Śrī Kṛṣṇacandra

That wonderful and mysterious Reality who is all powerful is bliss personified and known by unlimited Names.

When one experiences divine bliss, He immediately manifests within the heart. All the Vedas declare Him to be the immutable Supersoul.

He is the intrinsic cause of creation, maintenance and annihilation through Brahman, Paramātmā and His covered potency (māyā).

By the spell of His māyā–śakti, the material world is created, and His jīvā–śakti is the abode of the jīvas.

Through the pastimes of His cit-śakti, Vaikuṇṭha manifests. Indeed, He is the advaya-tattva (the non-dual Absolute Truth) Vrajendra-nandana.

That Beautiful Youth is present as the Supersoul of the jīva. Another Name for Him is Vraja-dhāma. * * Translators Note: In other words, Vraja-dhāma is non-different from Kṛṣṇa Himself and manifests within the heart. This is explained in Śrī Kṛṣna Saṁhitā where Bhaktivinoda says that the appearance of the truth of Vaikuṇṭha in the pure consciousness of the living entities of this world is called Vraja.

There, the jīva takes shelter of the king of Vraja who is called Nanda. In the bliss of vātsalya-rasa, he constantly serves Śrī Hari.

There, the fourfold rasas may be experienced by the jīva, and ultimately, one may serve the Lord of his life in madhura–rasa.

In madhura–rasa for Kṛṣna, sweetness (mādhurya) is most prominent. Although opulence (aiśvarya) is present, it is not taken into consideration.

The residents of Vraja never think about Kṛṣna’s opulence. Due to their exclusive prema, they consider mādhurya as superior.

One whose eyes have seen the most wonderful form of Kṛṣṇa, has no thirst for anyone else.

His ever-fresh form is most pleasing to behold and His dark body resembles the complexion of a newly formed rain-cloud which showers tranquility upon the lamenting mind of the jīva.

Upon hearing the all-attractive sound of His flute, the intoxicated jīva’s mind is flooded with nectar.

One who hears that tune becomes mad. He abandons all family concerns and becomes dysfunctional.

In the past, present and future, the threefold bending form of Śyāma is wonderful to behold. For the benefit of the jīvas, He has accepted the dress of a cowherd boy who is the very life of the living entities.

A peacock feather beautifully adorns His eternally blissful head. Whose mind is not captured by such a sight?

This dearmost form of Kṛṣṇa is the storehouse of sweetness, of which one small fragment has mesmerised the world.

He is like the essence of honey, and He is even sweeter than that. And even sweeter than Him is His exalted One (Śrī Rādhā).

In a kadamba forest, Kṛṣṇa played the flute, and all the chaste wives who followed the rules of society became mad.

They followed the rules of the Vedas while performing their household duties properly. These jīvas had no other thoughts, and had taken the form of gopīs.

Then the sound of Kṛṣṇa’s flute entered their ears and made them mad. Within their homes, their hearts became restless.

So is an ordinary husband able to control the mind of those who have been attracted to Vṛndāvana by Kṛṣṇa’s flute?

In this way, the jīvas accept Śyāma Naṭavara (Śyāma, the best of dancers) and they are engaged in the eternal vraja-līlā.

That Expert in prema–rasa intoxicates the living beings. In this way, He continuously distributes the highest type of divine love.

O sādhus! Please understand that the blissful delight of Kṛṣṇa, who is self-satisfied, is for bestowing auspiciousness upon the jīvas.

Brahman and Paramātmā are identical with kṛṣṇa-tattva. Still, you should understand that Kṛṣṇa is indeed the Master of the jīvas.

Kṛṣṇa is naturally līlā-rūpī brahma (The Supreme manifesting divine pastimes). Without a connection to kṛṣṇa-līlā, the jīva can never abandon material existence.

Therefore, Kṛṣṇa is the life of the jīva. Without Kṛṣna, there is no jīva, thus they should not worship anyone else.

At all times one should see that the jīvas are part of Kṛṣṇa, and Kṛṣṇa is also within the jīva. All other thoughts are completely useless for the living entities.

The jīva is Kṛṣṇa’s friend, but due to offences, he becomes averse to Him and wanders through the material world in many forms.

Still, Kṛṣṇa cannot remain aloof and leave the jīva. Wherever the jīva goes, He expands Himself and goes there.

The vicāra-bhūmi of the jīva is the city of Mathurā, and atheism in the form of Kaṁsa is there, carrying the staff of chastisement. * *Translator’s Note: Vicāra-bhūmi means the land where justice is enacted based upon one’s qualification.

Kaṁsa’s sister is the daughter of Devaka who represents the mind. She marries Vasudeva, who represents the pure mode of goodness.

From these two Kṛṣṇa will manifest – Kaṁsa believes in this statement.

Thus, He keeps them both incarcerated in his prison. Subjugation and bondage dictate material life.

Although He is unborn, Kṛṣṇa appears in the womb of Devakī. For the benefit of the jīvas, He accepts such a divine form.

When Kṛṣṇa is born, His venerable father keeps his son in His own land of Vraja-dhāma.

Day by day, Kṛṣṇa grows up in His blissful home, and to kill Him, Kaṁsa sends armies and spies.

Pūtanā comes in disguise, Tṛṇāvarta who represents useless rhetoric, Baka who is the personification of cunningness and others which represent anarthas.

When one comes closer to kṛṣṇa–tattva, vice does not remain. Very soon, all the soldiers of atheism are destroyed.

The home of Nanda is the temple of faith. The most merciful Lord performs His līlā there for some time.

As the ripened stage of faith arises, Kṛṣṇa reaches the age of adolescence and again goes to Mathurā.

The destruction of Kaṁsa is when the bondage of the mind in pure goodness is effortlessly cut asunder by Kṛṣṇa.

Jarāsandha, who represents karma-kāṇḍa, is the atheist’s father-in-law. With a large army he surrounds the city of faith.

Wherever Kṛṣṇa is present, the opposition party has no strength. Seventeen times Jarāsandha failed in his attempts.

The material influence of the bondage of karma-kāṇḍa exists within the conditional jīvas and will remain till the world comes to an end.

The Yavana known as Kāla represents inauspicious periods. Kṛṣṇa then takes the Yadu Dynasty to the shore of the ocean.

Expanding the city of Dvārakā, which represents all the injuctions of the Vedas, Murāri protects those under His shelter there.

In this way He performs His nitya–līlā in the minds of human beings, just as the Lord of the heart continuously does in this world.

The jīvas, who are present within infinite universes, are all able to continuously see this līlā.

This līlā is described in different names and it takes on different forms. This is done by everyone at all places and at all times.

Therefore, leaving aside other activities and desires, please worship Kṛṣṇa, and your thirst for material things will be extinguished.

What you see here is simply a glimmer of Vraja, but your home can become that eternal dhāma.

O brothers! By the mercy of Śrī Caitanya, chant, “Kṛṣṇa! Kṛṣṇa! The insignificant Kedaranātha sings this song about Kṛṣna.