domingo, 4 de septiembre de 2011

LALITĀ- DEVĪ’S APPEARANCE DAY --- September 10, 2005

LALITĀ- DEVĪ’S APPEARANCE DAY --- September 10, 2005

Oṁ viṣṇupāda paramahaṁsa parivrājakācārya aṣṭottara-śata Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja 

[On the day before Rādhāṣṭamī, Śrīla Nārāyaṇa Mahārāja and the assembled devotees observed the appearance day of Śrī Rādhā's most intimate sakhī, Śrīmatī Lalitā-devī. The following is a transcription of the class given in her glorification, which also explains her significance in our personal lives:]

Lalitā-devī was born in the village of Karehlā, and later on her father brought her to Ūñcāgaon. Ūñcāgaon is known as the place of her pastimes. There are still many remains of her having lived there, like a rock containing the imprints of her lotus feet. There are also imprints of some small utensils she used when she and the other sakhīs fed Lord Kṛṣṇa, when He would come to visit them. When the sun-rays fall on the imprints of those pots and plates, they glitter and shine. All the sakhīs used to play with Kṛṣṇa and Lalitā in Ūñcāgaon, and there are many places there where you can see their footprints to this day.

On the hill there is a slippery rock showing where a specific pastime was enacted in a marriage arena. There, the gopīs arranged a special kind of marriage between Lalitā and Kṛṣṇa. This should not be misunderstood as a real marriage, but rather a play marriage, like the marriage that was once enacted between Śrīmatī Rādhikā and Kṛṣṇa. This is technically known as a gāndharva marriage.

In that pastime, Kṛṣṇa was sitting beside Lalitā, and the sakhīs began to play mischievously. Viśakhā and some of the other sakhīs tied Śrī Lalitā’s veil to Kṛṣṇa’s pītāmbara (yellow shawl). Then suddenly, on the indication of Śrīmatī Rādhikā, Raṅgadevī and other sakhīs started to sing wedding songs, while Tungavidyā and others uttered wedding mantras. The remaining sakhīs showered flowers on Śrī Kṛṣṇa and Lalitā. When Lalitā noticed that something tricky was being done to her, she tried to run away; but because she was tied to Kṛṣṇa’s pītāmbara she could not do so. All the sakhīs then surrounded the couple and married them.

Even today, one can see the signs of the slide on the hill, as well as the markings of ‘altā’ (red lac) from the gopīs feet. Although this pastime took place 5000 years ago, you can still visualise these signs with your own eyes.

Lalitā is 27 days elder than Rādhārāṇī. [According to the’ tithi’ astrological calculation, Lalitā-devī’s appearance day falls on the day before Śrīmatī Rādhikā’s appearance day.]  She generally used to have the same loving mood towards both Rādhā and Kṛṣṇa, yet she is more inclined to Śrīmatī Rādhikā.

Śrī Lalitāṣṭakam:
Composed by Śrīla Rūpa Gosvāmī.

rādhā-mukunda-pada-sambhava-gharma-bindu-
nirmañchanopakaraṇī-kṛta-deha-lakṣām
uttuṅga-sauhṛda-viśeṣa-vaśāt pragalbhāṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto the haughty Śrī Lalitā-devī who is charmingly endowed with many beautiful, sweet qualities (sulalitā). She has natural expertise in all arts (lalitā), thus her sevā self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Śrī Rādhā and Mādhava when They meet; and she is perpetually immersed in the most elevated mellow of sauhṛda-rasa, or undivided absorption in fulfilling the heart’s desire of her intimate friend Śrīmatī Rādhikā.
(Śrī Lalitāṣṭakam, verse 1)]

There are four types of sakhīs: svapakṣā, vipakṣā, taṭasthā and suhṛt. Svapakṣā means those sakhīs who are totally favourably disposed towards Śrīmatī Rādhikā. Vipakṣā means those gopīs who are totally favourably disposed towards Candrāvalī and opposed to Rādhikā. Taṭasthā means those who are neutral towards Śrīmati Rādhikā and more favourably disposed towards Candrāvalī. Suhṛt means those who are more favourably disposed towards Śrīmati Rādhikā and neutral towards Candrāvalī. Suhṛt gopīs never do anything unfavourable towards Śrīmati Rādhikā.

Lalitā-devī and Viśakhā-devī are examples of gopīs who are svapakṣā to Śrīmati Rādhikā, Candrāvalī is vipakṣā, Bhadrā is taṭasthā, and Śyāmalā is suhṛt.

The mood of Lalitā is that she is always favourable towards the pastimes of Rādhā and Kṛṣṇa, and she always tries to please Them. She engages in millions upon millions of endeavours to please Them, and to serve the droplets of Their activities. When Rādhā and Kṛṣṇa meet and engage in amorous pastimes, Lalitā wipes away the droplets of perspiration on Their lotus feet. This means that she is engaged day and night in the service of Their sweet pastimes.

There are two types of services in Mādhurya-rasa (conjugal rasa). One is in the mood of the Mañjarīs and the other in the mood of the Sakhīs. Lalitā always serves in the mood of a sakhī. One of her qualities is that she has some controlling nature. She can command both Rādhā and Kṛṣṇa, but at the same time she is friendly disposed towards Them.

She is always immersed in the ocean of love. She is very beautiful and very sweet, but at the same time very sober and composed. Her heart is so sweet that she attracts the heart of all others, but at the same time she is pragalbhā, which means she can speak harsh words and can thus control both Rādhā and Kṛṣṇa.

rākā-sudhā-kiraṇa-maṇḍala-kānti-daṇḍi-
vaktra-śriyaṁ cakita-cāru-camūru-netrām
rādhā-prasādhana-vidhāna-kalā-prasiddhāṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto Śrī Lalitā-devī whose beautiful face mocks the brilliance of the full moon, whose eyes are ever-restless like those of a startled doe, who is famous for her extraordinary expertise in the art of dressing Śrīmatī Rādhikā, and who is the treasure-house of unlimited feminine qualities.
(Śrī Lalitāṣṭakam, verse 2)]

This verse begins by describing Śrīmati Lalitā-devī’s beauty. She is so beautiful that her beauty surpasses the combined beauty of millions of moons. Her eyes are said to be so restless that they can defeat the restlessness of the eyes of a female deer. Her specific quality is that she is very expert in applying make-up, and especially in arranging the hair decoration of Śrīmati Rādhikā. Although all the eight principle sakhīs are very famous in putting on the bodily decorations and applying the make-up of Śrīmati Rādhikā, Lalitā and Viśakhā are the most expert. Moreover, of these two, Lalitā is considered the most proficient.

The pastime of decorating Śrīmati Rādhikā by Lalitā and the other sakhīs is described in "Govinda- līlāmṛta ", written by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, and in "Kṛṣṇa -bhāvanāmṛta," written by Śrīla Viśvanātha Cakravartī Ṭhākura. Those who want to serve Rādhā and Kṛṣṇa in the mood of a Mañjarī should seriously take help from these scriptures. Sādhakas (devotional practitioners) can find pastimes such as the above-mentioned in those books, and they can try to be absorbed in them at the time of their devotional practices.

With reference to the verse above, Lalitā and the other sakhīs tell Śrīmati Rādhikā:

"When you go to meet with Kṛṣṇa, this is how You should behave with Him."

They want Śrī Kṛṣṇa to be totally under the spell of Śrīmati Rādhikā.

While they are applying kajal, black eyeliner, they remind Śrīmati Rādhikā of  Her previous pastimes with Śrī Kṛṣṇa. For example, once, when She was going out to meet Kṛṣṇa, She forgot to put kajal on one of Her eyes, and Kṛṣṇa Himself put it on, upon Her arrival. Similar pastimes are brought to the attention of Śrīmati Rādhikā at the time of putting on Her make-up, and in that way Her mood of bringing pleasure to Kṛṣṇa is enhanced. When the gopīs put the tilaka mark on Her forehead, they recite the kāma-yantra, which still further inspires Her in Her mood of service to Kṛṣṇa.

All these pastimes are arranged by Lalitā-devī, and therefore she is described as the fountainhead of various wonderful qualities.

lāsyollasad-bhujaga-śatru-patatra-citra-
paṭṭāṁśukābharaṇa-kañculikāñcitāṅgīm
gorocanā-ruci-vigarhaṇa-gaurimāṇaṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto Śrī Lalitā-devī whose body is adorned with a splendid sārī as brilliant as the multi-coloured tail-feathers of an ecstatically dancing peacock, whose breast is covered with an exceedingly attractive blouse (kañculi), whose hair part is decorated with shimmering red vermilion, and who wears various necklaces and other jewelled ornaments. Her golden complexion defeats that of even gorocanā [bright golden pigment that comes when rain-water from svati-nakśatra hits the head of a qualified cow] and she possesses innumerable good qualities.
(Śrī Lalitāṣṭakam, verse 3)]

In this verse a resemblance is given with a peacock. At the commencement of the rainy season, the peacock becomes very happy. The peacock has been especially gifted by God to have beautiful colours on his feathers.  He expresses his happiness on seeing the clouds by spreading his wings. Śrīmati Lalitā-devī’s dresses are so beautifully ornamented and coloured, that they express the mood of a peacock showing his happiness by spreading his wings. Her sārī,  her various kinds of necklaces and all her ornaments brilliantly glitter, and all this glittering combined with the lustre of her own body give a profound impression.

The word gorocanā is also mentioned in this verse. In that connection there is a particular constellation called svati-nakśatra. When rain water hits the hoof of a cow it becomes yellow, like the colour of turmeric. This very special yellow colour defeats even the shimmer of gold. The substance gorocanā is also considered very costly.

This is the impression Lalitā gives when she is serving Śrīmati Rādhikā with all her paraphernalia, ornaments and beauty.

dhūrte vrajendra-tanaye tanu suṣṭhu-vāmyaṁ
mā dakṣiṇā bhāva kalaṅkini lāghavāya
rādhe giraṁ śṛṇu hitām iti śikṣayantīṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto Śrī Lalitā-devī, the charming treasure-house of all good qualities, who instructs Śrīmatī Rādhikā in this way:

“O Kalaṅkini (unchaste one)!

Rādhe!

Listen to my good instructions which are favourable for you!

Vrajendra-nandana is very crafty (dhūrta).

Don’t display Your mood of gentle submission (dakṣiṇā bhāva) to Him; instead, in all circumstances be contrary.”
(Śrī Lalitāṣṭakam, verse 4)]

rādhām abhi-vraja-pateḥ kṛtam ātmajena
kūṭaṁ manāg api vilokya vilohitākṣīm
vāg-bhaṅgibhis tam acireṇa vilajjayantīṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto the abode of all good qualities, the supremely charming Śrī Lalitā-devī, who, upon hearing Śrī Kṛṣṇa speak even a few sly words to Śrīmatī Rādhikā, immediately becomes furious and shames Kṛṣṇa with her biting, sarcastic remarks, “You are so truthful and simple-hearted, and such a chaste lover!”
(Śrī Lalitāṣṭakam, verse 5)]

Śrīmati Rādhikā is controlled by the extreme love of Lalitā-sakhī. When She is with Lalitā-sakhī, Lalitā can even chastise Her:

"When Kṛṣṇa comes, You should remain very un-submissive and enter a sulky mood."

Rādhikā may reply:

"What can I do?

As soon as I see Kṛṣṇa in the distance, My sulky mood goes away. I cannot maintain it."

Then with a raised finger, Lalitā says:

"Don't give up your un-submissive mood. You should chastise Kṛṣṇa, for He has so many bad qualities. He is crooked and unchaste. He is a cheater.

He will come to You early in the morning – and what will He do?

He will hold onto Your feet and beg forgiveness. But don't believe anything He says. Don't become submissive. Instead, You should chastise Him!"

Sakhīs are of two types and two moods:

(1) Dakṣiṇā – right wing or submissive. This is called ghṛta-sneha (like ghee), and it is a quality of Candrāvalī’s group.

(2) Vāmya – contrary or un-submissive. This is called madhu-sneha (like honey), and it is a quality of Rādhikā’s group. [Ghee is wholesome, but without much taste, whereas honey is wholesome and also sweet]

Rādhikā’s mood is called vāmya (left-wing, contrary, or un-submissive) and Candrāvalī’s mood is called dakṣiṇā (right-wing, or submissive). Only those gopīs in the mood of vāmya can completely control Kṛṣṇa. The two groups, that is, Rādhikā’s group and Candrāvalī’s group, do not appreciate each other. Candrāvalī criticises Śrīmati Rādhikā and Her group, saying:

"How can they dare to do Māna (be in a sulky mood) towards Kṛṣṇa?

He is so sweet and lovely!"

Śrīmati Rādhikā and Her group think:

"Why does Candrāvalī become so submissive towards Kṛṣṇa!?"

Śrīmati Rādhikā says:

"One must apply a weapon to control Kṛṣṇa.

Why doesn't Candrāvalī control Him like us?
How can she serve Him if she is not like us?"

Thus, both groups cannot appreciate each other's moods.

Lalitā is the śikṣā-guru of all the gopīs in Rādhikā’s group, and also of Rādhikā Herself. Śrīla Rūpa Gosvāmī writes:

Lalitā-devī sometimes chastises Rādhikā, saying:

"Oh Kalaṇkini, Oh unchaste one, [She will be called unchaste by Her in-laws, and for that reason She may try to be contrary, but Lalitā-devī is telling Her here that no matter what others say, She should still be contrary to Kṛṣṇa.] don't become submissive to Kṛṣṇa."

In this song, Śrīla Rūpa Gosvāmī repeatedly offers his prostrated obeisances to Śrīmati Lalitā-devī. If Śrī Kṛṣṇa approaches Śrīmati Rādhikā and uses some clever cheating words, Lalitā-devī cannot tolerate it. In niśānta-līlā, Śrīmati Rādhikā has been waiting all night for Kṛṣṇa to come, and yet He doesn't come. He finally comes very early in the morning, with signs on His divine body that He has been with other gopīs. Lalitā-devī tells Him:

"Don't come here. We don't want Your service.

Where is Your beloved?

You should go to her."

His eyes are very red and other symptoms are there. Lalitā then chastises Him, saying:

"Yes, I know You, Kṛṣṇa. You are very chaste, simple and honest."

By her sharp and harsh words, she makes Kṛṣṇa ashamed and causes Him to be shy. This is described in "Śrī Kṛṣṇa-bhāvanāmṛta".

Kṛṣṇa sometimes challenges the gopīs in the forest:

"Why have you come here?
Don't you know I am Vrajendra, the King of Vṛndāvana?

By picking flowers here, you are destroying My Vṛndāvana!"

At that time Lalitā-devī says:

"We know what kind of 'protector' You are. Actually you have never planted one seed or watered one tree. Instead, with Your hundreds of thousands of cows, it is You who destroys Vṛndāvana. We are the real owners of Vṛndāvana. We have planted every seed and watered every tree."

Kṛṣṇa then says:

"Don't you know who I am?

I am a very religious person and I have never told a lie."

Then Śrīmati Lalitā-devī says:

"Yes, we know what type of religious person You are. We heard that when You were only seven days old, You killed a woman named Pūtanā, who came as a mother to You.

And which house in Vṛndāvana have You not stolen from?
Are You the same religious person who stole all the clothing of the gopīs?
Are You the same religious person who performed Rāsa-līlā with all the married gopīs of Vṛndāvana?"

Kṛṣṇa then becomes ashamed.

vātsalya-vṛnda-vasatiṁ paśupāla-rājñyāḥ
sakhyānuśikṣaṇa-kalāsu guruṁ sakhīnām
rādhā-balāvaraja-jīvita-nirviśeṣāṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto the supremely charming Śrī Lalitā-devī, who possesses all divine qualities; who is also the recipient of Yaśodā-devī’s parental affection; the guru of all the sakhīs, instructing them in the art of friendship; and the very life of both Śrīmatī Rādhikā and the younger brother of Baladeva.
(Śrī Lalitāṣṭakam, verse 6)]

Without the presence of Vātsalya-rasa (parental love), the glories of Mādhurya-rasa (conjugal love) do not manifest. One example occurs when Śrīmati Rādhikā goes with all Her sakhīs to Nandagāon to cook. Mother Yaśodā is there, but there is no disturbance. When Śrīmati Rādhikā goes to Nanda-bhāvanā with Lalitā and the Aṣṭa-sakhīs (Rādhikā’s eight most intimate friends), Yaśodā-devī exhibits intense parental love towards Her – not less than the parental love she has towards her son Kṛṣṇa. She also shows great affection to all the other Sakhīs and Mañjarīs, because of their relation with Her.

All the Aṣṭa-sakhīs have so many excellent qualities, and therefore Śrīla Rūpa Gosvāmī writes:

"Of all the gopīs, the Aṣṭa-sakhīs are the topmost."

For example, Śrīmati Tungavidyā-devī can speak with all types of birds and animals. She understands their language and can communicate with them. What can be greater than performing services to Śrīmati Rādhikā under the guidance of Lalitā and Viśakhā and the other Aṣṭa-sakhīs? 

Lalitā and Viśakhā are the śikṣā-gurus of all the gopīs in the group of Śrīmati Rādhikā.

Lalitā-devī’s life and soul is Śrīmati Rādhikā and Kṛṣṇa. Śrīla Rūpa Gosvāmī prays:

"I offer praṇāma again and again unto Śrīmati Lalitā-devī."

yāṁ kām api vraja-kule vṛṣabhānu-jāyāḥ
prekṣya sva-pakṣa-padavīm anuruddhyamānām
sadyas tad-iṣṭa-ghaṭanena kṛtārthayantīṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto the supremely charming Śrī Lalitā-devī, the treasure-house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhī Śrīmatī Rādhikā, Lalitā immediately tells Rādhā that She must accept this person in Her own party (sva-pakṣa). Rādhā obeys Lalitā, who thus fulfils that maiden’s desires. (Śrī Lalitāṣṭakam, verse 7)]

Lalitā has many charming qualities.

What is Her greatest quality – Her quality that is most favourable for the sādhakas of this world?

If she sees in Vṛndāvana any gopī, or anyone who has even a slight touch of a scent of desire to serve Śrīmati Rādhikā, she immediately fulfils that gopīs desire and gives her the unlimited wealth of the service of Śrīmati Rādhikā’s lotus feet. If one has a one-pointed desire to perform service to Śrīmati Rādhikā under the direct guidance of Śrīmati Lalitā-devī, and furthermore under the shelter of Śrī Rūpa-Mañjarī, that devotee may know that Lalitā-devī’s shelter is the only path by which one can achieve this.

rādhā-vrajendra-suta-saṅgama-raṅga-caryāṁ
varyāṁ viniścitavatīm akhilotsavebhyaḥ
tāṁ gokula-priya-sakhī-nikuramba-mukhyāṁ
devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

[I offer praṇāma unto Śrī Lalitā-devī, the embodiment of all divine virtues and the foremost of all the favourite sakhīs of Gokula. Her primary task is providing pleasure for Śrī Rādhā-Govinda by arranging Their meetings—this delightful sevā surpasses the enjoyment of all the best festivals combined together.
(Śrī Lalitāṣṭakam, verse 8)]

Without the mercy of Lalitā-devī, Girirāja or Yamunā, it is not possible to enter Rāsa-līlā. The first and greatest is Śrīmati Lalitā-devī herself, the second is Girirāja Govardhana and the third is Yamunā or Viśakhā-devī.

Lalitā is the same age as Śrīmati Rādhikā, or she is twenty-seven days older. [It may happen one way in one yuga (millennium) and one way in another.] Like Rādhikā, Lalitā also has all the qualities of being a yūtheśvarī – able to control her own group of subservient gopīs.

Why is she qualified to be a yūtheśvarī?

If Bhadrā, Śyāmalā or Candrāvalī can become yūtheśvarīs, then what to speak of Lalitā-devī?

However, despite being the same age as Rādhikā and having the qualification of a yūtheśvarī, still, the only goal of her life is to serve Śrīmati Rādhikā and to facilitate the meeting of Śrī Śrī Rādhā and Kṛṣṇa. Her only happiness is the meeting of Rādhā and Kṛṣṇa, and to achieve that goal, she never considers any amount of discomfort or suffering.

Śrī Raghunātha dāsa Gosvāmī prays,

pādābjayos tava vinā vara dāsyam eva
nānyat kadāpi samaye kila devī yāce
sākhyāya te mama namo ‘stu namo ‘stu nityaṁ
dāsyāya te mama raso ‘stu raso ‘stu satyam

[O Goddess! I shall never pray to You for anything but the excellent service of Your lotus feet. I offer my constant obeisances unto the idea of becoming Your friend, but I truly relish the idea of becoming Your maidservant.
(Vilāpa-kusumāñjali text 16)]

"Oh, I offer my obeisances millions of times to the position of a Sakhī of Śrīmati Rādhikā. But my only real desire, birth after birth, is to attain the service of Śrīmati Rādhikā in the mood of a, Mañjarī. I have no desire to become equal to Rādhikā, like the Sakhīs."

Śrīla Raghunātha dāsa Gosvāmī also prays:

"I will never leave the feet of Rādhikā to go to Kṛṣṇa. Even if Kṛṣṇa goes to Dvārakā and calls me there, I will not go. However, if out of some madness Rādhikā has somehow gone to Dvārakā, I will fly even faster than Garuda to serve Her there."
(Svaniyama-daśakam, verses 3 and 4)

nandan amūni lalitā-guṇa-lālitāni
padyāni yaḥ paṭhati nirmala-dṛṣṭir aṣṭau
prītyā vikarṣati janaṁ nija-vṛnda-madhye
taṁ kīrtidā-pati-kulojjvala-kalpa-vallī

[If a person with a cheerful and pure heart recites this aṣṭaka in praise of Lalitā-devī, he will be affectionately brought into Śrīmatī Rādhikā’s own group of sakhīs. Lalitā-devī is superbly ornamented with beauty, grace and charm, and, along with Śrīmatī Rādhikā, is the effulgent wish-fulfilling creeper (kalpa-vallī) of Vṛṣabhānu Mahārāja’s family that winds around the kalpa-vṛkṣa of Kṛṣṇa. (Śrī Lalitāṣṭakam, verse 9)]

In conclusion, Śrīmati Lalitā-devī is the wish-fulfilling tree of the Prema-sevā (service in love) of Śrī Śrī Rādhā and Kṛṣṇa. Whoever chants this Lalitāṣṭakam will make Rādhā and Kṛṣṇa happy. Moreover, Lalitā-devī herself will be happy, and all our desires will be fulfilled.


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  • Rama Kānta Dāsa Lalitā has many charming qualities. 

    What is Her greatest quality – Her quality that is most favourable for the sādhakas of this world? 

    If she sees in Vṛndāvana any gopī, or anyone who has even a slight touch of a scent of desire to serve Śrīmati Rādhikā, she immediately fulfils that gopīs desire and gives her the unlimited wealth of the service of Śrīmati Rādhikā’s lotus feet. If one has a one-pointed desire to perform service to Śrīmati Rādhikā under the direct guidance of Śrīmati Lalitā-devī, and furthermore under the shelter of Śrī Rūpa-Mañjarī, that devotee may know that Lalitā-devī’s shelter is the only path by which one can achieve this.

    rādhā-vrajendra-suta-saṅgama-raṅga-caryāṁ
    varyāṁ viniścitavatīm akhilotsavebhyaḥ
    tāṁ gokula-priya-sakhī-nikuramba-mukhyāṁ
    devīṁ guṇaiḥ sulalitāṁ lalitāṁ namāmi

    [I offer praṇāma unto Śrī Lalitā-devī, the embodiment of all divine virtues and the foremost of all the favourite sakhīs of Gokula. Her primary task is providing pleasure for Śrī Rādhā-Govinda by arranging Their meetings—this delightful sevā surpasses the enjoyment of all the best festivals combined together. 
    (Śrī Lalitāṣṭakam, verse 8)]

    Without the mercy of Lalitā-devī, Girirāja or Yamunā, it is not possible to enter Rāsa-līlā. The first and greatest is Śrīmati Lalitā-devī herself, the second is Girirāja Govardhana and the third is Yamunā or Viśakhā-devī.
  • Anjali Dasi Thank you. I asked Candrakala didi to make a note of thìs coz I couldnt access whole page of purebhakti on mobile. It was too big for a note but you worked that out. Jay Lalita Sakhi ! Jay Gurudeva !
  • Gaura Kishora Das ha radhey ha krsna ca lalite, ha nanad suto yata, 
    jai lalite, sri lalita ji ki jai !!

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