IntroductionSince we clarify the sadacara rules for us sadhakas in the material world, we can now speak about sadacara in Radha-Krsna lila.
One of the 64 qualities of Krishna which Rūpa Goswami gives in Bhakti Rasāmṛta Sindhu is suci:
||2.1.102||
(21) śuciḥ –
pāvanaś ca viśuddhaś cety ucyate dvividhaḥ śuciḥ |
pāvanaḥ pāpa-nāśī syād viśuddhas tyakta-dūsaṇaḥ ||102||
(21) Pure:
One who is "pure" has these two qualities: purifying and purity. As "purifying"
(pāvana) he destroys all sins; as "purity" (viśuddha) – He is of a pure character.
Another quality which Rupa Goswami gives in Bhakti Rasāmṛta Sindhu of Krishna:
||2.1.100||
(20) śāstra-cakṣuḥ –
śāstrānusāri-karmā yaḥ śāstra-cakṣuḥ sa kathyate ||100||
(20) Mindful of shastra
A person with “the eyes of scripture” is the person who performs his actions according to the rules of scripture.
Because Krishna is not different from His qualities [1] - He is not different from his qualitiy "suci" [= following sadacara], and of His quality "acting according the shastras" [shastra caksu]. Krsna can’t help but to act according to the Vedic culture and the Vedic principles and according to the shastras – He is NON DIFFERENT from, His nama, guna, lila and also culture – which is included in His lila (Blog about Krsna and vedic culture will come soon).
[1]
kṛṣṇa-nāma, kṛṣṇa-guṇa, kṛṣṇa-līlā-vṛnda kṛṣṇera svarūpa-sama — saba cid-ānanda
“Krsna’s holy name, transcendental qualities and transcendental pastimes are all equal to Krsna Himself. They are all spiritual and full of bliss.
[Cc Madhya-lila 17.135]
Sadacara in the spiritual worldI came across with several verses about this most wonderful topic, that Radha-Krsna and the Gopis also follow sadacara [to a certain extent] in their Braja-lila.
The Vedic culture in Radha-Krsna’s lila beautifies their lila, and it would be unthinkable to have a Radha-Krsna lila without Vedic culture. Krsna is non-different from His lila’s [1] which includes His environment and His culture. Beside that - Krishna loves His own culture. This is His style, His life, His existence, THIS IS KRSNA, and He is non different from His nama, guna, and lila! And the more we embrace Him and His culture, the more He embraces us. Our goal is to enter Krsna's world [becoming Krsna-consciousness], which means we will live in Vrindavan, with Krsna in His environment and with His culture - Braja culture. That means wearing dhoti, saree (not jeans and baseball cap), following sadacara, cooking and eating puris, milk-sweets, sarab (a dairy-drink with sugar, cardamom, ghi and honey), candrakanti—camphor-pie and not chocolate, pizza and pasta. We will celebrate in the spiritual world Braja-festivals like Holi, Janmastami, juhlan-yatra and not mleechas festivals like christmas, easter or ramadan.
Krsna, His culture (vedic/braja-culture) and His environment (Vrindaban) are ALL absolute and eternal. To separate Krishna from His environment/culture is 2nd grade mayavad.
About vedic culture being non different from Krishna, I will publish hopefully soon a separate blog, by the mercy of Gurudeva, Advaita Prabhu and Radha-Krsna.
Here are the verses from the Goswami’s books how Rādhā-Kṛṣṇa and the Gopis [Brajabasis] follow sadacara, which I found so far, let’s start with a very famous and wonderful lila:
Gopi Vastra Harana Lila - Chapter 22 in the 10th Canto of the Bhagavatam
One of the most famous lila, which not only shows that the Gopi’s did tapasya, which is very dharmic and also a part of the Vedic culture, this beautiful lila straight from the Bhagavatam shows in just six verses the WHOLE Vedic culture and how perfectly the Gopi’s following it. It shows especially how dedicated and nicely the Gopi’s follow sadacara, doesn't matter how austere it is. They took for one month a bath in the morning in the winter in the Yamuna before doing a puja and offerings to Katyayani.
In 6 verses the whole Vedic culture is described:
they raise early in the morning (dawn - brahma muhurta)
they take first a bath
they do tapasya - they bath in the winter, in the morning (when its most cold) in the river
they did a deity by themselves made out of sand which is one of the eight bonafide materials to make a deity according to shastra (SB 11.27.12)
they do puja with ingredients which are mentioned in shastras: sandalwood, flowers, dhupa (ghee-lamp), dipa (inscents), they offer garlands, betel-nuts, fruits (more Vedic is not possible)
they chant mantras,
they meditate and absorb themselves in Krsna, it’s called dhyana in yoga shastras.
and they sing loudly Krsna's name = kirtan
SB 10.22.1-6
śrī-śuka uvāca
hemante prathame māsi
nanda-vraja-kamārikāḥ
cerur haviṣyaṁ bhuñjānāḥ
kātyāyany-arcana-vratam
Suk Muni said:
In the first month (Margasirsa) of the Hemanta season [winter season, consisting of the months of Margasirsa and Pausa] the unmarried girls of nanda-vraja [of Vraja, ruled over by Nanda], observed a vow of worshipping Goddess Katyayani, subsisting on only such food as is fit to be offered to the sacrificial fire. [SB 10.22.1]
āplutyāmbhasi kālindyā
jalānte codite 'ruṇe
kṛtvā pratikṛtiṁ devīm
ānarcur nṛpa saikatīm
gandhair mālyaiḥ surabhibhir
balibhir dhūpa-dīpakaiḥ
uccāvacaiś copahāraiḥ
pravāla-phala-taṇḍulaiḥ
After they had bathed in the water of the Kalindi [Yamuna] just as the sun was rising, the gopis made a deity from sand of the Devi on the riverbank. O King, they worshiped Her with sandal paste, garlands of fragment flowers, incense (dhupa), lights (dhipa), tender leaves, fruits, cereals, and (unbroken) grains of rice.
[SB 10.22.2-3]
kātyāyani mahā-māye
mahā-yoginy adhīśvari
nanda-gopa-sutaṁ devi
patiṁ me kuru te namaḥ
iti mantraṁ japantyas tāḥ
pūjāṁ cakruḥ kamārikāḥ
The aforesaid virgins performed their worship, each muttering (japa) the following mantra —"Goddess Katyayani. the great deluding potency (of the Lord), possessed of infinite Yogic powers, O supreme Ruler (of the universe in a female form), make Sri Krsna (the Darling of Nanda. the cowherd chief) my husband ! I offer my obeisances unto you. [SB 10.22.4]
evaṁ māsaṁ vrataṁ ceruḥ
kumāryaḥ kṛṣṇa-cetasaḥ
bhadrakālīṁ samānarcur
bhūyān nanda-sutaḥ patiḥ
Thus for an entire month the girls carried out their vow and worshiped the Goddess Bhadrakali, fully absorbing their minds and hearts in Krsna and meditating [dhyana] on Him. Praying: "May the son of King Nanda become my husband. [SB 10.22.5]
ūṣasy utthāya gotraiḥ svair
anyonyābaddha-bāhavaḥ
kṛṣṇam uccair jagur yāntyaḥ
kālindyāṁ snātum anvaham
Each day they rose at dawn. Calling out to one another by name, they all held hands and loudly sang the glories of Krsna while going to Kalindi to take their bath. [SB 10.22.6]
6 verses and the whole vedic culture is there:
raising up early in the morning
bathing (before puja)
doing tapasya
fasting - keep proper diet
chanting mantras
offering puja/aarati
offering sattvik articles which are mentioned in shastras (chandan, dhup,deep, phala, pushpa etc)
offering bhoga to the deity
arcana (mantra japa, puja, offering bhog)
fixing ones mind (meditation = smaranam, dhyanam, dharanam, dhruvanusmriti and samadhi)
kirtana
Krishna doing acamana - with Radha's salviaAcamana is so fundamental and basic in Vedic culture, even Krishna does it. It is done before any ritual, chanting mantras etc. But Krishna would not be Krsna, if He wouldn't make acamana in a very unique and rasik style. Krishna is rasik shekar - the King of all rasiks.
niṣṇāta evātanu-tīrtha-sare romāñca-pūrṇaḥ sphuritojjvalāṅgaḥ | smṛty-udbhavāśeṣa-viśeṣa-dharmānu- ṣṭhāna-dakṣo rabhasaṁ sa bheje ||21|| Bathing in the sacred abode of Cupid, his hairs stood on end, and his body shone. Being expert at all the rituals mentioned in the smṛtis, Kṛṣṇa eagerly began the worship.
Then Krsna repeatedly bathed in Cupid’s holy lake, horripilating of cold (or of erotic bliss). His body was made shining (the word ujjvala also means eros) by being washed, after which He joyfully engaged in worship, being very eager to follow the different particular religious functions of the smrti-scriptures (smrty-udbhava also means Cupid, who is born from contemplation of the sense-objects).
prārambha evāghabhidas tad-asyā- ‘mṛtaṁ trir ācamya ta eva yāsīt |
śraddhā tayaivāśu vidhir babhūvā- ‘naṅgo'pi sāṅgo nirapāyam iṣṭaḥ ||22||
After bathing, he performed ācamana (flushing the mouth) three times with the nectar of Rādhā’s lips. Though the actions were executed incompletely (or with the influence of Cupid), they yielded complete results because of his strong faith.
nānopacārān kalayan mudāśā- bandhaṁ vitanvann apasārya-vighnān |
sa śāta-kumbhātanu-ratna-kumbhe kṛtvā kara-nyāsam upātta-kāntau ||23||
Using various articles of worship, he joyfully performed dig-bandha [1] to seal the directions to remove obstacles. He performed kara-nyāsa [2] by placing his hands on the large golden pots of Rādhā’s breasts, decorated with gems.
somaṁ likhitvābhajad eva devaṁ kṛta-dvijācchādana-dāna-mānaḥ | smityann ivānanda-dhurā-taraṅgair aikyaṁ priyāṅgena sahātmano'gāt ||24||
[Krsna Bhavanamrita 20.21-24]
He played (or worshipped the Lord) by marking her breasts with his nails (writing Pārvatī and Śiva’s names on the pot) and bit her lip (gave charity of cloth to brāhmaṇas). After He united with His beloved, Radha. Smiling and riding on a wave of bliss.
[1] During the performance of ritualistic worship and acts, especially aimed to fulfill the desires, there is a possibility of obstacles to be created by inimical spirits. These spirits have to be ‘locked out’ of dik [dik means quarters] during the ritual. It can be done by chanting certain powerful mantras like the vyāhṛtis of the Gāyatrī or syllables like phaṭ. This is called ‘digbandhana’ or ‘digbandha’.
[2] Karanyāsa (करन्यास):—[=kara-nyāsa] [from kara] m. marking the hand with mystical figures, [Bhāgavata-purāṇa].
Nyasa of hands, it activates the centers at fingertips and on the palm.
There are different versions of kara-nyasa. For example, fingers alternate with mantras, then the back and outer sides of the palms. Some sadhakas first simply touch the thumb with the outer side of the phalanx of the index finger and utter the appropriate mantra, and then with the thumb touching all the others fingers; at the end, the back sides of the palms are joined, and the fingers of both hands clasp. In some cases, at the end, just claps are made, first with the fingers of the right hand - on the inside of the left hand palm and vice versa. It is believed that the Devata-pithi are located on the fingers and thus sadhaka connects them. Here are the mantras spoken in kara-nyas (usually before them are added bijas or parts of the basic mantra, and also Pranava - Om):
Acamana can mean two different thingsAcamana can mean sip water from the right hand palms and chanting mantras into the water - names of Krsna, as one does before arcana. Or it can mean to rinsing the mouth after eating, as cultured people do it. An example Vilāpa Kusumāñjali and Govinda-līlāmṛta:
PĀNĀYA VĀRI MADHURAṀ NAVA PĀṬALĀDI
KARPŪRA VĀSITATARAṀ TARALĀKṢI DATTVĀ
KĀLE KADĀ TAVA MAYĀCAMANĪYA DANTA-
KĀṢṬHĀDIKAṀ PRAṆAYATAḤ PARAM ARPAṆĪYAM
O Taralākṣi (restless eyed girl)! When will the time come when I can lovingly offer You sweet drinking water scented with fresh pāṭala [roses] and camphor for ācamana [flushing Your mouth], along with a twig for brushing Your teeth?
[Vilāpa Kusumāñjali verse 50]
karpūra-vāsitaṁ toyaṁ papus te’tra yathāsukham |
tataś cācacamus toyaiḥ sakhī-dattaiḥ suvāsitaiḥ |135 |
They drank water flavored with camphor and at their pleasure they rinsed their mouths [acamana] with scented water given by the sakhīs.
[Govinda-līlāmṛta 15.135]
Ācama (आचम).—Rinsing the mouth, sipping.
Derivable forms: ācamaḥ (आचमः).
--- OR ---
Ācāma (आचाम).—[cam bhāve-ghañ]
1) Sipping water, rinsing the mouth.
2) [noun] rinsing the mouth, sipping water before religious ceremonies or before or after meals, from the palm for ceremonial cleansing.
3) [noun] water used for rinsing the mouth.
4) [noun] the act of gargling.
Gopis doing acamana before a samskaragopyaḥ saṁspṛṣṭa-salilā
aṅgeṣu karayoḥ pṛthak nyasyātmany atha bālasya bīja-nyāsam akurvata The gopis first executed the process of acamana, drinking a sip of water from the right hand. They purified their bodies and hands with the nyasa-mantra and then applied the same mantra upon the body of the child.
[SB 10.6.21]
Krsna is found of following sadacrasadā pavarga-sādhano nitānta-dānta-vigrahaḥ
śuci-priyo ruci-prado'nurāgitādhurādharaḥ |
ya eva bhāti saubhagais tam atra varṇayann api
svayā rasājñayaiva tāṁ nayācyutāśu dhanyatāṁ ||39||
Citra made the following riddle, saying:
O Acyuta! Make Yourself known as the knower of spiritual rasa by telling us what beautifies this world through a great fortune of passion, sadapavarga sadhana (who always strives for liberation, or: who always pronounces the pa-varga, the pa-consonants, or the lips) nitanta danta vigrahah (one who always controls himself, or: one who combats Krsna with the teeth) Suci-priya (who is keen on cleanliness or erotic enjoyment) and ruci-prada (who gives taste for spiritual or erotic bliss)?”
[Krsna Bhavanamrita 19.39 ]
Even it’s a very rasik verse, and full of puns, it’s not a lie that Krnsa is found of cleanliness - sadacara. He loves this [HIS] culture and follows it. Everything in Krsna-lila is exactly what Krishna loves - and everything its eternal, absolute and Krsna's style. He cannot (be) without these things.
Radha doesn't only just follow sadacara - She has the utmost most wonderful transcendental personal hygiene in order to making Herself beautiful for Krsnakvāpy udvartana kāriṇīṁ kvacana sad gandhodakaiḥ snāpanīṁ
vastrālaṅkṛti gandha mālya vibhavaiḥ saṁrādhayantīṁ kvacit
saṁbhojya kvacanāmṛtaṁ pravilasat tāmbūla karpūradāṁ
kvāpy-aṅghri-dvaya lālanīṁ mṛdu paṭaiḥ saṁvījanaiḥ svāpinīm
(Vṛndāvana Mahimāmṛta 9.62)
Sometimes they massage Rādhikā with oil, sometimes they bathe Her with fragrant water, sometimes they fully worship Her with garments, ornaments, perfumes and garlands, sometimes they feed Her an ambrosial meal, sometimes they serve Her camphor-scented betel-leaves, sometimes they massage Her lotus-feet and sometimes they make Her fall asleep by softly fanning Her."
(Vṛndāvana Mahimāmṛta 9.62)
Vedic culture is so sublime and sattvic.
Radha comes from a very good family, and as a daughter of a mayor [Vrsabhanu Maharaja], She lives a life like of a princess. Not that She is just perfect and enchantingly dressed. Everything on Her is made with the utmost carefulness and love of Her manjari's, with luxurious and natural ingredients. She not only gets bathed every day in the morning with scented camphor-water with flowers inside the earthen water-pot, also Her sindura is made with a jeweled pencil, the manjari’s also oil Her body with Narayana oil after bathing, perfume Her with natural and fragment flower perfume and other fantastic smelling ingredients, and use fine aromatic lotus-pollen after oiling, to absorb the oil on Her skin, to leave a pleasant feeling and not that Her dress gets too oily after put it on. The daily body care of Radha, by which Her manjari’s help Her, is not even imaginable for Lakshmi Devi herself and the devis in the heavenly planets, what to speak then of great sadacaris and noble persons in this world.
Srila Ananda Gopala Goswami Prabhupada writes in his Vilapa Kusumanjali tika:
After massaging Her limbs with oil Tulasī will now perfume Svāminī with lotuspollen
and soft fragrant powders. When Tulasī massaged Her with oil Svāminī experienced
the touch of Śyāmasundara. Tulasī's call is falling from the sky for Her. While She perfumes
Svāminī Tulasī attracts Her attention by reminding Her of Her previous pastimes with
Kṛṣṇa and thus drowns Her in waves of rasa.
Lotus pollen to absorb the oil.
abhyaṅgaṁ vasanāntarāṇyabhiṣavaṁ kiñcic ca tīrtha-kriyāṁ
saṁbhuktiṁ vara-gandha-mālya-vilasat-tāmbūla-parṇa-graham |
saṅgītānubhavaṁ sahaiva śayanaṁ śyāmena saṁvāhanaṁ
śrī-sakhyā padayoḥ smara vraja-vadhūttaṁsasya vṛndāvane ||3.77||
Remember Rādhā, crown jewel of Vraja, who is massaged with oil, bathed in separate cloth, performs rituals at the tīrtha, eats food, accepts the best scents, garlands, shining betel nut with leaves, listens to songs, sleeps with Kṛṣṇa, and has her feet massaged by a sakhī in Vṛndāvana.
[Vrindavan Mahimamrita 3.77]
ujjāgaraṁ rasika nāgara saṅga raṅgaiḥ
kunjodare kṛtavatī nu mudā rajanyām
susnāpitā hi madhunaiva subhojitā tvaṁ
rādhe kadā svapiṣi mat kara lālitāṅghriḥ
O Rādhe! After You blissfully spent the night enjoying pastimes with Your rasika lover in a kunja I bathe You and serve You some honey-sweet eatables. When will You then fall asleep while I massage Your lotus feet with my hands?
[Radha Rasa Sudhanidhi 17]
This is most basic in vedic culture - take a bath after love making and after sleep. Described in Hari Bhakti Vilasa.
Gopis keep strict sadacara by going to a yajñaitthaṁ prajalpa rabhasāt tarasā tadīya
raktāmbarāñcalam analpaka cañcale'smin
dhartuṁ samicchati ruṣā paruṣākṣaraṁ taṁ
cañcad dṛg añcala-kalā sukalā lalāpa ||40||
dūreṣu tiṣṭha na hi māṁ spṛśa dhṛṣṭa dhūrta
yāntīṁ suyāga-bhavanaṁ vratinīṁ pavitrām |
spṛṣṭāṁ tavādya marutāpi madīya-gavyaṁ
śyāmībhavan na bhavitā śubha-yajña-yogyam ||41||
When naughty Krsna used such words and eagerly and quickly wanted to grab the edge of Her red sari, artful Radha cast Her beautiful, restless glances at Him and angrily spoke the following stern words:
“O impudent rascal! Keep your distance. Do not touch me! Don’t instruct a pure girl like Me, that is under a vow and that is going to a sacrificial arena! If our ghee is even touched by the breeze coming from Your body, it is contaminated and no longer fit for this auspicious sacrifice!
[Dana Keli Cintamani verse 40-41]
atha sama-madhyā—
lole na spṛśa māṁ tavālika-taṭe dhātur yad ālakṣyate tvaṁ spṛśyāsi kathaṁ bhujaṅga-ramaṇī dūrād atas tyajyase |
dhig vāmaṁ vadasi tvam eva kuhaka-preṣṭhāsi bhogāṅkite yenādya cyuta-kañcukāḥ śuṣirataḥ sakhyo’pi sarpanti te ||14||
An example of a sama-madhyā:
First leader: O fickle hearted woman! Don't touch me! Your forehead is marked with mineral pigment smudges from the snake.
Second leader: Why should I touch you? The mistress of the snake should keep far away from me. First leader: You are dear to the snake. Your body carries the marks of the snake. You speak crooked words since your friends, casting off their skins, are crawling from the snake hole. [Ujjvala Nilamani 6.14]
The Gopis say to Krsna: “don’t touch us”, on their way to doing puja for Their family Gods (Suryadev), because they want to stay clean for this – they follow sadacara. (This is of course only for entertaining – none of Them can get contaminated, They are always pure, because Their bodies are transcendental and not a creation of flesh and blood.)
yathā vā—
deva prasīda vṛṣa-vardhana puṇya-kīrte sādhvī-gaṇa-stana-śivārcana-nitya-pūta |
nirmañchanaṁ tava bhaje ravi-pūjanāya snātāsmi hanta mama na spṛśa na spṛśāṅgam ||29||
Another example: O Lord! Be pleased with me! O increaser of dharma! O person famous for good acts! You are purified constantly by worship of Śiva, performed in the hearts of chaste women. I worship you. I have bathed in order to worship the sun, so do not touch my limbs! Do not touch me!
[Ujjvala Nilamani 4.29]
Jīva Goswami tika:
Praising him she says “O increaser of dharma! I am going to worship the sun. You should not touch me since Śiva devotees should not touch worshippers of other devatās. As criticism she says “O Lord!” as a joke. O cutter of dharma (vṛṣa-vardhana)! She indicates the opposite when she says “you are famous for good acts.” “You are famous for sin.” Sādhvi indicates women dedicated to their husbands. “You are eternally purified” means jokingly “You are eternally condemned.”
Viśvanātha: Unsatisfied because Kṛṣṇa answered her cleverly, she takes aim at Kṛṣṇa with this verse. You are the cause of increase of dharma. Therefore, you are famous for your good acts. Therefore you have the pious women perform worship of Śiva in their hearts in order to increase their fame and dharma. You are daily purified by that worship of Śiva. Not a day goes by without their performing worship. Without being purified in that way, eating and drinking would not be pleasurable for you. “But I will become successful just by touching you, the devotee of the sun.” I have just bathed. It will be troublesome for me to bathe again and it will take time. Therefore do not touch me. Vṛṣavardhana also has the opposite meaning: one who is most irreligious. The same phrase means “destroyer of dharma” since vardha means to cut.
Same here, the Gopis know and follow sadacara - that one has to be clean – means fresh bathed before worship.
Radha VS. Krsna – Who is more pure?Dirgha tika
Viśvanāthaḥ Cakravati Thakur :
śrī-rādhā viśākhām āha—tvam asīti | asavaḥ prāṇāḥ | ata eva tvayi viśvasimīti bhāvaḥ | paṭutā cāturyaṁ vāgmitā vāvadūkatā te caivaṁ jñeye | tvayā puṣpāvacaya-miṣeṇa vanaṁ bhramantyā tasya nikaṭa eva tam adṛṣṭavaty eva taṁ śrāvayitvā sva-sakhībhiḥ saha kathopakathāsu vadhū-jana-prasaṅge sarvābhyaḥ sakāśād api mad-rūpa-premādaya ādhikyena varṇanīyāḥ | tataś ca tenāgatya tvan-nikaṭa evaṁ vaktavyaṁ—sakhi, kām evam adbhuta-mādhuryāṁ varṇayasīti ? tataś ca tvayā sa-sambhramaṁ vaktavyaṁ—na kām apīti | sakhi, mā bhaiṣīḥ ko’py atra doṣo na bhaviṣyati | yām avocas tām paricāyayāmīti | mādhava, tayā jñātayā tava kiṁ kāryam iti | sakhi, asti mahad eva rahasyaṁ kāryam iti | mādhava, ito’pasara | tasyās tava ca mahad eva vaisādṛśyaṁ svabhāva-vaijātyāt | atas tava tayā na kim api kāryam iti | sakhi, kiṁ tat svabhāva-vaijātyam | mādhava, tvaṁ strī-lampaṭaḥ, sā pativratā | tvaṁ cañcalaḥ, sā parama-dhīrā | tvaṁ dharma-karma-hīnaḥ, sā deva-pūjā-parā | tvam aśuciḥ, sā tri-savana-snāna-parā dhauta-vastrālaṅkāravatīti | sakhi, aham api brahmacārīti durvāsa-munir eva pramāṇam | aham acañcala ity atra sapta-dina-paryantam eka-hastena govardhana-dhāraṇam eva pramāṇam | ahaṁ sāmprataṁ pitrājñayā śrī-bhāgurer guru-devāl labdha-viṣṇu-mantra-dīkṣāka ity atra gārgī-nāndīmukhī-paurṇamāsya eva praṣṭavyāḥ | ahaṁ śuciḥ sākṣān mūrta evātra tvad-anubhava eva pramāṇam iti | mādhava, tad api tvaṁ puruṣa-jātiḥ sā kulajā na tvāṁ drakṣyatīti | sakhi, sā māṁ mā paśyatu, ahaṁ tu tāṁ parama-dharmavatīṁ dūrād api dṛṣṭvā kṛtārthī-bubhūṣāmīti | mādhava, kas tatropāya iti | sakhi, atraiva govardhana-kandara-mandire’dyaiva mayā ekā sūrya-deva-mūrtiḥ sthāpanīyā sva-hastena mandira-lepanādikam api kṛtvā dūre sthāsyāmi | tvayādṛṣta-carasya devasya darśana-pūjanādy-arthaṁ sātrānetavyā | tataś ca tasyāḥ pūjārtham atropaviṣṭāyāḥ pṛṣṭha-deśa-darśanenāpi kṛtārthī-bhaviṣyāmi | yadi ca tava kṛpayā saṁmatir bhāvinī, tadālakṣitam āgatya śanaiḥ pāda-pīṭhaś ca spraṣṭavya iti | mādhava, atra kam apy utkocaṁ dāsyasīti | sakhi, ātmānam eva tava haste vikreṣyāmy utkocasya kā vārteti | mādhava, samāśvāsihi manoratham imaṁ te sampādayiṣyāmi ity uktvā āgatya māṁ tatra nayeti śrī-ṛādhāyā manogata evopadeśaḥ sva-sakhyai viśākhāyai jñeya iti ||87||
Ujjvala Nilamani 7.87 Śrī Rādhikā said: "Sakhi Viśākhe! You are the external manifestation of My life-airs, and therefore I have great faith in you! You are very clever and eloquent, so please go and see Mādhava on the pretext of picking flowers, but pretend not to see Him. Just speak about Me casually with your girlfriends, describing the supremacy of My form, qualities and love in front of Him. Hearing this, Kṛṣṇa will then ask you: "Sakhi! Whose wonderful sweetness are you glorifying? Then you will anxiously and carefully bite your tongue and say: "No, no-one's!" Then Kṛṣṇa will say: "Sakhi, why are you afraid? There's no harm in telling Me! Allright, then don't tell Me, but I'm already acquainted with Her anyway!" Then you will have to say: "Mādhava! What's the use of being acquainted to Her for You?" He will say: "Sakhi, I have a very confidential relationship with Her!" Then you must say: "Get out of here, Mādhava! There's too much difference between the Two of You! There can't be any intimacy between You!" He will say: "Sakhi! What difference is there between Our natures?" Then you must say: "You are a debauchee and She's devoted to Her husband. You are whimsical and She is steady. You are impious and She is devoted to the devas. You are dirty and She takes three baths a day, after which She puts on clean clothes!" Kṛṣṇa will then say: "Viśākhe! (As far as chastity is concerned:) I'm also a brahmacārī! In the Gopāla Tāpanī Upaniṣad I am described as a brahmacārī! And how can you call Me whimsical? I held up Govardhana Hill for seven days with steady hand! You were all able to see that! And how am I impious? On the order of My parents I took mantra dīkṣā into Viṣṇu-mantra from Bhāgurī Muni! (Brāhmaṇas like) Paurṇamāsī, Gārgī and Nāndīmukhī all know this! And I'm also not dirty, I'm śuci (purity, or eros) itself! You can testify to that!"
“After saying this, come and take me there.” Rādhā then revealed this heart-felt instruction to her friend Viśākhā. [Ujjvala Nilamani 7.87]
Viśvanāthaḥ Cakravati Thakur:
Radha says to Visakha, what she should say to Krishna: (..) “You are lusty for women. She is a chaste wife. You are unsteady. She is most controlled. You are devoid of religious acts. She is devoted to worship. You are impure and she bathes three times a day, wearing washed cloth.” “O friend! I am a brahmacārī. Durvāsa can testify. By the order of my father I have taken mantra dīkṣā from guru Bhāguri. You can ask Nāndīmukhī and Paurṇamāsī. I am the personification of purity. You can testify to that O Mādhava! You are a male. She comes from a good family and will not see you.” “O friend! She does not have to see me. I will be satisfied by seeing her, so exalted in dharma, at a distance.” “Mādhava! How can that be done?” “O friend! I will establish a deity of the sun today in a cave temple at Govardhana. After cleaning the temple I will remain at a distance. You should bring her to see the deity and perform worship of this deity which you have not yet seen. When she enters to perform worship I will be successful just by seeing her back. If you mercifully agree to this, go there unseen by others and with very soft foot steps.” “O Mādhava! What bribe will you give?” “O friend! I sell myself into your hands. Why speak of bribes?” “Mādhava! Take comfort. I will fulfill your desire.” “After saying this, come and take me there.” Rādhā then revealed this heart-felt instruction to her friend Viśākhā. [ Ujjvala Nilamani. 7.87]
Gopis know and following nicely the vedic culturemānena, yathā—
mayāsaktavati prasādana-vidhau vismṛtya candra-grahaṁ tad-vijñapti-samutsukāpi vijahau maunaṁ na sā māninī |
kintu śyāmala-ratna-sampuṭa-dalenāvṛtya kiñcin mukhaṁ satyā smārayati sma vismṛtam asau mām auparāgīṁ śriyam ||61||
Out of anger: When I was absorbed in trying to please her, Satyabhāmā, in an angry mood, remained silent, though she wanted to inform me of the eclipse of the moon I had forgotten. By covering her face slightly with the lid of the sapphire jewellery box, she reminded me of it.
Viśvanātha: Kṛṣṇa speaks to Uddhava. She wanted to say “There is an eclipse of the moon now. You should go outside, bathe and perform acts of charity.” Her face was like the moon and the jewel box was like Rāhu. “Oh! She has the ultimate intelligence. By informing me in this way she has defeated me.”
[Ujjvala Nilamani 11.61]
According to Hari Bhaki Vilasa, one should stand in a holy river (water) during eclipse and chant mantras, and one should not eat or sleep in this time, but be engaged in spiritual activities .
yad vā---
nāyikāsu āpy anekāsu tulyo dakṣiṇa ucyate ||34||
yathā daśa-rūpake—
snātā tiṣṭhati kuntaleśvara-sutā vāro ‘ṅga-rāja-svasur dyūte rātrir iyaṁ jītā kamalayā devī prasādyādya ca ity antaḥ-pura-sundarīḥ prati māyā vijñāya vijñāpite devenā pratipatti-mūḍha-manasa dvitrāḥ stitham nādikāḥ
There is another definition of the dakṣina:
It is said that the dakṣina shows equal affection to many lovers. An example from Dāśa-rūpaka:
The daughter of Kuntaleśvara, having bathed, is waiting for you to come. You are the protector of the sister of the King of Aṅga. The night has been conquered by Kamalā in a dice match. Rukmiṇī must also be satisfied.” Thus I informed Kṛṣṇa, but though I informed him, he remained silent for a few moments, bewildered about how to solve the problem.
Jīva Goswami:
Devi refers to Rukmiṇī in Dvārakā for it is said in Matsya Purāṇa: vārāṇasyāṁ viśālākṣī vimalā puruṣottame | rukmiṇī dvāravatyāṁ tu rādhā vṛndāvane vane || In Varaṇāśi Viśālākṣī presides. In Puri Vimalā presides. In Dvārakā Rukmiṇī presides and in Vṛndāvana Rādhā presides.
Viśvanātha Cakravati: This is a statement of a female servant in Dvārakā to one of her friends. According to dharma-śāstra you should have relation with her today, bathing after menstrual period. You are the protector of the sister of the king of Aṅga. You have obligation to her according to the custom. Kamalā has defeated the night in playing at dice with you. (They played all night and she won.) Today Kamalā surpasses you! You must please Rukmiṇī. You must show her love. The servant informed Kṛṣṇa what should be done. O Lord of Dvārakā! Please make arrangements for all the queens. Though he was informed by me, he could not solve the problem (apratipatti). Thus his mind became perplexed (mūḍha). The four women represent four levels of prema.
[Ujjvala Nilamani 1.34]
According to The Vedas blood is most impure, and to take shower during menstrual period is very important and a must. During period a woman is impure and should not cook for the Deity. In Vedic times women had their own houses, in which they could stay during their period, because everywhere they walk gets contaminated.
Krsna made a sin and had to purify HimselfThat Gopi’s know exactly Vedic culture and sadacara, this we see through and through the Braja-lila. Another nice example how good they know sadacara is when Krsna killed Vitrasura (bull demon). The Gopis know what is punya (pious) and what is papa (sin). They know also what is suci (cleanliness) and what is muci (contamination). So They told Krsna after He killed the bull demon, that He has to take a bath now in all holy places, because in Vedic culture, a bull and a cow are utmost holy. Bull represents dharma and cow represents the earth [3].
The Story
Vishvanata Cakravati quotes the story of the appearance of Radhakund in his tika to SB 10.36.15:
viśvanātha-cakravartī (sārārtha-darśiṇī) : ariṣṭa-vadhānte rādhā-kṛṣṇayor narma-saṁlāpa-mayī tat-kuṇḍayotpatti-kathā paurāṇikī viṁśatyā ślokair nibadhyate | yathā—
māsmān spṛśādya vṛṣabhārdana hanta mugdhā
ghoro’suro’yam ayi kṛṣṇa tad apy ayaṁ gauḥ |
vṛtro yathā dvija ihāstv ayi niṣkṛtiḥ kiṁ śuddhyed
bhavāṁs tribhuvana-sthita-tīrtha-kṛcchrāt ||1||
kiṁ paryaṭāmi bhuvanāny adhunaiva sarvā
ānīya tīrtha-vitatīḥ karavāṇi tāsu |
snānaṁ vilokayata tāvad idaṁ mukundaḥ
procyaiva tatra kṛtavānbata pārṣṇi-ghātam ||2||
pātālato jalam idaṁ kila bhogavatyā
āyātam atra nikhilā api tīrtha-saṅghāḥ |
āgacchateti bhagavad-vacasā ta etya
tatraiva rejur atha kṛṣṇa uvāca gopīḥ ||3||
In twenty verses the Puranas describe how Radha-kunda and Syama-kunda appeared after the killing of Aristasura as a result of a joking conversation between Radha and Kṛṣṇa. Radha said,
“O sinful killer of a bull! Do not touch Me today.” Kṛṣṇa replied, “O foolish woman! This is not a bull, but a terrible demon disguised as a bull.” Radha: “O Kṛṣṇa that may be true. But even though Ariṣṭa was a terrible demon, still he was a male cow, so You will have to undergo atonement, just as Lord Indra did after killing the demon Vṛtrāsura, who was a brahmana.” Kṛṣṇa: “O Radha! What should I do to atone for this act?” Radha: “You can purify Yourself by bathing in every single holy place in the three worlds.” Kṛṣṇa: “Why should I have to wander throughout the entire universe? I will at once bring all the countless pilgrimage places here and take My bath in them. Just watch!” Saying that, Mukunda struck His heel on the ground to make a hole and said, “Come here”. Then all the holy waters in the universe and their presiding deities came there along with the Bhogavatī River, coming from the Pātāla region.[..]
[3]
SB 1.17 - Story Pariksit punished Kali for beating a bull.
SB 1.17.17 says dharma uvāca - when the bull speaks to Pariksit. So the bull represents dharma.
Definition of dharma, accordin niti-vakya-vrtam:
The root of dharma is "dhri" - which means "to maintain or "to support.
Dharati lokam iti dharma - that which supports (or maintains) the world is dharma.
The bull stands for dharma, because the bull works for the good and right purpose - on the field to produce grains which maintains the world [the people].
The cow gives milk and is thus considered a mother for all beings. Plus milk products are essential for vedic culture - yajnas
even ayurveda says - all medicine is taken with milk.
After all, Mahaprabhu said Himself:
prabhu kahe, — go-dugdha khāo, gābhī tomāra mātā
vṛṣa anna upajāya, tāte teṅho pitā
The Lord said [to the Kazi], "You drink cows’ milk; therefore the cow is your mother. And
the bull produces grains for your maintenance; therefore he is your father.
[Caitanya-caritāmṛta Adi-lila 17.153]
Gopis take bath before puja [worship] - the follow sadacara for arcanalalita: (vamam vilokya. sa-smitam) cha-illa sura-de-a-pu-a kide kida sinanam pi-a-sahim akida-sinano kkhu tuinam ma phamsehi.
Lalitã: (With a crooked glance and a smile) O clever Krsna, my dear friend [Radha] has bathed [sinanam] so She can worship the sun-god [Suryadev]. You have not bathed, and therefore You must not touch Her.
krsnah: ayi madandhe samantad ullasini prakhedambu-pure mayi katham krta- mahabhisekam na pasyasi.
Krsna: I have already bathed [abhisekam] in the splendid waters of My own perspiration. O blind girl, why do you not see it?
[Vidaghda Madhava 6.54-55]
Lalita-Devi says to Krsna He should not touch Radha, because She just took a bath in order to make surya-puja. Krsna says He took a bath in his own water from sweating 😅 - it means Krsna would contaminate them. It shows the Gopis know and follow sadacara, for worship and by everything as we see in Krsna-lila in Braja. In this case Radha takes a bath before puja, because you have to be clean for arcana [worship] – this means fresh showered and fresh cloth before starting any worship. As soon as someone touches you who is not clean, you are also not anymore clean. If its only cloths, you can in some cases (depends on the degree of pollution) only change the cloths. If you touch with your fingers your mouth, you have to take full shower and put on fresh cloths. Sadacara is no kids stuff, and what I see is, that raganuga devotees have a far higher standard and are far more strict in sadacara then the so called devotees who claim wrongly that for raganuga-bhakti one has to be free from anarthas, and who say this is all sahajiya. Rupa Goswami says raganuga-bhakti-sadhana is a sadhana and has nothing to do with the advancement and purity [of the heart not body] of a devotee - see my blog Raganuga-Bhakti Has Nothing To Do With Purity (sitanathdasngg.wixsite.com) for that.
nānā vṛkṣair madhukara ruta syandi puṣpābhiramyaiḥ
kuñja stomair api ca paritas tādṛśair bhrājitasya
saurabhyāḍhyaiḥ kumuda kamalaiḥ sādhu phullair virājat
pānīyasya sva kṛta sarasas tīra kuñje vasantī
śrutvaivaitan nibhṛta vivṛtiṁ sūkṣmadhī śārikāsyād
utkaṇṭhābhis taralita manāḥ sa priyāligaṇā sā
snatvā samyag vividha vasanair bhūṣaṇair bhūṣitā drāk
kāśmīrais tat praṇaya paṭalair apy alaṁ rūṣitā ca
kṛtvā pūjām atha dina-pateḥ śuddha bhāvena śuddhā
baddhākāṅkṣaṁ hṛdaya gagane goṣṭha-candraṁ smarantī
haimaṁ kumbhaṁ nihita vikasad gandha haiyāṅgavīnaṁ
dhṛtvā prītyā śirasi calitā rādhikā svīya kuṇḍāt
At that time Śrī Rādhikā stayed in one of Her kuñjas on the bank of Her lake (Rādhākuṇḍa), which was adorned with various beautiful trees that were full of honey oozing flowers and humming bumblebees. The water of this lake was beautifully filled with fragrant blooming lotusflowers and lilies. When Śrī Rādhikā and Her girlfriends heard about the solitary sacrifice from a female parrot named Sūkṣmadhī, their minds were stirred with eagerness. After a quick bath they dressed and ornamented themselves and anointed their bodies with vermilion and lots of love for their Priyatama (beloved Kṛṣṇa). Then they finished their ritual worship of the Sungod with pure hearts and set out from Rādhākuṇḍa, lovingly putting golden pots with fresh ghī on their heads and remembering Kṛṣṇa, the moon of Vraja, in their sky like hearts that were filled with desire. [Dana Keli Cintamani verse 8-10]
Radha and the Gopis worship suryadev, and they keep sadacara, means they take a bath before worship.
tad yāta yūyaṁ svacchandaṁ snātvāriṣṭāri-tīrthake |
kurutālyo mitra-pūjāṁ tiṣṭhāmy atrāsti me kṛtiḥ ||98||
Vrinda speaks:
Dear friends [Gopis], go to Śyāma Kuṇḍa, bath in Manasa Pavana Ghata there and worship Mitra (Sungod or Govinda). I have some work to do, so I will stay here.
[Govinda Lilamrita 8.98]
Vrinda-devi says to her sakhis (friends) : after bath the gopis worship the sun. They follow sadacara and cleanliness like always.
mṛṣāruṣārāla-calākṣi-cillīlataṁ
samudyat-smita-garvitāsyam |
hareḥ puras tāvad upetya tūrṇaṁ
sāṭopatarjjaṁ lalitāvadat tam ||59||
Lalitā then showed false anger, twisting her brows, and displayed a proud
face with a slight smile. In a threatening manner she stood in front of Kṛṣṇa
and spoke.
parāṅganā-saṅgam apūta-mūrte
satī-vrata-dhvaṁsana yāhi yāhi |
snātāṁ pavitrāṁ ravi-pūjanārthaṁ
spṛṣṭvā chaloktyā kuru māpavitrām ||60||
You are most expert at touching other women! Destroyer of women’s
vows! Go away! Rādhā has bathed (snatam) and purified (pavitram) herself for sun puja (pujanartham).
Don’t touch her and make her impure. (Do not leave. Like the sun you reveal
everything to the eyes and give bliss! Touch Rādhā, who has bathed and
been purified for worship of you, and make her purer.)
[GL. 10.59-50]
Would be interesting to know, how Radha exactly purified Herself, most likely with acamana and maybe putting on tilaka.
Radha anuga karma-dharma-dhama - Radha follows her daily dharma dutiesahar udita-nibhaṁ parāś ca yātā hari-dayitā hari-mātaraṁ bhaveyuḥ |
iti tad-udita-sambhramād ayāsīd ahar-udayānuga-karma-dharma-dhāma ||41||
When daytime came, Krsna's dear gopīs remember Yaśodā, that she may come. In great haste they went to perform their dharma duties (went to the bathing place).
rajani vilasita-prasaṅgi-vāsaḥ kulam ajahāt tad iyaṁ yad eva hṛdyam |
aparam akurutāṅgasaṅgi yat tu ghanayitum iṣṭam aho balī tu diṣṭaḥ ||42||
When night came Rādhā was happy to abandon Her garments. Now that day has come, She puts the garment to Her limbs. Oh, time has the power to take away what is most dear.
pada-kara-vadanaṁ muhuḥ punānā yad iha jalaṁ visasarja śubhra-patre |
bhuvam api tad idaṁ bhuvaḥ-svarādīny api bhuvanāni sadā punad vibhāti ||43||
With water from a beautiful pot, She washed her feet, hands and mouth, and threw the water to the ground. This water purifies always the earth (Bhu) and Svaraga.
akuruta na paraṁ bahiḥ snihaṁ sā hari-dayitā muhur antara-snihaṁ ca | hari-vapur-upayukta-taila-śeṣaṁ vinidadhatī khalu yā tulāṁ siṣeve ||44||
Not longer openly showing Her love, Hari's beloved [Radha] now kept that love hidden in Her heart. Taking the remaining oil, She applied Kṛṣṇa’s leftover oil on her body and thus became similar to him.
surabhibhir atha mardanāni kṛtvā snapayad amūm udakena tādṛśena |
sahaja-surabhitā tatas tad-aṅgād udayamitā vijitā diśaś cakāra ||45||
After being rubbed with fragrant substances, She was bathed in fragrant water. The natural sweet fragrance that arose from Her limbs spread in all directions.
tanum anu vavase varāṁśukaṁ sā tad api tanuś chavim ujjagāra tasyāḥ |
ghana-tati-pihite ’pi sūrya-bimbe diśi diśi rājati tasya raśmi-saṅghaḥ ||46||
She covered Her body in excellent garments, but her bodily effulgence still shone through. When the sun is hidden by the clouds, its rays still shine in all directions.
hari-ratir atigupyate tayā sā tad api ca tac-chavir īkṣyate bahiś ca |
vividha-maṇi-vibhūṣaṇaṁ varākṣyāḥ sukhayati tāḥ sva-sakhīr itīdam ittham ||47||
Though she tried to hide her love for Kṛṣṇa [hari-ratir], it still could be seen externally. Her many ornaments with jewels pleased her sakhīs.
[Sankalpa Kalpavriksa 2.41-47]
A wonderful sequence, how Krsna follows sadacara right after He wakes up in the morning
iti sati carite hari-priyāyā hari-caritaṁ śṛṇu citta varṇayāmi |
gṛha-gata-vibhave suvarṇite syād gṛha-pati-varṇanam āśu saukhya-dāyi ||53||
O heart! I have told you something about the pastimes of Rādhā. Please listen. I will describe Kṛṣṇa’s pastimes. After describing the glory of Kṛṣṇa’s house, the description of the master of the house will immediately give happiness.
hari-dayitatamā yadāśu talpād dina-mukha-kṛtya-kṛte kṛteham āsīt |
harir api sa tadā tad-artham ātma- priya-sakha-dāsa-gaṇena sevyate sma ||54||
When Kṛṣṇa's most beloved Rādhā rose from bed to perform Her daily cleansing duties, Kṛṣṇa rising for the same purpose, to perform His morning duties, was served by His dear servant-friends [sakha-dasa].
sa rajani-vasanaṁ sasarja tac ca sphuṭam iva sūcayati sma gūḍha-vṛttam |
iha ca tad idam antaraṅgam itthaṁ piśunam itīva tadā smitaṁ suhṛdbhiḥ ||55||
When Krsna removed His night garments, the marks of His secret amarous pastimes became exposed. His cloths were like traitor telling His intimate secrets. Seeing them, His friends smiled.
mukha-kara-caraṇaṁ hareḥ sudhautaṁ kamala-vanāni jigāya tac ca paśya |
vrajam anu kamalālayāpi yasya śrayati rajaḥ padayor yathātra vandī ||56||
Gaze on Krsna, how He carefully washes His face, hands and feet, which defeat a forest of lotus flowers.
Even Lakṣmī, takes shelter of His foot dust in Vraja, and offers prayers!
bahu-vidham api tailam iṣṭa-gandhaṁ dhṛtam abhitaḥ sa vidagdhatā-nidigdhaḥ |
surabhitam iha rādhayā tu devyā svayam urarīkurute sma kṛṣṇa-candraḥ ||57||
Though supplied with many types of pleasantly scented oils, Kṛṣṇachandra, expert in rasa, accepted oil made fragrant by Rādhā’s touch.
tad aghajiti sutailam ādadāne samajani pūṣitatā na tat tu citram |
prathamam api sa tan mudābhijighrann agamad amūdṛśatāṁ tad eva citram ||58||
When Kṛṣṇa accepted the oil, it is not surprising that he was nourished. What is surprising is that just on smelling that oil in joy, he was nourished with prema.
sa śuci-surabhiṇā jalena siktaṁ sva-vapur akārayad īdṛśaṁ vidhātum |
ahaha śṛṇu manas tad eva tat tad guṇa-mahasā samabhūd atīva-sāndram ||59||
With scented water, Kṛṣṇa washed His own limbs. O heart! Please hear about the great splendor of Kṛṣṇa's form.
hari-tanum anu mārjanaṁ vidhitsan mṛdur iyam ity adhigatya kampate sma |
jala-guru-vasanaṁ visarjayaṁs tad- dvayam aparaṁ sa dadhat praphullati sma ||60||
After massaging Krsna's body, the servant felt how Krsna's form was now very soft and relaxed. Trembling, the servant removed Krsna's wet garments and dressed Him in two pieces of fresh cloth. He blossomed with happiness.
kanaka-nibha-paṭa-dvayaṁ paṭīyān paridadhad ambuda-rocir upta-keśaḥ |
satilaka-laghu-bhūṣaṇaḥ svakāntyā tri-jagati kānti-dayā sakhīn didhinva ||61||
Dressing Him in two pieces of yellow cloth, decorated with tilaka, His hair expertly tied with the complexion of a cloud and attractive ornaments, Kṛṣṇa gave joy to his friends by his beauty, which gives mercy to the three worlds.
harir atha kanakāsane niviśya vyaracayad ācamanaṁ yathā nidiṣṭam |
paridadhad upavītam anyad āsīj japam anu sandadhad apy adīpi tatra ||62||
Sitting on golden seat, Kṛṣṇa performed ācamana according to the rules, and accepting a new sacred thread [upavita] and performing japa, He shone with great splendor.
[Sankalpa Kalpavriksa 2.53-62]
A long sequence, which shows how nicely Krsna follows sadacara. Everything is there; morning bath, putting nice smelling oils on body, dress in fresh cloths, doing acamana before japa, like described in Hari Bhakti Vilasa (check my blog "sadacara in spiritual world part 1" Sadācāra in the spiritual world, part 1 (sitanathdasngg.wixsite.com)
Krsna follows sadacara because He loves it, all elements in the Vedic culture come from Bhagavan and are not different from Him. This is what Krsna does since beginningless time, and what He will do for eternity, one cannot separate Krsna and His culture (which sadacara is an important part) from Him.
Country culture VS. urban culture - Braja Culture VS. Dwaraka CultureOf course, the brajabasis [village people] in Braja have a more simple life and sadacara, as the urban Vedic culture, with the whole aiswarya upasana etc. This more simple sadacara of Krsna in Braja is just the utmost sweetness – as I always say: Braja-lila is the perfect mix of sweet, naughtiness and Vedic culture.
yadu-puram anu yat pradhāna-bhāvaṁ harir akaroj janake ’pi vidyamāne |
tad-ucitam ucitaṁ tu nātra yasmāt pitṛ-sutatāgata-tāratamyam asti ||63||
In Dvārakā, Kṛṣṇa undertook the rituals in the presence of Vasudeva, but in Vraja he was not required to do them, since there was a difference in the relationship between father and son in the two places [Braja and Dwaraka].
vraja-pati-mithunaṁ sadāpi bālyaṁ harim anucintayad evam āha nityam |
vayam iha sukṛtāni yāni kurmaḥ pratinidhayas tava tatra na sva-tantrāḥ ||64||
It has been stated that the parents in Vraja always think of Kṛṣṇa as their small child at all times. They say, “In all the virtuous acts that we undertake, we are your parents. We are not independent of you.”
iti harir iha nāti-dharma-karmāṇy uṣasi karoti pituḥ pramodakārī |
api tu tad-anumodanānukūlāṁ bhavika-kṛtiṁ vidadhāti mātur agre ||65||
To please his parents in Vraja, he did not perform too much of dharma-karma [religious duties]. He performed actions favored by his father in the presence of his mother.
[Sankalpa Kalpavriksa 2.63-65]
Here Jiva Goswami says, that Krsna follows a more simple standard of rituals in Braja as in Dwaraka. So in Braja, Krishna and the Gopis already follow a nice sadacara standard, in Dwaraka Krsna is most likely super pakka – more aiswaraya.
An example of a sadacara rule which He doesn't care much in Braja and which He follows most likely in Dwaraka is following:
SB 10th canto says Krishna eat with left hand - vama panina [4]
bibhrad veṇuṁ jaṭhara-paṭayoḥ śṛṅga-vetre ca kakṣe
vāme pāṇau masṛṇa-kavalaṁ tat-phalāny aṅgulīṣu
tiṣṭhan madhye sva-parisuhṛdo hāsayan narmabhiḥ svaiḥ
svarge loke miṣati bubhuje yajña-bhug bāla-keliḥ
Krsna is yajna-bhuk — that is, He eats only offerings of yajna — but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow-driving stick on His left. Holding in His LEFT hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends. [SB 10.13.11]
gita press checke
But this makes the Braja lila just more glorious. In Dwaraka Krsna is a king with much more responsibilities (He has 108'000 wives, AND WITH EACH one HE HAS 10 KIDS), so He cannot enjoy so much, have a good time and be so careless as in Braja.
[4]
Vedic culture and Vedic rule is to eat with the right hand. To eat with left hand is uncivilized (of course this doesn't count for Krsna).
The reason why one should eat with left hand is following: It’s a Vedic principle that – left is inferior to right. Hari Bhakti Vilasa says, the sisya [disciple] should sit on the left side by the guru, when one takes diksa. And the guru should speak the mantra in the right ear of the sisya. Also it’s an ayurveda principle to eat with the right hand. The reason is, prana (fresh lifeforce) comes into the body through the right hand. And the used and waste prana goes out through the left hand. This is the reason why in Vedic culture one eats with the right hand – everything which comes IN the body, and for all suci things [like arcana] one uses the right hand. Everything what comes OUT of the body [like stool, saliva] one uses the left hand; cleaning after toilet, sneeze, cleaning in general, should be done with left hand.
It doesn’t matter if someone is left-handed. If you are left or right-handed has to do within your brain. But the anatomy of the body is the same by all people. Also the subtle body how the prana flows in the nadi’s is same in all bodies, therefore everyone should eat and drink with the right hand. In India it is considered as very uncultured and even offensive to eat with the left hand.
Closing wordsSadacara is not only cleanliness but also good conduct, Radha-Krsna and the Brajabasis also certainly following this as well. But I will make a separate blog in the future about this. Stay tuned.
All my gratitude goes to my guru and gurubhai Advaita Da, without them this page would be empty.
Jay Sri Radhe