(Continued)
TEXT FOUR
TEXT
dadati pratigrhnati
guhyam akhyati prcchati
bhunkte bhojayate caiva
sad-vidham priti-laksanam
SYNONYMS
dadati--gives charity; pratigrhnati--accepts in return;
guhyam--confidential topics; akhyati--explains; prcchati--enquires;
bhunkte--eats; bhojayate--feeds; ca--also; eva--certainly; sat-vidham--six
kinds; priti--of love; laksanam--symptoms.
TRANSLATION
Offering gifts in charity, accepting charitable gifts, revealing one's
mind in confidence, inquiring confidentially, accepting prasada and offering
prasada are the six symptoms of love shared by one devotee and another.
PURPORT
In this verse Srila Rupa Gosvami explains how to perform devotional
activities in the association of other devotees. There are six kinds of
activities: (1) giving charity to the devotees, (2) accepting from the devotees
whatever they may offer in return, (3) opening one's mind to the devotees, (4)
inquiring from them about the confidential service of the Lord, (5) honoring
prasada, or spiritual food, given by the devotees, and (6) feeding the devotees
with prasada. An experienced devotee explains, and an inexperienced devotee
learns from him. This is guhyam akhyati prcchati. When a devotee distributes
prasada, remnants of food offered to the Supreme Personality of Godhead, in
order to maintain our spirit of devotional service we must accept this prasada
as the Lord's grace received through the pure devotees. We should also invite
pure devotees to our home, offer them prasada and be prepared to please them in
all respects. This is called bhunkte bhojayate caiva.
Even in ordinary social activities, these six types of dealings between
two loving friends are absolutely necessary. For instance, when one businessman
wishes to contact another businessman he arranges a feast in a hotel, and over
the feast openly expresses what he wishes to do. He then inquires from his
business friend how he should act, and sometimes presents are exchanged. Thus
whenever there is a dealing of priti, or love in intimate dealings, these six
activities are executed. In the previous verse, Srila Rupa Gosvami advised that
one should renounce worldly association and keep company with the devotees
(sanga-tyagat sato vrtteh). The International Society for Krishna Consciousness
has been established to facilitate these six kinds of loving exchanges between
devotees. This Society was started single-handedly, but because people are
coming forward and dealing with the give-and-take policy, the Society is now
expanding all over the world. We are glad that people are donating very
liberally to the development of the Society's activities, and people are also
eagerly accepting whatever humble contribution we are giving them in the shape
of books and magazines dealing strictly with the subject matter of Krsna
consciousness. We sometimes hold Hare Krsna festivals and invite life members
and friends to participate in the feasting by accepting prasada. Although most
of our members come from the higher rungs of society, they nonetheless come and
take whatever little prasada we are able to offer them. Sometimes the members
and supporters inquire very confidentially about the methods of performing
devotional service, and we try to explain this. In this way our Society is
successfully spreading all over the world, and the intelligentsia of all
countries is gradually appreciating our Krsna conscious activities. The life of
the Krsna conscious society is nourished by these six types of loving exchange
among the members; therefore people must be given the chance to associate with
the devotees of ISKCON because simply by reciprocating in the six ways
mentioned above an ordinary man can fully revive his dormant Krsna
consciousness. In Bhagavad-gita (2.62) it is stated, sangat sanjayate kamah:
one's desires and ambitions develop according to the company one keeps. It is
often said that a man is known by his company, and if an ordinary man
associates with devotees, he will certainly develop his dormant Krsna
consciousness. The understanding of Krsna consciousness is innate in every
living entity, and it is already developed to some extent when the living
entity takes a human body. It is said in Caitanya-caritamrta (Madhya 22.107):
nitya-siddha krsna-prema 'sadhya' kabhu naya
sravanadi-suddha-citte karaye udaya
"Pure love for Krsna is eternally established in the hearts of
living entities. It is not something to be gained from another source. When the
heart is purified by hearing and chanting, the living entity naturally
awakens." Since Krsna consciousness is inherent in every living entity,
everyone should be given a chance to hear about Krsna. Simply by hearing and
chanting--sravanam kirtanam--one's heart is directly purified, and one's
original Krsna consciousness is immediately awakened. Krsna consciousness is
not artificially imposed upon the heart, it is already there. When one chants
the holy name of the Supreme Personality of Godhead, the heart is cleansed of
all mundane contamination. In the first stanza of His Sri Siksastaka, Lord Sri
Caitanya Mahaprabhu says:
ceto-darpana-marjanam bhava-maha-davagni-nirvapanam
sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam
anandambudhi-vardhanam prati-padam purnamrtasvadanam
sarvatma-snapanam param vijayate sri-krsna-sankirtanam
"All glories to the Sri Krsna sankirtana, which cleanses the heart
of all the dust accumulated for years and extinguishes the fire of conditional
life, of repeated birth and death. This sankirtana movement is the prime
benediction for humanity at large because it spreads the rays of the
benediction moon. It is the life of all transcendental knowledge. It increases
the ocean of transcendental bliss, and it enables us to fully taste the nectar
for which we are always anxious."
Not only is the chanter of the maha-mantra purified, but the heart of
anyone who happens to hear the transcendental vibration of Hare Krsna, Hare
Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare is
also cleansed. Even the souls embodied in lower animals, insects, trees and
other species of life also become purified and prepared to become fully Krsna
conscious simply by hearing the transcendental vibration. This was explained by
Thakura Haridasa when Caitanya Mahaprabhu inquired from him how living entities
lower than human beings can be delivered from material bondage. Haridasa
Thakura said that the chanting of the holy names is so powerful that even if
one chants in the remotest parts of the jungle, the trees and animals will
advance in Krsna consciousness simply by hearing the vibration. This was
actually proved by Sri Caitanya Mahaprabhu Himself when He passed through the
forest of Jharikhanda. At that time the tigers, snakes, deer and all other
animals abandoned their natural animosity and began chanting and dancing in
sankirtana. Of course, we cannot imitate the activities of Sri Caitanya
Mahaprabhu, but we should follow in His footsteps. We are not powerful enough
to enchant the lower animals such as tigers, snakes, cats and dogs or entice
them to dance, but by chanting the holy names of the Lord we can actually
convert many people throughout the world to Krsna consciousness. Contributing
or distributing the holy name of the Lord is a sublime example of contributing
or giving charity (the dadati principle). By the same token, one must also
follow the pratigrhnati principle and be willing and ready to receive the
transcendental gift. One should inquire about the Krsna consciousness movement
and open his mind in order to understand the situation of this material world.
Thus the guhyam akhyati prcchati principles can be served.
The members of the International Society for Krishna Consciousness
invite the Society's members and supporters to dine with them when they hold
love feasts in all their branches every Sunday. Many interested people come to
honor prasada, and whenever possible they invite members of the Society to
their homes and feed them sumptuously with prasada. In this way both the
members of the Society and the general public are benefited. People should give
up the company of so-called yogis, jnanis, karmis and philanthropists because
their association can benefit no one. If one really wants to attain the goal of
human life, he should associate with devotees of the Krsna consciousness
movement because it is the only movement that teaches one how to develop love
of God. Religion is the special function of human society, and it constitutes
the distinction between human society and animal society. Animal society has no
church, mosque or religious system. In all parts of the world, however
downtrodden human society may be, there is some system of religion. Even tribal
aborigines in the jungles also have a system of religion. When a religious
system develops and turns into love of God, it is successful. As stated in the
First Canto of Srimad-Bhagavatam (1.2.6):
sa vai pumsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratihata
yayatma suprasidati
"The supreme occupation [dharma] for all humanity is that by which
men can attain to loving devotional service unto the transcendent Lord. Such
devotional service must be unmotivated and uninterrupted in order to completely
satisfy the self."
If the members of human society actually want Peace of mind,
tranquillity and friendly relations between men and nations, they must follow
the Krsna conscious system of religion, by which they can develop their dormant
love for Krsna, the Supreme Personality of Godhead. As soon as people do so,
their minds will immediately be filled with peace and tranquillity.
In this regard, Srila Bhaktisiddhanta Sarasvati Thakura warns all
devotees engaged in broadcasting the Krsna consciousness movement not to speak
to the impersonalist Mayavadis who are always determined to oppose such
theistic movements. The world is full of Mayavadis and atheists, and the
political parties of the world take advantage of Mayavada and other atheistic
philosophies to promote materialism. Sometimes they even back a strong party to
oppose the Krsna consciousness movement. The Mayavadis and other atheists do
not want the Krsna consciousness movement to develop because it educates people
in God consciousness. Such is the policy of the atheists. There is no benefit
in feeding a snake milk and bananas because the snake will never be satisfied.
On the contrary, by taking milk and bananas the snake simply becomes more
poisonous (kevalam visa-vardhanam). If a snake is given milk to drink, its
poison simply increases. For a similar reason, we should not disclose our minds
to the serpent Mayavadis and karmis. Such disclosures will never help. It is
best to avoid association with them completely and never ask them about
anything confidential because they cannot give good advice. Nor should we
extend invitations to Mayavadis and atheists nor accept their invitations, for
by such intimate intermingling we may become affected by their atheistic
mentality (sangat sanjayate kamah). It is the negative injunction of this verse
that we should refrain from giving anything to or accepting anything from the
Mayavadis and atheists. Sri Caitanya Mahaprabhu has also warned, visayira anna
khaile dusta haya mana: "By eating food prepared by worldly people, one s
mind becomes wicked. Unless one is very advanced, he is unable to utilize
everyone's contribution to further the Krsna consciousness movement; therefore
on principle one should not accept charity from the Mayavadis or atheists.
Indeed, Sri Caitanya Mahaprabhu has forbidden devotees to associate even with
ordinary men who are too addicted to material sense gratification.
The conclusion is that we should always keep company with devotees,
observe the regulative devotional principles, follow in the footsteps of the
acaryas and in full obedience carry out the orders of the spiritual master. In
this way we shall be able to develop our devotional service and dormant Krsna
consciousness. The devotee who is neither a neophyte nor a maha-bhagavata (a
greatly advanced devotee) but is within the middle status of devotional service
is expected to love the Supreme Personality of Godhead, make friends with the
devotees, show favor to the ignorant and reject the jealous and demoniac. In
this verse there is brief mention of the process of making loving transactions
with the Supreme Personality of Godhead and making friends with the devotees.
According to the dadati principle, an advanced devotee is supposed to spend at
least fifty percent of his income on the service of the Lord and His devotees.
Srila Rupa Gosvami has set such an example in his life. When he decided to
retire, he distributed fifty percent of his life's earnings to Krsna's service
and twenty-five percent to his relatives and kept twenty-five percent for personal
emergencies. This example should be followed by all devotees. Whatever one's
income, fifty percent should be spent on behalf of Krsna and His devotees, and
this will fulfill the demands of dadati.
In the next verse, Srila Rupa Gosvami informs us what kind of Vaisnava
should be selected as a friend and how Vaisnavas should be served.
TEXT FIVE
TEXT
krsneti yasya giri tam manasadriyeta
diksasti cet pranatibhis ca bhajantam isam
susrusaya bhajana-vijnam ananyam anya-
nindadi-sunya-hrdam ipsita-sanga-labdhya
SYNONYMS
krsna--the holy name of Lord Krsna; iti--thus; yasya--of whom; giri--in
the words or speech; tam--him; manasa--by the mind; adriyeta--one must honour;
diksa--initiation; asti--there is; cet--if; pranatibhih--by obeisances;
ca--also; bhajantam--engaged in devotional service; isam--unto the Supreme
Personality of Godhead; susrusaya--by practical service; bhajana-vijnam--one
who is advanced in devotional service; ananyam--without deviation;
anya-ninda-adi--of blasphemy of others, etc;; sunya--completely devoid;
hrdam--whose heart; ipsita--desirable; sanga--association; labdhya--by gaining.
TRANSLATION
One should mentally honor the devotee who chants the holy name of Lord
Krsna, one should offer humble obeisances to the devotee who has undergone
spiritual initiation [diksa] and is engaged in worshiping the Deity, and one
should associate with and faithfully serve that Pure devotee who is advanced in
undeviated devotional service and whose heart is completely devoid of the
propensity to criticize others.
PURPORT
In order to intelligently apply the sixfold loving reciprocations
mentioned in the previous verse, one must select proper persons with careful
discrimination. Srila Rupa Gosvami therefore advises that we should meet with
the Vaisnavas in an appropriate way, according to their particular status. In
this verse he tells us how to deal with three types of devotees--the
kanistha-adhikari, madhyama-adhikari and uttama-adhikari. The kanistha-adhikari
is a neophyte who has received the hari-nama initiation from the spiritual
master and is trying to chant the holy name of Krsna. One should respect such a
person within his mind as a kanistha-vaisnava. A madhyama-adhikari has received
spiritual initiation from the spiritual master and has been fully engaged by
him in the transcendental loving service of the Lord. The madhyama-adhikari
should be considered to be situated midway in devotional service. The
uttama-adhikari, or highest devotee, is one who is very advanced in devotional
service. An uttama-adhikari is not interested in blaspheming others, his heart
is completely clean, and he has attained the realized state of unalloyed Krsna
consciousness. According to Srila Rupa Gosvami, the association and service of
such a maha-bhagavata, or perfect Vaisnava, are most desirable.
One should not remain a kanistha-adhikari, one who is situated on the
lowest platform of devotional service and is interested only in worshiping the
Deity in the temple. Such a devotee is described in the Eleventh Canto of
Srimad-Bhagavatam (11.2.47):
arcayam eva haraye
pujam yah sraddhayehate
na tad-bhaktesu canyesu
sa bhaktah prakrtah smrtah
"A person who is very faithfully engaged in the worship of the Deity
in the temple, but who does not know how to behave toward devotees or people in
general is called a prakrta-bhakta, or kanistha-adhikari."
One therefore has to raise himself from the position of
kanistha-adhikari to the platform of madhyama-adhikari. The madhyama-adhikari
is described in Srimad-Bhagavatam (11.2.46) in this way:
isvare tad-adhinesu
balisesu dvisatsu ca
prema-maitri-krpopeksa
yah karoti sa madhyamah
"The madhyama-adhikari is a devotee who worships the Supreme
Personality of Godhead as the highest object of love, makes friends with the
Lord's devotees, is merciful to the ignorant and avoids those who are envious
by nature."
This is the way to cultivate devotional service properly; therefore in
this verse Srila Rupa Gosvami has advised us how to treat various devotees. We
can see from practical experience that there are different types of Vaisnavas.
The prakrta-sahajiyas generally chant the Hare Krsna maha-mantra, yet they are
attached to women, money and intoxication. Although such persons may chant the
holy name of the Lord, they are not yet properly purified. Such people should
be respected within one's mind, but their association should be avoided. Those
who are innocent but simply carried away by bad association should be shown
favor if they are eager to receive proper instructions from pure devotees, but
those neophyte devotees who are actually initiated by the bona fide spiritual
master and are seriously engaged in carrying out the orders of the spiritual
master should be offered respectful obeisances.
In this Krsna consciousness movement a chance is given to everyone
without discrimination of caste, creed or color. Everyone is invited to join
this movement, sit with us, take prasada and hear about Krsna. When we see that
someone is actually interested in Krsna consciousness and wants to be
initiated, we accept him as a disciple for the chanting of the holy name of the
Lord. When a neophyte devotee is actually initiated and engaged in devotional
service by the orders of the spiritual master, he should be accepted
immediately as a bona fide Vaisnava, and obeisances should be offered unto him.
Out of many such Vaisnavas, one may be found to be very seriously engaged in
the service of the Lord and strictly following all the regulative principles,
chanting the prescribed number of rounds on japa beads and always thinking of
how to expand the Krsna consciousness movement. Such a Vaisnava should be
accepted as an uttama-adhikari, a highly advanced devotee, and his association
should always be sought.
The process by which a devotee becomes attached to Krsna is described in
Caitanya-caritamrta (Antya 4.192):
diksa-kale bhakta kare atma-samarpana
sei-kale krsna tare kare atma-sama
"At the time of initiation, when a devotee fully surrenders to the
service of the Lord, Krsna accepts him to be as good as He Himself."
Diksa, or spiritual initiation, is explained in the Bhakti-sandarbha
(868) by Srila Jiva Gosvami:
divyam jnanam yato dadyat
kuryat papasya sanksayam
tasmad dikseti sa prokta
desikais tattva-kovidaih
"By diksa one gradually becomes disinterested in material enjoyment
and gradually becomes interested in spiritual life."
We have seen many practical examples of this, especially in Europe and
America. Many students who come to us from rich and respectable families
quickly lose all interest in material enjoyment and become very eager to enter
into spiritual life. Although they come from very wealthy families, many of
them accept living conditions that are not very comfortable. Indeed, for
Krsna's sake they are prepared to accept any living condition as long as they
can live in the temple and associate with the Vaisnavas. When one becomes so
disinterested in material enjoyment, he becomes fit for initiation by the
spiritual master. For the advancement of spiritual life Srimad-Bhagavatam
(6.1.13) prescribes: tapasa brahmacaryena samena ca damena ca. When a person is
serious about accepting diksa, he must be prepared to practice austerity,
celibacy and control of the mind and body. If one is so prepared and is
desirous of receiving spiritual enlightenment (divyam jnanam), he is fit for
being initiated. Divyam jnanam is technically called tad-vijnana, or knowledge
about the Supreme. Tad-vijnanartham sa gurum evabhigacchet: when one is
interested in the transcendental subject matter of the Absolute Truth, he
should be initiated. Such a person should approach a spiritual master in order
to take diksa. Srimad-Bhagavatam (11.3.21) also prescribes: tasmad gurum
prapadyeta jijnasuh sreya uttamam. "When one is actually interested in the
transcendental science of the Absolute Truth, he should approach a spiritual
master."
One should not accept a spiritual master without following his
instructions. Nor should one accept a spiritual master just to make a
fashionable show of spiritual life. One must be jijnasu, very much inquisitive
to learn from the bona fide spiritual master. The inquiries one makes should
strictly pertain to transcendental science (jijnasuh sreya uttamam). The word
uttamam refers to that which is above material knowledge. Tama means "the
darkness of this material world," and ut means "transcendental."
Generally people are very interested in inquiring about mundane subject
matters, but when one has lost such interest and is simply interested in transcendental
subject matters, he is quite fit for being initiated. When one is actually
initiated by the bona fide spiritual master and when he seriously engages in
the service of the Lord, he should be accepted as a madhyama-adhikari.
The chanting of the holy names of Krsna is so sublime that if one chants
the Hare Krsna maha-mantra offenselessly, carefully avoiding the ten offenses,
he can certainly be gradually elevated to the point of understanding that there
is no difference between the holy name of the Lord and the Lord Himself. One
who has reached such an understanding should be very much respected by neophyte
devotees. One should know for certain that without chanting the holy name of
the Lord offenselessly, one cannot be a proper candidate for advancement in
Krsna consciousness. In Sri Caitanya-caritamrta (Madhya 22.69) it is said:
yahara komala sraddha, se 'kanistha' jana
krame krame tenho bhakta ha-ibe 'uttama'
"One whose faith is soft and pliable is called a neophyte, but by
gradually following the process, he will rise to the platform of a first-class
devotee." Everyone begins his devotional life from the neophyte stage, but
if one properly finishes chanting the prescribed number of rounds of harinama,
he is elevated step by step to the highest platform, uttama-adhikari. The Krsna
consciousness movement prescribes sixteen rounds daily because people in the
Western countries cannot concentrate for long periods while chanting on beads.
Therefore the minimum number of rounds is prescribed. However, Srila
Bhaktisiddhanta Sarasvati Thakura used to say that unless one chants at least
sixty-four rounds of japa (one hundred thousand names), he is considered fallen
(patita). According to his calculation, practically every one of us is fallen,
but because we are trying to serve the Supreme Lord with all seriousness and
without duplicity, we can expect the mercy of Lord Sri Caitanya Mahaprabhu, who
is famous as patita-pavana, the deliverer of the fallen.
When Srila Satyaraja Khan, a great devotee of Sri Caitanya Mahaprabhu,
asked the Lord how a Vaisnava could be recognized, the Lord replied:
prabhu kahe,----"yanra mukhe suni eka-bara
krsna-nama, sei pujya,----srestha sabakara"
"If one hears a person say even once the word 'Krsna,' that person
should be accepted as the best man out of the common group." (Cc. Madhya
15.106) Lord Caitanya Mahaprabhu continued:
"ataeva yanra mukhe eka krsna-nama
sei ta 'vaisnava, kariha tanhara sammana"
"One who is interested in chanting the holy name of Krsna or who by
practice likes to chant Krsna's names should be accepted as a Vaisnava and
offered respects as such, at least within one's mind." (Cc. Madhya 15.111)
One of our friends, a famous English musician, has become attracted to chanting
the holy names of Krsna, and even in his records he has several times mentioned
the holy name of Krsna. At his home he offers respect to pictures of Krsna and
also to the preachers of Krsna consciousness. In all regards, he has a very
high estimation for Krsna's name and Krsna's activities; therefore we offer
respects to him without reservation, for we are actually seeing that this
gentleman is advancing gradually in Krsna consciousness. Such a person should
always be shown respect. The conclusion is that anyone who is trying to advance
in Krsna consciousness by regularly chanting the holy name should always be
respected by Vaisnavas. On the other hand, we have witnessed that some of our contemporaries
who are supposed to be great preachers have gradually fallen into the material
conception of life because they have failed to chant the holy name of the Lord.
While giving instructions to Sanatana Gosvami, Lord Caitanya Mahaprabhu
divided devotional service into three categories.
sastra-yukti nahi jane drdha, sraddhavan
'madhyama-adhikari' sei maha-bhagyavan
"A person whose conclusive knowledge of the sastras is not very
strong but who has developed firm faith in chanting the Hare Krsna maha-mantra
and who is also undeterred in the execution of his prescribed devotional
service should be considered a madhyama-adhikari. Such a person is very
fortunate." (Cc. Madhya 22.67) A madhyama-adhikari is a sraddhavan, a
staunchly faithful person, and he is actually a candidate for further
advancement in devotional service. Therefore in the Caitanya-caritamrta (Madhya
22.64) it is said:
sraddhavan jana haya bhakti-adhikari
'uttama', 'madhyama', 'kanistha'----sraddha-anusari
"One becomes qualified as a devotee on the elementary platform, the
intermediate platform and the highest platform of devotional service according
to the development of his sraddha (faith)." Again in Caitanya-caritamrta (Madhya
22.62) it is said:
'sraddha'-sabde----visvasa kahe sudrdha niscaya
krsne bhakti kaile sarva-karma krta haya
" 'By rendering transcendental service to Krsna, one automatically
performs all subsidiary activities.' This confident, firm faith, favorable to
the discharge of devotional service, is called sraddha." Sraddha, faith in
Krsna, is the beginning of Krsna consciousness. Faith means strong faith. The
words of Bhagavad-gita are authoritative instructions for faithful men, and
whatever Krsna says in Bhagavad-gita is to be accepted as it is, without
interpretation. This was the way Arjuna accepted Bhagavad-gita. After hearing
Bhagavad-gita, Arjuna told Krsna: sarvam etad rtam manye yan mam vadasi kesava.
"O Krsna, I totally accept as truth all that You have told me." (Bg.
10.14)
This is the correct way of understanding Bhagavad-gita, and this is
called sraddha. It is not that one accepts a portion of Bhagavad-gita according
to his own whimsical interpretations and then rejects another portion. This is
not sraddha. Sraddha means accepting the instructions of Bhagavad-gita in their
totality, especially the last instruction: sarva-dharman parityajya mam ekam
saranam vraja. "Abandon all varieties of religion and just surrender unto
Me." (Bg. 18.66) When one becomes completely faithful in regard to this
instruction, one's strong faith becomes the basis for advancing in spiritual
life.
When one fully engages in chanting the Hare Krsna maha-mantra, he
gradually realizes his own spiritual identity. Unless one faithfully chants the
Hare Krsna mantra, Krsna does not reveal Himself: sevonmukhe hi jihvadau svayam
eva sphuraty adah. (Bhakti-rasamrta-sindhu 1.2.234) We cannot realize the
Supreme Personality of Godhead by any artificial means. We must engage
faithfully in the service of the Lord. Such service begins with the tongue
(sevonmukhe hi jihvadau), which means that we should always chant the holy
names of the Lord and accept krsna-prasada. We should not chant or accept anything
else. When this process is faithfully followed, the Supreme Lord reveals
Himself to the devotee.
When a person realizes himself to be an eternal servitor of Krsna, he
loses interest in everything but Krsna's service. Always thinking of Krsna,
devising means by which to spread the holy name of Krsna, he understands that
his only business is in spreading the Krsna consciousness movement all over the
world. Such a person is to be recognized as an uttama-adhikari, and his
association should be immediately accepted according to the six processes
(dadati pratigrhnati, etc.). Indeed, the advanced uttama-adhikari Vaisnava
devotee should be accepted as a spiritual master. Everything one possesses
should be offered to him, for it is enjoined that one should deliver whatever
he has to the spiritual master. The brahmacari in particular is supposed to beg
alms from others and offer them to the spiritual master. However, one should
not imitate the behavior of an advanced devotee or maha-bhagavata without being
self-realized, for by such imitation one will eventually become degraded.
In this verse Srila Rupa Gosvami advises the devotee to be intelligent
enough to distinguish between the kanistha-adhikari, madhyama-adhikari and
uttama-adhikari. The devotee should also know his own position and should not
try to imitate a devotee situated on a higher platform. Srila Bhaktivinoda
Thakura has given some practical hints to the effect that an uttama-adhikari
Vaisnava can be recognized by his ability to convert many fallen souls to
Vaisnavism. One should not become a spiritual master unless he has attained the
platform of uttama-adhikari. A neophyte Vaisnava or a Vaisnava situated on the
intermediate platform can also accept disciples, but such disciples must be on
the same platform, and it should be understood that they cannot advance very
well toward the ultimate goal of life under his insufficient guidance.
Therefore a disciple should be careful to accept an uttama-adhikari as a
spiritual master.
TEXT SIX
TEXT
drstaih svabhava-janitair vapusas ca dosair
na prakrtatvam iha bhakta janasya pasyet
gangambhasam na khalu budbuda-phena-pankair
brahma-dravatvam apagacchati nira-dharmaih
SYNONYMS
drstaih--seen by ordinary vision; svabhava-janitaih--born of one's own
nature; vapusah--of the body; ca--and; dosaih--by the faults; na--not;
prakrtatvam--the state of being material; iha--in this world; bhakta
janasya--of a pure devotee; pasyet--one should see; ganga-ambhasam--of the
Ganges waters; na--not; khalu--certainly; budbuda-phena-pankaih--by bubbles,
foam and mud; brahma-dravatvam--the transcendental nature; apagacchati--is spoiled;
nira-dharmaih--the characteristics of water.
TRANSLATION
Being situated in his original Krsna conscious position, a pure devotee
does not identify with the body. Such a devotee should not be seen from a
materialistic point of view. Indeed, one should overlook a devotee's having a
body born in a low family, a body with a bad complexion, a deformed body, or a
diseased or infirm body. According to ordinary vision, such imperfections may
seem prominent in the body of a pure devotee, but despite such seeming defects,
the body of a pure devotee cannot be polluted. It is exactly like the waters of
the Ganges, which sometimes during the rainy season are full of bubbles, foam
and mud. The Ganges waters do not become polluted. Those who are advanced in
spiritual understanding will bathe in the Ganges without considering the
condition of the water.
PURPORT
Suddha-bhakti, the activity of the soul proper--in other words,
engagement in the transcendental loving service of the Lord--is performed in a
liberated condition. In Bhagavad-gita (14.26) it is stated:
mam ca yo 'vyabhicarena
bhakti-yogena sevate
sa gunan samatityaitan
brahma-bhuyaya kalpate
"One who engages in full devotional service, who does not fall down
in any circumstance, at once transcends the modes of material nature and thus
comes to the level of Brahman."
Avyabhicarini bhakti means unalloyed devotion. A person engaged in
devotional service must be free from material motives. In this Krsna
consciousness movement, one's consciousness must be changed. If consciousness
is aimed toward material enjoyment, it is material consciousness, and if it is
aimed toward serving Krsna, it is Krsna consciousness. A surrendered soul
serves Krsna without material considerations (anyabhilasita-sunyam).
Jnana-karmady-anavrtam: unalloyed devotional service, which is transcendental
to the activities of the body and mind, such as jnana (mental speculation) and
karma (fruitive work), is called pure bhakti-yoga. Bhakti-yoga is the proper
activity of the soul, and when one actually engages in unalloyed,
uncontaminated devotional service, he is already liberated (sa gunan
samatityaitan). Krsna's devotee is not subjected to material condition, even
though his bodily features may appear materially conditioned. One should
therefore not see a pure devotee from a materialistic point of view. Unless one
is actually a devotee, he cannot see another devotee perfectly. As explained in
the previous verse, there are three types of devotees--kanistha-adhikari,
madhyama-adhikari and uttama-adhikari. The kanistha-adhikari cannot distinguish
between a devotee and nondevotee. He is simply concerned with worshiping the
Deity in the temple. A madhyama-adhikari, however, can distinguish between the
devotee and nondevotee, as well as between the devotee and the Lord. Thus he
treats the Supreme Personality of Godhead, the devotee and the nondevotee in
different ways.
No one should criticize the bodily defects of a pure devotee. If there
are such defects, they should be overlooked. What should be taken into account
is the spiritual master's main business, which is devotional service, pure
service to the Supreme Lord. As stated in Bhagavad-gita (9.30):
api cet suduracaro
bhajate mam ananya-bhak
sadhur eva sa mantavyah
samyag vyavasito hi sah
Even if a devotee sometimes seems to engage in abominable activities, he
should be considered a sadhu, a saintly person, because his actual identity is
that of one engaged in the loving service of the Lord. In other words, he is
not to be considered an ordinary human being.
Even though a pure devotee may not be born in a brahmana or gosvami
family, if he is engaged in the service of the Lord he should not be neglected.
In actuality there cannot be a family of gosvamis based on material
considerations, caste or heredity. The gosvami title is actually the monopoly
of the pure devotees; thus we speak of the six Gosvamis, headed by Rupa Gosvami
and Sanatana Gosvami. Rupa Gosvami and Sanatana Gosvami had practically become
Mohammedans and had therefore changed their names to Dabira Khasa and Sakara
Mallika, but Sri Caitanya Mahaprabhu Himself made them gosvamis. Therefore the
gosvami title is not hereditary. The word gosvami refers to one who can control
his senses, who is master of the senses. A devotee is not controlled by the
senses, but is the controller of the senses. Consequently he should be called
svami or gosvami, even though he may not be born in a gosvami family.
According to this formula, the gosvamis who are descendants of Sri
Nityananda Prabhu and Sri Advaita Prabhu are certainly devotees, but devotees
coming from other families should not be discriminated against; indeed, whether
the devotees come from a family of previous acaryas or from an ordinary family,
they should be treated equally. One should not think, "Oh, here is an
American gosvami," and discriminate against him. Nor should one think,
"Here is a nityananda-vamsa-gosvami." There is an undercurrent of
protest against our awarding the title gosvami to the American Vaisnavas of the
Krsna consciousness movement. Sometimes people flatly tell the American
devotees that their sannyasa or title of gosvami is not bona fide. However,
according to the statements of Srila Rupa Gosvami in this verse, an American
gosvami and a gosvami in a family of acaryas are nondifferent.
On the other hand, a devotee who has attained the title of gosvami but
is not born of a brahmana father or of a gosvami in the family of Nityananda or
Advaita Prabhu should not be artificially puffed up by thinking that he has
become a gosvami. He should always remember that as soon as he becomes
materially puffed up, he immediately falls down. This Krsna consciousness
movement is a transcendental science, and there is no room for jealousy. This
movement is meant for the paramahamsas who are completely free from all
jealousy (paramam nirmatsaranam). One should not be jealous, whether he is born
in a family of gosvamis or has the title of gosvami awarded to him. As soon as
anyone becomes envious, he falls from the platform of paramahamsa.
If we consider the bodily defects of a Vaisnava, we should understand
that we are committing an offense at the lotus feet of the Vaisnava. An offense
at the lotus feet of a Vaisnava is very serious. Indeed, Sri Caitanya
Mahaprabhu has described this offense as hati-mata, the mad elephant offense. A
mad elephant can create a disaster, especially when it enters into a nicely
trimmed garden. One should therefore be very careful not to commit any offense
against a Vaisnava. Every devotee should be ready to take instructions from a
superior Vaisnava, and a superior Vaisnava must be ready to help an inferior
Vaisnava in all respects. One is superior or inferior according to his
spiritual development in Krsna consciousness. One is forbidden to observe the
activities of a pure Vaisnava from a material point of view. For the neophyte
especially, considering a pure devotee from a material point of view is very
injurious. One should therefore avoid observing a pure devotee externally, but
should try to see the internal features and understand how he is engaged in the
transcendental loving service of the Lord. In this way one can avoid seeing the
pure devotee from a material point of view, and thus one can gradually become a
purified devotee himself.
Those who think that Krsna consciousness is limited to a certain section
of people, a certain section of devotees or a certain tract of land are
generally prone to see the external features of the devotee. Such neophytes,
unable to appreciate the exalted service of the advanced devotee, try to bring
the maha-bhagavata to their platform. We experience such difficulty in
propagating this Krsna consciousness all over the world. Unfortunately we are
surrounded by neophyte Godbrothers who do not appreciate the extraordinary
activities of spreading Krsna consciousness all over the world. They simply try
to bring us to their platform, and they try to criticize us in every respect.
We very much regret their naive activities and poor fund of knowledge. An
empowered person who is actually engaged in the confidential service of the
Lord should not be treated as an ordinary human being, for it is stated that
unless one is empowered by Krsna, one cannot spread the Krsna consciousness
movement all over the world.
When one thus criticizes a pure devotee, he commits an offense
(vaisnava-aparadha) that is very obstructive and dangerous for those who desire
to advance in Krsna consciousness. A person cannot derive any spiritual benefit
when he offends the lotus feet of a Vaisnava. Everyone should therefore be very
careful not to be jealous of an empowered Vaisnava, or a suddha-vaisnava. It is
also an offense to consider an empowered Vaisnava an object of disciplinary
action. It is offensive to try to give him advice or to correct him. One can
distinguish between a neophyte Vaisnava and an advanced Vaisnava by their
activities. The advanced Vaisnava is always situated as the spiritual master,
and the neophyte is always considered his disciple. The spiritual master must
not be subjected to the advice of a disciple, nor should a spiritual master be
obliged to take instructions from those who are not his disciples. This is the
sum and substance of Srila Rupa Gosvami's advice in the sixth verse.
TEXT SEVEN
TEXT
syat krsna-nama-caritadi-sitapy avidya-
pittopatapta-rasanasya na rocika nu
kintv adarad anudinam khalu saiva justa
svadvi kramad bhavati tad-gada-mula-hantri
SYNONYMS
syat--is; krsna--of Lord Krsna; nama--the holy name;
carita-adi--character, pastimes and so forth; sita--sugar candy; api--although;
avidya--of ignorance; pitta--by the bile; upatapta--afflicted; rasanasya--of
the tongue; na--not; rocika--palatable; nu--oh, how wonderful it is;
kintu--but; adarat--carefully; anudinam--every day, or twenty-four hours daily;
khalu--naturally; sa--that (sugar candy of the holy name); eva--certainly;
justa--taken or chanted; svadvi--relishable; kramat--gradually;
bhavati--becomes; tat-gada--of that disease; mula--of the root; hantri--the
destroyer.
TRANSLATION
The holy name, character, pastimes and activities of Krsna are all
transcendentally sweet like sugar candy. Although the tongue of one afflicted
by the jaundice of avidya [ignorance] cannot taste anything sweet, it is
wonderful that simply by carefully chanting these sweet names every day, a
natural relish awakens within his tongue, and his disease is gradually
destroyed at the root.
PURPORT
The holy name of Lord Krsna, His quality, pastimes and so forth are all
of the nature of absolute truth, beauty and bliss. Naturally they are very
sweet, like sugar candy, which appeals to everyone. Nescience, however, is
compared to the disease called jaundice, which is caused by bilious secretions.
Attacked by jaundice, the tongue of a diseased person cannot palatably relish
sugar candy. Rather, a person with jaundice considers something sweet to taste
very bitter. Avidya (ignorance) similarly perverts the ability to relish the
transcendentally palatable name, quality, form and pastimes of Krsna. Despite
this disease, if one with great care and attention takes to Krsna
consciousness, chanting the holy name and hearing Krsna's transcendental
pastimes, his ignorance will be destroyed and his tongue enabled to taste the
sweetness of the transcendental nature of Krsna and His paraphernalia. Such a
recovery of spiritual health is possible only by the regular cultivation of
Krsna consciousness.
When a man in the material world takes more interest in the
materialistic way of life than in Krsna consciousness, he is considered to be
in a diseased condition. The normal condition is to remain an eternal servant
of the Lord (jivera 'svarupa' haya--krsnera 'nitya-dasa'). This healthy
condition is lost when the living entity forgets Krsna due to being attracted
by the external features of Krsna's maya energy. This world of maya is called
durasraya, which means "false or bad shelter." One who puts his faith
in durasraya becomes a candidate for hoping against hope. In the material world
everyone is trying to become happy, and although their material attempts are
baffled in every way, due to their nescience they cannot understand their
mistakes. People try to rectify one mistake by making another mistake. This is
the way of the struggle for existence in the material world. If one in this
condition is advised to take to Krsna consciousness and be happy, he does not
accept such instructions.
This Krsna consciousness movement is being spread all over the world
just to remedy this gross ignorance. People in general are misled by blind
leaders. The leaders of human society--the politicians, philosophers and
scientists--are blind because they are not Krsna conscious. According to
Bhagavad-gita, because they are bereft of all factual knowledge due to their
atheistic way of life, they are actually sinful rascals and are the lowest
among men.
na mam duskrtino mudhah
prapadyante naradhamah
mayayapahrta jnana-
asuram bhavam asritah
"Those miscreants who are grossly foolish, lowest among mankind,
whose knowledge is stolen by illusion, and who partake of the atheistic nature
of demons, do not surrender unto Me." (Bg. 7.15)
Such people never surrender to Krsna, and they oppose the endeavor of
those who wish to take Krsna's shelter. When such atheists become leaders of
society, the entire atmosphere is surcharged with nescience. In such a
condition, people do not become very enthusiastic to receive this Krsna
consciousness movement, just as a diseased person suffering from jaundice does
not relish the taste of sugar candy. However, one must know that for jaundice,
sugar candy is the only specific medicine. Similarly, in the present confused
state of humanity, Krsna consciousness, the chanting of the holy name of the
Lord--Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama,
Rama Rama, Hare Hare--is the only remedy for setting the world aright. Although
Krsna consciousness may not be very palatable for a diseased person, Srila Rupa
Gosvami nonetheless advises that if one wants to be cured of the material
disease, he must take to it with great care and attention. One begins his
treatment by chanting the Hare Krsna maha-mantra because by chanting this holy
name of the Lord a person in the material condition will be relieved from all
misconceptions (ceto-darpana-marjanam). Avidya, a misconception about one's
spiritual identity, provides the foundation for ahankara, or false ego within
the heart.
The real disease is in the heart. If the mind is cleansed, however, if
consciousness is cleansed, a person cannot be harmed by the material disease.
To cleanse the mind and heart from all misconceptions, one should take to this
chanting of the Hare Krsna maha-mantra. This is both easy and beneficial. By
chanting the holy name of the Lord, one is immediately freed from the blazing
fire of material existence.
There are three stages in chanting the holy name of the Lord--the
offensive stage, the stage of lessening offenses, and the pure stage. When a
neophyte takes to the chanting of the Hare Krsna mantra, he generally commits
many offenses. There are ten basic offenses, and if the devotee avoids these,
he can glimpse the next stage, which is situated between offensive chanting and
pure chanting. When one attains the pure stage, he is immediately liberated.
This is called bhava-maha-davagni-nirvapanam. As soon as one is liberated from
the blazing fire of material existence, he can relish the taste of
transcendental life.
The conclusion is that in order to get freed from the material disease,
one must take to the chanting of the Hare Krsna mantra. The Krsna consciousness
movement is especially meant for creating an atmosphere in which people can
take to the chanting of the Hare Krsna mantra. One must begin with faith, and
when this faith is increased by chanting, a person can become a member of the
Society. We are sending sankirtana parties all over the world, and they are
experiencing that even in the remotest part of the world, where there is no
knowledge of Krsna, the Hare Krsna maha-mantra attracts thousands of men to our
camp. In some areas, people begin to imitate the devotees by shaving their
heads and chanting the Hare Krsna maha-mantra, only a few days after hearing
the mantra. This may be imitative, but imitation of a good thing is desired. Some
imitators gradually become interested in being initiated by the spiritual
master and offer themselves for initiation.
If one is sincere, he is initiated, and this stage is called
bhajana-kriya. One then actually engages in the service of the Lord by regularly
chanting the Hare Krsna maha-mantra, sixteen rounds daily, and refraining from
illicit sex, intoxicants, meat-eating and gambling. By bhajana-kriya one
attains freedom from the contamination of materialistic life. He no longer goes
to a restaurant or hotel to taste so-called palatable dishes made with meat and
onions, nor does he care to smoke or drink tea or coffee. He not only refrains
from illicit sex, but avoids sex life entirely. Nor is he interested in wasting
his time in speculating or gambling. In this way it is to be understood that
one is becoming cleansed of unwanted things (anartha-nivrtti). The word anartha
refers to unwanted things. Anarthas are vanquished when one becomes attached to
the Krsna consciousness movement.
When a person is relieved from unwanted things, he becomes fixed in
executing his Krsna activities. Indeed, he becomes attached to such activities
and experiences ecstasy in executing devotional service. This is called bhava,
the preliminary awakening of dormant love of Godhead. Thus the conditioned soul
becomes free from material existence and loses interest in the bodily
conception of life, including material opulence, material knowledge and
material attraction of all variety. At such a time one can understand who the Supreme
Personality of Godhead is and what His maya is.
Although maya may be present, it cannot disturb a devotee once he
attains the bhava stage. This is because the devotee can see the real position
of maya. Maya means forgetfulness of Krsna, and forgetfulness of Krsna and
Krsna consciousness stand side by side like light and shadow. If one remains in
shadow, he cannot enjoy the facilities offered by light, and if one remains in
light, he cannot be disturbed by the darkness of shadow. By taking to Krsna
consciousness, one gradually becomes liberated and remains in light. Indeed, he
does not even touch the darkness. As confirmed in Caitanya-caritamrta (Madhya
22.31):
krsna----surya-sama; maya haya andhakara
yahan krsna, tahan nahi mayara adhikara
"Krsna is compared to sunshine, and maya is compared to darkness.
Wherever there is sunshine, there cannot be darkness. As soon as one takes to
Krsna consciousness, the darkness of illusion, the influence of the external
energy, will immediately vanish."
TEXT EIGHT
TEXT
tan-nama-rupa-caritadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi jananugami
kalam nayed akhilam ity upadesa-saram
SYNONYMS
tat--of Lord Krsna; nama--the holy name; rupa--form;
carita-adi--character, pastimes and so on; su-kirtana--in discussing or
chanting nicely; anusmrtyoh--and in remembering; kramena--gradually;
rasana--the tongue; manasi--and one's mind; niyojya--engaging;
tisthan--residing; vraje--in Vraja; tat--to Lord Krsna; anuragi--attached;
jana--persons; anugami--following; kalam--time; nayet--should utilize;
akhilam--full; iti--thus; upadesa--of advice or instruction; saram--the
essence.
TRANSLATION
The essence of all advice is that one should utilize one's full
time--twenty-four hours a day--in nicely chanting and remembering the Lord's
divine name, transcendental form, qualities and eternal pastimes, thereby
gradually engaging one's tongue and mind. In this way one should reside in
Vraja [Goloka Vrndavana dhama] and serve Krsna under the guidance of devotees.
One should follow in the footsteps of the Lord's beloved devotees, who are
deeply attached to His devotional service.
PURPORT
Since the mind may be one's enemy or one's friend, one has to train the
mind to become his friend. The Krsna consciousness movement is especially meant
for training the mind to be always engaged in Krsna's business. The mind
contains hundreds and thousands of impressions, not only of this life but also
of many, many lives of the past. These impressions sometimes come in contact
with one another and produce contradictory pictures. In this way the mind's
function can become dangerous for a conditioned soul. Students of psychology
are aware of the mind's various psychological changes. In Bhagavad-gita (8.6)
it is said:
yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah
"Whatever state of being one remembers when he quits his body, that
state he will attain without fail."
At the time of death, the mind and intelligence of a living entity
create the subtle form of a certain type of body for the next life. If the mind
suddenly thinks of something not very congenial, one has to take a
corresponding birth in the next life. On the other hand, if one can think of
Krsna at the time of death, he can be transferred to the spiritual world,
Goloka Vrndavana. This process of transmigration is very subtle; therefore
Srila Rupa Gosvami advises devotees to train their minds in order that they
will be unable to remember anything other than Krsna. Similarly, the tongue
should be trained to speak only of Krsna and to taste only krsna-prasada. Srila
Rupa Gosvami further advises, tisthan vraje: one should live in Vrndavana or
any part of Vrajabhumi. Vrajabhumi, or the land of Vrndavana, is supposed to be
eighty-four krosas in area. One krosa equals two square miles. When one makes
Vrndavana his residence, he should take shelter of an advanced devotee there.
In this way one should always think of Krsna and His pastimes. This is further
elucidated by Srila Rupa Gosvami in his Bhakti-rasamrta-sindhu (1.2.294):
krsnam smaran janam casya
prestham nija-samihitam
tat-tat-katha-ratas casau
kuryad vasam vraje sada
"A devotee should always reside in the transcendental realm of
Vraja and always engage in krsnam smaran janam casya prestham, the remembrance
of Sri Krsna and His beloved associates. By following in the footsteps of such
associates and by entering under their eternal guidance, one can acquire an
intense desire to serve the Supreme Personality of Godhead."
Again Srila Rupa Gosvami states in Bhakti-rasamrta-sindhu (1.2.295):
seva sadhaka-rupena
siddha-rupena catra hi
tad-bhava-lipsuna karya
vraja-lokanusaratah
"In the transcendental realm of Vraja [Vraja-dhama] one should
serve the Supreme Lord, Sri Krsna, with a feeling similar to that of His
associates, and one should place himself under the direct guidance of a
particular associate of Krsna and should follow in his footsteps. This method
is applicable both in the stage of sadhana [spiritual practices executed while
in the stage of bondage] and in the stage of sadhya [God realization], when one
is a siddha-purusa, or a spiritually perfect soul."
Srila Bhaktisiddhanta Sarasvati Thakura has commented as follows upon
this verse: "One who has not yet developed interest in Krsna consciousness
should give up all material motives and train his mind by following the
progressive regulative principles, namely chanting and remembering Krsna and
His name, form, quality, pastimes and so forth. In this way, after developing a
taste for such things, one should try to live in Vrndavana and pass his time
constantly remembering Krsna's name, fame, pastimes and qualities under the
direction and protection of an expert devotee. This is the sum and substance of
all instruction regarding the cultivation of devotional service.
"In the neophyte stage one should always engage in hearing
krsna-katha. This is called sravana-dasa, the stage of hearing. By constantly
hearing the transcendental holy name of Krsna and hearing of His transcendental
form, qualities and pastimes, one can attain to the stage of acceptance called
varana-dasa. When one attains this stage, he becomes attached to the hearing of
krsna-katha. When one is able to chant in ecstasy, he attains the stage of
smaranavastha, the stage of remembering. Recollection, absorption, meditation,
constant remembrance and trance are the five items of progressive
krsna-smarana. At first, remembrance of Krsna may be interrupted at intervals,
but later remembrance proceeds uninterrupted. When remembrance is
uninterrupted, it becomes concentrated and is called meditation. When
meditation expands and becomes constant, it is called anusmrti. By
uninterrupted and unceasing anusmrti one enters the stage of samadhi, or
spiritual trance. After smarana-dasa or samadhi has fully developed, the soul
comes to understand his original constitutional position. At that time he can
perfectly and clearly understand his eternal relationship with Krsna. That is
called sampatti-dasa, the perfection of life.
"Caitanya-caritamrta advises those who are neophytes to give up all
kinds of motivated desires and simply engage in the regulative devotional
service of the Lord according to the directions of scripture. In this way a
neophyte can gradually develop attachment for Krsna's name, fame, form,
qualities and so forth. When one has developed such attachment, he can
spontaneously serve the lotus feet of Krsna even without following the
regulative principles. This stage is called raga-bhakti, or devotional service
in spontaneous love. At that stage the devotee can follow in the footsteps of
one of the eternal associates of Krsna in Vrndavana. This is called
raganuga-bhakti. Raganuga-bhakti, or spontaneous devotional service, can be
executed in the santa-rasa when one aspires to be like Krsna's cows or the
stick or flute in the hand of Krsna, or the flowers around Krsna's neck. In the
dasya-rasa one follows in the footsteps of servants like Citraka, Patraka or
Raktaka. In the friendly sakhya-rasa one can become a friend like Baladeva,
Sridama or Sudama. In the vatsalya-rasa, characterized by parental affection,
one can become like Nanda Maharaja and Yasoda, and in the madhurya-rasa,
characterized by conjugal love, one can become like Srimati Radharani or Her
lady friends such as Lalita and Her serving maids (manjaris) like Rupa and
Rati. This is the essence of all instruction in the matter of devotional
service."
TEXT NINE
TEXT
vaikunthaj janito vara madhu-puri tatrapi rasotsavad
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad asya virajato giri-tate sevam viveki na kah
SYNONYMS
vaikunthat--than Vaikuntha, the spiritual world; janitah--because of
birth; vara--better; madhu-puri--the transcendental city known as Mathura;
tatra api--superior to that; rasa-utsavat--because of the performance of the
rasa-lila; vrnda-aranyam--the forest of Vrndavana; udara-pani--of Lord Krsna;
ramanat--because of various kinds of loving pastimes; tatra api--superior to
that; govardhanah--Govardhana Hill; radha-kundam--a place called Radha-kunda;
iha api--superior to this; gokula-pateh--of Krsna, the master of Gokula;
prema-amrta--with the nectar of divine love; aplavanat--because of being
overflooded; kuryat--would do; asya--of this (Radha-kunda);
virajatah--situated; giri-tate--at the foot of Govardhana Hill; sevam--service;
viveki--who is intelligent; na--not; kah--who.
TRANSLATION
The holy place known as Mathura is spiritually superior to Vaikuntha,
the transcendental world, because the Lord appeared there. Superior to
Mathura-Puri is the transcendental forest of Vrndavana because of Krsna's
rasa-lila pastimes. And superior to the forest of Vrndavana is Govardhana Hill,
for it was raised by the divine hand of Sri Krsna and was the site of His
various loving pastimes. And, above all, the superexcellent Sri Radha-kunda
stands supreme, for it is overflooded with the ambrosial nectarean prema of the
Lord of Gokula, Sri Krsna. Where, then, is that intelligent Person who is
unwilling to serve this divine Radha-kunda, which is situated at the foot of
Govardhana Hill?
PURPORT
The spiritual world is three fourths of the total creation of the
Supreme Personality of Godhead, and it is the most exalted region. The
spiritual world is naturally superior to the material world; however, Mathura
and the adjoining areas, although appearing in the material world, are
considered superior to the spiritual world because the Supreme Personality of
Godhead Himself appeared at Mathura. The interior forests of Vrndavana are
considered superior to Mathura because of the presence of the twelve forests
(dvadasa-vana), such as Talavana, Madhuvana and Bahulavana, which are famous
for the various pastimes of the Lord. Thus the interior Vrndavana forest is
considered superior to Mathura, but superior to these forests is the divine
Govardhana Hill because Krsna lifted Govardhana Hill like an umbrella, raising
it with His lotuslike beautiful hand to protect His associates, the denizens of
Vraja, from the torrential rains sent by the angry Indra, King of the demigods.
It is also at Govardhana Hill that Krsna tends the cows with His cowherd
friends, and there also He had His rendezvous with His most beloved Sri Radha
and engaged in loving pastimes with Her. Radha-kunda, at the foot of
Govardhana, is superior to all because it is there that love of Krsna
overflows. Advanced devotees prefer to reside at Radha-kunda because this place
is the site of many memories of the eternal loving affairs between Krsna and
Radharani (rati-vilasa).
In Caitanya-caritamrta (Madhya-lila) it is stated that when Sri Caitanya
Mahaprabhu first visited the area of Vrajabhumi, He could not at first find the
location of Radha-kunda. This means that Sri Caitanya Mahaprabhu was actually
searching for the exact location of Radha-kunda. Finally He found the holy
spot, and there was a small pond there. He took His bath in that small pond and
told His devotees that the actual Radha-kunda was situated there. Later the
pond was excavated by Lord Caitanya's devotees, headed first by the six
Gosvamis, such as Rupa and Raghunatha dasa. Presently there is a large lake
known as Radha-kunda there. Srila Rupa Gosvami has given much stress to
Radha-kunda because of Sri Caitanya Mahaprabhu's desire to find it. Who, then,
would give up Radha-kunda and try to reside elsewhere? No person with
transcendental intelligence would do so. The importance of Radha-kunda,
however, cannot be realized by other Vaisnava sampradayas, nor can persons
uninterested in the devotional service of Lord Caitanya Mahaprabhu understand
the spiritual importance and divine nature of Radha-kunda. Thus Radha-kunda is
mainly worshiped by the Gaudiya Vaisnavas, the followers of Lord Sri Krsna
Caitanya Mahaprabhu.
TEXT TEN
TEXT
karmibhyah parito hareh priyataya vyaktim yayur jnaninas
tebhyo jnana-vimukta-bhakti-paramah premaika-nisthas tatah
tebhyas tah pasu-pala-pankaja-drsas tabhyo 'pi sa radhika
prestha tadvad iyam tadiya-sarasi tam nasrayet kah krti
SYNONYMS
karmibhyah--than all fruitive workers; paritah--in all respects;
hareh--by the Supreme Personality of Godhead; priyataya--because of being
favored; vyaktim yayuh--it is said in the sastra; jnaninah--those advanced in
knowledge; tebhyah--superior to them; jnana-vimukta--liberated by knowledge;
bhakti-paramah--those engaged in devotional service; prema-eka-nisthah--those
who have attained pure love of God; tatah--superior to them; tebhyah--better
than them; tah--they; pasu-pala-pankaja-drsah--the gopis who are always
dependent on Krsna, the cowherd boy; tabhyah--above all of them;
api--certainly; sa--She; radhika--Srimati Radhika; prestha--very dear;
tadvat--similarly; iyam--this; tadiya-sarasi--Her lake, Sri Radha-kunda;
tam--Radha-kunda; na--not; asrayet--would take shelter of; kah--who; krti--most
fortunate.
TRANSLATION
In the sastra it is said that of all types of fruitive workers, he who
is advanced in knowledge of the higher values of life is favored by the Supreme
Lord Hari. Out of many such people who are advanced in knowledge [jnanis], one
who is practically liberated by virtue of his knowledge may take to devotional
service. He is superior to the others. However, one who has actually attained
prema, pure love of Krsna, is superior to him. The gopis are exalted above all
the advanced devotees because they are always totally dependent upon Sri Krsna,
the transcendental cowherd boy. Among the gopis, Srimati Radharani is the most
dear to Krsna. Her kunda [lake] is as profoundly dear to Lord Krsna as this
most beloved of the gopis. Who, then, will not reside at Radha-kunda and, in a
spiritual body surcharged with ecstatic devotional feelings [aprakrtabhava],
render loving service to the divine couple Sri Sri Radha-Govinda, who perform
Their astakaliya-lila, Their eternal eightfold daily pastimes. Indeed, those
who execute devotional service on the banks of Radha-kunda are the most
fortunate people in the universe.
PURPORT
At the present moment almost everyone is engaged in some kind of
fruitive activity. Those who are desirous of gaining material profits by
working are called karmis, or fruitive workers. All living entities within this
material world have come under the spell of maya. This is described in the
Visnu Purana (6.7.61):
visnu-saktih para prokta
ksetrajnakhya tatha para
avidya-karma-samjnanya
trtiya saktir isyate
Sages have divided the energies of the Supreme Personality of Godhead
into three categories--namely, the spiritual energy, marginal energy and
material energy. The material energy is considered to be the third-class energy
(trtiya saktih). Those living beings within the jurisdiction of the material
energy sometimes engage themselves like dogs and hogs in working very hard
simply for sense gratification. However, in this life, or, after executing
pious activities, in the next life, some karmis become strongly attracted to
performing various kinds of sacrifices mentioned in the Vedas. Thus on the
strength of their pious merit, they are elevated to heavenly planets. Actually
those who perform sacrifices strictly according to Vedic injunctions are
elevated to the moon and planets above the moon. As mentioned in Bhagavad-gita
(9.21), ksine punye martya-lokam visanti: after exhausting the results of their
so-called pious activities, they again return to the earth, which is called
martya-loka, the place of death. Although such persons may be elevated to the
heavenly planets by their pious activities and although they may enjoy life
there for many thousands of years, they nonetheless must return to this planet
when the results of their pious activities are exhausted.
This is the position of all karmis, including those who act piously and
those who act impiously. On this planet we find many businessmen, politicians
and others who are simply interested in material happiness. They attempt to
earn money by all means, not considering whether such means are pious or
impious. Such people are called karmis, or gross materialists. Among the karmis
are some vikarmis, people who act without the guidance of Vedic knowledge.
Those who act on the basis of Vedic knowledge perform sacrifices for the
satisfaction of Lord Visnu and to receive benedictions from Him. In this way
they are elevated to higher planetary systems. Such karmis are superior to the
vikarmis, for they are faithful to the directions of the Vedas and are
certainly dear to Krsna. In Bhagavad-gita (4.11), Krsna says: ye yatha mam
prapadyante tams tathaiva bhajamy aham. "In whatever way one surrenders
unto Me, I reward him accordingly." Krsna is so kind that He fulfilled the
desires of the karmis and jnanis, not to speak of the bhaktas. Although the
karmis are sometimes elevated to higher planetary systems, as long as they
remain attached to fruitive activities they must accept new material bodies
after death. If one acts piously, he can attain a new body among the demigods
in the higher planetary systems, or he may attain some other position in which
he can enjoy a higher standard of material happiness. On the other hand, those
who are engaged in impious activities are degraded and take birth as animals,
trees and plants. Thus those fruitive actors who do not care for the Vedic
directions (vikarmis) are not appreciated by learned saintly persons. As stated
in Srimad-Bhagavatam (5.5.4):
nunam pramattah
kurute vikarma
yad indriya-pritaya aprnoti
na sadhu manye yata atmano 'yam
asann api klesada asa dehah
"Materialists who work hard like dogs and hogs simply for sense
gratification are actually mad. They simply perform all kinds of abominable
activities simply for sense gratification. Materialistic activities are not at
all worthy of an intelligent man, for as a result of such activities, one gets
a material body, which is full of misery." The purpose of human life is to
get out of the threefold miserable conditions, which are concomitant with
material existence. Unfortunately, fruitive workers are mad to earn money and
acquire temporary material comforts by all means; therefore they risk being
degraded to lower species of life. Materialists foolishly make many plans to
become happy in this material world. They do not stop to consider that they
will live only for a certain number of years, out of which they must spend the
major portion acquiring money for sense gratification. Ultimately such
activities end in death. Materialists do not consider that after giving up the
body they may become embodied as lower animals, plants or trees. Thus all their
activities simply defeat the purpose of life. Not only are they born ignorant,
but they act on the platform of ignorance, thinking that they are getting
material benefits in the shape of skyscraper buildings, big cars, honorable
positions and so on. The materialists do not know that in the next life they
will be degraded and that all their activities simply serve as parabhava, their
defeat. This is the verdict of Srimad-Bhagavatam (5.5.5): parabhavas tavad
abodha jatah.
One should therefore be eager to understand the science of the soul
(atma-tattva). Unless one comes to the platform of atma-tattva, by which one
understands that the soul and not the body is oneself, one remains on the
platform of ignorance. Out of thousands and even millions of ignorant people
who are wasting their time simply gratifying their senses, one may come to the
platform of knowledge and understand higher values of life. Such a person is
called a jnani. The jnani knows that fruitive activities will bind him to
material existence and cause him to transmigrate from one kind of body to
another. As indicated in Srimad-Bhagavatam by the term sarira-bandha (bound to
bodily existence), as long as one maintains any conception of sense enjoyment,
his mind will be absorbed in karma, fruitive activity, and this will oblige him
to transmigrate from one body to another.
Thus a jnani is considered superior to a karmi because he at least
refrains from the blind activities of sense enjoyment. This is the verdict of
the Supreme Personality of Godhead. However, although a jnani may be liberated
from the ignorance of the karmis, unless he comes to the platform of devotional
service he is still considered to be in ignorance (avidya). Although one may be
accepted as a jnani, or one advanced in knowledge, his knowledge is considered
impure because he has no information of devotional service and thus neglects
the direct worship of the lotus feet of the Supreme Personality of Godhead.
When a jnani takes to devotional service, he rapidly becomes superior to
an ordinary jnani. Such an advanced person is described as
jnana-vimukta-bhakti-parama. How a jnani takes to devotional service is
mentioned in Bhagavad-gita (7.19), wherein Krsna says:
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma sudurlabhah
"After many births and deaths, he who is actually in knowledge
surrenders unto Me, knowing Me to be the cause of all causes and all that is.
Such a great soul is very rare." Actually a person is wise when he
surrenders unto the lotus feet of Krsna, but such a mahatma, great soul, is
very rare.
After taking to devotional service under the regulative principles, a
person may come to the platform of spontaneous love of Godhead, following in
the footsteps of great devotees like Narada and Sanaka and Sanatana. The
Supreme Personality of Godhead then recognizes him to be superior. The devotees
who have developed love of Godhead are certainly in an exalted position.
Of all these devotees, the gopis are recognized as superior because they
do not know anything other than satisfying Krsna. Nor do the gopis expect any
return from Krsna. Indeed, sometimes Krsna puts them into extreme suffering by
separating Himself from them. Nonetheless, they cannot forget Krsna. When Krsna
left Vrndavana for Mathura, the gopis became most dejected and spent the rest
of their lives simply crying in separation from Krsna. This means that in one
sense they were never actually separated from Krsna. There is no difference
between thinking of Krsna and associating with Him. Rather, vipralambha-seva,
thinking of Krsna in separation, as Sri Caitanya Mahaprabhu did, is far better
than serving Krsna directly. Thus of all the devotees who have developed
unalloyed devotional love for Krsna, the gopis are most exalted, and out of all
these exalted gopis, Srimati Radharani is the highest. No one can excel the
devotional service of Srimati Radharani. Indeed, even Krsna cannot understand
the attitude of Srimati Radharani; therefore He took Her position and appeared
as Sri Caitanya Mahaprabhu, just to understand Her transcendental feelings.
In this way Srila Rupa Gosvami gradually concludes that Srimati
Radharani is the most exalted devotee of Krsna and that Her kunda (lake), Sri
Radha-kunda, is the most exalted place. This is verified in a quotation from
Laghu-bhagavatamrta (Uttara-khanda 45), as quoted in Caitanya-caritamrta:
yatha radha priya visnos
tasyah
kundam priyam tatha
sarva-gopisu saivaika
visnor atyanta-vallabha
"Just as Srimati Radharani is dear to the Supreme Lord Krsna
[Visnu], so Her bathing place [Radha-kunda] is equally dear to Krsna. Among all
the gopis, She alone stands supreme as the Lord's most beloved."
Therefore everyone interested in Krsna consciousness should ultimately
take shelter of Radha-kunda and execute devotional service there throughout
one's life. This is the conclusion of Rupa Gosvami in the tenth verse of
Upadesamrta.
TEXT ELEVEN
TEXT
krsnasyoccaih pranaya-vasatih preyasibhyo 'pi radha
kundam casya munibhir abhitas tadrg eva vyadhayi
yat presthair apy alam asulabham kim punar bhakti-bhajam
tat premedam sakrd api sarah snatur aviskaroti
SYNONYMS
krsnasya--of Lord Sri Krsna; uccaih--very highly;
pranaya-vasatih--object of love; preyasibhyah--out of the many lovable gopis;
api--certainly; radha--Srimati Radharani; kundam--lake; ca--also; asyah--of
Her; munibhih--by great sages; abhitah--in all respects; tadrk eva--similarly;
vyadhayi--is described; yat--which; presthaih--by the most advanced devotees;
api--even; alam--enough; asulabham--difficult to obtain; kim--what;
punah--again; bhakti-bhajam--for persons engaged in devotional service;
tat--that; prema--love of Godhead; idam--this; sakrt--once; api--even;
sarah--lake; snatuh--of one who has bathed; aviskaroti--arouses.
TRANSLATION
Of the many objects of favored delight and of all the lovable damsels of
Vrajabhumi, Srimati Radharani is certainly the most treasured object of Krsna's
love. And, in every respect, Her divine kunda is described by great sages as
similarly dear to Him. Undoubtedly Radha-kunda is very rarely attained even by
the great devotees; therefore it is even more difficult for ordinary devotees
to attain. If one simply bathes once within those holy waters, one's pure love
of Krsna is fully aroused.
PURPORT
Why is Radha-kunda so exalted? The lake is so exalted because it belongs
to Srimati Radharani, who is the most beloved object of Sri Krsna. Among all
the gopis, She is the most beloved. Similarly, Her lake, Sri Radha-kunda, is
also described by great sages as the lake that is as dear to Krsna as Radha
Herself. Indeed, Krsna's love for Radha-kunda and Srimati Radharani is the same
in all respects. Radha-kunda is very rarely attained, even by great
personalities fully engaged in devotional service, not to speak of ordinary
devotees who are only engaged in the practice of vaidhi bhakti.
It is stated that a devotee will at once develop pure love of Krsna in
the wake of the gopis if he once takes a bath in Radha-kunda. Srila Rupa
Gosvami recommends that even if one cannot live permanently on the banks of
Radha-kunda, he should at least take a bath in the lake as many times as
possible. This is a most important item in the execution of devotional service.
Srila Bhaktivinoda Thakura writes in this connection that Sri Radha-kunda is
the most select place for those interested in advancing their devotional
service in the wake of the lady friends (sakhis) and confidential serving maids
(manjaris) of Srimati Radharani. Living entities who are eager to return home
to the transcendental kingdom of God, Goloka Vrndavana, by means of attaining
their spiritual bodies (siddha-deha) should live at Radha-kunda, take shelter
of the confidential serving maids of Sri Radha
and under their direction engage constantly in Her service. This is the
most exalted method for those engaged in devotional service under the
protection of Sri Caitanya Mahaprabhu. In this connection Srila Bhaktisiddhanta
Sarasvati Thakura writes that even great sages and great devotees like Narada
and Sanaka do not get an opportunity to come to Radha-kunda to take their
baths. What, then, to speak of ordinary devotees? If, by great fortune, one gets
an opportunity to come to Radha-kunda and bathe even once, he can develop his
transcendental love for Krsna, exactly as the gopis did. It is also recommended
that one should live on the banks of Radha-kunda and should be absorbed in the
loving service of the Lord. One should bathe there regularly and give up all
material conceptions, taking shelter of Sri Radha and Her assistant gopis. If
one is thus constantly engaged during his lifetime, after giving up the body he
will return back to Godhead to serve Sri Radha in the same way as he
contemplated during his life on the banks of Radha-kunda. The conclusion is
that to live on the banks of the Radha-kunda and to bathe there daily
constitute the highest perfection of devotional service. It is a difficult position
to attain, even for great sages and devotees like Narada. Thus there is no
limit to the glory of Sri Radha-kunda. By serving Radha-kunda, one can get an
opportunity to become an assistant of Srimati Radharani under the eternal
guidance of the gopis.
