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11 1st February 1992, Bhubaneswar, Orissa, India. This is a very confidential matter, very deep, very deep and very confidential, very mysterious topic, matter. This is rasa. As Shivaji, one of the mahajanas says offering his prayer to Supreme Lord: “My Lord, you are the supreme knowledge personified. You know everything about this creation and its beginning, maintenance and annihilation and you know all the endeavors made by the living entities by which they are either implicated in this material world or liberated from it. As air enters into the vast sky and also enters the bodies of all moving and non-moving entities, you are present everywhere and therefore you are the knower of all.” In the purport my revered spiritual master, Srila Prabhupada, quoting a verse from Brahma-samhita, nourishes this bhava. He gives nourishment. That verse he quoted. “I worship the Personality of Godhead, Govinda who by one of his plenary portions enters the existence of every universe and every atomic particle and thus manifests his infinite energy unlimitedly, throughout the material creation.” Then he quoted: “I worship Govinda the primal Lord who resides in his own realm Goloka with Radharani who resembles his own spiritual figure and who embodies the ecstatic potency. Their companions are her confidantes, Radharani’s confidantes, who embody extensions of her bodily form and who are imbued and permeated with ever blissful spiritual rasa.” Although Govinda is always present in his abode, he is simultaneously present everywhere. Nothing is unknown to him and nothing can be hidden from him. The example given here compares the Lord to the air which is within the vast sky and within everybody but still it is different from everything. But one point here most interesting is rasa. I want to speak something [about it] to give you impetus. I want to give something, very little, because it is a vast topic. Rasa-tattva is very, very mysterious, very confidential, very deep tattva. It is not an easy topic to understand. This rasa-tattva is meant for advanced devotees, more elevated devotees; especially those who have at least achieved nistha stage; at least achieved nistha, ruci, asakti stage, like this. Otherwise it cannot be understood. Neophytes cannot understand it. In this verse there is a hint. Prabhupada Maharaja quoted that verse from Brahmasamhita— ananda cinmaya rasa. He has spoken that thing, “ . . . ecstatic potency hladhini, who is imbued and permeated with the ever blissful spiritual rasa.” Krishna is known as rasaraja, raso vai saù. In Taittiriya Upanishad you'll find it is said: raso vai saù; ko hy evanyat kah pranyat yad esa akasha anando na syat. This word akasha, sky, is here in this verse. “As the air enters in the vast sky”, that is said, vayur yatha visati kham, kham means akasha, sky. So that word is there in
this Taittiriya verse, in Taittiriya Upanishad. Prabhupada quoted this verse from Brahma-samhita— ananda-cinmaya-rasa. What is the link one might ask. What is the link? Why did he quote this thing? One cannot catch this link but this link is there, and this rasa-tattva is very confidential, very mysterious and deep tattva. And this is from Taittiriya Upanishad (2-7-1) ko hy evanyat kah pranyat yad esa akasha anando na syat esa hy evanandayati. That means, lila-purusottama Krishna, nanda-nandana Krishna, yasoda-nandana Krishna, the son of Nanda Maharaja, Yasoda Mata, is known as lila-purusottama. He is the embodiment of rasa, mellow. Rasa means mellow. Prabhupada Maharaja has said here, “ . . . ever blissful spiritual rasa,” ananda cinmaya rasa. He is the embodiment of that rasa. If a jiva can get him then he will get that ananda. That is the goal of our life. That is the goal of human life because it is only possible in the human form. It is not possible in other forms of life. Therefore in Bhagavat-gita 15.7, Krishna says, “The jiva is eternally my fragmental part.” Some minute ananda is there in jiva as he is the minute, fragmental, minute part, parcel of that completely full Krishna, purna-brahma. If there would have been no ananda why are we searching after ananda? If there would have been no ananda who could give us ananda, and how could we get ananda? He is the source of all emanations, creations, as this verse says, “as the air enters the vast sky and also enters the bodies of all moving and non-moving entities, you are present everywhere within and without.” “I worship the Personality of Godhead, Govinda who by one of his plenary portions enters the existence of every universe and every atomic particle.” He’s present everywhere. He is within and without. And also he is sva-tantra, independent of it, he remains unattached to it. Because he is there, ananda is there, and we jivas coming to this material world we search after it. This Taittiriya Upanishad mantra says this. That rasa-svarupa Krishna who is the embodiment of rasa, that bhagavan lilapurusottama, nanda-nandana Krishna, yasoda-nandana Krishna, gives that ananda, or pleasure to everyone. Everyone is eternally related to him as his fragmental parts and parcels. The purport is that jiva is a minute part and parcel of the Supreme Lord, therefore in every jiva there is a minute portion of ananda, and rasa. When the jiva gets a human form the opportunity is available for him to do sadhana -bhajana, and to have the ultimate goal, to have ananda and to get the embodiment of ananda and rasa, that is, to get Krishna. By sadhana-bhajana one can have svarupa-siddhi. What is that svarupa-siddhi? It is one’s own constitutional form, position. That is svarupa-siddhi. That means, “I am an eternal servant of Krishna.” By sadhana-bhajana one may achieve this perfection. But this is not enough and this is not the goal also. It is some achievement, some little achievement that you can understand you are an eternal part and parcel of Krishna, “I am the eternal servant of Krishna.” But the goal is to get that rasa-svarupa Krishna, who is the embodiment of that rasa, mellow, who is the embodiment of that supreme bliss and
ananda, Krishna. To get him is the goal. That is our goal. So it is said, by bhajana-sadhana one may achieve this svarupa-siddhi. But that’s not the goal. Unless one gets that embodiment of supreme ananda and blissfulness, Krishna, he has not achieved the goal. Our goal is to get the embodiment of supreme ananda, supreme blissfulness, Krishna. So as long as you have not achieved that, it must be said that you have not achieved the supreme perfection or goal. So achievement of svarupa-siddhi does not mean that you have achieved param-ananda [supreme bliss]. It doesn't mean so. Achievement of svarupa-siddhi by sadhana-bhajana is only some small achievement. One may achieve svarupasiddhi, but he cannot achieve paramananda, supreme ananda. This is very confidential. I feel difficulty expressing it in English, but you try to understand it and help me. I am eternally Krisha’s dasa. That is svarupa. By sadhana-bhajana you can only understand it, that you are an eternal servant of Krishna. That is svarupa-siddhi, but it doesn't mean that you have achieved the goal. What is the goal? The goal is to get that paramananda-svarupa, raso vai saù, rasasvarupa, who is the embodiment of rasa, supreme blissfulness, supreme ananda, that is vrajendra-nandana Krishna, who is rasa-raja. That is our goal, to have him, to get him. So by only achieving svarupa-siddhi you cannot have him. That is said. How can one achieve that paramananda, supreme blissfulness, embodiment of supreme blissfulness, Krishna, yasoda-nandana-krsna, kisora-krsna ? That is our question. Only by the mercy of that Krishna, who is paramananda-svarupa, who is rasa-svarupa, who is rasa-raja, only by his mercy can one get him, and get premaananda, param-ananda. Without the mercy of that Supreme Lord, Rasa-raja Krishna , nobody can get him. Who gets him? Krishna is bhakta-vatsala, he is very dear to his devotees. sarvadharman parityajya mam ekam saranam vraja — giving up all varieties of religions, those who are completely surrender unto him with love, like the gopis. Vraja means vraja-prema. This word ‘vraja’ is most significant in that verse. It is vraja-prema. Those who have developed vraja-prema and are completely surrendered unto that Rasa-raja Krishna , they get the mercy, they get him, thereby they get krpa-sakti. It says krpa-sakti is Radharani, “who resembles his own spiritual figure and who embodies ecstatic potency, hladhini.” Quoting this Brahma-samhita verse Prabhupada Maharaja has said that thing, that this krpa-sakti is hladhini-sakti, and that krpa-sakti is Srimati Radharani. Those who get the mercy of Radharani, they get him. Radha-Krishna, Krishna completely belongs to Radharani. Without Radharani’s mercy, nobody can have it. When we speak about this very deep tattva, saranagati, it means one who is a really surrendered soul, he has gotten Radharani’s mercy otherwise there is no question of complete saranagati at all. It is Radharani’s mercy. Those who have gotten Radharani’s mercy and developed vraja-prema, they surrender unto Krishna without condition, unconditional surrender, saranagati. They get such mercy of Krishna that Krishna manifests his all-beautiful form. That form is the embodiment of all rasa, param-ananda, the embodiment of supreme blissfulness. He manifests that form before them. And the embodiment of krpa-sakti is Srimati Radharani. Those who
have gotten this mercy of Srimati Radharani, in other words, those who are doing bhajana under the guidance of Radharani with love, that is krpa-sakti. Bhajana should be done with love, prema, because we have a perfect, eternal loving relationship with Krishna so our bhajana should be done with priti, with love. Otherwise there’s no question of bhajana at all. If you have no love what bhajana will you do? It is o bhajana, no bhajana. This is a very difficult task, difficult purport. This rasa-tattva is very deep confidential tattva. When a jiva gets that bhagavan, rasa-svarupa bhagavan, really he gets blissfulness and happiness, that ananda. That blissfulness is eternal and inexhaustible. In this material world this is our goal, to get that rasa-raja, lilapurusottama Krishna. Again Taittiriya Upanishad says, (3-6-16): If fortunately some human being, jiva, accepting a bonafide spiritual master, vaisnava-guru, can understand that Supreme Brahman, Krishna in tattva, and can understand that he is the source of all emanations, all creation, that he is the root of everything, the embodiment of supreme ananda, blissfulness and rasa, and can understand that the jiva is his eternal fragmental part and parcel, then only that human being can have him, the ultimate achievement. In Gita (4.9) Krishna has said that thing: “One who knows me in tattva will come to me. My birth, my activities are all spiritual, transcendental, not material, and those who know it in tattva, after quitting this body they come to me. They will never take birth here again.” And Taittiriya Upanishad verse says that: “They enter into that supreme ananda. Those who know that ananda-svarupa Rasa-raja Krishna in tattva, they go to him after quitting this body. Prayan [in the Sanskrit verse] here means ‘when quitting this body', death, as we say, and get him. This Taittiriya Upanishad mantra says this thing. Also we find here that the jiva, coming to this material world is searching after that ananda and sukha [happiness]. All are searching after it. But that ananda and sukha is not available here. Here there is only duùkhälaya [misery], it is a miserable place. There is no pleasure and happiness here in the material world, but still the jiva, coming here is searching after it. Why is he searching? Because he is an eternal part and parcel of that ananda-maya-svarupa, who is the embodiment of all blissfulness, transcendental blissfulness and ananda, so he is searching here. Otherwise why will he search here? That is the verse. So whatever happiness or ananda, blissfulness or pleasure you get here in this material world is not real, it is a perverted reflection which ultimately is unlimited misery. Quoting Bhagavad-gita (5.22) Krishna says to Arjuna, the ananda, the pleasure or happiness that you get here in the material world through your sense perception is temporary. It has a beginning and an end, and that end is unlimited misery, duhkhayonaya eva. That end which is unlimited misery is not real ananda or sukha, not real pleasure and happiness. Its end is unlimited misery. So in that sense there is no ananda, no pleasure here in this material world. But being jiva, an eternal part and parcel of that supreme ananda, blissfulness, you search here though it is not here. But your aim or goal is to get him then you'll get the real ananda, real blissfulness which is eternal and inexhaustible and eternal. That is the goal.
This mantra says. I quoted that Taittiriya Upanishad, anandam brahmeti vyajanat. First I quoted that mantra because whatever ananda is there the ultimate is to get that param-ananda, supreme ananda. That is the ultimate. Whatever little ananda you get, the ultimate is to get him. That is said, anandam brahmeti vyajanat. Take the example of water, reservoirs of water, lakes, rivers, their ultimate goal is to mix in the vast ocean. Similarly whatever little ananda you have, its ultimate goal is to mix in that supremely vast ananda. In other words, if you get him then you'll have the real ananda, eternal ananda, inexhaustible ananda. That is the goal. This is the purport to the Taittiriya Upanishad mantra. The goal of life is to get that lila-purusottama Rasa-raja Krishna. That is the goal of life. If you can get him then all your suffering is finished for good. You have been suffering here in this material world, but when you get the human form of life that is the goal, to get that ananda-svarupa bhagavan, lila-purusottama rasaraja bhagavan, Krishna. And if you get him then you achieve the supreme perfection, supreme goal and all your suffering ends for good, finished! What is needed to get him ? Bhakti. It is only through bhakti, prema-bhakti that you can get him. There is no other way. How can you get that bhakti? By the association of such bhaktas, devotees you will develop bhakti, otherwise you cannot develop bhakti. Though constitutionally you are bhakta, jiva is bhakta, it is your real identity. You are bhakta, you are eternal servant of Krishna. But coming here to this material world you have forgotten it. Coming in contact with maya has made you forget all this. So you have to associate with such dear devotees of the Lord who are constantly attached to that paramananda-svarupa bhagavan, rasa-svarupa, vrajendra-nandana krsna, constantly attached. If you associate with such persons then you’ll develop bhakti. Otherwise you cannot develop bhakti. In other words, if you get the mercy of such persons great devotees who are constantly attached to that Rasa-raja Krishna , you'll develop bhakti . . . There are so many things. I won’t go into it, you cannot understand. It’s just speaking something to a deaf person. (Gurudeva laughs a bit) you refer to that book. As a result you see when this rasa topic, rasa came, so I fail. I feel myself, it’s my weakness. You may accept it as my weakness. I feel something in me to speak about it, but I am such a fool, I am speaking to such an audience that cannot have such aural reciprocation, reception. So I am such a fool, please excuse me. Thank you very much, for your patience. It is a very difficult topic, very difficult topic, very deep, very confidential this rasatattva. It is not an easy thing. When you make advancement, at least when you achieve that stage of rati, when we say stage of ruci, asakti, bhava, then you can realize something, something you can understand, and by the mercy of such vaisnava, sadhu, these things will be revealed to you. This is a question of revelation. By dint of your own material merit, scholarship you cannot, you cannot understand it or enter into it, impossible affair. Because this is a question of rasa, that is the highest thing. The highest goal is to understand rasa-tattva. You are just neophytes, you are on the beginning sadhana stage only, doing sadhana. But this prema, rasa-tattva is a question of sadhya [the goal]. krsna-prema is sadhya. So
only we discuss about sadhana-bhakti. All our discourses are based on sadhanabhakti. It is for one and all. These things are meant for most elevated personalities so they not discussed in general class. Therefore my Guru Maharaja has just said something, but not said in detail. As I said he gave you a hint, just a touch, only quoting that verse from Brahma-samhita, then he didn't explain it because he’s very clever, intelligent. Why will he explain? Those who are really, really greedy, who have developed greed for it they will develop inquisitiveness, they'll inquire about it, approach such a person and inquire there. Then they may be imparted such instruction or knowledge. Otherwise why? So Acharya does so, Acharya does so. Thank you. Gour Govinda Swami: [If]… speaker and audience, hearer [are]…not on the same level it cannot be relished. That's a most important thing. Yes, it cannot be relished. Jayantakrd Das: You are making us desperate because you are speaking on such a high level. Gour Govinda Swami: Very high, very high, yes. Therefore I beg excuse. I beg excuse. What to say, that's my weakness, you see. Sometimes I am impelled, impelled, Jayantakrd Das: prompted. . Gour Govinda Swami: prompted. What to do, I cannot check it. That's my weakness. It has to be checked but I cannot check it. Sometimes it so happens, what shall I do? Please excuse me Otherwise I must beg excuse. Anyhow I want to, I want to inspire you. I want to develop some sort of greed for you really. If someone is really fortunate he may develop greed for it because that is our goal. Therefore I first said, only this realization, svarupa-siddhi, is not the end, you see. That's just beginning. But attainment of that paramananda-svarupa, rasa-svarupa, yasodanandana krsna, that is the goal. How you can attain him, get him who is the embodiment of rasa, rasa-rasaraja, rasa-svarupa . He’s the embodiment of rasa and the giver of rasa. To have him that is our goal. Jayantakrd Das: But you should not apologize because you are giving us inspiration, teaching us humility, teaching us surrender. Where is the question of apology? Gour Govinda Swami: Because I cannot check myself. I have some weakness. As you have weakness, material weakness (Gurudeva laughs), isn't it? Similarly I have some weakness. What shall I do? What shall I do? What is to be checked I cannot check it. That is my weakness. Jayantakrt das: That weakness is our good fortune. Gour Govinda Swami: I don't know if it is good or bad. I don't know. Bhaktivinode Thakur says, “O Lord, I don't know whether I am doing good or bad. I don’t know. Only I'm serving you. I don't know whether I am doing good or bad. This is known to you.' Like that, you see. Gour Govinda Swami: Hari, Hari, Hari! Anyhow you have come to me. I have gotten you. Krishna, Mahaprabhu and my guru, they have sent you to me. What
shall I do? Anyhow, that happened. As my Guru Maharaja says, “My Guru Maharaja told me to go to Western land, land of mlecchas and yavanas. I went there and got all mlecchas and yavanas. That's all right. I have to embrace them, all mlecchas and yavanas. My Guru Maharaja ordered. I have to carry it out anyhow.” By the arrangement of guru and Gauranga, you have come to me. Anyhow I have to deal with you. What to do? Jayantakrd Das: You have kept your krpa [mercy] you give vanchana [cheating]? Gour Govinda Swami: Sometimes it is required. Otherwise how will you cry for it? How will you cry for it unless you get vanchana? You must cry for it. And if you'll be satisfied with it, “yes, I have gotten it.” Only if you’ll cry you'll get. Otherwise how will you get? That is there. Sometimes sadhu does so. Sadhu has two things, krpa and vanchana. Those who really deserve krpa, they get krpa, and those who don't deserve they get vancana. Jayantakrd Das: To sharpen the desire. Gour Govinda Swami: Yes, to sharpen the desire, yes, to develop eagerness, to develop greed for it and cry for it. Mahaprabhu is teaching us to cry, you see. Mahaprabhu is always crying, practically teaching us to cry for it. Unless you cry for Krishna you cannot get Krishna. That's a fact. Those who have gotten, they have cried and they have gotten. Dhruva cried for it, Bilvamangala cried for it and they got. Yes, you have to cry for it. Jayantakrd Das: When you have got you are still crying? Gour Govinda Swami: I have to cry always. Always cry. I have to always cry. Jayantakrd Das: Is it jiva's business to be always crying? Gour Govinda Swami: Always cry. That Mahaprabhu has taught us. Cry always, constantly then you will get him. Unless you cry you’ll lose him, Yes. Thank you very much.
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