Sri Prabandhåvalî
Sri
Sri guru-gaura∫gau jayata˙
SREE PRABANDHAVALE
A
Collection of Devotional Essays
Sri Prabandhåvalî
cri cri guru-gaura∫gau jayata˙
CRE PRABANDHAVALE
A Collection of Devotional Essays
Next Bhaktivinoda Ehakura says that after one accepts a
guru and the seed of the creeper of bhakti is planted in his
heart, the seed must be carefully cultivated and then a
seedling will appear. Ceto-darpa√a-marjanam – slowly the
devotee’s consciousness is being purified. The holy name is
completely sac-cid-ananda – it is not a material vibration.
We cannot manipulate it or control it in any way; perhaps
premi devotees can overpower it, but in our present condition
we cannot. We have been bound by maya since time
immemorial. We have been wandering in the material
realm sometimes as kings, sometimes as demigods, sometimes
as insects, and in many other species also. Wandering
and wandering, by the causeless mercy of Bhagavan we
attain the company of Vais√avas. One who has merit from
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previous lifetimes will automatically attain very high quality
Vais√ava association, and upon hearing their hari-katha, his
anarthas will at once disappear and he will swiftly enter into
bhakti. But for one who doesn’t have this previous merit,
there will be some delay. Still, he should remain patient and
continue performing sadhana in the company of Vais√avas,
because whether the craddha that has arisen in one’s heart
is based on scriptural regulations or of the nature of pure
spiritual greed, one must always remain in sadhu-sa∫ga.
The jiva is covered by a material body and a subtle body,
and as long as they remain, he thinks “I am this body” or “I
am mind, intelligence and ego.” Because bhagavan-nama is
transcendental, it does not manifest to the material senses.
However, if one becomes fully pure, then the sun of the
holy name will arise in his heart. But in our present condition
everything is material – our bodies, our minds, everything
we do and say – so how will this transcendental,
sac-cid-ananda bhagavan-nama appear in our hearts?
Regarding this point, Bhaktivinoda Ehakura says, “Listen
to the method.” First one receives sadhu-sa∫ga, and then he
accepts a guru, but that doesn’t just mean going through
the ritual of initiation. “Whatever Guruji says, I will certainly
do” – one must have this determination, and for that
three things are necessary: paripracnena (sincere inquiry),
pra√ipatena (submission) and sevaya (service attitude).
With these three things we will begin hearing from the
guru. Guruji will say, “Listen! You must overcome your
anarthas.”
Then the disciple will ask, “Guruji, what are anarthas?”
Guruji says, “That which has no artha (value), which is
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not beneficial to our very selves, the soul, is called an
anartha.”
“Guruji, please explain it in more detail. I have not completely
understood.”
“Then listen attentively – I will also tell you how you can
eradicate them.”
maya-mugdhasya jivasya
jneyo ’narthac catur-vidha˙
hRd-daurbalyaμ caparadho
’sat-tRs√a tattva-vibhrama˙
Cri Bhajana-rahasya (2.7)
Having prema for Bhagavan is our original artha, that
which is our real wealth. KRs√a-prema is our objective, and
within this kRs√a-prema, radha-dasya is our ultimate objective.
This is our artha, and that which hinders and obscures
this is called an anartha. There are four kinds of them, and
the first is called svarupa-bhrama – being in illusion concerning
what our inherent form is, and what the form of
para-tattva, Bhagavan, is. Some say, “I am Brahman” or “I
am Bhagavan.” Others say that Indra is Bhagavan, and
others say that Ga√eca is Bhagavan. Others say, “Both Indra
and Ga√eca are Brahman, as are me, you, your wife and
children, and everyone else in the universe: sarvaμ khalv
idaμ brahma. Since we are all Brahman, is there any necessity
of engaging in bhajana? There is no necessity of it
whatsoever.” This is all bhrama, illusion. Therefore one
must first understand, “Who am I?” One should rid himself
of the first stage of illusion, which is thinking that he is the
physical body. Then he will realise that the activities which
he has been busily engaged in from dawn to dusk are all
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anartha. Understanding atma-tattva means to realise that
one is an eternal servant of KRs√a. And who is para-tattva?
Not Brahman, not even Paramatma, but only KRs√a, who is
our supreme artha. This understanding is our everything:
ete caμca-kala˙ puμsa˙
kRs√as tu bhagavan svayam
Crimad-Bhagavatam (1.3.28)
KRs√a is Bhagavan Himself – this is para-tattva. And what
is His nature? He is sarva-caktiman, the possessor of all
potencies, who can make the impossible possible. Why
should we worship Ga√eca, Brahma or Ca∫kara when they
themselves worship KRs√a? And in what forms do we
worship KRs√a? As Madana-mohana, Govinda and
Gopinatha – these three are one tattva. As Madana-mohana
He establishes our sambandha (eternal relationship), as
Govinda He accepts our service and then as Gopinatha He
bestows our prayojana (ultimate objective), which is prema.
Therefore only KRs√a is para-tattva, and all others are His
parts, plenary portions, or shadow potencies such as
Brahma.
There is also sadhya-bhrama, which is illusion in regards
to how one will attain his ultimate goal. How will one meet
KRs√a? Not by giving charity, not by performing pious
activity, not by travelling to holy places, not by studying
scriptures or by any other method. The only way in Kaliyuga
is performance of harinama-sa∫kirtana. Our basic
foodstuff may be ro†i, but with that there should be some
dahl, some sabji and also some milk. These other preparations
are necessary to make the meal complete. Therefore
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the instruction “Only chant harinama!” is given, but understand
that included within the chanting of harinama are
sixty-four kinds of bhakti. Within this nama is everything;
nothing remains outside of it. Taking shelter of the feet of
a guru, the sixty-four kinds of bhakti and all of the thousands
of devotional activities are included within it. Don’t
think that we will only take harinama and do nothing more.
But we can condense those sixty-four kinds of bhakti into
nine, and then again into five:
sadhu-sa∫ga, nama-kirtana, bhagavata-crava√a
mathura-vasa, cri-murtira craddhaya sevana
sakala-sadhana-crestha ei panca a∫ga
kRs√a-prema janmaya ei pancera alpa sa∫ga
Cri Caitanya-caritamRta (Madhya-lila 22.128–9)
One should keep the company of sadhus, chant harinama,
hear Crimad-Bhagavatam, reside in Mathura and serve the
deity of Bhagavan with faith. These five devotional activities
are superior to the rest because even a slight performance of
them awakens kRs√a-prema inside one.
Of these, three are primary: crava√am, kirtanam and
smara√am. And then condensing it further, Rupa Gosvami
says that attaching the mind to the pastimes of KRs√a
through smara√am, one should take harinama. And finally
it is told that by taking harinama alone all perfection is
attained. So within this one activity, there are many; a line
is made of so many dots. Included within the performance
of nama-sa∫kirtana are the sixty-four varieties of bhakti, the
path of raganuga-bhakti, and everything.
First of all there is crava√am – hearing from a sad-guru
about these four kinds of svarupa-bhrama: being illusioned
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concerning one’s own inherent svarupa, being illusioned
concerning Bhagavan’s svarupa, being illusioned concerning
the nature of one’s sadhana, and not recognising things
that are opposed to the healthy cultivation of bhajana. The
knowledge of these four things constitutes the tattva of
cuddha-sadhana. We must know what is opposed to bhajana
or we will be lost, like the sahajiyas and so many others.
Next comes asat-tRs√a. TRs√a means hunger or thirst, and
one should have hunger for keeping the company of sadhus,
and for hearing, meditating on and singing the glories of
Bhagavan.
prema-dhana vina vyartha daridra jivana
Cri Caitanya-caritamRta (Antya-lila 20.37)
KRs√a-prema is the only wealth; without it one’s life is useless,
and such a person can be said to be really living in
poverty. “Prabhu, please accept me as Your servant and give
me prema for You” – this is hunger in its pure form. In relation
to food, there are some things that can be taken, such
as certain tonics, which increase one’s appetite, and there
are other things, such as tea and coffee, which diminish
one’s hunger. Similarly, there are certain activities, such as
hearing the glories of Bhagavan and taking His name,
which increase one’s hunger for prema, which is the real
tRs√a. But those things which diminish our hunger for
prema are called asat-tRs√a, and they are of four kinds:
aihikesv aisana paratrikesu
caisa√a ’cubha
bhuti-vancha mumuksa ca
hy asat-tRs√ac catur-vidha˙
Cri Bhajana-rahasya (2.9)
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As long as these four remain, one will have no hunger for
the prema of Bhagavan, and bhakti will not come in its pure
form. Therefore we should make an effort to keep these
four at a distance. The first is aihika visaya, which means
worldly desires, and amongst them three are primary:
kanaka, kamini and pratis†ha. As long as the desire for these
three exist within a devotee, bhakti will not manifest within
him.
The next kind of asat-tRs√a is called paratrika, which
means the desire for attaining heaven or liberation. We
should keep the desire for these far away because they are
detrimental for attaining bhakti. The next is bhuti-vancha,
which means the desire for mystic perfections. We should
simply offer our pra√ama to these perfections from a distance
and put our full faith in the name of Bhagavan, which
possesses all cakti. It possesses a cakti that cannot be found
in anything else.
mukti˙ svayaμ mukulitanjali˙ sevate ’sman
dharmartha-kama-gataya˙ samaya-pratiksa˙
KRs√a-kar√amRta (107)
Dharma, artha, kama, moksa and
the eight yogic perfections
will remain standing behind a devotee saying,
“Prabhu, when will I acquire the good opportunity to
render service to you?” But we won’t ever look in their
direction. If we were to have access to these perfections in
our present condition, we would certainly abandon our
bhakti. Therefore, being kind, Bhagavan won’t give us
these perfections even though He has invested all of His
cakti in His name. What will not come from chanting the
holy name? If a sincere devotee requires some facility for
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his service, then Bhagavan will certainly supply it. He will
definitely fulfil such desires for one who takes harinama
purely. But for now Bhagavan sees that we still have so
many anarthas, and therefore giving us any perfections
would be detrimental to our bhakti. It is like a small child
who desires to cut up some fruit to eat. Then his father
takes the knife and begins to cut it for him, but the child
insists, “No, no Father! I want to cut it myself!” But the
father says, “My son, if I give you the knife you may harm
yourself,” and he continues to cut the fruit himself.
We know that all cakti exists within the holy name, it is
cinmaya; therefore, even though the fruit of taking the
nama may not be apparent to us now, we should know that
there is a very great fruit coming from it. It is just that in
our present condition we may not be fully experiencing it.
Don’t think that there is no cakti in harinama, or that there
is no cakti in hari-katha. It is there, but the guru and
Bhagavan keep it a little hidden from us so that we don’t
make a mistake and harm ourselves.
There are two categories of liberation, and we should not
desire either of them. The first is to think, “I am Brahman,”
and the second category includes sarupya, sars†i, samipya
and salokya. We should keep the desire for all these at a distance
as well. At first we are told that we should leave the
desire for worldly pleasure and pursue the pleasure of
prema, but really, we should abandon the desire for that
pleasure also! When we have no desire whatsoever for our
own happiness, then our service will go directly to KRs√a.
We won’t desire to reside in any realm other than Vraja,
where Bhagavan is in His complete form. Everywhere else
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He is in a partial form. All of this falls within asat-tRs√a, and
next we will explain aparadha and hRdaya-daurbalya.
(2)
Having faith in guru, Vais√ava, harinama and castra is the
first part of the kingdom of bhajana. Included within the
second part are taking initiation from a guru, serving him
intimately and accepting instruction from him concerning
our sva-dharma – “How should I perform bhajana? Who is
our worshipful deity?” This second part of sadhana-bhajana
is compared to the sunrise, which dissipates the darkness of
ignorance. The darkness is caused by these four kinds of
anarthas: svarupa-bhrama, asat-tRs√a, aparadha and
hRdayadaurbalya.
Bhaktivinoda Ehakura describes four types of aparadha.
The first is nama-aparadha, and because most readers are
probably already familiar with the ten kinds of namaaparadha,
I won’t explain them here. The second type of
aparadha is the offence to the Vais√ava, which is the most
serious. Very few people would intentionally offend their
guru, but in general people cannot recognise the greatness
of a real sadhu. There are many saints in this world who are
niskincana (possessionless), and who are completely free
from pride and any desire for prestige, but to fully understand
their greatness is very, very difficult. Generally
people just detect some apparent faults in either their
natures or appearances. But understanding the full glory of
a real saint is very difficult even for the demigods, and
unless one has himself become an elevated soul, he will not
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be able to understand. Sometimes it is even very difficult for
elevated Vais√avas to understand. One must first be able to
understand the gradation in Vais√avas, and upon recognising
a real saint, be prepared to serve him. Otherwise one
may consider a non-Vais√ava to be a Vais√ava, and a
Vais√ava to be a non-Vais√ava.
The third type of offence is aparadha towards the svarupa
of Bhagavan. Because in our present condition we have no
direct relationship with Bhagavan Himself, there is no possibility
of committing offences to His svarupa. But the cri
vigraha is also directly KRs√a, and this refers to offences
committed in serving the deity. It is possible for a
kanis†haadhikari
Vais√ava to commit offences, but it is not possible
for an uttama-adhikari Vais√ava to commit an offence. But
who will pass judgement on what is an offence and what
isn’t? Once a saint fell asleep with his feet facing a mosque.
Then a Muslim priest came and said, “Hey! You are sleeping
with your feet pointing towards the mosque?”
The saint replied, “You please do one thing: place my
feet so that they are pointing in a direction where there is
no mosque and there is no Allah.”
Becoming a little worried, the priest said, “But Allah and
the mosque are only in that direction.”
The saint replied, “My friend, is there any place where
Allah is not?” That priest was bemused and just went away.
For an ordinary man to have done this would have been an
offence, but for such a mahatma it was not. We should not
impose our own ideas of what is correct and incorrect on
them. The scriptures have benevolently given rules that are
favourable to our spiritual welfare, but sometimes a devotee
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who has reached the stage of bhava may transgress them.
Quarrelling and fighting with Bhagavan is not proper, but
sometimes it is seen that an elevated devotee may do this.
Vaμci dasa Babaji Maharaja and Gaura-kicora dasa Babaji
Maharaja would quarrel with their own object of worship.
Understanding this is very, very difficult. To do this would
certainly be aparadha for those of us who are kanis†haadhikaris
and who have not yet passed through the darkness
of ignorance.
The fourth kind of offence is aparadha towards other
jivas in general. Because Prahlada Maharaja was an uttama
maha-bhagavata Vais√ava, he could see the presence of his
worshipful deity in the heart of every living entity, and in
his worshipful deity he could see the presence of all living
entities. This is the symptom of a maha-bhagavata; it is a
very elevated stage. We should never disturb another soul.
If we do so for our own profit, then we will not be able to
engage in bhajana. As kanis†ha-adhikaris we should respect
all jivas as the residences of Bhagavan, so what to speak of
the respect we will give to Bhagavan’s devotees? So we
should not commit any aparadha towards these four:
Bhagavan Himself (meaning the cri vigraha), the holy name,
the Vais√avas and ordinary people. If one desires to be a
Vais√ava and to experience the sunrise in his bhajana, then
all of these anarthas must be kept far away.
Next Crila Bhaktivinoda Ehakura describes hRdayadaurbalya
(weakness of heart):
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tucchasakti˙ ku†inati
matsaryaμ sva-pratis†hata
hRd-daurbalyaμ budhai˙ cacvaj
jneyaμ kila catur-vidham
Cri Bhajana-rahasya (2.11)
Those who are enlightened and elevated in bhajana have
said that hRdaya-daurbalya is of four kinds. The first is to
leave KRs√a and bhagavad-bhakti and become attached to
any worldly object, whether it be gross or subtle. Next is
ku†inati, which refers to the many different kinds of
prohibited activities, such as keeping bad association. It can
also mean dishonesty or cheating, and the desire for liberation
is the primary form of this cheating.
The next kind of hRdaya-daurbalya is matsarya, which
means seeing the good qualities in another and silently
burning in envy. The last is pratis†ha, the desire for prestige.
Once all the demigods were welcoming Indra. Seating
him on an opulent siμhasana, they offered him a garland
composed of very large, fragrant flowers while repeatedly
exclaiming, “Indra ki jaya ho!” Meanwhile Indra’s guru,
BRhaspati, approached and, seeing him coming, Indra began
to think, “If he enters this assembly, then everyone will
show respect to him and my prestige will be diminished.”
Understanding the feelings within his disciple, BRhaspati
left there and vowed to never return. The demons came to
know of this and said, “Today Indra has offended his own
guru! Therefore we should attack immediately.” So they
attacked, and Indra fled away from heaven. But there was
no place where he could go to escape the reaction to his
offence. He had to take birth as a pig, and mate with female
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pigs. After suffering this reaction he was again brought back
to heaven. Even Indra is affected by the desire for prestige,
so what to speak of an ordinary man? One may be able to
abandon everything else, but the desire for prestige may
still remain. Therefore with great care we should endeavour
to rid ourselves of this desire.
As one’s anarthas gradually begin to disappear, exclusive
sentiment for KRs√a will arise in the heart. Respect will be
given to all, but only KRs√a will be our worshipful deity. But
what else comes along with this? In the same way that we
will be remembering KRs√a, we will also meditate on those
who are near and dear to Him; we should have so much
respect for them. Ultimately we should give even more
importance to them than to KRs√a Himself, and then He
will be so pleased with us. Otherwise bhakti will not come
to us. There are many who claim to be followers of KRs√a,
yet they don’t respect His devotees such as the gopis. But
Bhaktivinoda Ehakura has gone as far as to say that those
who worship KRs√a without Radha are mere atheists. They
will never attain bhakti, not even ordinary bhakti. People
who insist on worshipping KRs√a alone become irritated
when they hear this, but this is what Bhaktivinoda Ehakura
says. And if someone worships all the forms of Bhagavan
along with KRs√a, then exclusive bhakti will never come to
them either. Rupa Gosvami has given the process for attaining
exclusive bhakti:
tan-nama-rupa-caritadi-sukirtananusm
Rtyo˙ krame√a rasana-manasi niyojya
Cri UpadecamRta (8)
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One should engage the tongue in chanting nama-kirtana
and the mind in deeply remembering the descriptions of
KRs√a’s pastimes. And together with this, one should have a
strong feeling of one’s own lowliness – “I am helpless; I am
unable to meditate on KRs√a’s pastimes. I am not capable of
ridding myself of my anarthas, and lust, anger, greed, illusion
and envy are swallowing me up. The desire for prestige
is destroying me. O Gurudeva! O Vais√avas! O Gopinatha!
Hear my plea! Except for You there is no one who can save
me!” First expressing these feelings sincerely, with tears in
the eyes, is so necessary. Actually being able to meditate on
KRs√a’s pastimes comes later; in the stage of bhava it starts to
become possible. But without crava√a, kirtana and smara√a
of Bhagavan, a devotee will not be able to concentrate his
mind in sadhana.
Sometimes we see that a devotee has some special nis†ha
for one of the nine limbs of bhakti. He doesn’t disrespect the
other limbs, but has attained Bhagavan through exclusive
practice of one of them. Prahlada Maharaja did so by
smara√a, Cukadeva Gosvami by kirtana and Pariksit
Maharaja by crava√a. But Bhaktivinoda Ehakura says that
unless engaged in hearing, chanting and remembering, a
neophyte devotee who aspires for the exclusive prema of Cri
Radha and KRs√a will simply not be able to absorb his mind
in bhajana.
Service to the deity is of two types: arcana-pujana and
bhavamayi-seva. The Gosvamis did both kinds, but they
taught that the glories of bhavamayi-seva are greater. Rupa
Gosvami installed the Govindaji deity, and Sanatana
Gosvami installed Madana-mohana. In the morning they
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would offer puja to the deity in a regulated manner, and
then after offering some prayers and pra√amas, they would
go out.
radha-ku√∂a-ta†e kalinda-tanaya-tire ca vaμciva†e
premonmada-vacad acesa-dacaya grastau pramattau sada
gayantau ca kada harer gu√a-varaμ bhavabhibhutau muda
vande rupa-sanatanau raghu-yugau cri-jiva-gopalakau
Cri Ia∂-gosvamy-as†aka (7)
Overwhelmed by the divine madness of prema and exhibiting
symptoms of intense separation, the Six Gosvamis would
constantly wander around Vraja singing the glories of Cri
Hari in great ecstasy. Sometimes they would be at the bank
of Radha-kuöa, sometimes at the shores of the Yamuna and
sometimes at Vaμciva†a.
This is bhavamayi-seva. Raghunatha dasa Gosvami
served a govardhana-cila, but by bhavamayi-seva. He saw
Giriraja as KRs√a, and the gunja-mala as Radha. Giving the
gunja-mala to Giriraja, what were his feelings? “Today I
have arranged for Radha to meet with KRs√a.” And how did
They meet? Where is the mala placed? At the chest of
KRs√a, so he would feel, “Now Radha is at KRs√a’s chest.”
With great ecstasy and crying, sometimes he would hold
Giriraja up to his brow, and sometimes he would place Him
on his head. Sometimes he would hold Giriraja close to his
heart and bathe Him with his tears, and he was completely
indifferent to everything of this world. This is bhavamayiseva.
Bhaktivinoda Ehakura says that one should chant the
maha-mantra and all other mantras given to us by our guru
– the guru-gayatri, the gaura-gayatri, the gopala-mantra
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and the kama-gayatri – with great love and adoration. They
should be chanted with great feeling according to one’s own
particular rasa. Then the sun will begin to rise, meaning
that by the influence of sadhu-sa∫ga, one’s ruci has
increased. He has renounced everything; he has abandoned
his beloved wife and children, his affectionate mother and
father, his home, his money, fine clothing and servants. But
if he hasn’t abandoned the cardinal anartha – pratis†ha – he
may again return to all of those attachments. But if he has
no desire for pratis†ha, yet still has some attachment for
some other thing, then there is nothing to worry about. To
enter the realm of bhajana, the desire for pratis†ha must be
abandoned. Crila Bhaktisiddhanta Sarasvati Prabhupada
compared the desire for pratis†ha to the stool of a pig. For
a sadhaka, abandoning the desire for pratis†ha is the most
important thing. If he has done so, then soon the sun will
be rising, meaning that soon bhakti will be arising within
him. But if he has not rid himself of this desire, then he will
remain in the darkness of night.
As one hears hari-katha from scriptures like Crimad-
Bhagavatam and Bhakti-rasamRta-sindhu in the company of
Vais√avas, then gradually his anarthas will disappear,
sambandha-jnana will arise within him and he himself will
become an exclusive Vais√ava. Then he will serve KRs√a by
bhavamayi-seva, and he will begin to meditate on one particular
form and pastime of KRs√a. In the Damodaras†aka,
Satyavrata Muni prays to KRs√a as He is being caught from
behind by Yacoda. Tying a rope around KRs√a’s waist, she
binds Him to the grinding mortar. He is crying, and when
the kajala that decorates His eyes mixes with His tears, it is
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like the flowing currents of the Ga∫ga and Yamuna. KRs√a
is taking long breaths, and due to this His earrings are
swinging to and fro. His neck is decorated by three lines,
and He is wearing a large flower-garland across His chest.
Desiring to kiss the face of KRs√a as Yacoda and the gopis
do, intense hankering arises in the heart of Satyavrata
Muni. Offering pra√ama to KRs√a hundreds of times, he
prays that realisation of the Bala-gopala form of KRs√a will
always flow in his heart, and that KRs√a will grant darcana
of that form to his eyes as well.
This type of meditation where one particular form and
pastime of Bhagavan is concentrated on is called
mantramayiupasana.
We can sing in glorification of only one
pastime, but so many other pastimes spring from that one
pastime, and the flow continues in all directions. In a
continuous flow one pastime finishes and another begins. In
the bala-lila of KRs√a, there are so many pastimes, and when
one meditates in this way, realisation of all of those
pastimes will come. This principle especially applies to
madhurya-rasa. Deeply remembering KRs√a’s pastimes, the
gopis sat in meditation. In their meditation they passed
through the stages of asana, pra√ayama, dhyana, dhara√a,
dhruvasmRti and samadhi, and reached a stage of samadhi
where one’s eyes remain open. This kind of samadhi is possible
while one is walking, sitting or whatever. They went
to KRs√a in the night, and He said to them, “You are all
supremely fortunate. You have come from afar, and you
have not been hindered by any obstacle. You all came for
My darcana, and you have received it. You have now seen
the beauty of the forest at night. So many beautiful flowers
CHAPTER TEN
are blooming, and all the birds are making the beautiful
‘kala-rava’ sound. The waves of the Yamuna are gently
flowing, and on them the lotuses are blooming. And do you
know that I am Bhagavan? Have you heard it somewhere?”
“Yes, yes, we have heard it – from Garga Asi or
Paur√amasi or someone – we have heard it, but we don’t
believe it. How is it possible for such a debauchee, thief and
liar as You to be Bhagavan? We don’t believe even one
percent of it.”
“So you have received My darcana, now please return to
your homes. The supreme dharma for wives is to serve their
husbands. It is a very dark night, and there are many
dangerous creatures lurking.”
rajany esa ghora-rupa
ghora-sattva-nisevita
Crimad-Bhagavatam (10.29.19)
Two meanings can be applied to what KRs√a says here.
When the Sanskrit words are separated in a different way,
ghora, meaning fearsome, becomes aghora, which means
harmless. In the second meaning He is saying, “This forest
is inhabited by harmless creatures such as peacocks and
deer, and therefore you should stay.” So He is simultaneously
teasing and enchanting them with His clever words.
“You all return quickly! Otherwise your husbands will
come searching for you. If they see you with Me, it will not
be good for Me, and it will not be good for you either. Your
dharma will be ruined, so quickly go!”
The gopis replied, “If You are really Bhagavan, then with
Your own mouth You have given this order:
CRE PRABANDHAVALE
sarva-dharman parityajya
mam ekaμ cara√aμ vraja
Bhagavad-gita (18.66)
Abandon all dharma and surrender exclusively to Me.
So then what error have we committed? In another place
You have said that one should offer puja to the guru before
offering puja to Bhagavan. We have never heard instructions
as beautiful as those You have just given us; therefore
we accept You as our guru, so we should stay with You and
serve You first! Some say that You have spoken the words
of the scriptures, and others say that the scriptures have
emanated from Your breathing. We don’t know which is
true, but we have read in the scriptures that only Bhagavan
is the husband of all husbands. So if You are really
Bhagavan, then offering puja to You is our sole duty. We
have also heard that those who serve Mukunda have no
other debt upon them – no debt to the demigods, to their
mother or father, or to anyone. If You do not accept our
puja, then You will be disregarding what has been said in
the scriptures. The reaction to this irreligiosity will come to
You, and You will fall down from the path of dharma. We
have left everything to be with You, and we have given
three or four reasons why we are not at fault. So please tell
us now what we should do.”
The gopis rendered KRs√a speechless, and then they
began the rasa-lila. Then He vanished, and the gopis began
searching for Him. They began deeply remembering Him,
like a sadhaka sitting in meditation. As they were remembering
Him, they tasted rasa in their hearts and the ecstatic
CHAPTER TEN
symptoms of pulakita, romanca, anubhava and all the
sattvika- and vyabhicari-bhavas manifested. After some
time KRs√a again appeared before them, and they asked
Him, “Prabhu, some people are affectionate only to those
who are affectionate to them, while others show affection
even to those who are inimical to them. And then there are
those who will not show affection to anyone. Which of
these types are You?”
KRs√a said, “The first kind of friends who show affection
to others only to benefit themselves are like merchants.
They have no real love, no dharma, and share no real
intimacy with others. When they perform bhajana for
Bhagavan, they expect Bhagavan to quickly give them His
direct darcana. And when He doesn’t, they throw the deity
of Bhagavan they were worshipping in the Yamuna. This is
not love, and this is not bhajana. The second type, like
parents and gurus who are naturally affectionate, are real
friends, and one can have intimate relationships with them.
And in the third category are four types: those who are
aptakama, those who are atmarama, those who are gurudrohi
(inimical to their superiors) and those who are
akRtajna (ungrateful). Those who are aptakama are Rsis who
have no necessity to love or not love; they have no desires.
Those who are atmarama, like the four Kumaras, are satisfied
on the plane of atma. It has no meaning to them if
others insult and abuse them, or if they are offered respect.
Another is guru-drohi. Their parents and gurus have tried
to give them everything, yet in return these people only
become inimical to them. And finally, those who are
ungrateful never honour the good that others may have
CRE PRABANDHAVALE
done to them. My dear sakhis, please understand! I am not
even one amongst these six types.”
The gopis began laughing, and said, “No, You are not
just one of these six types; we see that You are all six!”
Then KRs√a said, “O gopis, you are the dearest to Me,
and I am the dearest to you. For the purpose of increasing
your prema for Me, I vanished from your sight, and from a
hidden position I listened to you describe how much love
you have for Me. It is like a poor man who suddenly
becomes wealthy, and is very pleased. Then when someone
takes his wealth away from him, he laments. In the same
way, I only did this to increase your prema for Me. What to
speak of one lifetime, in thousands of the demigods’ lifetimes
I will never be able to repay My debt to you. I am
bahu-nis†ha (attached to many lovers), but you are all ekanis†
ha (attached to only one lover). I have so many devotees
and dear ones from lower to upper whom I must see, but
you have abandoned everyone for My sake. Besides Me you
have no other, therefore in lifetime after lifetime I will
never be able to repay you.”
Om Tat Sat
(Continued...)
(My humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)
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