miércoles, 10 de agosto de 2011

Śrī Upadeśāmṛta, Śloka 8 New Braja, 26 May 1997

Śrī Upadeśāmṛta, Śloka 8 New Braja, 26 May 1997

tan-nāma-rūpa-caritādi-sukīrtanānu
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram

Once there were two Vaiṣṇavas who went to a town. One of them made his living arrangements under a banyan tree. Near that tree lived a prostitute in the second story of a very beautiful building. And the other Vaiṣṇava was hosted at a temple in the middle of town. The Vaiṣṇava who was living near the prostitute was thinking in one mood, and the Vaiṣṇava who was staying in the temple was thinking in another mood. The Vaiṣṇava in the temple was thinking, “That Vaiṣṇava is staying with a prostitute.” And he was observing that so many persons were coming and going from there. And the Vaiṣṇava living near the prostitute was thinking, “I am so foolish, so unfortunate that I cannot live in the temple. My friend is so fortunate that he is always living with the Deities, doing kīrtana, and chanting and remembering.” And the Vaiṣṇava who was living in the temple was always thinking of that prostitute and criticising the other Vaiṣṇava. “I am so lucky that I am in the temple, and he is such a wretched person that he is there.” In this way his mind was always absorbed in criticising. 

In the meantime, the time of death came. The Vaiṣṇava who was in the temple saw that three very dangerous looking forms were coming towards him.

“Who are you?” he asked.

“We are death. We are Yamadūtas and have come to take you.”

“Oh, I am not the person you are looking for. He is there with the prostitute. I am not that person. I am such a holy person living in the temple.”

“No, no. We know all these things. You are the person that we have come for.”

“Then where will you take me? To Svarga?”

“No, no. We will take you to the most wretched place and punish you. You are always criticising that Vaiṣṇava. But he is like a sādhu, always thinking of you being so fortunate, living in the temple and always chanting the holy name.”  

So I advise you to follow Rūpa Gosvāmī’s instruction and never criticise anyone. If someone is performing bad activities, he is simply doing harm to himself. If you will criticise anyone, looking at the bad side of his character, then all his bad qualities will come to you, and Yama will come to punish you first. So always try to see the good qualities of the Vaiṣṇavas, and always absorb yourself in hearing, chanting and remembering Kṛṣṇa. Even if people are out of caste and creed, if they are bad, still you should not criticise them. Try to always remember their good qualities and to glorify devotees. This is the way. Rūpa Gosvāmī and Swāmījī are advising that we should guard against criticising. 

What is the last teaching of Śrīla Rūpa Gosvāmī that Swāmījī explains?

Sevā sādhaka-rūpeṇa siddha-rūpeṇa. 

Devotee:

sevā sādhaka-rūpeṇa
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ
(Bhakti-rasāmṛta-sindhu 1.2.295)

[On the path of ragānugā-bhakti, a sādhaka, being enchanted by the intense love of Kṛṣṇa’s beloved Vrajavāsīs, should serve Kṛṣṇa both in the sādhaka-rūpa (the present physical body) and the siddha-rūpa (the internally conceived spiritual form which is suitable to serve Kṛṣṇa according to one’s cherished desire). In the sādhaka-rūpa  he should follow the sādhana executed by the rāgānuga-bhaktas (our Gosvāmīs and ācāryas), and in the siddha-rūpa he should emulate the moods of Kṛṣṇa’s dearmost rāgātmika associates, like Lalitā, Viśakhā, Rūpa Mañjarī, Rati Mañjarī and so on.]

 A devotee in his sādhaka-rūpa, in his devotee form, should be serving Kṛṣṇa outwardly, but inwardly in his siddha...

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: No. Can you explain the meaning of sevā sādhaka-rūpeṇa?

Devotee: That we serve the ācāryas like Raghunātha dāsa Gosvāmī according to how he was doing sādhana in his sādhaka-rūpa, and also how Rati Mañjarī was serving Śrīmatī Rādhikā in her siddha-rūpa. So like this, following the Gosvāmīs in our sādhaka-rūpa ... 

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Outwardly what?

Devotee: saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Yes, this is sādhaka-rūpeṇa—how Rūpa Gosvāmī has done sādhana, always remembering and chanting. Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. These are the outward activities of sādhana. So that sādhana Rūpa Gosvāmī has done as a sādhaka we should try to follow.

And what is the meaning of siddha-rūpeṇa?

Devotee: That is like Raghunātha dāsa Gosvāmī in Śrī Vilāpa-Kusumāñjali, śloka 72—Sri Rūpa mañjarī karārcita pādapadma.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Very good.

Another śloka?

Devotee: 

tambūlārpaṇa-pāda-mardana-payo-dānābhisāradibhir
vṛndāranya-maheśvariṁ priyataya yas toṣayanti priyaḥ
prāṇa-preṣṭha-sakhi-kulād api kilāsaṇkocītā bhūmikāḥ
keli-bhūmiṣu rūpa-mañjarī-mukhās tā dāsikā saṁśraye
(Vraja-vilāsa-stava 38, Raghunātha dāsa Gosvāmī)

[By offering Her betel nuts, massaging Her feet, bringing Her water, arranging for Her secret meeting with Śrī Kṛṣṇa, and performing many other services, many gopī maidservants constantly please Śrī Rādhā, the queen of Vṛndāvana forest. In their service to the Divine Couple, they are even less shy than the prāṇa preṣtha sakhīs, for whom Śrī Rādhā is more dear than life. I talk shelter of these gopī maidservants, who have Śrīmatī Rūpa Mañjarī as their leader.]

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: The first śloka describes what Rūpa Gosvāmī was doing in sādhaka-rūpa. Now in siddha-rūpa he is always serving Śrīmatī Rādhikā. Tambūlārpaṇa—giving betel nuts, pāda-mardana— massaging, helping Rādhikā to meet Kṛṣṇa. In all activities Rūpa Mañjarī is expert. 

nikuñja-yūno rati-keli-siddhyai
yā yālibhir yuktir apekṣaṇīyā
tatrāti-dākṣyād ati-vallabhasya
vande guroḥ śrī-caraṇāravindam

This is siddha-sevā of gurudeva.

And what is external sevā?

The second śloka of Guruvāṣṭaka:

mahāprabhoḥ kīrtana-nṛtya-gīta
vāditra-mādyan-manaso rasena

This is outer—gurudeva as sādhaka-rūpeṇa. And when thinking of gurudeva in siddha-rūpeṇa—nikuñja-yūno rati-keli siddhyai.

Sādhaka-rūpeṇa is what Rūpa Gosvāmī was doing as a gosvāmī, living like a sādhaka. Gurudeva is like a sādhaka when he is doing śravaṇam, kīrtanam and all his bhakti practices. And internally, Rūpa Gosvāmī is Rūpa Mañjarī. Raghunātha dāsa Gosvāmī is Rati Mañjarī.

They are sad-siddha, and in that form what sevā are they doing?

śrī rūpa mañjarī karārcita pādapadma
goṣṭendra-nandana bhujārpita mastakāyāḥ
hā modataḥ kanaka-gauri padāravinda
samvāhanāni śanakais tava kiṁ kariṣye
(Vilāpa-Kusumāñjali 72, Raghunātha dāsa Gosvāmī)

“When will that day come when Rūpa Mañjarī will call me and order me to do this sevā, when Rādhā and Kṛṣṇa are both tired from walking here and there in Vṛndāvana?”

Rādhikā is more soft, so She is more tired. She has put Her head in Kṛṣṇa’s lap, and Her feet in the lap of Rūpa Mañjarī. Kṛṣṇa is gently massaging Her head. And sometimes with His pītāmbara He is wiping Śrīmatī Rādhikā’s face very affectionately. And Rūpa Mañjarī is massaging Her feet very gently, softly and sweetly.

Nearby Rati Mañjarī is standing and fanning with a cāmara. Rūpa Mañjarī calls her with her eyes, “Come on, come on. I will give you a remnant of mahā-mahā-mahā-prasādam. You should take these feet and gently massage them. I am going to bring water, very beautiful water because They are thirsty.” Saying this, Rūpa Mañjarī placed those feet in the hands of Rati Mañjarī.

“When will I have a chance to serve like this?
When will Rūpa Mañjarī and Rati Mañjarī give me this remnant of this mahā-mahā-mahā-prasādam?”

This is siddha-rūpeṇa. 

So he is saying:

siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ

Lipsunā means that those who have some, even just a little greed to serve, should pray like this.

What is the meaning of vraja-lokānusārataḥ?

Devotee: Following the footsteps.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: They should follow like the Vrajavāsīs.

How?
Can you explain vraja-lokānusārataḥ? 

Devotee: How His dear devotees in Vṛndāvana are serving Him.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Like who?

Devotee: Like Rādhārāṇī and the gopīs. Like Rūpa Mañjarī, Rati Mañjarī, Labanga-Mañjarī.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: No, not them. Lokānusārataḥ refers to Rūpa Gosvāmī, Sanātana Gosvāmī and others as Vrajavāsīs observing Ekādaśī. There are so many persons who don’t follow Ekādaśī. But Rūpa Gosvāmī is following. Those who don’t observe Ekādaśī are saying that they are following gopas and gopīs. But actually, they are not following them because we have heard that Nanda Bābā and all the boys went to Mathurā on Ambikā-karaṇa and honoured Ekādaśī. But some Nimbarka-sampradāyī or other Rādhā-vallabhīs say that they have no need to follow Ekādaśī. So vraja-lokānusārataḥ means that Rūpa Gosvāmī, Sanātana Goswāmī, Raghunātha dāsa Gosvāmī, and all our disciplic ācāryas are Vrajavāsīs. We should follow them.

They never worshiped Rukminī-Ramaṇa. Vraja-lokānusārataḥ means worshiping exclusively in Vraja, not Dvārakā, not Purī or any other places. Vraja-lokānusārataḥ means what Rūpa Gosvāmī has done in Vṛndāvana we will have to follow. We will not follow Rūpa Mañjarī or Rati Mañjarī outwardly. In siddha-bhāva we can follow them by mind. We can cultivate the desire to be like them, but we will have to follow and practice as sādhakas. 

Did Rūpa Gosvāmī and our other Gosvāmīs follow Rukminī-Ramaṇa or Jagannātha, Balarāma and Subhadrā?

They prayed only for Their mercy, so we also can pray for Their mercy but we will not worship Them. You cannot be devoted to two, three, four, five iṣṭadevas. Only Kṛṣṇa and Śrīmatī Rādhikā should be in your heart. We want to serve only Them as our iṣṭadeva, but we will honour all. We will honour Śrī Gopīśvara Mahādeva, no harm. We can honour Hanumān, no harm. We can honour Balarāma, Jagannātha and Subhadrā, because they are the same as Kṛṣṇa in tattva. But we can take only Śrīmatī Rādhikā and Kṛṣṇa in our hearts. Lalitā, Viśākhā, all the associates of Kṛṣṇa, Girirāja Govardhana, Yamunā as well can come in our hearts, no harm. But Yamunā-maiyā cannot come. She cannot go to Vraja, only Yamunā-sakhī can go. You should think about these matters very deeply. Rādhikā-maiyā will not go in Vraja—she is Rukminī.

But who is Śrīmatī Rādhikā?

The beloved of Kṛṣṇa.

Is She married to Kṛṣṇa?

No need of marriage. Their relationship is far beyond all these other relationships.

If there is anything you desire, Girirāja is there to supply you. Don’t go to Gaṇeśa or to anyone else. We have no one else, only Rādhā-Kṛṣṇa. We should not want anything from Kṛṣṇa, because He is our beloved. And Kṛṣṇa is only Nanda-nandana, Yaśodā-nandana, and Rādhā-kānta. He is not Īśvara, that He can fulfil our desires. In Vṛndāvana Vraja, Kṛṣṇa is not their Īśvara. He is not like a god or demigod or the Supreme Personality of Godhead.

What is He?

He is only the son of Yaśodā, Yaśodā-nandana, controlled by Yaśodā. He is Rādhā-kānta, not Kṛṣṇa. If the gopīs have to ask something, they will go to Girirāja Govardhana. Nanda Bābā will worship śālagrāma and request, “My boy should always be happy. My son should always be happy.”

So, this mood should come. This is vraja-lokānusārataḥ. We should accept only those practices which Vrajavāsīs like Rūpa and Sanātana have done for their sādhana-bhajana. Do not think that you can surpass them in any way, thinking that you are very generous, more than Rūpa and Sanātana. So we will have to know what Rūpa Gosvāmī, Sanātana Gosvāmī, all Six Gosvāmīs, and our all ācāryas have done and how to follow them. And if you think you do not need to hear these things from any good Vaiṣṇava who is superior to you, then you will not get this thing. “My Gurudeva has written everything in his books, so we should not read anything else. He has written everything we need.”

Then why did Vyāsa publish so many books?
And if Vyāsa has given everything, then why did Rūpa Gosvāmī write so many books?
And if Rūpa Gosvāmī has written everything, then why did Jīva Gosvāmī compile so many more books?
Why did Viśvanātha Cakravartī Ṭhākura write so much?
Why did Bhaktivinoda Ṭhākura write more than one hundred books?
Why?
If everything has been done before, then why did Swāmījī write so many hundreds of books?

And I think that if he were still here with us, he would have written so many more books. Kṛṣṇa’s glories cannot be counted. He is immeasurable, unlimited, transcendental. 

So, I think that it is true that Swāmījī has given everything in his books, but to understand his writings and his moods, you need some further explanation. Swāmījī has not written any new books. He has only given explanations of Caitanya-Caritāmṛta, Śrīmad-Bhāgavatam, Gītā—nothing new. These books are general. So when any of our ācāryas come, being very powerful, they write so many books, because, even though everything has already been given, sometimes the truth is covered by ignorance, by Kali. They come to clear away all these doubts.

What is vartamān, our present day position?

So many new, new questions are coming in the minds of Kali-yuga persons, so to explain all these truths, our ācāryas have to publish many more books.

Then vraja-lokānusārataḥ. We will have to cultivate all our activities in the mood of Vraja. In Vṛndāvana, all are not necessarily Vrajavāsīs. There are some rickshaw pullers who keep a knife. In the night they will take you in their rickshaw, and midway they will attack and loot you. They are not Vrajavāsīs. The paṇḍas always wanting money are not Vrajavāsīs. In Vraja, some rare Vrajavāsīs can be found, but all are not like them. Rūpa Gosvāmī, Sanātana Goswāmī, Bhaktivinoda Ṭhākura and Śrīla Prabhupāda are the real Vrajavāsīs. Swāmījī has told, “My home is in Vṛndāvana, my office is in Bombay, and my practice is in Māyāpura.” His home is Vṛndāvana, so he is a Vrajavāsī.

No?

We should try to follow his internal moods. Oh, some are saying that “Nārāyaṇa Mahājāra is undermining him, not glorifying him.”

What could be more glorious than what I am saying?

I think that no one can glorify Swāmījī like this. 

Then “Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura ...”

Devotee reads: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has commented as follows upon this verse: “One who has not yet developed an interest in Kṛṣṇa consciousness should give up all material motives and train his mind by following the progressive regulative principles, namely chanting and remembering Kṛṣṇa and His name, form, quality, pastimes and so forth.” 

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: He has told us to give up all material motives.

Are we doing this?

Those who are not doing this are not actually following Swāmījī. But those who are actually following all these instructions are the real members of ISKCON. Otherwise they are not really ISKCON. I say this with great conviction. We should try to follow and obey Swāmījī not only by words but with our hearts. 

Go on.

Devotee reads: In this way, after developing a taste for such things, one should try to live in Vṛndāvana and pass his time constantly remembering Kṛṣṇa’s name, fame, pastimes and qualities under the direction and protection of an expert devotee.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: This is a very special point—“under the direction and protection of an expert devotee.” You are living in Vṛndāvana, chanting and remembering.

But if you are not taking association of these expert devotees, then what do you have?

So many zeros without a one.

What does this mean?

Zero without one equals nothing. All your practices are like zero, zero, zero—Kṛṣṇa consciousness is not there. Then all your efforts—chanting and remembering—are like zero, yielding no fruit. If you think, “I am expert. I don’t need the protection of an expert devotee,” you are not following Rūpa Gosvāmī.

Then?

Devotee reads: This is the sum and substance of all instruction regarding the cultivation of devotional service.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: After that he is explaining something else. He has told the sum and substance, but still he wants to explain something more.

What is it?

Devotee reads: In the neophyte stage one should always engage in hearing kṛṣṇa-kathā. This is called śravaṇa-daśā, the stage of hearing. By constantly hearing the transcendental holy name of Kṛṣṇa and hearing of His transcendental form, qualities and pastimes, one can attain to the stage of acceptance called varaṇa-daśā.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: What are these pastimes?
We are not qualified to hear kṛṣṇa-kathā?

Someone may ask,

“What are the pastimes?

Oh, he has written Kṛṣṇa Book. All the pastimes are there.”

For whom has he written Kṛṣṇa Book?
For whom?

For all who are neophyte.

Who are neophyte?
I am chanting for about fifty years—am I neophyte or advanced?

Devotee: Advanced.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: No. If you have not advanced your Kṛṣṇa consciousness to the stage of uttama-adhikārī or madhyama-adhikārī, you are still neophyte. Only talking about something is not enough. A certain level must be reached. So Swāmījī is saying this for neophytes and all others that we should first engage in śravaṇa-daśā, hearing. Śrīla Bhaktivinoda Ṭhākura has explained all these five stages in the last part of Jaiva Dharma. These explanations are for advanced devotees as well as for neophytes.

Then what is the difference?
Any difference?

There is no difference; it is the same thing. You will have to reconcile all these things. If you cannot reconcile, then you are bogus. You should try to be in the association of good devotees, hearing kṛṣṇa-kathā and all the pastimes that Swāmījī has written in his books. You should hear what has been written in Caitanya-Caritāmṛta, what has been explained in Śrīmad-Bhāgavatam, Tenth Canto, all these things.

What is the qualification?

The only qualification is honour for guru vākya, kṛṣṇa vākya, śāstra vākya. If you have honour and greed to develop your Kṛṣṇa consciousness, then you are qualified to hear these things. 

Go on.

Devotee reads: Then one can attain to the stage of acceptance called varaṇa-daśā. When one attains this stage . . . 

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: What stage?

Varaṇa-daśā. Varaṇa means to decide to practice something properly. After hearing about something, you will have to make a conscious decision to embrace and cultivate what you have heard. You become quite convinced that “I should do this. I should definitely do this. I should be like this.” To make a decision and to dedicate yourself to the prescribed practice is varaṇa-daśā. Gurudeva tells that you should chant one lākha of harināma and always remember. If you say, “I heard but I could not follow,” then you have not come to varaṇa-daśā. But if you are actually doing it, then you are in varaṇa-daśā. Now Swāmījī will explain.

Devotee reads: When one attains this stage, he becomes attached to the hearing of kṛṣṇa-kathā.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Varaṇa-daśā, now he has some attachment to hearing hari-kathā. He will have some taste for that.

Devotee reads: When one is able to chant in ecstasy, he attains the stage of smaraṇā vasthā, the stage of remembering. Recollection, absorption, meditation, constant remembrance and trance are the five items of progressive kṛṣṇa-smaraṇa. At first, remembrance of Kṛṣṇa 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 anusmṛti. By uninterrupted and unceasing anusmṛti one enters the stage of samādhi, or spiritual trance. After smaraṇa-daśā or samādhi has fully developed, the soul comes to understand his original constitutional position.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: This is svarūpa-siddhi.

Then?

Devotee reads:  At that time he can perfectly and clearly understand his eternal relationship with Kṛṣṇa. That is called sampatti-daśā, the perfection of life.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Has Swāmījī warned that you should not go through these five stages and that you should not hear all these things?

He has said that bhakti is like the current of a river. We should try to develop śravaṇa-daśa, varaṇa-daśā, then smaraṇa-daśā, bhāvāpaṇa-daśā and, finally, sampatti-daśā. “Oh, we are not qualified for this.” Certainly you are not qualified.

But why are you presenting opposition to those who are qualified?
Have you reason or power to do this?

You have no right to do this. You simply want to control all others; thus you say, “You are not qualified to hear this. You are not qualified to think of anything about the gopīs or about Vraja. Only what we are speaking is appropriate for you.” In this way they try to control others. Swāmījī has not taken this approach. He has given freedom to go through all these stages. In fact, he is ordering us to do this. And if you are not following and obeying him, this is your weakness. So, to truly obey him is to follow all these things. This is the way established by Śrīla Rūpa Gosvāmī and certified by all our Gosvāmīs, up to Swāmījī. 

Go on.

Devotee reads: Caitanya-Caritāmṛta 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.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: In what stage can we give up all our desires?

In the beginning there is no niṣṭhā. When niṣṭhā comes, so many desires go away. When ruci comes, some desires still remain but I think that seventy-five percent have gone. In the stage of āsakti, almost all kinds of anarthas have been removed, but still there are some. In the stage of bhāva, all have gone but a slight smell is there. That smell can bring anyone down again. But when Kṛṣṇa gives His darśana and prema comes, even that slight smell totally goes away. Then one can never fall.

Citraketu Mahārāja, Bharata Mahārāja, Jaya and Vijaya are examples of this. They were not conditioned souls. They have come only as examples to give us instruction. They were in the stage of bhāva, still having a scent of anarthas. That is why, because of that scent, Bharata Mahārāja treated that deer with so much affection and he became attached. Then for three births he went down.

But where will we go?

Nowhere—we may get lost forever! They were realised souls and had gone up to bhāva. That is why they returned after only three births. But we cannot return so easily. They took the roles that they were fallen just to set examples for us. Actually they were not fallen. We should not treat them as fallen, but we should realise that we can easily fall. So we should be very careful. 

Even up to the stage of bhāva there is some material attraction. But we should endeavour to progress. We should not be discouraged that we are not qualified, thinking, “Oh, we are not even in niṣṭhā.” Don’t think like this. Try to develop and follow all the orders of our Rūpa Gosvāmī and all the ācāryas in our line.

Devotee reads: One should give up all kinds of motivated desires and simply engage in the regulative devotional service of the Lord according to the directions of scripture.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: What is ‘regulative?’

Vaidhī-bhakti. Actually we have no natural desire to serve. But we have realised the sufferings and  sorrows of this world, and we have the śraddhā to know that by serving Kṛṣṇa we can be liberated from these things. So we are doing regulative bhakti, following the regulations and rules.

Devotee reads:  In this way a neophyte can gradually develop attachment for Kṛṣṇa’s name, fame, form, qualities and so forth. When one has developed such attachment, he can spontaneously serve the lotus feet of Kṛṣṇa even without following the regulative principles. This stage is called rāga-bhakti, or devotional service in spontaneous love.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: What is he saying?

“He can spontaneously serve the lotus feet of Kṛṣṇa even without following the regulative principles.”

Can anyone explain this line?

Devotee: He doesn’t have to hear from śāstra that he should serve Kṛṣṇa.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: No, no. He knows that he must serve Him.

Devotee: But he doesn’t have to hear. Spontaneously from the heart he wants to serve.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: There are some rules and regulations he can omit. Only this. He need not follow those regulations which are not helpful for spontaneous service to Kṛṣṇa.

Devotee reads: This stage is called rāga bhakti or devotional service in spontaneous love.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Here Swāmījī has written about this rāgānugā-bhakti for his devotees. Swāmījī explained rāgānuga-bhakti before me, and I am only repeating his words.

I am following him, so how can I be considered a culprit?
Is Swāmījī a culprit for writing about rāgānugā-bhakti?

No, he is not culprit—he is guru-tattva. He is like Rūpa and Sanātana Gosvāmī. He has done something so marvellous for us, and you should follow all his instructions. We cannot criticise him. He has done nothing for which he can be criticised.

I think that one of the greatest grievances against me is that I am speaking about rāgānugā-bhakti sometimes, but I have given classes here two times daily for twelve days.

What have I said that they are alleging against me?

Nothing, actually nothing. Go on.

Devotee reads: At that stage the devotee can follow in the footsteps of one of the eternal associates of Kṛṣṇa in Vṛndāvana. This is called rāgānugā-bhakti.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: What is rāgānugā-bhakti?
For whom is he writing?
For everyone?

Everyone who wants to serve Rādhā and Kṛṣṇa. And for those who don’t want to serve Rādhā and Kṛṣṇa, it is not applicable. So I think it is Swāmījī’s desire that all the devotees who have left their homes to enter the bhakti way should follow this. But if they are not qualified to follow rāgānugā, then they should follow regulative bhakti.

Devotee reads: Rāgānugā-bhakti, or spontaneous devotional service, can be executed in the śānta-rasa when one aspires to be like Kṛṣṇa’s cows or the stick or flute in the hand of Kṛṣṇa, or the flowers around Kṛṣṇa’s neck.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: This is correct. But we will have to reconcile this. In Vraja, Rūpa Gosvāmī says that there is no śānta-rasa. But if there is no śānta-rasa, then something is lacking in Vraja. So there is some śānta-rasa, but it is mixed. The creepers become so ashamed when Kṛṣṇa picks their flowers—they love Kṛṣṇa like a beloved and blush, “He touched us.” The trees are like the friends of Kṛṣṇa. The cows want to serve Kṛṣṇa like a mother. The calves are like brothers—Kṛṣṇa embraces them around their necks. In Vṛndāvana the flute is not in śānta-rasa. The gopīs have so much envy for vaṁśī because vaṁśī and Kṛṣṇa are always kissing each other.

If you take vaṁśī out of Vraja, then what happens?

It becomes like Dvārakā. There Kṛṣṇa has no flute.

He asks, “Why will I take vaṁśī from Vraja to Dvārakā?

I have to control the gopīs, so I will need it in Vraja. But when I go to Dvārakā, I will tell My queens, ‘Oh! You should go out of My palace.’ And by My saying this, they will be controlled. There is no use for vaṁśī there. There is no reason that I should fall flat at the feet of the Dvārakārāṇīs. No reason at all, only My words will be needed. They will see My eyes, My mouth, like this, and they will become so afraid that they will be controlled at once.” 

But in Vraja, Kṛṣṇa is working so hard to please the gopīs, and the gopīs are saying, “Oh, go away from our kuñja. Do not let Kṛṣṇa come to Śrīmatī Rādhikā.” This is Vraja. This is rāgātmikā-bhakti! Those who are following this are called rāgānuga bhaktas. So here I am saying that no one in Vraja is in śānta-rasa—not the calves, cows, Kṛṣṇa’s vaṁśī, His flute which is just a stick. No one! All are like friends, beloved, mother, father, like this. But Rūpa Gosvāmī has mentioned śānta-rasa in Vraja in his book, just as Swāmījī has written here for ordinary persons who have no taste in all these things. Śānta-rasa is one-sided. A tree in śānta-rasa cannot serve Kṛṣṇa if He does not go under that tree and taste its shadow or take some of its fruits. Only then it is serving. Otherwise it cannot serve, so it is one-sided. Just by the sight of Kṛṣṇa he is taking something from Him, although he is actually not qualified to serve Kṛṣṇa. This is called śānta-rasa. But in Vraja when any tree sees Kṛṣṇa, oh! his branches become full of flowers, mañjarīs and fruits—they appear just upon catching sight of Him! At once they extend their hands up towards Kṛṣṇa. As trees they will treat Him like a friend and as creepers like a beloved. And they will relish so many bhāvas. It seems that Girirāja Mountain is in śānta-rasa, but we have a different view. So we will have to reconcile all these things. 

In this vision, so much love and affection is there. When the creepers see Kṛṣṇa, they become so happy that many new mañjarīs and green leaves sprout. They smile by showing their flowers and beckon to Kṛṣṇa like this, as if to say, “Come on. Come on. Come on.” So they are not in śānta-rasa. If they are in śānta-rasa and feel pleasure in the mood of love, then what to tell of sakhya-rasa, vātsalya-rasa and mādhurya-rasa! So there is a taste. If anyone has a very little, thin greed to taste all these things in the service of Kṛṣṇa, he is qualified to enter into rāgānugā-bhakti. And he cannot be controlled by any rules and regulations. 

Go on.

Devotee reads: In the dāsya-rasa one follows in the footsteps of servants like Citraka, Patraka or Raktaka.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: If we hear of anyone who wants to serve Kṛṣṇa like dāsa, he will take the names of Citraka, Patraka and Raktaka.

We will ask, “Who are they?”
Are they mentioned in any śāstra?
How did he hear about them?
Is this correct or not?

If Swāmījī is telling about them, some curiosity will arise to know who they are and what service they do for Kṛṣṇa. If you make no inquiry, then it means that you are not attached to this.

If Swāmījī has written the meaning of rāgānugā-bhakti, you may inquire, “O Prabhujī, what is rāgānugā?

I have not heard of it before, but here Swāmījī has mentioned it.”

Will you inquire or not?

And if you inquire, then some may accuse you of being sahajiyā! Do not think like this. Try to understand the writings of Swāmījī. This is the duty of any good, bona fide disciple. So many questions will arise. 

Then?

Devotee reads: In the friendly sakhya-rasa one can become a friend like Baladeva, Śrīdāmā or Sudāmā. In the vātsalya-rasa, characterised by parental affection ...

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Why has he not given the name of only one sakhā?

He has named three, four, five.

Why?

Because Baladeva Prabhu’s mood is not like Subala’s, not like Madhumaṅgala’s, not like Ujjvala’s or Śrīdāma’s. There are five kinds of sakhās, all having different moods, so Swāmījī has written many names. Otherwise, he would have mentioned only Baladeva, the elder brother of Kṛṣṇa. Everything is not manifested in Him—Baladeva Prabhu will not joke and laugh with Kṛṣṇa the same way the sakhās do, nor will He climb on Kṛṣṇa’s shoulders. And Baladeva has some vātsalya mood that the sakhās don’t have. If you will go deeply, you will be full of love and affection. If it will touch your hearts, then you will develop some interest in this.

Devotee reads: In the vātsalya-rasa, characterised by parental affection, one can become like Nanda Mahārāja and Yaśodā.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Oh, one thing Swāmījī has perhaps done wrong.

Why did he not take the name of Kṛṣṇa’s actual father and mother?
Who were they?

Devakī and Vasudeva. But he has omitted their names. Oh, I cannot hear this. 
I know that Swāmījī Mahārāja has accepted Nanda and Yaśodā as Kṛṣṇa’s real mother and father, so he is giving their names. For those who are in very lower grades he will say, “Oh, actually His father and mother were Vasudeva and Devakī. Kṛṣṇa was only the foster son of Nanda and Yaśodā.” Swāmījī makes this point clearly —he does not admit that Devakī and Vasudeva were Kṛṣṇa’s real parents. So you will have to accept this point.

Devotee: In mādhurya-rasa, characterised by conjugal love, one can become like Śrīmatī Rādhārāṇī or Her lady friends such as Lalitā and Her serving maids (mañjarīs) like Rūpa and Rati.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: There are three kinds of personalities in mādhurya-rasa. There are not just the gopīs. And amongst the gopīs there are so many kinds of moods. But we cannot have Śrīmatī Rādhikā’s mood. Lalitā’s and Viśākhā’s mood is very rare also. Jīvas cannot have it—they can come only as Rādhikā’s serving maids, like Rūpa and Rati. Oh, again Swāmījī has written the word mañjarī. This is a very bad thing! If I had printed this book, I would have taken this name out; I would have published without the name mañjarī.

Who published this book?
Any outside person?
Or Swāmījī has done it?

Perhaps nothing is wrong with this name mañjarī. No, no, don’t hear this mañjarī name, otherwise you will all be sahajiyā!

Our object is to become this mañjarī. It is the very highest, very highest! Our mood and our goal is that. But do not think prematurely that you are a mañjarī, otherwise you will be finished. We can have greed to marry a princess, Elizabeth perhaps, no harm. But do not go to Elizabeth and tell her, “I am going to marry you.”

Otherwise they will cut off your head at once! Keep it in your heart only. Do not tell anyone. We should keep our greed for the goal hidden in our hearts like camphor. 

Then?

Devotee reads: This is the essence of all instruction in the matter of devotional service.

ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: Gaura premānande haribol! Rūpa Gosvāmī ki jaya! Raghunātha dāsa Gosvāmī ki jaya! All Six Gosvāmīs ki jaya! Our guru-paramaparā ki jaya! Gaura premānande! 





  • Gopali Dasi le gusta esto.
  • Rama Kānta Dāsa ŚRĪLA BHAKTIVEDĀNTA NĀRĀYAṆA MAHĀRĀJA: In what stage can we give up all our desires? 

    In the beginning there is no niṣṭhā. When niṣṭhā comes, so many desires go away. When ruci comes, some desires still remain but I think that seventy-five percent have gone. In the stage of āsakti, almost all kinds of anarthas have been removed, but still there are some. In the stage of bhāva, all have gone but a slight smell is there. That smell can bring anyone down again. But when Kṛṣṇa gives His darśana and prema comes, even that slight smell totally goes away. Then one can never fall.

    Citraketu Mahārāja, Bharata Mahārāja, Jaya and Vijaya are examples of this. They were not conditioned souls. They have come only as examples to give us instruction. They were in the stage of bhāva, still having a scent of anarthas. That is why, because of that scent, Bharata Mahārāja treated that deer with so much affection and he became attached. Then for three births he went down. 

    But where will we go? 

    Nowhere—we may get lost forever! They were realised souls and had gone up to bhāva. That is why they returned after only three births. But we cannot return so easily. They took the roles that they were fallen just to set examples for us. Actually they were not fallen. We should not treat them as fallen, but we should realise that we can easily fall. So we should be very careful.

    Even up to the stage of bhāva there is some material attraction. But we should endeavour to progress. We should not be discouraged that we are not qualified, thinking, “Oh, we are not even in niṣṭhā.” Don’t think like this. Try to develop and follow all the orders of our Rūpa Gosvāmī and all the ācāryas in our line.

No hay comentarios:

Publicar un comentario