11 June 1996 Houston
Talk With Traveling Party
[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja – Srila Gurudeva]
To listen to the audio file of this class, please click on these links:
[Srila Gurudeva addresses certain devotees after reciting the invocation prayers]
You have been travelling with me for more than a month. Everywhere I go, I tell the audience to ponder on the following questions, “Who am I? Who is Krishna? Who is God? What is illusory maya? How can you free yourself from the snare of this illusory maya and transcend this endless ocean of birth, death, sufferings, and sorrows?” So, I wanted to tell you the mission of Sri Caitanya Mahaprabhu that is really the mission of Srimati Radhika and Krishna. Sri Caitanya Mahaprabhu has descended to this world to only give His message and fulfill His desires. Krishna das Kaviraja Gosvami has explained the various causes for Mahaprabhu’s descent in this world. Caitanya Mahaprabhu is not an ordinary Brahmin of Bengal. He is Krishna Himself. He came in the disguise of an ordinary bhakta, devotee to fulfill His desires. What are those desires? I will explain them gradually.
Srila Krishna das Kaviraja Gosvami has explained four reasons that explain why Krishna adorned with the mood and complexion of Srimati Radhika came in the form of Sri Caitanya Mahaprabhu. The first reason is characterized by this statement of Krishna in the Bhagavad Gita:
Yada yada hi dharmasya glanir bhavati bharatha…
“Yada yada hi dharmasya glanir bhavati,” when the numbers of the demons increases in this world, the percentage of opposition to the principles of the Vedas, Upanisads, Gita, Bhagavat, and dharma, religion greatly increases. What is religion? You should know that you are not this material body. The mind, intelligence, and false ego constitute the suksma sarira, the subtle body. You are also not the subtle body. You are the soul, atma. So, the religion or the nature of the jivatma, individual soul is called Sanatana dharma, Vedic dharma, Bhagavat dharma, and Vaisnava dharma. The dharma is one, but it is called by many different names. The duty of the soul to Krishna, the Supreme Personality of Godhead is to love Him. There are not many gods, there is only one God; and He is Krishna. But, He descends in many different forms. So, during the time of Krishna, kings like Duryodhana, Kamsa, Jarasandha, Duhsasana, Karna, Sakuni ruled over the earth. They were demons but they were pretending to be noble kings of the ksatriya, warrior clan. They were against dharma. Despite Krishna being personally present before their eyes, they would not consider Krishna to be God. They considered Krishna to be a very simple person, but who is their enemy. They were always absorbed in the mood of eating, drinking, and making merry. They would consider their bodies to be their true selves and all the people related to their body as their relatives. They would think, “This house is mine. I will be the master forever. I will never die!” But this mood doesn’t characterize Sanatana dharma. To serve Krishna is Sanatana dharma.
The atma, soul never takes birth or dies. But, if you neglect Krishna’s service, you will have to remain in this world of birth and death. We should realize these truths. All the kings were opposing the propagation of dharma. They were engrossed in eating, drinking, and making merry. They would fight each other for territory, wives, wine, and all other things. So, Krishna thought, “I should go and change the Yuga dharma. These demoniac kings should be killed and the principles of Sanatana dharma should be established.”
I am explaining the four reasons for Mahaprabhu’s descent, of which two are primary and two are secondary reasons for Mahaprabhu’s descent. The secondary reasons are Yuga dharma pratista (the establishment of Yuga dharma), and anarpita carit cirat karunayavatirnau kalau. Anarpita carim cirat—You should read the purport of Svamiji on this sloka. What is the meaning of this sloka?
This sloka is the fourth sloka from the third chapter of Adi lila.
[Devotee reads the translation of the verse]
May that Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the age of Kali by His causeless mercy to bestow what no incarnation has ever offered before—the most elevated mellow of devotional service, the mellow of conjugal love.
Srila Gurudeva: I want to listen to the purport also.
[Devotee reads the purport]
This is a quotation from the Vidagdha-Madhava, a drama compiled and edited by Srila Rupa Gosvami.
Devotee: That’s it.
Srila Gurudeva: Srila Svamiji has left the purport for me to explain.
Srila Gurudeva: Svamiji thought, “When Narayana Maharaja will come to the West, he will explain the purport.”
In one day of Brahma, during Kali Yuga, Krishna comes Himself in the form of a devotee. His name is then Sri Caitanya Mahaprabhu and Sacinandana Gaurahari. He has some special kind of love to give to the souls. Ramacandra has come before, all the avatars (incarnations) have come before; but They have not given prema, love and affection. They have given bhakti, there is no doubt about this. But there is a wide gulf of difference between Bhakti and Bhakti rasa, prema. Ramacandra has some friends and servants. He has also has a father and mother. But, He has no bosom friends. His wife is Sita-devi, but she is not like a friend. Sita was married to Ramacandra and she was like His dasi, maidservant. That is why, Ramacandra ordered, “Sita-devi must leave My palace forever.”
In Lanka, when Ravana was killed along with all the other demons, Sita-devi approached Ramacandra. Seeing Sita standing in front of Him, Ramacandra said, “I have not come to take you. I have come to punish Ravana and his entire dynasty. They have dishonored Me; that is why I came here. Now, My purpose is served and fulfilled. You can go anywhere you like now. I don’t want to take you with Me because you have lived here for a little more than ten months. I will not take you.”
Then, Sita told Lakshmana, “Please make a funeral pyre.”
When this was made, Sita immediately jumped into it. The god of fire, Agnideva then manifested and told to all who had assembled, “Sita is immaculately pure.” Dasaratha Maharaja also came and said, “Sita is so pure.” The wind god, Vayudeva, and all the demigods headed by Indra came and collectively said, “Sita is spotlessly pure.” Rama then took Sita and went to Ayodhya.
After 11, 000 years of ruling Ayodhya, Rama told Lakshmana, “Lakshmana, take Sita and leave her under the protection of an able sage in the forest. She cannot live with Me.” So, Ramacandra sent her to the forest forever. But, Sita cannot leave Rama. They have equal honor for each other, but they were separated from each other. So, Sita is not like Rama’s friend, she is like Rama’s dasi, maidservant.
So, Sri Caitanya Mahaprabhu has come to show and give the conditioned souls Vraja-prema. What kind of prema? The prema the souls are qualified to have. There are two kinds of prema. Unnata ujjvala rasa—this is the highest kind of love and affection of the gopis towards Krishna. Especially, the moods of Srimati Radhika like sneha, maan, pranaya, raga, anuraga, bhava, mahabhava constitute this unnata ujjvala rasa. Krishna is controlled by this mahabhava, otherwise He cannot be controlled. So, Caitanya Mahaprabhu has come to taste Radha’s moods and to distribute the unnata ujjvala rasa-sri, sri means the beauty of that unnata ujjvala rasa. The mood of Srila Rupa Gosvami in his manjari form as Rupa-manjari and of the other manjaris like Rati-manjari, Lavanga-manjari; these moods of the manjaris are the beauty of Srimati Radhika’s love and affection, mahabhava. The moods of Srimati Radhika cannot be distributed because they are only present in the heart of Srimati Radhika. So, Caitanya Mahaprabhu came to taste these moods. But, what did He distribute? He distributed the sri, beauty of that unnata ujjvala rasa. He mixed prema with naam, and gave this love imbued holy names to all the conditioned souls and He purified them.
In other Kali Yugas, only the name alone is distributed by Maha-Vishnu. Caitanya Mahaprabhu is not only Maha-Vishnu, He is Krishna Himself. He has not descended to preach the holy name alone and to establish Yuga dharma. It has been clearly mentioned in Sri Caitanya Caritamrita that this was a secondary reason for Mahaprabhu’s advent. This is the duty of Maha-Vishnu, Advaita Acharya. So, Mahaprabhu has not come for this alone.
What are the prominent reasons for Mahaprabhu’s advent? The first of the four reasons for Mahaprabhu’s advent is secondary. Advaita Acharya was calling for Mahaprabhu. He said, “If You will not come and give love and affection to the jivas; then I will have to destroy the whole world. And if You are coming, very good. You must come.” Determined to have Mahaprabhu advent in this world, Advaita Acharya took some Tulasi leaves with Ganges water and offered them to the Lord. He said, “O Lord! I am offering these Tulasi leaves and the water of the Ganga. You must certainly come.”
So, Krishna was thinking, “I will have to go to this world and give prema to everyone. I must realize the moods of Srimati Radhika that manifest in Her service to Me.” But the time and date was not fixed for Krishna’s descent. But now, the time was fixed. Krishna thought, “I must descend just now!” So, this is the third reason. Advaita Acharya called and beseeched Him with the aid of Tulasi leaves and Ganga water. There are many types of aradhana, worship to Krishna; but without Tulasi leaves, He never touches anything. So, Vrinda is so dear to Krishna. When Advaita Acharya worshiped Krishna with Tulasi leaves and Ganga water, Krishna was much obliged by these offerings and descended to this world at once.
Here in the fourth chapter, we are told that Krishna is the Supreme Personality of Godhead and an ocean of rasa. If you mix sugar with water, and add the water of kevada, a certain rasa, juice is produced. But, people don’t drink such juices, rather, they drink Coca-Cola.
Children tell their mothers, “I will not drink milk. Bring Coca-Cola.”
The juices of this world are a kind of rasa, but Bhakti rasa is so inconceivably better! If anyone listens to the pastimes of Krishna with Srimati Radhika and the gopis, then he will not want to listen to anything else. He will also be undisturbed by hunger and thirst. For seven continuous days, Pariksita Maharaja did not take any water or food. He was never affected by any sleep or idleness because the rasa he was tasting was the supreme rasa. Please read the fourteenth verse of the fourth chapter of Adi-lila.
[Devotee reads the sloka and the translation]
Anusanga-karma ei asura-marana
Ye lagi avatara, kahi se mula karana.
“Thus the killing of the demons is but secondary work. I shall now speak of the main reason for the Lord’s incarnation.”
Srila Gurudeva: Now, Srila Krishna das Kaviraja Gosvami is explaining the main reason for Mahaprabhu’s advent.
You should read the translation.
[Devotee reads the translation]
“The Lord’s desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all.”
Srila Gurudeva: You should read the purport also.
[Devotee reads the purport]
“During the period of Lord Krsna’s appearance, the killing of asuras or nonbelievers such as Kamsa and Jarasandha was done by Visnu, who was within the person of Sri Krsna. Such apparent killing by Lord Sri Krsna took place as a matter of course and was an incidental activity for Him. But the real purpose of Lord Krsna’s appearance was to stage a dramatic performance of His transcendental pastimes at Vrajabhumi, thus exhibiting the highest limit of transcendental mellow in the exchanges of reciprocal love between the living entity and the Supreme Lord. These reciprocal exchanges of mellows are called raga-bhakti, or devotional service to the Lord in transcendental rapture. Lord Sri Krsna wants to make known to all the conditioned souls that He is more attracted by raga-bhakti than vidhi-bhakti, or devotional service under scheduled regulations. It is said in the Taittireya Upanisad, raso vai sah: the Absolute Truth is the reservoir for all kinds of reciprocal exchanges of loving sentiments. He is also causelessly merciful, and He wants to bestow upon us this privilege of raga-bhakti. Thus He appeared by His own internal energy. He was not forced to appear by any extraneous force.”
Srila Gurudeva: “Rasika-sekhara Krishna parama-karuna, ei dui hetu haite icchara udgama,” Mahaprabhu has come to preach this mission of Raganuga bhakti. He has not stated about anyone’s qualification to receive this opportunity. He has told this for all the conditioned souls who have a little shraddha. Without shraddha, they will not hear anything. But those who want to hear are qualified. And for them, He has descended to tell and preach Raganuga bhakti. There are two kinds of bhakti—Ragatmika and Ragunuga bhakti. The service and mood of Yasoda, Nanda Baba, Subala, Sridhama, and of all the gopis like Rupa-manjari, Rati-manjari, Lalita, and Visaka are Ragatmika. Raga-atmika, Raga in the atma, soul is called Ragatmika. They always serve Krishna with the moods of raga, anuraga, bhava, and mahabhava. These devotees are called Ragatmika. In Vrindavana, all the trees, creepers, plants, and animals like the peacocks, cuckoo birds, and deer are of a Ragatmika nature. The trees are also Ragatmika because they are satchitananda, composed of eternity, knowledge, and bliss. So, all the residents are Ragatmika, without being a Ragatmika jana, none can cross the realm of Vaikunta. Raga should be there. So, this form of devotion is called Ragatmika bhakti. If any resident of this world hears the pastimes between Krishna and the gopis, the pastimes between Krishna and His friends like Sridhama, Subala and the pastimes between Krishna and Nanda-Yasoda and if on hearing them, he develops a greed and thinks, “I want to serve Krishna like Subala, Sridhama, Nanda Baba, Yasoda Maiya and especially like the gopis—Lalita, Visaka, and Rupa-manjari,” then those who want to serve Krishna like this, by following in the footsteps of these eternal associates of the Lord are called Raganuga devotees. There is much difference between Ragatmika devotees and Raganuga devotees.
One day, when the Ragunuga devotee is matured in his devotion, then leaving this body, he will enter Vrindavana and become a Ragatmika jana, an associate of the Lord. But, those who follow this line of devotion in this material world are called Raganuga bhaktas. Caitanya Mahaprabhu descended to give this Raganuga bhakti. But to whom? To the conditioned souls. There are many grades of devotion. The first stage of devotion is shraddha, Sadhana bhakti. Bhava bhakti follows sadhana bhakti. Bhava bhakti culminates in Prema bhakti. There are the three grades of devotion—sadhana bhakti, bhava bhakti, and prema bhakti. There are many grades of devotion even in sadhana bhakti. Sadhana bhakti is divided into karma-misra bhakti, jnana-misra bhakti, and suddha bhakti. The many stages of devotion are—shraddha, nista, ruci, asakti, bhava, prema, sneha, maan, pranaya, raga, anuraga, bhava, and mahabhava. Any conditioned soul who is always listening to harikatha in sadhu-sanga cannot be in one stage of devotion. His devotion will always go forward like the current of a river. So, we see that the stages of devotion of Srila Raghunatha das Gosvami when he was in his house with his wife, and when he went to Sri Caitanya Mahaprabhu in Puri, and when he reached Vrindavana; these stages of devotion are not of the same category.
Caitanya Mahaprabhu has come to taste the mood of Srimati Radhika—Prema-rasa-niryasa-karite asvadana. Krishna thought, “How Radha becomes mad for Me! Hearing My name, She becomes mad.” Before Srimati Radhika met with Krishna, She had heard the qualities of Krishna and She had seen Krishna for a moment from a distance. This is called Purva-raga. Before meeting Krishna, the longing the gopis experience to meet Krishna is called Purva-raga. Being absorbed in Purva-raga, Srimati Radhika said, “Keba sunailo Krishna nama, kanare bitare diyar marma pasilo….”
Srimati Radhika said, “O Sakhi! Who made Me to listen to the name of Krishna? My life is now anxious. Nothing feels good for Me. How have I come to this state? Why was I made to the listen to the name Krishna? My everything has been upset.”
Srimati Radhika then says, “How sweet is Krishna-nama! What should I give you for making Me listen to this name? Krishna-nama is so sweet and charming. He has entered My heart through the ear. I have now become upset! What should I do? I want to immediately meet Krishna, and I am ready to suffer any consequences to achieve this end. I must go and see Krishna.”
So, Jarasandha and Kamsa also see Krishna, but on seeing Krishna, they become angry. Why do they become angry? Krishna and Duryodhana were related as in-laws. The daughter of Duryodhana was married to Krishna’s son. But, he was not like Kamsa, but yet, he was not so glad to see Krishna. He was always against Krishna. He had no faith that Krishna is God Himself. It is mentioned here that many kinds of people see Krishna, but not everyone sees Him with the same mood. When Mother Yasoda would see Krishna, she would take Him on her lap and breastfeed Him. Milk would flow automatically and with tears in her eyes, she would feed her beloved son. But, she didn’t become mad in separation from Him. Once, when Srimati Radhika and Krishna were sitting right beside each other, holding each other in an embrace, a bumblebee appeared and assuming Srimati Radhika’s lotus feet to be a lotus flower, he was buzzing around Srimati’s lotus feet. He wanted to taste Her feet that resembled like a lotus flower to it. Seeing the bumblebee, Srimati Radhika became anxious and waved her hands in an effort to stop the bumblebee from approaching Her lotus feet. Madhumangala then appeared with a stick and chased the bumblebee away. He returned and told the Divine Couple, “This Madhusudhana will never come again!” There are two meanings to the word “Madhusudhana”—it refers to a bumblebee and Krishna Himself is called Madhusudhana.
When Srimati Radhika heard Madhumangala saying, “Madhusudhana will never come,” She fainted on the lap of Krishna. She did not see that Krishna was next to her and that She was laying down with Her head placed on the lap of Krishna. Srimati Radhika cried out, “Oh Krishna where are You! I cannot live without You!”
Krishna thought, “Oh I am here and She is on My lap, but yet, She is weeping and has become mad on hearing that ‘Madhusudhana has been chased away.’” So, this mood is called Mahabhava.
Krishna thought, “There is no Mahabhava mood in Me. So, I should taste this mood of Mahabhava that is present only in Srimati Radhika.” Krishna wanted to taste this mood by Himself and realize how beautiful He is.
Krishna further thought, “The gopis and Srimati Radhika especially becomes mad for Me. But, I don’t become mad on seeing Srimati Radhika. So, I want to taste that mood. I want to taste the happiness Srimati Radhika feels when She tastes the four kinds of My sweetness’—Rupa madhuri, Venu madhuri, Guna madhuri, and Lila madhuri.” What Srimati Radhika relishes is the topmost love. Subala, Sridhama also taste the sweetness of Krishna, but not like how Srimati Radhika does because they don’t have Her moods of love and affection to Krishna. Therefore, Krishna appeared with the mood and complexion of Srimati Radhika and appeared in the form of Sri Caitanya Mahaprabhu. Why did He do so? He has come to preach Raganuga bhakti, Raga marga bhakti loke korite pracaran and to taste prema rasa, prema rasa niryasa korite asvadana. Krishna can only fulfill these desires of His and taste this love by the help of the mood of Srimati Radhika. Therefore, He has to borrow or steal the moods of Srimati Radhika to taste all His latent desires. What is the meaning of Raga marga, can you tell? Which way will we have to tread to achieve that kind of Raga, the Raga that the gopis especially have? So, it is called Raga marga. Sri Caitanya Mahaprabhu has come to give this message to the whole world. He has not come to preach only harinama, or to kill demons. “Asura marga anusanga karya,” this has been mentioned previously.
So, Krishna is Rasik Shekara, He is an ocean of love. And He is Parama Karuna, He is supremely merciful. Only because of His mercy, has He come to give this amulya nidhi, invaluable treasure.
Hence, Srila Krishna das Kaviraja Gosvami has said, “Raga marga bhakti loke korite pracarana, Krishna Paruna Karuna,” Krishna is so merciful that He wants to give the best wealth that is stored in the bank of Vrindavana and that is especially stored in the heart of Srimati Radhika. Taking this amulya nidhi, priceless treasure, Caitanya Mahaprabhu has descended to bless the conditioned souls with these moods. Why is He engaged in such an act? Mahaprabhu is most merciful. He is unlimitedly merciful. If without any reason, a person comes here to beg something, and the householder’s wife gives the key of the safe to the beggar, which has the most valuable jewels. Then the householder will come and say, “Why are you giving these jewels? Don’t do this!”
The wife then thinks, “My husband should not see this charitable act.” Very skillfully, she takes the key and opens the safe. She empties the safe and distributes all the ornaments. To whom? To the beggar.
We are beggars. Sri Caitanya Mahaprabhu is in the mood of Srimati Radhika and not Krishna. He is Krishna Himself but He has become Srimati Radhika by Her moods. Hence, Krishna has no power to give the mood of love and affection unto Himself. He is capable of giving His own wealth; but not the wealth of Srimati Radhika. Hence, Mahaprabhu is a combined manifestation of Srimati Radhika and Krishna. He is so merciful; Krishna is merciful; Srimati Radhika is more merciful; but when They combine together in the form of Caitanya Mahaprabhu, They are most inconceivably and causelessly merciful. They have come to distribute Raga marga and not Raga. Raga marga is the way that we have to tread to achieve Raga. Caitanya Mahaprabhu has come to preach Raga marga and not Raga. He has come to taste that Raga Himself. Raga cannot be distributed.
“Ei dui hetu haite icchara udgama…” Don’t take the help of this thing, you should take this katha in your heart. This thing can cheat you. But your heart computer will never cheat you. Try to develop your consciousness. We have never used such things. If anything goes wrong, it will stop. But this heart will never cheat you. So, try to develop your Krishna consciousness. Prema cannot be understood by your own intelligence. Those who have a heart filled with devotion can realize prema. While those who depend on their mind and intelligence, will go towards philosophy. Philosophy by itself cannot do anything. Was Sabari a philosopher? Were the monkeys who helped Rama philosophers? Kakabhusandi was not a philosopher. The gopis were not philosophers but the essence of all philosophies serve their lotus feet. Indeed, they will keep their lotus feet on philosophy’s head. You should try to understand how love for Krishna transcends all material considerations.
Now, we will discuss the 17th sloka of the fourth chapter of Adi-lila.
aisvarya-jnanete saba jagat misrita
aisvarya-sithila-preme nahi mora prita
I think that if you have read Caitanya Caritamrita, you may have read these slokas, but you may have not thought about their deep meanings. Svamiji has written everything in his books. But due to your bad luck, you have never tried to delve deep into his words. Even the prominent leaders have not thought to give these moods. For the past twenty five or thirty years, they have been thinking, “We are not qualified to hear.” Then why has Caitanya Caritamrita been written? Why has Srimad Bhagavatham been written? Have these scriptures only been written for those who are qualified to live in Vrindavana dhama? Then there is no use to write these scriptures, if they are meant for only perfected souls. Raga marga bhakti korite pracaran—Mahaprabhu advented to taste prema rasa and preach Raga bhakti. When you join school, you are gradually promoted to higher classes. Then you join college and get a degree. You are not only meant to learn a, b, c, d. Some may even say, “Don’t read any further. We are not qualified.”
Aisvarya-jnanete saba jagat misrita.
Before Caitanya Mahaprabhu’s advent, there was bhakti in this world. Jarasandha was engaged in bhakti and Kamsa was also engaged in bhakti. All the demons were also engaged in bhakti, but what kind of bhakti were they engaged in? Their understanding was that Bhagavan Brahma has no form, quality, or anything. He is nothing. “Aham brahmasmi,” this is also one kind of bhakti, albeit of a very low nature. The practitioners of this kind of bhakti think, “We are very religious persons. We are greatly charitable.” Do you know who Karna was? He was a very religious person. He was the son of Kunti. He was defeated by Arjuna in a battle and greatly injured, was lying down on the battlefield as his death drew near. During the last moments of his life, during the night, when he still had some breaths left in him, a Brahmin came near and said, “O Karna, where are you? Where are you?” At last, the Brahmin came by his side.
The Brahmin told Karna, “I want something from you. I know that you are dying, but yet, I want a donation.”
Karna replied, “I have nothing to give. I have nothing.”
“You do have something.”
“What is it that I have?”
“Your teeth are made of gold. So, give me your teeth. By selling them, I can have my daughter married.”
Karna then immediately removed his teeth and gave them to the Brahmin.
Srila Gurudeva:… You are the most dear devotees of Krishna. Karna has nothing to do with Krishna. He was not the enemy of Krishna, but he was the enemy of the devotees, who are the life and soul of Krsna. If anyone honors his Gurudeva, but if he is the enemy of a godbrother who serves his Gurudeva more than him; than he is an enemy to his Gurudeva. Do you understand? What will he be called? He will also be called a demon. Thought serving his Gurudeva, he is a demon. Karna was very charitable, he can even give his head. He had no enmity with Krishna. He used to honor Krishna, but he wanted to kill the Pandavas.
Devotee: He was a Pandava too.
Srila Gurudeva: He was not a Pandava. Pandavas are five—Yudhistira, Bhima, Arjuna, Nakula, and Sahadeva.
Devotee: But his mother was Kunti.
Srila Gurudeva: His mother was Kunti, but yet, he was not a Pandava. Because he was the enemy of the five Pandavas. So the Pandavas are only five. Karna was against them and fought for the benefit of Duryodhana. So, he is also called a demon.
aisvarya-jnanete saba jagat misrita
aisvarya-sithila-preme nahi mora prita.
“The entire universe is filled with the conception of My majesty. But love weakened by that sense of majesty does not satisfy Me.
Srila Gurudeva: What is the meaning?
Devotee: Krishna isn’t satisfied when you are worshiping Him with awe and reverence.
Srila Gurudeva: Yes. Krishna has created this world. He is the Supreme Personality of Godhead possessing six opulences. Krishna is not controlled by the service stunted by awe and reverence. In this world, 99.9% of the people belong to this category. Very few, very few, kotisva api mahamune—among millions of devotees, one devotee will worship Krishna one-pointedly with Vraja Bhava, the mood of the Vrajavasis. This devotee will be of the conception, “Krishna is not God Himself. He is the son of Yasoda and Nanda Baba. He is Gopikantha, the beloved of the gopis. He appears to be like an ordinary human being.” Krishna’s human like pastimes are called nara-lila. Caitanya Mahaprabhu appeared as an ordinary son of Saci-devi and Jagannatha Misra. He was also the husband of Vishnu-priya and Lakshmi-priya.
Srila Krishna das Kaviraja Gosvami tells us, “If you want to control Krishna, you will have to go above the mood that symbolizes Krishna’s Godhood.”
ïäne prayäsam udapäsya namanta eva
jévanti san-mukharitäà bhavadéya-värtäm
sthäne sthitäù çruti-gatäà tanu-väì-manobhir
ye präyaço ‘jita jito ‘py asi tais tri-lokyäm
—Srimad Bhagavatham 10.14.3
Don’t think that Krishna is God. In Srimad Bhagavatham, it has been stated that Krishna is not an ordinary person. He is the Supreme Personality of Godhead and He has six opulences—wealth, fame, beauty, knowledge, renunciation, and strength. He also embodies four madhuris—Venu madhuri, Lila madhuri, Prema madhuri, and Rupa madhuri. These qualities are unique to Krishna only; they are absent in the other incarnations. But, you will have to try to forget Krishna as being God Himself. But, it is sure that you cannot forget. But, by being in the sadhu-sanga of a rasika, bhavuka bhakta like Sukadeva Gosvami, Srila Rupa Gosvami, Sanatana Gosvami, Svamiji…
Devotee: Like you.
Srila Gurudeva: Like our Gurudeva, like our Srila Bhaktisiddhanta Sarasvati Gosvami; then by their association we can cross this mood of considering Krishna as God, and we will see how He is the friend of Subala Sakha, He is not the Supreme Personality of Godhead. He is only Radhakantha, Radhanatha, Madana-Mohana, Shyamasundara, Radha-Ramana. You will consider Krishna to be your friend. So, in this whole world all are covered by aisvarya jnana; if they are devotees. Personalities like Narada, Siva, Uddhava, and all others worship Krishna with veneration. Arjuna is the sakha of Krishna, he has so much prema for Him. But, when he saw the Visvarupa (Universal form), trembling and folding his hands, he told Krishna, “I have called You sakha and other names. I have committed many offenses to You. Holding my ears by my fingers, I promise that I will never call You sakha.”
“I will also never order You and tell You to take the chariot in the midst of the battlefield. I have done wrong.”
When Krishna appeared before Devaki and Vasudeva, He appeared as a sixteen year old youth. He had long, wavy hair. Curled locks hung over His face. He was so beautiful! He wore a golden necklace and His hands bore effulgent rings. The Kaustubha mani, jewel, swung around His chest. He wore many dazzling ornaments. He wore a Pitambara. Seeing Him in this form, they prayed, “Oh You are Vasudeva Krishna. You are not Krishna, You are Narayana Himself!” Saying thus, they bowed their heads and began to pray. There is no prema bhakti here, the wall of opulence acts as an obstruction and prevents prema bhakti from entering the sadhaka’s heart.
But, let us go to Vraja and see how Yasoda reacts to Krishna’s display of the universal form. When Krishna was being breastfed, He smiled and yawned. When you have no taste (ruci) to hear harikatha, you yawn.
And she is the daughter of Nidra-devi (sleep). So, we should not try to yawn, but if anyone is tired, they automatically yawn. Krishna with His little mouth yawned enchantingly. When Krishna opened His mouth, Yasoda saw His universal form. She saw all the infinite planetary systems in His mouth and she even saw herself in His mouth. Everything was there in His mouth. She saw innumerable Vishnus in His mouth. She saw innumerable Sankarajis and she saw the entire creation. But, beholding this scene, she did not fold her hands and pray to Krishna like how Arjuna, Vasudeva, and Devaki did.
She thought, “What happened? A ghost must have cast a spell on me or on my son, Krishna.” She sprinkled water on Krishna and herself. After Krishna closed His mouth, she called Nanda Baba.
She told him, “Please come quickly. Please call Garga Rsi, Sandilya Rsi, and all other Rsis.”
Nanda Baba asked, “What happened?”
Yasoda replied, “A ghost has either possessed Krishna or me.”
When they were called for, Gargacharya and Sandilya Rsi came. They said, “Yes. Something has been done. A ghost has come. We should try to remove its influence. Bring a black cow.”
A black cow was brought. His cow dung and cow urine was mixed. The mixture was thinned and smeared on the tail of the cow. As the tail of the cow was made to touch Krishna, mantras like “Narayana rakset, Lalate Krishnaya, Kesavam rakset,” were uttered. The twelve principal names of Krishna were uttered. As the tail touched the different parts of Krishna’s body, names like Govinda, Madhava, Narayana, Vishnu, Narayana, and other names were uttered.
The priests told Nanda-Yasoda, “As a daksina (donation), you should give us lacks of cows with golden chains. Their hooves must be covered by silver. The horns must be covered by gold.”
Nanda-Yasoda joyfully replied, “Oh yes, our son has been saved! We should give you the donation now.”
This is the sweetness of Vraja. But, the world is covered by a mood of opulence, the residents say, “He is God,” testifying to His Godhood. Caitanya Mahaprabhu has come to give these moods of Vraja.
Jnane prayasa udapasya
Don’t think that Krishna is God. But how can we cultivate spontaneous love and devotion for Krishna? By following the Raga marga that Caitanya Mahaprabhu has come to give.
I will end my class for today. Tomorrow, in any place we will go, we will try to go forward sloka by sloka. These are the moods and teachings of Srila Rupa Gosvami, Sri Caitanya Mahaprabhu, and our disciplic order. We have cut some trees, and despite the appearance of new trees, we will not have to stop. By taking that prema, everything will go automatically. As much as bhakti descends in our hearts, all the bogus things will go out. The mentality, “We should be qualified first and then perform bhakti,” is absurd.
We will try to continue our discussion. If you are there with me here or in Los Angeles, you will get the opportunity to hear further explanations. These explanations will strengthen your belief in Caitanya Caritamrita and in the transcendental purports of Svamiji.
Gaura Premanande! Haribol!
Madhavi and you should do kirtana.
[The class ends with Sri Nanda-Nandanaastakam and the maha-mantra being sung]
[Transcribed by the Bhaktabandhav Team]