The Origin of Ratha-yatra -8

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The Origin

Ratha-yatra

THE ORIGIN OF RATHA-YÄTRÄ

Lakñmé, who represents Satyabhämä and the other queens,

thought angrily, “Here in Dvärakä, my husband is always sitting

on a golden throne, and He has so many military commandersin-

chief, and so many beautiful queens, and each queen has ten

sons and a daughter. Why did Kåñëa go to Våndävana?”

I have seen something like this in my boyhood. My mother

would give me a slap if she was giving me something sweet and

I wanted something else instead. So Lakñmé was very unhappy

and angry, and she tried to attack her husband to force Him to

come under her control. She wanted to defeat Him and bring

Him back to Dvärakä by quarreling and attacking Him.

Mahäprabhu smiled somewhat and said, “Oh, Çréväsa Paëòita

has the nature of Närada. He always glorifies Lakñmé and

Näräyaëa, and Dvärakädhéça. Svarüpa Dämodara is a pure

Vrajaväsé, and that is why he glorifies the gopés. Çréväsa cannot do

so.”

Almost everyone in this world and universe glorifies Lakñmé.

Very, very few and rare people glorify the gopés and Kåñëa. This

is true even in India. There are some groups that put forward the

view that Çrémad-Bhägavatam is not authentic evidence. They

say that someone other than Vyäsadeva compiled it; so it is

bogus, and therefore the love and affection of the gopés is also

bogus. There are many who reject all these topics, and only highclass

devotees have a taste for them.

Svarüpa Dämodara then said, “O Çréväsa, don’t you remember

that the trees in Våndävana are kalpa-våkña (desire trees)? They

can give millions of tons of gold, and everything else. Anyone

can have whatever he desires from those trees, but the gopés have

no personal desires. They simply decorate their hair with the

flowers of those trees.

“The ankle-bells of the gopés are made of cintämaëi, but the

gopés never use them for fulfilling their desires; they only wear

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HERÄ-PAÏCAMÉ

them to make sweet sounds while they dance with Kåñëa. The

cows are käma-dhenu. What does that mean? They not only give

milk, but they give the “milk” of the fulfillment of all desires.

They can give anything a person wants, but the gopas and gopés

don’t want anything from them. They only want milk and butter.

You don’t know all these truths because you have not gone to

Våndävana. You don’t know even the A-B-C’s of Våndävana. The

flowers there are more valuable than the pärijäta flowers of the

heavenly planets. They are always fragrant, and they never

become stale. They can give anything, but you don’t remember

this.”

He then quoted Brahma-saàhitä (5.56): “çréyaù käntäkäntaù

parama-puruñaù – in the spiritual world, all the female

lovers are goddesses of fortune and the male lover is the

Supreme Personality.” After Çréväsa Öhäkura heard all this from

Svarüpa Dämodara, his mood changed. He entered the mood of

Madhumaìgala,8 Kåñëa’s intimate sakhä in Vraja, and then he

began to dance, remembering the glories of Vraja.

After Mahäprabhu heard Svarüpa Dämodara’s kathä, He went

to a flower garden and along with the devotees took rest there.

Then, after He awoke and bathed, He began singing and dancing

with His devotees, absorbed in kåñëa-prema. Then, when

they had performed kértana throughout the day, Svarüpa

Dämodara tricked Mahäprabhu by telling Him, “Now we are all

tired, so please stop Your dancing. Jagannätha-deva has sent very

beautiful and sweet prasäda, like rice, dahl, puré, kacauré, chenä

(curd), paida (coconut), päna (fruit juice), sara-puré (a kind of

puré made with cream), and many other varieties of preparations.”

Mahäprabhu began to distribute the prasäda Himself, but

Svarüpa Dämodara said, “Everyone is waiting for You. No one

Çréväsa Paëòita is Närada Muni, and Närada Muni is a partial manifestation of

Madhumaìgala in Vraja.

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THE ORIGIN OF RATHA-YÄTRÄ

will take prasäda if You don’t take.” Then Mahäprabhu sat down

and began to taste the prasäda, and everyone called out, “Hari

bol!”

You can read this discussion between Çréväsa Paëòita and

Svarüpa Dämodara in its entirety in Çré Caitanya-caritämåta

[Madhya-lélä, Chapter 14].

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We have discussed many topics regarding the Festival of the

Chariots, and about the deities of Jagannätha, Baladeva, and

Subhadrä, but I do not think that we have touched even a small

fraction of their glory. Even if Anantadeva would come with his

thousands and thousands of hoods to glorify Lord Jagannätha,

and Jagannätha Himself appeared before him, Anantadeva

would still not be able to glorify Him properly.

We have already related two histories explaining Jagannätha’s

appearance, and there is one more, a third history, which came

from the heart of a very advanced devotee. This history has

extraordinarily deep and secret rasa, transcendental flavor. I

used to relate it in Mathurä and Våndävana, and in Jagannätha

Puré as well. When I told it, everyone listened silently, and they

were moved, for they had never heard such secrets before. They

wondered, “Where has he discovered this?”

A few years later I saw a magazine article by Çréla Gour

Govinda Mahäräja, a prominent disciple of Çréla Bhaktivedänta

Swämé Mahäräja. As I began to read it, I thought, “Oh, he has

written the same thing here with a few small changes. How has

THE THIRD HISTORY

CHAPTER EIGHT

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THE ORIGIN OF RATHA-YÄTRÄ

he taken this from my heart?” I became happy and thought, “This

person, Gour Govinda Mahäräja, is one of the rare people in this

world who are genuinely in the line of Caitanya Mahäprabhu and

the Gosvämés. Only a real devotee can know all these truths.”

A few years ago, while I was translating some books in

Jagannätha Puré, Gour Govinda Mahäräja came with only one

disciple to meet me. He heard my hari-kathä very patiently, and

he was charmed. We became friends, and he told me, “I saw you

in Våndävana at the time of Çréla Prabhupäda’s disappearance,

when you placed him in samädhi. I was there, but at that time I

was quite insignificant. You moved me very much, and I wanted

to meet you and hear your classes, but I could not do so at that

time. Now I have come.”

He continued, “There are some problems. I cannot speak the

glories of Caitanya Mahäprabhu and Rädhä-Kåñëa. I am controlled

by some people who don’t want to hear them. They are

creating problems, and even stopping me from going to

Australia, Germany, and other countries. I cannot open my heart

and tell these glories,” and he began to weep. I embraced him

and said, “Don’t worry – be strong like me. If problems come,

jump over them like a lion. Be like Çréla Bhaktivedänta Swämé

Mahäräja and my gurudeva.” I consoled him so much, and then

he went away. The next year he went to Mäyäpura, and there he

departed from this world while relating this very history. Many of

his disciples came to me weeping, and I told them, “I will help

you. Don’t worry.” His ideas were very similar to my own, and

this story is therefore also related to him.

What I explained there in Jagannätha Puré and during our

grand Navadvépa Chariot Festival has also been published in our

monthly magazine, Bhägavata Patrikä. I also searched for the

scripture in which this pastime was originally written, but no one

could tell me where it was. I asked many learned paëòäs in

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THE THIRD HISTORY

Jagannätha Puré, and they could only tell me, “We’ve read it, and

we’ll have to search for the original book,” but they could not

produce it.

Kåñëa returns to Våndävana

All the Vrajaväsés feel great separation when Kåñëa goes to

Mathurä and Dvärakä, especially Mother Yaçodä and Nanda

Bäbä, and above all, Kåñëa’s beloved gopés. Sometimes they faint

and lose consciousness, appearing as if dead, and one may even

think, “Oh, they have died!” Kåñëa also feels separation from the

gopés, and especially from Rädhikä. Sometimes He also loses

external consciousness, and He remains in that state for many

days.

As we hear and discuss these elevated topics, we feel proud

and think, “My gurudeva and I are in the line of Çréla Rüpa

Gosvämé as rüpänuga Vaiñëavas.” The senior devotees are

especially aware that our guru-varga, the gurus in our disciplic

succession, are all rüpänuga Vaiñëavas. We should therefore

understand Çréla Rüpa Gosvämé’s mood at this Festival of the

Chariots.

As discussed previously, Çré Caitanya Mahäprabhu was reciting

a verse of Sähitya-darpaëa over and over again, even though it

was originally written in the base mood of mundane lovers and

is thus against moral etiquette:

yaù kaumära-haraù sa eva hi varas tä eva caitra-kñapäs

te conmélita-mälaté-surabhayaù prauòhäù kadambäniläù

sä caiväsmi tathäpi tatra surata-vyäpära-lélä-vidhau

revä-rodhasi vetasé-taru-tale cetaù samutkaëöhate

Çré Caitanya-caritämåta (Antya-lélä 1.78)

THE ORIGIN OF RATHA-YÄTRÄ

That very personality who stole my heart during my youth is now

again my master. These are the same moonlit nights of the month

of Caitra. The same fragrance of mälaté flowers is there, and the

same sweet breezes are blowing from the kadamba forest. In our

intimate relationship, I am also the same lover, yet still my mind is

not happy here. I am eager to go back to that place on the bank

of the Revä under the Vetasé tree. That is my desire.

One person, Svarüpa Dämodara, understood Caitanya

Mahäprabhu’s inner meaning, and there was a second person

who did as well – a very young man who later became Çréla Rüpa

Gosvämé. No one other than them understood Mahäprabhu’s

deep meaning. Mahäprabhu had empowered Rüpa Gosvämé at

Prayäga, and given him His full mercy, so that now he was able

to write the meaning in his own çloka:

priyaù so ’yaà kåñëaù sahacari kuru-kñetra-militas

tathähaà sä rädhä tad idam ubhayoù saìgama-sukham

tathäpy antaù-khelan-madhura-muralé-païcama-juñe

mano me kälindé-pulina-vipinäya spåhayati

Çré Caitanya-caritämåta (Antya-lélä 1.79)

Now I have met My very old and dear friend Kåñëa on this field of

Kurukñetra. I am the same Rädhäräëé, and now we are meeting

together. It is very pleasant, but still I would like to go to the bank

of the Yamunä beneath the trees of the forest there. I wish to hear

the vibration of His sweet flute playing the fifth note within that

forest of Våndävana.

The verses from Çré Caitanya-caritämåta (Madhya-lélä

13.126–31) that follow this one further explain its meaning:

avaçeñe rädhä kåñëe kare nivedana

sei tumi, sei ämi, sei nava saìgama

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THE THIRD HISTORY

[In the mood of Çrématé Rädhikä, Çré Caitanya Mahäprabhu spoke

thus to Lord Jagannätha:] You are the same Kåñëa, and I am the

same Rädhäräëé. We are meeting again in the same way that we

met in the beginning of our lives.

tathäpi ämära mana hare våndävana

våndävane udaya karäo äpana-caraëa

Although we are both the same, My mind is still attracted to

Våndävana-dhäma. I wish that You will please again appear with

Your lotus feet in Våndävana.

ihäì lokäraëya, häté, ghoòä, ratha-dhvani

tähäì puñpäraëya, bhåìga-pika-näda çuni

In Kurukñetra there are crowds of people, elephants, and horses,

and also the rattling of chariots. But in Våndävana there are flower

gardens, and the humming of bees and chirping of birds can be

heard.

ihäì räja-veça, saìge saba kñatriya-gaëa

tähäì gopa-veça, saìge muralé-vädana

Here at Kurukñetra You are dressed like a royal prince, and You

are accompanied by great warriors, but in Våndävana You

appeared just like an ordinary cowherd boy, accompanied only by

Your beautiful flute.

vraje tomära saìge yei sukha-äsvädana

sei sukha-samudrera ihäì nähi eka kaëa

Here there is not even a drop of the ocean of transcendental

happiness that I enjoyed with You in Våndävana.

ämä laïä punaù lélä karaha våndävane

tabe ämära mano-väïchä haya ta’ püraëe

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THE ORIGIN OF RATHA-YÄTRÄ

I therefore request You to come to Våndävana and enjoy pastimes

with Me. If You do so, My ambition will be fulfilled.

Çrématé Rädhikä is saying, “I am the same, My beloved Kåñëa is

the same, and we are meeting now after a long time; but I am not

happy here. I want to be in Våndävana, under the shade of the

very fragrant kadamba trees, where the Yamunä is flowing. We

were not married at that time, and we met freely there without

any messenger. Our love increased simply by our glancing at

each other, and that love reached an extreme height. Now we are

meeting again, here in Kurukñetra, but I am not satisfied. I want

You to come to My heart, that is, Våndävana. I want to meet You

there again.”

Çréla Rüpa Gosvämé has made the meaning clear in his çloka. If

one remembers and follows these ideas, he is actually a

rüpänuga Vaiñëava, and if not, he is outside the disciplic line.

Those who forbid others to think about these things are not

rüpänuga Vaiñëavas in the line of Rüpa Gosvämé. Try to understand

this. It is egoistic to think, “My gurudeva, Çréla

Bhaktivedänta Swämé Prabhupäda, has not encouraged us to

understand this.” Your gurudeva has explained this thousands of

times, but you have no eyes to see, or ears to hear. He was a

rüpänuga, as were all our past äcäryas, down to Çréla

Bhaktisiddhänta Sarasvaté Öhäkura and my gurudeva.

When my gurudeva remembered these topics, his complexion

used to become reddish, yellowish, and whitish, and then he

used to become faint. And when I would tell him these pastimes,

he would weep continuously. All bona fide gurus are in one line,

and if you are not in this line, you are derailed. Granted, we

should not explain this subject matter to unqualified people, but

if we do not explain it at all, then all these ideas will be gone –

washed away from this world forever. Çréla Kåñëadäsa Kaviräja

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THE THIRD HISTORY

Gosvämé has replied to all doubts in this regard.1 Try to realize

this reply.

Çrémad-Bhägavatam (7.5.23) states:

çravaëaà kértanaà viñëoù

smaraëaà päda-sevanam

arcanaà vandanaà däsyaà

sakhyam ätma-nivedanam

Hearing and chanting about the transcendental holy name, form,

qualities, paraphernalia, and pastimes of Lord Viñëu, remembering

them, serving the lotus feet of the Lord, offering the Lord

respectful worship with sixteen types of paraphernalia, offering

prayers to the Lord, becoming His servant, considering the Lord

one’s best friend, and surrendering everything unto Him (in other

words, serving Him with the body, mind, and words) – these nine

processes are accepted as pure devotional service.

Those who tell us only the general or external meaning of this

çloka should go to the Rämänuja or Madhväcärya sampradäyas,

for they only know general principles. We should add the mood

of Çré Caitanya Mahäprabhu to these principles. For example, in

the first line of this çloka, “Viñëu” means Kåñëa with Rädhikä and

the gopés. This is the understanding of those in the line of Çréla

Rüpa Gosvämé. Try to understand this. If you never remember,

realize, and explain this to those who are qualified, you are

derailed from our guru-paramparä. You must come in the

proper line.

“All these conclusions are unfit to disclose in public. But if they are not disclosed,

no one will understand them. Therefore I shall mention them, revealing

only their essence, so that loving devotees will understand them but fools will

not. Anyone who has captured Lord Caitanya Mahäprabhu and Lord Nityänanda

Prabhu in his heart will become blissful by hearing all these transcendental conclusions.”

(Çré Caitanya-caritämåta (Ädi-lélä 4.231–3))

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THE ORIGIN OF RATHA-YÄTRÄ

Çrémad-Bhägavatam (10.33.39, 36) also states:

vikréòitaà vraja-vadhübhir idaà ca viñëoù

çraddhänvito ’nuçåëuyäd atha varëayed yaù

bhaktià paräà bhagavati pratilabhya kämaà

håd-rogam äçv apahinoty acireëa dhéraù

A sober person who faithfully hears or describes the Lord’s playful

affairs with the young gopés of Våndävana will attain the Lord’s

pure devotional service. Thus he will quickly conquer lust, the

disease of the heart.

anugrahäya bhaktänäà

mänuñaà deham ästhitaù

bhajate tädåçéù kréòä

yäù çrutvä tat-paro bhavet

When the Lord assumes a human-like body to show mercy to His

devotees, He engages in such pastimes as will attract those who

hear about them to become dedicated to Him.

Tat-paro bhavet means, “You must do this; otherwise you are

derailed.” You should not do anukaraëa; that is, you should not

imitate Kåñëa’s pastimes. However, those of you who are coming

gradually to the stage of madhyama-adhikära must try to hear

these pastimes; otherwise you are derailed. It is essential to

follow the statements of Çré Rüpa Gosvämé at the Chariot Festival.

Don’t be confused. Have no doubt at all. You can think in this

way: “The whole world may criticize and be against me – I don’t

care. I care for my gurudeva, for Çréla Rüpa Gosvämé, and for our

äcärya-varga.” Kåñëa has given you good intelligence. Use your

own intelligence and don’t run after others’. Try to judge, and

see, and read the authorized çästras. If you say, “We are

rüpänuga-varga,” you must follow Rüpa Gosvämé, not conceal

him. Use your intelligence and see for yourself, and then you will

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THE THIRD HISTORY

realize what is correct and what is incorrect. If I conceal my

father’s name, is it right? Is it correct to conceal the name of my

father?

You can read the translation of this çloka, and after that you

can read the explanation of Çréla Bhaktivedänta Swämé Mahäräja2

and especially that of Çréla Viçvanätha Cakravarté Öhäkura.2

Now I am coming again to the point – the third history. When

the gopés became unconscious because of being absorbed in

feelings of separation from Kåñëa, He also became unconscious

in Dvärakä, thinking, “Rädhikä, Rädhikä!” This had become a

very big problem, and Närada, Uddhava, Baladeva Prabhu, and

others began discussing how to bring Him back to consciousness.

At first, they suggested that Närada should play on his véëä

and glorify Vraja, Mother Yaçodä, the gopés, and all other

Vrajaväsés, but Närada objected: “Do you know what will happen

when Kåñëa awakens? He will go to Våndävana at once, and no

one will be able to stop Him. He will stay there with the gopés

and never return. You should consider this when you are deciding

what to do.”

Now they were in a dilemma. They thought again, and

decided, “Uddhava should go to Vraja and tell Mother Yaçodä,

Nanda Mahäräja, and the gopas and gopés that Kåñëa is coming.

He will tell them, ‘Now you can welcome Him.’ No one can

know what state the Vrajaväsés are in now. Some are even lying

here and there unconscious. When they hear that Kåñëa is

coming, they will return to consciousness and make arrangements

to welcome Him. Then Uddhava will somehow bring

Kåñëa to Dvärakä again by a trick. There will be no problem.

Uddhava must go there. Kåñëa sent him previously, and therefore

he should go now and tell them that Kåñëa is coming.”

Uddhava was very unhappy when he heard this proposal.

These can be found in the Appendix.

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“Listen to me,” he told them. “If I go to Våndävana and say that

Kåñëa is coming, they will not believe me because I bluffed them

before. I told them, ‘I am going, and very soon I will bring Kåñëa

here. I will definitely bring Him.’ After that I requested Kåñëa

many times, but He gave all kinds of excuses, so what could I do?

It’s useless for me to go, because they will not believe me. They

will say, ‘Oh, the liar has come. The cheater has come!’ Especially

Mother Yaçodä will say this.”

Närada Muni said, “Then Baladeva Prabhu can go. He can

pacify all the gopés and gopas.” But Baladeva Prabhu replied in

the same way: “I told Kåñëa so many times to go there, and He

always answered, ‘Yes, I will go,’ but He never went. Finally I

went alone and I pacified them by saying, ‘I promise that I will

go to Dvärakä and bring Kåñëa.’

“I don’t know why this cruel Kåñëa never wants to go there. He

used to be very soft and sweet, but now His heart has turned to

stone. What can I say? If I go, the Vrajaväsés will also say about

me, ‘Oh, this cheater and liar has come!’ There is no use in my

going because they will not believe me, either. They cannot be

consoled without Kåñëa’s direct presence. Kåñëa should go

Himself.”

While they were discussing what to do, Kåñëa’s sister Subhadrä

came in and heard everything. “Don’t worry,” she said, “I’m

going. I will go to Våndävana and take darçana of Mother

Yaçodä. First I will sit on her lap, and then I will caress her and

tell her, ‘Mother, Kåñëa is coming. He was traveling with me, but

on the way many kings surrounded Him and began performing

arcana to Him, praying to Him, and offering Him many presentations.

That is why I have arrived here first. Kåñëa will be a bit

late, but He’s on His way. It may be some hours, or one or two

days, but He is coming.’ I will go door-to-door to the gopés’

homes. I will console them and tell them, ‘Oh, now be happy.

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Don’t feel separation. Kåñëa is coming!’ They will become happy,

and then I will tell them, ‘You should all be ready to welcome

Kåñëa.’ Later, I will play a trick and tell My brother, ‘Oh, You are

sitting here, while Your mother Devaké, Your father Vasudeva,

and all Your queens are living there in Dvärakä?’ I will bring Him

back to Dvärakä by some trick, so don’t worry. Let me first bring

a good chariot. After that Närada should sing the glory of Vraja

accompanied by his véëä, then Kåñëa will return to consciousness,

and after that He will come to Våndävana, where everything

will be ready.”

A chariot was brought and Subhadrä was ready to go. Then

Baladeva said, “If my brother and sister are going, I must go. I

want to meet with my mother and father, Yaçodä-maiyä and

Nanda Bäbä, and I want to meet all my friends and the gopés. I

cannot remain here. I must go.” Subhadrä said, “Yes, we will go

together. Baladeva Prabhu will go first, and I will follow Him.” So

another chariot was brought, and Baladeva’s ratha was placed in

front of Subhadrä’s. As they were about to leave, Baladeva

Prabhu told Däruka, Kåñëa’s chariot driver, “Bring your chariot

here and be ready. When Kåñëa returns to consciousness, take

the chariot and fly to Våndävana.”

Närada Muni was then requested to glorify Vraja and, accompanied

by his véëä, he began to sing very beautifully. As Närada’s

sweet glorification of Vraja entered Kåñëa’s ears, He regained

consciousness and thought, “It is morning, and I am in Vraja.

Where is My sweet vaàçé?” He asked. “Where, where? Oh, I

know. The gopés are very tricky. They have stolen it. I’ll give them

a good lesson.” Then He stood in a beautiful threefold-bending

form, as He had previously done in Vraja, and He appeared in a

way that no one in Dvärakä had ever seen before.

As He began searching, He said, “Oh, Lalitä has taken it! If not

Lalitä, then Rädhikä Herself has stolen it with Viçäkhä’s help.” He

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acted as though He was searching them to see where they had

kept His flute. In the meantime, He saw Uddhava and asked,

“Uddhava, why are you in Våndävana?” Then He saw Närada and

asked, “Oh, you are also in Våndävana? From where have you

come?” Närada replied, “Oh my Lord, You are not in Våndävana.

You are in Dvärakä. This is not the Yamunä; it is the ocean in

Dvärakä Puré. Please remember where You are.”

Kåñëa was so absorbed that He forgot Uddhava and Närada

and everyone else, and He was ready to run away to Våndävana

to quickly meet the gopas and gopés. Uddhava told Him, “Prabhu,

Your chariot is ready, because we knew that You would do this.

You can mount Your chariot and go to Våndävana immediately.”

Kåñëa wanted to ascend His chariot, but He was so mad in

rädhä-prema that He could not walk alone. Many people began

to assist Him as He walked by, holding Him and helping Him

from the front and back, and from both sides. He was like a mad

person, lost in Rädhä’s love and affection. Somehow He was

taken to the chariot and raised upon it, and Däruka at once drove

off with great speed toward Våndävana. Balaräma and Subhadrä

were ahead, and Kåñëa followed behind.

In the meantime, in Våndävana, Rädhikä was in the last stage

of Her life, feeling unbearable separation. She was just about to

die, not breathing in or out, and all the Vrajaväsés were very

worried, thinking, “She is going to leave Her body!” Everyone

had lost hope that She would remain alive, and they were totally

grief-stricken. They all thought, “We cannot save Her! She will

certainly die!” Lalitä and Viçäkhä were trying hard to revive Her,

but there were no signs of revival.

While this was going on, all the other sakhés also assembled

there, and they were also extremely upset – and even Candrävalé

came to show her sympathy. Somehow Rädhikä said in a very

low voice, “If I die, My dead body should be placed around a

2 3 7

THE THIRD HISTORY

tamäla tree. Let the air in My body be mixed with the air of

Nandagaon where Kåñëa takes His breaths. Let the fire in My

body mix with the sun-rays at Nanda Bäbä’s house so that it will

shine there and I will touch Kåñëa. May the earth of My body mix

with the courtyard of Nanda-bhavana, so that Kåñëa can walk on

Me and I can touch Him.” As She lamented in this way, She again

became unconscious.

In the meantime, three chariots arrived in Vraja – Subhadrä’s

and Baladeva’s in front, and Kåñëa’s following. As soon as Kåñëa

reached there, He heard, “Rädhikä is going to die, and She will

not remain alive for even one more moment.” He ran very

quickly to the spot where She was giving up Her body, and when

He saw Her, He began to cry bitterly. Becoming more and more

absorbed in rädhä-prema, His hands began melting. The lower

part of His body also melted, then His face as well; and only two

large round eyes remained. Just then, Baladeva Prabhu and

Subhadrä arrived, and when they saw this scene, they could not

control themselves and they also became like Kåñëa.

In the meantime, Lalitä spoke repeatedly in the ear of Rädhikä,

“Rädhä, Rädhä! Kåñëa has come. Kåñëa has come to meet You!

Don’t die.” Viçäkhä said in the other ear, “Kåñëa has come to meet

You!” Gradually Rädhikä regained Her external consciousness,

opened Her eyes, and thought, “Oh, beautiful Kåñëa has come!”

She became further absorbed in the ecstasy of love and affection.

Seeing Her, Kåñëa’s love also increased, and He lost external consciousness.

In that same state He began rolling on the earth.

Rädhikä told Viçäkhä, “Please help Kåñëa; otherwise He may

die. You know the mantra to revive Him. Say in His ear, ‘Rädhä,

Rädhä!’” When Kåñëa heard this sweet injection of the powerful

mantra from the lips of Viçäkhä, “Rädhä, Rädhä, Rädhä, Rädhä!”

He opened His eyes and became so happy again. Gradually He

revived, and They met together and everyone became happy.

2 3 8

THE ORIGIN OF RATHA-YÄTRÄ

Närada also arrived, and he requested Kåñëa, “Prabhu, please

manifest these three forms that You revealed when You were

absorbed and melted. In that way everyone will see and realize

these truths about You. Please manifest these forms somewhere

in this world.” Kåñëa replied, “Tathä ’stu, tathä ’stu evam bhavatu!

So be it. I will always remain in this shape in Niläcala, which will

be like Dvärakä, and everyone will be able to come and see Me

there.”

I have told this very beautiful pastime in brief. This lélä is in the

hearts of pure devotees, and Çréla Gour Govinda Mahäräja has

also touched it. I have also reconciled some points to clarify any

doubts or misunderstandings about this lélä.

You should know that there are four groups of gopés in Vraja:

svapakñä (belonging to Rädhikä’s own group), vipakñä (belonging

to the group of Her rivals), taöastha-pakñä (belonging to the

group that is neutral to Her), and suhåt-pakñä (belonging to the

group that is friendly to Her), and Kåñëa’s pastimes cannot take

place without them. However, there are no parties when Kåñëa

disappears, or when He goes to Mathurä or Dvärakä and a separation

mood manifests in the gopés’ hearts. At that time, all the

parties become one for Kåñëa, and they help each other.

Candrävalé, or Bhadrä, or any of the others may come and pacify

Çrématé Rädhikä, because Her separation is the highest. They are

very sympathetic towards Her, because their separation mood is

not as high in comparison. They tell Her, “O Rädhikä, You should

not weep. Kåñëa will come.” Even Candrävalé, who has a deep

separation mood of her own, will also come and speak like this.

The interactions here are very mysterious, and I want to give

you realization and entrance into these very extraordinary pastimes,

but you have to become qualified first. Try to follow regulated

bhakti – çravaëaà kértanaà viñëoù smaraëam – otherwise

you will not be able to maintain your spiritual life. You will

2 3 9

THE THIRD HISTORY

become lusty, and after some time you will think that Kåñëa’s

pastimes are the same as your pastimes of getting divorced. I

have not read scriptures like Govinda-lélämåta, but I know that

most of you have copies of all these books. Many of those who

read these have fallen down, so you should not read them at this

time, nor should you give classes on these topics. Be very, very

careful. Our aim and object is to realize Kåñëa’s pastimes, but you

cannot jump to this. If you want to be situated on a tree, you

must first try to climb up from the root, and from there you can

go to the highest places. If you try to jump, you will fall down.

I request you to read Upadeçämåta, Manaù-çikñä, and books

like them. Try to chant more. Chanting only sixteen rounds will

not suffice. Your gurudeva has given sixteen and then one, sixteen

and then one, sixteen and then one; there are four sets of

sixteen.3 Has he given this without a purpose? A man may be very

expert in speaking hari-kathä and performing related services,

but if he does not chant because he has no taste, he is a very

weak devotee, and after some time he may fall down.

tan-näma-rüpa-caritädi-sukértanänusmåtyoù

krameëa rasanä-manasé niyojya

tiñöhan vraje tad-anurägi-janänugämé

kälaà nayed akhilam ity upadeça-säram

Upadeçämåta (8)

The essence of all advice is that one should utilize his full time –

twenty-four hours a day – in nicely chanting and remembering the

Lord’s divine name, transcendental form, qualities, and eternal

pastimes, thereby gradually engaging his tongue and mind. In this

There are twenty counter beads attached to the bead-bag, and they are divided

into two sections: sixteen and four. Whenever the devotee completes a set of

sixteen rounds, he moves one of the four. This arrangement enables him to

count sixty-four rounds.

2 4 0

THE ORIGIN OF RATHA-YÄTRÄ

way one should reside in Vraja and serve Kåñëa under the guidance

of devotees. One should follow in the footsteps of the Lord’s

beloved devotees, who are deeply attached to His devotional

service.

Be in Våndävana, under the guidance of a rasika-tattvajïa

Vaiñëava guru, and always chant the names with their meaning,

knowing and remembering Çré Rädhä-Kåñëa’s pastimes. Then

you will become fully qualified for this highest object of life.

2 4 1

Who is a Vaiñëava?

The first Chariot Festival has now been completed, and the

chariot has returned to Néläcala. On the return journey,

Mahäprabhu and all His associates continued to think they were

going to Vraja from Kurukñetra, and they performed the same

pastimes as on their journey to Guëòicä. Çréla Kåñëadäsa Kaviräja

Gosvämé explained that they did not think, “Kåñëa is returning to

Dvärakä.” Even at the time of returning, they always maintained

the idea, “We are taking Kåñëa to Våndävana.”

One day, after the Chariot Festival was over, Nityänanda

Prabhu sat with Mahäprabhu discussing something confidentially.

After that, Mahäprabhu called all His Gauòéya bhaktas and

one by one glorified them all to each other. For example He said,

“Do you know this devotee? This is Räghava Paëòita. Throughout

the year, he and his sister Damayanté cook many delicious dry

preparations and bring them here to Me. I keep them with Me

and eat them, little by little, throughout the next year.”

Then He said, “You know this Väsudeva Datta? He is a very

high-class devotee. I cannot repay him. Every day he spends

whatever money he receives for Hari, Guru, and Vaiñëavas; he

JUST AFTER THE FESTIVAL

CHAPTER NINE

2 4 2

THE ORIGIN OF RATHA-YÄTRÄ

does not keep a single paisä for himself. O Çivänanda Sena, you

should be his accountant and try to keep his accounts. A householder

should have some balance to maintain his family; he

should not be penniless. Try to keep some of his money aside so

that he can maintain his family; otherwise he will spend everything

on Me.”

In this way, Mahäprabhu called the devotees one by one. He

called Satyaräja Khän, a devotee of Kuléna-gräma, and said,

“Guëaräja Khän, the father of Satyaräja Khän, has written in his

book The Glory of Kåñëa (Çré Kåñëa-vijaya), ‘Kåñëa is my

präëanätha, my beloved. He is the only Lord of my life breath.’

For this reason I have sold myself to his dynasty forever. What to

speak of his family, I honor a dog of their village – all the dogs –

because they take only prasäda and observe Ekädaçé. I must

honor them. If they come to me, I must pacify and caress them.

They are devotees.”

Mahäprabhu blessed Satyaräja Khän and told him, “Every year

you should bring a very thick, strong rope from your village. You

are extremely wealthy, like a king, so bring it somehow.” Each

year Satyaräja Khän would bring new rope, because the rope by

which the chariots are pulled breaks every year during the festival.

Caitanya Mahäprabhu glorified many devotees in this meeting,

and He also requested Nityänanda Prabhu, “O Nityänanda,

return to Bengal and preach there. Advaita Äcärya, you should

also go there and preach everywhere. Go to those who are neglected

by society. Preach to them and inspire them to chant the

holy name. I will be very happy if you do this, and I will also be

happy if Nityänanda Prabhu does not come here each year. He

should spend most of his time preaching there.”

I am explaining this same mission to you. You should all try to

preach, distribute books, and help other devotees; and when I

come next year, each of you should bring at least ten sweet

2 4 3

JUST AFTER THE FESTIVAL

flowers (people) and help them to become devotees. Nityänanda

Prabhu tried to do this, and he especially embraced those who

were neglected, like the çüdras, käyasthas, and suvarëa-vaëiks.

Suvarëa-vaëik means “gold jewelers.” They are neglected in

India because they charge money even when making an ornament

for their mothers. They will not give any concession even

to their fathers and mothers, and because of their greediness they

are hated by society. No brähmaëa or kñatriya will take even

water from their homes, but Nityänanda Prabhu mercifully went

to them, embraced them, and told them, “Can you chant ‘Hare

Kåñëa’? Please say it just once.” In this way, he preached all over

Bengal. I am also going everywhere in a similar mood, and you

should also follow these principles.

Satyaräja Khän and the residents of Kuléna-gräma then

approached Mahäprabhu and asked some questions. In Çré

Caitanya-caritämåta (Madhya-lélä 15.102–3) it is stated:

tabe rämänanda, ära satyaräja khäìna

prabhura caraëe kichu kaila nivedana

After this, Rämänanda Vasu and Satyaräja Khän both submitted

questions at Çré Caitanya Mahäprabhu’s lotus feet.

gåhastha viñayé ämi, ki mora sädhane

çré-mukhe äjïä kara prabhu – nivedi caraëe

[Satyaräja Khän said:] My dear Lord, I am a householder and a

materialistic man, and I do not know the process of advancing in

spiritual life. I therefore submit myself unto Your lotus feet and

request You to instruct me.”

This question was not for Satyaräja Khän; it was for all householders.

Try to hear this instruction of Mahäprabhu and obey it.

We have also completed our own Chariot Festival, so Caitanya

Mahäprabhu is speaking to all of you:

THE ORIGIN OF RATHA-YÄTRÄ

prabhu kahena, – ‘kåñëa-sevä’, ‘vaiñëava-sevana’

‘nirantara kara kåñëa-näma-saìkértana’

Çré Caitanya-caritämåta (Madhya-lélä 15.104)

Çré Caitanya Mahäprabhu replied, “Continue to chant the holy

name of Lord Kåñëa without cessation. Whenever possible, serve

Him and His devotees, the Vaiñëavas.”

Yes, this is the main thing – always serving Vaiñëavas, and

always engaging in Kåñëa’s service. Çré Satyaräja Khän then asked

another question for clarification. He said, “I know how to chant

Kåñëa’s name. What you have explained is clear. One pair of

karatälas and two, three, four, five, or more devotees chanting

together: ‘Hare Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare, Hare

Räma, Hare Räma, Räma Räma, Hare Hare.’ This is saìkértana.”

Kértana is performed when one chants alone, and saìkértana is

performed when many assemble together under the guidance of

a self-realized devotee. At that time it will be saìkértana; otherwise,

without such guidance, it is like the barking of dogs. Try to

know these truths.

“So it is clear,” Satyaräja and Rämänanda Vasu told

Mahäprabhu, “and we also know how to serve Kåñëa by performing

arcana from the beginning of the day, from morning to

evening: offering ärati, bathing the deities, offering them räjabhoga

at midday, and at three o’clock offering more bhoga, and

then again at night, räja-bhoga, kértana, and ärati. This is kåñëasevä.

In addition, those who are qualified should remember the

pastimes of Kåñëa throughout the eight divisions of the day and

night. This is kåñëa-sevä.

“But what is vaiñëava-sevä? How can we recognize a

Vaiñëava? Please let us know who is a Vaiñëava, and what are his

common symptoms?” Çré Caitanya Mahäprabhu replied in the following

verses (Çré Caitanya-caritämåta (Madhya-lélä 15.106–8)):

2 4 5

JUST AFTER THE FESTIVAL

prabhu kahe, yäìra mukhe çuni eka-bära

kåñëa-näma, sei püjya, çreñöha sabäkära

Whoever chants the holy name of Kåñëa just once is worshipable

and is the topmost human being.

eka kåñëa-näme kare sarva-päpa kñaya

nava-vidhä bhakti pürëa näma haite haya

Simply by chanting the holy name of Kåñëa, one is relieved from

all the reactions of a sinful life. One can complete the nine

processes of devotional service simply by chanting the holy name.

dékñä-puraçcaryä-vidhi apekñä nä kare

jihvä-sparçe ä-caëòäle sabäre uddhäre

One does not have to undergo initiation or execute the activities

required before initiation. One simply has to vibrate the holy

name with his lips. Thus even a man in the lowest class (caëòäla)

can be delivered.

Caitanya Mahäprabhu then quoted a çloka from the Puräëas to

support this:

äkåñöiù kåta-cetasäà sumanasäm uccäöanaà cäàhasäm

äcaëòälam amüka-loka-sulabho vaçyaç ca mukti-çriyaù

no dékñäà na ca sat-kriyäà na ca puraçcaryäà manäg ékñate

mantro ’yaà rasanä-spåg eva phalati çré-kåñëa-nämätmakaù

Padyävalé (29); Çré Caitanya-caritämåta (Madhya-lélä 15.110)

The holy name of Lord Kåñëa is an attractive feature for many

saintly, liberal people. It is the annihilator of all sinful reactions

and is so powerful that, except for the dumb who cannot chant, it

is readily available to everyone, including the lowest type of man,

the caëòäla. The holy name of Kåñëa controls the opulence of

liberation and it is identical with Kåñëa. Immediate effects are

2 4 6

THE ORIGIN OF RATHA-YÄTRÄ

produced when one simply touches the holy name with one’s

tongue. Chanting the holy name does not depend on initiation,

pious activities, or the puraçcaryä (regulative principles generally

observed before initiation). The holy name does not wait for all

these activities. It is self-sufficient.

ataeva yäìra mukhe eka kåñëa-näma

sei ta’ vaiñëava, kariha täìhära sammäna

Çré Caitanya-caritämåta (Madhya-lélä 15.111)

[Çré Caitanya Mahäprabhu then finally advised:] One who is chanting

the Hare Kåñëa mantra is understood to be a Vaiñëava; therefore

you should offer all respects to him.

This reply was given in the first year. Çré Satyaräja Khän asked

his question again the next year, and Caitanya Mahäprabhu

replied with deep meaning, “You should honor one who chants

with some honor for harinäma, whether he is initiated or not, if

he does not commit any offense and he follows the basic principles

regarding gambling, smoking, meat-eating, and other sins.

He should be honored because he can be freed from past

offenses and he may become liberated.”

On the third year the question was asked again. This time

Mahäprabhu explained something more, and His explanation

became complete. Through the Kuléna-gräma residents He is

gradually teaching the general public, saying in effect that if you

want to advance, you will have to take initiation. Çré Caitanya

Mahäprabhu Himself took initiation. All these descriptions of the

good effects of chanting will not apply to you if you neglect the

teachings of Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, and

Mahäprabhu by not taking initiation.

Çré Caitanya Mahäprabhu’s replies in the first and second years

were meant to encourage those who do not know that we must

accept initiation. Those who want to be pure devotees and have

2 4 7

JUST AFTER THE FESTIVAL

heard hari-kathä from such pure devotees must accept initiation,

give up all their offenses, become advanced, and realize their

relationship with Kåñëa.

Narahari Sarakära, Mukunda däsa, and Raghu-nandana were

Çré Caitanya Mahäprabhu’s intimate associates from the village of

Çrékhaëòa, near Navadvépa-dhäma. They were also present there

in that first year, and Mahäprabhu glorified them, too. He called

Mukunda däsa and asked him in front of all the devotees,

“Mukunda däsa, are you Raghu-nandana’s father, or is Raghunandana

your father?” Mukunda and Vasu Ghoña were both very

good kértanéyäs and very near and dear associates of Caitanya

Mahäprabhu, and Raghu-nandana was Mukunda’s son. Still,

Mahäprabhu asked Mukunda, “Are you Raghu-nandana’s father,

or is Raghu-nandana your father? I have some doubt.” He knew

that Raghu-nandana was Mukunda’s son, but He still asked,

“Who is the son and who is the father? Tell me your decision.”

Mukunda smiled as he replied, “Raghu-nandana is my father,

and I’m his son. A ‘father’ is actually he who gives kåñëa-bhakti.

Our whole family has received kåñëa-bhakti from Raghunandana,

so he is not my son; I am his son.” One may be considered

someone’s father in a worldly sense, but the real father is

he who can give kåñëa-bhakti.

Mahäprabhu became extremely happy and said, “Oh, My

doubt has been dispelled. One who awakens kåñëa-bhakti is the

real spiritual master. You are truly a very advanced devotee.”

A devotee may have received dékñä1 (initiation) from someone

Hari-bhakti-viläsa (2.9) states, “That religious undertaking which bestows

divya-jïäna, transcendental knowledge, and destroys päpa (sin), päpa-béja

(the seed of sin), and avidyä (ignorance) to the root is called dékñä by learned

authorities in the absolute truth.” Dé means transcendental realization of one’s

relationship with Kåñëa, and kñä means destruction of the above-mentioned

obstacles. Therefore, unless one gets initiated by a mahä-bhägavata devotee,

he has not received dékñä in the real sense.

2 4 8

THE ORIGIN OF RATHA-YÄTRÄ

who is not actually qualified to give kåñëa-bhakti. For example,

the devotee may have followed others who inspired him to take

dékñä. It may be that he did not know the meaning of dékñä when

he took initiation, but that upon receiving the good association

of a pure devotee afterwards, he came to understand, “I am

receiving bhakti from this pure devotee.” Who, then, is his guru?

Yäìhä haite kåñëa-bhakti sei guru haya. The person from whom

one receives pure bhakti is actually guru, and he should be honored

as such. This is called bhägavata-paramparä.2

The kåñëa-bhakti referred to by Caitanya Mahäprabhu is the

goal of life (prayojana) of all those in the line of Çréla Rüpa

Gosvämé, the goal He had explained to Rüpa Gosvämé himself.

Madana-mohana establishes our sambandha (relation) with Him,

Govinda gives abhidheya (the process to realize that relationship),

and Gopénätha is the presiding deity of prayojana.

However, Gopénätha Himself is not our prayojana; our prayojana

is the love and affection that Rädhikä has for Gopénätha.

Our prayojana is not the prema that Kåñëa has for Rädhikä

and others. Kåñëa is undoubtedly the ocean of rasa, but He is not

our prayojana. The topmost prayojana is the gopés’ love for

Kåñëa, and amongst all the gopés, Çrématé Rädhikä’s love and

affection, Her adhirüòha-mahäbhäva for Kåñëa – not for Kåñëa,

but for Gopénätha. This understanding is not for everyone; it is

for rare devotees.

The process to achieve this prayojana is stated in Çré

Caitanya-caritämåta (Madhya-lélä 8.229): “gopé-änugatya vinä

aiçvarya-jïäne bhajileha nähi päya vrajendra-nandane – no

one can attain realization of this love of Rädhikä for Gopénätha

unless he follows in the footsteps of the gopés.” But this is not

achieved by following all the gopés. We can never achieve it by

Please refer to the Glossary for an explanation of this term.

2 4 9

JUST AFTER THE FESTIVAL

following Yaçodä, and we cannot attain it if we follow other

gopés. Candrävalé has mahäbhäva, but there is something lacking

in her. This highest love is only possible by following the special

mood of Rädhikä, and it is achieved if we will practice under

guidance (änugatya). However, we cannot serve under the

guidance of Rädhikä, nor can we follow Her dear sakhés Lalitä

and Viçäkhä. We can only perform änugatya to Çré Rüpa Maïjaré,

Rati Maïjaré, and sakhés like them.

We must especially follow Rüpa Maïjaré, who is always serving

Çrématé Rädhikä. Rüpa Maïjaré becomes happy when Rädhikä

is happy, and she feels separation when Rädhikä feels separation.

Sometimes she is so absorbed in the same mood as Rädhikä

that she cannot pacify Her, whereas Lalitä and Viçäkhä can do so.

This is because Lalitä and Viçäkhä are not as absorbed as Rüpa

Maïjaré and Rati Maïjaré. The highest class of love that a jéva can

achieve is kåñëa-prema, namely Rädhikä’s prema for Gopénätha,

attained under the guidance of the maïjarés. There is no other

process, and there will never be another process; Caitanya

Mahäprabhu Himself has said this.

Here, Mahäprabhu is speaking about the person who can give

kåñëa-bhakti, and the kåñëa-bhakti to which He refers is this

prayojana. One who gives this is actually guru. If the çikñä-guru

is giving this whereas the dékñä-guru is not, then the çikñä-guru

is in bhägavata-paramparä and he should be given preference.

He is more authentic and he should be honored more. Because

you are performing regulative bhakti at present, you cannot

understand this or follow it fully. Only those who are engaging

in spontaneous devotion, rägänuga-bhakti, will understand.

Çréla Bhaktivinoda Öhäkura could realize this, and therefore he

gave more preference to Çréla Jagannätha däsa Bäbäjé Mahäräja

than to his dékñä-guru Vipina-bihäré Gosvämé. Çyämänanda

Prabhu, Narottama däsa Öhäkura, and Çréniväsa Äcärya gave

2 5 0

THE ORIGIN OF RATHA-YÄTRÄ

more preference to Çréla Jéva Gosvämé than to their own dékñägurus.

Çréla Kåñëadäsa Kaviräja Gosvämé gave more preference to

Çréla Rüpa Gosvämé and Çréla Raghunätha däsa Gosvämé than to

his dékñä-guru, and he writes at the end of every chapter of his

Çré Caitanya-caritämåta: “çré-rüpa-raghunätha-pade yära äça

caitanya-caritämåta kahe kåñëadäsa – praying at the lotus feet

of Çré Rüpa and Çré Raghunätha, always desiring their mercy, I,

Kåñëadäsa, narrate Çré Caitanya-caritämåta, following in their

footsteps.” This is bhägavata-paramparä, and it is very good if

the dékñä-guru is also in this bhägavata-paramparä. Try to know

these very secret truths.

Totally absorbed in glorifying all His devotees, one by one, Çré

Caitanya Mahäprabhu then said, “Just hear the glory of Mukunda.

By occupation he is an Ayurvedic doctor, a räja-vaidya (royal

physician), and he only treats kings and other royalty. He is not

available for ordinary people. Externally, he appears to be a

royal physician engaged in governmental service, but internally

he has deep love for Kåñëa. Who can understand his love?”

One day the royal physician Mukunda däsa was seated on a

high platform with the Muslim King and was telling the King

about medical treatment. While the King and Mukunda däsa

were conversing, a servant brought a fan made of peacock feathers,

which he held above the King’s head to shade him from the

sun. When Mukunda däsa saw the fan of peacock feathers, he

became absorbed in ecstatic love of Godhead, and fell from the

high platform onto the ground. The King was afraid that the royal

physician had been killed, so he descended and personally

brought him to consciousness. When the King asked Mukunda,

“Where are you in pain?” Mukunda replied, “I am not very much

in pain.” The King then inquired, “Mukunda, why did you fall

down?” Mukunda replied, “My dear King, I have a disease like

epilepsy.” The King was extraordinarily intelligent, however, so

2 5 1

JUST AFTER THE FESTIVAL

he could understand the whole affair. In his estimation, Mukunda

was a most uncommon, exalted, liberated personality.

Mahäprabhu then glorified the devotion of His associate

Raghu-nandana:

raghu-nandana sevä kare kåñëera mandire

dväre puñkariëé, tara ghäöera upare

kadambera eka våkñe phuöe bära-mäse

nitya dui phula haya kåñëa-avataàse

Çré Caitanya-caritämåta (Madhya-lélä 15.128–9)

Raghu-nandana is constantly engaged in serving Lord Kåñëa in the

temple. On the bank of a lake beside the entrance of the temple is

a kadamba tree, which daily delivers two flowers to be used for

Kåñëa’s service.

It was because of Raghu-nandana’s love and elevated bhakti

that the kadamba tree used to give two flowers every day, even

in the winter, whether or not it was the season for them to bloom.

Mahäprabhu said that his bhakti was so high that the tree was

always controlled by his love and gave two flowers to him only

because he wished it to do so.

Mahäprabhu then gave three different instructions to three

different devotees. He again spoke to Mukunda with sweet

words: “Your duty is to earn both material and spiritual wealth.

Furthermore, it is Raghu-nandana’s duty to always engage in

Lord Kåñëa’s service. He has no other intention but the service of

Lord Kåñëa.” He then ordered Narahari: “I wish you to remain

here with My devotees. In this way the three of you should

always execute these three duties for the service of the Lord.”

Räghava Paëòita is another intimate associate of Mahäprabhu.

He used to collect very sweet coconuts from different places to

offer to Kåñëa. One day he had some coconuts brought from very

2 5 2

THE ORIGIN OF RATHA-YÄTRÄ

far away. He had them cut and prepared, and he was going to

offer them to the deity. However, as his servant was carrying the

basket of coconuts on his head, he put his hands on the ceiling

and then touched the coconuts again. Räghava Paëòita told his

servant, “Take the coconuts out and throw them into the river or

anywhere else; they cannot be offered to the deity. The dust from

peoples’ feet has risen onto the ceiling, and you touched the ceiling

and then touched the basket of coconuts; so the basket and

everything in it is impure.”

Just see how strict these Vaiñëavas were!

The next year

As mentioned previously, in the second year Mahäprabhu

again glorified all the devotees after the Ratha-yäträ Festival.

You should also try to glorify devotees, and do not criticize them.

If you want bhakti, never commit any offense. Try to honor

others, even if they are not initiated, as long as they are not

offensive and as long as they do not criticize anyone. Otherwise,

do praëäma to them from very far away – in other words, avoid

their association.

One of the Kuléna-gräma-väsés again asked, “Now we are

returning home; so what is our duty? What should we do?”

Listen very carefully and try to understand this. The Lord

replied, “You should engage yourself in the service of Kåñëa’s

servants, and always chant Kåñëa’s holy name. If you do these

two things, you will very soon attain shelter at Kåñëa’s lotus feet.”

The inhabitant of Kuléna-gräma asked, “Please let me know

who is actually a Vaiñëava, and what his symptoms are.”

Understanding his mind, Çré Caitanya Mahäprabhu smiled and

explained two principles: vaiñëava-sevä and näma-saìkértana.

2 5 3

JUST AFTER THE FESTIVAL

kåñëa-näma nirantara yäìhära vadane

sei vaiñëava-çreñöha, bhaja taìhära caraëe

Çré Caitanya-caritämåta (Madhya-lélä 16.72)

A person who is always chanting the holy name of the Lord is to

be considered the best Vaiñëava, and your duty is to serve his lotus

feet.

In the first year Mahäprabhu had given a general answer, but

now He is replying more specifically. Actually, to chant means to

chant the pure name. Those who are not initiated can never

chant the pure name; rather, they always chant with offenses. In

this verse, the word çreñöha, meaning “best,” does not refer to the

uttama-adhikäré devotee. In this specific connection it refers to

those who are initiated and who are madhyama-madhyamaadhikäré

or uttama-madhyama-adhikäré; that is, it refers to the

intermediate and topmost madhyama-adhikärés. They have

given up all varieties of offenses and they always chant and

remember Kåñëa’s holy name in their specific relationship with

Him.

The first year, Caitanya Mahäprabhu had told the inhabitants of

Kuléna-gräma that one should give respect to Vaiñëavas, and the

second year He told His followers to serve them. Bhaja means

“to serve.” There are some differences between those Vaiñëavas

who should be only honored and those who should be served,

but those who do not have high-class association cannot understand

these differences. On the one hand, they seem very subtle,

but on the other hand they are like the difference between the

earth and sky.

A nirantara devotee is one who can continuously chant and

remember Kåñëa twenty-four hours a day. The word nirantara

means “without any interruption,” and it applies to one who is

like Çréla Haridäsa Öhäkura, who was a disciple of Caitanya

2 5 4

THE ORIGIN OF RATHA-YÄTRÄ

Mahäprabhu Himself. Haridäsa Öhäkura chanted without offense,

and he even transformed a prostitute into a çuddha-bhakta by

his association.

What do you think about the bhajana of Srila Raghunätha

däsa Gosvämé and Srila Rüpa Gosvämé? Were they always chanting

Kåñëa’s names twenty-four hours a day? They were writing

books like Ujjvala-nélamaëi throughout the day and night, so

how could they chant all the time? In fact, sometimes they did not

chant for two, three, four, or five days, because they were not in

external consciousness. Tears would flow from their eyes and

they would begin to faint when they tried to chant. Does this

verse apply to Çréla Rüpa Gosvämé and Çréla Raghunätha däsa

Gosvämé? Certainly it does. Theirs was real chanting of Kåñëa’s

names. Their cooking was chanting, and everything else they did

was chanting. They were totally absorbed in chanting.

Similarly, Çréla Çukadeva Gosvämé was the best kértanéyä, even

though he was not playing on harmonium or kartälas. His

kértana took the form of always glorifying Kåñëa and His holy

name, remembering Him, and being absorbed in Him. Such

devotees are more than nirantara. Haridäsa Öhäkura and many

others can be accepted in the category of nirantara, but Rüpa

Gosvämé, Raghunätha däsa Gosvämé, and Çukadeva Gosvämé are

more than this.

The inhabitants of Kuléna-gräma had asked this question in the

previous year. Why are they asking again? This was the same

question. First, “Who is a Vaiñëava?” and then again, “Who is a

Vaiñëava?” It is not that the Kuléna-gräma-väsés were foolish for

asking the same question each year. They were exalted

Vaiñëavas, uttama-adhikärés, and that is why they were asking –

for the benefit of all ordinary devotees.

Mahäprabhu first explained about general Vaiñëavas, then

about the “best” (second-class) Vaiñëavas, and after that in the

2 5 5

JUST AFTER THE FESTIVAL

third He told about the first-class Vaiñëavas. What he had said in

the previous year concerned the second-class devotees, and

what He had said in the first year was about the third-class

(kaniñöha) devotees. Third-class, second-class – and now He is

speaking about the uttama-mahä-bhägavatas, who are all more

than liberated.

yäìhära darçane mukhe äise kåñëa-näma

täìhäre jäniha tumi ‘vaiñëava-pradhäna’

Çré Caitanya-caritämåta (Madhya-lélä 16.74)

[Çré Caitanya Mahäprabhu said:] A first-class Vaiñëava is he whose

very presence makes others chant the holy name of Kåñëa.

krama kari’ kahe prabhu ‘vaiñëava’-lakñaëa

‘vaiñëava’, ‘vaiñëavatara’, ära ‘vaiñëavatama’

Çré Caitanya-caritämåta (Madhya-lélä 16.75)

In this way, Çré Caitanya Mahäprabhu taught the distinctions

between different types of Vaiñëavas: the Vaiñëava, Vaiñëavatara,

and Vaiñëavatama. Thus He successively explained all the symptoms

of a Vaiñëava to the inhabitants of Kuléna-gräma.

All devotees are Vaiñëavas, but some are third-class, some are

second-class, and others are first-class. We are all Vaiñëavas, but

the degrees of our vaiñëavatä (qualification as Vaiñëava) are not

the same. In fact, there may be thousands of degrees. A kaniñöhaadhikäré

can never discriminate between one degree and

another. He has no intelligence to think about the differences.

The kaniñöha-madhyama (lower level madhyama) is also not

very qualified, but the madhyama-madhyama (intermediate

madhyama) is somewhat more qualified, and the uttamamadhyama

(topmost madhyama) can behave towards all

Vaiñëavas according to their quality and stage.

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THE ORIGIN OF RATHA-YÄTRÄ

Çré Caitanya Mahäprabhu said that there are three divisions –

Vaiñëava, Vaiñëavatara, and Vaiñëavatama – but there are not

only three divisions. Çré Rüpa Gosvämé explained the many thousands

of stages of Vaiñëavas, but who will recognize all these

different stages? Çréla Bhaktivinoda Öhäkura has said: “ye yena

vaiñëava ciniyä laiyä ädara koribe yabe – if you know an

advanced Vaiñëava’s category of qualification and you show him

respect according to that category or ability, you can get his

mercy and achieve the ultimate goal of life very quickly.

Otherwise, it is not possible to achieve your ultimate goal in spiritual

life.”

If you cannot recognize what Vaiñëava is in what class, you

will wrongly judge, “Oh, he is like me,” or “He is a mahä-mahäbhägavata

and everyone else is junior to him. Çréla Rüpa

Gosvämé is also junior to my mahä-mahä-bhägavata.” You are

helpless in this regard, so how can you decide? If you have the

causeless mercy of Rüpa Gosvämé and his associates, you can be

qualified to recognize Vaiñëavas and honor them accordingly;

otherwise not. For example, it may be that when you consider

the respective qualities of Rüpa Gosvämé and Haridäsa Öhäkura,

you will respect Haridäsa Öhäkura and not Rüpa Gosvämé. You

may think that Rüpa Gosvämé is just a young boy, a mere neophyte

who knows nothing. But Svarüpa Dämodara will embrace

that same Rüpa Gosvämé to his chest, and Mahäprabhu will affectionately

pat him on the back and tell him, “Oh, good boy! Good

boy! How did you know My heart?” Try to understand and absorb

all these high-class teachings of Mahäprabhu, and don’t criticize

any Vaiñëava.

In regard to the first-class devotee who is always established in

his relationship with Kåñëa, why does he sometimes want

another relationship? For example, Närada is an uttama-mahäbhägavata

in the mood of servitude (däsya-rasa), but he also

2 5 7

JUST AFTER THE FESTIVAL

wants to be a gopé. Such devotees are very “tricky.” They want to

taste everything from top to bottom. They are like Kåñëa. Kåñëa

is also tricky, for He plays with Rädhikä and He plays with Kubjä.

Why did He go to Kubjä? He is fully satisfied with Rädhikä, but

still He wants to taste everything, from top to bottom.

A kaniñöha-adhikäré cannot know his own level of advancement,

nor can he know how to properly respect devotees

according to their respective quality of bhakti. He must be in the

association of a madhyama-adhikäré. One can know who is

madhyama-adhikäré by association and by hearing hari-kathä.

The madhyama-adhikäré will know some hari-kathä, and especially

he will be serving the Vaiñëavas more than the deities. He

has great respect for Vaiñëavas, and that is not possible for a

kaniñöha-adhikäré. A kaniñöha-adhikäré cannot give up serving

the deity to respect any devotee, whereas a madhyama-adhikäré

can do so.

A kaniñöha-adhikäré will consider whether or not something

has been offered to Kåñëa, and then he will give it to that pure

devotee as Öhäkurajé’s prasäda. The madhyama-adhikäré will

not see in this way. When he sees an uttama-adhikäré taking

prasäda, the madhyama-adhikäré will understand that his offering

was millions of times greater than the kaniñöha-adhikäré’s

formal offering, even though the uttama-adhikäré may not have

offered the bhoga to Kåñëa outwardly at all. The uttamaadhikäré

has offered the bhoga by his eyes and by his heart, and

that offering is much more acceptable than a formal offering by

a less advanced devotee. Actually, he has offered himself, so

there is nothing left to offer. This is very hard for a kaniñöhaadhikäré

– or even a beginning-level madhyama-adhikäré – to

understand, because it is a highly elevated stage.

2 5 9

Kåñëa is the Supreme Personality of Godhead. He is sarvaçaktimän,

almighty, and He is extremely merciful. He is also very

rasika. He is the ocean of rasa, and therefore He is our worshipable

deity. If you go deeply into bhajana, you will understand

many truths in this regard. Because Kåñëa is rasika-çekhara

(the topmost enjoyer of mellows) and causelessly merciful, He

considers, “How can I show kindness to all the souls who, having

deviated from Me, are suffering so grievously? How can I attract

them?” Thinking in this way, He wanted to personally descend to

this world to bestow His mercy.

Kåñëa is the ocean of rasa, but this ocean is divided into two.

The first is Kåñëa as the taster and relisher of rasa, and the second

is the container of the ocean of rasa. Kåñëa is the object of love

and the ocean of rasa, but He is not the container. This rasa is

situated in the heart of Rädhikä. If Rädhikä were not present,

there would be no rasa and Kåñëa would be nirviçeña-brahma.

Kåñëa wants to give to the world this ocean of rasa found in

Rädhikä’s heart, which is called mahäbhäva. He wants to donate

it to this world, but He cannot. He is the object of love, and therefore

He can only sprinkle upon the world an idea of what it is

THE RELATIONSHIP BETWEEN

JAGANNÄTHA PURÉ AND NAVADVÉPA

CHAPTER TEN

2 6 0

THE ORIGIN OF RATHA-YÄTRÄ

like to be the object. He cannot give the love of those who serve

Him. He cannot give love for Himself because He does not have

it. In order to have that love, therefore, He “stole” the beauty and

intrinsic mood of Rädhikä.

Actually, Kåñëa cannot steal the mood of Rädhikä because She

is always very alert. She is more clever and intelligent than Kåñëa,

because She is His power. Kåñëa’s intelligence is also Rädhikä.

His everything is Rädhikä. He can only wish, and therefore He

discovered another way to get Her mood: He begged it. Because

She and all Her sakhés are always so alert, if His plan was to cheat

Her and steal away Her love, He would not have been able to do

so. He was not able to independently enter that realm of love,

and therefore He prayed to Her, “Oh, I beg Your mercy. Please

give Me Your beauty and Your mahäbhäva – that love which no

one else possesses.”

Even Lalitä and Viçäkhä don’t have that kind of love, and

Kåñëa also does not have it. His love reaches up to mahäbhäva,

but the highest feature of mahäbhäva, called mädana, is not

found in Him. Kåñëa wanted to take Çrématé Rädhikä’s

mädanäkhya-mahäbhäva – in order to fully relish His own

beauty and His sweetness, and in order to relish the happiness of

such taste.

Rädhikä replied to His prayer, “Yes, I will donate this to You

for some time – as You wish. But You will have to be admitted

into the school of My sakhés, and You will have to attend their

classes. They can then bestow that mood upon you, and I will

also be there to help You.”

In this way Kåñëa begged, and He thus became Çacénandana

Gaurahari.

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THE RELATIONSHIP BETWEEN JAGANNÄTHA PURÉ AND NAVADVÉPA

anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam

hariù puraöa-sundara-dyuti-kadamba-sandépitaù

sadä hådaya-kandare sphuratu vaù çacé-nandanaù

Çré Caitanya-caritämåta (Ädi-lélä 1.4)

May the Supreme Lord who is known as the son of Çrématé Çacédevé

be transcendentally situated in the innermost chambers of

your heart. Resplendent with the radiance of molten gold, He has

appeared in the age of Kali by His causeless mercy to bestow what

no incarnation has ever offered before: the most sublime and radiant

mellow of devotional service, the mellow of amorous love.

Who is Çacénandana, the son of Mother Çacé? He is gopébhartuù,

Kåñëa Himself – avatérëaù kalau. Why did He descend

to this world? Karuëayä – He descended by His causeless mercy.

Nåsiàhadeva and Vämanadeva came here, and Kürma, Varäha,

and Rämacandra also came; and they all gave something to the

world. Rämacandra taught so many things, especially

maryädä – etiquette and worship in majesty and awe and reverence.

Also, many äcäryas came to this world, like Çré

Madhväcärya, Çré Rämänujäcärya, Çré Viñëusvämé, and Çré

Nimbäditya, but they gave only regulative bhakti. They taught,

“Kåñëa is worshipable” – not anything else. Similarly, Çré Prahläda

Mahäräja explained in Çrémad-Bhägavatam (7.5.23–4):

çravaëaà kértanaà viñëoù

smaraëaà päda-sevanam

arcanaà vandanam däsyaà

sakhyam ätma-nivedanam

iti puàsärpitä viñëau

bhaktiç cen nava-lakñaëä

kriyeta bhagavaty addhä

tan manye ’dhétam uttamam

THE ORIGIN OF RATHA-YÄTRÄ

The following nine processes are accepted as pure devotional

service: hearing and chanting about the transcendental holy name,

form, qualities, paraphernalia, and pastimes of Lord Viñëu;

remembering them; serving the lotus feet of the Lord; offering the

Lord respectful worship with sixteen types of paraphernalia; offering

prayers to the Lord; becoming His servant; considering the

Lord to be one’s best friend; and surrendering everything unto

Him (in other words, serving Him with the body, mind, and

words). One who has dedicated his life to the service of Kåñëa

through these nine methods should be understood to be the most

learned person, for he has acquired complete knowledge.

You must surrender to the lotus feet of the Lord, but you will

have to surrender first to däsa-bhagavän, the guru, and then ultimately

you can perform ätma-nivedanam, full surrender, to

Kåñëa. Moreover, this is vaidhé-bhakti, and it can only lead us to

Vaikuëöha – never to Våndävana. It is not so powerful.

Çré Caitanya Mahäprabhu descended to this world mainly to

give rägänuga-bhakti, and therefore He is karuëayä, the most

merciful incarnation. Samarpayitum means to give. To give

what? To give unnata-ujjvala-rasa. Unnata-ujjvala is not

vaidhé-bhakti. Unnata-ujjvala-rasa is only the love of the gopés

of Våndävana. This love is not found even in Mother Yaçodä,

Rohiëé, and others like them. They know something about this

rasa, but it is not found in them.

Mahäprabhu especially descended to give sva-bhakti-çriyam.

Sva means “own.” Who is the “own” of Kåñëa? Only Çrématé

Rädhikä is Kåñëa’s own. Her love, Her bhakti, is prema, sneha,

mäna, räga, anuräga, bhäva, mahäbhäva, and even more than

this – modana and mädana. Everything is included in mädana.

Separation and meeting are both included – to the highest point.

Mahäprabhu came to sprinkle this mercy of sva-bhakti-çriyam

upon the jévas. Çriyam means beauty. It is the beauty of unnataujjvala-

rasa, but not unnata-ujjvala-rasa itself. Çrématé Rädhikä

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THE RELATIONSHIP BETWEEN JAGANNÄTHA PURÉ AND NAVADVÉPA

Herself is the embodiment of unnata-ujjvala-rasa, and Lalitä,

Viçäkhä, and all the other sakhés are also participants in that rasa.

Çriyam is the mood of Rüpa Maïjaré, Rati Maïjaré, and others

including Kamala Maïjaré and her followers. This is the mood of

service to Çrématé Rädhikä.

Mahäprabhu came to sprinkle the mercy of räga-märga, the

path by which we can attain the service of Rädhä-Kåñëa Yugala.

This path is called rägänuga-bhakti, and it will take you to the

stage of räga. In this connection, räga is the gopés’ moods to

please Kåñëa.

Mahäprabhu mercifully came to give this mood, but He

Himself was not trained. He was like a person who wants to

become a lawyer, but who must first go to law school and pass

the exams. Still, even after that he cannot enter the court right

away. He must become an apprentice and practice under the

guidance of a qualified and senior lawyer. After two or three

years, when he has completed his training, he can then enter the

court and plead – not otherwise.

Mahäprabhu descended to this world in Navadvépa, and there

He appeared from the womb of Çrématé Çacé-devé. Navadvépa is

Våndävana. Navadvépa and Våndävana are the same, but in

Navadvépa everything is hidden – as Kåñëa is hidden in the shape

of Çré Caitanya Mahäprabhu. As Çacénandana does not look like

Kåñëa, similarly Våndävana, the abode of Kåñëa, is covered in

Navadvépa. Yet, it is Våndävana. All the twelve forests of

Våndävana exist here and there in Navadvépa, but in a covered

way.

You should know that there are no Våndävana forests in

Jagannätha Puré. Therefore, Jagannätha Puré can never be equal

to Navadvépa. A very high class of separation is tasted by

Mahäprabhu in the Gambhérä, but at the same time Navadvépa is

Våndävana and Puré is not. Puré is like Dvärakä. In Dvärakä,

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THE ORIGIN OF RATHA-YÄTRÄ

Kåñëa laments for the gopés. He cannot wear His peacock feather

or carry His sweet vaàçé, and He cannot declare, “My father and

mother are Nanda and Yaçodä. These are not My real

queens – the gopés are My dearmost beloveds.”

Do you know the meaning of the word Navadvépa? Nava

refers to nitya-nava-naväyamäna, which means “always everfresh.”

Nava also means nine. Navadvépa consists of nine islands,

and they denote the nine processes of bhakti headed by

çravaëam and kértanam. The Vedas, Upaniñads, and many other

Vaiñëava literatures have referred to Navadvépa in the following

way (Brahma-saàhitä (5.56)):

çriyaù käntäù käntaù parama-puruñaù kalpa-taravo

drumä bhümiç cintämaëi-gaëa-mayi toyam amåtam

kathä gänaà näöyaà gamanam api vaàçé priya-sakhé

cid-änandaà jyotiù param api tad äsvädyam api ca

sa yatra kñéräbdhiù sravati surabhébhyaç ca su-mahän

nimeñärddhäkhyo vä vrajati na hi yaträpi samayaù

bhaje çvetadvépaà tam aham iha golokam iti yaà

vidantas te santaù kñiti-virala-cäräù katipaye

I worship that supreme abode of Çvetadvépa, where the beloved

heroines are a host of transcendental goddesses of fortune, and

the Supreme Personality Çré Kåñëa is the only lover; where all the

trees are spiritual desire-trees, and the earth is made of transcendental

wish-fulfilling cintämaëi jewels; where the water is nectar,

natural speaking is a melodious song, and walking to and fro is an

artful dance; where the flute is the dearmost friend; where light is

full of knowledge and bliss, and the supreme spiritual substance

that comprises all things is relishable; where a vast transcendental

ocean of milk is always flowing from millions upon millions of

surabhé cows; and where time is not subject to passing away, even

for half the blink of an eye, because it is not divided into past and

future, but remains in the undivided eternal present. That divine

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THE RELATIONSHIP BETWEEN JAGANNÄTHA PURÉ AND NAVADVÉPA

abode, which is practically unknown in this world, is known by

the name of Goloka to only a few, rare sädhus.

In his writings, Çréla Rüpa Gosvämé has quoted this verse, and

Çréla Bhaktivinoda Öhäkura also quoted it, along with many similar

verses. Navadvépa is Çvetadvépa. In transcendental Goloka

Våndävana there are two parts: Våndävana and Çvetadvépa.

Våndävana and Navadvépa are complementary – without

Navadvépa, Våndävana is incomplete, and without Våndävana,

Navadvépa is incomplete. Together they are complete, as when

separation and meeting mix together, the resulting situation is

complete. Where there is no separation mood, saàyoga (meeting)

is incomplete.

The twelve vanas (forests) and upavanas (sub-forests) of

Våndävana are in Navadvépa, within the nine islands:

Madhuvana, Tälavana, Kumudavana, Bahulävana, Kämyavana,

Khadiravana, Bhadravana, Bhäëòéravana, Bilvavana, Mahävana,

Våndävana, and Lauhavana. All of these forests, in some way, are

in Navadvépa.

Do not think that Jagannätha Puré is superior to Navadvépa. Do

not think that the bank of the River Godävaré where Mahäprabhu

revealed His mahäbhäva-rasaräja mood to Räya Rämänanda is

superior to Navadvépa. Navadvépa is far superior to both these

places. On one hand, Çré Caitanya Mahäprabhu revealed His

transcendental form of rasaräja-mahäbhäva at Godävaré, and

that very high class of hari-kathä, Rämänanda-saàväda, took

place there. Also, Caitanya Mahäprabhu showed His extreme

moods of separation in the Gambhérä. He jumped in the ocean

near there, and He relished Çrématé Rädhikä’s moods of separation

with Svarüpa Dämodara and Räya Rämänanda there. These

may be said, therefore, to be the deepest and highest harikathäs,

but there are so many reasons why they are not.

Om Tat Sat

(Continued...)

_{(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Wednesday, September 12, 2012