An Astonishing Performance in the House of Chandrasekhara Acharya | The Disappearance of Srila Vrindavan Das Thakur

Goswāmī Mahārāj:
ājānu-lambita-bhujau kanakāvadātau
saṅkīrtanaika-pitarau kamalāyatākṣau
viśvambharau dvija-varau yuga-dharma-pālau
vande jagat-priya-karau karuṇāvatārau
(Śrī Chaitanya-bhāgavat: Ādi-khaṇḍa, 1.1)

ānanda-līlā-maya-vigrahāya
hemābha-divyac-chavi-sundarāya
tasmai mahā-prema-rasa-pradāya
caitanya-candrāya namo namas te
(Śrī Chaitanya-bhāgavat: Madhya-khaṇḍa, 28.200)

nindantam pulakotkarena vikasan-nipa-prasuna-chchhavim
prordhvi-krtya-bhuja-dvayam hari harity uchchair vadantam muhuh
nrtyantam drutam asru-nirjhara-chayaih sinchantam urvi-talam
gayantam nija-parsadaih parivrtam sri-gaura-chandram numah
(Sri Radha-rasa-sudha-nidhi: 1)

So, today's the Disappearance day, Vṛndāvan Dās Ṭhākur and recently Disappearance day of Śrīla Abhirām Ṭhākur and Śrīla Kṛṣṇa Dās Bābājī Mahārāj. All devotees within the sākhya-rasa. Guru Mahārāj said that Bābājī Mahārāj expressed that as his preference. But, mādhura-rasa, ādi-rasa, mukhya-rasas; the original, the principal, Guru Mahārāj said, “All the other rasas are clients or satellites of that.”

So, we should not think of them independently or as not part of this organic whole. Everything is necessary. And, we should not put any limitations upon the angle of vision, or what is appreciated by the Lord's devotees—whatever their particular position is. By analysis, Śrīla Rūpa Goswāmī can tell us, “Mādhura-rasa is the supreme, inclusive of the sentiments of all the others, and then with something added.” But, (kintu) yāṅra yei rasa, sei sarvottama (Cc: Madhya-līlā, 8.83.1), in the Rāmānanda-samvad it's mentioned there.

Whatever one is tasting, they will think there's nothing better than this. There is no superior taste to this. Because, they're dealing with rasa-rāja-kṛṣṇa, akhila-rasāmṛta-mūrtiḥ. Kṛṣṇa, He's reciprocating the sort of love and affection, devotion that is awakened in their hearts. But, taṭastha vicār, by an impartial analysis mādhura-rasa can be understood to be all... all inclusive of all the others. But, still we find in the Gauḍīya tradition, revering Vṛndāvan Dās Ṭhākur as the vyas of chaitanya-līlā. Right.

Sometimes Śrīla Guru Mahārāj would mention that he is as Nārāyaṇī-nandana; the son of Nārāyaṇī. We hear when Nārāyaṇī Devī was a little girl, she got some of the remnants from Mahāprabhu. He was very pleased with her. He had asked her to sing with kṛṣṇa-prem. In other words, she complied and He gave some prasādam to her. And, in time she became the mother of Vṛndāvan Dās Ṭhākur. So, he's sometimes known as Nārāyaṇī-nandan. And, one of the last disciples of Nityānanda Prabhu.

But, he lamented that, “Oh, Mahāprabhu was here, Advaita, Gadādhar, all these great personalities, and I came. You know it was just a few years ago, and I came at this particular time.” Sometimes, that sort of sentiment would be vented from him. Yet, still he's the medium for... [talking to a devotee in audience] One thing Prabhu, you're the only person here, right now that's a little distracting for this evening. [laughing, then get back to lecture] So, still he's the medium for the expression of the pastimes of Śrī Chaitanya Mahāprabhu.

So, he's the author of the Chaitanya-bhāgavat, which was originally called the Chaitanya-maṅgal. And, due to another book coming by that name later, this... his book became known as Chaitanya-bhāgavat. And, when we read there, we find that in the beginning of the book you could think that this is going to be a book about Nityānanda Prabhu. There's so much emphasis on the glories of Nityānanda. Right. Why that is necessary in a book that is ostensibly about the pastimes of Śrī Chaitanya Mahāprabhu? Foundation. For it to be something meaningful and substantial, the foundation has to be built upon the grace of the kṛpā-avatār, Nityānanda. Right.

Preme matta nityānanda kṛpā-avatāra (Cc: Ādi-līlā, 5.208.1), as Kavirāj Goswāmī will also say in the beginning of his work, Śrī Chaitanya-charitāmṛtam. So, in the Chaitanya-bhagavat the emphasis is upon the Ādi-līlā or the early pastimes of Mahāprabhu; from His birth up to His taking sannyās. And, we're discussing this earlier in the day, as Vṛndāvan Dās Ṭhākur will say, “Other, vyas will come in the future to express more.” And, when we're reading Chaitanya-bhagavat, and up to the sannyās of Mahāprabhu.

And, then shortly thereafter in Purī, the last pastime recorded is the... Where Jagannāth and Balabhadrā are slapping the face of Puṇḍarīk Vidyānidhi, in sleep, for his having chastised the pāṇḍās for offering starched cloth to the Deities. So, I mean... it... it's... it has it's elements of humor... And, I mean Puṇḍarīk Vidyānidhi; Premanidhi, that he's too concerned about the rules [chuckling] and regulations. It's mildly humorous. [laughing] Yet, he's playing that part. And the... And, the book of his, it just abruptly stop there. As, if to underscore this point to the readers, that there's more to come—much more to come, will be expressed. This is how far I've gone.

He... He even himself uses the example, he says, “Of birds flying in an infinite sky according to the capacity, their capacity. They're flying in an infinite sky.” Kavirāj Goswāmī also the... what is it?.. at times, almost apologetic for his descriptions of the pastimes of Mahāprabhu, saying, There... there, and Vṛndāvan Dās saying the same thing, “There like, they have the depth of ten million oceans. So, what I'm representing—I'm representing what I can. But, it's, it's almost an aparādh compared to what it was.” 76They're saying the humbly. It's all coming through there. But, that's their feeling. And, they'll say, you know, “If ananta-śeṣ cannot exhaust the glories of the Lord.” And, remember ananta-śeṣ, Nityānanda, Vṛndāvan Dās connects with Nityānanda.

Sayings and “What kind of soul, like myself. But, by the grace of Nityānanda, these things are being expressed.” Kṛṣṇa has also, “By the grace of Nityānanda, I've been given entrance into Vṛndāvan.” And, the sanction—the blessings to—which will ultimately be expressed and realized... realized in expressing the pastimes of Śrī Chaitanya Mahāprabhu that were not... how do you say?.. described in detail like Vṛndāvan Dās Ṭhākur. Kavirāj Goswāmī is always extra cautious and careful about maintaining the prestige of Vṛndāvan Dās Ṭhākur as the vyas of chaitanya-līlā.

Saying, with fearing that his book would become voluminous, or some particular pastime wasn't described. And, I... So, I'm mentioning that. But, that's also his humility, because we know the interior aspect of the descent of Chaitanya Mahāprabhu, rādhā-bhāva-dyuti-suvalita... (Cc: Ādī-līlā, 1.5.4) is expressed in pages of Chaitanya-charitāmṛta. So, this is inconceivable, this book The Chaitanya-bhagavat, that's the biography of Mahāprabhu. And, there's some other works, but this is the principal biography. And, all the devotees relish hearing that. And, this is what they know and understand, and it's all real and substantial. This is how wonderful Kṛṣṇa Consciousness is and how dynamic. So, they're lost and, you know, drowning in the ocean of the rasa that's contained in that book.

And, we're told Haridās Paṇḍit in Vṛndāvan, when he gives these recitations of Chaitanya-bhagavat. The... The mahā-bhagavat devotees assembled there are compared to stars in the sky. And, he's compared to the moon in the sky. And, his gaura-kathā, like rivers of nectar descending from the moon. Right. And, it's that very Hairdās Paṇḍit who gives his blessings and sanction for Kavirāj Goswāmī to describe these other pastimes. So, it's very significant the method of approach of Kṛṣṇadās. But, that said, there are parts of Chaitanya-bhagavat that are... how do you say it?.. lay the groundwork for what is later expressed, the ecstatic emotional interior of Śrī Chaitanya Mahāprabhu.

For example, in the Chaitanya-charitāmṛtam there'll be a śloka, in other words, it's giving a summary of different pastimes. And, it will make a reference, “At the house of Candraśekhara Ācārya, Mahāprabhu entered devī-bhāv.” That's it. Right. They're saying, this... at the house, “Oh, there was a pastime at the house of Candraśekhara Ācārya, he entered devī-bhāv.” Meaning, He took on the mood, heart of the Goddess. What is the Goddess? Ādya-śakti, the original source of all Goddesses; one line. Why?

Because, that's described in detail by Vṛndāvan Dās Ṭhākur, in the Chaitanya-bhagavat. So, see how Kavirāj Goswāmī saying, “It's so beautifully described in the Chaitanya-bhagavat.” I'll just mention that it's almost an indication, from him, like read that. I'm going to mention here in the house of Candraśekhara Ācārya, the Lord danced devī-bhāv. Now, go to the Chaitanya-bhagavat and read that. And, then we will find there, that one day the Lord feeling a particular way, He told Candraśekhara Ācārya or Śrīvās Ṭhākur and Buddhimanta Khāṅ to... that He had this inspiration to dance as Rukmiṇī.

To take on the position of Rukmiṇī and told, “Get all the gowns and the paraphernalia, and today I will you know, dance as the ādya-śakti, as Rukmiṇī.” Right. And, this is astonishing to the assembled devotees. We're always saying, “All glories to the assembled devotees.” There go Advaita Ācārya, Śrīvās Ṭhākur, and the Lord says, “But, this is going to be so extraordinary. Like a Divine performance, you know, a theatrical setting with an audience.” He's saying, “But, it's so intimate.” And, in a sense He's saying, “Like... Likely to be misunderstood or misconstrued, that the audience members have to be qualified to view this.” And, that qualification means their senses must be under control—jitendriyā. But, see the Bhāgavatam,

vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ
śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ
(Śrīmad Bhāgavatam: 10.33.39)

After, Śukadev described the pastimes of Rādhā, Kṛṣṇa, and vraja-gopīs, and the audience members were astonished to the point, you could say, disbelief. And, this caution is given, Mahādev drinking the ocean of poison connected to the kṣīra-sāgaraḥ pastimes, churning of the milk ocean by the devas and the āsuras. He's... can digest the... what do you say?.. the part that is to be cast away. [Devotee inaudible] Yes, but not a good one. [laughing] So, that verse come to be saying, “So, to hear these pastimes of Rādhā, Kṛṣṇa, and vraja-gopīs, śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ (SB: 10.33.39.2).”

Not only faith and hear from the proper source, but dhīraḥ. Your senses have to be completely under control. Right. There can know... be no... If this is pure aestheticism, like Joyce; Portrait of a Young Artist. There can't be any mundane response to that. Right. So, it's either not that—if it produces that response, or you're not qualified. Right. Dhīraḥ, which is a... Śiva's described as dhīraḥ. So, Nimāi Paṇḍit's telling, “So, anyone who'll attend.” He's very excited about this, “Get everything together, set up, this will be fantastic.” Oh, but it's so confidential the audience members almost be jitendriyā. There senses must be under control.

“Alright, so Advaita what...” “What?” And, Advaita goes, “Ohhh.” And. Śrīvās Ṭhākur saying, “What?” “And, I won't be able to attend.” Śrīvās, “What? Me too.” And, He's saying, “Why?” He said, “My senses are not under control.” He's Sadā-Śiva, he's Mahā-Viṣṇu, Śrīvās Ṭhākur is Nārad Muni. They're saying “They're not qualified.” What should our position be? Why is it that so easily we think we're qualified? Mahā-Viṣṇu, Sadā-Śiva, “I'm not qualified for this.” Śrīvās Ṭhākur; Nārad Muni, “I'm not qualified.” And, Nimāi Paṇḍit saying, “Oh, OK.” [laughing]

He's saying... He said, “If the two of you can't attend, there's not going to be an audience. Who can go?” [laughing] “If the two of you can't be.” Mahā-Viṣṇu, Sadā-Śiva, Nārad-Muni, like, “And, there's no one.” And, he did, “Alright, then I'll tell you what I'm going to do. I'm going to give you a special benediction, one time only offering. Special benetiction for... benediction for the duration of the performance, your senses will be under control. So, you won't, there will be no mundane reaction from you and you won't misread or misconceive what is before you.” And, they're very happy and Advaita says, “What part to I get to play? And, what will I wear?” [laughing]

And, Mahāprabhu tells him, “Hmm, everything comes from you. You can wear whatever you want.” [laughing] And, we're told Advaita Ācārya starts dancing, and playing, he's floating in waves of ecstasy just thinking about it. [laughing] You know, “You can be whatever you want.” I mean.. Again, it's, you know, if you take it from Mahā-Viṣṇu to Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu, and all these different Avatārs, this one here. “You can be whatever you want.” [laughing] You can play whatever part you want. [laughing] So, everything is arranged, and then the audience assembles.

And, we're told, Haridās Ṭhākur, his role is that of a constable with a handlebar mustache. And, he's coming out, and he's telling everyone, “Wake up everybody.” He's saying, “Today on this stage kṛṣṇa-prem will be liberally distributed. So, be alert to that.” [laughing] And, then we're told he's twirling his mustache. His job is to keep everyone awake, alert, rapt attention. Before, Guru Mahārāj told me something once. He announce it. He told me, he said, “What I'm about to tell you, you hear with rapt attention, your full attention.” And, then he spoke some particular things.

As a conceptual transfer. So... And, then Śrīvās Ṭhākur, he plays the part of Nārada. And, he comes upon the scene, and he said, “I just came form Vaikuṇṭha, and there's no one there.” [laughing] He's saying, “All the houses were empty. And, then I understood that Gaur-Nārāyaṇ; Nārāyan he left Vaikuṇṭha and descended hear. Now, he's Gaur-Nārāyaṇ.” And, this interesting side point from the perspective of Vṛndāvan Dās Ṭhākur; Gaur-Nārāyaṇ. We would say Kavirāj Goswāmī; Gaur-Kṛṣna. But... So, he's saying, “And... So, seeing Vaikuṇṭha had emptied.” [laughing]

And, he's dis... “And, he's descended here. Then I came here.” And, we're told, remember he is Nārad Muni. So, when he dresses like Nārad Muni, and he has the vinā, and his singing his song—it's perfect. And, seeing that Mother Śacī turns to his wife Mālinī, and she says, “Is the Paṇḍit?” [chuckling] And, she says, “Yes.” And, she's telling, “He looks just like Nārada.” [laughing] And... And that makes her ecstatic, and she faints. Then all the devotees have to revive Śacī Mātā. So, there's a lot of drama at this drama.

Then... So, everyones waiting for when the Lord will appear. And, then the scene opens, and you see the Goddess Rukmiṇī, beyond Goddess Rukmiṇī. Not Nimāi Paṇḍit dressed to... no. You see Rukmiṇī lying, she's sitting on the ground and feeling very kṛṣṇa-viraha; separation. And, everyone is astonished, because they can't see any traces of Nimāi Paṇḍit. He's fully embraced this position.

Although, Śrīla Saraswatī Ṭhākur reminds the readers later, he's saying, “Those who say he became a gopī or ri,.. that is wrong. He's always has this particular position.” So, we say, as in Charitāmṛtam, rādhā-bhāva-dyuti-suvalita... (Cc: Ādī-līlā, 1.5.4), enveloped in the heart and halo of Rādhārāṇī, antaḥ kṛṣṇaṁ bahir gauraṁ, darśitāṅgādi-vaibhavam (Cc: Ādi-līlā, 3.81.1−2), internally Kṛṣṇa, Gaur enveloped. So, Kṛṣṇa enveloped. So, he's saying, “Because, this would present certain ontological dilemma, and offense by thinking like this.” He's always the supreme, original, energetic śaktimān. But, he's, this is His līlā; His pastimes, and He's taking the position of a devotee. That point is to be underscored.

But, it's saying, “Śakti.” But, devotee. Right. Rukmiṇī is a great devotee. And... But, it's so perfect that even His own mother can't recognize him. And, neither can anyone else. They're just astonished by what they see. And then, and they see Rukmiṇī, she's crying and her tears are falling on the ground. And, we're told she's using the earth as paper, the tears as ink, and her finger as a pen. And, begins writing these ślokas, inviting Kṛṣṇa to kidnap her. That begin with the verse,

śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te
nirviśya karṇa-vivarair harato ’ṅga-tāpam
rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ
tvayy acyutāviśati cittam apatrapaṁ me
(Śrīmad Bhāgavatam: 10.52.37)

[long pause]

She said, “Śrutvā guṇān, hearing about you...” So, the medium of hearing through sound—nāma, rūpa, guṇa, līlā. “By hearing about you, I can understand bhuvana-sundar.” You could translate that as... that as the most beautiful thing in the world. But... We would... it... That wouldn't suffice. It is beyond the beauty of this world, but as a matter of speaking. In bhuvana-sundar, He's the most beautiful thing in the world. “I understood this by hearing.” Right. By hearing about Kṛṣṇa, the beauty of Kṛṣṇa is revealed in your heart, śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te (SB: 10.52.37.1).

But, she says... And, she's saying, “And, now I understand why there's hearing. Why there's an auditory sense. This is what, it's for hearing about you. We want to hear the most wonderful thing. We want to hear the most wonderful sounds.” Right. We're automatically attracted to sweet sounds and beautiful descriptions. But, she's saying, “No, really that... that those sweet sounds, the beautiful descriptions, it's You.” Now, it all makes sense why there's hearing. Right. Why there's an auditory sense.” What to speak of, anavṛttiḥ śabdād anavṛttiḥ śabdāt (Vedānta-sūtra 4.4.22), nāma-saṅkīrtana — kalau parama upāya (Cc: Antya-līlā, 20.8.2), nikhila-śruti-mauli-ratna-māla (Nāmāṣṭaka: 1.1).

The sound of Kṛṣṇa's flute, the sound of Kṛṣṇa's name. Sound, is for hearing about Kṛṣṇa, or hearing the flute song of Kṛṣṇa, the sweet voice of Kṛṣṇa. Or, the sweet descriptions from His devotees about Kṛṣṇa. Right. To hear the directions, śabda-brahma, spiritual sound, nirviśya karṇa-vivarair harato ’ṅga-tāpam (SB: 10.52.37.2). And, tāp like we were talking about, tāp, tāpa-traya, the three-fold miseries ādhyātmik, ādhibhautik, ādhidaivik. He's saying, “Hearing about you, finished with that,” yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ-, sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ (SB: 10.47.18.1−2).

Rādhārāṇī's saying, “Your like is ruined.” Meaning you material life. And, dharmā vinaṣṭāḥ the [chuckling] like, ārya-pathaṁ ca hitvā... (Cc: Antya-līlā, 7.47.1). Even that is transcended. Right. The so-called ārya-pathaṁ; the path of the āryans, the gopīs crossed over that. The hearing about Kṛṣṇa takes one beyond Veda. Right. The Vedas themselves, later when they participate in the pastimes of Kṛṣṇa, they're saying, “What have we done.We didn't know such sweetness was possible. We didn't express that.” Only indirectly, rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ (SB: 10.52.37.3).

That, so hearing about you, then rūp, the form of Kṛṣṇa appears from the substantial description. He's saying, “And, now akhilārtha-lābhaṁ, I feel I've got everything.” Right. Yaṁ labdhvā cāparaṁ lābhaṁ, manyate nādhikaṁ tataḥ (Bg: 6.22.1−2), in the Gītā. He's not just telling about some sort of abstract samādhi. Saying, “When you've got, when you come in connection with Kṛṣṇa. You realize you've got everything.” Right. And, actually that is something beginning, middle, and end of Kṛṣṇa Consciousness. Only the everything aspect increases, on account of being Infinite and dynamic.

But, the sense that I've got everything there. The beginning, middle, and end, tvayy acyutā... acyutā... tvayy acyutāviśati cittam apatrapaṁ me (SB: 10.52.37.4). So, Kṛṣṇa, we're told that normally when there's a kidnapping, the letter comes from the kidnappers. And, they say, “If you ever want to see so-and-so again, you know.” But, here Rukmiṇī, she writing the kidnapping letter. But, saying, “Kidnap me.” [laughing] We're inescapably surrounded by karmic circumstances, and, some it's legitimate. It's not illegitimate, it's legitimate karmicly speaking. And, the dema... that... the... the time for payment has come.

What he's saying, the devotee will pray to her, “Kidnap me, the... my only hope of escape is if you kidnap me. I... on my own, it's inescapable, I'm surrounded by something I created, I generated.” So, only by surrender to you, ātma-samarpaṇa, goptṛtve varaṇaṁ. So, anyway, those five prayers he's writing, and expressing, and all the devotees are crying. They're all drowning in kṛṣṇa-prem. And, this goes on for around three hours. It's in the evening. Then, Nityānanda comes as yoga-māyā. Which Guru Mahārāj said, “He always had 'feeling' that Nityānanda and yoga-māyā had a close connection.”

Because, as I said, they're casting and scripting kṛṣṇa-līlā, gaurā-līlā. Nityānanda in the accompanying of another... Oh, before that actually, Gadādhar comes with another devotee. As, they're as vraja-gopīs, and they're being questioned by some others like, “Oh, where are you ladies going? Where are you husbands?” You know, they break the law. “Oh, all women should be seen as mother, wife.” They're pressing them on these things. [laughing] And, remember all the devotees are in the audience watching this, drowning in kṛṣṇa-prem. And, then Gadādhar Paṇḍit as Ramā, the goddess of fortune, begins to sing, and dance, and cry.

And, we're told the tears from Gadādhar eyes are just, the earth is ecstatic to receive them. Considers herself so fortunate to be the receptacle for the tears streaming from the eyes of Gadādhar Paṇḍit, as Ramā. Then, Nityānanda as yoga-māyā, an elderly vraja-gopī, like Purnamasi in the company of an other, you know, like holding the hand. And, Nityānanda... Oh, then Nimāi Paṇḍit reappears, but this time as Rukmiṇī, ādya-śakti, all Goddesses. From the highest, from the internal world, and even within this world. It's showing every aspect of every Goddess.

Nityānanda faints in ecstasy. You know, has to be revived by the devotees. And, then they see now that they don't know what they're seeing. Someone's saying, “Is that mahā-māyā or yoga... is it? Oh, look.” And... And, he/she begins dancing. And, then saying, “Oh, it's Lakṣmī-devī. She's risen from the ocean of milk.” “No, no, it's Revatī, the wife of Balarām, after drinking some intoxication.” Because, is someone... the dancing becomes staggering and stumbling. And, they're seeing every Goddess, every aspect. “Is it not Śrī Rādhā?” You know, they're seeing everyone. Right.

And, he... It's described as ādya-śakti, meaning 'the original.' And, it's very interesting what Saraswatī Ṭhākur explains. He says that, “If you disrespect the Gods and Goddesses, it makes Kṛṣṇa unhappy.” Right. He wants you to see them as part of His group—His devotees. They begin... been given a particular assignment. So, that's interesting, in the Bṛhad-bhāgavatāmṛtam, Sanātan Goswāmī in one section of his commentary he's talking about the 'Ten Offenses.' We know the second offense is to equate the devatās to Kṛṣṇa. Right. But, in it it says, hari-nām, Śiva, nakopana, you know.

But, Sanātan Goswāmī there says, “But, it's also offensive to not revere them.” So, for the longest time we've thought, in a particular way, we've been dismissive of them. And, we learn from Śrīla Govinda Mahārāj; from Śrīla Gurudev, he had this very loving, affectionate heart towards even Maa Kali. We don't take Mahādev-Śiva as a... you know... he's Śiva-tattva, a special position. But, Śiva and, you know, many others that he... there was no malice within him towards any devatā, devī, or deva. Right. And, that's consistent with what Sanātan Goswāmī explains in Bhāgavatāmṛtam, The Ten Offenses, second offense.

And, here with this pastime of Nimāi Paṇḍit, he... so, and it says, “He's showing...” What does it say? Like, mahā-koṭi-īśvarī. Like, tens and millions of Goddesses from all the universes. He's showing every aspect imaginable. And, what Saraswatī Ṭhākur will explain, is he'll say, “Herein lies the difference, when you approach them for your own lower purpose, right, then it's mundane.” That's what is being condemned. But, we see the vraja-gopīs they approach Kātyāyanī. Right, who's... devī... devī means, you know, śakti, that aspect.

But, we're told they all have a representation in the spiritual world, without any undesirable aspect. So, the vraja-gopīs when they approach Kātyāyanī, it is to get Kṛṣṇa as their husband. Right. So, he's saying, “When you...” And, he gives an example, he's saying, “When a child, when you are as a child your mother's taking care of you. And, you just feel that that's the way it's suppose to be. And, your taking advantage of that.” Saying, “Never realizing your taking service from her.” He's saying, “And, then as you age, when you should get to the point of understanding, 'Oh, she was selflessly serving my every whim, I owe her something'”

He said, “Rather, at that point you start thinking of yourself as a master.” [chuckling] So, he's talking about the plight of the jīva at the same time. Because, what will be shown here is Kṛṣṇa as He says in Gītā, pitāham asya jagato, mātā dhātā pitāmahaḥ (Bg: 9.17.1−2). I always wondered about this. Because, he's saying, pitā, I'm the father, the grandfather... then you go like... but, he says all the... Pitāham asya jagato, mātā dhātā pitāmahaḥ (Bg: 9.17.1−2). I'm also mother. And you go like, “Well, how am I to understand.” He's showing that here. He's saying, “So, this whole world, and the Gods and Goddesses, arranged for you to... you to fulfill your every whim.” And, when... as you grow and evolve, what is the position you want? Master.

Right, like Śiva to be master of māyā. Śiva's the master of māyā. Śiva wannabes. He's saying, “When really.” He said, “You should get to the point of saying like, 'After all she did for me.'” Like anyone has a mother should know this. You know. [laughing] You think, “Oh, I want to do something nice for my mother. She selflessly served my every whim. And, now I've reached the state of maturity where I realize, I should serve her.” So, he's saying, “Not for my lower purpose.” So, these Gods, Goddesses, the mature devotee if he understands. They can... I can serve them in the sense of them taking me in connection with Kṛṣṇa.” So, he's giving a completely different way of viewing this.

So, here he's showing that really all these Gods, Goddesses that the come from Rukmiṇī by extension ultimately Rādhārāṇī. They're either directly from her, like in the spiritual world: the Lakṣmīs of Vaikuṇṭha, the mahiṣī-gaṇ Queens of Dvārakā or the vraja-gopīs.

ānanda-cinmaya-rasa-pratibhāvitābhis
tābhir ya eva nija-rūpatayā kalābhiḥ
goloka eva nivasaty akhilātma-bhūto
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Brahma-saṁhitā: 5.37)

Just the way Kṛṣṇa is, she's also expanding. But, here He's taking the position of a devotee. And, feminine in that sense, like śakti. So, He's showing, “They all come from Me and should be revered, as such. If you will think of them as My devotees, then you can get that sort of benefit in connection with them.” This shouldn't mislead anyone, but it's for... to properly understand these things. So, all in the audience according to their relationship, they're seeing as Rādhārāṇī or Lakṣmī-devī, Nārāyaṇī. And, it's mentioned also as a footnote, the consorts of Nārāyanī, they're all the wives of Mahāprabhu's devotees in His pastimes.

So, sa... at one point, He starts laughing like Maa Kali. He shows Maa Kali and He's laughing wildly and hideously, so they're seeing that. Then Nārāyanī, Lakṣmī, Mahā-Lakṣmī, yog... everything imaginable. And, some mention of Rādhārāṇī, as well. So there again, for that to be fully expressed, that will come later in the pages of Śrī Chaitanya-charitāmṛtam. But, here this sort of thing. So, the hours have gone on now, and the devotees drowning in kṛṣṇa-prem or in utter astonishment. And, then they notice that the sun has risen. In other words, the night is ending. And, we're told their happiness... unhappiness is so intense.

That when they looked at the Sun and saying, “If the Sun was not protected by Kṛṣṇa, the unhappiness of their glance was intense, so intense as to turn the sun into ashes. But, for the protection of Kṛṣṇa.” And, now realizing this night is come to an end, they're all starting to anticipate and experience separation. And, they're looking at the Lord. He's still in the position of the ādya-śakti. Right. And, the Gītā śloka is invoked, pitāham asya jagato, mātā dhātā pitāmahaḥ (Bg: 9.17.1−2). He allows them to see him as Mother. He's in the female form.

So, they're seeing like mother, child looking for mother, and mother giving affection. And, they can't bear that this separation is going to take place. And, they want to be nourished by their mother. So, we're told he... Oh, he had taken, prior to this, the Deity of Gopīnāth onto His lap. [laughing] And, told everybody, “Offer some prayers.” And, they're saying, “You are the, you know, the original Goddess. You're Mahā-Māyā, Yoga-Māyā, Mahā-Lakṣmī...” They're saying all these incredible prayers praising His various sakhīs. And, He's very happy to hear that. And, then when this separation comes, and the night has ended, he allows them all to experience the affection of a child for it's mother. And, then he takes all the devotees, one by one, on His lap. And, they suck breast milk, and they're all pacified and happy. [laughing]

And, then the night... the pastime close, it ends. And, we're told the house it would took place in Ācā... Ācāryaratna... Candraśekhara Ācārya house. And, it appeared as though the Sun, the Moon and lightening were all simultaneously within the house. So, it was glowing like that, in the aftermath of this Divine pastime, for seven days. And, when people would come, they'd go, “Why? You can't even look at Candraśekhara's house. Why is that? What, it's like glowing.” The Sun, the Moon and lightening simultaneously.

So, then Vṛndāvan Dās Ṭhākur, [laughing] he'll say, “You know, some people...” —in response to Nityānanda's fainting— “Some people might think he's a great yogī, or he's this, or that, or you know, so many things. They can think whatever they want.” He said, “As far as I'm concerned, if he was even just an insignificant devotee of Mahāprabhu” —as oppose to the greatest one— Said, “Still, he's totally captured me heart and soul. So, for you who think any, any, even remotely something negative about Nityānanda Prabhu. I want to kick your teeth in.” [laughing] “I'm going to kick you in the head.” [laughing]

So, reading all these things, you know. And, then you go... And, then the author says, “And, by the way, if you have even the remotest disparaging thought towards Nityānanda. I'm going to kick your head in.” Thank you, very much. You know. [laughing] So, Saraswatī Ṭhākur, “Dear Readers.” [laughing] Saraswatī Ṭhākur says, “And, for those fools who disparage Vṛndāvan Dās Ṭhākur for making these remarks.” He's saying, “They don't understand, like the blessings that come from coming in connection with a Vaiṣṇava.” And, Guru Mahārāj put it this way. He said, “In this way, for those if... because, if you do not appreciate Nityānanda, you are utterly lost. There is no hope for you.” Right.

So, for the hopeless he said, “Vṛndāvan Dās Ṭhākur, with his 'kick,' he's created a new channel for the Lord's mercy.” It is like the child... You know, you have the parents there, and sometimes the child, like kicks somebody. And, then runs and hides behind the mother and father again. You know they go, “Well, he's normally doesn't do that. He's very nice.” You know, and... and what... what is the outcome? The child kicked that person, now the parents have to like, rub their leg. And, offer themselves in compensation for the kick of the child. Saraswatī Ṭhākur saying, “That's the position of Vṛndāvan Dās Ṭhākur. But, those fools who dare think ill of Nityānanda, which means utter ruination; spiritually. Then, by his kick, Gaur and Nityānanda will have to come and compensate by giving themselves to that person. How merciful is Vṛndāvan Dās Ṭhākur.” [laughing]

But, it's around that part that he says, “But, only devotees will understand these things.” [laughing] So, anyway it's line in Charitāmṛtam, “And, then the Lord danced devī-bhāv in the house of Candraśekhara Ācārya.” And, then this sort of thing is described there, in the Chaitanya-bhāgavat of Śrīla Vṛndāvan Dās Ṭhākur. And, the other sākhya-rasa devotee, means dvādaśa gopāl associates of Nityānanda. Abhirām Ṭhākur who is Śrīdāmā in kṛṣṇa-līlā. And, we're told he...

When he first met Nityānanda... Guru Mahārāj says, “It's like they're playing hide-and-seek.” Because, the forms are so... it's very beautiful. Just on, back to the ādya-śakti when they're offering their prayers, saying, “As Mahā-Māyā, you make everyone forgetful of their actual connection with the world. As Yoga-Māyā, you make them forget His aiśvarya aspects so that they can have these sort of intimate loving relationships.” So, when they here, part of the play is discovering one another by devotional qualities and characteristics. The form will not resemble that form of before. So, it's a sort of delightful, joyful discovery. So... And, just when Mahāprabhu and Nityānanda meet. But, here Abhirām Ṭhākur, Nityānanda and his find.

Is this Balarām from Vṛn... you know, Goloka? And, he's thinking, “I, I am the fastest cowherd boy in Vṛndāvan. And, the only person who can catch me is Balarām. And, he can do it in two and a half steps.” So, to test Nityānanda he starts running. And, in two and a half steps he's in the embrace of Nityānanda Prabhu. And, he's crying really, “This is my Lord Bal... you've come.” You know. And, he... the followers of Nityānanda, like Niytānanda the avadhūt, very centric. Told he has a flute that's a tree; sixteen knot tree that will take sixty-four men to lift. He plays with it like a flute. He can twirl it, blow in it, you know... [laughing]

And, that he has a whip named Jaya Maṅgal, because it's cinmaya whip. That if he whips somebody, they get kṛṣṇa-prem. And, who did he whip? But, Śrīnivās Ācārya who came to visit him, and like [whipping sounds]. [laughing] And, Nityā like said, “Prabhu, I don't think he can take so much prem.” [laughing] And, he with Śrīnivās Ācārya did the it's a rope, it's a snake, it's a snake, it's a rope to taste his faith. Right, the example we hear. Hare Kṛṣṇa. And, lastly Kṛṣṇa Dās Bābājī Mahārāj. Dear friend, associate of Śrīla Guru Mahārāj's. Disciple, Śrīla Bhakti Siddhānta Saraswatī Ṭhākur.

Who's mouth was in perpetual motion, vibrating the holy name of the Lord. When I think he popularized Guru Mahārāj's Premadhāma-stotram... deva-stotram... through, excuse me, praṇamāmi sadā prabhupāda-padam throughout Gauḍīya Maṭh. And, when I first heard a verse from Premadhāma-deva-stotram, was Bābājī Mahārāj singing, you know... what is it?.. that ah... Kṛṣṇa, and of course, Kṛṣṇa. What else would, you know,

kṛṣṇa-kṛṣṇa-kṛṣṇa-kṛṣṇa-kṛṣṇa-nāma-kīrttanaṁ
rāma-rāma-gāna-ramya-divya chanda-narttanam
yatra-tatra-kṛṣṇa-nāma-dāna-loka-nistaraṁ
prema-dhāma-devam eva naumi gaura-sundaram
(Śrī Śrī Premadhāma-deva-stotram: 22)

So forth, with all the 'kṛṣṇas.' [laughing] And, his favorite verse is like,

harer nāma harer nāma
harer nāmaiva kevalam
kalau nāsty eva nāsty eva
nāsty eva gatir anyathā
(Śrī Chaitanya-charitāmṛta: Ādi-līlā, 17.21)

And,
nāma-saṅkīrtanaṁ yasya
sarva-pāpa praṇāśanam
praṇāmo duḥkha-śamanas
taṁ namāmi hariṁ param
(Śrīmad Bhāgavatam: 12.13.23)

And, when, it was myself and some other devotees, we had some... I don't know what they call it, like infatuation with Bābājī Mahārāj. And, once my... I heard he was at the Chaitanya Saraswat Maṭh in Navadwip. And, my friend and I, we were in Māyāpur at the time. So, we thought let's go very early, like before maṅgal ārati, cross the river and go there. We didn't think that devotees of our rank could see Guru Mahārāj; Śrīla Śrīdhar Mahārāj. That was like out of the question. [laughing] No way. It didn't occur to us that, that would was even a remote possibility. When we heard Bābājī Mahārāj was there. A couple times I met him before, and sometimes he's very unpredictable.

At... He'd do kīrtan, we're in a room in Māyāpur once and on Ekādaśī. We went to sleep with Bābājī Mahārāj chanting. And, when we woke up at four o'clock, he was still chanting. You know. And, there was one boy at that time, it was like, very enamored. And, had this beautiful, like Lal Imli chador and wanted to give it to him. And, Bābājī Mahārāj's refused, you know, he just has the little like, kaupin, and a little bahirvāse, and uttarīya, and a wrapper of something. And, he's not excepting, and then the boy's feelings are becoming hurt. And, we can see, he's like, going to cry or in tears.

And, so Sarvabhāvana Prabhu Bengali, pleads with Bābājī Mahāraj to except it. And, then Bābājī Mahārāj took the chador and like, he said, “I am excepting this? And, he touched it to his head and said, “But, I'm going to keep it with you. Said, “So, whenever I come here, you'll have that for me. [laughing] And... So, anyway we went to the Chaitanya Saraswat Maṭh to see Bābājī Mahārāj. And, he's in the front room, where it use to be Hari Charan Prabhu would stay. And... And, I wanted to make a recording of him singing anything. And, he was not pleased. [laughing]

And, I was trying to say something like, “Oh, if we don't record you, then this will be lost. The future generations won't know properly how to do these things.” You know. But, he wasn't buying any of it. And, he was sitting on the bed, and we're on the floor, and I remembered he said, “Important thing is the you chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare.” So, that's what we started doing. And, we got our man... and, we started going, “Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Ram, Hare Ram...” And, after a few rounds, he was like, lightened up. [laughing] And, he was like, [gesture]. And, we were going, “Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, Hare Ram, Hare Ram...” [laughing] And, then he softened, and he's sp... he's very spritely.

And, he sprung off the bench and started walking, he said, “Come, come.” And, my friend looked at me and said, and I said, “Let's just follow him.” And, we're going like this to a little prasādam area, and then up the stairs with my... And, then we reached the top of the stairs a see there's Śrīla Guru Mahārāj sitting in his plantation chair. Right there, that picture. Wrapped like that, just like that. Put the camera on, [op] ok. So, from like thirty meters away, we're giving our daṇḍavats. We just dropped. You know. And... And, we're almost like crawling towards Guru Mahārāj. I was going like, “I didn't believe it was possible.”

And, when we get there Guru Mahārāj is like that [posturing] in the chair. And, Bābājī Mahārāj perches on his shoulder. Now where close to Guru Mahārāj, like a meter away to listen to him. And, Bābājī Mahārāj sits and goes like this, he goes, “Listen...” [laughing] While Guru Mahārāj begins talking Bābājī Mahārāj, he's going, “ Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare...” And, one, Guru Mahārāj said, “You are members of the Hare Kṛṣṇa Movement. And, this gentleman he has some fondness for kṛṣṇa-nām.” He's chanting twenty-four hours a day. “He has some fondness for kṛṣṇa-nām. So, your connection is natural.” [laughing]

And, then Guru Mahārāj spoke so many wonderful things. But, so I think, somehow we got Bābājī Mahārāj's mercy. He did the best thing, like he thought, “What is the best thing I could do for them? Oh, I can take them upstairs and they can hear from Śrīdhar Mahārāj. That will be my gift to you. I'll take you to the lotus feet. As should, ever you think about me, or appreciate about me. The best thing I can give you, follow me.” And, I can't imagine a greater gift than that. So, I feel some eternal gratitude. And, some these mantras I like to chant, as learned from him. His mystical tunes I've never heard anywhere. And, I'll just conclude with this, just to praise Bābājī Mahārāj. That, this happened without invitation.

That, we're preaching outside of Delhi, between Meerut and Bareilly, it was one of the two. I forget which one. And, we're staying at the house of this Dr. Guhā, whose a Gauḍīya Maṭh gṛhastha. So, he has full Deities, full pūjā, the... you know... It's like at his house, gṛhasthasya, is like a temple, except it's his house. And, he'a a fully employed doctor. You know, goes to work early, comes home at night, that kind of thing. And, every night he would come home for the... and I would give a lecture. And... So, one... And, one night, two nights, three nights—and, I can't tell if he's appreciating what I'm saying, or neutral, or not... a tough read. You know.

And... So, the... again I'm... the one... He says, something like; he goes, “Do you know Bābājī Mahārāj?” [chuckling] You know. And, I was going to go, “Yes.” And, I thought, “Well, there's so many. Which?” “Kṛṣṇa Dās.” I go, “Well, they're all like Kṛṣṇa Dās or Rām Dās.” And, he's like almost getting annoyed. He goes, “Gauḍīya Maṭh.” You know, I said, “Yes. I do.” [chuckling] You know, right. And, he said, “He won't stay with any gṛhastha. He, you know, he stayed six months Navadwip/Māyāpur, then a little Purī, and six months Vṛndāvan. Won't stay in any gṛhastha's house. But, he stays here.” I go, “Oh.” He said, “Would you like to see his room?” [laughing] You know.

And, I thought, “Yes.” You know. He said, “He was very sick, so he stayed with us. And, we gave him a little room upstairs.” And, we go within the room, there's on the... The room, there's nothing in the room except a wooden bed. And, one of those angle brackets coming out of the cement, a hook holding a mṛdaṅga covered in a cloth. You know. And, I just said, “Oh, can I just like see the mṛdaṅga?” “Yes.” You know like, opened it up. Because, he can understand I'm like a fan; more than a fan. [laughing] Well, comes from fanatic. So, I like it. So, I open it up go like, ting, ting, boom, boom, ting ting. [sounds of playing mṛdaṅga] And, put it back, you know. And, he said, “Bābājī Mahārāj is very sick this year.” And, remember this man's a doctor. And, he said, “So, after sometime I examine him.”

So, he said, “I put my stethoscope on his heart.” And, he said, “And, I could not hear any heartbeat.” He said, “Just this mṛdaṅga and this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa.” You know. That's what he heard through the stethoscope. You can believe or not believe, I believe. [laughing] He had no reason to tell me these things. [laughing] Something I said awakened something in him, that he decided after three days of scrutiny, to share this with me. And, there're other stories like this about Bābājī Mahārāj, some mystical aspect. So, he had the love and affection of Śrīla Guru Mahārāj.

But, this kīrtan, as we know music at sometimes lead you into other things. And... So, sometimes he would go these sahajiyā kīrtans, and Guru Mahārāj said, “He'd mix with them sometimes, because of this charm for that. But, he'd never forgot the lotus feet of our Guru Mahārāj.” But, still that was untolerable... intolerable to Guru Mahārāj. So, once when he heard of this particular time, he went to hear these kīrtans. He kicked him out of the Maṭh. And, then Bābājī Mahārāj was walking in Māyāpur, and one of the bhandaris there, he said like—from a Maṭh, said, “Bābājī Mahārāj, I thought you're staying with Śrīla Śrīdhar Mahārāj, Chaitanya Saraswat Maṭh?” And, he goes, “No, Mahārāj ousted me.” “What? How can Śrīdhar Mahārāj do that? You're such and exalted devotee.” Yeah, he said, “Well, because I was put... going to hear that kīrtan.” And, then he said, the person said, “Oh, Śrīdhar Mahārāj has done right. He should kick you out for that.” [laughing] You know.

So, then Gurudev; Śrīla Govinda Mahārāj and Guru Mahārāj, they were at the Chaitanya Saraswat Maṭh, open the door. And, then they hear coming down road, “Hare Kṛṣṇa Hare Kṛṣṇa...” It's the unmistakable sound of the approach of Kṛṣṇa Dās Bābājī Mahārāj. So, Gurudev descends to receive him. Then, he takes him up to Guru Mahārāj, because he's been ousted. And, then Guru Mahārāj said, “I ousted you from this Maṭh, so why have you returned?” And, Bābājī Mahārāj said, “It's true you ousted me. But, you didn't say I couldn't come back.” And, Guru Mahārāj said, “That is true.” [laughing] So, this kind of loving, affectionate dealings amoungst the Vaiṣṇavas, that it's not all just one, unidirectional.

Many things happen, but their love and affection remains, there're embrace. And, Guru Mahārāj love and appreciated Kṛṣṇa Dās Bābājī, as did Śrīla Gurudev, until the end he left, and I believe in Nandagram. And, Guru Mahārāj said, “That was his preference. He like that.” When all was said and done, ed... the sākhya-rasa sentiment awakened in his heart. It was... that was his heart reciprocation with Kṛṣṇa. And, celebrated by Guru Mahārāj and everyone. Why are we celebrating Abhirām Ṭhākur, Vṛndāvan, you hear... you can't have a... a... stereotype about what it means. Right.

Although, we know clearly where this line goes and what it's connected to. It's all interconnected and interrelated. Right. Just as an example, the... the... in the line of Subal, they're... they're messengers. From mādhura-rasa messages from Kṛṣṇa to Rādhārāṇīs. So, they're... they're also involved on a particular level. So, I... When I thought of these last three, Vṛndāvān Dās Ṭhākur today, Abhirām Ṭhākur, Kṛṣṇa Dās Bābājī, and I said, “Oh, interesting. All have this particular connection, and we celebrate that, we revere that, we want to serve that. How fortunate we are.” Hare Kṛṣṇa.

To be able still to hear Śrī Chaitanya-bhāgavat. Hare Kṛṣṇa.
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!
nārāyaṇī-nandana śrīla vṛndāvan dās ṭhākur tirobhāv-mahotsava tithi kī jaya!
mādhava-nandan gadādhar paṇḍit ki jaya!
śrīla abhirām ṭhākur nityānanda-pārṣada ki jaya!
śrīla kṛṣṇa dās niṣkiñcana kṛṣṇa dās bābājī mahārāj ki jaya!

Bg: Śrīmad Bhagavad-gītā
Cc: Śrī Chaitanya-charitāmṛta
SB: Śrīmad Bhāgavatam

Transcribers: Enakshi Devi Dasi, Radha Raman Prabhu