Sri Srimad Bhaktivedanta Narayana Goswami Maharaja

The Disappearance Day of Srila Sanatan Goswami

Vrindavan

[Dear Readers,
Please accept our humble obeisances. All glories to Sri Sri Guru and Gauranga.

This year, 2016, the disappearance day of Srila Sanatan Goswami is on July 19th.
The lecture below, on the sixth verse of Sri `Vilpa-kusumjali~, was given in
Vrindavan in 1991. Although it may look to you like a published book, it is actually
his lecture:]

Text Six

@vairgya-yug-bhakti-rasa prayatnair
apyayan mm anabhpsum andham
kpmbudhir ya para-dukha-dukh
santanas ta prabhum raymi#

Translation

$I take shelter of my lord and master, Sri Sanatan Goswami, who is an ocean of
compassion and who always feels sorry for the suffering of others. Although I was
unwilling and blinded by ignorance, he diligently made me drink the nectar of
devotion laced with renunciation.%

Commentary

Srila Raghunath Das Goswami has prayed to his diksha-guru, Yadunandana Acarya,
in a general way, and to his rgnug siksha-guru, Srila Rupa Goswami, in a more
special way. From this we may infer that there are different types of gurus. If ones
guru has not given one any instruction in rgnug, one may also have another
guru, as did Raghunath Das Goswami. However, if the guru has given both vaidhi
and rgnug siksha, there is no question of accepting another guru. As far as I
know, Raghunath Das Goswami did not receive any siksha of rgnug from
Yadunandana Acarya, because at that time Raghunath Das had no idea of rgnug
bhajan. He learned from Srila Haridasa Thakura to chant Hare Krishna, Hare
Krishna, and from his diksha-guru, he understood, I am Krishna Das and We
should chant harinama. We should do bhakti. He had no opportunity to receive
greed for rgnug from Yadunandana Acarya.

Still, it is a very, very important task to bring someone from the worldly side to
Krishnas side. If the guru cannot do that, then the endeavor to approach rgnug,
rupanuga, and everything else will be useless. The vaidhi-bhakti guru is certainly
guru. Even if someone, without giving mantra or diksha, has endeavored to put us
in contact with guru or Krishna, and has given some inspiration to worship Radha
and Krishna in vaidhi-bhakti, we should be so grateful to that person. It is for this
reason that Raghunath Das Goswami has prayed to Sri Yadunandana Acharya.

In rgnug bhajan, Srila Raghunath Das Goswami is especially indebted to Srila

Rupa Goswami, and also to Srila Sanatan Goswami. He was primarily associating
with Rupa Goswami, however, and he has taken all his ideas and ideals for
rgnug bhajan from him. He prayed only to Rupa Manjari in his siddha-deha. He
has not prayed to him in the same apparently external way that he prayed to Sri
Sanatan Goswami: `santanas ta prabhum raymi~. Rupa Goswami gave him
all the conceptions needed in rgnug and rupanuga for developing manjaribhava, and Sri Sanatan Goswami gave him all necessary instruction in vaidhi-bhakti
and sadhana-bhajan aiming for rgnug.

When Raghunath Das Goswami had first come from Jagannath Puri, due to the
intense pain of his separation for Sri Chaitanya Mahaprabhu he was of a mind to
give up his life. He wanted to go to Govardhan, climb upon the hill, and, by jumping
from there, end his life. If he had simply wanted to commit suicide, Raghunath Das
Goswami could have easily done so in Puri. Why did he not do so? While passing
through the Jharikhanda forest, full of tigers and other wild beasts, dense forests,

and high mountains, he could have easily died without anyone interfering. Why was
he intent upon leaving his body at Govardhan?

He had some thoughts: I will have to serve Radha and Krishna, if not in this life,
then in another. Chaitanya Mahaprabhu has given me the shelter of Govardhan, so I
will go to Govardhan, and, if Govardhan allows, I will give up my life there. As Gita
has said, Whatever a man thinks of at his last moment, he will attain in his next
birth. I will die at Govardhan with this ambition: 'O Giriraja Govardhan, please grant
me a birth near you. Have mercy upon me so that I may serve Radha and Krishna,
and especially Srimati Radhika."

In his `Mana-ik~, sloka two, Raghunath Das Goswami has written:

@ na dharma ndharma ruti-gaa-nirukta kila kuru

vraje rdh-ka-pracura-paricarym iha tanu
saci-snum nandvara-pati-sutatve guru-vara
mukunda-prehatve smara padam ajasram nanu mana #
$O my dear mind! Please do not perform either the dharma or adharma mentioned
in the srutis or Vedas. Rather, you should render profuse loving service to Sri Sri
Radha-Krishna Yugala here in Vraja, for the srutis have ascertained them to be the
highest principle of supreme worship and the Supreme Absolute Truth. Always
meditate on Sachinandan, Sri Chaitanya Mahaprabhu, who is richly endowed with
the complexion and sentiments of Srimati Radhika, as non-different from Sri Nandanandana. And always remember Sri Gurudeva as most dear to Sri Mukunda. %

Now he was thinking, "To carry out the order of Chaitanya Mahaprabhu is service to
him. Chaitanya Mahaprabhu is actually Radha and Krishna. Therefore, if he is telling
me to serve Radha and Krishna, that is also service to him.

He was considering that if he would die in this consciousness, he would at least take
birth as grass at Govardhan, as Uddhava did. He determined, Then, at the time of
`abhisara~, when the gopis go to meet with Krishna at night, their pure foot-dust
will come upon my head. In this way I will be satisfied. He therefore wanted to die
at Govardhan, especially near Radha Kund and Shyam Kund.

As soon as he arrived in Vrindavan, Raghunath Das Goswami went to Sri Rupa

Goswami and Sri Sanatan Goswami and offered his obeisances. Chaitanya
Mahaprabhu had previously told him, Always consider Rupa Goswami and Sanatan
Goswami as your elder brothers, and therefore he came and offered them his
obeisances.

Somehow or other Rupa Goswami and Sanatan Goswami understood that he had a
wish to die at Govardhan. Sri Sanatan Goswami was very wise in understanding a
persons heart. In this respect, he was even wiser than Sri Rupa Goswami. He was
`rja-nti-ja~, in knowledge of politics, whereas Rupa Goswami was very simple. Sri
Sanatan Goswami and other Goswamis used tarka, logic, in their writings. To make
common persons understand anything, especially in vaidhi-bhakti and the methods
of Krishna-bhajan, some logic is very necessary. Vedanta itself is based on sound
logical principles.

Rupa Goswami writes for those eager for `rgnug-bhakti~, Dont take shelter of
any logic. What I am explaining for entrance into the transcendental pastimes of
Krishna does not depend upon logic. Such logic cannot help you in this realm. Only
`raddh~ can give you entrance here. He has not used logic anywhere in his
`Bhakti-rasmta-sindhu~, `Ujjvala-nlamai~, `Vidagdha-mdhava~, or `Lalitamdhava~. For preaching, of course, it is very essential to have logic, and for
management raja-niti is essential.

If we examine Rupa Goswamis books, we will see that he is simply telling `lilkath~ (topics regarding Krishnas pastimes), without touching upon logic or
scriptural arguments at all. From the beginning of `Bhakti-rasmta-sindhu~ and
`Ujjvala-nlamai~, he has cited references from various scriptures regarding llkatha, rasa (the taste of relationship with Krishna), and `vilsa~ (playful pastimes).
These books contrast Jiva Goswami's `Tattva Sandarbha~, which has used all logic
and shastric evidences to establish his points. Srila Rupa Goswami has written all
his books, such as `Lalita-mdhava~, `Vidagdha-mdhava~, and `Hamsaduta~,
only on the basis of the pastimes of Krishna.

@parama-rasa-rahasynanda-nisyandi-vndavana-vipina-nikuje divya-divyair vilsai

niravadhi rasamnau rdhik-kacandrau

bhaja sakalam upekya tvak stra-yukt #
$Sri Sri Radha-Krishnacandra enjoy limitless, splendid transcendental pastimes in
the secluded, blissful groves of Vrindavan forest. O friend, please abandon all
contrary scriptural arguments and just worship them with pure devotion. (`Nikujarahasya-stava~ 31)%

In this verse, Srila Rupa Goswami recommends that one should do bhajan of Radha
and Krishna, always chanting and remembering their `nikuja-ll~. He says here,
There is no need to adhere to `stra-yukti~, scriptural logic. Whatever logic has
been given in Vedanta or other shastra, leave that aside; dont depend upon that.
Logic is required in `vaidh-bhakti~, and also for managing and preaching. For
entering deeply into bhajan, however, only `raddh~ is of necessity.

This poetry of Rupa Goswami contains thirty-two slokas of `nikuja ll~, from
Radha-Krishnas ll at the beginning of the night all the way to `ninta ll.
Leaving all logic and scriptural regulations aside, meditate on these confidential
pastimes and do bhajan. This is the specialty of Rupa Goswamis teachings
regarding `rgnug-bhakti~.

By the expert employment of shastric and general logic, by politics, and by

following carefully the example of our acaryas and especially Sri Chaitanya
Mahaprabhu, Sri Sanatan Goswami convinced Raghunath Das Goswami to not give
up his life. He then related his personal experience. He told Raghunath Das, At first,
in Jagannath Puri, I was of the same opinion as you.

After traveling through the Jharikhanda forest, Sanatan Goswami had developed
itching, oozing sores all over his body. Whenever Chaitanya Mahaprabhu saw him,
he would run towards him and embrace him. Sanatan Goswami considered, It is
offensive on my part that Chaitanya Mahaprabhu, being Krishna Himself, is
embracing me to his chest and the moisture from these sores is touching his body.
Rather than allow my offense to continue, I have made up my mind to give up my
life at the time of the Ratha festival, under the wheels of the chariot.

Sri Chaitanya Mahaprabhu could understand Sanatan Goswamis heart and said, O
Sanatan, if a person gives something to another person, does he have any right to
take that property back?

Chaitanya Mahaprabhu did not order him directly, but cleverly and tactfully
indicated his desire. Then he told him, The first point is that if you have
surrendered your body to me, you no longer have the right to do what you like with
it. Only I have that right. By taking what is rightfully mine, you are committing an
offense to me. Secondly, if I had thought that by giving up my life I could attain the
service of Radha and Krishna, I would have given up my body millions of times. By
giving up ones life, one cannot attain Radha and Krishnas service. Only by bhaktiyoga can a person have their service. Try to understand this. Give up your idea of
ending your life. Increase your sadhan-bhajan, and you will very soon achieve
perfection.

Sri Sanatan Goswami continued, By hearing the words of Chaitanya Mahaprabhu I

understood his desire, and I have thus tried to follow his order and serve Radha and
Krishna. You should do the same. You have no right to give up your life, because you
have already surrendered your soul to Chaitanya Mahaprabhu, Svarupa Damodara,
Raya Ramananda, and also to us brothers. Chaitanya Mahaprabhu told you to come
to Vrindavan and stay in our company, and therefore we will try to protect, support,
and nourish you. Dont worry. Just stay at Radha Kund, at Govardhan, and always
chant harinama and perform bhajan.

In this verse of `Vilpa-kusumjali~, Raghunath Das Goswami is now

remembering, If I had left my body at that time, I would have never received
instruction in rgnug and manjari-bhava. I would have never read Vidagdha
Madhava, Lalita Madhava, or Dana Keli Kumudi, nor would I have written any books.
I am therefore so much indebted to Sri Sanatan Goswami.

Anabhipsum andham. I was unaware of `rgnug-bhakti~. Raghunath Das

Goswami is speaking in a mood of humility. Actually, he had received instructions in
rgnug-bhajan from Sri Chaitanya Mahaprabhu and Svarupa Damodara, and he
had learned so much more from Rupa Goswami. Still, he is saying, I was andha,
blind. I did not know anything about rasamayi-bhakti, Krishna, Radha, the gopis, or
Vraja-bhava. I did not even have the desire for these things.

We also would be quite blind in these matters if we had not come to our Gurudeva.
At first we had nothing, and now we reflect on how obliged and indebted we are to
him. Should we advance further, we will feel even more indebted.

Anabhipsum. I did not want that bhakti, but Sanatan Goswami gave it by force. If
a boy requires medicine and is not willing to take it, his mother will give it to him by
force. She will forcibly open his mouth. Similarly, Raghunath Das Goswami says, I
was not in the mood to take up this `rgnug-bhakti~, so he forced me.

Prayatnair means carefully. When Raghunath Das Goswami lived at Radha Kund,
Sanatan Goswami used to go there from Vrindavan to do Govardhan parikrama. Sri
Sanatan Goswami is Lavanga Manjari. Why did he do parikrama? Did he have
anything to gain for himself? Yad yad acarati sresthas tat tad evetaro janah
(Bhagavad-gita 3.21). People in general benefited by his example, but that was also
not his real motive. Raghunath Das Goswami is saying, He used to go only for me.
This is the meaning of the word prayatnair. He did it to give his association to
Raghunath Das Goswami. Raghunath Das continues, You come here now and then,
only to see how this orphan boy is doing. You come to tell me the pastimes of
Krishna and to teach me how to serve Him.

I personally prefer to live in Vrindavan. Why, then, do I stay in Mathura? Is there

some specific benefit for me to remain in Mathura? Is it for rupees, delicious food, or
the affection of the residents of Mathura? Could it be that I will advance more in
`rgnug-bhakti~ and achieve the mercy of Srimati Radhika and the manjaris by
being here? No, there is another reason. In Srimad-Bhagavatam, there is a sloka:

@bhavad-vidh `bhgavata~s trth-bht svaya vibho

trth-kurvanti trthni svnta-sthena gadbhrt#
$My Lord, devotees like your good self are verily holy places personified. Because
you carry the Personality of Godhead within your heart, you turn all places into
places of pilgrimage. (Srimad-Bhagavatam 1.13.10)%

This is a very important verse, told by Yudhisthira Maharaja to Vidura. Yudhisthira

Maharaja was so glad to see Vidura, who had just returned to his palace after the
great Battle of Kuruksetra.

Another shloka is also related to this point:

@mahad-vicalana n ghi dna-cetasm

nireyasya bhagavan kalpate nnyath kvacit#
$O my lord, O great devotee, persons like you move from one place to another, not
for their own interests, but for the sake of poor-hearted grihasthas. Otherwise, they
have no interest in going from one place to another. (Srimad-Bhagavatam 10.8.4)%
This sloka was spoken by Nanda Baba to Garga Rsi at Krishnas name-giving
ceremony. Nanda Baba said, I know you have not come here for a donation.
Babajis and priests come to their patron only for his donations, and they remain at
his home only until the donation is paid. It is certain that as soon as it is paid they
return to their own residences. Here Nanda Baba is expressing, Actually,
Gargacharya, you have no personal reason to come here. You have no self-interest.
You have come to my house only because I am a very wretched grihastha. You go to
the homes of grihasthas only to give them Krishna-bhakti. You are a `bhgavata~.

Who is a `bhgavata~? One who has bhakti for Svayam Bhagavan Krishna is a
`bhgavata~. The symptom of a `bhgavata~ has been recorded in various
shlokas. One symptom is that the wealth of the entire universe cannot influence the
heart of a `bhgavata~, or change his ideas, what to speak of some donation.

Nanda Baba continued, You have not come with any self-interest, but only for the
benefit of a wretched grihasta such as myself who has fallen into the dry well of
householder life. You have come to give mercy.

Sri Sanatan Goswamis concern for Sri Raghunath Das Goswami was displayed in
the following pastime: Once, Raghunath Das Goswami was sitting under the open
sky and performing bhajan on the banks of Shyam Kund. Two tigers approached the
kunda, drank water, and then went away. Sanatan Goswami was watching this from
a distance and became concerned. He approached Raghunath Das Goswami and
instructed him, O Raghunatha, you should not sit here like this. I will build a hut for
you. By my special order you will have to live there and perform your bhajan there.
Raghunath Das Goswami could not refuse his order. Sanatan Goswami made a hut,
and from that time onward Raghunath Das Goswami lived there, chanted harinama,
and performed all other devotional activities.

Even though Rupa Goswami and Sanatan Goswami especially Sanatan Goswami
used to see Raghunath Das Goswami as their younger brother, he always saw them
as his gurus. Being the direct disciples of Sri Chaitanya Mahaprabhu, Sanatan
Goswami, Rupa Goswami, and Raghunath Das Goswami were all god-brothers
Therefore Sanatan Goswami and Rupa Goswami saw Raghunath Das as their godbrother, never as their disciple. On the other hand, he never saw them as godbrothers. He always saw them as his own gurus.

Gurur kinkara haya manya se amar. The servant of the guru is always respectable
for us. (Chaitanya-caritamrta Madhya-ll, 10.142) This is a statement by Sri
Chaitanya Mahaprabhu. When Govinda came and met Mahaprabhu in Puri, he told
him, Our Gurudeva, Isvara Puripad, has sent me to serve you.

Mahaprabhu was thinking, How can this be? He is my god-brother, and therefore I
should respect him. But he wants to serve me. His guru had ordered that Govinda
serve him, and therefore he accepted his service.

The servant of the guru should be deeply respected. Understanding this, Raghunath
Das Goswami always saw Sanatan Goswami and Rupa Goswami as his gurus. We
should also have this behavior amongst ourselves, for that will create love between
us. We may think, I am guru. He knows nothing. He is not as good a servant of our
Gurudeva as I am. He doesn't even know any siddhanta. If we think in this way,
there will be quarrels among us, and now this is going on: I am the only acharya
and no one else is qualified. Where there is hating and similar mentalities, that
place is Kali-rajya, the kingdom of Kali.

`Vairgya-yug-bhakti~. There are two types of bhakti. One is general and the other
is bhakti with `vairgya~. `Vairgya~ has two meanings. `Viea-rpea rga~.
This means special `rga~, or in other words, `anurga~ (great absorption and
affection for Krishna). The distinguishing feature of `vairgya~ is `rga~ or
`anurga~. This is a most important point. When anurga is present, attachment for
sense objects cannot remain. This is the definition of `vairgya~.

One truly fixed in `vairgya~ will have attachment only for bhakti and for the
service of Radha and Krishna. One who has this special `anurga~ for Radhikas

service will automatically leave all worldly attachments. Those who have not
developed real `vairgya~ may leave their worldly attachments, but after some
time they will again become immersed in those things. Srila Raghunath Das
Goswami has this special attachment to the service of Radha and Krishna and
Chaitanya Mahaprabhu, and he glorifies Sri Sanatan Goswami as the one who
blessed him with this `vairgya-yug bhakti, or renunciation-enriched bhakti.

In Chaitanya Mahaprabhus own life we see this `vairgya-yug-bhakti~, and when

he sees his followers performing bhakti with `vairgya~ he is so pleased. He desires
that every one of his devotees should be akicana, nikicana, thinking that their
only possession is Krishna. We are not like this, and therefore we have so many
problems. If we maintain any attachment for anything other than Krishna to name
and fame, wealth, women, or food then bhakti will become very remote for us. It
will be very, very remote.

It is stated in Sri Chaitanya-caritamrita, Antya-ll 6.310:

sade sata prahara yaya kirtana-smarane

ahara-nidra cari danda seha nahe kona dine

$Raghunath Das spent more than twenty-two hours out of every twenty-four
chanting the Hare Krishna maha-mantra and remembering the lotus feet of the
Lord. He ate and slept for less than an hour and a half, and on some days that also
was impossible.%

A complete day and night is eight prahara, and one prahara, three hours, consists of
six or seven danda. Our Goswamis spent four dandas; that is, about one and a half
to two hours, on eating, drinking, and sleeping. They spent the rest of the day and
night, over seven and half prahara, doing asta-kaliya-ll smarana. Moreover, there
were some days when they neglected to eat or sleep at all.

We sleep from eight to nine hours daily. Then, so much time is spent in oil massage,
bathing, roaming here and there, general laziness, sitting and sitting, and thinking.
The rest of the day passes as we talk about things other than hari-katha. Then,
sometimes we feel sick, and at that time doctors must be brought and medicine

administered. Our whole time goes in vain. Certainly, this is a situation of great
hopelessness!

`Krpambudhir yah~. Sanatan Goswami is a great ocean of mercy, the highest

extent of mercy. He can also give Radhas mercy. He can pray, O Srimati Radhika,
please give your mercy to this devotee.

Lalita Devi can also give this, and we can pray to her:

yam kam api vraja-kule vrsabhanu jayah

preksya sva-paksa-padavim anurudhyamanam
sadyas tad ista-ghatanena krtarthayantim
devim gunaih su-lalitam lalitam namami

$I offer my obeisances to Srimati Lalita devi, who is the embodiment of all sublime
qualities. When she approaches any young maiden upon seeing her in the vicinity of
Vrindavan, and finds out after some clever interrogation that she is inclined toward
her mistress Radhika, immediately fulfills her desires and satisfies her completely.
(`Lalitakam~, 6)%

If Lalita hears that any teenage gopi in Vraja wants to be a playa-dasi (unpaid
maidservant) of Srimati Radhika, she at once fulfills the desires of that gopi. If
anyone, anywhere, has in his form as a sadhaka the desire that, I only want to be a
playa-dasi of Radhika, and if he prays to Lalita-devi, I want to be a playa-dasi of
Radhika; this is so high, but I want it. O Lalita-devi, please be merciful to me so that
I may have that service, then Lalita will manage to do this at once.

This is the mood of this sloka. Lalita will ask any kisori (teenage gopi) moving within
Vraja, O kisori, where are you going?

The young girl may reply, I'm going to Varsana (or Javat or Radha Kunda).

Why are you going there, kisori?

I know it is very difficult to achieve, but I am going there with the hope that Srimati
Radhika may keep me as Her playa-dasi.

When Lalita knows this she at once tries to give that bhava. She will order not
pray to Srimati Radhika, Keep this girl as Your palya-dasi. Im writing her name in
the register of Your playa-dasis.

Srimati Radhika cannot disobey. She is bound to obey the order of Lalita. If Lalita
sees any sign at all that one wants to become a playa-dasi, she certainly arranges
for it. At once she tells Radhika, and Radhika obeys her order.

This is the meaning of krpambudhir (an ocean of mercy) in this prayer by Srjila
Raghunath Das Goswami to Srila Sanatan Goswami, and there is no krpa (mercy)
beyond this. Sri Sanatan Goswami, as Lavanga Manjari, is an ocean of mercy
because he can distribute the mercy of Srimati Radhika.

Para duhkha-duhkhi. Sanatan Goswami is always unhappy to see the unhappiness

of any jiva. No jiva is saying to him, Please have mercy upon me. Rather, he sees
that they are pots or vessels for mercy though they dont want it. He will go to a
person and request, Can you give me water to drink? Why is he asking for water?
This is because he wants to give his mercy; he is creating their sukriti. He therefore
travels to every village and contacts the sense enjoyers.

In the grhastas home he questions, I have heard that your daughter is soon to be
married.

The grhastha may reply, Her marriage has already been performed.

Oh, how is she?

Although he has no self-interest, Sanatan Goswami will listen to all the samacara,
news, of the villagers. What is the need? He wants to give them bhakti by his
association somehow or other. He will instruct someone, Your father is very ill. Try
to chant Hare Krishna, Hare Krishna, Hare Krishna and he will improve.

In any way he can, Sanatan Goswami gives his mercy. This is the symptom of paraduhkha-duhkhi. He has nothing to be gained for himself. Rather, he is simply
unhappy to see the unhappiness of others.

Sanatanas tam prabhum asrayami. Raghunath Das Goswami is addressing Sanatan

Goswami as Prabhu. Who is Prabhu? Mahaprabhu is Mahaprabhu, and Nityananda
and Advaita Acarya are both Prabhus. A Prabhu is one who can give anything to any
person. He should be master of all things. I may ask you, I want a son. Please give
me a son. Can you fulfill my request? No, you cannot. But if I request you, Give me
five rupees, you can give that. What you have, you can give. You cannot give what
you dont have. Because Sanatan Goswami can give anything we may desire,
Raghunath Das Goswami has addressed him as Prabhu: O Prabhu, you have
something in your treasury which you can supply to me. Please give me radha-pada
dasya. You are the master of that. Prabhu asrayami. I am taking shelter of your lotus
feet.

The question is raised: We hear that Raghunath Das Goswami prays to Sri Rupa
Manjari, but does he not pray to Lavanga Manjari in the same way? The answer is
that he has not prayed here, but he knows that Sanatan Goswami is Lavanga
Manjari. He can pray, but not everything can be written. In his mind he always
prays. He has prayed to all the sakhis, and he has prayed even to Saibya, Padma
and Candravali who are Radhikas rivals and what to speak of Lavanga Manjari.

Raghunath Das Goswami has prayed to Sakhi Sthali (the abode of Candravali,
Radhikas chief rival), though in one way he should not do so. A man once brought
buttermilk from there, and he became very furious; yet he prayed to Sakhi Sthali.
He has also offered pranama to Jatila and Kotila (the mother-in-law and sister-in-law
of Radhika, who ae always trying to prevent Radhika from meeting with Krishna). If
Jatila and Kotila were not there, there would be no rasa.

So it must be that he also prays to Lavanga Manjari, Sanatan Goswami in his form
as a manjari, but not everything can be given in writing. In rimad-Bhagavatam we
see the same thing. Only one days rasa has been described, and only eight days
association of Uddhava has been given. It is stated that Uddhava stayed in
Vrindavan for six or ten months, but what took place and what conversations
transpired have not been written.

We should always remember all these topics, as well as the pastimes of Krishna
not only for others, but with a wish to have a relationship with Him.