Lila: The Divine Play
Devotee: We have a question from Dayal Nitāi Prabhu. And, he's asking, if we say that Mahāprabhu and Nityānanda Prabhu are the most merciful avatārs of Bhagavan. Why Mahāprabhu was so strict with Choṭa Haridās? For me it’s a kind of scandalous that Mahāprabhu got satisfied with his suicide. And why Nityānanda Prabhu got so angry with Śivānanda, because he was late? Please, explain these two pastimes: Choṭa Haridās’ chastisement and Nityānanda Prabhu’s kicking Śivānanda Sen.
Goswāmī Mahārāj: So, we have to understand the word, and meaning of the word līlā; pastimes. Theirs are Divine pastimes. Just like in the... a movie, a play, a drama, there has to be some dramatic tension. Right. So, that the, in one sense, the heroic aspect can rise and be seen; be in the spotlight. The heroic aspect in līlā means 'devotion.' The... The connecting thread between all these pastimes is... is the spotlight will be shi... will shine on devotion. That is what is important. Right.
So, in the case of Choṭa Haridās, we see for not only, what do we call, a minor offense, really no offense at all. And, that underscores the importance of this pastime. We're told that he, on the plea of begging rice for Mahāprabhu, he approached one lady. And, later that Mahāprabhu expressed His displeasure, that he, someone in the garb of a monk, robes of renunciation would have illicit connection with ladies. Right.
So, when He heard that, as a penance, that Choṭa Haridās had drowned himself, committed suicide. When this news was brought to Mahāprabhu, we're told, He smiled. And, that has bewildered people and devotees. But, we're told Mahāprabhu was happy to hear this news. So, then we think, “Why?” Because, first of all remember, it's a pastime. So, in this sense, just like in a movie no one actually dies. [chuckling] So, when we see the movie, and one person, you know, leaves their body. But, no one actually dies, they're acting. This is līlā, these are pastimes. But... and...
But, what we will note is who is qualified to play these parts. Right. Just like in a movie, we'll say, they have to cast the best actor to play a particular role. Right. There's casting and scripting. So, in the casting they're saying, “Who is the person who can perfectly play this part. So, when it comes to a particular pastimes, it is really... how do you say?.. to such a dramatic performance and confidential act, can only be performed by a very dear and exalted devotee. So, what does Mahāprabhu want to teach by this pastime?
The seriousness of the offense of, in the garb of Kṛṣṇa Consciousness, exploiting others. That's the principle that is to be taken away. Particularly, sensuality in the garb of a spiritual person to exploit others. So... and... so... And, particularly to send a message to those in the renounced order of life. Right. If, we saw that there was a pinprick through which you could, a loophole, so to speak. Right. Everyone would take that loophole. So, not only is there no loophole, but the lady that was approached by Choṭa Haridās, we're told she's a very old lady.
So, there's no question of... how do you say?.. the male gaze, or sensuality on his part. That underscores that there's some other meaning to this pastime, altogether. And, He's trying to teach, do not assume the role of a spiritual teacher and then exploit those in your care, particularly women and sensuality. So, when he hears that Choṭa Haridās, understanding his role in this pastime, that he's... takes his own life, He smiles. Thinking like, “Oh, he did the right thing. He's sacrificed so that others can understand.” Right. So, it's interesting, or alluded to in this question, we say Mahāprabhu and Nityānanda Prabhu, you know, Mahāprabhu the mahā-vadānyāya-avatār.
namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanyanāmne
gaura-tviṣe namaḥ
(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 19.53)
He's the most merciful, magnanimous incarnation avatār. Right. And, we're told somehow, miraculously that Nityānanda Prabhu is even more merciful than Him. But, that same Mahāprabhu who's come to liberate all the fallen souls, as we've said recently, māyā-mṛgaṁ dayitayepsitam anvadhāvad (SB: 11.5.34.3). There... Those who are chasing after māyā, He's chasing after them to rescue them, to rescue the fallen souls. So, He is so merciful to descend and freely distribute... distribute kṛṣṇa-prem to everyone. But, we hear that apasiddhānta makes Him angry, cannot be brought to His ear. Right.
Someone who is so merciful, what does that mean? That the higher aspects of spiritual culture, not to meddle there. Not to meddle in those higher things, to pay attention to your own class and your own lesson. And, for the unqualified to meddle in the higher plane, it's—in the language of Śrīla Guru Mahārāj—he said, “It strikes the spinal cord of the proper thinking person.” The higher think, “That is intolerable to the more advanced and more developed devotees.” They can tolerate so many things, but not meddling with the higher aspects of Kṛṣṇa's pastimes.
And, in the case of Nityānanda Prabhu, we... we... if, we want to understand that pastime, then we shall understand the reaction of Śivānanda Sen. That, he's willing to sacrifice his family, everything, his own apparent happiness for even the remote discomfort or displeasure of Nityānanda Prabhu. [chuckling] And, if he is kicked by Nityānanda Prabhu, he considers himself so fortunate to be touched by his lotus feet. [laughing] All throughout the Bhāgavatam, and Vedic literature in general, we hear how the devotees are aspiring for a connection with the lotus feet of the Lord. Right? And, the prayers of the nāga-patnīs; the wives of Kāliya, they say, yad-vāñchayā śrīr lalanācarat tapo, vihāya kāmān su-ciraṁ dhṛta-vratā (Cc: Madhya-līlā, 9.114.3−4)... su-ciraṁ dhṛta-vratā.
For lifetimes, Lakṣmī Devī engaged in tapasya to try and get access to the holy lotus feet of Kṛṣṇa. Right. So, in so many places this is described. There, in that pastime to the amazement of the wives of Kāliya... Kṛṣṇa's... her husband is a serpent. He has so many serpentine heads. Right. And, Kṛṣṇa's dancing on those heads with his holy lotus feet. And, their... the kuṁkum from his lotus feet are decorating the heads of Kāliya. And, the wives of Kāliya are saying, “Even Lakṣmī Devī couldn't get this, and now our husband is so fortunate to get the touch of the holy lotus feet of Kṛṣṇa.” And, Nityānanda... What is he (Narottam dās Ṭhākur) saying, nitāi-pada-kamala, koṭī-chandra-suśītala (Manaḥ-Śikṣā: 1.1).
“As brilliant, and beautiful as ten million moons, and softer still—so to come in contact we shouldn't think the lotus feet of Nityānanda Prabhu are a harsh thing. [chuckling] But, they're softest, sweetest, most beautiful achievement.” So, these are... We find in the pastimes of the Lord and His devotees. Sometimes they do something to, if He's... in the case of Advaita Ācārya... how do you say?.. treating Mahāprabhu too respectfully. Because, he's technically senior and it makes him feel very awkward that the Supreme Personality of Godhead is treating him like a superior and behaving like an inferior.
Then, Advaita thinks, “What could I do to get Him to... how do you say?.. chastise me the way He chastises those who are most dear to Him.” So, he has some strategy. And, again some apasiddhānta, in this case, Māyāvād philosophy. And, that brings out the ire of Nimāi Paṇḍit. He starts... um... giving him a beating and Advaita Ācārya is smiling. And, he said, “Aw, now I've got you.” So, that is their play. As we see in the family sometimes, the play, that to what to outsiders appears to be very objectionable, is just a play of mother, brothers and sisters, mothers and fathers, wives and husbands. [laughing]
So, we have to accommodate the concept of līlā; means 'divine play.' And, I'm reminded also of Śrīla Guru Mahārāj when he mentioned the case of Judas, who betrayed Jesus. And, we hear later as Jesus is carrying his cross up the Mount, that Judas is among the crowd, on the sidelines. And, they make eye contact. And, then we're told Judas goes and hangs himself. And, so Guru Mahārāj said, “I was thinking, what was in that look.” And, then he explained, he said,
“When their eyes met, Jesus is saying—not that Judas is asking for forgiveness—Jesus is conveying to him, 'Please forgive me for using you this way in my pastimes. Your name will be black for all time to come, but I've entrusted this service to you, you're very dear to me. So, even the very act of betrayal, that is part of these pastimes, so please forgive me for using you in this way.'” He's saying, “With feeling such compassion, then he goes off and hangs himself.” So, the pastimes of Mahāprabhu are mysterious. In the pastimes of Nityānanda Prabhu, we're thinking also of the vyās of chaitanya-līlā Vṛndāvan Dās Ṭhākur.
When he's talking about how merciful are Gaur and Nityānanda, and they've come to rescue the fallen souls. What is the song, Guru Mahārāj would have Gurudev sing on every auspicious occasion, emona durmmati, saṁsāra bhitare (Dainyātmikā: 1). And, what's an other line there about Nityānan... the avadhūt... Mahāprabhu and the avadhūt they've come to rescue the fallen souls. So, Vṛndāvan Dās is so, such an exclusive follower and recipient of the grace of Nityānanda Prabhu, and he wants to share that with everyone. But, he... he thinks, “But, if some people are so foolish as to miss this opportunity, or to not understand, really, the glories of Nityādanda Prabhu.” He's saying, “Then I... I want to kick you in the face with my left foot.”
And, people go, “Ahhh, how can a devotee say something like that?” And, some accuse him of not being humble. And, Śrīla Saraswatī Ṭhākur said, “No, actually this is the grace of Vṛndāvan Dās Ṭhākur.” That he's thinking, he realizes what is before one, this inconceivable, rare opportunity to get the grace of Gaur and Nityānanda. And, if they won't take it, he's saying, “By abusing them, he's opened up a new channel for the grace of the Lord.” And, you say, “How is that?” We see, like sometimes you see parents and they have a little child. And, there like interacting with someone. And, the child, like, kicks somebody and then hides behind his mother. Right.
And, then the parents have to go, “Oh, he didn't mean it, he's normally very nice... you know, please forgive him.” So, he's saying, in this context, Vṛndāvan Dās Ṭhākur is like that naughty child. Saying, “If you don't take the grace of Nityā... Gaur and Nityānanda, then I'm going to kick you.” [laughing] And... So, if he, if you're fortunate enough to be on the receiving end of the kick of Vṛndāvan Dās Ṭhākur, than Gaur and Nityānanda have to come to you. And, offer themselves to you, and say, “He's normally very nice.” [laughing] You know. “Please forgive him.” They have to offer themselves to you in compensation for his misbehavior. [laughing] So, it's something like that.
But, Mahāprabu in His Śikṣāṣṭakam, what are His teachings? He's saying that... you know, there's... there... I was thinking about this the other day. There's as saying, like, you know, “Do one to others...” Some people call it the Golden Rule. They say, “Do one to others, as you would have them do unto you.” Right. Nityānanda [talking to Nityānanda Dās Prabhu], isn't that, that's the so called Golden Rule, right? “Do unto others as you would have them do unto you.” [laughing] But, then I thought, but Mahāprabhu's teachings surpass that.
Mahāprabhu says, “You have to be humbler than a blade of grass, more tolerant than a tree, willing to offer all respects and honor to others, expecting none for yourself.” Not, 'unto others,' no, offer all respect to others, expect none for yourself. “Humble than a blade of grass, more tolerant than tree, offering all respects to others, expecting none for yourself.” Saying, then kīrtanīyaḥ sadā hariḥ, then you can... and... you know constantly take the name of the Lord. And, be free from all this negativity. And, Śrīla Govinda Mahārāj, he... this verse was above his head, where he sat on his veranda in Calcutta.
And, at least once a day, right, he would quote this verse. And, I asked him once, I said, “Mahārāj, when did you realize this.” And, he said, “Oh, Mahārāj.” He said, “Out of desperation. Nothing else works. Like, I exhausted all other possibilities. And at last, took shelter of this teaching of Mahāprabhu that was there all along.” And, he also went on to say, and when we say, “Humbler than a blade of grass, more tolerant than a tree.” He said, “Tolerating what is, that which is intolerable.” Because, if we just think like, “Oh, there's somethings that are annoying or irritating, but I'll tolerate them.” That's what... That's good.
He's saying, “No, what it really means is, tolerating that which is intolerable. Somehow, diving deep into the grace; the plane of grace, and tolerating that which is just intolerable.” And, then... and, he said, “Offering honor to others, expecting none for yourself.” He said, “Offering honor to those who are not even worthy of it.” Because, to honor the honorable is obvious. Saying, “To honor those whom... who may not apparently even be worthy of honor or respect, respect them.” And, when we're told, “More humble than a blade of grass.” That, it's been pointed out, like if you press grass, it springs back. Right. You push it, it springs back.
Don't spring back when your pushed. And, I should say it's easy for me to sit here and say these things. [laughing] To be in circumstances where we will embrace the teachings of Mahāprabhu, that requires some courage. Actually, spiritual life is not escapist in this sense. Really, it is courageous. And, if we can embrace these teachings, then the release of all the negative things in this world will get relief from... release from all the negativity. Right. In the Rūpa Goswāmī's description of bhāva-bhakti, one thing he mentioned is mān-śūnyatā. Means, the 'absence of ego.' Right.
And, Guru Mahārāj explained this in a interesting way. He's saying, “Because, how can these great devotees be like that? Because, they don't want anything from this world, including the opinions of the people in this world.” They're not seeking their approval, or their admiration. Right. Kanak, kāminī, pratiṣṭhā, these three... what's the word?.. obstacles on the spiritual path: Money, Women; meaning the tendency to exploit women, and Pratiṣṭhā; self-establishment, or name and fame.
Saraswatī Ṭhākur in his Vaiṣṇava Ke? song says, vaiṣṇavī pratiṣṭhā, tāte koro niṣṭhā (Vaiṣṇava Ke?: 4.3). And, I thought that this is interesting, there's a group of philosophers; Pragmatist who say, “We should concern ourselves with the opinions of those who matter.” Right. Think of that. “We should concern ourselves exclusively with the opinions of those who matter.” And, then they say, “Gods, Goddesses, the Divine, who knows. But, I know you, you know me. We know other people. We should concern ourselves with the opinions of those who matter.” Right. So, they mean, 'in this world.' And, not only that, they're saying, “But, not everyone can express their opinions eloquently.”
So, where do we find the most eloquent expression of people's opinions or feelings—in literature. So, then it's from great writers and authors that we will hear the voices of the many. As on writer said, “Shakespeare invented the human.” He means, so many different archetypal humans are there. Please. Right. That's how we come to know these different types of personalities. So, then it goes from, “We should concern ourselves with the opinions of those who matter.” Means, ultimately, and they're saying, “And, where will we get the best representation of that? But, in literature; these great writers and thinkers.” Right. It sounds plausible.
But, they say, “But, these other things; these Divine books with these Divine inscriptions and stories. That, we can't verify whether or not they are true, so we eliminate them from our consideration.” But, if you follow this line of thought, when they're saying, “We should concern ourselves with opinions with those who matter.” We end up in literature and fiction. And, as has been said, “Art is a lie that tells the truth.” “If you want to tell the truth, write fiction.” Fiction is that which is not verifiable true or objectively true. And, it's in with that sense, it's irrelevant to the truth. But, what is presented there resonates in the heart as the truth, and we embrace that. whether or not those people are ob... can be factually proved to have existed or said these things, or did whatever described there is irrelevant. The story either resonates in your heart, or it does not.
But, if that be true, then why should we dismiss the Divine literature, the Divine stories, and the Divine personalities that are described there. If, you've already shown fic... it... it... it doesn't have to be objectively true. Why do you dismiss this saying, “We can't verify whether or not it it true.” But, rather if what we hear there resonates in the heart and awakens us to a deeper truth, we can embrace that. So, Saraswatī Ṭhākur says, vaiṣṇavī pratiṣṭhā, tāte koro niṣṭhā (Vaiṣṇava Ke?: 4.3). In his opinion, concerning ourselves with the opinion with those who matters, means the Vaiṣṇavas—Sādhu, Śāstra, Guru, Vaiṣṇav, what their opinions are. And, when were embraced this concept, then the opinions of the people in this world become irrelevant to us.
So, mān-śūnyatā means their... 'their ego doesn't spring back by being insulted of the... from the people in this world,' because it has nothing to do with them actually. Right. They're seeing things on a deeper level. Just as we hear, Paramahaṁsa Bābājī Mahārāj; Śrīla Gaura Kiśor Dās Bābājī that he's thought by the people, in general, they don't know how to identify him. Just like the word... term avadhūt. And, avadhūt means, 'one who can deal with polluted things, but is not polluted.'
So, Bābājī Mahārāj, he's sometimes being insulted by children. We know how children can be. They're throwing things at him, calling him names, they think he's some kind of a madman. So, they're throwing things, calling names. And, what does he say? He says, “Oh, Kṛṣṇa I know it is you. You're making these children throwing the things. And, you're making the children say offensive things to me. It's you in the background, you're just using them to deal with me in this way. But, I know how to deal with you. And, I will tell your mother; Mother Yaśodā that you're abusing me. And, then she will take care of you.” [laughing] So, he could of gotten very angry and thought, and chastised those children.
But no, he thought who's in the background of every event? There's a saying, the common saying, “Not a blade of grass moves without the will of God.” So, what to speak of more significant things. In Bhagavad-gītā, Kṛṣṇa says, bhoktāraṁ yajña-tapasāṁ, sarva-loka-maheśvaram (Bg: 5.29.1−2). “Everything's meant for my enjoyment and I'm controlling everything.” And, one man said to Saraswat... Saraswatī Ṭhākur, “Then what is our position?” He said, “You have no position.” [laughing] So, Kṛṣṇa in all, “I'm in control of everything, everything's meant for my enjoyment.” Then we think like, we get nervous. Or, we feel left out, disappointed, “What's in it for me.”
But, then He says something very sweet in the next line. Because, then we're in anxiety. And, he says, suhṛdaṁ sarva-bhūtānāṁ (Bg: 5.29.3), “But, I'm your dear most friend.” Elsewhere, it's also said, titikṣavaḥ kāruṇikāḥ, suhṛdaḥ sarva-dehinām (SB: 3.25.21.1−2). The pure devotee, suhṛdaṁ sarva, is the dear most friend of every living being. Kṛṣṇa's saying, suhṛ... [saying śloka quickly] sarva-bhūtānāṁ, “I'm your dear most friend. So then... And, He said, jñātvā māṁ śāntim ṛcchati (Bg: 5.29.4), “Knowing this, if you can know this. That who's controlling everything is your friend, your dear most friend,” jñātvā māṁ śāntim ṛcchati (Bg: 5.29.4), “Knowing this about me, then you can be free from anxiety and full of peace.” What is it? Morning peace. Peaceful Morning. [laughing]
So, think about it. If like, when someone... If... If, you knew who's controlling this town, they're your best friend. Then, if you get into some trouble or something, you know, “Oh, I know the Mayor of Chiang Mai.” Or, the Governor of the Province, or the King of Thailand. Right. And, similar thing for any other country. So, when you know the person who's controlling everything... that puts you... and they're your good friend, that puts you in a good position. That's one thing to consider. The other thing to consider is that, what is happening to us at any given point in time, it is... is in the background of those circumstances, are they... is it friendly or inimical to us? Right.
Is Kṛṣṇa our friend or inimical? Right. Is He an advocate on our behalf? I mentioned the other day, like the school teacher, the students are there with the books, they're studying, then at one point teacher says, [clapping hands] “Close the books. Everyone close your books. Now, flash quiz, a pop quiz.” And, everyone is like, “Ohhh!” And, some are thinking, “Our teacher's very mean. [laughing] Doesn't like us. Why would she do this.” But, actually that's a good teacher, benevolent teacher, an affectionate teacher, who has your best interest at heart.
Thinks, [clapping hands] close the book, now there'll be a test to see if you're actually absorbing the lessons at hand. And, if on completing that test we see things that we got wrong. That'll be most helpful to us for improvement. So, we... in our own self analysis of our lives and life circumstances, we have to be thinking like that—those perusing devotional culture. On one level, in the Bhagavad-gītā, tolerance is recommended.
mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās
tāṁs titikṣasva bhārata
(Śrīmad Bhagavad-gītā 2.14)
That, Kṛṣṇa says to Arjun... it's like heat and cold, happiness/distress. Like, what do we do when it's cold? We put on a sweater or... We make an adjustment. If, we just sit and complain, “It's too cold.” Or, “It's too hot.” That doesn't change anything. So, we make some adjustment and go on. So, He's saying, “These events that happen in our life.” And, in a sense, it's all by karmic design; preordained, the amount of suffering and enjoyment you get, tāṁs titikṣasva bhārata (Bg: 2.14.4). “Tolerate that.” Just tolerate it. The way you tolerate seasonal changes. Right. But, Guru Mahārāj tells us, “The Bhāgavatam dives deeper.”
And, there it says, tat te ’nukampāṁ su-samīkṣamāṇo, bhuñjāna evātma-kṛtaṁ vipākam (SB: 10.14.8.1−2). That, anukampām here means... alright... su-samīkṣa. Samīkṣa means, 'to analyze or examine.' And, su-samīkṣa means, 'with great detail,' or 'deep analysis.' And, what are we being told here? That, we're saying, “Not a blade of grass moves without the will of God.” In the background of every event and every circumstance is the friendly hand of Kṛṣṇa. He is not inimical to us. Right. So, um... why did I say that?.. because...
Goswāmī Mahārāj: Oh, yes. And, also adverse circumstances. So, in the Bhāgavatam there is one devotee Queen Kuntī. And, she says in her prayers,
vipadaḥ santu tāḥ śaśvat
tatra tatra jagad-guro
bhavato darśanaṁ yat syād
apunar bhava-darśanam
(Śrīmad Bhāgavatam: 1.8.25)
She's says to Kṛṣṇa, “When everything is going very nicely, then there is a tendency to forget you.” You know, to become self-absorbed. Saying, “But, when I'm put into a very difficult circumstance, at that time my necessity for remembrance is very great.” Right. So, the adversity pushes us into deeper consideration. A deeper level of thoughtfulness in Kṛṣṇa culture. So, she's saying, “Then, if that's the result, because by remembering you then all of this suffering vanishes, So, then it would be better if I was in adverse circumstances.” We're generally not going to pray to be in adverse circumstances. But, Queen Kuntī, that is the level of her devotion. Is that, she's thinking, “Oh, whenever I'm in great difficulty, my remembrance of Kṛṣṇa is intensified and amplified. And, then I'm free from all this anxiety.” She also says... what is it?..
āpannaḥ saṁsṛtiṁ ghorāṁ
yan-nāma vivaśo gṛṇan
tataḥ sadyo vimucyeta
yad bibheti svayaṁ bhayam
(Śrīmad Bhāgavatam: 1.1.14)
She's saying, “By remembering you and chanting your holy name, then I'm freed from fear. Because, 'fear' personified is afraid of you.” So... And, also in the Bhāgavatam, in the Second Canto, Śukadev... Śukadev's advice to Parīkṣit Mahārāj facing death.
tasmād bhārata sarvātmā
bhagavān īśvaro hariḥ
śrotavyaḥ kīrtitavyaś ca
smartavyaś cecchatābhayam
(Śrīmad Bhāgavatam: 2.1.5)
Abhayam means, 'fearfulness, worry, anxiety.' Seeing the solution to these things as śrotavyaḥ kīrtitavyaś ca, smartavyaś cecchatābhayam (SB: 2.1.5.3−4). To hear about you, to glorify you, and to remember you. Yes, other question.
Devotee: Yes, we have a question from Mādhavī Latā from Holland. Pretty similar question of Chinese devotees, how to break your family karma?
Goswāmī Mahārāj: Guru Mahārāj likes to tell us... you know... quote, there's and old saying; maxim, “Oil your own machine.” Also, he'd said... One scholar said, “The message of Bhagavad-gītā is cure thyself.” See, again in the words of Guru Mahārāj, “As long as you're casting blame upon others, other people, your situation, the environment, then you're in a state of denial.” He said, “Then, you're going to be in this world for a long time.” He said, “But, as soon as you realize, I alone am the culprit, what ever blame there is I should put inward.” Right. That's taking responsibility for the karmic situation that you're in. Right.
We've generated these karmic circumstances. It's easy to blame other people, but actually we're responsible for the situation that we're in. And, the sooner we realize that, accept that, and acknowledge it, then we can become free from that. So, Guru Mahārāj said, “When you accept the responsibility for your karmic circumstances.” And, he added, “I have nothing to blame on anyone else, only myself.” He said, “Oh, then your days here are numbered, they're few.” Right. So, there's individual karma, collective karma. You cannot, as we see in the world situation right now. Right. We're told three types of miseries: ādhyātmik, ādhibhautik, ādhidaivik.
Self induced miseries, miseries from other living beings—including viruses, and so-called 'acts of God.' You know, hurricanes, tsunami, earthquake, like things that are beyond our control. What can you do about that. You cannot do anything about it. Only, if you concentrate on self improvement and acknowledging—these circumstances I'm in, I'm responsible for them. Manu, in the Manu-saṁhitā says, tamasā bahu-rūpeṇa veṣṭitāḥ karma-hetunā (Ms: 1.49.1). He said, “You see all these living beings, including ourselves. They are dressed in their karma. The body is karmic dress.”
It's very interesting, that's what he's saying. It's a karmic dress of the soul. The body is the biological expression of the soul's delusion. Right. The svarūp, on the other hand, is the devotional form of the spirit soul. But, the body is the biological expression of the soul's delusion. We're all dressed in our... we're wearing our karmic dress, at present. And, we are responsible for that. So, only by surrender can we cancel our karmic destiny, sarva-dharmān parityajya, mām ekaṁ śaraṇaṁ vraja (Bg: 18.66.1−2).
As Kṛṣṇa tells Arjun in the Gītā, “If you surrender to me.” But, he's saying, “But, what about I have other responsibilities.” He's saying, ahaṁ tvāṁ sarva-pāpebhyo (Bg: 18.66.3). “If there's any fault, I will absorb that.” Right. Ahaṁ tvāṁ sarva-pāpebhyo, mokṣayiṣyāmi mā śucaḥ (Bg: 18.66.3−4). “Don't worry, you surrender to me and I will take everything else.” Right. That is faith; the culture of faith.
śraddhā’-śabde — viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya
(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 22.62)
The belief that by doing this one thing, everything is achieved. There's one solution like, you know, [long pause] yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Mu: 1.3.1), know that one thing, knowing which everything is known. Yasmin prāpte sarvam idam prāptam bhavati ((Mu: 1.3.2), acquire that one thing, upon getting which everything is got. So, we think, “That sounds very good. Is there any reference point that this can possibly be true.” The Bhāgavatam, yathā taror mūla-niṣecanena, tṛpyanti tat-skandha-bhujopaśākhāḥ, prāṇopahārāc ca yathendriyāṇāṁ (SB: 4.31.14.1−3).
Saying, “Just, when you pour water on the root on the trunk of a tree, the roots are beneath, right. You pour water on the roots, they go up the trunk, out the branches, to the twigs, all the leaves.” So, it shows you can put all your energy in one place, and it serves everything. With food, we put food in the stomach, and then it nourishes the entire body. So, you only put it in one place. Right. And, the feet benefit the hands, benefit the eyes, benefit the nose, benefit... by just putting it in the one place. We're being told, put your energy... Dedicate yourself and put your energy, your focus in one place in the service of Kṛṣṇa and His devotees. And, then everything, all obligations are met. And, belief in the possibility that this is true is the culture of faith. [long pause] Anything else?
Devotee: Question from Gupta Govardhan. So, Does the Lord love everyone equally or He favors devotees more?
Goswāmī Mahārāj: [laughing] Samo ’haṁ sarva-bhūteṣu, na me dveṣyo ’sti na priyaḥ (Bg: 9.29.1−2). Kṛṣṇa says that He loves everyone equally. But, I'm not sure He's telling the truth.[laughing] Because, He cannot conceal His bias towards His devotees. But, if we take it that everyone is ultimately a devotee, then it's true. [chuckling] But, even within those devotees, there're gradation. So, no one... Kṛṣṇa doesn't... no one Kṛṣṇa loves more than Rāḍhārāṇī; His beloved.
But, so many expansions, extensions from her, He loves them all. [laughing] It's like sometimes they ask a mother who has mult... many children. Like, “Which one do you love the most?” She'll say, “I love all my children equally.” But, there might be one who's like little extra special. [laughing] But, she won't say. [laughing] It's natural, there's no fault there. So, Kṛṣṇa, His official position [chuckling] is that He loves everyone equally. Right. But, that means in their devotional aspect, when their reciprocating that love and affection.
And, this is a wonderful thing. Rūpa Goswāmī tells us, śrī-kṛṣṇākarṣiṇī ca sā (Brs: 1.1.17.2). That love, which is the finest product of the heart, the fruit of the heart—love. Saying, “And, that means Kṛṣṇa Consciousness, love and affection.” It's such a powerful and irresistible substance, that Kṛṣṇa is conquered by it. His name is Ajita. Ajita-kṛṣṇa means 'Kṛṣṇa who cannot be conquered.' But, we're told, ye prāyaśo ’jita jito ’py asi tais tri-lokyām (SB: 10.14.3.4). Kṛṣṇa who is unconquerable is conquered by love. So, even a drop of this Divine love in the heart of a tiny finite soul is enough to capture the Infinite. He cannot resist that.
But, if He finds it irresistible, then what to speak of those who, you know, rādhā-rasa-sudhā-nidhi. Who have like an ocean of prem. Like, indicate Puṇḍarīk Vidyānidhi, who's in kṛṣṇa-līlā, Rādhārāṇī's father. In gaurā-līlā comes as Puṇḍarīk Vidyānidhi, this great devotee. And, when Mahāprabhu meets him, because vidyānidhi means, 'ocean of knowledge.' Right. And, when Mahāprabhu sees him, He said, “No, he is not vidyānidhi, he is premanidhi, an ocean of love.” [unintelligible] Like... and this... We would think 'ocean of knowledge' would be a great compliment, [chuckling] normally, but not in this case. What's in is heart, premanidhi.
He's an ocean of Divine love. “Now that I've seen him, my life is perfect.” So, if we accept this principle that Kṛṣṇa's reciprocating the love and affection. Right. What does it say in the Gītā, ye yathā māṁ prapadyante, tāṁs tathaiva bhajāmy aham (Bg:4.11.1). He's saying, “As you surrender to me, I surrender to you.” Because, someone may not like to hear, like, we should all surrender ourselves as servants to Kṛṣṇa. Right. We fancy ourselves as like, executive assistant, [laughing] you know. Servant, it sounds like such an antiquated word. But, Guru Mahārāj would make, ratchet it up even more, he's saying, “Slaves of Kṛṣṇa.” And, they go, “Ahhh.” You know. [laughing] But, what we have to consider, is both parts of the equation.
So, what Kṛṣṇa's saying is, “If you become a slave to me, then I become a slave to you. If your holding back, then I'm holding back. But, if you offer yourself to me fully, then I will give myself to you fully.” But, think about that. That's not fair, because, we are finite. So, the finite offer themselves maximum, at max, they are finite. So, even offering themselves fully, still finite. But, Kṛṣṇa's so charmed, that in the heart of a tiny finite soul there could be love and affection for Him. He gives Himself fully. Think, the Infinite is giving Himself to the finite to reciprocate there. “You gave everything, I'm giving everything. My everything happens to be in greater magnitude.”
Sunray and the Sun. Sun... They're similar, same-same, but different. What's the difference? Magnitude. Think of it. One sunray and the magnitude of the Sun. Think of the beauty of Kṛṣṇa—that sometimes reflected in the finite and what—with sunlight magnitude of beauty, love, charm, sweetness, affection. And, who's capable of prati aṅge lāgi kānde prati aṅga mora (Jñāna Dās), capable of reciprocating every atom of every heart's hankering, and simultaneously. Right. That is Kṛṣṇa. So, in Gītā, He's saying, “As you surrender to me, I respond.” But, in the Bhāgavatam He's saying, “But...” There... It always goes deeper.
Guru Mahārāj saying, “Eho bāhya, āge kaha āra. That's good, go deeper.” Dive deep into reality. What's in the Bhāgavatam? Kṛṣṇa says, “You know, sometimes someone comes to me for mukti or liberation...” —Excuse me— “They've come to me for devotion. But, I know that they really want something else. Because, I'm in the the heart, I know what they really want. I give them mukti or liberation and they go away.” And, He said, “And, sometimes someone who's a devotee, really in their heart they're a devotee. They come and ask me for some mundane thing. And, I don't give it to them.” [laughing] “Because, I know what they really want is devotion, love, and affection.” So, He says, muktiṁ dadāti karhicit sma na bhakti-yogam (SB: 5.6.18.4). He's saying “So, liberation; mukti, I give easily, but not devotion.”
Why? “Because, when you have devotion, I'm yours. I belong to you.” The Infinite has come under the control of the finite. That's almost a frightening thought. The Infinite under the control of the finite. Who can be entrusted (with) that? Someone who is wholly one in interest with the Infinite. Right. But, then it goes further. We go further in the Bhāgavatam. When Kṛṣṇa's with the vraja-gopīs. And, just think, they're posing is as... one... Guru Mahārāj said once, “Half civilized, silly, jungle girls. But, they're the most exalted souls.” And, when Kṛṣṇa's in their presence, and the kind of love and affection that comes from their hearts to Him.
He's saying, “You made me break my promise. I said the way people surrender to me, I'll reciprocate that. But, what is in your heart is so pure, so beautiful, so enchanting, I can't. You're going to make me break my promise. All I can do...” And, it's the original case of 'virtue is it's own reward.' But, Śrīla Guru Mahārāj, ever the advocate of Kṛṣṇa, said in Rūpa Goswāmī's Chaitanyāṣṭakam we can extract from there... what is the one?..
sureśānāṁ durgaṁ gatir atiśayenopaniṣadāṁ
munīnāṁ sarva-svaṁ praṇata-paṭalīnāṁ madhurimā
viniryāsaḥ premṇo nikhila-paśu-pālāmbuja-dṛśāṁ
sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam
(Stava-mālā: Śrī Chaitanyāṣṭaka, 1.2)
Saying, what is so, you know, rarely achieved by the Gods and Goddess, the Demi-gods, beyond the... what is given in the Upaniṣads. It goes ratcheting it up and up, we think, the ultimate spiritual substance and method of love and affection for worshipping Kṛṣṇa, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam (Śrīla Śrīnāth Chakravartī). Saying, “These vraja-gopīs, what's in their heart, I'll become their canvasser.” So, he's saying, “I can't reciprocate what you have, but what I can do is I can go tell the whole world about it. I can descend into this world and tell them how great you are. You're without comparison, you vraja-gopīs.”
So, then it appears Kṛṣṇa does have favorites. [laughing] So, He comes in this world to tell everyone how great is the Kṛṣṇa Consciousness and the love and devotion of the vraja-gopīs. And, particularly whom among them, the leader, the supreme leader of the vraja-gopīs, Śrīmatī Rādhārāṇī.
yadi gaura nā hoito, tabe ki hoito,
kemane dharita de?
rādhāra mahimā, prema-rasa-sīmā,
jagate jānāta ke
(Yadi Gaura Nā Hoito: Vāsudev Ghosh, 1)
To tell world, to broadcast to the world how great is the love in her heart. Which is otherwise known as Kṛṣṇa Consciousness, prema-rasa-sīmā, experience the limits of that Divine love. And, Nityānanda Prabhu, whether by kick or otherwise [laughing] he wants to bring everyone to Gaurāṅga. And, Gaurāṅga wants to bring everyone to Rādhā and Govinda. So, it's like a tag team. [laughing] They're working together. Mahāprabhu told Nityānanda Prabhu, “Go to Bengal and tell everyone about Kṛṣṇa.” Nityānanda said, “Yes sir!” And, he goes to Bengal and goes, bhaja gaurāṅga, kaha gaurāṅga laha gauranger nāma. “Worship Gaurāṅga, I'm falling at your feet begging you. Worship Gaurāṅga.”
“Why, Nitāi, why?” Yathā yathā gaura-padāravinde, vindeta bhaktiṁ kṛta-puṇya-rāśiḥ (Chaitanya-chandrāmṛta: 88.1−2). Because, he knows at the lotus feet of Garuāṅga Mahāprabhu, there you'll get everything. Gaur-līlā is the entrance to kṛṣṇa-līlā. Every atom of Navadwip is capable of giving Vṛndāvan in full. The nām-saṅkīrtan of Mahāprabhu is the rāsa-līlā in distribution mode. So, Nityānanda knows just bring everyone to the lotus feet of Gaurāṅga Mahāprabu. “Take the name of Mahāpabhu, and then you'll get everything. You'll get Vṛndāvan, Rādhā and Kṛṣṇa and their Divine pastimes.” So we know, just... He's fall... We're telling he's going door to door falling at their feet begging. Once, I was giving a talk in South Africa, and there was a girl who... and I said, “And all you have to do is say, 'I want it.'”
And, there was some little boy in the back of the audience. When I said that, he goes, “I want it!” [laughing] A fortunate soul. So, that's at the heart of all of this; beginning, middle, and end. Remember, everything has to been seen systematically, thematically. So, whatever... Whatever we might have seen in the beginning, Choṭa Haridās, Nityānanda it's all to bring everyone to this point, in various ways. You know. To bring everyone to the lotus feet of Gaurāṅga-Mahāprabhu, and give them entrance into Vṛndāvan, tathā tathotsarpati hṛdy akasmāt (Ccd: 88.3).
So... And, those who have sufficient brain substance, refine theistic intellect, they'll hear this and understand the opportunity that is before them. And, ignore all the noise of the world and the people in the world. Sumedhasaḥ, sukṛtivān, and what will happen as a consequence, subcons... automatically, subconsciously, deep within the deep heart's core, the rādhā-rasa-sudhā-nidhi. The ocean of the nectarean service of the holy lotus feet of Śrīmatī Rādhārāṇī, they'll enter that current and spring out of the soil in Vṛndāvan, in the pastimes of Rādhā and Kṛṣṇa—domain of Divine love and affection. Hare Kṛṣṇa. [Clap hands and starts singing Nāma-Saṅkīrttan, then Hare Krishna mahā-mantra.]
jaya oṁ viṣṇupāda paramahaṁsa-parivrājakāchāryya-varyya aṣṭottara-śata-śrī śrīmad śrīla bhakti sundar govinda dev-gosvāmī mahārāj kī jaya!
jaya oṁ viṣṇupāda śrīla bhakti rakṣak śrīdhar dev-gosvāmī mahārāj kī jaya!
bhagavān śrīla bhakti siddhānta saraswatī ṭhākur kī jaya!
jaya sa-parikara śrī-śrī-guru-gaurāṅga-gāndharvvā-govindasundarjīu kī jaya!
śrī girirāj-govardhan kī jaya!
śrī rūpānuga guru-varga kī jaya!
namāchāryya śrīla haridās ṭhākur kī jaya!
śrī-kṛṣṇa-chaitanya prabhu nityānanda śrī-advaita gadādhar śrī vāsādi-gaura-bhakta-vṛnda kī jaya!
śrī-śrī rādhā-kṛṣṇa gopa-gopīnāth śyāma-kuṇḍa rādhā-kuṇḍa giri-govardhan kī jaya!
vṛndāvan dhām kī jaya!
navadwip dhām kī jaya!
śrī chaitanya sāraswat maṭh kī jaya!
gaṅgā-devī jamunā-devī bhakti-devī tulsī-devī kī jaya!
oṁ viṣṇupād viśva-vareṇya śrīla a.c. bhakti vedanta swāmī prabhupād kī jaya!
śrī chaitanya sāraswat maṭh ācārya vṛnda kī jaya!
jaya śrīla bhakti bimal avadhūt mahārāj kī jaya!
sevā vṛnda kī jaya!
samaveta bhakta-vṛnda kī jaya!
nitāi-gaura-premānande
Devotee: [Greetings and prayers from devotees worldwide]
Bg: Śrīmad Bhagavad-gītā
Brs: Bhakti-rasāmṛta-sindhu
Cc: Śrī Chaitanya-charitāmṛta
Ccd: Chaitanya-chandrāmṛta
Ms: Manu-saṁhitā
Mu: Muṇḍaka-upaniṣad
SB: Śrīmad Bhāgavatam
Transcribers: Enakshi Devi Dasi, Radha Raman Prabhu
Abbreviations
- SB:
- Śrīmad Bhāgavatam