Вы находитесь на странице: 1из 123

The Story of Rasiknanda

based on r r Rasika-magala by r Gop-jana-vallabha Dsa Presented by r Bhakti Viksa Swami


Contents Preface to the Second Edition Preface to the First Edition Introductory Notes Eastern Division First Wave: Prologue Second Wave: The Glories of ymnanda Third Wave: The Advent of Rasiknanda Fourth Wave: The Birth of Rasika Fifth Wave: The Name-Giving Ceremony Sixth Wave: Pastimes in Infancy Seventh Wave: The Ear-Piercing Ceremony Eighth Wave: Further Childhood Pastimes Ninth Wave: Beginning Studies Tenth Wave: The Marriage Proposal Eleventh Wave: Preparations for the Marriage Twelfth Wave: The Marriage of Rasika Thirteenth Wave: Rasikas Spiritual Restlessness Fourteenth Wave: A Vision of r Ka Fifteenth Wave: Lord Kas Order Sixteenth Wave: Meeting r Guru Southern Division

First Wave: Initiation Second Wave: Govardhana Darana Third Wave: Topmost Service Fourth Wave: Order to Preach Fifth Wave: Preaching in Dhrand Sixth Wave: The Marriage of r Gop-vallabha Rya Seventh Wave: Rasiknandas Devotional Practices Eighth Wave: The Qualities of r Rasika Ninth Wave: Rasikas Power Tenth Wave: The Swing Festival Eleventh Wave: ymnanda and Rasika Twelfth Wave: Conversion of King Vaidyantha Thirteenth Wave: Rasika Defeats the Bhacryas Fourteenth Wave: Rasikas Teachings Fifteenth Wave: Instructions on the Worship of Ka Sixteenth Wave: Uncommon Mercy Western Division First Wave: Preparations for the Festival Second Wave: The Rsa-ytr Third Wave: Reenacting Pastimes Fourth Wave: The Second Vndvana Fifth Wave: The Elevated Example of the Gops Sixth Wave: In Service to ymnanda Seventh Wave: Exploits in Vapura Eighth Wave: The Deliverance of Gopla the Elephant Ninth Wave: Rasika Explains the Nectar of Ka Tenth Wave: Rasikas Kindness

Eleventh Wave: The Appearance of r Govinda Rya Twelfth Wave: ymnanda, the Life of Rasika Thirteenth Wave: The Passing of Hdaynanda and ymnanda Fourteenth Wave: Disciples of Rasika Fifteenth Wave: Disciples and Grand-disciples Sixteenth Wave: The Great Festival Northern Division First Wave: The Consequences of Offending Devotees Second Wave: Rasikas Further Glories Third Wave: Powerful Rasika Fourth Wave: The Three hkurs Fifth Wave: The Mystical Letter Sixth Wave: The Dvdaa-mahotsava Festival Seventh Wave: Calling Suvararekh Nearer Eighth Wave: Lessons by Fire Ninth Wave: Depending on Ka in the Midst of Danger Tenth Wave: Lord Jagannthas Dear Servitor Eleventh Wave: Yavanas and Tigers Twelfth Wave: Fearless Rasika Thirteenth Wave: Calling Indra Fourteenth Wave: Longing for Ka Fifteenth Wave: Ka Calls Rasika to Return Sixteenth Wave: The Passing of Rasika Appendixes Glossary

Dedicated
to the preachers of Ka consciousness. Like Rasiknanda, may their lives be filled with wonderful preaching adventures. May they also, like he, change the lives of atheists, blasphemers, and infidels by converting them to be pure-hearted humble Vaiavas. May r Rasiknanda-deva ever bless and inspire them in their difficult but glorious service.

Preface to the Second Edition


This edition has been much corrected and amended. The first round of work was done by Gopla crya Dsa and Srvabhauma Dsa. Then Kiora Dsa and his wife, Anantasarovara Ds, extensively corrected the text as per the original Bengali. Photo credits are due to Kiora Dsa and to the Bhaktivedanta Research Centre, Kolkata. Indir-sakh Dev Ds, Murri Dsa, and Nitya Gaura Dsa did the proofreading. The cover painting was done by Bhavesh Raval, and the cover design by Sdhu Caitanya Dsa did the layout, and r Giridhr Dsa oversaw the printing. May r Rasiknanda-deva bless them all. Extra appendixes and also a glossary have been included in this edition. Bhakti Viksa Swami

Preface to the First Edition


r Rasika-magala is the Bengali verse biography of r Rasiknanda-deva by his disciple r Gop-jana-vallabha Dsa. Rasiknanda was an empowered preacher of Ka consciousness who appeared in Rohi in 1590 AD and disappeared in 1652.1 His guru was the great ymnanda Prabhu. Gop-jana-vallabha was a disciple of Rasika and son of Rasamaya, one of ymnandas first and most prominent disciples. This book is based on a rather shoddy and incomplete translation of Rasika-magala, done not very painstakingly by a commissioned scholar. Although the gist of the story had been preserved, many details were omitted and errors made. Rather than go in for the massive task of personally re-translating the whole text, I opted to correct and re-write what I had as far as possible. That too has not been a small job. I was helped in editing by Bhakti Vighna-vinana Narasiha Swami, Nsiha-kavaca Dsa, and Trtha Swami. A final check and overhaul was made by myself, assisted by Bhakta James (who also gave a generous contribution to help with the printing) and others. Hopefully, at some point in the future a complete translation that fully preserves the verve and flavor of the original Rasika-magala will be made available to the English speaking public. In the meantime, devotees may be enlightened and inspired by this summary account of Rasiknanda-devas mighty exploits. Despite the shortcomings in our presentation, it is with great pleasure that we present The Story of Rasiknanda in order to bring knowledge of the extraordinary transcendental activities of this mighty preacher to the ever-increasing Vaiava world.
1

Rohi, traditionally considered part of Utkala (Odisha), is presently in the state of West Bengal.

Bhakti Viksa Swami

Introductory Notes
This book is intended mainly for devotees of Ka who are already at least somewhat acquainted with the culture and history of Gauya Vaiavism. Therefore, although a few notes have been given, I have not attempted to explain many of the words and concepts that will be unintelligible to the layman. Devotees will also be familiar with the system of diacritical marks used herein to indicate the pronunciation of Sanskrit and Bengali words. *** In several places in the text, the author has given long lists of devotees names. Although readers may tend to skip through such lists, it is best to consider that each devotee mentioned is a great personality whose very name is purifying. Vaiava literature should not be approached like a cheap novel. Although it will certainly appeal to those of cultured intelligence, Vaiava literature is meant primarily for purification, not entertainment. Readers who take the trouble to respect the name of each devotee mentioned will certainly become eligible to receive the blessings of these great Vaiavas. As stated by Gop-janavallabha Dsa, By listening to their names one can attain love of Ka.

Eastern Division First Wave Prologue


vidyante naiva loke kati kati na puretihs hi teu na kicid kvpi ka svayam alikhad te gta-govindato sau bhaktev eva na kutrpi nija-kara-kta likhyate bindu-rpa r-ymnanda eva svayam akta mud rmat rdhikaiva Although there are many religious literatures in the world, in only one of themJayadeva Gosvms Gta-govindadid Lord Ka put His personal handwriting.2 Similarly, ymnanda Prabhu was the only devotee to be personally marked with tilaka by the hand of rmat Rdhr.3

This refers to an incident in which Jayadeva, envisualizing the pastimes of Rdh and Ka while writing Gta-govinda, came to a point in his meditation at which Ka was begging rmat Rdhr for the dust of Her lotus feet. Thinking this inappropriate, Jayadeva broke off his writing and went for his noon bath. On returning, he found that Lord Ka had personally added the now famous line dehi pada-pallavam udram: Please give me the dust of Your lotus feet.

This refers to an event (recounted variously) during the life of ymnanda Prabhu. One abridged version of this incident states that early one morning while sweeping Seva-kuja (the venue of many of Rdh-Kas nocturnal pastimes), ymnanda found a beautiful anklet that had fallen from Rdhs foot during the previous night. When a gop friend of

sndrnanda-nidhi prasda-jaladhis trailokya-obh-nidhi pra-prema-rasmta-kaya-nidhi saubhgya-lakm-nidhi santaptaika-mah-nidhir drava-nidhi kruya-ll-nidhi ymnanda-day-nidhi vijayate mdhurya-sampra-dh r ymnanda is a gem of kindness and a mine of extreme joy. He is an ocean of benevolence and the reservoir of the beauty of the three worlds. In him rests the abode and essence of love and good fortune. He is the only resort of the aggrieved, the supreme jewel of transcendental pastimes, and a gem of mercy. His intelligence is saturated with the mellow of conjugal love. sndrnanda-kara rasonnati-kara r-ka-bhvkara ceta-nti-kara tama-kaya-kara bhaktval-akaram dukhccheda-kara sudhnvaya-kara kruya-sampat-kara dnoddhra-kara nammi rasiknanda prabhu bhskaram I bow down to r Rasiknanda, who is like the sun. He is the giver of deep joy, a possessor of the conjugal mellow of love of God and a mine of deep feelings for Ka. He can bring peace to our minds and remove the darkness of ignorance. He is the well-wisher of the devotees and the extinguisher of all miseries. He is the source of a stream of nectar, a treasure-house of the wealth of mercy, and the deliverer of the poor. he r-santana-prabho! karumbu-re! he rpa! durgati-janaika-dayvaloka! he bhaa-yugma sumate raghuntha-dsa! r-jva me kuruta mha-mate kp drk O rla Santana Gosvm Prabhu, the reservoir of compassion! O rla Rpa Gosvm, the only resort of the fallen souls! O Bhaa Prabhus (rla Raghuntha Bhaa and rla Gopla Bhaa Gosvms) and the benevolent Raghuntha Dsa Gosvm! O rla Jva Gosvm! Please quickly bestow your mercy upon this fool. r-ymnanda-devn vande pdmbuja-dvayam jyate yad-anudhynt prema-bhaktir n harau I worship the lotus feet of r ymnanda-deva, whose intense meditation made all the people accept pure devotional service to Lord Hari. rasikendra-pada-dvandva vande parama-magalam sarva-mdhurya-srm dhra paramotsavam

Rdhs asked ymnanda to return the anklet, he insisted on giving it to Rdh personally, and when he did, She pressed it to his brow, creating the tilaka design that would come to distinguish the ymnand sampradya.

I worship the most auspicious lotus feet of Rasikendra. He is filled with the essence of all sweetness and the highest joy. vaktra candro vacanam amta bhrat-kaha-dee obh lakmr madhura-sahita sundara kunda-pakti dant mukt dg-ali-yugala yasya bh mlau so ya cintmair iva narai sevyat r-murri Let all mankind serve r Murri (r Rasiknanda-deva), who resembles a touchstone. His face is like the moon and his words are like nectar. The goddess Sarasvat resides in his throat, and his bodily effulgence resembles that of Lakm. His teeth are like a row of kunda (white jasmine) flowers or pearls, and his sweet smile is most beautiful. His eyes are like bees, and his arms resemble lotus stalks. I worship the lotus feet of r Guru, ymnanda Rya, by whose grace I have attained love for Ka. By his mercy everyone can be relieved from the bondage of material existence and becomes intoxicated with love of God. Simply by the touch of his lotus feet, the inhabitants of the three worlds can float in the mellows of pure devotional service. Bestowing his mercy upon everyone, he made all the three worlds submit to him and showed extreme kindness to all, even the poor, fallen, and miserable. By appearing in Utkala, this moon of the gopa dynasty has blessed the people with the path of loving devotional service and thus removed the darkness of sin.4 Indeed, he is an ocean of bliss and mercy, and he possesses a mind-enchanting beauty that can conquer over the three worlds. Rasika Prabhu is an ocean of love of God, and a sea of nectar. He is the most fortunate person in all respects and possesses an immeasurable treasure. He can remove the agony of the three worlds. His compassionate words can melt any heart. ymnanda, the crest jewel of the mellow of conjugal love, appears in every age to perform his pastimes. O Prabhu, son of Durik, bestow your favor on me so that I may sing the glories of your dear devotee, Rasika Murri. I worship the feet of the three hkurs, the wives of r Guru, by whose favor I have learned about loving devotional service to Ka. O wives of ymnanda, please favor me by allowing me to sing the glories of Rasika. You are images of love of Ka and personifications of devotion, famous in this world as disciples of Hdaynanda. I worship the Supreme Lord, r Caitanya Mahprabhu, who bestows love of Godhead to all living beings. The son of mother ac appears age after age to annihilate the miscreants and protect the devotees. Seeing that the ominous Age of Kali had come and being compassionate on all beings, He advented in Navadvpa along with His associates and servants. r Caitanya Mahprabhu is the life of those devotees who have nothing to do with this material world. Brahm, iva, and Indra meditate on Him. Be merciful to me, O son of Jaganntha Mira! Please enable me to narrate Rasika-magala. Now I worship Lord Nitynanda, who is nondifferent from Lord Balarma and whose incomparable beauty defeats that of millions of Cupids. He is the deliverer of the three
4

Utkalathe present state of Odisha in eastern India.

worlds. He freely distributes love of Ka equally to the poor and fallen and those of both high and low birth. I worship acdev, Jaganntha Mira, Hi Paita, and Padmvat. I worship both the hkurs, Lakm and Viupriy. I worship Vasudh and Jhnav, the wives of Nitynanda Prabhu. I worship Advaita crya, by whose grace devotion to Lord Caitanya is obtained. I blissfully worship St hkur, an image of devotion at Lord Caitanyas appearance. I worship r Acyutnanda, the son of Advaita crya. I worship St hkur and all the members of their family. I worship Vrabhadra Rya, the son of Nitynanda Prabhu, whose form is brightly effulgent. His glories are spread throughout the world. I worship all the devotees along with their families. By their mercy Rasikas greatness becomes manifest in my heart. With great delight I worship Rmi and Sundarnanda, whose glories are famous on this earth. I worship Gaurdsa hkura, a very dear devotee of Lord Nitynanda and the incarnation of Subala Rya. The whole world knows that Subala is one of r Kas priyanarma-sakhs (most intimate, confidential friends). Gaurdsa Paita belongs to the same Vaiava family as ymnanda. If that Prabhu accepts me and favors me, I shall be able to narrate the biography of Rasika. I respectfully worship Uddhraa Datta and Premevara, dear associates of r Caitanya Mahprabhu. I earnestly worship Murri hkura and devotedly praise Kamalknta. I worship Puruottama and Manohara, and bow down at the lotus feet of Kliya Ka Dsa. I worship the eight Giris and the eight Purs, who were the favorite sannyasi followers of r Caitanya Mahprabhu and the gurus of all people. I worship the eight Bhrats, who were all great souls. Vivambhara accepted sannysa in their lineage. I worship the eight blakas as followers of Lord Caitanya and the sixty-four mahntas (another group of leading devotees in the pastimes of Lord Caitanya). I happily worship the devotees of the gurukula, the great devotee Balarma hkura, and Haridsa. I worship Govinda Gosvm and Mahea hkura, as well as the special devotee lady, Durlabh hkur. I worship r Hdaynanda, the light of his dynasty, and bow down to the lotus feet of all his servants and family members. I offer humble obeisance to all the devotees along with all their associates and servants. They are reservoirs of all good qualities. I worship all brhmaas and ascetics, the seven oceans and the earth with all moving and non-moving beings. I worship all the holy places with special respect. Indeed, just by hearing about these holy places one can awaken devotion for Lord Ka. I worship r Vndvana, Madana Gopla, r Govinda, Gopntha, Bk-bihr, and Rdh-vallabha, the beautiful glossy Lord. I worship Klind, the river Yamun, and all of Vraja. I worship Gokula, Mathur, and r Keava Rya, who can remove the sins from one who hears of their glories. I worship Ydava Rya, the owner of Gokula. I worship Gopla Rya, the holder of Govardhana. I worship Dvrak, the abode of Raacora Rya, which is more famous than Vaikuha as an abode of Lord Ka. I worship Badarikrama along with Nara-Nryaa. I worship Naimiraya, Prabhsa, and Pukara, as well as the Gaak, Gomat, Godvar, Narmad, Sarasvat, Sindhu, and Kver rivers. I worship the famous holy places of Ayodhy, Kuruketra, and Setubandha, which are all related to Lord Hari. I worship Hastinpura, the place of the Pavas, where Lord Ka lived for the sake of His devotees. I worship Kc and Avantik (Ujjain), holy places of great merit. Age after age,

Lord Hari resides in the seven holy cities (Mathur, Dvrak, Mypura, Ayodhy, Avant, Kc, and K). I worship r Puruottama, the Lord of Nlcala. I worship Gay, Gag, Vras, Prayga, and the other holy places. I worship Navadvpa on the bank of the Bhgrath as the great abode of r Caitanya-candra Mahprabhu. I worship the famous Gag-sgara. I worship the pious Navadvpa and Tmralipta. I worship heaven, earth, the nether world, and especially the holy places contained within them. I request all of you to favor me and allow me to describe the pastimes of Rasika. By the grace of Rasika I am mentioning briefly a few senior devotees to whom I offer obeisances. I bow down to Gop-ramaa, an associate of r Caitanya. I offer obeisance to r Rma hkura, an abode of all good qualities. I worship the lotus feet of Knanda, Dvrik, Acyuta, and Bhavn, who were all very dear to Lord Ka. I worship Prasda hkura and Balarma Dsa, who lived with the brothers of ymnanda. I worship the lotus feet of the devotionally emotional Manohara, the renunciate Ka-jana, and the teacher Kiora. I worship r Tulas Dsa, a master of sakrtana who remained with r Rasika throughout his life. Before starting sakrtana, Rasika would first worship Tulas Dsa by offering him clothes and ornaments. And whenever Rasika did not have a chance to water the tulas plant, he would wash the feet of Tulas Dsa and happily drink the water. I take hold of the lotus feet of all my superiors and beg them to allow me to always sing the praise of Rasika. I humbly bow down to ymnanda Prabhu and the lotus feet of all the devotees. I will briefly enumerate a few senior Vaiavas. Although the order will not be correct, I shall gradually mention all of them. I worship Ydavendra Dsa, the elder brother of Nitynanda. I worship Kiora Dsa, Blaka Dsa, Vaiava Dsa, Gopntha Dsa, Manohara, and Dmodara Prabhu, the servant of Ka. Dmodara was immersed in pure love of God. His voice would choke and his eyes would fill with tears. Always absorbed in the ecstasy of Ka consciousness he would cry day and night. Dmodara was a fully surrendered soul. He knew nothing but Lord Ka. He always remained close to Rasika and accepted many disciples. I bow down to this jewel among men. I joyfully worship the brhmaa Govinda Dsa, as well as Gopla, Balabhadra, and Haridsa. I worship r Govindadeva and the great souls living in Vndvana. I offer respects to the lotus feet of Lord ymasundara and Uddhava. I worship the lotus feet of ymadsa, Jaganntha, Kavirja, and Balabhadra. I devotedly prostrate in front of Cintmai Dsa and worship the pure-hearted r Rdh-vallabha Dsa. I worship Ananta Dsa, Raghuntha Dsa of Mathur, Dvija Padmanbha, and Gagdhara Dsa. I worship r Rdh-mohana and Dvija rkara, as well as the merciful Knu Dsa who deserves my respect. I eagerly worship Govinda Dsa, Bhdhara, Rdh-caraa, and Puruottama, the best among the twice-born. I worship Ananta, Rdh-vallabha, Rdhdhara, Gokula, Kasmaraa, and the brhmaa Dmodara. I worship the best among the sadhus, r ymaragin Dsa, and the pious brhmaa r yma-tarag. I bow down to Abhaya, RmaGovinda, nanda, and Mathur yma, whose bodies were completely pure. I worship Madhuvana Dsa, Lord Kas associate, and each and every one among the hundreds of his disciples. I worship r nandnanda Dvija Mahaya and the sons of Divkara who were expert in relishing poetry. In great bliss, I worship Gopa Mathur Dsa, Gauya Mathur Dsa,

Jaganntha Dsa, Rdh-vallabha, Bhdhara, Rmadsa, and r Caitanya Dsa, the best among the twice-born. With great enthusiasm, I worship the lotus feet of r Ka Dsa, Gopla Dsa, Mukunda, Bhpati, and the poet ymnanda Dsa, whose fame has spread far and wide. I worship the sober r Keava iromai, and the saintly r Jaganntha who wore a tuft of hair. I joyfully bow down to r Bhgu Puruottama, as well as Bhdeva, and r Caitanya Dsa. I worship the fortunate physician r Gopla Dsa, and the brhmaas yma-rasika and Govinda. Let me worship Madana-mohana Dsa, Dvija Gaddhara, Dvija Balabhadra, and Va, the best of the brhmaas. I worship the greatly fortunate Dvija Puruottama. ymnanda Prabhu was his life and soul. I worship the brhmaa Dmodara and ymnanda Dsa, whose only abode was the lotus feet of ymnanda. He and his entire family were sold to the lotus feet of ymnanda. They knew nothing but guru, sadhu, and Ka. I worship r Mathur Dsa, an eminent devotee who dedicated all his wealth and subordinates to ymnanda. He was a favorite disciple of ymnanda and an embodiment of pure devotion. ymnanda Prabhu was his very life. I worship Dvija Haridsa, Vanaml, Rdh-Ka, Dharmbara, the vaiya Nryaa, Gaurga, Puruottama, Mdhava, Dvija Gopla, Manohara, and Bhdeva. I worship Govinda Bhacrya, who lived in East Bengal, where he preached the teachings of ymnanda. I worship r Kiora Dsa, Knu Dsa, r Gopa Mathur Dsa, Rasamaya Dsa, r Gaurga Dsa, and Manohara Dsa. I worship all the followers of ymnanda wherever they may reside. I worship Nlmbara Dsa, r Ananta Rya, and Santana Mahaya. I gladly worship hkura Viudsa, who always remained with Rasika. I worship hkur ymads, the wife of Rasika and an embodiment of pure devotion. She was a disciple of ymnanda, a devoted wife and like a mother to all. All the world knows that she worshiped Govinda throughout her life. I worship r Devak, the daughter of Rasika. She was a disciple of ymnanda and the eldest daughter of Rasika. I worship Rdhnanda hkura, the son of Rasika and a favorite disciple of ymnanda, endowed with all auspicious qualities. He was always absorbed in the mellows of Ka consciousness. His mind would become bewildered in pure love, and all his limbs would be moistened by the tears flowing from his eyes. He was fully conversant with all the scriptures and widely renowned as an expert musician. I worship r Ka Bhaja-deva Mahrja, who was highly determined in serving the lotus feet of ymnanda. He was known as kula-dpta-candra (the brightly shining moon of his dynasty) and was ymnandas favorite disciple. He organized great blissful festivals in his kingdom to worship Lord Ka. The king was famous as an unflinching devotee and continuously chanted the holy names of Lord Hari. The sixty-four limbs of bhakti resided in his heart.5 All the people considered him a great pious soul who favored brahminical culture. He was compared to Parkit, Ambara, and the four Kumras, who perfected their lives by devoting themselves to Lord Ka. By the strength of his piety, he was a formidable ruler and the best of kings. His rivals came to serve his lotus feet. Let this illustrious king and

Sixty-four limbs of bhaktiprescriptive and proscriptive practices, described by rla Rpa Gosvm in his Bhakti-rasmta-sindhu.

devotee of Lord Ka bestow his favor upon me.6 I will sit down motionless and simply sing the glories of Rasika. I devotedly worship Knanda Dsa, who did not know anything but ymnanda. I worship the pious daughter of Rasika, Vndvat, who was famous for her politeness and perseverance. I happily worship the pure-hearted Ka-gati, the world-famous middle son of Rasika. He was so intoxicated with love of Ka that he could not differentiate between day and night. His name was Ka-gati (one whose refuge is Ka), and indeed, Lord Ka was his very life. I worship the lotus feet of Rasikas youngest son, Rdh-Ka Dsa, a favorite of ymnanda Prabhu. His pure heart was filled with love of God and compassion for all living beings. I worship Prasda, Gopla, Govinda, Rmadsa, Mdhava, Kiora, and Rdh-mohana. I worship the lotus feet of Puruottama Dsa, r ymnanda Dsa, Diy Ka Dsa, and Rdh-vallabha Dsa. It is impossible to count all the servants of ymnanda Rya. I worship Acyuta-nandana, Jaganntha Dsa, Ananta, rdhara, and Kntha. I worship Nlmbara, rkara, Kapilevara, Gagdsa, and other associates. I worship the great soul r yma Gopla, as well as Cintmai, Vihr, Dna yma, Rma-Ka, yma Manohara, Gopntha, Vaidyantha, and others. ymnanda had countless disciples. How many can I enumerate? I offer obeisance to each and every one of them. I simply pray to them all to empower me to preach the glories of Rasika. I fall at the feet of my father, Rasamaya Dsa, and then worship my dear mother, a chaste lady. The father and the mother along with their five sons have all attained shelter at the lotus feet of Rasika. I worship my uncles, Va and Mathur Dsa, who appeared at the beginning of ymnandas mission. I offer my loving respects to all my gurus. I worship all their pure-hearted descendants and relatives, both on their mothers and their fathers side. We all belong to the gopa dynasty, and the lotus feet of ymnanda are our life and soul. The five brothers Gop-jana-vallabha, Hari-caraa Dsa, Mdhava, Rasiknanda, and Kiora Dsa are the sons of Rasamaya. They are fully devoted to Rasika, the son of Acyuta. The son of Vallabha is Rdh-vallabha, for whom Rasikendra, the jewel among men, is like a second mother and father. He and his family are servants of Rasika. They are like the helpless Pavas, who were always in the care of Ka. They are all devotees of Lord Ka. The influence of Rasikas lotus feet is so powerful that no misery is ever able to touch them or their families. They did not know anything but Rasikendra and they worshiped him exclusively in full surrender. He called them his servants and always protected them. Their only interest was worship, meditation, austerity, recitation of the holy names, and they were expert even in the eightfold yoga system. Lord Ka is the friend of the needy, and He should always be worshiped. However, devotees should be worshiped even more than Him. Thinking in this way, the whole family of Rasamaya would stay at the lotus feet of Rasika day and night.

At that time in India, king could mean a landlord of a few or even one village. Subordinate kings were under more powerful kings, who again were under kings of large areas. With this plethora of kings constantly vying with each other for power and influence, many areas lacked stability or security for the citizens.

Every year, Rasikas uncle Tulas hkura would repeatedly order me: Just see the love that all the inhabitants of the holy land of Utkala have developed for Lord Ka. You should describe Rasikas success. Since I knew that Rasika Prabhu would be ashamed to hear of his own qualities, I did not dare to do it openly. Some time later, Rasika smiled enthusiastically and asked everyone, Is there a fortunate person in ymnandas group who can describe the method of service to Lord Ka according to their regulations? It will be very helpful if someone can describe all the groups of ymnands. Receiving this reassurrance, I accepted the responsibility and immediately bowed my head at Rasikas lotus feet. Thinking of the lotus feet of r Ka, I, Gop-jana-vallabha, a servant of ymnanda, have the audacity to sing the glories of Rasika. The glories of a devotee are like a vast, bottomless ocean, beyond the reach of even Brahm, iva, Indra, and other demigods. Indeed, the glories of a devotee are greater than those of Lord Ka Himself. Thus, we should always desire to take the dust from their lotus feet. Rasika Murri was one such exalted devotee, extremely dear to Lord Ka. I cannot describe his magnificent qualities even with millions of mouths. I am merely a fallen and wretched soul, miserable and condemned. Therefore, whatever I say is only by the grace of Rasika, the lord of my life. Who could describe his pastimes, which are like a bottomless ocean? I can have a glimpse of them only by the mercy of ymnanda. Encouraged by Rasika-devas order, I will describe some of his meritorius deeds. How could I, a villain with no intellect or knowledge, understand his pious glories? Still, because of the requests of the ymnand Vaiavas and my confidence in his grace, I shall attempt to describe them. I am utterly insignificant, but have boldly undertaken an enormous endeavor. Please everyone bless me that my mind may become pure. I will try to describe the nature of the devotees and praise them. Rasika, the son of Acyuta, makes this impostor dance according to his will. Please do not mind the order of the contents. O sadhus and great scholars, please simply listen in great satisfaction. I shall now begin narrating Rasika-magala. All the fortunate people in the three worlds will be able to hear it. O devotees of r Ka, wherever you may be, please listen to Rasikamagala day and night. By hearing it, you will become happy, and by singing it, you will experience its charm. At the same time, you will be freed from the shackles of this world. The wicked Age of Kali keeps us in unlimited darkness of ignorance. The devotees who endeavor to preach are the only persons who can destroy it. Listening to the qualities of Ka can surely help us to cross over this material world. However, listening to the glorious qualities of a pure devotee can help one cross the three phases of time (past, present, and future). If one hears Rasika-magala only once, millions of sins can be destroyed immediately. Indeed, it frees people from all mundane attachments and bestows upon them devotional service in love of God. Listening to the pious Rasika-magala will remove all sorrow and misery. It will bring wealth to the poor and a son to the childless. Whoever respectfully recites Rasika-magala will immediately attain the stage of the highest and unalloyed devotional service. O distressed people, bitten by time, please read the verses of Rasika-magala and let everyone else also hear them! If you recite or hear Rasika-magala, the cycle of birth and death will never devour you. Instantly, all your material attachments will disappear. Without any extraneous effort, you will be blessed with a wife, children, wealth, and followers. Moreover, you will attain the most auspicious highest goal, pure

devotional service to the Lord. Please, therefore, do not be discouraged by the hardships in reading the text. Just remember that a poisonous snake always spits out poison. Give up all unnecessary occupations and listen to the qualities of Rasika. In this way, eliminate the misery of material existence. Rasikendra, the crest jewel of ymnand Vaiavas, is our life and soul. Whoever develops faith in hearing about Rasikas glories, will quickly attain shelter at his lotus feet. The snakes in hell, the gods in heaven and the wise people on earth all listen to Rasika-magala. Sing of the auspicious qualities of Kas devotees! All the four Vedas declare that the Supreme Lord agrees to be controlled by His devotees. You are all sober men, please do not focus on the faults of this composition. Overlook them and listen on in great bliss. If anyoneyoung or old, man or womanhears Rasika-magala only once, all their desires will be fulfilled and they will attain wealth, abundant grain, sons, grandsons, fame, and fortune. Simply by hearing the praise of Rasika, all ones worldly entanglements come to an end and one attains pure love of God. The eastern division (prva-vibhga) of Rasika-magala is very relishable. Everyone please hear it and overcome the inauspiciousness of the Age of Kali. O my friends, please listen to Rasika-magala. By so doing, you will immediately attain the treasure of pure love of Ka. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Second Wave The Glories of ymnanda All glories to ymnanda, the abode of all good qualities and expert in all affairs! You are the life of the materially impoverished. O ymnanda Prabhu, please appear in my heart and allow me to sing your glories. Everyone please hear with enthusiasm my description of ymnandas appearance in this world. Because Rasika-ekhara is the lord of my life I have no fear of public opinion. Rasika Murri, I cannot live without singing your glories. You have made me a madman. I desire to spread your fame, and gentle paitas should not find fault with me. Your glories cannot be covered anymore than the glow of the moon can be covered by the palm of a hand. Truly, they declare their own glories. Pure love of God manifested by you has no equal in this world, either in the past or in the future. ymnanda was known as the life of Rasika. By rendering devotional service to ymnanda, Rasika became famous as a giver of devotion. The Lord happily resides in the hearts of His devotees. Through them, He distributes love of God in every yuga and frees everyone from the misery of material existence. ymnanda, a dear servitor of the Lord, took birth in a village of Utkala at a time when people were determined to commit sins. This is the story of how they were delivered by ymnanda and his favorite disciple, Rasikendracandra. I shall narrate how the two of them conquered the land of Utkala, describe their holy appearance and how they traveled to different holy places with a renounced mind. I will give an account of their first meeting, as well as their many pastimes of bestowing devotional service upon the people of Utkala. I will describe how they delivered everyone including the outcastes, and their united preaching exploits. I shall write about these amazing events while praying that the sober scholars among you may not criticize me.

First let me describe the mystery of ymnandas birth, an event that is highly honored by all ymnand Vaiavas. I will also give a brief description of his renunciation and subsequent travels to many holy places. r Ka Maala Mahaya hailed from a gopa family of Bengal, but he migrated to Utkala. He built his house in a very pious village named Daevara. His wife, Durik, was a devoted lady, famous for her peacefulness, sobriety, and forbearance. Both of them were celebrated in society as protectors of brahminical culture, well-versed in all religious duties, and extremely pure-hearted. ymnanda Rya took his birth in this family and remained with his parents for some time. On reaching youth, he married. But after only a brief period of married life he became absorbed in love of Ka. Due to his feelings of renunciation he could no longer maintain interest in household affairs. Tears from his eyes washed his whole body. He forgot himself in the ecstasy of Ka consciousness, and simply cried day and night while saying Ka, Ka. He looked down on the happiness of household life and considered it poison. He did not care for anything that had no connection to Lord Ka. He tried to leave his home but his relatives did not permit him. Overwhelmed by attraction for the Lord, he begged them: Please allow me to travel to holy places. I yearn after visiting Vraja-pur, Lord Kas own abode. Remembering it, I hardly remain alive. Please do not try to restrain me. I will certainly visit all the holy trthas and circumambulate the earth. Hearing ymnandas words, his family became greatly perturbed. They tried to stop him in various ways but were not successful. How could a sand dam control the waves of the ocean? No one was able to break ymnandas detachment. He entrusted all the family affairs to his younger brother, Balarma Mahaya, a pure-hearted, calm, and quiet person. Thus freed, he left his home. Balarma stayed at home only briefly, tormented by his affection for ymnanda. He then left home as well and wandered about searching for his elder brother. In the meantime, ymnanda Prabhu commenced his pilgrimage by seeing the Deities of r Caitanya Mahprabhu and r Nitynanda Prabhu at Ambik Kln. After a very blissful darana he went to offer obeisance at the lotus feet of Hdaynanda.7 Falling on the ground like a stick, ymnanda offered prayers to him, while the devotees present introduced him to their master. In great bliss, Hdaynanda observed the lads beautiful, spiritualized form. He ordered his servants to bring the young renunciate to him, and he happily concluded that ymnanda was the person who would distribute love of Ka. He asked him, Whose servant are you? What is your name? Why have you come here? ymnanda answered, My name is Dukh Ka Dsa. I am your servant life after life. Hearing this, Hdaynanda became extremely happy and initiated him, giving him the name ymnanda.8 He instructed him in devotional service and then said, Please hear my order. Go to Utkala immediately and make Vaiavas in every single home. A companion equal to yourself has appeared there. Take him with you and bestow the gift of devotional service to all the living beings. Bless them with the sixteen syllables of the Hare Ka mantra, and
7 8

Hdaynanda is better known as Hdaya Caitanya.

As related in other works describing ymnanda, it is generally accepted that his parents named him Dukh. Hdaynanda gave him the name Ka Dsa, and later Jva Gosvm (or according to another version, Lalit Sakh) named him ymnanda.

preach about pure love of God according to the gospel of r Caitanya. In this way, deliver everyone in the land of Utkala. Hearing this, ymnanda felt embarrassed and begged to be empowered to fulfill this order. He also requested that he be allowed to go for pilgrimage. After staying with Hdaynanda for a while, he bid him farewell and commenced his travels. Please hear an account of his pilgrimage for it bestows the treasure of love of Ka upon all. He first visited Vakrevara and Vaidyantha, then quickly proceeded to Gay and K, the abode of Lord iva.9 In the month of Mgha he arrived at Prayga, where the Gag flows in the southern direction, and then hastily moved on to Mathur. He bathed in the river Yamun at Virma-gha and went to see Govardhana. He then entered Vndvana and had darana of Madana Gopla and Govindadeva Deities. Wandering from one sacred grove to another, he visited all the temples. He toured the twelve forests of Vndvana and visited Gokula. ymnanda stayed in Vraja for some time, exhibiting both great renunciation and strong attraction to Lord Ka. He wandered about impelled by his own sweet will, and his entourage could not keep pace with him. He happily went to see Hastinpura, the site of the Pavas residence, and then quickly left for Dvrak. With great pleasure he saw Raachoa Rya there and stayed for some days at Dvrak. He performed difficult austerities, being unmindful of his body. Whenever a desire to move elsewhere arose within his mind, he started on his way. Not knowing what was north, south, east, or west, he went wherever his mind took him. He kept enthusing his companions about visiting different sacred places, and sometimes they would locate them only after a day or two of searching. Next, ymnanda went to see the place of Lord Kapila and from there moved on to Matsya-trtha, iva-kc, and Viu-kc. He also visited Kuruketra, Pthdaka, Bindusarovara, and Prabhsa-ketra. He happily roamed around, not caring whether it was day or night. Whenever he heard about a holy place he did not hesitate to visit it. He did not put much effort into the regulated circumambulation and procedures at each holy place. In full satisfaction, he simply roamed around according to his own preferences. ymnanda Prabhu visited the Trita-kpyana-trtha and saw the deity Vil. He traveled to Brahma-trtha and Candra-trtha, as well as to the Prc Sarasvat River. He also visited the Pratisrot on the western coast, where the Sarasvat flows westward into the sea. He then went to see Naimiraya and the city of Ayodhy. He visited the territories of the cala Guhaka, and the Saray and Kauik rivers. Then he went to see the ashram of Pulastya i, and the Gomat and Gaak rivers. He took bath in the sixteen holy places on Mahendra Hill and then quickly went to see the source of the Gag near Haridvra. He took darana of Lord Nryaa in Badarikrama and then visited the hermitage of Vysadeva. He constantly chanted the Lords holy name and shed pools of tears. Traveling continuously, he visited the river Pamp, known as the southern Gag, as well as the Bhgrath Gag in the north. He saw the Sapta-godvar-kua, Dhenu-trtha on the r aila, and the cities of South India. He went to the Vekadrintha temple (near Tirupati), to Kmakoh Pur (Kc), and to Madurai, the southern Mathur. He visited the

Vakrevaraa temple of Lord iva situated in what is now the Birbhum district of West Bengal. Vaidyanthaa temple of Lord iva situated in what is now the state of Jharkhand.

Ktaml, Tmrapar, and Yamun rivers. Continuing his pilgrimage, he came to the place on the Malaya Mountain where Agastya Muni used to offer oblations. He also visited Kaliga, the palace of Caidya, and r Anantapura on the southern sea (Thiruvanantapuram). He happily traveled to the Pacpsar-sarovara, Gokara, Kulnaka, Trigartaka, and Durveana. He visited the deity of ry-dev. He saw the rivers Nirvindhy, Payo, and Rev. He visited Mhimat Pur, Malla-trtha, rpraka on the western coast, and then turned to the east toward Setubandha. ymnanda traveled to a holy place as soon as he heard about it. He did not care whether this meant going backward or forward. At Dhenu-trtha he heard about the kidnapping of My St. He visited Avant (Ujjain), Jiyaa-nsiha-ketra, the banks of the Godvar, Trimalla, and Krma-ketra. In great bliss, he then arrived in Nlcala (Jaganntha Pur). Upon seeing Ka and Balarma, the Lords of his life, he began to tremble and cry continuously. Indeed, his happiness knew no bounds. Seeing the moonlike face of the friend of the world, he felt his long-standing desire fulfilled. During both day and night he blissfully toured the holy spots in Jaganntha Pur and conversed with all the temple priests. From Pur, ymnanda went to Gag-sgara and then touched the soil of his own birthplace. He returned to Mathur, where he spent many days by his own sweet will. Ignoring the opinions of his servants, he roamed endlessly around Vraja. He moved from one sacred grove to another in great devotion with his voice constantly choked, his eyes always tearful, and his body covered with goosebumps. When he went to Rsa-sthala (the site of the rsa dance) in Vndvana he began to roll on the ground and cry out, When shall I get the Lord of my life, r Ka? His mind was affected with the bliss of detachment and he spoke courteously with all the devotees of Ka in Vndvana. He always stayed in the company of rla Jva Gosvm and Hari-priy Dsa. He studied the devotional scriptures under their tutelage and shed tears, overwhelmed with the ecstasy of Ka consciousness. Exhibiting pastimes of pure love of God, he spent his time in the sacred area of Vraja. By hearing the sweet message of this Rasika-magala, every living being can cross over the influence of the Age of Kali. Whoever hears of ymnanda Prabhus pilgrimage is immediately freed from all sins. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Third Wave The Advent of Rasiknanda All glories to ymnanda, the abode of all good qualities! Please favor me so I may sing your glories and name. Everyone please hear Rasika-magala, which describes Rasika-devas glories. Who can understand his unprecedented and wonderful pastimes? I will try to summarize them by composing a book in four divisions (vibhgas). If you all listen carefully, you will surely become blissful. I will now describe how r Caitanya ordered His servant to appear in the land of Utkala and deliver it by bestowing upon its residents pure love of Godhead. As I narrate this story, I hope that the gentle paitas will not find fault with me.

The inhabitants of Utkala were sinful and never cared to hear the glories of Lord Hari or chant His holy names. Accustomed to horrible sins, they reviled the brhmaas and the Vaiavas at great length. In intoxicated stupor, they harrassed the sannyasis and the Vaiava brhmaas. Hiding in the depth of the forest, they greedily attacked the sadhus and robbed them. Both the king of Utkala and his subjects, whatever their rank in society, were wicked. They mindlessly killed other living beings and engaged in verbal fights. Even the men of higher castes who lived among them busied themselves with numerous branches of nescience that defy description. Impelled by greed, people killed each other even for trifling amounts of money. They dared to take away the lives of hundreds of brhmaas, Vaiavas, and sadhus, and stripping them of their money spent it on intoxicants, meat, and prostitutes. They established various kinds of improper modes of worship but were averse to hearing about Hari or chanting His holy names. If they happened to hear the performance of sakrtana, they rushed toward the singers to beat them, accosting them that Lakm will leave the land because of their singing. Whenever they sighted the Vaiavas they called them thieves and pushed them out of the villages into the wilderness. The misdeeds of the people of Utkala, obsessed with sinning, cannot be counted. Whoever among them happened to be a devotee of Ka would pray at every moment at the Lords lotus feet, My Lord, please bless these people with understanding. Destroy their sins and give them devotion to You. Day and night, the devotees of Ka prayed for the souls of Utkala: Please Lord, deliver us by sending Your servant into our midst. We can no longer bear this suffering. Take care of these miserable souls and, by bestowing upon them prema-bhakti, become everyones protector. Lord Ka, known as Bhakta-vatsala (the lover of His devotees), therefore obliged their requests and sent His dear devotee to them, the son of Acyuta. Now everyone hear of Rasikas appearance in Mallabhmi, a province of Utkala, in the incomparable city called Rohi. It was as large as Kaaka (then the capital of Utkala) and stood on the purifying pious banks of the Suvararekh River. Nearby was another river called olaga, whose water was just like the Gag. Close by was Brjta, an important holy place where St, Rma, and Lakmaa had taken rest. To the north of the town, the olaga flows into the Suvararekh. At that spot there were twelve iva-ligas that had been worshiped by Lord Rma, the moon of the Raghu dynasty. Many people would come and collect water at this holy place. Rohi was surrounded by many such holy places and sacred rivers. The dense forests around Rohi had many trees of mango, jackfruit, orange, pomegranate, many varieties of lemons, attractive banana plantations, and many pu (axle wood) trees. All the four directions were beautified with many species of flowers, as well as one-hundred-petalled lotuses. The forests were so enchanting that even the demigods were in the habit of roaming there, yearning to experience the different aromas. There were plentiful harvests of rice, betel leaves, and other such valuable crops. The town of Rohi was likened to a well of rasas, beautiful to behold.10 Throughout the city there was no lack of ponds, embankments, and cultivated fields.

Rasataste, or mellow, of a relationship (particularly a relationship with Ka). In Bhakti-rasmta-sindhu, rla Rpa Gosvm defines the five main relationships as: nta

10

In the center of the city stood a magnificent palace, around which the citizens lived. Hundreds of brhmaas inhabited this place and practiced the injunctions of the Vedas and smtis. They followed their duties at the three junctures of the day (sandhy-tarpaa) and happily cultivated Vedic knowledge. All around was heard the sound of Vedic recitations. Ascetic sannyasis who lived there were sincerely served by the brhmaas. Nine dynasties of merchants lived in the city, engaging in trade. They were free of worry and lamentation. The houses of the city-dwellers were tall and as beautiful as the residences in heaven. Tulas plants were grown in small shrines, beautifying the entrance into every courtyard. Who could count all the hundreds of thousands of citizens who were able to make their living by business? They lived under the kings protection and in their affluence, the only wealth they lacked was the wealth of devotion to Lord Ka. Even the members of classes who lived at a distance did not know misery. Their dealings with each other were pleasant and jubilant. I am not able to fully describe the glory of Rohi. It is non-different from Navadvpa, Mathur, or Ayodhy, the capital of the Raghus. All the places where Lord Ka resides are equal to Vaikuha, and the same is true of the residences of His devotees. This is what the Vedas and the Puras say, therefore, please, do not doubt. I bow down to Rohi because it was the fortunate place where Rasikacandra appeared. The king of the province of Mallabhma was r Acyuta Mahaya. He was peaceful, restrained, endowed with forbearance, and extremely good-natured. He was born in a respectable family of scribes and lived with his family members and servants. They were all under the kings care in a great palatial enclosure. King Acyutas own palace was outstanding, and within it, the meeting hall was especially praised by the people. The kings only interest was service to the brhmaas. Everyone knew how committed he was to doing good to others. Who could reach the end of his glories? He was devoted to chanting the holy names, and was merciful, modest, and respectful to all. He performed austerities for many lifetimes and was then blessed with Rasika as his son. I am narrating the story of Rasikas appearance; O devotees of Ka, listen to it with rapt attention. Acyuta Mahaya had several wives and many children before Rasika appeared. A resident of Kaaka named Haladhara had lost all his property to the yavanas (Muslims). He was a pure and respectable scribe by profession. Hearing about the good qualities of Acyuta, he settled in Rohi at the house of Gop Maala. His wife and daughter, Bhavn, came with him. The young lady was especially attractive, endowed with both bodily beauty and good qualities. This mother of the universe, Bhavn, was destined to give birth to Rasika, as a result of her austerities. Once when Acyuta was visiting the house of Gop Maala he saw the fortunate girl Bhavn. He inquired from their host about the good-souled Haladhara and his origin. He then indicated to Gop Maala that he wished to marry the girl, and asked for his assistance. Gop Maala conveyed the kings request to her parents, who were extremely elated. They briefly described their plight to him, saying, We take shelter of the king of this land and gladly give our daughter to him, we only have the following request. We have been (neutrality), dsya (servitude), sakhya (friendship), vtsalya (parental love), and mdhurya (love between youthful males and females).

deprived of our land and possessions by the yavanas, therefore we cannot give any dowry along with our daughters hand. The king will also have to bear all the marriage expenses. We hope that none among you will bear a grudge against us because of this. Gop Maala consoled them that everything will be taken care of. He went to see the king to tell him the news. Hearing about the agreement, Acyuta Mahaya sent out his servants to collect the necessary paraphernalia for the royal marriage ceremony. No one had the audacity to challenge Acyutas orders. On an auspicious day the couple were married. It is impossible to capture in words the opulence of the scene. The ceremony was equal to that held by an emperor or even a demigod. The entire city was illuminated with hundreds of thousands of lamps, while musicians played in every street and lane. The joy of the city knew no bounds. All the spectators floated in an ocean of bliss as the king took the bride to his palace. Who could describe the happiness of those moments? I am only giving you a few hints. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fourth Wave The Birth of Rasika All glories to ymnanda, the abode of all good qualities and the life of Rasika-ekhara. In Utkala the devotees of Ka continued to appeal to the Lord to send one of His devotees to deliver the troubled citizens there. In answer to their prayers, the Lord sent Rasika to take birth on this earth. Simultaneously his companions took birth in different places of Utkala. Now listen to how Rasika took birth to deliver the living beings. r Acyuta continued to rule his territories and enjoyed passing time with his favorite wife, Bhavn. On an auspicious night after having passed the day in discussing topics of Lord Ka, the couple conceived a child. Day by day the neighbors and relatives were astonished to see the beauty of Bhavn increase. They thought that perhaps Brahm, Nryaa, Vysa, ukadeva, Nrada, Parkit, Mahrja Janaka, or some other magnanimous person had entered the womb of Bhavn. Hearing the news that a great soul was about to take birth, all the citizens, friends, brhmaas, and Vaiavas came to the house of Acyuta to witness the occasion. The astrologers and brhmaas blessed Bhavn and confirmed that a great king would take birth from her womb. In this way ten months passed and the month of Krtika began. On amvasy (the new moon day) Acyuta and other Vaiavas of Rohi began to worship Lord Ka. The many Vaiavas and brhmaas at his house filled the atmosphere with the sound of Haris name. It was the time of the Dpval festival, and lamps so illuminated the city that night seemed to disappear and dawn to enter. At this time Bhavn began to have delivery pains. Hearing of this, Acyuta called for many brhmaas, astrologers, and tantriks. They began to recite from the Vedas, and sakrtana was begun. Thereafter, the child Rasika was born in 1512 of the aka Era (1590 AD), on a Sunday, on Pratipat in the third part of the night. As the moon was new, the night was deeply dark. All the auspicious planets converged at that time.

Rasikendra descended to dispel the darkness of ignorance from Utkala. Knowing this, the devotees became mad with joy. Everyone began to bless the baby, and the demigods of heaven showered flowers. There were recitations from the Vedas, Gt, Mahbhrata, Puras, and Rmyaa. The sound of Haris name mingled with that of conches and different musical instruments to fill the air. Everyone within the abodes of the demigods and human beings became jubilant and eager to visit the newborn child. After his appearance, Rasika began to cry just like an ordinary child. However, he was not ordinary. The effulgence of his body illumined the entire house. His moonlike face was decorated with a broad forehead. His nose was firm, and his eyes were like the leaves of a lotus. With finely shaped ears and a head full of black curly hair, his beauty was captivating. His lips were like the red bimba fruit, his shoulders like those of an elephant, and his hands were like the stalk of a lotus. The childs fingers were decorated with nails resembling kunda flowers. His broad chest charmed the three worlds, his navel was very beautiful, and the threefold curve of his waist was like that of a lion. His knees and waist were beautifully shaped like a banana tree. The marks on his lotus feet were very charming, his nails shone brightly and his complexion was bright bluish-black. Seeing the beauty of her son, Bhavn became overwhelmed. She could understand that a great soul had appeared from her womb. The father, Acyuta, called for many Vedic brhmaas and offered them sesame seeds, rice, cows, and gold. He also gave many gifts to the Vaiavas. All were greatly satisfied to see his humility. All present prayed for a long life for his son. Moreover, everyone prayed that the child would be a favorite devotee of Ka and preach pure devotion for the Lord and thereby deliver all the inhabitants of Utkala. The village ladies then performed various rituals for the well-being of the baby. The neighbors told Bhavn, You are a most fortunate woman. You have gained this child as a result of your austerities. He will enlighten his entire family and bring joy to everyone. Let Ka always protect him. When the time came to perform an auspicious ceremony for his child, Acyuta first sent his servants to various places to collect the necessary items. Then all the family members were invited for the event. After inviting the Vedic brhmaas, katriyas, vaiyas, dras, and other communities, everyone gathered at the house of Acyuta. Ladies decorated with various ornaments performed many rituals according to the scriptural injunctions. Using six pots for the worship of goddess ah, they petitioned her to grant the child a long life.11 Bhavn then sat in the assembly with her son on her lap. The women in the assembly blessed the baby with grass, rice, and turmeric. Some ladies said, Let Mahea and Prvat grant this boy eighty years of life. Another proclaimed, Let goddess ah give this boy a long life. Then someone said, Let Lord Ka always protect him. As soon as the name of Lord Ka entered the ears of the baby, the child began to cry emotionally. Upon hearing his crying, the mother offered him her breast milk, but the child was not relieved. Just as Prahlda had heard about Ka from Nrada while still in his

ah is an imaginary village goddess. She is worshiped in supplication that a newborn child not die early but live at least sixty years.

11

mothers womb, Rasikendra had heard about Ka from Dayla Dss talks to his mother while he was in the womb. Therefore, after his birth, whenever anyone uttered the name of Ka, tears would come to his eyes. He would absorb himself in meditation on the rmadBhgavatam. The words of guru, sadhu, and Ka became his life and soul. Before the assembled ladies departed, Bhavn distributed first-class garlands to everyone and fed them with the utmost hospitality. She offered betel nuts and camphor and satisfied everyone in all respects. Bidding farewell to the ladies, Bhavn put sindra on her head and kajjala around the childs eyes.12 All the guests were charmed to see the childs wonderful qualities, and they continually praised him as they journeyed home. They were certain that he must be Kas associate. Acyuta satisfied the brhmaas by giving them various gifts such as betel leaves, camphor, ornaments, and gold coins. He then collected dust from their feet and touched it to the head of the child. Next he called all the Vaiavas of the city, who came to his home playing different types of musical instruments. Acyuta offered them varieties of sweetmeats, and they began to sing the glories of Ka. As soon as the sound of their song entered the ears of the child, he began to cry and would not remain in his mothers lap. The devotees were greatly pleased to see this pastime and could understand that he could certainly rescue Utkala. Thus, from the time of the childs birth, the palace of Acyuta became like Vaikuha. All the citizens were eager to visit and see the child. People came from far and near to see the boy. Even the demigods came from heaven to see him. From the time of Rasikas birth, Acyutas wealth greatly increased. The eight types of siddhis and all good qualities resided in Rasika. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fifth Wave The Name-Giving Ceremony All glories to ymnanda! All glories to Rasikendra-candra! Please favor me and allow me to sing your unlimited glories. At the time of the childs name giving ceremony, brhmaas and astrologers were invited to name him. Vedic brhmaas sang songs from the Sma Veda, and a square was drawn on the floor to compile the childs astrological chart. The cowherd men spent the night absorbed in singing and dancing to the accompaniment of different musical instruments. Vedic brhmaas offered oblations according to the rules of the Vedas, while the women performed many auspicious rituals. After bathing, Bhavn dressed herself in resplendent garments. She worshiped the senior persons present there, then bathed her son and sat with him on her lap to await the decision of the brhmaas. Upon examination of his horoscope, the astrologers selected Rasika as a Sindravermilion powder. In Vedic culture, ladies apply this powder to the parting in their hair to indicate that they are married.
12

fitting name for the child. Afterward the Vedic brhmaas gave their blessings to the boy. They told Acyuta, O fortunate man, this child will be the life of this world. He will distribute love for Ka to all without caring for their social standing. Even if we had hundreds of mouths we could not fully describe the glories of your son. By his mercy he will enable everyone to take part in Hari-nma. Hearing the words of the brhmaas, Acyuta folded his hands respectfully and requested them, O respectful brhmaas, I have a request to submit to you. Let r Rasika be his name according to the horoscope. However, I wish to call him Murri. Please bless him by this name and grant that he may be a scholar of all scriptures. The brhmaas and guests granted Acyutas request and departed. All were satisfied with the respect given to them by Acyuta. In due course the boy began to crawl on the floor and break whatever came into his hands. He would break earthen pots and mix together milk, yogurt, and ghee. He would often eat something, then scatter a portion of it here and there. He was not afraid of fire or snakes, and he viewed thorns and stones equally. The child would smear dust all over his body as though it were aguru and sandalwood oil. His eyes were exceptionally large, and he often laughed sweetly. Indeed, the beauty of his face could defeat the moon. As he moved, the ornaments around his waist made a sweet jingling sound. Around his neck he wore jeweled garlands and a golden tigers nail. His wrists were adorned with golden bangles. His legs were decorated with jeweled ornaments, making him look just like an image of Gopla. Whenever he would fall, his parents would immediately pick him up and dust off his body. His mother would then wash him with scented water and offer him milk to drink. When it came time for the child to sleep, Bhavn would take the child in her lap and begin singing the name of Ka. However, upon hearing the name of the Lord, the child would invariably become perturbed with emotion and begin to tremble and shed tears. Seeing her child cry, Bhavn would offer him her breast and begin to sing loudly, hoping to pacify him. Nevertheless, the child would only cry louder. Bhavn would then call for a few girls to sing with her. However, this would only bring more tears of lamentation into Rasikas eyes. Whenever the waves of love of Ka overflow, devotees hanker to float in each successive wave with ever greater emotion. Each of the women would take Rasika on their laps to pacify him, but none could appease him. One woman would tie a protective band round his head, while another would chant mantras. Yet still the child would cry. Suddenly, remembering Lord Ka, he would become calm, glance at those around him and begin to suck his mothers breast. The delighted and relieved mother would then offer sweets to the brhmaas, and they would give their blessings to the child. In this way Rasika passed his childhood. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Sixth Wave Pastimes in Infancy

All glories to ymnanda, the abode of all good qualities! All glories to Rasikacandra! All glories to all their associates and followers! By their grace one can quickly attain shelter at the lotus feet of Ka. The son of Acyuta would crawl around the home grabbing and playing with whatever he could reach. If someone asked him to bring shoes, wooden sandals, pots, jars, or brooms, he would immediately try to fetch them. He never disappointed anyone, and being pleased to see his efforts people would one after another take him on their laps. Gradually it came time for the childs first grains ceremony. On the advice of his neighbors, Acyuta began to make the necessary arrangements. He called Vedic brhmaas and invited all his friends and relatives. Requesting their permission, he said, If you permit me I shall offer rice to my son. After everyone gladly gave their consent, Acyuta gave orders to get his house decorated. The women made an auspicious design on the floor and placed a silver conch along with rice and cow dung in the middle of it. They also arranged for a table on which they put a pen, a palm leaf and the rmad-Bhgavatam. After performing the customary rituals, they decorated Rasika with many ornaments and smeared his body with perfume and sandalwood paste. Faint lines of cow urine painted on his forehead made him look very charming, and he shone with beauty like the moon. As the ceremony began, the area was surrounded by friends and brhmaas, who recited Vedic mantras and offered oblations. Musical instruments were played, and the ladies made auspicious ulu-ulu sounds. Varieties of foodstuffs were arranged on a dish and placed before the child. The women told him, O dear Rasika, take the thing that you like most. Hearing their words, Rasika looked at the rmad-Bhgavatam and his eyes filled with tears. He eagerly took hold of the book and embraced it tightly to his chest. He began to cry and ecstatic symptoms appeared in his body. Everyone was astonished to see this. An onlooker remarked, This boy is not an ordinary person. He must be a favorite devotee of Ka. Someone else said, He will rescue all living beings. Another said, He has incarnated as a creeper of religion. Yet another said, Acyuta is indeed a fortunate father. With the completion of the rice-giving ceremony, the brhmaas were respectfully seen off. Acyuta then distributed many varieties of palatable foodstuffs to his friends and relatives. Bhavn fed the ladies with the utmost care and then offered them sandalwood paste, kukuma, betel leaves, and camphor. All the ladies took turns holding the child on their lap and glorifying Bhavns good fortune. After this, the son of Acyuta began to wander throughout the village and perform sakrtana in the company of many friends. Observing this tendency in the boy, all the devotees of Ka became mad with joy. Rasika would write the name of Ka on the bodies of his playmates and persuade them to dance. On hearing the name of Ka, he would faint, his voice would choke, and tears would roll down his moonlike face. Sometimes he would become overwhelmed with emotion and fall down on the ground. At other times he would cry out loudly. He would take dust from the feet of any person who uttered the name of Ka. This astonished the local people. The ladies again told Acyuta, Your son is not an

ordinary person. Acyuta simply replied, Let him live long by your grace. In this way he appealed to everyone to bless his son. Rasika made it his habit to protect all religious principles and would offer respect to sacred plants like tulas, avattha, and dhtr. He would never neglect bowing down to Vaiavas and brhmaas. He was unable to remain calm and quiet at home but would roam through the village in love of Ka. Knowing that he was the son of a king the local people would invite him into their homes and offer him palatable foodstuffs: laus, sandeas, creamy sweets, and many other preparations. Rasika would then place everything around the tulas plant and offer the food to Ka. Then he and his playmates would circumambulate the tulas while dancing and clapping their hands. Next he would distribute the prasda to the brhmaas who did not hesitate to accept. Then he would give prasda to his friends and also take a little for himself. In this way he loved to wander through the surrounding towns and the people became happy by seeing him. Young Rasika was fond of places where saintly persons stayed, and he loved to go to any location that was connected with the worship of Ka. If he found a temple of Ka or any spot where there was a tulas plant in an unkempt condition, he would clean it by smearing it with a mixture of cow dung, soil, and water, making it as clean as Vaikuha. In this way the son of Acyuta taught the people to respect and maintain the sanctity of religion. Seeing this behavior of the boy, people felt ashamed and began to follow his example. Rasika loved to serve cows. He would bring them water and grass with his own hands. If he met any brhmaa or Vaiava in his travels, he would worship their lotus feet. He always talked sweetly to others. Being attracted to his good nature, people would take him on their laps and ask him, O my dear, from where have you learned all this? How have you learned to follow religious principles and serve the brhmaas and Vaiavas? How have you learned to keep holy places clean? Many people told Acyuta, Your son is not an ordinary child. His body is decorated with auspicious signs. He begins to cry whenever he hears the name of Ka. On hearing Kas name, Rasika would go sit on the lap of Acyuta with tears in his eyes. His mother would then cleanse his body and offer him nice foodstuffs. In this way he passed his boyhood. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Seventh Wave The Ear-Piercing Ceremony All glories to ymnanda, the lord of Rasikas life! Please favor me so that I can sing your glories. Gradually it came time to pierce the ears of Rasika. On an auspicious date a water pot was installed in the center of the freshly painted floor. The brhmaas began to offer oblations and a barber was called. After bathing his son, Acyuta dressed him in new garments. He then placed him on a wooden chair and put sweets in his hand. They then began krtana in glorification of Ka, Try to understand my mind. My friend ymangara comes to my mind all day and night.

Hearing this line accompanied by the melody of a shenai, the son of Acyuta became numb. The eight ecstatic symptoms of pure devotion appeared in his body, and tears glided down his cheeks. 13 He fainted, then upon regaining consciousness he began chanting the name of Ka. When he stopped chanting and the people around him saw that his eyes were closed, they became afraid. The brhmaas stopped offering oblations, the musicians stopped playing and those close to Rasika tried to nurse him. When the sound of the shenai ceased Rasika came back to normal consciousness and sat up. Seeing the child recover, everyone loudly called out the name of Hari. After this, the barber neatly pierced the ears of the child, while the brhmaas again offered oblations. Meanwhile, Dayla Ds hkur, a famous devotee of Caitanya Mahprabhu, came to see the child. She lived in a nearby temple and loved to serve Acyuta. After offering her blessings to Acyuta, she saw the child and fell down unconscious. The other ladies sprayed water on her face to revive her. They told one another, She has lost consciousness because she is old and came here in the heat of the sun. When Dayla Ds recovered, however, she told them, You do not know the glories of this child. I fainted because I saw the form of Gopla in him. He is not a mere child at all, but the life of this world. He will rescue all beings and preach the method of pure devotional service in Utkala. He will preserve religious principles and serve the tulas and banyan trees, and the brhmaas and Vaiavas. He will be kind to the needy and the poor. By his bodily features I can see he is a confidential devotee of Ka. Take care never to neglect his words or dishonor him. He will preach about the sixty-four limbs of bhakti. He has appeared in this world to rescue all beings. I have no power to sing his countless qualities. However, I can assure you that Bhavn is certainly fortunate in having this son, who can tell past, present, and future. Then she told Acyuta, Your son will enlighten your family. Hearing this, Acyuta humbly bowed and told her, Please bless my boy with a long life and that he will remain your servant. hkur gladly blessed the boy and chanted Kas name to protect him. Rasika was delighted to hear the name of Ka and put his arms around her neck and began to cry. The delighted Dayla Ds took the child to her bosom and spoke the name of Ka into his ears. After reciting the Hare Ka mantra, she explained to Acyuta, I have recited a mantra that cannot be explained by anyone else. Ka will be the Lord of his life. He will preach love of Ka and deliver the people of Utkala. Do not think of him as an ordinary child, for he is a favorite devotee of Lord Ka. After saying this, she bid farewell to Acyuta and Bhavn. They then took the dust from her feet and presented her with many gifts. Rasika did not waste time playing games like other children. Rather, he would meditate on the mah-mantra. His daily practice was to chant a hundred thousand names of Ka. He would refuse to accept his mothers foodstuffs until he completed his chanting. The townspeople told Acyuta, Surely your boy has received the favor of Ka. Otherwise, how The eight ecstatic symptoms are: the state of being stunned, perspiring, standing of the hairs on end, faltering of the voice, trembling, fading of bodily color, crying, and being devastated.
13

could a mere boy have such intelligence? He is always meditating on the name of Ka and does not care for eating or sleeping. Rasika would reenact the pastimes of Lord Ka in the company of his friends. They would dress themselves in different garments. One boy would take the part of Brahm, and another would play the role of Lord Nryaa lying on the ocean of milk. Sometimes one would dress as Devak, another as Vasudeva, and another as Kasa, who would put them in prison. Sometimes one would dress as Nanda Mahrja and another as Yaod, while others would be cowherd boys or calves. Still others would be Ptan, Tvarta, or akasura. Rasika enjoyed playing in this way, as he meditated on the Lords pastimes from the rmadBhgavatam. Those who observed his behavior could see that the child was not ordinary. Sometimes the boys would enact the pastime of Ka eating dirt or being tied up to a mortar and then breaking the Yamalrjuna trees. On other occasions they would enact the killing of Vatssura. Rasika liked to watch his friends perform all these pastimes as though they really were Ka with His friends. He would see one friend pretend to be Aghsura while another acted as Ka and killed the demon. One boy would then be Brahm and either kidnap the other boys or offer prayers to Lord Ka. Then one would be Dhenuksura and another, as Ka, would kill him. They loved to enact the pastime of subduing the Kliya snake. Some of the boys would take the part of Kliyas wives and offer beautiful prayers to Ka. The boys would describe the glories of Kas flute and the beauty of the autumn season. There were also many other games. Sometimes they would install a deity of Ktyyan, and then one of the boys would take the role of Ka and steal the dresses of those who took the parts of gops. Some became the wives of the sacrificial brhmaas, and others, the cowherd boys, who would beg rice from them on behalf of Ka. Another time they decided to play the pastime of Ka convincing the Vraja-vss to abandon their planned worship of Indra, followed by the lifting of Govardhana and the descent of Indra along with the surabhi cow, and his offering of eloquent prayers to the cowherd boy Govinda. When they enacted the pastime of lifting Govardhana, it caused Rasika to faint in ecstasy and roll on the ground in trance. Seeing the behavior of the boy, the local paitas thought to themselves, He must be a favorite devotee of Ka. Whatever we theoretically know about rmad-Bhgavatam is nothing in comparison to the ecstasy this child finds in the pastimes of Ka. Other games they enjoyed included the kidnapping of Nanda Mahrja by Varua and Kas going to rescue him. They arranged a rsa-maala (dancing arena) for Rdh and Ka and all the gops. They enacted Kas disappearance from the gops midst and their search for Him. Seeing the disappearance of Ka, Rasika Murri fell under the sway of eight types of ecstatic emotions. Sometimes they would sing the Gop-gt, and sometimes they would enact the killing of the Aria or Ke demons, or the subduing of akhaca. They played Ka being brought by Akrra to Mathur, as ordered by Kasa, and His killing of the washerman and distributing his clothes. Then they enacted Kas meeting Kubj, meeting the florist named Sudm, and killing the elephant Kuvalaypa. They rehearsed the wrestling match against such giants as Cra and Muika, as well as the killing of King Kasa. In this way Rasika-ekhara was the embodiment of the rmadBhgavatam and continuously absorbed himself in the Lords pastimes.

Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eighth Wave Further Childhood Pastimes All glories to ymnanda, the son of Durik and life of Rasika-deva! Rasika passed his childhood performing all the pastimes of Ka as described in the rmadBhgavatam. He was so absorbed in playing with his friends that he did not care to eat or sleep. This worried his father, who therefore one day took his child in his arms and told him, This playing with your friends is stopping you from eating. From tomorrow I want you to play inside the house instead of going out. The child replied, I will not go out to play so long as I am allowed to listen to the rmadBhgavatam. This reply greatly pleased Acyuta, who then immediately called some brhmaas. He told them of his sons desire and asked them to daily recite the rmad-Bhgavatam. Rasika would sit on the lap of his father and listen to the pastimes of the Lord that he had previously performed with his friends. He listened to the killing of Kasa and the re-establishment of Ugrasena on the throne of Mathur. He heard how Ka studied in gurukula, and about Uddhavas visit to Vraja and the lamentation of the gops in separation from Ka. Hearing these descriptions, Rasika became unconscious and rolled down from his fathers lap. Seeing the emotion in the body of his son, Acyuta recited the names of the Lord and prayed to Him to protect his child. Listening to the rmad-Bhgavatam became Rasikas regular practice. On different days he heard different pastimes of the Lord. Sometimes he would hear of Kas visit to the houses of Kubj and Akrra. He heard of Akrra going to Hastinpura and the complaining of Asti and Prpti, the two wives of Kasa, to their father, Jarsandha. He heard of the valor of Jarsandha, the king of Magadha, in fighting Lord Ka seventeen times. He heard how Ka left Madhupura and established His kingdom at Dvrak. He heard of the apparent fleeing of Ka and Balarma from Jarsandha, and of Mucukunda burning Klayavana to ashes. He delighted in hearing of Kas fight with the kings for the hand of Rukmi, of the kidnapping of Pradyumna, and the killing of ambara to rescue him. He listened attentively to the episode of the Syamantaka jewel, and about Kas fight with Jmbavn, His marriage with Jmbavat hkur, His marriage with Satyabhm, and the killing of atadhanv by Ka at Samagrma. Rasika heard about Kas visit to Indraprastha to see the Pavas. He attentively heard of Kas marriages with Klind and the daughter of Mahrja Nagnajit. He also heard about the killing of Naraksura, the freeing of the sixteen thousand one hundred princesses held in prison, and Kas capturing the prijta tree after defeating the king of heaven. He heard about the household affairs of Ka and Rukmi, the names of the sons of His eight principal wives, the marriages of Aniruddha and Pradyumna, and the fight with the king of Kaliga. He heard also of the deliverance of King Nga, of Lord Balarmas visit to Vraja to meet His friends, and of His dragging of the Yamun by His plow. Rasika heard of the killing of Pauraka, Sudaranas burning of Vras, the imprisonment of Smba in Hastinpura,

Lord Balarmas releasing him, and Nradas going to Dvrak to see Kas activities in each of His palaces. Rasika also heard of Jarsandhas imprisonment of ninety-six thousand kings and their prayers to Ka for release.14 Then came Nradas return to Dvrak, the visit of Ka and Uddhava to Hastinpura, the killing of Jarsandha, and the release of the imprisoned kings. The boy listened to the stories of the Rjasya sacrifice and the killings of iupla, alya and Dantavakra, and of Lord Balarmas pilgrimage, including His killing of Sta, the Pura reciter, at Naimiraya. Then he heard of Arjunas promise to the brhmaa whose wife lost her children, and to descriptions of the family members of Ka and His sons. Rasika loved to absorb himself in hearing the rmad-Bhgavatam. After hearing all twelve cantos, he heard the glories of Ka from other Puras. While listening to them, he would constantly shed tears. One of Rasikas favorite pastimes was to gather earth and mold it into the form of r Ka. He would then decorate the form in various ways and offer many items in worship, while his young friends sang and danced. When Rasika would go for pilgrimage his friends would have to bring him home, because he knew nothing but the pastimes of the Lord and always floated in pools of tears remembering Him. The townspeople were astonished at the behavior of the child. They discussed with one another, saying, This child has a bodily effulgence like Ka. He has induced his father to listen to the rmad-Bhgavatam because he himself will hear nothing else. He must be an associate of the Supreme Lord, r Ka. O Lord Ka, protect this boy always, because one day he will surely deliver all beings. In this way the local people would bless him. Just by looking at his moonlike face one would forget ones own identity. Indeed, his mild and sweet smile charmed everyone. Rasikas boyhood pastimes can only be mentioned briefly, for they are unlimited. This eastern division (prva-vibhga) of Rasika-magala is very sweet to hear and it will help one to conquer over this Kali-yuga. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Ninth Wave Beginning Studies All glories to the son of Acyuta! The time arrived for Rasika to begin his studies. With the help of brhmaa astrologers a suitable date was selected. After first worshiping Sarasvat, a great astrologer named Vsudeva helped Rasika write the name of r Ka. Then, holding the chalk in his own beautiful hands, Rasika wrote siddhir astuMay there be success and offered obeisance at the feet of his teacher. He also offered obeisance at the feet of all the brhmaas, his parents, and all his other seniors. Everyone was happy to bless the child, and they prayed to r Ka to allow him to prosper like Bhaspati.

14

rmad-Bhgavatam (10.70.24) states that the number of kings was twenty thousand.

Thus the son of Acyuta began Sanskrit studies in the beautiful school of Vsudeva. Rasika was able to learn all the letters at a glance. His beautiful reading was pure nectar to the ears and could melt stone. He soon mastered all the difficult lessons and within a few days began to study grammar. Acyuta appointed a professor as his tutor, and Rasika began to study the treatise known as Mms-maana. After hearing just once from his teacher, Rasika would analyze the linguistic root. His teachers declared, He has learned in a few days what took us one or two years of study. He is not an ordinary child. He must be a confidential devotee of r Ka. He will defeat the aivas and the ktas. After this, Rasika began to successively study under the great grammar scholars Vaidya Balabhadra Sena, Anukla Cakravart, Kavicandra, and r Yadunandana Cakravart. r Rasika sometimes studied under five teachers at one time. He was able to analyze a stra after hearing it only once. He loved poetry, dramatics, grammar, and commentaries on grammar. He was so brilliant that he could establish a theory by himself and then contradict it again. Even though hundreds of students studied with him, none were his equal. Graced by the husband of Sarasvat, Lord Ka, Rasika was capable of establishing even those theories that were previously contradicted by others. The teachers were astonished and thought, How is it possible that a mere child can analyze theories that took us years to learn? In this way they wondered about the genius of the child. As the zamindar (landlord) of Mallabhmi, Acyuta visited many localities and would take his favorite child with him on tour. Rasika would meet with and study under the professors of these places. He soon became a scholar in the six philosophies. He studied with sincerity, for he knew that he must rescue the fallen souls. While remaining absorbed in love for Ka, he studied such philosophies as Tarka, Skhya, Skhyyana, Mms, the theories of Patajali, and many others, mastering them all. He was as brilliant as Bhaspati, and his presence gratified the earth. After completing his study of these scriptures, Rasika took up the study of the rmadBhgavatam under a fortunate professor named Jaganntha Mira, who had written the rmad-Bhgavatam in poetry. The son of Acyuta began to scrutinize each verse and make his own comments. Indeed, whenever he sat for study of the rmad-Bhgavatam it seemed as if ukadeva himself was devotedly analyzing the lokas. His endeavors could be compared to those of Vysa. His explanations of the lokas could melt dry wood and brought great pleasure to his teacher, who would affectionately embrace him. Mira would often remark, All glories to that mother and father who are so fortunate to have a son like uka and Vysa. His explanations of the rmad-Bhgavatam have opened my eyes. Once after saying this, Mira took Rasika in his arms and embraced him. At once Mira fell under the spell of eight kinds of ecstatic symptoms and began to cry. He thought, His touch has awakened devotion in me. He must be a favorite devotee of Lord Ka. He can enable me to attain Lord Ka. Simply by observing him, all my sins will be removed. Everyone who heard this began to sing the glories of Rasika. They said, His words give pleasure to our ears. We have studied the rmad-Bhgavatam for a long time but have failed to understand the essence of its theories. This boy has now opened our eyes. A servant of

Ka has taken birth as the son of Acyuta to teach the world the inner meanings of the rmad-Bhgavatam. In this way everyone blessed Rasika. After completing his studies under Mira, Rasika studied under Hari Dubey, a fortunate devotee of r Ka. Dubey observed the love and devotion that Rasika had for Lord Ka and together the two became absorbed in the scriptures. Rasika was happy to have such a teacher. Soon they forgot eating and sleeping and became fully engrossed in their study. When Dubey would hear Rasikas scriptural analysis, he would become emotional and shed tears. He would take Rasika in his arms and exclaim, All glories to this boys parents. All glories to this earth. A child such as Bhaspati, Vysa, uka, or Nrada has now taken birth. We have never seen such an intelligent child. In the sphere of knowledge he can be compared to Bhaspati or uka. He is a scholar of all six philosophical systems, Vednta, the eighteen Puras, and Bhagavad-gt. He is an ocean of love of Ka. Indeed, whenever he explains something, it is as if Ka Himself is speaking through him. He can refute the interpretations of other scholars and establish his own explanations. His words are always in accordance with those of Nrada, uka, and Vysa. We are indeed fortunate to have this boy among us. In the future he will deliver all beings. Dubey was a great soul who could tell past, present, and future. He blessed Rasika and informed everyone of the childs power. In this way Rasika spent his time with Dubey. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Tenth Wave The Marriage Proposal All glories to ymnanda, the son of Durik! All glories to Rasikendra, the son of Bhavn! One day as Rasika and Dubey read from the Tenth Canto of the rmad-Bhgavatam they came to the chapter describing Kas going to Mathur and the gops feelings of separation. Hearing this caused Rasika to faint and fall to the ground, with the eight kinds of spiritual emotion becoming visible in his body. He thought how the gops could not bear to live without Ka and repeatedly cried out, Where has Ka, the Lord of my life, gone? His crying brought others to see the cause of the disturbance. They said, This boys father is the lord of Mallabhmi. He has no want for anything. Why then is he crying? He must have been disturbed by some rogue. No one could understand why the child gave up bathing, eating, and studying, and kept crying all the time. Everyone was sympathetic toward him, but they were unable to comfort him. He could not stay at home but would wander about like an insane person. Once, while chanting the name of Ka, Rasika drifted into the forest, not fearing the wild animals who roamed there. In the midst of the jungle he fell on the ground and with a heavy sigh cried out, O my Lord, why are You so cruel to Her? Why have You left this poor gop, who has forsaken Her husband and family? She did not consider the good name of Her family and remains with You like Your shadow. She suffers from hunger and thirst but does

not take either food or water. You have made Her homeless and rejected, but still She thinks of You constantly, even in Her sleep. How can You expect the cowherd boys and the cows to live without You? How will mother Yaod and Nanda Mahrja maintain their lives? The Yamun River is crying for You. Even the trees, creepers, birds, and animals are crying for You. Why have You become so cruel to them? Uttering this, Rasika rolled on the ground and cried. Absorbed in this mood of ecstasy, he wandered in the forest for seven days, not caring even for food or water. When Rasikas father returned home and heard that his son had entered the thick woods, he fell to the ground and cried out, Rasika! Rasika! He then ordered everyone to search for the boy. Hundreds of citizens went to the forest to search for the child. When Rasika was eventually found, he was still lying on the ground, and his body was glowing brightly. His moonlike face was a picture of beauty, and his fine curly hair appeared to float on the ground. Acyutas heart was pierced to see his child in that state. He took Rasika on his lap, and Rasika immediately opened his eyes. Upon seeing his father, he returned to normal consciousness. The two then returned home together. Rasika, however, could not check his crying, and tears continued to roll down his moonlike face. Seeing him in this condition, someone said, This must be due to some wicked person. Someone else said, He is suffering from a disorder of the life airs. People continued to conjecture in various ways, but the boy did not respond to them. He kept his head down and continued crying, unable to look up. Seeing the distress of his son, Acyuta respectfully turned to Dubey and said, My son has given up eating and drinking. How can he continue to live? Dubey replied, Dont worry. He is mad with love for Ka. Your son is a great soul. He will deliver the world. To relieve Rasikas distress, Dubey composed a book called Bhgavatmta. Within it, he presented the essence of rmad-Bhgavatam and other scriptures. Quoting from that text, Dubey said, After three months away from Vraja, Ka returned, because He can never be separated from His eternal abode. This fact is known only by those who have attained pure devotion for Ka and have taken complete shelter of Him. This is the confidential meaning of the rmad-Bhgavatam that is known only by great souls. On hearing that Ka had returned to Vraja, Rasika was relieved and sat up chanting the name of the Lord. Seeing his son cured, Acyuta said to Dubey, You have given life back to my son. I can never repay you for this. Acyuta was so delighted that he began to praise Dubey and offer him worship and gifts of clothing and money. Acyuta then said, Please do not let Rasika out of your sight for a second. It will be a great relief for me to give my son to you. Acyuta bowed to Dubey and took great pleasure in seeing the moonlike face of his child restored to its normal countenance. As the days passed, Rasika quickly grew into a great scholar who was undefeatable in argument. Many reputed paitas found themselves to be no match for him. Whoever listened to his profound discourses soon forgot their troubles and miseries. Thus Rasika spent his days enjoying his studies and expounding the scriptures in ways that no one could refute. He also composed lokas with which no one could find fault.

Sometimes while sitting alone Rasika would cry for Ka, his body overcome by emotion. Day by day his love for Ka grew. Sometimes he would study manuscripts alone, sometimes he would write songs or new lokas, sometimes he would debate on scriptures with scholars, and sometimes he would absorb himself in worship and meditation on the Lord. Thus he passed his childhood and boyhood. As Rasika entered into youth, his bodily beauty was sufficient to conquer Cupid. However, household affairs held no attraction for him. Being filled with love of Ka, he preferred roaming in the forest. Acyuta became anxious about his sons apathy to material life and began searching for a suitable bride for him. Thereafter, Acyuta happened to hear of Balabhadra, the zamindar of the Hijl area and brother of Sadiva. His uncle, Vibhaa Mahptra, was known to live in kingly opulence, and there was no one as wealthy and fortunate as Balabhadra Dsa. Apart from his fabulous treasury, his cows and huge stock of rice could not be counted. His daughter, being favored by the goddess Lakm, was unparalleled throughout the world in beauty and good qualities. Her disposition was exceptionally sweet, and her words were always pleasing. The beauty of her lotus-like face was indescribable. Her entire body was always profusely decorated with ornaments, and she wore only silk dresses. Her name was Icch-dev, and it was her destiny to stand by the side of Rasika. Like Rasika, she had also worshiped Lord Ka since her childhood. Along with her friends she would form a Deity of the Lord from the earth. After worshiping Him, she would then pray, Please give me a husband like You, to whom I am a maidservant birth after birth. As it happened, Balabhadra received an order from the king of his province to pay a large levy of taxes and deliver many valuable goods to him. However, Balabhadra was short by one hundred thousand of rupees, therefore the king of Medinpura imprisoned him. Balabhadras messenger reported this to Acyuta, who at once went to meet the king. Acyuta agreed to settle the debt, so the king released Balabhadra. Acyuta then brought Balabhadra to his home and served him with the utmost respect, offering him sweets, varieties of foodstuffs, and fine clothes. While Balabhadra was eating betel leaf, Rasika came before him. Rasika appeared transcendentally beautiful with his curly locks of hair, moonlike face, and large lotus eyes. Looking exceptionally handsome, he smiled mildly, his teeth resembling red pomegranate seeds shining like lightning. His reddish lips vibrated words that rivaled the sound of a cuckoo. Indeed, his speech was like a shower of nectar. Golden beads and a necklace of rubies and pearls adorned his neck. His long hands were decorated with golden bangles, and his navel was very beautifully shaped. The appearance of his waist defeated that of a lion, and his thighs were like two pillars of emeralds. His lotus feet were painted red, and he held a manuscript in his hand. A cloth was folded over his shoulder, and he walked with the magnificent gait of a lordly elephant. Rasika took his seat by the side of Balabhadra, who, on seeing the beauty of the boy, fainted and fell to the ground. When he recovered, Balabhadra said to others present, This boy must be Nryaa Himself. I have never seen such beauty in this world. Whose son is he? Hearing that he was the son of Acyuta, Balabhadra addressed Acyuta. Please listen to my request. If you permit I will give my daughter to your son. My daughter Icch-dev has no

equal in this world for beauty and good qualities. Your son is the best husband for her, and she will be the best wife for your son. It is all the arrangement of providence for them. I have been captivated by the beauty of your son, who is the real wealth of life in this world. Dear devotees of Ka, listen to the boundless glories of Rasika described herein. Rasikendra is the lord of our lives. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eleventh Wave Preparations for the Marriage All glory to the son of Acyuta who is an abode of all good qualities, the wealth of life in this world and the deliverer of all beings. Acyuta discussed Balabhadras proposal with his relatives. He told them, r Balabhadra has proposed to give his beautiful daughter to be Rasikas wife. He has been charmed by the character of Rasika and considers his daughter a suitable wife. Balabhadra is the lord of Hijl and has enormous wealth. It is the grace of providence that I could meet him. Let us prepare for the marriage. By the order of Acyuta, arrangements were begun and ornaments, clothes, and other commodities were collected. Balabhadra had his entire house thoroughly cleaned. He then told his men, The marriage of my daughter to the son of Acyuta has been arranged by the will of providence. The bridegroom possesses beauty that is unequaled in the three worlds. Indeed, he looks like Nryaa Himself. He possesses saintly qualities, and his knowledge and learning is comparable to that of Bhaspati. I have secured such a husband for my daughter only due to the good fortune of my family, or perhaps as the result of some austerities. Icch-dev is certainly fortunate. She will have a husband like Lord Nryaa. Unfortunately, Balabhadra died before the marriage could be performed. After some time, Sadiva, the younger brother of Balabhadra, called upon astrologers to fix a date for the wedding ceremony. He announced the date to all and had his men gather all the necessary commodities, such as yogurt, milk, ghee, molasses, rice, and many varieties of sweets. On the auspicious day his house was decorated with paintings and a large tent was erected. Sadiva requested the brhmaas and some of his relatives to attentively bring the bridegroom. He instructed them to first take permission from Acyuta before bringing his son to the home of the bride. Invited by Acyuta, all his friends and relatives also prepared to go. O devotees of Kas, please listen to the episode of Rasikas marriage. Making the lotus feet of ymananda my ornament, the son of Rasamaya narrates Rasika-magala. Twelfth Wave The Marriage of Rasika All glory to ymnanda, the friend of the distressed, and all glory to Rasikananda, the ocean of compassion. Having obtained permission from Acyuta, the relatives began their journey, escorting Rasika to Hijl. Vedic brhmaas, servants, barbers, and washermen accompanied them. Traveling by horse and palanquin, they carried gifts of food, clothes, and ornaments. Many musical

instruments were played such as the dhola, mdaga, and karatlas. Rasikendra was seated in a beautifully decorated palanquin. Along the journey, hundreds of people came running to witness the procession. Seeing Rasika, the people exclaimed, Where is this man from? We have never seen such beauty as he possesses. Indeed, he appears to be Lord Nryaa! When the procession entered Hijl, a messenger informed Sadiva, who then directed his friends to go and welcome the bridegroom. Seeing the beauty of Rasika, they began to praise the good fortune of Icch-dev. As the party entered the city, the residents came running just to catch a glimpse of Rasika. They praised Balabhadras daughter, saying that she must have performed many austerities to deserve such a husband. Sadiva was delighted to receive the groom and arranged his accommodation in a comfortable house. He sent Rasika various items, he made sure that all the guests were properly accommodated, and then he called for the astrologers. Sadivas house was beautifully decorated with many paintings. Curtains of gems and jewels hung from the doors and windows. The pillars were decorated with flags, and a golden water pot was placed in the middle of a circular design. All in all, it was as beautiful as Vaikuha. Vedic brhmaas sat around the circle, surrounded by hundreds of relatives, intermingled with various aristocratic persons and others, all seated on rugs and mats. Innumerable flaming torches and oil lamps made the pavilion appear moonlit. Fireworks were shot into the sky. Flower garlands were hung everywhere. Indeed, the pavilion was so beautiful that it could not be properly described. Various rituals were executed according to family tradition, while Sadiva performed the inaugural ceremony and other rituals. Sadiva sat with his friends near the sacred circle where the ceremony was to be performed and offered everyone betel leaves and camphor. When the astrologers announced that it was the proper time to bring the bridegroom, Sadiva ordered his men accordingly. Then, to the accompaniment of music, they entered the house where Rasika was staying. Rasikas companions hastily began to decorate him with ornaments. They painted his forehead with kukuma and sandalwood pulp, skillfully arranged his hair, and placed flower garlands round his neck and a golden crown on his head. The crown was embellished with many precious jewels that enhanced the beauty of Rasikas moonlike face. Likewise, his eyes were decorated with kajjala, his nose resembled a beautiful sesame flower, and his teeth resembled finely shaped pomegranate flowers. His lips were reddened with the juice of betel leaves, and his ears were decorated with jeweled earrings. A garland of gold hung round his elephant-like neck, and a beautiful locket shimmered in the center of his chest. His long arms were decorated with armlets and bangles. His slim waist had a silk wrapper tied around the top of his yellow silk dhoti, and a shawl was draped over one shoulder. The nails of his soft lotus feet were painted red, and he wore wooden sandals. The effulgence of his blackish body illuminated the three worlds. Decorated in this way, he boarded the palanquin and started for the brides house. At that moment many musicians began playing their instruments, while poets recited exquisite verses, brhmaas chanted Vedic mantras, and others read from the Rmyaa, the Mahbhrata, and the Puras. In other places sakrtana was performed, while cowherd men displayed their skill in twirling sticks. Young girls danced and local people sang folk

songs. Elsewhere wrestling and equestrian displays were going on. Musicians and other artists came from different cities to participate in the marriage ceremony. All the inhabitants of Hijl came to witness the event. The market places, streets, and houses were full of people hoping to see Rasika. The crowd was so great that even a mustard seed could not be thrown on the ground. Everyone said they had never before seen such a marriage. When the palanquin reached the pavilion, Vedic brhmaas began the offering of oblations. Rasika stepped down and stood under the pavilion to receive the worship of the brhmaas. They blessed him and prayed to him to deliver the three worlds by distributing devotion to Ka. The beauty of Rasika charmed everyone, including the kings and their entourages, the brhmaas, children, aged persons, and women. Everyone wondered where the bridegroom had come from. Seeing his beautiful smile, the look in his eyes, and his long arms, they all praised Rasika, saying they had never seen such beauty before. They also praised the good fortune of the daughter of Balabhadra in becoming the wife of such an extraordinary personality. The people thronged around Rasika just like bees swarm about a flower. His moonlike face soothed their eyes. They thought Rasika must be an incarnation of Nryaa and the place must be nondifferent from Vaikuha. The groom was directed to a silkcovered seat on a dais, while others took their seats in the pavilion along with Sadiva and his friends and relatives. Soon the auspicious time came to begin the marriage. Everything was performed according to the scriptures. The brhmaas began by offering oblations, while musicians played instruments. Some women made auspicious ulu-ulu sounds, some blew conchshells, and others sang songs. When the brhmaas gave the order to bring the bride, the relatives entered the house and ordered the women present to complete the decoration. They smeared kukuma and sandalwood pulp on the golden-complexioned bride and tastefully decorated the parting in her hair and her braid with pearls. Her beautiful face put the full moon to shame, and her lips could defeat badhuli flowers. Her eyes were decorated with kajjala, and she had a pearl nose-ring through her sesame-flower-like nose. Her teeth were like the buds of kunda flowers, and a spot of musk decorated her chin. She wore beautiful jeweled and gold necklaces. Her hands and wrists were also decorated with ornaments. Her breasts, navel, and waist were beautifully shaped, and her golden silk dress further enhanced her beauty. Golden bangles decorated her ankles, and the nails of her feet shone like millions of moons. After they completed her decoration, Icch-dev, the daughter of Balabhadra and eternal consort of Rasika, personally decorated her friends with flower garlands. Icch-dev was then brought to the marriage arena in the company of her relatives. While the brhmaas offered oblations according to the rules of the Vedas, Sadiva, observing all the rituals, offered the bride to Rasika. She was placed at the side of Rasika just as Lakm sits at the side of Lord Nryaa. Then Sadiva offered many valuable items as a dowry. All the ceremonies took several days to complete. After the final ceremony, Rasika and his bride started for his home. Rasika was absorbed in spiritual trance, and tears flowed from his eyes in love of Ka. Seeing his son return home with his wife, Acyuta felt happy and invited all his friends to his home. He then satisfied them with palatable food and distributed clothes, ornaments, and rice among them.

One who faithfully hears about Rasikas joyous marriage can attain freedom from the bondage of the material world. O friends, listen to Rasika-magala because the son of Acyuta is the friend of all. Listen to the nectar of his pastimes, give up all other talks, and Ka will fully uplift you. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Thirteenth Wave Rasikas Spiritual Restlessness May ymnanda Prabhu, who is all joy, bestow his favor on me that I may always sing Rasika-magala, which is like waves of bliss. After his marriage, Rasika Murri settled down and passed his time discussing the rmadBhgavatam with advanced devotees. Tears flowed constantly from his eyes as he chanted the holy names. He would roll on the ground with his hair disheveled, overcome by the eight kinds of sttvika-vikras (ecstatic bodily transformations). He would cry out, Ka is my only treasure. He is my mother, my father, my origin, and my life. He is my creator, maintainer, and destroyer. He is my wealth, my son, my friend, and my protector. I have no one but Ka. I have dedicated myself fully to Him. Rasika was only interested in the pastimes of Ka. He would not stay at home and, being entranced by the holy name of Ka, had no thoughts of food or sleep. His relatives living at home would incessantly search for him as he wandered through the forests. Finding him sprawled on the ground, they would raise him, bring him home, and bathe and feed him and care for him in other ways. Rasika would daily enact such pastimes in various manners. His only thought was of Ka, and he grew increasingly apathetic to household affairs. He considered his home, wives, friends, and sons to be poison. Acyuta, understanding that his son was ceaselessly thinking of renouncing household life, told Rasika, Listen, my child. Please remain at home. I shall provide you with whatever you need. Rasika replied, Dear father, I see family, wealth, and prestige as all false. Ka is the only truth. Ka is true wealth. Kas devotees are real. His pastimes are reality. Reality is Vndvana, the gops, and the son of Nanda Mahrja. Sakrtana is reality. The holy name of Ka is reality. The guru and devotion to Lord Ka are reality. Listen, father, for this is the essence of the Vedas: Dedicate yourself to Ka. Ka is the life of all. Worship of Ka is the conclusion of the revealed scriptures. Brahm, Nrada, iva, uka, Indra, and other demigods know only Ka and nothing else. By hearing these words of Rasika, everyone understood that Ka is the Absolute Truth. The lotus feet of ymnanda are the only wealth of the son of Rasamaya. Fourteenth Wave A Vision of r Ka

Glory to ymnanda, the friend of the world, well-wisher of all, and an ocean of mercy. Please favor me, O son of Durik, and allow me to sing the glory of Rasika. Now I shall describe the meeting of ymnanda and Rasika and how they decided to deliver all beings. Acyuta possessed houses in many different provinces, and while on tour he and Rasika would stay in them. Ghaail was one such place where they stayed along with their men. Nearby there was a Jaganntha-maapa (pavilion), where Rasika would spend his time studying the rmad-Bhgavatam, often shedding tears in love of Ka while doing so. There was also a beautiful grove on the bank of the river Suvararekh where the Pavas had once stayed. Rasika-ekhara visited that grove and many other places of pilgrimage. He would roam through the forests, sometimes chanting japa and sometimes performing sakrtana. He also took pleasure in distributing prasda, and regularly fed many Vaiavas. In that area was a place where the Pavas had once stayed, a beautiful spot surrounded by a deep forest and rivers of sweet water. Rasika would sit there and meditate on Lord Ka. One moment he would perspire, the next moment he would tremble, and the next he would cry. Once at twilight he had a vision of a divine personality with a blackish complexion that glowed with an effulgence that illuminated the entire forest. He stood before Rasika in a threefold-bending form holding a flute to His lips. His magnificent black curly hair was decorated with a peacock feather, and He wore a yellow cloth and many ornaments. The Kaustubha jewel hung in the middle of His jeweled necklace, and He wore pearl earrings and footbells. Lord Ka spoke to His servant Rasika in a soothing voice. My dear Rasika, Your spiritual guide is ymnanda Rya. He is My beloved devotee, and he will deliver all beings by instructing them in pure devotional service to Me. By serving him, you will attain My lotus feet. I will be in your heart always. As these words entered the ears of Rasika Murri, he opened his eyes and saw the Lord of his life, r Ka, before him. Seeing that Supreme Personality whose beauty can defeat millions of Cupids, Rasika fell to the ground with a delighted heart. However, when he raised his head he could no longer see the Lord. He began to cry and roll on the ground, and his body became covered with dust. He called out, O Ka, Lord of my life! Where have You gone? You have allowed my sinful eyes to see Your beauty, but now You have left me in a helpless condition. I do not know where You have concealed Yourself, so how can I continue to live? It is not possible to fully describe Rasikas emotions. His lamentation was so intense that it could melt stone. Rasika lost all control of his senses and continued crying throughout the night. Even though numerous wild animals lived in that place, by the grace of Lord Ka, none even came near Rasika. Eventually his relatives, who were anxiously searching for him, came to that place. They quickly helped him sit up and carefully wiped his face, arranged his hair, and dusted off his body before taking him home. The beautiful form that Rasika had witnessed remained in his heart. Although he did not tell anyone, he meditated upon ymnanda and grew eager to meet him. Even though his wife and friends sat around him and offered him many pleasing items, Rasika hardly looked at them. His only thought was for Ka. He gave up reading manuscripts and forgot eating, drinking, and sleeping. He could not stay at home, but continually roamed in the forests.

In due course of time, being impelled by Rasikas bhakti, ymnanda came to that place to favor Rasika. Now I shall describe the incident of his coming to Utkala from Vraja. Someone may ask, what is my capacity to describe the favor of ymnanda to Rasika? In this regard I can say that I served these two Prabhus from my childhood, and I have personally seen and heard their pastimes. I shall describe them in brief. Therefore, please try not to see any fault in my endeavor, because I am guided by Rasika. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. The Fifteenth Wave Lord Kas Order All glories to ymnanda, the joy of this world, at whose lotus feet Rasikendra-candra was like a bee. He knew nothing but meditation upon ymnanda. Now I shall describe ymnandas visit to Utkala. Indeed, it was due to the order of Govinda that ymnanda left Vraja to find Rasika. One day while ymnanda was absorbed in chanting the holy name, Madana Gopla, r Govinda, appeared before him and said, Dear ymnanda, Rasika Murri is My favorite devotee. Go to Utkala to meet him. After you initiate him, together you should preach about pure devotion to Me and deliver all the inhabitants of Utkala. Even though the residents of Vraja are My favorite devotees, I request you to go to Utkala to favor Rasika. ymnanda shivered in ecstasy and fell to the ground. Being unable to see the Lord any longer, he began to lament. Then he remembered the words of Hdaynanda and thought to himself, The Lord has confirmed the previous instruction given to me. Still, how can I leave Vraja to go to Utkala? However, if I dont go I will be neglecting the order of r Ka. I must go and see this great devotee who is living there. He continued to think in this way but was reluctant to leave Vraja. It was then that Madana Gopla appeared to r Jva Gosvm and told him, My dear Jva, please tell ymnanda to go to Utkala. A favorite devotee of Mine, Rasika Murri, is living there. ymnanda must go there to deliver the inhabitants of Utkala with the help of Rasika. The order was given three times, and the Lord also said, He should serve the Vraja-vss who are now residing in Utkala. They are distressed because of the predominance of sinful activities there. ymnanda and Rasika will deliver Utkala by removing the darkness of sin. ymnanda thus took leave of Jva Gosvm, Hari-priy Dsa, and other great Vaiavas of the ashram. He started on his journey, taking along some religious scriptures and three of his disciples: Kiora, Blaka, and the pure-hearted ymadsa. His brother hkura-prasda Dsa, who was famous everywhere, also went along. After leaving Vraja, they traveled to Agra and settled there. When the Mogul general saw that some Vaiavas had settled in the city, he became furious. He could not determine the purpose of their staying there and presumed them to be either thieves or sadhus. He had his soldiers arrest them and put them in prison. That night when the general lay down to rest, someone entered his room, picked up the bed on which he was lying and thrashed it to the ground. This fearsome person then sat on the chest of the general and told him, You are a

rogue. You have taken My favorite devotees and put them into prison. Unless you release them immediately I will kill you and all your family. In fear of his life the general cried out in pain, feeling his life air at the edge of his throat. Hearing the generals cries, his relatives came running to him and found him vomiting blood and breathing heavily. To assist him, they put water in his mouth and then inquired what had happened to him. He told them, I have put five Vraja-vss into prison. They are not ordinary persons but favorite devotees of Ka. You must go and release them and bring them to me. On his order a few guards went to the prison and released the devotees. When ymnanda came, the general fell at his lotus feet saying, Forgive me, I did not know that you are favorite devotees of Ka. Because of this I have suffered. He then tried to please ymnanda in various ways. Being satisfied, ymnanda said to him, I beg you, always render service to the Vaiavas. The general then felt relief, and from that day forward he began to serve saintly persons. He kept ymnanda and his party in the city for several months and served them most sincerely. After this, ymnanda went and stayed in Prayga and Vras for some time before reaching the city of Rohi. When he inquired of Rasikas whereabouts, he was told that he was now in Ghaail. ymnanda went to that place, and when the two met they floated in waves of love of Ka. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Sixteenth Wave Meeting r Guru All glories to ymnanda, the life of the universe! Please favor me so that I may be able to sing the glories of both you and Rasika. Please now hear about the meeting of ymnanda and Rasika. Rasika was living happily in Ghaail, absorbed in meditation on ymnanda. One day a recitation of rmad-Bhgavatam was held in the royal court. In the assembly of great brhmaa scholars, Rasika was questioning them about the rmad-Bhgavatams inner meaning. It was then that ymnanda arrived. His beautiful golden figure, long arms, smiling face, beautiful eyes, and elephant-like gait caught everyones attention. The king quickly rose from his seat, offered him obeisance, and very respectfully offered him a seat. On seeing ymnanda, Rasika became full of ecstatic love. ymnanda sat down and began to scan the assembly. Although neither of them knew what the other looked like, they immediately recognized each other. When the rmad-Bhgavatam reading concluded, the king returned to his chambers. Then one by one the brhmaas left, until only Rasika remained sitting there. Seeing ymnanda sitting in the midst of his disciples, Rasika went to him and offered obeisance. ymnanda embraced him and asked the others, What is his name? Whose son is he? He has handsome features and a beautiful smile.

After hearing that he was the son of Acyuta, the king of Mallabhmi, and that he was known as Murri, ymnanda allowed him to sit by his side and asked him about his family. ymnanda said, I have come from Vraja by the order of Lord Ka and the residents of Vraja. You are an intimate devotee of Lord Ka, and I have come here to meet you. After a brief talk, Rasika took his leave and returned to his house. ymnanda remained in Ghaail for some months. He spent his time in solitary places discussing topics of Lord Ka in the company of Rasika. They discussed the philosophies of Mms, Patajali, Skhya, and the rmad-Bhgavatam. When Rasika stated that the essence of all scriptures is devotion to Ka, ymnanda happily embraced him. They privately discussed topics that no one else knew of. During this time ymnanda taught all the methods of worship to Rasika. He told Rasika, According to scriptures, all the Lords incarnations such as Matsya, Krma, Varha, Nsiha, Paraurma, Vmana, Buddha, and Kalki are worshiped individually by the devotees. The method of worship given by Caitanya Mahprabhu, however, is something different. It was previously discussed by Nrada after he was questioned by some saintly persons. Those who listened to Nrada began to worship in mdhurya-bhva, recognizing r Ka, the Lord of Vndvana, as the only God. This fact is confirmed by the ruti. On the banks of the Yamun stands Vndvana, the most beautiful place in millions of universes. Vndvana is decorated with numerous jewels. The women there are all like Lakm, and the men are like Viu. Under a desire tree is the arena of the rsa dance. Therein stands a jeweled throne that shines like millions of suns, on which Lord Ka is seated with His consort rmat Rdhr on His left side. He stands in a threefold-bending form, His beautiful curly hair decorated with peacock feathers, and a jeweled necklace around His neck. His beautiful forehead is painted, and the hairs on His body look just like a line of bees. His eyes are like lotus petals. A pearl ring decorates His nose, which resembles a sesame flower. He speaks sweet words and smiles magnificently. His face resembles the autumn moon. His bright earrings swing from side to side. His mesmerizing beauty charms everyone in the universe. A jeweled necklace with the Kaustubha gem in the center hangs round His neck. His chest bears the mark of rvatsa. His hands are decorated with bangles and other ornaments. Decorated with a yellow dress, His waist resembles that of a lion. His legs are like two emerald pillars that charm the Vraja girls, and His lotus feet are very soft. His lotus feet are decorated by ankle bells, and the glow of His nails puts millions of moons to shame. The marks of a flag, lotus, thunderbolt, umbrella, and a rod for controlling elephants can be seen on the sole of His right foot. The marks of a waterpot, conch, fish, and rainbow can be seen on the sole of His left foot. Vanaml (Ka) is seen in this manner with beautiful Rdh on His left side. The throne is surrounded by Their eight favorite sakhs, who remain in the service of Rdh and Ka playing different musical instruments. This meditation is called mdhurya-bhajana of RdhKa. Follow this method sincerely. Point by point ymnanda revealed to Rasika the storehouse of love of Ka. He said, The males are like females to the son of Nanda. (That is, all living beings are to be enjoyed by Him.) If you worship Ka with this understanding, then you can quickly attain Him. One can understand this loving relationship only by the mercy of Ka, and no one can

attain Him without this love. Ka, the son of Nanda Mahrja, can be conquered by love. By this love a gop sometimes offers Him her chewed remnants, and sometimes He will carry a gop on His shoulders. All the scriptures declare that God is conquered by such love and devotion. If you dedicate yourself to Him, the life of the universe and son of Nanda Mahrja, you will soon attain shelter at His lotus feet. After hearing all this from ymnanda, Rasika became ecstatic in love of God and began shedding tears. He fell at the lotus feet of ymnanda and washed them with his tears. ymnanda then gave him a loving embrace and blessed him, saying, Ka will ever remain in your heart. You are the embodiment of the loving image of Ka. Along with you I shall deliver all beings. Thus he accepted Rasika. This episode of the meeting of Rasika with ymnanda in Rasika-magala is very sweet. Hearing it will remove the influence of the Age of Kali. Here ends the eastern division (prva-vibhga) of Rasika-magala, describing the meeting between Rasika and ymnanda Prabhu. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Southern Division First Wave Initiation All glories to ymnanda, who is the deliverer of sinners, the friend of the universe, and the wealth of Rasika! ymnanda and Rasika spent many days in Ghaail, absorbed in love of Ka while performing sakrtana in every house. Once, ymnanda visited Rasikas home. Rasikas entire family offered obeisances to ymnanda and seated him with the utmost respect. Rasika washed the lotus feet of ymnanda with scented water and wiped them with a fine cloth. Seeing Rasikas daughter, ymnanda called her over and asked who she was. Hearing that she was the daughter of Rasika, he took her on his lap and chanted the Hare Ka mantra into her ear. Seeing the favor of ymnanda to Devak, Rasika humbly said to him, You are the personification of mercy. Ka previously informed me that you would be my guide. You have come here to fulfill His order. In my childhood Dayla Ds hkur spoke the Hare Ka mantra into my ears and told me that an intimate associate of Ka would become my guide. Now I see that the words of guru and Ka have come true. Please instruct me on how I can attain the service of Rdh and Ka. Please tell me all the mantras for glorifying Them, and kindly explain the philosophy of Ka-bhakti. Saying this, Rasika fell at ymnandas lotus feet. ymnanda took Rasika in his arms and agreed to his requests. After this, Rasika entered the room of Icch-dev and told her, As you are my beloved wife, I request you to take initiation from ymnanda. Give up your sense of family prestige and shyness and take shelter at the feet of ymnanda.

She replied, As a devoted wife, your wish is my wish. She then collected flower garlands, sandalwood, camphor, betel leaf, fine clothes, and other items and then, along with her maidservants, went to offer them to ymnanda. Rasika was very happy with her behavior. He then requested ymnanda, Please favor my family and me, for we are your servants birth after birth. ymnanda gladly initiated Icch-dev by reciting mantras into her ear and naming her ymads. He ordered her as follows, You should personally serve the Vaiavas food and water. Wherever you act on my order you will attain the eight types of siddhis. Receiving this blessing, ymads dedicated herself to Kas service for the rest of her life. ymnanda Rya was an embodiment of love of Ka. By the grace of the Lord, Rasika and ymads became full of love and devotion to Ka. Together they would remain in private places discussing religious scriptures. One day in the kings court, Rasika happened to turn his face away from ymnanda while listening to him speak on the rmad-Bhgavatam. ymnanda became furious and kicked Rasika twice. Rasika fell on the ground and lay at the lotus feet of ymnanda. With tears in his eyes he said, Today the result of all my sins have been destroyed by two kicks of ymnanda Rya. Today I have been freed from the bondage of the material world and have attained shelter at the lotus feet of my master. Seeing Rasikas devotion, ymnanda also began to shed tears and embraced him. After a prolonged stay in Ghaail, ymnanda told Rasika, I shall now briefly go to Pur for darana of Lord Jaganntha, then quickly proceed to Vraja. Rasika responded, You must take me with you to Vraja. But ymnanda desisted, saying, Without your presence everyone here will be unhappy. Please remain here some time more and afterward come to Vraja. I will go first and you can join me there later. Rasika accepted this order. When ymnanda departed, Rasika accompanied him for a short distance, discussing topics of Ka consciousness on the way. They entered the village of Ckuliy and visited the house of Dmodara Dsa. Dmodara practiced yoga and always considered topics of yoga within his mind. He was a great scholar with whom Rasika had studied since childhood. While staying at Dmodaras home, ymnanda and Rasika discussed the science of bhakti. ymnanda gave lessons on the theory of skhya and the path of jna and concluded by teaching about devotional service to Ka. However, even when Dmodara heard the glories of devotional service, he continued speaking on the glories of jna. Thereafter, ymnanda clearly explained to him the difference between the two paths. He then established devotional service as being more practical. Next he described the nine processes and sixty-four limbs of bhakti. He explained that no other form of devotion can equal that of the gops of Vraja. After this, they discussed the statements of the Vedas and the Vaiava tantras. After much debate, Dmodara was convinced and decided to dedicate himself to the path of Ka-bhakti. Upon hearing this, Rasika advised him, Give up everything and take refuge at the lotus feet of ymnanda just as I have done. Take initiation into the Ka mantra.

Dmodara replied, Yes, I must dedicate myself to his service along with my whole family. However, before that I want to see something transcendental with my eyes. ymnanda and Rasika decided to stay at Dmodaras home a little while longer. One day after taking his meal ymnanda was seated with Rasika who served him betel leaves while Dmodara smeared his body with sandalwood and camphor. Dmodara then left their company and entered a dense forest near a river known as the Kharv, intent on performing his yogic practice. There he suddenly beheld a jeweled throne situated underneath a kalpataru (wish-fulfilling tree of the spiritual world). The ever-youthful Lord Ka was there in His threefold-bending form wearing a charming yellow dhot. He held a flute in His hand and was decorated with peacock feathers in His hair. Dmodara saw ymnanda standing on Kas left side serving betel leaf to the Lord. Seeing ymnandas position as an intimate associate of the Lord and appreciating the beauty of the Lord and His devotee, Dmodara fell to the ground and began to cry in ecstasy, his whole body trembling. After this vision Dmodara immediately returned to his house, maddened with divine love, forgetting all about his yoga postures and purification. Seeing from a distance ymnanda talking to Rasika, Dmodara fell to the ground and offered obeisance to him. ymnanda then took him in his lap and favored him by instructing him thus: Giving up everything else, just worship the feature of the Lord that you have just beheld. Dmodara replied, I could not recognize you. Who in the three worlds can understand your expertise? Please favor me, O son of Durik. My family and I dedicate ourselves to you. ymnanda then initiated Dmodara and his two wives into the Hare Ka mantra. Previous to this, Netrnanda and Kiora Haridsa were the most famous of ymnandas disciples. Now Rasika and Dmodara were to become prominent. ymnanda stayed at Ckuliy for a few more days, discussing topics of Ka with Dmodara and Rasika. Then he went to Nlcala for a few days before returning to Mathur and waiting for Rasika there. This incident was personally told to me by Rasika and Dmodara, but I kept it to myself for a long time. Now on the order of my master I have described it. Under the direction of the son of Acyuta I am trying to sing his glories. Please do not see any fault in it. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Second Wave Govardhana Darana All glories to ymnanda, the life of the universe! May he eternally favor me so that I can describe his glories. After having blessed Rasika and Dmodara, ymnanda remained in Vraja-maala. At the request of Sadiva Dsa, ymads hkur came to Hijl to stay there for a few days. Rasika went to Taniy and stayed for some time in the house of Ananta. hkur also went with him and spent time in his company savoring the joy of Ka-kath. Rasika then happily told her, I must go to Vraja. You should go and stay at the home of one of your relatives.

hkur replied, What can I say? Do what you like. You have brought me here and now you are leaving me. Please be kind and take me with you. Hearing this, Rasika told her, The result of visiting millions of trthas can be attained by serving the Vaiavas. Remain at home and do this service and let me go to Vraja alone this time. Later I will certainly take you there. Hearing this, hkur returned to her home, while Rasika met with everyone to bid them farewell. He started for Ayodhy along the forest route. From there he proceeded to Vraja, his heart filled with attachment to Ka. He first visited Mathur and saw the birthplace of Lord Ka. Next he went to Vndvana and saw the Deities of Madana Gopla and Govinda and the other temples and groves situated there. His mind filled with pleasure upon seeing the bank of the Yamun. He toured the twelve forests where the Lord had performed His different pastimes. He visited all the forests including Bhadravana, Lohavana, rvana, Bhravana, Mahvana, Tlavana, Khadiravana, Bahulvana, Kumudavana, Kmyavana, Madhuvana, and Vndvana. Seeing these places and remembering the pastimes of the Lord, he shed tears and forgot himself. Upon seeing Govardhana, he fell unconscious. When he recovered, he went to see the Deity of Gopla Rya installed there. Rasika decided to spend the night at Govardhana. During his sleep Ka appeared before him in the form of a Vraja-vs. He told Rasika, My dear Rasika, you must quickly go to Utkala. Distribute My love to all and see that the people of Vraja, who are so dear to Me, are served by the people of Utkala. My ymnanda is waiting for you in Mathur. Go there and serve his lotus feet. On hearing these words, Rasika opened his eyes and saw that Ka, dressed as a cowherd boy, was standing before him. Rasika saw His beauty and fainted. When he regained consciousness, the Lord had gone. After this, Rasika quickly traversed all the places of Kas pastimes. After this darana of the Lord at Govardhana, Rasika remained overwhelmed with emotion and constantly shed tears in love of Ka. He cried, O Lord of my life! Where have You gone? How can I live without the son of Nanda Mahrja? While he was in this mood, the eight kinds of ecstatic transformations appeared in his body. He forgot hunger and thirst and remained absorbed in meditation on Ka. After taking darana of the Keava Deity at Mathur, Rasika met ymnanda and fell at his feet. ymnanda took him in his arms and told him, I have been waiting for you. It is good that you have visited Vndvana before coming here. Now you should return to your home. Rasika replied, O my lord, I want to stay in Vndvana for a few more days so that I can see everything in Vndvana. Having come here, how can I leave so soon? ymnanda sweetly told him, Your relatives are miserable without you. They will blame me for your absence. Please, my dear one, go there and do not create any trouble. We have both been ordered to go to Utkala to distribute Ka consciousness to all. You must sincerely render service to the devotees there. You have already seen Ka at Govardhana and He has ordered you. How can you disobey His order? Hearing this, Rasika was astonished and thought to himself, ymnanda must be an intimate devotee of Lord Ka. Otherwise, how could he know everything that happened? I

have not told anyone of my seeing Ka. Rasika then told ymnanda, I must obey your order. ymnanda was pleased to hear this, and together they started for Utkala by the forest route to Nagpur and then on to Segal. There they rested in the home of a fortunate person named Viu Dsa, who along with his family took initiation from ymnanda. He was renamed Dsa Rasamaya. From Segal they proceeded to the home of Rasika, where all the inhabitants were extremely happy to see them again. ymnanda had come with the son of Acyuta to remove the darkness of ignorance from Utkala. I am writing a short biography of Rasikendra. O devotees of Ka, please listen to Rasikamagala. The gentle scholars will not criticize it. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Third Wave Topmost Service All glories to ymnanda, the life of the universe! May he bestow his favor upon me so that I can always sing his glories. By the grace of ymnanda, Rasikas love and devotion increased day by day. There was nothing in his mind but Ka. He had realized knowledge and devotion since he was in the womb of his mother. Thus when his guru taught him the devotional principles he became mad in love of Ka and the sixty-four limbs of bhakti ever shone in his heart. Seeing that he had no attraction for family life, his family members felt very sorry. Later, after Acyuta left this world for Vaikuha, Rasikas brothers fought with one another. Rasika, however, did not get involved. He remained with the devotees, discussing topics of Ka. Rasika loved to serve guests. It was his practice to serve guests every day. If by chance there was no food in his home he would go beg to feed his guests. He served Vaiavas with the utmost love, and he worshiped sadhus as respectfully as he worshiped Ka. He would wash the feet of guests and then drink that water. He enjoyed collecting their used leaf plates with his own hands and then respectfully taking the remnants of their food. This was the daily practice of Rasika and his wife. They did not discriminate according to social classification. Upon seeing Rasika and his wife taking their food after feeding lower caste people, his family members became angry. They said that Rasika had become mad and that the family would suffer because of his behavior. They argued that since he was the son of a great person, such behavior would put them to shame amongst their friends. In this way they tried to blaspheme Rasika, but Rasika did not care. He only became more vigorous in following his principles. He attempted to teach others the importance of serving the sadhus and Ka. While some listened and became purified, others remained heretics and continued to blaspheme him. However, when he heard them deride the sadhus, Rasika could not tolerate it. He angrily told his wife, I can no longer put up with this criticism of our friends. We can tolerate if we are abused, but I cannot endure it when others scoff at sadhus. Vaiavas are dearer to me than Ka. They are being sneered at because of me. If I cannot serve them without fear of disturbance, what is the use of staying here? You are my

devoted wife. If you want, you can come with me. I will not stay here with these blasphemers any longer. I must go. Hearing this, ymads said, I shall go with you wherever you go. What will I do here without you? I can remain happily with you wherever you go, even under a tree or in a forest. You must take me with you. This house will be lifeless to me without you. Let a thunderbolt fall on any wealth of mine without you. Thus they left their house and went to a place on the bank of the Suvararekh that seemed as beautiful as Vndvana. The water of the river was as pure as that of the Yamun, and the area was surrounded by mango and jackfruit groves. The land was so tender that it cannot be described. Nevertheless, even in the rainy season no mud could be seen there. In Mallabhmi Paraga there was a territory named Coracittap, and within it, close to a beautiful village, the couple selected an enchanting plot for their new residence. This place was concealed and not very well-known, yet it was liked even by the demigods and was considered as great as Vaikuha, cintmai-dhma (the spiritual abode, wherein all desires are fulfilled). It was surrounded by forests and was full of beautiful groves, wherein varieties of fruits and flowers blossomed. It was known as a Gupta (hidden) Vndvana, and it was here that Rasika was to make his home. Now everyone hear how he took up residence there. Rasikas elder brother Kntha Dsa named this village Kpura. He began to reside in the village and chose to become the ruler of the territory. Seeing that place, Rasika liked it and blissfully went there with his family. There had been a Deity who had been worshiped in their family for many generations but who had been forcibly taken by the king of Bhaja. Rasika went to that place and took the Deity back, tying Him to his heart.15 Despite the fact that the opulence of his fathers household was equal to that of Kuvera, Rasika and his wife took only the family Deity and the clothes they were wearing. In Rasikas absence his brothers property dwindled as they divided it among themselves, and they were reduced to misery. Rasika, however, eventually built a beautiful house in Kpura and became famous there. As a favorite devotee of the husband of Lakm (Nryaa), he had no scarcity of wealth. He continuously served sadhus and Vaiavas to his hearts desire. He personally washed their lotus feet, cleaned their eating places, and took the remnants of their food. He would bear their belongings on his head. Not only did Rasika feed them sumptuously, he also gave them cloth and ornaments. As his fame spread, hundreds and hundreds of servants of Ka began to visit his house.

In this wave of r Rasika-magala, there are two apparently different descriptions of the sequence of events described herein. First depicted is the quarrel among the brothers and that Rasika found a wonderful place to reside, but only after describing all of that does the author state that this same place was chosen also by Rasikas elder brother. Even today, local guidebooks mention that Gopvallabhapura was formerly called Kpura. At the end of this chapter, the author apologizes thus: I hope that none of the gentle and learned readers will be disturbed by the somewhat faulty sequence of events narrated in the book. This is one of several instances wherein the text of r Rasika-magala is unclear.

15

After some time, ymnanda also visited his home. Delighted, Rasika fell at his lotus feet and served his master as though he was greater than the Supreme Lord Ka. ymads hkur personally cooked for her guru, and all the preparations were like nectar. After fully satisfying ymnanda, they both enjoyed the remnants of his food. They served ymnanda with the utmost care and respect and tried their best to fulfill whatever instructions he gave. Even if the requests were impossible, Rasika would try with all his heart and soul. He remained in the service of ymnanda without caring for his own health. Even in his sleep he dreamt only of ymnanda. His devotion to his guru can only be compared to the devotion of Ka and Balarma toward Their guru. Rasika remained fixed in service to guru, Ka, and the Vaiavas. Thus, he received special favor from ymnanda. One day Rasika told ymnanda about the family Deity and requested him to suggest a name for Him. ymnanda sweetly replied, His name will be Gop-vallabha Rya, and this village will be known as r Gopvallabhapura. Here Lord Ka and His devotees will be served nicely, and this village will become famous like Vndvana. Here Govinda will appear in the same form I see in my meditation. Mother ymads will be the owner of this village, and she will dedicate herself to the service of the Deity. Rasika, being apathetic to family life, will travel with me and deliver all living beings. From that day the place became famous for service to Ka and His devotees. Day by day the amount of service was increasing, and just as prophesied the village became extremely brilliant. ymnanda and Rasika now focused on preaching throughout Utkala, bestowing upon the populace pure love of Godhead in ever greater proportions. Even if I tried to describe their preaching exploits with hundreds of mouths, it is simply not within my power to give an adequate description of the extraordinary devotion of these two souls. Empowered by the son of Acyuta I try to narrate Rasika-magala. I hope none of the gentle and learned readers will be disturbed by the somewhat faulty sequence of events in the book. All my friends, listen to my composition and you will attain the treasure of love of Ka without delay. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fourth Wave Order to Preach All glories to ymnanda! I worship his lotus feet and pray that he will favor me with the ability to sing his glories. One day ymnanda said to Rasika, I beg a special kind of alms from you. Deliver all living beings and give them the Hare Ka mah-mantra. Bestow pure devotional service to Ka upon everyone: brhmaas, katriyas, vaiyas, dras, and even the calas, Pulkaas, Has, and all other people. Meet all persons, including kings and their subjects, sadhus, children, old people, and women. Travel from one house to another and induce everyone to take up chanting the holy name. Rasika bowed to his guru in prostrated obeisance and with folded hands accepted his order. Likewise, ymnanda ordered Dmodara to sing the holy name in the ears of everyone he met.

Thereafter, the son of Acyuta distributed the treasure of Ka consciousness and began to make disciples. The land became saturated with love of Ka. Brhmaas, katriyas, vaiyas, dras, and people of other classes all became great unalloyed devotees of Ka by the association of Rasika. Just as iron turns to gold when it comes in contact with the philosophers stone (spara-mai), everyone who came in touch with Rasika immediately turned into a devotee of Ka. With the rise of the moonlike Rasika in Utkala it became the practice in each house to hold sakrtana and serve the Vaiavas. Rasikas first ten disciples were Kland Bhakta Dsa Yavana, yma Gopla, Dna yma-Nryaa, RmaKa, Paramnanda, Bhdhara, Gaura, Gopla, Gopntha, and r Gokula. Afterward his disciples became countless. I shall briefly describe how this took place. Rasika first went to a beautiful holy place named Dhrand, which was owned by Bhma and rkara, members of a respectable gopa family that owned vast property. They had installed many different deities and performed animal sacrifices. They had no idea who Ka was. They treated their relatives very badly and took pleasure in making fun of Vaiavas. Both the devotees and even their own subjects considered them most sinful and direly feared them. To escape punishment they would bribe the king with hundreds of thousands of rupees. Then in their madness they would perform many sinful acts such as cutting sacred trees. Indeed, they were more sinful than Ajmila or Jagi and Mdhi. The daughter of Bhma gave birth to three sons, namely r Rasamaya, Va, and Mathur. r Rasamaya belonged to the ymnanda sampradya and lived in that village with his relatives. The other two brothers took initiation from Dmodara. When Rasika went to their house they happily received him. After offering obeisance, they gave him a special seat and washed his lotus feet with scented water. All the family members then respectfully drank that sanctified water. Considering this event to be the culmination of their lives, they all felt extremely fortunate. Rasika affectionately said to Va and Rasamaya, On the order of ymnanda I have come here to preach about pure devotion to Ka in Utkala. I know that Bhma and rkara are very wicked. It is my plan to make them Vaiavas. If they can be made Vaiavas, then their whole kingdom will follow their example. Rasamaya and Va told Rasika, Certainly they are notorious. However, if you favor someone, then no matter how sinful they may be, they can receive Ka-bhakti. Va and Rasamaya both knew the potency of Rasika, and they were sure that now the two brothers would be changed. Rasika sat with his group in the dining hall, and Rasamaya happily served them varieties of foodstuffs. The food was cooked by the best of brhmaas and offered to Ka. The ingredients were opulent, the preparations were rich with all kinds of milk products and cooked in ghee. There were foods in all the six different tastes, varieties of vegetable preparations, savories, and sweets.16 Rasamayas eldest son had a friend from childhood named r Tulas Dsa, who was then staying at their house along with his father. Tulas could sing as sweetly as a cuckoo. He first took darana of the Deity in the house, and then entered the dining hall where Rasika was
16

The six generic tastes are: astringent, sweet, bitter, pungent, sour, and salty.

honoring prasda. Without any apprehension Tulas happily began to sing about Knu (Lord Ka) and His threefold bending form. His singing charmed everyone present, especially Rasika, whose tears of ecstasy made his clothes wet. His heart was pierced with emotions expressed in the songs, and he floated on the waves of prema. Rasika was so pleased by his singing that he had Tulas sit next to him and asked him to sing again and again. The singing began in the evening, and the entire night passed without Rasika knowing it, so absorbed was he in love of Ka. When he finally checked himself, he inquired about the boy who had been singing. Rasamaya replied, He has come here with his father to perform krtana. His father is a disciple of Hdaynanda and lives on the bank of the Gag. When ymnanda heard their sakrtana he ordered him and his son to stay here. Rasika was delighted to hear this, and from then on Tulas became a member of Rasamayas group. Making the lotus feet of ymnanda my ornament, this son of Rasamaya narrates Rasikamagala. Fifth Wave Preaching in Dhrand All glory to ymnanda. I worship his lotus feet and pray that he will help me to constantly sing his glory. Rasika-ekhara happily passed his days in the house of Rasamaya. He spent four months in that village performing sakrtana. He favored the king, his subjects, and the entire city by his presence there. One day while Bhma and rkara were sitting in the court with their friends, Rasika and his associates entered. Upon seeing Rasika in the dress of a Vaiava, Bhma became so angry that at first he was unable to say anything. After some time he said, I cannot tolerate seeing what has happened to you. You are the son of Acyuta and a young man of only twenty years. Now you have given up your studies to become a Vaiava. Who has advised you to do this at this age? How will you look after your relatives? How could a worthless son like you take birth in the family of Acyuta, who was the king of Mallabhmi? Dont you think your begging from door to door will bring shame to your family? It is good that you have come here because I shall now advise you to return to your home and continue your education. This life of a Vaiava is not befitting you. I am telling you this because of my love for Acyuta. On hearing these ridiculous statements, Rasika mildly smiled and answered, Listen to me, Bhma and rkara. Tell all your scholars of the Puras to come here and try to establish which religious path is supreme. We will debate on the six philosophies, the Vedas, smti, Gt, the rmad-Bhgavatam, and the teachings of Vysa, uka, Nrada, Janaka, and others. Let us prove which path constitutes the supreme religion on the basis of the revealed scriptures. If it is shown that all scriptures declare that Ka is the Supreme, then you must also worship Him and give up all other processes. By the order of Bhma all the scholars of the kingdom came there. Many reputed savants, such as Jnak and Hari-candana, many kings and subjects, as well as experts on the four Vedas and all other scriptures all came there. Sitting together in a circle they discussed various philosophies. However, no one was able to refute the statements of Rasika. His

analysis followed the Vedas and was based on the philosophy of Vysa. Apart from Rasika, no one could give a satisfactory analysis of the scriptures, and their pride was shaken. Rasika-ekhara was able to explain a single loka in many different ways and would establish his siddhntas (philosophical conclusions) on the basis of various word meanings, frequently referring to rdhara Svm. The brhmaas frankly told Bhma and rkara that Rasikas conclusions, faithful as they were to Vysas own words, were acceptable to them. Thus, the two brothers and their families blissfully surrendered to Rasiknanda. They then stopped all animal sacrifices and began to worship Ka with fully dedicated hearts. Rasika continued preaching among the public. Day by day people came in groups to take initiation from him. He instructed them in the practice of devotional service so that their minds reposed only in Lord Ka. He bestowed prema-bhakti upon everyone, and due to his association they became pure in heart. With continuous sakrtana going on in each house, the city of Dhrand became transformed into Vndvana. Soon all the residents floated in love of Ka. Visitors to the city were simply astonished to see their condition. Rasika stayed on in this beautiful town to enjoy reenacting the pastimes of Lord Ka in Vraja. He gathered many young boys and personally dressed them as gopas and gops. He decorated them with many kinds of flower garlands. Another boy was dressed as Lord Ka. It is difficult to describe the wonder and beauty of this scene. Together they came singing and dancing through the forest. They played flutes, mdagas, vs, karatlas, and many other instruments. The combined sound was like a symphony. Rasamayas group also performed sakrtana with Tulas hkura leading their singing. The children danced with different postures and gestures. They came from the forest and entered the town like Ka returning from the pastures. The whole city was lit with lamps and torches and the moonlight shone brightly. Hundreds of the inhabitants of Dhrand came to see the gathering and all were wonderstruck. They commented that Rasikendra must surely be a partial incarnation of the Lord. The performers entered the city singing a variety of songs, enjoying the mellows of sakrtana. Their bliss was immense. In this way Rasika often reenacted the pastimes of Lord Ka in the forests of Vraja. He also performed sakrtana in every house of the city, tirelessly talking to them about Lord Ka. Everyone became attached to his supremely charming form and they were gladdened by his discourses. They became pure simply by seeing him. The pastimes which Rasika Murri displayed at each moment could not be fully described even by millions of mouths. I have tried to narrate whatever has been directed by Rasika. Please listen to Rasika-magala and blissfully cross over this ominous Age of Kali. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Sixth Wave The Marriage of r Gop-vallabha Rya All glories to ymnanda, the giver of prema to all! O Prabhu, please favor me with the ability to sing your glories. In Dhrand, Rasika passed his time happily in the joy of sakrtana. One day he decided to perform the marriage of his Deity, r Gop-vallabha Rya. First he hired a few artists and

engaged them in carving the Deity of rmat Rdhr. Then many articles were gathered in preparation for the marriage. When Rasika announced that a great festival would be held in the home of Rasamaya, everyone joyfully came with various gifts and paraphernalia. Rasika-ekhara invited many sadhus and brhmaas, who ascertained the proper time for the ceremony and chanted the Vedas. Rasamaya Dsa performed the adhivsa (opening ceremony) and brought the Deities. After three days of festivities the marriage took place. Everyone floated in the joy of those divine pastimes. The sounds of various instruments mixed with the joyous shouts and the marriage was performed in all auspiciousness. Everyone forgot about their homes as they became mad in the mellows of the occasion, swimming in Ka-prema. On seeing Rdh and Ka side by side, Rasika became so happy that incessant streams of tears glided down his face. His body was covered with ecstatic perspiration, he was shaking and could hardly speak. His glance continuously rested on the divine couple. Rasika was constantly absorbed in love of Ka as he performed many rituals and then satisfied the sadhus with food, clothes, and other items. After the marriage ceremony, Rasika took his Deities and returned to his residence in Gopvallabhapura. Feeling separation from Rasika, the people of Dhrand became miserable and spoke only about Rasika day and night. All the children, elders, and ladies of the town cried while remembering him, unable to console themselves. They felt like the Vraja gops after the departure of Ka. In his home at Gopvallabhapura, Rasika Rya thought about all of the residents of Dhrand and cried in love of Ka. He remembered how they enacted Kas pastimes in various places and shed tears. One day a desire appeared in his heart to write about those pastimes. He composed a letter for all his associates in Dhrand with many confidential descriptions of Lord Kas pastimes. He sent the letter to Dhrand through Nryaa and Rma-Ka. After performing sakrtana, the devotees of Dhrand sat in a circle and listened to Rasikas message. However, after hearing only one line everyones heart was pierced and they cried out in emotion. Everyone began to float in love of Ka and yearn for the lotus feet of Rasika. Jaganntha Paanyaka, the eldest brother of Rasika, fainted upon hearing the description of the Vraja women suffering in separation from Ka. Some devotees began to roll on the ground, while others cried. Everyone present began singing the glories of Rasika and meditating on his lotus feet. All glory to those who had the opportunity to remain with Rasika. They are extremely fortunate. It was the fruit of all their austerities that Rasika performed his pastimes in their midst. This son of Rasamaya takes the lotus feet of Rasika on his head and sings Rasika-magala. Seventh Wave Rasiknandas Devotional Practices Glory to ymnanada, the life of the universe and the dearest wealth of Rasika-deva. While remaining in his house, Rasika continued to regularly serve hundreds of Vaiavas. He worshiped the sadhus even more than he did Lord Ka, and always took great pleasure in this duty. He personally dressed r Gop-vallabha Rya and rmat Rdhik, giving

Them different clothes on different days. He knew nothing but the worship of Ka. He practiced the sixty-four limbs of bhakti every day and taught them to others. He had firm faith in service to guru, the chanting of the holy names of the Lord, the instructions of the Lords devotees, and the renunciation of sense pleasure for the service of Ka. He also considered it his duty to travel to different holy places. He was fixed in observing Ekda and offering respect to the tulas, avattha, and dhtr trees, and to the holy places. He strictly avoided people who were averse to Ka. Likewise, he had no concern to amass large numbers of disciples. If a book had nothing to say about Ka, then he would not read it. He was never miserly with anyone, and he always tried his best to satisfy everyone with his explanations. He never disturbed any living entity, nor did he ever commit any sin. He would paint his whole body with the marks of a Vaiava and offer obeisances and foodstuffs to Ka. He always welcomed sadhus. Indeed, on hearing of their approach he would go to meet them and offer obeisance. Rasika always respected temples and holy places by circumambulating them. He sang sweet songs before Ka, performed sakrtana, cited mantras of praise, and accepted the Lords prasda. He offered incense, garlands, and sandalwood to Ka and followed all the rituals and customs of worship based on the scriptures. He memorized the qualities of Ka. He was sometimes absorbed in dsya-bhva, sometimes in sakhya-bhva, and sometimes in the mellows of the highest love. He offered his favorite possessions and his very self to Ka. He daily worshiped tulas, Mathur, the scriptures, and the Vaiavas. With the help of his followers, he held great festivals for the worship of Ka and performed special services during the month of Krtika. He loved to read the rmad-Bhgavatam with his group. He regularly performed sakrtana with them, and within his mind he always stayed in Mathur. The devotion of Rasika Mahaya cannot be fully described, for he was the complete embodiment of devotion for Ka. By his favor one can become absorbed in the sixty-four limbs of bhakti. Simply by seeing him people turned into unalloyed devotees and became oblivious to anything other than Lord Ka. He spread Ka consciousness in all four directions and by his mercy people developed strong love for the Lord. ymnanda and Rasika made love of God increase day by day. Rasika was always firm in his devotion to ymnanda. In meditation and in prayer, even during his meals and resting time, he only thought of ymnanda Prabhu. Wherever he stayed he continued his service to guru, Ka, and the Vaiavas. He taught others through his example and the three worlds were astonished to see his devotion. Rasikacandra never disobeyed the orders of guru, Ka, and the sadhus; he considered them his very life. Whether fulfilling their order was easy or difficult, the faithful son of Acyuta was blissfully committed to his duty. If he saw any sign of a Vaiava in someone, he at once began to worship him like Ka. All classes of peoplesannyasis, brhmaas, dras, outcastes, Has, Pulindas, Pulkaas, and mlecchasall became blissful when they came in contact with Rasika.17 In this way Rasika spent his days at home, his love and devotion ever
17

Has, Pulindas, and Pulkaasvarious races and tribes that do not observe Vedic culture. (See rmad-Bhgavatam 2.4.18) Mlecchaa generic term for such peoples.

increasing. His glories cannot be fully described. Only by his grace have I described a portion of them. Listening to this narration can help anyone attain devotional service to Ka. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eighth Wave The Qualities of r Rasika All glories to ymnanda, the moon of the gopa dynasty! All glories to Rasikendra-candra, the beloved of Ka! In this way the son of Acyuta preached about loving devotional service throughout the world. The character of Rasika is so deep that it is impossible to fully describe all his qualities. The people of the world worshiped him as they would Nrada, Vysa, or Lord Nryaa. All the qualities of Lord Ka were visible in Rasika. Likewise, his body was decorated with many auspicious marks. By dint of his devotion, he remained ever powerful and youthful. No one was as intelligent as Rasika. He was a great orator who could speak in many languages and debate on all philosophical theories. He was clever and skilled in all types of activities. Indeed, his genius was famous in the world. He was pure-hearted, having conquered all material desires by practicing austerity. He was merciful, patient, and tolerant to all. He was ever satisfied and a well-wisher to all. He kept good relations with everyone and was always respectful to seniors and those in positions of responsibility. By the strength of his devotion for Ka it was impossible for him to misuse his learning. In his presence the cultivation of nescience ceased. The fame of Rasika soon spread all over the earth. Truly, everyone loved him. He was the resort of the devotees and saints and the protector of the needy. His qualities cannot be described even with hundreds of mouths. All glories to this earth, to Utkala, and the holy places. All glories to the father and mother from whom he took his birth. All glories to those places that his lotus feet touched, and glories to that village where he settled. All glories to those places where he displayed pastimes of love, glories to his friends and associates, his family members and relatives, and glories to the people of Utkala who beheld Rasikas lotus feet. Just a glance at Rasika was sufficient to remove all types of sins. Just listening to his words gave soothing relief to the ears. By hearing his nectarean speeches one would forget his own encumbrances. He was always smiling, and his attractive features made everyone float in an ocean of joy. Simply by his appearance he removed all the ill motives of the people. After some time ymnanda went to Baa Balarmapura to speak about Lord Ka and bless the people with his presence. Many persons of that place became his disciples such as Gopntha, Jaganntha, Akrra, r Hari, Rdh-vallabha Dsa, ymadsa, etc. ymnanda gave everyone the shade of his lotus feet and initiated kings and their subjects into the Ka mantra. ymnanda sent a messenger with a letter for Rasika ordering him to come at once. When the letter came, Rasika had just sat down to accept prasda, having completed his service to Lord Ka and the devotees. He had taken just one mouthful of prasda and was holding the second in his hand when the messenger arrived. Regardless, he immediately got up, washed his hands in the Suvararekh River and prepared to go.

Rasika set out at once to meet ymnanda, even though it was night and pitch dark outside, with clouds covering the sky and rain pouring down. Even in daylight people were afraid to pass through that place, as the forest was filled with wild animals. Nevertheless, Rasika started out alone, intent to fulfil the order of his guru. When he reached Balarmapura, ymnanda happily embraced him. Then, seeing his tired face, he asked him how he had been able to come so quickly. Rasika kept his head bowed and did not say anything. However, after some time other devotees came there and reported everything about Rasikas journey. One day, after Rasika had taken prasda, ymnanda sat with him and said, I have heard that you converted the people of Dhrand into Vaiavas. Now you should do it in the forests. I have a desire to hold a Paca-maala festival in the month of Vaikha. Baakol is a beautiful place situated on a river and surrounded by mango forests. I shall hold the ceremony there, so you should collect the necessary commodities. I shall go there first, while you go to Dhrand to collect the necessary items. After saying this, ymnanda left. Now listen to the pastimes of these great souls in other places. Please do not think of these as ordinary affairs. These great souls have incarnated in different ages to perform various pastimes. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Ninth Wave Rasikas Power All glories to ymnanda, who is worshiped by the people of all the three worlds. He is the deliverer of the world and its very life! He is the dear treasure of Rasika and a reservoir of compassion for all living beings. Once when Rasika was staying at Balarmapura, twenty Vaiavas came to visit him. He welcomed them and offered them rice, cooking paraphernalia, and all other ingredients. One of Rasikas servants informed him that only ghee was missing. Although it was in the middle of the night, Rasika immediately went to the city to bring some ghee. But in the darkness he could not see the correct path. Inadvertently he entered into the house of a yavana, who was sitting on his bed enjoying the company of his wife. Seeing Rasika enter his room, the yavana seized him and began to beat him. Rasika caught hold of his hand and told him with a smile, My dear great personality, why are you beating me? Your hand will become sore from striking my hard body. The Mogul was astonished to hear this. He released his grip and fell to the ground, holding the lotus feet of Rasika. After this, Rasika continued on his way. He collected the ghee and returned home to continue serving the Vaiavas. Thereafter, within a few days the Mogul lost all his elephants and horses. Moreover, his property was destroyed and all his wives died. Everyone was astonished to see the influence of Rasika. Shortly thereafter the frightened Mogul came to take shelter at his lotus feet. He said, I am a fool because I did not recognize your position. Please be kind to me.

Rasika replied, Go and worship Ka and you will soon recover your properties. The yavana then became a devotee, taking shelter of Rasika. By the grace of Rasika he was able to recover everything. To comply with the instructions of ymnanda, Rasika collected an enormous quantity of goods and entered into Dhrand. Staying in the house of Rasamaya, he addressed the devotees, My guru, ymnanda, has ordered me to collect goods for the Pacama Dola (swing) festival. The ceremony will be held on the day of Vasanta Prim in the month of Vaikha. I shall go there first to prepare a place and build a pavilion. You should all come there later. Everyone was happy to hear this, and they all helped gather more necessities for the festival. Please listen to the qualities of Rasika and worship his lotus feet. The lotus feet of ymnanda are the wealth of this son of Rasamaya. Tenth Wave The Swing Festival Glory to ymnanda, the friend of the universe and an abode of mercy. Rasika stayed at the home of Mdhava, r Haridsa, and Madana-mohana, all disciples of ymnanda. During his three-day stay he made many disciples and invited everyone to attend the Dola-ytr festival. He also instructed them to bring whatever goods they could arrange. Rasika then went to Baakol village where he met ymnanda Prabhu. When ymnanda inquired how much had been collected, Rasika requested him not to be anxious about it. He said, We will have the necessary goods in ample time. I have sent instructions to people in different provinces. I am sure they will bring sufficient supplies and gifts. Hearing this, ymnanda was very pleased and ordered his disciples to build a pavilion for the rsa performance. They constructed a wonderful arena with decorated archways, covered with many canopies. The area was already beautiful, being surrounded by deep groves of mangoes, jackfruits, limes, and oranges. Now, with the rsa-maala profusely decorated with cloth, strings of flowers, and banana trees, the entire place resembled Vaikuha. Millions of people including kings from different provinces came to attend. On the evening of the festival, the full moon of Vaikha was shining brightly. ymnanda ordered Rasika to bring the Deity of yma Rya from Dhrand. Rasika immediately went to the temple of Bhma and told Rasamaya, Cintmai, and Va to prepare yma Rya for the journey to Baakol where the r Pacama Dola-ytr would be held. The brothers were extremely happy to hear this, and they brought the Lord in a joyous procession accompanied by the music of various instruments, bugling of conches, and shouts of Jaya! Jaya r yma Rya! On reaching Baakol, the opening ceremony was performed and the festival began. Many groups of Vaiavas arrived, performing sakrtana. The visitors numbered in the millions and included kings and wealthy landlords. All came with numerous gifts. Everyone became so absorbed in the festival that they forgot the difference between day and night. When the sakrtana began, all the three worlds filled with the sound of the Lords glories. The demigods and human beings united, and everyone blissfully danced together in a circle. Everyone forgot their bodies, and the atmosphere became more sanctified than Vaikuha.

Countless bags of phgu, plus much cuy, camphor, and sandalwood, and also many fragrant flower garlands had been brought for the festival. Everyone and everything, including the ground, was soon covered with phgu. Everyone said they had never before seen such a joyful festival. Among the visitors at the festival was Vivantha Bh, who was the son of aadhara Bh and brother of Hari-candana. Besides being a great king, he was also a good singer and a pure-hearted person. aadhara was a friend of Rasamaya and Va. Va was therefore inspired to request Rasika, Favor him, Prabhu. He is a wonderful singer and a brother of Hari-candana. If he becomes your disciple, he also will deliver many creatures. Please be kind to him. Rasika replied, Tell him to take initiation from ymnanda. On hearing this, Vivantha said to Rasika, I am your servant birth after birth. I have no other shelter than your lotus feet. You are the lord of my life. Please be kind and give me unalloyed devotion for Ka. Upon observing his firm faith, Rasika discussed topics of Lord Ka with him and then initiated him in the Ka mantra. He was given the name yma Manohara. Rasika then ordered him to deliver all creatures. yma Manohara immediately gave up all varieties of material pleasure and dedicated himself to Rasika. His family members also became disciples of Rasika. Besides being an accomplished singer and an embodiment of love, yma Manohara was a great orator. No one could stand against him. He subdued various votaries of Lord iva, Durg, the sun-god, and Gaea. By the grace of Rasika he was a scholar in all scriptures, including the four Vedas, Skhya, Skhyyana, and Mms. This is the extent of Rasikas glories. It cannot be compared to anything in the three worlds. At the end of the Dola-ytr festival all the Vaiavas were given clothes and ornaments as gifts. The happiness they experienced during the festivities cannot be described. Rasika then bid farewell to all the devotees. I have written a summary description of this wonderful event. Please, dear friends, continue to listen to Rasikas auspicious story. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eleventh Wave ymnanda and Rasika Glory to ymnanda, the incarnation of mercy who delivered all beings by giving them prema-bhakti. The king of the province where the Dola-ytr was held was known as Harabol and was an extremely wicked yavana. However, after witnessing the grandeur of the Dola festival the yavana king thought to himself, ymnanda is not an ordinary person. This Mahjana must be equal to Nryaa. I am exceptionally fortunate to get a glimpse of his lotus feet. ymnanda suggested to Rasika, Let us pay a visit to the yavana king. The yavana king welcomed them with due respect. He told ymnanda, O Mahjana, hold another festival here and I shall give you everything you may require. I shall also declare that all my Hindu

officers may attend it. You should go home and prepare for the festival and let us make sure that all the devotees will be satisfied. The festival was held at a place called lamgaja in the province of Medinpura. Sakrtana started and continued for three days and nights. The yavana king was most happy to hear the krtana, and within his mind he developed great faith in ymnanda and considered him as good as the Supreme Lord. The power of ymnanda and Rasika was such that they could subdue even yavanas. From there, ymnanda came to Dhrand to stay. In Dhrand he accepted many disciples such as Cintmai, Madhuvana, Mathur, Mukunda, ymasundara, Nrasiha, Knu Dsa, Haladhara, Knu, Uddhava, and Akrra. Then Rasamaya, Va, Bhma, and rkara approached ymnanda with folded hands and requested him as follows, You have traveled to many holy places for a long time. Now Prabhu, enter into family life for some time. If you permit, we will search for a suitable bride for you. At first ymnanda felt afraid, but then he said, Do what you like. He then bid farewell to Rasika and went to Balarmapura. At that place lived a fortunate person named Jaganntha, who offered his daughter ymapriy to the hands of ymnanda. She was beautiful not only in appearance but in spiritual qualities also. Thereafter, the couple were married in the midst of sakrtana. After the marriage, ymnanda went to Dhrand with his wife and stayed for a few days in the home of Cintmai. Later he went to Rdhnagara and settled there. Rasika then went to his home and continued his service to guru, Ka, and the devotees. One day while Rasikas wife, ymads hkur, was engaged in the Deitys service of cutting vegetables and preparing food, she heard the hungry cries of her child from his cradle. The child was the first son of Rasika, named Vrajnanda, and he was exquisitely beautiful. Hearing her childs crying, ymads left the vegetables and went to feed him. Suddenly Rasika came home and found that no one was cutting vegetables. Understanding that the Deitys bhoga could not be prepared on time, he became furious. He rebuked his wife for neglecting her service to the Deity. She said that because her son was crying in hunger she had to first feed the child. Rasika angrily told her, Out of ignorance you have neglected your service to the Lord of all life, r Ka. Instead you are sitting here under the illusion that this child on your lap is your son. Rather than showing proper affection for Ka, you have given more affection to your son. In great anger Rasika told her, Because you have neglected your duty of serving Ka, you may have hundreds of sons but not one will ever stay with you. When you are able to look after a person without committing any offense, then only will they live on this earth. This is my promise to you. Everyone was astonished to hear this. In due course, six sons were born to his wife. However, they all died one after another. ymads became most distressed by this, so out of pity Rasika kept the next three sons alive. They were named Rdhnanda, Ka-gati, and Rdh-Ka Dsa. All were fully devoted to Lord Ka. Besides being pure-hearted they were always conscious to serve guru, Ka, and the devotees. Thus Rasika passed his life in r Gopvallabhapura.

r Hdaynanda Adhikr came to Dhrand with his associates to meet ymnanda and Rasika. He sent his messengers to summon the two along with Dmodara. The three immediately came to meet Hdaynanda, who was delighted to see them. Taking ymnanda in his arms, he said, Lord Caitanyas mood of loving devotion should be distributed by you to deliver all beings in Utkala. I am happy to see your group. Always remain engaged in spreading Ka-bhakti. Hdaynanda remained with them for a long time, showing great favor to Rasika. Upon Hdaynandas departure, ymnanda offered him many gifts and accompanied him for some distance before returning to the house of Rasamaya and Va. ymnanda then honored prasda at the home of Rasamaya and remained there for several days. If you wish to destroy the misery of material existence, give up all unimportant talks and carefully listen to Rasika-magala. It is written by the son of Rasamaya, who makes the lotus feet of ymnanda his ornament. Twelfth Wave Conversion of King Vaidyantha Glory to ymnanda, a man of enormous glories, the friend of the universe and the compassionate master of all beings. Thereafter ymnanda left Dhrand with Rasika and went to the home of Arjun in Naih. They held three great festivals there. They also accepted many disciples, including Jaganntha, Dmodara and their wives, as well as ymadsa, the son of Arjun. They then traveled to Ky Pur, where Rasika accepted Vraja-mohana, ymadsa, Nryaa, Bhakta Rdh-mohana, and Ydavendra Dsa as his disciples. Next they went to Jhty village, where ymnanda initiated Haridsa, and later they went on to Muru, where he favored Bhmadhana. Bhmadhana was a landlord, and he offered the village r Govindapura to ymnanda. Afterward ymnanda built a house there and happily lived there always absorbed in love of Ka. His wivesymapriy hkur, Gaurga Ds hkur, and Yamunall came there to be with him. Glory, glory to ymnanda, the deliverer of the fallen! He subdued all the provinces of Utkala by teaching the people about devotional service. ymnanda ordered Rasika to deliver all people, including kings and their subjects, throughout Utkala and to preach the essence of loving devotion to the Lord. Following this order, Rasika went to Rjagaa. The king there was known as Vaidyantha Bhaja, and he had two brothers, namely Choa Rya Sena and Rutr. These three brothers belonged to the Srya dynasty and were greatly powerful. They kept many scholars in their court, who they engaged in regularly reciting the Vedas and the rmad-Bhgavatam. Unfortunately, although the scholars were as knowledgable in the six philosophies as was Bhaspati, they were all devoid of devotion for Lord Ka.

After completing worship of their deity with five kinds of paraphernalia, Vaidyantha and his brothers sat in the court.18 Rasikendra then entered and took his seat. Holding the rmad-Bhgavatam in his hand, he appeared as effulgent as the sun. After eulogizing the brhmaas, he took his seat next to the king. The three brothers were charmed to see his godly features. Even the ladies in their private chambers were charmed by his beauty and spoke among themselves, Where has this great personality been hiding for so long? He is so attractive and handsome. The aivas and ktas all said, He will surely destroy our pride. In that assembly was one brhmaa who was a great scholar of the six philosophies but devoid of faith in Ka. Seeing Rasika, the brhmaa thought that he must be Vysa or uka, and he felt that Rasika would destroy his pride of being a great scholar. The ladies said, He is the son of Acyuta and the moon of his dynasty. We are fortunate to see his lotus feet. The elders present said, This boy is an asset to his dynasty. May Lord Nryaa protect him and grant that we be able to see his sons and grandsons. His peers said, He is our friend, and there is no one as dear to us as him. His associates said, He is our brother with whom we can travel fearlessly. No misery can touch us if we remain with him, because he possesses the eight mystic perfections.19 The servants said, He is a great man. Millions of mouths cannot describe his glories. The saints said, He is the best of all men. He will distribute pure love of God to every home and deliver all beings. His glories cannot be fully described. The scholarly brhmaas declared, We know that he is not an ordinary man. He is a genius in all the scriptures and will spread pure devotional service to Ka. He will curb the pride of all. The wise men said, He must be Nryaa Himself, whom the yogis address as the Omnipotent. This boy has stolen our senses. We have never seen such beautiful features and cannot stop looking at him. He has taken birth to remove the darkness of the Age of Kali and satisfy everyones desires. In this way Rasika captivated everyone simply by his presence. The three brothers fell at his lotus feet and offered him a raised seat. The king washed his lotus feet as one brother poured water. Then the other brother wiped Rasikas lotus feet with his own cloth. The three then sat on the floor. With a trembling heart, the king humbly said, We are most fortunate that you have visited our house. Today we think our births have been worthwhile. Being able to see your lotus feet is the result of our austerities through millions of lives. You have come here to deliver us, for we are your servants life after life. You have taken birth to deliver all living beings in this Kali-yuga.

18

The five kinds of paraphernalia used in deity worship are: scents, flowers, incense, lamps, and foodstuffs. Eight mystic perfectionssee siddhi in Glossary.

19

King Vaidyantha thus eulogized Rasika Prabhu in various ways and worshiped his lotus feet as if he were Lord Nryaa. Then he offered him a seat in his house and fed him palatable dishes. He then personally offered betel leaf to him and revealed to him all the miseries in his mind. I shall now describe Rasikas teachings to the king. Please listen to the pastimes of Rasika. I am presently composing the southern division of the book (dakia-vibhga), keeping Rasikas lotus feet upon my head. Making the lotus feet of ymnanda my ornament, this son of Rasamaya narrates Rasikamagala. Thirteenth Wave Rasika Defeats the Bhacryas Glory to ymnanda, the purifier of the universe. Please bestow your favor upon me that I can sing your glory incessantly. The king fell at Rasikas lotus feet and said, We are your servants life after life. Please favor us as your servants and bestow your teachings upon us. Rasika replied, I will initiate all of you, but first listen attentively. You must dedicate yourself to the worship of the son of Nanda and give up the worship of all other deities. Lord Ka is the root of all existence and the refuge of all. One who worships Ka has nothing to fear. Be happy in singing the qualities of Ka. Rasika then quoted various scriptures and made them understand that Ka was the only truth and that all other ideas were false. The brothers became happy to hear this and told him, Whatever you say will be the only truth for us. Hearing that the king was taking initiation from Rasika, all the Bhacrya brhmaas told him, What are you doing? There are hundreds of Bhacryas and Cakravarts present here. Let him first debate with us on the scriptures. Then if he convinces us we will also accept that religion.20 Rasika was glad to hear this. With folded hands he accepted their request for debate. Likewise, the king and his brothers were also happy to hear this and eagerly awaited the clash. When the time for the wrangle came, Rasika first remembered the name of Ka. Being the embodiment of Vysa, Bhaspati, and uka, Rasika began to argue on Skhya and Skhyyana. By the theory of Skhya, he established the importance of worshiping Ka. He analyzed the theories so finely that no one could oppose him. Thus, all the brhmaas bowed their heads. He then debated on Mms and again established the superiority of worshiping Lord Ka. Next he debated on the writings of Patajali and again established the importance of worshiping Lord Ka. Rasika discussed the philosophies known as Tarka and Vaieika, as well as the Vednta-stra, the four Vedas, and the thirty-six smtis. He showed that all of them considered the worship of Lord Ka as supreme. No one could say

20

Bhacrya, Cakravartsurnames of members of two prestigious brhmaa communities of Bengal.

a word against Rasika. He also argued on different dramas, literary works, lesser scriptures, and word roots. He analyzed the scriptures that follow the teachings of Vysa and uka. He established beyond any shadow of a doubt that the essence of all religion is the worship of Ka. The brhmaas became overwhelmed to hear Rasikas exposition. When the king asked them to reply to Rasikas comments, they said, He is not a mere boy, but perhaps Nryaa, Vysa, uka, Nrada, or Bhaspati. He has explained the inner meaning of the scriptures to us. He has fully explained the stras, word roots, and the word-for-word meaning of the Vedas. We are unable to match his intelligence. The king was delighted to hear this and decided to ask some questions himself. Rasika replied before the audience, Living beings perform deeds under the direction of the Supreme Lord. In ignorance of the Lord they roam in this material world taking birth in various conditions of life. The body develops in the womb over a period of seven months. At this time the living entity experiences great misery. All the different foods eaten by the mother give pain to every pore on the body of the child. In this miserable condition he thinks of Nryaa and begins to petition the Lord for deliverance. He prays to the Lord, Being blind in the pursuit of material pleasure I neglected to worship You. For this reason You are now giving me so much trouble by keeping me in this womb. I am floating in the five kinds of air and twenty-five elements. There are six enemies, namely lust, anger, greed, illusion, envy, and infatuation. Along with the vices that pertain to sound, touch, form, taste, and smell, these all impede me from worshiping Your lotus feet. In this way I am subjected to miseries life after life. I am so unfortunate that I never chant the holy names, serve saints, go on pilgrimage, or show kindness to other living beings. My life is futile for I have roamed meaninglessly without recognizing that You, Lord Nryaa, are the father of all living beings. Now I beg You to be kind to me and allow me to serve Your lotus feet in my future births. Without worshiping Your lotus feet one can never achieve salvation, but must go on accepting repeated births in this material world. Even powerful demigods such as Brahm can be charmed by Your my and fall into the cycle of birth and death. However, one who achieves Your favor can attain shelter at Your lotus feet. After hearing these prayers of a child in the womb, the three brothers asked how it was possible for the child who prays thus to forget Lord Ka after taking birth. Rasika continued speaking and the three brothers listened attentively. He quoted from various revealed scriptures and I could not repeat all his arguments even in a whole month. I will therefore summarize them. Taking the lotus feet of ymnanda as my ornament, this son of Rasamaya narrates Rasikamagala. Fourteenth Wave Rasikas Teachings Glory to ymnanda, the son of Durik and the life of Rasika. As the three royal brothers listened, stunned with affection, Rasika continued, As soon as he takes birth, the baby forgets everything due to the illusory energy of the Lord. In childhood he remains ignorant and never thinks of Ka. In boyhood he becomes engrossed

in studies. In youth he is mad with pride. As he grows up he is blinded by greed for material pleasure and never worships Ka. Then he enters into old age and suffers many different miseries. There are eight million four hundred thousand different species of life. The living entity who neglects to worship the Lord or listen to the devotees must take birth in these different species. The scriptures describe that he travels first through two million species of plants and trees, then nine hundred thousand species of aquatics, eleven hundred thousand species of worms, insects and reptiles, one million species of birds, three million species of animals, and four hundred thousand species of human beings. The living entity wanders through these different species, in the cycle of my, accepting repeated pains due to not worshiping Ka. The next one hundred births of the living entity are in a brhmaa family. Unfortunately, instead of worshiping Ka he is absorbed in mundane education. Despite studying many scriptures he cannot recognize that Lord Ka is the father of all beings. Brhmaas take birth from the mouth of the Lord, katriyas from His arms, vaiyas from His stomach, and dras from His legs. Unable to recognize their own father, the living beings suffer life after life. Having obtained this valuable human life, which can be destroyed within a second, a person should use it to worship Ka and the devotees. If anyone attains the association of devotees, then he can attain the shelter of the Lord. Without this association, a person simply suffers. Without the worship of Ka, he must face repeated birth and death. The scriptures warn that death comes with birth. Therefore, having achieved this human birth, how can we neglect to worship Lord Ka, who acts as a boat to help us cross the ocean of material existence? Death is always ahead of us. At the end of life everyone loses their strength and longevity. Therefore, it behooves us to depend on the Lord and meditate on His transcendental form. Sing the names of Lord Ka, worship Ka, think of Ka, be kind to all, and serve the Vaiavas. Perform Ka-sakrtana and dedicate yourself to the service of the devotees. Worship the Deity of the Lord at home and happily offer food and water to guests. Be of pure heart and give up all mundane topics. Death always travels with a living entity; it makes no distinction between young and old. In this way all beings are dominated by time. No one is actually your mother, father, wife, or child. Do not become infatuated by wealth, pride, education, or youth. Rather, always worship the Lord and cultivate devotion to Him. Only in this way can one avoid sorrows and achieve salvation. Devotion to Ka is the essence of all the Puras, Vedas, and other scriptures. Lord Ka is the only truth. All else is false. Take refuge at Lord Kas lotus feet and do not consider whether you are young or old. There is no age limit in the worship of Ka. Think of Dhruva, Prahlda, uka, and Hanumn, who all worshiped Ka from their childhood. You should also hear topics of Ka from your guru. A living entity is no better than an animal if he has no guru. For one who is initiated, all things turn to nectar. Conversely, even water in the hands of the uninitiated is like urine. Unless one dedicates himself to Ka he cannot attain salvation regardless of how great a scholar he may be. Without Ka it does not matter if he dies in a holy place or if he has performed all sorts of rituals. Dedication to a guru helps one to overcome material bondage and attain Ka. Be he a Vedic scholar, an ascetic, or a brhmaa, if he is not a devotee of Ka, do not take advice

from him. Make that person your guru who can remove all the agonies of your mind. Worship his lotus feet and be faithful to him. Only then can you attain Ka. Rasika continued explaining transcendental knowledge to the king and the illustrious Bhacryas. By hearing the words of Rasika, everyone became devotees of Ka. They gave up animal slaughter and worship of different deities and dedicated themselves solely to the worship of Ka. Please listen to Rasika-magala which is narrated by the son of Rasamaya, who takes the lotus feet of ymnanda as his ornament. Fifteenth Wave Instructions on the Worship of Ka All glory to ymnanda, the shining moon of the gopa dynasty, whose fame is known throughout the world. Rasika continued explaining transcendental knowledge to the kings family and the illustrious Bhacryas. Listening attentively, they began to shed tears. They then gave up all their speculative habits and took refuge in Ka. Rasika further told them, Listen to the glories of the devotees of the Lord, which cannot be fully explained by even Brahm. To meet a devotee even for a second is a great fortune. Lord Ka is always with His devotee, and the heart of a devotee is the abode of Ka. Without the association of devotees no one can attain Ka. Therefore, please do not waste any time. Due to neglecting the worship of Lord Ka a person suffers perpetually and sinks into the depths of hell. The life of the man who never worships Ka is no better than that of a tree. His miseries are unlimited. Such a person is as wicked as a dog. He can be compared to the camel, who eats thorns, or the ass, who bears heavy loads. Even a brhmaa who possesses the twelve qualities but never worships Ka is like a beast. The rmadBhgavatam (7.9.10) states, One may be born in a brhmaa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Ka, who has a navel shaped like a lotus, he is not as good as a cala who has dedicated his mind, words, activities, wealth, and life to the service of the Lord. Simply to take birth in a brhmaa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a va-paca (dog-eater) or a cala is a devotee, he delivers not only himself but his whole family, whereas a brhmaa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family. All the demigods and goddesses are servants of Ka. If a person worships Ka, no one can do any harm to him. If one worships Ka he can have everything, just as by pouring water on the root of a tree all the leaves and branches are nourished. Therefore, continue in this life to dedicate your mind, body and words to Kas service. Ka is like nectar, whereas everything else is like poison. Do not leave aside the nectar to drink poison. Rasikas teachings relieved everyone present in the assembly from all miseries and convinced them to dedicate themselves to Ka. All who received the favor of the son of Acyuta could easily become fixed in the sixty-four limbs of bhakti. Rasika then told the king and his brothers, I have one thing to beg from you.

Immediately with folded hands they said, We want to dedicate whatever we have to you. Please tell us what you want from us, for we are your servants. The son of Acyuta then told them, Give up this slaughtering of animals. Please know that it is sinful and it takes one to a hellish existence at the end of life. It is stated in the Padma Pura that eight persons go to hell on account of killing animals: the person who kills an animal, the man who catches it, the owner of the animal, the man who buys it, the man who sells it, the person who offers it to the deity, the person who eats it, and the person who ordered the killing. All eight persons suffer tremendously in hell. That person who kills an animal, flouting the Vedic principles, must live in hell for as many years as there are hairs on the body of the animal. The Lord is present in all living beings. Therefore, if one kills animals he is sure to suffer in hell. Lord Ka is the mother, father, destroyer, creator, master, and protector of all. He is the wealth, companion, friend, and soul of all. Knowing this, take shelter of Ka. I feel pity on seeing the miseries of the living beings. Therefore I am telling you this. It is best that you dedicate yourself to Lord Ka and make the best use of this human life. After hearing Rasikas instructions, the king and his two brothers became Vaiavas. The Bhacryas told the king that they were unable to oppose the words of Rasika, and they lamented that they had not worshiped Lord Ka for so long. The three brothers took initiation into the Ka mantra, and Prabhu advised them how to worship the Lord. Rasika told them, Worship Lord Ka in the same mood of love and devotion as the cowherd men and gops in Vraja. Think of Ka, the Lord of Vndvana, in the mood of mdhurya-bhva. The glories of Vndvana cannot be described. Even Indra and the other demigods meditate on it. Vndvana is decorated with blossoming trees that are the dwelling places of different kinds of birds. Swarms of bees that remain intoxicated with honey abound there. Seeing the blossoming trees, the demigods are all attracted. The sun and the moon appear there together. Surrounding Vndvana are the cool waters of the Yamun River. The ponds are full of lotuses, and the pollen of the flowers decorates the ground. The forest-dwelling deer and other animals roam there freely and always observe the lotus feet of Rdh and Ka. The Vraja area consists of twelve forests (vanas) and eighteen smaller forests (upavanas). Its beauty exceeds even that of Vaikuha. The ground in that splendid abode is made of cintmai gems (wish-fulfilling touchstones) and it shines like many suns. Meditate on its wish-fulfilling trees that always shower jewels and gems. The desire trees, which can remove the agonies of the material world, are decorated with jeweled leaves and its fruits are rubies. These trees give shade to all and remove the three types of miseries. The whole area is illuminated by the effulgence of gems that make millions of suns appear dim. In the center stands a beautifully decorated jeweled pavilion with decorated curtains and mighty pillars. Under the desire tree in the center of the pavilion is a jeweled throne decorated with pearl garlands. All eight corners of the pavilion are decorated with lotuses. The pavilion has four entrances whose frames are bedecked with precious stones. The rsa-maala is also decorated with jeweled lampstands. The six seasons are always present there. Try to meditate on Ka sitting on that resplendent throne in Vndvana. Ka is dressed in yellow and rmat Rdhr sits on His left side. The palms of His hands, the soles of

His lotus feet and His lips are all red, and His eyes are like red lotuses. He wears the Kaustubha jewel on His chest and He is decorated with numerous other ornaments. His head is decorated with precious stones, while round His neck hangs a jeweled necklace that shines like lightning. The mark of rvatsa is seen on His chest, and on His wrists are jeweled bangles. His lotus feet are decorated with jeweled ankle-bells that chime sweetly and charm the minds of the three worlds. His forehead is painted with kukuma and tilaka. His sweet smiling lips mesmerize the three worlds, and His beautiful bodily features defeat the beauty of millions of Cupids. Accompanied by rmat Rdhr, He stands in His threefoldbending form skillfully playing on His flute under a tree on the bank of the Yamun. Surrounded by groups of gops, the divine couple resemble a lotus surrounded by its petals. O King, if you think of this scene in your mind and you are sincere, then you will certainly attain the service of r r Rdh and Ka. Hearing this, the three brothers became fixed in the worship of Ka. Since the pastimes of Rasika are without limit I have only described them in brief. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasikamagala. Sixteenth Wave Uncommon Mercy All glories to ymnanda, the life of the universe! Please favor me so that I can sing your glories. In this way Vaidyantha and his brothers became intent on worshiping Ka. This city of Utkala became filled with love of Ka. Rasika initiated many disciples and stayed there for a long time. Thereafter all the inhabitants of Bhajabhma became Vaiavas and gave up animal slaughter. One day Rasika was speaking in the kings court. As the king and his brothers sat listening to the rmad-Bhgavatam, the manager of the kings estates came there and stood before the king. The manager, whose name was Rma-Ka, was a disciple of Rasika and a staunch devotee. When he saw the attention of the king wander from the rmad-Bhgavatam, he said, O King, you are an ignorant fellow. You will give up hearing the nectarean topics of Lord Ka just to hear from your manager. Saying this, he slapped the face of the king and the king immediately fainted. Everyone in the assembly was really sorry to see this, and the kings ministers were about to kill RmaKa for his impudence. Anticipating the situation, the king quickly recovered and fell at the feet of Rma-Ka. With folded hands he announced to everyone, I have committed a sin and for that I was punished. Rasika Prabhu was discussing topics of Lord Ka, but I allowed my attention to wander elsewhere. It is the verdict of all scriptures that any topics other than those concerning Lord Ka are like poison. That person who allows his attention to wander away from the topics of Ka is a great sinner and is like a dog or a pig that likes to eat rotten things. I have been rightly served by my brother Rma-Ka. He has saved me and shown proof of his affection for me. The king then embraced Rma-Ka around his neck and to the astonishment of everyone he began to weep. Then the king took Rma-Kas hand and said, Your hand must hurt

after slapping my hard body. The king had Rma-Ka sit by his side, and they continued to hear about Lord Ka. As the king and his brothers became fully devoted to Rasika, so did all the inhabitants of that place. After staying there for a long time, Rasika prepared to go to Govindapura, where ymnanda was staying. The king felt great separation to see Rasika leaving. He gave many gifts to Rasika, who took and offered them all to ymnanda. ymnanda was happy to see Rasika and said, I want to tell you something. The king of Nsihapura, Uddaa Rya, is an anti-Vaiava and always oppresses the Vaiavas. If that type of wicked person can be changed, then it will be marvelous. Let us both go to his place. It was evening when they arrived at Nsihapura. Uddaa Rya was lying awake on his bed. Suddenly he saw a figure enter his room and stand before him. In a grave voice the visitor told the king, Dedicate yourself to ymnanda Rya. After saying this, he disappeared. Even though the king could not see anyone, he had heard someone speak. He considered the voice to have been divine and began to think about when he would meet ymnanda. It was just at this time that ymnanda and Rasika entered the home of Uddaa Rya. The king was greatly happy to see ymnanda standing before him. He worshiped ymnandas lotus feet in various ways and dedicated himself to his service. ymnanda also favored the king by bestowing upon him unalloyed devotion. The kings family also took shelter at the lotus feet of ymnanda. Previously he had been a powerful demoniac despot, but by contact with ymnanda he soon became a sadhu of the highest order. Seeing this, the citizens became astonished, and like him, they also knew nothing but guru, Ka, and the sadhus. From that day he began to serve hundreds of devotees. ymnanda brought his Deity yma Rya from Dhrand and held three great festivals there. The king confessed to ymnanda, I was a great sinner and killed thousands of sadhus looting their blankets. If you permit me I shall bring all those blankets before you. With ymnandas permission the king had his men bring the blankets. To everyones astonishment they numbered seven hundred and eighteen and took the size of a hill. ymnanda distributed these blankets to the Vaiavas and the king also offered clothes and many other valuables to them. Following the example of Uddaa Rya all the subjects of his kingdom became Vaiavas. It was the power of ymnanda and Rasika that by their touch persons could be freed from the three kinds of miseries. By their mercy all sinful people became devotees of Ka. The glories of Rasika cannot be described even by millions of mouths. I have tried to do it in brief in this southern division (dakia-vibhga). Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Western Division First Wave Preparations for the Festival All glories to ymnanda, the deliverer of sinners and the life and wealth of Rasika-deva.

ymnanda next went to the city of Ky, where he arranged for a Deity of Rdhr to accompany the Deity of yma Rya (Ka). On the occasion of Their marriage ceremony he held a joyful three-day festival that delighted the local citizens. At that time r Puruottama, Dmodara, Mathur Dsa, Hara Ghoa, Mahptra, and Dvija Haridsa took initiation and dedicated themselves to the service of ymnanda. After this, ymnanda brought yma Rya to Dhrand, where he made a request to his followers, who included Rasika, Dmodara, Netrnanda, Kiora, hkura Haridsa, Bhma, rkara, Rasamaya, and Va Dsa. He said, Now is the month of Vaikha. On the Prim the moon will be bright and the night will be clear. Let us hold a rsa-ytr and invite everyone to participate. You should begin to gather the necessary items and inform all the kings and their subjects to contribute according to their capacity. ymnanda further indicated that Rasamayas house would be a suitable place to hold the festival. In pursuance of his order, Rasika immediately went out to beg, while ymnanda went to Govindapura. The rsa-ytr was to be held in r Gopvallabhapura. Upon arriving there, Rasika organized hundreds of his followers to clear the area by cutting down all the thorny groves. Afterward they built a large pavilion. While Rasika went for begging, he instructed Dna yma, Rma-Ka, Nryaa Dsa, yma Gopla, Rasamaya, and Va Dsa to manage everything. Rasika had such items as rice and pulses kept in a store. He gathered hundreds of buckets of wheat flour, sugar, ghee, oil, molasses, and betel nuts. They also gathered many varieties of spices and fruits. Likewise many different kinds of sweets were prepared and kept in jars. Seeing the vast stock of items, everyone said that the goddess of fortune had settled in that place. A huge rsa-maala was constructed, having eight corners and decorated with many beautiful paintings. Large blocks of wood were placed around the arena, four entrance doors were made, and a stage was erected in the middle. The platform was decorated with jeweled curtains, and the pavilion was decorated with colorful cloth and garlands of flowers. Musical instruments were kept in different places, and flags were used for decoration. A throne covered by a canopy was placed in the middle, standing beneath a golden desire tree that shone brightly. Eight pairs of r r Rdh-Ka were placed in the eight corners. Although it is not possible to describe all the qualities of Rasika, by his grace I have tried to give a brief description of his pastimes beginning from his childhood. This is the first chapter of the western division of Rasika-magala. It is composed by the son of Rasamaya, who takes the lotus feet of ymnanda as his ornament. Second Wave The Rsa-ytr Glory to ymnanda, the image of sweetness. May he favor me to constantly sing his glories. It took a whole year for Rasika to complete the arrangements for the festival. Finally, in spring, on Vaikha-prim, the rsa-ytr began. ymnanda arrived first, carefully bringing Hdaynanda with him. uliy hkura came with Vidyutml hkur. Many religious preceptors with their followers came to see the great festival. hkura Subala Dsa

accompanied Jagat Vallabha in krtana. yma, Mathur Dsa, and an instrumentalist named Vallabha came with Hdaynanda. Baa Balarma Dsa hkura and the sons and grandsons of both Nitynanda and Advaita came. There were also the disciples and granddisciples of the twelve goplas and sixty-four mahntas, as well as Rmadsa hkura, Vairg Kadsa, r Prasda hkura, and r Jaganntha Dsa.21 All the devotees residing in Dvrak, Mathur, Vndvana, and Nlcala came to see the rsa festival. Likewise, hundreds of kings and countless brhmaas, sannyasis, sadhus, and ordinary citizens also came. Women, children, and elderly persons locked up their homes and came from all directions. The place became so crowded that there was not even room for a mustard seed. The Vaiavas first prepared the area for the adhivsa with clothes and ornaments. A water pot was placed in the center, and turmeric, rice, grass, a twig of mango, and a coconut were all placed on it. Curd, milk, ghee, honey, and sugar, along with garlands, sandalwood pulp, clothes, ornaments, kukuma, musk, cuy, vira, saffron, camphor, and sandalwood were collected in a hundred earthen pots. After the adhivsa, Rasika first worshiped ymnanda and then the lotus feet of Hdaynanda. Next he worshiped Tulas Dsa, the leader of the sakrtana group, by offering him a garland, sandalwood pulp, clothes, and ornaments. One by one he worshiped all his godbrothers and disciples, and the mahntas. In the evening, Rasika began the festival by having hundreds of servants enter the stock room and distribute prasda to the kings, their subjects, the Vaiavas, and brhmaas. In preparation, hundreds of servants brought water to wash banana leaves. They were then placed before Lord Ka with various foodstuffs on them. A brhmaa priest made the offering to Ka and then prasda was distributed. The guests took their seats in groups of hundreds, while hundreds of brhmaas were busily engaged in cooking and serving. After all had eaten, hundreds of servants were engaged in cleaning. The grandeur of the festival astonished everyone. Indeed, many demigods came in disguise, mingled with the ordinary people, and even engaged in cooking and serving the prasda. However, no one could recognize them. Truly, it was not possible for an ordinary person to hold such a festival. This, however, was all part of the pastimes of Rasika. Rasika had trained a group of young boys to dance as the eight sakhs along with Ka.22 The eight children dressed as sakhs were all wonderful dancers. Their names were Daivak Dsa, Gokula, Gop-jana-vallabha (the son of Rasamaya), Gaura Gopla Dsa, Blaka, Gokula, Nryaa Dsa, and Gop-jvana. Raghuntha was dressed as Ka. The sakhs had their hair tied in plaits and were decorated with flower garlands and jeweled ornaments. They wore pearl necklaces, and their foreheads were decorated with kukuma and sandalwood pulp. A dot of kukuma was marked between their eyebrows, and their eyes were blackened with kajjala. Their lips were reddened with betel, and they wore colorful
21

The twelve Goplas were principal followers of Lord Nitynanda who formerly had been cowherd boys in Ka-ll.
22

Traditionally in dramas, female roles were portrayed by young boys. Respectable women did not display themselves in public.

clothes of different styles. With ornaments on their wrists, rings on their fingers, and tinkling ankle bells, they looked exactly like the women of Vraja. The boy dressed as Ka wore a yellow cloth and a crown bedecked with shining gems and a peacock feather. At that time the place was transformed into Vndvana. Everyone was absorbed in divine enjoyment, with no trace of misery in their minds. They became absorbed in friendly dealings with one another and forgot whether it was day or night. This was all possible due to the effort of Rasika, since Lord Ka was his life and soul. How is it possible to describe the glories of Rasika? Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Third Wave Reenacting Pastimes All glories to ymnanda, the only refuge of the poor, the life-long friend of Vallabha, and son of Durik. r Gopvallabhapura was a beautiful place situated on the banks of the Suvararekh and surrounded by deep forests. It was here that all the demigods came to observe the rsa festival. The sound of different musical instruments like the dundubhi (kettledrums) playing in sakrtana made the earth tremble. It was spring, on Vaikha-prim, and the sky was clear. Ka sat on His throne under a desire tree and began to play His flute. The sweet sound attracted the gops, and one by one they all came running to Him. When they saw His face, they lost control of their senses. Tears fell from their eyes and soaked their clothes. Seeing the gops, Lord Ka sat leaning against the trunk of the tree with His head down. Seeing Lord Ka looking so melancholy, the gops asked Him, Why are You so sad? Ka sweetly replied, Why did you leave your household duties to come to this forest in the dead of night? You have seen the blue waters of the Yamun and the beautiful blossoming trees. You have also seen Me. If you have affection for Me, you should now go back to your homes. Your relatives are impatiently searching for you. You should serve your husbands and worship them as you would worship Viu. Even though they may be poor, illbehaved, or impatient, you should regard them like Viu. Please go home. Do not remain in the forest. Rasika recited this episode from the rsa-pacdhyya of the rmad-Bhgavatam (the five chapters describing the rsa-ll). The boys expertly acted their roles, while musicians playing all kinds of instruments adeptly accompanied them. One by one all the different pastimes were performed with such devotion that the actors walking, singing, and dancing totally charmed the spectators. When the gops heard the unsympathetic words of Ka, they lowered their heads. Their lips became dry, and their tears wet their clothes and washed His lotus feet. They told Ka, Listen Prabhu, O ocean of kindness, Your flute has called our names and drawn us here. Our minds were too agitated for us to remain at home. We left our household duties, sons, and husbands just to come to this forest to see Your lotus feet. Now You are ordering us to go back. You have quoted from the Vedas, yet although the four Vedas worship Your lotus feet,

they cannot attain them. The denizens of heaven and saintly persons all meditate on those lotus feet that we have been so fortunate to see. When we have attained such good fortune, what duties are left for us at home? Let a thunderbolt destroy whatever happiness there may be without You. For us, You are our wealth, relatives, friend, and husband. We know nothing but the shelter of Your lotus feet. You have taught us service to husband and guru. But You are the Lord of all. You are the life of the universe and You exist in all created beings. Indeed, You are the protector of all. Knowing this, how can we give up Your lotus feet, which are attained only after many austerities? Without the shelter of Your lotus feet we are hopeless and cannot live for even a second. If You are not kind to us, we will surely die. The lotus-eyed Lord accepted the gops petition with a smile. The gops then gathered around Ka and together they began the rsa dance. As the boys danced, sakrtana was performed and the happiness of Vndvana was manifested. Everyone said that Rasika must be a second Nryaa. Indeed, the pastimes he enacted in just one second cannot be described by millions of mouths. By his grace I have composed a brief description. Making the lotus feet of ymnanda my ornament, the son of Rasamaya narrates Rasikamagala. Fourth Wave The Second Vndvana Glory to ymnanda, the deliverer of the universe. May he favor me to sing his glory. The sweet sound of the musical instruments, the graceful dancing of the boys, and the jeweled throne under the desire tree combined to make r Gopvallabhapura a second Vndvana, immersed in an ocean of sakrtana. In the midst of such transcendental enjoyment the morning dawned. As the children returned to their homes, it was as if Ka was returning home surrounded by the Vraja gops. Along the way they fascinated all the spectators by performing various pastimes of Ka. One of the children announced, Ka is charmed by all of us. On hearing the proud words of the gops, Ka disappeared. Then, when the gops were unable to see Him, they fainted. Vndvat was a fortunate gop whom Ka took with Him. After the other gops came back to their senses, they began to search for Ka by following His footprints on the ground. As they searched, they remembered how they had talked, laughed, walked, and enjoyed seeing Ka. Thinking like this, they all wept. First they asked the trees if they had seen the Lord of their life. The trees responded that they had only seen Lord Nryaa go by. They searched along the bank of the Yamun and asked her if she had seen the son of Nanda. In their search they remembered His pastimes. One gop exclaimed, I have killed Ptan. Another gop took hold of anothers breast as if to suck it. Someone said, I have broken the carriage. Another began to roll on the ground crying. One gop said, I have killed Tvarta, while another said, I have killed the Baka demon. One gop said, I am Ka, and began to play on the flute, while another said, I am lifting Govardhana. Let Indra come and do whatever he likes. I want to see his power. One gop said, I have subdued Kliya. Another said, I have destroyed the forest fire. One gop had a cloth tied around her waist and said, I have broken the Yamalrjuna trees, and another said, The gop that Ka has

taken with Him is indeed fortunate. She is able to worship those lotus feet which Lakm always desires to keep in her heart. As the gops roamed in the forest remembering the Lords pastimes, the gop that Ka had taken with Him told Ka, I cannot walk any longer. Hearing this, Ka replied, Let Me carry You on My shoulder. Then, after walking a few steps, Ka disappeared and the gop fell on the ground. Thus, She loudly lamented. Hearing Her cries, the other gops came running to Her. The gops, being tad-tmik (absorbed in and identifying with Him), began to remember the qualities of Ka. In this way the children performed all the pastimes depicted in the rmad-Bhgavatam. Their skillful acting enchanted everyone. Everyone said that Gopvallabhapura had become Vndvana and that the son of Acyuta was Nryaa Himself. While returning from his house to the rsa-maala, Rasika was bitten by a venomous snake. Its fierce attack left its two teeth piercing his flesh, and thus Rasikas leg began to bleed profusely. After a light was brought, it was found that the snake had died after biting Rasika. They then kicked its dead body until it became dust. Rasika, however, remained absorbed in Ka and went to the rsa-maala without saying anything. He continued to dance and sing in a joyous mood until morning, when everyone saw that the snakes teeth were still in his leg, causing it to bleed continuously. Then the teeth were removed with great care. The glories of Rasika cannot be explained by ordinary means, for his pastimes are transcendental to this world. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fifth Wave The Elevated Example of the Gops All glories to ymnanda, the world-famous Prabhu. Please favor me that I can constantly sing your glories. Seeing the rsa-ll of Rasikendra, the denizens of heaven and earth all became charmed and happy. The boys enacted all the pastimes depicted in the rmad-Bhgavatam, and their portrayal of the gops lamentation overwhelmed the audience with joy and emotion. Remembering all of Kas childhood pastimes, the gops said, O Gopla, You have saved us from poisoned water, demons, rain, and other dangers. You are not simply an ordinary son of Yaod. Truly, You must be the Lord and soul of the universe, Lord Nryaa Himself. Save our lives by again showing us Your moonlike face. Then Ka, the life of the universe, appeared before the gops. Upon seeing Him, they regained their lives. He held one gop by the hand, begged chewed betel leaf from another, made a joke with another and charmed yet another by touching her breast. He kissed one gop, glanced at another, and embraced another. In this way He satisfied the desires of all the gops and removed all doubts from their minds. He told them, You should remember that I am always with you, for you are My beloved ones. Thus pleasing the gops, the lotus-eyed Lord began the rsa dance on the bank of the Yamun. After the gops decorated Him with flower garlands, the Lord expanded Himself

and began to dance with each gop. One gop charmed Ka by her sweet songs, another by her elegant dancing, another by her sweet words, and yet another by her sidelong glances. The boys held each others hands and danced, their footbells making sweet sounds, while musical instruments and choice songs accompanied them. Their performance was praised throughout the three worlds, and the denizens of heaven showered flowers on them. It was by the grace of the son of Acyuta that the eternal Vndvana pastimes of Lord r Ka were visible to all. After the whole night had passed in this wonderful way, everyone requested Rasika to continue the performance for another day. Although he was not in favor, Rasika heeded the peoples request and told the boys to prepare themselves again. As they dressed themselves, however, the sky suddenly became covered with black clouds. Later that evening there was a tremendous rainstorm with thunder and rain continuing until late in the night. ymnanda then called a halt to the festival and in the morning ordered that they begin dadhi-kd sporting.23 For this pastime, hundreds of buckets of yogurt were mixed with turmeric, phgu, cuy, and sandalwood pulp. Rasika commenced dadhi-kd by distributing flowers, kukuma, and perfumes to everyone, and then inaugurated sakrtana. Likewise, hundreds of other groups also started krtana, filling the sky with transcendental sound. Seeing the place transformed into Vaikuha, Hdaynanda Prabhu and Rasika danced together and smeared dadhi-kd on each other. In the evening Rasika finally stopped the krtana. He first offered obeisance to ymnanda and then to Hdaynanda and all the senior Vaiavas. He embraced his friends and companions as well as his disciples, grand-disciples, servants, and others. Thereafter, he took his bath in the clear, cool waters of the Suvararekh. He and his companions passed some time in water games, swimming and spraying water on each other. Then they went to honor prasda. Besides offering prasda to the assembled Vaiavas, Rasika also distributed kaupnas (loincloths) among them. He worshiped the brhmaa ascetics and seniors by presenting them with gold coins, sandals, and clothes. He personally bid farewell to the kings and their entourages and worshiped his relatives. He also gave clothes and ornaments to the boys who had danced in the rsa. Everyone praised Rasika and his fortunate parents as they departed, saying that they had never seen such a grand festival before. They commented, Rasika cannot be an ordinary human being. Lord Kacandra is our witness! Dear sadhus, please listen to Rasika-magala and overcome the influence of the Age of Kali. Although I have no ability to sing his glories, the son of Acyuta resides within my heart and dictates the narration. Making the feet of ymnanda my ornament, this son of Rasamaya narrates Rasika-magala. Sixth Wave In Service to ymnanda

23

Dadhi-kd(1) a mixture of colored substances that people throw and smear on each other in a frolicsome sport often played at the conclusion of religious ceremonies. (2) to use these substances in sporting.

Glory to ymnanda, the source of joy to all and the giver of peace to the universe. After bidding farewell to everyone, ymnanda remained seated by Rasika, his wife, and their associates. Whenever Rasika sat in front of ymnanda, he would cover his feet with his cloth. He would keep his head lowered and remain silent, fixing his eyes on the lotus feet of ymnanda Prabhu. If ymnanda asked him to explain any topic of Ka, he always appeared extremely shy and would speak in a mild, low tone. Because Rasika was unable to speak loudly in front of ymnanda, ymnanda would often leave the place after ordering Rasika to continue the discussion. Then, when ymnanda left, Rasika would speak vigorously and explain philosophy as if he were Bhaspati, Vysa, or uka. Upon hearing him speak, all the scholars would praise him, saying, Our studies have been a waste of time. Rasika has proved that the conclusion of Vysa, uka, and all the Vedas and Puras is that one should be a sincere devotee of Ka. While they remained at this place, Raghuntha sent one of his brothers to ymnanda, informing him that the yavanas were oppressing the people of Rdhnagara village. Feeling disturbance in their minds, ymnanda and Rasika went to Dhrand, after first stopping at the house of Rasamaya. ymnanda instructed Va to call everyone, including Raghuntha Paanyaka, who then came quickly and bowed at the lotus feet of ymnanda. They said, Dear Prabhu, the village is under the control of heretics. However, if you go there with ten or twenty of your disciples and meet hammad Beg Subdra, then the situation can be relieved.24 After hearing this, ymnanda looked at Rasika, who immediately understood the implication. O Prabhu, he said, Please allow me to go to Vapura with some companions. ymnanda permitted him and ordered Va and others to go with Rasika. Making the lotus feet of ymnanda my ornament, this son of Rasamaya narrates Rasikamagala. Seventh Wave Exploits in Vapura Glory to ymnanda, the abode of compassion. Walking in a trance, absorbed in Ka, Rasika left that place to go to Vapura. As he proceeded, tears flowed from his eyes and wet his body. He talked of nothing but Ka and always remained in search of Ka. Whenever he sat even for a few moments on his journey, thousands of people would come to see him. Hearing his sweet words and observing his wonderful beauty, they would forget everything and their hearts would be soothed. Every day hundreds of thousands of people would become his disciples. By the order of his master he was not to stay in any one place more than a day. He would often take bath at one place, food at another, and halt at yet some other place, but he never took any rest. Rma-Ka and Dna yma were two obedient disciples of Rasika who were both pure in heart. Rasika instructed them, You should give Hari-nma to all and rescue the poor and

24

Subdraa governor of a province (sub) in Moghul India. During that period, hammad Beg was the governor of Utkala.

fallen souls. You should even give Hari-nma to kings and their subjects. ymnanda begged me to commit myself to deliver all creatures. I am likewise begging you to commit yourselves to give Hari-nma to all the people of Utkala. On hearing these words of Rasika, they fell at his lotus feet. ymnanda had said that if either of these two simply touched someone, they would attain devotion for Viu. Thus, by their touch millions of devotees were made in Vabhuma. Many persons of low caste were delivered from material existence and dedicated themselves to the service of guru, sadhu, and Ka. In this way Rasika ordered all of his disciples to distribute the holy name to one and all. Va Dsa was also told to give Hari-nma and make many disciples. hammad Beg had tortured all the kings and landlords of Odisha and compelled everyone under his control to become a yavana. There was no one who did not fear him. Indeed, he was in the habit of killing one or two persons every day. The inhabitants of that region lived in fear and anxiety, their only solace was to think of Kas name within their minds. After a long journey, Rasika arrived in Vapura and went first to the territory ruled by Vaidyantha. When the king saw Rasika, he first offered obeisance and then he gave him a proper seat and washed his lotus feet. Happy to have the association of Rasika, he made all arrangements for his comfort. Every day Rasika would speak about Ka, and the kings of different territories would come to hear his discourses. All the people of various Hindu groups took refuge in him. That place became crowded with visitors, all anxious to have a glimpse of Rasika. The son of Acyuta distributed love of Ka to everyone and the village became absorbed in sakrtana. Rasika stayed in that village for a few days and sent a letter to ymnanda informing him that he had followed his orders. Although the yavana subjects of the Subdra had come to see Rasika, the Subdra did not come. Seeing that many of his subjects were daily going to Rasika, he became incensed and asked them, I see you are going some place to chant the name of Hari. Where are you going? Why do you go there? The senior persons replied, r Rasika Murri is an embodiment of love of Ka. He was born as an illustrious mahnta in Odisha and is fortunate enough to daily converse with Lord Jaganntha. All the kings of Odisha as well as their subjects are his disciples. Hundreds of yavanas have also become his disciples. He is not a mere human, but a partial incarnation. The Subdra was a wicked person and angrily stated, I do not object to him making Hindus as his disciples. However, he has no right to accept yavanas as his disciples. He is a fake. He merely hypnotizes the people, making them fools. He simply makes a drama to acquire some property. If he is able to impress me with his powers, then I shall accept him as Nryaa. Formerly Kabir and other great men had displayed their transcendental activities. For that reason I accept them as God. The yavana told this to all the Hindu kings and ordered them to bring Rasika to him. The kings were frightened by his words and went to Rasika saying, O Prabhu, why did you come to this yavanas place? Who knows what type of activities he wants to see? Who knows what he will do if he is not satisfied?

After Rasika listened to them, he decided to meet the yavana. However, his companions forbade him. They said, Why do you want to go there? It is better we leave and try to save our own lives. Why should you confront a yavana? While they were talking in this way a wild elephant began to disturb the local people. It often entered the village, destroying houses and killing domestic animals. In the meantime, Rasika had decided not to pay any attention to the suggestions of the others and went to see the yavana. With his mind absorbed in love for Ka, Rasika saw the yavana sitting on his throne surrounded by the Hindu kings. Just then the mad elephant suddenly entered Vapura. Caring for no one, it crushed homes, uprooted large trees, and killed many animals. Its loud roars made the earth tremble, and its heavy breathing filled the air with dust. Some of the villagers took shelter on the roofs of tall buildings, while others fled in terror. In fear of their lives, they prayed to Lord Nryaa to save them. The son of Acyuta thought, Today I will save the villagers and make this elephant into a great devotee. Making the lotus feet of ymnanda my ornament, this son of Rasamaya narrates Rasikamagala. Eighth Wave The Deliverance of Gopla the Elephant Glory to ymnanda, the embodiment of mercy and the most kind-hearted lord of the universe. The wicked yavana ruler told the other kings, Today this elephant has killed cattle, horses, and people. It has also damaged much property. We must think of some means to stop it. Perhaps Rasika Murri will give Hari-nma to this elephant. The Hindus regard him as Nryaa. Therefore, if he can succeed in initiating this elephant, I shall also accept him as Nryaa. Everyone felt sorry to hear this and began to think of Ka. When Rasika heard what had been said, he thought to himself, If a devotee takes refuge in Ka, then what harm can an elephant do to him? Thinking in this way, he entered the village and saw the mad elephant killing anyone who crossed its path. While the villagers fled out of fear, Rasika came forward to confront the animal. Seeing this, Rasikas companions repeatedly begged him to leave, but Rasika ignored them and simply chanted the name of Lord Ka. Rasikas companions ran away, leaving him alone. The yavana was observing everything, and when he saw this he thought to himself, O Lord Nryaa, save him. If the elephant kills him I shall be responsible for the death of a saintly person. If he can tame this animal I shall be convinced of the glories of Ka. The Hindu kings were all anxious for the safety of Rasika and grief brought tears to their eyes. Rasika, however, was unperturbed and went forward, while constantly remembering Ka. When the mad elephant came in front of Rasika, it observed his beautiful form and immediately checked its speed. Rasika looked in its eyes and said, O mad elephant, listen to me. Worship Ka and serve His devotees. Why are you engaged in these wicked deeds? Without knowledge of Ka all efforts are futile. Chant the name of Ka, meditate on Ka, and dedicate yourself to the worship of His lotus feet. The opinion of all scriptures is that worship of Ka is the highest. Leave everything and worship the lotus feet of the

Lord. But for Lord Ka, no one is your friend. Ka is the mother, father, and life of all beings. Therefore, why are you heading toward death? Be careful not to become proud in the worship of Ka. Ka crushed the false pride of Airvata, the elephant of Indra, and saved the king of the elephants who was attacked by a crocodile. Lord Nryaa is an ocean of mercy. Therefore, please give up your vanity and worship Him. If you listen to this advice from a saintly person, then the son of Nanda will favor you. The elephant was able to meet Rasika due to his previous austerities. He saw a second Nryaa within Rasika. With tears in his eyes he thought, This is not an ordinary human. He must be an expansion of Nryaa. Everything he said to me is based on scriptures. By the grace of Rasika the elephant attained complete knowledge and accepted Lord Ka as the only truth. He fell at Rasikas lotus feet and washed them with his tears. Placing one hand on the head of the elephant, Rasika spoke the sixteen-word Hare Ka mantra into his right ear. Upon receiving the holy name, the elephant stood up quickly and then fell prostrate at Rasikas lotus feet. After circumambulating him, the elephant bowed down and a stream of tears glided down from his eyes. Seeing the beauty of Rasika, he became so charmed that he forgot himself. Rasika then named him r Gopla Dsa. On receiving this name the tusker fell at Rasikas lotus feet one hundred times. Having beheld Rasika as Nryaa, Gopla Dsa did not want to leave him. Only after a long time did he slowly leave that place to enter the forest. With tears in his eyes he then dedicated himself to the lotus feet of Rasika. After witnessing this wonderful pastime of Rasika, both the Hindus and the yavanas were overwhelmed. They told one another, Rasika has not only tamed the mad elephant, but has also given him spiritual initiation. As the news spread, millions of people came to that place to see Rasika. The Subdra, hammad Beg, quickly came there and fell at Rasikas lotus feet. With folded hands he said, I was unable to appreciate your transcendental position and thus I had ordered my men to bring you here. I have acted out of ignorance and now, O lord, I beg you to forgive me. You are an ocean of mercy and kindness. You are the life of the universe. Being enamored by your my I did not know your glories and gave you trouble. Please forgive me. Hearing the humble words of the Subdra, Rasika told him, I came here to deliver you. On my way here the mad elephant came running toward me. I simply remembered Lord Ka, the omnipotent Lord who lives in everyones heart. There are seven levels of lower planetary systems, and these are followed by the Padma-sthna. The scriptures describe that after Bhloka, Bhuvarloka, and Svarloka there is Janaloka and Tapaloka followed by Maharloka and Brahmaloka. Together these fourteen worlds form a brahma (universe) in which there is a Brahm. Some Brahms have four faces, while others have hundreds or even millions of faces. Brahm, Indra, and the other demigods have taken birth from the pores of the skin of Nryaa, who maintains the whole creation. Living in the heart of all creatures, both mobile and immobile, Lord Nryaa is the destroyer of irreligion. By destroying the sinners age after age He establishes true religion. Lord Nryaa also resides in the heart of that mad elephant. I advised him to remember Lord Ka. On hearing the Lords name he fell at my feet. After I spoke the name of Lord Ka into his ears he was subdued and slowly left the place. He has now given up all his wicked activities. The yavana king was very happy to hear all this from Rasika.

Listen to the boundless glories of Rasika described in this composition. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Ninth Wave Rasika Explains the Nectar of Ka All glories to ymnanda, the deliverer of the fallen! Please favor me so that I can sing your glories. After Rasika finished explaining the philosophy of Ka consciousness, hammad Beg became most happy and praised Rasika in various ways. Likewise, all the kings present followed the Subdras example and happily surrendered to Rasika. Thus, many persons became disciples of Rasika in Vapura. Indeed, all the kings and their subjects became ecstatic in loving devotion for Ka. The king of Panca, Hari-Nryaa, was respected by all the neighboring kings. He was overwhelmed to see the beauty of Rasika and at once took shelter at his lotus feet. He then went and told the Gajapati (king of Odisha), Please take shelter of Rasika. He has appeared in this world just to destroy the influence of the vicious Age of Kali. It is the fortune of Utkala that he is here. Simply by seeing his lotus feet all sins can be removed. Therefore, do not delay. Being inspired by Hari-Nryaa, Gajapati Nsiha-deva also became interested to meet Rasika. Omniscient Rasika understood everything and went to visit the Gajapati. Rasikas elephant-like gait and smiling moonlike face charmed everyone. His companions brought with them many scriptures both of literature and music. When Gajapati saw Rasika he thought he was seeing a second Nryaa. He quickly stood up and offered prostrated obeisance to him. The king, who oversaw the management of Lord Jagannthas temple, worshiped Rasika with utmost respect. He was especially happy to meet Rasika and with folded hands requested him, O Prabhu, please play your flute and thereby soothe my ears. Rasika obliged the king and played his flute in six rgas. This caused the king and all others present to fall unconscious. Everyone agreed that they had never heard such beautiful flute playing. They said it sounded just like Ka playing His flute in Vndvana. Hearing it, they were unable to speak or move, and tears streamed from their eyes. When Gajapati requested Rasika to take his seat, Rasika replied that it was not proper for him to sit by the side of a king. Rasika then began to speak on the nectar of Ka consciousness, as explained in the eighteen Puras, the ruti, the smti, and the four Vedas. He established worship of Ka as the highest principle delineated in the scriptures, and he showed that all scriptures recommend service to devotees. He explained that Ka resides in the heart of the guru and, indeed, of all devotees. Therefore Ka, guru, and the devotees are all to be considered on the same level. Lord Nryaa is always accompanied by devotees, and He accepts the dust from their lotus feet as a decoration on His body. To persons who are inimical toward Him and who offend His devotees, Ka metes out great suffering, birth after birth. Kasa, Ke, Hirayakaipu, Duryodhana, Durvs, Kumbhakara, Rvaa, Dantavakra, iupla, Naraka, and others all had to die because they

offended saintly persons. Kasa tyrannized Yaod, Devak, Nanda, Vasudeva, and the entire Yadu dynasty and for that he was destroyed. Demons such as Ke, Agha, Baka, Tvarta, and Ptan all had to meet death because they oppressed the residents of Vraja. Hirayakaipu was killed by Lord Viu because he tortured Prahlda. All the rascal supporters of Hirayakaipu had to die because they gave trouble to sadhus. Likewise, Duryodhana was killed because he tortured the five devoted Pavas. Bhma, Droa, Kara, Dusana, and his ninety-nine brothers all lost their lives for giving trouble to the Pavas. Durvs, the best of is, acted enviously toward Ambara but in return Sudarana inflicted much misery upon him. Rvaa misbehaved with St and thus he, his brother Kumbhakara, and his whole family were destroyed. iupla, Dantavakra, and lva were killed for blaspheming devotees, and Lord Nryaa personally killed the demon Naraka and others. The Lord of the universe can tolerate offenses against Himself, but He never tolerates offenses against devotees. One should sincerely render service to the devotees and thus be saved from the fear of death. Rasika advised the king to serve the brhmaas and Vaiavas and to be kind to all creatures, because the Lord is present in all living beings. Rasika said, O King, fix your mind at the lotus feet of Ka. Remember that He only is the truth and that everything else is false. After receiving these teachings from Rasika, the king became absorbed in love of Ka and stopped all animal slaughter. He became kind to all creatures and worshiped Rasika as if he were Nryaa. Seeing Rasikas devotion, the other kings also took shelter of him. It is the glory of Rasika that he could give love of God to the mad elephant Gopla Dsa, that he could give orders to the yavanas and that Gajapati would circulate his instructions among other kings. They all became Vaiavas and accepted the marks of tilaka and tulas beads. The whole of Utkala became full of love of God. It is not possible to describe Rasikas glories even with hundreds of mouths. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Tenth Wave Rasikas Kindness All glories to ymnanda, the friend of everyone and an ocean of compassion. He is the deliverer of the fallen and wretched. After a long stay at Vapura, Rasika along with ymadsa, Mohana, and a few other disciples went to take darana of Lord Jaganntha at Pur, where Rasika also planned to see ymnanda. Previously ymadsa and Mohana had been court singers for the king of Hijl. Seeing them on the road, the king forced them to go back to his court. When Rasika heard about this, he returned to Vapura and began to fast. At first the kings were glad to see Rasika again, but when they heard that he was fasting, they became frightened. It was by their efforts that the two brothers were released and were returned to Rasika. Feeling relieved, Rasika began to take food again and happily passed the evening chanting in sakrtana.

When the elephant Gopla Dsa came to know of Rasikas return, he became anxious to see his guru again. So he left the forest and slowly came to the place where Rasika was standing. Upon seeing Rasika, he fell at his lotus feet and washed them with his tears. Then Rasika narrated to him the glories of r Ka and the message of the Gt, the rmadBhgavatam, and other scriptures. Receiving this special knowledge, Gopla Dsa bowed at his gurus lotus feet and returned to the forest filled with intentions of visiting the holy places of pilgrimage. Sometime later Rasika entered the same forest but somehow lost his sense of direction. This particular forest was very dense and there were no villages around it. Because of this, Rasika and his disciples were forced to remain under a tree without food. Gopla Dsa came to that place and understood that Rasika was fasting. He then ran like the wind to the home of a forest-dweller and collected rice from him. Returning to Rasika, Gopla Dsa proceeded to offer the rice at his lotus feet. However, by this time the accompanying devotees were taking rest. Seeing the elephant so close they at first became afraid for their lives. Realizing their fear, the elephant put more rice before Rasika and then moved away some distance into the forest. Rasika requested his disciples to cook the rice and fed the devotees before eating himself. Gopla Dsa then came to Rasika and fell at his lotus feet. Happy to see the elephant again, Rasika placed his hand on its head and blessed him by saying, Render sincere service to the devotees of the Lord and never blaspheme them. Also, go and visit the holy places of pilgrimage. After this, the elephant began to visit the holy places. It is not possible to fully describe the glories of Gopla Dsa. He was truly an embodiment of pure devotion. He visited all the places associated with Kas pastimes as well as those places where brhmaas and Vaiavas lived. He continually chanted the name of Ka like a devout Vaiava. If any person uttered the name of Rasika he would bow to them. He happily rendered service to the devotees by collecting whatever they required. In this way, all who came in contact with Rasika became devout Vaiavas. The glories of Rasika are truly beyond description. He was the friend of the poor, the needy, and the fallen. His sweet smiling face, big sparkling lotus eyes, and manner of speaking were pleasing to everyone. Holding the rmad-Bhgavatam in his hands, he constantly chanted the names of Ka while tears rolled from his eyes. It is not possible to fully describe his absorption in love of Ka. His beautiful features attracted hundreds of people to hear his speeches. Upon hearing his words they never wanted to leave. Once when Rasika was on tour Lord Jaganntha suddenly appeared before him. In the dead of night He told him, Manifest My transcendental form here, and I will remain here forever as r Govinda Rya. The three worlds will worship Me and this place will be as great as Nlcala. Afterward Rasika told everyone of the Lords order. Later he met by chance two brothers, Raghuntha and nanda Kaurila, who were living in Nlcala. These brothers were as skillful as Vivakarm in art and architecture. The son of Acyuta was very glad to meet them and had them accompany him on tour. Within his mind Rasika was thinking of when he would be able to see Govinda. With the appearance of the moonlike personality Rasika in this world the darkness of sin is removed.

Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eleventh Wave The Appearance of r Govinda Rya All glories to ymnanda, the conqueror of the worlds and lord of the universe. May he, who is the life of Rasika, favor me by allowing me to sing his glories. Rasika and ymnanda met in the city of Thuriy. After joyfully embracing Rasika, ymnanda inquired about what happened in Vapura. Feeling intense humility before his guru, Rasika was unable to speak. Thus, his companions had to describe everything to ymnanda. He joyfully heard accounts of all that had happened and then sat in a quiet place with Rasika. Rasika then offered ymnanda clothes, ornaments, and many valuable jewels. Afterward they became so absorbed in talking about r Ka that they were unaware whether it was night or day. Rasiknanda brought Raghu and nanda to ymnanda for initiation and informed him that these two were craftsmen. ymnanda was pleased to hear this and ordered them to carve a deity. Ecstatic at the appearance of the deity, ymnanda named that divine form Vndvana-candra. ymnanda then told Rasikendra, Go quickly to Gopvallabhapura and take someone with you who can make a form of the Lord. Install the Deity with the name of r Govinda. Being so ordered, Rasika and the two brothers went to that place. Then on an auspicious day r Govinda Rya manifested Himself. Seeing the beautiful form of the Lord, everyone floated in ecstasy. Rasika duly satisfied the craftsmen with many gifts. After installing r Govinda in the temple, he began a great festival and instructed the brhmaas to recite ruti-mantras. It was a particularly joyful festival, which made Rasika extremely happy. Thus, he remained absorbed in the mellows of Ka consciousness and in hearing rmadBhgavatam. At other times he became so absorbed in sakrtana that he knew not whether it were day or night. He offered tulas leaves at the lotus feet of r Govinda and immersed himself in the beauty of the Deity. Wherever he lived, Rasika sincerely served guru, Ka and the devotees. His glories are unparalleled in the world. Those who saw his pure devotion were charmed and became joyful. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Twelfth Wave ymnanda, the Life of Rasika All glories to ymnanda! All glories to the son of Acyuta! ymnanda once came to Thuriy to visit Rasika. He explained to him that many groups of devotees were always visiting him and that his house was constantly full of guests. He petitioned Rasika, My dear son, please go out and beg in a few houses. After this, Rasika and ymnanda visited Ghaail. When they told the king of their needs, he donated an

entire village named Satuti to them. This place was renamed as r ymasundarapura. ymnanda built his house and held many festivals there. He also had a house in Ayodhy and another in Govindapura, where his three wives stayed. Afterward many kings donated villages to ymnanda. Rendering service to sadhus became standard practice in Utkala. Together ymnanda and Rasika traveled through many forests and visited many distant lands. Once ymnanda humorously said that Rasika should be addressed by common people as hkura Gosi. Since then Rasika has become famous by that name. The Vraja-vss and others would come by the hundreds to visit the villages where ymnanda resided. ymnanda and Rasika tirelessly served the devotees and satisfied them with clothes, food, and whatever they required. Utkala was thus transformed into Vaikuha. Numerous people became disciples of ymnanda and Rasika. Indeed, even some world-conquering religious leaders took initiation from them. ymnanda ordered Rasika to continue making more disciples. After some time ymnanda moved to Thuriy, intending to settle there. Rasika and Dmodara Gosvm along with his brothers, servants, and disciples also went with him and held the Dola-ytr festival there. Suddenly ymnanda received a divine order to immediately go to Vndvana. Becoming overwhelmed with ecstatic love, he requested Rasika to take charge of all the disciples and other duties. When ymnanda left, Rasika accompanied him for some distance. After traveling for some time, they came to a large tree, where they decided to rest for some time. ymnanda remained at this place for three days, during which many kings and their subjects came to meet him. At the request of Rasika, they all fell at the lotus feet of ymnanda and requested him to remain a few more days in Utkala. Thinking of separation from his guru, Rasika gave up eating and drinking and cried continuously. He asked ymnanda, You are my life. How can you leave me? Being moved by the miserable condition of the people and especially by that of Rasika, ymnanda decided to stay there. After some time, ymnanda fell ill. Many notable doctors were called to treat him. They told Rasika that the disease was due to a disorder of bodily airs and could only be cured by applying hema-sgara oil, which was available from the house of Hari-candana in Balarmapura. Rasika quickly went there and Hari-candana gladly gave him the oil needed to cure ymnanda. Rasika quickly returned and massaged the oil on the head of ymnanda, relieving him of all discomfort. They then spent their days happily performing krtana and discussing topics of Ka. After some time, Rasika returned to his place and ymnanda went to Kyi. Happy to see ymnanda, everyone began to render sincere service to him. Every home resounded with the chanting of the holy name of Ka. Indeed, even the kings became ecstatic in love for Ka. However, there was one dangerous yavana ruler who flared in anger whenever he heard krtana. On hearing the glories of ymnanda, he concluded that if he could imprison ymnanda he could take control of all his disciples. Although his well-wishers discouraged him from doing this, he did not listen to them. He recklessly sent his men to capture ymnanda. After two or three days terrible misfortune fell upon that yavana. All his properties including his wife and children were lost. Realizing his mistake, the yavana went to

ymnanda and humbly submitted, O Prabhu, I am a most sinful person. All my suffering is due to my ignorance of you. Your glories are unknown even to the denizens of heaven. After saying this, he fell at the lotus feet of ymnanda and surrendered to him. ymnanda then went to Nryaanagara to meet ymapla Bh. Noticing that ymapla had a yavana gateman, he told him, From today do not keep any more yavanas here. Replace the gateman with a Hindu. No yavana should live in that place where guru, Ka, and the devotees are served. When ymapla did not follow this instruction, ymnanda told him, You have great love for the yavanas. I will not stay here any longer. ymnanda then left the place. After that some events occurred which prevented the yavanas from staying there any more. The order of ymnanda could not be neglected even by the denizens of heaven. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Thirteenth Wave The Passing of Hdaynanda and ymnanda All glories to ymnanda, the life of Rasiknanda! All glories to the son of Acyuta, Rasika, who assisted ymnanda in distributing prema-bhakti throughout the land! In course of time a messenger came from Ambik informing them that r Adhikr hkura, Hdaynanda, had passed away to Goloka. Hearing the news, ymnanda wept profuse tears and called for Rasika, telling him, I will not stay in this world anymore. Separation from Hdaynanda is piercing my heart. After saying this, he continued crying and all the devotees became aggrieved. ymnanda then told Rasika to announce that he would hold a great festival at ymasundarapura and that he should arrange to collect all the necessary items. Receiving this order, Rasika dispatched many of his followers to different provinces to collect the various items. Following this, the festival was held in the month of Phlguna. It was perfectly performed with many groups of ymnandas servants and disciples coming to ymasundarapura. Thereafter, ymnanda moved to Govindapura. It was here that he received news of the disappearance of Dmodara. Upon learning this, he broke down and told Rasika, Dmodara has shown the way. A memorial festival was then held in honor of Dmodara and r Adhikr Gosvm. ymnanda told Rasika, Previously the Lord instructed me to take your help to go out and save the fallen souls. Abiding by His order I preached devotion to Lord Ka and saved the inhabitants of Utkala. The whole place is now mad with love of Ka. Now you should live with these disciples, because I have received the order of Ka that I too have to depart soon. I will not stay in this world much longer. After saying this, ymnanda went with Rasika to Nsihapura, where he suddenly fell ill. ymnanda and his group of devotees remained at the house of Uddaa Rya for four months. During this period many experienced doctors came to treat ymnanda with various prescriptions. Even though Rasika nursed his guru day and night, ymnanda did

not recover. He told his disciples, Ka has ordered me to leave this world. Please do not try to cure me. You should do sakrtana day and night and discuss topics of Ka with other devotees. Musical instruments such as v, veu, ravva, and mural are my medicines. Hearing these words from ymnanda, Rasika felt much aggrieved. With great emotion he said, Please permit me to go to Vndvana. How can I live without you? To pacify Rasika, ymnanda told him, You should always internally visualize yourself as living in Vndvana. However, it is my order that you remain with all the ymnands who have taken birth in Utkala. Continue preaching love of Ka and make the world float in love for Ka. Serve the devotees and allow others to serve as you serve. Spread the teachings of pure devotional service to one and all and care for all creatures of this world. He then put his lotus feet on the head of Rasika, tied a piece of cloth on Rasikas wrist and painted Rasikas forehead with his own hand. Then with folded hands he told everyone, I have placed the mark of the ymnand sampradya on Rasikas forehead. You should all obey Rasika and he will look after you. Anyone who is against Rasika will have to leave my group. In this way he handed over all responsibility to Rasika. Sakrtana continued and everyone remained anxious over ymnanda. Then, in 1552 of the aka Era (1630 AD), on the kapratipat-tithi of ha, as devotees called out the names of Hari, blew conches, and chanted in sakrtana, ymnanda Prabhu disappeared from this world. Upon ymnandas departure, his disciples fell unconscious. Rasika also lost his sense of control and fell on the ground. Only with the help of his companions did he come back to consciousness. In lamentation, Rasika said, I was a boy of eighteen years when ymnanda came to meet me. I served him for twenty years. Now where has he gone, leaving me alone? Ka-prema was attained simply by his touch. By seeing him all were purified. By his mercy ignorance was destroyed. Through his grace one could be completely liberated from the bonds of the material world. By his clemency low caste persons and heretics became mad in love of Ka. Such a Prabhu has left me. I can no longer see him. Now I am lost. Who else will show me such affection? With whom shall I travel from province to province? With whom shall I go on pilgrimage? Who will take me to Vndvana? I will not be able to see his lotus feet again. Saying this, Rasika fell on the ground. Although the devotees tried, they could not pacify him, and tears incessantly flowed from his eyes. The love he displayed for his guru could melt even stone. Therefore, it is not possible to fully describe his grief even with millions of mouths. Now I shall describe (in the next three chapters) the disappearance festival of ymnanda Prabhu. These pastimes may be compared to the waves of an ocean. It is only by Rasikas favor that I may narrate them. Please do not find any fault in my words. I have written only as he has instructed me. O Vaiavas, please listen to Rasika-magala. By this act you will soon attain love for Ka. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala.

Fourteenth Wave Disciples of Rasika All glories to ymnanda, the deliverer of the sinners and the life and wealth of Rasikendra! Despite his grief at separation from ymnanda, Rasika sat for a meeting with the other devotees to organize the Dvdaa-mahotsava (twelve-day festival). They selected Govindapura as the perfect place to hold it. Everyone agreed that all the members of the ymnanda sampradya would have to be invited. Rasika announced, I know nothing but the lotus feet of ymnanda and have passed away my time like a madman in love of Ka. Therefore, I do not know the whereabouts of the members of our sampradya. My brothers, you must take the initiative and decide who are eligible to be invited. It is your duty to maintain the service of r Govinda and to organize this festival. I have to travel to continue the work of ymnanda. However, you must make sure you perform these two duties. Give me the names of the disciples and grand-disciples of ymnanda as well as those of the servants in Utkala. Make a list of kings and religious leaders and indicate whose disciples they are, to which family they belong, and where they are living. Also, make a complete list of the servants of ymnanda, indicating how much they are devoted to the service of guru, Ka, and devotees. After I receive your lists I shall send everyone invitations. Everyone said, Rasika Prabhu, you are indifferent to the world. You have appeared to distribute love of Ka to the poor and fallen. But please appoint a suitable priest, someone as good as you, to perform the service of r Govinda. Thereafter a meeting was held in which Rasika ordered his followers to propose someone who would be responsible and who would receive unanimous support from the devotees. The Vaiavas then selected the three sons of Rasika, who were all broad-hearted young men, as well as Rasikas daughter who was calm, composed, and a great devotee. The three sons were known as Rdhnanda, Ka-gati Dsa, and Rdh-Ka Dsa, and the daughter was named Vndvat. I will tell you the glories of the eldest, Rdhnanda, who was extremely intelligent. Ka was everything for him. In his dreams he would play with Ka, and when he woke he would cry for Ka. While crying he would see the divine couple, Rdh and Ka, and become absorbed in divine joy. He always swam in the ocean of love of Ka. Seeing his transcendental bliss, heretics would burn in the fire of jealousy. Constantly absorbed in love of Ka, he did not care for eating and drinking. He was always kind to the poor. As he chanted the names of the Lord, he would dance, sing, and cry like a madman. Since all his qualities were well known to the Vaiavas, they decided that he would be the perfect person to serve r Govinda. Rasika was happy to hear the decision of the devotees and asked that Rdhnanda be brought to the assembly. When he entered, he fell at his fathers feet. Rasika took him in his arms and told him, My dear son, listen to me. Previously ymnanda gave me this task and now all the Vaiavas have proposed that you continue with it. Therefore, I am putting you in charge of the ymnanda group. Taking permission from the assembled Vaiavas, Rasika then tied a ceremonial cloth round his sons head. Then, in a humble mood, Rdhnanda duly circumambulated his father who lovingly chanted Hari, Hari!

Thus, the service of r Govinda was entrusted to Rdhnanda. Rasika advised Rdhnanda to preach the message of prema-bhakti with the utmost sincerity. Rasika then addressed the Vaiavas, saying, You are all devout Vaiavas and can give and take pure devotion to and from all. You must make a list of the devotees belonging to the ymnanda sampradya. However, their reply was that it was impossible to count something as unlimited as the countless waves of an ocean. I have already mentioned the names of the disciples of ymnanda. Now I shall tell briefly about the grand-disciples. Those persons whom I have eulogized at the beginning of the book were all disciples of ymnanda. Now I shall mention the names of the worthy disciples of Rasika. Rasikas first disciple was the brhmaa Kland Bhakta Dsa. Then there was r yma Gopla Dsa, the son of Kntha and a great orator. His mother, Govinda Ds, was a maidservant of Rasika. In the charming village of rjaha lived the fortunate Rmadsa with his devoted wife Draupad. Rmadsa was from an upright and respectable karaa family (i.e. the caste of administrative assistants). Their son Dna yma Dsa had been devoted to Rasika since childhood. He was ever faithful to Rasika and accustomed to absorb himself in meditation on Rasika. Dna yma, who had many disciples throughout Utkala, was a favorite of the Vaiavas, for he gave pure love of God to everyone. Dvija Rma-Ka Dsa, to whom Rasika was everything, also had many disciples in Utkala. He would fearlessly sit on the backs of tigers and crocodiles. He once crossed a river by riding on the back of a crocodile. Nryaa Dsa was of such purified consciousness that he knew nothing but Ka. The brhmaa Paramnanda was also of pure heart. He became a great scholar by the grace of Rasika. Gaura Gopla was also born in a brhmaa family and was highly devoted to Rasika. Dvija Gopntha was apathetic to worldly matters and expert in proper behavior. Rasikendra always resided within his heart. He never left Rasikas side and was only interested in prema-bhakti. He was in charge of cooking for Ka. Premkura Dsa was another among Rasikas servants. He had servants of his own that outnumbered even the flowers in a kadamba tree. r Gokula Dsa, a young disciple of Rasika, spread pure devotional service to Ka in the province of Kendujhuri. Rasika had many disciples in the jungle areas, and he was everything to them. yma Manohara was very pure-hearted. The great personality King Vaidyantha quit his body in Utkala, yet this was observed by all the saintly people in Vndvana. The kings brother, Choa Rya Rutr, was a pure devotee. Together they helped all their subjects attain unalloyed devotion for the Lord. ymadsa Mohana, whose singing the songs of Jayadeva charmed all, was the personal servant of Rasika. Dvija Govinda Bhacrya, who preached devotion to Hari in East Bengal, had hundreds of brhmaa disciples. The brhmaas Dubey and Tarklakra Bhacrya ymasundara both received pure devotion from Rasika. Dvija Sundara Rya and r Mohana Dsa were among the most renounced disciples of Rasika. The king of Maga, Hari-candana, was a servant of Rasika. Other disciples were Gopntha Dsa Paanyaka, Rdh-vinoda Dsa, Kland, Bhagavn, Paramnanda, Manohara, Knu, Ka-nma, Ka-caraa, Dvija Acyuta, r-caraa, Gokulnanda, Govinda, Kland, Akrra, Gopla, Hari, r Tulasds, the kings friend Citrasena, Dvija Govinda Dsa, Ka-bhakta Dsa, Vraja-mohana, Dvija yma-mohana Dsa, r Gopla

crya, Kland, Dharmvara and his son Rdh-mohana, Bhdhara, r Rdh-Govinda, and Rdh-Ka, who became a disciple along with his family. r Govinda Dsa was a disciple living in the village of Ghaail. There were also many disciples in the provinces of the Bhajas, such as Gagdsa, the son of rdhara Daityri. The brothers ymasundara, yma-mohana, ymadsa, and Bhagavn were nephews of Rasika and also his disciples. Vndvana Kiora, who discussed topics of Ka with his family, was a servant of Rasika. Cintmai, Vihr, Acyuta, yma-kiora, Vndvana Dsa, r Rma, Bali, Vmana, Jagu, and ymadsa were all sincere disciples who always served guru, Ka, and the devotees. There were others such as Ghanayma Dsa, r Beay Viu Dsa, r yma-rasika Dsa, who was as strong as Indra, Candrabhnu, Dvija Gopmohana, yma-mohana Dsa, Vraja-mohana, yma-rasika, Sakh yma, and Gokula. Vaikuha Dsa of Hijl regularly served hundreds of devotees and was ready to sell himself for the service of devotees. Lla Puruottama, yma-kiora, Yugala, Akrra, ymasundara, Va Manohara, Sadiva Paanyaka, Uddaa Rya, Knanda, Hari-candana, Dvija Jvadsa, Bh Raghuntha Dsa, and Kadsa Bh were all servants of Rasika. Gajendra, Mathur Dsa, Madhusdana, Dvraknanda, King Rmacandra, Citrevara, and r Candana were disciples of Rasika. Madhu-manohara, Nirajana, Uddhava, and Hari Keava were the sons of Bhma, and ymasundara and Vndvana were the sons of Va. They were all disciples of Rasika, as was Dvija Rdh-vallabha, the son of Puruottama. Rdh-vallabha, ymadsa, and hundreds of thousands of people in Gahamagaa became disciples. Dvija ymasundara was a great devotee and disciple who took charge of cooking for Ka. Dvija Rdh-mohana, Uddhava, Vihr, Nlmbara, Vanaml, Rmadsa, yma, Knanda Bh, Gopla Bh, Knanda, Hari-candana, Gopla, Mdhava, King Keovani, Dvija r Rdh-mohana, Rdh-vallabha Dsa, Dsa Vndvana, RdhMdhava, ymasundara, Vanaml, Mukunda, Paramnanda, Knu, Bhagavn, gaa, and Mohana were all servants of Rasika. Gagdsa, Keava, r Candraekhara, ymasundara, and Vraja-mohana were all disciples of Rasika. Then there was Rdh-mohana, Bhakta Dsa, Puruottama, Gcchataliy ymadsa, Vraja-mohana, Akrra, Mohannanda, Manohara, r Rdh-vinoda, Knanda, Bhdhara, r Gopla Dsa, Rdh-caraa, Akrra, Mohana, Vraja-mohana, ymadsa, Ydava, yma-mohana, Dsa Vinoda, Cintmai Dsa, Dvija Mural Dsa, Dvija r Gopla, Dvijadsa, r Dayla, ymadsa, Hari Nryaa, Dvija Gop-mohana Dsa, yma-mohana, Dvija Yaduntha, Nla-yma Dsa, Gop-mohana, Akrra, Ghanayma, Rmadsa, Govinda, Jayadeva Dsa, Laichana Kadsa, r Vravara, Deu akara, Knu Dsa, r Govinda Bhaja, Jaganntha Kadsa, yma Bhaja, Teli rpati, Rmadsa, Mith Bhaja, Gopla Bhaja Rya with his group, ymadsa, Kiora, and Madhu Rya. We must not forget Rdh-Ka Dsa, who was the servant of Rasika. The servants of Rasika were, like the waves of the ocean, impossible to count. Many of his disciples had the same names. Now I shall mention the names of the disciples of his disciples. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fifteenth Wave Disciples and Grand-disciples

All glories to ymnanda, the ocean of mercy! All glories to Rasikendra, the son of Acyuta! Rasikendra then ordered his godbrothers to prepare a list of their disciples and granddisciples. He said, Tell me the names of those persons whom ymnanda gave the shade of his lotus feet. Thus they began to list the names. Rasamaya and Va Dsa were both disciples of Dmodara, who had thousands of other disciples such as Mdhava, Rasiknanda, Haricandana, Mohana yma, Uddhava, Ghanayma, Kiora, Govinda, Haridsa, Keava, Ka-vallabha, Nryaa Bh, Gokula (who was like an intoxicated elephant in his ecstasy), Ka Bh of Bk, Gokulnanda, Mathur, rmanta, ymadsa, Mathur, Ananta, Puruottama, Rmadsa, Gokula, Gaurga, Viudsa, Gopdsa, Loichana, Parich, Mohana, Vadsa, Klind, Rdh-caraa Dsa, Manohara, yma-mohana, Dvija yma-mohana Dsa, Ananta Rya, Dvija yma, Yadudsa, Akrra, r Hari, Knu Dsa, Govardhana, r yma-vallabha, ymadsa, Vndvana, Puruottama, Rdh-Ka Dsa, Kiornanda, Vaiava Dsa, Bhakta Dsa, Knanda, Hari Bhakta Dsa, Govinda Mdhur, r Rdh-mohana Dsa, Knu Dsa, Keava, Gopla Govinda, Gop-vallabha, yma-caraa, Haridsa, Gop-caraa, yma-caraa, and Gop Ka Dsa. Yet another famous disciple of Dmodara was nanda Dsa, who was also known as Sadvartta. These disciples also had their own disciples. For example, Mukunda Dsa was a disciple of Nagara Uddhava, yma Jvana Dsa was a disciple of Uddhava, Ananta Dsa was a disciple of r yma-ragin, and Mohana-vinoda Dsa was a disciple of Puruottama. Now I shall mention the names of the godbrothers of Rasika: Dvija Rmadsa, ymadsa, Vanaml, Kadsa, Gopdsa, yma-vinoda, Rdh-mohana, Bhdhara, Gopntha, Yaduntha, Vndvana, Mathur, Gokula, Kadsa, Dvrak, Ayodhy, Gagdsa, Gopdsa, Puruottama, Viudsa, Gag Rma, ymasundara, Giridhr, Mohana, Haridsa, Narahari, Rasika, Mai Rma, Klu Rma, Ananta, Dvija Vinoda Dsa, Nryaa Dsa, Manohara, tala, Vinoda, ymadsa, Dvija Viu Dsa, Rdh-vallabha Dsa, Nayannanda Dsa, Nanda-kiora, Vraja-mohana, Klind, Navna-kiora, Ka-kiora, Ka Klind, Knanda, Ka-bhakta, Hari-bhakta, Paramnanda, Bhagavn, Gopla, Gaurga, Caitanya, Rdh-caraa, Gop-caraa, Govinda, rdhara, Dmodara, Nlmbara, Vsudeva, Ydavendra Dsa, rkara, Mdhava, Govardhana, Balabhadra, Kadsa, Nryaa-bhakta Dsa, Ptmbara Dsa, Ghanayma, Jaladhara yma, Gopdsa, Prasda, Akrra, Uddhava, Vaiava Dsa, Vrajasundara, Vrajnanda, Vraja-jvana, Vraja-vihr, Vraja-bhaa, Madhuvana, Subala, Sudm, Premadsa, Hari-nma, Vinoda, Govinda, and ymadsa. I have mentioned the names of only some of Rasikas godbrothers. For every name given there are hundreds of thousands more not spoken. Now I shall mention the names of the more prominent of the disciples of the disciples. There were Dna yma, Rma-Ka, Va, Manohara, Mukunda, and others. They were all followers of ymnanda, and their disciples were r Caraa, Gaurga, Vinoda, Tulas, Vihr, yma-kiora, Kuja, Rdhmohana, Ananta, Bhgavata Dsa, Gopntha Dsa, Santa, Knu Dsa, Dvija Rma-Ka, Manohara, Bhgrath, Nimi, Kuladsa, Dmodara, Knu, Vsudeva Dsa, Hari-candana, Raghuntha, Vrajnanda, Vraja-nandana, Vraja-jvana Dsa, Ananta Dsa, Rmacandra Bh and his family, Dvija Prahararja, Dvija Sundara, r Candana, Gajendra, Bh

Jagata Rya, Tili, akara Bhaja, Shni, Ananta, Ka-caraa, ymasundara, Llavihr, yma, Rasika (the v player), Rasika-sundara, Ananta, yma (the garland maker), Vihr, Nikuja, Ghanayma, Govinda, r Hari, Vsudeva, Nryaa, Vanavihr, yma-kiora, Rasnanda, Ka-rama, Viudsa, Paramnanda, Rmi, ekhara, Uddaa, Dmodara Bh, Sundara Rya, Gopla, Akrra, Hari, Uttara Rya, Rmasena, ymasena, Rdh-caraa, Nidhuvana, Govardhana, Dvija Vndvana, nanda, Vrajavallabha, Va, Bhakta Dsa, Raarja, Raabhma, Manohara Dsa, yma-ali, ara, yma, Raghunandana, Ka-vallabha, Gop-vallabha, Bhma, Klind, Keava, Nryaa, ymadsa, Ka Bhaja, Hari Bhaja, Rasamaya Dsa, Hari-vallabha, yma-vallabha, Murri, rdhara, Puruottama Dsa, r Vihr, Gop-kiora, Gop-caraa, yma-priy, Rdh-priy, r Ka-jvana, Dvija rnagara, Mukunda, Mohana, the sons of Haricandana, Vaikuha, Vanaml, Vsudeva Dsa, Balabhadra, Lla, Va, Gopla, Sundara Pla, Gagdsa, Rmadsa, ymadsa, Govinda, Kadsa, Va Dsa, Uddhava, Akrra, Jagamohana, Jagabandhu, Kland, Bhsura, Gopla, Sundara, Hari, Mathur, Mohana, Rdh-Gopla, Rdh-kiora, Gokula, yma-Ka, Karu-sgara, Dna-bandhu, Nava-ghanayma, Manohara, Jagat Vallabha, Jayadeva, Knu Rma, Balarma, who was as strong as ten men, Yaduntha, Vrajantha, Vrajaram Ds, Lalit, Vikh, Candrval, Bhadr Ds, Rdh Ds, ymads, Kland, Tulas, Ka-priy, Hari-priy Ds, Citrarekh, akuntal, Sulocan Ds, Mayr, Yamun, Rambh, r Vallabh Ds, Subhadr, Vinoda, Hari Ds, yma-priy, Madhumat, arekh, Sul, Rdh-priy, r Rsa-vallabha Dsa, Govardhana Dsa, Bhakta-vatsala, Akicana, Gopdsa, Dvija Ananta, Dvija Puruottama Dsa, Dvija Knu, Dvija Rma, Dvija ymadsa, Kujavana, Navna Madana, Vndvana, Ghanayma, Jaladhara yma, Navaghana, Giridhara, Mukunda, r Rg-caraa, Nidhuvana, Kpla, Gaddhara, r Caraa, Dvija Va, Dvija Bhakta, and Dvija Rdhdsa. It is impossible to count all the disciples of the ymnanda sampradya. Therefore, I have only briefly mentioned them. They were all sincere devotees of Lord Ka and meditated on Ka since they entered their mothers wombs. By listening to their names one can attain love of Ka. Whatever I have written has been dictated from my heart by the son of Acyuta. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Sixteenth Wave The Great Festival All glories to ymnanda, the ocean of mercy! All glories to Rasikendra-candra, the abode of all good qualities! After Rasika received the names of all the Vaiavas of the ymnanda sampradya he sent them respectful invitations to the festival. He personally went begging and collected many items. First he gathered rice and kept it in a storehouse. Then many containers were filled with different kinds of pulses. Flour, wheat, molasses, sugar, sugar balls, and sugar candy were all collected in huge quantities. Hundreds of pots were filled with ghee, betel nuts, mustard oil, sesame oil, flat rice, and other such items. There were hundreds of buckets

of lucis and puris, milk, yogurt, fresh cheese, condensed milk, and so on.25 Other buckets were full of mangos, jackfruits, bananas, oranges, and other fruits, as well as many buckets of sweets. There were many coconuts and different kinds of vegetables and spices. An assortment of pots and containers were brought for cooking. Temporary huts were erected to accommodate the invited saintly persons, and a huge quantity of rugs, blankets, and so on were collected for them. The items collected for this festival were four times greater than that collected for the rsa festival held previously. The devotees cleaned the festival site and prepared a beautiful pavilion with pillars and a pinnacle. An attractive canopy was erected, and the gates were decorated with colored curtains. Flags and banana trees were placed all around the pavilion, and a beautiful throne circled with multicolored cloths was set in the center. In every corner there were cmara fans, and the pavilion was decorated with strings of flowers. Water pots with mango twigs and coconuts were placed around the pavilion. All the guests were charmed by the beautiful arrangement. Simply by seeing it they could at once remember the Lords rsa-ll. On Jyaiha-prim, the festival was inaugurated with the adhivsa. Many Vaiava lineages with their leaders, many sadhus and Vraja-vss, as well as hundreds of thousands of kings and their subjects all came to attend the celebration. Rasika welcomed them with gifts of clothes, ornaments, garlands, and sandalwood pulp. The brhmaas offered leaf containers full of sandalwood pulp as a gift to the Vaiava dignitaries. First Tulas Dsa began sakrtana, and the son of Acyuta worshiped him. Rasika then worshiped the saints by offering them garlands, cloth, and sandalwood pulp. Thereafter, in the morning, at the auspicious moment when the ka-pratipat-tithi was just beginning, the great festival commenced.26 Hundreds of devotees went into the stock room to manage all the commodities, while a similar number of brhmaas were engaged in cooking. Another group brought water in profuse quantities, while others cleaned the banana leaves for serving the prasda. Hundreds of brhmaas entered the pavilion and sat in rows to take their meals. The aroma of the various kinds of foodstuffs prepared for offering to Ka was such that it charmed even the demigods. Both gods and men came together to receive prasda, chant, and dance together. After seeing that all the Vraja-vss had been fed, Rasika sat to eat along with the Vaiava dignitaries. Surrounded by his disciples and the disciples of his disciples, Rasikacandra was resplendent like the moon shining among the stars. After honoring prasda, everyone became mad in sakrtana, as the son of Acyuta personally danced in ecstasy. While he danced, his emotions were aroused and he talked in a choked voice. His eyes filled with tears that streamed down, wetting his clothes. He repeatedly fell on the ground and rolled about in trance, his beautiful blackish body becoming smeared with dust. A beautiful flower garland hung round his neck. He wore a fine cloth and held a flute in his hand, while footbells adorned his ankles. His gestures and postures combined with his smiling face and sweat-beaded brow to form a picture of magnificence.

25 26

Lucia fried bread similar to a puri. Ka-pratipat-tithithe first lunar day of the fortnight that begins after the full moon.

The rsa-maala was lit with hundreds of thousands of lamps, making it brighter than day. Added to this was the beautiful dancing of Rasika, accompanied by the sounds of various musical instruments and the singing of different rgas. The atmosphere appeared to be nondifferent from Vndvana. Thus, Rasika and the devotees passed the festival nights in a joy so great that even hundreds of mouths cannot describe it. I have merely tried to narrate it in brief. Now I have completed the western division (pacima-vibhga). O scholars, please do not find any flaw in it. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Northern Division First Wave The Consequences of Offending Devotees All glories to ymnanda, the friend of the poor and fallen. He is the well-wisher of all and the friend of the universe. Under the dictation of my Prabhu, the son of Acyuta, I shall narrate the northern division of r Rasika-magala. Rasika continued the festival for twelve days, during which he constantly floated in waves of happiness. With the end of the festival, dadhi-kd sporting began, accompanied by the sounds of sakrtana and different musical instruments. Hundreds of earthen pots full of cuy, sandalwood pulp, phgu, turmeric, and yogurt were distributed among the participants. Everyone became smeared with phgu as they danced in a circle around the son of Acyuta. The sakrtana continued until evening, when they all took bath in a festive manner and then sat to honor prasda. After taking prasda, Rasika bade farewell to everyone with the utmost respect, offering them clothes, ornaments, and other gifts. He satisfied the saints by offering them whatever they requested. Seeing the unique arrangements of the festival, the kings were overwhelmed and left with delighted hearts. Prabhu offered them his respects, and after seeing his relatives depart, he satisfied the members of the krtana group with various gifts. Since that time the Dvdaa-mahotsava has become a regular celebration for the ymnand sampradya. However, when Rasika offered fine clothes to r Kiora and Cintmai Dsa, they expressed their displeasure by throwing them to the ground. This most unfortunate scene occurred while Rasika was at their feet offering obeisance, and the clothes fell on his head. Although they blasphemed Prabhu with foul language, Prabhu kept smiling and jokingly remarked, Formerly, ymnanda had tied a cloth round my head. Now these two brothers have done it again just to favor me. Saying this, he fell at their feet, but they continued to ridicule him with bad words. Prabhu gently smiled and said, I am guilty. Both of you are oceans of mercy. Please forgive me and allow me to serve you. However they were not satisfied and remained in an angry mood. That night they left for Kyi, and Prabhu followed them with tears in his eyes as he remembered Lord Ka and ymnanda. Without any care for himself he entered the

forest alone and eventually reached the village where the two brothers had their home. By this time they were both seriously ill. Rasika nursed them and brought doctors from distant places. Regardless, they could not be helped. Then r Kiora and Cintmai realized, We have offended Rasika. In our ignorance we insulted him. We have committed a sin at the feet of a person whose heart is the home of r Caitanya Mahprabhu, Nitynanda Prabhu, r Advaita, r Abhirma, r Subala-candra, the twelve goplas (associates of Lord Nitynanda), as well as the eight Giris, eight Purs, eight Bhrats, sixty-four mahntas, eight blakas, and all the associates and Vaiava societies of r Caitanya.27 His heart is also the residence of Hdaynanda Caitanya who is an inhabitant of Vraja, and his heart is the dwelling place of ymnanda who is his life and soul. What is the use of our living any longer? There is no need to give us medicine. Sin in the form of a venomous snake has bitten us! They were both elderly persons and could understand the factual identity of Rasika. They made his position clear to everyone, and on hearing Rasikas glories they were all astonished. Although Rasika tried his best to cure them, within a few days they died, causing Rasika to weep. After holding a ceremony in their memory, Rasika went to Dhrand. There he held a twoday festival in memory of Dmodara Gosvm. Afterward, in the joy of love of Ka, he resumed his travels. Who can describe the bottomless ocean of Rasikas pastimes? He took his birth just to deliver the living beings of this material world. I have tried to sing the glories and fame of Rasika in brief. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Second Wave Rasikas Further Glories All glories to ymnanda, the ocean of mercy whose lotus feet are served by Rasikaekhara. Rasika made it his practice to hold great festivals every year. Taking suggestions from the astrologers and brhmaas, he fixed dates for different yearly festivals. The ymnanda rdhana-ytr Mahotsava was to be held on the Pratipat after the Deva-snna Prim. The Dvdaa-mahotsava was celebrated either in the month of Jyaiha or ha. Rasika announced the time of the annual Ratha-ytr and the Her-pacam celebration. He also established a great festival on the appearance anniversary of r Caitanya Mahprabhu. Rasika would personally go and beg from different houses to collect for these festivals. Seeing his efforts and sincerity, everyone would be charmed. He held a festival in honor of Subala-candra on the ka-trayoda in the month of rvaa.28 At that time Rasika was

27 28

Giri, Pur, and Bhrat are sannysa titles. Ka-trayodathe thirteenth lunar day during the waning phase of the moon.

kept blissfully engaged organizing five festivals. In the month of Bhadra he observed Janmam, the appearance anniversary of Lord Ka. After that was celebrated Rdham, the appearance anniversary of Rdh. On the Kumra or Kojgara Prim day another great festival was held, and on the Prim after Utthna Ekda, Rasika held another rsa-ytra. On the ukla-dvda just before Dola-ytr he observed the departure ceremony of Hdaynanda.29 Altogether, Rasika established thirty major festivals that were to be held every year. Actually, wherever he went there was always a festival, as he was always traveling to different places accompanied by hundreds of devotees. In his entourage he would have at least ten to twenty prominent Vaiavas, headed by the Rasamaya sakrtana group led by Tulas hkura. Likewise, Rasika always took scholars of literature and music with him. In the entourage there were also at least ten to twenty Bhacryas who would discuss topics of Lord Ka with him. Rasika always remained absorbed in reading the rmad-Bhgavatam and in chanting the holy names of Ka. Tears constantly flowed from his eyes. Every day wherever he went there was an uproar of the holy names along the pathways as thousands of women and children, young and old came happily running to see him. All became charmed upon seeing Rasikas ecstatic beauty. Indeed, even pregnant mothers were anxious to see him. Simply by seeing Rasikas moonlike face the distress of the people was removed. If Rasikendra stayed in a persons home, that person was said to have attained a treasure equal to millions of jewels. And when he went to the home of an extremely poor person who did not have even a measure of rice, that person also became happy. Rasika constantly served thousands of saintly persons with wonderful prasda. It was Rasikas extraordinary pastime, for no one knew where all the food was coming from. Rather than settle down at home, he used to travel from province to province. Only at the time of observing the disappearance anniversary of a great devotee would he return to his home to organize a festival. When the festival was over, then he would again go on tour. At Govindapura he held a festival in honor of ymnanda. The Dvdaa-mahotsava was also to be held there. Vaiava dignitaries, members of the ymnanda line, kings, Vaiavas, and brhmaas all sat with Rasika to discuss the arrangements. Rasika told them, Previously ymnanda ordered me to keep his three wives united in one place. Therefore, Vraja-mohana hkura will look after the Deity of Vndvana-candra at ymnandapura. It was ymnandas order that the three hkurs will stay in one place and look after the service of Vndvana-candra, because we are not able to arrange for the service of the saints in three separate places. We should not disobey the order of ymnanda. You should go to the hkurs and tell ymapriy hkur to bring Vndvana-candra to that place. Then I shall bring Yamun hkur and the three hkurs will stay together. Being ordered by Rasika, they went to see ymapriy hkur. After she heard about the arrangements, she commented, I will do whatever Rasika decides. He is the moon of the ymnanda sampradya. Certainly ymnanda has given him all power. How can I disobey him? I have no one but him. He is my father and my son. I shall follow him wherever
29

ukla-dvdathe twelfth lunar day during the waxing phase of the moon.

he takes me. Rasika was happy to hear of her reply and sent everyone back to their homes while he remained in that village. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Third Wave Powerful Rasika All glories to the charming ymnanda, who is worshiped throughout the world! He is the friend of the materially impoverished, the life of Rasika, and an abode of compassion. While residing in that village, Rasika wrote a eulogy of Ka in thirteen couplets. One day he went to see Uddaa Bh and told him, ymnanda ordered me to unite my three mothers by keeping them at ymnandapura. After hearing this, Bh became furious and proudly told Rasika, Is there any suitable person other than myself who can look after Vndvana-candra? Seeing his disregard for the order of ymnanda, Rasika became exceedingly angry. Taking the name of Ka, he said to him, I will not drink the water of this place. If Ka favors me, He will not remain here. Likewise, Uddaa will also leave this place and will not continue to live in this world. If ymnanda has ordered this, then Vndvana-candra will leave this place by His own means. With a sad heart, Rasika decided to go from there. He was sorry that the wicked Bh had flouted the order of ymnanda. Leaving his family behind him and carrying only the lotus feet of ymnanda in his heart, Rasika went out alone. At that time he heard the voice of ymnanda telling him, I have killed that person who has given you so much grief. Take Vndvana-candra with you and do as I ordered. Do not leave this place. Hearing this, Rasika journeyed no further. He disguised himself as a Vraja-vs so that no one could recognize him. He then happily began to narrate topics of Lord Ka. Hearing his explanations on Ka, the local scholars agreed that he must be Nryaa Himself. r Murri, yma-rasika, Candrabhnu, and others became his disciples. After a considerable time Va Dsa came to that place and met Rasika. When Va told the local people that this person was Rasika-ekhara, they all surrendered to him in great joy. Rasika then went to Hijl along with Va Dsa. There he met the local scholars led by Sadiva, Uddhava, and ymasundara, who were followers of Mms and other philosophical systems. Rasiknanda began to talk about Ka with the scholars, and he discussed the six philosophies with them. The scholars were unable to speak a single word against Rasikas conclusions. Then, out of frustration they began to criticize ymnanda. Hearing this, Rasika quickly left that place and wrote a letter to them. He said, I will not drink the water of any of the villages of Hijl. You will all have to die and in your next birth I shall give you Hari-nma. A servant delivered that letter into the hands of a person who attended the meeting. Being blinded by the ignorance of Mms, that person said, Tie this letter round the neck of a dog. Others who heard this immediately covered their ears with their hands. The Mmsaka left the place and was immediately attacked by many dogs, who tore his body to

pieces. Sadiva, Uddhava, ymasundara, and others also died within a period of six months. No one who committed an offense against Rasika was spared. Those persons took birth again and Rasika gave them Hari-nma. His glories and power were unparalleled in the three worlds. By the grace of Rasika, all the people of Hijl became devoted to Ka. Rasika-candra distributed love of Ka to everyone. He was the life of the materially impoverished and delivered everyone from the grip of the ominous Age of Kali. Dear devotees of Lord Ka all around the world, listen to this eulogy of Rasika in Rasikamagala. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fourth Wave The Three hkurs All glories to ymnanda, the deliverer of the world! Please favor me so that I may sing your glories. Rasika next went to Gopvallabhapura. After arriving, he received word of Uddaas demise. As a result of Uddaas sins, his family, property, and all his followers were destroyed. When the kings saw this, they were astonished. They all said that Rasika was a second Nryaa by whose contact the wicked became subdued. They declared that merely by his words the heretic yavanas and wicked kings were charmed. Indeed, his order was such that even the denizens of heaven could not ignore it. Rasikendra was thus able to bring ymapriy hkur and Vndvana-candra to ymasundarapura and unite them with the other two hkurs. He then held the third Dvdaa-mahotsava festival there, and the Vaiavas, brhmaas, kings, Vraja-vss, and many krtana singers all came to attend. The atmosphere was such that it appeared that a second Vaikuha had been created in the midst of the forest. Whatever was planned by the son of Acyuta became a miraculous success. His pastimes attracted the attention of even the denizens of heaven, such as Brahm, iva, and Indra. After being united in one place, the three hkurs quarreled with one another day and night. They even criticized Rasika, but he did not say anything to them. Sudhmaya advised Rasika to build three separate houses in the village, because he saw that they were incapable of living together. Rasika, however, did not pay any heed to his advice because his master had ordered him to keep the three hkurs together. No member of the ymnanda sampradya would cooperate with that person who ignored or disobeyed the order of ymnanda. Seeing that Rasika was not going to change the situation, the eldest hkur became increasingly angry. Just before the third Dvdaa-mahotsava she began to plot with a few wicked disciples such as Vidyutml, Nava Gaurga, Balarma, r Keavnanda, Harikara, Viu Rma, Kland, Rdh-jvana, and others. The eldest of the hkurs, Gaurga Ds, said, I will not allow Rasika to come here. ymapriy and Yamun can go and live wherever they like. However, I do not want them here with me. How can I arrange this?

Harikara replied, There is a way. Write a letter in such a manner that it appears to have been written by Rasika. In this letter he should advise ymapriy to poison Gaurga Ds. Then I will produce the letter at the time of the mahotsava-sakrtana and the dadhi-kd sporting, while all the saints, Vaiava dignitaries, kings, brhmaas, and members of the ymnanda group are seated in one place. Surely it will ruin the name of Rasika. After this, he will no longer be able to come here. The letter was written and the eldest hkur kept it in her cloth as though it was of great value. At this time Rasika was absorbed in organizing the festival and knew nothing of the plot. Indeed, all he knew was service to guru, Ka, and the sadhus. The plotters were intent on ruining Rasikas name. One of them even said, When the audience hears the letter they will immediately kill him. Another said, I will kill him with a yamadhara (a weapon), while another said, We shall oust him from this place. The faithful disciples of Rasika, however, knew nothing of the plot. As soon as dadhi-kd was completed, the eldest hkur announced to everyone, I shall read a letter to you. You may then decide what should be done to punish the culprit. You are the devotees of Utkala. So please listen attentively and judge impartially. You have always accused me of trying to destroy the family of ymnanda. However, please listen to this letter that Rasika has written to ymapriy instructing her to poison me. I have kept this letter with me because there is no one with whom I can entrust it. Now I request you, Padmanbha Gopdsa, to read this letter to everyone. The glories of Rasika are beyond any comparison in the three worlds. Rasika was such a personality that simply by his touch, poison was transformed to nectar. He was capable of removing the bonds of material life. Still, these ignorant people tried to blaspheme him. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fifth Wave The Mystical Letter All glories to ymnanda, the ocean of mercy, whose lotus feet are served by the son of Acyuta. Rasika had danced for a long time in sakrtana, and his beautiful body was speckled with yogurt, phgu, sandalwood pulp, and kukuma. He was encircled by his disciples, like the moon surrounded by stars. Almost as if they had anticipated the plot, Rasamaya with his five sons sat around his master. Each of the brothers thought that if anyone tried to harm Prabhu, they would kill him first and then commit suicide in front of Rasika. In this way they all sat closely round their beloved Prabhu. Now listen to what happened as the letter was read to the assembly of kings, brhmaas, sages, and sannyasis. The eldest mother stood holding the letter in her hand, while Padmanbha Gopdsa began to read aloud. First he read ten lokas selected from the rmad-Bhgavatam, followed by detailed comments on the six philosophical theses. One by one he began to read each of the lokas. The letter then went on to discuss the inner meaning of the Vedas. This was followed by a few lines of poetry from Jayadeva before it ended with three more lokas stating that anyone who tries to blame Rasika is a great sinner.

Rasika, for whom Ka was the Lord of his life, was beyond any accusation. Any person who foolishly accused him was destined to go to hell along with his family. Rasika was empowered by the Lord. Therefore, that most sinful wretch who dared accuse him unjustly was sure to be vanquished. Only a fool, rogue, or ignorant being would blaspheme that person who was capable of cutting the bonds of material life, whose words were soothing to the ears, and by whose power sin fled the earth. After hearing the letter all the plotters began to whisper to each other. Indeed, they could not understand how the writings were transformed into the message of the rmadBhgavatam. With their pride shattered, one by one they began to leave that place. The eldest hkur threw the letter away and began to cry. The glories of Rasika were clear to everyone. A few days after the incident Rasika told his followers, There are so many problems in this place that I do not want to stay here. From now on all festivals will be held at Gopvallabhapura, where the ymnanda sampradya will not have access. He then went to meet the kings and inform them of his decision. However, Mahrja Rmacandra of Dhala rejected him. In an angry mood Rasika left his place and cursed him, saying, I will never return to your province. Moreover, within a short time your pride will be shattered. Rasika left without even drinking the water of Dhala city. He said, Being proud of his power, the king is ignoring my order. However, in due course he will be vanquished. Due to their pride the ymnand group will also be shattered, and they will have to leave this place to save their lives. Once these words were uttered by Rasika they could not be averted. Within a short time the king lost everything he possessed, and ultimately he died. His son r Caraa, who was a favorite disciple of Rasika and a devout Vaiava, became king. Observing the power of Rasika, everyone bowed before him. Rasika then held one Dvdaa-mahotsava festival at Kusarad village and stayed for a few days in the Patna kingdom. In this way only three of the Dvdaa-mahotsavas were held in three villages, and the rest of the festivals were held at Gopvallabhapura. Twenty of the Dvdaa-mahotsavas were held in this village. Later I shall describe them. The pastimes of Rasika are endless, and I am mentioning them in brief, as he himself dictates from my heart. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Sixth Wave The Dvdaa-mahotsava Festival All glories to ymnanda, the life of the poor, the friend of the fallen, and the abode of mercy. From then on Rasika held the Dvdaa-mahotsava at Gopvallabhapura, which was also known as Gupta (hidden) Vndvana. The rsa-maala was in a beautiful kadamba forest on the bank of the Suvararekh River. The forest was so dense that the heat of the sun could not enter. Under the trees numerous colored canopies were decorated with jeweled

curtains and fans. Under one canopy a great jeweled throne was placed. Many gates decorated with flags were erected. Even the trees were decorated with jeweled curtains, flower garlands, and flowers of different colors. Around the trees were thousands of visitors from Vraja, as well as Utkala Vaiavas and the ymnands. Kings and their entourages arrived from many distant places. On both sides of the rsa-maala there were hundreds of shops busy with buying and selling. During the festival, merchants brought mountains of goods to be sold, and after the festival not even a single grain of rice remained in the marketplace. At one of the shops thousands of excellent necklaces from the province of Mathur were sold, while another shop offered tulas necklaces and many other items from Vraja. Lakhs and lakhs of items, from sweets and snacks to clothing and ornaments, were brought from great distances in big bags. Rasika also happily purchased all the available items. The supplies he collected for this festival were four times greater than those of the first rsa festival. He invited hundreds and thousands of people and satisfied them all with clothes, ornaments, and rice. He distributed an immense quantity of sandalwood pulp, cuy, and clothes. He also distributed quantities of sweets, various cooked foods, milk, honey, ghee, sugar, bananas, and other fruits. The guests were amazed to see all the wonderful arrangements made by Rasika. The beauty of the rsa-maala cannot easily be described. There were hundreds of lamps and profuse firecrackers. The earth began to tremble as the krtana blended with the sound of musical instruments. As the devotees carried the Deity of r Govinda Rya, His beauty illuminated the entire atmosphere. Indeed, everyone was thoroughly charmed by His soft smile and the mild curves of His body. r Caraa was given charge of dressing the Deity. For each of the twelve days He was supplied a different dress and a new set of ornaments, filling the devotees with wonder. When the Deity of r Govinda was carried in procession, Rasika sprinkled sandalwood water on the road in front of Him. The festival-goers also enjoyed throwing phgu, cuy, and vira water on each other. Rasika entered the rsamaala in the midst of sakrtana. As he began to dance, the eight signs of ecstatic love of God all appeared in his body. So many tears flowed from his eyes that the ground became muddy. Rasika embraced everyone. When he was in this mood he could dance throughout the twelve days. How can I describe the joy of those moments? I am an ignorant and illiterate fool. Everything I write is dictated by the son of Acyuta. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Seventh Wave Calling Suvararekh Nearer All glories to ymnanda, the abode of mercy, the life of the poor and of the world. Each year as Rasika organized the famous rsa festival at Gopvallabhapura its grandeur increased ten times. It is not easy to describe the festival. First there was the graceful arrival of r Govinda at the rsa-maala accompanied by sweet sakrtana that touched both the sky and the assembly of sadhus who had gathered from near and far. There was also the constant flow of vendors with their various goods. Rasika made profuse arrangements for

offering food to r Govinda and systematic distribution of prasda to the Vaiavas. The rsa-maala was surrounded by beautiful kadamba trees and decorated with hundreds and thousands of oil lamps. The dense forest and the banks of the Suvararekh River all added to the beauty of the place. The village known as Gupta Vndvana was the place for the wonderful pastimes of r Rasika. While the son of Acyuta was absorbed in the divine joy of the festival, the waters of Suvararekh shrank a great distance from the bank. Seeing this, Rasika became angry and told her, If you are a true devotee of r Caitanya you must come closer to your bank. Your present condition is causing hardship to the devotees due to scarcity of water. You must come nearer. That night a great flood suddenly brought the water closer to the bank. Everyone became surprised and delighted to see this. Since that time all the festivals have been held there. Listen to another evidence of the glories of Rasika. One day when the Vaiavas and saints were seated in rows ready to honor prasda, the sky suddenly became covered with black clouds. There was thunder and lightning along with tremendous gusts of wind. Seeing the change in the weather, Rasika said, When all the devotees are ready to honor prasda there should not be a storm in Gopvallabhapura. If you are Prahlda or Indra, then do not cause rain to fall on the Vaiavas. After hearing this, Indra desisted from showering rain on the place. At the boundary of the village there were tremendous rains, but the whole village of Gopvallabhapura remained dry. Therefore the Vaiavas were able to peacefully honor prasda. The people were surprised to see that even the gods of heaven could not neglect the order of Rasika. One day the elephant Gopla Dsa suddenly appeared at the festival. On seeing him, all the people scattered in fear. This created a disturbance that brought Rasika to investigate. When Rasika came out, Gopla Dsa immediately offered prostrated obeisance to him. Placing his hand on Goplas head, Rasika said, People are afraid of you. You can come back in the evening to listen to the krtana. Every day you should come here and take prasda. Hearing this, Gopla Dsa offered obeisance and departed, returning every evening to see Rasika. Everyone, even the animals, abided by the order of Rasika. Meanwhile, at Jaganntha Pur, Lord Jaganntha appeared before the head priest in a dream one night and said, Rasika is My favorite devotee. I want to see him. Go and tell the king to send a messenger to bring him to Me. I am sending him My own cloth so that he will come to see Me during every Ratha-ytr festival. When the king received the priests message, he was most happy because that night he had received the same order. He then joyfully sent two brhmaas with the Lords cloth to Rasika. Meanwhile, Rasika was seated some distance away in a lonely place. Suddenly he heard a voice say, Come and see Me soon. Although he looked everywhere he could not find anyone. He could not avoid hearing, however, the soft but firm order. He told his companions, I have received an order from Lord Jaganntha to observe the Ratha-ytr festival. The chariot is famous for its beauty.

Just then the two brhmaas arrived there and told him, O Rasika, how can we describe your glories? Lord Jaganntha has given His own cloth to you. He (Jaganntha) held the hand of the priest and told him that you are His favorite devotee and that He wishes to see you. He also told the king that you should come at the time of Ratha-ytr. This is Lord Jagannthas cloth and here is the kings humble letter requesting you to come and see Jagatbandhu (Jaganntha) at the time of Ratha-ytr. Hearing all this, Rasika floated in the ocean of love of God. He received the two brhmaas with due respect and tied the Lords cloth around his head. Now I shall describe the pastimes of Nlcala. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eighth Wave Lessons by Fire All glories to ymnanda, the worshipable lord of the world, the deliverer of all creatures, the lord of Rasikas life, and the most merciful to the poor. On his journey to Nlcala, Rasika took all his books on music and literature, and many saintly persons and associates accompanied him. As they passed through various villages, everyone was surprised to see Rasikas large group. Wherever his group halted the local kings would bring them many gifts. In great delight, Rasika would have his companions distribute the gifts, first to the senior Vaiavas and brhmaas, then to the members of his entourage, and then to the local ruler and his subjects. When they stopped at Mukutpura, however, the head man of the village roughly said, You have brought so many Vaiavas, kings, and common people that we do not have sufficient accommodation for them all. You will have to stay under the trees. When Rasika heard this, he replied, You have enjoyed so many years of your life living in these houses, yet you cannot accommodate the sadhus, and they have to remain under trees! What is the use of your houses? Thus Rasika sat under the trees surrounded by the saints. Suddenly a fierce north wind began to blow, and soon all the houses caught on fire. As the local people ran around trying to save their valuables, they told each other, Rasika will ruin us. They came to Rasika and fell at his feet, begging him, O Prabhu, save us. The head of the village also came and said, Prabhu, I am a wicked person and dared to ignore your request. Hearing this, Rasikendra looked at him mercifully and sweetly said, Brahm Haridsa, do not give any more trouble to these miserable persons. Forgive them and stop burning their homes. Being thus ordered by Prabhu, Agni extinguished the fire. Seeing the power of Rasika, the villagers were astonished. They fell at his lotus feet and became his servants. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Ninth Wave Depending on Ka in the Midst of Danger

All glories to ymnanda, the life of Vallabha! Please favor me so that I may sing your glories. With many great devotees in his company, Rasika would travel from place to place chanting the name of Hari. Some persons played musical instruments to add to the sweetness of the krtana. Crowds of people came running just to observe the beauty of Rasika and to allow his sweet words to soothe their ears. They would surround him and become hypnotized by his merciful looks. Then they had no desire to leave his association. Everyone who met Rasika became a devotee of Ka, and many became his disciples. In this way Rasika entered Dhmanagara and then went on to Sukapla. Afterward he went to Jjapura, where he took bath at the Avamedha-gha on the banks of the Vaitara River and had darana of Varhantha. The day was spent absorbed in krtana. As Prabhu chanted and danced, streams of tears rolled down from his eyes. Before leaving Jjapura, Rasika offered many gifts to the brhmaas. The party then arrived at the banks of the Jjapura River, which was flooded and in full spate. A boat was secured to take them to the other side. Seeing the large waves, however, the people trembled in fear. Rasika and his followers began chanting the holy name of Ka as they boarded the boat. When the boat began moving, the fierce wind caused it to rock from side to side. As they reached the middle of the river, the waves became furious and the boat went out of control. The boatman prayed to Rasika to save them. Prabhu advised everyone not to be afraid and to think only of Ka. As soon as Rasika said this, the boat toppled over and they all fell into the bottomless depths of water. However, the river was miraculously only knee deep, so everyone was able to stand up in it. Rasika went and held the boat so that the passengers could all get back on board. Singing the glories of Rasika they said, Prabhu is an ocean of mercy. We fell into the bottomless depth of the river and he saved us from drowning. Rasika has appeared in this world just to save us from the clutches of Kali. O Prabhu, you are the friend of the helpless and an ocean of mercy. The people standing on the banks of the river began to cry when they saw the boat capsize, for they thought that not a single person would survive. They all prayed to Nryaa to save them. One person said, Rasika is with them. By his grace, no one will die. All kinds of misfortune can be overcome simply by remembering his name. Even if a person is threatened by tigers, bears, elephants, or lions, simply by remembering Rasika all danger will be averted. Since he is with them, there is no need for fear. Rasikas power is such that he can destroy the sinners and deliver the fallen. As sage-like persons eulogized Rasika, a few boats were sent to rescue the people. Although the boat had capsized in the middle of the river, it was found that everyone was saved. Rasika was standing in the river at a place where even a twenty-foot bamboo pole could not reach the river bed. The passengers who had fallen into the river, however, were standing there in knee-deep water. Seeing this, the boatmen were astonished. They helped all the people onto the boats and rescued all their luggage. However, the manuscript of the rmad-Bhgavatam was still missing. Rasika was surprised by this and requested everyone to look for it. Then Dvija Rdh-madana dove into the water and swam some distance against the tremendous current until an iron casket touched his

hands. While not a single book contained therein had been damaged by the water, the manuscript of the rmad-Bhgavatam remained missing. In his anxiety, Prabhu wanted to jump into the river himself. Sensing this, some of his companions leapt into the river to join the search. Rasika instructed Rdh-madana, You should bring a boat, because although I can find the manuscript, I am unable to swim. A boat was brought and the manuscript located, but even ten to twenty of Rasikas companions were unable to lift it from the water. Then all the people who had been seated in the boat tried to lift it using all their might. Regardless, they could not succeed. The manuscript simply floated away. In amazement, the people told Rasika, Although we are so many in number, we were unable to retrieve it from the water. Now, because of the tremendous current, we still cannot move it. Rasika then had the boatman take him as near as possible to the manuscript. He reached out and caught hold of the manuscript, quickly lifting it from the water as though it was a flower. Thus, by the grace of r Ka the crisis was overcome. Who can describe the endless pastimes of Prabhu? It is only by his grace that I have tried to write something. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Tenth Wave Lord Jagannthas Dear Servitor All glories to ymnanda, the deliverer of the universe! May he favor me with the ability to sing his glories. Thus, Rasika and his companions crossed the river without damaging any of their possessions. As Prabhu was walking, his feet began to bleed. Although his companions asked him to rest at Sukapla, he did not listen to them. He tore off some of his cloth and tied it round his toes. However, blood continued to ooze out. Regardless, this did not slow him. Rather, he moved like the wind, and his followers could not keep pace with him. By the day of Ratha-ytr he reached Tulas Caura, where he bathed to relieve his fatigue. At that time Lord Jaganntha boarded His chariot. Then, with His brother and sister on two other chariots, the Lord was made ready to start from Bligand. However, when the pilgrims tried to move the chariots, they failed. The king, along with his ministers, courtiers, and subjects, then tried to pull them. Their efforts also proved futile. Next elephants were brought. But to the surprise of the king, even they failed to budge the carts. Lord Jaganntha then said to the head priest, My favorite devotee Murri is now at Tulas Caura on his way here. Until he reaches here My chariot will not move. Please do not waste your time trying to move it. When Rasika comes, he will move it very easily. Tell this to the king. Hearing this, the king immediately set out to meet Rasika. He sent messengers ahead to inform Rasika that he was coming to welcome him, and the two soon met at hranl. The king fell at Prabhus lotus feet, and Rasika embraced him. The king then praised Rasika in many different ways. On hearing the name of Rasika, all the pilgrims, kings, and their subjects came to see him.

When Rasika Prabhu arrived before the chariots, he offered the Deities fine jewels, clothes, and ornaments. Seeing Lord Jagannthas moonlike face, Rasika floated in tears. His bodily hairs stood erect like a kadamba flower, and the eight symptoms of ecstatic love arose in his body. The Rasamaya group led by r Tulas Dsa began sakrtana, causing Rasika to dance with such emotion that he seemed to move like a mad elephant. His beautiful bodily features, enhanced with profuse flower garlands decorating his neck, enchanted the crowd. People said, There is such a close bond of affection between him and Lord Jaganntha that this Prabhu must be the second Nryaa. The chariots will not move without his presence. He has performed sakrtana from door to door, preaching devotional service to Ka and freeing people from ignorance. It is by his grace that pure love of God has awakened in Utkala. On his order his disciples render service to the sadhus. He has organized great rsa festivals and induced everyone to love Ka. His qualities are beyond description. Indeed, Lord Jaganntha remains with him constantly. While people talked in this way, the temple inspector approached Prabhu and said, The chariots are waiting for you. Take the rope and pull it by your own hands. In great delight Rasika placed his head on a pillar of the chariot and began to push it. Just by his touch the three chariots began moving like the wind and, to everyones surprise, soon reached Balinara. All this confirmed Rasikas divinity. The king repeatedly praised him. He accommodated him in his palace and gave him many gifts, including everything offered to Lord Jaganntha. Rasika stayed there for nine days performing sakrtana and discussing music and literature with the Vaiava leaders. During this time pilgrims, inhabitants of r-ketra (Jaganntha Pur), kings, brhmaas, Vaiavas, and sannyasis remained constantly by his side. In turn he offered them all kinds of food and drink and satisfied them with due respect. He spent a considerable time in Nlcala visiting and bathing at all the holy places. He also visited all the hermitages of the prominent Vaiavas. He begged from the king a piece of land in South Praa and constructed Phulato Maha there.30 At this place they would daily make twelve cubit long garlands. He appointed five to ten priests to serve there and arranged for ten to twenty preparations to be offered daily to the Deity. Finally he distributed many gifts among the brhmaas and people of r-ketra. After begging his leave from them, he reassured everyone that he would visit Pur every year at the time of Ratha-ytr to have darana of the moonlike face of Lord Jaganntha. He performed pastimes at Nlcala that cannot be expressed by hundreds of mouths. By the grace of Rasika I have described a few of them in Rasika-magala. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Eleventh Wave Yavanas and Tigers All glories to ymnanda, the abode of mercy, who was the life and wealth of r Rasikendra!
30

This maha is still extant in Pur. The Deity there is known as r r Rdh-Rasika Rya.

In the company of his Vaiava companions, Rasikacandra traveled from province to province. His only purpose was to serve guru, Ka, and the saintly persons. Kings and saintly persons would quarrel with each other to have Rasika come to their homes. Only after sending messengers several times could someone bring Rasika and his followers to their home. Yet some, simply by falling at his lotus feet, were favored to have him visit their home. Rasika traveled from place to place for the benefit of all living beings. Wherever he went he fulfilled everyones desires. The eight mystic perfections were always present in him. If some unfortunate person was without even a measure of rice, Rasika would solve all his problems. Rasika loved to dance in the joy of sakrtana. Tears would flow from his eyes as he continually manifested the eight symptoms of ecstatic love. His gestures and postures combined with his soft merciful looks to charm the hearts of everyone. Wherever he went, the people floated in love of Ka. As the glories of Rasika spread, a local Muslim king announced to his wicked followers, I have heard of a great personality in is always accompanied by devotees who has given Harinma to wild animals and talked with Lord Jaganntha. Then he turned to one of his eunuch servants and ordered him, Ask Rasika to order the elephants of the forest to come here. Take care to phrase this as a humble request. Be careful to not use any impolite language. The eunuch quickly went to Gopvallabhapura with many horses and elephants. He sent a noble messenger to Rasika informing him, King Sh Suj has sent me to request you to order the wild elephants to come to him. If you can bring ten to twenty wild elephants there, then Sh Suj will accept you as an incarnation of the Lord. This request created anxiety in the minds of Rasikas Hindu devotees. However, Rasika gently smiled and told them, I do not know how to perform magic tricks. I only know that Ka is my Lord. When Lord Ka will favor me, then the desire will be fulfilled. Tell this to the eunuch. Every year I hold the Dvdaa-mahotsava here at Gopvallabhapura. So long as I shall hold this festival here, not a single yavana can come here. Tell him to wait until Lord Ka favors him by sending the elephants. When the eunuch received this news he blissfully thanked the messenger and offered many pramas. Then the eunuch had a walled boundary built with only one entrance. He placed many items of food, such as rice and bananas, within the compound. Rasika began the festival, and in the evening Gopla Dsa the elephant came. As he bowed to his guru, Rasika told him, Listen, my dear tusker. The yavana king has sent a man here to question my powers. He wants me to call ten to twenty elephants. Therefore, if you like you can organize a group of elephants and lead them to the yavana king. You should stay behind and take care not to enter into the walled area. Being ordered by Rasika, Gopla Dsa quickly entered into the forest to meet his fellow elephants. Thereafter the group proceeded to the city of the Muslim ruler. Fourteen elephants entered into the walled area. Gopla Dsa turned away as the followers of the yavana king closed the doors behind them. The yavana was overwhelmed to see the glories of Rasika. He went and fell at his lotus feet. Convinced of Rasikas divine nature, he went to report the happenings to the king, taking

the elephants with him as proof. Having witnessed Rasikas wonderful feats, the yavanas were convinced of his being an incarnation of Lord Nryaa. Being ordered by Rasika, even wild elephants would bow to him. Rasika continued touring, absorbing himself in the joy of sakrtana and love of Ka. He and his party entered Varhabhmi and stayed there for some days. When going to Sukapla they strayed off the path and wandered into a forest. Due to the darkness they were unable to find the proper direction and wandered into the densest region. Suddenly they came across two tigers that were blocking their path. Everyone except Rasika was extremely afraid. Rasika walked forward and spoke thus, Listen my tigers, give up your wicked deeds and dedicate yourselves to Lord Ka. Due to your past sins you have taken birth in a sinful species of life. If you do not worship Ka now you will continue to suffer birth after birth. Become fixed in the worship of the lotus feet of Lord Ka. Do not give trouble to the devotees. On hearing this, the tigers fell at Rasikas lotus feet and shed tears. Rasika placed his hands on their heads and spoke the holy names into their ears so that they could receive spiritual enlightenment. After this, they became Rasikas guides and brought him from the forest into a village. The next morning the villagers all wanted to see the tigers, but Rasika ordered the tigers, My dear sons, go and worship Ka sincerely. Hearing this, they bowed to him and entered into the forest. As news of his feats spread, people came from the city to witness Rasikas glories. As always, he favored everyone. This time, however, he told his companions not to disclose all of his transcendental activities to the common people. Rasikas order was impossible to disobey, so they abided by his request. His words could not be disobeyed by wild animals, humans, demigods, or even Indra, the king of heaven. Hearing of his glories, people from all walks of life were attracted to see him. Prabhu distributed Ka consciousness everywhere and to everyone, without considering anyones rank or status. Even illiterate persons from forest villages were converted to become devout Vaiavas. He flooded Utkala with love of Ka in such a way that even with hundreds of mouths it is not possible to describe his glories. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Twelfth Wave Fearless Rasika All glories to ymnanda, the life of this world, whose lotus feet are served by Rasika. It was the habit of r Rasika to travel throughout the land, delivering all living beings and inducing both humans and demigods to float in love of Ka. While going to Nagpur he traveled through a forest wherein lived the wicked chieftain of the Kola tribe. The chieftain, with the assistance of twenty of his Kola companions, oppressed brhmaas and sannyasis, as well as other kings and common people. He spared no one. Indeed, the entire area trembled at the mere mention of his name. The chieftains messengers reported to him that Rasikendra, the guru of many kings and a major person within Odisha, had come there along with many other sadhus and a large

cargo. The despot instructed his followers, Go, block the road and stop them. After dark we shall kill them and take everything they have. Dont let any of them escape. Under his order hundreds of men cordoned off the area so that Rasikas party could not move. Rasika came to know of the plot and told his followers, Come and sit around me. Just chant the names of the Lord and do not try to go anywhere. They did as instructed, but they were still afraid. They lamented, We will not live another day. No one can escape from the hands of this demon. Prabhu continued to instruct them to meditate on Ka. He sat in the midst of them looking like the moon surrounded by stars, and together they chanted the names of Hari. The local people began thinking that Prabhu, who previously tamed wild tigers and elephants, was today going to be captured by the wicked chieftain. Others remarked that Prabhu, who was able to order the gods of heaven, had now come under the control of a demon. Rasika, however, was not at all anxious. He continued to happily chant the name of Ka. During the first half of the night the party remained without taking food or water. Meanwhile, as the wicked chieftain waited for the arrival of night in his private chambers, four stout persons suddenly entered his room. Catching him by the hair, they began to beat him severely. His life air came to the edge of his throat and he screamed in fear. Although he could not see anyone in the room, he heard them say, How dare you try to kill Rasika! His power is such that it makes both demigods and demons tremble. He is served by the three worlds. He has distributed love of Ka to all and has clarified the message of devotion concealed in the Vedas. You have committed a sin against such an exalted personality. Now you must go and fall at his feet. It is only to give you this chance that we are sparing your life. You and your followers should now go and take initiation in Harinma. Be servants of Lord Ka at Prabhus lotus feet. The chieftain heard all this as he lay bleeding from the mouth and from several other wounds. As his wives, children, relatives, and followers all came to him, he tried to make them understand what had happened. Although he could not speak, by his gestures he made them understand that he had been beaten by some invisible personalities. He regained full consciousness after a few seconds and told everyone, I have been severely punished and received instruction that Rasika Murri is an embodiment of Lord Nryaa. He also explained the glories of Rasika saying, Being ignorant of his position, I have sinned against such an elevated personage. Let us go and fall at his lotus feet. The fearsome chieftain along with his friends and relatives went to Rasika to fall at his lotus feet. As he arrived there, Rasika was still sitting with his disciples and discussing topics of Lord Ka. As the chieftain offered his obeisance, Rasika immediately took him in his arms. By the touch of Rasika, the chieftain gained enlightenment. He then took hold of Rasikas lotus feet and began to cry. He said, Not being aware of your glories, I have sinned against you. I am a sinner, but you are an ocean of mercy. You are the only resort for helpless beings. Please favor me and my family by giving us devotion to Ka and thus save us from destruction. You are the friend of the three worlds, the soul of all creatures and an ocean of mercy.

Being pleased by the chieftains words, Rasika initiated him and his family into Hari-nma. At the request of the chieftain, Rasika remained in that area for five or seven days more. During that time he was served with the utmost care and sincerity. When Rasika took his leave, the chieftain not only gave him many gifts but also helped him to pass safely through the forest. By the grace of Rasika, that wicked chieftain gave up performing animal sacrifices and all other sinful activities. Instead, he began performing Hari-nma and rendering sincere service to saintly persons. His family members all became absorbed in sakrtana and accepted r Ka as the Lord of all. Thus, by the touch of Rasikas lotus feet, the wicked were transformed into wise persons. Rasika along with his disciples and companions entered Nagpur and began performing sakrtana from door to door. By Rasikas influence the entire city became overwhelmed by prema-sakrtana. Everyone floated in love of Ka, forgetting all mundane necessities. There is no end to the glories of Rasika, nor to the pastimes he enacted on this earth. By listening to them you will gain the wealth of love of Ka. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Thirteenth Wave Calling Indra All glories to ymnanda, the ocean of mercy, whose favorite disciple was Rasikendracandra. Continuing his travels, Prabhu next went to ekharabhma. The king there fell at his lotus feet and joyfully worshiped him as a second Nryaa. The king told him, It has not rained here for the last three years. This must be the result of some offense to guru, Ka, and the sadhus. The drought is forcing my people to leave the village. We request you to order Indra, the king of heaven, to pour rain onto this village. Rasika replied, Organize a festival and invite all the devotees. Then with the start of the function rain will certainly come. The king duly held a great festival in which sakrtana was performed day and night. He arranged for the sincere service of guru, Ka, sadhus, and brhmaas. When everyone was chanting the names of Ka with much satisfaction, Rasika ordered Indra to pour rains on the village. Suddenly dark clouds covered the boundary of ekhara. Fierce rains fell for a long time and filled up all the ponds, lakes, and cultivated lands. Although it was the month of Mgha (in which heavy rain is unseasonal), the order of Rasika was such that it had to be obeyed by both the denizens of heaven and human beings. Seeing the power of Rasika, the people were astonished and his followers felt greatly satisfied. The king worshiped him and was thankful that he could see such a personality who embodied Lord Nryaas potencies. Rasikendra continued traveling, preaching about pure devotional service to Ka, and performing sakrtana. Out of love for the Lord, tears constantly flowed from his eyes. His body trembled with emotion, and his voice was always choked. His beauty captivated everyone. People would gather round him to hear him talk about Ka. When he began to discuss topics of the Lord, his nectarean words penetrated the hearts of all. Even learned

scholars would roll on the ground, overcome by transcendental emotion. By the grace of the son of Acyuta, wicked persons gave up their old habits and became devoted to Ka. His pastimes in Utkala cannot be fully described even by a hundred mouths. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fourteenth Wave Longing for Ka All glories to ymnanda, the ocean of mercy, who is served by the son of Acyuta life after life. As Rasika entered Kendubilva village, he saw the birthplace of Jayadeva and became filled with emotion. He went on to Viupura and took bath in the Gag before going on to Ambik. In Ambik he visited the rpas (holy places) of all the great Vaiavas on both banks of the Gag and took darana of the Deities of r r Gaura-Nitynanda. From there he went to r-ketra to observe the chariot festival of Lord Jaganntha. As in previous years he continued to reveal newer and newer pastimes in Nlcala. Throughout the year he continued to organize grand festivals. He took care to constantly serve guru, Ka, and the sadhus, and to preach the sixty-four limbs of devotional service to Ka. It was his daily practice to meditate on Ka and perform sakrtana. Rasika worshiped the paths on which r Caitanya Mahprabhu traveled to Jaganntha Pur. At some spots he would roll on the ground in ecstasy, and at others he would perform sakrtana, floating in a pool of tears. Day and night he remained absorbed in worshiping Ka, meditating on Ka, and chanting Kas names. In the morning he would observe magala-rati. After this, he would meet with Vaiavas and then recite Vedic mantras for some time. Following this, he would take bath and worship his Deities. He absorbed himself in meditation, listening to the rmad-Bhgavatam, and feeding the sadhus. He would spend six hours a day listening to the Puras and six hours in singing and reading from the books of Jayadeva and others. In the evening he would again observe rati. He spent time talking to the many Vaiavas and scholars who constantly visited him. He joyfully listened to many different singers, and he would also sing to the accompaniment of various instruments. For two hours he oversaw making sure that the sadhus were nicely fed, and he also took pleasure in eating with them. If he got the opportunity to be alone, he could read the rmad-Bhgavatam for six hours and then remain absorbed in meditation for another six. Whenever he got extra time he loved to chant Hari-nma. He chanted Hari-nma as he traveled and in his sleep. Indeed, he never spent a second without Hari-nma. Rasika knew nothing but Ka and always tried to help others understand Ka. For this purpose he continuously traveled to different places and encouraged people to give up their bad habits and develop faith in Ka. Simply by his touch all types of sinful people became learned. Rasika destroyed irreligion and established true religion throughout Utkala just as Lord Ka does in every age. He gave initiation in the Ka mantra and analyzed all the Vedic scriptures in relation to Lord Ka. The whole of Utkala came to know that except for Lord Ka, everything is false, meaningless, and short-lived. Every year he performed

the Dvdaa-mahotsava. He had disciples in every house of Utkala, and he taught them all to serve guru, Ka, and the sadhus. One day while Rasika was sitting alone, he considered that all the sadhus who appeared in Bhrata preached to remove ignorance and to make everyone sadhus. Without considering anyones background, Rasika had purified countless heretics and brought them to float in love of Ka. He had passed sixty-two years of his life in service to guru, Ka, and the sadhus. Since his appearance in this world he had been fully devoted to Ka. Rasika considered how r Caitanya Mahprabhu, Lord Nitynanda, Advaita crya, and Their associates had all finished their pastimes. Now the prominent associates of ymnanda had also disappeared. With their disappearance, it was an opportunity for Kali to reenter. He further considered that if he also left this world he might see the son of Nanda with his eyes. He longed to see the Lord of Rdhik along with the gops of Vraja. He wanted to see Lord Ka standing in His beautiful threefold-bending form under a kadamba tree on the bank of the Yamun. On either side of Ka would be Rdhr and Candrval, and groups of Vraja women would be serving Him. Thinking in this way, he decided to leave this world. When he revealed his decision to his closest associates, they were shattered. They rolled on the ground crying and wailing. Prabhu said, Gop-jana-vallabha and Tulas, you are my favorite disciples. Both of you are my followers birth after birth. You are more dear to me than my life. Without your help I could not have completed my duties. I am telling you this because I am thankful to you. In the night I was reading the scriptures and thinking about Ka. Just then a beautiful boy appeared before me. His complexion was like a monsoon cloud, and He was holding a flute. He told me, Rasika, its time for you to leave here now. I was absorbed in my book and did not listen to him. He then angrily told me, You are not obeying Me, Rasika, but I am telling you to go to your place with Me in My abode. Then He disappeared, and in my trance I gave up my life. By the end of the night He ordered me three times in this way. Hearing this, the two disciples fell at the lotus feet of their Prabhu. He smiled and told them, I will be with you always. Rasikas character was beyond description. The earth is gratified by his birth, for he delivered the three worlds. His pastimes are like a bottomless ocean and cannot be fully described. By his grace I have briefly mentioned them. By listening to them you will quickly attain the treasure of pure devotion to Ka. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Fifteenth Wave Ka Calls Rasika to Return All glories to ymnanda, the life of Rasika! By his birth in this world he has delivered the universe. While sitting in a lonely place Rasika told his favorite followers of his secret. He said, I have to carry out Kas order to leave this world. I cannot stay in this ominous Age of Kali. As Kali enters, the yavanas will reign in Bhrata-bhmi. People will give up religious principles. I will be relieved by not having to observe those conditions. While I was leaving

Gopvallabhapura, I prayed to Govinda to take me to His abode. I have been His sincere servant for a long time. My childhood was passed in the worship of Ka, and I spent eighteen years worshiping Him confidentially. I traveled through forest after forest in search of Ka with tears in my eyes. Although I have a family, I was never entangled in home life. My time was spent solely in the service of guru, Ka, and the sadhus. I never cared for eating, sleeping, and other such pleasures. I never saw anything but Ka as I passed eighteen years worshiping Him. Fortunately, ymnanda then came to me and initiated me into the Ka mantra. I was with him for twenty years in the joy of love of Ka. He traveled everywhere, making kings and common people his disciples and flooding the world with love of Ka. While traveling with him I was always dedicated to the lotus feet of Ka and engaged in service to guru, sadhus, tulas, the sacred dhtr tree, and brhmaas. I served the residents of Vraja and practiced all the rules of scripture concerning religion and devotion. With ymnanda I preached the religion of sakrtana. In this way ymnanda Prabhu manifested the pastimes of Lord Ka in this world for nineteen years and seven months. Then, after handing over all responsibilities to me, he departed. I have followed his order now for twenty-four years and nine months. I have observed all the rules, regulations, and rituals in preaching the message of pure devotional service to Ka. I distributed this message and performed sakrtana in every home. I observed festivals and served guru, Ka, brhmaas, and the sadhus. I observed the appearance anniversaries of r Caitanya Mahprabhu and Advaita crya, as well as the disappearance anniversaries of my guru, my godbrothers, and other great devotees. I organized two Dvdaa-mahotsavas at Govindapura, three at ymasundarapura, one at Kusarad village, and nineteen at Gopvallabhapura. So for nineteen years I practiced all sixty-four limbs of bhakti, and for twenty-four years and nine months I have been engaged in worshiping Ka. Now I am sixty-four years and four months old. I have spent these years in ecstatic joy, filling the world with love for Ka. Now I no longer desire to live in this world. I want to go to the abode of Ka to observe His pastimes. Indeed, this is His order to me. Although I should go to Ka, I have one reservation. The book ymnanda-rasrava is incomplete, being now in the seventh wave (chapter). Moreover, I still have some desires that remain unfulfilled: a month-long festival in which sweet rice cooked in milk is distributed, one more visit to Vndvana, and feeding the Vaiavas at a temple on the banks of the Gag. In the meantime, however, Kas order has come. How can I dare ignore it? It is the Lords pastime that death comes along with birth. I have told you everything about myself, and now I will make a request to you. I am unable to go to Vndvana, Nlcala, or the banks of the Gag. I am quite well here, but I request that you bury me at the place of Gopntha. r Caitanya Mahprabhu has instructed me in this way. It was at Remu that Mdhavendra Pur and all the other mahjanas worshiped the lotus feet of Gopla. The Lord, who is known as Kra-cor Gopla, stole kra (sweet condensed milk) for His devotee, Mdhavendra Pur. I am privately telling you to build my tomb there, so that all can see me there.

Hearing this from their Prabhu, his companions fell to the ground and cried helplessly. As they cried, they held each others shoulders, while Rasika tried to solace them with sweet words. Gradually all types of bad omens became manifested in every house of the world. As Rasika had decided to go back to Goloka, mother earth, recognizing her loss, shed many tears. The coming separation from Rasika made everyone distraught. People began to say, Rasika, the bearer of the earths burden of sorrows and preacher of Kas names, will soon disappear. Now I shall describe that episode. Making the lotus feet of ymnanda my ornament, this son of Rasamaya happily narrates Rasika-magala. Sixteenth Wave The Passing of Rasika All glories to ymnanda, the abode of mercy and the lord, life, and wealth of Rasika-deva. Now listen to how Rasika left this world. On Phlguna ukla-pratipat, the day after iva Caturda, Rasika returned to the eternal ll in Goloka Vndvana. He had been passing his days and nights enjoying sakrtana and dancing in bliss everywhere, in temples and in the homes of his disciples. While he was thinking of returning to Ka, he entered Vaad, where a small thorn entered his foot and caused a fever to spread throughout his body. Then Prabhu told his companions of his determination to join Ka, and ordered them to make his tomb in Remu at the temple of Gopla. Constantly surrounded by his disciples, Rasika remained absorbed in sakrtana. Many kings, common people, disciples, and grand-disciples came to be with him. Prasda was served to thousands of sadhus. The sakrtana was accompanied by many musical instruments, and the entire place became just like Vaikuha. Suddenly Rasika collapsed to the ground. It was quickly decided to carry him to Gopvallabhapura. However, when his disciples tried to lift him, they were unable to move him. His body became so heavy that even hundreds of people were unable to move him. Rasika then ordered them to take him to Remu, and to everyones surprise he easily sat up by himself. He was then carried to Sarata. As the party proceeded, they performed tumultuous sakrtana that shook the earth. From Sarata, they went to Remu, where Rasika stood up by himself and went unaccompanied into the temple. The brhmaa priest saw him enter the temple, proceed toward the Deity and then disappear. The brhmaa inquired, Where is Rasika-ekhara? I saw him go into the temple but I do not see him now. He searched inside the temple but could not find Rasika. In intense emotion the brhmaa then announced to everyone, Rasika hkura has entered into the body of Gopla. The devotees built a tomb there and had a seat covered in cloth with ornaments, garlands, kukuma, sandalwood pulp, aguru, and other items placed before the image of Gopla. Except for his companions, no one could understand the manner of his disappearance. Truly, such matters can only be comprehended by saintly persons. Rasikas personality was beyond the understanding of the king of heaven and others. His glories are eternal and sung even in heaven. Appearing in this world, he spread pure

devotional service among the people and helped everyone to attain salvation. Gop-janavallabha Dsa says that Rasika takes birth age after age for the benefit of the living beings. Who can describe Rasikas glories, which are the subject of meditation even for prominent demigods and saints? I am a wretched, helpless, and ignorant person. How then can I know the extent of his glories? The son of Acyuta has described his character to me by dictating within my heart. I have served the lotus feet of Rasikendra throughout my life. It is only by his grace that I have been able to write this book. I request scholars not to find fault with it. To describe the pure fame of ymnanda and Rasika, I have written this book as dictated by Rasika Murri within my heart. The subject matter will help us to cross over material existence. Though it may be improperly composed, I request you to read it anyway. Indeed, we should all sing the glories of Rasika. Do not think that his pastimes are ordinary. Without any doubt he was an embodiment of Nryaa. Listen to Rasika-magala with a joyful heart and try to conquer over material existence. All glories to Rasikendra, the friend of the needy. All glories to hkura Gosvm, the ocean of happiness. All glories to Rasika Murri, the abode of good qualities. All glories to r hkura Gosvm, a dear friend to all. All glories to the giver of prema-bhakti. All glories to the protector of the needy, poor, and helpless creatures. All glories to the bright moon of the ymnand sampradya. All glories to Rasikendra, whose charm attracted everyone. All glories to the husband of ymads hkur, whose lotus feet are Vallabhas only solace. By the order of the king of Odisha, Balabhadra, I began this book on the Vasanta-pacam day in the month of Mgha by taking the lotus feet of Rasika in my heart. It has taken me two years and eight months to complete this account of the achievements of Rasika. This book was completed on Sunday, the ukla-pacam. O my friends, listen to Rasika-magala and before long you will obtain the treasure of pure love of God. Making the lotus feet of ymnanda my ornament, this son of Rasamaya has happily narrated Rasika-magala.

Appendixes
Rasika, the Ideal crya
r Caitanya-caritmta (di 7.37) states: No one can escape the unique loving network of r Caitanya Mahprabhu. In his purport to this verse, rla Prabhupda comments: r Caitanya Mahprabhu was an ideal crya. An crya is an ideal teacher who knows the purpose of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal crya, r Caitanya Mahprabhu devised ways to capture all kinds of atheists and materialists. Every crya has a specific means of propagating his spiritual movement with the aim of bringing men to Ka consciousness. Like other great cryas before and after him, Rasika preached widely and initiated many disciples. He was an ocean of loving ecstasy, and he freely bestowed Ka-prema to one and all. Simple and pious people readily responded to his divine ecstasy. But Rasika was not a cheap sentimentalist. He was vastly learned in the scriptures and capable of convincing hard-hearted skeptics and scholars. He took on all opposition and defeated them on the basis

of scriptural analysis. In those days even atheists and blasphemers, if born in Hindu families, discussed only on the basis of Vedic scripture, and whenever one was defeated in debate he would accept the conclusion of his opponent. For those beyond the ken of Vedic culture (Muslims and living beings in subhuman bodies), Rasika exhibited his extraordinary powers and thus convinced them also. Rasikas prowess was irresistible. In one way or another, all who came in contact with him were awakened to their original Ka consciousness. Rasika established temples for the benefit of the common man and also organized huge festivals for engaging many devotees in Ka consciousness and expanding the ocean of transcendental bliss. Rasika not only preached widely but also made provision for his legacy to be perpetuated. He took time to train and instruct at least some of his disciples. He wrote books, and would study and discuss the scriptures with other devotees. From his very childhood, and throughout his life, he had no other interest but Ka. In these and so many other ways, Rasiknanda demonstrated the symptoms of a great crya who had come from the spiritual world to uplift the fallen souls.

rla Prabhupda on Rasiknanda


There are many Vaiava families in Bengal whose members, although not actually born brhmaas, act as cryas by initiating disciples and offering the sacred thread as enjoined in the Vaiava tantras. For example, in the families of hkura Raghunandana crya, hkura Kadsa, Navan Hoa, and Rasiknanda-deva (a disciple of ymnanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvms, and this system has continued for the past three to four hundred years. Accepting disciples born in brhmaa families, they are bona fide spiritual masters who have the facility to worship the lagrma-il, which is worshiped with the Deity. (r Caitanya-caritmta, di 7.45, purport) r Rasiknanda, although born in a brhmaa family, was initiated by r ymnanda Prabhu, who was not born in a caste brhmaa family. (r Caitanya-caritmta, Madhya 8.128) Another great crya, r Rasiknanda, accepted r ymnanda as his spiritual master, although he was not born of a brhmaa family. (Teachings of Lord Caitanya, chapter 31)

Other references to r Rasiknanda-deva


The entire fifteenth taraga (chapter) of Bhakti-ratnkara is about ymnanda Prabhu and Rasika. ymnanda Prabhu is also described in other taragas of Bhakti-ratnkara. According to Prema-vilsa (20) and Bhakti-ratnkara (15.8185), Rasiknanda wrote r ymnanda-ataka, rmad-Bhgavataka, and many prayers and songs. By the tremendous influence of Rasiknandas preaching, many rogues, robbers, and atheists received his mercy and were delivered from their sinful activities. As he traveled from village to village in the company of his disciples, he distributed the jewel of devotion

even to the infidel Muslims. He even converted a wild elephant, accepting him as his disciple and engaging him in the service of Ka and the Vaiavas. That wicked miscreant who sent the elephant, a Muslim, bowed at Rasiknandas feet upon realizing his mistake. It is not possible to count the number of living beings that were extricated from the ocean of material existence by Rasiknanda-devas association. Rasika was always intoxicated with the chanting of the holy name. Who cannot but be overwhelmed by hearing about his uncommon qualities? (Bhakti-ratnkara 15.86)

The Legacy of Rasika


The influence of ymnanda Prabhu and Rasiknanda Prabhu continues even today. In northern Odisha and the Medinpura district of West Bengal, there are still hundreds of thousands of ymnand families. Although only a few have a clear understanding of Vaiava philosophy or strictly observe rules and regulations, all identify themselves as devotees of Lord Caitanya, perform krtana, and in many other ways adhere to their culture. r Rasiknanda had three sons: Rdhnanda, Ka-gati, and Rdh-Ka Dsa. The present servants of r r Rdh-Govindadeva at Gopvallabhapura are their descendants. This family has produced many great scholars and preachers whose impact was felt not only among the ymnands but throughout the entire Gauya Vaiava world. The ymnand sampradya continues to maintain several rpas (holy places) in Odisha, West Bengal, and Bihar. The most important of these is Gopvallabhapura, which can be reached from Kolkata in about four hours, by first taking a train to Kharagpur and then continuing by bus or taxi. Although somewhat remote and difficult to access, Gopvallabhapura is worth visitingfor darana of r Rasika-devas mind-enchanting r r Rdh-Govinda, to bathe in the beautiful and sacred Suvararekh River, and to savor the atmosphere that was so much purified by ymnanda Prabhu, Rasika Prabhu, and generations of their saintly followers. Unfortunately, there are no proper lodging facilities in Gopvallabhapura. But the mahnta family welcomes visitors and are happy to give them prasda and chant Hare Ka with them. The samdhi of Rasika is situated within the compound of the Kra-cor-gopntha temple at Remu (near Blevara/Balasore, a district headquarters in northern Odisha). Above the samdhi is a deity form of Rasiknanda Prabhu. Immediately adjacent are the samdhis of eight of Rasikas closest associates, who, being unable to maintain their lives upon Rasikas departure, left this world together with him. In Vndvana, the ymnands oversee the prominent temple of r r Rdhymasundara and are known as an important branch of the Gauya sampradya.

Days and Months in the Bengali Calendar


The months and days referred to in r Rasika-magala are according to the Bengali calendar, which is regulated by the positions of both the moon and the sun. Each month has approximately thirty solar days, which are named according to the tithi (lunar day) that is prominent during that solar day. Each month is divided into two fortnights (pakas). The first fortnight is ka-paka, or the waning phase of the moon. The second is ukla-paka, or the waxing phase of the moon. With the exception of Pratipat, Amvasy, and Prim, the

names of these tithis are Sanskrit ordinal numbers in feminine gendere.g., Dvity (second day). To distinguish between the two fortnights, the name of the paka is affixed before the name of each day (e.g. ka-pratipat, ukla-pratipat). Day 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Ka-paka Pratipat Dvity Tty Caturth Pacam ah Saptam Aam Navam Daam Ekda Dvda Trayoda Caturda Amvasy (dark moon) Prim (full moon) ukla-paka

The months are as follows. Each Bengali month begins almost exactly in the middle of the associated Gregorian month. 1. Vaikha: AprilMay 2. Jyaiha: MayJune 3. ha: JuneJuly 4. rvaa: JulyAugust 5. Bhdra: AugustSeptember 6. vina: SeptemberOctober 7. Krtika: OctoberNovember 8. Agrahyaa: NovemberDecember 9. Paua: DecemberJanuary 10. Mgha: JanuaryFebruary 11. Phlguna: FebruaryMarch

12. Caitra: MarchApril

Glossary
Many of these words could be defined more comprehensively or in different ways; the definitions given herein are particularly applicable to this book. crya(1) a guru who has realized the import of stra (Vedic scripture) and who by practice and precept establishes the proper understanding of scripture and suitable conduct; (2) the institutional head of a sampradya or religious institution; (3) a name or a part thereof for teachers or for persons descended from teachers. Adhivsathe opening ceremony of a religious festival or function. Age of KaliSee Kali-yuga. Agurua type of fragrance made from aloe. AppearanceEnglish rendition of virbhva, the Vaiava term for the apparent birth of a Viu-avatar or an exalted devotee, in contradistinction to the birth of conditioned souls forced into various material bodies according to karmic reaction. Such eternal personages, rather than coming into existence, become manifest to mortal vision like the appearance of the sun each morning. See also Disappearance. ratia ceremony for worshiping deities, sadhus, or sacred objects, the essential part of which is the offering of a lighted ghee-lamp by waving or circling it before the object of worship. Often other items, such as incense, water, flowers, and fans, are also offered and accompanying mantras are chanted. Avatthathe holy fig tree (ficus religiosa), also known as pippal. viraa perfumed colored powder that is commonly used during the Holi festival, when people throw this powder at one another. BhaktiSee Devotional Service. Bhvaemotion, mood, attitude, feeling. Brahmthe demigod who is the first created living being and the secondary creator in each material universe. Brhmaa(1) a priest or intellectual, expected to be learned in Vedic lore; (2) the first occupational division (vara) of the Vedic social system. Caitanya Mahprabhu(14861534) recognized by Gauya Vaiavas to be the Supreme Lord (Ka), He manifested as His own devotee to impart love of Himself, especially by sakrtana.

Calaan outcaste of the lowest category. Cuya thick black oil derived from the inedible fruit of the polanga plant. Used as a scent, its smell resembles that of musk. Dadhi-kd(1) a mixture of colored substances that people throw and smear on each other in a frolicsome sport that is often played at the conclusion of religious ceremonies. (2) the act of sporting with these substances. Darana(1) vision; (2) philosophy or philosophical system; (3) audience of the Supreme Lord or His representative. Dsa(1) servant; (2) a surname given to a devotee at initiation, thus denoting him as a servant of Ka; (3) family name in Bengal and Odisha. Dsya-bhvathe devotional sentiment of servitude. See Bhva. Deity(1) the manifestation of the Supreme Lord in a scripturally authorized form for accepting worship; (2) a worshipable form of a demigod or pure devotee. The deity form of the Lord may be comprised of stone, wood, metal, earth, paint, sand, or jewels, or conceived within ones mind. (See SB 11.27.12) Demigoda resident of the higher planetary system. Principal demigods are assigned roles by the Supreme Lord for overseeing universal affairs and are worshiped for material boons by materialistic followers of Vedic culture. Desire treea spiritual tree that fulfils the desires of its supplicants. Deva(1) the Supreme Lord, a demigod, or a godly person; (2) an honorific suffix for the Supreme Lord, a demigod, or a godly male. Dev(1) a goddess or godly female; (2) an honorific suffix for a goddess or godly female. Devotional servicethe process of worshiping the Supreme Personality of Godhead (r Ka) by dedicating ones thoughts, words, and actions to Him in loving submission. See also Ka consciousness. Dhtrthe malak (amla) tree (emblic myrobalan), also known as Indian gooseberry. Dholaa double-sided barrel drum that is played with two wooden sticks. Disappearancethe apparent demise of a Viu-avatar or an exalted devotee. See also Appearance. DustGauyas highly regard particles of earth taken from holy places or from the lotus feet of elevated devotees. The placing of such dust upon ones head and/or tongue

demonstrates submission and humility and is recommended in scripture as being important for spiritual progress. Ekdathe eleventh day of both the waxing and waning moon, a highly favorable day for cultivating Ka-bhakti, during which Vaiavas fast and increase their spiritual practices. Gaeathe elephant-headed demigod. GagGanges River. Gauya(1) of or pertaining to Gaua, an erstwhile city of Bengal; (2) pertaining to the Vaiava sampradya derived from Lord Caitanya; (3) a Gauya Vaiava. Gtthe Bhagavad-gt. Gta-govindaa highly esoteric and transcendentally erotic poem composed by r Jayadeva Gosvm (c. eleventh century CE) that describes intimate pastimes of Rdh-Ka. Its verses and themes were repeatedly heard, sung, and meditated on by r Caitanya Mahprabhu, and inspired the composition of innumerable Gauya Vaiava krtanas. Godbrothera fellow disciple of the same spiritual master. Gokula(1) the Vndvana manifested within the material world as a facsimile of Goloka; (2) in Vraja-maala, the particular village that was the site of Kas residence during much of His childhood. Goloka, Goloka Vndvanathe topmost section of the spiritual world. Gopa(1) a cowherd; (2) a member of the hereditary cowherding community. Gop(1) a spiritual cowherd damsel who serves Ka in mdhurya-rasa; (2) any female cowherd. Gosvmone who fully controls his senses; a title for a Vaiava guru. Govardhanathe especially sacred hill within Vraja-maala that is nondifferent from Ka. Govindaa name of Ka meaning He who gives pleasure to the land, the cows, and the senses. Gurukulathe house of a guru; a traditional Vedic school. Hare Ka mah-mantrathe great incantation that can deliver one from material existence and can also bestow love of Godhead: Hare Ka, Hare Ka, Ka Ka, Hare Hare/ Hare Rma, Hare Rma, Rma Rma, Hare Hare. HariHe who takes away [obstacles to spiritual progress]; the Supreme Lord, r Ka.

Hari-nmathe holy name(s) of the Supreme Lord. Jagannthaa name of Ka meaning Lord of the universe; a specific deity form of Ka. The large temple and elaborate worship therein of Lord Jaganntha at Pur, Odisha, is especially famous. Japasoft or silent recitation (often on beads) of mantras or of the Lords holy names. Kajjalalampblack collyrium, used as a mascara and considered auspicious. Kalithe presiding deity of Kali-yuga. Kali-yugathe present age, characterized by hypocrisy, quarrel, and other bad qualities, which began approximately five thousand years ago and is the last in the universal cycle of four ages. Karatlassmall hand cymbals played in accompaniment to krtana. Kaustubhaa jewel worn by Lord Viu on His chest. Krtanachanting of the names and glories of the Supreme Lord. See also Sakrtana. Kathe original, all-attractive form of the Supreme Personality of Godhead. Ka consciousnessacting in knowledge of ones relationship with Ka, the Supreme Absolute Truth. See also Devotional service. Katriya(1) a warrior and ruler; (2) the second occupational division (vara) of the Vedic social system. Kundawhite jasmine. Kukumaa red powder made from saffron, applied as an auspicious marking on the forehead. Laua ball-shaped sweet. Lakmthe goddess of fortune and the eternal consort of Lord Viu. Llthe transcendental activities of Bhagavn or His liberated devotees. Lord CaitanyaSee Caitanya Mahprabhu. Mdhurya-bhvathe devotional sentiment of love between males and females. See Bhva. Mahjanavenerable person; a respectful title or mode of address. Mah-mantraSee Hare Ka mah-mantra.

Mahnta(1) the head of a temple; (2) a respectful term for a Vaiava guru. Mahrjagreat king; a title and term of address for a king. Mahayavenerable person; a respectful title or mode of address. Mahotsavafestival. Maala(1) area; (2) surrounding district or territory. Magala-ratithe first rati of the day, performed before dawn. Mathurthe sacred town where Lord Ka first appeared, and later returned to after performing childhood pastimes in Vdvana. Today, the extrinsic manifestation of Mathur is the large town and surrounding district of Mathura, Uttar Pradesh. Myillusion; forgetfulness of ones eternal relationship as servant of Ka. Mmsgenerally refers to Prva-mms, one of the six classical schools of Indian philosophy. The main purpose of Mms is a methodical interpretation of dharma, or duty, as embodied in the ritualistic portion of the Vedas. It stresses that the highest source of valid knowledge is Vedic testimony, requiring no external test for validity. Mms-maanaa particular textbook on Mms. Mdagaa two-headed ellipsoidal drum used to accompany krtana. Murala bamboo flute approximately eighteen inches long. NryaaAnother name for Viu (q.v.). (Lord) Nitynanda (Prabhu)the avatar of Lord Balarma (Kas expansion as His own brother) who appeared as the foremost associate of r Caitanya Mahprabhu. Paita(1) a scholar, particularly of Vedic knowledge; (2) an epithet for a member of the brhmaa caste; (3) a title (affixed to the beginning or end of a name) that generally signifies the bearer to be an accomplished scholar. Pastime(s)ll (q.v.). Patajalithe ancient propounder of the philosophical system of Yoga (q.v.). Phgua red powder (different from kukuma) that is thrown upon one another by Hindus of Bengal during Holi and other festivals. Prabhumaster; (1) the Supreme Lord; (2) a respectful appellation for devotees.

Prasdamercy; conventionally refers to food or other items received from the Supreme Lord after having been formally offered to Him in worship, or to similar items received from high-level devotees. Premalove, especially for Ka. Prema-bhaktithe highest level of pure spontaneous devotion to Ka. Pure devoteea devotee whose only desire is to please Ka through pure devotional service. Pure devotional servicedevotional service performed solely for the pleasure of Ka, uncontaminated by any other motive. Pur(1) the holy place in Odisha that is the principal abode of Lord Jaganntha; (2) any town; (3) a sannysa title. (rmat) Rdh, Rdhr, RdhikLord Kas internal potency and most intimate consort. Rgamusical mode. Rsa(-ll)the circular dance of Ka with the gops, the most celebrated of Kas pastimes (described in rmad-Bhgavatam, Tenth Canto, chapters twenty-nine through thirty-three). Rsa-maalathe circular arena of the rsa-ll. Rsa-ytra festival in honor of Kas rsa-ll. Ratha-ytrthe annual festival in Pur and other places for pulling the deities of Lord Jaganntha, Lord Balarma, and Subhadr-dev in procession on huge decorated canopied chariots. Ravvaa stringed instrument. aivaa person who primarily or solely worships Lord iva. Sakhya-bhvathe devotional sentiment of friendship. See also Bhva. ktaone who worships the material energy (in her forms such as Kl or Durg) as the supreme reality. lagrma-ilone of a genre of stones that are nondifferent manifestations of Lord Viu. Samdhia tomb of a departed saint.

Sampradyaa sect of spiritual practitioners maintained by the principle of preceptorial succession and distinguished by a unique philosophical position. Sandeaa particular kind of sweet made of fresh, soft cheese. Skhyaone of the six classical schools of Indian philosophy, professing analytical discrimination between spirit and matter. Sannysathe state of being a sannyasi. Sarasvat(1) the goddess of learning; (2) the name of several rivers. Shenaia double-reed wind instrument similar to the oboe. Siddhimystic perfection. The eight types of mystic perfections mentioned in rmadBhgavatam (11.15.45) are as follows: aim, the ability to become as small as an atom; mahim, the ability to increase ones size practically unlimitedly; laghim, the ability to become extremely light; prpti, the ability to acquire whatever one desires; prkmya, the ability to experience any enjoyable object, either in this world or the next; it, the ability to manipulate the material energy; vait, the ability to subdue others to ones will; and kmvasyit, the ability to subdue desire. ivathe demigod in charge of the mode of ignorance and the destruction of the material manifestation. He is also the protector of Vndvana-dhma and the best of Vaiavas (vaiavn yath ambhurmad-Bhgavatam 12.13.16). lokaa Sanskrit verse. SmtiVedic texts subsequent to ruti (q.v.). ropulence or possessed of opulence; (1) an epithet for Rdhr and Lakm; (2) a term (usually prepositive) denoting respect for a person or a sacred book, place, or other object. rlaan honorific prefix to names of exalted devotees. rmad-Bhgavatamthe topmost Pura, presenting confidential and understanding of Lord Ka, His devotees, and pure devotional service to Him. rpathe place of the appearance or residence of a great Vaiava. rutithat which has been heard; the Veda, sacred knowledge in the form of eternal sounds or words that from long ancient times have been heard (or received via meditation) and subsequently transmitted orally from one generation of brhmaas to the next. ruti is considered the original and thus most authoritative section of Vedic scripture, having precedence over smti. See also Smti. definitive

dra(1) a laborer or artisan; (2) the fourth occupational division (vara) of the Vedic social system. Surrender(in Vaiava parlance) full submission of oneself as a servant of guru and Ka. Straan aphorism, especially one considered to be definitive or an irreducible rule. ymnand(1) a discipular follower of ymnanda Prabhu; (2) the sect within the Gauya sampradya comprising such followers. Tantraa genre of texts that describe esoteric practices of various sects and include discussion of theology, rituals, yoga, construction of temples and images, and related subjects. Tarka(also known as Nyya or logic) one of the six classical schools of Indian philosophy. hkuraa title denoting a revered male person. hkura title denoting a revered female person, especially a mother-in-law or wife of a ones guru. Tilakaauspicious clay-markings on the upper part of the body, principally the forehead. The design varies according to, and thus indicates, ones sampradya. Trthaa holy place. Tulas(1) the sacred plant most dear to Lord Ka and thus worshiped by the Lords devotees; (2) (in her original form) a gop of Vndvana. Both neckbeads (kahi-ml) and chanting beads (japa-ml) made from tulas wood are necessary paraphernalia for Gauyas. Ulu-ulua loud undulant sound made by ladies by moving their tongues within their mouth. This sound is especially made to complement and augment auspicious happenings, such as the arrival of a holy person or the performance of a religious function. UtkalaOdisha. Vaikuhathe spiritual world. Vaieikaone of the six classical schools of Indian philosophy, professing a form of atomism and postulating that all objects in the physical universe are reducible to a finite number of atoms. Vaiava(1) a devotee of Viu (Ka); (2) of or pertaining to Viu or His devotees. Vaiya(1) an agriculturist or merchant; (2) the third occupational division (vara) of the Vedic social system. Vallabhalover, husband; a name of Ka.

Vasantathe spring season. Vednta-strarla Vysadevas aphoristic compendium of the essence of Vedic knowledge. It is the basis of Uttara-mms, one of the six classical schools of Indian philosophy. Veua bamboo flute measuring six inches or less. V(vina) a stringed instrument. Viuthe Supreme Lord in His manifestation as the majestic four-armed overlord of Vaikuha, who also appears as various expansions within the material universes. Vrajaa synonym of Vndvana. Vraja-vsa resident of Vraja. Vndvana(1) the uppermost transcendental abode of the Supreme Lord Ka; (2) the same abode descended to this planet and comprising the present town and surrounding area of Vrindaban (approximately ninety miles southeast of Delhi), wherein Ka enacted childhood and adolescent pastimes five thousand years ago. (rla) Vysadevathe avatar of Lord Ka who (approximately five thousand years ago) presented the Vedas and Puras in written form and compiled the Vednta-stra and Mahbhrata. Yavanaa Muslim. Yogaone of the six classical schools of Indian philosophy, propounding an eightfold process that aims to free the practitioner from material existence. Yugaone of a cycle of four ages in the history of the universe. See also Kali-yuga. BACK PAGE BLURB r Rasiknanda-deva was a mighty Vaiava crya of the era following Lord Caitanyas disappearance. Along with his guru (rla ymnanda Paita), Rasiknanda inundated North Odisha and surrounding districts in waves of Ka-prema that are still flowing today. He subdued and converted atheists, blasphemers, and dacoits (and even tamed and initiated a rogue elephant!). The unique and inspiring story of r Rasiknanda-deva is told herein.

Оценить