Disappearance of Sri Svarupa Damodara Gosvami
- vanamadhuryamofficial
- 3 days ago
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Updated: 31 minutes ago
The Divine Service of Svarupa Damodara and the Supreme Role of Lalita-devi
He [a devotee] spoke very beautifully, offering heartfelt glorification of Svarupa Damodara and his role in the divine pastimes of Lord Chaitanya Mahaprabhu. This is known as Svarupa Damodara’s service in Mahaprabhu’s lila, which is deeply connected to Radha-Krishna’s lila, where he appears as Lalita-sakhi.
A few days ago, I also spoke about Lalita-saptami and the glories of Lalita-devi. Now, we are reflecting on Mahaprabhu’s lila, where Svarupa Damodara is one of His nearest and dearest associates.
In Sri Chaitanya-charitamrita, Srila Krishnadasa Kaviraja Gosvami describes the Lord’s three and a half closest internal associates (antaranga-parshadas): Svarupa Damodara, Raya Ramananda, Shikhi Mahiti, and Madhavi-devi—who is considered the ‘half.’ The other three are considered complete associates.
Svarupa Damodara was especially dear to Mahaprabhu. He knew Mahaprabhu’s heart completely—what He wanted to say, what He would do—Svarupa Damodara understood it all. If anyone came to present a kirtana (a song) before Mahaprabhu, it first had to be approved by Svarupa Damodara. This was because Mahaprabhu could not tolerate rasabhasa, the contradiction of rasas (devotional moods) described in the scriptures. To protect the pure mood of devotion, Svarupa Damodara would first listen. Only if he approved would Mahaprabhu hear it.
In this way, Svarupa Damodara played a very prominent role in Mahaprabhu’s lila. He was always near Him. When Mahaprabhu accepted sannyasa, Svarupa Damodara also took sannyasa, although he did not formally wear the sannyasa robes (yoga-patta). Nama haila `svarupa'. [He simply became known as "Svarupa."]
Svarupa Damodara was constantly by Mahaprabhu’s side, just as in Radha-Krishna’s lila, Srimati Radhika is always accompanied by Lalita-devi and Vishakha-devi. When Srimati Radharani would experience the deep pain of separation from Krishna, only Lalita and Vishakha could console Her—no one else could.
You [addressing the assembled devotees] all spoke wonderfully about Srimati Radhika’s eight prominent sakhis—the ashta-sakhis: Lalita, Vishakha, Chitra, Sudevi, Indulekha, Champakalata, Rangadevi, and Tungavidya. They are always present in Her service.
Srila Bhaktivinoda Thakura also sang beautifully about their service, describing how these sakhis assist in the sweet pastimes of Radha and Krishna.
yamunā-puline, kadamba-kānane, ki herinu sakhī! āja
śyāma baḿsīdhārī, maṇi-mañcopari, kare līlā rasarāja…
…aṣṭa-dalopari, śrī rādhā śrī hari, aṣṭa-sakhī parijana
(Yamuna Puline Kadamba Kanane
by Srila Bhaktivinoda Thakura)
Let me share something with you. Srila Bhaktivinoda Thakura, who is known in his eternal identity as Kamala Manjari, is not an ordinary soul. He had a deep realization of the divine pastimes of Radha and Krishna.
One such song begins:
"Yamunā-puline, kadamba-kānane, ki herinu sakhī! āja" “O sakhi, what did I see today on the banks of the Yamuna, in the forest of kadamba trees?”
As he chanted the holy names— Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare— a beautiful spiritual vision appeared before him.
On the banks of the Yamuna, in the beautiful groves of Vrindavana Srimati Radhika and Krishna were dancing upon a magnificent lotus, fully in bloom. Surrounding this central lotus were eight other blossoming lotuses, and upon each sat one of the eight sakhis.
yamunā-puline, kadamba-kānane, ki herinu sakhī! āja
aṣṭa-dalopari, śrī rādhā śrī hari, aṣṭa-sakhī parijana
Lalita-devi holds a very special and prominent position. Under her guidance, all the sakhis carry out their services. She is known as the chief commander among them.
Srila Bhaktivinoda Thakura also explains this beautifully in Jaiva-dharma. He writes that those who are truly fortunate will come into the line of Svarupa Damodara, following the path of Sri Chaitanya Mahaprabhu. And in Radha-Krishna’s eternal pastimes, such souls may enter under the shelter of Lalita-sakhi’s group.
There are many types of sakhis and also manjaris, each serving in different ways. Every group of sakhis has its own leader, but Lalita-devi stands out—she gives guidance and instructions to all.
palya-dāsī kori lalitā sundarī amare loiyā kabe
śrī-rādhikā-pade kale milaibe ajña-sebā samarpibe
(Palya Dasi Kori
by Srila Bhaktivinoda Thakura)
Srila Bhaktivinoda Thakura sang this song, “When that day will come and Lalita-devi will take [me] in her group, teach me on how to serve Srimati Radhika and engage me in Her service?” Without this mercy of Lalita-devi, no one can serve Srimati Radhika. So saying palya-dāsī kori. Even Srila Bhaktivinoda Thakura explained the eleven ekadasa-bhavas, eleven stages of our siddhi-dasha: nama, rupa, guna, lila, seva, parakastha, palya-dasi-bhava, ajna-seva etc. So palya-dasi-bhava, who will give? Lalita-sakhi.
palya-dāsī kori lalitā sundarī amare loiyā kabe
śrī-rādhikā-pade kale milaibe ajña-sebā samarpibe
Here also there is only one kind of seva. What kind of seva? Ajna-seva—the service performed strictly according to the instructions given, and even more so, the special guidance on how to serve Srimati Radhika. These are very high topics. I am speaking them to you because if you have that deep inner greed, then you can read Jaiva-dharma, the grantha where Srila Bhaktivinoda Thakura explains all these things: what is the meaning of palya-dasi-bhava, what is the meaning of ajna-seva, and how to render special service by following the direct instructions of Srimati Radhika. Everything is there.
But without the mercy of Lalita-devi, no one can serve Srimati Radhika. Because Lalita-devi always guides and even controls Krishna, and she is older than Srimati Radhika—twenty-seven days older. You may ask, how is it possible if we observe Lalita-saptami the day after Radhashtami? Actually, this is determined by nakshatra, according to constellation calculations. If you want to know more about this, we can check it later.
This is true because the shastra says that Lalita-devi is twenty-seven days older than Srimati Radhika. I’m just speaking on these topics now.
Lalita-devi is very expert. And all the sakhis—they are also very expert. All the sakhis were born close to the same village as Srimati Radhika. Srila Bhaktivinoda Thakura also sang this song:
dekhite dekhite, bhulibo vā kabe,
nija-sthūla-paricoya
nayane heribo, braja-pura-śobhā,
nitya cid-ānanda-moya
bṛṣabhānu-pure, janama loibo,
yāvaṭe vivāha ha’be
braja-gopī-bhāva, hoibe swabhāva,
āno-bhāva nā rohibe
I’m just giving the evidence: wherever Srimati Radhika resides, all the sakhis also live nearby. Yogamaya arranges this beautifully — where Radhika is, Her sakhis are close.
Srila Bhaktivinoda Thakura sings:
bṛṣabhānu-pure, janama loibo,
yāvaṭe vivāha ha’be
braja-gopī-bhāva, hoibe swabhāva,
āno-bhāva nā rohibe
“I will take birth in Vrishabhanu's village, Varshana, where Srimati Radhika appeared. And I will be married in Yavata, just like Her.”
Yogamaya arranged that Srimati Radhika married Ayanaghosha in Yavata — this is part of Her lila. In the same way, Bhaktivinoda Ṭhākura desires to also be married in Yāvaṭa — staying very close to Rādhikā.
If one takes birth in Goloka Vrindavana, in the same place as the vraja-gopis, then naturally and spontaneously, abhimana, ego of a gopi arises.
As stated in Bhajana-rahasya 11:
abhimānaṃ parityajya prākṛta-vapur-ādiṣu śrī-kṛṣṇa-kṛpayā gopī-dehe vraje vasāmy aham
rādhikānucarī bhūtvā parakīya-rase sadā rādhā-kṛṣṇa-vilāseṣu paricaryāṃ karomy aham
[After giving up false identification with this material body, may I obtain the body of a gopi and reside in Vraja by the mercy of Sri Krishna. May I become Sri Radha’s maidservant, and always serve Radha and Krishna, who revel in the rasa of paramour love.]
But first, one must renounce dehatma-abhimana — the false identification with the material body. As long as this bodily ego remains, we cannot truly say, “I will take birth in Varshana,” or “I will be married in Yavata.” First comes the renunciation of false ego — then, by Krishna's mercy, real spiritual identity arises. Abhimānaṃ parityajya prākṛta-vapur-ādiṣu. First, give up material bodily identification. Always absorb yourself in the mood of becoming the maidservant of Srimati Radhika — this is radha-dasyam. Then, naturally, realization will awaken in your heart. This is the process.
Sometimes we speak about very high-level katha, and those who cannot digest it begin to criticize. This is natural. If someone eats more than they can digest, what happens? They vomit. Similarly, if someone cannot digest deep spiritual topics, they reject or criticize them.
Our shastra confirms this — who criticizes whom? The one who cannot digest. They say, "Oh, this is too much!" But it's not too much — it’s simply too much for them.
So, you should honestly assess: how much can you digest? If you cannot digest, that’s fine — don’t force yourself to eat. Many preparations may be served — laddu, kachori, mohanbhog, so many — even 56 types of offerings (chapanna-bhoga). But how much you take is up to you. If you eat beyond your capacity, you’ll face indigestion.
In the same way, approach deep spiritual topics carefully. Srila Bhaktivinoda Thakura explains everything beautifully in Jaiva-dharma. And how merciful and sweet Lalita-devi is — she extends compassion to all living beings. Srila Rupa Gosvamipada has also explained this very clearly.
yāṁ kām api vraja-kule vṛṣabhānu-jāyā
prekṣya svapakṣa-padavīm-anarudhyamānām
sadyas tad-iṣṭa-ghaṭanena kṛtārthayantīṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi
(Sri Lalitashtaka 7)
[I offer pranama unto the supremely charming Sri Lalita-devi, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhi Srimati Radhika, Lalita immediately tells Radha that She must accept this person in Her own party (sva-paksha). Radha obeys Lalita, who thus fulfills that maiden's desires.]
Even in Vraja, if someone simply thinks, “I want to become a maidservant of Srimati Radhika,” and this desire reaches the ears of Lalita-devi — at once, she comes and says, “Come, take shelter at the lotus feet of Srimati Radhika!”
Bolo Lalita-devi ki jaya!
How sweet and generous is Lalita-devi — no one can fully describe her mercy. We are not qualified, it’s true. But if this mood awakens in the heart — “I want to serve Srimati Radhika” — then that alone is enough.
Radha-dasyam is our ultimate aim and object. And when this sincere desire arises, Lalita-devi, in her humility and kindness, will accept us and guide us.
So don’t worry or feel hopeless — you will attain your highest goal by the mercy of Lalita-devi.
The Mercy of Lord Chaitanya in the Blessed Kali-yuga
Especially in this Kali-yuga, the conditioned souls are very fallen. Yet what is it that Lord Chaitanya Mahaprabhu is giving? The highest prema. He is distributing this supreme divine love to everyone — without discrimination.
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
(Vidagdha-madhava 1.2)
[May the son of Srimati Saci-devi, Sri Gaurahari, forever manifest spontaneously within the innermost core of your heart. Adorned with the radiant splendour of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow upon the world that which has not been given for a long time – the beauty of His own brilliantly radiant ujjvala-prema-rasa bhakti, service in the highest mellow of amorous love.]
Shachinandana Gaurahari gave out this highest prema freely — “Take it!” Even those who refused His mercy (six types of people), He chased after them and said, “Take this love! Why won’t you take it? It is for you!”
Gurudeva once explained: in this incarnation as Shachinandana Gaurahari Lord Chaitanya’s karuna-shakti — His power of compassion — became completely unbound.
He told His karuna-shakti, “Now you are free. No limits. Go wherever you like — like a horse without reins. Run as fast and as far as you can. I give you full freedom. Give this prema to everyone — no exception.”
Such is the mercy of Lord Chaitanya Mahaprabhu — unconditional, unstoppable, and overflowing.
rāmādi avatare krodhe nānā astra dhare
ebe astra na dharila prāṇe
kare na mārilā harinama diya kaila udāt
In the incarnation of Krishna-Rama, He killed the demons. But in the incarnation of Shachinandana Gaurahari, He did not kill anyone. But He purified the heart of all the living entities through nama-sankirtana, and He also gave highest prema to everybody.
kṛṣṇa-nāma’ kare aparādhera vicāra
kṛṣṇa balile aparādhīra nā haya vikāra
(Chaitanya-charitamrita, Adi-lila 8.24)
[There are offenses to be considered while chanting the Hare Krishna mantra. Therefore simply by chanting Hare Krishna one does not become ecstatic.]
caitanya-nityānande nāhi e-saba vicāra
nāma laite prema dena, vahe aśrudhāra
(Chaitanya-charitamrita, Adi-lila 8.31)
[But if one only chants, with some slight faith, the holy names of Lord Chaitanya and Nityananda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare Krishna maha-mantra, he feels the ecstasy of love for God.]
Mahaprabhu’s mercy in this Kali-yuga is supremely precious. But understand — not every Kali-yuga is like this one. Do you know which Kali-yuga this is? It is called Dhanya-Kali, the blessed Kali-yuga. This is a very special age.
Lord Chaitanya Mahaprabhu does not appear in every Kali-yuga. He comes only once in a day of Brahma.
One day of Brahma consists of one thousand cycles of the four yugas — Satya, Treta, Dvapara, and Kali — rotating again and again. So in every day of Brahma, there are one thousand Kali-yugas.
Out of these, only one Kali-yuga is called Dhanya-Kali, where Lord Chaitanya Mahaprabhu appears.
Similarly, Krishna — Vrajendra-nandana Shyamasundara — does not appear in every Dvapara-yuga either. He appears only at the end of that one special Dvapara-yuga, before Dhanya-Kali begins.
At the end of that Dvapara-yuga, Vrajendra-nandana Shyamasundara descends. And then, in the beginning of the following Kali-yuga, that same Krishna appears in the form of Shachinandana Gaurahari.
And it is at that time that He distributes the most rare and exalted gift — prema, divine love for Sri Sri Radha-Krishna.
For this reason, anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau — Lord Chaitanya Mahaprabhu appeared in this Kali-yuga with His karuna-shakti, the power of divine compassion. I already spoke on this topic.
Now, regarding Mahaprabhu’s mercy — Srila Bhaktivinoda Thakura explains something very important: In this special Kali-yuga, at its end, the Kalki-avatara will not appear.
ke jābi ke jābi bhāi bhava-sindhu-pāra
dhanya kali-yugera caitanya-avatāra
(Ke Jabi Ke Jabi Bhai Bhava Sindhu Para, verse 1
Lochana dasa Thakura)
[Who will go? Who will go, brothers? Who will cross over this ocean of material suffering? This Kali-yuga in which Sri Chaitanya-avatara has appeared is blessed. Chaitanya-avatara does not come in every Kali-yuga.]
This song is very beautiful and full of deep meaning. Why is Lord Chaitanya Mahaprabhu called the embodiment of munificence and magnanimity? Especially in this Kali-yuga — not in every Kali-yuga.
Brahmāra eka dinete hon avatīrṇa — Lord Chaitanya appears only once in a day of Brahma. That means He does not descend in every yuga or every Kali-yuga. So this particular Kali-yuga is truly special. It is called Dhanya-Kali, the most fortunate age. Srila Bhaktivinoda Thakura has written about this.
Chaitanya Mahaprabhu is Krishna Himself, Svayam Bhagavan. Antaḥ kṛṣṇa, bāhira gaurāṅga — inside He is Krishna, and outside, He appears with the golden complexion of Srimati Radhika. No one could recognize that He is actually Krishna. His hands, feet, eyes, nose — all are the same as Krishna’s. Only His complexion is different — golden.
Just like in a drama, when you wear makeup — black, golden, or any other color — your face appears different. When the drama ends, people say, “Oh! You were that character?”
In the same way, Krishna took on the fresh golden complexion and inner mood of Srimati Radhika.
rādhā-bhāva-kānti dui aṅgīkāra kari
kṛṣṇa avatīrṇa hailā rūpa dhari
So now, Krishna — antaḥ kṛṣṇa — internally He is Krishna, and externally He appears in a different form. In this form, He distributed prema, divine love.
In krishna-lila, He did not give this highest prema to everyone. That prema was shared only within Vrindavana, among His intimate associates.
But when the same Krishna took on the mood and golden complexion of Srimati Radhika, He began to distribute the highest mood of divine love — not only inside Vrindavana, but also outside, to everyone.
He gave it freely, without discrimination — not considering who is qualified or unqualified. He simply gave prema to all.
yāre dekhe tāre deha prema bilāila
Whoever came before Mahaprabhu and was willing to take, received everything. And those who didn’t want it—still, Mahaprabhu said, “Take this!” By force, He gave it.
Gurudeva gave an example: sometimes a baby calf refuses to take medicine. At that time, the caretaker puts the medicine in a bottle or container, and when the calf resists, they hold its mouth gently but firmly and say, “Take this, take this.” And until the calf swallows, they hold it carefully.
In the same way, Lord Chaitanya Mahaprabhu is so compassionate, so magnanimous, that He gives prema by force. “Take this! Take this!” This is His lila.
So why are we all so blessed, especially in this Kali-yuga? We are not just fortunate—we are greatly fortunate. Why? Because in this Kali-yuga, we have one golden chance—the chance to go to Goloka Vrindavana and become the maidservant of Srimati Radhika. Bolo Radharani ki jaya!
Is this not a rare opportunity? A golden chance has come to us. This is the real treasure.
Lalita-devi’s Loving Instructions to Srimati Radhika
Especially Svarupa Damodara—he is none other than Lalita-sakhi. In Lord Chaitanya Mahaprabhu's lila, Lalita-sakhi appeared as Svarupa Damodara.
Srila Rupa Gosvamipada composed Lalitashtaka and glorified Lalita-devi in so many beautiful ways. Lalita-devi is not only Radharani’s closest associate, but she also lovingly gives instructions to Srimati Radhika.
So many beautiful kathas are there...
dhūrte vrajendra-tanaye tanu suṣṭhu-vāmyaḿ
mā dakṣiṇā bhava kalańkini lāghavāya
rādhe giraḿ śṛṇu hitām iti śikṣayantīḿ
devīḿ guṇaiḥ sulalitāḿ lalitāḿ namāmi
(Sri Lalitashtaka, verse 4)
[I offer pranama unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: "O Kalankini! Radhe! Listen to my beneficial words! Vrajendra-nandana is very guileful. Don't display Your mood of gentle submission to Him; instead, in all circumstances always be contrary.]
Srila Rupa Gosvamipada glorified Lalita-devi. Lalita-devi is giving instructions to Srimati Radhika. She says, “Hey Radhe, You should not give up Your sulky mood, Your vamya-bhava. Do you know why?
Because of that cunning, foolish guy—Krishna. ”
Dhūrte vrajendra-tanaye. What does this mean? Dhurta means a cunning or naughty person, like a rascal. We usually wouldn’t say that, but here, the sakhis use this word to describe Krishna.
Lalita-devi says, “Tanu suṣṭhu-vāmyaḿ.” This means, “Hey Srimati Radhika, carefully keep Your vamya-bhava.”
Because Srimati Radhika is very soft-hearted. If anyone cries, Her heart melts.
Lalita-devi gives this instruction and even raises her index finger to emphasize it. She says, “Hey Radhe, listen to my advice. Right now, Krishna is very humble. He keeps bowing his forehead again and again at Your lotus feet.”
yat-kiṅkarīṣu bahuśaḥ khalu kāku-vāṇī
nityaṁ parasya puruṣasya śikhaṇḍa-mauleḥ
tasyāḥ kadā rasa-nidheḥ vṛṣabhānu-jāyās
tat-keli-kuñja-bhavanāṅgana-mārjanī syām
(Sri Radha-rasa-sudha-nidhi, verse 8)
[O daughter of Vrishabhanu Maharaja, ocean of rasa, that beautiful boy who wears a gracefully tilting peacock feather in His hair is actually the original Personality of Godhead. Still, He is always falling at the feet of Your maidservants and pitifully begging them with many humble words to gain entrance into Your kunja where the two of You engage in Your playful loving pastimes. My life would be successful if I could even be one stick in the broom Your maidservants use to clean Your delightful kunja.]
Srila Prabodhananda Sarasvatipada quoted this verse from Radha-rasa-sudha-nidhi. I just mentioned it briefly. Lalita-devi is saying, “Don’t give up Your mana (anger).”
For Gaudiya Vaishnavas, this has a special meaning. Their aim is that Krishna should repeatedly bow His forehead at the lotus feet of Srimati Radhika, the sakhis, and manjaris. Krishna should cry—Krishna should cry for Srimati Radhika.
Look carefully: devotees cry for Krishna—like Dhruva, Prahlada, and Ambarisha. What do they do? They cry for Krishna and search for Him. In the same way, now Krishna is searching for His sakhis.
For this reason, Krishna goes from one forest to another, herding cows. Shukadeva Gosvamipada said: vanam vanantare—Krishna is moving from forest to forest, herding cows. Why? Because He is searching: “Where are My gopis and sakhis?”
And Krishna is happy doing this, especially when the gopis scold Him. Krishna feels very happy then.
priyā yadi māna kari’ karaye bhartsana
veda-stuti haite hare sei mora mana
(Chaitanya-charitamrita, Adi-lila 4.26)
[If My beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas.]
When the gopis show mana (anger) and use many harsh words, Krishna is actually very eager to hear those sweet, sharp words from them.
Brahmaji recited many stava-stuti (glorious hymns) to Krishna:
tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ
divīva cakṣur ātatam
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
This is Brahma’s praise of Krishna’s supreme position.
But Krishna says, “I am not truly happy with these hymns. What makes Me truly happy is when My sakhis—especially Lalita, Vishakha, and Srimati Radhika—use harsh words and chastise Me.”
This shows how deep and sweet their loving mood is.
So, Lalita-devi is giving shiksha, important instructions to Srimati Radhika.
dhūrte vrajendra-tanaye tanu suṣṭhu-vāmyaḿ
“Hey Srimati Radhika, don’t give up Your mana (anger).”
Srimati Radhika’s Unbreakable Anger and the Fever of Separation from Krishna
There are many stories about this. Sometimes Srimati Radhika shows mana called durjaya-mana—which means unbreakable anger.
At that time, Srimati Radhika is very angry and speaks strictly. Then Krishna comes to her kunja (bower). But when Krishna arrives, Srimati Radhika closes the door of the kunja and stays inside.
Krishna then repeatedly bows down at the lotus feet of Lalita-devi and pleads, “Please help Me meet Srimati Radhika.”
But Lalita-devi and the others say, “We cannot help you now.”
Still, Lalita-devi enters Srimati Radhika’s kunja. Then Srimati Radhika becomes very angry—even at Lalita—and says, “Hey Lalita, why did you come here? Get out of My kunja. I don’t want to hear your advice.”
So Lalita-devi returns. What can she do?
In Vaishnava poetry, it is said that Lalita-devi then tells Krishna, “Hey Krishna, listen. Srimati Radhika is very angry now. But after some time, when Her anger calms down, then You can come and meet Her.”
With that, Krishna leaves the kunja for the time being.
When Krishna left the kunja, Srimati Radhika opened Her door and began to cry. She asked Lalita-devi, “Hey Lalite, where is My Pranavallabha Govinda? Where is My beloved Krishna?”
Lalita-devi replied, “I told You to please give up Your mana (anger).”
Forgiveness is the greatest virtue—kshama parama dharma. The Vedas also say this clearly. Forgiveness is the greatest virtue.
So Srimati Radhika was crying. And Lalita-devi told, “I asked You, arre, forgiveness is the great virtue. But You did not listen. At that time, You showed great mana—You were very angry. Now, what can be done?”
Srimati Radhika was crying and crying. Then she sang a beautiful Bengali song that melts the heart:
ese cela hari, tāre kena jāte dili,prahārī hoyā rohita kuñjera dāri
(Srimati Radhika is saying, “Krishna came in front of My kunja. Why did You let Him go out from My kunja? He could have stayed outside My kunja as a guard.”)
Sri Radha continued crying and held Lalita-devi’s lotus hand, saying, “Hey Lalite, what can we do now? He can at least stay outside My kunja.”
tomara yāmara prāṇera sakhī, āmāra hṛdayera kathā sabī jānis
Srimati Radhika said, “Hey Lalite, You are My closest friend. You know My heart very well. Yes, at that time I was angry—that is true. But when My mana (anger) is pacified, then I can meet with My beloved Krishna. So why did You allow Him to leave the kunja? He could have stayed outside, like a security guard.”
There are many stories about how Lalita-devi then pacified Srimati Radhika.
Similarly, Lord Chaitanya Mahaprabhu also felt deep pangs of separation.
rādhikāra bhāva yaiche uddhava-darśane
sei bhāve matta prabhu rahe rātri-dine
(Chaitanya-charitamrita, Adi-lila 4.108)
[Just as Radhika went mad at the sight of Uddhava, so Lord Chaitanya was obsessed day and night with the madness of separation.]
When Uddhava came to Vrindavana, he saw Divya-unmadini Srimati Radhika that is Srimati Radhika’s transcendental madness.
Originally, Srimati Radhika has two expansions: one is Samyogini Radha, who meets Krishna in Kurukshetra, and the other is Viyogini Radha, who feels the pangs of separation from Krishna.
Viyogini Radha was staying in Uddhava Kyari. When Uddhava came there, he witnessed Srimati Radhika’s transcendental madness, known as chitra-jalpa from bhramara-gita lila.
Srila Shukadeva Gosvamipada explained to Parikshit Maharaja that there are ten stages of chitra-jalpa, like sujalpa, prajalpa, vijalpa, and so on.
Uddhava saw Srimati Radhika in this mood of divine madness. Similarly, Lord Chaitanya Mahaprabhu experienced this mood day and night. At that time, Svarupa Damodara and Raya Ramananda stayed with Him, like Lalita and Vishakha who pacify Srimati Radhika.
Sri Radha felt the deep pain of separation from Krishna, called viraha-jvara—the fever of separation.
Her viraha-jvara became very intense, rising like a strong fever. During this time, all the sakhis made a bed for Her from rose petals.
Srimati Radhika was lying down, moving from one bed of rose petals to another. But within just a few seconds, all the petals dried up completely. That is the intensity of Her viraha-jvara—the fever of separation. So much heat was coming from Her transcendental body that even fresh rose petals withered instantly.
Every moment, Her condition became more intense. This state is called udghurna—a condition where Her words and expressions become difficult to understand due to overwhelming emotions.
Sometimes Srimati Radhika would speak to Lalita-devi, saying, "Hey Lalite, very soon I will give up My body. I cannot tolerate this viraha-jvara, this burning pain of separation. But I want to tell you one thing."
Srila Rupa Gosvami has written a verse in Bhakti-rasamrita-sindhu describing this condition.
na parayo radāṅga na vasayo jale
mori’le tuliyār ako tomāler dāle
Srimati Radhika told Lalita: “Hey Lalite, when I give up My body, please do not burn it in fire, and do not offer it to the water either. Listen very carefully. My body should not be burned, nor should it be submerged in water.”
Generally, one may perform jala-samadhi (water burial) or traditional burial rites. But in this case, Srimati Radhika said: “When I give up My body, place it gently on the branches of a tamala tree.”
Lalita-devi, crying deeply, asked: “Hey Radhe, there are so many trees here in Vrindavana. Why did You specifically mention the tamala tree? There are kadamba trees and many others—why not one of them?”
Srimati Radhika replied: “The tamala tree is non-different from Krishna. I have deep faith in the words of Paurnamasi-devi, who once said, ‘One day Krishna will return to Vrindavana.’ This is My only hope. So when Krishna returns and touches My lifeless body, I believe I will regain My life.”
Saying this, Srimati Radhika fainted from overwhelming separation. Srila Rupa Gosvami has described this divine pastime in this way.
After some time, Srimati Radhika regained consciousness and said: “Hey Lalite, listen. When I give up My body, take it to the banks of the Yamuna. Cover Me with the sacred sand from her shore. Write Krishna’s holy name on My body, and place a tulasi-manjari upon Me. I have hope—when Krishna comes to Vrindavana, He will see Me and accept Me.”
Then Lalita-devi asked, “Why do You want to be covered with the sand from the bank of the Yamuna in Vrindavana?”
Srimati Radhika replied, “All the dust and sand of Vrindavana—especially on the banks of Yamuna—is Krishna’s charana-dhuli, the foot dust of My beloved. Somehow, I want to touch even a particle of that dust. Then My body will feel fulfilled.
When I give up this body, let every element of it serve Krishna:
Let the water in My body merge into the sacred waters of Pavana-sarovara, where Krishna takes His bath.
Let the earth of My body mix with the earth of the courtyards of Nanda Maharaja, where Krishna walks barefoot.
Let the air of My body blend with the cool breeze that soothes Krishna when He feels heat, carried by the fan of His loving servant.
Let the akasha—the space within My body—merge into the divine space of Nanda Maharaja’s courtyards.
And let the fire within Me unite with the rays of the sun, especially during the time when Krishna rests and enjoys His sunbath. ”
In the same mood, when Lord Chaitanya Mahaprabhu felt intense pangs of separation, He would only express His heart to Svarupa Damodara and Raya Ramananda. Especially Svarupa Damodara, because he is the incarnation of Lalita-devi—and just as Lalita understands the heart of Srimati Radhika, he understands the inner mood of Lord Chaitanya Mahaprabhu.
Date: 10 September 2024 Location: Australia
Transcriber: Chandrika dasi (UK) Editors: Sanatana dasa (USA) Integrity check: Divya-premamayi dasi (Slovakia) Proofreader: Chandrika dasi (UK) Photo: Navina-krishna dasa (Holland)
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