You go. You go,” Balarä-
ma’s heart is cracking. He said, “Näradajé, you see, I would have
gone to Vraja. I would not have waited for that time. I would
have gone to Vraja, but you think very deeply, your Prabhu
Kåñëa only says, ‘Yes, I’ll go, I’ll go, I’ll go, I’ll go, I’ll go,’ but He is
not going. He is only saying He will go but He is not going. I saw
that Kåñëa is not going. Then I went to Vraja.” Balaräma said, “I
went to give them consolation. I stayed there for three months.
I told them, ‘Please don’t lament. Have patience, Kåñëa is com-
ing, Kåñëa is coming.’ I also told them like that, but they are like
fish out of water. Kåñëa is their life, and their life has gone out.
Now they are all feeling acute pangs of separation. They are in
such a condition, that they are dying. I could see very well that
without the presence of Kåñëa their condition cannot improve,
so they are all in a dying condition. Only Kåñëa’s presence will
bring back their life, otherwise, in such a condition there is no
hope. I especially went to Mother Yaçodä and touched her feet. I
said, ‘Mother, please don’t lament. I am going back to Dvärakä.
As soon as I reach Dvärakä I will request Kåñëa to come here im-
mediately.’ I also told them like you. ‘I will make all the arrange-
ments and I will send Kåñëa immediately. Please have patience.’
I told Kåñëa to go immediately to Vrajabhümi. I requested Kåñëa
many times. Kåñëa said, ‘Yes, yes, I will go, I will go.’ but He is
not going. I told Him, ‘O my brother Kåñëa, stop all Your work
here and immediately go to Vraja because You are the life of
the vrajaväsés. They are dying, their life is leaving them.’ Previ-
ously, whatever I had told Kåñëa, immediately He accepted, but
this request He has not accepted up to now. He is only saying,

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‘Yes, I’ll go, I’ll go.’ How can I go again? What shall I tell Mother
Yaçodä? How can I show my face to Mother Yaçodä? What will
Mother Yaçodä think of Me? Tell me.” Saying this thing Balarä-
ma started crying. He felt so deeply for them, His heart broke.

Subhadrä Will Go to Vrajabhümi

At that time Subhadrä came. “Hey! Don’t think so much. I

will go to Vrajabhümi. I am a woman, näri api, so I will go to
Mother Yaçodä, sit on her lap and wipe away the tears from her
eyes with my säré, then I will tell her, ‘O my mother, Kåñëa is
coming, we have made the arrangements for Kåñëa’s coming.
We have come ahead. Kåñëa is a bit late but He is coming along
the road with many kings. There are many ladies and gentle-
men, they have decorated the gates to welcome Kåñëa. I have
come ahead to inform you.’ “I’ll tell like that. ‘He’s a bit late, but
still coming. I came to give you this message. Have patience,
don’t cry, don’t be so upset, don’t be in such anxiety.’ “Then
I’ll go to the gopés and then tell them, ‘Kåñëa is coming, He is
a bit late. You should know, the male persons, they are a little
crooked. But we women, we are very simple, but the males are
a little crooked.’ “When speaking as a woman, my sisters will
put faith in my words. So now engage yourselves in giving a
nice welcome to Kåñëa, arranging a big festival.’ “I will organise
them to be engaged so that they will give up crying, give up la-
menting.” When Subhadrä finished speaking, Närada, Uddhava
and Balaräma agreed, “O yes, this is nice, this is a very good
proposal.”

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Why Would Subhadrä Go Alone?

Baladeva has love and affection for Vrajabhümi. Think-

ing seriously Balaräma said, “Why will Subhadrä go alone?
I’ll also go.” So the two chariots came, one for Balaräma and
one for Subhadrä. Therefore, in Rathayäträ, Baladeva’s chariot
goes first, then Subhadrä’s chariot goes next, and Jagannätha’s
chariot comes last. Now Balaräma said, “I’ll go with My sister,
Subhadrä.” Then three chariots were decorated. Uddhava and
Närada said, “You both, brother and sister, Baladeva and Sub-
hadrä go, we will make arrangements to send Kåñëa after you
go. We are giving our word.”

Kåñëa Drank the Mellow of Radha-Prema

Balaräma and Subhadrä climbed up on their chariots and the

wheels started rolling. As the wheels of their chariots rolled for-
ward Närada Muni started to sing vraja-lélä, prema-lélä, mäd-
hurya-lélä kértana with his vinä-tantra. As soon as that kértana
entered Kåñëa’s ears immediately His consciousness returned,
He jumped up and stood in tri-bhaìga bhaìgi, three places
curved, “Hey! Where is My flute? Where is My flute? Who took
My flute?” In Mäthura and Dvärakä there is no flute, only in
Vrajabhümi there is a flute, and only in Vrajabhümi tri-bhaì-
ga bhaìgi, Kåñëa is curved in three places, not in Mäthura or
Dvärakä. Kåñëa is not like that. “O! Where is My flute? Where
is My mohana-muralé? Who took it? Oh, this is the work of the
gopés.” Saying this, “O gopés! O Rädhe!” He ran and ran. Kåñëa
is mad now. He started running. Then He looked and saw Ud-
dhava and Närada. Kåñëa is always thinking of Vrajabhümi, the
gopés and Rädhäräëé. He has forgotten that He is in Dvärakä,

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so He is asking, “Where is My flute? The gopés have stolen it.”

When He saw Uddhava, “Hey Uddhava! Why are you here in
Vrajabhümi?” Then He saw Närada. “Äre! Närada? Why are you
here in Vrajabhümi? ”Kåñëa has completely forgotten that He is
in Dvärakä. He always thinks of Vrajabhümi. “Why are you both
here?” Then Uddhava and Närada told Him: “O, our Lord, You
will go to Vraja, we have already prepared Your chariot. Go and
sit there! We have already prepared, ratha is prepared, “Please
go and sit there.”
Kåñëa is always thinking of Rädhäräëé, like a mad man, as if
He is intoxicated with liquor. Rädhä-prema-rasa, He has drunk
the mellow of radha-prema, so He was intoxicated like a mad
man. Both Närada and Uddhava helped this mätäla, mad man,
Kåñëa and took Him into the ratha. He was so mad and saying
“O, Rädhe, Rädhe!” In this condition He sat in the ratha. Then
Närada and Uddhava told the driver to drive very speedily and
Däruka drove the ratha at the speed of the wind, väyudeva.

Mahä-Bhäva-Prakäça

So in the meantime Subhadrä’s and Baladeva’s rathas already

reached Vrajabhümi. Kåñëa’s ratha goes behind. This is Ra-
thayäträ. Just thinking of Vrajabhümi Balaräma became ecstatic,
that is mahä-bhäva-prakäça with his hands and legs shrunken,
and eyes dilated. Because what the mood inside is, is externally
visible. The visibility is that immediately the form changes. It
is the mood inside, that bhava. Because there is no difference
between deha [the body] and dehé [the embodied soul] for a
conditioned soul it is different, deha and dehé, but Balaräma ’s
deha and dehé is not different: what is inside, that is outside. So
in that form Balaräma is with Jagannätha in Puré temple. In that

17
 Snäna-Yäträ

form with eyes dilated, hands and legs shrunken, ecstatic mahä-
bhäva and in the same condition is Subhadrä also, yes Subhadrä
has the same condition. Subhadrä could not go to Mother Ya-
çodä because of that ecstatic condition. Thinking of Vrajabhümi
they developed that bhäva. This vraja-bhäva – vrajara-mädhu-
réma, the sweetness of Vrajabhümi is vast like an ocean, now
Balaräma and Subhadrä are drowning in that ocean of mädurya.
This bhäva is mahä-bhäva-prakäça.

Rädhäräëé is in a Dying Condition

Then on the other side, what is the condition of Rädhäräëé?

Rädhä is in a dying condition. There is doubt, is She really alive
or has She died? All of the vrajaväsés, the inhabitants of Vrajab-
hümi were in anxiety. ‘Rädhäräëé is almost dead. All Her sakhés,
especially Her añöa-sakhés, very intimate sakhés were surround-
ing Her not knowing what to do. “O, our dearest sakhé is in
this condition.” Hanging their heads the añöa-sakhés were sit-
ting there as if there is no life in them. They are also in a dy-
ing condition, especially Lalitä and Viçäkhä, Rädhäräëés most
intimate girl companions, and they were only just holding on,
with some patience, and chanting, kåñëa-näma-kértana into Räd-
häräëé’s ears: “Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare
Hare Räma Hare Räma Räma Räma Hare Hare.” Sometimes they
hold a piece of cotton under Rädhä’s nose to see whether Her
breath is coming and Rädhäräëé is alive or dead, to see if the
cotton shakes or not. There is very slow, very slow breathing.
Such is Rädhäräëé’s condition. Rädhäräëé is lying in Her kuïja,
nidhuvana-kuïja with Her head in Lalitä-sakhé’s hands.

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 Çré Jagannätha Mahä-Bhäva-Prakäça

Ayana Ghosh is Ùer So-Called Husband

At that time Rädhäräëé’s so-called husband, Ayana Ghosh

came. Her Real husband is Kåñëa. Ayana Ghosh is Ùer so-
called husband. It is external only. Ayana Ghosh came to see
Rädhäräné. He was crying and crying he touched the feet of
Rädhäräëé, took some dust from Rädhäräëé’s feet and put it
on his head, and said: “O, all-worshipable Rädhe! I have never
touched Your body. I have no such fortune.” How can he touch
Rädhäräëé’s body? Nobody else but Kåñëa can touch Rädhäräëés
body. Ayana Ghosh said, “I have not touched Your body, I have
no such fortune, but today I have had this opportunity to get
some dust from Your feet, O Rädhe! My life is successful today,
I got some dust from Your feet and put on my head. Today my
life is successful.”

Kåñëa’s Desire to Relish Parakéyä-Rasa

“Everyone knows that I am Kätyäyané’s püjäré, and my wor-

shipable Devé is Paurëamäsé. Paurëamäsé who is yoga-mäyä. “O
Rädhe! In order to relish parakéyä-rasa, paramour love, Kåñëa
has manifested this lélä.” This is Kåñëa’s lélä. No one can con-
ceive of it. This is bhauma-lélä, vraja-lélä, parakéyä-rasa-lélä. In
order to nourish that lélä Kåñëa relishes parakéyä-rasa. All the
gopés and Rädhäräëé, they are wives of Kåñëa, but in Vrajab-
hümi they are the wives of others. “Kåñëa’s desire is to relish
parakéyä-rasa, paramour love. Therefore, to fulfill His desire
Paurëamäsé-devé has manifested this lélä. Your real husband is
Kåñëa and You are His wife. You are eternally husband and wife,
but to fulfill Kåñëa’s desire to relish parakéyä-rasa, Paurëamäsé
ordered Vånda-devé to perform our marriage ceremony. This is

19
 Snäna-Yäträ

only external; it is not real. Kåñëa is Your real husband and You
are His wife. You are the goddess of my heart. I married the
chäyä, the shadow of Rädhäräëé, not the real Rädhäräëé. Now
that You are in a dying condition, what will happen to us? Hav-
ing spoken in this way, he cried out, “Today, let everyone know
that I have married chäyä-Rädhä!” When this Rävaëa kidnapped
Sétä. He could not kidnap the real Sétä; he kidnapped a shadow,
chäyä-sétä, mäyä-sétä, illusory Sétä. Similarly this Ayana Ghosh
married chäyä-rädhä, not real Rädhä. Rädhä is the real wife of
Kåñëa. Kåñëa is Her real husband, rädhä-känta, rädhänätha.”

The Only Chaste Lady

Then came Kuöila, Ayana Ghosh’s sister. She is the sister-

in-law of Rädhäräëé. Crying and shedding tears, Kuöila put her
head on the lotus feet of Rädhäräëé. She took some dust from
Rädhä’s lotus feet and put it on her head. Married ladies who are
not widowed put vermilion on the parting of their hair, çinthi.
So Kuöila put some dust from the lotus feet of Rädhä as vermil-
ion on that çinthi.
“With a choked voice she said, “O Rädhe, I am very fortunate
today. I got the opportunity to put some dust from Your lotus
feet on my çinthi. Today I really became saté, a chaste lady. I
had great pride. Yes, as great as a skyscraper, äkäça-cumbi. I was
always proclaiming, ‘I am the only chaste lady. There are no
other chaste ladies in Vrajabhümi. All are prostitutes.’ I used to
say that and I have tried my best to prove that You are a great
prostitute and that You have no chastity at all. Although You
married my brother, You are always running to Kåñëa. So I have
tried my best to prove that You are most unchaste and that I am
the most chaste. You are going to that Kåñëa, disregarding Your

20
 Çré Jagannätha Mahä-Bhäva-Prakäça

husband. I had that pride, great pride, but Rädhe! You are all-
worshipable! Kåñëa is the only husband of all the women in the
world, sarva hi pati.”

Sannyäsa Fever

“But once a very mysterious thing happened. One day Kåñëa

manifested a jvara-lélä, as if He was very sick with a high fever.
Kåñëa was overcome with a disease, sannyäsa roga. ‘I will give
up everything and take up sannyäsa.’ This fever had come. All
were in anxiety, ‘How will it be cured? What is the medicine for
You?’
‘O yes. I know a medicine.’
‘What is that medicine?’
‘If there is some saté-sädhvé, a lady who is very chaste and pure,
only she can supply the medicine. Let her go to the Yamunä
carrying a pot that has hundreds of holes. If she can bring back
some water from the Yamunä in that pot, and not a single drop
of water falls down, then that is the medicine. If you put it on
My body I will be cured of this fever.’”
Kuöila continued, “All decided that I was the most chaste
lady. I was always beating drums and proclaiming, ‘I am the
most chaste lady and all others are unchaste.’ So they said, ‘All
right. Call her and give her that pot with hundreds of holes. Let
her bring water from the Yamunä without spilling a single drop.’
But when I tried to do it, all the water poured out. That proved
that I was not chaste at all.”
Kuöila admitted, “It was proved; my pride was completely
crushed. That is why Kåñëa manifested such a jvara-lélä, to
crush my pride.”
“Then Rädhäräëé was called. ‘Let us give that pot to Räd-

21
 Snäna-Yäträ

häräëé. Let Her bring water.’ When Rädhäräëé went to the Ya-
munä to fetch water, although the pot had hundreds of holes
not a single drop fell out.”
Kutila continued, “So it was proved to the whole world that
You are the real chaste lady, not I. Yogamäyä had created that
lélä just to crush my pride. O Rädhe, my pride was crushed, but
today I am very proud to have had the opportunity to take some
dust from Your lotus feet. My life has become successful today.”

The Most Condemned Person

Then, from another direction, Candrävalé came running. She

was followed by her sakhés headed by Çaibya. Candrävalé came
and fell flat, putting her head on the lotus feet of Rädhäräëé.
Washing the lotus feet of Rädhäräëé with the tears from her eyes,
she said, “Rädhe, I am kalaìkiëé, I am the most condemned per-
son in Vrajabhümi. It is not You who are condemned, but I.”
In Vraja, everyone is condemning Rädhäräëé. Rädhäräëé says,
“ko vä na yäti yamunä pulina vane rädhä näme kalaìkapavada”—
“Who is not going to the Yamunä to fetch water? But if I go,
then I become a prostitute.”
Everyone says, “O, She is a prostitute. On the plea of fetching
water She went to the Yamunä only to mix with Kåñëa.”
Who is not going to the Yamunä to fetch water? Everyone is
going, but when Rädhä goes, suddenly She becomes a prosti-
tute.
They accuse Rädhäräëé in this way, but Candrävalé said, “No,
I am condemned. You are not condemned; O Rädhäräëé. Sri
Kåñëa is Your real husband. You are leftist, so sometimes Kåñëa
goes to my kuïja just to increase Your leftist mood. That is my
good fortune. In that way I am related to You. Today I am very

22
 Çré Jagannätha Mahä-Bhäva-Prakäça

fortunate that I could put my head at Your lotus feet, O Räd-

häräëé. Though I am very eager to fulfill the desires of Kåñëa,
still, I am most distressed and condemned. I have become a
cause of taking Kåñëa away from You. Kåñëa is Your husband.
Sometimes Kåñëa goes to my kuïja, but He is not happy with
me. He is only happy with You. Even in dreams, He only thinks
of You. He never thinks of me.”
It is said that while Kåñëa is with Candrävalé, He thinks of as-
sociating with Rädhä. He never thinks of Candrävalé. He never
gets such pleasure or happiness when He is with her.
Candrävalé said, “This is all lélä created by yogamäyä. Yo-
gamäyä has made everyone dance here in Vrajabhümi. And, for
the pleasure of Kåñëa, in whatever way she made us dance, we
all danced. I know it very well. Everyone here is engaged in
nourishing the lélä of Kåñëa, nothing else. But today I heard
that You were in a dying condition. If You give up Your body
then no one in this Vrajabhümi will survive, O Rädhe, not even
a single animal. Everyone will die. Then Kåñëa will never come
to Vrajabhümi. We will never see Kåñëa again. Please don’t die.”
Candrävali said like that.

Kåñëa Appears in Nidhuvana

Just at that moment, Kåñëa’s chariot reached Vrajabhümi.

As soon as Kåñëa arrived in Vraja, He jumped down from His
chariot. Yogamäyä was manifesting another lélä. As if by provi-
dential arrangement, Kåñëa appeared there in Nidhuvana where
Rädhäräëé was lying as if dead. Kåñëa ran there, and from His
mouth the words were coming, “rädhe, rädhe, dehi-pada-palla-
vam udäram”,— “O Rädhe! O Rädhe! Please give Me Your lo-
tus feet. I want to put them on My head.” Kåñëa is shouting in

23
 Snäna-Yäträ

that way. Such a wonderful lélä was manifest. Kåñëa, feeling the
acute pangs of separation from Rädhäräëé, became completely
ecstatic. His hands and legs were pushed into the body. He be-
came like a tortoise. This is the form of Jagannätha. With big
dilated eyes He was only gazing at Rädhäräëé, who was lying
there in the kuïja as if dead. Seeing Her condition, He lost His
consciousness and fell to the ground. In that form He is feeling
the acute pangs of separation from Rädhä. That is the form of
Jagannätha, rädhä-bhäva sindhure bhäsamäna, as if He is a log of
wood floating in the ocean of rädhä-bhäva.

Kåñëa in a Tortoise-Like Form

The wind was blowing over the transcendental body of

Kåñëa. When that wind touched the body of Rädhäräëé, who
was just about to die, it acted like a soothing balm. Rädhäräëé’s
life returned immediately. In a very sweet voice, Çrémati Lalita
whispered in the ear of Rädhäräëé, “Kåñëa has come.” When
She heard this, Rädhäräëé gradually opened Her eyes to see Her
präëa-vallabha, most beloved Kåñëa. This was the medicine by
which She regained Her life and got up. Now She has forgotten
everything. All the pangs of separation have completely gone.
Kåñëa is still unconscious in this tortoise-like form. Seeing
Kåñëa in this condition, Çrémati Rädhika gave direction to Her
priya-sakhé, Viçäkhä, “Please help Kåñëa.” Viçäkhä knows what
medicine to apply. In a very sweet voice she started to chant the
name, “Rädhe, Rädhe, Rädhe,” in the ears of Kåñëa. Hearing this,
Kåñëa regained His consciousness and opened His eyes. Kåñëa
looked at Rädhäräëé and Rädhäräëé looked at Çyämasundara,
Kåñëa. Eye-to-eye union. Then everyone forgot the past condi-
tion. Where is Dväräka? Where are Kåñëa’s pangs of separation?

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 Çré Jagannätha Mahä-Bhäva-Prakäça

And where is Çrémati Rädhäräëé’s viraha? All these things have

now gone. This is the union of Rädhä and Kåñëa in Nidhuvana-
kuïja.
Nidhuvana-kuïja is where niça-lélä, the night pastimes of
Rädhä and Kåñëa, take place. So the sakhés arranged a nice bed
and Rädhä and Kåñëa spent the night together. Then brahma-
muhürta came, 4:00 p.m. A cuckoo bird produced a very sweet
sound, cooh! cooh! indicating that dawn had come. “Get up!
Get up! Get up! Rädhä and Kåñëa, get up!” The Divine Couple
awoke. Kåñëa is standing in His three-fold bending form, çyä-
masundara tri-bhaìga. He is dressed in a yellow dhoti with a pea-
cock feather in His hair. Kåñëa is playing on His flute, producing
sweet sounds, and on His left side stands Rädhäräëé, dressed in a
blue sari. Lalitä-sundaré is offering païca-pradépa ärati. Viçäkhä
is singing nice kértana of the union of Rädhä and Kåñëa, yugala-
mahimä kértana. Some other sakhés are playing mådäìga, some
karatäla, and others are playing the véëä. Maìgala-ärati is going
on; such beautiful, nectarean union after separation. Kåñëa is
casting His glance at Rädhäräëé. And through Her eyes, Räd-
häräëé is drinking the sweet honey coming from the lotus-like
face of Kåñëa. Both of Them are sitting on an effulgent jewelled
throne, dévyaratna-siàhäsana.
Viçäkhä started. All the narma-sakhés came, they joined, kér-
tana was there, all pangs of separation gone, now milana, now
there is union after viraha, and after union again viraha, Union
after viraha, again viraha after union. This is such a nice won-
derful mädhurya-mayé lélä in Vrajabhümi.

I am Always With You

So Kåñëa is looking at the lotus-like face of Rädhäräëé, cast-

ing glance, casting glance in crooked way, crooked way. Kåñëa
25
 Snäna-Yäträ

is very crooked person, crooked way, thereby shooting arrows,

madana, Cupid’s arrow and that pierces the heart of Rädhäräëé,
pierces the heart of Rädhäräëé, and at the same time also Kåñëa
is relishing, the madhu, honey emanating from the lotus-like
face of Rädhä. There’s honey in the lotus flower, yes, and now
both Rädhä and Kåñëa sitting on a transcendental golden throne,
divya-çréngañana, you understand? At that time Kåñëa says, “O
Rädhe! In tattva there is no separation between Yourself and
Myself. Where is separation? There is no separation, In order to
show Your vamya-bhäva, leftist mood, and raise it to the high-
est level, I create such lélä, such separation. Otherwise in tattva
there is no separation. You are always with Me, I am always
with You, because Your love for Me is pure love. “Rädhe, Your
love for Me is like a unlimited ocean and I want to drown in that
ocean and enter into the core of Your heart. In order to reach
such an ocean and to drown in that deep ocean I have assumed
this form, Jagannätha. In this form I will stay eternally in Çré-
kñetra.”

Rädhä-Prema Sägara

This is Jagannätha-vigraha, rädhä-viraha-vidhura, Kåñëa feel-

ing intense separation from Rädhä. In the form of a log of wood,
He is floating in the ocean of rädhä-bhäva which is in the heart
of Rädhäräëé. So in order to do that I remain in Jagannätha Pu-
ré-dhäma, Néläcala-kñetra in this form, tortoise form: big, big
eyes, hands and legs pushed up. In that form I will remain there
in Jagannätha Puré-dhäma. That is rädhä-viraha-vidhura-rüpa,
feeling pangs of separation from Rädhä and become so ecstatic,
mahä-bhäva, just drowning in the rädhä-prema sägara. That is
the form of Jagannätha. “Assuming Your sentiment and com-

26
 Çré Jagannätha Mahä-Bhäva-Prakäça

plexion, I will also stay in there in the form of Çré Kåñëa Cait-
anya in that Puré Kñetra.”
Jagannätha is Kåñëa but rädhä-viraha vidhura, feeling acute
pangs of separation from Rädhä, Caitanya is Kåñëa feeling
acute pangs of separation from Kåñëa, rädhä-viraha vidhura and
kåñëa-viraha vidhura. Two are there. Why òid Mahäprabhu go
there after taking up sannyäsa? Mahäprabhu is in rädhä-bhäva,
always crying for Kåñëa. The same mood Rädhäräëé feels, same
mood. Feeling acute pangs of separation from Kåñëa, yes, it is
rädhä-bhäva.

Vipralambha-Kñetra

Kåñëa in the form of Caitanya Mahäprabhu is kåñëa-viraha

vidhura. Kåñëa in the form of Jagannätha is rädhä-viraha vid-
hura. Both are there, meeting in Jagannätha Puré-kñetra. Jagan-
nätha is crying for Rädhä, and Mahäprabhu is crying for Kåñëa.
When They meet they see, “O, My präëa-vallabha.” Jagannätha
showed His Çyämasundara form to Caitanya Mahäprabhu be-
cause He is in rädhä-bhäva. Then Mahäprabhu says, “He is My
präëa-vallabha.” Jagannätha is rädhä-viraha vidhura and Cait-
anya is kåñëa-viraha vidhura. Both viraha-vidhuras are there.
So Jagannätha Kñetra is vipralambha-kñetra, the mood of feel-
ing pangs of separation. Kåñëa says, “I will appear there in that
form, and I will also be in the form of Mahäprabhu, accepting
Your mood, O Rädhäräëé. With Your complexion, feeling pangs
of separation from Kåñëa, and Jagannätha, feeling pangs from
Rädhä, I will take My brother Balaräma and sister Subhadrä with
Me, because They helped Me in this meeting in Vrajabhümi.
Therefore I will appear in this form with My brother Balaräma
and sister Subhadrä.”

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 Snäna-Yäträ

They Appear in the Form of Three Logs

Do you understand why this form has manifest? So we are

all drowning in the rädhä-prema samudra, the ocean of rädhä-
prema, and floating in that ocean of rädhä-prema are three logs.
On this day Jagannätha, Baladeva, Subhadrä appear in the form
of three logs, floating in the ocean of rädhä-prema. Today is that
day, Snäna-yäträ day, the birthday of Jagannätha. Therefore
there is a public bathing ceremony.

Jaya Jagannäthajé ki! Jaya!

Jagannäthajé snäna-yäträ mahotsava ki! Jaya!

So this is the lélä. Mahäprabhu is the combined form of ra-

sa-räja and mahä-bhäva-mayé, mädanäkhya-mahä-bhäva mayé
Rädhä.

rasaräja-mahäbhäva eka-tanu haiyä

näma-saìkértana rase jagat mätäiyä

hare kåñëa hare kåñëa kåñëa kåñëa hare hare

hare räma hare räma räma räma hare hare

I will remain there chanting Hare Kåñëa. I Myself will relish

that prema-rasa, that nectarean loving mellow emanating from
harinäma saìkértana and I will also distribute it to all fortunate
jévas, those are very greedy for it. I will give them an opportu-
nity to relish it. All of you vraja-gopés, gopas-gopés will be there
taking part in My caitanya-lélä as My associates. All the vraja-
gopas are gopés in male forms at that time, in caitanya-lélä. Räya
Rämananda is Viçäkhä-sakhé, Svarüpa Dämodara Gosvämé is

28
 Çré Jagannätha Mahä-Bhäva-Prakäça

Lalitä-sakhé. In this way I will do My lélä, there in Jagannätha

Puré-dhäma.

Thank you very much.

Hare Kåñëa! Jaya Jagannätha! Jaya Mahäprabhu!

Questions & Answers

Why this form, and how is it? Why are they in Jagannätha
Puré-dhäma? Why is Mahäprabhu taking sannyäsa? Why did
He stay there? What is the reason behind it? This is the rea-
son: Mahäprabhu is kåñëa-viraha-vidhura, Jagannätha is rädhä-
viraha-vidhura. Jagannätha is crying for Rädhä, Mahäprabhu
is crying for Kåñëa. They meet together. So Mahäprabhu went
and stayed there. Jagannätha Kñetra is such a kñetra, it is vip-
ralambha-kñetra. Both of Them are feeling pangs of separation,
vipralambha, viraha, in vipralambha-kñetra.

Devotee: What is the difference between Jagannätha Puré and

Våndävana?
Çréla Gour Govinda Swami: Jagannätha Kñetra is not different
from Våndävana. This is viraha-vidhura: vipralambha-kñetra.
Vipralambha-kñetra, is mentioned in the Vaiñëava-tantra:

mathurä dvärakä lélä yäh karoti ca gokule

nilachala stitah kåñëastä eva carati prabhuù

“Whichever léläs Kåñëa does in Gokula, Mäthura and Dvärakä,

He does the same léläs in Néläcala-kñetra.” It is mentioned in Vai-
ñëava-tantra. Why is Mahäprabhu there? Why? Why is He there
taking sannyäsa? Because it is vipralambha-kñetra. Mahäprabhu

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 Snäna-Yäträ

is kåñëa-viraha-vidhura, Jagannätha is rädhä-viraha-vidhura.

They meet together. Mahäprabhu is crying for Kåñëa, Jagan-
nätha is crying for Rädhä. When Jagannätha sees Mahäprabhu,
“O Rädhä! My dear wife!” When Mahäprabhu sees Jagannätha
and Jagannätha shows Him His beautiful Çyämasundara form,
Mahäprabhu says, “O My präëa-vallabha! Lord of My life!” So,
meeting together. This is Jagannätha. Come, visit Jagannätha-
kñetra! Such Kñetra is very dear.

Devotee: Is Lord Nityänanda playing a special role?

Çréla Gour Govinda Swami: Yes. Nityänanda is Balaräma. Ja-
gannätha says, “I am taking My brother and sister and I will
stay there, because they helped Me in this lélä.” Nityänanda is
Balaräma, yes, Baladeva.

balaräma haila nitäi

vrajendra-nandana yei,
çacé-suta haila sei,
balaräma haila nitäi

Devotee: Lord Balaräma is the original guru?

Çréla Gour Govinda Swami: Yes.

Devotee: There are two statements: Balaräma is original guru,

Rädhäräëé is also guru. Who is real ädi-guru?
Çréla Gour Govinda Swami: Guru has two faces: he is the
manifestation of Nityänanda Räma, and other face is rädhä-
priya-sakhé. Two faces.

nikuïja-yüno rati-keli-siddhyai
yä yälibhir yuktir apekñaëéyä

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 Çré Jagannätha Mahä-Bhäva-Prakäça

taträti-däkñyäd ati-vallabhasya
vande guroù çré-caraëäravindam

That is rädhä-priya-sakhé. Guru is a very dear girl-companion

of Rädhä. He is rädhä-priya-sakhé. The other face of guru is the
manifestation of Nityänanda Räma. Baladeva has a plough in
His hand and Kåñëa has a flute. Kåñëa and Balaräma, plow and
flute, Why? Plow means plowing, deep cultivation of the kñetra,
the field to take out the weeds and throw them away then the
barren field will be a fertile field, then the bhakti-latä-béja will be
sown. Baladeva’s plow is the first requirement, for cultivation.
Then Kåñëa’s flute, akarçaëa, attraction; karçaëa-akarçaëa.
Karçaëa means cultivation, then akarçaëa, then Kåñëa’s flute
will attract you. Otherwise, if it is not properly cultivated,
Kåñëa’s flute cannot attract you. Both karçaëa and akarçaëa,
Kåñëa and Balaräma, plow and flute. And, Kåñëa Balaräma tem-
ple. Prabhupäda waited, waited for the appearance day of Ni-
tyänanda Prabhu to install the cornerstone. Why did he wait?
Now you understand? Yes, Kåñëa-Balaräma Mandir, yes, both
are there. Rädhä-viraha-vidhura, Caitanya is there, Jagannätha
is there, kåñëa-viraha-vidhura, Caitanya is there. Rädhä is com-
ing, now we are constructing Rädhä-Gopénätha temple, we will
install Rädhä-Gopénätha deities. Rädhä is coming now. Do you
understand what that is?
Thank you.

Prabhupädjé Mahäräja ki jaya!

Samavetä bhakta-vånda ki jaya!
Jaya Jagannätha, Baladeva Subhadra Devé ki jaya!
Jaya Çré Çacénandana Gaurahari ki jaya!
Gaura bhakta-vånda ki jaya!

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