savebrajforum Radharani Braja Yatra 2012: Barsana Day 3: Sankari Khor

Rādhārāṇī Braja Yatra 2012: Barsana Day 3: Sankari Khor

At 6:30am the yatra arrived at Maan Mandir, located on one of the well known four heads of Brahmā, Brahmācal Mountain. This place is famous as a rasa-stali of Lord Śrī Kṛṣṇa and most notably the Maan lila of Rādhārāṇī, Who enhances Krsna’s love for Her through jealous anger in love. The presiding deities here are Śrī Śrī Rādhā Maan Bhihari Lal, Who are the presiding deities on the Rādhārāṇī Braja Yatra.

Nrsimha baba led a wonderful rasiya bhajan written by Śrī Ramesh Bābājī Mahārāj. The temple room was packed with yatris and dancers.

The party then walked along the ridge with a beautiful view of Barṣāṇā on both sides, an orange sun rising over Mor Kuti to Raja Mandir or Jaipur Mandir.

This temple is most beautiful with high walls and Vedic architecture and was built by the King Jai Singh.

Between Śrīji and Jaipur temple there is themanifest place of present deities. Further ahead on Dhan Gadh is the temple of Śrīji. Rādhārāṇī manifested from the ground there and on the parikrama marg a small square cage protects that spot, and is circumambulated by the visiting pilgrims.

In the courtyard, waiting for the deity curtains to open, various kirtaneers sang heart-warming bhajans and in various areas of the seated yatris the dancing continued. Quite a sight to see the more enthusiastic dancers pull others from the ground to join in. An increase in numbers is what creates a more festive atmosphere, a ‘presence in transcedence’.

Then we exited across the path to Daan Gadh, where Thakurji would cruelly tax the gopis for their milk products and feasted on large amounts of makhan (butter).

After paying respects we went to Mor Kuti.

Obeisance Mantra of Mor Kuti

kiritine namastubhym mor priybllbh!

surmyayei mahakutyei shikhndipdveshmne \

Dear Vallabha of Mor or obeisance to Mayur Ramnik Mukuti Kṛṣṇa and obeisance to Mor kuti. Mor kuti is above Dan Gadh. Here many lilas have been performed. One is where Rādhā and Kṛṣṇa both danced there in form of peacocks.

Here Kṛṣṇa became a peacock for attracting Rādhā. When Śrīji was observing this peacock, She then said, “O my dear peacock also dance like this.” Kṛṣṇa said toleave this peacock form, revealing that I am your dear One. She laughed andthus they met, and then both of Them performed a peacock dance together.

Another lila is that the peacocks of Gahvarvan alway come there. Then Śrīji told someone that, “ ‘He’ is My peacock,” and Thakurji picks another peacock and says that, “He is My peacock.” They both make wagers whose peacock will dance better than the other. Śrīji inspires Her peacock to dance, and Takhurji causes His peacock to dance. Thus many lilas were performed in this way.

tato mayurkuti sthale ram mandal prarthnamantra

(aadirvarahe):-

namha sakhi smetay radhakrisnayte namah

sakhi varg such praptay krida vimal darsane \

Obeisances to the sakhīs with Rādhā and Kṛṣṇa and to the Rasa Maṇḍala, the pure festival and greatest fortune of Braja. Here lilas related to the mor have been performed, like dances in imitation, a variety of peacock dancing.

Sankari Khor

Next was Sankari Khor, Sankari is a ravine from which only one gopi can come at a time and here Śyāmasundar would ask for various taxes. Often Śyāmasundar and His ‘gvalbal’ (cowherd boy) associates would request a collective payment of curd from the gopis. Sometimes they would rob, and other times just make an appeal.

sankari gali me pyari han kari n na kari/

sankari khor request mantra

dadhi bhajan shirshastah gopikah krisna rundhtah /

tasam gamagmou sthanou tabhyam nityam namschret //

The bhava of this mantra is that gopis are coming, keeping a pot of curd on their heads and Śrī Kṛṣṇa has stopped them. We offer our obeisance to that place where the gopis are coming and going.

Here the approaching hill of Rādhārāṇī is so fair. In front of this hill is the other hill of Śyāmasundar, however this ‘rise’ is very black.

Due to sitting in the shade He had became dark, and She, due to a natural beautiful complexion, was luminous.

First, there was the umbrella of Rādhārāṇī, then the umbrella of Śyāmasundar, and next to Him was a protective elder, Mansukha. On Ekadāsī the gvalbals came here to take curd from the gopis, however, this time the sakhīs tied them up with their ‘kariya’(upper cloth).

Śyāmasundar was tied in the above ravine of Sankari Khor, and Mansuka was arrested and restrained below.

Mansukha shouted, “O Kanaiya, all these sakhīs of Barṣāṇā have tied us up with their clothes, please come fast and free us quickly!” Then Śyāmasundar responded, “O sasur(father in law)! How can I free you? I have also been bound by the sakhīs!”

Then the sakhīs declared, “Now these knots will never open, take shelter of Rādhārāṇī, and with Her permission, these ropes will release you.” In desperation, the gvalbals took refuge of Rādhārāṇī, offering repeated prayers to Her, and then She said, “Untie the knots. Why are you placing Śyāmasundar into so much difficulty and anxiety? He is unable to free Himself.”

This lila takes place three days after Rādhāṣṭami. At this time Śyāmasundar breaks the pots of butter in front of a squad of gvalbals from Nandagram.

Another time when Śrīji and the sakhīs try to pass by with the heavy pots, Śyāmasundar asks, “Where are you going to take that curd?” The sakhīs declare, “This curd is meant for your father!” In defiance, Kṛṣṇa asserts, “You are speaking as though this is Nanda baba’s curd, but this is our curd!”

At that point, while talking Śyāmasundar, mischievously walks with them towards Chiksoli, and in nearby Chatry (on the opposite side), breaks theirpots. Even today, one can see those fatty curd marks, which are still sticky on the stone, where those pots were broken.

Ramji lalji Sharma was describing how on one side of Sankari Khor the stones are whitish, where Rādhārāṇī would sit, and on the opposite side the stones are black, where Kṛṣṇa would sit(Vilasa Garh side) and argue with Her regarding the tax.

Kṛṣṇa would sometimes even jump down from His side(approximately 30 ft to the ground) and stand bolding in front of the gopis demanding His tax.

Then the group went to Vilasa Garh, which is Viṣṇu’s head, and it has a unique quality, which has a uniform flat plateau unlike the other hills in order for Rādhā and Kṛṣṇa to perform their nikunja lilas. Also it is from here that the gvabals(cowherd boys) would base themselves for their robberies.

Sankari Khor is the place where Lord Viṣṇu and Brahmā’s Heads meet.

Nṛsiṁha baba at Vilas Garh stated that, “One should always try to walk in bear feet in Braja. And if you cannot do that then at least make sure you are bear footed at Sankari Khor and Vilash Garh because Rādhā Kṛṣṇa’s foot prints are everywhere. The land is divine so we should honor the dhama in this way.”

Baba Sri has been here for 60 years and has always walked in bare feet.

Then all traversed down the slope to Chiksoli on the way to the pandal.

In the evening Baba Sri had us recite the pranam mantras to all the places and emphasized the importance of placing Braja Raja tilak on our body. He want on to say that the Braja Raja(the dust of Braja) is the single most protective agent of protection.

He spoke of three different types of Maan, one: a quarrel between those of opposite interests, two: the quarrel between lovers, and three: a natural maan whichincreases the attraction between lovers. Rupa Gosvāmīpada wrote about this type of maan.

Rādhārāṇī knows Kṛṣṇa always wants to touch Her feet, so She displays this type of natural maan, that Kṛṣṇa must come in supplication and touch Her feet, then only will this drama end. Here She only sacrifices just to increase the pleasure of Her Lord.

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