Naimittika Lélä

Occasional Pastimes Of Çré -Çré-Rädhä-Kåñëa

Çiva-Rätri-Lélä
Narrated By Siddha Kåñëa Däs Bäbäjé
Source: "Çré-Çré Gaura Govinda Lélämåta Guöikä", by Siddha Kåñëa Däsa Bäbäjé,
presented by Rädhäkuëòa Mahänta Paëòita Çré Ananta Däsa Bäbäjé Mahäräja. Çrémat Kåñëa
Däsa Bäbäjé, also known as Siddha Kåñëa Däsa Bäbä, was a saint who lived behind the
Cakaleçvara Mahädeva Temple in the town of Govardhana in the 19th Century. He
compiled a number of books about the eternal pastimes of Çré-Çré Rädhä-Kåñëa in Vraja,
mainly based on the original writings of previous teachers like Çréla Rüpa Gosvämé, Çréla
Kåñëa Däsa Kaviräja, Çré Kavi Karëapura and Çré Viçvanätha Cakravarté.
Çiva Rätri is celebrated on the 14th day of the dark lunar fortnight in the month of
Phälguëa - February/March) during the Holi-festivities.

On Çiva Rätri day Çré-Çré Rädhä-Kåñëa take Their baths and meals as on every other
morning, and after this They meet for Their daily Yogapéöha-meeting (a brief meeting about
8.30 a.m. in a garden on the slope of Nandéçvara Hill). Çré Rädhikä and Her sakhés then go to
Våndävana with Mukharä (Çré Rädhikä's maternal grandmother) to pick flowers for
Gopéçvara Püjä in a flower garden on the bank of Brahma Kuëòa, taking sweets with them.
Çré Kåñëa and His friends also come there to play Holi and to sing Holi-songs.
Madhumaìgala then asks the sakhés: "Why are you picking flowers?" Lalitä replies:
"For Gopéçvara-püjä!" Madhumaìgala: "You should do püjä to Mädhava!" Lalitä: "Mädhava
means the spring, a Tamäla-tree or the month of Vaiçäkha! Who will worship them?"
Madhumaìgala: "Then worship Govardhana-dhäré!" Lalitä: "He's a cowherdboy. Who will
worship Him?" Madhumaìgala: "Then worship Paçupati (Çiva or Kåñëa, the cowherdboy)!"
Lalitä: "You are all Paçupäla (herders of animals); you mean your master?" Madhumaìgala:
"Yes, our master is Çré Kåñëa - you should worship Him!" Lalitä: "Your Çré Kåñëa commits the
five great sins (drinking, illicit sex, stealing, killing and cheating)! Who will worship Him? He
stole the gold from our bodies, His rolling intoxicated eyes destroy the pride of the restless
wagtailbirds, He killed women (Pütanä), calves (Vatsäsura), bulls (Ariñöäsura) and He
kidnaps the gopés!" Saying this, Lalitä collects her flowers and gets up to leave, but then
Subala comes and says: "Let me see what you have in your basket!" Lalitä says: These are
paraphernalia for worshipping Gopéçvara, like garlands!" Subala says: "Come, let me see!",
and puts his hands on the basket, but Mukharä says: "It's a snake! It's a snake!" Subala says:
"We are the friends of Kåñëa, the subduer of the Käliya-snake! We are not afraid of any
snakes! Let that snake eat YOU!" Hearing this, Mukharä angrily leaves.
Then Çré Rädhikä and Her sakhés proceed to the vernal playforest and enjoy the usual
pastimes there with Çré Kåñëa before going back home with Mukharä in the afternoon,
having done Gopéçvara-püjä. After that the pastimes will be following the course of the Holi-
festivities.

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

Dola Lélä
Narrated By Siddha Kåñëa Däs Bäbäjé

(From Caitra Kåñëa Pratipada to Çuklä Ekädaçé - 26 days)

NAVADVÉPA : BHÄVÄVEÇA -

In Navadvépa, on the first day of the dark quarter in Caitra, Çréman Mahäprabhu and
His devotees bathe and perform morning rituals as usual. Then they listen to the Çrémad
Bhägavata-lecture, eat and take rest. Then, after Yogapéöha-lélä in the forenoon, the Lord and
His devotees wander in the forest as usual and sit down in the flowergarden of Çréväsa
Paëòita. Then Svarüpa Gosvämé, who knows the Lord's mind, sings songs about Rädhä-
Kåñëa's Dola-lélä with a sweet voice. Hearing this, Mahäprabhu holds Gadädhara's hand in
ecstasy and sits upon the Dola. The devotees then throw colored powders over the Lord's
body, push the swing and become absorbed in their own Vraja-bhäva, in which they relish
the Vraja-lélä.

VRAJA-DHÄMA : DOLA LÉLÄ -

In Vraja's Våñabhänupura Çré Rädhä bathes, dresses and ornaments Herself as usual
and then goes to Nandéçvara with Her sakhés to cook, eat and have the Yogapéöha-meeting
with Kåñëa. After that She returns to Våñabhänupura, takes a little rest and prepares sweets
for Her deva-püjä. Then, at forenoon, She dresses and ornaments Herself and goes to
Våndävana's Dola-sthalé with Her sakhés on the pretext of performing deva püjä. In the same
manner Candrävalé, Çyämalä, Vimalä and all the other Yütheçvarés also go and meet at
Våndävana's Dola-sthalé under the pretext of performing deva püjä. Then Våndä-devé shows
everyone the beauty of the Dola-sthalé.
All around the Hindola-pavillion are Mandära-, Hari-candana-, Pärijäta- and orange-
trees, and in the four corners there are mango-, Bakula-, Campaka- and Kadamba-trees.
These are the eight species of Kalpa-våkña, whose ascending branches meet halfway
overhead to create a beautiful pavillion. Each of these trees have platforms and basins at
their bases and are beautified with wonderful, variegated staircases that are studded with
gems of contrasting colors. The trunks, branches, sub-branches, leaves, buds, flowers and
fruits of each tree is made of a different color of gem. The Mädhavé-vines on the mango-
trees, the clove-vines on the Bakula-trees, the Mallikä-vine on the Campaka-tree, the
Yüthikä-vine on the Kadamba-trees and then other Kalpavåkñas are blossoming and are
entwined with vines like the Jäti-, Nava-Mallikä, golden Yüthés and Mälatés, respectively,
looking as beautiful as a flower canopy. The branches of these trees gradually meet each
other overhead, where they support the wonderful silken ropes of the swings, that are made
of gems and shaped like 1000-petalled lotusflowers and that hang as high as the navel. Both
on the petals as well as in the whorl of this lotus-swing are wonderful seats, soft cushions and
pillows both for the sides and for the back, that look very beautiful. Again, on all four sides of

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the Hindola-pavilion, between each pair of Kalpavåkñas, one jeweled swing is dangling on
wonderful silken ropes.
When they behold all this beauty, everyone blissfully dresses and ornaments suitably
for the Hori-lélä. Meanwhile Çré Kåñëa leaves His cowherdfriends and cows in the care of
Balaräma at Govardhana and goes to Våndävana with Subala and Madhumaìgala on the
pretext of admiring the beauty of the forest. Here He meets with Çré Rädhikä and Her sakhés
at the Dola-sthalé. Then all the sakhés blissfully start to play different instruments like the
Véëä and begin to dance and sing. Birds like the cuckoos and the parrots also begin to sing
with very sweet voices, peacocks spread their tail-feathers and begin to dance, crying out ke-
kä!, bees begin to buzz and deer blissfully jump and frolick around.
Çré Kåñëa keeps His left arm on Çré Rädhä's shoulder and His right arm on Lalitä's
shoulder, while holding His Muralé-flute in His left hand and twirling His play-lotus around
in His right hand. Then, surrounded by the sakhés, He slowly proceeds, singing about the
Dola-lélä. Seeing this, the different Yütheçvarés clear the way, and Rädhä-Kåñëa take Their
seats on the 1000-petalled lotus-swing with Lalitä and the sakhés, being surrounded by many
more sakhés. Rädhä and Kåñëa sit in the whorl of the lotus-swing, and the different sakhés sit
on their respective petals, while the different Yütheçvarés sit with their girlfriends on the
surrounding swings. In the east are Candrävalé and her party, in the south Bhadrä and her
party, in the west Dhanyä and her party and in the north Çyämalä sits with her party. The
devas and devés sit in their airplanes in the sky and watch the spectacle. Beforehand
Våndädevé has brought cloth bags fill of powder of different colours, lac flasks with Keçara
and other fragrant powders and flower-balls of different colours, to enhance the color-play of
Çré Rädhä-Kåñëa and all the Yütheçvarés, from the Kalpavåkñas.
Then the surrounding Yütheçvarés all begin to play the color-play with each other.
Sometimes they throw the colored powder-contents of all their lac flasks over Çré Rädhä-
Kåñëa's swing, but Lalitä and Her sakhés surround Them and shield Them. When they see
that nothing has hit Çré Rädhä-Kåñëa's bodies, all the Yütheçvarés and their sakhés join
together to throw their lac flasks with fragrant powder and their flower-balls. Lalitä and the
sakhés then form a human shield all around Rädhä-Kåñëa and thus everyone's body becomes
completely covered by the flasks, balls and colored powder. Thus all directions become dark
(with colors). Then all the devatäs shower flowers from their airplanes. After a while, when
the colored-powder-darkness has diffused, Lalitä and the sakhés come down from their
swings and start to push Çré Rädhä-Kåñëa on Their swing. Due to the force of the swinging
Çré Rädhä-Kåñëa's garlands start to oscillate. The bumblebees become attracted to the
garlands' pervading fragrance and try to sit on them; thus they must swing along with the
garlands. After thus swinging for a while Çré Kåñëa gets Priyäjé's permission to gradually take
each of the añöa-sakhés, starting with Lalitä, with Him on the swing and seat her on His right
side. Then He swings with each of them for a short while, placing His hand on their
shoulders. After this, Çré Rädhä comes down from the swing, gradually seats one sakhé on
each of Kåñëa's sides and then swings them. Then Çré Kåñëa gets down from the swing and
swings Çré Rädhä and the sakhés.
After this Çré Kåñëa sits with Çré Rädhä on the whorl of the swing and swings with all
of the sakhés on its petals, assuming many forms Himself. In this way He simultaneously
swings with each of the Yütheçvarés on each swing, assuming many forms. After that, Çré
Kåñëa ends His Jhulana-lélä and sits down in the pavillion with Çré Rädhä and the sakhés,
returning to His single form. The maidservants then mitigate the Yugala's fatigue by fanning
Them and render other services like dressing and ornamenting Them. After that, everyone
eats the fruits and roots that were brought by Våndä and takes a little rest. Then Çré Kåñëa,
Subala and Madhumaìgala go to Rädhäkuëòa. Çré Rädhä and Her sakhés also come to

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Rädhäkuëòa after wandering in the forest on the pretext of picking flowers. After that the
lélä continues as usual, and after performing Sürya püjä everyone returns home in the
afternoon. After this the lélä unfolds as usual. Thus the Dola-lélä takes place for 26 days -
from Caitra Kåñëa Pratipada to Çuklä Ekädaçé.

NAVADVÉPA : BHÄVA ÇÄNTI :

Mahäprabhu and His associates are absorbed in the Hindola-lélä in Vraja-bhäva.
Svarüpa Gosvämé ends the song of Rädhä-Kåñëa accepting Våndä's service after ending Their
Hindola-lélä. Hearing this, Mahäprabhu roars and attains external consciousness. The
devotees then also attain external consciousness. Mahäprabhu and Gadädhara come down
from the swing and sit on the platform, while Their servants fan Them. Çréväsa Paëòita
brings drinks and prasädé fruits and roots, feeds them to the three Lords and the devotees
and then decorates everyone with sandalwood pulp and garlands. The servants receive the
remnants. The following pastimes, like wandering in the forest, take place as usual.

Thus ends Çréla Siddha Kåñëa däsa Bäbäjé's narration of Dola lélä

Çré Janmäñöamé Lélä

Narrated By Siddha Kåñëa Däs Bäbäjé

Kåñëa's birthday festival takes place on the eighth day of the dark lunar quarter of the
month of Bhädra, corresponding with the month of August, sometimes September. Siddha
Çré Kåñëa däsa Bäbäjé here narrates both the celebration in Navadvépa in Gaura-lélä and the
celebration in Vraja in Kåñëa-lélä.
On the first day of the dark lunar quarter of the month of Bhädra an orchestra
(playing different drums as well as wind-instruments like Çänäi) sits down in Nanda
Mahäräja's house and starts playing auspicious music. From that day on until the sixth day
(ñañöhé) arrangements are being made to beautify the palace of Nanda Mahäräja and the
whole village of Nandéçvara. A wonderful canopy adorned with jewelled strings is hung over
the courtyard, each door and gate is flanked by banana-trees and jugs filled with mangoes
and flags are flapping here and there. The houses of all the citizens and all the marketplaces
are also beautified like this. The royal roads and all the other pathways are sprinkled with
fragrant water, so that newcomers can understand that there is a great festival going on in
each and every home.
In the evening of the sixth lunar day Çré Nanda Mahäräja sends his invitations - to the
men through Çré Subhadra (the cousin of Kåñëa and the husband of Kundalatä) and to the
women through Dhaniñöhä (the daughter of one of Kåñëa's wet-nurses). Çré Subhadrajé first
goes to Våñabhänupura, or Varsänä, and tells Mahäräja Våñabhänu: "The day after tomorrow
is Kåñëa's birthday, and on this occasion Çré Nanda Mahäräja has invited you, saying: "This
abode is yours, enjoy it as if it's yours, I don't know anything (in terms of 'yours' and 'mine')!
Please come tomorrow morning to Nandéçvara and make this invitation a success!" In the
same way Dhätré-kanyä Dhaniñöhä extends Mother Yaçodä's invitation to Mother Kértidä.

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The same kind of invitation is announced in Yävaöa (the abode of Abhimanyu, Çré Rädhikä's
husband) and to all other friends and relatives.
(On saptamé, añöamé and navamé, that is, on Janmäñöamé and the preceding and
following days, Kåñëa does not go out to herd the cows and Çré Rädhikä dwells in
Nandagräma).

NAVADVÉPA : BHÄVÄVEÇA

In Navadvépa, on the seventh day of the dark lunar quarter of the month of Bhädra,
Mahäprabhu performs His usual morning-duties and then sits down to listen to the Çrémad
Bhägavata-discourse with His devotees. Knowing Mahäprabhu's mind Gadädhara Paëòita,
the Bhägavata-lecturer, describes how Çré Våñabhänu Mahäräja and his relatives come from
Varsäna to Nandéçvara to celebrate Çré Kåñëa's birthday festival. Upon hearing this
Mahäprabhu and His devotees all become absorbed in the mood of Vraja.

VRAJA DHÄMA : SAPTAMÉ LÉLÄ

On the seventh day of the dark lunar quarter everyone in Våñabhänupura finishes
their morning duties, bathes, dresses, ornaments and takes a light breakfast before departing
to Nandéçvara, taking garments and ornaments along as presents for Kåñëa's birthday. Çré
Våñabhänu Mahäräja and his brothers mount elephants and leave Varsänä, accompanied by
musicians and soldiers. Çré Kértidä Mätä and her sisters-in-law, wet-nurses and other relatives
also depart in topmost bliss, sitting in covered palanquins, carried by four bearers each.
Çrédäma-candra, Çré Rädhikä's brother, mounts his own horse and departs for Nandéçvara
with his soldiers and musicians, followed by Çré Rädhikä and Her sakhés in palanquins and
Candrävalé and the yütheçvarés (gopé-groupleaders) in different vehicles. As Våñabhänu
Mahäräja and his brothers gradually approach Nandéçvara town Nanda Mahäräja and his
brothers hear their music and come forward to greet them. The guests dismount their
elephants and greet Nanda Mahäräja and his brothers by embracing them, addressing them
and offering obeisances to them. Nanda Mahäräja keeps the soldiers outside and takes the
guests inside, giving each of them a proper place to stay. In the same way Çré Yaçomaté Mätä
and her sisters-in-law greet Çré Kértidä Mätä, Çré Rädhikä, and the sakhés and yütheçvarés
with the proper respect and affection, take them inside the palace and show them their
respective guest rooms. Then everyone takes rest in their own abode while the servants and
maidservants are engaged in their services.
After this Çré Våñabhänu Mahäräja, Kértidä Mätä, Çré Rädhikä and all the sakhés and
yütheçvarés take a small snack. Then, on the order of Mother Yaçomaté, Çré Rädhikä and Her
sakhés engage in cooking different sweets, rice and vegetables, that are offered to Nanda
Mahäräja's Näräyaëa-deity by Madhumaìgala. After this offering is done ärati is performed
for the deity. Servants are dancing, singing and playing musical instruments and everyone
present is very blissfully witnessing this. After ärati everyone offers prostrated obeisances
unto the deity and on the order of Mother Yaçodä Madhumaìgala puts the deity to rest and
calls everyone for prasäda. On the large yard Çré Nanda Mahäräja sits down to eat on the
eastern side with his brothers Abhinanda and Upänanda, Våñabhänu Mahäräja and his four
brothers, Çrédäma, Balaräma, Subhadra and Gobhaööa on his right and Sunanda and
Nandana, his other two brothers, Çré Kåñëa, Subala, Ujjvala, Kokila and others on his left. Çré
Kåñëa's maternal uncles sit facing Nanda Mahäräja and Abhimanyu and other cowherders sit
facing Mahäräja Våñabhänu. On the southern side all the local brähmaëas are sitting and all

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around the inhabitants of Nandéçvara are seated. Çré Rädhä and Her sakhés serve the side of
Nanda Mahäräja and Çyämalä, Candrävalé and other yütheçvarés are serving Çré Våñabhänu
Mahäräja's side. They diligently serve sweetmeats, rice and vegetables. Everyone present
eats with great pleasure, absorbed in joking and laughter, and after eating they wash their
mouths, chew betelleaves and retire to their individual bedrooms, where their servants
render them all the services that are suitable for the time of the day. Çré Rädhä washes Her
hands and feet and becomes immersed in transcendental bliss by beholding Kåñëa's beauty
through the window as He lays down to rest. After that Yaçomaté Mätä calls Çré Rädhikä and
the yütheçvarés and makes them sit down on the courtyard. Çré Rädhä and Her sakhés sit in
one line, Candrävalé, Çyämalä and others sit in another line and Yaçomaté Mätä, Kértidä Mätä
and other elderly gopés sit in yet another line while Mother Rohiëé, Tuìgé Mätä and
Kundalatä are serving. After blissfully eating and washing their mouths all the ladies go to
their individual bedrooms and take rest, being served by their maidservants, who fan them
and serve them betelleaves. After this the (local) maidservants and the maïjarés (Çré
Rädhikä's maidservants) also eat in order. After eating the ambrosial food remnants of all the
gopés the sädhaka däsé cleans the eating place and the plates and then goes to Çré Rädhä to
massage Her lotus feet and render similar services.
Later Çré Rädhä gets up from bed, meets Kåñëa for the usual Yogapéöha Milana in
Gupta Kuëòa and returns to Nandéçvara Pura again. After taking some rest She prepares
some sweets, is dressed and ornamented by Her maidservants and then goes on abhisära on
the pretext of offering sürya püjä. After then playing Her usual pastimes with Kåñëa at
Rädhäkuëòa She returns to Nandéçvara in the afternoon. The other pastimes of the day are
also as usual (nityavat).

NAVADVÉPA: BHOJANA ÇAYANÄDI

(Mahäprabhu takes His meal and takes rest)

In Navadvépa Mahäprabhu is absorbed in the bhogärati-kértana of the

householddeity Lord Näräyaëa with His devotees. Then, when Mother Çacé calls Him, He
ends the kértana and eats and rests as usual. The rest of His pastimes are also as usual.

Thus ends the Saptamé lélä

Çré-Çré Janmäñöamé Lélä

NAVADVÉPA: BHÄVÄVEÇA

In Navadvépa, on the morning of the eighth day of the dark lunar fortnight of the
month of Bhädra, Mahäprabhu takes His usual morning bath, sees the äraté-ceremony for
Lord Näräyaëa and then sits down with His devotees to listen to a Çrémad Bhägavata-lecture
given by Çré Gadädhara Paëòita Gosvämé. As Gadädhara describes the lélä of Kåñëa's
Janmäñöamé-abhiñeka Mahäprabhu and His devotees all become absorbed in Vraja-bhäva.

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VRAJA-DHÄMA: ABHIÑEKA

In Nandéçvara, on the añöamé-day, Çré Rädhä is bathed, dressed and ornamented by

Her maidservants as usual. Then Kundalatä comes and says: "O Rädhe! Come and behold Çré
Kåñëa's abhiñeka-ceremony!" Hearing this, Çré Rädhikä takes Her sakhés and maïjarés along
and comes to the place of the abhiñeka. The young and old villagers, men and women and all
others who are called also arrive at the spot.
Çré Kåñëa is also bathed as usual, after which His servants dress Him with a white
garment, place a pearl in His nose, hang a golden necklace around His neck, place armlets
on His arms, bangles on His wrists, a belt with small bells around His waist and golden
anklebells on His feet. Then Kåñëa goes to the bathing platform and sits down on a golden
chair studded with jewels. Musicians play different instruments, brähmaëas chant Vedic
hymns, women chant 'Jaya Jaya!' and bards and panegyrists recite different praises. Çré
Bhäguré Åñi recites the abhiñeka-mantras and the servant boys perform the abhiñeka. First of
all they bathe Kåñëa with Mahauñadhi (herbal) water and then gradually with païcagavya
(five kinds of dairy-products) païcämåta (five kinds of nectar), a hundred jugs of water, then
with a thousand streams of water and finally with çaìkhodaka (water from a conchshell).
Then they dry Him off and dress Him in His Pétämbara, after which Kåñëa sits down on a
jewelled seat on His çåìgära vedé (altar for ornamentation), where He is ornamented by His
servants.

NAVADVÉPA: ABHIÑEKA

In Navadvépa Mahäprabhu sits down on the bathing platform, immersed in

transcendental bliss. The servant-boys bring the paraphernalia for the abhiñeka and Çré
Advaita Prabhu performs the abhiñeka according to the prescribed rules. Then the servants
dry Mahäprabhu off and dress Him in His Pétaväsa. Then Mahäprabhu takes His seat on a
jewelled throne in His çåìgära-maëòapa (pavilion for ornamentation), where the servants
arrange His hair, put His tilaka on, adorn Him with sandalwood-pulp, garlands and jewelled
ornaments and place a mirror before Him. Then Svarüpa Dämodara performs the ärati of
Mahäprabhu. After this, Svarüpa Dämodara Gosvämé gradually sings kértana-songs about Çré
Kåñëa's dressing, ornamentation and breakfast. All the devotees who hear it then become
absorbed in Vraja-bhäva and relish the mellows of these pastimes.

VRAJA-DHÄMA: ÇRÉ KÅÑËA'S ORNAMENTATION AND THE NANDOTSAVA

In Nandälaya Kåñëa sits on His çåìgära maëòapa, where His servants decorate His
hair and place a golden, jewel-studded crown with peacock-feathers on His head. They make
gorocana tilaka on His forehead and leaf pictures on His cheeks, hang a pearl in His nose,
Makara-earrings on His ears, a jewelled necklace around His neck, Aìgada-ornaments on
His arms, bangles on His wrists, a sash of small bells around His waist and jewelled
anklebells on His feet. Bhäguré Åñi worships Kåñëa seven times with Durvä-sprouts in his
hand and all the brähmaëas offer blessings. Çré Våñabhänu Mahäräja and others bless Kåñëa
and offer Him golden trays with clothes and ornaments, Çré Kértidä Mätä and other elderly
ladies with motherly love offer their gifts and bless Kåñëa, and Çré Rädhikä offers Kåñëa a
golden tray with garments and ornaments and hangs a jewelled necklace around His neck. In
the same way Candrävalé and the other yütheçvarés offer different presents. Then Kåñëa
donates a milk cow-with-calf, with gold-plated horns and silver hooves, bedecked with

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golden cloth and decorated with different ornaments, to Bhäguré Åñi. Çré Nanda Mahäräja
also gives thousands and thousands of cows in charity to the brähmaëas. Then Kåñëa
descends from the altar and offers His obeisances to Paurëamäsé-devé and the other
brähmaëas. Then He bows down to His mother and father and to Çré Våñabhänu Bäbä and
Kértidä Mätä, as well as to all His other superiors, that are like His father and mother. Then
Çré Kåñëa is called by mother Yaçodä to come to the dining room with His friends to take a
snack. Çré Rädhä and Her girlfriends and yütheçvarés also all take a snack, after which
mother Yaçodä engages them in cooking. Meanwhile hundreds of brähmaëas are engaged
elsewhere in cooking large amounts of food.
Yaçomaté comes to inspect all the preparations and then orders Madhumaìgala to
offer them to the household-deity, so Madhumaìgala comes and offers a little bit of each
preparation to Lord Näräyaëa. After the bhoga he performs äraté and then puts the deity to
rest. Then on different courtyards the Dadhikädä-game1 commences. On the outer yard Çré
Nanda Mahäräja plays with Mahäräja Våñabhänu, his brothers and all the other elderly
cowherders and on another yard Balaräma and Kåñëa and other cowherdboys become mad
with playing Dadhikädä.
In the inner quarters of the house Vrajeçvaré Mätä, Kértidä Mätä and their sisters-in-
law are playing, and on another inner yard Çré Rädhä, Candrävalé and other yütheçvarés are
maddened by the Dadhikädä-game, which is accompanied by dancing, singing and the
playing of musical instruments. Mukharä and other elderly gopés are dancing in the middle,
wielding sticks. Everyone throws yoghurt, milk, ghé, buttermilk, butter, oil, turmeric, liquid
sandalwood, vermilion, water and keçara (pollen tubes) at each other. Out of excitement
everyone forgets who is superior and who is junior; everyone tries to pelt everyone else with
yoghurt and milk. The thrown yoghurt and milk streams through the drains like a virtual
river, and when the pollen-tubes and the butter form balls in the drains and thus cause them
to clog, small lakes of milk and yoghurt are being formed on the yards. Later, when these
stoppages are removed, the released milk and yoghurt streams away as fast as rivers. When
the demigods in the sky see this festival of bliss they shower flowers and some of them
assume human forms and dance amongst the cowherders. Other demigods assume the form
of birds and eat up the stoppages of butter. The singers, players and the male and female
dancers dance in ecstasy and the bards and panegyrists consider themselves blessed by
singing the glories of Gokula and Çré Kåñëa.
After completing the Dadhikädä-game in this way everyone proceeds to Pävana
Sarovara and begins to play in the water of this lake. In the northern Ghäöa (bathing place)
are Vraja Räja Nanda, Mahäräja Våñabhänu and others, in the eastern Ghäöa Balaräma, Kåñ a
and Their cowherd boyfriends, in the southern Ghäöa Vrajeçvaré Yaçodä, Kértidä Mätä and
others and in the western Ghäöa Çré Rädhä, Candrävalé and others are playing in the water,
splashing each other. When they climb back on the shore their servants and maidservants
wipe off their bodies, massage them with oil and give them another bath. After this they dry
them off and dress them in dry, fresh clothes. When everyone returns to the palace Nanda
Mahäräja presents each person, according to his social status, with clothes and ornaments
and Vrajeçvaré does the same with the lady-guests. Everyone is then dressed and decorated
with these gifts by their own servants or maidservants. After this, Nanda Mahäräja first seats
the brähmaëas on the courtyard and feeds them the most exquisite sweets and fried things.
After the brähmaëas have eaten Mother Yaçodä has the brahmacärés call everyone for the
feast.

1 A festivity also mentioned in Çrémad Bhägavata, Canto 10, Chapter 5, in which the local people throw all
kinds of dairy products at each other.

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

NAVADVÉPA: LORD NÄRÄYAËA'S BHOGA

Mahäprabhu sits on the çåìgära maëòapa with His associates, absorbed in the Vraja-
bhäva, while in the inner courtyard Lakñmépriyä, Viñëupriyä and others are preparing
different kinds of sweets, fried things and vegetables for the offering to Lord Näräyaëa.
Then, on the order of Mother Çacé Éçäna Däsa comes and says: "O Mahäprabho! The offering
for Lord Näräyaëa is ready! Mother is calling You to do the offering!" Hearing this,
Mahäprabhu roars and returns (from Vraja-bhäva) to external consciousness. The devotees
also return to external consciousness and Svarüpa Dämodara ends his descriptive kértana.
Then, on Mahäprabhu's order, Gadädhara Paëòita offers the bhoga to Lord Näräyaëa.
Mahäprabhu and His devotees sit down in the Näräyaëa-temple and become absorbed in
singing about Rädhä and Kåñëa and Their friends eating in Nandéçvara in Vraja.

VRAJADHÄMA: FEASTING AND RESTING

Vrajeçvaré Mätä orders the brahmacärés to call everyone for the feast and Vrajeçvara
Nanda sits down with Våñabhänu Räjä and his sons, friends and fellow-villagers on the large
courtyard and blissfully starts feasting, just like the previous day. After eating they all wash
their mouths and chew betelleaves before retiring to their individual rooms to lie down and
digest the feast. Everyone is then served by their own servant or maidservant as is required
at that time of the day.
Meanwhile Vrajeçvaré Mätä serves Kértidä Mätä, Çré Rädhikä and all the other gopés a
feast on the inner yard of the palace, just like the previous day. The ladies also wash their
mouths, chew betelleaves and retire to their individual rooms to lie down and digest the
food.
Vrajaräja then offers the brähmaëas clothes, ornaments and monetary donations and
honours them before they leave. After this he offers clothes, ornaments and monetary
donations to the bards, panegyrists, dancers and singers and serves them a great feast, and
then he also feeds and honours the beggars and destitutes before they leave. Then he goes to
his own room and takes rest. Çré Rädhä and Kåñëa and Their sakhés then perform Their daily
midday pastimes just as on the previous day or on any other day.

NAVADVÉPA : LORD NÄRÄYAËA'S ÄRATRIKA

In Navadvépa Mahäprabhu and His devotees end their song about the feast in Vraja-
lélä. Gadädhara Paëòita takes the enjoyed offering from the altar, washes the mouth of the
deity and performs äratrika. Mahäprabhu and His devotees then offer prostrated obeisances
to the deity and go to the veranda of Mahäprabhu's bedroom and sit down there. Then, after
the usual meeting in the Yogapéöha they wander through the forests and go to Çré Advaita
Prabhu's house in the afternoon, where they have been invited. There they have darçana of
the ärati of Prabhu Sétänätha's deity Çré Madana Gopäla and perform kértana. After enjoying
fruits and milk-products they all take rest in the house of Çré Advaita Prabhu. After this they
perform their usual nocturnal pastimes such as abhisära (love-journey) and return to Çré
Advaita Prabhu's house again at night's end to take rest.

End of añöamé lélä

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

NAVAMÉ LÉLÄ

NAVADVÉPA : FEAST IN ADVAITA PRABHU'S HOUSE

In the morning Mahäprabhu wakes up in Çré Advaita Prabhu's house, performs His
morning-duties, bathes, is dressed and ornamented and takes a snack before going to hear a
discourse on Çrémad Bhägavata and becoming absorbed in Vraja-bhäva. After hearing the
Bhägavata-lecture the Lord views the ärati of Çréman Madana Gopäla and performs kértana
in front of the deities. After the deity is put to rest the Lord performs the Nandotsava
Kértana and plays the Dadhikädä-game with His devotees. Then He performs His famous
Nagara-bhramana (wandering through the town of Navadvépa), dances, sings and plays
Dadhikädä in the house of each devotee before returning to the house of Çré Advaita Prabhu.
Then all the devotees go to the Gaìgä for a holy dip and watersports and again return to the
house of Advaita Prabhu, who presents Mahäprabhu, Nitäi Cäìd and all the other devotees
with gifts of clothes and ornaments. After taking prasäda all the devotees take a little rest
and then they have the usual Yogapéöha-meeting and wander through the forests of Nadéya.
In the afternoon Mahäprabhu returns to His own home. After this all of Mahäprabhu's
pastimes are as usual. In the evening Svarüpa Dämodara, knowing Mahäprabhu's mind,
describes Rädhä and Kåñëa's evening-pastimes in Vraja. Hearing this all the devotees
become absorbed in Vraja-bhäva.

VRAJA DHÄMA

In the morning in Nandéçvara Çré Rädhä and Her sakhés wake up as usual, perform
their morningduties, bathe and are ornamented and dressed before they go to enjoy the
remnants of Kåñëa's breakfast-snack. Then Vrajeçvaré orders them to cook. Madhumaìgala
offers these preparations to the deity of Lord Näräyaëa and then puts the deity to rest. Then,
as on the previous day, everyone eats, takes rest and has the Yogapéöha meeting.
In the evening, after Çré Nanda Mahäräja, Çré Våñabhänu Mahäräja and Çré Kåñëa had
their snacks Çré Rädhä and Her sakhés take their snacks. Then Våñabhänu Mahäräja begs
permission from Nanda Mahäräja to leave and return home. Nanda Mahäräja then
respectfully says goodbye to them while offering them clothes and ornaments once more.
In the same way Çré Vrajeçvaré Mätä also says goodbye to Çré Kértidä Mätä and the
other lady-guests by offering them garments and ornaments. Çré Rädhä and Her sakhés and
yütheçvarés offer their obeisances to Vrajeçvaré Mätä and she blesses them while embracing
them, kissing them and smelling their heads. Thereafter all the guests mount their own
vehicles and return to their individual homes, being followed by Mother Yaçodä and Nanda
Mahäräja for a while.
After Çré Rädhikä and Her sakhés return home they watch from their moontowers
how Kåñëa milks His cows in the evening. After that the lélä is nityavat, as usual.

Thus ends Siddha Çré Kåñëa däsa Bäbä's description of Çré Janmäñöamé lélä.

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

Çré-Çré Rädhäñöamé Lélä

Narrated By Siddha Kåñëa Däs Bäbäjé

From the first day of the bright lunar quarter of the month of Bhädra, a band is
sitting down at the Lion Gate of Våñabhänu Mahäräja's town, making it as beautiful as
Nandéçvara (at the time of Kåñëa's birthday).
[On the third day of the light lunar quarter of Bhädra is the birthday of Tungavidyä
Sakhé. That night there will be Räsa-lélä and Çayan lélä (taking rest) in her Kuïja. The same
thing happens on Añöamé (the eight lunar day) in the Kuïja of Çré Rädhä and Viçäkhä, on
Navamé (the ninth day) in the Kunja of Campakalatä, on Ekädaçé in the Kuïja of Indurekhä,
on Pürëimä (fullmoon night) in the Kunja of Rangadevé and Sudevé and on the third bright
lunar day in Äçvina in the Kuïja of Citrä Sakhé.
Two days before Rädhäñöamé, on the sixth day of the light quarter of the month of
Bhädra, father Våñabhänu sends an invitation to Nanda bäbä (Kåñëa's father) at Nandéçvara
to come and celebrate Çré Rädhikä's birthday. Çrédäma, Çré Rädhikä's elder brother, and
ñikanyä deliver the inivitation.
The next day, after performing their daily morning-duties, Nanda bäbä and his entire
entourage, including Goñöha Candra Çré Kåñëa, come to Våñabhänupura (Varñänä) on foot,
with bullock-carts or in palanquins. Hearing the musical instruments of their approaching
guests resounding, Våñabhänu bäbä and his brothers and Mother Kértidä and her sisters-in-
law are awaiting them. They show the guests their quarters and take a meal with them. Çré
Rädhikä and Her Yütheçvarés (group-leaders) cook rice, vegetables, purés, kñéra (sweet rice)
and many other delicious dishes, and the püjäré offers everything to Mahäräja Våñabhänu's
Näräyaëa-deity. After the püjäré puts the deity to rest Çrédäma arranges for prasäda to be
served on the courtyard of the palace and Çré Rädhikä starts quarreling with Her Yütheçvarés
about who can serve first. Externally angry Çyämä-sakhé says to Çré Rädhikä: "It's Your
father's invitation! What's it to us? You can serve first or not, whatever You like!"
Hearing this loving quarrel Mother Kértidä decides to make lines for serving, and
every sakhé can serve her own line of guests. After eating, chewing betelleaves and washing
the mouth, everyone lies down in his own guestroom. On the pretext of picking flowers Çré
Rädhikä then goes to Viläsa Kuëòa, which is situated west of Varsänä, where She secretly
meets Çré Çyämasundara. After a brief meeting everyone returns to their own rooms. Then
Çré Rädhikä cooks something and takes that along for Her usual noontime meeting with
Kåñëa at Çré Rädhäkuëòa.
On the morning of Rädhäñöamé-day, after performing their morning-duties, everyone
assembles to witness Çré Rädhikä's abhiñeka (bathing ceremony). Çré Rädhikä wears a thin,
white dress along with all Her usual ornaments for the abhiñeka. Musicians start playing their
instruments (like Véëä, Upäìga, Pakhowäj, Mådaìga, Dundubhés, Bherés and Dolaks) and
the maidservants come in to bring all the paraphernalia for the bathing-ceremony.
Paurëamäsé-devé chants the mantras and Gargé (the daughter of the priest Gargamuni) starts
the abhiñeka. First she pours Mahauñadhi-water, water that contains many auspicious herbs,
over Çré Rädhikä's delectable limbs, then Païca-Gavya, five kinds of dairy-products, like
milk, yoghurt, buttermilk, clarified butter and cow's urine, then a hundred jugs of clear water
and finally She bathes Her with a conchshell that makes a thousand streams. The
maidservants dry Çré Rädhikä off with soft white towels and anoint Her with fragrant oils and
Catuù-Sama (a blend of sandalpaste, vermilion, camphor and musk). Then they take Her to
Her Çåìgära Vedé (dais for ornamentation), dress Her in Her usual splendid blue säré and

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

decorate Her with Her shimmering ornaments, the sixteen çåìgäras and twelve äbharaëas.
Gargé worships Çré Rädhikä with Dürva-grass (bright green grass which is highly auspicious)
and wheat in her hand, and Paurëamäsé offers Her brahminical blessings. After a
maidservant has offered ärati to Çré Rädhikä, mother Yaçodä blesses Her and presents Her
with a jeweled necklace, clothes and ornaments. She also gives such presents to the
Yütheçvarés. Then Çré Rädhä gives ornamented cows in charity. Father Våñabhänu also gives
thousands of cows and calves. Çré Rädhikä offers Her obeisances unto all these superiors.
After this Çré Kåñëa and His friends take a snack and Çré Rädhä and Her girlfriends
and groupleaders also take a snack. Çré Rädhikä then takes off Her ornaments and cooks Her
own birthday-feast together with mother Rohiëé - sweet rice, savouries, rice and vegetables.
Hundreds of brähmaëas are cooking another feast for all the villagers outside.
Compassionate Yaçodä says to her friend Kértidä: "Sakhi! Your heart is so hard! You make Çré
Rädhikä, who is as tender as a Çiréña-flower, cook so much! You don't have any love and
affection! Just see how warm She feels of this hard labour on Her very birthday!" Mother
Kértidä replies: "Because Çré Rädhikä got the blessing that whatever She cooks would be
more delicious than nectar, Våñabhänu-bäbä wanted Nanda Mahäräja and his family to
savour this once. That's why Çré Rädhikä is cooking on this special occasion! O Queen of
Vraja! Just see how nice Her preparations are!" Mother Rohiëé then shows mother Yaçodä all
the preparations Çré Rädhikä had cooked. Çré Rädhikä offers Her obeisances unto Queen
Yaçodä's feet and Yaçodä blesses Her, saying: "O Rädhe! Your preparations please my eyes
with their form and my nose with their fragrance!" Then Lalitä and Çyämalä come and offer
their obeisances to mother Yaçodä's lotus feet and she then also affectionately praises and
blesses them. Mother Rohiëé then says: "O Kåñëa-Janani, mother of Kåñëa! This Çré Rädhikä
is a golden gem and Çré Kåñëa is a sapphire gem-stone! They are just like a couple of
necklaces for the Vraja-Lakñmé (the goddess of Vraja's pastoral beauty)!" Çré Rädhikä's
nostrils bloom of shyness when She hears this. When Lalitä and the other sakhés see this they
rejoice. Çré Yaçodä then orders some maidservants to prepare the offering for the deities and
to fan Çré Rädhä to remove Her fatigue. After this the püjäré offers the bhoga and puts the
deities to rest. (Meanwhile outside hundreds of brahmins have also completed their
enormous cooking work) After this everyone dresses properly and, like on Kåñëa-Janmäñöamé
in Pävan Sarovara, proceed to Bhänukhora, the pond that lies east of Varsänä, to play
Dadhikädä, a game of throwing butter, yoghurt and other dairy-products at each other, and
splashing each other with water from different corners of the Khora - one ghäöa (bathing
place) is reserved for men, one for women, one for girls and one for boys. After this
Mahäräja Våñabhänu and Kértidä Mahäräëé present all ladies and gentlemen present with
proper gifts of clothes and ornaments. Våñabhänu bäbä first sumptuously feeds all the
brähmaëas and then all other people, on a large courtyard. Everyone eats in supreme
ecstasy, and after flushing their mouths they take betelleaves and take rest in their individual
abodes.
In the inner chambers of the palace mother Kértidä and mother Çré Yaçodä also feed
all the ladies, after which they too take rest in their individual quarters. After this he
generously gives clothes, ornaments and dakñiëä (monetary donations). Then everyone takes
rest in their own rooms.
After taking some rest Çré Rädhikä goes picking flowers with Her girlfriends on the
bank of Viläsa Kunda in the west of Barsana. While they depart the sakhés give a hint to Çré
Kåñëa through the window. Çré Kåñëa then joins them at Viläsa Kuëòa, performs His
amorous pastimes with Çré Rädhä there, performs Yogapéöha pastimes and then everyone
returns to their own bedroom for taking some rest. After this Çré Rädhä's pastimes of cooking
offerings for the Sun-god and going on abhisära are the same as on the Saptamé. At night

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

They dance the Räsa and recline in the kuïja of Viçäkhä-sakhé, because it is also her birthday
on this day.

NAVAMÉ LÉLÄ :
NANDA AND OTHERS TAKE LEAVE

In Våñabhänupura on the ninth day of the lunar fortnight in the month of Bhädra Çré
Rädhä, Çré Kåñëa and everyone else take their morning baths, bathe, dress, ornament and
then take a snack. After that, after Çré Rädhikä and Her assistants have completed their
cooking work and the offering is done to the deities, everyone takes their meal in due order
and take rest. As in the previous day Çré Rädhä-Kåñëa perform Yogapéöha-pastimes and Their
various other eternal pastimes such as wandering through the forest. Then, in the afternoon
they return to Barsana where they all have a snack in due course. After that Çré Nanda
Mahäräja and others take leave from Çré Våñabhänu Mahäräja in order to return home. Just
like Nanda Mahäräja did on Çré Kåñëa Janmäñöamé, Çré Våñabhänu Mahäräja is bidding
everyone goodbye after offering them suitable presents. Everyone then returns home in
topmost bliss.
After this Çré Kåñëa's cow-milking pastimes and others take place as usual. On this
Navamé-tithi the Räsa- and Çayana-lélä take place at Rädhäkuëòa in the kuïja of
Campakalatä-sakhé on the occasion of her birthday.

FESTIVITIES AROUND BARSANA AFTER RÄDHÄÑÖAMÉ —

On Navamé, at noontime Kåñëa dances like a peacock at Mora Kuöéra (at the edge of
the ridge of Varsänä Hill), then Rädhä and Kåñëa throws laòòus (sweetballs) down to Their
devotee-spectators from Mora Kuöéra and dance the Räsa down in Gahvara-Vana. The
following day, on Daçamé, Rädhä and Kåñëa enjoy swinging on a see-saw on top of the ridge
named Viläsa Gaòha, and on the evening of Ekädaçé, the following day, They enjoy boating
in Prema Sarovara at Saìkeöa, a village halfway between Varsänä and Nanda-gräma. That
night They enjoy Their pastimes in the fullmoon-kuïja of Indulekhä-sakhé, named
Pürëendu-kuñja. Two days later, on Trayodaçé-day, They fight over the toll on butter and
curd at Sankhari Khor, the narrow passage between Chiksaulé-village and Varsänä. On this
occasion Kåñëa and His chums smash the earthen pots on the gopés' heads with wooden
sticks and wildly feast on the spilled dairy-products.

S¶RYA / CANDRA GRAHAËA LÉLÄ

PASTIMES DURING A SOLAR OR LUNAR ECLIPSE

Navadvépa— The pastimes take place as usual. After the eclipse there is bath in the
Gaìgä.
Vraja — During a solar or lunar eclipse all the Vrajaväsés from Barsana, Nandagräm,
and Yävaö put up tented camps near Govardhana Hill, so that they can offer lamps (dépa
däna) there.
Rädhä and Kåñëa perform Their usual midday-pastimes at Rädhäkuëòa and at night
at either Candra Sarovara or Våndävana.

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

After the eclipse everyone bathes, dresses and ornaments and then offers abhiñeka,
püjä and bhoga to Govardhana before circumambulating him. Then they take a meal and
take rest just as on Govardhana-püjä-day.
The day after the eclipse morning bath is taken in Yamunä, and after everyone has
dressed and ornamented they proceed to Sähära (where Kåñëa's uncle Upänanda and His
niece Kundalatä live, ed.) to take a meal. There they perform pastimes such as on Bhrätå
Dvitéya day. In the afternoon everyone returns to their own abodes, after which the pastimes
of Rädhä-Kåñëa continue as always.

Çré-Çré Rädhä-Kåñëa's Pastimes

In The Month Of Kärtika
THE APPEARANCE OF ÇRÉ RÄDHÄKUËÒA
In the Kärtika Mähätmya of the Padma Puräna, it is said:

govardhana girau ramye rädhäkuëòaà priyaà hareù

kärtike bahuläñöamyäà tatra snatvä hareù priyaù

"Anyone who bathes in Rädhäkuëòa, which is situated by the charming Govardhana

Mountain, on the day of Bahuläñöamé (the eighth day of the dark lunar quarter) in the month
of Kärtika becomes very dear to Lord Hari, to whom this kuëòa is also very dear."
In the 36th Chapter of the Tenth Canto of Çrémad Bhägavata, Kåñëa's killing of the
Ariñöa-demon is described. In his commentary on this chapter, Çréla Viçvanätha
Cakravartépäda quotes twenty verses from the Puräëas that describe how the killing of the
Ariñöa-demon was the cause of the appearance of Çré Rädhäkuëòa on that particular day of
Bahulästamé, at 11.45 p.m. Even now thousands of people bathe in Rädhäkuëòa every year
on that moment. These verses run as follows:

mäsmän spåçädya våñabhärdana hanta mugdhä

ghoro'suro'yam api kåñëa tad apy ayaà gauù
våtro yathä dvija ihästy ayi niskåtiù kià
çuddho bhaväàs tribhuvana sthita térthakåccet

The young gopés said: "Don't touch us now, O bull-killer Kåñëa! Ayi! Even though
Ariñöa was a terrible demon, He was still a male cow, so You will have to undergo some
atonement, just as Indra did after killing Våträsura (who was a demon, but also a brähmaëa)!
And how will You purify Yourself without visiting every holy place in the three worlds?"

kim paryaöämi bhuvanänyadhunaiva sarvä

änéya tértha vitatéù karaväni täsu
snänaà vilokayata tävad idaà mukundaù

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

procyaiva tatra kåtavän bata pärñëi-ghätaà

Kåñëa replied: "Why should I have to wander throughout the entire universe? I will
bring all the holy waters here right now and bathe in them! Just watch!" Saying this,
Mukunda struck the ground with His heel.

pätälato jalam idam kila bhogavatyä

äyätam atra nikhilä api tértha saìghäù
ägacchateti bhagavad vacasä ca tatra
tatraitya rejur atha kåñëa uväca gopéù

térthäni paçyata hare vacasä tavaiva

naiva pratéma iti tä atha tértha-varyäù
procuù kåtäïjalé puöä lavaëäbdhir asmi
kñéräbdhir asmi çåëutämara dérghikäsmi

çoëo'smi sindhur aham asmi bhavämi tämra

parëé ca puñkaram ahaà ca sarasvaté ca
godävaré ravi-sutä sarayüù prayägo
reväsmi paçyata jalaà kuruta pratétim

"This is the water of the Bhogavaté-river from Pätälaloka! And now, all you holy
waters, please come here!" When the Lord had spoken thus, all the holy waters went there
and appeared before Him. Kåñëa then told the gopés: "Behold all the holy waters!" But the
gopés said: "We don't see them as You describe them!" Then those holy waters said with
folded hands: "I am the salt water ocean", "I am the milk-ocean", "I am the lake of the
immortals", "I am the Çoëa-river", "I am the Sindhu-river", "I am the Tämra-parëé", "I am
Puñkara", "I am the Sarasvaté-river", "I am the Godävaré", "I am Yamunä", "I am Sarayü", "I
am the Revä", "I am Prayäga. Just see what our water looks like!"

snätvä tato sa harir ati pragalbha eva

çuddhaù saro'py akaravaà sthita sarva térthaà
yuñmäbhir ätma-januñéha kåto na dharmaù
ko'pi kñitäv atha sakhér nijagäda rädhä

käryaà mayäpy ati manohara kuëòam ekaà

tasmäd yatadhvam iti tad vacanena täbhiù
çré kåñëakuëòa taöa paçcima diçy amando
gartaù kåto våñabha daitya khurair vyaloki

After bathing in these holy waters, Hari boldly said: "I have created a pure lake that
contains all the holy waters, but you gopés have never performed any religious activity on this
earth for self born Lord Brahmä!" Then Rädhä said to Her girlfriends: "I will also make a
very beautiful lake there!", and began to dig on the western bank of Çré Kåñëakuëòa
(Çyämäkuëòa) on the place where the great ditch dug by the hooves of the bull-demon were
still visible. (Note: She dug the lake with one of Her broken bangles, therefore Rädhäkuëòa
is also known as Kaìkana kuëòa, the bangle-lake.)

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

taträrdra måì mådula golatatéù pratisva-

hastoddhåtä anati düragatä vidhäya
divyaà saraù prakaöitam ghaöikä dvayena
täbhir vilokya sarasaà smarate sma kåñëaù

proce ca tértha salilaiù paripürayaitat

mat kuëòataù sarasijäkñi sahälibhis tam
rädhä tadä na na na neti jagäda yasmät
tvat kuëòa-néram uru govadha pätakäktam

The gopés dug up the soft wet clay with their own hands, throwing it away a short
distance, thus manifesting a divine lake within an hour. Seeing the gopés' lake, Kåñëa said: "O
lotus-eyed Rädhe! If You like, You and Your sakhés can fill up Your lake with the water from
My lake!", but Rädhikä proudly said: "No no no! Your lake is stained with the sin of killing a
bull (because You bathed in it to atone for that sin)!"

ähåtya puëya salilaà çata koöi kumbhaiù

sakhyarbudena saha mänasa jähnavétaù
etat saraù sva madhunä paripürayämi
tenaiva kértim atulaà tanaväni loke

"I will fill this lake with My own honey with the holy water of the Mänasa Gaìgä-
lake (in the town of Govardhana). My billions of girlfriends can bring it for Me in billions of
jugs! Thus I can make My lake matchlessly famous in the world!"

kåñëeìgitena sahasaitya samasta tértha

saìghas tadéya saraso dhåta divya mürtiù
tuñöäva tatra våñabhänu-sutäà praëamya
bhaktyä kåtäïjali-puöaù sravad açru-dhäraù

Kåñëa then gestured to a divine form who was a friend of all the holy waters, who
devotionally offered his obeisances to Våñabhänu's daughter Rädhä with folded hands and
tear-filled eyes.
devi tvadéya mahimänäm avaiti sarva
çästrärthavit na ca vidhiù na haro na lakñméh
kintv eka eva puruñärtha çiromaëis tvat
prasveda märjana paraù svayam eva kåñëaù

He prayed: "O Goddess, none of the knowers of the scriptures, nor Lord Brahmä,
nor Lord Çiva, nor the goddess of fortune can know all Your glories! Only Kåñëa, who is
Himself the crownjewel of all human pursuits, knows them, and therefore He personally
wipes the drops of perspiration from You."

yaç cäru yävaka rasena bhavat padäbjam

ärajya nüpuram aho nidadhäti nityaà
präpya tvadéya nayanäbja taöa prasädaà
sammanyate parama dhanyatamaà prahåñyam

tasyäjïayaiva sahasä vayam äjagäma

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

tat pärñëi-ghäta kåta kuëòa-vare vasämaù

tvaà cet prasédasi karoñi kåpä kaöäkñaà
tarhyaiva tarña viöapé phalito bhaven naù

"Aho! Kåñëa always anoints Your lotus-feet with beautiful footlac and decorates
them with anklebells, and He blissfully considers Himself most blessed when He attains a
merciful sidelong glance from Your lotus-like eyes! On this Lord Kåñëa's order we have
immediately come here to reside in the great lake that He made with a stroke of His heel! If
You cast Your merciful glance on us, then the tree of our desires has born fruit!"

çrutvä stutià nikhila térthagaëasya tuñöä

präha sma tarñamayi vedayateti rädhä
yämas tvadéya saraséà saphalä bhaväma
ityeva no vara iti prakaöam tadocuù

ägacchateti våñabhänu sutä smitäsyä

proväca känta vadanäbja dhåtäkñi-koëä
sakhyo'pi tatra kåta sammatayaù sukhäbdhau
magnä virejur akhilä sthira jaìgamäçca

Hearing these prayers, Rädhä was satisfied and asked the waters: "What is your
wish?" The térthas replied: "Bless us so that we can live in Your pond!" Våñabhänu's daughter
smiled and said: "Come then!", while glancing at Her lover's lotus-like face from the corners
of Her eyes. Her girlfriends also granted their permission and all the moving- and non-
moving beings of Vraja were immersed in oceans of transcendental bliss.

präpya prasädam atha te våñabhanujäyäù

çré kåñëakuëòa gata térthavaraù prasahya
bhittvaiva bhittim ati vegata eva rädhä
kuëòaà vyadhuù sva salilaiù paripürëam eva

Having thus attained permission from Mahäräja Våñabhänu's daughter, the holy
waters broke the wall between Çyämakuëòa and Rädhäkuëòa and quickly filled up
Rädhäkuëòa with their waters.

proce hariù priyatame tava kuëòam etat

mat kuëòato'pi mahimädhikam astu loke
atraiva me salila kelir ihaiva nityaà
snänaà yathä tvam asi tadvad idam saro me

Çré Hari said: "O dearest One! May Your kuëòa be even more glorious in this world
than mine! Here I will always bathe and play in the water, because this lake is as dear to Me
as You are!"

rädhä'bravid aham api sva sakhébhir etya

snäsyämy ariñöa çata mardanam astu tasya
yo'riñöa mardana sarasy uru-bhaktir atra
snäyäd vasen mama sa eva mahäpriyo'stu

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

Rädhä replied: "I will also bathe here with My girlfriends! Hundreds of sins of
anyone who bathes in this Kåñëakuëòa with devotion, and lives on its banks, will be
destroyed and that person will become very dear to Me!"

räsotsavaà prakurute sma ca tatra rätrau

kåñëämbudaù kåta mahä rasa harña varñaù
çré rädhikä pravara vidyud alaìkåta çrés
trailokya madhya vitati kåta divya kértir iti

At night, when He performs the festival of the Räsa-dance, the Kåñëa-cloud

decorates the Rädhä-lightning by showering Her with the blissful rasa-rain of divine fame,
that beautifies all the three worlds.

Thus ends Çré Viçvanätha Cakravartépäda's description of the appearance of

Çré Rädhäkuëòa.

Dépävalé (Lamp Festival On The New Moon Night)

The Dépävalé, Annaküöa and Bhrätå-dvitéyä-léläs deal with Rädhä and Kåñëa's annual
celebrations in the month of Kärtika (October-November).
Two days before the new moon night in Kärtika, Nanda bäbä (Kåñëa's father)
announces that: "This afternoon we will go to Govardhana with our cows and carts and put
up a camp there to perform the annual Govardhana püjä!" Kåñëa comes back from the
meadows with His cows and His friends in the afternoon and bathes and eats. After this, all
the cowherds leave for Govardhana. All the cowherders from Yävaöa (Rädhä's in-laws' home)
and Varsänä (Rädhä's parents' home) also come to Govardhana for the celebration. Nanda
bäbä already arranged for tents to be put up there. There all the cowherds blissfully milk
their cows and spend the night. Rädhä and Kåñëa sneak out of Their camps in the evening
and have Their usual nocturnal Räsa-lélä in Våndävana, returning to the camp the next
morning. That day the cowherds clean the whole area from the Mänasa Gaìgä-lake (in the
middle of the town of Govardhana) to Govinda Kuëòa (a distance of about five km.) for the
performance of the huge Govardhana püjä. Våñabhänu bäbä (Çré Rädhikä's father) stays on
the left side of the camp with his family in blue tents, Abhimanyu (Rädhikä's husband) on
the north in red tents and Nanda's family in the middle in yellow tents. They bathe in the
Mänasa Gangä-lake, dress and ornament themselves and then take their meal. Rädhä and
Kåñëa meet at Rädhäkuëòa for Their usual midday-pastimes and at night They dance the
Räsa near the lake Candra Sarovara, close by the village of Aniyora.
The next day, on the new moon Dépävalé-day, Nanda bäbä orders for canopies to be
raised near Mänasa Gaìgä and for the ghäöas (bathing places) to be cleaned before the lamp
festival commences. Then he invites the local brähmaëas and his friends for an auspicious
feast. Çré Rädhikä and Her girlfriends cook sweet rice (kñéra), vegetables and rice in the
morning, which is offered to father Nanda's Näräyaëa-deity and then enjoyed by the
Vrajaväsés (people of Vraja). After chewing betelleaves (pän) everyone returns to their own
tents. After taking a little rest, Çré Rädhikä meets Kåñëacandra in a nikuïja near Govardhana
Hill. After that She returns to Her father's camp to prepare sweets for Her usual worship of

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

the Sungod. Rädhä and Kåñëa have Their usual midday-pastimes at Rädhäkuëòa and return
to the camp later in the afternoon.
After milking their cows in the evening, all the cowherders go to Mänasa Gangä for
the Dépa däna, the offering of the lamps. Servants light all the oil lamps, that illuminate all
the birds, trees, temples, animals, the ground and the lake. Everything bathes in golden
splendor. All the Vrajaväsés are fascinated and happy. That night Rädhä and Kåñëa dance the
Räsa at Candra Sarovara again. After enjoying Their transcendental love-pastimes (rati
viläsa) They sit down on a jeweled platform. Kåñëa plays His flute and Rädhikä plays Her
Pävikä Vé ä, while Their maidservants (maïjarés) serve Them. Then all the holy rivers -
Mänasa Gaìgä, Yamunä, Pätäla Gaìgä, Bhänukhora (from Varsänä) and Pävana Sarovara
(from Nandagräm) come to Candra Sarovara on high waves and offer lotus flowers to Çré-Çré
Rädhä-Kåñëa's lotuslike feet. They consider themselves blessed after making this offering.
Then Rädhä and Kåñëa dance the Räsa and return to Their tents the next morning.

THE APPEARANCE OF MÄNASA GAÌGÄ

This is a pastime from the prakaöa lélä, Rädhä-Kåñëa's manifest pastimes, and
took place on the same day as Dépävalé.

Mänasa Gaìgä lies in the middle of Govardhana town. Once Nanda bäbä, Yasodä
mä and all the cowherders wanted to go on pilgrimage to take a bath in the holy Gaìgä-river.
On the way they put up their camp in the town of Govardhana. At that time Kåñëa thought to
Himself: "Because their hearts are very attracted to Vraja all the holy waters reside here, but
the Vrajaväsés are not aware of these glories! Let Me establish the glories of Vraja!" As soon
as Kåñëa, who is called satya saìkalpa, or One who keeps His vows, thought like that, at once
mother Gangä appeared in front of everyone, riding on her Makara (fish)-vehicle. The
Vrajaväsés were astonished at the appearance of Gaìgä-devé and began to speculate and
argue with each other. Kåñëa then told them: "All the holy waters of the three worlds are
present here to serve Vrajabhümi! I know that You want to go out of Vraja to bathe in the
Gangä, but now patita pävané (the purifier of the fallen), mother Gaìgä, has come before
you! Quickly fulfill your purpose by bathing in Gaìgäjé's sacred waters. From now on this
holy tank will be famous as 'Mänasa Gaìgä'!" Even now many people bathe every year in
Mänasa Gaìgä on the Dépävalé-day to commemorate its appearance in this world, after
which they may perform daëòavaté parikramä (circumambulation of the lake by means of
prostrated obeisance at every step).

Another lélä that takes place on Diwali-day is 'Mukta Caritra', the Pearl-
story narrated by Çréla Raghunätha däs Gosvämé in his book of that name.

Annaküöa (Govardhana Püjä )

The day after Dépävalé Nanda bäbä arranges for the Govardhana-brähmaëas to
perform the ceremonial bathing (abhiñeka) of Giriräja Govardhana with five kinds of nectar -

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

ghé (clarified butter), sugar-water, yoghurt, milk and honey - and makes them cook many
kinds of sweets, rice, roöés, and vegetables. They place these preparations on big leaves in
front of Govardhana Hill. In one form Kåñëa sits next to Nanda bäbä and in another, huge,
form He sits on Giriräja and grabs all the offered foodstuffs at once with one very long arm,
eating everything! On the other side small Kåñëa says: "Just see how Giriräja is eating
everything!" Nanda and the cowherders look on in joyful amazement how Giriräja finishes
his meal with a pän (betelleaves) and accepts all the flower garlands and sandalwood paste
which was offered by the Vrajaväsés in huge amounts. Then the local brähmaëas offer
Giriräja a lamp in ärati on a long spear. Kåñ a and all the other cowherders offer their
prostrated obeisances to Giriräja, who disappears after blessing everyone. When asked what
will please him the most, Giriräja says: "I am most pleased when you circumambulate me!",
so that's what they do. First the cows go, then the brähmaëas (they are also worshiped on
that day), then the older gopés, the older cowherds, the young gopés, Kåñëa and His chums
and finally Nanda and Yaçodä. After this parikramä of Govardhana Hill Nanda feeds all the
brähmaëas and gives them cows, gold, silver and garments in charity. Then he eats himself
with his family and everyone takes rest in their tents. Rädhä and Kåñëa meet as usual in the
Giri Nikuñja, the mountain grove, returning to Their camps afterwards, and at midday They
have Their usual fun at Rädhäkuëòa. Then Nanda bäbä has all the tents broken up and
moved to Käliyadaha in Våndävana. There They have Their supper and Rädhä and Kåñëa
have Their usual nocturnal fun at Vaàçévaöa, Våndävana on the bank of the Yamunä-river.

BHRÄTÅ-DVITÉYÄ
Bhäi-phoìöä : On this day, which follows the Annaküöa-day and thus occurs
annually on the second day (dvitéyä) of the light lunar quarter of the month of Kärtika,
brothers and sisters show their love for their brothers (bhrätå) by making a dot of
sandalwood pulp on his forehead and offering him sweets. Many people go and bathe in
Mathurä's Viçräma Ghäöa on this day.
In the morning of the Kärtiké Çuklä Dvitéyä Çré Rädhikä and Her friends and
maidservants all get up from bed and go to the Yamunä for their morning bath, after which
the maidservants dress and ornament Çré Rädhikä. Niece Sunandä-gopé places a dot of
sandalwood pulp on the foreheads of Balaräma and Çré Kåñëa and makes Them eat her
sweetmeats. Çré Kåñëa and Balaräma reciprocate by offering her garments and ornaments,
hearing which Çré Rädhä similarly places a dot of sandalwood pulp on the forehead of Her
brother Çrédäma-candra. She offers him a plate of sweets, garlands and sandal paste and then
offers Her obeisances to him. Çrédäma-candra then offers clothes and ornaments to Çré
Rädhä. After that everyone heads back for Nandéçvara, the abode of Mahäräja Nanda.
At Nandéçvara Nanda Mahäräja offers everyone a simple breakfast and then they all
mount their individual bullock-carts to head for the village of Sähära (about 10 miles south-
east of Nandéçvara), where Nanda Mahäräja's elder brother Upänanda lives. There they
enjoy four kinds of delicious cooked foods and take rest. Çré Rädhä-Kåñëa enjoy Themselves
in a nearby kuïja, perform the Yogapéöha-lélä there for Their devotees and then return to the
house. After this Çré Kåñëa and His priya narma sakhäs (dearmost friends) go out to behold
the beauty of the nearby forest. Çré Rädhä goes to Rädhäkuëòa on the pretext of offering
Sürya-püjä, performs Her midday-pastimes there with Çré Kåñëa and then returns to Yävaöa
in the afternoon, where She has a snack and is bathed, dressed and ornamented. Meanwhile
Nanda Mahäräja and the others all take leave from Upänanda and return to their own

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

abodes. When Çré Rädhä and Her friends return to Yävaöa They watch Kåñëa's Godohana
(cow-milking) pastimes as usual.

Thus ends the Bhrätå-dvitéyä-lélä.

Gopäñöamé
On the eighth day of the light lunar quarter of Kärtika, Çré Kåñëa gets permission
from His father Nanda to start herding the cows instead of the calves. Çrémad Bhägavata
(10.15.1) states:
tataçca paugaëòa vayaù çritau vraje
babhüvatus tau paçupäla sammatau
gäç cärayantau sakhibhiù samaà padair
våndävanam puëyam atéva cakratuù

"When Kåñëa and Balaräma attained the pauga òa-age (six to ten) in Vraja, the
cowherdmen give Them permission to herd the cows (instead of just the calves). The
footprints of the two divine boys beautified the land of Våndävana." And in the Padma
Puräëa, Kärtika Mähätmya, it is said:

çukläñöamé kärtike tu småtä gopäñöamé budhaiù

tad dinäd väsudevo'bhüd gopaù pürvaà tu vatsapaù

"From the eighth day of the light quarter of Kärtika, which is remembered by the
wise as 'gopäñöamé', Väsudeva became a cowherd, whereas previously He just herded calves."
On this day all the vigrahas (deities) of Çrématé Rädhäräëé in Vraja are dressed like
cowherd boys, and this is the only day in the year that devotees are able to have Her blessed
caraëa darçana (sight of Her lotusfeet).

Padakartä Çré Dénabandhu däsa sings about this-

On this day Rädhikä is able to join Kåñëa for His goñöha lélä (cowherding pastimes),
disguised as a cowherd boy. How does She manage that?
On this day Kåñëa feels great separation from Çré Rädhikä in the morning. His friend
Subala (who looks just like Rädhikä) decides to help Him out by saying, "Just sit and wait
here, Känäi! I will bring Your beloved here in no time!" He hurries over to Yävaöa, the village
where Çré Rädhikä lives (with Her husband), and knocks on the door of Her mother-in-law
Jaöilä's house. Jaöilä opens the door and asks him: "Subala, what do you want here?" Subala
says: "I'm looking for one of my calves! My friends saw it wandering around here
somewhere! Can I look for it in your yard?" Jaöilä says: "Well, I suppose so!" Subala slips
inside the house and goes straight to Çré Rädhikä's quarters. Rädhikä is a little surprised

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 Occasional pastimes of Çré-Çré Rädhä-Kåñëa

when She sees Kåñëa's dear friend Subala inside Her room and She ask him: "Subala! How is
Känä (Kåñëa)? Can You help Me to meet Him somehow?" Subala says: "Sure! Just put on my
cowherd's dress and go straight out of the door! When You meet Jaöilä You just tell her:
"Thank you for letting Me search for My calve! I'm carrying it along under My scarf!" In this
way You can explain the big volume of Your breasts under Your cowherdboy-scarf!" Çré
Rädhikä and Subala then exchange clothes and Rädhikä thus manages to escape from
Jaöilä's vigilance, strictly following Subala's instructions. Çréla Raghunätha däsa Gosvämé says:
subala nyasta särüpya: "Çré Rädhikä has invested Her own form in Subala". From this story
we can understand for which purpose She has done this.
When Rädhikä, dressed as Subala, comes to Kåñëa, She decides to play a trick on
Him. She pretends to be Subala and tells Kåñëa: "Sorry, Känäi! I didn't manage to bring Çré
Rädhikä to You! But don't worry anyway! I met Candrävalé on the way and she says that she's
all ready for You, so if you want You can go to her!" Kåñëa passes the test, though, and wails:
"Rädhe! I only want You! How can I meet You somehow?" Seeing how faithful Kåñëa is to
Her, Çré Rädhikä becomes very pleased. She reveals Her real identity to Kåñëa and gives
Him a warm embrace* .

Thus ends the description of

Çré-Çré Rädhä-Kåñëa's pastimes
in the holy month of Kärtika.

Translated 1987-1996 by Advaita däsa

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