Asta Kaliya Nitya Lila

BY KRISHNADAS KAVIRAJ GOSWAMI

INTRODUCTION:

"Others hearts are their minds, but my mind is Vrindavana, I know my mind and
Vrindavana to be one." ---Sri Krishna Chaitanya Mahaprabhu

yah sarvajnah sarva-vidyasyaisa mahima bhuvi

divye brahma-pure hyesa vyomnyatma pratisthitah

"The Supreme Self, who is all-wise, omniscient, and whose glory is pervertedly reflected
in the mundane world, resides eternally in the divine city of Brahman, within the great
vacuum." ---Mundaka-upanisad (III.3.7),

Vyoma literally means "vacuum," according to the Visvakosa Sanskrit dictionary.

Grammatically, vyoma is in the locative case, and thus it literally 'locates' the kingdom of
God in a place perfectly free of all matter. Divya-brahma-puri, in the above sloka, is the
dhama itself, the transcendental abode of God, and it includes all His divine and glorious
qualities, associates, paraphernalia, and pastimes.

Sri Dvaipayana Vedavyasa, in his famous "Brahma-sutras," proclaims,

antara-bhutagramavat svatmanah

"Within (Brahma-jyoti), things appear similar to that of an ordinary village in the

material world, to the self realized devotees of the Supreme Lord."---Vedanta-sutra
(III,3,36)

Devotees of God can actually see (visualize) the holy dhama by the grace of the Supreme
Lord, and such a spiritual vision permits the devotee to perceive and experience the
sublime varieties of transcendental (initially mental) manifestations present there.

The Gopala-tapani Upanishad states,

saksad brahma gopala-puri-hi

"The city of Gopala, or the Supreme Lord Sri Krishna, is verily Brahman." The Lord and
His realm, in other words, are identical in spiritual nature.

To which Sri Baladeva Vidyabhusana adds,

prapance svatmakam lokam avatarya mahesvara

avirbhavati tatreti matam brahmadi-sabdatah
govinde saccindanande naradarakata yatha
ajnair nirupyate tadvadhamni prakrta kila

"The Supreme Godhead first manifests His supra-mundane realm in the mundane world,
and then He Himself makes His divine descent therein. But just as the ignorant fallen
souls deluded by the forces of maya attribute mortal form and qualities to the Supreme
Lord Govinda, who is in reality the absolute embodiment of truth, consciousness, and
bliss, so also the Lord's dhama is misconceived by fallen souls to be a mundane place
subject to the laws of material nature; --while in reality it is the eternal realm of the
Supreme Autocratic Lord." ---Prameya-ratnavali (para.. XXVII): LIFE IN GOLOKA:

The version of asta-kaliya-nitya-lila which is most bona fide for Gaudiya Vaishnavas was
composed by Paramahansa Srila Krishnadas Kaviraja Goswami. It is essential, basic
knowledge for any Rupanuga devotees. The following eight slokas are excerpts from
Srila Kaviraja Goswami's classic, 'Govinda-Lilamrta,' and are named:

"Sri Radha-Krsnayoh Asta-kaliya-lila Smarana-mangala Stotram"

"A sacred song of remembering the sports performed by Sri Radha and Krishna during
the eight periods of the day."

Revealed by Paramahansa Srila Krishnadas Kaviraj Goswami (author of Chaitanya

Charitamrita)

Pratham-yama-kirtanam : Chanting during the first period: (3:22 a.m. to 5:46 a.m.)

ratryante trastavrnderita bahuviravaibedhitau kirasari-

paghairrhrdhyairapi sukhasayana dunthitau tau sakhibhih
drstau hrstau tadatvoditarati-lalitau kakkhatigih sasamkau
radha-krishnau satrsnavapi nija-nijadhamnyapta talpau smarami

ratryante --at the close of night; trasta --afraid; vrnda --vrndadevi; irita urged; bahuviravai
--with many chirping tunes; bodhitau --awakened; kira saripaghai --by poems of parrots
and mynas; api --also; sukhasayanat --from happy sleep; utthitau --got up; tau --they
both; sakhibhih by female friends; drstau --seen; hrstau --happy; tadatva --of that time;
udita-rati-lilatau --attractive on account of profound love; kakkhati-gih-sasamkau
--suspicious about the voice pronounced by a she-monkey; radha-krsnu --Radha and
Krishna; api --also; satrsnau --having desire; nija-nija-dhamni --in Their respective
residences; apta-talpau --occupying the beds; smarami --I remember.

"I remember Radha and Krishna at the close of night. Vrnda, who was attending Them,
was not happy at that moment, knowing that before dawn the Divine Couple would
separate Themselves. However, she did her duty. She prompted the parrot and the myna
to sing many pleasing songs. These songs awakened Radha and Krishna, who rose from
Their bed of bliss. Their female friends observed Them looking very charming because of
the deep love and affection They shared at that time. Both were suspicious about the
voice of a she-monkey, and although They desired to continue Their mutual association
They left that place for Their own residences, where They occupied Their own beds."

dvitiya-yama-kirttanam : Chanting during the second period: (5:46 a.m. to 8:10 a.m.)

radham snata-vibhusitam vrajapayahutam sakhibhih prage

tadgehe vihitannapanasvatam krsnavasesasanam
krsnam buddhamavaptadhenusadanam nivyuda-go dohanam
susnatam krtabhojanam sahacaraistam catha tam casrye

radham --Radha; snata-vibhusitam --who had taken her bath and adorned Her person;
vrajapaya ahutam --called by Yasoda; sakhibhih --through female friends; prage --in the
morning; tad-gehe --in Her house; vihitannapanasvanam --having prepared food and
drink; krsnavasesasanam --who ate what was left by Krsna; krsnam --Krsna; buddham
--who was awake; avaptadhenusadanam --one who had reached the cowshed; nivyuda-
go-dohanam --who had finished milking the cows; susnatam --who had taken a bath;
krtabhojanam --who had taken His meals; sahacaraih --along with His friends; tam
--Him; ca --and; atha--then; tam --Her; ca --and; ca --and; asraye --I remember.

"I worship Radha and Krsna. Radharani had finished Her ablutions and ornamenting Her
body when She was called for by Mother Yasoda early in the morning through Her
friends, and there in her house She prepared food and drink. Upon awakening, Krsna
went first to the cowshed and milked the cows, and then came home and took His bath,
eating His meal in the company of His playmates. Radha then took Her meal."

tritiya-yama-kirttanam : Chanting during the third period: (8:10 a.m. to 10:34 a.m.)

purvahne dhenuamatrairvipina manusrtam gosthalokanuyatam

krsnam radhapti lolam tadabhisrtikrte prapta-tankunda-tiram
radham calokya krsnam krtagrhagamanamaryaya 'rkarcanayai
distam krsnapravrtyai prahitanijasakhivartmanetram smarami

purvahne --in the forenoon; dhenuamatraih --by cows and friends; vipinam --towards the
forest; anusrtam --followed; gostha-loka- 'anuyatam --followed by cowherd people (i.e.,
Nanda and others); krsnam --Krsna; radhaptelolam --anxious to find Radha;
tadabhisrtikrte --for the purpose of secretly approaching Her; prapta-tankunda-tiram
--who had gone to her pond (Radha-kunda); radham --Radha; ca --and; alokya --having
seen; krsnam --Krsna; krta- grha-gamanam --who had gone home; aryaya --by the
mother-in-law; arkarcanayai --for worshiping the sun god; distam --ordered;
krsnapravrtyai --to get news of Krsna's whereabouts; prahitanija- sakhivartmanetram
--who was casting her eyes toward the path by which Her friends would return; smarami
--I remember.

"I remember Sri Krsna in the forenoon. He was going toward the forest, followed by
cows and cowherd friends. Others like Nanda Maharaja also followed Him. Because He
was anxious to be with Radharani, Krsna went to search Her out on the banks of Sri
Radha-kunda.

I also remember Sri Radha, who, having caught a glimpse of Krsna, went home, where
She was ordered by Her mother-in-law (Jatila) to worship the Sun god. Radharani had
sent Her girlfriends to discover Krsna's whereabouts, and thus She was casting her eyes
down the pathway by which they were likely to return."

caturtha-yama-kirttanam : Chanting during the fourth period: (10:34 a.m. to 3:22 p.m.)

madhyahne 'nyonya samgodita vividhavikaradibhusapramugdhau

vamyotkanthatilolau smaramakha lalita dyalinarmaptasatau
dolaranyambuvamsihrti-rati-madhupanarka-pujadi-lilau
radhakrsnau satrsnau parijanaghataya sevyamanau smarami

madhyahne--at noon; anyoanya-sanga-udita-vividha-vikara-adi- bhusa-pramugdhau--

mutual, association, grown, manifold, changes like horripilation, ornaments, happy;
vamya-utkantha-ati-lolau-- lovely wiles-desire-much-unsteady; smara-makha-lalita-adi-
ali- narma-apta-satau--cupid, ritual, lalita, etc., friend, jokes got pleasure; dola-aranya-
ambu-vamsihrti-rati-madhupana-arkapuja-adi- lilau--see-saw play, roaming in the forest,
water sports, hiding the flute, lovemaking, licking honey, worship of the Sun-god; etc.,
sports; radha-krsnau--Radha and Krsna; satrsnau--having deep affection for each other;
parijanaghataya--by the retinue; sevyamanau--being attended upon; smarami--I
remember.

"I remember Radha and Krsna during the midday period. Both were happy in each other's
company, exhibiting goose bumps and other such symptoms as Their bodily ornaments.
They both felt unsteady because of Their very keen desires for amorous play. They were
engrossed in various sports, such as playing see-saw, roaming in the forest, sporting in
the water, hiding Krishna's flute, love-play, drinking honey, and worshiping the Sun god.
Each had a great longing for the other, and both were attended by large retinues of
friends."

pancama-yama-kirttanam : Chanting during the fifth period: (3:22 p.m. to 5:46 p.m.)
sriradham praptageham nijaramanakrte klrpta nanopaharam
susnatam ramyavesam priyamukhakamalalokapurnapramadam
krsnam caivaparahne vrajamanucalitam lanuvrndairvayasyai
sriradhalokatrptam pitrmukhamilitam matrmrstam smarami

sriradham --Sri Radha; praptageham -- who had arrived at her home; nijoramanakrte --
for His beloved; klrptanana-upaharam --who had arranged many presents; susnatam
--who had take ablution; ramyavesam --who had put on a beautiful dress; priya-mukha-
kamala-aloka-purna-pramodam --who was joyous to get a glimpse of the lotus face of
Her beloved; krsnam --Krsna; ca eva --and; aparahne -- in the afternoon; vrajam
--towards Vraja; anucalitam --followed by; dhenuvrndaih --by a myriad of cows;
vayasyaih --by friends; sriradhalokatrptam --who was satisfied with the idea of having a
view of Radha; pitr-mukhamilitam --received by the father and others; matrmrstam
--made tidy by the mother; smarami --I remember.

"I remember Sri Radha, who arranged many presents for Krsna after She arrived at Her
home. By that time She had taken Her ablution and had dressed in beautiful clothes. She
was full of joy to see the lotus-like face of Her beloved Sri Krsna.

I also remember Sri Krishna in the afternoon. He was walking toward Vraja, followed by
a myriad of cows and cowherd boyfriends. At home He was received by Nanda Maharaj
and other elderly people, and then He was bathed and groomed by Mother Yasoda."

sastha-yama-kirttanam : Chanting during the sixth period: (5:46 p.m. to 8:10 p.m.)

sayam radham svasaravya nija ramanakrte presitanekabhojyam

sakhyanitesasesasan-mudita-hrdam tam ca tam ca vrajendram
susnatam ramyavesam grhamanu janani lalitam prapta gostham
nivyudosralidoham svagrhamanu punarbhuktavantam smarami

sayam--in the evening; radham--Radha; svasaravya-nijaramanakrte-- for Her beloved

companion; presitanekabhojyam--who had dispatched many exquisite dishes; sakhi-anita-
isa-sesa-asana-mudita-hrdam-- whose heart was joyous to have taken the remnants of
Krishna's food, brought to Her by Her girlfriend; tam--Her; ca--and; tam-- Him; ca--and;
vrajendra--Krsna, the master of Vraja; susnatam-- who had taken bath; ramyavesam--well
dressed; grhamanu--at His residence; janani-lalitam--fondled by His mother;
praptagostham-- who had come to the cowshed; nivyuda-usra-ali-doham--who had
finished milking the cows; syagrhamanu--in His own home; punah-- again;
bhuktavantam--who had taken His meals; smarami-- I remember.

"I remember Sri Radha in the evening. She had sent many exquisite preparations for Her
beloved Krsna with Her friend, who brought back the remainder of the food tasted by
Him. Radharani became very happy to partake of it.
I also remember Vrajendra Krishna, who had taken His bath at home and was very well
dressed. Mother Yasoda fondled Him. He came to the cowshed and milked several cows,
and after finishing this chore He again returned home and took His meals."

saptam-yama-kirttanam : Chanting during the seventh period: (8:10 p.m. to 10:34 p.m.)

radham saliganam tamasita-sita-nisayogyavesam pradose

dutya vrndopadesadabhisrta yamunatira-kalyana-kunjam
krsnam gopaih sabhayam vihitagunikalalokanam snigdhamatram
yatnadaniya samsayitamatha nibhrtam praptakunjam smarami

radham--radha; sa-all-ganam--along with a retinue of girl friends; tam--Her; asita-sita-

nisa-yogya-vesam--who dons clothes suitable to the dark and light fortnights; pradose
--after sunset (early in the evening); dutya--through a lady messenger; vrndopadesat--on a
piece advice received from Vrnda; abhisrta- yamuna-tira-kalyana-kunja--who had gone to
a bower of bliss situated on the Yamuna River; krsnam--Krsna; gopaih--in the company
of cow herders; sabhayam--in the assembly; vihita-guni- kala-alokanam--who had
witnessed the feats of acrobats, etc.; snigdha-matra--by loving Mother Yasoda; yatnata--
with an effort; aniya--having brought; samsayitam--made to sleep; atha--then; nibhrtam--
quietly; praptakunjam--who had gone to the bower; smarami--I remember

"I remember Sri Radha early in the evening in the company of Her playmates. She had
dressed Herself in clothes suitable for the dark and light fortnight, and pursuing Vrnda's
advice She repaired to a bower of peace and bliss on the banks of the Yamuna,
accompanied by a messenger.

I also remember Sri Krishna sitting in an assembly of cow herders and watching various
acrobatic feats. Yasoda, His affectionate mother, then brought Him home and attempted
to put Him to sleep. Afterwards, the Lord quietly left His bed for the bower of bliss."

NOTES (by Hrsikesananda Das):

Concentration and focused meditation on these bona fide eternal-lila 'darshans' combined
with active mental service will bring about attachment to the 'manasa' or mental domain
and a growing attraction to participate in one or more of the 8 Nitya-lila periods will
gradually unfold.

Such mental service is fully accepted by Radha Krishna, even more than service done
with the material body because it requires bona fide and total concentration or 'dira-
chaitanya'. This sincere practice will simply expand and grow until IT becomes more
attractive and less of a hassle than action performed by using the body in this jada-
samsara. It grows into firmness to operate 'within', then taste, attachment, bhava, and
finally prema when the devotee has no desire to leave his manasa-seva state of Krishna
consciousness. At that point one becomes eligible to "remain" in Goloka "nitya-lila"
consciousness at the final time of death.

But if we don't learn about the Nitya-lila of Radha-Krishna in Goloka, and if we neglect
to practice the all important manasa-meditation on Vraja Nitya-lila, then what will be our
predicament at death? How do we THEN serve with OUT a material body, and remain
absorbed in something without knowledge of it?

But our Sampradaya is so exalted that previous Acaryas like Srila Krishnadas Kaviraj
Goswami, have given us EYE WITNESS accounts of the nature and activities in
Krishna's eternal pastimes within the great vacuum, the Paravyoma, the spiritual realm
which exists OUTSIDE of Maya's one quarter (eka-pada-vibhuti) confined material
space. It is "Brahma-puri" the City of the Absolute which lies within the great void.

Memorize and remember these bona fide 8 fold periods in Vraja-dham, "Asta Kaliya
Lila', Learn and practice now, before death, so that our awareness of real bona fide
"Nitya-lila" and the manner of "manasa seva" smarana or serving without a material
body, will have already become attractive to our heart and at death we will enter (remain
in) a state of (Radha-Krishna) consciousness which we are already familiar with and most
attracted too.

Do not make the foolish mistake of thinking that one who remains in ignorance about the
spiritual world and the eternal pastimes of Radha-Krishna, will, at the time of death, just
automatically realize everything like being hit by a bolt of lightening!?

If self realization comes 'automatically' even to ignorant unpracticed neophytes, then

WHY practice? Why did the previous acharyas spend years chanting in seclusion,
residing in a "manasa deha" or mental body existence? This is the tradition. It is vital; and
perhaps the most valuable information in existence!

Remember the story of a Brahman who burned his finger in 'mental' sweet rice? It is
entirely a matter of consciousness. If we offer Krishna an imaginary fruit within our
mind, then THAT fruit is the sweetest of all. And that practice IS spiritual life that can
carry on even when we lose the material body at death.

The subtle body of mind, being imbued with bona fide knowledge of the spiritual
pastimes, does not carry us to another body; instead it releases us to remain in the normal
transcendental consciousness we have grown accustomed to.

In mental service there is NO place for selfish thinking related to body consciousness,
because there is no material body! It is all in our mind, like a bona fide "live" dream. A
dream which we control. Active meditation!

In closing here is a portion from Bengali conversations which we had with HDG Srila
AC Bhaktivedanta Swami Prabhupada in Mayapur in 1973 while working on Sri
Upadeshamrita (Nectar of Instruction):

QUESTION: Gurudev, what about manasa-seva, like the brahmana who burnt his finger
in meditation? Isn't that bhajan?

ACBSP: Krsna makes no distinction. But if you serve Krsna by mind He will accept.
That is sure!

QUESTION: Gurudev, whenever I mention anything about Rupanuga bhakti many of my

Godbrothers get angry and say it is all a bunch of Gaudiya Math nonsense, and you never
taught that!

ACBSP: Everything is coming, they will also know it.

QUESTION: Gurudev, is the "asta-kaliya-lila" by Kaviraj Goswami the *real* Nitya-lila

detail?

ACBSP: Yes.

QUESTION: I would like to mention "asta-kaliya-lila" in this sloka 10 (Nectar of

Instruction). So we can all know from you the highest goal. What do you think?

ACBSP: Yes, you put it!!!