TRANSCRIPT
So, by the causeless mercy of Guru and Gauranga, now we have come very nice, beautiful, this temple, what is name. Sri Sri …eh [Audience responds; unclear.] Visnupriya Seva Asrama.
And also we have very nice, beautiful Deities, Vigraha and Vigraha name is called Radha-Vinoda-Bihari. Bhakti Prajnana Kesava Gosvami Maharaja, he manifest also Radha-Vinoda-Bihari Vigraha in Mathura. In the same way here also Gurudeva’s very nearest and dearest person Laksmana Prabhu, he also manifests this Vigraha, Sri Sri Radha-Vinoda-Bihari ki jaya! Give applause.
And Param-guru Maharaja, Bhakti Prajnana Kesava Gosvami Maharaja, first he established this Vigraha in sveta-varna. Sveta-varna means white colour. And before, all our Gaudiya Mathas, that Vigraha is called — which Vigraha is called? Krsna in black, in krsna-varna. Krsna, krsna-varna. But Bhakti Prajnana Kesava Gosvami Maharaja, when he established this Thakurji, Vigraha, that is called Krsna, he is called sveta Vigraha. What is called. Sveta. Sveta means white.
So, for this regard, some of his godbrothers joke with him: “Why you manifest the Krsna Vigraha white? Maybe this is very cheap. So for this regard you manifest these white Vigraha. If you buy from Jaipur this Vigraha, blackish Vigraha, that is very expensive. And if you buy the white Vigraha, it is very cheap. So for this regard maybe you also manifest Krsna in white Vigraha.”
Then Param-guru, Bhakti Prajnana Kesava Gosvami Maharaja, became very serious. He told, “No. I am not looking that cheap or very costly. The Vigraha is cheap or costly.”
He explains why Krsna is white, sveta Vigraha. Why Krsna’s complexion is white.
Then he proves from the sastra. Once Krsna performed rasa-dance in Seva-kunja — where? Seva-kunja — with the gopis. Then Srimati Radhika, she did mana – anger. Then Srimati Radhika, she left rasa- dance and went to mana sarovara. Then Krsna, he also chasing behind Srimati Radhika. Then Krsna, he came in Imli-tala, just nearby Gopinatha Bhavan, Imli-tala. And Krsna, he completely felt pangs of separation from Srimati Radhika.
So for this regard, he also manifested very nice, beautiful astakam, Tattvastakam. Vinoda Bihari Tattvastakam.
radha-cinta-nivesena yasya kantir vilopita sri-krsna-caranam vande radhalingita-vigraham.
Then Krsna, he felt pangs of separation from Srimati Radhika. Then Krsna is sitting on the bank of Yamuna, and nearby Imli-tala, and Krsna thinking about Srimati Radhika. Then Krsna’s complexion completely change. Then Krsna’s complexion coming in white complexion. So for this regard, he also composed this verse:
radha-cinta-nivesena yasya kantir vilopita sri-krsna-caranam vande radhalingita-vigraham
So in this way, Krsna completely changes colour and he becomes sveta-varna. That is the called viraha-bhava. That Krsna, Krsna is feeling separation from Srimati Radhika.
And another: radha-cinta-nivesena yasya kantir vilopita, sri-krsna-caranam vande radhalingita-vigraham. Radhalingita-vigraham: Srimati Radhika, herself, she completely covers the whole body of Krsna. So, for this regard, Krsna’s complexion is called sveta-varna. Actual sveta-varna means gaura-varna. Gaura-varna means the complexion of Srimati Radhika. Tapta-kancana gaurangi. That means Srimati Radhika, she herself completely covers the body of Krsna.
In this way Param-guru Maharaja, according to tattva-siddhanta, he established how Krsna is feeling separation from Srimati Radhika. This is the first stage (?)
Gour Govinda Gosvami Maharaja explained, if you go to Jagannatha Puri, then you can see Radha-viraha Vigraha. Krsna is feeling separation from Srimati Radhika, and Srimati Radhika is feeling separation from Krsna. That is the Radha-viraha-vidhura Krsna, Krsna-viraha-vidhura Radha. And Krsna, he is feeling separation from Srimati Radhika.
And Caitanya Mahaprabhu is thinking, “I am Radha.” Though Caitanya Mahaprabhu is Krsna, but always he is thinking, “I am Radha.” Apanake radha-bhava rahi anuksana. And Caitanya Mahaprabhu, what he is thinking? “I am Radha. And now my beloved Krsna, he left me.” This mood is coming. So if you go Jagannatha Puri, then you can see two [types of] Viraha-murti.
This viraha is very important. Viraha means separation. And if you have no separation, that means you are not entered in the highest platform of bhakti. Feel separation.
Or when you will feel separation? When knowledge of relationship will come. Sambandha. Without sambandha you can’t feel any separation. This is very important. In the angle of sadhaka, sadhaka-dasā, always you feel separation: separation from Krsna, separation from Srimati Radhika, separation from Guru also.
This is very important. When you will cry, you will cry for whom? When you feel separation from your very near and dear person. When your knowledge of relationship will come, then you will feel separation from your friends, your sons, daughters, wife, children. This is the process also.
Just Visvanatha Cakravarti [Thakura] gave an example. You found one very valuable jewel, and that valuable jewel you use many years and keep yourself [in] very good and confidential place. But suddenly that valuable jewel disappears. That time, what will think? Always remember that the valuable — “Where is my valuable thing?” And day and night, when you eating, sleeping, always that valuable jewel will come in your mind.
In the same way, sambandha jñana, knowledge of relationship. Now you know many people left body or not? And especially in Nepal that big — what is it called? Storm? Landslide. And many people left body or not? You are crying or not? Tears are flowing down from your eyes? No. Why? Because you have no relationship with that people. And if your very intimate friends or any blood-relationship people left body, will cry or not? You will be crying. Because relationship. If you have no relationship, you are not feeling any separation.
So according to the angle of separation, viraha, this viraha will come when your knowledge of relationship will come, sambandha. And with the sambandha-jnana, if you perform bhajana-sadhana, then you will attain your perfection goal and will never fall down.
[Bengali line ..sambandha krsna …bhaje tare krsna nahi chare….ar sab mare akarana]
It is very nice, beautiful.
Sambandha … tare krsna nahi chade … One who has sambandha-jnana, knowledge of relationship with Guru and Krsna, will never fall down. This is the process, because sambandha-jnana is coming: “He belongs to me.” Crying.
And this is very important. When Krsna left Vrindavan to Mathura, Mathura to Dvaraka-puri, and all Vrajavasis, they felt pangs of separation from Him or not? Are you yes or no?
[Audience:] Yes.
Yes. Why? Because all the residents of Vraja-Vrindavan, they are thinking Krsna is our family member. They have so much love and affection with Krsna as like their family member. That is called laukika sad-bandhuvat priti. All they cried. Even the cows, birds, they cried also. Subala, Sridama, Nanda, Yasoda, gopis, all they cried. But according their sambandha they also feel separation. And that kind of separation is coming, and they are crying for Krsna. Not everybody is crying same level. So try to understand this philosophy also this way.
In Vraja there are many kinds of love, prema. But Srila Jiva Gosvami explains mainly three types of love, prema. One is called viveka-sunya prema. What is it called? Write down. Don’t forget this Sanskrit word. What is it? Viveka-sunya prema.
They have love and affection with Krsna, but they can’t discriminate with their knowledge. That is called the trees of Vrindavan, the birds of Vrindavan, the cows of Vrindavan. They have sambandha jnana with Krsna, but according to human being lila, manava-lila, they are animal beings, birds, trees, they cannot discriminate: Krsna still in Vrindavan, or Krsna has gone from Vrindavan to Mathura. Why? Because Krsna every day not used to come in the same place. Krsna, he is going to herding the cows different days, different, different, or not? Understand? Sometimes Krsna, he used to go herding the cows Bhandiravana, sometimes Talavana, sometimes he used to go — what is called? Madhuvana. Talavana, Madhuvana, Bhandiravana, different forest. And twelve forests of Vraja-Vrindavan.
So that side of trees, birds, they are thinking, “Maybe Krsna will come soon.” Any time Krsna will come. Understand? In the same way, the birds of Vrindavan, the trees of Vrindavan, the cows of Vrindavan, they are thinking, “Krsna soon will come in our place and we will meet.” So their love and affection with Krsna, that is called — what is it called? Viveka-sunya prema. Viveka-sunya prema.
Or second, visrambha prema: the friends of Krsna, Krsna-sakha. And except Krsna’s priya-narma-sakha — Subala, Sridama, Madhumangala, Stoka Krsna — they are called priya-narma-sakha. Except priya-narma-sakha, other sakhas, their love and affection with Krsna, that is called — what is it called? — visrambha prema. They are thinking Krsna is coming.
Or third, for love and affection with Krsna, with the gopis: gopis’ prema is called utkanthamayi prema. What is it called? Utkantha. Utkantha means so much eagerness. Only Krsna will come and Krsna can pacify their separation. No one can do this. Uddhava came in Vraja, tried to pacify the gopis — not possible. And their prema also, this separation increased more and more. Even Baladeva Prabhu also came from Dvaraka-puri. Also Baladeva Prabhu could not completely pacify the Vraja-gopis’ separation love, prema also. Because gopis and Krsna, their love and affection called utkanthamayi prema.
Utkanthamayi prema means, is what: only they want to directly meet with Krsna. No any words, no any words. Otherwise their separation will be not extinguished.
They are given an example. If the big fire, if we pour that little bit water, the fire will be extinguished or not?
[Audience:] No.
And that fire will be more and more increased. And if the small fire, you can pour the water, maybe that fire will be extinguished. So in the same way, gopis’ separation from Krsna is like davagni, very big fire. And you do it — you know davagni? Understand? If you go Australia, or the other America, and that summer time, that time the fire — forest fire. And that forest fire is what? A hundred, hundred miles, all the trees, everything is what? Burns. Not so easy to control the fire. Big fire coming.
So in the same way, gopis, they have love and affection with Krsna, that is not ordinary. And when they felt pangs of separation from Krsna, who can then pacify to them? No one. Only Krsna. If Krsna would come, then Krsna can pacify to them.
So for this regard, gopis’ love and affection with Krsna, that is called — what is it called? Utkanthamayi prema. Utkantha means eagerness. Maybe you not understand what is the meaning of eagerness. If you are thirsty, what do you want? Visnurata! What do you want?
[Audience:] Water.
Water. So that us why the water is there. If you drink water, then your thirst will come down. But this is also not a perfect example. Just a given example, then you understand what is the meaning of utkantha. Just remember this word. What is it named? Utkantha. Sanskrit word. Ut gata kantha iti utkantha. Utkantha means throat — beyond which is going of your throat, that type of desire has come.
Just like — maybe you understand or not — they tell you one very nice story, then you understand. Once disciple asked his Gurudeva, “Gurudeva, when Krsna will give me darsana?” You understand? “When will I take darsana to Krsna? Krsna-darsana, Bhagavad-darsana.”
Then Gurudeva told, “When your utkantha will come, eagerness will come, at that time Krsna will give you darsana.” Simple way.
Then disciple asked Gurudeva, “I cannot understand. What is this utkantha, eagerness?”
Eagerness, everybody [has] or not? All we are every day saying, coming in front of Thakurji, do stuti: “He Krsna, give me darsana.” Subha-drsti kara prabhu jagatera prati, jaguka hrdaye mora sumangala rati. Every day we are singing or not? Subha-drsti kara prabhu jagatera prati, jaguka hrdaye mora sumangala rati. Mangala-arati. Mangala-arati every day we attend, and every day we are praying this. But Krsna giving darsana to you or not? Yes or no?
[Audience:] No.
Why? Because you are speaking, you are praying, but not eagerness coming. Eagerness means that only Krsna will give you darsana. Now we are doing many things also. Our eyes are now going many ways also. Understand? Sometimes looking this side, sometimes left, right, back, up, down. Looking or not? So this is not utkanthamayi darsana. Utkanthamayi darsana, only one-pointed with Krsna.
So Gurudeva told his disciple, but still disciple told Gurudeva, “I can’t understand about this utkantha, eagerness.”
Then [Gurudeva] said, “Okay, I will tell you. Listen. Very carefully listen. Then tomorrow, early in the morning, you come with me to take bath in the water. Take bath in the river. Then I will tell you.”
Very early in the morning, Guru and disciple, they came in the river taking bath. Disciple very close to Gurudeva. And taking bath, summer time. Gurudeva also taking bath. Winter time, not staying longer, or summer time? Maybe how long you want to stay in summer time in the water? Maybe thirty minutes, fifteen minutes, sometimes one hour.
Understand? When we were in Navadvipa-dhama, summer time we used to go to take bath in the Ganga, and taking bath maybe one hour, one hour or two hours. Summer time. Understand this? Many of us are going to cross from this side to this side also. I remember, when I was in Navadvipa-dhama, Devananda Gaudiya Matha, and summer time, this time, June, July, very hot, and going at eleven o’clock and return back one o’clock. Two hours. We are — that time we were swimming in the water and diving in the water. But winter time, ten minutes [also] difficult. Going to take bath and very quick come.
So now come in this way, Guru and disciple, in summer time. [Aside, to someone in the hall:] Hey, where are you going? Prabhu, come here. Are you [having] utkanthamayi prema? Listen. [unclear; laughter]
Then Guru and disciple will take bath. Disciple very close to Gurudeva. Then disciple went taking bath — what is it called? — and sink in the water. Then Guru caught his shoulder and pushed down on the water. Then disciple — then after couple of seconds, disciple came out from the water: “Ah! Gurudeva! I [was] about to die!”
Then Gurudeva told, “My disciple, tell me: when I push down into the water, what are you thinking? What thinking is coming? What are you thinking? You think about me, you think about Krsna, you think about food, anything?”
“But Gurudeva, when you push down in the water, that is one thinking: I will come out from the water and take the breath. Ah! Not other things.”
You can try to understand this philosophy. Eh? Eh? “When will I come out from the water and take the breath?” Not other than this. This is called utkantha. Make clap. [Applause]
Try to understand. In the same way, when this type of eagerness, utkantha, will come, when I will only take darsan of the Lord, my eyes will be only fixed with Krsna. Not — I will not take darsana to anything. Only Krsna-darsana, Govinda-darsana. You understand? Now our eyes are going many ways. This side, this side, this side. Understand? Now what is this called? Eyes exercise is going on. What is called? Eyes exercise. The doctor will say, “Okay, you go to the morning walk and do this, this, this, this.” Exercise. There you will return back — your eyesight. Exercise. This is also true. Eyes exercise, legs exercise, hand exercise. This is true or wrong?
And why am I saying this? When you want onepointed — when Krsna will give me darsana, when I will only see Krsna, Krsna-darsana — this type of eagerness.
So gopis — this is your — why am I saying this? Gopis’ utkanthamayi prema means gopis, this type of their eagerness: “When Krsna will come?” Only when they take darsana of Govinda, Govinda-darsana. Siksastakam:
yugayitam nimesena caksusa pravrsayitam sunyayitam jagat sarvam govinda-virahena me
And yugayitam nimesena: one moment is very [long], they have separation from Krsna. That time [the] gopis, they are thinking, millions, millions days of Brahma, and we never meet with Krsna. One second.
yugayitam nimesena caksusa pravrsayitam sunyayitam jagat sarvam govinda-virahena me
So this is actually called utkantha, utkanthamayi prema. Only their eagerness is coming: how to take darsana to Krsna. When Krsna will come. So this is called utkanthamayi prema.
So in Vraja three types of prema, remember. One is called viveka-sunya prema, second, visrambha prema, or third, that is called utkanthamayi prema.
So now coming this way – Krsna always remember Srimati Radhika:
radha-cinta-nivesena yasya kantir vilopita sri-krsna-caranam vande radhalingita-vigraham
Radhalingita — two things, two meanings. Radhalingita. And Srimati Radhika, she completely covered the whole body of Krsna.
So for, Sri Jiva Gosvamipada has explained: antah krsna, bahir gaura. Caitanya Mahaprabhu, who is he? He is Krsna. Inside he is Krsna, blackish. And bahir gaura, external, fair complexion. This fair complexion means Srimati Radhika, she herself completely covered the whole body.
So this is called Radha-Vinoda-Bihari. Bhakti Prajnana Kesava Gosvami Maharaja, he manifested this Vigraha and also proved from sastra. Then he also wrote one very nice, beautiful astakam, that is called Sri Sri Radha-Vinoda-Bihari Tattvastakam. And so we are very lucky, and so we have come this place, and how this Vigraha is very beautiful, and that’s it.
But then also Srila Gurudeva, Narayana Gosvami Maharaja, he manifests another Vigraha, that is called Radha-Ramana-Bihari. Who is that? Radha-Ramana-Bihari: there is Krsna always, he is playing with Srimati Radhika.
[Here the spoken Hari Katha ends. Kirtan follows: a Radha-Ramana Giridhari bhajan, “Radha Rani ki jaya, Maharani ki jaya”, the bhoga-arati song, “Jaya Yasomati-nandana”, and the Hare Krsna maha-mantra.]
Transcribed by AI and checked by devotees. May contain mistakes
