Chapter Five
Happiness in Separation
In appearance the trees and creepers of V®ndåvana seem to
be
ordinary, but upon seeing K®ß√a they became overwhelmed in
bhåva. With great joy they offered pra√åma to the feet of
K®ß√a
by offering their fruits and flowers, and they shed tears
of love in
the form of streams of honey. Even the plants and trees of
this
world have feelings; like us they are conscious. They are
not able
to express their feelings in words, but they can express
them.
Especially the trees and creepers of V®ndåvana are all viçuddhasattva,
meaning that they are superior to those of us situated
in mixed goodness. So what won’t they understand? They can
understand and experience everything. Therefore by offering
their fruits and flowers in ecstatic rapture, they offered praÌma
to K®ß√a.
In his commentary, Sanåtana Gosvåmî is saying that these
trees and creepers are more conscious than the clouds. The gopîs
felt that all the other residents of V®ndåvana were serving
K®ß√a,
but that they themselves were not. They saw that even the
clouds
were serving Him by creating an umbrella above His head to
block out the sun, and by showering cooling rain on Him. So
the trees and creepers were even more conscious than the
clouds,
and we can see their condition upon hearing the vibration
of
K®ß√a’s flute and receiving His darçana! Concerning Çrî
Caitanya
Mahåprabhu, Narottama dåsa ˇhåkura wrote:
49
paçu-påkhî jhure, påßå√a vidare,
çuni’ jå∫a gu√a-gåthå
Upon witnessing the pastimes of Mahåprabhu, the birds,
animals
and insects would melt in divine love. When Mahåprabhu was
in
Ålålanåtha, upon hearing His crying the stone there melted,
and
His footprints and imprints from where He fell unconscious
were
easily indented there. When Çrî Råmacandra and Bharata met
at
Citrakü†a, upon feeling the mutual love of the two
brothers, the
stone there melted. When K®ß√a played the flute at Cara√a-pahå∂î
in Kåmyavana, the stone melted and He left fifty or more
footprints
there. These footprints are certainly His – they were not
made by anyone else. So even stones, clouds, trees and
animals
can melt in emotion, but we have not yet become melted in
emotion.
We haven’t yet developed the intense eagerness that “I will
certainly engage in k®ß√a-bhajana.”
In the verse we began describing in the last chapter we
find the
line vana-latås tarava˙, meaning “the creepers and trees in
the
forest”, but why have the creepers been mentioned before
the
trees? It would seem that it would be proper to mention the
trees
first because they are primary, and without them the
creepers
would have nothing to climb up. But the creepers are of the
same
gender as the gopîs, and their sentiment is similar. “These
creepers
are female just as we are, and men don’t have as much
sentiment
as we do.” Thinking like this, the gopîs first mentioned
the word
latå in this verse, and then tarava˙. They say åtmani viß√um,
which
means “He who is pervading everything”, referring to bhaktavåtsalya
Bhagavån. Vyañjayantya˙ means “revealed in a special way
to this Nanda-kiçora, Yaçodå-nandana, K®ß√acandra or
Gopîkånta”.
These creepers had a treasure hidden in their hearts, but
upon hearing the sound of K®ß√a’s flute they immediately
revealed it in the form of fruits and flowers. Bowing down
to
50 Bhakti-rasåyana
K®ß√a’s feet, they offered the treasure of their hearts as pra√åma.
There are two ways of offering praÌma to someone. Someone
who has very little faith will apathetically offer praÌma with
his
hands only one time and then leave. But someone who has strong
faith will bow down and offer praÌma time and again with
great
love and humility. He will look towards his master with
great
affection, desiring his blessing. The trees offered praÌma
to K®ß√a
in this way, with great prema. K®ß√a came, they offered pra√åma,
and even after K®ß√a left they remained bowing down because
there was so much prema in their hearts.
Being submerged in the ocean of unhappiness of separation
from K®ß√a, how did the gopîs pass the day? After cooking
for
K®ß√a at the home of Yaçodå and seeing that K®ß√a has taken
the
cows to the forest to graze, the gopîs return to their
homes, and
those sakhîs who are svapakßa (belonging to Rådhikå’s own
group)
remain with Rådhikå. When someone is happy, it seems to
them
that the whole day passes in one minute; so in separation
from
K®ß√a, how will the gopîs manage to pass the day? It says
here that
they engaged in kîrtana – singing these verses that we are
reading
– but did they pass the day in happiness or unhappiness? They
were remembering the pastimes of K®ß√a by describing them,
and
were revealing their inner feelings to one another, but
were they
feeling happiness or unhappiness? Hearing the descriptions
of
His pastimes, they became absorbed and felt that they were
actually
seeing Him, but when the excitement from that diminished,
they were plunged into the depths of despair.
For the gopîs, happiness and unhappiness became one ocean.
It
says in Çrî Caitanya-caritåm®ta, “vißåm®ta ekatra milana –
poison
and nectar became one.” I am not able to explain this in
such
a way that you will understand this, or even to fully
understand
it myself. Because we are presently standing on the
platform of
Chapter Five 51
måyå, wrapped up in material enjoyment, we cannot
understand
this. Then why are we hearing of it? It is like a coating
of wax. If
you are placing candles here and there, then a little wax
comes off
on your hand and creates a coating. Similarly, if a sådhaka
reads,
hears and speaks about these topics, then certainly
something will
rub off: a little feeling of bhåva will come. Then,
practising sådhana
more and more, after some time this feeling will become so
strong that it will never be interrupted.
Here the gopîs are mutually hearing and describing K®ß√a’s
pastimes, and as remembrance comes, they are seeing K®ß√a
with
the eyes of bhåva. It appears that they are suffering due
to separation,
but inside them is great happiness.
evaμ vraja-striyo råjan
k®ß√a-lîlånugåyatî˙
remire ’ha˙su tac-cittås
tan-manaskå mahodayå˙
Çrîmad-Bhågavatam (10.35.26)
O king, during the daytime the ladies of Vraja took
pleasure in
continuously singing about the pastimes of K®ß√a, and their
hearts
were fully absorbed in Him.
The ladies of Vraja had offered their hearts to K®ß√a. We see
in the Gopî-gîta [chapter 31 of the Tenth Canto of Çrîmad-
Bhågavatam] and in the Ve√u-gîta that the gopîs are
absorbed in
spiritual ecstasy: even in separation from Him they remain
happy
by meditating on His pastimes. Yet in another place it is
written
that being very unhappy, they passed the day singing about
His
pastimes. They took shelter of only one thing – singing
about
K®ß√a’s pastimes – otherwise they would have been unable to
pass
the day. So are the gopîs happy as they sing about His
pastimes, or
unhappy? It is harmonised in this way: if we see a person
really
crying and wailing in separation from K®ß√a, just as Çrî
Caitanya
Mahåprabhu did, what feelings will arise within us? Will we
52 Bhakti-rasåyana
think that, “I never want to be like this!”? Rather we will
think
that if even a small fraction of that bhåva enters us, our
lives will
be completely successful. As peculiar as it seems, we
actually
desire to cry in this way. The verses in the Bhågavatam describing
the crying of the gopîs will be those most read by a rasika
devotee.
In the Bhramara-gîta [chapter 47 of the Tenth Canto of Çrîmad-
Bhågavatam] the gopîs are in vipralambha-bhåva, and
speaking to
a bumblebee they are expressing their suffering. It is a
very sad
thing, but devotees enjoy it very much.
The Ve√u-gîta, Gopî-gîta, Yugala-gîta, and other chapters
in
the Bhågavatam all focus entirely on the topic of
separation
from K®ß√a. Devotees find all of this tasteful, even though
they
are crying; they like crying also. Therefore here happiness
is
included within crying, and the gopîs are described in this
verse
as mahodayå˙ – experiencing a grand festival. Singing about
K®ß√a’s pastimes during the day, they were supremely happy.
Meeting K®ß√a at night they were fully gratified, and in
meditation
during the day their minds raced after Him as He wandered
in the forest. This is the meaning of bhajana. If a devotee
is
absorbed in meditation on k®ß√a-lîlå, then that meditation is
bhajana. “How will I meet K®ß√a? So many lives have passed,
and
still I have not found Him.”
Although externally that prema appears to be unhappiness,
inside their meditation is immeasurable happiness. When
K®ß√a leaves V®ndåvana and goes to Mathurå or Dvårakå, and at
Nandagråma or Uddhava-kyårî the gopîs are crying in
sadness,
why won’t they abandon their meditation on K®ß√a? Are they
able to abandon it? Sürya dåsa has written that the gopîs placed
K®ß√a’s foot-dust all over their sårîs and their limbs, and
when
the tears related to K®ß√a fell from their eyes and mixed
with that,
they became very dirty; but would any of them change their sårîs?
So this meditation is actually full of happiness, but yes,
externally
Chapter Five 53
it seems to be unhappiness. It is written in Çrî
Caitanya-caritåm®ta
that the happiness felt by one person meeting K®ß√a exceeds
the
happiness felt by the residents of millions of material
universes
combined, and the unhappiness felt by the residents of
V®ndåvana
exceeds the pain caused by the most potent poison.
Therefore
Sanåtana Gosvåmî, Jîva Gosvåmî and Viçvanåtha Cakravartî
ˇhåkura have written in their commentaries that in this
state of
separation, happiness and unhappiness are the same.
At the end of his explanation of this verse, Sanåtana
Gosvåmî
says that in this way K®ß√a is the very embodiment of the
topmost
ecstasy (paramånanda): He is the very embodiment of rasa,
He is
the possessor of all potencies, He is all-pervading, He
knows the
minds and hearts of all, and He is the foundation of all rasa.
He
is both the rasa itself and the taster of rasa. He performs
pastimes
that establish Him as the very embodiment of paramånanda.
There is no difference between K®ß√a and His pastimes, just
as
there is no difference between K®ß√a and His name. Being
merciful,
when k®ß√a-lîlå sees that there is bhåva in our hearts,
then
it will appear to us. By thousands of our own efforts it
will not
appear, but when it is merciful to us, at that moment it
will
appear of its own accord.
Just as K®ß√a is supremely independent, His lîlå is also
supremely independent. It will know if a recipient is
qualified or
not. If it sees that one’s prayer is full of humility, then
no matter
what one’s qualification may be, it will appear. It may
appear in
the hearts of qualified people like the four Kumåras, or in
someone
with a sinful background like Bilvama∫gala. Lîlå manifested
in his heart and K®ß√a Himself came to help him walk to
Vraja
and to listen to his sweet singing. Therefore Sanåtana
Gosvåmî is
saying that just as K®ß√a is the very embodiment of the
supreme
spiritual ecstasy, so are His pastimes. If one is simply
hearing
54 Bhakti-rasåyana
narrations of k®ß√a-lîlå, then for him there is no
necessity of practising
renunciation or anything of the kind.
jñåne prayåsam udapåsya namanta eva
jîvanti san-mukharitåμ bhavadîya-vårtåm
sthåne sthitå˙ çruti-gatåμ tanu-vå∫-manobhir
ye pråyaço ’jita jito ’py asi tais tri-lokyåm
Çrîmad-Bhågavatam (10.14.3)
Bhagavån is unconquerable by anyone within this world. Yet
if someone faithfully hears hari-kathå, even while
remaining
within his established social position, then the disease of
lust and
all impediments to spiritual advancement (anarthas) will
vanish
from his heart and he will overpower that unconquerable
Bhagavån – such is the potency of lîlå-kathå. But since
this lîlåkathå
is the very embodiment of the topmost spiritual ecstasy
(paramånanda), then what necessity will the gopîs feel to
meet
K®ß√a? Won’t they be satisfied just by this? They won’t be
satisfied.
Why? Sanåtana Gosvåmî gives his opinion that although
K®ß√a and the narrations of His pastimes are one, the gopîs
won’t
be satisfied by just engaging in lîlå-kathå. Their prema is
such
that it can never be restricted in any way, and they will
never be
fully pleased, fully satisfied or receive the full taste
from only
engaging in lîlå-kathå without meeting K®ß√a. They desire
to
enter directly into pastimes where K®ß√a will express
similar
sentiments towards them as He did in the råsa-lîlå.
Hari-kathå by itself won’t satisfy the gopîs, but a sådhaka
should always continue hearing narrations of the Lord’s
pastimes,
understanding that the unhappiness which the gopîs experienced
while engaged in hari-kathå was merely a manifestation of
their
indescribable happiness. It is written that when lîlå-kathå
enters
the ears of a sådhaka, it enters his heart, snatches away
all inauspiciousness
and makes his heart completely pure. Then it takes
Chapter Five 55
him to the place where he can relish a life of serving
Rådhå
and K®ß√a with the sakhås and sakhîs; in this way K®ß√a and
the
narrations of His pastimes are supremely merciful.
Next comes this verse:
ete ’linas tava yaço ’khila-loka-tîrthaμ
gåyanta ådi-purußånupathaμ bhajante
pråyo amî muni-ga√å bhavadîya-mukhyå
gü∂haμ vane ’pi na jahaty anaghåtma-daivam
Çrîmad-Bhågavatam (10.15.6); B®had-bhågavatåm®ta (2.7.113)
[Çrî K®ß√a said to Balaråma:] O Ådi-purußa, although you
are
keeping your opulences hidden and are performing pastimes
as
a young boy here in V®ndåvana, still the sages, who are
among the
best of your devotees, have recognised you. Not wanting to
be
separated from you for even one moment, they have assumed
the
forms of bees and are worshipping you by constantly singing
your
glories as the purifier of this world.
K®ß√a and Baladeva Prabhu have taken the cows out for
grazing,
and using the presence of Baladeva as a pretext, K®ß√a is
actually
praising Himself in His speaking of this verse. Here He
praises
Baladeva as being ådi-purußa, the original personality in
all of
existence, but that is actually K®ß√a Himself. He is
describing so
many of the glories of Baladeva here, but they are actually
His
own glories. He says, “The buzzing of the bees in this
forest is
actually the chanting of Vedic mantras. The bees are
actually
munis, but in the form of bees they are glorifying you with
poems
and prayers as they follow you along. You are wearing a vaijayantîmålå
that is comprised of many different kinds of flowers and
tulasî buds also. There is nectar within these buds, so
sometimes
these bees are sitting on the buds, sometimes on the other
flowers
of the garland, and sometimes they are swarming around you
offering prayers. They are actually sages who after
performing
austerities for thousands of years have attained
perfection. Being
56 Bhakti-rasåyana
munis, they are able to discern that you are actually the ådi-purußa,
even though you remain hidden in your form as a young boy
at
the conjunction of the pauga√∂a and kaiçora ages. Therefore
they
are unable to abandon your company and are following behind
you offering prayers.”
What is the nature of their prayers? There are so many
different
kinds of poems and prayers that can be offered to K®ß√a,
but
amongst them, which are the topmost? There are countless
mantras within the Vedas, and their personifications pray,
“Although we are the mantras of the Vedas, up until today
we
have been performing austerities for the purpose of
attaining and
becoming absorbed in the bhåva that You share with the gopîs.
Please be kind and make that bhåva arise within our hearts.”
There are so many types of prayers one can offer to K®ß√a,
but if
someone prays for the bhåva of Vraja, then He is more
pleased.
And especially if someone prays for the bhåva of the gopîs,
that
will please Him the most.
Grandfather Bhîßma prayed, “O Lord, out of friendship You
are driving the chariot of Arjuna, and Your blood is
flowing from
the wounds made by my arrows. At this time I remember You
in
V®ndåvana as Your soft body may have been pricked by
thorns,
and blood is coming from those wounds. Seeing You in this
condition, that bhåva is coming to me.” In Vraja, K®ß√a’s
skin
may have been pricked as He was playing with the sakhås,
but
really Bhîßma is remembering K®ß√a with His skin having
been
scratched by the gopîs in their amorous pastimes. In
describing
that bhåva, Sanåtana Gosvåmî has quoted this verse of
Bhîßma
here in his commentary and given a very beautiful
explanation.
This kind of prayer is the topmost. If we pray, “O Lord,
Yaçodå
has scolded You and You are crying. I offer praÌma to You
in
this condition time and again,” then K®ß√a will be pleased.
But
above that, if we pray, “O Lord, You are very rasika. In
V®ndåvana,
Chapter Five 57
when the gopîs are fatigued, You massage their feet and
appease
them. I offer pra√åma to You time and again,” then there
will be
no need to say anything more. Being very pleased, K®ß√a
will give
Himself to someone who offers such a prayer. He is more
pleased
by those who pray with this elevated bhåva than He was even
by
the prayers of Brahmå.
The descriptions of K®ß√a’s pastimes are referred to here
as
akhila-loka-tîrtham – they are the saviour and purifier of
the
entire world. One may be purified by repeatedly bathing in
holy
places, but hearing hari-kathå from an elevated devotee
will
purify one for all time, and make one qualified to purify
others
as well. Acting as guru, this lîlå-kathå is the purifier of
everyone,
whether they are qualified or not by other considerations.
It is
the bestower of the knowledge of Bhagavån’s glories, and
the very
thing that takes us across the ocean of material existence.
Singing
about Bhagavån’s pastimes will purify oneself and the
entire
world also.
Holy places become very contaminated and even begin to
desire that sinful people will not bathe in their waters,
but if
someone hears hari-kathå from Nårada, will Nårada ever
become
contaminated? Whoever asks him questions and whoever hears
his answers will become purified. He is always singing the
glories
of Bhagavån’s pastimes, and sometimes even creates some
pastimes
himself, such as when he went to Dvårakå accompanied by
Uddhava and the construction of Nava-v®ndåvana was
arranged.
He inspires many different kinds of pastimes, and then he
sings
about them. No one knows the glories of lîlå-kathå better
than
Nårada. If anyone hears and chants such descriptions,
especially
the descriptions of lîlå found in Çrîmad-Bhågavatam, then
certainly
K®ß√a, accompanied by His associates, will appear in that
person’s
heart.
58 Bhakti-rasåyana
Chapter Six
The Gopîs Desire to Become Birds and Deer
After telling the story of Çrî B®had-bhågavatåm®ta,
Sanåtana
Gosvåmî is giving us some rasåyana, some nectar-tonic that
is
especially for those who have been freed from the disease,
but
who are still a little weak. By taking this medicine for
some time,
the body will again become strong, meaning that one will be
able
to progress in sådhana and one’s prema-bhakti will become
steadfast.
First he treated our disease, but just curing the disease
is
not everything because one still remains weak. After one’s
faith
(çraddhå) has increased and transformed into resolute
determination
(ni߆hå), progressing from there he will face many, many
impediments to spiritual advancement (anarthas). This
nectartonic
is especially intended for those at this stage. If in a
regulated
manner one hears these final verses and then deeply
meditates on
them, his love for Bhagavån will surely increase. But if
after hearing
these verses one doesn’t meditate on them, then at the time
of chanting the holy name his mind will certainly be
absorbed in
thoughts of material enjoyment. While chanting his mind
will be
unsteady, and remembrance of events from the life he led
before
he began to follow the path of bhakti will awaken inside
him.
Various kinds of sa∫kalpa and vikalpa, attraction and
repulsion to
material objects, will come to his mind, and he won’t
receive the
full benefit from this nectar-tonic. But if someone
meditates on
59
these verses while chanting the holy name, then his bhakti will
surely increase. This is the method for increasing one’s
devotion.
While we are dreaming, those things which occupied our
minds and which we meditated on time and again while awake
come to our vision. Sometimes things that are completely
unrelated
appear in our dream; it is all scrambled and there is not
even
any realistic continuity. If our minds are not controlled,
then it
will be the same when we chant harinåma. For a certain
amount
of time each day we all hear some hari-kathå, but now
consider
what you are doing for all your remaining waking hours. If
we
fully meditate on Bhagavån during those remaining hours,
then
at all times the mind will remain absorbed in Him.
The focus of our minds will be determined by what we think
about during our waking hours. If for those hours the mind
is
pondering over sense enjoyment, such as what arrangements
we
have made for eating and drinking and how we will solve all
of
our worldly problems – then how will we be able to steadily
think
of Bhagavån? Will our minds remain steady while chanting
from
our daily hearing of perhaps only one hour of hari-kathå?
It will
certainly be absorbed in what we have thought about during
most
of our waking hours, and even while sleeping we will
remember
those same things. But if one remains in sådhu-sa∫ga and
during
all his waking hours applies his mind to hearing hari-kathå,
reading
the scriptures, serving the Lord, and doesn’t worry about
any
other problems, then his mind will remain steady. Therefore
the
sådhaka who wants to elevate his mind should meditate on
the
pastimes described in these verses while chanting the holy
name.
We should make this effort, pushing away the thoughts of
experiencing
sense enjoyment and collecting good quality possessions,
and gradually, in due course, our minds will remain steady
in
meditation on Bhagavån’s pastimes.
For this purpose the pastimes of Çrî Caitanya Mahåprabhu
are
60 Bhakti-rasåyana
supremely merciful and generous. When Mahåprabhu was in
South India, He met with Råya Råmånanda, and their conversation,
the Råmånanda-saμvåda, is unanimously appreciated by all
the topmost devotees in this world. If you read it you will
see
why. There, with each verse they are unveiling the deepest
of
secrets, and while reading it, your heart will become so
spellbound
that you won’t want to put it down. Therefore while
chanting harinåma, we should meditate on these types of
narrations
from the scriptures. But if we are inattentive while taking
harinåma, we will not be benefited. We should first try to
attain
ni߆hå, and then ruci (taste) will come. After that åsakti (deep
attachment) will come, and we should try to transform that
into
bhåva (ecstatic emotion). In the lîlå-kathå that we are
hearing
here from Sanåtana Gosvåmî, there are instructions for all
levels
of devotees. Those on the level of çraddhå will understand
these
verses in a particular way, and those who have ni߆hå will
understand
them in a different way. Those in åsakti will understand
them in a certain way, and those who are in bhåva will
understand
them in yet another way.
Speaking amongst themselves, the gopîs said that when all
the
plants, creepers and trees of V®ndåvana were trembling in
the
breeze, it was as if they were experiencing ecstatic
symptoms, and
that they were drooping down solely to offer their
everything to
K®ß√a as He passed by. A sådhaka should also try to offer
his
everything to K®ß√a, and when he does, then it can be said
that
he is really engaged in sådhana. Then the gopîs remembered
how
the bees would sit on K®ß√a’s garland of forest flowers and
not
leave Him, and how they would sometimes swarm around Him
offering prayers.
Next the gopîs describe how the birds are even more
elevated,
and how they reacted to the sweet melody emanating from
K®ß√a’s flute. There are birds such as peacocks, parrots,
pigeons
Chapter Six 61
and koels that live on land, but first they describe the
birds that
reside on water:
sarasi sårasa-haμsa-viha∫gåç
cåru-gîta-h®ta-cetasa etya
harim upåsata te yata-cittå
hanta mîlita-d®ço dh®ta-maunå˙
Çrîmad-Bhågavatam (10.35.11); B®had-bhågavatåm®ta (2.7.114)
[The gopîs said:] It is very astonishing that K®ß√a steals
away the
hearts of the swans, cranes and other water-birds in such a
way
that they approach Him, sit down and worship Him with their
eyes closed, and fully concentrate their minds on Him.
In this verse from the Yugala-gîta, the gopîs are saying, “Forget
those bees; more intelligent than them are these birds who
reside
on the water.” When K®ß√a arrived in the forest, what
astonishing
thing happened? Hanta means “amazed”, and being
wonderstruck
the gopîs are now marvelling at seeing these birds. “When
the
cranes and swans on the pond heard the beautiful song K®ß√a
was playing on His flute, they became completely
spellbound!
Through the medium of their ears they held K®ß√a within
their
hearts. Ordinarily, when they see someone, they immediately
flee; but instead they quickly came near to worship K®ß√a.”
Upåsata means worshipping with the mind, body and words all
at once. As long as a jîva is conditioned, he is not
capable of performing
real upåsana. He can only be endeavouring for upåsana,
because it means being near Bhagavån, in His personal
presence.
When we offer püjå to the deity it is called upåsana, but
is it really
upåsana? Where is the deity, and where are we? We are
conditioned
souls, and He is all-pervading, the solidified form of saccid-
ånanda. Therefore we are not able to really be near Him,
but
when our hearts are pure enough and we attain a spiritual
form,
then we can go near Him and it can be called upåsana. But
as
62 Bhakti-rasåyana
long as we are conditioned souls full of anarthas, we
cannot really
offer Him arcana.
So from far away these birds approached K®ß√a with yata-cittå˙,
their minds fully controlled, but in our present condition
our
minds are not controlled. In meditation, there are the
stages of
yama (control of the senses), niyama (control of the mind),
åsana
(bodily postures), prå√åyåma (breath control), pratyåhåra (withdrawal
of the mind from sensory perception), dhåra√å (steadying
the mind), dhyåna (meditation) and finally samådhi (trance),
and
when one has achieved this state, then his meditation can
be
called real upåsana. So when those birds heard K®ß√a
playing the
flute and saw His exquisite form, they became yata-cittå˙ –
fully
self-controlled. This is one symptom of a sådhu, and two
more are
described in this verse: mîlita-d®ça˙ – they closed their
eyes, and
dh®ta-maunå˙ – they became silent. Ordinarily they were
always
making their chirping sounds, but instead they became
silent.
Speech is the cause of so many faults. If someone speaks in
a
deceptive or unbeneficial manner, his mind will be
contaminated
and therefore become restless. But if one’s speech is
controlled,
then he will never offend any Vaiß√ava. Fighting and
quarrelling
– uncontrolled speech is the cause of all this. Therefore
in the
Upadeçåm®ta the first of all instructions given to us is våco-vegam
– our speech must be controlled. So here it says dh®ta-maunå˙
–
the tongues of the water-birds, which ordinarily make so
many
sounds, at once became silent. If someone desires to engage
in
bhajana, then they should practise silence, which means not
speaking anything besides k®ß√a-nåma or k®ß√a-kathå. Then
it
will really be sådhana-bhajana. And also mîlita-d®ça˙ –
those birds
closed their eyes. They took a look at K®ß√a and then
immediately
closed their eyes: what does that mean? Through the medium
of
their eyes they took K®ß√a into their hearts, and then they
had no
Chapter Six 63
desire to see any worldly object. And yata-cittå˙ –
remaining silent
with their eyes closed, their minds became fully controlled.
From
looking here and there and speaking in an unregulated
manner,
one’s mind becomes restless. For this reason Bilvama∫gala
plucked out both of his eyes and became silent except for
speaking
k®ß√a-kathå; but without harming our eyes or tongue we
should
simply control them, and then automatically our mind will
become controlled.
Here the gopîs are saying, “This is a very astonishing
thing!
These birds who ordinarily chirp day and night have today
become silent, and closing their eyes they have taken K®ß√a
into their hearts. Now automatically their minds have
become
controlled, and they have no remaining desire in this
world.” If
someone desires to engage in bhajana, then they must be
like
this. This instruction is for all levels of devotees, and
according
to one’s level one will be able to do this. Yet in the Yugala-gîta
we
find, “Aho sakhî ! We are unable to do this! Day and night
our
minds are restless. We are not able to keep our eyes
closed, and
we are also constantly conversing; we are unable to remain
silent.
The swans and cranes can go near to K®ß√a and receive His
direct
darçana, but we cannot get such a good opportunity. They
are
certainly of a higher class than us.” This is the gopîs’
uttamaadhikårî
vision: even though their eyes remain open solely
because they are always searching for K®ß√a, and even
though
they are unable to remain silent solely because they are
always
speaking about K®ß√a, they are considering everyone else to
be
more fortunate than themselves, and they are taking
instruction
from everything and everyone.
Sanåtana Gosvåmî also gives another meaning to this verse
being discussed. These birds, being attracted by the sound
of
K®ß√a’s flute, came near Him, but then they too could not
remain silent. Very softly they chanted, “K®ß√a, K®ß√a, K®ß√a.”
64 Bhakti-rasåyana
And although they closed their eyes, their minds could not
be
controlled because waves of ecstasy were flowing inside
them.
When K®ß√a attracted the gopîs in the night by playing the
flute,
they stood before Him silently. Some of them may have even
closed their eyes, but does that mean that their minds were
peaceful?
On the contrary countless varieties of bhåva were churning
in their hearts! If anyone goes near K®ß√a, will they be
able to
remain silent? All the time they will be singing either k®ß√a-kathå
or k®ß√a-nåma – and will they be able to keep their eyes
closed?
They will be looking here and there to find the place from
which
the hypnotic flute sound has come. And will their minds
remain
steady? Their minds will certainly become even more
restless in a
state of divine ecstasy!
Next comes this verse:
pråyo batåmba vihagå munayo vane ’smin
k®ß√ekßitaμ tad-uditaμ kala-ve√u-gîtam
åruhya ye druma-bhujån rucira-pravålån
ç®√vanti mîlita-d®ço vigatånya-våca˙
Çrîmad-Bhågavatam (10.21.14); B®had-bhågavatåm®ta (2.7.115)
O friend, the birds of V®ndåvana are actually sages. They
have
taken positions on the branches of trees, which have new
and
fresh leaves, from where they can easily have darçana of
Çrî K®ß√a.
Sitting there and hearing the sweet vibration of His flute,
they
close their eyes and become immersed in divine bliss.
K®ß√a and Baladeva were decorated as if they were dancing
actors entering an arena to give a performance. They were
adorned with forest flowers and jumped about like young
deer.
This verse says vigatånya-våca˙ – the birds became silent –
which
corresponds to what was mentioned in the previous verse.
K®ß√a
played the flute very beautifully, and at once all the
peacocks
gathered together. They were sitting in the kadamba trees
at the
top of the mountain, but at once they came down to the
meadow
Chapter Six 65
to be near K®ß√a. Then so many different varieties of birds
came
near and watched as K®ß√a was playing the flute and the
peacocks
were dancing. At that time, seeing through the eyes of bhåva,
the
gopîs spoke this verse. In great astonishment they said pråyo
batåmba. The word amba generally means “mother”, but does
that mean they were speaking to Yaçodå? Will all of these
sentiments
come to them when they are before Mother Yaçodå? No,
that bhåva would be constrained. The sentiments of våtsalya
and
mådhurya are completely opposed to one another, and neither
can remain in the other’s presence. So here amba means they
are
addressing another sakhî. “O sakhî, the birds of this
forest are
actually munis because upon hearing the sweet melody K®ß√a
is
playing on the flute, they have closed their eyes and are
simply
remaining silent. They have descended to the trees of the
meadow
and are sitting on the branches in such a way that there is
no obstacle
to their seeing K®ß√a, and where K®ß√a can also glance at
them
affectionately.”
Druma-bhujån means “the branches of trees”, and can also
refer to the “tree” of the Vedas. The Vedic tree has
thousands of
long branches, and seated on certain branches according to
their
classification are karmîs, jñånîs, yogîs and tapasvîs. The
vulture is
seated where there are no leaves, and the koel is seated
where the
mango buds are drooping. Eating these soft buds and leaves,
it
sings, “ku-hu, ku-hu”. The peacocks mostly sit in the tops
of the
kadamba trees, and they are very beautiful in appearance
and very
good dancers. Among the Vedic branches are also seated
various
kinds of munis. Seated on one branch is Patañjali ‰ßi, on
another
is Jaimini ‰ßi and on another is Gautama ‰ßi. But the birds
of
V®ndåvana are different from them, and are sitting on which
branch of the allegorical Vedic tree? The branch where the
fruit
that has no pit – the ripened fruit of the Purå√as and all
scriptures
– can be found. That ripened fruit is Çrîmad-Bhågavatam,
66 Bhakti-rasåyana
and sitting on this branch they can taste the Bhågavatam,
have
darçana of K®ß√a, and K®ß√a can affectionately glance at
them.
So the gopîs are saying, “Certain munis have become birds
in
V®ndåvana, and upon hearing the beautiful melody from K®ß√a’s
flute, these munis have become silent and are sitting
quietly
with controlled minds. Just see how fortunate they are, and
how
unfortunate we are. Being birds they can hear the melody of
K®ß√a’s flute and approach Him and feel so much ånanda, but
we
can’t listen to His flute or go near Him. If we could
become koels
or parrots or any other bird and go to hear K®ß√a playing
the
flute at Govardhana and see the peacocks dancing, then our
lives
would be meaningful.”
Next is this verse:
dhanyå˙ sma mü∂ha-gatayo ’pi hari√ya etå
yå nanda-nandanam upåtta-vicitra-veçam
åkar√ya ve√u-ra√itaμ saha-k®ß√a-sårå˙
püjåμ dadhur viracitåμ pra√ayåvalokai˙
Çrîmad-Bhågavatam (10.21.11); B®had-bhågavatåm®ta (2.7.116)
These ignorant deer are also fortunate, because accompanied
by
their husbands they are standing motionlessly and listening
to the
vibration of K®ß√a’s flute. It is as if they are offering püjå
to the
gorgeously attired son of Nanda with their loving glances.
The gopîs’ meditation became diverted, and again their
internal
vision was directed towards another group of living
entities.
They classified the bees as more fortunate than themselves,
the
swans and cranes as superior to the bees, the birds who
reside on
land as more fortunate than the water-birds, and the deer
as superior
to the birds. “Most fortunate of all are these deer, because
not only have they at once approached K®ß√a, and not only
have
they received His loving glance with their eager eyes – but
in
their exchange of glances was the most affection.” Mü∂ha-gataya˙
– people call deer foolish. Because the deer easily fall into
traps,
Chapter Six 67
they are considered foolish as a species. With some simple
allurement
they can be easily captured. We have heard that sometimes
hunters have someone play a flute very sweetly, and being
attracted
the deer come near and fall into a trap. But the gopîs say,
“We
don’t consider the deer to be foolish at all! Hearing the
sound of
K®ß√a’s flute and seeing His gorgeous dress, they have
approached
Him.” Upåtta-vicitra-veçam means K®ß√a is decorated with forest
flowers and leaves such as the fragrant mango leaf. He is
adorned
with red powder in various places and has the designs of
spiders
drawn on His cheeks, and upon the body of Govardhana He
appears more beautiful than millions of ornaments. Saha-k®ß√asårå
˙ means the female deer were searching here and there for
K®ß√a, and their husbands were following behind them to
protect
them. Püjåμ dadhur viracitåμ pra√ayåvalokai˙ means that
they
gazed towards K®ß√a’s beautiful face with great love, and
it was as
if they were offering püjå to Him with their sidelong
glances.
Upon seeing this, and how affectionately K®ß√a also glanced
at
them – seeing how much mutual love there was between them –
the gopîs said, “They have received such a wonderful
opportunity,
but where is such an opportunity for us? Can we approach
K®ß√a
and offer arcana to Him with our eyes? We are not so
fortunate.
If after leaving these bodies we could become female deer,
then
we could receive such an opportunity and our lives would be
meaningful.”
Om Tat Sat
(Continued...)
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