Sri Hari-Kathaamruta (Volume Two ) -2

Posted in Labels: Sri Hari-Kathaamruta (Volume Two ) -2

Sri Hari-Kathaamruta

(Volume One)

Sri Hari-Kathaamruta

Volume Two

Chapter Five

The Disappearance Day of Crila Jiva Gosvami

In the lives of Vais√avas there is no consideration of their caste or creed. Sanatana

Gosvami wrote somewhere concerning himself, “By keeping bad association I have

become a Muslim, a mleccha, and a bigger sinner than Jagai and Madhai.” He used these

humble words to describe himself. Vais√avas don’t lie; they are called parama-satya,

supremely truthful. Because Sanatana Gosvami wrote this about himself, some people

may believe that truly he was a fallen mleccha and an untouchable. They may think,

“Sanatana Gosvami cannot lie, so it must be true.” Is what Sanatana Gosvami has written

here correct or incorrect? He has only written in this way in order to instruct the

conditioned souls. In material existence the most detestable person is he who maintains

pride in his bodily conception of life. I am this body, I am a brahma√a, I am a ksatriya, I

am a merchant, I am beautiful, I am very qualified, I am pure, I am a scholar—for those

who identify themselves in this way, this identification is evidence of their lowliness.

Whoever has this mentality is very fallen. So Sanatana Gosvami wrote as he did in

complete sincerity, and in his behaviour this was also evident. He would not enter the

Jagannatha Mandira in Puri, thinking, “If I even touch the dust that lies on the path

leading into the temple, then that dust will touch the devotees as they go inside and

they will be contaminated.” So he never entered the temple. He stayed far away at the

bhajana-ku†ira of Haridasa ˇhakura and from a distance offered prostrated obeisances to

the cakra atop the temple’s spires.

Some people believed that Sanatana Gosvami was of a low caste and a fallen

Muslim. Therefore, Jiva Gosvami wrote in his Laghu-vais√ava-tosa√i commentary on the

Crimad-Bhagavatam that Sanatana Gosvami was a high standard bharadvaja-gotra

brahma√a from Karnataka. So he was actually a brahma√a, but what relation does this

have to the soul? It is only a mundane identification. It may have some value from the

material perspective, but it has no spiritual meaning. If Narada ‰si took birth in a low

caste family, what difference does it make? But mundane people give this consideration

more importance, and for this reason Jiva Gosvami wrote about Sanatana Gosvami’s

high birth. He wrote that Sanatana Gosvami was a great scholar and having come from

what was practically a royal lineage, was like a king. In that lineage of wealthy

brahma√as came a gentleman named Sarvajna who had two sons named Harihara and

Rupecvara. Harihara was expert in weapons and Rupecvara was expert in knowledge of

the scriptures. When Sarvajna died, Harihara employed his military expertise, seized

the province and exiled his brother Rupecvara. Rupecvara’s son was Padmanabha, and

Padmanabha’s fifth son was Mukunda. Mukunda resided in Naihati near Chinchura in

West Bengal, and his son was named Kumaradeva. Kumaradeva had five sons: two older

boys, then came Santosh, Amara and Vallabha, who later became Sanatana, Rupa, and

Anupama. All of them were big scholars straight from childhood. It is not mentioned

anywhere that either Rupa or Sanatana ever married; only Anupama married and his

son later became Jiva Gosvami. All three brothers were employed by the Muslim ruler.

Sanatana was the prime minister, Rupa was the private secretary, and Anupama was the

treasurer. They all met Caitanya Mahaprabhu when he came to Ramakeli, where they

lived.

Jiva was the only son of the three brothers, so he received abundant affection. Rupa

was always especially affectionate towards Jiva and treated him as if he were his own

son. When Jiva was very young Rupa took him to Mahaprabhu and Mahaprabhu

blessed Jiva by placing his hand on Jiva’s head. During childhood Jiva studied, and soon

he learned all logic, Sanskrit grammar and theistic philosophy from the books in his

father’s home. Before Rupa and Anupama left household life to retire in VRndavana,

they divided all the family’s wealth and property. Half of it they donated here and there,

one-quarter of it they gave to the members of their household and one-quarter of it they

deposited with a merchant. This deposited money was later used by Sanatana Gosvami

to bribe his way out of jail. Both the giving and taking of bribes is bad, but if required for

bhakti, even a detestable activity is good. Stealing and lying and so forth are immoral,

but even a soul as great as Vasudeva told a lie. He took KRs√a to Gokula and later told

Kaμsa that his wife had given birth to a daughter. So Sanatana Gosvami eventually

used that money to bribe his way out of jail. At the time of dividing the family’s wealth,

a sufficient amount was left for Jiva to continue his studies. All three brothers realised

he was the only son in their dynasty, so they nurtured him with great affection and also

made sure he had whatever material facility he required.

Jiva had a very soft nature, and as he grew older gradually began worshipping deities

of Radha-KRs√a. Making garlands for them and offering puja to them in different ways,

he would become immersed in meditation. He never played games with other children.

When he became a little older, perhaps fourteen years, Jiva went to Navadvipa. By then

Mahaprabhu had returned to the spiritual world, and all the residents of Navadvipa had

left and gone elsewhere. Everywhere they looked brought painful remembrance of

Mahaprabhu. They saw the ghata where he bathed, the house where his mother lived,

and so on. Because Navadvipa now brought them all great sadness, Crivasa Pa√∂ita,

Advaita Acarya and everyone else left there and Navadvipa became deserted. A few

days earlier Nityananda Prabhu had arrived at Crivasa-a∫gana from Khardaha. When

Jiva Gosvami arrived there, Nityananda Prabhu was very pleased to meet such a beautiful

young boy. Nityananda Prabhu placed his feet on Jiva’s head and said, “I came here

just to meet with you; otherwise I would have stayed in Khardaha.” Next he showed

Jiva all the places of Mahaprabhu’s pastimes in Navadvipa. Then he showed Jiva great

mercy by ordering him to go stay with Rupa and Sanatana in VRndavana.

On the way to VRndavana, Jiva stopped in Varanasi, where he met a disciple of

Sarvabhauma Bha††acarya named Madhusudana Vacaspati. Madhusudana Vacaspati

was teaching Vedanta there, but not the commentary of Ca∫karacarya, which was

famous at that time. Mahaprabhu had earlier refuted that commentary when

Sarvabhauma Bha††acarya tried to teach it to him. Then Mahaprabhu instructed Rupa

and Sanatana at Prayaga and Varanasi on the real purport of Vedanta. Madhusudana

Vacaspati was a great scholar, and having studied and understood everything which

Mahaprabhu had taught Rupa and Sanatana, was teaching it there. Sarvabhauma

Bha††acarya knew many years before that Mahaprabhu would be going to VRndavana

and that he would therefore have to stop in Varanasi on the way, so he thought that

they should make Varanasi a suitable holy place for Mahaprabhu. For this reason he had

previously placed his disciple Madhusudana Vacaspati there. So Jiva Gosvami would

have already been informed of Madhusudana Vacaspati’s presence there by Nityananda

Prabhu or someone else; otherwise, how would he have known of him? Jiva Gosvami

went to his home and learned all bhakti-vedanta from him. He also learned

Ca∫karacarya’s commentary, because without learning it, he would have been unable to

refute it. After studying all of this and fully understanding it, he proceeded to VRndavana.

There Sanatana Gosvami placed him in the care of Rupa Gosvami and he stayed

nearby Rupa Gosvami’s hut at the Radha-Damodara Mandira. Rupa Gosvami would

read to Jiva Gosvami everything he was writing. One day while they were in the midst

of reading together, an effulgent elderly brahma√a arrived there. We know from his age

and his scholarship that this must have been Vallabhacarya, and he knew Rupa

Gosvami from the time when Mahaprabhu was in Prayaga. He was approximately the

same age as Advaita Acarya, so Rupa Gosvami would have been the appropriate age to

have been his son or even younger. He said, “Rupa, what are you writing these days?”

Hesitating a little, Rupa Gosvami replied, “I am writing a book entitled Bhaktirasam

Rta-sindhu.”

Then Vallabhacarya picked up the book and turning the pages, said, “Very good, I

will look through it and correct any errors.”

At that time Jiva Gosvami was fanning Rupa Gosvami with a leaf from the tala tree.

In previous times disciples received the fortunate opportunity to render services like

this to their gurus. Present-day gurus don’t require this type of service from their disciples.

Soon they may even come out with a machine that will massage the guru’s feet and

perhaps they will even invent a contraption that will cook for the guru. In this way

there will no longer be any need or opportunity for disciples to render these intimate

services to the guru. Eventually the relationship between guru and disciple will simply

not be the same; we see it happening somewhat already. So Jiva Gosvami was fanning

Rupa Gosvami, but when he heard Vallabhacarya say this, he could not tolerate it and

went to do something else. After some time he took a water pot and went to the river to

fetch some water. There he met Vallabhacarya, who was just finishing his midday bath.

Jiva Gosvami said, “Gosaiji, you said before that you would proofread the Bhaktirasam

Rta-sindhu that Rupa Gosvami is writing. If you have found any errors, precisely

where are they?”

Vallabhacarya replied, “What will you understand, child? Have you studied Sanskrit

grammar?”

“Yes, a little.”

“Then what will you possibly understand?”

“But please just show me any errors you have detected.” When Vallabhacarya

showed him an apparent error, a fierce debate commenced between them. Eventually

Jiva Gosvami established the point in such a way that Vallabhacarya could not refute it

and he could not give any answer.

When Vallabhacarya returned to the hut, he asked Rupa Gosvami, “Who was that

boy who was fanning you? He is very intelligent and extremely learned in the scriptures.”

Very humbly and with folded hands Rupa Gosvami replied, “He is the son of my

younger brother and also my disciple. He does not know how to behave.”

“No, he is a genius and in the future he will be very famous.”

Soon afterwards Vallabhacarya left and Rupa Gosvami thought that there was a

problem. When Jiva Gosvami arrived with the water, Rupa Gosvami said to him, “You

don’t have even enough tolerance that you started quarrelling with an elderly, scholarly

brahma√a who came to proofread something for my own good? Your nature is not

entirely correct; go away from here.”

Jiva Gosvami could never disobey his order. If one disobeys his guru, he will never be

able to enter into spiritual life. If someone says, “Gurudeva, don’t you know me? Don’t

you know how I am living and what I am doing?” So what is this? Where is such a

person’s faith in their guru? The guru knows all and he should be seen as non-different

from Bhagavan. Even a madhyama-adhikari guru can “take a disciple’s pulse” and tell him

many things. Once a man went to see an ordinary doctor. Just by seeing how thin the

man was, the doctor concluded that his digestion was disturbed. So this doctor closed

his eyes and pretended to feel the man’s pulse. Then he said, “Your digestion is not

working well—is that right?” The man nodded in agreement. “You have some gas pains

here?” The man replied, “Yes.” And upon hearing the doctor describe other symptoms,

the man thought, “Oh, this doctor knows everything.”

In the same way the madhyama-adhikari guru is like a doctor. Merely by looking at

someone’s face he can tell what the shortcomings are in that person’s spiritual life. Then

what to speak of what a more elevated guru can see and know? He can “take our pulse”

and tell us everything about ourselves. Don’t ever think that the guru is an ordinary

person like myself and that he doesn’t know the feelings within my heart. Just by looking

at one’s face he can tell everything. By examining even one of our thoughts or statements,

he can see everything. It is like when we check a pot of rice to see if it has

finished cooking. If the one grain we check is cooked, then the entire pot is cooked, and

if that one grain is not cooked, then the entire pot of rice is not cooked. So don’t ever

ascribe mundane intelligence to the guru, even if he is a madhyama-adhikari. When even

those who follow the path of karma accept their guru as being non-different from

Bhagavan, will we not accept the guru in the realm of bhakti as the knower of all?

Certainly we will; otherwise we will not become perfected in spiritual life.

In his Bhakti-sandarbha, Jiva Gosvami writes that many times someone will first

accept a particular guru just because many others are accepting him. When that person

becomes a little more learned and hears from that guru more and more, then he will

realise that he has accepted a mundane guru and not a genuine spiritual guru. What

should he do then? Giving his previous guru respect that is appropriate for his position,

he will seek out and accept a genuine spiritual guru. If he doesn’t accept such a spiritual

guru, he will never advance in spiritual life. Jiva Gosvami has explained everything

related to all these different levels of guru in his Bhakti-sandarbha.

So, being unable to disobey his guru, Jiva Gosvami left VRndavana and went to live

in a cave infested with crocodiles in a village named Bhayagaon. Even up until recently

many crocodiles were living there, but now none are left. Jiva Gosvami remained in the

cave doing bhajana and crying, feeling bereft of his spiritual master’s affection. He

stopped eating and taking water, and within a short time he became emaciated. After a

few days, Sanatana Gosvami came to that village as he was wandering around Vraja.

The local people said to him, “Baba, we always considered you to be a great bhajananandi,

but a young boy who is even more of a bhajananandi than you has come to our village.

Day and night he calls out the names of Radha-KRs√a and weeps. We take him

food but he won’t eat it, and he never sleeps either. Day and night he remains immersed

in bhajana; we have never seen anything like it.”

Sanatana Gosvami could understand that this was Jiva. The local people led him to

Jiva, and upon meeting they both began weeping. Then Sanatana Gosvami took Jiva

back to Rupa Gosvami. Sanatana Gosvami said to Rupa Gosvami, “What is the duty of

Vais√avas? Being compassionate to others. Yet you renounced this young disciple of

yours who is adorned with many extraordinary qualities? You should be merciful to Jiva,

but instead you banished him. This was a mistake and you should correct it. I am ordering

you to quickly call him back.” Hearing this, Rupa Gosvami began crying for Jiva; he

loved him so much. Then Sanatana Gosvami brought Jiva there and placed him in the

lap of Rupa Gosvami. Reunited, both guru and disciple wept. After this Rupa Gosvami

arranged for Jiva to be treated by the best doctors from Mathura, and gradually Jiva

became strong again. Then Rupa Gosvami began giving whatever he wrote to Jiva for

him to proofread.

Around that time Gopala-bha††a Gosvami compiled a book from what Mahaprabhu

taught Rupa Gosvami at Prayaga and Sanatana Gosvami at Varanasi concerning sambandha,

abhideya and prayojana tattva. What relationship do the jivas residing in this

world have with Bhagavan? For how long do we have a relationship with the objects of

this world? We are making a household, for how long will it last? We are getting married,

for how long? We are making an arrangement for all our assets to be turned over to

our sons, for how long? This is all ignorance of sambandha-jnana. Only our relationship

with KRs√a is eternal. We will change in each successive birth but that fact will never

change. The constitutional position of the jiva is to be an eternal servant of KRs√a. This

has been told in the Vedanta, the Bhagavatam, and all the scriptures. The duty of the

jiva is abhideya, and it culminates in the prayojana, ultimate objective, which is kRs√aprema.

By my saying kRs√a-prema here, don’t understand that our objective is KRs√a;

rather it is the prema that one feels for KRs√a that is our prayojana. There are five types

of prema for KRs√a: canta, dasya, sakhya, vatsalya and madhurya. Amongst these, it is madhurya-

rasa that is the main objective for all jivas. This Caitanya Mahaprabhu told in

both places as he explained vaidhi-bhakti to Sanatana Gosvami and raganuga-bhakti to

Rupa Gosvami.

Later Gopala-bha††a Gosvami heard everything directly from Rupa and Sanatana;

he considered them to be his ciksa-gurus. Then, going through the writings of ancient

Vais√ava acaryas such as Madhva and Ramanuja, Gopala-bha†ta Gosvami also selected

different points in relation in sambandha, abhideya and prayojana and compiled everything

in a notebook. Later Jiva Gosvami learned all of this tattva from Gopala-bha††a

Gosvami. All the Six Gosvamis were such great scholars. Next Jiva Gosvami divided all

this knowledge into the three categories of sambandha, abhideya, and prayojana. Then he

took the volume which contained all the information on sambandha and enlarged it. He

also took from the conceptions given in Bhakti-rasamRta-sindhu, Ujjvala-nilama√i, BRhadbhagavatam

Rta and the other books by Rupa and Sanatana Gosvamis and composed the

first sandarbha. The word sandarbha means “a chest of valuable jewels.” Of the six sandarbhas

he composed, the first four—Tattva-sandarbha, Bhagavat-sandarbha, Paramatmasandarbha

and KRs√a-sandarbha—all expound sambandha-jnana. What is the jiva, what is

the illusory energy, what is the objective of the jiva—all of this is explained in the first

four sandarbhas.

In the Tattva-sandarbha, the conception of prama√a and prameya is given. What is

the meaning of prama√a? In any dispute, whose words will we accept as being authoritative?

Suppose a young boy comes here and says that a fire has broken out at Holi Gate

and everything is burnt. Then an elderly gentleman comes and says that a small fire

started in a tea shop there. The shop was burnt a little before they extinguished it, but

really, it was nothing. Whose words will we accept as authoritative? The man’s words,

because he is older and more mature than the boy.

This conception of prama√a relates to many things. Someone may say, “This world is

real, we are human beings, and the fact that we are brahma√as is satya, real. This is my

house, this is my father, this is my ancestors’ property and now I am the master of it. I

will give up my very life before I relinquish even one inch of this land.” And over all

this false identification and proprietorship there is so much fighting and quarrelling

going on. Another man will say, “These things are all temporary, so don’t bother fighting

over them. Instead do something for your atma and for Bhagavan, they are permanent.”

Which of these two opinions will we accept? Analysing the relationships

between Bhagavan, the jiva and material existence, Jiva Gosvami has given the authoritative

concept and explained where we should place our faith amongst opposing arguments.

He wrote that the Vedas are the sole authority, and that any other so-called

authority is really not an authority at all. That which we perceive with our limited

senses and mind may be defective, but the words of the Vedas cannot be defective.

Stool is stool, whether it be the stool of a dog, a donkey, a pig or a man. No matter

how exalted a man may be, his stool will still stink. Actually the foulest smelling stool

of all is that of humans, because we eat all sorts of manufactured foods and rich foods

such as rabari whereas most animals subsist on grass and other natural elements. But the

Vedas say that although it is stool, the stool of cows is very valuable and pure. If anyone

is contaminated, they can touch it and be considered pure. Cow urine is also pure, as is

the conchshell, which ordinarily would be considered impure. Any impurity can be

purified with cow dung. This is written in the Vedas, and the Vedas were composed by

Bhagavan himself, not by any ordinary man. They emanated from the breathing of he

who created this world, and whatever has come from Bhagavan is the prama√a, authority.

The Vedas emanated from his breathing and the Bhagavad-gita is his words. Between

them which will we accept as the most authoritative? The Gita, because his words are

cabda-prama√a.

In his Bhagavat-sandarbha Jiva Gosvami has written that there are not two separate

things in this world; everything we see has the same source.

ekam eva paramaμ tattvaμ svabhavikacintya-caktya sarvadaiva-

svarupa-tad rupa-vaibhava-jiva-pramana-rupe√a caturddhavatis†hate

suryantara-ma√∂ala-sthita-teja iva, ma√∂ala,

tad vahirgata-tad racmi, tat praticchavi-rupe√a

The absolute truth is one. He is naturally endowed with inconceivable potency. By

the power of this potency he exists within four forms: svarupa (his original form), tadrupa-

vaibhava (all vis√u-tattva incarnations beginning with Baladeva Prabhu), jiva (the

living entity) and pradhana (the illusory energy). He is compared to the sun, which also

exists in four forms: its original form, wherever the light of the sun falls (the suryama√∂

ala), its rays and where the sun does not shine, which is compared to maya.

Where there is no bhagavat-prakaca, illumination of Bhagavan and where there is no

knowledge of bhagavat-tattva, there is maya. We are jivas, and there are two types: conditioned

and liberated. Forgetting his inherent nature, the conditioned soul is bound

within material existence. There he chases after temporary and fleeting pleasures, and

considering the objects of his pleasure to be his own, he is deceived. The liberated souls

perpetually serve Bhagavan. By practising bhagavat-bhakti, the conditioned souls can

achieve the eternal association of Bhagavan and experience prema, which is his primary

objective. Jiva Gosvami examined all of this tattva.

Originally there was a book entitled Brahma-sandarbha. Jiva Gosvami took parts from

it and wrote his own Bhagavat-sandarbha in which he analysed brahma-tattva and refuted

the opinions of Ca∫karacarya. The jiva is not Brahman. If Brahman is the absolute truth

that is full in knowledge as they say, then how did it separate into billions of living entities

and become bound within material existence? Ca∫karacarya says that it was covered

over by maya, so from where did this separate entity they call maya come from? If there

is no separate entity known as maya and all is the one Brahman, where could have this

other object known as ignorance come from? Refuting all of Ca∫karacarya’s concepts,

Jiva Gosvami proved that KRs√a is Parabrahma, the source of Brahman.

He also analysed paramatma-tattva, and in the KRs√a-sandarbha he explained how

KRs√a alone is Svayam Bhagavan. He explained how KRs√a is sarva-caktiman, how he is

an ocean of rasa, how from him the jivas and all else emerge and how the jivas can

achieve his eternal association. He refuted the concept that KRs√a is an incarnation of

Naraya√a. Using evidence from the Vedas, Upanisads and Pura√as he established that

KRs√a is Svayam Bhagavan and all other incarnations are his partial expansions. On the

basis of scriptural evidence he strengthened Mahaprabhu’s conception, which had been

established in literature by Rupa Gosvami and Sanatana Gosvami. In doing so, he

established our sampradaya upon a firm philosophical foundation. He protected the

flowing river of rasa by placing large rocks of siddhanta on both its banks. In that way no

contaminated water of misconceptions could ever enter it.

In his Bhakti-sandarbha he explained many subtle aspects of bhakti. He delineated the

sixty-four types of bhakti, and he expertly explained guru-tattva. He also explained gurupadacraya,

the process of taking exclusive shelter of the guru—how it should be done,

what are its rules and regulations and so on. The guru will consider the prospective disciple,

the disciple will consider the guru, and then a circumstance will never arise

within the disciple’s entire life where he will have to abandon his guru. One should not

accept a guru whimsically, because to change one’s guru can be very problematic. One

should accept a guru in whom he will never lose faith; otherwise there will be a problem.

One should make sure that he only accepts a sad-guru, who is detached from sense

enjoyment, who is conversant with all tattva and siddhanta, who is rasika, who is spiritually

realised and who is affectionate towards him. One should examine the guru care-

fully, even if this means waiting for as long as one year to ensure that he is qualified. The

guru should not be attached to anything within all of material existence. The most

common type of attachment is that for money. There are three things: kanaka (gold or

wealth), kamini (women) and pratis†ha (fame). The word kamini refers to both men’s

attachment to women and women’s attachment to men. If we see a guru who is attached

to these things, then we should offer pra√ama to him but not accept initiation from him.

Otherwise, one will come to know of it later and ask him, “Guruji, what is the conception

of Rupa Gosvami?”

The guru will reply, “I don’t know.” So why accept such a spiritual master? One will

ask, “What is acintya-bhedabheda-tattva? What is prema?”

He will say, “I don’t know these things. I just chant harinama.”

“Then I will go to another guru.”

“If you go to another guru, all will be ruined for you.”

Then one will think, “How could I have accepted such a harsh, spiteful guru?” and

one’s faith will diminish. So one should examine the spiritual master carefully. There is

a saying in Hindi, “pani pijiye chankar, guru kijiye jankar,” which means, “Please only

drink water after filtering it, and please only accept a guru after getting to know him.”

One should extensively see and hear the guru first to ensure that he will be the correct

guru for life. Otherwise, it will be like what we see going on these days where people go

to a particular temple and are initiated the same day. Someone comes for the first time

and sees the great opulence, how the temple is worth millions of rupees and that crowds

of people come there daily. Then he thinks, “I will become a disciple here, that will be

very nice.” Then after a few days of seeing and hearing what is happening there, he

understands that it is all adverse to bhakti. Some of the Gosvamis who run the mandiras

in VRndavana have great wealth and they regularly quarrel over it. Others steal the

expensive ornaments that people donate to the deities. What will happen to those who

accept initiation from such gurus? Jiva Gosvami gave excellent descriptions of both the

diksa-guru and the ciksa-guru. The guru is he who in his own life has established the conduct

and line of thought that he preaches. By following the ideal he sets in his conduct,

following his instructions and chanting the mantras he gives, one will feel great gratification

and his life be fully successful. Could anyone ever leave such a guru?

Jiva Gosvami also explained that all bhakti is not the same, just as all varieties of

water are not one and the same. There is clean water, purified water, contaminated

water, sewage water and so forth. Just behind our mandira here in Mathura flows a river

of sewage—so this is water, is it not? Are all types of water the same? Similarly there are

different varieties of bhakti, but not knowing this people in general accept the impure

practice of devotion as bhakti. To rectify this Jiva Gosvami described three varieties of

bhakti: aropa-siddha bhakti, sa∫ga-siddha bhakti and svarupa-siddha bhakti. Some people

take initiation from a guru but don’t associate with the guru. When you ask such a

person who is his guru, he will proudly reply, “Jagad-guru such-and-such.”

“What are his instructions?”

“He gave me a mantra to chant—kRs√aμ cara√aμ mama.”

“What else?”

“Nothing else.”

“How many demigods do you worship?”

“Oh, as many as there are in India.”

Ask another man, “Whose disciple are you?”

“I am a disciple of Crila Bhaktisiddhanta Sarasvati ˇhakura.”

“What do you practise?”

“Oh, he gave me a mantra to chant but I can’t remember what it is.”

So did this person really become a disciple or not? He says he worships Radha-KRs√a,

but he can’t remember the mantra. So what benefit will there be for him? So people in

conditions like this accept that which is not bhakti to be bhakti. They respect all the

demigods as being on the same level and don’t recognise the superiority of Radha-

KRs√a. Some people consider their activities for the mundane welfare of society to be

bhakti, and this is aropa-siddha bhakti.

Jiva Gosvami examined all these issues in depth in his sandarbhas. Until one has read

these books, he won’t be able to understand the true nature of bhakti. By regularly hearing

the knowledge delineated in them and by associating with advanced Vais√avas,

one’s bhakti will gradually become uttama-bhakti. One by one he described at length the

five types of prema (canta, dasya and so on), and especially he emphasised gopi-prema

and explained the sadhana for achieving it. Much of this came in Gopala-campu; it is a

very philosophical book that is simply not of this world. He sat down right there in

Goloka-VRndavana and wrote it, and then gave it to this world. He composed so many

literatures, and we could spend this entire birth immersed in reading them. In practising

the sadhana prescribed by them, who knows how many lives we could spend! If we

endeavour to enter into these books and if we examine both the personal conduct and

conceptions of Jiva Gosvami and try to follow them ourselves, our spiritual lives will

certainly be successful. May Jiva Gosvami be merciful upon us so we can learn all his

instructions and begin to perform bhajana purely.

This lecture was spoken on January 7, 1992, at Cri Kecavaji Gau∂iya Ma†ha in Mathura.

Chapter Six

The Glories of the Cri BRhad-bhagavatamRta

Yesterday, after lecturing on the Cri BRhad-bhagavatamRta for approximately two-anda-

half years, we finally completed this great scripture, but in one sense we are only starting

it. If we can establish within ourselves the conceptions given in this book and if we

can apply its instructions in our daily lives, our lives will surely be successful. By hearing

these narrations from his guru Jaimini ‰si, Janamejaya’s life became fully successful. If

we hear this katha as he did and follow the instructions given therein, our lives will

become similarly successful. But if this katha enters our ears and then, as if bouncing off

a wall, simply exits our ears without entering our hearts, there will be no special gain for

us. Unfortunately, many of us are like this. But after all this time I feel that we have

made at least some sincere effort to enter into this exalted scripture, and especially I

have come to understand how the BRhad-bhagavatamRta is an unprecedented literature.

If someone truly understands the Crimad-Bhagavatam, then they must have first studied

this book. If someone is truly engaged in sadhana, then they must have studied this

book. If someone is conversant with bhakti-tattva, with rasa and especially with vrajaprema,

then they must have certainly studied this book very carefully.

Crila Sanatana Gosvami is not a mere sage but one of Cri KRs√a’s eternal associates,

and not an ordinary one at that. He is a very elevated and intimate member of KRs√a’s

inner family, those who can even order KRs√a what to do and what not to do. His BRhadbhagavatam

Rta consists of two parts, both telling an excellent story of a parivrajaka, one

who doesn’t keep a fixed residence and constantly wanders in search of the essence of

life. In the first part the parivrajaka is Narada ‰si and in the second part it is Gopakumara.

In the first part Narada sets out on a journey to determine who is the utmost

recipient of KRs√a’s mercy. First he went to Prayaga, then to a king in South India, and

then successively to Indra, Brahma, Ca∫kara, Prahlada Maharaja, Hanuman, the

Pa√∂avas, Uddhava in Dvaraka, and finally the story culminates in the pastime of constructing

the Nava-vRndavana. There it was revealed that the gopis are the greatest

objects of KRs√a’s love, and the best gopi is Crimati Radhika. Upon seeing a murti of Her,

KRs√a went mad. When KRs√a sees Radhika, his beauty and sweetness increase to their

highest limit. So Narada concluded that if in all the three worlds there is someone who

is the most dear to KRs√a, it must be Crimati Radhika.

In the second part Gopa-kumara tells his own atma-katha, the story of how he progressed

from the first step in spiritual life up to the final destination. He took birth at

Govardhana in a family of cowherd people and he was not educated in the least. One

day he met a personality who, unknown to him at the time, was a great devotee. He

started serving that devotee by giving him milk, yoghurt and butter and by bringing him

water. Then one day with great love this devotee gave him the gopala-mantra and

became his guru. The gopala-mantra is a mantra that can bestow perfection; some call it

the kRs√a-mantra. After giving Gopa-kumara this mantra, his guru fell unconscious without

having instructed him on how or when to chant the mantra and without explaining

the glories of it. Still, Gopa-kumara’s faith was so strong that he was confident that the

mantra would bestow the fruit of all spiritual perfection upon him. A disciple’s faith in

the mantra given to him by his guru should be complete; otherwise the seed that has

been planted within him by the guru cannot grow. Many times devotees ask the meaning

of this mantra and how it should be chanted and so on. I asked my own guru, Crila

Bhakti Prajnana Kecava Gosvami Maharaja, this question, and he simply replied, “Just

understand this mantra to be capable of bestowing perfection; all else will be revealed by

the mantra itself.” So a disciple should simply chant the mantra with full faith, and then

his bhajana will be proper.

By chanting his mantra faithfully, Gopa-kumara crossed one level after another on

the path to perfection. As a sadhaka progresses, his devotion is compared to a lotus

flower which is gradually blooming and becoming fragrant. As he progresses, he will feel

his spiritual pleasure (ananda) increasing step by step and see how the lotus of his bhakti

is gradually blooming and becoming more and more beautiful and fragrant. But if a sadhaka

doesn’t keep in mind the aim and intention of his sadhana, then it will seem that

nothing is being achieved and it is all useless. Just as one eats, feels satisfaction and then

later feels the desire to eat again, as we arrive at each progressive step in sadhana some

fruit will be there. But if we are not practising sadhana in the correct way, we will not

attain these fruits. Due to this many people take up the path but after some time lose

hope and go away. Suppose a seed has been planted, and as that seed is watered and

grows, weeds will grow alongside it. If not nurtured properly, the seedling will eventually

become dried out and stop growing while the weeds continue to grow. Similarly, if a

devotee engaged in nama-bhajana doesn’t endeavour to remove from his heart whatever

worldly desires which may exist there, these desires will intensify and will eventually

cover his devotional creeper and destroy it. If a devotee chants “Hare KRs√a, Hare

KRs√a” thinking, “I want money, I want money,” his devotional creeper will be finished.

Some of these desires remain hidden deep within us, and we are embarrassed even to

speak of them. Beware—if you want to do sadhana-bhajana, then like Gopa-kumara you

should not harbour any desire for anything within all of material existence.

Gopa-kumara went to South India and became a king. He went to Jagannatha Puri

and became the king there. He went to Indrapuri and became Indra. He went to

Brahmaloka and eventually became Brahma. But he never became infatuated with opulence

and never stopped his journey in any of these places. By continuing to chant his

mantra, all his desires were eradicated and in the end he arrived in Vraja. Similarly, we

shouldn’t harbour any material desires. Then the lotus of the sadhaka’s devotion will

continue to bloom but it will only be complete when the devotee enters Vraja. And in

Vraja, within the particular section where the gopis are enjoying pastimes with KRs√a.

And amongst the gopis is Crimati Radhika, and in her service the lotus of a devotee’s

bhakti will be fully bloomed, be fully soft and exude its complete fragrance. Then the

devotee will be completely satisfied. Until he reaches there, he will never be fully satisfied

at heart. He will remain constantly dissatisfied and will desire to keep progressing

more and more.

This is what we learn from the life story of Gopa-kumara. If within one’s practice of

bhakti such eagerness to progress is not there, and such true attachment for the ultimate

goal is not there, then one will not be able to properly perform bhajana. One should

have full determination, a do-or-die attitude. Rupa Gosvami and Sanatana Gosvami

never enjoyed any material opulence; they had no desire for it. Understanding opulence

to be an obstacle to their objective, they renounced it. Gopa-kumara was precisely the

same. When he arrived in Vaiku√†ha, the residents there took his flute away from him

and tried to give him a four-armed form and opulences like their own. When he arrived

in Ayodhya, the monkeys there also stole his flute and said to him, “You have such a

beautiful human form, so why do you remain dressed in the clothes of a simple cowherd

boy and keep a flute?” Then when he arrived in Dvaraka, he was treated in the same

manner by the residents there but he always remained indigent.

From his own realisations, Sanatana Gosvami is showing us through the life story of

Gopa-kumara what is the real fruit of the gopala-mantra and how to execute sadhana.

The primary aim of a devotee’s spiritual life is to avoid becoming stagnant. We should

always desire to make progress, just as we see in the life of Gopa-kumara. When a genuine

sadhaka hears the story of Gopa-kumara, a flame of maha-cakti, great potency, and

maha-aca, great hope, will be lit. As a lighthouse guides ships at sea, the life of Gopakumara

will guide the sincere sadhaka.

In his entire spiritual journey, Gopa-kumara only met with his guru Jayanta a total of

five times. If the guru is perfected and if the disciple is so faithful that he is willing to

give up his life to follow his guru’s instructions, then there is no necessity of them meeting

more times than that. But the spiritual master must be a perfected mahatma like

Jayanta, and who is the guru? KRs√a himself comes as the guru; all genuine gurus are

manifestations of KRs√a. Jayanta was always thinking how to make Gopa-kumara

progress further in his quest. When necessary, he would appear before him and help him

to go further. This is a real guru, one who possesses great cakti, potency. One who is himself

submerged in maya and has no strength in his own bhajana is not really a guru.

When is the guru most pleased with a disciple? When he sees that upon hearing his harikatha

the disciple becomes excited and ecstatic in prema. Nothing pleases the guru more

than this, and at that time he gives all his wealth to the disciple.

The gopala-mantra can only take one across the Viraja and up to Siddha-loka. Its efficacy

stops there. It eradicates a devotee’s anarthas and makes sambandha-jnana arise

within him. After this how will he progress? By the power of kRs√a-nama. So at the

appropriate juncture Jayanta gave Gopa-kumara this mantra of KRs√a’s names to chant:

cri-kRs√a gopala hare mukunda

govinda he nanda-kicora kRs√a

ha cri-yacoda-tanaya prasida

cri-ballavi-jivana radhikeca

Caitanya Mahaprabhu gave the simple maha-mantra for the jivas of this world to

chant, and it will definitely take us upwards. A devotee shouldn’t have a doubt concerning

which mantra to chant, the mantra which Jayanta gave Gopa-kumara or the

maha-mantra. We should chant and respect whichever mantra has been given to us by

our spiritual master. There is no rasa which remains outside the maha-mantra; all rasa

and everything else is within it. That is why it is called the maha-mantra. From then on

Gopa-kumara chanted the above-mentioned mantra and progressed. Sva-priya-namakirtya:

he chanted that name which was most dear to him, and within this mantra his

favourite name was Yacoda-nandana. There are no deficiencies within any of the names

in this mantra, but a sadhaka will chant whichever one is his favourite. A devotee in

dasya-rasa will feel that the name Radha-rama√a is not for him, but when a devotee

who aspires to be a maidservant of Crimati Radhika chants this name, feelings of spiritual

bliss (ananda) will at once arise within his heart.

In many places in his commentary, Sanatana Gosvami explains one special point

concerning VRndavana. The residents of Goloka-Vraja have apparently worldly relationships

with KRs√a, considering him to be their lover, son and friend. This is a distinct

attribute of Gau∂iya Vais√avism and is not found in any other sampradaya. KRs√a is

transcendental, the devotees there are transcendental, and their relationships are also

transcendental, but they appear to be worldly. Especially this point was emphasised by

Narada and Uddhava as they were advising Gopa-kumara in Dvaraka concerning the

nature of his internal bhava. Narada and Uddhava admitted that even they do not possess

this elevated bhava, and without it no one can achieve KRs√a’s association in

Goloka. The final aim and desired object of the Gau∂iya Vais√avas is this vraja-bhava.

Without achieving vraja-bhava, their desires can never be fulfilled.

If someone has bhagavat-anubhuti, realisation of Bhagavan, their brahma-jnana is covered,

just as the rising sun covers the darkness of night. At that time one will desire to

render service to a form of Bhagavan who possesses all six opulences, such as Naraya√a

or Ramacandra. The desire to merge into Brahman will only be covered when one hears

narrations of Bhagavan’s qualities and pastimes. When one hears how Bhagavan was

compassionate to Ajamila, Gajendra and others, he will see that Brahman is not capable

of being so compassionate. “Bhagavan is full in six opulences and he can make the

impossible possible”—when in this way one hears the glories of Bhagavan’s names

(nama), attributes (gu√a), forms (rupa) and pastimes (lila), then automatically his mood

of appreciating the impersonal aspect will be covered. Similarly, once one hears of the

pure madhurya of Vraja, then his desire for bhagavat-anubhuti will be covered. If one is

aware of Bhagavan’s six opulences as are Brahma, Narada and the four Kumaras, then

vraja-bhava will not come to him. If anyone hears this katha from rasika devotees, then

automatically it will eclipse his awareness of bhagavat-tattva. Try not to think that KRs√a

is Svayam Bhagavan and that Radha is Svayam Bhagavati. Simply hear narrations of his

pastimes as they are described in the Tenth Canto of Crimad-Bhagavatam and in this

BRhad-bhagavatamRta. Abandon this mood of remembering that KRs√a possesses all six

opulences and that he is the cause of all causes and the origin of everything. Try to see

how KRs√a is Damodara: if Yacoda had not bound him to the grinding mortar, he would

always be seen as Bhagavan. While taking the cows out to graze, KRs√a says, “Hey, goad

that cow a little.” Then Madhuma∫gala replies, “Why don’t you do it yourself? Do you

think that I am your servant?” KRs√a likes this kind of exchange and his devotees there

do also. They only know him as their friend and don’t consider who is superior and who

is not. This is the most fortunate thing, and once one hears of this madhurya-bhava, his

attachment for aicvarya-bhava is eclipsed.

The BRhad-bhagavatamRta is an unprecedented literature. Just as Jaiva-dharma is an

incomparable scripture, this book is also. All within this one book siddhanta, rasa, lila,

sadhana and sadya, and all Gau∂iya Vais√ava tattva are fully delineated. And Sanatana

Gosvami is so kind and merciful that he also wrote his own commentary on it. He wrote

the commentary himself so that in the future no one would write a commentary that

would misconstrue his bhava. The commentary reveals the inner meanings of many

items that come within the original text. In verse 2.3.168 the word sarasa is found, and

in his commentary to this verse Sanatana Gosvami gives eight separate meanings of this

word. First he applied it to Naraya√a, then to Ramacandra, then to Hanuman in dasyarasa,

then to Subala, Cridama and so on in sakhya-rasa, then to Nanda Baba and Yacoda

in vatsalya-rasa, then to the gopis in madhurya-rasa, then to Candravali and finally to

Crimati Radhika and her sakhis. In this way he revealed eight beautiful, new and newer

meanings of the word sarasa that had never been revealed anywhere before. And then,

overcome with humility, he writes that he has only given a hint of the full meanings. If

any sadhaka from any line of faith reads this book, automatically he will move in KRs√a’s

direction. Rupa Gosvami himself has written that Sanatana Gosvami gave everything

in his BRhad-bhagavatamRta and in accordance with what is presented there, Rupa

Gosvami composed his own literatures. In this way the glories of the BRhadbhagavatam

Rta are unlimited.

This lecture was spoken on February 6, 1992, at Cri Kecavaji Gau∂iya Ma†ha in

Mathura.

Chapter Seven

The Day Cri Caitanya Mahaprabhu Took Sannyasa

Note: All verses quoted here are from the Twenty-sixth Chapter of Madhya-lila of Cri

Caitanya-Bhagavat.

After returning from Gaya, it became apparent that Nimai Pa√∂ita had changed and

was a completely different person. He gradually began performing kirtana with the devotees

at Crivasa-a∫gana, and he stopped teaching his students. He said, “Every syllable

carries the form of KRs√a and this brings remembrance of KRs√a to me. In all the verses

and commentaries and everywhere else I look, I see that everything is KRs√a.” Absorbed

in this mood, he began weeping. Then he said to his students, “From now on I will not

teach you. I am going to VRndavana.”

His students replied, “We refuse to learn from anyone other than you.”

So Mahaprabhu said, “Alright, let’s sing kirtana.” The kirtana began right there in

that school, with the clapping of hands and chanting of “Hare KRs√a, Hare KRs√a, KRs√a

KRs√a, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.” Then the whole

of Navadvipa became like one big festival. Mahaprabhu performed pastimes such as

delivering Jagai and Madhai, and then gradually he became absorbed in his own bhava.

He thought, “I must fulfil the objective for which I have come.” He made up his mind.

There were four objectives in his descent into this world: establishing the yuga-dharma,

inaugurating the preaching of harinama-sa∫kirtana, giving that prema which had never

been given before and tasting the three bhavas of Crimati Radhika.

To accomplish these objectives he required an excuse: “How can I leave household

life?” Then he sent the inspiration within the students and scholars of Navadvipa for

such an appropriate pretext to take place. When they came to see Mahaprabhu one day,

he was chanting “Gopi, gopi, gopi.” They said, “Why are you chanting ‘Gopi, gopi’? Why

don’t you chant ‘KRs√a, KRs√a’? Is ‘Gopi, gopi’ some bhajana or something? We haven’t

seen this in the scriptures anywhere.” Lying nearby was a stick, and Mahaprabhu picked

it up and chased them away. He was immersed in vraja-bhava at that time, and thinking

that they were gopis from an opposing camp, he chased them off. He was not really

aware of what he was doing. After running away those students and scholars met

together and said, “This son of Caci has become very troublesome. If he will attempt to

beat us, why can’t we beat him? We are no less than him. He has become overly proud

due to his learning and his personal beauty. Alright then, we will beat him. If he can

treat us this way, we will treat him in the same manner.”

When Mahaprabhu learned of their plan, he thought, “I have descended from

Goloka-VRndavana to deliver these people and now, having become inimical to me,

they are committing offences. The time has come for me to leave household life.

Sometimes, when a patient suffering from cold and fever goes to the doctor to get some

medicine, the patient’s symptoms increase rather than diminish. I have brought here

the medicine which the people need, but they have become inimical to me. I will not

stay here any longer.”

He required an excuse, and now he had one. He decided to leave household life.

From symptoms in his behaviour, people gradually began to understand that soon he

would be taking sannyasa and leaving. The news reached his mother, and one day she

was trying to persuade him to stay: “My dear son, don’t abandon the house. You are the

stick that supports the blind man; my husband died, leaving me a widow, and my eldest

son left to take sannyasa. Who will support me? If you also go, I will die a death without

actually leaving my body. Remain here in family life and blissfully sing kirtana with

Advaita, Crivasa, Gadadhara and the other devotees. ‘Janani chariva kauna dharma va

vicara’ (25)—you are the personification of dharma. If you abandon your mother, what

instruction on dharma will you be giving to this world? And your new wife has just come

here. She does not yet fully understand the ways of this world, so what will happen to

her if you leave? Your family will be ruined. Remain here in the home; I will not put any

obstacle before you. You can do sa∫kirtana without leaving family life.”

In this way Cacimata spent the entire night trying to persuade him. Hearing this

Mahaprabhu wept but didn’t say anything; he was immersed in kRs√a-bhava.

The next day Mahaprabhu was thinking that the time to take sannyasa had come.

What is the meaning of sannyasa? What passes for sannyasa these days is not real sannyasa.

If one completely becomes the colour of KRs√a, or in other words he becomes

completely absorbed in KRs√a, if everything is nyasa, completely renounced for KRs√a,

that is sannyasa. When one factually realises that household life is like poison and as a

snake automatically sheds its skin, abandons household life without ever looking back

even once and becomes completely absorbed in KRs√a, that is sannyasa. This is the

nature of the sannyasa-mantra also. Sannyasa is not for everyone. The nature of the sannyasa

of Mahaprabhu, Madhavendra Puri, ˆcvara Puri and Rupa Gosvami is real sannyasa.

je-dina caliva prabhu sanyasa karite,

nityananda-sthane taha kahila nibhRte (55)

cuna cuna nityananda svarupa gosai,

e katha bha∫gibe save panca-jana-†hai (56)

ei sa∫krama√a-uttaraya√a-divase,

niccaya caliva ami karite sanyase (57)

On the day Mahaprabhu was to leave home to take sannyasa he spoke to Nityananda

Prabhu in solitude. Nityananda Prabhu is non-different from Baladeva Prabhu, so

Mahaprabhu could not keep a secret from him. Mahaprabhu said, “I cannot remain here

any longer. Now I will take sannyasa. Only tell this to five personalities and not to any

sixth person. I will definitely depart to take sannyasa on the auspicious day when the

sun passes to the north.”

indra√i nika†e ka†oya-name grama,

tatha ache kecava-bharati cuddha nama (58)

tana sthane amara sanyasa suniccita,

e-panca-janare katha kahiva vidita (59)

amara janani, gadadhara brahmananda,

cri candracekharacarya, apara mukunda (60)

ei katha nityananda-svarupera sthane,

kahilena prabhu iha keho nahi jane (61)

panca-jana-sthane matra e saba kathana,

kahilena nityananda prabhura gamana (62)

“ ‘In a village near Indra√i named Katva lives the beautifully-named Kecava Bharati.

I will definitely take sannyasa from him. Only tell this to five persons: My mother,

Gadadhara, Brahmananda, Cri Candracekhara Acarya and Mukunda.’ No one else came

to know of what Mahaprabhu spoke to Nityananda Prabhu. Nityananda Prabhu only

informed those five personalities that Mahaprabhu was leaving.”

On the day he was to leave, Mahaprabhu was not overwhelmed in kRs√a-prema, calling

out, “Ha KRs√a! Ha KRs√a!” as he usually did. Instead he passed the entire day in performing

kirtana with the devotees. Just before dusk he went to a ghata on the Ga∫ga. He

was thinking, “From where will I cross the Ga∫ga tonight?” At night he would not be

able to see and there would be no boat available. After sitting there for some time and

determining from where he would swim across in the night, he offered pra√ama unto the

Ga∫ga and returned home. At that time his house was filled with guests. They didn’t

know he would be leaving Navadvipa that night but somehow he had attracted them to

come there. Mahaprabhu’s body was anointed with candana and exuding an exquisite

beauty. Mahaprabhu embraced whoever came there. Then he seated them with great

love and asked after their welfare. When the local people came to Mahaprabhu’s house

that night, even Brahma himself cannot describe the bhava with which he spoke to

them. He glanced at them with great love and gave them the garlands from around his

neck. No one could understand the intention behind what he was doing.

apana galara mala sabhakare diya,

ajna kare prabhu sabhe ‘kRs√a gao giya (73)

bola kRs√a, bhaja kRs√a, gao kRs√a-nama,

kRs√a binu keho kichu na bhaviha ana (74)

adi ama’ prati-sneha thake sabhakara,

tave kRs√a-vyatirikta na gaiva’ ara (75)

ki cayane ki bhojane ki va jagara√e,

arhanica cinta kRs√a bolaha vadane’ (76)

eimata cubha-dRs†i prabhu sabhakara,

upadeca kahiya kahena ‘jao ghare’ (77)

“Mahaprabhu ordered them, ‘After leaving here, all of you perform kirtana incessantly.

Speak only of KRs√a, worship only KRs√a and sing only kRs√a-nama. Think of

nothing else other than KRs√a. If you have even a little love for me, then do kirtana

exclusively of KRs√a and no one else. While resting, eating, awakening and all day and

night think only of KRs√a and allow only the name of KRs√a to emanate from your

mouths.’ In this way Mahaprabhu instructed them while auspiciously glancing towards

them. Then he told them to return to their homes.”

By that time night had fallen, and then Cridhara arrived there with a lauki. He said

to Mahaprabhu, “You didn’t come to quarrel with me today.” Daily Mahaprabhu would

visit Cridhara’s shop and quarrel with him. Mahaprabhu would take banana-leaf cups,

bananas, banana flowers, lauki and other vegetables. Cridhara would catch hold of his

hand and try to stop him and they would quarrel. But on this day Mahaprabhu did not

come, so Cridhara brought one lauki to Mahaprabhu’s home. Receiving this lauki

Mahaprabhu was very pleased.

nija-mane jane prabhu kali calivan,

ei lau bhojana karite narilan (83)

cridharera padartha ki haiva anyatha,

e lau bhojana aji kariva sarvatha (84)

“In his mind Mahaprabhu thought, ‘By tomorrow I will be gone from here, so I will

not be here to accept this lauki when it is cooked. But what Cridhara has brought should

not be wasted, so this lauki should be prepared and taken tonight.’ ”

Cridhara brought this lauki with great love. There is no love existing inherently

within any object; love is a feeling of the heart. KRs√a says in the Bhagavad-gita (9.26):

patraμ puspaμ phalaμ toyaμ

yo me bhaktya prayacchati

tad ahaμ bhakty-upahRtam

acnami prayatatmana˙

If anyone offers him something with love, even a blade of grass, then he will accept

it with great love. Otherwise he will not accept it. Cridhara offered him this lauki with

love, just as in his previous incarnation as KRs√a, Sudama Vipra brought him some lowgrade

rice. Sudama was ashamed and did not want to offer it to KRs√a, but KRs√a

snatched it from him. If something is offered with prema, no matter how ordinary it is

from the worldly perspective, then it should be accepted. Sometimes people do not

understand this point, but devotees understand. With great difficulty in preparing it and

with great affection from the heart, someone may bring something to offer. If I say indifferently,

“Just put it over there,” they would be very hurt. So don’t see the mundane

value of the particular object that is being given; see the love with which it is being

offered.

Understanding this, Mahaprabhu instructed his mother to prepare the lauki that

evening. Someone came and offered Mahaprabhu some milk and then someone else

brought some sugar, so Mahaprabhu asked Cacimata to take these ingredients and prepare

some lauki-ksira. When it was cooked she offered it to the Deity and distributed it

to everyone. Then Mahaprabhu bid farewell to everyone and went to his bedroom to

take rest.

There are two differing ideas concerning what happened next. Generally

Mahaprabhu would perform kirtana at night at Crivasa-a∫gana, but he didn’t go there

on this evening. On this particular evening he stayed at his home. There is a book entitled

Amiya-nimai-carita that gives a description of Mahaprabhu’s sannyasa pastime. It

differs slightly from the description given in Caitanya-Bhagavat, but the Caitanya-

Bhagavat should be accepted as authoritative because its author, VRndavana dasa

ˇhakura, is the Vedavyasa of gaura-lila. It says in Amiya-nimai-carita that on this day

Mahaprabhu’s mood was a little different. His body was anointed with candana, he was

eating some pana that had been offered to the deity, and he had a flower garland around

his neck. On this evening he entered directly into the bedroom where Vis√upriya was

staying. Since the day she married Mahaprabhu, she had never received an opportunity

to be with him in this way. Due to shyness she was somewhat afraid of him, and she

would always remain at a distance from him because he would chant “KRs√a, KRs√a” and

fall on the ground. This she could not tolerate. But on this evening, smiling, chewing

pana, his body anointed with candana and wearing a flower garland, he came into her

bedroom and sat down next to her. Putting his arms around her neck, with his own

hands he began stroking and arranging her hair. With a big smile on his face he joked

and laughed with her.

Vis√upriya was thinking, “Just before a light goes out, it burns a little stronger. I feel

that my marriage may be coming to an end today. Earlier I said to Cacimata, ‘Mother, I

have been crying during the day.’ She replied, ‘Why?’ I said, ‘Today my misfortune has

begun. Many fearful emotions are entering my heart today. As I was going for my bath

this morning, I stepped on a thorn and my foot began to bleed. Anyway I disregarded it

and continued on my way to the river. Upon arriving there I noticed that I had lost my

nose-ring (an ornament representing marriage given to a bride on her wedding day). I

searched and searched for it but could not find it. I put my hand to my head and

thought, ‘What misfortune will befall me today?’”

So although she was receiving Mahaprabhu’s direct affection on this night, she could

not feel herself to be contented and fortunate because she was worrying about what

would happen. She should have been happy upon receiving the love of her husband,

but it was just the opposite and her face withered in unhappiness. As Mahaprabhu was

lovingly conversing with her and decorating her hair, he remembered Yogamaya. Then

sleep began to come to her eyes, as if her eyelids were being held down by thousands of

large stones. She couldn’t have opened her eyes even if she tried. Soon she was in deep

sleep. Then Mahaprabhu glanced towards her once and left.

That is the description from Amiya-nimai-carita; now I will return to the description

given in Caitanya-Bhagavat. On that evening Mahaprabhu retired to his bedroom after

taking prasada but sleep did not come to him. Ever since he returned from Gaya he

could not sleep. His condition was like that of Crimati Radhika when KRs√a was residing

in Mathura and Dvaraka. He would be crying out in separation and as the night

went on his emotions would become more and more intense. As it says in Ciksas†akam,

yugayitaμ nimese√a—every second felt like a millennium.

yoganidra prati dRs†i karila icvara,

nika†e cuila haridasa gadadhara (92)

“He went into his bedroom and closed his eyes. He remembered KRs√a’s pastimes,

and especially Radhika’s mood of separation began to flow within his heart. Nearby

Haridasa and Gadadhara were sleeping.”

ai jane, aji prabhu kariva gamana,

aira-nahika nidra, kande anuksa√a (93)

da√∂a cari ratri ache †hakura janiya,

u†hilena calicare samagri laiya (94)

“Cacimata knew that Mahaprabhu would be leaving that day. Therefore, she could

not sleep and remained crying at every moment. Knowing that there were four da√∂as,

approximately one and one-half hours, left in the night, Mahaprabhu rose and collected

what he was to take with him.”

gadadhara haridasa u†hilena jani,

gadadhara bolena caliva sa∫ge ami (95)

prabhu bole amara nahika karo sa∫ga,

eka advitiya se amara sarva ra∫ga (96)

Simultaneously Gadadhara and Haridasa both arose. If someone is determined to rise

at three o’clock in the morning, then right at three o’clock or even a little before they

will awaken. If the reason for awakening at that time is important enough, one will

even wake up every hour or so through the entire night and check the time. Because

Gadadhara and Haridasa knew that he would be leaving, they remained alert the entire

night. As soon as they heard a sound, they got up. Then Gadadhara said, “I am going

with you. I decided long ago that I would not marry and start a household so I would be

able to always accompany you.”

Mahaprabhu replied, “I don’t want anyone to come with me. I am the one advitiyabrahma.

One enters this world alone and departs it alone.”

Gadadhara said, “Even when accompanied by your associates, you are still advitiya

(meaning unparalleled or without a second). If you refer to yourself as advitiya, there is

no harm. If a king travels anywhere, his entourage will always accompany him. When

KRs√a is together with Radhika and the gopis, his mother, and all his devotees, he is still

advitiya. They are all non-different and inseparable from him. So I will go with you.”

But Mahaprabhu forbade him and went alone.

ai janilena matra prabhura gamana,

duare vasiya rahilena tataksa√a (97)

jananire dekhi prabhu dhari tana kara,

basiya kahena tane prabodha-uttara (98)

vistara karila tumi amara palana,

pa∂hilan cunilan tomara kara√a (99)

apanara tilarddheko na laila sukha,

ajanma amara tumi ba∂haila bhoga (100)

Knowing that Mahaprabhu was leaving, Cacimata went and sat near the door. Seeing

his mother sitting there, Mahaprabhu took her hand and tried to speak comforting

words to her. “You raised me from the very beginning and it was only because of you

that I studied and became a scholar. Without caring even the slightest bit for your own

happiness, since my birth you have been immersed in giving me happiness. I have never

done anything for your happiness. In my childhood I broke pots and spread rice and

dahl everywhere as children do. I can’t say how much mischief I must have done, but

you always lovingly nurtured me. Do you remember when I was a child? Father said,

‘No! Nimai will not be educated. Vicvarupa studied, became a pa√∂ita and then left

home. So Nimai will not become a scholar; it is better that he remain a fool.’ ”

As a child once Mahaprabhu went and sat in the heap of household rubbish. Some of

their neighbours said to Cacimata, “Hey! Your son is sitting in the rubbish, just like a

fool.”

Cacimata said, “Oh, my son! What are you doing? Come away from there.”

Nimai replied, “Why, Mother?”

“Don’t you know that those are contaminated things?”

“How would I know? You haven’t arranged for me to learn how to read or write, so

how would I know what is contaminated and what isn’t? Some of these things are used

to prepare offerings for the deities, are they not?”

“Yes.”

“Then how can they be contaminated?”

“No, no—still it is contaminated.”

Then the neighbours said, “Our son has no desire to study but still we send him to

school to learn. We see that your son actually wants to study, but you won’t send him to

school?”

Cacimata said, “Alright, come along, my son. We will have you educated.”

Remembering instances like these from his childhood, Mahaprabhu became overwhelmed

with emotion and began weeping. He said, “Mother, I can never repay you.”

Really, no one can repay their debt to their mother, and especially the debt to Cacimata

could never be repaid. One should always remember his parents. Although Prahlada

Maharaja’s father was terribly cruel to him, he never made any unpleasant remark about

his father. One should always respect his parents. And the parents have a responsibility

to create an opportunity for their children to practise kRs√a-bhakti. Otherwise they have

transgressed their duty and are then worthy of being renounced. Even one’s guru can be

renounced if he becomes inimical to KRs√a.

So Mahaprabhu was exclaiming, “Mother, Mother,” and weeping. Then Cacimata

said, “My dear son, why are you crying? You should be consoling me at this time.”

da√∂e da√∂e jata tumi karila amara,

ami ko†i kalpeo nariva cudhivara (101)

tomara sadgu√a se tahara pratikara,

ami puna janma janma R√i se tomara (102)

cuna mata! icvarera adhina saμsara,

svatantra haite cakti nahika kahara (103)

saμyoga viyoga jata kare sei natha,

tana iccha bujhivare cakti ache kata (104)

Mahaprabhu said, “Even in millions of millenniums I would never be able to repay

my debt to you. I will remain indebted to you birth after birth. Your magnanimity itself

will have to serve as your compensation. Listen Mother! The whole of material existence

is dependent on the Supreme Lord. No one has the potency to be independent.

Sometimes people are together and sometimes they are separated; it is all by the will of

Bhagavan. Without his desire nothing is possible. We can desire something, but the

fruit of that desire will only come if he desires it to. Who can understand his will?”

The purport of what Mahaprabhu is saying here is that “Now I am leaving to take

sannyasa because it is the desire of Bhagavan.”

daca-dina antare ki ekhane va ami,

calileo kon cinta na kariha tumi (105)

vyavahara paramartha jateka tomara,

sakala amate lage saba mora bhara (106)

vuke hatha diya prabhu bole bara bara,

tomara sakala bhara amara amara (107)

Mahaprabhu said, “You will be crying for me now. Suppose I wait for some time. I

simply cannot remain in household life; ten days later I would just have to leave

anyway. It is Bhagavan’s desire and he is inspiring me to do this, so I cannot remain

here. Mother, do not worry because whatever your needs may be, both material and

spiritual, I will supply you with whatever is required. Don’t think that I have left the

house and abandoned you; I will always see to your needs.” Placing his hand on his

chest, Mahaprabhu said repeatedly, “Responsibility for all your needs lies with myself

and myself only.”

Upon hearing all of this, Cacimata did not answer. She merely stood there motionlessly

and cried. Then Mahaprabhu touched her feet and circumambulated her. He

glanced at her once more and then cruelly left the house for the last time. His mother

could not stop him.

cuna cuna are bhai! prabhura sanyasa,

je katha cunile karma-bandha jaya naca (112)

VRndavana dasa ˇhakura says, “O friends, make your hearts strong, and don’t cry!

The situation after Mahaprabhu departed is a matter of great sorrow and is difficult for

devotees to tolerate. The whole of Navadvipa—even the birds and animals—began

weeping. Anyone who hears this narration of Mahaprabhu leaving home to take sannyasa

will have their attachment to material life severed.”

At approximately three o’clock in the morning, Mahaprabhu arrived at the ghata

that he had looked at the evening before. It was very cold. The Ga∫ga was swollen and

the current was fierce. Exclaiming “KRs√a! KRs√a!” he immediately jumped in and swam

across the river to Kanthaka* village. This village is perhaps sixteen or seventeen miles

* The village of Katva is also known as Kanthaka. The word ka√†aka means thorn, and this village was

given this name because like a thorn the pastime of Mahaprabhu’s accepting sannyasa pricks the hearts of

His devotees.

from Navadvipa. Later that morning all the devotees headed by Nityananda Prabhu

and Gadadhara also crossed the river from that ghata. That ghata has since become

known as Nirdaya Ghata. Nirdaya means “cruel,” and it is from there that Mahaprabhu

departed and cruelly left everything behind.

Later that morning Cacimata was still sitting in the same position without having

moved an inch. When Vis√upriya awoke, she cried out, “Where has he gone? Where

has he gone?” Who can even imagine Vis√upriya’s condition at that moment? She fell

at the feet of Cacimata and cried. Advaita Acarya, Crivasa Pa√∂ita and many other

devotees arrived there and saw how everything was now desolate in Mahaprabhu’s

absence. They were embracing one another and crying. Even the birds who are generally

restless were motionless and quiet. All the residents of Navadvipa came to the

home of Cacimata, but there was no one who could console her or anyone else.

Cacimata said, “What benefit is there in having children? Prabhu has gone away and

abandoned me forever.” After this Mahaprabhu took sannyasa in Katva, and later all

the Navadvipa devotees met with him again in Santipura.

This lecture was spoken on February 4, 1996 at Cri Rupa-Sanatana Gau∂iya Ma†ha in

VRndavana.

Chapter Eight

The Gopis Become Fully Absorbed in KRs√a

In this world one who performs bhajana of Bhagavan is the most exalted; such a

person is superior to millions of scholars. And the best of all devotees is he who is an

exclusive devotee of KRs√a. Amongst millions of devotees of Naraya√a you may find

one such exclusive devotee of KRs√a—they are very glorious. Amongst them, those who

are more glorious are those who reside in Vraja and serve KRs√a. Superior to them are

the perfected mahatmas, and who is perfected? Those who have attained vastu-siddhi,

being situated in one’s eternal spiritual form. Very exalted are those eternal devotees

who are situated in dasya-rasa. Amongst millions of such devotees there may be one rare

devotee who serves in sakhya-rasa. In this collection of verses known as Bhaktirasayana,

Sanatana Gosvami has described the glories of such devotees. Then he glorified

even more the devotees in vatsalya-rasa, and in the verse we will discuss here he is

describing the most exalted devotees, the devotees in madhurya-rasa, the gopis. If in his

commentary to these verses he felt that he was unable to fully describe the glories of the

cows and the cowherd boys, and if he felt he was unable to fully glorify Mother Yacoda

and her immense affection for KRs√a as her son as she breast-fed him, then how will he

possibly delineate the glories of the gopis? Because what is the nature of the gopis?

Devotees like Brahma and Narada always desire to take the dust of their feet. In glorification

of these gopis, Sanatana Gosvami quotes this verse (Crimad-Bhagavatam 10.30.43

and BRhad-bhagavatamRta 2.7.134):

tan-manaskas tad-alapas

tad-vices†as tad-atmika˙

tad-gu√an eva gayantyo

natmagara√i sasmaru˙

“Those vraja-gopis who had fully given their hearts to Cri KRs√a would imitate his

manner of speaking and his activities. Since they had offered their very souls to him and

always sang his glories, they completely forgot themselves and their family interests.”

Crimati Radhika is the supreme goddess. She is KRs√a’s svarupa-cakti or hladini-cakti,

and the gopis are her kaya-vyuha, direct expansions. Amongst them, those who are nityasiddha

especially obtain her favour. In prema the gradations are sneha, pra√aya, mana,

raga, anuraga and mahabhava. All gopis possess mahabhava—this is their exalted position.

Their prema for KRs√a is so intense that they have forgotten their bodies, their bodily

relations and everything. “Tan-manaska”—their minds are absorbed in thoughts of him

in such a way that they have forgotten all else.

An example of this takes place during the rasa-lila. From the very beginning KRs√a

danced with each gopi and with his own hands KRs√a wiped the perspiration from each

of their lotus faces. As a result most of them felt saubhagya-mada, the pride which arises

from awareness of their own good fortune. They thought, “KRs√a loves me more than he

does the others.” Most gopis felt this pride in their own good fortune, but one particular

gopi displayed mana, jealous anger. At that time KRs√a saw that in those circumstances

enjoying the rasa pastime was no longer possible. It was Crimati Radhika alone who displayed

mana and left the arena of rasa. Seeing that she was no longer present, KRs√a

thought, “What purpose is there in continuing with the rasa dance?” The word rasa

comes from rasa, meaning “devotional mellow,” and here it means “feeling ecstacy

within the heart.” So KRs√a thought, “When she who gives me the highest ecstacy has

gone away, how can there be rasa?” So to pacify her and to eradicate the other gopis’

saubhagya-mada, he left the rasa dance and went to Radhika. Then the gopis also left the

arena of rasa and began searching for KRs√a. There are four classes of gopis, and according

to their specific bhavas, all four types of gopis were searching for him. After searching

for some time, they noticed a trail of his footprints and they became very pleased.

They thought that he must be just ahead. A little further on they saw another set of

footprints alongside his. Those gopis who were svapaksa, belonging to Radhika’s clan,

were delighted, and those who were vipaksa, opposed to Radhika, were very unhappy,

saying, “This particular gopi must have certainly worshipped him the best because, leaving

all the rest of us behind, he is walking along with her alone.” But the svapaksa-gopis,

recognising the footprints as those of Crimati Radhika, were delighted.

By the light of the moon they continued to follow the trail until they reached a

dense forest where the footprints could no longer be seen. They thought, “Having seen

us following him, he has entered a dense forest to conceal his footprints. He may get

thorns in his soft feet! Because it may cause him some pain, we should not go any further

and should return now.” Being unable to find KRs√a, they thought they should

return because it was also very dark and there was a frightening jungle ahead. But they

were unable to return—why? “Tan-manaska”—their hearts and minds were no longer

with themselves. Where were their hearts and minds? With KRs√a. When they were

together with KRs√a, their hearts would become immersed in his personal beauty and in

his mood towards them. In this way they became “tan-manaska.” They were not concerned

about their homes and families because they were now tan-manaska, and in reality

they were so before this pastime took place. When they lived in their homes before

the rasa-lila took place, what did the gopis used to do? As it says in this verse from

Crimad-Bhagavatam (10.21.5):

barhapi∂aμ na†a-vara-vapu˙ kar√ayo˙ kar√ikaraμ

bibhrad vasa˙ kanaka-kapicaμ vaijayantiμ ca malam

randhran ve√or adhara-sudhayapurayan gopa-vRndair

vRndara√yaμ sva-pada-rama√aμ pravicad gita-kirti˙

“The gopis began to see Cri KRs√a within their minds. Accompanied by his cowherd

boyfriends, Cri KRs√a entered the charming forest of VRndavana. His head was decorated

with a peacock feather. He wore yellow kar√ikara flowers over his ears, a golden

yellow garment on his body and a beautiful, fragrant vaijayanti garland about his neck.

Cri KRs√a exhibited his supremely captivating appearance, just like the best of dancers

performing upon a stage. He filled up the holes of his flute with the nectar of his lips.

The cowherd boys followed behind him singing his glories, which purify the entire

world. In this way, the forest of VRndavana manifested even greater splendour than

Vaiku√†ha, due to being beautified by the marks of Cri KRs√a’s lotus feet.”

When in their homes they would meditate on KRs√a as he is described in this verse

and on the loving, rasa-laden words that he had spoken to them. Being tan-manaska,

they would glorify the good fortune of the deer: “dhanya˙ sma mu∂ha-gatayo ’pi hari√ya

eta—how fortunate are those deer who can gaze at KRs√a with great love.” They would

remember this and also how the rivers would offer their everything in the form of

lotuses to KRs√a’s lotus feet. Their absorption even reached up to the point where they

would consider the girls of the Pulindya tribe to be highly fortunate. In this way, day

and night they would be overwhelmed in remembering KRs√a. Even while living within

their homes they would not be thinking of their children, their husbands, their cows,

their household duties or even their own bodies. And after the rasa-lila they became

even more tan-manaska—how? Tad-alapa—they automatically composed songs that

described KRs√a’s attributes and sang them to one another. People often speak of others’

special attributes, especially at the time of marriage and death. When someone dear to

a woman has died, friends will glorify that person’s good qualities by composing original

verses adorned with metre, rhymes and other poetic devices. Hearing it the woman will

begin weeping bitterly. Also at the time of marriage new poems and songs are composed

to describe the attributes of the bride and groom. One gopi describes to another about

how KRs√a is beautiful, how he walks in such a charming fashion, and they sing about it

in such a beautiful melody that the sweetness is further increased. As they do this, they

become tan-manaska.

What is the nature of their alapa, singing? “KRs√a deceived us and being very cruel he

abandoned us”—forgetting all of this they only remembered his good qualities such as

how he is kind and beautiful and how much he loves them. In company of other gopis

they sing in beautiful voices and melodies about how sweetly KRs√a plays the flute, how

beautifully he speaks with them and how he attracts their hearts towards him. Tad-

vices†as—they also became absorbed in KRs√a’s activities. How? They began imitating

KRs√a’s gait, and lifting a stick and holding it to their lips, they stood in a threefold

bending posture as he does and began imitating his playing of the flute. One imitated

how KRs√a lifted Govardhana by holding her cloth aloft in her left hand in a particular

way. As these kinds of feelings came to them, they would imitate a particular pastime

and then experience that very pastime within themselves. In this they became completely

immersed, thinking “I am KRs√a.” And just as KRs√a performs his activities, they

would start behaving in precisely the same manner. One gopi grabbed another gopi who

was standing nearby and, imitating KRs√a’s pastime with Putana, began drinking her

breast milk. Forgetting how KRs√a had committed an injustice to them by having cruelly

abandoned them, they imitated his numerous charming activities.

Tad-atmika˙—they became one with KRs√a’s atma. His body, his speaking, his movements—

all are his atma. His bhava is also his atma, and the gopis became immersed in

imitating that bhava. Tad-gu√an eva gayantyo natmagara√i sasmaru˙—they sang of his

attributes more and more, and not his faults such as being a thief, debauchee and so on.

Singing of his qualities in this way, they forgot their homes, their bodies and even their

own atmas. In this way they became completely absorbed in KRs√a by describing his

qualities and imitating his activities.

Previously in this collection of verses Sanatana Gosvami glorified the sakhas but this

tadatmika-bhava doesn’t exist even within them; it is very difficult to attain this stage.

Yacoda feels intense separation from KRs√a, but we have never heard anywhere that she

becomes tadatmika and begins imitating KRs√a’s activities. She sings of KRs√a when separated

from him, but she doesn’t imitate KRs√a as the gopis do in their maddened state of

separation from him. This prema is so elevated that it doesn’t exist even in vatsalya-rasa.

Those in vatsalya-rasa can only experience up to anuraga. Anuraga is also very special; it

is not ordinary by any means. The sakhas in sakhya-rasa also experience anuraga, but

some special sakhas such as Subala, Arjuna and Lava∫ga also sometimes experience

mahabhava. Even Rukmi√i and the other queens of Dvaraka don’t experience this.

Sometimes they may experience a shadow of it, but they will never completely forget

their homes and families and begin imitating KRs√a as the gopis do. In separation from

KRs√a, Yacoda will fall unconscious, but in a conscious state she will not experience this

bhava. This exists solely within the gopis, and that is what Sanatana Gosvami is showing

here.

In their state of absorption the gopis wouldn’t see any fault in KRs√a. Real prema is

such that you don’t see the faults in those you love. In the upper stages of mahabhava

like prema-vaicitra and so on, this is visible in some places, but not in ordinary prema.

We see this elevated standard only in the gopis. Crimati Radhika says (Cri Caitanya-caritam

Rta, Antya-lila 20.52):

na ga√i apana-du˙kha, sabe vanchi ta∫ra sukha,

ta∫ra sukha—amara tatparya

more yadi diya du˙kha, ta∫ra haila maha-sukha,

sei du˙kha—more sukha-varya

“I do not mind my personal distress. I only wish for the happiness of KRs√a, for his

happiness is the goal of my life. However, if he feels great happiness in giving me distress,

that distress is the best of my happiness.”

While speaking amongst themselves the gopis say, “If he left us, then why can we not

leave him? Certainly we can leave him.” But the gopis cannot imagine that they would

ever really leave him. They understand that a possible reason for his having abandoned

them is that perhaps he doesn’t love them as much as he loves others. The gopis understand

that he may love someone more than he loves them. Women of this world cannot

tolerate this; upon discovering this they would douse themselves with petrol and set

themselves afire. For women the greatest unhappiness is for their husband to leave them

and love another. The gopis feel that it doesn’t matter even if they die so long as KRs√a

is happy. They say, “Even if he loves another before our eyes, he is still our pra√anatha,

the Lord of our lives.”

aclisya va pada-rataμ pinas†u mam

adarcanan marma-hataμ karotu va

yatha tatha va vidadhatu lampa†o

mat-pra√a-nathas tu sa eva napara˙

“Let that debauchee (KRs√a) delight this maidservant who is attached to the service

of his lotus feet by tightly embracing me. Or let him trample me, or break my heart by

not being present before me. He may do whatever he likes. Even if he sports with other

lovers directly in front of me, he is still my Pra√anatha. There is no one other than

him.”

There is no other example of this in any scripture, any literature or anywhere else in

this world. Caitanya Mahaprabhu is saying this himself; not even his most intimate

devotees such as Svarupa Damodara or Raya Ramananda are saying this. If Mahaprabhu

had not descended into this world, these feelings would have remained hidden within

Crimati Radhika and would have never been broadcast in this world.

The gopis say, “If KRs√a becomes attached to another and we come to know of it,

what will we do? We will go to that person, become her maidservant, please her and

arrange for her to meet with KRs√a.” This is possible only for the gopis and not for any

others. Even if anyone else were to do it, they would do it begrudgingly, understanding

it to be their duty. Uddhava says to the gopis, “In separation from you KRs√a is very

unhappy. Tell me what message you want me to deliver to him?” When the gopis didn’t

answer, again Uddhava said, “What message should I deliver to KRs√a for you?” He

expected them to say, “In separation from KRs√a we are dying, so KRs√a should come

here quickly.” But the gopis didn’t say this. In the end Uddhava said, “It is alright, I have

understood your feelings. I will go to KRs√a and say that in the agony of separation from

you, the gopis are dying and having forgotten them, cruelly you are residing here, enjoying

the love of Kubja and the other residents of Mathura. Please go there quickly, otherwise

no calf, cow, vraja-vasi or gopi will be saved.”

But the gopis forbade him: “Don’t say that to him!”

Uddhava said, “Why? You are practically dying, yet you won’t let me tell him?”

The gopis said, “We have heard that KRs√a is crying in the pain of separation from us,

but having heard this, we are so hard-hearted that still we haven’t died. But KRs√a is different;

he is softer than butter. If he hears that in separation from him his calves, cows,

mother, father and gopis are suffering terribly, what will he do? He will not be able to

live any longer and he will immediately give up his life. So don’t say it. What should

you say? Say this: ‘The gopis are very happily passing their lives. Eating, drinking, laughing

and dressing nicely, they are not unhappy in the least. They are living in great comfort.

If you can forget us, we can forget you also.’ Go there and say this—why? So he

won’t worry for us and will continue loving those others there in Mathura. So he can

live freely and peacefully, and so that no suffering will come to him and he won’t worry.

If you must say more than this, then say a little today, a little tomorrow, a little the next

day—why? If after washing an old piece of cloth you forcefully ring it out, it will tear. In

the same way, KRs√a’s heartbeat has practically stopped in separation from us. If you tell

him of our condition, his heartbeat will certainly stop. So beware, don’t tell him. Tell

him a little today, a little tomorrow, a little the next day, in a gradual way so that he will

be able to tolerate it.”

Upon seeing and hearing all of this, Uddhava became astonished. He thought,

“Their prema is such a beautiful sentiment and such an elevated bhava! Before today I

have never even heard of such a thing. It seems that KRs√a has sent me here to Vraja to

learn this, and in reality KRs√a recently said to me, “What is prema? This you should

understand.”

In real love one will not want any inconvenience or difficulty whatsoever to come to

his lover. Prema that is devoid of this attribute is not real prema. The prema of today that

we see with all these weddings taking place—when the wife leaves the husband and

falls in love with someone else, the husband shoots her dead and then kills himself also.

Is there any prema in this? In the gopis’ prema there is not even the slightest scent of selfishness.

“If I die, it is nothing. My only concern is that no unhappiness comes to him.”

This is pure prema. So prema for KRs√a should come from the atma; prema cannot take

place within the body. In this world there is no such thing as prema, love.

So Uddhava returned to KRs√a and for one or two days he didn’t say anything. Then

each time they met he told KRs√a a little more, and upon hearing it KRs√a became

unsteady. This is real prema. Even in the stage of sadhana we should be unselfish. If we

reach the point where we are doing bhajana without any selfish desires, then prema will

come. Prema is also bhagavat-svarupa, a transcendental entity endowed with free will,

and in our present condition it will not enter our hearts because we would not appreciate

its true value. So when no type of selfishness remains within us, then we will be

practising uttama-bhakti. At that time we will be engaged in the sadhana of uttamabhakti,

then eventually bhava will come, and finally prema will come. In our present condition,

being situated near KRs√a and rendering direct service to him is something that

is very far away from us. We can’t even imagine what is real unselfishness; we are unable

to understand it. But we are doing sadhana so that this mood of true unselfishness

towards KRs√a will come to us. While remaining within this world, we should continue

practising sadhana in the association of those great personalities who have actually

become devoid of selfishness. Then we will be able to imagine at least something of the

nature of true unselfishness.

No one can say that KRs√a is cruel. When the gopis met KRs√a at Kuruksetra, KRs√a

said, “I understand and you also understand that I am very, very cruel. I abandoned all

of you. You renounced the shackles of household life and everything else just for me, but

being so cruel I abandoned all of you and went to such a distant land, Dvaraka. Not

even once did I inquire after your welfare. I am very ungrateful, you should understand

this.” At first the gopis simply remained silent. They could not say, “You are cruel.”

Then they said, “This is simply fate, so why do you say that you are cruel? You have a

very soft nature. The prema that exists within you is real prema. You are not at all cruel.

Whatever virtues there are within this entire universe exist within you. You are very

benevolent, kind, everything. It is our great misfortune that such a virtuous person as

yourself abandoned us. This is the fault of our karma and our great misfortune. You are

not at fault.”

There are two possibilities in these words being spoken by the gopis here. They may

be taunting him with sarcastic words or it could be that they are speaking in this way

because they have such simple hearts. But in any condition whatsoever there is no possibility

of cruelty ever entering KRs√a’s heart. As we examine this instance from our low

position in sadhana, what can we understand? Why did KRs√a abandon the gopis and go

away, leaving this land of love, VRndavana? Abandoning his mother Yacoda and making

everyone unhappy—why? We cannot understand this now. By practising sadhana more

and more and eventually attaining an understanding of what is true selflessness, and

after that understanding KRs√a’s selfishness, then only will we be able to understand

kRs√a-prema.

Insects are attracted to a lamp and give up their lives on the hot bulb. Why do they

do it? Remove a fish from water and it cannot remain alive for long. The gopis are pre-

cisely like this. This is called the bhava of tan-manaska and that is what is being

described here. See how the insect gives its own life in the light and how the fish

cannot live out of water; similarly a premi devotee offers his very self to KRs√a. This is

the real definition of prema, so it is not such an easy thing. When by doing bhajana more

and more we completely overcome our bodily identification and our many bad qualities

such as lust, anger, greed, delusion, envy and madness, which are actually the symptoms

of selfishness, and when we accept the thoughts and sentiments of the gopis and meditate

upon KRs√a and sing about his attributes as they do, then that prema will enter our

hearts and we will be able to understand all these things. Then we will have selfless love

for KRs√a. There is no doubt that by attentively hearing these narrations and by following

this path of bhakti sincerely, the result will be very beautiful indeed.

This lecture was spoken on March 8, 1994 at Cri Kecavaji Gau∂iya Ma†ha in Mathura.

End

Om Tat Sat

(End)

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

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Thursday, October 25, 2012