Dress

Chandravali

Flooring Krishna

Coming out of the pretty house of Radha, Krishna asked Chandravali,
“Hey Radha, how do you do?” and hearing those words,
Chandravali says “Hey Kamsa, how do you do?”
Krishna retorts “Oh girl! have you lost your senses,
Where was Kamsa seen by you?”
Chandravali asks in the same vein “Where was Radha seen by you?”
Floored, Krishna shyly bends down his head and smiles

Blog / Tube
http://jagadanandadas.blogspot.in/2012/05/chandravali.html
https://www.youtube.com/results?search_query=Chandravali

Conversations Between Colleagues

Padma(smiling): O Radha, please give me permission to depart. I shall quickly go to Sakisthali village and bring pleaure to my dear friend, Candravali, who sings the glories of Lord Krishna. 

Vishaka(laughing): Padma, you are fortunate. your dear friend, Candravali, can remain happy simply by singing about Krishna, even though she does not get the opportunity to see Him. 

Padma: Vishaka, why do you not also act in that way? 

Vishaka: Ah, how will we become able to act like that? 

Padma: Why not? 

Vishaka: O charming girl, my friend, Radhika, becomes agitated simply by the sound of the name, Krishna. 

Padma: (Aside) She praises the glory of her friend, Radha's love for Krishna. So be it. (Openly) Vishaka, you are genuinely happy. I and my friends are actually unhappy. 

Lalita: Padma, you do not suffer at all. 

Padma: Lalita, don't speak in this way. We are constantly in the dressing room, stringing garlands for Candravali, arranging her hair, anointing her bimba fruit lips with red cosmetics, and decorating her in many ways. Our suffering is a great network that has no end. 

Vishaka(laughing):O Padma, it is true. You and your friends have many sufferings. I and my friends have only one. 

Padma: Oh! What is that? 

Vishaka: For Radha, Krishna is like an unreachable star shining in the sky. Radha is continually tormented by the desire to attain this unattainable Krishna, Who is like a regal young maddened elephant enjoying pastimes on the shore of the Yamuna. 

Lalita(smiling): O Vishaka, there is one more very severe suffering. How have you forgotten it? 

Vishaka: Lalita, what is it? Please remind me. 

Lalita: O simple girl, it is that, moment by moment, we must continually apply yavaka cosmetics to the flower blossoms of Raha's feet. 

Vishaka(laughs): O crooked liar, Lalita, stop! Stop! Radha's feet are anointed with the mineral pigment from Krishna's head. They are not anointed with yavaka. 

Radhika(Embarassed):Padma, don't listen to the words of these foul-mouthed girls. just go at once to your dear friend, Candravali. 

Padma: As my dear friend orders. (She exits).

Movie / Tube
http://en.wikipedia.org/wiki/Krishna_Prema
https://www.youtube.com/results?search_query=Krishna+Prema

Difference From Radha

Radharani’s mood is fiery, She doesn’t always accept what Krishna does and She looks like as She is rejecting Him. Sri Radha becomes angry and refuses to see the Lord. Krishna is so much in love with Her that in every way tries to appease Her.

Lalita Devi supports Radharani’s mood and pushes Her not to accept anything Krishna does. Otherwise, Lalita says, He will be out of control. In order to control the Lord so that He doesn’t make Radharani suffer, the Gopis headed by Lalila and Vishakha, chastise Sri Krishna and tell Him what is the right thing to do.

Candravali’s mood is different. She is deeply surrendered to Krishna and accepts whatever He does, and so her sakhis do.

Seeing Radharani’s and Her friend’s mood, they cannot tolerate to see Krishna confronted and sometimes chastised. They say Sri Krishna can do whatever He likes, and so they criticize Radharani for this.

Already separated by a difference of mentality and also seeing their dearest friend Radharani criticized, Radha’s sakhis are in constant battling mood against Candravali and her group.

You may remember that time when Sri Raghunatha Dasa Gosvami, who is a manjari in Lalita’s party, received some milk. He asked to the devotee where that milk came from and the devotee answered “from Sakhisthali” (Candravali’s place). Only by hearing the name of Sakhisthali, Sri Dasa Gosvami became angry and said “I’ll never accept anything coming from Candravali.”
These are the ways of transcendental plays.

Radharani’s sentiments are deeper and stronger. Those types of feelings give more pleasure to the Lord. Still for her intrinsec nature, Candravali Devi cannot partake of that mood and so two confronting ganas (parties) are eternally existing in Vrindavana.

https://www.speakingtree.in/blog/radha-and-chandravali

Asta-Manjaris

https://fatherguardian.blogspot.com/search/label/AstaManjaris
http://www.harekrsna.com/philosophy/associates/rasas/manjaris.htm
https://www.youtube.com/results?search_query=Manjari+Bhava
http://www.slideshare.net/search/slideshow?searchfrom=header&q=Asta+Manjaris
https://flowingnectarstream.wordpress.com/2014/04/27/the-glories-of-srimati-radhikas-maidservants-manjaris/

Kamsa

One day Kamsa thought that this boy Krsna is killing all my friends. Every demon i send i immediatly killed by Krishna.So now I will go and kill Krsna myself.

Thinking like this that Kamsa came to Vrndavana. So from Mathura when you come to Vrndavana there is an area which is near the place called Badarikashrama, so Kamsa entered there and he saw there is an old lady and there are some young cowherd girls.

So Kamsa asked the old lady: “Can you please tell me where the house of Nanda Maharaja is?”

So this old lady said: “Oh! you want to see the house of Nanda Maharaja? Come, I will show you.”

Saying that she grabbed Kamsa by his hair. Actually the ksatriyas used to keep long hair. It works as a kind of a helmet. Like the sikhs today wear that, they are actually ksatriyas.So they keep their long hair and they make a knot above their head with a turban used as a shock absorber; so Kamsa had that, she slapped Kamsa’s head and let the turban fly, then she grabbed Kamsa by his hair and picked him up and dunked him in a pond, in the water.

Kamsa became an old lady, when she pulled Kamsa up, Kamsa was an old lady, he could not stand straight, his body became wrinkled, and all the cowherd girls started laughing seeing the transformation.

The old lady is Yogamaya, Purnamasi. So Purnamasi told the girls, so now you try to engage him in some service. We got a newcomer here in Vrndavan so you engage him in some service.

So the cowherd girls said she is so old what she will do?

She is good for nothing. So then they felt that maybe this useless woman can do one thing, she can make some cow dung cakes.

This cow dung cake is very easy to make and very useful. In Vrndavana there are many many cows so plenty of cow dung; so they take the cow dung and slap it against the wall so it sticks on the wall and it becomes baked by sun and they use it for cooking. In Bengali it is called gobar.

So they said then at least maybe she can make some gobar, cow dung cakes.

But this old lady was useless, she could not even make some cow dung cakes, she tried to lift up the cow down, but by the time she slapped it , it all got scattered, it did not stick on the wall.

They all started laughing at first and when they tried to teach her and she could not learn, they told her that you get out of here, you are good for nothing.

The gopis, the cowherd damsels of Vrndavana started telling her you seem to be a trespasser in Vrndavana, you can’t stay in Vrndavana, and you are not fit to stay in Vrndavana.

They started to harass her, so this old lady namely Kamsa, was so distressed, she started crying and telling Purnamasi: “Please let me go let me go! I will never come back.”

Purnamasi grabbed her by her hair again dunked her in the water again, she got back her form as Kamsa and she told him: “Now go.”

He ran for his life and he took a vow that he will come back to Vrndavana.

Moral of the story:

This way unless or until one is qualified one cannot enter into Vrndavana. In order to enter into Vrndavana, one must have complete faith in Krishna and his associates. They can show us entrance in Vrindavan – Land of Krishna. So Vrndavana is the land of faith.

Source of the story ( Bhakti Caaru Swami narated her in seminar on Krishnas Vrindavan pastimes)

https://www.google.com/search?q=Kamsa+Gopi

Glories of Gopi-chandana Tilak

According to Vaishnava tradition, gopi-chandana, or the sacred soil from Dwaraka or Vrnadavan, is applied on the body in twelve places while reciting mantras to Lord Vishnu. This process purifies one's body, designating it as a temple of the Lord. Besides purification, the tilak also offers the wearer protection from ghosts, evil influences, bad dreams, accidents and many other things. It keeps one's mind calm and allows one to constantly remember Lord Krishna. The sacred dust of vrndavan is said to have touched the lotus feet of Sri Krishna's exclusive devotees and is worship able even by Sri Krishna himself.
The following story from the Garga Samhita describes the wonderful glories of the sacred mud known as gopi-chandana.
(From Garga Samhita, Canto Six, Chapter Fifteen )

Text 15 yasya sravana-matrena
karma-bandhat pramucyate
gopinam yatra vaso 'bhut
tena gopi-bhuvah smrtah

Simply by hearing about Gopi-bhumi, which is so named because the gopis resided there, one become free from the bondage of karma.

Text 16
gopy-angaraga-sambhutam
gopi-chandanam uttamam
gopi-chandana-liptango
ganga-snana-phalam labhet

In Gopi-bhumi gopi-chandana was manifested from the gopis' cosmetics. A person who marks his limbs with gopi-chandana tilaka attains the result of bathing in the
Ganga.

Text 17
maha-nadinam snanasya
punyam tasya dine dine
ngopi-chandana-mudrabhir
mudrito yah sada bhavet

A person who daily wears gopi-chandana tilaka attains the pious result of daily bathing in all sacred rivers.

Text 18
asvamedha-sahasrani
rajasuya-satani ca
sarvani tirtha-danani
vratani ca tathaiva ca
krtani tena nityam vai
sa krtartho na samsayah

A person who daily wears gopi-chandana tilaka attains the result of performing a thousand asvamedha-yajnas and a hundred rajasuya-yajnas. He attains the reusult of giving charity and following vows at all holy places. He attains the goal of life. Of this there is no doubt.

Text 19
ganga-mrd-dvi-gunam punyam
citrakuta-rajah smrtam
tasmad dasa-gunam punyam
rajah pancavati-bhavam

Twice as sacred as the mud of the Ganga is the dust of Chitrakuta. Ten times more sacred than that is the dust of Panchavati-tirtha.

Text 20
tasmac chata-gunam punyam
gopi-chandanakam rajah
gopi-chandanakam viddhi
vrndavana-rajah-samam

A hundred times more sacred is the dust of gopi-chandana. Please know that gopi-chandana is equal to the dust of Vrindavana.

Text 21
gopi-chandana-liptangam
yadi papa-satair yutam
tam netum na yamah sakto
yama-dutah kutah punah

Even if in the past he has committed hundreds of sins, if a person wears gopi-chandana tilaka, then Yamaraja cannot take him away. How, then, can Yamaraja's messengers touch him?

Text 22
nityam karoti yah papi
gopi-chandana-dharanam
sa prayati harer dhama
golokam prakrteh param

A sinner who daily wears gopi-chandana tilaka goes to Lord Krishna supreme abode, Goloka, which is beyond the world of matter.

Text 23
sindhu-desasya rajabhud
dirghabahur iti srutah
anyaya-varti dustatma
vesya-sanga-ratah sada

In Sindhu-desa there was a king named Dirghabahu. He was cruel and sinful and he was addicted to visiting prostitutes.

Text 24
tena vai bharate varse
brahma-hatya-satam krtam
dasa garbhavati-hatyah
krtas tena duratmana

While he was on the earth this cruel sinner murdered a hundred brahmanas and ten pregnant women.

Text 25
mrigayayam tu banaughaih
kapila-go-vadhah krtah
saindhavam hayam aruhya
mrgayarthi gato 'bhavat

One day he mounted a sindhu horse and went hunting. With a flood of arrows he accidentally killed with a brown cow in that hunt.

Text 26
ekada rajya-lobhena
mantri kruddho maha-khalam
jaghanaranya-dese tam
tiksna-dharena casina

One day, greedy to get his kingdom, with a sharp sword his angry minister killed him in the forest.

Text 27
bhu-tale patitam mrtyu-
gatam viksya yamanugah
baddhva yama-purim ninyur
harsayantah parasparam

Seeing him fallen to the ground and dead, the Yamadutas came, bound him, and, joking as they went, took him to the city of Yamaraja.

Text 28
sammukhe 'vasthitam viksya
papinam yama-rad bali
citraguptam praha turnam
ka yogya yanatasya vai

Seeing this sinner brought before him, powerful Yamaraja said to his scribe Chitragupta, "What is the proper punishment for him?"

Text 29
sri-chitragupta uvaca catur-asiti-laksesu
narakesu nipatyatam
nihsandeham maha-raja
yavac candra-divakarau

Sri Chitragupta said: O great king, he should be thrown into eight million four hundred thousand hells for as long as the sun and the moon shine in the sky.

Text 30
anena bharate varse
ksanam na su-krtam krtam
dasa-garbhavati-ghatah
kapila-go-vadhah krtah

On the earth he did not perform a single pious deed. He killed ten pregnant women. He killed a brown cow.

Text 31
tatha vana-mriganam ca
krtva hatyah sahasrasah
tasmad ayam maha-papi
devata-dvija-nindakah

He killed thousands of deer in the forest. He offended the demigods and the brahmanas. He is a great sinner.

Texts 32 and 33
sri-narada uvaca
tada yamajnaya duta
nitva tam papa-rupinam
sahasra-yojanayame
tapta-taile maha-khale sphurad aty-ucchalat-phene
kumbhipake nyapatayan
pralayagni-samo vahnih
sadyah sitalatam gatah

Sri Narada said: Then, by Yamaraja's order, the Yamadutas took that sinner and threw him into a terrible, eight-thousand mile wide cauldron of bubbling boiling oil in the hell of Kumbhipaka. The moment that sinner came to it, the boiling oil, which was as hot as the great fires at the time of cosmic devastation, suddenly became cool.

Text 34
vaideha tan-nipatanat
prahlada-ksepanad yatha
tadaiva citram acakhyur
yama-duta mahatmane

O king of Videha, as Prahlada was unhurt in the same situation, that sinner was not hurt by the boiling oil. Then the Yamadutas described that great wonder to noble-hearted Yamaraja.

Text 35 anena su-krtam bhumau
ksanavan na krtam kvacit
citraguptena satatam
dharma-rajo vyacintayat

Yamaraja and Chitragupta carefully reviewed the sinner's case and concluded that while he was on the earth the sinner had not for a moment performed even a single pious deed.

Text 36
sabhayam agatam vyasam
sampujya vidhivan nrpa
natva papraccha dharmatma
dharma-rajo maha-matih

Then Vyasadeva arrived in that assembly. Bowing down before Him, and carefully worshiping Him, saintly and noble-hearted Yamaraja asked Vyasadeva the following question.

Text 37
sri-yama uvaca anena papina purvam
na krtam su-krtam kvacit
sphurad-agny-ucchalat-phene
kumbhipake maha-khale asya ksepanato vahnih
sadyah sitalatam gatah
iti sandehatas cetah
khidyate me na samsayah

Sri Yamaraja said: When a certain sinner, who had never performed even a single pious deed, was thrown into the terrible boiling oil of Kumbhipaka, the oil suddenly became cool. Because of this my mind is now tortured with doubts.

Text 39
sri-vyasa uvaca suksma gatir maha-raja
vidita papa-punyayoh
tatha brahma-gatih prajnaih
sarva-sastra-vidam varaih

Sri Vyasadeva said: O great king, the intelligent sages, who have studied all the scriptures, know that the ways of piety, sin, and spiritual progress are very subtle and difficult to understand.

Text 40 daiva-yogad asya punyam
praptam vai svayam arthavat
yena punyena suddho 'sau
tac chrnu tvam maha-mate

Somehow or other, by destiny, this sinner did perform a pious deed, and by that deed he became purified. O noble-hearted one, please hear the story of this.

Text 41
kasyapi hastato yatra
patita dvaraka-mrdah
tatraivayam mrtah papi
suddho 'bhut tat-prabhavatah

That sinner died in a place where from someone's hand some gopi-chandana from Dvaraka had accidentally fallen. Dying in gopi-chandana, that sinner became purified.

Text 42
gopi-chandana-liptango
naro narayano bhavet
etasya darsanat sadyo
brahma-hatya pramucyate

A person who wears gopi-chandana tilaka attains a spiritual form like that of Lord Narayana. Simply by seeing him one becomes free of the sin of killing a brahmana.

Texts 43 and 44
sri-narada uvaca iti srutva dharma-rajas
tam aniya visesatah
vimane kama-ge sthapya
vaikuntham prakrteh param presayam asa sahasa
gopi-chandana-kirti-vit
evam te kathitam rajan
gopi-chandanakam yasah

Sri Narada said: Hearing this, Yamaraja, who understands the glories of gopi-chandana, took the sinner, placed him a an airplane that goes anywhere one wishes, and sent him to Vaikuntha, which is above the worlds of matter. O king, thus I have described to you the glories of gopi-chandana.

Text 45
gopi-chandana-mahatmyam
yah srnoti narottamah
sa yati paramam dhama
sri-krishnasya mahatmanah

One who hears this account of gopi-chandana's glories becomes exalted. He goes to the supreme abode of Lord Krishna, the Supreme Personality of Godhead.

http://d08r.blogspot.com/search/label/GopiChandan

https://www.google.com/search?q=gopi+tilak

shankachuda

https://www.google.com/search?q=shankachuda+gopis

Son
https://www.google.com/search?q=Ashtavakra+curse+aghasura

each tree of this place is a symbol of a Gopi

https://8vri.blogspot.com/search/label/Nidhivan

Radha and gopis in Separation of Krishna

kva nanda-kula-candramah kva sikhi-candra-kalankrtih
kva mandra-murali-ravah kva nu surendra-nila-dyutih
kva rasa-rasa-tandavi kva sakhi jiva-raksausadhir
nidhir mama suhrttamah kva tava hanta ha dhig vidhih

My dear friend, where is the glory of the family of Maharaja Nanda, who wears a half-moon ornament on His head? Where is Krishna, whose hue is like that of the indranila jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the räsa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Krishna.

Quoted in the purport of Caitanya Caritamrita, Antya Lila 14.53

https://www.google.com/search?q=indranila+jewel

Sakhi Vs Gopi Bhav

https://www.google.com/search?q=Sakhi+Vs+Gopi+Bhav

Sakhi Bhav
https://harekrishnainfo.blogspot.com/search/label/Radha

Gopi Bhav
https://harekrishnainfo.blogspot.com/search/label/Chaitanya

Horse

https://freeglobaluniversity.blogspot.com/search/label/Horse

Corpse

Bhagvatam 10.60.45— A woman who fails to relish the fragrance of the honey of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover

https://harekrishnainfo.blogspot.com/search/label/RadhaRukmani

is a living corpse covered with

1. skin, 
2. whiskers, 
3. nails, 
4. head-hair and body-hair and 
5. filled with flesh, bones, blood, parasites, feces, mucus, bile and air. 

The above verses are said by Rukmini for Krishna and she chides those who want a realtionship with a flesh and blood human being. It substantiates the claim that those who are close to Krishna knew that he is God and has divine form.

https://harekrishnainfo.blogspot.com/search/label/Bhagavat

Occasional / Regular

The occasional pastimes usually happen only one time, whereas the eternal pastimes happen every day in succession through eight time periods of the day. The appearance of the kundas, the pearl story, Radha and the cobra and the jackal story are examples of occasional pastimes.

https://blservices.com/product/radha-krishna-pastimes-at-radha-kunda/

The eightfold eternal daily pastimes, which happen very day at Radha-kunda, include: Wandering in the forest, joking and riddles, water sports, forest feasting, a humorous dice game and many more.

https://aitanya.blogspot.com/search/label/EightFoldDailyPastimes

Also
https://www.google.com/search?q=gopi+pastimes

Param Ras

https://www.google.com/search?q=param+ras

Bridge

https://bridgesbridges.blogspot.com/search/label/KrishnaReenacted

Spy

Sudevi’s friends

1. act as clever spies, disguising themselves in various ways and moving among Radharani’s rivals (Candravali and her friends) to discover their secrets. 
2. are the deities of Vrndavana forest and they are charged with the protection of the forest birds and bees.

https://www.google.com/search?q=Sudevi’s

Season

1. Carrying coal during the winter and 
2.  Fanning the Divine Couple in the summer

https://www.google.com/search?q=carrying+coal+during+the+winter+and+fanning+the+Divine+Couple+in+the+summer

Hanuman prasad Poddar

Anjaneya Hanuman is the incarnation of Charusheela-sakhi, the sister and amsha of Sita Ji in the inner leela.

Since Hanuman Ji received Rama-Mantra directly from Bhagavati Sita, so he is direct disciple of Sita Ji, Therefore, Sita ji gives a lot of love to Hanuman ji. In fact, Hanuman is none but Charusheela Sakhi of Sita ji in divine Madhurya-abode, Saket-Loka, where Charusheela-Sakhi is Sarveshavari (supreme goddess), without her grace entry in Rasa-dance of Shri Rama is not possible.

http://www.iskcondesiretree.com/profiles/blogs/gopis-love-for-sri-krishna-1
https://www.youtube.com/results?search_query=Gopis+Love+For+Sri+Krishna+by+Hanuman+Prasad+Poddar

God - Supersoul - Super (Krishna) - Soul (Gopis)

Water

Every

In picture; At the top Krishna is dancing with His purest devotees as a lover. On the lotus petals the Lord is reciprocating with His devotees as a son, as a friend and as a master. Below left, a devotee in the material world is associating with Krishna personally by painting His transcendental form. Next, an impersonalist, by his meditation, is merging with the brahmajyoti, the spiritual effulgence emanating from the Lord’s body. On the right a mystic yogi is walking on the water. On the far right a fruitive worker is receiving the fruits of his labor. (Picture and description taken from the Original 1972 Bhagavad-gita As It Is)

Bhagavad-gītā As It Is
By: His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter 4 Transcendental Knowledge

TEXT 11

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

ye—all of them; yathā—as; mām—unto Me; prapadyante—surrender; tān—unto them; tathā—so; eva—certainly; bhajāmi—do I reward; aham—I; mama—My; vartma—path; anuvartante—do follow; manuṣyāḥ—all men; pārtha—O son of Pṛthā; sarvaśaḥ—in all respects.

TRANSLATION

All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.
PURPORT

Eveyone is searching for Kṛṣṇa in the different aspects of His manifestations. Kṛṣṇa, the Supreme Personality of Godhead, is partially realized in His impersonal brahmajyoti effulgence and as the all-pervading Supersoul dwelling within everything, including the particles of atoms. But Kṛṣṇa is only fully realized by His pure devotees. Consequently, Kṛṣṇa is the object of everyone’s realization, and thus anyone and everyone is satisfied according to one’s desire to have Him. In the transcendental world also, Kṛṣṇa reciprocates with His pure devotees in the transcendental attitude, just as the devotee wants Him. One devotee may want Kṛṣṇa as supreme master, another as his personal friend, another as his son, and still another as his lover. Kṛṣṇa rewards all the devotees equally, according to their different intensities of love for Him. In the material world, the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead; consequently they cannot relish the bliss of transcendental personal service to the Lord, having extinguished their individuality. Some of them, who are not situated even in the impersonal existence, return to this material field to exhibit their dormant desires for activities. They are not admitted in the spiritual planets, but they are again given a chance to act on the material planets. For those who are fruitive workers, the Lord awards the desired results of their prescribed duties, as the yajñeśvara; and those who are yogīs seeking mystic powers are awarded such powers. 

In other words, everyone is dependant for success upon His mercy alone, and all kinds of spiritual processes are but different degrees of success on the same path. Unless, therefore, one comes to the highest perfection of Kṛṣṇa consciousness, all attempts remain imperfect, as is stated in the Śrīmad Bhāgavatam:

akāmaḥ sarva-kāmo vā mokṣa-kāma udāradhīḥ
tīvreṇa bhakti-yogena yajeta puruṣaṁ param

“Whether one is without desire [the condition of the devotees], or is desirous of all fruitive results, or is after liberation, one should with all efforts try to worship the Supreme Personality of Godhead for complete perfection, culminating in Kṛṣṇa consciousness.” (Bhāg. 2.3.10)

Sages of Dandakaranya entranced at all attractive and dazzling beauty of Śrī Rāma

http://shukraguru.blogspot.com/search/label/Danda