Professional Documents
Culture Documents
Very Rare
Among the followers of Vedic knowledge, most are following the fruitive
activity and distinguishing between good and bad work. Out of many such
sincere fruitive actors, there may be one who is actually wise.
Out of many millions of such wise men, one may actually become liberated,
and out of many millions of such liberated persons, a pure devotee of Lord
Krishna is very difficult to find.
The tatastha-jivas are those who abuse their minute independence and
come here to the material world. This material world is a
manifestation of maya-sakti, the illusory energy. Therefore, bhakti has
no place here in the material world. Bhakti is the vrtti of Krishna’s
svarupa-sakti. The parinama transformation or manifestation, of the
tatastha–sakti is the jiva-jagat, the realm of the jivas. The parinama of
the maya-sakti is the jada-jagat, the material world. Similarly the
parinama of the antaranga-sakti is the spiritual world, bhagavad-
dhama. In the spiritual world Bhagavan has unlimited forms, unlimited
lilas, and unlimited associates known as parikaras. So bhakti, being
the vrtti of the antaranga-sakti, the internal energy of the Lord, is only
available in the cit-jagat, the spiritual world.
Sadhus Descend
If some jiva has bhagya, good fortune, then he gets the mercy of
sadhu. Mahat-krpa vina – without the mercy of the mahat, sat-sadhu,
who has descended from the spiritual world – kone karme ‘bhakti’ naya
– no one cane develop bhakti. Krsna-bhakti dure rahu, samsara nahe
ksaya – What to speak of krsna-bhakti, he cannot even be delivered
from the material world.
As long as you have not developed priti, love to Vasudev, Krishna you
cannot be delivered from material bondage.
Prabhupada and all the acaryas have stated that bhakti, bhagavan,
and bhakta do not belong to the material world. So one may raise the
question that if bhakti does not belong to the material world then why
are you coming here and preaching the science of the bhakti? The
tatastha-jiva, the marginal living entity, is paramatma-vaibhava. But
he still has cetanamsah, minute consiousness. Katha Upanisad
(2.2.13) describes:
nityo nityanam cetanas cetanam
eko bahunam yo vidadhati kaman
The Lord appeared in the mortal world by His internal potency, yoga-
maya. He came in His eternal form, which is just suitable for His
pastimes. These pastimes were wonderful for everyone, even for
those proud of their own opulence, including the Lord Himself in His
form as the Lord of Vaikuntha. Thus His [Sri Krishna’s] transcendental
body is the ornament of all ornaments.
nikunja-yun rati-keli-siddhyai
ya yalibhir yuktir apeksaniya
tatrati-daksayad ati vallabhasya
vande guroh sri-caranaravindam
saksad-dharitvena samasta-sastrir
uktas tatha bhavyata eva sadhih
kintu prabhor yah priya eva tasya
vande guroh sri-caranaravindam
The Supreme Lord is merciful and the jivas are like His children –
mamaiavmso jiva-loke. Krishna says in the Gita (14.4):
It should be understood that all species of life, O son of Kunti, are made possible by
birt in this material nature, and that I am the seed-giving father.
The Supreme Lord appears and manifests His lilas. Then He winds up
His lial and goes back to His abode. In the aprakata-lila, after He goes
back, what does He do? As the Supreme father, Krishna has love and
affection for the jivas. Therefore when He goes back to His eternal
abode, out of love for the jivas he sends some of His intimate
associates here to preach the science of bhakti. To shower His
causeless mercy on the jivas by distributing this rarely achieved asset,
bhakti-dhana, He sends His dear devotees, His personal associates.
This is the only way that a tatastha-jiva can get bhakti. Sri Caitanya-
caritamrta (22.38) states:
The root of devotional service to Lord Krishna is association with advanced devotees.
Eve when one’s dormant love for Krishna awakens, association with devotees is still
most essential.
By association with sadhus – sadhu means premi-bhaktas, suddha-
bhaktas, pure bhaktas – one can develop bhakti. This is how bhakti
develops. The mukhya-anga, the most important thing, is to develop
krsna-prema. Saranagata is required – one should surrender
completely unto the lotus feet of such a sadhu, associate with such a
sadhu, hear krsna-katha and do kirtan such a sadhu, then gradually
anarthas will be destroyed and one will develop nistha, ruci, asakti,
bhava and then prema.
If one is intelligent one should not run after eating meat, sleeping,
defending and ,ating. Rather, one should feel restless how to get
sadhu-sanga. One should develop greed for sadu-sanga. If one gets
such quality of sadhu-sanga then Bhakti-devi will ppear. Bhakti-devi is
n the heart of such a sadhu. But if one is an ignorant fool devoid of
knowledge, instead of seeking sadhu-sanga one will run after eating,
sleeping, defending and mating, material enjoyment. As a result one
will suffer, suffer, suffer. One will be drowned in this dreadful ocean of
material existence.
Causeless Mercy
The desire for material enjoyment is the cause for all sorts of suffering.
If someone is intelligent, wise, instead of developing desires for
material enjoyment one will develop the desire to render loving service
unto the Supreme Lord and His dear devotees. Thereby one will get
the mercy and bhakti will arise. If one is fortunate and gets the
causeless mercy of suddha-bhakta-gana, pure devotees, premi-
bhaktas, who are the manifestations of the svarupa-sakti of the Lord,
then one’s life becomes completely changed. Otherwise it cannot be
changed. One has developed so much attachment to the material
world and to the enhancement of one’s material enjoyment. One must
pray to Krishna, “Please transform that attachment into attachment for
Your lotus feet.” It is a question of transformation. But it can only be
done by the association of pure devotees, premi-bhaktas, by their
causeless mercy.
This is the only means – one who is intelligent must approach a sadhu
and do sadhu-sanga. He will feel restless, “Oh! Where is sadhu-sanga?
Where is it? How can I get it?” Srila Jagadananda Pandit has written
(Prema-vivarta chapter 6):
[Freedom from maya] is attained by association with devotees and chanting the holy
names of Lord Krishna. There is no other way to escape the material world of birth
and death.
Chapter One
Krishna’s Appearance
“O Nanda Maharaja, you have achieved perfection in this birth after a
long time. Many long years have gone past. Come and see the
beautiful lotus-like face of your son.”
His wife Yasoda-mata said, “My dear husband, I will tell you what I have
thought of in my heart. I have performed many sacrifices and have
taken up many vows. But I have not performed the dvadasi-parama-
vrata.”
Hearing this, Nanda Maharaja became very happy and said, “Yes, very
good. WE have not performed this vrata. So we must do it.”
Nanda Maharaja and Yasomati-rani observed the vrata for one year. At
the end of the vrata Nanda Maharaja had a dream. Lord Hari appeared
and, being very pleased with Him, said, “Your desire will soon be
fulfilled. In every kalpa I come as your son, and in this kalpa I will also
come as your son. I will manifest my babyhood lila in your home.
Everyday you will see My pastimes and you will be very happy.”
Then Nanda Maharaja’s sleep broke. It was morning and the birds
were chirping. He decided to take bath in the Yamuna along with his
wife Yasomati, and he took much welath with him to give in charity. All
of the demi-gods, munis and rsis came in the guise of beggars to
receive charity from Nanda maharaja. Nanda Maharaja and Yasomati
completed their bath, and then started giving charity. Everyone
became very please to receive charity from Nanda Maharaja. They all
loudly shouted, “Nanda Maharaja ki jaya” and “Yasomati-rani ki jaya!”
Then Nanda Maharaja returned home and offered worship to Bhagavan
Vishnu. After finishing his daily activities, he came to his assembly,
and offered respect to worshipable personalities such as his gurus and
the brahmanas.
Yasoda’s Pregnanacy
Snigdha kantha said, “My dear brother Madhu Kantha, now tell how
Krishna came to the womb of yasoda-mata.” Madhu Kantha then
spoke about this confidential truth:
For one year Nanda and wife observed dvadasi-vata. Then on the night
of krsna-pratipat, the first day of the dark fortnight of the month of
Magha, Nanda Maharaja had a dream. He saw a baby child with a blue
complexion moving in the sky, and then he saw a girl with a golden-
hued bodily complexion. The two of them entered into Nanda
Maharaja’s heart. Then they came out of the heart of Nanda Maharaja
and entered into the womb of Yasoda-mata.
All the gopis stayed awake that night. But due to the influence of
Krishna’s yoga-maya they all fell asleep. When the child took birth
everyone was sleeping. Even Yasoda-mata was asleep. There was no
plain in the delivery at all. Without any pain, Yasoda-mata gave birth
to Krishna, the Supreme Personality. That child was putra-ratna, a son
like an invaluable gem.
Mathura and Vrindavan
Seeing this wonderful child, Devaki paid obeisances with folded hands
and offered prayers. Vasudeb immediately took bath. How could he
take bath in the prison house? He did so by meditation in his mind,
manasa-snana. Also in his m ind he observed a grand festival for the
birthday of Lord Hari and gave away innumerable cows in charity to
the brahmanas and vaisnavas. Like Devaki he also offered prayers to
Lord Narayan. Then Narayan told him, “Immediately take Me to Vraja-
Gokul and put Me on the lap of Yasoda-mata.”
Hearing this Vasudev, was very, very happy. By the wonderful will of
Lord hari, those who were guarding the prison all fell asleep. All of the
strong iron doors and shackles opened and Vasudev was free to leave.
Exactly at the same time when Vasudev was leaving the prison of
Kamsa, Yasoda-mata gave birth to a second child, a daughter.
When Vasudev came to the bank of the Yamuna he saw there was a
great flood. The water was very high and all of the land was
inundated. He thought, “How can I cross?” Just then Vasudev saw
Mahamaya in the form of a she-jackal crossing the Yamuna. So
Vasudev followed her.
From the womb of Devaki came the four-handed form Vasudev, who is
a prabhava-prakasa of Krishna. Krishna has two types of expansions,
prabhava-prakasa and vaibhava-pakasa. In the temporary category of
prabhava come the incarnations Mohini, Hamsa and Sukla. In the
eternal category comes Dhanvantari, Rishabha, Vyasa, Dattatreya,
Kapila, etc. The vaibhava-prakasa are partially powerful. In this
category comes Kurma, Matsya, Nara Narayan Rishi, Varaha,
Hayagriva, Prishnigarbha, Baladev, Yajna, Vibhu, Satyasena, Hari,
Vaikuntha, Ajita, Vaman, Sarvabhuma, Rishabha, Vishwaksena,
Dharmasetu, Sudama, Yogeswar, Brihadbhanu, etc.
Yasoda’s Joy
Madhu Kantha then said, “When Yasoda-maya gave birth to Krishna, all
were asleep. Everyone slept through the whole night. Then in morning
Lord Hari started crying, “Kwaaa! Kwaaa! Kwaaa!” Everyone woke
up. Yasomati also woke and saw her nice son.
Dancing in Bliss
When Nanda Maharaja came, all the gopas and gopis said, “Nanda
come, come and see your beautiful son. Taba grhe udaya haiyache
kata sasi – It is as if innumerbale moons have arisen in your house. O
Nanda Maharaja, eteka dibase janma haila saphala, manera anande
dekha badana kamala – you have achieved perfection in this birth after
a long time. Many long years have gone past. Come and see the
beautiful lotus-like face of your son.” The news spread throughout
Gokul, Vrajabhuni. All the cowherd men and cowherd women came
running to Nanda’s quarters – nandera mandire gayala aila dhaiya,
hate badi kandhe bhara – all the cowherd men had sticks in their hands
and on their shoulders they were carrying kandhe bhara, a stick with
bags on both ends. As they were coming they were dancing and
dancing. Everyone was saying: “Oh Nanda such excellent good
fortune you have. Ah! Today there is an ocean of bliss in your house.”
Seeing the beautiful lotus-like face of his son, Nanda Maharaja was
blissfully dancing. In all directions all of the cowherd men and
inhabitants of Gokul were also clapping their hands and blissfully
dancing. In the heavenly planets the demigods were dancing. In the
nether planers, Patala, the snakes were dancing. In the inner quarters,
Yasodarani was dancing. Siva was dancing. Brahma was dancing, and
Indra was dancing. Everyone was dancing and full of bliss.
Here Srila Prabhupada has written one line: “Bhakti, bhagavan and
bhakta do not belong to the material world.” This is a very important
line. It needs elaborate explanation. To explain this one line would
take many days.
Devaki has some fear. She says, “People are not able to believe this
and I shall become and object of ridicule. Not wanting to be ridiculed
for having given birth to Vishnu, Devaki wanted Krishna with two hands
and therefore she requested the Lord to change His form.” That fear is
due to intense love. There is a difference between the vatsalya-rasa,
parental affection of Devaki-Vasudev and the vatsalya-rasa of Nanda-
Yasoda. Prabhupada says here that on the Mathura and Dwarka
platform, love for the Lord is mixed with appreciation of His opulence,
aisvarya-jnana. But in Vrindavan or Vrajabhumi there is only kevala-
bhakti, pure bhakti. There is no mixture of jnana or aisvarya. When
jnana or aisvarya are mixed with priti, with bhakti, it is known as priti-
sithila or priti-sankucita. The love is shrunken.
It is the nature of santa-rasa that not even the smallest intimacy exists. Rather,
knowledge of impersonal brahman and localized paramatma is prominent.
When the question of pure love comes then the personal form of the
Lord comes. When the topic is pure love then all the personal names
and forms of the Lord come such as: Krishna, Govinda, Yasoda-
nandana, Murlidhara, Giridhara-dhari, Gopi-jana-vallabha, Goi-natha,
Gopi-kantha, and Madana-mohan. Santa-rasa is not personal,
therefore Mahaprabhu discarded it. Who are the santa-bhaktas?
Kaviraj Goswami describes (Cc. Madhya 19.189):
Examples of santa-bhaktas are the nine Yogendras and the four Kumaras. Examples
of devotees in dasya-bhakti are innumerbale, for such devotees exist everywhere.
Fraternal Love
When Krishna manifested His universal form, Arjuna became reverent and fearful,
and he begged for forgiveness for his past impudence toward Krishna as a friend.
Vibhishan and Sugriva are also sakhya-bhaktas, but they are afraid of
Lord Rama. They cannot approach Him. There is awe and reverence.
But Sridama and Subal are Vrajabhumi sakhas. They are not afraid of
Krishna. They are like Krishnas own limb. If your foot touches your
own body you will never feel anything. But if your foot touches
someone else’s body then you feel awe and reverence, “Oh,
dandavats, dandavats. I am an offender.” Similarly Sridama and Subal
are like Krishna’s own limbs. That is visrambha-sakhya, no awe and
reverence. It is pure sakhya.
Parental Love
Vatsalya-bhakta - mata, pita, yata guru-jana – in Vrindavan the
devotees in parental love are mother Yasoda and father Nanda
Maharaja, and in Dwarka the Lord’s parents are Vasudev and Devaki.
There are also other superior persons who are devotees in parental
love.
Vasudev and Devaki are in vatsalya-rasa. Nanda and Yasoda are also in
vatsalya-rasa, but there is a difference. When Krishna appeared in the
prison house of Kamsa He appeared in a four-armed form and Vasudev
and Devaki offered prayers. Caitanya-caritamrta (madhya19.196)
states:
When Krishna offered prayers at the lotus feet of His mother and father, Vasudev and
Devaki, they both felt awe, reverence and fear due to knowledge of His opulences.
Krishna’s Appearance
Yasoda-mata had given birth at the same time as Devaki, but Yasoda-
mata fainted when she gave birth to Krishna. She didn’t know if she
had given birth to a son or a daughter. Actually she had given birth to
twins, one son and one daughter, but she didn’t know it. By the
activity of yoga-maya, all of the vrajavasis were sleeping. When
Vausdev brought His son Vasudev to the maternity room of Yasoda, as
a plenary portion of Krishna, Vasudev entered into Krishna. Then
Vasudev took Nanda’s daughter. By the activity of yoga-maya,
Vasudev could only see the daughter. He could not see the son.
Seeing only Yasoda’s daughter, Vasudev took her and Krishna
remained there.
Then baby Krishna started crying, “Kwaa, kwaa, kwaa, kwaa.” Hearing
those cries, all of the women of Vrajabhumi, who were sleeping, got
up. The women went to the sutika-grha – the maternity room in
Nanda’s house. There they saw a very beautiful child, with a nice
scent. There is no language to describe the beauty of that child. It as
if all the beauty avalable in both the material and spiritual worlds was
there in Him. His bodily hue was like ujjvala-nilakantha-mani, a
dazzling blue jewel. It was also like nava-jala-dharah, a newly
appeared cloud, and tamala-taru, the color of a tamal tree. There was
a kasturi-tilaka on His chest and kajjal, black ointment, around His
eyes. All auspicious symptoms were present on His body. He had curly
hair, suvarna-kuntala, and His fingers were very beautiful, like fish. All
cinha, auspicious signs, were present on His hands, but in order to hide
them, Krishna did not open His palms.
Then the women came to that maternity house and there was a
tumultuous hue and cry. So Yasoda-mata woke up. She could see that
she had given birth to a very beautiful son whose body was shining
with an effulgence like a transparent mirror. She saw a reflection of
her own form in the effulgent body of her son, and thought, “Oh, who
is this woman who has come to take away my son. It may be a witch
or something! Yey! You get out from here! Get out from here! Why
have you come to take my son?”
Yasoda-mata never offered prayers like Devaki and Vasudev did. This
is the difference between the vatsalya-rasa of Nanda and Yasoda and
the vatsalya-rasa of Devaki and Vasudev. Devaki and Vasudev’s
vatsalya is mixed with jnana and aisvarya, whereas Nanda and
Yasoda’s vatsalya is pure, unmixed. That pure love is only available in
Vrajabhumi.
Conjugal Mellow
The chief devotees in conjugal love are the gopis in Vrindavan, the queens of Dwarka
and the goddesses of fortune in Vaikuntha. These devotees are innumerable.
Attachment for Krishna is divided into two categories. One is attachment with awe
and reverence, and the other is pure attachment without reverence.
Athough the vraja-gopis, the mahisis and the laksmis are all madhura-
rasa bhaktas still thre are two types: those whose attachment is mixed
wth aisvarya-jnana and those whose attachment is not mixed. Srila
Prabhupada has described these two: aisvarya-purna, full of opulence,
and aisvarya-sithila, without opulence. The madhura-rasa in
Vrajabhumi is pure and not mixed with any consideration of opulence.
Therefore Prabhupada says: “Real love of Godhead begins with
aisvarya-sithila” That is vraja-prema, real love.
This is sweet lila – madhurya-rasa. You cannot find any such thing in
Mathura or Dwarka. There the rasa is mixed with jnana and aisvarya.
Real love of Godhead begins with aisvarya-sithila, without opulence,
simply on the basis of pure love. Srila Prabhupada has indicated this
with the words:
There are five stages of loving service to the Supreme Personality of Godhead, santa,
dasya, sakhya, vatsalya and madhurya. Devaki is on the platform of vatsalya. She
wanted to deal with her eternal son Krishna in that stage of love, and therefore she
wanted the Supreme Personality of Godhead to withdraw His opulent form of Sri
Vishnu. Srila Viswanath Chakravati Thakur illuminates this fact very clearly in his
explanation of this verse, bhakti, bhagavan and bhakta do not belong to the material
world.
Chapter Three
The Form of Krishna
Prabhupada writes:
Activity of Yogamaya
This fear is due to intense love. Srila Prabhupada writes in his purport:
Jnanis, those who are brahma-vadis, cannot see any varieties. “This
perception is called mana-bhuti. When one comes to the stage of
jnanamayi one realises the transcendental opulence of the Personality
of Godhead.” This is known as aisvarya-mayi.
Even a little taste for bhakti is a passport to understanding the true nature of
bhakti. Mere argument has no sound foundation and is not conducive to
understanding bhakti.
Dry arguments are inconclusive. A great personality whose opinion does not
differ from othher is not considered a great sage. Simply by studying the
Vedas, which are variegated, once cannot come to the right path by which
religious principles are understood. The solid truth of religious principles is
hidden in the heart of an unadulterated, self-realized person. Consequently,
as the sastras confirm, one should accept whatever progressive path the
mahajanas advocate.
You cannot establish Vedic truth if you add material logic or argument.
If you do, then it will become different, different, different – strutayo
vibhinna. Therefore many philosophers and philosophies are there. It
is not a pure philosophy, but rather their own concoted ideas. They are
all based on suska-yukti, the dry philosophy of material logic and
argument. They cannot understand this suddha-bhakti-dharma-tattva.
Rupa Goswami has said that you cannot establish it by dint of your
material logic and argument.
Three Tattvas
In the Vedic literatures, Krishna is the central point of attraction, and His
service is our activity. To attain the platform of love of Krishna is life’s
ultimate goal. Therefore Krishna, Krishna’s service and love of Krishna are the
three great riches of life.
In the Vedas there are three truths – vede tri-tattva kaya. They are
sambandhana-tattva, abhideya-tattva and prayojana-tattva. The
sambandha is Krishna, the abhidheya is krsna-bhakti, and the
prayojana is prema. Sambandha means relationship. There is only
one relationship, which is the relationship with Krishna. There is no
other realtionship.
Krishna is bent in three places, tri-bhanga-lalita, indicating these three
tattvas: are sambandhana-tattva, abhidheya-tattva and prayojana-
tattva. His first bend, bhanga is at the feet. The second bend is in the
lips (?hips p. 37) – the left-hand side is bent towards Radharani. And
the third bend is in the heart. First are the feet, which represents
sambandha-tattva, relationship. The presiding deity of sambandha-
tattva is Madana-mohan, Radha-Madhana-mohan. The second bend is
in the lips, which is abhidheya-tattva, bhakti. The presiding deity of
abhideheya-tattva is Radha-Govinda. And the third bend is in the
heart, that is prayojana-tattva, prema. The presiding deity of
prayojana-tattva is Radha-Gopinath. The Vedas give these three
invaluable assets tina maha dhana. A fortunate jiva who gets these
invaluable assets becomes rich with krsna-prema and he will be really
happy. Otherwise he cannot get happiness.
These three words bhakta, bhakti and bhagavan are derived from the
verbal root “bhaj”. “Bhaj” means “to serve”. Bhakta means servant,
servant of Krishna. Bhakti means service to Krishna, and bhagavan
means sevya-vastu, He whom is to be served. Therefore, krsna-bhakti
is the duty if a jiva and krsna-prema is the jivas only prayojana,
requirement or goal. Therefore we say, “loving service”. When you
render service to Krishna it should be loving service, not ordinary
service – priti-maya-seva ara prema-mayi-seva. Otherwise Krishna
won’t accept it. You should accept that you are an eternal servant of
Krishna. You duty is to render service unto Krishna, and that service
should be priti-mayi, it should be loving service. Love is required. That
is prayojana-tattva, prema.
Reservoir of Sweetness
The Flute
One material example may be given. A man may meet some friends
or acquaintances on the road. He will appear to them in one particular
way. The same man at the office with his co-workers may have another
kind of appearance. And in his home, with his own family, wife and
children, he will again have another kind of appearance. The three are
different. They are not the same. The form in which he appears at
home is svayam-rupa, the complete form. His very intimate dealings
are there in the home. You will not find such dealings on the road or in
the office.
A simple Child
Bound By Love
Purport
“The Supreme Lord has nothing to do, and no one is found to be equal to or greater
than Him, for everything is done naturally and systematically by His multifarious
energies.” The Lord has nothing to do (na tasya karyam karanam ca vidyate);
whatever He does is His pastime. The Lord has no duty to perform to oblige anyone.
Nonetheless, He appears to act to protect His devotees or kill His enemies. Of-course
no ne can be the Lords enemy, since who could be more powerful then the Lord?
There is actually no question of anyone’s being His enemy, but when the Lord wants
to take pleasure in pastimes, He comes down to this material world and acts like a
human being, thus showing His wonderful glorious activities to please the devotees.
His devotees always wants to see the Lord victorious in varied activities, and
therefore to please Himself and them, the Lord sometimes agrees to act as a human
being and perform wonderful, uncommon pastimes for the satisfaction of the
devotees.
- Srimad Bhagavatam 9.11.20
Why did Lord Ramachandra take help from the monkeys to gain victory
over Ravan? He had no need. He is supreme – no one is equal to Him.
Then why did He take help from the monkeys? To give pleasure to His
devotees. There is no other reason.
The Supreme Lord does not do anything, but by His mere willing His
multifarious energies act. The Lord has nothing to do, na tasya karyam
karanam ca vidyate. Whatever He does is His pastime. The Lord has
no duty to perform to oblige anyone. Nonetheless, He appears to act
to protect His devotes and kill His enemies. Of-course no one can be
the Lord’s enemy. In the Gita (9.29) Krishna has said:
No one can be the Lord’s enemy because no one is equal to Him. Who
could be more powerful than the Lord? There is no question of any one
being His enemy, but when the Lord wants to take pleasure in pastimes
He comes down to this material world and acts like a human being and
thus He shows His wonderful glorious activities fort he pleasure of the
devotees. To relish pastimes, He displays His wonderful will: “I will
fight. I want to enjoy raudra-rasa, the mellow of anger.”
Eternally Free
For one who sees Me everywhere and sees everything in Me, I am never lost nor is he
ever lost to Me.
A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his
heart by love. Wherever he looks he sees Me and nothing else.
Defeated by Love
Ecstatic love of Krishna makes Krishna and His devotees dance. It also
dances personally. In this way all three dance together in one place.
Prema itself dances. It makes the devotee dance, and it makes Krishna
dance. All three dance simultaneously. The heart of such a premi-
bhakta is Vrindavan, where Krishna always blissfully remains. He
never leaves. The Lord is always eager to give happiness to His
devotees, His premi-bhaktas. Krishna even takes their remanants. He
snatches away morsels of food from the cowherd boys. Because He is
bhakta-vatsala, He submits Himself to the premi-bhaktas. Both bhakta
and Bhagavan dance together with love and Krishna becomes bound
up with the rope of that love. Though He is all-powerful, almighty, He
cannot break that bondage. He says, na paraye – “I cannot repay the
love of my pure devotees. It is beyond my capacity.” This is bhakta-
vatsalya.
Supreme Thief
Yasoda became angry. She said, “” Gopal! Have You been eating
makhan?” In broken language this two year old boy said, o meya, me
nehi makhan khaya – “Mother I have not eaten makhan.” The mother
became angrier, “Yes, makhan is there on Your mouth. Are You telling
lies? Makhan is there, why are You telling lies?” Gopal said, “Mother
they have smeared on My mouth.”
Do you think Gopal told a lie? No, He never lies. He speaks the truth,
but His trick is how He speaks. “o meya mene hi makhan khaya”
means “O mother I have eaten makhan.” He spoke in such a way that
it has two meanings, positive and negative. Gopal is a very, very tricky
fellow. He knows how to speak in such a way. We cannot understand
it, we will commit a mistake. There is no fault with Gopal. He is
Vishwambhara, who maintains the whole universe, who supplies food
to all living entities in the whole universe. He is not attached to
anything. Everything is His property. He is the only proprietor.
Isavasyam idam sarvam – Everything belongs to isa, the Supreme Lord.
Everything is His property. Then why did He go to some other house
and steal? Because it was such a pleasurable lila for His devotees. He
got pleaseure and the devotees got pleasure. It is so wonderful! When
Gopal went to the house of some gopi, liking Gopal very much she fed
Him, “take this makhan.” So it is not amazing that makhan was
smeared over His mouth. Gopal’s black face with white makhan on it
looked so nice. When the gopis saw such wonderful beauty, a black
face with white makhan, they became very much delighted. Whenever
Gopal got the opportunity He would steal. He was a wo or three-year-
old child, so His nature was naturally fickle. He had some wickedness
in Him. When mother rebuked and scolded Gopal, then for some days
He would not go to the houses of the gopis. When Gopal didn’t come,
and the gopis weren’t getting His darsana, they felt very distressed,
“Oh, why is Gopal not coming, why is He not coming?” They went to
the house of Mother Yasoda and inquired, “Why isn’t Gopal coming to
our house? Is He okay? Is He okay?”
Complaints
Yasoda said, “Gopal, I’m here. I’m churning yogurt, preparing makhan
for You. Come here.” Gopal went there and got on the lap of mother
Yasoda and started sucking her breast. At this time, at a distance,
mother had put a big pot of milk on the stove and the milk was boiling.
It began to swell up and pour out onto the ground. Noticing it, mother
Yasoda immediately stood up, put Gopal on the ground, and ran to take
the pot of the stove. Gopal was sucking her breast and not satisfied,
so He took a piece of stone and threw it at the pot of yogurt. The pot
was broken to pieces and all the yogurt poured out onto the ground.
Gopal was angry and crying and crying. He went to another house and
started stealing makhan. Standing up on a grinding mortar, He began
stealing the butter that was hanging there on a swing.
Footprints
With her body, mind and speech, twenty-four hours, day and night,
mother Yasoda was engaged in the loving service of Krishna. No other
thought was there in her. While she was engaged in churning yogurt,
with her mouth she was singing the glories of Krishna and in her mind
she was thinking of Krishna. This is the lastlimit of vatsalya-rasa,
parental love. She is the mother of the whole universe – nikhila-
visvara-mata-svarupa. Mother Yasoda, whose son is Lord Krishna,
possesses such pure vatsalya-rasa, mother’s love. In order to save the
pot of milk from boiling over, she put the child Krishna on the ground.
Was this cruel on her part? No, no. Krishna is sevya. Yasoda is
sevaka. Mother Yasoda is the servant. Krishna is to be served. Bhakta
and Bhagavan. Such premi-bhaktas are twenty-four hours, day and
night, engaged in loving service in varieties of ways. They only want
to serve Krishna and give Him pleasure – krsnarthe akhila-cesta.
Mother Yasoda’s heart was completely filled with putra-sneha – a loving
attitude toward her son. She was always thinking how to obtain all
auspiciousness, pleasure and happiness for Krishna, Gopal. Where is
the cruelty? It is not cruelty. Sometimes such a thing happens, but it
is for the service of Krishna. There was such a loving attitude that
there was no cruelty.
In this pastime there is lilananda, the Lord relishing the mellow of His
sweet lila, and there is also bhaktas experiencing premananda, getting
pleasure from rendering such loving service unto Krishna. Two types of
ananda, the Lord’s lilananda and the bhaktas premananda, combined
together to create apurva paramananda – unprecedented supreme
ananda. The Lord and the devotee, bhagavan and bhakta, both
become merged, drowned, in an ocean of ananda. No one can
describe it with language, for it is indescribable. Raso vai sah – He is
the reservoir of all rasa, mellow. He is rasa Himself. He is rasika, He
relishes. He is the relisher and He is also to be relished, asvadya. He
gives opportunity to His premi-bhaktas to relish such mellow.
Taking the pot of milk of the stove, mother Yasoda returned and saw
the big pot of yogurt completely broken to pieces and all the yogurt
poured out on the ground. Gopal was not there. Gopal had gone out
to another house. On the floor were His footprints. Tracing the
footprints, mother Yasoda saw, “Gopal is now standing on a grinding
mortar and stealing makhan from the swing. In the house many, many
monkeys are there. The house is filled with monkeys and they are all
eating makhan. Gopal is giving makhan to them. The monkeys are
stretching out their hands and eating. So much makhan has fallen
onto the floor that the whole floor is looking white.”
Punishment
Mother thought, “I must bind Him. I won’t spare Him today.” Thinking
this she ran after Gopal with a rope to tie Him up. But Gopal
manifested some aisvarya, opulence. He decided, “I will not be caught
by mother. She will run behind Me and I will run, but I will not be
caught.” This is aisvarya. Gopal was running, but not straight. He was
running like a snake, running in a zigzag way. Mother Yasoda is a bit of
a fat lady; she was running behind Gopal, but couldn’t catch Him. She
became tired and was breathing heavily. The flower garland of
karabira(Oleander) flowers in her braid had fallen down on the ground.
Her hair was all scattered and she was very tired.
At last, mother’s eye fell upon the reddish lotus feet of Gopal. Those
reddish lotus feet of the Lord are the subject of meditation of the
devotees. She thought, “Oh, such soft feet. If they are pricked by
some thorn, Gopal will get so much pain.” With this thought she
became morose. When the devotees vision is fixed at the reddish lotus
feet of the Lord, He becomes captured. Gopal thought, “Now, I’ll be
caught. Mother is very tired, so I’ll allow her to catch Me.” In this way,
mother Yasoda caught Him.
She was very angry that day. Gopal had put her into so much anxiety.
“Everyday so many complaints of stealing, and He has broken this big
pot of yogurt, then giving all the makhan to the monkeys, and making
me so tired. This little baby has vexed me in so many ways.” Mother
was very angry. With her right hand she’s holding a cane and with her
left hand she has caught Gopal. Mother then bound Him up to the
wooden grinding mortar.
Mother’s Cane
namamisvaram sac-cid-ananda-rupam
lasat-kundalam gokule bhrajamanam
yasoda-bhiyolukhalad dhavamanam
paramrstam atyantato drutya gopya
To the Supreme Lord, whose form is the embodiment of eternal
existence, knowledge, and bliss, whose shark-shaped earrings are
swinging to and fro, who is beautifully shining in the divine realm of
Gokul, who (due to the offense of breaking the pot of yogurt that His
mother was churning into butter and then stealing the butter that was
kept hanging from a swing) is quickly running from the woden grinding
mortar in fear of mother Yasoda, but who has been caught from behind
by her who ran after Him with greater speed – to that Supreme Lord,
Sri Damodar, I offer my humble obeisances.
Seeing mother in this angry mood, Gopal started crying. His earrings
were shaking because of heavy breathing. His chest was moving up
and down, and with His two palms He was rubbing His eyes. There was
a black ointment that mother had put on His eyes and this ointment
had become smeared over His black face and the red palms of His
hands. Such a wonderful form. Satyavrata Muni jas written
(Damodarataka verse 2):
Gopal was crying. His two lotus palms were rubbing His eyes.
Satanka-netram – His eyes were fearful. Muhuh svasa-kampa – He was
breathing heavily. Trirekha – three lines on His neck. His chest was
moving up and down. This is His form, a wonderful form!
While this was taking place, some cowherd men and women and some
cowherd boys came. The young girls seeing the pitiable condition of
mother Yasoda, how she was so fatigued, looked at each other and
smiled. The grown up women said, “O Yasoda, why are you so angry?
Gopal is just a young child. Release Him, release Him. Don’t bind
Him.”
Our Friend!
When these two Arjuna trees were uprooted with such a great sound,
everyone came. Mother Yasoda said, “What happened to my Gopal?
What happened?” Now mother Yasoda is crying and crying, “Where is
my Gopal? Where is my Gopal?” Nanda Maharaja cam and released
Gopal from His bondage. Mother Yasoda immediately picked Him up
onto her lap and went inside the room. Then Gopal started sucking the
breast of His mother. This is madhurya-lila, such sweet, beautiful lila,
vatsalya-rasa. Some opulence was there, but it was hidden.
Gopal said, “Mother what happened to you? Why are you crying?
There were tears in the eyes of mother Yasoda – premasru, tears of
love. She was thinking, “Oh why did I bind Gopal? Why did I bind
Gopal?” She was lamenting and shedding tears. Gopal said, “Mother,
what happened to you? Early in the morning you made Me cry. I was
sucking on your breast and you put Me on the ground. Then you went
out and you made me cry. Now I made you cry. You are crying now.”
She was crying and Gopal was laughing. Gopal was on the lap of His
mother, sucking her breast with much satisfaction. Taking His little
hand, He was moving it on the face of Mother Yasoda. There were
tears in the eyes of the mother. As if giving consolation to His mother,
the Lord gave blessings to His devotee. She was thinking, “I am such a
rascal. I bound up my Gopal. Why did I bind up my Gopal?” She was
thinking like this and shedding tears of loce, premasru. Such nice lila,
bhakti-rasa. This is suddha-bhava, pure vatsalya-rasa. Vrajeswari,
mother Yasoda, bound Gopal. Who else can bind Him?
No need of a bell
With great love the Lord at once eats whatever His servant offers. He
has no desire to wait until all the rituals of offering are performed. If
the devotee has very little food, and therefore does not offer it, the
Lord eats it by force. Sudhama brahmana’s broken rice in Dwarka
bears witness to this truth.
Feeling ashamed, Sudama had hidden the rice under his arm.
Perspiration is there. It is very old, spoiled chipped rice, now soaked
with perspiration. If you taste it you would say, “Oh paa, paa! There is
bad odour.” Sudamawas not giving it, so Krishna snatched the rice
from him and took one handful, “Oh very nice, so sweet.” If we would
taste it we would say, “Oh paa, paa! Salty, not good.” But Krishna
said, “Oh so sweet, so nice.” He took one handful, and when He was
about to take another handful, the Bhagavata Maha-purana (10.81.10)
describes that Rukmini-devi, who is Lakshmi, the goddess of Fortune
caught hold of Krishna’s hand, saying, “Enough, enough.”
After saying this, the Supreme Lord ate a palmful and was about to eat
a secind when the goddess Rukmini took hold of His hand.
The Lrod also eats the remnant of His servant’s meal. The vegetables
of Yudhisthir when he lived in the forest bear witness to that truth.
Once Yudhisthir Maharaja, his brothers, and his wife Draupadi, were
staying in the forest. Duryodhan sent Durvasa Muni to visit the
Pandavas in the afternoon. “There will be no food there to feed him, so
Durvasa will get angry, curse them, and they’ll burn to ashes.” With
that evil thought, Duryodhan sent him. But krsna raksyati – Krishna
protects His devotees. The Pandavas are very dear devotees of
Krishna. Who can harm them? So Krishna came. There was a problem
for Draupadi. There was no food, so how could she feed the guests?
Durvasa had come with thousands of disciples. “Who can saveme from
this danger?” She thought, only Krishna can. So she called “Krishna!”
and Krishna came running from a distance, “Draupadi, Draupadi,
Draupadi! I am very hungry! I am very hungry! Give Me food!”
Draupadai said, “Please listen.” But Krishna said, “No, first give Me
food, then I’ll listen.” Draupadi replied, That’s my problem, there’s no
food. Krishna said, “No, there must be some food. Check the cooking
pots. There must be something there.”
That day Draupadi had cooked some sak, spinach. One tiny leaf was
stuck to the brim of the pot. At the time of washing it had not come
off. Krishna said, “Oh, yes. There is something here.” He took the one
tiny leaf and ate it with much pleasure. “Oh, you gave Me so much
food! My stomach is heavy now.” This is only love and nothing else.
Premi-bhakta
Such a premi-bhakta, who has bound up Krishna with the rope of love
in his heart, Krishna belongs to him. Only he can give Krishna.
Caitanya-bhagavata (madhya 23.464-465) describes:
Krishna appears in the form that His dear devotees desire to see. He
gives His devotees the power to sell Him to others.
In his Sarangati (Bhajana-lalasa song 7), Thakur Bhaktivinode has
described:
Who can give Krishna? Only one who had gotten Krishna. Otherwise,
who can give if he has not gotten? Can he give? No. dase krsne
karibare – only such a premi-bhakta can give Krishna. No one else.
The four Vedas sing that Krishna, the Supreme Lord, is sevaka-vatsala,
very dear to His servants. He is bhakta-vatsala. Krishna manifests
Himself before such premi-bhaktas. He is always with them. Caitanya-
bhagavat (madhya 23.466) says:
These are such loving pastimes. They are wonderful, very excellent,
and inconceivable. Both Bhagavan and bhakta get pleasure. Krishna
is priti-visaya, the object of love, whereas the premi-bhakta is priti-
asraya, the abode of love. So Bhagavan, being the object of the
asraya, cannot understand what relishment, what pleasure the bhaktas
gets. The relishment and happiness the bhakta gets is asraya-jatiya, in
the asaraya category. Krishna cannot understand it because it is in the
asraya category, whereas Krishna is of the visaya category. This is the
specific language.
Srila Krishna Das Kaviraj Goswami describes in his Caitanya-caritamrta
(antya 18.16-17):
All the lilas of Krishna are based on tattva. If one understands tattva
then one will relish the mellow. Otherwise one cannot relish. The lilas
of Krishna are not fictitious stories, like a story told by one’s
grandmother.
PURPORT
One who has come to this bhajana-patha, the path of bhajana, should
always remember three things. The first is tattva, fundamental
principles, the second is tathya, reality, and the third, is lila-tatparya,
the significance of Krishna’s pastimes.
The second thing is tathya. Tathya means, “What is the real fact.” The
third thing is lila-tatparya, what is the purport of a particular lila,
pastime. These three things should be kept in mind.
Grandmother’s Stories
All the lilas of Krishna are based on tattva. If one understands tattva,
then one will relish the mellow. Otherwise one cannot relish. The lilas
of Krishna are not fictitious stories, like a story told by one’s
grandmother – ai-ma-kahani. Grandmothers tell stories to their
grandchildren. There is one such grandmother’s story told in Orissa:
One day a cowherd boy came to the house of Nanda Maharaja and
inquired, “Where is Krishna?”
The boy said, “I just came from the bank of the Yamuna, but He wasn’t
there. I didn’t see Him there.”
Then Nanda Maharaja thought, “Oh then perhaps He might have gone
to Vrishabhanu’s house.” Radharani’s father is Vrishabhanu.
But all this time He was hiding Himself behind a door. He jumped out
and said, “Oh, I am here! I am here!”
Everyone ran there and said, “Finally! You are here! We were
searching for You. ‘Where are You, where are You?’”
One day Srimati Radharani made a flower garland for Krishna and gave
it to Vrinda-devi, “You take and give this to Krishna.”
Then Krishna said, “Oh, I was just sitting here thinking about Radharani
when You brought Me Her garland. My mind is very much agitated.
Bring Radharani here. Please bring Radharani here. I want to meet
with Her.”
Suspicious Jatila
“Why are you coming here a this time?” Then Subal with much humility
said, “O omther! One of my calves is missing. I have searched al of
the expected places, but I couldn’t find him. At last I have come here.
He moght be here. Mother, will you please go in and see if my calf is
here? I will be freed from anxiety if I know my calf is here or not.”
To those who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me.
Radharani’s Disguise
Now that Radharani was dressed in his clothes, Subal-sakha told Her,
“Pick up the calf. Hold the calf on Your breast like this, then go out.”
Subal-sakha had come to get his calf.
She did as Subal told her. Dressed in the form of Subal-sakha, She
picked up the calf, pressed it to Her breast and passed through. When
She came to where Jatila was sitting, Radharani as Subal-sakha said,
“Mother, I got My calf”
“Oh, You got Your calf? All right, very good. Now go away! Get out!”
Radharani got out and went to Radha-kunda and met Krishna. Happy
union.
The chief result of chanting the holy name is that one gets the treasure of
krsna-prema
Radha’s Kirtana
These two brothers Gaura and Nitai have brought this holy name from
Vrajabhumi – nitai nama eneche braja-theke re. Nitai is more merciful
than Gaura. Jivera dasa malina dekhe – Seeing the suffering condition
of the jivas, out of Their causeless mercy They have brought it here to
the material world. The same chanting is going on here as in Golok
Vrindavan.
Similarly, Mahaprabhu and His asscoiates are also chanting the same
thing. Srila Prabhupada has given one illustration in his Caitanya-
caritamrta. In the upper portion Radharani and Her sakhis are
chanting. In the lower portion Mahaprabhu and Nityananda Prabhua
along with Their associates are chanting with mrdanga and kartalas.
The same chanting is going on. This is golokera-prema-dhana. This is
rati. The first rise of prema is known as rati.
The loving tie of the material bondage is not eternal. Such bondage is
not prema, but is kama, lust. Prema is not available in the material
world. It is only kama.
The desire to gratify one’s own senses is kama [lust], but the desire to
please the senses of Lord Krishna is prema [love].
If you are a student of the Sanskrit language you can analyze how the
two words “kama” and “prema” have been derived from their dhatus,
verbal roots. From kam-dhatu the word kama is derived; from pri-
dhatu the word prema is derived. The meaning of these two dhatus,
kam-dhatu and pri-dhatu is the same: priti-vancha, desiring pleasure.
Desiring pleasure for ones own senses is kama, lust, and desiring
pleasure for Krishnas senses is prema. They look alike, like pieces of
glas and pieces of diamond, but there is heaven and hell difference.
When love for the Divine Couple remains always constant and
unbroken, even when there is ample cause to break that loving
erlatinship, such constant love is called prema.
All causes for destruction may be there still it is never destroyed. That
is prema. This takes place between the prema-bhakti and Bhagavan.
It is not available in the material world, because all relationships here
are temporary and subject to destruction. Everything in the material
world is a perverted reflection of the real world. The perverted
reflection of prema is lust. Prema is there. Kama is here. There is no
love here in the material world.
Krishna is the object of love, priti-visaya. The bhaktas are the abode of
love, priti-asraya. There is a gradual development of prema. The
example given is of sugarcane juice. If it is condensed it becomes
molasses. If it is condensed more then it becomes sugar. If sugar is
condensed even more then it becomes sugar candy. Then if sugar
candy is even more condensed it is khanda-michari, a big block of
candy. Simliarly, prema becomes condensed, more condensed, more
condensed, and more condensed. There is a gradual development.
To show them special mercy, I, dwell in their hearts, destroy with the
shining lamp of knowledge the darkness born of ignorance.
Millions of Eyes
This will come. One will develop such attraction towards the beautiful
form of Krishna that one will constantly want to see that form –
madhurya-ghanila Krishna, kisora-krsna – always, without even blinking
one’s eyes. The gopis condemned Vidhathat, the creator Brahma:
“The reascal Brahma. He doesn’t know how to create nicely. He didn’t
give me crores of eyes. He only gave me two eyes, and there are
eyelids. How can I see the beauty of Krishna? Only two eyes and the
eyelids are blinking. I want to see without blinking!” This will come.
One who develops this is understood to be at the stage of sneha. Such
devotees will always want to hear Krishna-katha through their ears.
The more one hears such sweet transcendental krsna-katha the more
one develops greed to drink that nectarean mellow, amrta, bhagavat-
katamarta. There is no satiation, no satiation, no satiation, such a
devotee will want to hear more and more. Where is the question of
doziing while sitting, then getting up and going out? Not relishing. Not
developing a taste for such nectarean mellow. Such a sweet mellow is
emanating from chanting the names:
“O, sakhi, dear companion girl, what sweet honey is there in the name
of Shyama! Oh, My tongue does not want to leave it!”
How is your chanting? “Hare krizzs hare krizzs krizzs krizzs hare krizzs
krzz krzz. Finally, finished! Rakho! Mala ko rakhado – “Put the beads
away!” Does it taste sweet? You are only thinking how to finish. No
taste. No loving mellow. All dry! Dry! Dry! Sleeping, dozing. It is
such loving sweetness, honey. If osmeone can taste it, how can he give
up mala [chanting]? He cannot! Na jani kateka madhu syamaname
ache go badana chadite nahi pare – “Ah! Such sweet, transcendental,
nectarean honey is there in the name of Shyama that tongue doesn’t
want to leave it.” This is the sneha stage.
Sneha is of two types, ghrta-sneha and madhu-sneha – ghee-type and
honey-type. Madhu-sneha is superior to ghrta-sneha. Ghee melts,
whereas madhu, honey, becomes more condensed. Chandravali’s
sneha is ghrta, ghee-type and Radharani’s sneha is madhu, honey-
type. Thus there is a difference between Chandravali and Radharani’s
sneha. Krishna doesn’t get as much pleasure when He unites with
Chandravli. He always remembers Radharani because of Her madhu-
sneha.
Pouting Counter-love
Krishna is the object of love. This contrarty mood toward Him is only
external. In Her heart She wants Krishna, but externally She says, “No!
No! No! Get out! Get out! Get out! I don’t want to see Your face! The
door is closed for You. Get out from here!” Lalita and Visakha say,
“Why have You come here Krishna? Get out from here! Go!” But in
their hearts they feel, “No, no. Krishna is very intimate.” This mana,
sulkiness, pouting counter-love due to confidential familiarities, keeps
the feelings hidden. The gopis never express their true feelings and
they become very grave. This is adaksinya-bhava. In this stage of
viraha-dasa, comes tivra, very acute pangs of separation. Then, when
this mana becomes subdued, She repents:
“For You, O Shyama, I accpet all nasty criticisms as a very nice flower
garland which I will put on My neck.” Radharani is criticized in
Vrajabhumi. Ko va na yati yamuna pulina vane radha name
kulatapavada – “Who is not going to the bank of the Yamuna to fetch
water? But if Radha goes then She is called a prostitute.” This
criticism is going on in Vrajabhumi.
“My beauty, every moment becomes newer and newer, and My premi-
bhakta relishes it, according to His bhava, prema.”
Another wonderful event comes; what is very pleasing for their beloved
Krishna, the gopis think, “Oh, this may be very harmful to Krishna, it
may be hurting Krishna.” There is a very nice verse in the tenth canto
of Srimad Bhagavatam (10.31.19), describing what the gopis think.
The gopis sing:
Oh, most beloved Krishna, Your lotus feet are so soft, much softer than
the petal of roses. When we put Your soft Lotus feet on our breast, we
are afraid it may hurt Your lotus feet because of our breasts are very
hard. We are apprehensive that it may hurt You.
“You are wandering in the jungle of Vrindavan with these feet. The
jungle of Vrindavan is filled with so many thorns and pointed pebbles.
Are they not hurting Your very soft lotus feet? Your very soft lotus feet
are our very life, but how are You wandering with such soft feet in the
jungle of Vrindavan which is filled with so many thorns and pointed
pebbles? Having come in contact with Your soft lotus feet have these
thorns and pointed pebbles also become soft? Or, coming in contact
with our hard breasts Your soft lotus feet have become hard? We
cannot understand?”
The gopis say, “We are very apprehensive. We are afraid that when we
put Your soft lotus feet on our breasts that our breasts are hard and
may be hurting You. But You are roaming in this jungle of Vrindavan
with those same lotus feet.” Thinking like that, their heads reel. This
is anuraga-dasa.
Ecstatic Symptoms
When anuraga becomes more condensed it becomes bhava. At the
stage of bhava the eight external symptoms manifest – asta-sattvika-
bhava. They are asru, shedding of tears; kampa, shivering of the body;
pulaka, in ecstasy the hairs on th ebody stand erect; sveda,
perspiration; vaivarnya, fading of bodily color, svarabhanga, choking of
the voice and broken words. Mahaprabhu’s voice faltered when He
was dancing before Jagganath’s cart during ratha-yatra in Puri. He
couldn’t utter the name of Jagganath. He could only say, “Jaja gaga
jaja gaga jaja gaga jaja gaga.” This is vandanam gadgada-ruddhaya
gira as described in the Siksastaka (6 quoted in Cc antya 20.36):
nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakir nicitam vapuh kada
tava nama-rahane bhavisyati
O Lord, when by chanting Your hoy name will these symptoms appear?
Tears will roll down from My eyes like torrential rain. My voice will
falter and become choked up, the whole body will become ecstatic,
and the hairs on the body will become erect.
I Cannot Repay
Krishna became indebted to the gopis. When the gopis herad the
sweet singing of Krishna’s flute they came running to meet Him in the
dead of the noght. He said, na paraye, na paraye, na paraye – “I
cannot pay back, I cannot pay back, I cannot pay back that debt.” The
Bhagavtam (10.32.22) describes Krishna’s words to them:
I am not able to repay My debt for Your spotless service, even within a
lifetime of Brahma. Your connection with Me is beyond reproach. You
have worshipped Me, cutting off all domestic ties, which are difficult to
break. Therefore please let your own glorious deeds be your
compensation.
Radharani’s Wealth
How to pay the debt back? Krishna says, “The wealth required to pay
this debt back is not with me! It is not availbale in My treasury. Where
is it available? It is available with Radharani only. That is madanakhya-
mahabhava-dhana, the wealth madanakhya-mahabhava. Its sole
proprietor is Radharani. This welathi s not available anywhere else.
What to do? How can I pay it back? I must beg, borrow or steal. If I
beg, Radharani will never give it to Me. If I borrow, She will never allow.
SO I must steal it.”
Krishna is the supreme stealer, the supreme thief. If you steal, you will
be put into jail as a criminal. When Krishna steals it is so bery nice,
beautiful. Everything is beautiful with Krishna, the supreme thief.
Rupapad has written, kutuki rasa-stomam hrtva Krishna entered into
the storehouse in the core of the heart of Radharani and stole that
madanakhya-mahabhava. “Hrtva” means stole. When Krishna gets
that madanakhya-mahabhava, that radha-bhava, then automatically
His mood changes. His complexion changes to molten gold – tapta-
kancana-gaurangi, tapta-kancana-gauranga. He becomes Gauranga.
Radha-bhava predominates Him and He cries like Radharani, feeling
the pangs of separation. As Radharani is crying, similarly Gauranga is
crying. This prema, rati.
CHAPTER SEVEN
The Supreme Thief
PURPORT
Srila Viswanath Chakravati Thakur explains in this regard that the very
word harih means “one who takes away.” If one connects himself with
Hari, the Supreme Perosnality of Godhead, the Lord takes away all his
miseries, and in the beginning the Lord also superficially appears to
take away all his material possessions, reputation, education and
beauty. As stated in Srimad Bhagavatam (10.88.8), yasyaham
anugrhnami harisye tad-dhanam sanaih. The Lrd said to mahraja
Yudhisthir, “The first installment of My mercy is that I take away all
possessions, especially his material opulence, his money.” This is a
special favour of the Lord toward a sincere devotee. If a sincere
devotee wants Krishna above everything but at the same time is
attached to material possessions, which hinder his advancement in
Krishna consciousness, by tactics the Lrod takes away all his
possessions. Here Sukracharya says that this dwarf brahmacari would
take away everything. Thus he indicates that the Lord will take away
all one’s material possessions and also one’s mind. If one delivers his
mind to the lotus feet of Krishna (sa vai manah krsna-padaravindayoh),
one can naturally sacrifice everything to satisfy Him. Although Bali
Maharaja was a devotee, he was attached to material possessions, and
therefore the Lord being very kind to him, showed him special favor by
appearing as Lord Vamana to take away all his material possessions,
and his mind as well.
Special Favor
Out ofmercy Lord Hari takes away everything. Hari means, “He who
takes away,” who steals everything. He even steals the mind and the
heart. This is nice stealing, and it is very beautiful. He is known
‘cauragraganya,’ the best of all thieves, the supreme thief. There are
eight nice verses describing this:
I offer my obeisances to that supreme thief, Lord Hari, who is the best
of all thieves. He steals the butter from the houses of the damsels of
Vrajabhumi. He steals all the garments of the damsels of Vrajabhumi.
He is famous for His acts of stealing. He steals all the sinfulreactions of
His devotees. Such a great thief! I offer my obeisances to that
supreme thief.
He takes away everything from those who take shelter at His lotus feet.
He takes away their material wealth, their wife, their children, and their
kith and kin. He takes everything. Then those persons become
paupers, like beggars on the street with no hut, nothing. Such a great
thief, who steals away everything. I have not seen of heard of such a
great thief, in all three worlds. I offer my obeisances to that supreme
thief.
Such a great thief! If one only hears His name He takes away all their
sinful reactions. I have never seen or heard of such a wonderful thief! I
pay my obeisances to that supreme thief.
O great thief! Stealing all our assets, bank balance, money, land,
property, prestige, fame, senses, mind, heart, and everything, You are
running away! You are such a great thief, but now You are caught! I
will bind You with this rope of love! Where will You go now, great thief,
running away and taking everything? You are bound up with this very
strong ropeof love! You cannot run away now!
man-manase tamasa-rasi-ghore
kara-grhe duhkha-maye nibaddhah
labhasva he caura! hare! ciraya
sva-caurya-dosocitam eva dandam
O great thied Lord Hari! I am putting You in the very dark prison house
of my heart! This is the right prison for You! I am putting You here
forever! This is the proper punishment for Your act of stealing! Stay
forever in this prison houseof my heart! I’ll never release You!
Now I have bound You with the rope of love and put You in the prison
house of my heart! Stay there, stay there, stay there! You cannot get
Yourself free from this very tight bondage! O Krishna! You have stolen
everything from me – my material assets, my name, my fame, my
beauty, my reputation, my kith and kin, my family members, my heart,
and my mind! This is the proper punishment for You, to remain in this
prison house of my heart, bound up very tightly with the rope of love,
forever and forever! If crores of pralaya come, still I won’t release You!
This is suitable punishment for such a great thief as You!”
Viswanath Chakravarti Thakur explains in this regard that the very word hari
means, “one who takes away.”
Hare means one who steals, who takes away everything, who takes
away all miseries. If one connects himself with Hari, the Supreme
Personality of Godhead, then Lord Hari takes away all his miseries, his
reputation, education, beauty, assets, and everything hehas. This is
Krishna’s special favor, because of this he will completely take shelter
at the lotus feet of Krishna. “No one is with me. No men, no money.
He has taken everythin away so where shall I go? Who will support
me? Only Him. So I will take shelter at Your lotus feet.” This is special
favor. Let there be no more hindrance at all. Krishna will take away all
his material possessions, material wealth, material relations and
everything he has. He makes that person a beggar on the street.
People are afraid, “Hey! Don’t do hari-bhajan! He will take everything
away from you! You will become a beggar on the street!” svajana
duhkha-duhkhitam – Then his friends and relatives desert him. “This
person has become a pauper. He has no money, no welath. IF we
keep friends with him then he will ask us to give him money. Let us
leave him.” This is Krishna’s special facor. Sa vai manah krsna-
padaravindayor – Now his ind is only fixed at the lotus feet of Krishna.
No one is there. No men, no money, no friends, no support from any
side. “Then who will support me? To whom shall I go? Only to Lord
Hari who has taken away everything. All right You have taken
everything away from me, now I will come to You. Now I am
completely at Your lotus feet.” This is special favor.
Sri Khandavasi and his son Radhunandan were the thirty-ninth branch
of the tree, Narahari was the fortieth, Chiranjiva the forty-first and
Sulochan the forty-second. They were all big branches of the all-
merciful tree of Chaitanya Mahaprabhu. They distributed the fruits and
flowers of love of Godhead anywhere and everywhere.
PURPORT
Sri Mukunda das was the son of Narayan das and eldest brother of
Narahari Sarakara. His second brother’s name was Madhava das, and
his son was named Raghunandan Das. Descendants of Raghunandan
Das still live four miles west of Katwa in the village named Srikhanda,
where Raghunandan Das used to live. Raghunandan Das had one son
named Kanai, who had two sons – Madana Raya, who was disciples of
Narahari Thakur and Vamsivadana. It is estimated that at least four
hundred men descended in this dynasty. All their names are recorded
in the village of Srikhanda. In the Gaura-ganoddesa-dipika (175) it is
stated that the gopi whose name was Vrinda-devi became Mukunda
Das lived in Srikhanda village and was very dear to Sri Caitanya
Mahaprabhu. His wonderful devotion and love for Krishna are
described in the Caitanya-caritamrta, madhya-lila, chapter fifteen. It is
stated in the Bhaktiratnakara (Eight wave) that Raghunandan Das used
to serve a Deity of Lord Caitanya Mahaprabhu.
Vrinda-devi
Mukunda kahe –
raghunandan mora ‘pita’ haya
ami tara ‘putra’ – ei amara niscaya
Every year during the rainy season the devotees from Gaudadesh used
to go to Jagannath Puri. Then they would return to Gaudadesh, Bengal.
When they were starting back to bid them farewell Mahaprabu would
accompany them for some distance. Vrindavan das Thakur states in
Caitanya-bhagavata (madhya 28.25-29):
Giving each devote a flower garland from His own neck, Mahaprabhu
would glorify them. Mahaprabhu then gave them the following
instructions:
If you really love Me, then you should love My words. Don’t think of
anything but Krishna. Don’t utter any name other than Krishna.
Day and night, twenty-four hours, in all conditions, both sleeping and
waking, even while taking food, simply utter the name of Krishna.
Mukunda’s Ecstasy
But that was not true. When he saw the peacock feather, his krsna-
prema, love of Krishna swelled up. He became s ecstatic he could not
check himself. He forgot hiso wn existence and fell unconscious in
ecstasy.
Keep it Hidden
Mukunda did not openly speak about his ecstatic symptoms before the
badasaha. Rather he attributed his fall to mrgi-vyadhi, epilepsy. This
is proper. It is said: Don’t speak to others about your bhajan-siddhi.
Don’t tell anyone. Keep it hidden within you. It is a very confidential
thing. If you have gotten some perfection in your bhajana, don’t tell it
to others. If you speak about it you will lose potency and develop
pride. People will say, “Oh, he is very great!” Then you will demand
respect. How can you become amani manada. How can you pay
rspect to one and all? Everyone will say, “Oh, he is a great sadhu! He
has achieved such perfection!” Then you will ose potency and you will
be unable to do hari-bhajana. Bhaktivinode Thakur says in Kalyana
Kalpataru (3.2.9):
One who thinks himself lower than the grass, who is more tolerant than
a tree, and who does not expect personal honor but is always prepared
to give all respect to others, can very easily always chant the holy
name of the Lord.
In one of the kunjas the gopis saw the catur-bhuja, the four-handed
Narayan form. They said, “O Narayan! Dandavats! Calo! Where is our
kisora, all-beautiful Krishna?” Rupa Goswami has also described this
pastime in Lailta-madhava (6.54):
gopinam pasupendra-nandan-juso
bhavasya kas tam krti
vijnatum ksamate duruha-padavi
sancarinah prakriyam
aviskurvati vaisnavim api tanum
tasmin bhujair jisnubhir
yasam hanta caturbhir adhbuta-rucim
ragodayah kuncati
Seeing Narayan, the gopis could not develop any lvoe for that form.
Rather, their love became shrunken. Premi-bhaktas, especially
aikantika-krsna-bhaktas, one pointed devtees, develop gopi-bhava, the
mood of the gopis. They only want to see the all-beautiful kisora-krsna
form of eleven-year old Krishna in Vrajabhumi. That is nanda-nandana-
krsna and yasoda-nandana-krsna, the son of Nanda Maharaja and
Yasoda-mata. That is the all-beautiful madhuryaka-nilaya form. Krsna-
bhaktas don’t want to see any other form of Krishna. What to speak of
catur-bhuja narayan, they don’t even want to see mathuresa-krsna or
dvarakesa-krsna, Krishna in Dwarka or Krishna in Mathura. In Mathura
and Dwarka Krishna’s sweetness is covered up with knowledge and
opulence. In Vrajabhumi aisvarya is covered with madhurya. They
want to see that. Therefore the gopis are not attracted to the four-
handed form of Krishna. Seeing Him, their love becomes shrunken,
sankucita.
Expansions of Radha
The vraja-devis have diverse bodily features. They are Her expansions
and the instruments for expanding rasa.
Krishna only enjoys loving conjugal affairs with Radharani. One may
object and say, “Krishna dances with so many gopis in the rasa dance.
It is not that He only dances with Radha and no one else.” This is
because the gopis are all expansions of Radharani. They are nothing
else than different bodies of Radharani. That is kaya-vyuha. In the
Yamala Tantra it is stated, gopyaikaya yutas tatra parikridata sarvada –
In Vrindavan Krishna only plays with one gopi. That is tattva.
Therefore the Patala-khanda of Padma Purana says, “Krishna playing in
the rasa dance with the gopis means His rasa dance is only with
Radharani.” This is rasa-tattva.
Radha and Krishna are one and the same, but They have assumed two
bodies. Thus They enjoy each other, tasting the mellows of love.
From time immemorial Radha and Krishna have assumed two bodies.
You cannot trace out the beginning. Why are there two bodies? In
order to relish lila-rasa, the mellow emanting from these pastimes,
there are two bodies, Radha and Krishna. It is not a fact that there was
onl one body and then it became two bodies. One should no think
that, because this relishing is eternal. You cannot say that there was
only one body that later became two bodies, for there is no questionof
eternality. Since the pastimes are eternal and the tasting of the
pastimes is eternal, how can one say that first there was one body
which later became two bodies? Although there is no difference
between Radha and Krishna, still, difference is there – and that
difference is eternal. These two things, difference and non-difference
are both eternal. Of these two, difference is better thatn non-
difference – if there is no difference then there is no question of tasting
the lila. That is tattca.
Condensed Hladhini-sakti
Another point is here. As previoiusly described, kisora-krsna, eleven-
year-old Krishna in Varajabhumi, is them ost beautiful form of Krishna.
The gopis always want to see that form of Krishna and not any other
for. Kisora-krsna is the most beautiful form of Krishna, and everyone is
attracted to Him in that feature. In His other forms Krishna never
becomes dependant on anyone. But in this form He becomes
dependant on His dear devotees. This is bhakta-vatsalya, the uniques
speciality of His kisora-lila, eleven-year-old Krishna in Vrajabhumi.
Krishna’s Fever
Krishna has innumerable wives, kanta, and they are divided into three
groups, laksmi-gana, mahisi-gana and vraja-gana – the laksmis in
Vaikuntha, the queens in Dwarka, and the gopis in Vrajabhumi. The
gopis, vraja-gana, are the topmost of Krishna’s consorts. Although
aisvarya is there in Vrajabhumi, it is covered up with madhurya.
Aisvarya is subordinate to madhurya there. Madhurya is
predominating. In Mathura and Dwarka madhurya is covered up with
jnana and aisvarya. Therefore their love is shrunken, priti-sankucita.
Kaviraj Goswami has mentioned all these things in Caitanya-caritamrta
and Rupa Goswami has also described all them in Ujjvala-nilamani, in
the rati-prakara section. Therefore Caitanya-caritamrta ispost-graduate
study. Only the students of the post-graduate class can understand it,
no one lese.
In Dwarka, Krishna once manifest His jvara-lila. He was shivering with
high fever. Narada Muni came and saw Krishna shivering:
“What happened?”
“High fever.”
Then Narada Muni said, “I will get some medicine for You. Then You
will be cured of the fever.”
Krishna said, “Oh Narada, there is no medicine for mMy body. Only one
medicine is there. If you can get it, then I will be cured. If you go to
some of My devotees and beg some dust from their feet, that is the
medicine for Me. No other medicine will work for this body.”
They said, “Oh, what are you saying? Krishna I s our revered husband.
Shall we give dust from our feet and go to hell? Get out! We cannot
give.” They would not give.
Prepared to Go to Hell
Narada Muni said, “Yes, I have information. Krishna is very sick now
with high fever. I have come to you for medicine.”
This is love. This is the difference between their love and the love of
the queens of Dwarka. Where there is jnana and aisvarya then love is
shrunken, priti-sankucita. Gopi-prema, radha-prema, is kevala-bhakti;
only pure love is there. It is not mixed with jnana and aisvarya. They
are preapred to go to hell and suffer there forever, “Let our Krishna be
happy.”
The chief devotees in conjugal love are the gopis in Vrindavan, the
queens of Dwarka and the goddesses of fortune in Vaikuntha. These
devotees are innumerable.
Joking Words
Once Krishna jokingl said to Rukmini, “O Rukmini, why did you marry
Me? Why did you choose Me? Your father and your elder brother
invited Sishupal to marry you Sishupal was a king. I am a cowherd boy.
I have nothing. I grew tending the cows and calves of Nanda Maharaja.
Why did you choose Me? You committed a mistake Still there is time.
You may go and accept Sishupal.” When Krishna cpoke like that
Rukmini became afraid. She thought, “Why is Krishna speaking like
this? Will He leave me?” Caitanya-caritamrta (madhya 19.201)
describes:
Although Krishna was joking with Queen Rukmini, she was thinking that
He was going to give up her company and she was therefore shocked.
The gopis, have only pure love. There is no mixture of jnana and
aisvarya. They do not want any other form of Krishna. They only want
to see the all-beautiful form of kisora-krsna. Therefore when Krishna
manifested His four-handed Narayan form in the kunja, the gopis just
offered their dandavats. Then calo, they left.
Acaryas like Srila Sanatan Goswami and Srila Rupa Goswami have
described different levels of bhakti. The demigods are also devotees.
Indra has devotion, but Brahma’s devotion is better than Indra’s.
Siva’s devotion is better that Brahma’s. Then comes Prahlad’s
devotion. Hunaman’s devotion is better than Prahlad’s, and the
Pandava’s devotion is better than Hanuman’s. The devotionof the
Yadavas is better than that of the Pandavas. The devotion of the
mathuravasis, the inhabitants of Mathura, is better than that of the
Yadavas in Dwarka. Then comes the vrajavasis, the inhabitants of
Vrajabhumi. Their devotion is better than the devotion of the
mathuravasis, the inhabitants of Mathura. The devotion of the gopis is
better than that of the other inhabitants of Vrajabhumi. Finally comes
Srimati Radharani. Radharani’s devotion is the best. Nothing is
beyond that. In this way Rupa Goswami and Sanatan Goswami, have
described devotion according to one’s reciprocal mellow.
When Lord Rama entered the forest and Lakshman was also absent,
the worst of the raksasas, Ravan, kidnapped Sita-devi, the daughter of
the King of Videha, just as a tiger seizes unprotected sheep when the
shepherd is absent. The Lord Ramachandra wandered in the forest
with His brother Lakshman as if very much distressed due to
separation from His wife. Thus He showed by His personal example
the condition of a person attached to women.
PURPORT
In this verse, the words stri-sanginam gatim iti indicate that the Lord
Himself showed the condition of a person attached to women.
According to the moral instructions, grhe narim vivarjayet: when one
goes on a tour, one should not bring his wife. Formerly men used to
travel without conveyances, but still, as far as possible, when one
leaves home one should not take his wife with him, especially if one is
in a condition as Lord Ramachandra when banished by the order of His
father. Whether in the forest or at home, ifone is attched to women
this attachment is always troublesome, as shown by the Supreme
Personality of Godhead by His example.
Of course this is the material side of stri-sangi, but the situation of Lord
Ramachandra is spiritual, for He does not belong to this material world.
Narayanah paro ‘vyaktat – Narayan is beyond the material creation.
Because He is the creator of the material world, He is not subject to
the conditions of the material world. The separation of Lord
Ramachandra from Sita is spiritually understood as vipralambha, which
is an activity of the hladini potency of the Supreme Personality of
Godhead belonging to the srngara-rasa, the mellow of conjugal love in
the spiritual world. In the spiritual world the Supreme Personality of
Godhead as all the dealings of love, displaying the symptoms called
sattvika, sancari, vilapa, murccha and unmada. Thus when Lord
Ramachandra was separated from Sita, all these symptoms were
manifested. The Lord is neither impersonal nor impotent. Rather He is
sac-cid-ananda-vigraha, the eternal form of knowledge and bliss. Thus
He has all the symptoms of spiritual bliss. Feeling separation from
one’s beloved is also an item of spiritual bliss. As explained by Srila
Swarupa Damodar Goswami, radha-krsna-pranaya-vikrtir hladini-saktih
– the dealings of love between Radha and Krishna are displayed as the
pleasure potency of the Lord. The Lord is the original source of all
pleasure, the reservoir of all pleasure. Lord Ramachandra, therefore,
manifested the truth both spiritually and materially. Materially those
who are attached to women suffer, but spiritually when there are
feelings of separation between the Lord and His pleasure potency the
spiritual bliss of the Lord increases. This is further explained in
Bhagavad-gita (9.11):
One who does not know the spiritual potency of the Supreme Lord
thinks of the Lord as an ordinary humna being. But the Lord’s mind,
intelligence and senses can never be affected by material conditions.
This fact is further explained in the Skanda Purana, as quoted by
Madhvacharya:
It was actually impossible for Ravan to take away Sita. The form of Sita
taken by Ravan was an illusory repesentation of mother Sita – maya
Sita. When Sita was tested in the fire, this maya-Sita was burnt, and
the real Sita came out of the fire.
Protection Required
According to the moral instructions, grhe narim vivarjayet: when one goes on
a tour, one should not bring his wife. Formerly men used to travel without
conveyances, but still, as far as possible, when one leaves home one should
not take his wife with him, especially if one is in a condition as Lord
Ramachandra when banished by the order of His father.
As the ideal man, Lord Rama acted as an ideal husband. The demon
Maricha came before Sita and Rama in the form of a golden deer. Lord
Rama knew that it was an illusory deer. When Sita asked for that deer,
Rama could have told Her, but He didn’t say anything. Rather, He ran
behind the deer to catch it. Thus He set the exaple of an ideal
husband who fulfills the demands of his wife. When He came back,
Sita had been kidnapped by Ravan and Rama could not find Her. At
that time Rama cried and cried, “O Sita! O Sita!” In this way stri-
sanginam gatim – the situation of a person attached to a woman was
shown by the Lord Himself. If one is attached to a woman, he must
suffer like that. He must cry. When the wofe is kidnapped, one’s duty
is to recue her. A fierce battle was fought between Rama and Ravana,
and then Rama rescued Sita. He is the ideal husband, maryada-
purusottama.
One question arises here: Rama’s father ordered only Lord Rama to go
to the forest. Why did Sita go? As Ramachandra is the ideal husband,
similarly Sita is the ideal wife. She is sati-siromani-pati-vrata – the crest
jewel of all devoted chaste wives. She set the example that a devoted
wife always stays with her husband and serves him. When
Ramachandra received the order from His father to go to the forest,
Sita said, “I will go with You.” Rama said, “Why will you go? You have
not been ordered. You stay herein Ayodhya. You cannot go. In the
forest there are many dangers. The forest paths are not nice roads.
They are filled with thorns and pebbles that will hurt your delicate feet.
You cannot walk barefoot. You cannot live in the forest.” Sita said,
“Yes, You have said that I should stay in Ayodhya, but where is
Ayodhya? Where there is Rama, there is Ayodhya.” Sita was very
intelligent. A chaste and devoted wife has pure intelligence tht comes
from the Lord. “Yes, I will stay in Ayodhya. Where there is Rama, there
is Ayodhya, and without Rama there is no Ayodhya. So I will stay with
You.” So She went to the forest with Rama. And the Lord’s lila took
place there.
Transformation of Love
That hladini sakti gives Krishna pleasure and nourishes His devotees.
The essence of the hladini potency is love of God, the essence of love
of God is emotion [bhava], and the ultimate development of emotion is
mahabhava.
mahabhava-svarupa sri-radha-thakurani
sarva-guna-khani krsna-kanta-siromani
Her mind, senses and body are steeped in love for Krishna. She is
Krishna’s own energy, and She helps Him in His pastimes.
In the above cited verse Kaviraj Goswami says, radhika hayena krsnera
pranaya-vikara - Radharani is the transformation of the love of
Krishna, pranaya-vikara. When we speak about the love of Radha and
Krishna, then the topic of the gradual development of prema, rati,
sneha, mana, and pranaya comes. The first rise of prema is called rati.
When it becomes condensed it is called prema. When it becomes even
more condensed it becomes sneha. When even more condensed it is
called mana. When mana becomes condensed then it becomes
pranaya. Rati, prema, sneha, mana, and pranaya. Pranaya is the fifth
stage of development.
There is some danger here that neophytes will give these topics some
material color. Again in his book In Search of the Ultimate Goal of Life
(p.62-63), Srila Prabhupada has written:
Therefore it is better that the neophyte practioners in the devotional field not try to
understand the intimacies of Srimati Radharani’s confidential service. However,
expecting that submissive and bonafide devotees will understand Srimati Radharani’s
service in the future, these confidential discussions are described by Srila Krishnadas
Kaviraj Goswami in Caitanya-caritamrta.
Devotees who have been fortunate enough to rise to the spontaneous service
of Godhead, raganuga-bhakti, and who have developed an attraction for
madhurya-prema, may follow in the footsteps of the confidential associates of
Srimati Radharani and their assistants called the manjaris .
Srila Prabhupada continued:
The ecstasy that was felt by Srimati Radhrani when She met Uddhava in Vraja in Her
mournful mood of separation from Sri Krishna is personified in Lord Caitanya.
Who is Chaitanya Mahaprabhu? Radharani’s mournful mood of
separation from Sri Krishna is personified in Lord Chaitanya. No one
should imitate Lord Chaitanya’s transcendental feelings because it is
impossible for a living being to reach that stage. However, at the
stage of developed consciousness one may follow in His footsteps.
These are the hints given by experiences, self-realized devotees in the
line of Srila Rupa Goswami, who in krsna-lila is Rupa-manjari, a
distinguished cowherd girl.
Srimati Radharani is the most beloved cowherd girl of Sri Krishna. Not
only Srimati Radhaani, but also the lake known as Radha-kunda is as
dear to Sri Krishna as Srimati Radharani Herself.
The first rise of prema is called rati. In the rati section of Ujjvala-
nilamani, you will find that rati has three categories. They are
sadharani, samanjasa, and samartha. An example of sadharani-rati is
Kubja. Surpanakha in rama-lila became Kubja in her next birth. Kubja’s
love is of sadharani cateory, and it extends up to the level known as
prema. After rati comes prema, then sneha, then mana, and then
pranaya. After pranaya comes raga, anuraga, bhava, and it goes
higher to mahabhava. Sadharani is a rare achievement, and is
comapred to a jewel. Its condition is like fire covered with smoke.
The best and last type of rati is samartha-rati. The example is the
gopis headed by Srimati Radharani. Samrtha-rati is topmost. Its limit
is the last limit, mahabhava. This rati is compared to a kaustubha-
mani. Kubja’s rati, sadharani, is like an ordinary mani, jewel. The
samanjasa-rati of the wedded wives of Krishna headed byRukmini, is
like the candrakanta-mani, but the samrtha-rati of the gopis is like
kaustubha-mani, and it is very, very, very rare. No one can understand
that love by dint of their intelligence, knowledge, merit, scholarship,
nor through logic or argument. There is no tinge of material lust in it.
In samartha-rati the lover and the beloved are elevated to such bhava
that there is no difference between them. They feel themselves one.
When this rati develops, the heroine, nayika, completely forget
everything - her shame, prestige, and pateince as well as her dharma
and Vedic social etiquette. She kicks out everything. This kind of love
is very, very confidential and very deep. In this rati there is no
separate existence, of the kanta, heroine. She completely dedicates
herself. She is selfless. The vraja-devis, the damsels of Vrajabhumi
headed by Radha, are the abode of this love. It is all meant for giving
pleasure and happiness to Krishna. Nothing is for their own pleasure.
This is samartha-rati. When samartha-rati rises, no unfavourable
situation can chakes it. When it becomes more and more condensed
then it becomes sneha, mana, pranaya, raga, anuraga, bhava and then
mahabhava.
The pure love of the gopis has become celebrated by the name ‘lust.’
Qualities of Radharani
Constant remembrance of the name, fame, and qualities of Sri Krishna are
the earrings decorating Her body. The glories of Krishna’s name, fame,
qualities, are always inundating Her speech. She keeps Sri Krishna enlivened
by the celestial drink of the incessant chanting of Hs qualities. In short, She
is the reservoir of pure love of Krishna and She is full and complete with all
the necessary qualifications in this regard. She is the perfect symbolic
representation of pure love of Godhead. This fact is described in Govinda-
lilamrta (11.122) in the form of questions and answers:
Ramananda’s Song
“Yes, This is all right, but please go still further.” Ramananda replied, “I
think my intelligence is unable to go any further! The stage that is yet
to be described is prema-vilasa-vivarta, the feeling of original
attraction matured by the feeling of separation. I do not know if such a
description will be to Your satisfaction or not.”
“O, when We first met each other, the attraction was awakened by simple
sight, and such attraction knows no bounds in the ocurse of its growth,
because that attraction was due to Our personal inclination. Neither Krishna
nor Myself is the cause of such spontaneous attraction, but it awakened and
pierced Our minds in the form of Cupid. We are now separated from one
another. O My dear friend, if you think that Krishna hs completely forgotten
Me, tell Him that at the first sight we never required any negotiation, neither
did We search for any messages. Cupid himself was the agent for Our
meeting. But alas, at this times, O My friend, you are doing the job of a
messenger when Our attraction is more desirable than before.”
This sort of feeling during separation of the lover and the beloved is called
prema-vilasa-vivarta, which is the topmost sentiment in loving affairs.
These are not lusty affairs. There is no tinge of material lust in them.
It is pure love, premaiva gopa-ramanam kama ity agamat pratham.
Prema is the fifth goal of human life, purusartha. Viraha, separation, is
the highest level of that prema. Viraha keeps prema alive. If there
were no viraha then prema would not exist. If there were to be always
milana, union, then prema would meet an untimely death. Therefore
to keep prema alive, Krishna left Vrindavan and went to Mathura,
putting the vraja-gopis, the damsels of Vrajabhumi headed by
Radharani, in viraha. That is Krishna’s mercy. Otherwise there would
not have been the topmost experience of relishable loving affairs.
Such topmost experience is in viraha.
Why “Pranaya”?
Those who know this subject matter say that when mana becomes
condensed and assumes the stage of visrambha, it becomes pranaya.
sva-prana-mano-buddhi-deha-paricchada-
adibhih kanta-prana-mano-buddhyaderaiky
abhavana-janyam
When the lvers life, mind, intelligence, and garments become one with the
beloved’s life, mind, intelligence, body and garments, that is visrambha
In his book, “In Search of the Ultimate Goal of Life”, Srila Prabhupada
has written:
The natural divine love of the cowherd girls for Sri Krishna is berver to be
considered as or compared as lust. The two, love and lust, are explained in
similar terms because there appears to be a similarity between them.
People customary describe and understand the love of the cowherd girls for
Sri Krishna in the light of mundane lust, but in fact it is different because
even the highest devotees like Uddhava and others desire to possess such a
standard of love for Sri Krishna.
“Mundane lust is meant for one’s personal enjoyment; transcendental
love of godhead ismeant for the happiness of Supreme Personality of
Godhead, Krishna. There is therefore a very wide gulf between the
two.”
Crushed Together
In his book, “In Search of the Ultimate Goal of Life” Prabhupada has
described how Raya Ramananda told many things to Sri Chaitanya
Mahaprabhu concerning the loving affairs of Radha and Krishna.
Mahaprabhu then requested Ramananda Ray to go still deeper into the
topic. Prabhupada wrote:
Radha and Lord Krishna are one, yet They have taken two forms to
enjoy the, mellows of pastimes.
Wise persons have determined that though these two are of a black and
golden hue respectively, in Their minds They are of opposite color; so
externally, also, are Their clothes.
Radha and SHyama are sitting on one simhasana. Externally They are
two, but internally one. How is that? manasi vipariatu bahir api, Gauri
means Radhrani. Externally She is Gauri, golden colored. But just the
opposite is there inside. Shyama is there in Radharani's heart. He has
entered into the heart of Radharani. Similarly in the heart of Shyama,
Gauri, Radharani is there. Externally They are two, but internally one.
How can one understand it? Those who are budhas, pandits, say,
sphurat tat-tad-vastrav iti budha-janair niscitam idam - it should be
understood by the garments. Shyamasundar's garment is yellow
colored. This indicates that in the heart of Shyama, tapta-kancana-
gauranagi - Gaurangi, Radha is there. Therefore His garment is yellow.
Anda Radha's garment is a blue sari. This indicates that in the heart of
Radharani ujjvala-nilamani, Krishna is there. Therefore Her sari is blue.
Melting Wax
"O my Lord, You live in the forest of Govardhan Hill, and, like the king of
elephants, You are expert in the art of conjugal love. O master of the
universe, Your heart and Srimati Radharani's heart are just like lac and are
now melted in Your spiritual perspiration. Therefore one can no longer
distinguish between You and Srimati Radharani. Now You have mixed Your
newly invoked affection, which is like vermillion, with Your melted hearts, and
for the benefit of the whole world You have painted both Your hearts red
within this great palace of the universe."
Ripened Mango
CHAPTER TEN
Distant Mathura
The pure love of the gopis has become celebrated by the name ‘lust’.
The dear devotees of the Lord headed by Sri Uddhava, desire to taste
that love.
The loving dealings of the damsels of Vrajabhumi with the Supreme
Lord are not material lust. It is pure love with no tinge of lust.
Therefore this conjugal mellow is relished millions of times better in
separation. Cira-milana, long-standing union, means the untimely
death of prema. There is a saying in English, “Familiarity breeds
contempt.” To keep the prema always alive and to increase it day by
day, moment by moment, Krishna leaves Vrajabhumi and goes to
Mathura putting the damsels of Vrajabhumi in an ocean of viraha,
separation. In this way they always remain nitya-premanandi, acutely,
exclusively, every moment, thinking of Krishna. They love Krishna, and
due to separation their love for Krishna increases, not decreases.
When Krishna left Vrajabhumi and went to Mathura, all the inhabitants
of Vrajabhumi, especially Radharani felt acute pangs of separation
known as mathura-viraha. Krishna is their life. They think, “Our life is
getting out! We cannot survive! We’ll die, we’ll die!” Especially the
gopis feelings of separation are most acute. They all came and lay
down in the front of Akrura’s chariot. “Let the wheels of the chariot roll
on our body! Let us leaveour body! Let us die! We cannot survive!
Our life is getting out! Akrura is taking Krishna away!”
My dear friend, where is Krishna, who like the moon rising from the
ocean of Maharaja Nanda’s dynasty? Where is Krishna, His head
decorated with a peacock feather? Where is Krishna, whose flute
produces such a deep sound? Oh, where is Krishna, whose bodily luster
is like the luster of a blue indranila jewel? Where is Krishna who is
dancing so expert in rasa dancing? Oh, where is Her, who can save My
life? Kindly tell Me where to find Krishna, the treasur of My life and
best of My friends. Feeling separation from Him, I hereby condemn
providence, the shaper of My destiny.
This is the crying of the soul. You have to chant Hare Krishna in this
mood. Mahaprabhu was chanting Hare Krishna in this mood. That is
Mahaprabhu’s teaching. The more you cry for Krishna, the more your
love increrases for Krishna and the more you feel His prescnce in the
core of your heart. That is external separation with union in the heart.
That is virha, vipralambha-bhava. Krishna crying for Krishna is
Gauranga. Krishna crying for Radha is Jagannath. Madhurya-rasa-
ghantiya-murti jagannath – Lord Jagannath, the condensed form of
conjugal mellows.
The great devotee Uddhava soon came back from the abode of the
Lord to the human plane, and, wiping his eyes, he awakened his
reminiscence of the past and spoke to Vidura in a pleasing mood.
PURPORT
But who is Uddhava? We hear so much about him. Who is his father?
What else do we know about him? In his Sarartha-darsini tika on
Srimad Bhagavatam (10.46.1) Srila Viswanath Chakarvarti has given a
commentary on Uddhava:
uddhavohayam vasudeva-bhratur-devabhagasya
putrah tad hari-vamse
uddhavo devabhagasya maha-bhagah suto ‘bhavat
The supremely intelligent Uddhava was the best advisor of the Vrishni
dynasty, a beloved friend of Lord Sri Krishna and a direct disciple of
Brihaspati.
My dear Uddhava, neither Lord Brahma, Lord Siva, Lord Sankarshan, the
goddess of fortune, nor indeed My own self are as dear to Me as you are.
The pure devotee lives constantly in the abode of the Supreme Lord,
even in the present body, which apparently belongs to this world.
In this vese it is said that Uddhava has premasru, tears of love, and
thus wiped his eyes. He couldn’t say anything. The He came down
from the abode of Krishna, completely absorbed in the thought of
Krishna.
Unless you develop lve, how can you become completely absorbed in
thought of Krishna? Krishna says, man-mana bhava – think of Me,
always, constantly. At every moment, day and night, twenty-four
hours, keep Me in your mind. How can it be possible to only have one
thought, the thought of Krishna? Is the stupid mind thinking of
Krishna? Krishna says in Bhagavad-gita (18.65):
Always think of Me, become My devotee, worship Me and offer your homage
unto Me. Thus you will come to Me without fail. I promise you this because
you are My very dear friend.
The Supreme Lord manifested the material intelligence, senses, mind and
vital air of the living enitities so that they could indulge their desires for
senses gratification, take repeatd births to engage in fruitive activities,
become elevated in future lives, and ultimately attain liberation.
“I will Return”
Do you think that only the gopis felt pangs of separation and Krishna
did not feel anything? Krishna also felt pangs of separation from His
dear devotees, the residents of Vrajabhumi, and especially the gopis.
Krishna felt so much of pain in His heart. As the gopis became mad,
Krishna also became mad. It is reciprocal. This love is not one-sided.
It has two sides, priti-visaya and priti-asraya, the objetc of love and the
abode of love. Krishna is the only object of love, priti-visaya, and His
dear devotees like the gopis headed by Radharani are priti-asrya, the
abode of love. In the circumstances what could be done? Krishna
could not go there and they could not come to Him. The only solution
was to exchange messages. Krishna wanted to send a message of love
to His dear devotees, His father Nanda Maharaja, His mother Yasoda-
mata, and the most beloved gopis headed by Radharani. Krishna
thought, “Who will take this message? Whom shall I send?” He chose
Uddhava. Uddhava is a very dear, intimate devotee. Krishna has
stated in the Bhagavata (11.14.15):
Forgetting Krishna, the living entity has beenattracted by the external feature
from time immemorial. Therefore the illusory energy [maya] gives him all
kinds of misery in his material existence.
“Dear gentle Uddhava, go to Vraja and give plesure to My parents. And also
relieve the gopis, suffering in separation from Me, by giving them My
message.”
The minds of these gopis are always absorbed in Me, and their lives
are ever devoted to me. For My sake they have abandoned everyting
related to their bodies, renouncing ordinary happiness in this life as
well as religious duties necessary for such happiness in the next life. I
alone am their dear-most beloved and am indeed their very Self.
Therefore I take it upon Myself to sustain them in all circumstances.
The gopis are the example. Constantly every moment they are
thinking of Krishna. This is pure love. They are not forgetting Krishna
even for a moment. Su-durlaba bhagavata hi loke – It is very rare to
find such a devotee who has developed such love for Krishna, who
thinks of Krishna every moment.
You should try to understand this point: Without love no one can think
of Krishna. The stupid mind cannot think of Krishna. Krishna is the
only object of love. If you can develop pure love for Krishna, then you
will be able to think of Krishna at every moment. You will not be able
to live without Krishna. That is love. The gopis are the example.
Krishna says, ta man-manaska mat-prana – “The gopis are always
thining of Me. Only I am there in their mind. Mat-prana, I am their
heart, their life and soul. They have given their body, mind, speech,
everything to Me. Tyakta-daihikah, they are even preapred to give up
their bodies for Me. Mam eva dayitam prestham atmanam manasa
gatah – They are very, very dear to Me, mam eva dayitam.” In the
Bhagavatam (9.4.68) Krishna says, “They are My life.”
The pure devotee is always within the core of My heart, and I am always in
the heart of the pure devotee. My devotees do not know anything else but
Me, and I do not kow anything else but them.
One may ask, “Krishna, how can you have been put in such a
ocndition?” The answer is ye tyakta-loka-dharmas ca mad-arthe tan
bibharmy aham – “For My sake they have renounced the ordinary
happiness in this life, as well as religious duties necessary for such
happiness in the next life. Therefore I really stay in Vrindavan in order
to sustain them in all circumstances. They have developed such
intimate love for Me that they have give up everything. Hey are even
prepared to give up their bodies. They have already kicked awayveda-
maryada-dharma, Vedic religious duties. They don’t know what is good
or bad. They have kicked away that which is very difficult to give up,
veda-dharma, Vedic regulations. They have kicked it away because
they have put Me in their mind and heart.” Krishna says in Bhagavad-
gita, ye yatha mam prapadyante tams tathaiva bhajamy aham – “As
they surrender unto Me I reward them accordingly.” It is a question of
reciprocation. According to the degree of one’s surrender, there is a
similar reciprocation. But the surrender of the gopis is cent-percent. It
is complete. Without love there is no question of complete surrender.
Sarva dharma parityajya mam ekam saranam vraja – “Give up all
varieites of dharma and just surrender.” This is very significant. Giving
up all varieties of dharma includes veda-dharma, Vedic etiquette, Vedic
regulations, as the gopis have done. Therefore Krishna says “tyakta”,
giving up. Ye tyakta-loka-dharmas ca mad-arthe tan bibharmy aham –
“They have given up loka-dharma, veda-dharma, Vedic Ettiquette,
Vedic regulations for Me. They are condemned in society.”
Summer of Separation
Krishna spoke all of these things to Uddhava, and said, “From this you
can understand them.” Keeping His patience Krishna said something
more, “O Uddhava, during the summer season, under the
scorchingheat of the sun, all the water reservoirs, the ponds, and tanks
dry up. Turtles are there inside the water. When the water dries up,
whatis the condition of the turtles? They will die. If there is no water,
how can they stay there? At that time the turtles burrow themselves in
the mud to keep alive. Similarly when I left Vrajabhumi the gopis felt
the pangs of separation from Me. This condition is like the scorching
heat of the summer season. The heat of separation, viraha-tapa, is
very acute. Their heart is like a pond, sarasi. That water has
completely dried up.” Krishna said, “Their life is like the turtles – prana
kurma. When all the water is dried up the turtles bury themselves in
the mud. Similarly the gopis are only surviving with the consolation I
gave them when I was leaving. I told them, ‘I will come back. Don’t
feel so distressed.’ This consolation is like the mud, and they
areputting themselves into that mud and surviving – yasyam-
asamrdam-anusrtah prana-kurma vasanti. I have no language. I fear
to express their condition, how they feel for Me, how they feel this
acute pang of separation from Me.” Krishna is thinking like that. This
is reciprocation.
Blade of Grass
The gopis of Vrindavan have given up the association of their husbands, sons
and other family members, who are very difficult to give up, and they have
forsaken the path of chastity to take shelter of the llotus feet of Mukunda,
Krishna, which one should search for by Vedic knowledge. Oh let me be
fortunate enough to be one of the bushes, creepers or herbs in Vrindavan,
because the gopis trample on them and bless them with the dust of their
lotus feet.
Uddhava thought, “if I can be fortunate enough to be born here in this
jungle of Vrindavan as an herb or a blade of grass, then I will get a
chance. While the gopis are feeling pangs of separation from Krishna
and are wandering and searching for Krishna everywhere, their feet
may touch me. Then I may get the dust from their lotus feet. What
love they have developed for Krishna. What have they not done? It is
very difficult to give up Vedic etiquette, veda-dharma, arya-patham,
yet they have given it up, they have kicked it away. Such love they
have. Let me be born here as a creeper, as a medicinal herb, or
anything, so I can get the chance to get the dust from their lotus feet.”
When Uddhava saw the love that the gopis had for Krishna he
condemned himself. “I am such a rascal, I have no such love. I was
thinking ‘I know Krishna.’”
“No. I don’t know Krishna. They have developed so much love! What
is the utility of this life unless I develop such love? How can I develop
such love? How can I become fortunate enough to get some dust from
their lotus feet?”
Choked up
nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada
tava nama-grahane bhavisyati
O Lord, when will tears roll down from My eyes like torrents of rain when I
chant Your holy name? When by chanting Your name will My voice become
choked up out of ecstasy and I will become unable to utter anything?
PURPORT
The seven stars revolving around the polestar at the senith are called
saptarsi-mandala. On these seven stars, which from the topmost part
of our planetary system, reside seven sages: Kasyapa, Atri, Vasista,
Viswamitra, Gautama, Jamadagni and Bharadvaja. These seven stars
are seen every night, and they each make a complete orbit around the
pole-star within twenty-four hours. Along with these seven stars, all
the other stars also orbit from east to west. The upper portion of the
universe is called the north, and the lower porion is called the south.
Even in our ordinary dealings, while studying a map, we regard the
upper portion as north.
Utility of Darkness
The only thing that Srila Prabhupada talks about int his purport is stars.
But still a question arises: Every night the seven stars can be seen.
They all orbit around the polestar, Dhruva. They are not seen in the
daytimne because in the daytime there is sunshine. They are only
seen in the darkness. There is a philosophical point here – some
persons want darkness. For those who only want to see the polestar,
the sunshine craetes a hindrance for them.
What is the message of the Bhagavata? In the Bhagavata you will find
that every jiva is unhappy. He is distressed and wants happiness.
Sometimes he gets some little temporary, fleeting happiness, but he is
not satisfied with it. In his heart he wants constant, unbroken
happiness. That happiness, that ananda, is known as brahmananda.
Knowingly or unknowingly, everyone wants that brahma-vastu, real
spiritual object, parabrahma, the Supreme Lord, Bhagavan. Some are
searching directly and some are searching indirectly. A conditioned jiva
does not know how to search for Him. Therefore allthe Vedic
literatures and Vedic acaryas have shown the path.
The sac-cid-ananda-ghana-vastu, the eternal conscious and blissful
reality, is Bhagavan Krishna. The sastras and acaryas say that if you
engage in His bhajana and you get Him then you will get eternal
happiness, bliss and peace. One who is fortunate can understand this.
If he engages himself constantly in bhagavata-bhajana, following the
instructions of sadhu-sastra-guru, following in the footsteps of the
mahajanas, he will get Krishna and will have constant bliss and peace.
But those who are ill-fated, who don’t know how to do bhajana, they
are all floating and suffering inthis dreadful ocean of materialistic
existence. The material world is full of such persons.
Alas, how shall I take shelter of one more merciful than He who granted the
position of mother to a she-demon [Putana] although she was unfaithful and
she prepare deadly poison to be sucked from her breast.
Krishna is so merciful that He gave her the position of mother. You will
never find in any country, at any time, in any grantha, any sastra, such
a merciful Lord as Krishna. This is the message of Srimad
Bhagavatam. Man wants Bhagavan, but the message of the
Bhagavata is that Bhagavan wants man. Bhakta is crying for
Bhagavan, but much sweeter and more beautiful than this is –
Bhagavan is crying for bhakta. Baby Krishna is trying to suck the
breast of mother Yasoda. In His boyhood pastimes Krishna is
wandering the jungles of Vrindavan searching for His dear calves.
Holding His mohana-murali, His enchanting flute, he is calling the
damsels of Vrajabhumi, gopi-jana-vallabha. This is the message of
Srimad Bhagavatam, Bhagavan is crying for bhakta.
Nanda Maharaja said, “My brother Vasudev and his wife Deavki were
persecuted so much. They were imprisoned. Now that has been killed,
they are released. Those who persecute the sajjanas, the devotees,
will be burnt by the fire of their sinful activity. So the Kamsas, the
demons are burnt. The Yadavas are happy now.” He then asked about
Krishna. “Is Krishna there in Mathura? Why is He not coming? I heard
that my brother sent Krishna and Balaram to guru-grha, to stay in the
house of their guru. Now they are initiated and have received the
sacred thread, yajna-upavita.” Vrajabhumi Krishna has no sacred
thread. Krishna in Mathura has a sacred thread. Some pujaris have put
a sacred thread on Vrajabhumi Krishna, but it is not siddhanta.
We Cannot Survive
“Men and women, old men and boys everyone in Vrajabhumi has been
put into a blazing fore of separation from Krishna. They are all burning,
burning. He has saved us from so many dangers. Now we are burning
in the fire of separation. We cannot survive. We will die. It is the
general etiquette that when someone is on their death bed, dying,
even if their realitve is in some far away place, still he will give up
everything and run there, ‘My relative is dying. Let me go and see.’
So why is Krishna not coming? We are dying.”
When Nanda Maharaja said this, he could not speak anymore. Tears
rolled down his cheeks. In his eye of meditation, Nanda Maharaja saw
the beautiful face of Krishna Gopal. He said to Uddhava:
apy ayasyati govindah sva-janan sakrd iksitum
tarhi draksyama tad-vaktram su-nasam su-smiteksanam
Will Govinda return even once to see His family? If He ever does, we may
then glance upon His beautiful face with its beautiful eyes, nose and smile.
Consolation
Cry More!
The Suprem Lord hari is certainly not your son alone. Rather, being the Lord,
He is the son, soul, father and mother of everyone.
Nanda’s Blindness
More Ablaze
“You listen, Uddhava. There is another thing. Suppose your words are
true and Krishna is not an ordinary person, that He is Bhagavan. If you
say that Krishna is Bhagavan and that He is not an ordinary person,
how can such words oothe our hearts? By hearing your krsna-tattva
the blazing fire of separation from Krishna that is burning my afflicted
heart has increased thousand and thousand of times. Uddhava, you
cannot extinguish it. Rather you only make it mre ablaze. We only
thought we had lost a son, but then hearing from you that Krishna is
mula-bhagavan, then I understand we have not lost an ordinary son,
we have lost Bhagavan! I thought I had lost a piece f copper. Now
hearing from you I realize I have lost a piece of diamond! Uddhava
byhearing form you, the blazing, acute fire of separation that we have
been burning in has become more and more ablaze. You are a boy,
you are a boy. Therefore you cannot extinguish this fire. Are you
trying to extinguish this fire by pouring ghee into it? Uddhava you are
a boy. Therefore I excuse you.” Saying this Nanda Maharaja’s voice
became choked up and tears rolled down from his eyes like torrential
rain.
Impenetrable Love
Uddhava has thought, “If I speak krsna-tattva into the heart of Nanda
Maharaja then he will become weak like Vasudeva nd Devaki.” But
Uddhava saw that he couldn’t get the result he had expected by
speaking sastra-jnana to Nanda Maharaja.
Have Patience
Jnana and aisvarya simply cause pain in the heart of Nanda Maharaja.
They were completely unsuccessful and unable to penetrate the heart
of Nanda. Jnana and aisvary were able to penetrate in the sakhya-priti
of Arjuna and the vatsalya-priti of Vasudev and Devaki. But it is not
possible in the heart of Nanda Maharaja. Only the thought of Krishna is
there in his heart, nothing else.
Therefore, Uddhava was not able to touch the vatsaly-priti, the
anuraga that Nanda Maharaja had in his heart. Nanda’s realization is
not with Uddhava. How can he understand? Uddhava develops bhakti
towards Krishna by knowing Him to be Bhagavan. This is a general
thing. Of course, it is very good, it is wonderful – knowing Him to be
the Supreme Lord one should develop bhakti for Bhagavan. But the
vatsalya-rati, vatsalya-prema of Nanda Maharaja is very deep. There is
no tinge of jnana or aisvarya there at all. He only knows Krishna as his
son. Now he is hearin from Uddhva that his son is Bhagavan. Hearing
this Nanda Maharaja’s anuraga does not become slackened. Rather, it
becomes much, much harder and more and more condensed. Sastra-
vidhi, scriptural injunction, teaches that one should develop bhakti
towards Bhagavan. Uddhava’s krsna-priti, affection for Krishna, is
according to sastra-vidhi. But Nanda Maharaja’s krsna-priti is far
beyond sastra-vidhi. The hetu, cause, for Uddhava’s krsna-priti, is that
he knows Krishna is Bhagavan. But Nanda Maharaja’s krsna-priti is
ahaituki, causeless, without cause. It is svayam-siddha, perfect in
itself. Can you touch the far distant horizon by stretching out your
hand? Nanda Maharaja’s krsna-anuraga is like that. Uddhav cannot
understand it. Uddhava stretched out his sastra-like hand to touch it,
but failed. He could nototuch it. This is very deep philosophy.
Uddhava said, “O Nanda Maharaja, don’t lament. Your love will drag
Him here. All your desires will be fulfilled.”
Infallible Krishna, the Lord of the devotees, will soon return to Vaja to satisfy
His parents.
Demoniac Quality
In His Siksastakam (3) Mahaprabhu has taught how one can get krsna-
prema:
One who thinks himself lower than the grass, who is more tolerant than a
tree, and who does not expect personal honour but is always prepared to give
all respect to others can very easily always chant the holy name of the Lord.
If one chants the holy name of Lord Krishna in this manner, he will certainly
awaken his dormant love for Krishna's lotus feet.
After many, many births and deaths one achieves the rare human form
of life, which, although temporary, affords one the opportunity to attain
the highest perfection. Thus a sober human being should quickly
endeavour for the ultimate perfection of life as long as his body, which
is always subject to death, has not fallen down and died. After all,
sense gratification is available even in the most abominable species of
life, whereas Krishna consciousness is possible only for a human being.
After undergoing lakhs and lakhs of species of life, one gets this rarely
achieved human birth. What is the purpose? Arthada, it is meant to
help the embodied soul achieve the highest perfection. This human
life is temporary, and given for only a short time. At any moment
death may come and this body will be finished. But, arthada, in this
rarely achieved human birth you can get Krsna-prema. That is the fifth
purusartha or supreme purusartha, the topmost goal. This human
birth is meant for that. Without krsna-prema no one can approach
Krishna. Krishna becomes bound up with such love. Mahaprabhu gave
that prema and it is the highest attainment in Kali-yuga. Kali-yuga
people cannot do any other sadhana in this degraded, sinful age. In
Kali-yuga, consciousness is very, very degraded. The lifespan is very
short, up to one hundred years. But how many human beings are
living for one hundred years? Because of sinful activities the lifespan is
getting shorter and shorter and shorter. So what can they do?
Mahaprabhu is so merciful. He decided, "Ill give them the highest
thing, krsna-prema." But if you develop pride you cannot get that
prema. Pride should be crushed. Demons develop pride. But a sadhu,
vaisnava, is not at all puffed up.
"I am a great Vaisnava!"
O You who destroy the suffering of Vraja's people, O hero of all women, Your
smile shatters the false pride of Your devotees. Please, dear friend, accept us
as Your maidservants and show us Your beautiful lotus face.
The gopis were searching everywhere for Krishna. They went to every
bower, every creeper, and every tree asking, "Have you seen Krishna?
Have you seen Krishna?" Crying out, vraja-janarti-han - "O Krishna,
who is the destroyer of the distress of the residents of vraja!" vira
yositam - "O Krishna, who is the supreme hero of all the damsels of
Vrajabhumi!" Then they say, nija-jana-smaya-dhvamsana-smita. This
phrase is significant: Nija-jana means your own men - "O Krishna, You
crush the pride of those who are very dear to You." The gopis prayed,
"We may have developed some pride, therefore You disappeared and
are crushing our pride. Your disappearance has put us in lamentation
and distress." Then they say, bhaja sakhe bhavat-kinkarih sma no
jalaruhananam caru darsaya - "O Krishna, Your beautiful face is always
smiling. O friend, we are all Your maidservants. Please, please show
Your very beautiful lotus-like face to us." If by chance Krishna's dear
devotees develop some pride, then Krishna crushes it. That is the
meaning of this verse.
We can see this also in the case of Arjuna. Arjuna is a dear devotee of
Krishna. Krishna has said this again and again in Bhagavad-gita:
"bhakto 'si me", "priyo 'si me" "sakha 'si me" - "You are My dear friend,
so I am giving you this most confidential instruction.' On the battlefield
of Kurukshetra, Krishna became Arjuna's charioteer. Then the
Pandavas achieved victory and Krishna made Yudhisthir Maharaja
rajadiraja, the emperor of the whole world. After the Kurukshetra
battle was over the Pandavas were very happy and joyful. Especially
Arjuna was very blissful. Arjuna had heard Bhagavad-gita directly from
the lips of Krishna. Once, Krishna and Arjuna were moving together in
a chariot. Krishna was driving and they were going through some
gardens on the bank of the Uamuna, having some nice talks together.
Arjuna had developed some pride in himself. He was thinking, "I am a
great jnani. Krishna personally imparted this gita-jnana to me. I heard
it directly from Krishna's lips." Krishna knows what you are whispering
in your heart, because He is there in the heart as Supersoul. Krishna
understood, "Arjuna has developed pride. He is thinking himself a
great jnani because he received jnana directly from My lips." So nija-
jana-smaya-dhvamsana-kari - Krishna's nature is, if His own men dear
devotee, develops some pride, He must crush it. That is His mercy.
As they were going along the bank of the Yamuna they saw a jambuka,
a jackal, moving around the dead body of a human being, just smelling
it, but not eating. Seeing this, Arjuna laughed and said, "That jambuka
is bereft of knowledge. He is a murkha, a fool. He is only moving
around that dead body and smelling it, not eating it. If two big dogs
come, he will run away out of fear. He is such a murkha, bereft of
knowledge." Arjuna said this because of pride. He was thinking
himself a jnani, and the jackal a murkha. Krishna then stopped the
chariot and called the jambuka, "Jambuka, please come here." The
jambuka came with folded hands, offered obeisances, and sat down.
Then Krishna asked, "O jambuka, the dead body of this human being is
your food. Why are you only smelling and moving around it and not
eating?" The jambuka replied, "O my Lord, You are all-knowing. What
shall I say? Although this is my food, still I have some discrimination.
Without consideration I won't eat."
Krishna said, "You have some discrimination?"
"Oh Yes!"
"What is your discrimination?"
The jambuka said, "My Lord, if You are asking, I will tell You. By
smelling his legs I can understand if during his lifetime this juman
being ever went to Jagannath Puri Dham, Vrindavan Dham or Mayapur
Nabadwip Dham by walking. By smelling his hands I can understand if
this person has ever offered puja, worship, to Bhagavan or not. By
smelling his eyes, I can understand whether or not this person has ever
seen a sadhu or deity in the temple. By smelling his head I can
understand if this person has ever bowed down to a sadhu-vaisnava or
deity or not. By smelling his ears I can understand whether or not he
has ever heard krsna-katha during his lifetime. By smelling I can
understand all these things. If he has not done any of these things
them I won't eat such impure food. I won't eat." The jambuka said, "If
one or more of his limbs - a hand, a leg, or an ear - has performed
some devotional act, then I will eat only that portion." "O Lord, we are
pasu, beasts, animals. We have no knowledge. We have no right to do
any dharma, subha-karma, or anything. Because we are animals, our
consciousness is very degraded, covered consciousness, shrunken
consciousness. We have no opportunity to perform any dharma. Only
by eating can some piety be there."
Bhagavan Krishna said, "O jambuka, all glories to you. You are My
bhakta."
When he heard the words of the jackal, Arjuna became amazed. "Oh,
this jambuka has such knowledge? I was thinking myself to be a great
jnani and a great bhakta, but this jambuka is greater than I am! Such
jnana, such bhakti he has."
In this way, Krishna crushed the pride of Arjuna because Arjuna is His
dear devotee, nija-jana-smaya-dhvamsana.
Krishna's Madness
The gopis have pure love for Krishna. There is not a tinge of jnana or
aisvarya in it. And as the gopis are constantly asking of Krishna,
similarly, Krishna is also constantly thinking of the gopis. Krishna in
Mathura and the gopis are in Vrajabhumi. Sometimes Krishna is
sleeping, but in that sleeping state, like a delirious madman, He is
uttering, Radhe! Rade! Rade! Gopi! Gopi! Gopi!" It is a question of
love. This is the thought process: If you are very intensely thinking of
someone, the thought process will touch that person. This principle is
also there in the material sphere. A mother has some love and
affection for her son, and similarly the son has some love and affection
for his mother. The mother is always thinking, "Oh, my son is staying
in San Diego and I am here in India, thousands of miles away. What is
he doing now?" While the son is eating some food, sometimes it sticks
to his throat, "Aaaa, Aaaa - What is that? What happened? Oh,
perhaps someone is thinking of me. My mother may be thinking of
me."
So, just as the gopis are always thinking of Krishna, similarly Krishna is
always thinking of the gopis. Krishna cannot go there and the gopis.
Krishna decided to send a message of love. But who can carry such a
message? A very intimate person is needed. So Krishna called
Uddhava. Uddhava is very intimate - na tatha me priyatama atma-
honir na sankarah. Krishna said, "Uddhava, please come." Then
Krishna told him, "O Uddhava, please take this message of love and go
to Vrajabhumi. My father and mother and the gopi damsels of
Vrajabhumi are distressed and feeling very acute pangs of separation
from Me. Please go and deliver this message to them and give them
some consolation." Uddhava is brhaspati-sisya, a disciple of
Brihaspate. Uddhava is also a very dear friend of Krishna's Uddhava
looks exactly like Krishna. The same complexion, the same stature,
the same height, everything looks exactly the same. However,
Uddhava is brhaspati-sisya, brhaspati-jnani - Brihaspati has imparted
jnana to Uddhava, but no prema. So, like Arjuna, Uddhava had pride
that he was a great jnani because he was a disciple of Brihaspati, a
jnani-guru. So Krishna must crush the pride of Uddhava. That was
another purpose of sending Uddhava to Vrajabhumi. When Uddhava
goes to Vrajabhumi and sees the love of the gopis, then his pride will
be crushed. Then he will develop prema. Otherwise if his pride is not
crushed he cannot develop prema. Therefore, out of His mercy,
Krishna sent Uddhava to Vrajabhumi.
From a distance, the gopis saw Uddhava. They thought, "Who is this?
He looks exactly like Krishna." They started talking amongst
themselves, "O sakhis, who is this person coming?" ini ke? Ini ke? -
"Who is he? Who is he? He looks just like Krishna, but he has no flute
in his hand. He has no peacock feather on his head, so he is not
Krishna. But he has the same complexion, the same height, and the
same age as Krishna." Uddhava's chariot went to Nanda Maharaja's
house and stayed there, then all of the gopis went there to get
information about who it was. "Who is he?" "He is a messenger, a
duta, coming from Mathura. Krishna has sent him."
Uddhava met Nanda Maharaja and Yasoda-mata. Uddhava came to
give them consolation. When he saw the depth of Nanda Maharaja's
lamentation in separation and Yasoda-mata's crying, he thought, "What
consolation can I give them?
Uddhava is a jnani-bhakta. He knows jnana. So he said, "What
consolation can I give them?
Uddhava is a jnani-bhakta. He knows jnana. So he said, "Why are you
crying, Nanda Maharaja? Krishna is Bhagavan. He is all pervading. He
is everywhere. Why are you crying?"
Nanda Maharaja said, "Stop! What are you saying? Krishna is my son,
my son, my son! Let your Krishna be isvara, but He is my son. He is
my son."
Mother Yasoda said, "I have prepared this nice makhan-misri, sweet
butter, for Him. I have prepared a nice bed for Him and a nice garland.
It is for our Krishna. If He is not our son then who have we made it
for?" Saying this, Yasoda began crying. Because Uddhava is a jnani-
bhakt, he has pride in him. He could not understand the mood of
Nanda Maharaja and mother Yasoda. Uddhava condemned himself:
"My mission has failed. What consolation can I give them? Such love
they have developed for Krishna. I am bereft of that love. What is my
life? My life is useless, useless."
Uddhava then went to the gopis. The gopis love for Krishna was even
more. Their love is very, very pure love, madhurya-rasa. Day and
night they were lamenting in separation from Krishna. Very often they
would faint and fall down. They were remembering every pastime spot
of Krishna: "Krishna has done this here." They were only speaking
krsna-katha and remembering Krishna, nothing else. They had
become so skinny due to feelings of separation from Krishna that the
rings they were wearing on their small fingers had become bangles on
their arms. They are always thinking of Krishna and speaking about
Krishna, and nothing else. This is love. When they saw Uddhava they
told him, "O Uddhava, priti has two types: haituki-priti and ahaituki-
priti, love with some cause and love without cause."
The gopis then gave some examples: "When the bumblebee comes to
a flower it sings, making a humming sound. In this way it glorifies the
flower and then it kisses the flower - for what purpose? Only to suck
the honey from the flower. Then, when the honey is completely sucked
out the bumblebee leaves the flower. No more love. So, honey is the
cause of this priti, this love. Similarly, there are prostitutes who attract
wealthy young men to get money. They have some priti for that young
man as long as he has money. But when the money is finished their
priti is also finished. Money is the cause for this priti. In this way, the
gopis gave many examples. Then they said, "But Uddhava, the love
we have for Krishna is causeless."
Burning Question
The gopis said, "O Uddhava, if you are a great jnani and if you are a
disciple of Brihaspati then you must have sastric knowledge. If you
have any knowledge of rasa-sastra, then you will be able to answer our
question. If you cannot answer, then we will have to say that you have
no knowledge at all. Our love for Krishna is causeless. There is no
duplicity, no selfish motivation in our love for Krishna. So tell us, why
has this viraha-duhkha, this unhappiness in separation, come to us?
Our love is pure, and we have heard that with pure love there is never
any viraha, separation. We are feeling so much the acute pangs of
separation from our most beloved Krishna, but our priti, our love for
Krishna, has nothing material to it. With anything material there is
some designation, upadhi. But with our love there is nothing material,
there is no designation, it is nirupadhikah-priti - without any
designation. There is nothing artificial in our love for Krishna. It is
quite natural and spontaneous. Why has such distress in separation
come to us? Please answer our question.
"Actually, Uddhava, we are not personally so distressed because of this
separation. We feel distressed because of the general people. There is
no cause and no designation for the pure love we have developed.
There is no fault in our love for Krishna. However, if such distress
comes then the general people will think, 'Oh, we will not develop love
for Krishna because there is so much distress there.' No one will love
our most beloved Krishna, who is the supreme object of love. This
gives us so much pain in our hearts. So tell us Uddhava, why this has
taken place in affairs of nirupadhi-prema? Why?"
No Discrimination
The gopis, those words, bodies and minds were fully dedicated to Lord
Govinda, put aside all their regular work now that krishna's messenger,
Sri Uddhava, had arrived among them.
I repeatedly offer my respects to the dust from the feet of the women
of Nanda Maharaja's cowherd village. When these gopis loudly chant
the glories of Sri Krishna, the vibration purifies the three world.
No Language
dana-vrta-homa japa-svadhyaya-samyamaih
sreyobhir vividhais camyaih krsne bhaktir hi sadhyate
You are doing sadhana, you are sadhakas. What is the goal of you
sadhana? It is krsna-prema. There are many types of sadhana. One
may be a very charitable person, giving dana, charity. Some follow
some vrata, a vow. Some undergo severe tapasya, austerities. Some
study the Vedas, svadhyaya. Others practice controlling or restraining
the senses, samyamaih. Various types of sadhana are there, but the
goal is krsna-prema.
Uddhava told the gopis, "You have already achieved the ultimate goal,
to develop pure love at the lotus feet of Govinda. Therefore all the
residents of the three planetary systems worship you gopis, - tri-
bhuvana-pujitah. You are the embodiment of that prema. Such prema
is anuttama, incomparable, and sad-uttama, the topmost. There is no
limit to it. There is the example of fire. Fire has burning capacity
within it, but that burning capacity is not harmed by fire - ajita vastu
noy. Burning capacity is natural with fire. One cannot separate it from
the fire, as it is one with the fire. Prema-bhakte, or, in vaisnava
language, mahabhava-laksana, is one with you, O gopis. You have not
earned it. It is inseparable from you. Muninam api durlabha - What
great munis and rsis cannot attain even after undergoing severe
austerities and penances for many, many hundreds and thousands of
years, you have attained. "O gopis, by your own activities you are
teaching us how to develop love for Krishna. Vrajabhumi is the most
glorified place in all of the three planetary systems, it is more glorious
because you gopis are here. "Krishna gives the concluding, most
confidential instruction in Gita - sarva-dharman parityajya mam ekam
saranam vraja - 'Abandon all varieties of dharma, even vede-dharma,
and surrender unto Me.' You have done this. You are the embodiment
of this mantra, sarva-dharman parityajya mam ekam saranam vraja. In
all of the three worlds I have never found anyone who has given up all
dharma for Krishna. You are the embodiment of this mantra."
By your great fortune you have left your sons, husbands, bodily
comforts, relatives and homes in favor of the supreme male, who is
known as Krishna.
Uddhava's Answer
"You have such pure, deep love for Krishna. And you are teaching the
whole world that krsna-prema is parama-purusartha, the supreme goal,
sadhy-siromani."
You have rightfully claimed the privilege of unalloyed love for they
transcendental Lord, O most glorious gopis. Indeed, by exhibiting your
love for Krishna in separation from Him, you have shown me great
mercy."
O You who destroy the suffering of Vraja's people, O hero of all women,
Your smile shatters the false pride of Your devotees. Please, dear
friend, accept us as Your maidservants and show us Your beautiful lotus
face. This verse says, nija-jana-smaya-dhavamsana - If by chance
pride develops in His own men, then Krishna crushes that pride. He
crushed the pride of Arjuna by showing him the jambuka, and here He
crushed the pride of Uddhava by sending him to Vrajabhumi. Pride is a
great hindrance on the path of bhakti. It is a demoniac quality -
dambho darpo 'bhimanas. Therefore, Mahaprabhu says:
This is a very deep topic. How many persons have understood it, I
don't know. But if some devotees have understood then I will think I
have achieved some success.
CHAPTER FOURTEEN
The Faults of Krishna
PURPORT
Equal to All
It should be understood that all species of life, O son of Kunti, are made
possible by birth in this material nature, and that I am the seed-giving father.
As You Sow
I adore the primeval Lord Govinda, who burns up to their roots all fruitive
activites of those who are imbued with devotion and impartially ordains from
each the due enjoyment of the fruits of one’s activities, of all those who walk
in the path of work, in accordance with the chain of their previously
performed works, no less in the case of the tiny insect that bears the name of
indragopa than in that of Indra, king of devas.
As you sow, so shall you reap. That is Krishna’s law. Whatever karma
you perform, Krishna accordingly offers the result impartially to one
and all. That result is known as karma-phala.
One jiva becomes indragopa, a very tiny red insect generally found in
sandy places during the rainy season. Why has he taken birth in such
a body? Because of his previously earned karma-phala when he was a
human being. Another jiva becomes Indra, the heavenly king. Why is
that? Because of karma-phala, Krishna offers impartially. You have
done such activities, so that is the result for you. Where is the
partiality? Everyone is reaping the consequences of their karma.
Accordingly, one is born as an indragopa or one is born as Indra. One
may take birth as a beast, a dog or a hog, a bird, a tree, a mountain,
an aquatic animal, or one mat get the birth of a brahmana or a
ksatriya. This is karma-phala.
It is also said that when Indra committed aparadha at the lotus feet of
his guru, Brihaspati cursed him and he was born as a hog. Because of
their activities, Narada muni cursed the two sons of Kuvera,
Nalakuvara and Manigriva, to take birthas twin Arjuna trees. Also, King
Bharat got the body a deer.
Ghost Birth
The pandit brahmana asked, “What is our fault? What wrong did we do
that we will et this birth?”
Yamaraj said, “You have not performed your sva-dharma your duty
properly. You are a brahmana, but you are so greedy that you ate food
offered to ghosts. A brahmana cannot do this. You dharma is Vedic
dharma, but you have violated the principle of dharma.”
You will all stay in a desert as ghosts. One day a wandering vasinava-
sadhu will come there. If you render service to him and get his
blessings, then you will be released from this bhuta-yoni, ghost species
of life.
They remained for many, many years in the desert. One day all of a
sudden, a wandering vaisnava appeared there very thirsty and hungry.
The brahmana, who had now a ghost form, immediately understood
and became a tree. A ghost can assume any form , so he became a
tree to give cool shade to the vaisnava-sadhu. The other ghosts
assumed the bodies of human beings. They went to him, offered
obeisances, and asked, “How can we serve you?” The vaisnava said, “I
am very hungry and thirsty. Please give me some food and drink.”
Immediately the leader of the ghost party, that vidagdha-brahmana,
brought some nice cold water and some fruits and roots. A ghost can
also materialize things. If one can utilize them in service, they can do
nice service. Othrewise, they will create all sorts of disturbances. The
vaisnava uttered the name of Vishnu, perfomred kirtana, offered the
fruits and roots to Visnu, and then ate them. He gave his remnants to
the ghosts. The vaisnava was very pleased with their service. Ghosts
can only smell. They cannot eat. As soon as they smelled the
remnants of that vaisnava, they received very nice demi-god bodies.
Then they offered obeisances to that vaisnava. The vaisnava became
amazed, “What is this, he asked?” Then they told him everything.
This is a story to understand how one gets the reactions of his karma.
Karma Destroyed
Abandon all varieties of religion and just surrender to Me. I shall deliver you
from sinful reactions. Do not fear.
Inconceivable
“My birth and activities are not material. They are transcendental. For
one who understand them in tattva, that will be his last birth. After
quitting this body he will come to Me and he will never return here.”
No rebirth. Therefore we should understand in tattva. Not by apara-
vicara, apparent consideration. We sould understand by tattva-vicara,
absolute consideration. The Gita (4.34) states:
Just try to kearn the truth by approaching a spiritual master. Inquire from him
submissivesly and render service unto him. The self-realized souls can impart
knowledge unto you because they have seen the truth.
One who is serious must approach a tattva-darsi guru, one who knows
tattva, who is the seer of the truth and the knower of the truth.
Approach, surrender, erve him, satisfy him , please him, and then
humbly inquire what is tattva. Out of his mercy he will impart tattva-
jnana to you. He will reveal to you the tattvas behind Krishna’s lila and
the acitivities. By his mercy you can have it. There is no other way.
Svetasvatara Upanishad (6.23) states:
Only unto those great souls who have implicit faith in both the Lord and the
spiritual master are all imports of Vedic knowledge automatically revealed.
This tattva is only revealed for one who has implicit faith in bhakti, and
who has equal devotion to guru and Krishna. Otherwise, no one can
understand tattva-vicara. Krsihna is merciful. He is suhrdam, our well
wishng friend. He never does any evil or bad to anyone. But we
baddha-jivas, conditioned souls, cannot understand Krishna’s activities
because we are completely covered over by ignorance. Ignrant fools
find fault in the activities of Krishna.
After going to Mathura, Krishna sent His very intimate friend Uddhava
to Vrajabhumi as a messenger, carrying the message of love known as
Uddhava-sandesa. “Uddhava, you go to Vrajabhumi and deliver this
message to them. They are feeling very distressed. They are only
surviving because I told them that I would come back. Otherwise they
would have died. Go!”
Mad Delirium
Feeling intense pangs of separation, the gopis were moving here and
there in the forest of Vrindavan like mad women, asking every tree and
creeper, “Have you seen Shyama?” “Have you seen Krishna?” “Is He
coming?” Then they saw someone coming through the jungle path
that looked exactly like Krishna. One gopi said, sakhi, ini ke go? –
“Who is He? He looks like Krishna.” “O dear girl campanion, it lookslke
Krishna but there is no peacock feather and no flute, so he is not
Krishna.” Uddhava looks exactlylike Krishna. He is the same age and
has the same blackish body. Everything is the sam only he has no
flute and no peacock feather.
Then Uddhava went with the gopis to Radharani. Radharani was lying
unconscious. Sometimes she was unconscious and sometimes waking.
She had become mad due to Her acute pangs of separation from
Krishna. When Radharani saw Krishna’s intimate friend Uddhava, great
anger arose in Her heart, and outside She began speaking like a mad
person in delirium. This speech is known as citra-jalppa. Rupa
Goswami has described all of this in Ujjvala-nilamani.
* Here the gopis accuse Krishna of cheatinf them because He had left
Vrindavan and the vrajavasis to go to Mathura to be with the members
of the Yadu dynasty. To emphasize this, they choose to call Him
“Mathura-pati” and “Yadu-pati” – “Lord of Mathura” and “Lord of the
Yadu dynasty.”
Drunken Bumblebee
Radharani said, “Hey black bee! Get out of here! You black people are
unreliable. Why have you come! I understand you have come as a
messenger from your master.” O madhupa, “O black bumblebee! You
are the friend of that Shyama, wo is the kitava, kapata, a great
duplicitous person. Yes, you make a very nice pair, the two of you. You
are madhu-pa, and He is madhu-pati.** He is black and you are also
black. He is duplicitous and you are His duplicitous friend. Great
duplicitousness! He is the crest jeewl of the duplicitous persons and
you are just His messenger friend. Hey! Don’t touch My feet. Get out
from here!”
Radhrani said, “Where did you get the kunkuma on your moustache?
Krishna is now enjoying the ladies of Mathura. They put kunkuma
ontheir breasts, and you have gotten it from them. You are His friend
and have come here. Get out form here, Get out from here,
bhramara! Don’t come to Me.”
Killing Vali
Here in Radhrani’s words you will find irsa, enviousness, pride, great
anger, as well as divyonmada, transcendental madness. Radharani
says many things. They are technically known as prajalpa. I am just
pointing out how very difficult it is to understand the activities of
Krishna. No one can understand the apara-vicara, apparent
consideration. It is a question of tattva-vicara, absolute consideration.
Only one who knows tattva can understand.
“In Treta Yuga, your Shyama, who had coome as Lord Rama, son of
Dasarath,was banished to the forest. He killed a monster whose name
was Vali. Rama didn’t come face-to-face with Val. He kept Himself
hidden and killed him. Is that very nice? Very mercilessly He killed
that monkey! Sometimes very lowborn humters kille monkeys.
Genrally, however, no one will kill a monkey because no one will eat
the flesh of a monkey. Why should it be killed? But your friend, your
master, killed Vali mercilessly! Is that very nice? He is a merciless
person!”
Disfiguring Surpanakha
Like a hunter, He cruelly shot the king of the monkeys with arrows. Because
a women conquered Him, He disfigured another woman who came to Him
with lusty desires. And even after consuming the gifts of Bali Maharaja, he
bound him up with ropes as if he were a crow. So let us give up all friendship
with this dark-complexioned boy, even if we can’t give up talking about Him.
Behaviour of a Crow
Then the bhramara was humming, “Why are saying about my friend
my master, that He has so many faults?”
“Why I am finding faults with your master? I will tell you why: A nice
sober person, a gentleman, only speaks good things. He never speaks
good things. So, if you don’t want to hear, then get out of here! Why
are you just hovering here and not going away? All right I will tell you.
Your friend, and master Shyama has already given us up. We had an
intimate friendship with Him, but He has broken that friendship and
gone away. He has not kept His word. He has given up friendship with
us and we have given up friendship with Him. But still we cannot give
up His katha – dustyajas tat-katharthah. He told us, “I will come back.”
Only by remembering this katha we are surviving. His katha is so
enchanting, His katha is so attractive, His katha is so sweet and
nectarean, that we cannot give it up. He is acting in such a way that
we would have died! But we cannot die, because we are remembering
His katha. Such is our condition; we are neither dying nor surviving!
He is such a nirdayah, merciless, cruel person!”
In Tattva
When Radharani said, “In purva-lia, His previous pastimes, your master
or friend was Rama and Vaman.” That means He is the Supreme Lord.
This is contradictory: The gopis know that Krishna is the Supreme Lord,
but then again how is it that they don’t know? They know and they
don’t know. How is this? It is very difficult to understand. It is a very
deep and confidential question. The question should be solved
otherwise it will cause confusion.
The acaryas have answered it. When the gopis and Radharani unite
with Krishna they forget that Krishna is the Supreme Lord. They forget
everything, otherwise such union would not be possible. That is the
activity of Yogamaya. But when they feel acute pangs of separation,
this understanding sometimes comes up. Radharani described Krishna
as being Rama and Vaman while She was feeling acute pangsof
separation. The acaryas have given the following example: If you
place a big pot filled to the brim with milk on the fireplace, it will boil
and overflow. To keep the milk from overflowing, one may place some
tiny pieces of straw or grass in the milk before it boils. The straw goes
under the foam and is not visible. However, when the milk is boiling
the straw goes up and down. Sometimes it then becomes visible.
When the gopis with Radharani feel such acute pangs of separation it
is like heat. Their hearts are boiling, boiling and burning. So
sometimes this understanding comes up and is expressed: “Hey
Bhagavan!” “Hey Rama!” “Your friend was Rama.” “Your friend was
Vaman in another yuga.” That means Lord Vishnu. When the milk is
boiling the straw sometimes comes up and then again goes back down.
If someone thinks, “Let me take the straw out,” he cannot catch it.
Immdeiately it goes back down. Only for one moment is it on top. No
one can catch it. Similarly, the acute pangs of separation are like heat.
The heart is boiling, boiling, burning, so this idea sometimes comes up:
“That Bhagavan!” Otherwise it does not arise. This is what our
acaryas have said. Sometimes the gopis say to Krishna:
You are not actually the son of the gopi Yasoda, O friend, but rather the
indwelling witness in the hearts of al embodied souls.
Borrowed
A third point is here also. Sri Radha and the others in Vrajabhumi don’t
accept Krishna as Bhagavan. They don’t believe it, because Krishna is
so dear, so close, and so intimate with them. Due to their pure love
and affection they have forgotten Krishna is Bhagavan. But e suna
katha – they haveheard fromo thers. That means it is not their own
words. It is other’s katha. When Gargamuni was performing the nama-
karana samskara, Krishna’s name giving ceremony, he said that
Krishna was isvara, Bhagavan. Paurnamasi also said that Krishna is not
an ordinary human being, that He is Bhagavan, isvara. And
Nandimukhi also said it. So the gopis, Radharani, and the cowherd
boys have heard this from tohers. It is not their words. Iti s other’s
katha. At times when needed, we utilize other people’s property. For
example, a very poor man and woman has no good clothes, no good
sari, no good dhoti, no ornaments, nothing. On festive occassions
everyone puts on a nice dhoti, sari and ornaments. But that poor man
and woman has nothing. At that time they go to wealthy neighbours to
borrow, “Please we are performing a festival. Please give me a nice
sari or nice cloth or ornament for one day.” In this way they borrow
something.
The gopis and Radharani do this. When they are crying their heart is
burning, feeling the pangs of separation from Krishna, at this time of
need they use it. Then e suna katha – they speak what theyhave heard
from others such as Garagamuni, Nandimukhi or Paurnamasi. It is not
the katha of Radharani or the gopis. Theyhave just borrowed it from
them, and utilize it at that moment, as the poor man or woman
borrows a nice sari, dhoti or ornament on the festival day.
Deep Love
In this verse, the topic of anxiety, vivigna-cetah, has come up. The
verse describes that “Lord Vishnu out of anxiety entered into the body
of Hiranyakasipu through his nostrils.” This word vivigna-cetah,
“anxiety”, is significant. It is not that the Lord is afraid of
Hiranyakasipu. No. As Srila Prabhupada has described in his purport,
Lord Vishnu has acted out of affection and sympathy, “How can I do
god to him?” It is not easy to understand the activities of the Lord.
Therefore I gave this example. Krishna’s pastimes and especially
Radharani’s citra-jalpa are not easy things to understand. It is very
confidential.
CHAPTER FIFTEEN
The Sulky Eye of Radharani
PURPORT
TEXT
The Lord used to read the books of Vidyapati, Jayadev and Chandidas,
relishing their songs with Hs confidential associates like Sri Ramananda
Raya and Swarup Damodar Goswami.
PUPORT
TEXT
In separation from Krishna, Sri Chaitanya Mahaprabhu relished all
these ecstatic activities, and thus He fulfilled His own desires.
PURPORT
Transcendental Madness
In Her sulky vision Radharani sees Krishna enjoying the company of the
women of Mathura. Then, leaving them, He comes to Vrajabhumi. In
this vision Radharani sees that Krishna has come, and She manifests
Her mana, sulkiness. Krishna tries His best to pacify Radharani, to
break Her sulkiness, but He fails. He goes away and then He sends a
messenger, a black bumblebee, to break Radharani’s mana. The
bumblee comes and moevs around the lotus feet of Radharani while
singing. In Her sulky vision Radharani sees all these things. Radharani
says, ayati ca mama nikatam yati ca nihrutya mathuram nagaram –
“Our most beloved Krishna comes to us unnoticed, an then again goes
back to Mathura.” She said, kascan rama ramayati ramanah sa tatrapi
– “He has many lovers in Mathura-nagara, otherwise why is He coming
here unnoticeably tand then going away?” Radharani has this very
intense thought. She sees in Her sulky eye the damsels of Mathura,
and She also sees Krishna enjoying in their company – dhyayanti
krsna-sangamam. Seeing all of these things, Radhaeani becomes
more and more sulky. This viraha-duhkha, feeling the acute pangs of
separation, is like an unlimited ocean, and sulkiness is like an island on
that ocean.
Radharani sees the balck bumblebee moving around Her lotus feet.
The moustache of that bumblebee has become yellow colored. Seeing
this, Radhrani’s sulkiness becomes more acute. This is sancari-bhava.
In Ujjvala-nilamni and Bhakti-rasamrta-sindhu, sancar-bhavas are
described as thirty-three transitory assisiting emotions. Radharani
developed the sancari-bhava known as nirveda, indifference,
despondency or disappointment. In that bhava, Radharani sees all the
defects or faults of Krishna. Radharani tells the bumblebee, “Krishna is
a reservoir of so many defects and faults. There is no need of His
association.”
Radharani said:
When Radharani said this, the bumblebee moved some distance away
and started going in another drection. Seeing this Radhrani said, “Oh,
now you are going to touch the feet f My sakhis, girl companios! No!
You have no right to touch their feet either. You friend has done like
that before. Many times when He failed to touch My feet, He would go
to touch the feet of My girl companions. By touching their feet He
became purified. Don’t do it! Get out from here!”
Volcanic Eruption
Uddhava was thinking, “I have come from my master as a messenger.
Have I no right to touch Your feet?” In Her sulky “ears” Radharani
heard as thought the bumblebee had said it.
Radharani said, “If you would nothave come here drunk then you could
have touched My feet. If you say, ‘No, I have not drunk liquor,’ then I
say, ‘No! Definitely you have drunk liquor. I will prove it. Your very
appearance shows it.’ You are a great drunkard. Your head reels.’ If
you say, ‘What is worng with my appearance?’ I will tell you, ‘Why is
your moustache colored? Oh, you have smeared some kunkuma on
your moustache? Where did you get this kunkuma? Your crooked
friend Krishna had a nice flower garland on His chest. You were sitting
on that garland when He embraced the women of Mathura-nagari.
They had put kunkuma on their breasts, and at the time of embracing
Krishna, you got that kunkuma on you and your moustache was
colored – sapatnyah kuca-vilulita-mala-kunkuma-smasrubhir. With this
face you have come here. Get out from here! Don’t touch Me!
Definitely you are drunk!” Radharani’s anger was increasing in Her
heart. “In this condition you have come here to pacify Me, to bresk My
sulkiness. But, O bumblebee, you should understand that you need
not come here. You should go back to Mathura. Many damsels are
there. If you break one lady’s sulkiness then another lady will become
sulky. In this way your whole life will be spent there. So you need not
come here. You have so much work to do there. Why are you coming
here?” She said like that. This kind of loving ecstatic talk is known as
prajalpa. It is described in Ujjvala-nilamani (14.182):
asuyersay-mada-yuja yo ‘vadhirana-mudraya
priyasyakausalodgarah prajalpah sa tu kirtyate
Three things are here, asuya, irsa, and garva. Garva means
pride; irsa means enviousness; and asuya means intolerance.
These are sancari-bhava, transitory assisting emotions.
Radharani said, kitavabandho – “O friend of a crooked
cheater.” Kitava means a crooked, duplicitous person. Asuya
has been expressed with this word. Radharani said sapatni,
meaning co-wives. By this She is implying the damsels of
Mathura have become co-wives. By the words, anghrim ma sprsa -
"Don't touch My feet!" Her pride is expressed. Radharani is indicating
that Krishna knows neither how to break Her sulkiness nor whom to
send to the work. She is finding fault with Krishna. She says that
Krishna is not expert in these activities. Again and again Radharani
says, "Get out from here!" This is transcendental madness. Radharani
has become like a madwoman. One may suppose that Radharani was
saying all these things out of very deep thought. No. It is not that.
Her words are just like a volcanic eruption. They spontaneously come
out due to Her feelings.
Uddhava's Bewilderment
"Oh, you are questioning, whya am I speaking ill of your friend? are
you saying this thing, O bumblebee? Are you saying that He has no
fault? I am telling you that He has many faults, many very, very
severe and grievous faults. I know, but no one else knnows. Do you
know what He has done? He has spoiled all of our dharma, our karma,
everything. Do you know how? Heh as not used any weapon: sakrd
adhara-sudham svam mohinim payayitva - He has broken it simply by
allowing us to drink the nectarean mellow emanating from His lips.
Such adhara-sudha, nectar from the lips is nowhere to be found. Just
by allowing us to drink it, He has spoiled all our dharma and karma,
and then left us. If you say, "Oh, you damsels of Vrajabhumi, you are
pati-vrata, devoted to your husbands, so why did you drink the
nectarean mellow from His lips?"Are you asking this thing, O
bhramara? All right, I will tell you. The nectarean transcendental
mellow coming from His lips is so enchanting that one cannot but drink
it. Yes, yes! As soon as one sees His reddish lips, a girl becomes so
maddened that she has to do it! One who is not so fortunate, who has
not seen such a lotus-like face with such reddish lips, cannot
understand it. We became mad, and therefore we drank. You cannot
find anywhere in the whole universe such nectarean mellow as is
emanating from these lips. But, then He left us - tatyaje 'sman
bhavadrk!"
He is like you. You are a bumblebee. You go to a flower that has honey
and you drink it. When the honey is finished, then you leave the flower.
You are so cruel, but that is your bumblebee nature. if thre is no honey
in the flower, then you leave. But whta did He do? He made us drink
the sumanasa iva, the nectarean mellow emanating from His lips, and
then He left us. WHy? To put us in this ocean of viraha. Tell Me, is
there any such cruel person possessed of such bad character as Him?
He has some bad intention in Him. What is that? By letting us drink
this necatrean transcendental mellow emanating from His lips He has
put us in these acute pangs of separation. That is an evil intention. He
did it just tomake us suffer. Why? Due to such intolerable severe
suffering and unhappiness coming from these acute pangs of
separation, the vraja-gopis will die! But we are not dying. Death is not
coming to us, because the nectarean mellow emanating from His lips is
such that one who has drunk it won't die. The body won't die. The
body becomes immortal, deathless. Therefore we cannot die, we just
continue to undergo pain, and suffer, and suffer, and suffe, and suffer.
nothing else. Heh as done this.
"You are just like HIm! WHat do you do? You becmoe attracted by the
beauty and nice scent coming from the flower. You go there, you sing,
making a humming sound, and then you kiss the flower and drink the
honey. Your person is a crooked person just like this. From a distance
He smells the nice scent form our bodies, then He comes to us, He
sings and glorifies us, He lets us drink that transcendental nectarean
mellow emanating from His lips, and then He leaves us. He is such a
crooked person!"
Then Radha became silent. At that time the bumble bee was
hummingand flying. Through its humming, Radha could "hear" the
bumblebee saying, "On the rasa dance night, You cried and spoke the
verse beginning with jayati te 'dhikam,
The gois said: "O beloved, Your birth in the land of Vraja has made it
exceedingly glorious, and thus Indira, the goddess of fortune, always
resides here. It is only for Your sake that we, Your devoted servants,
maintain our lives. We have been searching everywhere for You, so
please show Yourself to us." Uddhava thinks, "Radharani is describing
how Laksmi -devi is sering my master. But if He has so many faults,
how can Laksmi-devi erve Him?"
Radharani replied, "O bumblebee, are you trying to say that Laksmi-
devi, the goddess of fortune, is serving the lotus feet of your master,
and that we are only cowherd girls of Vrajabhumi, so why are we
speaking such ill of your friend?
"All right, then I will answer you. Laksmi-devi has no intelligence!
hrts-ceta hy uttamah-sloka-jalipaih - She was enchanted, mesmerized,
by your friends vakcaturi, clever words. You may say, 'No! Laksmi-
devi is not an ordinary woman who can be enchanted.' But I say, 'Do
you think Laksmi is isvari, therefore she is very intelligent, and we are
cowherd women and therfore we have no intelligence? No! That's not
true. We are more intelligent thatn your Laksmi. we know the nature
of your master, Madhupati. Laksmi doesnt know it. We know' I will tell
you something for you good. Don't keep friendship with this kapati,
Krishna. If you do, then you will have to suffer as we are suffering."
After making us drink the emchanting nectar of His lps only once,
Krishna suddenly abandoned us., just as you might quickly abandon
some flowers. How is it, then, that goddess Padma [Laksmi] willingly
serves His lotus feet? Alas! The answer must certainly be that Her
mind has been stolen away by His deceitful words.
Here in this verse of the forty-seventh chapter of the the tenth canto,
the speech know as parijalpa is expressed. In Ujjvala-nilamani
(14.184) Rupapad has defined praijalpa:
prahor nidayata-sathya-capalyady-upapadanat
sva-vicaksanata-vyaktir bhangya syat parijalpitam
O bee, why do you sing here so much about the Lord of the Yadus, in
fron to fus homeless people? These topics are old news to us. Better
you sing about that friend of Aruna in front of His new girlfriends, the
burning desire in whose breasts He has now relieved. Those ladies will
surely give you the charity you are begging.
Kuca-ruja – “Now your friend is giving all plesure and enjoyment to the
ladies of Mathura. He is staying their company and enjoying them. So
go and sing there! The ladies of Mathura will be very happy. They will
be drowned in an ocean of happiness. Don’t come here and tell all
these things to us.
“If you say, ‘No, I have to sing here,’ then I say, ‘Sing something else.
Don’t sing about Him. Don’t you kow any other songs? Have you no
experience of any other thing? You should understand that we are
ubrnt in the fire of separation. Our hearts are burning. We are now out
of our homes, we have no place and we have no knowledge. Our
hearts are burning and we are feeling such acute pain. Don’t you know
what is to be sung here? Have you no intelligence? No one likes
someone who speaks or sings something without knowing the mood
and intention of the audience. Rather they drive him out, “Get out
from here! You don’t know what to speak and how to speak!”
Therefore I tell youto get out from here!” This kiind of citra-jalpa is
known as vijalpa.
“All right, I’ll tell you, bhramara. I know that the ladies of Mathura are
pati-vrata. But tell Me, is there any lady in the heavenly planets, on
this Earth planet, or in the lower planets, who is not attracted to your
master Krishna? – divi bhuvi ca rasayam kah striyas tad-durapah? I
don’t say this out of jealosuy or out of enviousness. I am telling you
this for your benefit and for the benefit of everyone. We put cmplete
faith in Him, but what is our condition now? He has drowned us in this
unlimited ocean of viraha. So I tell everyone, ‘Don’t rely on that
cooked person, or you will aslo have to drown in this ocean of viraha.’”
Abusive Words
Radharani continued, “are bhramara, O bee, if you say, ‘If Krishna has
so many defects, then why are you attracted to Him? Why have you
put your faith in Him?’ I will tellyou the reason: Laksmi-devi, who is
isvari, is also attracted to Him. She wants the dust from the feet of
your friend Krishna – caran raja upaste. When this is the condition of
Laksmi, then vayam ka – what is our ocondition? We are mere
gopaluni, cowherd women, mere manusi women, so how can we give
uo attachment for Him even when Laksmi is attached to Him? Your
friend is very crooked. Hehas also attracted Laksmi and there is a
reason for it. Laksni-deci is the chief of all the ladies. If someone can
attract Laksmi then he can attract all the ladies of the world.”
“If you say, ‘Why are you so attached to someone who gives so much
pain and suffering to everyone?’ what shall I say to this question? He
is mayavi, expert in illusory tricks. His name is Uttamasloka, meaning
the most faous person, but now we understand that the real reason He
is famous is because He is very expert in stealing away the hearts and
minds of everyone with His illusory tricks. Hearing this name, we
forget everything, thinking that He was called Uttamasloka, that He
has become famous, due to His being an ocean of mercy, karuna-
sindhu. Now we understand that all of His activities, all of His owrds,
and all of His names, are filled with crookedness.”
Radharani said:
The declaration of Lord hari’s duplicitous nature in a mood of spite born out of
pride, together with jealously spoken insults directed against Him, has been
termed as ujjalpa by the wise.
In this verse from the tenth canto Radharani expresses irsa, meaning
jealousy and envousness with pride, kuhakata, meaning crafitness,
mesmerism, or jugglery, and asuya, meaning intolerance. In
Radharani’s statement carana-raja upaste yasya bhutir – Laksmi serves
the lotus feet,” there is expression of garva, pride and irsa,
enviousness. Radharani also says krpana-pakse hy uttamah-sloka-sabdah
- Krishna is dina-bandhu, merciful to the dina, the most degraded and
depressed, and is thus addressed as Uttamasloka.” In this statement
thre is asuya, intolerance, aksea, criticism and kuhakata, word jugglery.
Asuya or matsarya means one who cannot tolerate anothers
advancement. These are al aspects of the type of mad speech known
as ujjalpa. Radhrani is finding all faluts with Krishna. Even the bending
of His eyebrows, bhru-vijrmbha, She is considering to be crooked,
cheating. There are ten kinds of citra-jalpa. This is the kind known as
ujjalpa. All of these things are expressed here in Radhrani’s words to
the bumblebee fromthis fifteenth verse of the forty-seventh chaptr of
the tenth canto.
As Srimati Radharni talked inconsistently when She met Uddhava, so also Sri
Chaitanya Mahaprabhu relished, both day and night, such ecstatic talk in the
mood of Srimati Radharani.
Postgraduate Study
“…by worshipping Sri Chaitanya Mahaprabhu alone, one can relish the loving
affairs of Radha and Krishna together.” However, he has also stated that
“persons who are after sense gratification should not try to imitate raganuga-
bhakti.” And that for “critical students of mundane poetry and literary men
without God consciousness who after bodily sense gratification, there is no
need to read such a high standard off transcendental literature.” They
cannot understand it. Rather, what will happen is that they will
“misunderstand the pastimes of Radha and Krishna to be the activities of a
mundane young boy and girl.”
So generally these topics are not discussed. Such topics are only
discussed in the company of those who are in that bhava, that level of
very high consciousness, complete Krishna consciousness, who are
paramahamsas, devotees of the topmost perfection. Caitanya-
charitamrta is a post-graduate study, so it is discussed amongst such
highly advanced devotees. Not with persons who are in the bodily
conception of life. They cannot understand. They will misunderstand
and the outcome will be the reverse. There will be a bad outcome and
the result will lead to debauchery and scandal. Therefore Caitanya-
caritamrta is postgraduate study. We have started this class, so I have
to speak on these things. But I don’t kow how far you can understand
or how far I can express in the English language. That is the defect
with me. Please excuse me.
Another point is here. The vraja-gopis have given up everything for
Krishna’s pleasure, Krishna’s happiness. They have given up all Vedic
regulations, their faimlies, their husbands, fathers-in-law, and mothers-
in-law, only for the pleasure and happiness of Krishna. They have
given up everything, sarva-tyaga.
The Gita says, tyagac chantir anantaram – “One gets peace when he
gives up everything. Have they given up everything for their own
peace? No, they have given yup everything for the pleasure and
happiness of Krishna. They don’t want anything for themselves. Their
renunciation is for Krishna’s pleasure only. Therefore Krishna told
them, “You have given up everything for My pleasure.”
Yet another very confidential deep point is here. When the gopis are
giving up everything, they are completely devoid of all vicara-buddhi,
conscience. They are only thinking, “If we give up everything then
Krishna will be happy.” They are devoid of any other thought. They
have only one aim – how will Krishna be happy. This is the symptom of
samartha-rati. Rupa Goswami writes in Ujjvala-nilamani (14.55):
The gopis do not care for their own pleasures or pains. All their physical and
mental activities are directed toward offering enjoyment to Lord Krishna.
The gopis never consider their own pleasure or happiness. They only
think always of the pleasure and happiness of Krishna. Therefore they
act in that way.
Brooken Promise
The gopis have given up everything while being devoid of even the
thought that Krishna is svayam-bhagavan, the Supreme Personality of
Godhead. They only know that the son of Nanda Maharaja, Kanu of
Vrajabhumi, ujjvala-nilamani syama, is their most beloved, their life,
and their object of love – prema sarvasraya. He is their everything. In
the literature of the world you will never find such tyaga, such
renunciation for Krishna. It is incomparable. By their love Krishna’s
promise was broken. His promise is, ye yatha mam prapadyante tams
tathaiva bhajamy aham – “As someone approaches Me I reciprocate
accordingly.” Krishna never becomes indebted. He always repays His
debts. But this promise was broken by the gopis. Because the gopis
don’t want anything, how will He repay them? If they have some
intention, some desire, then Krishna couldh ave repaid them. But the
gopis don’t want anything. Therefore His promise is broken. The gopis
don’t want svarga-sukha, bhukti-sukha, mukti-sukha, siddhi-sukha, or
seva-sukha – heavenly enjoyment, material enjoyment, the happiness
of liberation, the happiness of mystic perfections or the happiness of
service. They don’t want anything. So what will Krishna give them?
How will He repay them? Because they don’t want anything, Krishna’s
promise - ye yatha mam prapadyante tams tathaiva bhajamy aham,
had been broken.
There are three reasons why Krishna’s promise was broken. The first
reason was that the gopis don’t want anything for themselves. They
are not interested in atma-sukha, their own happiness and enjyment.
So Krishna has nothing to give them.
The second reason is that they onlyhave one desire, to please and give
happiness to Krishna. They have no other desire. They only have
desire for the pleasure and happiness of Krishna. When one wants to
give all pleasure and happiness to Krishna, what does he or she have
to do? Give up their own happiness? When someone gives everything,
then the one who accpets becomes indebted. Then how will He pay
them back?
Radharani kept silent for one or two moments and then said,
“Oh! Death is not coming to Me! I want to die but death is not
coming. There is a great obstruction to death. What is that
obstruction? It is Krishna’s words. He said, ‘I’ll come back, I’ll
come back, I’ll come back.’”
The form of the Lord with a flute in His hand is most attractive and the
one who is most sublimely attracted is Srimati Radharani, Radhika.
She enjoys supremely blissful association with Krishna. Sometimes
people cannot understand why Radhika’s name is not mentioned in
Srimad Bhagavatam. Actually, however, Radhika can be understood
from the word aradhana, which indicates that She enjoys the highest
loving affairs with Krishna.
Molten Gold
Her golden body is lying on the lap of her sakhi. Her tongue cannot
speak anything, She is speechless. Her hands are restlessly moving to
and fro. Sometimes She is rolling on the ground. Sesa dasa dasa – the
ten symptoms of a dying person are there. This all mentioned in
Ujjvala-nilamani. I am not going to that end as it will take another day.
There are so many things to say. If I explain this verse it will take one
weeks time. It contains so many things. Of this dasa dasa, ten
conditions, the last conditioni s mrtyu, death.
“I cannot bear suffering the fever of separation from Krishna, nor can I
explain it to you. It is something like gold melting in an earthen pot.
This fever produces more distress than poison, it is more piercing than
Indra’s thunderbolt, more sharp than a spear plunged into the heart,
and more horrying than the last stage of cholera.”
A goldsmith puts pieces of gold inside a small earthen pot, places them
in another pot, then blows with a bellows until the heat becomes more
and more intense and finally the gold melt. Similarly Radharani says,
“Such heat I am feeling, uttapi puta-pakato – more and more severe
heat. I am feeling heat that is greater than the heat produced from
very dreadful poison - garala-gramad api ksobhano. It is duhsahah
more intolerable than the striking of a thunderbolt. I cannot tolerate it.
It is breaking My heart at every moment – marmany adya bhinatti, I
cannot tolerate it. There is no need of this body. I don’t see any
purpose of keeping this body. This body is useless. I want to give it up
immediately.”
Radharni kept silent for one or to moments and then said, “Oh! Death
is not coming to Me. I want to die, but death is not coming. There is a
great obstruction to death. What is the obstruction? It is Krishna’s
word. He said, ‘I’ll come back, I’ll come back, I’ll come back.’ When
Akrura took Krishna on his chariot and was leaving Vrajabhumi, we
were rolling on the ground and crying, ‘Let the wheels of the chariot
roll over our bodies! Let us die!’ At that time Krishna said, ‘Hey! Hey!
No, no, no! Don’t do that! I will come back.’ These words He spoke
are a great obstruction. So death is not coming. What shall I do?”
At that time Radharani looked up at the sky and saw a crow flying in
the direction of Mathura. She called out, “Hey crow! Come here, come
here! Listen to Me. Are you going t Mathura? Don’t go in any other
direction, just go straight go to Mathura! Lord Mathura-pati,
Mathuranath is there. Vandana carana, offer obeisances to that Lord of
Mathura and deliver My message to Him. Tell Him that if a house
caught on fire, the first duty of the house master is to let the domestic
animals loose. They should not be burned. Open the door and let
them out first. My body is the house and it is on fire – viraha agni,
separation is the fire. This house is burning, burning, burning. Who
has set this fire? Your Mathuranath has set fire to this house. Now go
and tell Him that My prana, My life, is the animal in the house. The
house is on fire and it cannot get out – dagdhum prana-pasum sikhi
viraha-bhur indhe mad-angalaye. What is the reason it cannot get out?
Because the door is bolted, argala, with a very strong bolt. That strong
bolt is asargala-bandhanam – Krishna’s words, He said, ‘I’ll come back.’
“The door cannot be opened and the house is on fire. Tell Him, He
should come immediately and unbolt it. Then My life, prana pasu will
get out.” This is Radharani’s love. There is no such thing in Rukmini’s
love. Out of fun Krishna cut some jokes and Rukmini became afraid,
“Of, will Heleave me?”
Radharani kept silent for some moments. Then She spoke to Her girl
comapnions:
The form of the Lord with a flute in His hands is most attractive, and the one
who is most sublimely attracted is Srimati Radharani, Radhika.
Only Radhika, by the strength of Her love, tastes all the nectar of My
sweetness.
Sukadeva Goswami has also mentioned the word kascit. Krishna took
one gopi, kascit, from the rasasthali and went away. That means He
took awy whom? Radha. Sukadev never mentioned Radha, he only
said kascit. Why has he mentioned ‘kascit’? Because only Radharani
enjoys the highest loving affairs – ekali radhika asvade sakali. One
who completely rleishes unbroken loving mellow is kascit. No one else
can experience such a thing. Only Radharani completely experiences
that loving mellow. Paripurna krsna-prema sukha – The complete
relishing of krsna-pream is only in Radhrani, because she is
madanakhya-mahabhava-mayi – the embodiment of madanakhya-
mahabhava. In an indrect, very nice way, Sukadev Goswami has
uttered this word kascit and never drectly uttered. Radha bujhibe
rasika bhakta, na bujhibe mudha – Only rasika vasinavas can
understand this. Those who are mudhas, fools cannot understadn why
Sukadev Goswami has used the word kascit. Only rasika-janas can
understand it because radha-tattva is a very deep confidential tattva.
Common people cannot understand, so it is not discussed in the
congreagation of common people. That is one reason why Sukadev did
not speak Radha’s name. Another reason is that Sukadev Goswami is
Radharani’s parrot. The name of Radha is so dear to him! If Sukadeva
Goswami were to utter Radharani’s name, then he would become
ecstatic, his voice would become choked up, and he would not be able
to speak the Bhagavata. He had to speak the Bhagavata within seven
days. Parikshit Maharaja was greedily waiting. Sukadev Goswami is
Radharani’s parrot, therefore he did not utter the name of Radha
directly. He only gave it in an indirect way. Srila Prabhupada has
mentioned this here. “… people cannot understand why Radharani’s
name is not mentioned.”
Those who sing My names and who cry in front of Me, I am purchased by
them, for Janardhan is not purchased by anything else.
Krishna Left
When Akrura came and took Rama and Krishna away to Mathura, all
the vrajavasis felt acute pangs of separation. They felt as if their life
would get out, because Krishna is their life. When Krishna went to
Mathura, the separation felt by the vrajvasis – Nanda, Yasoda, the
cowherd boys, and the gopis headed by Radharani – is known as
mathura-viraha. When Akrura was taking Rama and Krishna away in
the chariot, all of the gopis came and lay on the ground in front of it.
“Let the wheels of the chariot roll on us. Let us die.” They felt such
acute pangs of separation! But Krishna gave them some consolation.
“I have some business there. I am going. I will finish it and then I wil
come back.” Receiving that consolation, it is the only hope for which
the gopis are surviving: “Krishna has said He will come back.”
Messages
Mahaprabu’s Order
“Don’t take Krishna out from Vraja, because He never leaves Vraja.
Padam ekam na gacchati – He never even takes one step out of
Vrajabhumi.” Did Rupa Goswami follow thyat order or did he disobey
it? If you read those two dramas it will seem that he has not carried
out that order. It will appear that he has disobeyed it.
“I am a Madman”
Radha Drowned
Nava-Vrindavan
If Radha drowned with Her prana-sakhi Visakha in the Kalindi, then how
will there be union with Krishna? This is our problem and question, and
it should be solved. After Rada and Visakha-sakhi drowned in the
Kalindi, Kalindi-devi took Radha and handed Her over to her father,
Suryadev, the sun god. Suryadev’s dear devotee is Satrajit. Satrajit’s
daughter is Satyabhama. Radha entered into Satyebhama in Dwarka.
That is nava-vrndavana-sangma. Nava Vrinda-devi, one of Radha’s
maidservants, was there with Her. Radha was there in Satyabhama,
feeling acute pangs of separation from Krishna. In order to get some
relief from the pangs of separation She ordered Viskwakarma to create
an artificial Vrindvan, Nava-Vrindavan, like this New Vrindavan. She
also ordered Viswakarma to make a deity of Syama. So Viswakarma
did all these things.
Meeting in Dwarka
Then Satyabhma came there with Her girl companion, sakhi Nava
Vrinda. Seeing Satyabhama, Krishna recognized Radharani and
became completely amazed. Krishna spoke out, hanta hanta katham
saiveyam me prana-valabha radha – “Oh! This is My rana-vallbha
Radha.” Krishna knew that Radha had given up Her body and drowned
Herself in the Kalindi, that She was no more in this world. “But
somehow, this is My parana-vallabha Radha. Viswakarma has created
this Nava-Vrindavan, this artificial Vrindavan, for My happiness.
Otherwise how is Radha here in this Dwarka?”
Radha’s Prayer
Also, in the tenth act, dasama anka, you will find that Rupa Goswami
again described union. All of the inhabitants of Vrajabhumi were
united in Dwarka. At that time Krishna said to Radha, pranesvari radha
prathayasva. Kim atah paraim priya karavani – “O My dear Radha,
please tell Me what I can do to please You?”
Radha said:
ya te lila-pada-parimalodgari-vanya-parita
dhanya ksaum vilasati vra mathuri madhuribhih
tatrasmabhis catula-pasupi-bhava-mugdhantarabhih
samvitam tvam kalaya vadanollasi-venur viharam
“O Lord who places the glistening flute to His handsome mouth, please
grant this benediction. I the district of Mathura, where the manyu
forests bear the sweet fragrance of places where You enjoy pastimes,
and which is auspicious, splendid, and endowed with all kinds of
sweetness, please always enjoy transcendental pastimes with us gopis,
whose hearts are overcome with love for You.”
O Krishna, if Your lotus feet again come to our home inVrindavan, then
our desires will be fulfilled.
“How is it Possible?”
“My friend Radha, do not doubt. At this moment You are standing in
the beautiful and opulent abode of Gokul Vrindavan, although by the
power of time I have arranged it in a different way. This truth You will
be able to see directly within Your heart. Please understand right now
You are in Vrindavan and Your Krishna is standing by Your side.”
Bahiranga-jana – those persons who are not very internal and who
cannot understand internal things are bahiranga, external. They
cannot understand this. Radharani said, “Only very intimate devotees
can understand such internal things. Since We are in Vrajabhumi, let
Us manifest our lilas here.” Then Krishna said, priye tatasthu – “Let it
be granted! Let Your desire be fulfilled.”
srila-prabhupadaji-maharaja ki jaya!
samaveta-bhakta-vrnda ki jaya!
nava-vrndavana-ksetra ki jaya!
jaya radha jaya krsna jaya vrndavan!
sri-sri-radha-vrndavana-candra ki jaya!