Sri Hari-Kathaamruta (Volume One) -1

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Sri Hari-Kathaamruta

(Volume One)

Sri Hari-Kathaamruta

Volume One

Introduction

Knowing that the many devotees who will be coming to receive darcana of Crila

Gurudeva on his tour or Europe and America will be very eager to read any new material

translated from his incomparable hari-katha, I compiled this small booklet during

my recent stay at Cri Kecavaji Gau∂iya Ma†ha in Mathura. The first three lectures

were translated by myself with the assistance of Criman Pu√∂arika-vidyanidhi dasa

Brahmacari. In the first lecture, Gurudeva speaks on Crila Vicvanatha Cakravarti

ˇhakura’s commentary on Crila Narottama ˇhakura’s Prema-bhakti-candrika. In the

second and third lectures, he speaks on Crila Raghunatha dasa Gosvami’s Sva-niyamadacakam,

a composition of ten self-imposed regulative principles that is found in

Stavavali. The lecture on Bhaktivedanta Svami Prabhupada’s desire to go to

Govardhana was translated by Janaki dasi and the World Vais√ava Association lecture

was translated from Bengali by Pu√∂arika Prabhu. Criman Navadvipa dasa Adhikari

provided translations for many of the verses found in these lectures and he also provided

many valuable editorial suggestions.

Crila Gurudeva has stated in the past that the Cri Gandharva-samprarthanas†akam is

his favourite as†akam, and to anyone who is familiar with this composition, it is obvious

that Crila Rupa Gosvami has put something really special into these very beautiful

Sanskrit verses. The translation of the verses is taken from Gurudeva’s Hindi edition

of Cri Gau∂iya Giti-guccha, and Gurudeva’s commentary was spoken to Vicakha dasi in

English several years ago.

Crila Gurudeva’s hari-katha is always saturated with Gau∂iya siddhanta and his sweet

style of expression is completely unique. His hari-katha is my most worshipable deity,

and I pray that this humble offering entitled Cri Hari-kathamRta will be pleasing to

both Gurudeva himself and to all the Vais√avas.

Vais√ava dasanudasa,

Prema-vilasa dasa

Chapter One

From Prema-bhakti-candrika . . .

Prema-bhakti jaha hoite, avidya vinaca jate, vede gaya jahara carita—when prema-bhakti

arises in the heart of a devotee, all his ignorance is destroyed. Even the chanting of

nama-abhasa, the semblence of the pure holy name, dispels one’s ignorance and

anarthas. When a devotee engages all his senses in following svarupa-siddha-bhakti*

with the exclusive aim of having bhava-bhakti arise in his heart, it is called sadhanabhakti.

By merely beginning this sadhana for the attainment of prema-bhakti, one’s

ignorance is dispelled. Five types of ignorance have been described: avidya, asmita,

raga, dvesa and abhiniveca. Then there are the four anarthas of sukRtottha, duskRtottha,

aparadhottha and bhaktyuttha, which are also varieties of ignorance. Avidya means forgetting

KRs√a, forgetting that the jiva in his internal form is an eternal servant of

KRs√a and not understanding what is aparadha. “I am this material body”—this false

identification is called asmita. Raga means having strong attachment for sense gratification,

dveca means despising the causes of our unhappiness, and abhiniveca means desperately

clinging on to bodily enjoyment. All of these produce suffering for the conditioned

soul.

Now I will speak on nama-aparadha, offences to the holy name. This verse is found

in the Skanda Pura√a:

hanti nindati vaidves†i vais√avannabhinandati

krudhyate jati to harsa darcane patanani sa†

“To murder a Vais√ava, to blaspheme a Vais√ava, to despise a Vais√ava, to not welcome

a Vais√ava properly, to display anger towards a Vais√ava and to not be pleased

upon seeing a Vais√ava—these six are the cause of falldown.”

Being envious of a Vais√ava and criticising him is called vais√ava-ninda. We should

never criticise a Vais√ava, even unknowingly or due to carelessness. If we become

aware that a Vais√ava is engaged in some misconduct, we should remember this verse

from the Bhagavad-gita (9.31): “ksipraμ bhavati dharmatma—by the potency of his

* All favourable endeavours (ces†a) such as crava√a, kirtana, smara√a and so on, as well as the manifestation

of the spiritual sentiments which occur beginning from the stage of bhava, which are completely

devoid of all desires separate from Cri KRs√a and which are freed from the coverings of jnana and karma

are known as svarupa-siddha-bhakti. In other words all endeavours of the body, words and mind that are

related to Cri KRs√a and that are performed exclusively and directly for his pleasure without any intervention

are known as svarupa-siddha-bhakti.

exclusive bhajana these anomalies will soon disappear from his conduct.” We should

offer pra√ama to him but not associate with him. We can respect him externally but

not internally; in other words, we should not listen to what he says or emulate his

behaviour. If we blaspheme such a devotee, we should beg forgiveness from him. And

if we blaspheme a pure Vais√ava, then we’re finished. We should never do this, even

unknowingly or due to carelessness.

Sometimes to please one devotee we criticise another devotee who is not friendly

with him. Beware—we should not do this. Suppose two Vais√avas have quarrelled

over a trifle. We meet with one of them and please him by criticising the other, then

we meet with the other and please him by criticising the first devotee. This is usually

how it happens. We should be very careful not to do this because it will definitely be

the cause of our falldown. Very few people offend their spiritual master because it is so

plainly forbidden in all the scriptures, but we may harbour offensive feelings towards

other Vais√avas. We should remain very careful about this because of its seriousness,

and that is why it is at the top of the list of the ten types of nama-aparadha.

Considering Civa to be the Supreme Controller, independent from Vis√u and

KRs√a, is aparadha. We should understand Ca∫kara to be Vais√ava ˇhakura, a very elevated

Vais√ava who is conversant with everything related to KRs√a (kRs√a-tattva).

Some worship him as the Supreme Controller and this is incorrect. We Vais√avas

worship not only the guru but also other Vais√avas. Ca∫kara is a Vais√ava, so worshipping

him is not incorrect; in fact it is good and should be done. But it is wrong to consider

him the Supreme Controller and independent from Vis√u and KRs√a. We can

worship Ca∫kara knowing him to be Bhagavan’s dear servant. Those who consider

Ca∫kara the Supreme Controller worship him with the dhatura flower and leaves from

the bela fruit. They also do only half of one full circumambulation of him. Considering

him an exalted Vais√ava and our instructing spiritual master (ciksa-guru), we circumambulate

him four full times and offer him the flowers of our hearts. Many Vais√avas

don’t honour him on the day of Civa-caturdaci but those of us who realise that we are

indebted to him as Sada-Civa respect him and observe some fasting on that day.

Blaspheming Civa is a great offence. We should never blaspheme him, Devi or any

other demigod or goddess.

We serve the spiritual master, this is correct, but if we do so considering him an

ordinary human, it is an offence. We do this all too frequently. The guru knows all and

he has no necessity whatsoever of our service. He only desires our love and devotion.

If we are serving the guru and thinking that we can keep something hidden from him,

it is aparadha—why? Because this is manusya-buddhi, considering him to be an ordinary

human being. One devotee was lamenting that his elderly guru suffered greatly

just before he departed this world. This is manusya-buddhi. We should always remember

that the guru is a transcendental personality.

We should never commit sinful activity and think that the reaction to it will be

nullified by chanting harinama. By chanting harinama our sins are dispelled and our

hearts are purified, but we shouldn’t maintain the attitude that we can continue committing

sins, next purify our hearts by chanting, and then commit sin again. Never

understand any variety of virtuous conduct (cubha-karma) to be equal to bhakti. Cubhakarma

is following var√acrama-dharma, studying the Vedas, performing fire sacrifices,

performing austerities, serving one’s parents, serving one’s teachers, serving the husband,

living with the wife according to the rules and regulations, being devoted to

your country, performing welfare work for the benefit of society or making arrangements

for giving medical assistance to others. These activities cannot even be

described as so-called bhakti or as imitations of bhakti. If anyone says that we should

perform these types of activities first and then engage in bhakti when spare time is

available, then they have reduced bhakti to being less important than cubha-karma.

And we shouldn’t think that by performing cubha-karma, bhakti will come—bhakti is

independent. It comes only from the mercy of the Supreme Lord and holy men. What

cubha-karma did Ajamila perform? He attained bhakti—how? Based on what he

learned from the Vis√udutas as they were conversing with the Yamadutas, he went to

Haridvara, performed bhajana, and then he attained bhakti. So it was by the kRpa of

sadhus, the Vis√udutas. It was not that he chanted the name of Naraya√a and received

liberation immediately.

Mundane people and smarta-brahma√as believe that cubha-karma is greater than

bhakti. They don’t always come right out and say it, but it is evident from their

actions. They say we should give sole priority to our worldly duties and only engage in

bhakti when we can find time. They think that when all our worldly responsibilities

have been seen to, when we are half-dead, then we should practise bhakti. Like an old

bull that can no longer stand up to carry out its work—when we are in a similar condition,

then we should practise bhakti. This is incorrect and acting according to this

type of mentality is an offence.

We shouldn’t give the name of Bhagavan to those who have no faith, to those who

are inimical or disinterested, or to those who have no desire to hear the glories of harinama.

For instance, while sitting on a train or bus we may chant the maha-mantra

very loudly so that everyone can hear, thinking that it is for their benefit, regardless if

they eat meat, fish and eggs and if they have no desire to hear it. They will only say,

“Can’t you chant softly? Is your Lord deaf?” We shouldn’t try to distribute harinama in

this manner. Or to encourage people who come to the temple to immediately put on

neck beads and apply tilaka, and to remove the beads and wipe off the tilaka once they

reach home if it is necessary. Or to force others to chant. All of this is aparadha. We

should endeavour to create faith in them first and then we should encourage them to

chant.

Not chanting the holy name with love even after hearing its glories is also

aparadha. Sometimes we chant while reclining and walking around in the market, but

we should try to chant with a pure heart and full concentration. Chanting harinama

while being submerged in thoughts of “I” and “mine” and considering oneself to be

the material body is aparadha. If one has not been informed of this, that is another

thing, but taking harinama while knowing that having considerations of “I” and

“mine” is wrong and is an offence. Most devotees commit this offence, even if they

have overcome the tendency to commit any of the other offences. What is the purport

of “I” and “mine”? “I am a great chanter of harinama,” “I am preaching everywhere,” or

“Who can perform kirtana like me? I sing harinama in such a beautiful voice and in so

many attractive melodies”—we should never think this way. This is all included within

the ten offences to the holy name.

One who has begun chanting harinama must first take shelter of the feet of a genuine

spiritual master and serve him with a mood of intimacy. Then he will engage in

svarupa-siddha bhakti by hearing, chanting and remembering hari-katha and performing

all the nine types of devotion. As he performs bhajana like this more and more, then

eka-deca-vartini—one deca, or part, of his anarthas will clear, meaning that partial nullification

of his anarthas will take place. Then, when he begins to enter the stages of

ruci and asakti, bahu-deca-vartini—all his offences and anarthas begin to dissipate.

When he begins to enter the stage of bhava, then prayiki—only a mere scent of these

things will remain. And when he enters the stage of prema, then pur√a—all his

anarthas will be fully eradicated. But there is still the possibility of a trace of them

being present at this time, so next is atyantaki—by receiving direct darcana of

Bhagavan, all anarthas will be absolutely dispelled forever. Without having received

direct darcana of the Lord, there is a possibility that a trace of these anarthas may

remain. There are gradations in the stage of prema. In the beginning there will be a

little, then more, then more and then more until it is complete prema. But in the

beginning of the stage of prema, a scent of anarthas may still remain.

In the body of a sadhaka, one may rise to the stage of bhava. Within this stage,

prema begins to arise somewhat. Bhava is defined as follows (Bhakti-rasamRta-sindhu

1.3.1):

cuddha-sattva-vicesatma prema-suryaμcu-samyabhak

rucibhic-citta-masR√ya-kRd asau bhava ucyate

“Bhava-bhakti (bhava-rupa kRs√a-anucilana) is a special manifestation of cuddha-sattva.

In other words, the constitutional characteristic of bhava-bhakti is that it is a phenomena

entirely constituted of cuddha-sattva. It is like a ray (kira√a) of the sun of

prema and it softens the heart by various tastes (ruci).”

And prema is defined as follows (Bhakti-rasamRta-sindhu 1.4.1):

samya∫ masR√ita svanto mamatvaticaya∫kita˙

bhava˙ sa eva sandratma budhai˙ prema nigadyate

“Bhava-bhakti that melts the heart much more so than in its initial stage, greatly

augments the feeling of transcendental bliss and bestows a deep sense of mamata (possessiveness)

in relationship to Cri KRs√a is called prema by the learned.”

In this human body, prema cannot fully manifest. If prema were to manifest, one

would go mad and would have to give up the material body. Especially sneha, mana,

pra√aya, raga, anuraga, bhava and mahabhava cannot be experienced in our present

material bodies. These will never take place in the body of a sadhaka. They will only

take place after one meets the Lord face to face and enters into his pastimes. The full

intensity of prema cannot be experienced in the body of a sadhaka, but sometimes an

abhasa, semblence of these things is visible. To summarise, when bhava arises within

the heart, it is called prayiki. When prema appears, it is known as pur√a, and when one

directly meets Bhagavan, it is atyantaki. Crila Vicvanatha Cakravarti ˇhakura has

explained these points in his commentary on Bhakti-rasamRta-sindhu.

In one place Narottama ˇhakura has written: “visaya cha∂iya kabe, cuddha habe

mana, kabe hama heraba cri vRndavana—when my heart becomes pure I will see

VRndavana”; it can’t be seen in the body of a sadhaka. Only a glimpse may be possible,

just as once Narada ‰si received a quick glimpse of his eternal svarupa. This happens

to increase a devotee’s eagerness, so sometimes a brief darcana of VRndavana is given

to a devotee to increase his desire to one day reside there. Bhaktivinoda ˇhakura has

written, “While chanting the holy name more and more, what did I see? That the

entire world is thoroughly void. I could only think, ‘Where is KRs√a? Where is KRs√a?’

Then after a little while, I saw KRs√a standing beneath a kadamba tree in his threefold

bending posture. His face displayed a gentle smile and he was playing the flute. I at

once went mad and tried to grasp hold of him. He began slowly moving backwards

away from me, and when after great endeavour I finally came a little closer to him, he

immediately disappeared. Being unable to catch him, I fell unconscious. When I

returned to my senses, I began weeping and lamenting, ‘Aha! KRs√a came into my

hands and I couldn’t grasp hold of him?’” This type of glimpse comes sometimes, just

as it happened to Bilvama∫gala ˇhakura, Madhavendra Puri and others.

Next Narottama ˇhakura says:

cri guru karu√a-sindhu, adhama janara-bandhu,

lokanatha lokera jivana,

The guru is karu√a-sindhu, an ocean of mercy. This is also described in the first

verse of Gurvas†akam: saμsara davanala lidha-loka, tra√aya karu√ya-ghanaghanatvam.

The guru is the embodiment of Bhagavan’s mercy. The forest fire of material existence

is blazing and its flames are jumping high. We are being consumed by it and we have

very little strength left—this is our condition. We have even lost our sense. A pig is

unaware that it lives in such filth, searching in gutters for stool, but we can see its

condition. In the same way, we have become so accustomed to our position within

material existence that we consider it to be giving us great happiness. The spiritual

master is he who makes us realise our true position. Gurudeva is an ocean of mercy—

why? If we become a little aggravated with someone, we leave that person. First we

abandon them physically by no longer keeping their company, and then mentally by

no longer even thinking about them. But Gurudeva is not like this. If a devotee has

truly taken shelter of Gurudeva’s feet, sincerely feeling that “I belong exclusively to

him,” then even if that devotee deviates from the path a thousand times, Gurudeva

will never abandon him. The guru also never accepts offence. If someone constantly

commits some special offence to him, then perhaps the spiritual master will abandon

them, but generally he will not.

In this regard there is a story in Tulasi dasa’s Ramaya√a. There was a cudra who

worshipped Ca∫kara, but his spiritual master was a Vais√ava who chanted rama-nama.

The guru instructed this cudra to also worship Rama but the cudra’s primary interest

was worshipping Ca∫kara. One day the guru said, “Ca∫kara himself worships Rama, so

why don’t you worship Rama?” The cudra replied, “Oh, you are inimical to Ca∫kara?”

All devotees of Civa say this. If you tell them that the worship of Rama is superior to

the worship of Civa, they accuse you of being an offender. But this is not correct. So

this cudra said, “To promote the worship of Rama you blaspheme Civa?” He became

very angry and began insulting his spiritual master. Then Ca∫kara himself appeared

from the murti that was nearby and cursed the cudra, “You must reside in hell for millions

of births.”

Hearing this, the guru offered many prayers and pleased Civa, saying, “Lord, please

be kind to him. No matter how fallen your devotee may be, he still belongs solely to

you. Be merciful.”

Ca∫kara then asked, “What do you desire?”

The guru replied, “That you please forgive him.”

Ca∫kara replied, “I have said that he must take birth in hell for millions of births,

yet now I give my blessing that this curse will be completed very quickly. He will take

birth and then die immediately afterwards until the curse is fulfilled. In this way it will

take no time at all.”

And it happened this way, by the spiritual master’s having prayed to Civa. Soon

afterwards the cudra took another human birth, then he took birth as Kakubhusa√∂i

and became a devotee of the Lord. This is the mercy of the spiritual master.

Once there was a disciple who would regularly eat pana, and his guru said to him,

“Don’t take pana on Ekadaci.”

The disciple replied, “But the deity has accepted this pana; it is prasada. So should

we reject prasada?”

The guru said, “Yes, we will not take this prasada on the day of Ekadaci.”

Then the disciple said, “How is this possible? I cannot accept this.” He opposed his

guru. Then the guru said, “Go! From today I renounce you as a disciple.”

If the disciple does not follow the guru’s order, then what question is there of a relationship

between the guru and disciple? A disciple is a devotee who moves forward in

sadhana by obeying the guru’s order. In this instance the guru thought, “If you disobey

me like this in the stage of sadhana, then what could you possibly do in the stage of

perfection?” After this, that disciple gave up his life. If a disciple is sincerely sorry that

he has disobeyed his guru and gives up his life in repentance, then the guru can accept

such a disciple again in the disciple’s next life and take him forward. But if a disciple

treats the guru with arrogance and a malicious intent, then he will certainly go to hell.

The guru is infinitely merciful. Even if a disciple deviates and becomes lost for thousands

of births, the guru will again place him upon the proper path and lead him to

spiritual perfection. Like Gopa-kumara—how many times did he go astray? He

became a king, he became Indra and he even became Brahma. But his guru continued

to give him inspiration by appearing before him and eventually led him to Goloka-

Vraja. This is the great glory of the guru. As long as we haven’t committed aparadha,

or if we have accidentally made some sort of mistake, then we are safe. But if we have

offended the guru with some malicious intent, he personally may not accept the

offence, but his foot dust and the Lord certainly will. Then the only recourse is to sincerely

beg forgiveness at his feet. We should always remain vigilant to never commit

guru-aparadha.

Adhama janara-bandhu—if we really feel that we are adhama, fallen, then the spiritual

master will bestow mercy upon us. He is the friend of the fallen. Lokanatha lokera

jivana—Lokanatha here can mean KRs√a himself, who is very dear to everyone in all

the worlds. It can also refer to Narottama ˇhakura’s guru Lokanatha Gosvami, who is

the very life of all the worlds—why? Because he bestows kRs√a-prema. The very life of

all souls is bhakti. Without bhakti, life is not really life. Our life is bhakti. The spiritual

master is he who plants the seed of bhakti in our hearts, nourishes it, waters it, protects

it, removes all the weeds that endanger it and keeps it healthy—this is lokanatha lokera

jivana. He inspires us to pursue bhakti, nourishes us with his hari-katha, protects our

very life by making so many arrangements for us, disregards our numerous faults and

nourishes us in all respects. He always protects our inclination towards bhakti. If he did

not give us his hari-katha, then we would not be protected. Even if he is unhealthy he

still looks after the devotees.

The word jivana, meaning “life”, comes here. In one sense water is our life; without

water to drink we will perish. In the same way, bhakti is our very life and it is Gurudeva

who protects it. In his commentary on the verse jiveta yo mukti-pade sa daya-bhak

(Crimad-Bhagavatam 10.14.8), Jiva Gosvami says that suppose a child has taken birth.

He will become the heir to all his father’s wealth. But this will only happen if the

child continues to live. If he dies shortly after taking birth, then it will not happen.

Therefore becoming the heir to the wealth depends on his remaining alive. Similarly,

every jiva has the qualification to attain bhakti and the guru is he who gives that bhakti.

If a devotee’s devotional life is nicely protected and the influence of anarthas and

aparadha does not deviate him from the path, then he will inherit the wealth of kRs√aprema.

On the other hand, suppose there is a devotee who has received the seed of

bhakti in his heart, performed abundant bhakti in his previous birth and then some

more again in this present life, who is slowly but steadily entering into the madhyamaadhikari

stage, but then for some material purpose he repeatedly commits malicious

acts towards other Vais√avas and eventually leaves the path of bhakti. He will not be

the heir who inherits prema-bhakti.

Jiva Gosvami has said in his explanation of mukti-pade sa daya-bhak (Crimad-

Bhagavatam 10.14.8) that Nityananda Prabhu has given a guarantee to all of us who

are pursuing the path of bhakti: “You will all certainly attain bhakti! Just don’t leave the

path, and don’t leave the association of the guru and the Vais√avas.” We must have a

“do or die” attitude, and then we will attain bhakti. But if we leave the path at any

time, what will we attain? If we begin blaspheming Vais√avas by describing their faults

and eventually leave the path, then we won’t attain prema-bhakti. If we are progressing

now with fixed determination and a carefree mind, then we should continue to do so.

If we are regularly hearing hari-katha from the spiritual master, we should continue to

do so. Simultaneously we should be mindful to look after our own devotional lives by

being careful not to commit aparadha and by trying to overcome our anarthas. But ultimately

the spiritual master is the manager; he is the one who always looks after us and

makes all the arrangements for our eventual success. When a small child is moving

about after having just learned to walk, the child’s father will follow closely behind

him with his hands at either side of the child. If the child starts to fall, unseen to the

child the father will catch him and set him on his way again. Precisely like this, the

guru protects us. As long as we don’t abandon the path, then one day we will certainly

enter into bhakti.

Therefore we should remain patient. Utsahan niccayad dhairyat (UpadecamRta 3)—

we should hold our dhairya, our patience. A brahmacari residing in the ma†ha may

sometimes become discouraged and think, “What are all of these useless activities,

like cleaning pots, that I am engaged in day and night? What will this ever produce?

Standing there playing the karatalas or ringing the bell in arati three times a day, what

will ever come of this? Just taking prasada, having fun and living here comfortably—

what is all this? And I see so many others around me engaged in the same activities—

is there even one liberated soul amongst them? What will ever come from all this

chanting of harinama and hearing hari-katha?” If a devotee develops this attitude and

eventually leaves the path, then he cannot be successful. We should beware this mentality

and remain patient. Being situated on the path of bhakti, we will certainly make

steady progress and one day enter into bhakti proper.

In another song Narottama ˇhakura writes vais√ava cara√a re√u, bhusa√a kariya

tanu, anayase pabe giridhari. By taking the footdust of a Vais√ava we will effortlessly

attain Giridhari, even if we don’t perform any other devotional activity, such as

arcana. By keeping the association of a Vais√ava everything will be accomplished.

And by performing all other activities but not associating with a Vais√ava, one will

attain nothing. Keeping the company of a Vais√ava is what gives us strength. What is

the meaning of the words bhusa√a kariya tanu? One should place the footdust of a

Vais√ava on his head and the rest of his body as an ornament. But this should be done

with faith and with a service attitude so that the footdust will touch the soul (atma).

Otherwise it is not possible to really obtain the footdust of a Vais√ava or the dust of

VRndavana. Taking the footdust of a Vais√ava is certainly beneficial, but if we take it

from a Vais√ava by force, will it be beneficial to us then? If the footdust is taken in the

correct manner, it will bestow upon one knowledge of bhagavat-tattva, vais√ava-tattva

and bhakti-tattva. Prahlada Maharaja has said (Crimad-Bhagavatam 7.5.32):

mahiyasaμ pada-rajo ’bhisekaμ

niskincananaμ na vR√ita yavat

Without being bathed in the footdust of a Vais√ava, one will never possess auspiciousness.

This verse says that we must acquire the footdust of those who are niskincana,

completely detached from this material world. Was Prahlada Maharaja himself

niskincana? Certainly he was, there is no doubt. So when his parents took him on their

laps, did they obtain his footdust or not? Materially they did but this dust is not

obtained materially. It is obtained by love and by service. One will never obtain it

forcibly. Is it so easy to be benefited, to merely go to Radha-ku√∂a and collect some

water or to go to Seva-kunja and collect some dust? If it is done with faith, then perhaps

one will be benefited. With our craddha we may be able to really touch that dust;

it is not material. By serving the footdust of a Vais√ava and by being bathed in that

footdust with great faith, prema-bhakti and knowledge of all tattva will arise in one’s

heart.

Crila Vicvanatha Cakravarti ˇhakura is explaining here in his commentary on

Prema-bhakti-candrika that bhakti-rasa is of five kinds: canta, dasya, sakhya, vatsalya and

madhurya. Canta-rasa is characterised by nis†ha (resolute fixation), dasya-rasa is charac-

terised by seva (service), sakhya-rasa is characterised by vihara (friendly enjoyment),

vatsalya-rasa is characterised by sneha (affectionate nurturing) and madhurya-rasa is

characterised by the offering of one’s own body to KRs√a. Madhurya-rasa is the best

devotional mellow and the qualities that characterise all the other rasas are included

within it. Those eternal associates situated in madhurya-rasa who relish the unlimited

sweetness of the Divine Couple from a position within Crimati Radhika’s party are

most fortunate and glorious. Furthermore, in their writings Rupa Gosvami,

Raghunatha dasa Gosvami and Vicvanatha Cakravarti ˇhakura have emphasised the

glories of becoming a maidservant (palyadasi) within the camp of Radhika. They have

said in many places that a sadhaka should aspire to become an eternal palyadasi rather

than a sakhi. This is also what Cri Caitanya Mahaprabhu descended to give.

Raghunatha dasa Gosvami has written (Cri Vilapa-kusumanjali 16):

padabjayos tava vina vara-dasyam eva

nanyat kadapi samaye kila devi yace

sakhyaya te mama namo ’stu namo ’stu nityaμ

dasyaya te mama raso ’stu raso ’stu satyam

“O Goddess, I am not praying for anything except that most exalted direct service

to your lotus feet. Time and again I offer obeisance to your sakhitva, a position as your

sakhi, but I swear that my unwavering devotion will always be only for your dasitva, a

position as your servant.”

When he is praying for dasitva, we should understand that this means a position as

a palyadasi of Radhika. It is considered superior because from this position one can

witness intimate pastimes that even the sakhis cannot.

Further along in his commentary on Prema-bhakti-candrika, Vicvanatha Cakravarti

ˇhakura states that Sanatana Gosvami and Rupa Gosvami are prema-bhakti-rasa-kupa.

Kupa means “a well.” Water from any other source cannot mix with the water in a

well—not rainwater, salty water from the ocean or dirty water from a drain. Its water

is well protected and therefore it always remains sweet. By the mercy of Rupa and

Sanatana, sorrow is dispelled. Like wish-fulfilling trees they bestow bhakti and thus

eradicate worldly happiness and unhappiness. Even today their books and the personal

examples they set in their own lives act as wish-fulfilling trees. By studying their books

and following the instructions within them, one can attain prema. The Crimad-

Bhagavatam has described the topic of rasa in a hidden fashion, but in writing their

books Sanatana Gosvami and Rupa Gosvami abandoned any concern for possible disapproval

from worldly people concerning the presentation in writing of such elevated

topics. And Vicvanatha Cakravarti ˇhakura did this even more when he composed

his literatures many years later.

Rupa Gosvami composed Bhakti-rasamRta-sindhu, but even more elevated than this

is his Ujjvala-nilama√i because within it only cR∫gara-rasa is described. We shouldn’t

read this in our present condition because we will not be able to understand it and

will merely cheat ourselves. But those who can actually understand the elevated topics

described there can read it. Worldly scholars read these books and it merely increases

their sensual lust. In their books the Gosvamis have revealed these topics to such an

extent that when worldly people read them, they will consider that mundane lust is

being described there. They take the opposite understanding. If one takes shelter of a

genuine guru and reads these books with faith, then only will realisation of these topics

gradually come to them. These topics and realisation of them are on a very high

stage, not a lower one. Especially in Ujjvala-nilama√i nothing has been written for

sadhana. In explaining the most elevated stages of bhakti, such as sneha and mana, it is

giving evidences from the pastimes of Radha-KRs√a and their various eternal devotees.

There is nothing worldly in this book, but if we try to read it prematurely, we will take

the opposite understanding of what it is actually describing. Vicvanatha Cakravarti

ˇhakura says here in his commentary that if a sadhaka hears with faith and love that

which is suitable for his particular stage, then gradually an understanding of these elevated

topics will manifest within his heart and he will eventually attain prema.

This lecture was spoken on February 12, 1992 at Cri Kecavaji Gau∂iya Ma†ha in

Mathura.

Chapter Two

From Sva-niyama-dacakam, Part One

From Crila Raghunatha dasa Gosvami’s Sva-niyama-dacakam I have been explaining

how we should perform bhajana. Generally people engage in bhajana according to their

own concocted ideas and with minds that are not peaceful and steady. Then there are

others who perform bhajana just as they are instructed to do so by the spiritual master

and the Vais√avas. For performing bhajana properly, some definitive regulations are

necessary. Those regulations should be followed, whether one is practising vaidhibhakti

or raganuga-bhakti. I said yesterday that we will live only in Vraja, and in particular

at the places where KRs√a performed special pastimes, such as Radha-ku√∂a,

Cyama-ku√∂a, Giriraja Govardhana, Nandagrama and Varsa√a. We shall remain right

there and not venture outside Vraja for even one moment—this was Raghunatha dasa

Gosvami’s personal vow. Our determination to reside in the dhama should be as fixed

as our determination to perform bhajana.

Raghunatha dasa Gosvami is saying, “Suppose I hear that KRs√a has gone to

Dvaraka. Then suppose he tells Uddhava, ‘Go to Vraja and bring him here to meet

with me—I am dying to meet with him.’ And then Uddhava comes to Vraja and

explains this to me—should I go or not? Because Bhagavan himself is calling me, and

because he has sent the exalted Uddhava to take me there, it would be proper for me

to go there and certainly anyone would want to go. But I will still not go. Not by any

means or at any price will I go there.” This we explained yesterday.

On the road to Varsa√a and Govardhana there is a small village named Dhenaba∂i.

Once there was a very old mahatma residing there, and this mahatma was very friendly

with a babaji from Radha-ku√∂a. They performed bhajana together, and would become

immersed in bhava as they meditated on KRs√a’s daily eightfold eternal pastimes,

as†akaliya-lila. There are two ways of remembering KRs√a’s pastimes. The first method

is by the strength of one’s own efforts, and the other is where the pastimes automatically

arise within one’s heart. In the first method we have to tell our tongue that it is

time to chant, and in the second method the holy name appears on the tongue automatically

without any special effort from ourselves. This second method is of course

superior and can only be done after all of a devotee’s anarthas have been nullified. A

devotee will only be able to engage in this type of bhajana when he has received some

special mercy from the spiritual master and from the Lord. It can only be done when

vicuddha-sattva arises within one’s heart. This bhajana cannot be done even in the

stage of asakti; only a little abhasa, semblence, of it may appear at that time.

So these two elderly babajis were performing bhajana and had reached a very high

stage of attainment. Suddenly the thought came into the mind of the babaji from

Dhenaba∂i that, “I have never been to Dvaraka. I should go and see it.” Then he had

second thoughts, “No, no, I shouldn’t. I won’t go to Dvaraka.” But if a devotee who is

seriously engaged in bhajana maintains even a small desire within his heart, Bhagavan

will definitely fulfil that desire. Dhruva Maharaja desired to become the king of the

entire world. When he performed severe austerities to attain this and Bhagavan finally

granted him darcana, his desire to become a king was not simply overlooked. To fulfil

his previous desire, Bhagavan gave him the position of a king, which he had to enjoy

for thirty-six thousand years. Dhruva started lamenting, saying, “No, now I don’t

desire this” but he had to enjoy that position for thirty-six thousand years before he

could attain Bhagavan’s eternal association. Therefore if while being seriously engaged

in bhajana a little desire arises in a devotee’s heart, Bhagavan will first fulfil that desire

and then arrange for that devotee to again make progress in bhakti. Therefore beware!

Don’t harbour any desires! They will leave an impression upon your mind. Then

Bhagavan will fulfil that desire, and how much of your time will be lost in that is not

certain. Many, many lifetimes may be wasted. Therefore keep any desire other than

the desire to progress in bhakti far away. Who wouldn’t desire to go to Dvaraka for a

brief darcana? Everyone would want to. Others may have been forgiven for harbouring

this desire, but that old babaji was not—why? This babaji had found the correct path,

learned so much and made such substantial progress along the path of bhajana. To

have received that advanced stage and then begin thinking about Dvaraka and

Rukmi√i is contrary to vraja-bhava. His tendency for pure vraja-bhajana had become

lost and the Lord could see that for him, all was ruined.

Therefore the Lord quickly made an arrangement for the babaji’s desire to be fulfilled.

Otherwise that desire may have remained within him and impeded his progress

birth after birth. Something similar happened in the instance with Ca∫kara and

Kakubhusa√∂i in his previous life as a cudra. Ca∫kara cursed the cudra that he would

have to take birth in hell for thousands of births. But by the cudra’s spiritual master

having begged Ca∫kara to forgive him, Ca∫kara made the arrangement for him to take

birth and then die immediately afterwards so that the fulfilment of the curse did not

take long at all. So Bhagavan made an arrangement for this old babaji by sending a

brahma√a to him. The brahma√a said, “I am going to Dvaraka. Would you like to go,

Babaji? I will take you around.”

The babaji replied, “No, previously I had a desire to go, but I have changed my

mind now. I have so little money. If I go, whatever little money I have will be expended.”

The brahma√a said, “No, I will pay for everything. I will help you get around and

serve you in every respect. Come on, come with me.”

Then the babaji began to think that he was growing very old and this would probably

be his last chance to see Dvaraka. Still, he said that he would not go, but the

brahma√a insisted until the babaji finally agreed. This insistence was coming directly

from Bhagavan. Bhagavan wanted that the babaji’s desire would be fulfilled and he had

sent that brahma√a to ensure that it would be. If there is a wound, then it must be

cleansed. So on the insistence of the brahma√a, the babaji agreed and off they went.

The brahma√a took the babaji all around Dvaraka, but on the long, arduous journeys

both going there and then returning, the babaji didn’t find the time to practise his

meditation. When he finally arrived back in his own village, he sat down for his meditation.

But he found that the pastimes which he used to remember so easily and which

used to arise in his heart automatically during meditation would not come to him, and

that upon thousands of his own efforts he couldn’t make even one inch of progress in

his meditation. Although he sat for meditation many, many times through the entire

day and night, nothing would come to him. If anything came at all, it would immediately

fly away. After experiencing this for some time, he gave up and thought, “I will

go to my old friend the Radha-ku√∂a babaji and explain all of this to him. He will be

able to help me.” So he took his chanting mala and went to Radha-ku√∂a.

When he arrived there, a large assembly of sadhus were sitting there engaged in

hari-katha. Seeing the babaji approaching, some of them mentioned to the Radhaku√∂

a babaji that he was coming. They had all come to know that the babaji had left

Vraja to visit Dvaraka. The Radha-ku√∂a babaji turned his back and wouldn’t even

glance at the Dhenaba∂i babaji. The Radha-ku√∂a babaji was thinking, “If Crimati

Radhika is not satisfied with me, then what will become of me? This old babaji is a lost

cause and I should not lose out myself by speaking with him.” We should think this

way also, even in relation to other Vais√avas. We will only keep relationships with

those who are favourable to our progress in bhagavad-bhakti, and not maintain relationships

with those who are not. Even if this means leaving those who are most dear

to us. Jako priya na cama vaidehi, tyajahiμ ko†i sama parama snehi—we should leave

them behind and engage in exclusive bhagavad-bhajana. And how much more true this

must be for raganuga-bhajana, which is so much more difficult to practise.

The Radha-ku√∂a babaji understood this and even though the Dhenuba∂i babaji

approached him, he would not even look at him and would not speak with him. This

Dhenuba∂i babaji was also not an ordinary soul, so he could understand the hint and

the significance of it. He thought, “If Radhika has rejected someone, then what to

speak of her servants rejecting that person? My friend is her servant, so it is not at all

surprising that he will not speak with me.” In this way he felt no animosity towards his

friend, the Radha-ku√∂a babaji. Very unhappily he returned to his village and locked

himself inside his small hut. In a mood of great separation he began wailing, “Ha

Radhe! Ha Radhe!” After some time, his body automatically caught fire and he was

burned to ashes. After not seeing him for one or two days, the local residents became

suspicious and knocked on the door of his hut. When there was no response, they

broke the door down and saw that there was only a pile of ashes there. When all the

local Vais√avas came to know of his passing, they went there and observed a festival

to honour him. To this day they observe an annual festival in that village to honour

the passing away of that babaji.

In this instance Bhagavan punished this babaji and simultaneously made an

arrangement for him to be corrected in his next life. But the kingdom of bhakti is very

far away from us and we are not conversant with all these subtleties, so this may be

difficult for us to understand. Going to Dvaraka is not a bad thing. Many people worship

Ca∫kara and other demigods, so if we worship Rukmi√i or Satyabhama, what is

the harm? They are expansions of Radhika and it is a very high standard of worship.

But here Raghunatha dasa Gosvami says, “No! Even if KRs√a himself is there, and

even if he sends one of his dear devotees such as Satyabhama to bring me there, I will

not go.” But then, after contemplating for some time, Raghunatha dasa Gosvami

thought, “I have said that I will never go to Dvaraka, but perhaps there is a circumstance

that would compel me to go there.” Then he wrote this next verse:

gatonmadai radha sphurati hari√a clis†a-hRdaya

sphu†aμ dvaravatyam iti yadi-cR√omi-cruti-ta†e

tad ahaμ tatraivoddhata-mati patami vraja-purat

samu∂∂iya svantadhika-gati khagendrad api javat

“But if I were to hear with my own ears that, overcome with the madness of divine

love, Crimati Radhika has gone to Dvaraka and is together there with Cri KRs√a, then

at that very moment I would leave Cri VRndavana and with a proud heart fly there

even faster than Garu∂a.”

He is saying, “Just as Radhika would be in a state of madness, I would also go there

in a similar state of madness just to serve her. Without being invited I would go; there

would be no need for Akrura, Uddhava or anyone else to come to take me there.”

Here a question may arise concerning differing descriptions given in the Crimad-

Bhagavatam and Rupa Gosvami’s Lalita-madhava-na†aka. The Bhagavatam describes

how Crimati Radhika went to Kuruksetra for the solar eclipse, but of course she really

went there to meet KRs√a. Just as she would regularly go to Surya-ku√∂a in VRndavana

to perform surya-puja, on this occasion she went to Kuruksetra to offer puja to Surya

during the solar eclipse. There is very deep meaning in her having travelled to

Kuruksetra. Very unhappily she went there, but thinking that the inner desires of her

heart would certainly be fulfilled, with this intention she went there and was somewhat

successful. Upon meeting KRs√a, she said (Cri Caitanya-caritamRta, Madhya-lila

13.137):

anyera hRdaya—mana, more mana—vRndavana

‘mane’ ‘vane’ eka kari’ jani

tahan tomara pada-dvaya, karaha yadi udaya

tabe tomara pur√a kRpa mani

“I have come here—why? To take you back to VRndavana. Other peoples’ hearts

and minds are one, but because my mind is never separated from VRndavana, I consider

my mind and VRndavana to be one. Do you actually reside within the hearts of all?”

KRs√a replied, “Yes, I do.”

“Then please live in my heart also. My heart is none other than VRndavana, so

please make your lotus feet appear there. It will be for the benefit of myself and all the

other residents there. And I know that you also appear within those hearts that are

purified, so please appear within my pure heart, VRndavana.”

Then KRs√a said, “But you have met with me here in Kuruksetra.”

“But here you are in royal attire, you do not refer to Nanda and Yacoda as your parents,

your are wearing a golden crown and you are accompanied by all your weapons

and armies. Therefore meeting you here is not a meeting of the heart. For such a

meeting to take place, please come to VRndavana. KRs√a agreed and sat upon his

manoratha, the chariot of his heart’s desires. Then the gopis pulled him back to VRndavana

with both their hands and their hearts. There he remained with the gopis until

the very end when the manifest pastimes (praka†a-lila) changed to the unmanifest pastimes

(apraka†a-lila).

Then the Lalita-madhava describes how when KRs√a went from VRndavana to

Dvaraka, the gopis began wailing in separation from him. Radhika couldn’t tolerate

separation from him and went to Khelanavana, which is near the present-day village

of Ceraga∂ha. There Radhika and KRs√a used to enjoy playing. Crying out “Ha KRs√a!

Ha KRs√a!” She jumped into the Yamuna there and was never seen again. But this

instance did not take place in this kalpa. In this present kalpa, in a form which was

unseen to others, KRs√a returned from Dvaraka and took all the gopis with him back to

Goloka-VRndavana. In this instance Radhika jumped into the Yamuna, and the

Yamuna is none other than Vicakha. So Vicakha took her to the home of her father,

Surya, and from there they went to the Nava-VRndavana in Dvaraka.

This is all described in Rupa Gosvami’s Lalita-madhava. Upon reading this,

Raghunatha dasa Gosvami cried and cried and could not put the book aside. In those

days books were handwritten, so Rupa Gosvami could see that the book would be

damaged if Raghunatha dasa Gosvami’s tears continued to mix with the ink.

Therefore he wrote another book, Dana-keli-kaumudi, and gave it to Raghunatha dasa

Gosvami to read. At the same time he cleverly asked for the Lalita-madhava back, saying,

“I have to add a few things to it.” Rupa Gosvami was also thinking, “If I don’t

take this book away from him, he may die in separation.” Sanatana Gosvami and

Rupa Gosvami were always very worried that Raghunatha dasa Gosvami may give up

his life and therefore be unable to perform bhajana, so they always looked after him.

Once Sanatana Gosvami saw a tiger come and drink water from the gha†a where

Raghunatha dasa Gosvami was meditating. After this Sanatana Gosvami told him,

“Now you must have your own hut and it is my personal vow that you will always

reside in it.” Like this they always looked after him. Keeping the body healthy is necessary

to perform sadhana-bhajana. Bhagavan has given us the material body, which is

nothing less than a temple. If we leave the body, then we will be deprived of the

opportunity to perform sadhana-bhajana. While engaged in sadhana-bhajana we should

also look after the body. Only when we become like Raghunatha dasa Gosvami, when

the body becomes fully spiritual, will there no longer be any necessity to look after it.

Even if we have such elevated association as Rupa Gosvami, if we lose the body then

the opportunity to perform sadhana-bhajana is also lost. So Sanatana Gosvami and

Rupa Gosvami took care of Raghunatha dasa Gosvami as if he were their son, younger

brother and disciple and taught him everything.

The Lalita-madhava says that after having “drowned” in the Yamuna, Radhika

assumed the form of Satyabhama and met KRs√a again at the Nava-VRndavana in

Dvaraka. Just like Radhika, Satyabhama was very beautiful and possessed a very sweet,

affectionate disposition as well as a contrary nature. Therefore, when KRs√a eventually

married her, he thought of Radhika; otherwise he wouldn’t have married her. When

Rukmi√i saw Satyabhama for the first time, she thought, “If KRs√a sees her, he will

forget me.” Just see, these feelings exist within the spiritual world also. Their reflection

is plainly visible in this world, and when these feelings become pure, they transform

into transcendental sentiments. So because Rukmi√i didn’t want KRs√a to meet

Satyabhama, she lovingly but slyly kept her away from KRs√a. But somehow or other,

with the help of both Satyabhama’s friends and KRs√a’s friends such as

Madhuma∫gala, an arrangement was made for Radhika in the form of Satyabhama to

again meet with KRs√a. When Rukmi√i was preventing Satyabhama from meeting

KRs√a, Satyabhama threatened to give up her life. Then Satyabhama went to the

banks of the Yamuna there, which was really the shore of the ocean, with the intention

to drown herself. But what happened next? From behind KRs√a grabbed her with

both hands, and because his hands were cold like a snake, she thought he was a black

snake. When it didn’t immediately bite her, she thought, “Oh, Bhagavan is not

favourable towards me and will not just let me die—why is this snake not biting me? If

it will bite me now, I will drown and die in separation from KRs√a.” Then KRs√a came

before her and gave her his darcana. Having witnessed this incident, Rukmi√i became

more liberal and later arranged their marriage.

The reason I mention these two descriptions is that it is not mentioned in the

Bhagavatam or any other scripture that Radhika ever went to Dvaraka to meet KRs√a,

yet Raghunatha dasa Gosvami is saying in this verse under discussion that she could

conceivably go there. So how will we harmonise this? Has he written something

incorrect? The answer is that there are many different manifestations of KRs√a, such as

VRndavana-KRs√a, Mathura-KRs√a and Dvaraka-KRs√a, and they are all separate. In

the same way, the Radhika who went to Kuruksetra was one particular Radhika, the

Radhika who went to Dvaraka was another and the Radhika in VRndavana is yet

another. VRsabhanu-nandini Radhika, the original form of Radhika, never leaves

VRndavana to go anywhere. Therefore KRs√a also never goes anywhere else. Radhika

has two expansions: one is samyogini and the other is viyogini. This is described in this

verse from the Sanat-kumara-saμhita:

cakti˙ samyogini kama vama caktir viyogini

hladini kirttida putri caivam radha-trayam vraje

mama pra√ecvara˙ kRs√as tyaktva vRndavanaμ kvacit

kadacin naiva yatiti janite kirttida suta

“Crimati Radhika has three manifestations: (1) as samyogini (endeavouring to meet

with Cri KRs√a) or kama (desirous of meeting with Cri KRs√a), (2) as viyogini

(anguished due to separation from Cri KRs√a) or vama (discontented and indignant

due to KRs√a’s leaving her for another place) and (3) as the daughter of Kirttida in

Vraja. Samyogini and viyogini are two different manifestations of the original Cri

Radha, the daughter of Kirttida. Samyogini refers to the feature of Cri Radha when she

goes to meet KRs√a in Kuruksetra, and viyogini refers to her manifestation in Suryaloka

and Nava-VRndavana in Dvaraka. The daughter of Kirttida thinks, “My

pra√ecvara Cri KRs√a never leaves VRndavana to go anywhere else.”

Because the original form of Radhika never leaves VRndavana, Raghunatha dasa

Gosvami is saying in this verse that he also will never leave VRndavana to go elsewhere.

This was his firm resolution. But as viyogini, Radhika drowned in the Yamuna,

then went to the Nava-VRndavana, and there met with Cyamasundara KRs√a, Vraja-

KRs√a who plays the flute. It was not actually Dvarakadhica KRs√a who grabbed

Radhika in the form of Satyabhama and was mistaken for a black snake. It was a

sphurti, brief revelation, of Cyamasundara KRs√a. They did not directly meet there, but

by sphurti they met. In this way it was Vraja-KRs√a who touched her. This was also

viyogini Radhika, the manifestation of Radhika who met KRs√a in Dvaraka, but the

original form of Radhika never leaves VRndavana. Raghunatha dasa Gosvami is saying

that if like this she ever enters a state of transcendental madness where her intelligence

becomes unsteady and she goes to Dvaraka, then at that time it is possible that

he may also go there. He is saying that unless any location, attire or any other thing is

related to Radhika, he has no necessity for it. He says “Radhika is my mistress

(svamini) and my only relationship is with her.”

This lecture was spoken on February 3, 1993 at Cri Kecavaji Gau∂iya Ma†ha in

Mathura.

Chapter Three

From Sva-niyama-dacakam, Part Two

Two days ago I was explaining from Raghunatha dasa Gosvami’s Sva-niyamadacakam

how KRs√a is anadi, without beginning, but I was unable to complete the

topic.

anadi˙ sadir va pa†ur ati-mRdur va pratipadapramilat-

karu√ya˙ pragu√a-karu√a-hina iti va

maha-vaiku√†hecadhika iha naro va vraje-pater

ayaμ sunur gos†he pratijani mamastaμ prabhu-vara˙

“Whether he is with or without a beginning, whether he is very expert or clumsy,

whether he is merciful at every step or thoroughly merciless, whether he is more exalted

than the master of Vaiku√†ha, Cri Naraya√a, or just an ordinary man, Cri

Nandaraya’s son who is magnificently situated in the land of Vraja is my Lord birth

after birth.”

Some people say that KRs√a’s character was not virtuous. They say that from childhood

he lied, and that no one is entirely sure where he took birth or who his parents

were. Some say he took birth in Mathura, some say he took birth in Gokula and some

say that he didn’t take birth at all. No one can say if his mother was Devaki or Yacoda.

They say that directly from birth he exhibited behaviour that was adverse to the principles

of virtuous conduct. He told his father Vasudeva to take him to Gokula and

upon returning to Mathura, to lie to Kaμsa by telling him that Devaki had given birth

to a daughter and not a son. Vasudeva was known for his truthfulness, but on KRs√a’s

advice he told this lie to Kaμsa.

When Kaμsa grabbed the baby girl with the intention of killing her by smashing

her against the large stone, Vasudeva began desperately begging him to spare the

child’s life. Why did Vasudeva beg Kaμsa so desperately? Because he had exchanged

the babies in Gokula and this child was not his. In order for him to get his son KRs√a

back from Nanda Maharaja at a later date, the baby girl had to remain alive. Due to

this, Vasudeva was very worried. If someone steals something that belongs to you, you

will not become as worried as when someone steals something that has been loaned to

you by another person. When that person comes to ask for that object that he loaned

you, you will feel very ashamed. Therefore both Vasudeva and Devaki were very worried

because if this child were to die, in the future they would lose the right to get

KRs√a back. But that baby girl slipped out of Kaμsa’s hand, flew into the sky and

assumed the eight-armed form of Durga. She said to Kaμsa, “How could you possibly

kill me? Your killer has already appeared somewhere else.” Then she vanished.

She vanished so that in the future Vasudeva and Devaki could never claim proprietorship

over KRs√a. They could never say, “This is our son” and claim him back from

Nanda and Yacoda. This was the cleverness of Durga, but later Vasudeva and Devaki

still claimed him back anyway. They never returned the daughter to Nanda and

Yacoda, yet they took KRs√a back. This was an obvious injustice to Nanda and Yacoda,

even if we accept that KRs√a took birth in Mathura. And if we accept that KRs√a really

took birth in Gokula, then it becomes an even greater injustice. So somehow or

other KRs√a eventually left Vraja and became the son of Vasudeva. Nanda Baba must

have thought that because Vasudeva never returned the daughter who was originally

exchanged for KRs√a, Vasudeva had no right to be KRs√a’s father.

Returning to my original point, some people say that right from birth KRs√a had

instructed his father Vasudeva to lie. KRs√a stole many things such as butter and told

lies such as, “I didn’t eat the butter.” Raghunatha dasa Gosvami says, “If they say that

Bhagavan is at fault due to this, it is alright. If they say that KRs√a is not really

Bhagavan, that he is simply an ordinary cowherd boy, then I also have no objection to

that. But birth after birth he is my master.” Why does he say this? Because love usually

has a cause. We will love someone because they are very beautiful, very strong, very

talented or if they have some other specific quality that is attractive to us. Take for

example these cricket stars we have these days. How many people become their fans

and adore them? But when these famous cricket players become old, then people consider

them useless and not worth even a penny. Only as long as they are in the prime

of their careers do people like them. Suppose we love someone because they are very

beautiful, then if that person’s face were to become burnt with acid, we would no

longer love that person.Why? Because we only loved him because of a particular quality

he possessed.

Therefore Raghunatha dasa Gosvami says that his love for Bhagavan is not based

on any particular quality that he possesses; it is natural. If we love Bhagavan because

we have a selfish desire that we want him to fulfil, then once that desire is fulfilled we

will stop loving him. And what more is there? After KRs√a married the queens in

Dvaraka, the queens loved him. Therefore their prema for KRs√a is not entirely natural;

it is only due to the marriage. Their prema is called samanjasa. If KRs√a didn’t marry

them, then they would not love him. What is the nature of Kubja’s prema for KRs√a? It

is of the the lowest variety; she was attracted to KRs√a by the selfish desire to satisfy

her lust. Her prema can never subjugate KRs√a. Upon seeing KRs√a’s great beauty, she

became attracted and desired that he fulfil her selfish desire. Therefore, as long as

KRs√a remained before her, she loved him, and when he left, her prema stopped. This

prema is called sadhara√i, which means it is ordinary because there is selfishness within

it. This prema will not overpower KRs√a, and by approaching him in this mood, eternal

prema for him cannot be attained.

Although the Dvaraka queens previously had relationships with KRs√a for many

lifetimes, their love still falls within the category of samanjasa. Their love can never

subjugate KRs√a, even though there were thousands of them—sixteen-thousand onehundred

and eight. Their love for KRs√a is a mixture of a longing to fulfil their own

desires and the desire to please him. But even that portion of their love which is the

desire to make KRs√a happy becomes divided. When they give birth to a son, their

prema becomes divided between the son and KRs√a. When they give birth to a second

son, then their prema is further divided between the two sons and KRs√a. And when

they give birth to their tenth son, their prema is divided accordingly. It was not only

one queen who gave birth to ten sons; each queen begot ten sons. Due to this, their

prema for KRs√a is divided, but the gopis’ prema never became divided; it is solid and

undivided. They did not love KRs√a because he married them. Their prema is called

samartha, which means they only desire KRs√a’s happiness. They don’t consider their

own happiness. But the queens in Dvaraka desire their own happiness as well.

We devotees love our bodies, our clothes, our hair, our wealth and our beauty so

much, but do we possess an equal amount of love for KRs√a? Do we have as much love

for KRs√a as we do for our sleep? No. Something is there, and it will slowly increase.

By engaging in devotional activities such as guru-seva, vais√ava-seva and hearing harikatha,

it will gradually increase. Then our prema for KRs√a will change from sadhara√i

to samanjasa, and eventually from samanjasa to samartha. That prema which is dependent

on a particular cause or circumstance is not samartha. When that cause expires or

the circumstance changes, such love will stop. The gopis’ prema for KRs√a never ends,

and those who perform bhajana following in their footsteps will possess that same love

for KRs√a which is not dependent on any cause. Narada ‰si says in the Crimad-

Bhagavatam (7.1.30–31):

kamad dvesad bhayat snehad

yatha bhaktyecvare mana˙

avecya tad-aghaμ hitva

bahavas tad-gatiμ gata˙

gopya˙ kamad bhayat kaμso

dvesac caidyadayo nRpa˙

sambandhad vRs√aya˙ snehad

yuyaμ bhaktya vayaμ vibho

“Many persons, having adopted the path of bhakti, obtained the highest destination

(prema) by full absorption of the mind in Bhagavan Cri KRs√a. Similarly, many per-

sons, having absorbed the mind in Cri KRs√a, whether through lust, malice, fear or

affection, were purified of all contamination and obtained liberation. O King, the

gopis through lust, Kaμsa through fear, Cicupala and other kings through envy, the

VRs√is through their familial relationship, you Pa√∂avas through affection and we

devotees through devotion have attained Cri KRs√a.”

Amongst these, malice and fear are pratikula, unfavourable to bhakti, so those who

attached their consciousness to KRs√a through these emotions did not attain bhakti.

This verse is given to explain that if someone meditates on KRs√a in these moods,

they may attain liberation, but not bhakti. But oddly enough, if one meditates on

Bhagavan in these unfavourable moods such as anger, malice and fear, his absorption

will be deeper than those who have attached their minds to him through bhakti.

At the moment we are sitting before the deities hearing hari-katha, but suppose a

snake suddenly entered the room. What will everyone do? Everyone will turn their

attention to the snake and keep their vision fixed upon it. If the snake goes one way,

everyone would run the other way, and then if it moved in another direction, everyone

would again move away from it. Our previous absorption in hearing hari-katha

would be lost. This is the nature of fear. In a similar way the minds of demons like

Rava√a, Kaμsa and Cicupala were deeply absorbed in Bhagavan and they attained

mukti although their moods were unfavourable. If one absorbs his mind in KRs√a

through bhakti, by having a familial relationship with him, or by sneha, he can go to

Goloka-VRndavana, the highest place. But to actually do this is very difficult.

In our discussion of these two verses from the Bhagavatam, we have rejected malice

and fear because they are pratikula. So the moods of bhakti, kama, sambandha (being

related to KRs√a) and sneha still remain. Sneha can also be removed from this list.

Sneha that is included within vaidhi-bhakti is the sneha like that of the Pa√∂avas.

Within it is aicvarya, awareness of KRs√a’s majesty. In raganuga-bhakti there is no place

for aicvarya, so this sneha can be left aside. And then there is the other sneha, which

comes after the stage of prema: there is prema, and then comes sneha, mana, pra√aya

and so on. Because it is above the stage of prema, it has no utility for raganuga-bhakti.

A devotee can experience bhava in sadhana, the stage of practice, but prema can only

be experienced in sadhya, the stage of perfection. When that prema increases more

and more and a devotee’s heart melts upon directly gaining sight of his is†adeva, worshipable

deity, it is called sneha. This sneha is the sole property of ragatmika devotees,

those who reside in the spiritual world, so it is not relevant to us in our present condition.

In this verse Narada says yuyaμ bhaktya vayaμ vibho: he attained Bhagavan’s mercy

through bhakti. How did that bhakti come to him? Thousands of sages came to his village

and remained there through the four months of Caturmasya. During this time

Narada rose early in the morning and bathed with them, rendered service to them,

heard hari-katha from them and sincerely followed their instructions. By doing this he

entered into vaidhi-bhakti, and afterwards he left home to practise austerities. By continuing

to worship Bhagavan and chanting his mantra for some time, he eventually

received a brief glimpse of the four-armed form of Bhagavan. His mantra was for worshipping

that form of Bhagavan. According to the nature of a devotee’s mantra, when

he becomes perfected he will realise the deity of that specific mantra. For instance, we

Vais√avas chant the gopala-mantra. If we do bhajana properly and continue to chant

this mantra, we will one day receive darcana of our is†adeva Gopala, just as Gopakumara

did.

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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Thursday, October 25, 2012