SUMMARY
– Only those who are nitya-lila-parikaras can tolerate the prema that springs forth in their hearts.
– Lord Nrsimhadeva has vatsalya-bhava, and thus Prahlada’s mood is to think that Nrsimha is Bhagavan.
– Before reading the Bhagavatam, we should read the Caitanya Caritamrta.
– Jambu-nadi is a type of gold that does not remain in this material world, just like prema.
– In Vaikunta there is also prema, but mixed with opulence.
– Kunti prayed that her life would always have tribulations so that she could always call upon Krishna and He would be with her.
– On the curse of Narada Rsi.
– There are different types of viraha (separation).
– Separation creates humility, and humility is true love.
– Prema and dhanya are similar.
TRANSCRIPT
Venue: House of Paramesvari Prabhu, Penang, Malaysia,
Who is Caitanya Mahāprabhu?
[Devotee: He is Rādhā and Kṛṣṇa together.]
But prominent is what, Krsna is there.
[Devotee: Yeah, but…]
So where is the Kṛṣṇa? […] you can offer Tulasi….[ peacock] feather is not given because
you should not disturb the mood of Lord Caitanya Mahāprabhu. Because He took the bhakta-bhāva. Bhakta-bhāva aṅgīkara kari. You understand? Caitanya Mahāprabhu, that means Kṛṣṇa, He took Śrīmatī Rādhikā’s mood. Śrīmatī Rādhikā is bhakta. Bhakta-bhāva aṅgīkara kare. So this way you can take [understand]. But who is Caitanya Mahāprabhu? He is Kṛṣṇa, Svayam Bhagavan. Krishna. So bhakta-bhāva aṅgīkari. So in this way you have to do look this way.
And Peacock feather. Even Śrīmatī Rādhikā, She is not also using the peacock feather also. What to say to [ordinary…?]. So we are not using the peacock feather for Caitanya Mahāprabhu. You always give the respect to Lord Caitanya Mahāprabhu. He is called the combined form of the Divine Couple of Rādhā and Kṛṣṇa.
īśvara-purīke dhanya, karilena śrī-caitanya,
jagad-guru gaura-mahāprabhu
mahāprabhu śrī-caitanya, rādhā-kṛṣṇa nahe anya,
rūpānuga-janera jīvana
[Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, Śrī Guru-paramparā, verses 5–6]
So Caitanya Mahāprabhu is called the combined form of Śrīmatī Rādhikā [and Kṛṣṇa].
antaḥ kṛṣṇaṁ bahir gauraṁ…
[Tattva-sandarbha 2, quoted in Śrī Caitanya-caritāmṛta, Ādi-līlā 3.81]
Antar krishna. This is the thing also.
Ok. Then why we are not offering the tulasī at the lotus feet of Śrīmatī Rādhikā? If you offer the tulasī at the lotus feet of Śrīmatī Rādhikā, that is actually not offense. You understand? That is not offense. But Śrīmatī Rādhikā, She does not like that Tulasī Devī, she will be lay down on Her lotus feet. Because Śrīmatī Rādhikā, She is Supreme She is higher than Tulasī. Understand? If Tulasī herself, she is also lay down [at] the lotus feet of Śrīmatī Rādhikā, that is no problem. But Śrīmatī Rādhikā does not like Tulasī, again, look, will be stay on the lotus feet of Śrīmatī Rādhikā. These are the things.
Another thing also, there is the sakhī-bhāva there. There are so many also reasons. So why there is sakhī-bhāva? There is the sakhī-bhāva, the equal position almost. You understand? So one is the equal position. So no need to fall down [at] Her lotus feet. And actually, sakhā and sakhī. Sakhā, they are friends, that is called masculine gender. Sakhī, that is called the feminine gender. Only the difference is this, sakhā and sakhī. So mañjarī, sakhī, they are called the feminine gender. Otherwise, no laukika-sad-bandhu-vat prīti will come. So where there is the laukika sad-bandhu-vat prīti, love and affection as a family member, that time they are not to pay their obeisances to each other. This is the thing. Vrajavāsīs, this is their things. They are not [offering] praṇāma.
There is the opulence mood. In the opulence mood, that time praṇāma. “And he is senior, I am junior.” “He is senior,” or “I am junior.” Senior, junior, this coming, that is called opulence mood. But Vraja, that is called mādhurya, sweetness mood. And these are things also. But when there is viraha-bhāva, that time they also feeling, “Oh, I am very low.” That’s another thing. But generally they are thinking, “All we are equal.” Ami tumi sama.
Like Subala, Śrīdāma, they are saying to Kṛṣṇa,
sakha śuddha-sakhye kare, skandhe ārohaṇa
tumi kon baḍa loka, — tumi āmi sama
CC Adi 4.25
[My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man are You? You and I are equal.]
“You are not higher than us.” Śrīdāma is saying, “Kṛṣṇa, Your father Nanda Mahārāja has only nine lakh cows. But my father Vṛṣabhānu Mahārāja has eleven lakh. So You are not higher than us.” So in this way they also, their sakhya-bhava is there. Sometimes they are quarelling to each other. In the same way, sakhā to sakhī, that means masculine gender to feminine gender. And that time they are also going this way. But all they also give respect to Śrīmatī Rādhikā. Why? Because Śrīmatī Rādhikā is very nearest dearest of Kṛṣṇa.
And also Vṛndādevī, meaning Tulasī, she is very also near and dear of Kṛṣṇa. We are singing: ogo vṛnde mahārāṇī tumi kṛṣṇa. You are very nearest and dearest of Kṛṣṇa also. Whatever Kṛṣṇa is doing, without Tulasī, Kṛṣṇa will not accept. Even Krishna taking prasada, …also [not taking] without Tulasi. Actually all these are like human being. And in this way, showing to us also, some līlā also giving, and what is it called? Teaching to us also. Otherwise conditioned souls, they will not understand.
Kṛṣṇa is always staying with Tulasī. When gopīs felt pangs of separation with Kṛṣṇa, rasa-lila-katha is also there. So, When gopis came, they gopīs also glorified about Tulasī. “Hey Tulasī, you are very near and dear of Kṛṣṇa.” That is called viraha-bhāva. When viraha-bhāva, separation mood, that time also opulence coming there. So saying, “Oh Tulasī, you are very near and dear of Kṛṣṇa.” And they also glorified about Tulasī also. So this viraha-bhāva is there.
[Devotee: Separation mood is opulence?]
Opulence not but that time they create it this way.
[Devotee: When Chaitanya Mahaprabhu was in Gambhira, it was like state of…]
That is the difference. Viraha, there are different types of viraha also. Not the viraha only. [meaning: not only one viraha].
[Devotee: inaudible]
What kinds of viraha is there? That is also very important. What kinds of viraha is? Viraha creates the humility. Separation creates the humility, dainya. You understand? What did I say? Separation creates the humility. And humility, that is called the real prema, love. This is also saying this way. If you have no viraha, then how possible humility will come? Viraha you are feeling, that time you think, “Oh, I am very insignificant, I have no power.”
As like Śrīmatī Rādhikā is also saying, that is Caitanya Mahāprabhu, He says:
na prema-gandho ’sti darāpi me harau…
[Śrī Caitanya-caritāmṛta, Madhya-līlā 2.45]
Lord Caitanya Mahāprabhu completely absorbed in the mood of Śrīmatī Rādhikā. And [as] Śrīmatī Rādhikā, Caitanya Mahāprabhu is saying, “I have no prema, nothing. I have no prema, love and affection, this way. If I have love for You, why I am living in this body?” Na prema-gandho ’sti darāpi me harau. “I have no any smell of prema in My heart.”
That’s when Caitanya Mahāprabhu gave an example of Himself. Look how the fish, they have love and affection with the water. If you take out the fish from the water, the fish will be died, flapping, flapping, and will die. So Lord Caitanya Mahāprabhu is saying, “I have no love in My heart. If I have love, why I am still alive?” So Mahāprabhu is saying, “Look how the fish, they have love and affection with the water. In the same way, if I have love and affection with Kṛṣṇa, then why I am alive? Why did I not give up My body?” Actually this is, what creates, dainya, humility.
So Sanātana Gosvāmīpāda, [in] Bṛhad-bhāgavatāmṛta, very clearly explained this way. Where is the love? Love is going to the high stage, and that time also create the humility, dainya. So dainya, humility, and love are actually same. Same, synonym. Love and humility. There is prema and dainya. This is the thing. Understand? So who has love, then automatically he will become very humble, will become very humble.
phalavanta vṛkṣa āra guṇavanta jana
‘namratā’ se tāhāra svabhāva anukṣaṇa
[Śrī Caitanya-bhāgavata, Ādi-khaṇḍa 13.45]
They give an example. There is a fruit coming in the trees. All the branches of the trees also, what is called? Bend down. Bend down. This way. So when the prema manifests in one’s heart, that time he will become very humble. This is the symptom of that.
But in this material world, not possible to manifest the love. Prema is not possible. Sādhaka comes in the stage of bhāva-daśā. And when will come the stage of prema-daśā, and that time he will leave this body. Prema cannot tolerate this body also. How possible the prema will tolerate this body? Only those who are nitya-siddha parikaras, Rūpa, Sanātana and our Gosvāmīs, they feel pangs of separation of Kṛṣṇa.
he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ
śrī-govardhana-kalpa-pādapa-tale kālindī-vane kutaḥ
ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau
vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau
[Śrīla Śrīnivāsa Ācārya, Śrī Ṣaḍ-gosvāmy-aṣṭaka 8]
The prema is inside, but Yogamāyā, she arranges their body, how to stay in this body. As Mādhavendra Purīpāda also recited the verse:
ayi dīna-dayārdra nātha he
mathurā-nātha kadāvalokyase…
[Śrī Caitanya-caritāmṛta, Madhya-līlā 4.197]
Only those who are nitya-parikaras, the prema manifests in their heart, they can tolerate. Just to give an example. Baghini baccha. The baby of the tigers, they can drink the milk from the tiger. Small cubs, they also drink the milk of tigers. But the same milk, tiger’s milk, if you put in another pot, it will be destroyed. So this gives example there. This example has [been] given [in] this way.
So prema actually not manifest in this material world.
… yena jāmbūnada-hema,
sei premā nṛloke nā haya…
[Śrī Caitanya-caritāmṛta, Madhya-līlā 2.43]
Prema is as like jāmbūnada-hema. Jāmbūnada-hema means one kind of special, what is it called? Special svarṇa. Svarṇa means gold. That gold is called jāmbūnada-hema. Remember, what is called? Jāmbūnada-hema. Jāmbūnada-hema, now we will explain, what is the jāmbūnada-hema? The special gold. That gold not possible to manifest in this material world. The given example in Caitanya-caritāmṛta.
On the top of the Himālayas, there is one jāmun tree also there. And one river is flowing under the trees. When the jāmun fruits ripen and fall down on the bank of the river, then some chemical touch in the jāmun fruits, then the jāmun fruits transform in one kind of very valuable gold. And that gold is not coming in this material world. Then demigods, demigods, they are coming and taking the gold and return back to heaven.
So such thing is the same. In the same way, the prema not possible to manifest in this material world. So, yena jāmbūnada-hema, sei premā nṛloke nā haya. Only those who are the eternal associates of Kṛṣṇa, Kṛṣṇa nitya-parikaras, in their heart there the prema manifests. Sādhaka only will come in the stage of bhāva-daśā. Sādhaka will come only in the stage of bhāva-daśā. When bhāva is matured, that is prema. Before matured the prema, that time sādhaka has to leave this body. There is the rules here. You understand? Those who are the parikaras of Rādhā and Kṛṣṇa, they can tolerate.
For this, first example I gave, as like the cubs of the tiger. They can drink the milk. They can drink the milk of the tiger. When it’s coming in the mouth of the cubs, they can tolerate. But same milk, and you put it in any pot, and that will be destroyed. So prema is not possible to manifest this way. So for this regard, Kṛṣṇadāsa Kavirāja Gosvāmī in Caitanya-caritāmṛta, jāmbūnada-hema, sei premā nṛloke nā haya. Prema is like the one special gold. That gold is called jāmbūnada-hema. Gold name is called jāmbūnada-hema. Hema is gold. That gold is not possible to come in this world.
We are saying, “Prema, prema, prema.” Not so easy. We are saying, because this prema is only in the transcendental world, Goloka Vṛndāvana. You understand this? Not so easy. We are reading Śrīmad-Bhāgavatam and so for this regard. “Oh, this is this prema.” But what is the prema? Who knows about the prema? Knowledge is coming, but what is the realization, anubhava? Prema is not possible. Prema is very confidential. So for this regard, there are many definitions about love also. General definition of love what is called?
ananya-mamatā viṣṇau
mamatā prema-saṅgatā…
[Nārada-pañcarātra, quoted in Bhakti-rasāmṛta-sindhu 1.4.2 and Śrī Caitanya-caritāmṛta, Madhya-līlā 23.8]
Ananya-mamatā viṣṇau, mamatā prema-saṅgatā. One-pointed deep attachment with Viṣṇu, and possessiveness. That is called the prema. That is a simple way, simple meaning. Simple definition. Ananya-mamatā viṣṇau, mamatā prema-saṅgatā. But this mamatā, possessiveness, is more and more mature, and that time different stages come: sneha, māna, praṇaya, rāga, anurāga, bhāva, mahābhāva, rūḍha, adhirūḍha, mohana, mādana and mādanākhya-mahābhāva. And Śrīmatī Rādhikā, She is called the embodiment of mādanākhya-mahābhāva.
premera ‘svarūpa-deha’ — prema-vibhāvita…
[Śrī Caitanya-caritāmṛta, Madhya-līlā 8.162]
Śrīmatī Rādhikā, She is called the perfect form of prema. Premera svarūpa-deha, prema-vibhāvita. Premamayī Rādhā. Wherever She looks, there is Kṛṣṇa.
kṛṣṇa-mayī — kṛṣṇa yāra bhitare bāhire
yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure
[Śrī Caitanya-caritāmṛta, Ādi-līlā 4.85]
Yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure. Wherever Śrīmatī Rādhikā looks, without Kṛṣṇa, She does not look anything. Kṛṣṇa-mayī, Kṛṣṇa, Rādhā antare bāhire. Yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure. Kṛṣṇa-mayī. She does not know anything other than Kṛṣṇa. She does not know other than Kṛṣṇa.
Kṛṣṇa-mayī means mayaṭ. Mayaṭ is the one that is prācuryārthe. There are two ways you can [take the] Sanskrit word mayaṭ: prācuryārthe and oneness. That is difficult to understand. This is given example, this is jalamaya. It is full of water. I will say jalamaya, completely full of water, not other than this. In the same way, Śrīmatī Rādhikā, Her love and affection are only for Kṛṣṇa. She does not look other things. So Kṛṣṇa-mayī, Kṛṣṇa, Rādhā antare bāhire, in Her inside and outside, Kṛṣṇa. So for this regard Her eyes, is called blue, nila caksu. She is looking everywhere here: “Kṛṣṇa, Kṛṣṇa, Kṛṣṇa.” Kṛṣṇa-mayī, Kṛṣṇa, Rādhā antare bāhire. This is the prema. Love is this.
Then love more and more condensed, that you are saying: sneha, māna, praṇaya, rāga, anurāga, bhāva, mahābhāva, rūḍha, adhirūḍha, mohana, mādana and mādanākhya-mahābhāva.
Actually in this material world, people, they cannot understand about this, what is the love. What is the love? People cannot understand this. Because these love, these words, not exist in this material world. Not possible. Because it is a transcendental thing. Only in Goloka Vṛndāvana. In Vaikuṇṭha love is there also. That is called mixed with opulence. That is called aiśvarya-miśra prema. What is it called? Aiśvarya-miśra prema. That prema mixed with opulence. All they think: Vaikuṇṭhadhisha Lord Nārāyaṇa.
So aiśvarya-miśra, and mādhurya, sweetness mood. And that time, laukika sad-bandhu-vat prīti, they have love and affection with Kṛṣṇa as like their family member. And Vrajavāsīs, that. So aiśvarya-mula and mādhurya-mula, two types of prema. And it is called aiśvarya. Aiśvarya means opulence. That prema mixed with opulence. When? And when is the opulence, and that time there is hṛt-kampa. Hṛt-kampa, you understand? How does it come? Agitation, “Oh, He is higher,” or “I am very insignificant.”
And Vaikuṇṭha is also this. Garuḍa, Viṣvaksena, they are not sitting very close to Lord Nārāyaṇa. Where are they sitting? And Garuḍa? You know Garuḍa? Where is he sitting? Not very close to Lord Nārāyaṇa. Five meters apart, and also folding his hands. Because He is Bhagavān, that is aiśvarya-buddhi. “He is Bhagavān, how possible I sit in front of Him?” Isn’t it? But Subala, Śrīdāma, they are very close to Kṛṣṇa. Look this, difference. And aisvarya-mula bhakti, aisvarya-mula prema, that is very far. And madhurya-mula, very close.
Even in this material world, and if you have family member, your sons, daughter, wife, husband, they staying together very close or not? Understand? Or if you are any … no relationship, but maybe relationship, very far relationship, they are not sitting very close. You understand? Son is very close to sit in front of his father. Or others, they are very far: “Oh, maybe he is opulence, this this”
So for this regard, Garuḍa, the carrier of Lord Viṣṇu, Garuḍa, Viṣvaksena, and this is their [mood]. They are thinking Lord Viṣṇu is the Supreme. So very far. In Sanskrit, what they call? Hṛt-kampa. What is it called? Hṛt-kampa. You know, they heart little bit afraid. And that time Lord Nārāyaṇa also manifested this mood also. Because Lord manifests all His mood according to His devotee, what kind of devotee.
For this regard, Sanatana Gosvami, in Brhad-bhagavatamrta, he manifests five categories, the devotees of Lord: jñānī-bhakta, śuddha-bhakta, premī-bhakta, prema-para bhakta, premātura bhakta. Then after premātura bhakta, he explained about Vrajavāsīs. Prahlāda Mahārāja is called jñānī-bhakta. Jñāna means knowledge, and opulence. When you have knowledge, then opulence comes automatically: “Oh, He is Bhagavān, Supreme Personality of Godhead.” So Prahlāda Mahārāja, he is called jñānī-bhakta. Śuddha-bhakta, Ambarīṣa Mahārāja. Premī-bhakta, Hanumānjī. Prema-para bhakta, Pāṇḍavas. More closer, according to…, more closer he comes. Pāṇḍavas, they are very closer to Kṛṣṇa. You understand? They have many relationship with Kṛṣṇa. Because Kṛṣṇa and Kuntī, they are also laukika sad-bandhu-vat prīti. So Pāṇḍavas, they are very close also to Kṛṣṇa.
According to your sambandha, you will be closer, closer, closer. Sambandha is very thick … thin, patlā, then you will be far. But if it is thick, it will be very close. Thick vastu. If it is thin, far. You understand this? It is like milk. When milk is boiling, and more that milk also boils, then it becomes very thick. Thick, thick, thick, then very close. In the same way, love is this way also.
So first he is saying about Prahlāda Mahārāja, jñānī-bhakta. And he does not want to come very close to Nṛsiṁhadeva. Just listen to Nrisimhadeva took him. Prahlada knows, My ishtadeva Lord Nṛsiṁhadeva, how possible I sit on His lap?” But Nṛsiṁhadeva, one special quality: He is bhakta-vatsala. Bhakta-vatsala Nrisimhadeva Bhagavan ki jaya! So much bhakta-vatsalya. So Nṛsiṁhadeva took Prahlāda and seated on His lap. But how long he was seated on the lap of Nṛsiṁhadeva? Only couple seconds, not much longer. Look at these things. And Nṛsiṁhadeva in this way is showing His, what is it called? Bhakta-vātsalya. So Nṛsiṁhadeva did. This is His own qualities. What is it called? Nṛsiṁhadeva Bhagavān.
Prahlāda Mahārāja is sitting here and he folded his hands. And you will see Prahlāda Mahārāja, what is he doing? Folding his hands.
tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ
dalita-hiraṇyakaśipu-tanu-bhṛṅgam
keśava dhṛta-narahari-rūpa jaya jagadīśa hare
[Śrīla Jayadeva Gosvāmī, Gīta-govinda, Daśāvatāra-stotra 4]
Opulence mood is there also. Gopīs also recited this same sloka. Another mood comes, you understand. You can come in the opulent mood and mādhurya mood. Mādhurya means the gopīs. Gopīs, they are thinking Hiraṇyakaśipu is not demon. Understand? Gopīs, they are not thinking Hiraṇyakaśipu is demon. Hiraṇyakaśipu is as like, what is it called? … As like lotus and Nṛsiṁhadeva’s nails are stinging to disturb the bumblebees. So these are the gopīs’ mood, the another way.
And Prahlāda Mahārāja’s mood, same śloka: tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ, dalita-hiraṇyakaśipu-tanu-bhṛṅgam, keśava dhṛta-narahari-rūpa jaya jagadīśa hare. So what is the fault? Hiraṇyakaśipu has no fault. Because Hiraṇyakaśipu, he wants to sit on the finger of Kṛṣṇa, Nṛsiṁhadeva, as a black bee. But Nṛsiṁhadeva, He also disturbed the black bees. Opposite. Gopīs’ mood is another.
And Prahlāda Mahārāja, he thinks Nṛsiṁhadeva is Bhagavān. Prahlāda Mahārāja saw how Nṛsiṁhadeva, He fought against his father, and ugraṁ vīraṁ mahā-viṣṇuṁ. So for this regard, Prahlāda Mahārāja, actually he does not want to come very close to Nṛsiṁhadeva. But Lord Nṛsiṁhadeva is bhakta-vatsala. He took Prahlāda Mahārāja and put on His lap and patting him. This is the bhakta-vātsalya. Which bhakta-vātsalya? Nṛsiṁhadeva Bhagavān. Prahlāda Mahārāja’s mood is thinking He is Bhagavān. Understand this? So this is the mood of same śloka. Then Prahlāda Mahārāja recited, and also gopīs recited. What difference! Tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ, dalita-hiraṇyakaśipu-tanu-bhṛṅgam, keśava dhṛta-narahari-rūpa jaya jagadīśa hare. And you understand? You read this book.
So when you come in the Prahlāda Mahārāja, he is called jñānī-bhakta. He knows, “My iṣṭadeva, Lord Nṛsiṁhadeva, is Bhagavān, Supreme Personality of Godhead.” So for the Prahlāda Mahārāja, always folding his hands, stava-stuti.
Then śuddha-bhakta, Ambarīṣa Mahārāja. And he worshiped his Deity, Kṛṣṇa, and showed to us how to engage all our limbs and body [in service] with Kṛṣṇa.
… karau harer mandira-mārjanādiṣu
sa vai manaḥ kṛṣṇa-padāravindayor
vacāṁsi vaikuṇṭha-guṇānuvarṇane…
[Śrīmad-Bhāgavatam 9.4.18]
How to engage all our limbs and body to serve Kṛṣṇa. Shuddha-bhakta. Kiṁ karomi. You can say two words separate, Sanskrit: kiṁ karomi. “How will I serve to my iṣṭadeva? How will I give pleasure to my iṣṭadeva?” Hanuman is day and night thikning this way. Dasya-bhava is coming.
… yeṣāṁ gṛhān āvasatīti sākṣād
gūḍhaṁ paraṁ brahma…
[Śrīmad-Bhāgavatam 7.10.48]
So Parabrahma, same Kṛṣṇa, He always staying with Pāṇḍavas. If there any problem will come, Kṛṣṇa, He comes and solve all their problems. Understand? Many times, all that. Kṛṣṇa always staying with Pāṇḍavas. And especially Kṛṣṇa has so much love and affection with Kuntī-devī also. The relationship, what is called? [Devotee: Auntie]. This is called laukika sad-bandhu-vat prīti. These there also. They have love and affection. But their love and affection also mixed with opulence also there.
Kuntī-stuti also is there. Śrīmad-Bhāgavatam, first canto, Kuntī-stuti also is there. When Kuntīdevī told to Kṛṣṇa, “Hey Kṛṣṇa, now You are going to Dvārakā-purī. But how will we also survive our separation from You? Because when we are in any problem, calamity, then You are coming.” So for this regard, Kuntī also prays to Kṛṣṇa, “Always give me many kinds of obstacles, obstacles. Then You will come.”
Who will want to take the calamity? You want or not? You don’t want. But Kuntī, she told “You give me these types of duḥkha.” We don’t want duḥkha. Duḥkha means suffering. You want or not? But only Kuntī also prays to Kṛṣṇa, “Give me any calamity, then we will call to You, then You will come to us.”
One Bengali song also singing this way. What is called? Everybody wants happiness, but who will take the unhappiness?
Sukh Jodi Sabai Khuje, Dukkho Nibe Ke?
Very nice, this song. In this material world everybody wants, what is this? Happiness. Who does not want to be happiness? Dhanaṁ dehi, manoramāṁ bhāryāṁ dehi, dehi dehi, dehi. But here Kuntī, what is saying? “No. You give me unhappiness, duḥkha.” Because when our duḥkha will come, then we will remember to You.
All Vrajavasis are singing. Vraja language.
dukha meṁ sumirana saba kare, sukha meṁ kare na koya
jo sukha meṁ sumirana kare, to dukha kāhe ko hoya
[Sant Kabīr, Dohā]
You understand or not? What do you understand? [Devotee: No one remembers God in the time of happiness. People only remember God in the time of suffering. But if you always remember Lord, even in the time of happiness, there will be no distress moment. No unhappiness moment.] This is good. Dukha meṁ sumirana saba kare. When you are feeling separation, then you remember to Lord. Sukha meṁ kare na koya. When we have a lot of wealth, money, that time nobody remembers. So here he is saying, always you remember. If you remember to Lord in your happiness, how possible unhappiness will come? That is what they are saying. So that means smartavyaḥ satataṁ viṣṇuḥ, always remember to Lord.
smartavyaḥ satataṁ viṣṇur…
[Padma Purāṇa, quoted in Bhakti-rasāmṛta-sindhu 1.2.8 and Śrī Caitanya-caritāmṛta, Madhya-līlā 22.113]
But Kuntī is saying, “Oh my Lord Kṛṣṇa, give me distress, unhappiness. Then I will remember You, then You will come.” Because this is the nature of the material world. When our wealth, money, wives, children, then we will forget to Kṛṣṇa. This is the nature of this material world.
So for this regard, Nārada is reciting these verse: yūyaṁ nṛ-loke bata bhūri-bhāgā … yeṣāṁ gṛhān āvasatīti sākṣād. Nārada told, “Yudhiṣṭhira Mahārāja, Pāṇḍavas, how great fortune! Kṛṣṇa always staying in your house. Kṛṣṇa always staying in your house.” And Nārada said, “I am sannyāsī, I have no house. Even I cannot stay one place. And very tiny time I can stay. Traveling, traveling, traveling.” Why? “Because I got this curse from Dakṣa Prajāpati.” Because Nārada Ṛṣi gives so much instruction about renunciation. Then Dakṣa Prajāpati’s sons all took sannyasa and Dakṣa Prajāpati gave curse to Nārada Ṛṣi, “So you cannot stay one place [more than] the time of milking the cows.” Go-dohana-kāla. You understand? When they are milking the cows, how many hours you are milking the cows? Maybe twenty minutes, half an hour, thirty minutes.
So in the same way, Nārada Ṛṣi, he got this curse from Dakṣa Prajāpati. So Nārada Ṛṣi is saying, “According to the curse of Dakṣa Prajāpati, always I am traveling, traveling. Understand? I have no place.” But Nārada Ṛṣi, also another thing, when Nārada Ṛṣi has become very tired, that time he used to come in the place of Dvārakā-purī. Dvārakā-purī, the one place, special place, that time any kinds of, what is called, śāpa, curses, will not enter in there. So for this regard, all the munis, ṛṣis, when they are traveling, traveling, and they become very tired, that time they used to come in Dvārakā-purī. This is also in Śrīmad-Bhāgavatam. And ṛṣis, munis also sometimes. Because Dvārakā-purī, bhuja-daṇḍa-dhṛta-gupta, that means Kṛṣṇa protects the Dvārakā-purī with His lengthy hands. Even the any curse of sādhus, ṛṣis, munis cannot enter in that place.
But finally also, the sādhus, ṛṣis, they gave curse to Sāmba. And that līlā is also going on this way. And how all the dynasty of Yadu destroyed. Yadu-vaṁśa-dhvaṁsa. Actually this is called indrajālika-līlā. Krishna has two kinds of lilas. One is called indrajālika-līlā, as like black magic is going on. Though it has been said, Dvārakā-purī is completely protected by Kṛṣṇa’s lengthy hands, no one, no any curse can enter in that place, but ṛṣis, munis also gave curse to Sāmba. And this līlā is also going on there.
And they joked with the sādhus, ṛṣis: “Here she is, now giving, what is it called? Give the baby, or she will give baby. Male or female baby?” And that time one sādhu, maybe Durvāsā Ṛṣi or Narada Rishi, some, and they gave curse. “Okay, you joked with the sādhu. Maybe one, what is called, muṣala will come.” You understand? Then muṣala manifested. Muṣala means … The last part of the iron, one fish … Then all the Yadu dynasty destroyed. This lila we also see.
So jñānī-bhakta, śuddha-bhakta, premī-bhakta, prema-para bhakta, Pāṇḍavas also there. And premātura bhakta, Uddhava. Uddhava, he came in Vṛndāvana and he saw the separation mood of Śrīmatī Rādhikā, and he is hankering, “Oh, maybe I’ll stay in Vraja, and how I ill become the particle dust of Vṛndāvana.”
āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
[Śrīmad-Bhāgavatam 10.47.61]
But Uddhava did not stay in Vraja also. He ran away. But when Kṛṣṇa departed from material world, then Uddhava again came and performed hard austerities on other side of Kusuma-sarovara. That is called Uddhava-kuṇḍa. But during the time of Kṛṣṇa, Kṛṣṇa-līlā, he did not stay in the Vraja. Just ten months he was staying in the Vraja, then he returned back to Mathurā.
adhuna kṛṣṇena pālitā mathurā-purī
Bhramara-gita very clearly explained this way.
So Uddhava is called premātura, premātura, hankering. But only hankering, [he] could not get. If you have no these types of potential, understand, this is very important. Everything depends on the potential. What kinds of potential inside your heart, inside your ātmā, that things you will get. But you can pray. These are the things. For this regard, in Uddhava’s body, he could not get the mood of Vraja-gopīs, Śrīmatī Rādhikā.
And then Sanātana Gosvāmī finally explained vraja-gopīs, how their highest mood. Viraha-bhava is also there. Gopīs’ prema, that is called the crown jewel of all the devotees of Lord. That is called prema-mukuṭa-maṇi. You understand? Prema-mukuṭa-maṇi. The crown jewel of the love and affection with Kṛṣṇa, that is called Vrajavāsīs. And this vraja-prema also three types: sakhya, vātsalya and mādhurya. And mādhurya-prema is the topmost. So mādhurya-prema also is called ujjvala-nīlamaṇi. What is it called? Ujjvala-nīlamaṇi. And that prema is only manifested in the heart of Śrīmatī Rādhikā.
Bolo Radharani ki jaya! Jaya jaya Sri Radhe! Bolo Vrdavana Bihari lal ki jaya!
