Gour Govinda Swami:
Caitanya Caritamrta Adi-lila, chapter 11.
nityānande ājñā dila yabe gauḍe yāite mahāprabhu ei dui dilā tāṅra sāthe ataeva dui-gaṇe duṅhāra gaṇana mādhava-vāsudeva ghoṣerao ei vivaraṇa
Translation by Śrīla Prabhupāda:
When Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees [Śrī Rāmadāsa and Gadādhara Dāsa] were ordered to go with Him. Thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda. Similarly, Mādhava Ghoṣa and Vāsudeva Ghoṣa belonged to both groups of devotees simultaneously.
Purport by Śrīla Prabhupāda:
“There is a place named Dānīhāṭā, near the Agradvīp railway station and Pātuli in the district of Burdwan, where the Deity of Śrī Gopīnāthajī is still situated. This Deity accepted Govinda Ghoṣa as His father. Even until today, the Deity performs the śrāddha ceremony on the anniversary of the death of Govinda Ghoṣa. The temple of this Deity is managed by the rāja-vaṁśa family of Kṛṣṇa Nagar, whose members are descendants of Rāja Kṛṣṇacandra. Every year in the month of Vaiśākha, when there is a bāradola ceremony, this Gopīnātha Deity is taken to Kṛṣṇa Nagar. The ceremony is performed with eleven other Deities, and then Śrī Gopīnāthajī is brought back to the temple in Agradvīp.”
rāmadāsa mukhya-śākhā, sakhya-prema-rāśi
ṣolasāṅgera kāṣṭha yei tuli’ kaila vaṁśī
Rāmadāsa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots.
gadādhara dāsa gopībhāve pūrṇānanda yāṅra ghare dānakeli kaila nityānanda
śrī-mādhava ghoṣa mukhya kīrtanīyā-gaṇe nityānanda-prabhu nṛtya kare yāṅra gāne
vāsudeva gīte kare prabhura varṇane kāṣṭha-pāṣāṇa drave yāhāra śravaṇe
Translation by Śrīla Prabhupāda:
When Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees [Śrī Rāmadāsa and Gadādhara Dāsa] were ordered to go with Him. Thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda. Similarly, Mādhava Ghoṣa and Vāsudeva Ghoṣa belonged to both groups of devotees simultaneously.
Śrī Gadādhara Dāsa was always fully absorbed in ecstasy as a gopī. In his house Lord Nityānanda enacted the drama Dāna-keli.
Śrī Mādhava Ghoṣa was a principal performer of kīrtana. While he sang, Nityānanda Prabhu danced.
When Vāsudeva Ghoṣa performed kīrtana describing Lord Caitanya and Nityānanda, even wood and stone would melt upon hearing it.
Purport by Śrīla Prabhupāda
“There is a place named Dānīhāṭā, near the Agradvīp railway station and Pātuli in the district of Burdwan, where the Deity of Śrī Gopīnāthajī is still situated. This Deity accepted Govinda Ghoṣa as His father. Even until today, the Deity performs the śrāddha ceremony on the anniversary of the death of Govinda Ghoṣa. The temple of this Deity is managed by the rāja-vaṁśa family of Kṛṣṇa Nagar, whose members are descendants of Rāja Kṛṣṇacandra. Every year in the month of Vaiśākha, when there is a bāradola ceremony, this Gopīnātha Deity is taken to Kṛṣṇa Nagar. The ceremony is performed with eleven other Deities, and then Śrī Gopīnāthajī is brought back to the temple in Agradvīp.”
rāmadāsa mukhya-śākhā, sakhya-prema-rāśi
ṣolasāṅgera kāṣṭha yei tuli’ kaila vaṁśī
Rāmadāsa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots.
Gour Govinda Swami starts here:
In this chapter, Śrīla Kavirāja Gosvāmī speaks about or gives a list of the devotees of Śrī Nityānanda Prabhu. In the previous chapter he gave a list of the devotees, dear devotees of Śrī Caitanya Mahāprabhu. In this chapter Kavirāja Gosvāmī gives the list of the devotees of Nityānanda Prabhu. So here it is said, “when Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees, Rāmadāsa and Gadādhara Dāsa were ordered to go with Him, thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda.
Similarly, Mādhava and Vāsudeva Ghoṣa belong to both groups of devotees simultaneously. That means they belong to the group of devotees of Śrī Caitanya Mahāprabhu, and at the same time they belong to the group of Nityānanda Prabhu.
Rāmadāsa, one of the chief branches was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots.
Gadādhara Dāsa was always fully absorbed in ecstasy as a gopī. In his house Lord Nityānanda enacted the drama Dāna-keli.
Mādhava Ghoṣa was a principal performer of kīrtana. While he sang, Nityānanda Prabhu danced. When Vasudeva Ghoṣa described Lord Caitanya and Nityānanda while performing kīrtana, even wood and stone would melt upon hearing it.
Such prema-bhaktas, these are all prema-bhaktas. That means they have all developed pure prema, love. This prema is sādhya and preyojana-tattva. In the Vedas, you’ll find three things—sambandha, abhidheya, prayojana. We have a perfect, eternal, loving relationship with Kṛṣṇa. This is sambandha, relationship. Then, abhidheya—abhidheya is bhakti. Prayojana is prema. Tri-tattva. In the Vedas, there are three tattvas—sambandha-tattva, abhidheya-tattva, and prayojana-tattva.
Sambandha means relationship, and we have a perfect, eternal, loving relationship with Kṛṣṇa. Kṛṣṇa is the only object of love, and the supreme perfected stage of our life is to develop this Kṛṣṇa-prema and to be established in that stage, that platform of prema. That is the supreme perfected stage of human life. This human life is meant for that. That is known as the fifth puruṣārtha, parama puruṣārtha, supreme puruṣārtha, above dharma, artha, kāma, mokṣa. The fifth one is prema.
So, (about) this prema:
veda-śāstre kahe sambandha, abhidheya, prayojana
kṛṣṇa, kṛṣṇa-bhakti, prema, tina mahā-dhana
Mahāprabhu has said this in Caitanya-caritāmṛta (Madhya 20.143). Kavirāj Goswāmī has written. In the Vedas, three tattvas are there: sambandha, abhidheya, and prayojana—Kṛṣṇa, kṛṣṇa-bhakti, and prema, the three.
Sambandha, the relationship, is Kṛṣṇa. Abhidheya is kṛṣṇa-bhakti. Prayojana-tattva is prema.
So, nandānandana-Kṛṣṇa, kiśora-Kṛṣṇa, Kṛṣṇa in Vrajabhūmi as the son of Nanda Mahārāja, He is always an eleven-year-old, twelve-year-old boy. That is kiśora, nitya kiśora. That is all-beautiful. And that is the essence of the Supreme Godhead, bhagavattā-sāra, that mādhurya, that beauty. He is all beautiful. That kiśora-Kṛṣṇa is all-beautiful, the source of all beauty. The other avatāras—līlā-avatāra, yuga-avatāra, puruṣa-avatāra, guṇa-avatāra—all these avatāras are portions of the portions of the portions of that all-beautiful Kṛṣṇa, kiśora-Kṛṣṇa.
One question here is: Why is it said that nandānandana-Kṛṣṇa, the son of Nanda Mahārāja, is bhagavattā-sāra, the essence of the Supreme Godhead? And how, and why?
Kṛṣṇadāsa Kavirāj Goswāmī, in Caitanya-caritāmṛta, has said so. And why has he said so? Why has he said so? And what is the measuring rod that one can use to measure that nandānandana-Kṛṣṇa, Kṛṣṇa, the son of Nanda Mahārāja, kiśora-Kṛṣṇa? That means the 11-year-old Kṛṣṇa in Vrajabhūmi. He is bhagavattā-sāra. He is the essence of the Supreme Godhead. Why did he say that? Because Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāj says, mādhurya hi bhagavattā-sāra. This mādhurya
Gour Govinda Swami: what do you say in English, mādhurya?
Devotee: Conjugal rasa, conjugal mood?
Gour Govinda Swami: Yes, sweetness, mādhurya. Mādhurya bhagavattā-sāra, this sweetness is the essence of the Supreme Godhead. So this is the measuring rod, this sweetness, all beauty. The form in which this sweetness is there, completely full, that form is the all-beautiful form and that is bhagavattā-sāra, and that is in nandānandana-Kṛṣṇa, that is in Kṛṣṇa, the son of Nanda Mahārāja, eleven, twelve-year-old Kṛṣṇa in Vrajabhūmi. Not in other forms of Kṛṣṇa—Kṛṣṇa in Dvārakā, Kṛṣṇa in Mathurā, and Kṛṣṇa in Gokula, Vrajabhūmi. The form of Kṛṣṇa in Dvārakā and the form of Kṛṣṇa in Mathurā and the form of Kṛṣṇa in Vrajabhūmi, there is a difference. And that form of Kṛṣṇa in Vrajabhūmi is bhagavattā-sāra because mādhurya came. All beauty, all sweetness is there. It is not there in the form in Mathurā and the form in Dvārakā.
So, ācāryas say so. Kṛṣṇa in Dvārakā is complete. Kṛṣṇa in Mathurā is more complete. Kṛṣṇa in Vrajabhūmi is most complete. Therefore, bhagavattā-sāra, the essence of the Supreme Godhead, is Vrajabhūmi, nandānandana-Kṛṣṇa. That is what you should understand. And that Kṛṣṇa is the object of love because, without that love, one cannot become a dāsa of Kṛṣṇa, because it is based on pure love.
kṛṣṇa-premera ei eka apūrva prabhāva
guru-sama-laghuke karāya dāsya-bhāva
(Cc. Ādi 6.53)
That I was saying on the appearance day of Gaurāṅga. Mahāprabhu gives that prema through chanting this holy name. And this prema, this love, is between devotee, bhakta, and Bhagavān, devotees of Kṛṣṇa and Kṛṣṇa. Because these are loving dealings. That is the mellow, rasa. This is not dry. This is pure mellow. And these loving dealings between the premi-bhakta and Kṛṣṇa, how is it enacted? Yes, how is it enacted?
Devotee: Through hlādinī-śakti, manifestation of hlādinī-śakti.
Gour Govinda Swami: Yes. Enacted by svarūpa-śakti. What do you say?
Devotee: Internal potency.
Gour Govinda Swami: Internal potency, antarāṅga-śakti. Yes, that is the same thing. Svarūpa-śakti, this word has some significance. Unless you understand these words, you cannot relish it. You cannot understand it completely. And English has no language. This English language, no word is there. I don’t find.
If you have some word, help me. Svarūpa-śakti. Śakti means potency, which generates from svarūpa, and which is not different from svarūpa, is svarūpa-śakti. Understand me? That is svarūpa-śakti. Try to understand. I think most of you cannot understand what I say because this is very high. This is post-graduate study.
Devotee: Self-same śakti, self-same.
Gour Govinda Swami: Svarūpa you understand, svarūpa? Yes, svarūpa, His own form. I have to teach you language. That is the activity of svarūpa-śakti. In Brahmā there is no activity of śakti. No śakti is there with him. Therefore there is no loving dealings with Brahmā. In Paramātmā, there is no activity of svarūpa-śakti. In Paramātmā, there is only māyā-śakti and jīva-śakti. No svarūpa-śakti. Therefore, there is no activity of svarūpa-śakti in Paramātmā, in dealings with Paramātmā.
Only the activity of svarūpa-śakti is there in dealings with Kṛṣṇa, nandānandana-Kṛṣṇa, kiśora-Kṛṣṇa, Kṛṣṇa in Vrajabhūmi. Paramātmā only gives karma-phala. What do you say in English?
Devotee: The result of one’s activity.
Gour Govinda Swami: Only the result of your activities, Paramātmā gives, impartially gives. What you deserve, you get, Paramātmā gives. Therefore, Brahmā and Paramātmā are not rasa-svarūpa; there is no mellow. No question of mellow. It is dry. Those who are brahmavādīs, Paramātmā, they are dry. No mellow is there. They are not rasa-svarūpa. Only pūrṇa-śaktimān puruṣa, vraja-nandana, nandānandana-Kṛṣṇa is pūrṇa-śaktimān, completely energetic. Therefore, Kṛṣṇa is śaktimān, energetic, nandānandana-Kṛṣṇa, the son of Nanda Mahārāja, Kṛṣṇa in Vrajabhūmi.
So, those who are residents of Vrajabhūmi, vrajavāsīs—Nanda Mahārāja, Yaśodā-mātā, cowherd men, cowherd boys, and damsels of Vrajabhūmi, girls, and the inferiors like Raktak, Citrak, servants of Kṛṣṇa—all their dealings are loving dealings with Kṛṣṇa. In other words, I may say, all the residents of Vrajabhūmi, their dealings are all loving dealings, prema-vyavahāra, with Kṛṣṇa, and those dealings are the highest type of dealings, based on the highest platform of prema. If there is some avadhiḥ, limit to it, that is the limit, that is the last limit of pure love.
In Vrajabhūmi, Kṛṣṇa is served with five principal mellows: śānta, dāsyā, sakhya, vātsalya, mādhurya. This svarūpa-śakti, yoga-māyā, the līlā-s manifested there are the activity of svarūpa-śakti, yoga-māyā’s activity. Yoga-māyā has made the all-knowing, all-powerful Supreme Personality of Godhead, Kṛṣṇa, as an innocent child. Yes. Yes. And by that influence of yoga-māyā, mother Yaśodā and Nanda Mahārāja think the Supreme Personality of Godhead, Kṛṣṇa, “our son,” “my son,” “my son who sucks my breast.” That is the influence of yoga-māyā. They have forgotten everything. And yoga-māyā has made Kṛṣṇa an innocent child, boy, and made Nanda Mahārāja and Yaśodā-mātā His father and mother, thinking, “my son.” trayyā copaniṣadbhiś ca saṅkhya-yogaiś ca sātvataiḥ upāgīyamāna-māhātmyaṁ hariṁ sāmanyatātmajam (SB 10.8.45)
That verse is there, sāmanyatātmajam. trayyā copaniṣadbhiś ca saṅkhya-yogaiś ca sātvataiḥ sāmanyatātmajam In three Vedas, Kṛṣṇa is known as almighty, all-powerful Supreme Personality of Godhead. In all Upanishads, He has been said like that. trayyā copaniṣadbhiś ca saṅkhya-yogaiś ca sātvataiḥ Saṅkhya-yogīs, they, what do you say, saṅkhyālocus, they engage themselves in saṅkhya, discussions on that supreme absolute truth. He is known as the Supreme Absolute Truth. Sātvataiḥ, those who are devotees, they offer prayers, and Yaśodā-mātā says, “He is my son,” sāmanyatātmajam, “He is my son.” This is the activity of that svarūpa-śakti, yoga-māyā. By the influence of that svarūpa-śakti, yoga-māyā, Yaśodā-mātā has forgotten this thing. She thinks, “my son.”
And the gopīs, headed by Rādhārānī, they are all svakīya-śakti. But by the influence of this yoga-māyā, svarūpa-śakti, they are presented as parakīya because all these things are required; otherwise, you cannot relish the mellow. This is inconceivable, acintya. You cannot think of it. How can you think of this with a material mind?
This is acintya, inconceivable. Just accept it, and when, by your bhajana, nāma-bhajana, your heart will be purified, your consciousness will be purified of all material dirt, no tinge of any material lust will be stored there, it will be completely purified, then you can realize it if there will be some revelation. It is a question of revelation, and you can realize in your heart. There is no language to express it. Therefore, it is such a topic, such a subject matter.
So when we speak of this prema - it’s a question of prema - prayojana-tattva, and sādhya-vaṣṭu, this human life is meant for that. This human life is meant for having that prema, love, sādhya-vaṣṭu, fifth puruṣārtha, and prayojana-tattva.
Śrīla Rūpa Gosvāmī has said,
ānanda-cinmaya-rasa-pratibhāvītābhis tābhir
That is there. That is ānanda-cinmaya-rasa, this prema.
yad-bhāva-bandhanaṁ yūṇoḥ
hṛdaya premā nirgacchate
Rūpa Gosvāmī gives this definition in Ujjvala-nīlamaṇi, what is prema.
yad-bhāva-bandhanaṁ yūṇoḥ
hṛdaya premā nirgacchate
This is a question of bhāva-bandhanaṁ, the bondage of bhāva, pure loving mood. That is bondage. This is nitya. It is immortal, eternal.
yad-bhāva-bandhanaṁ yūṇoḥ
hṛdaya premā nirgacchate
That is prema. The bondage that is not eternal, which is temporary. That means material bondage, material mood. We have these material relationships, bodily relationships here. Isn’t it? That is all material, all temporary. This cannot be said, prema. Prema means eternal,
yad-bhāva-bandhanaṁ yūṇoḥ
hṛdaya premā nirgacchate
That bhāva-bandhanaṁ, that is the bondage based on pure love which is eternal, immortal. It cannot be destroyed under any circumstances. That is prema. But in this material world, your so-called relationship, you call it prema but it is kāma. But it is subject to destruction. Yes. When the body is finished, all relationships are finished. It cannot be prema.
sarvathā dhvaṁsa-rahitaṁ
saty api dhvaṁsa-kāraṇe
That means it cannot be destroyed under any circumstance. Such circumstances may arise that it will be destroyed, but it will never be destroyed. Then that is prema,
sarvathā dhvaṁsa-rahitaṁ
saty api dhvaṁsa-kāraṇe.
So this is the relationship between bhakta and Bhagavān, devotee and Kṛṣṇa. It is purely based on prema, bhāva-bandhanaṁ, Kṛṣṇa-prema. This is not anything material. It is completely transcendental and spiritual.
We give this example. This is a question of mellow, juice. The example Ācāryas give is this sugarcane juice. Take the example of sugarcane juice. If sugarcane juice becomes condensed, more condensed, more condensed, more condensed, more condensed, sugarcane juice becomes condensed, that becomes sugar, cīni. If it becomes more condensed then it becomes sugar candy, misrī. If it becomes more condensed, it becomes siddha miśrī, one type of sugar candy is named siddha misrī, anna miśrī. Big, big (pieces). Similarly, when this prema becomes more condensed, more condensed, more condensed it has names. What is that?
That is sneha, māna, praṇaya, rāga, anurāga, bhāva, mahābhāva, rūḍha-mahābhāva, adhirūḍha-mahābhāva, madanākhya-mahābhāva. Go up, up, up. The last is madanākhya-mahābhāva. And you should understand it. Otherwise, you cannot understand this topic, this subject matter. Follow me? Try to understand. I think most of you are deaf. You cannot hear me, what I say. Still, when this class is here, we have opened this college here, Caitanya College and started this subject, Caitanya-caritāmṛta, teaching Caitanya-caritāmṛta. It is postgraduate study. It is post-graduate study so the topic is there.
So I am saying. Those who are students of that class, they may understand something, may understand something. Those who have been chanting this Hare Kṛṣṇa mahā-mantra under the guidance of a Gaurā-préya-jana, dear devotee of Gaurāṅga Mahāprabhu, for many, many years, if their chanting is pure, offenseless, they may understand something. Otherwise, others may not understand. Yes. Please excuse me, because this is the class and it is post-graduate class and the topic is such a topic, so I am saying. Don’t blame me. I am already blamed but what shall I do? What shall I do, because I have become a teacher and I have to do it. Otherwise, I will become an offender at the lotus feet of my guru. Yes. Please excuse me. So I will explain it as far as I can, but you should all help me.
When this prema becomes condensed, it enlightens (like a) lamp there in the heart. That is a lamp in the heart. It is enlightening. Cid-dīpa-dēpanaṁ. This is the language of Ujjvala-nīlamaṇi by Rūpa Goswāmī. Cid-dīpa-dēpanaṁ, it enlightens (like a) lamp there in the heart when this prema is condensed. And it melts the heart, hṛdayaṁ drāvayan. Is your heart melting? It is a block of hard stone. Isn’t it? It is a block of hard stone. Is it melting? Ice. Not ice. It is a block of hard stone, bābā. Ice will melt if you add some heat.
Devotee: Give us some hope.
Gour Govinda Swami: It is a block of hard stone. It is not melting. But when this prema is there, then it enlightens as a lamp there and makes the heart melt, hṛdayaṁ drāvayan. This stage, its name is sneha. So when there is sneha, if somebody has developed this sneha in his heart, then he will be very, very eager to see the all-beautiful form of Kṛṣṇa, and the more he sees, the more he wants. He never feels any satiation. That is the symptom that sneha has developed in his heart.
The gopīs said:
koṭi netra nāhi dila, sabe dila dui
tāhāte nimeṣa, Kṛṣṇa ki dekhibā muñi
(Cc. Ādi 4.151)
“This rascal Brahmā doesn’t know how to create. He doesn’t know how to create nicely.” They blame Brahmā. “Oh, he hasn’t given us crores of eyes. Only he has given two eyes, and again (what’s more), there are eyelids. How can I see Kṛṣṇa? Such a rascal, Brahmā, doesn’t know how to create nicely.” You see? This is sneha.
So when this sneha is there in your heart, this mood will be there. And again, also, the ear will be very greedy to hear kṛṣṇa-kathā more and more and more and more. And (you’ll) say, “Oh, Brahmā has given only two ears. He has not given me lakhs, lakhs, lakhs, lakhs of ears, adrta karṇa. Such sweet, nectarean kathā, oh, how can I hear?”
This greed will develop. And the more you hear, you will develop more greed, more, more, more. It is so sweet, nectarean kṛṣṇa-kathā. And again, when chanting kṛṣṇa-nāma with the tongue, the tongue will never want to cease, to stop it. But what are you saying? “Hare kṛzzzz hare kṛzzz... How many mālās? Oh, when will it be finished and I’ll stop? Sixteen mālās, oh, so long. Oh, four mālā, five mālā, hare kṛzzzz hare kṛzzz kṛzzz-kṛzzz, hare kṛzz hare kṛzzz. Ah, finished, I’ll stop.” Are you relishing nectar?
When sneha is developed then the tongue will never want to cease. No, no. Constantly chant,
hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare
hare rāma hare rāma rāma rāma hare hare
na jani kateka madhu śyāma nāme āche go
vadane carite nāhi pare
(Chandidas)
The gopīs say. They talk among themselves. “O sakhī, what sweetness is there in the name of Śyāma? Kateka madhu āchhe, how sweet. What sort of honey is there, sweetness is there that my tongue doesn’t want to leave it? Vadane carite nāhi pare.” Kavirāj Goswāmī has mentioned that, tapta-ikṣu-carvaṇa. Have you tasted sugarcane juice, how sweet it is? Tasted? Hot sugarcane juice. Hot, very hot sugarcane juice. It is burning, still not leaving. “No, no, no, no, no. I want to have it.” It is like that, śyāma-nāma, the name of Śyāma.
Are you relishing? Understand my language? Try to understand, two-legged hog. Relishing? Give up stool-eating. Take it! Take it, hog. Two-legged hog. How nice it is. Tapta-ikṣu-carvaṇa, very hot sugarcane. It is burning, still chewing, “Oh, very nice.” Such sweetness is here in the name of Śyāma. Isn’t it? Mr. Larry, you just hear. Open your ear. Don’t be deaf. If you can understand, then very nice. Otherwise, only open your ear. This is the first thing.
In this stage, prema is sneha. Understand what is sneha? This is sneha. And this sneha is of two types: ghṛta-sneha, madhu-sneha. Ghee type and honey type. In English, I may say like that. I don’t know other language. You may help me. Ghṛta means ghee. Madhu means honey. This sneha is two types. One is ghṛta-sneha, another is madhu-sneha. It is ghee type and honey type. Ghee type is inferior type. Honey type is the superior type.
So, this ghṛta-sneha is not itself relished. If it mixes with something then it will be relished. If you put ghee in rice, then you can relish it. Hot rice and hot ghee. Warm rice. Not cold rice. If rice is warm, you put melted ghee and eat it. Have you eaten? Relished? There is some relishment. So, ghee itself is not relished. This is ghṛta-sneha, ghee type. If it is mixed with (some) other (thing), then it may be relished. But madhu-sneha, honey type, is itself relished, and also, mixed with other (things) is also relished. This is the difference. So, ghṛta-sneha is inferior type, whereas madhu-sneha is superior type. Examples are Chandrāvalī and Rādhā. Chandrāvalī’s sneha is ghṛta-sneha, whereas Rādhā’s sneha is madhu-sneha. Ācāryas give this example.
So, this madhu-sneha, when it becomes more condensed, you will see ever-new, newer, newer beautiful forms of Kṛṣṇa. Ever-fresh and newer, newer, newer. At this stage, lover, beloved... who is who? Rādhā-Kṛṣṇa. Who is lover? Who is beloved?
Devotee: Kṛṣṇa is beloved.
Gour Govinda Swami: Kṛṣṇa is beloved?
Devotee: And Rādhā, lover.
Gour Govinda Swami: And Rādhā is lover? I don’t know. You say. Kānta-kāntā, lover-beloved. Kṛṣṇa is beloved?
Devotee: No, no. Sorry. It is the other way around. Kṛṣṇa is the lover and Rādhārāṇī is the beloved.
Gour Govinda Swami: Achha. Kṛṣṇa is lover. Rādhārāṇī is beloved. Alright. You understand. That is your language. Kṛṣṇa is lover (kānta). Rādhārāṇī is beloved (kāntā).
So, the beloved develops adākṣinya-bhāva towards the lover. At this stage, the beloved develops adākṣinya-bhāva towards the lover. What is that? This word you cannot Understand, adākṣinya-bhāva. This is the language in Ujjvala-nīlamaṇi. Let me explain it. I have no word for it. Please excuse me. Let me explain what that is. In Ujjvala-nīlamaṇi Rūpa Goswāmī has said what adākṣinya means. In this stage, Rādhārāṇī, all the gopīs, in their hearts, they keep their mood hidden, because of gravity. Because of gravity, they keep their bhāva, mood hidden inside. They never express it. That is adākṣinya-bhāva. Understand me, this stage?
So, this sneha, when it comes to this stage, its name is māna, sulkiness. In English, we say sulkiness, māna. In this māna stage, Kṛṣṇa is their lover, you see. So dear. But in māna stage, they rebuke Him, yes, they rebuke Him, find fault with Him, yes. Then, that is tévra, very acute pangs of separation. In the stage of acute pangs of separation, this māna, sulkiness, is there. They cry,
käìdiyā kahaye punaḥ dhik mora buddhi!
abhimāne hārāilām kānu-guṇa-nidhi
When this stage subsides, becomes calm, then they cry. “I am so foolish that I lost my dearest one, because of this abhimāna, because of sulkiness. He came to me but I lost Him. I am so foolish.”
Then, when māna becomes more condensed, it is known as praṇaya. Sneha, māna, praṇaya, third thing. Fourth thing I will say, praṇaya.
In this praṇaya stage, there is viśrambha-bhāva. What is that viśrambha-bhāva? Let me explain it. It needs explanation. No English word. I don’t know. If you know, tell me.
Devotee: Viśrambha, respect is a little mixed.
Gour Govinda Swami: Viśrambha-bhāva means... let me explain. Don’t speculate. Viśrambha means the lover-beloved. The (beloved’s) body, mind, life, intelligence, everything becomes like one with the body, mind, life, and intelligence of the lover. The beloved’s body, mind, life, and intelligence become one with the body, mind, life, and intelligence of the lover. This is viśrambha-bhāva. Abhinna-manana. Rūpapaḍ has said, abhinna-manana, there is no difference. This stage is known as praṇaya. In this praṇaya stage, Rādhā, so deep thought (of Rādhā) is there inside of Kṛṣṇa, nīlamaṇi. Therefore, it manifested outside. Rādhārāṇī’s garment is therefore blue because this praṇaya stage, abhinna-manana.
What is there in your internal mood, that is expressed externally. Therefore, Rādhārāṇī’s garment is (blue) sari because nīlamaṇi (Kṛṣṇa) is there in the heart. That is Kṛṣṇa. This is the praṇaya stage.
When this praṇaya becomes more condensed, it is known as rāga. In this stage of rāga, even the most acute misery and unhappiness seem to be very pleasing, yes, in this stage. When praṇaya becomes more condensed, it is the rāga stage. In the rāga stage, you are feeling that unhappiness, misery for your lover, and you accept it as happiness.
more yadi diyā duḥkha, tāṁra haila mahā-sukha,
sei duḥkha mora sukha-varya
(CC. Antya 20.52)
Rādhārāṇī said, “Putting Me in such a miserable condition, painful condition, suffering condition, if He gets pleasure, that suffering, that misery is my highest type of pleasure.” That She says.
tomāra lāgiya kalaṅkera hāra,
golāya parite sukha
Rādhārāṇī says, “O Kṛṣṇa, for You, I (accept) all blame coming.” Everybody blames Rādhārāṇī.
ko vā na yāti yamunā pulina
vane rādhā nāme kulatāpavāda
“Who doesn’t go to the forest on the bank of Yamunā? If Rādhā goes there, Rādhā becomes a prostitute.” Such blame comes. And Rādhārāṇī says, “I put on this blame as a nice garland for Me. O Kṛṣṇa, for You.” Understand? Such blame is like a nice garland.
tomāra lāgiya kalaṅkera hāra,
golāya parite sukha
“I get so much pleasure putting on this garland of blame that is coming to Me. For You, O Kṛṣṇa.”
This is rāga. Understand me? Understand? Try to understand. I think Kṛṣṇa will help you because we are discussing. When rāga becomes more condensed, then it is known as anurāga. In anurāga stage, Kṛṣṇa appears more and more and more and more, ever-fresh, fresher, fresher, newer, newer beauty. Yes. Nava-navada, newer, newer, more fresh, more fresh, more fresh, beautiful form. And the beloved wants to relish His beauty, more and more and more and more.
sva-pirāti anurāga-bakhānite
thile thile nūtana haya
It becomes newer, newer, newer, newer, every moment newer, newer. So relishment is also newer, newer, more, more, more, and no satiation in it.
Do you think the beauty in Kṛṣṇa is there in Kṛṣṇa? Kṛṣṇa’s beauty is there in Him? Sugar candy is sweet. Isn’t it? Do you think the sweetness lies in the sugar candy? Where does it lie?
Devotee: It is said, beauty is in the eye of the beholder.
Gour Govinda Swami: No. I am giving you an example now. Why are you going ahead? Let the others understand it. Sugar candy is sweet. So how do you know it is sweet? Is sweetness there in sugar candy? Or is sweetness there in the tongue?
Devotee: In the tongue.
Gour Govinda Swami: In the tongue? Are you tasting now? It is in the union of tongue and sugar candy that sweetness is tasted. Neither in the tongue nor in the sugar candy. Isn’t it? Follow my language? Understand me? This is the example. Ācāryas give this example, yes. It is the union of the tongue and the sugar candy. If there is no union, how will you taste it?
Similarly, the beauty. Kṛṣṇa is all-beautiful, kandarpa-koṭi-kamīnīya-viçeṣa-śobhāṁ. “His beauty far excels that of crores of Cupids.” Where is that beauty? Is that beauty in Kṛṣṇa? It is not in Kṛṣṇa. It depends on the beholder, as he says, the beholder. Such anurāgī-bhakta, who has developed such anurāga — this word I am explaining, anurāga — such anurāgī-bhakti, it depends on the anurāgī-bhakta, his vision. It depends on the vision of the anurāgī-bhakta.
The more anurāga develops, increases, the more Kṛṣṇa’s beauty increases, becomes more and more. There is competition. The more the anurāgī-bhakta’s mood increases, Kṛṣṇa’s beauty also increases. There is a competition. It is increasing. That is also increasing. It is increasing, so that is also increasing. Yes, such is anurāga.
āmāra mādhurya nitya nava nava haya
sva-sva-prema-anurūpa bhakte āsvādaya
(CC. Ādi 4.143)
Kavirāja Goswāmī has mentioned this. It is Kṛṣṇa’s own statement.
āmāra mādhurya nitya nava nava haya
sva-sva-prema-anurūpa bhakte āsvādaya
“My beauty every moment becomes newer, newer, newer and newer and it is relished by such premī-bhakta, according to his bhāva.”
There is another very wonderful thing in this anurāga stage. What is that, do you know? When there is union between lover and beloved, in this stage, one kalpa seems to be a moment. This is a wonderful happening. Union, when there is union between lover and beloved, milana, one kalpa — do you understand kalpa? One day of Brahmā. This is a kalpa. One kalpa seems to be a moment, gata yāminī, jita yāminī.
Do you know there is rāsa dance? In the rāsa, there is union between the gopīs and Kṛṣṇa, Rādhārāṇī and Kṛṣṇa. It continues for one brahmā-rātri, one night of Brahmā — so long. Can you calculate how many years? One night of Brahmā, it continues for one night of Brahmā, brahmā-rātri, that rāsa dance. But these gopīs think, “Oh, it came, just like a flash of lightning it came and went away.” Like a flash of lightning, only momentary. One such long night, brahmā-rātri, one night of Brahmā. So long years that rāsa dance was there. It seemed to them like a flash of lightning. This is wonderful, in this anurāga-rasa, at the time of union.
Similarly, at the time of viraha, separation. At the time of separation, one moment seems to be a great yuga. Yugāyitaṁ nimeñeṇa, in Śikṣāṣṭaka. Yugāyitaṁ nimeñeṇa, half a moment seems to be so long a yuga. This is a wonderful matter there in this stage of anurāga.
And again, another thing is there in this stage, a wonderful thing. What is very pleasing for Kṛṣṇa, the gopīs apprehend it may give displeasure, yes, there is some apprehension, displeasure, what is pleasing for Kṛṣṇa. They apprehend some displeasure. This is wonderful. What is that? In the tenth canto, it is mentioned there.
In that night, Kṛṣṇa, all of a sudden, disappears from the rāsa dance. All of a sudden, Kṛṣṇa disappears from the rāsa dance. So when Kṛṣṇa disappears, the gopīs cry. Feeling pangs of separation, the gopīs cry, and they go out to search. “Where is Kṛṣṇa?” “Where is Kṛṣṇa?” “Where is Kṛṣṇa?” They are searching in the kuñja, behind every tree and creeper. At that time, they are crying and saying, "What do they say?"
“Oh Kṛṣṇa, Your lotus feet are so soft, much softer than the petals of a rose. So soft, His lotus feet. When we put Your lotus feet on our breasts, our hard breasts (it is) with much fear because it may hurt You.”
bhētāḥ śanaiḥ priya dadhēmahi karkaśēṣu.
That verse is there in the 10th canto (10.31.19). “When we put such soft lotus feet on our hard breasts, we have so much fear, such apprehension.”
Again, “You are wandering with these soft feet in this jungle of Vṛndāvana which is filled with so many pebbles, thorns. Are they not hurting you? Or is it that by touching our hard breasts, Your feet have become hard? Or, either by touching Your feet, the thorns and pebbles have become softer? What is that? You cannot think of it! Our head reels, O Kṛṣṇa.”
Understand? This is their thought. This is the symptom of an anurāgī, anurāga-vati. When anurāga is there, this thought will develop, come up. This is anurāga. Wonderful things. This is a loving affair.
Then, when this anurāga becomes more condensed, it is said bhāva. In Ujjvala-nīlamaṇi, Rūpapāda has mentioned, sva-saṁvedya-dāçā and yāvad aśraya-preti. You can’t understand. Let me explain it. It needs explanation. I don’t know what is your English. I will explain what is sva-saṁvedya-dāçā and yāvad aśraya-preti. Sva-saṁvedya-dāçā means, in this bhāva stage, only that person in whose heart bhāva has developed, only he can understand what that is. Others cannot understand it. That is sva-saṁvedya-dāçā.
Again, in this bhāva, there is gradation—higher, higher, higher, and higher. If all the bhāvas, to the highest thing, higher, higher, higher, and highest, simultaneously develop, that is known as yāvad aśraya-preti. That is what Rūpa Goswāmī has said. You just hear it. I don’t know whether you can understand it or not. I just tell you the gist of it. But you have to read Ujjvala-nīlamaṇi; some detail is there. I am not going into detail. I am just giving you some hint about sva-saṁvedya-dāçā and yāvad aśraya-preti.
And when this bhāva is there in the heart, there are some external symptoms. From external symptoms, you can understand that he is in the bhāva stage. What are the external symptoms? Eight symptoms are there, aṣṭa-sāttvika-bhāva. What do you say in English?
Devotee: Eight symptoms of bhāva.
Gour Govinda Swami: Yes, eight symptoms of bhāva, he said. Alright. The sāttvika-bhāva are aśru, kampa, pulaka, sveda, vaivarnya, svarabhaṅga, stambha, pralaya. Eight. Aśru means shedding tears, aśru. Kampa is shivering of the body, kampa. Pulaka, ecstasy. The hairs will be erect. That is pulaka. Sveda, perspiration. Vaivarnya, the color will fade, vaivarnya. Svarabhaṅga, faltering of the voice. Stambha, sometimes...
Devotee: Stunned.
Gour Govinda Swami: Stunned. Yes. Pralaya, like death. These are the eight symptoms, aṣṭa-sāttvika-bhāva. External manifestations when internally, bhāva is there. Then you can understand bhāva is there, and he is in the bhāva stage. When bhāva becomes more condensed, it is known as mahābhāva.
When all sāttvika, eight symptoms, are manifested, that stage is known as rūḍha-mahābhāva. Then, when it is manifested uncommonly, simultaneously, it is known as adhirūḍha-mahābhāva. And Śrīmatī Rādhārāṇī is the embodiment of adhirūḍha-mahābhāva. This is Śrīmatī Rādhārāṇī. She is the embodiment of adhirūḍha-mahābhāva. Our body is made of a combination of flesh, blood, bone, and all these things. But Śrīmatī Rādhārāṇī’s body is not like that. You should understand, Śrīmatī Rādhārāṇī’s body is not like that. Śrīmatī Rādhārāṇī’s body is the embodiment of adhirūḍha-mahābhāva. It is the embodiment of prema only, nothing else.
For example, a golden ornament. It is completely gold. Nothing (else) is there. That golden ornament, made out of gold, is completely gold. Nothing is there inside.
Outside, it is completely gold. Similarly, Śrīmatī Rādhārāṇī’s body is only adhirūḍha-mahābhāva. Inside, outside, only adhirūḍha-mahābhāva, the embodiment of adhirūḍha-mahābhāva, nothing else. Nothing like this blood, flesh, urine, and bone, etc. No. It is only the embodiment of adhirūḍha-mahābhāva. That is the body of Śrīmatī Rādhārāṇī. You cannot conceive of it. It’s inconceivable.
And there are two types in adhirūḍha-mahābhāva. One is modana, and the other is mādana. Understand? Just hear, just hear. Modana and mādana. Two types are there in Ujjvala-nīlamaṇi. Two types are there, modana - mādana. Modanākhyā-mahābhāva and Mādanākhyā-mahābhāva.
In modanākhyā-mahābhāva stage, when that modanākhyā-mahābhāva is there in Śrīmatī Rādhārāṇī, Kṛṣṇa Himself cannot understand it. “What is there?” Kṛṣṇa Himself wonders what is there. Kṛṣṇa, who knows everything, who understands everything, it is very difficult for Kṛṣṇa to understand Śrīmatī Rādhārāṇī at that time, in modanākhyā-mahābhāva. At that stage, Kṛṣṇa becomes indebted to Śrīmatī Rādhārāṇī. “O Śrīmatī Rādhārāṇī, I become indebted. I have no wealth to pay back the debt.” Yes, Kṛṣṇa becomes indebted.
Therefore, to pay back the debt, Kṛṣṇa came as Gaurāṅga, assuming rādhā-bhāva to pay it back. Because the wealth, the asset required to pay back this debt is not in My treasury. Yes, is not in My treasury, Kṛṣṇa says. “How can I pay back?” Wealth is required to pay back. You have incurred a debt, so you must have wealth, money. “But I have no money, no wealth in My treasury to pay back this debt. I am indebted to Śrīmatī Rādhārāṇī, this modanākhyā-mahābhāva.” So where is that wealth? It is with Śrīmatī Rādhārāṇī. “That wealth is with Śrīmatī Rādhārāṇī. It is not with Me. So how can I pay back? I must steal it.” Because He is the supreme stealer. Yes. “The wealth is not with Me. I am indebted. So how can I pay back? The wealth is with Śrīmatī Rādhārāṇī, so I must steal it.”
So He entered into Her heart. That wealth is very securely stored there in the innermost chamber of Śrīmatī Rādhārāṇī’s heart. It is securely stored. Kṛṣṇa is the supreme thief. He can do and undo things. So very stealthily, He enters that innermost chamber, the heart of Śrīmatī Rādhārāṇī, and steals, kutuké rasa-stomaṁ hṛtvā. Rūpa Goswāmī has mentioned it. That wonderful Kṛṣṇa, kutuké, very wonderful, steals that bhāva from the core, the innermost recess of the heart of Śrīmatī Rādhārāṇī. To assume that bhāva, rādhā-bhāva, He appeared as Gaurāṅga.
So what is the mood of Gaurāṅga, bābā? What is the mood? Understand who is Gaurāṅga? Then you put a peacock feather? It is creating such disturbance. Creating disturbance in the mood of Gaurā. It is so painful to Gaurā. Why are you giving pain to Gaurā? Your service is meant to give Him pleasure, not pain. You should understand this thing. Śrīla Prabhupāda has said, in Caitanya-caritāmṛta. They say, “Where has Śrīla Prabhupāda said this?” You see, Śrīla Prabhupāda has said this thing, clearly said. This is the mood of Gaurā. Rādhā-bhāva is predominating.
gaura aṅga nahe mora-rādhāṅga-sparśana
vrajendra-suta vinā teṅho nā sparśe anya-jana
(Cc. Madhya 8.287)
“This is not the body of Gaurā. This is the body of Rādhā. Only Vrajendra-suta, the son of Nanda Mahārāja, can touch this body, nobody else.”
So what is that? So? What difficulty is there to understand? Is there any difficulty in understanding this thing? That, he says here.
So Kṛṣṇa becomes indebted in this stage when adhirūḍha-mahābhāva is there. Śrīmatī Rādhārāṇī is the whole embodiment of adhirūḍha-mahābhāva. Kṛṣṇa is Jaganmohana, Kṛṣṇa attracts the whole world. Who attracts Kṛṣṇa? Śrīmatī Rādhārāṇī. Śrīmatī Rādhārāṇī attracts Kṛṣṇa. Kṛṣṇa attracts the whole world, but Śrīmatī Rādhārāṇī attracts Kṛṣṇa. Kṛṣṇa is attracted to Śrīmatī Rādhārāṇī, madana-mohana-mohinī. Śrīmatī Rādhārāṇī is madana-mohana-mohinī. Kṛṣṇa is madana-mohana. Śrīmatī Rādhārāṇī is madana-mohana-mohinī, who enchants madana-mohana. Mahā-bhāva-vātī, madanākhyā-mahābhāva-vātī is Śrīmatī Rādhārāṇī, who enchants Kṛṣṇa, attracts Kṛṣṇa.
So when there is very deep, gāḍha, very deep union and there is an unlimited ocean of relishment, that is known as mādana. I spoke of modana. Now it is mādana. Modana - mādana. In this mādana stage, all sorts of bhāva, simultaneously all sorts of bhāva, are emanating. And mādānākhyā-mahābhāva, viraha-daśā, at the time of separation, it is known as mohana.
Another name, mohana. Pariśeṣa daśāyām mohana bhavet. When there is the most acute pang, tīvra-tā, more acute, most acute pang of separation—previously I gave you this aṣṭa-sāttvika-bhāva, external symptoms, aśru, kampa, in this mohana—in this mohana stage, the most acute pang of separation stage, Śrīmatī Rādhārāṇī feels unbearable pain. Unbearable pain. She feels unbearable pain. She feels unbearable, such acute pang of separation, such heat as this fire, viraha-agni, fire. It is like fire. Such heat is there, and Śrīmatī Rādhārāṇī feels acute pain. Still, though She feels such acute pain, She never thinks ill of Kṛṣṇa. She thinks of pleasure, all happiness to Kṛṣṇa.
se sabu duḥkha kiśu na jāni tomāra kuśale kuśala mani
more yadi diyā duḥkha, tāṁra haila mahā-sukha,
sei duḥkha mora sukha-vārya
Śrīmatī Rādhārāṇī says. Last verse.
āśliṣya vā pāda-ratāṁ pinaśṭu mām
adarśanān marma-hatāṁ karotu vā
yathā tathā vā vidadhātu lampaṭo
mat-prāṇa-nāthas tu sa eva nāparaḥ
That is the verse, the last verse in Śikṣāṣṭaka. This is Śrīmatī Rādhārāṇī’s statement. “Whatever that lampaṭa, that debauchee, He’s a great debauchee, let Him do whatever He likes. āśliṣya vā pāda-ratāṁ pinaśṭu, If He wants to embrace Me let Him embrace Me or not embrace, pāda-ratāṁ pinaśṭu, or kick Me with His feet. Yes. adarśanān marma-hatāṁ karotu vā, or put Me in such acute pang of separation, such blazing fire, fire of separation, without giving Me darśana. Whatever that debauchee likes, let Him do. mat-prāṇa-nāthas tu sa eva nāparaḥ, He is the Lord of My heart, nobody else.” This is the stage. This is mādānākhyā-mahābhāva.
Bhramābhā käpi vaicitrī. At that time, bhramābhā käpi vaicitrī. In this stage of separation, there is acute pain. So out of, what do you say, bhrama?
Devotee: Illusion?
Gour Govinda Swami: Illusion.
Devotee: Bewilderment.
Some wonderful thing is there. It is some stage. It is said, transcendental madness, divyonmāda. That is known as divyonmāda, transcendental madness. So in this transcendental madness, there is udgérṇa and citra-jalpa. Udgérṇa means, Śrīmatī Rādhārāṇī feels the acute pang of separation from Kṛṣṇa. Sometimes She feels Kṛṣṇa must come, Kṛṣṇa must come. So what does She do? She goes to the kuñja (kuñja means grove) and prepares Their bed there with soft leaves, flowers, whatever is available in the jungle to sleep. It is not Dunlop cushion, bābā. No, no, no, Dunlop cushion, no.
This is vāsa-ka-sajja. Śrīmatī Rādhārāṇī goes to the kuñja. “Yes, Kṛṣṇa must come.” So She prepares a bed for Him with very soft leaves, soft petals of rose flowers, varieties. Sometimes also She develops sulkiness, anger. “Hey! Don’t come! Great cheater! Great unreliable person doesn’t come!” Very angrily looking at the blue sky, scolding, scolding the blue sky. “This is the nature of this varṇa, this complexion, cheating, cheating, cheating.” Sometimes also Śrīmatī Rādhārāṇī develops such a mood that when dense darkness is there, She thinks, “Oh, Kṛṣṇa is standing there?” She goes and embraces the dense darkness. Yes. This stage. This is udgérṇa.
Just try to understand something. If you can understand, I’ll think that my teaching is successful. Otherwise, I will blame myself, what am I teaching?
Then citra-jalpa. At this stage, if there are acute pangs of separation and this transcendental madness is there, divyonmāda, udgérṇa, if at this time a very intimate friend of Kṛṣṇa comes there, like Uddhava comes at that time, Uddhava comes there, so much anger inside the heart of Śrīmatī Rādhārāṇī. At that time it is like a madman’s delirium, so that sort of delirium comes out. That is known as citra-jalpa. In citra-jalpa there are ten types, daśā-vidha-veda. And at that time, Uddhava has come. At that time that black bumblebee has come. That is citra-jalpa, ten types. That is there in the 10th Canto, 47th Chapter, Śrīmad Bhāgavatam and also in Ujjvala-nīlamaṇi.
In that divyonmāda-avasthā, transcendental madness, Śrīmatī Rādhārāṇī, durviṣah, She feels unbearable pain, feeling pangs of separation, such heat and fire. And Śrīmatī Rādhārāṇī sees in Her moody eye, bhāva-netra. It is not the real eye. It is Her moody eye. Śrīmatī Rādhārāṇī sees that Kṛṣṇa is there in Mathurā, Kṛṣṇa has gone to Mathurā. Yes, Kṛṣṇa is there in Mathurā. Now Kṛṣṇa is uniting or playing with some woman in Mathurā, mathurāvāsinī. So Śrīmatī Rādhārāṇī, what do you say, co-wife? Sapatnī?
Devotee: Co-wife.
Gour Govinda Swami: My co-wife, mathurāvāsinī in Mathurā. My dearest is there. So Śrīmatī Rādhārāṇī sees Kṛṣṇa comes, in Her bhāva She sees, bhāva-netra, in Her moody eye She sees that Kṛṣṇa comes to Her. Leaving Mathurā, leaving that woman, He comes to Rādhā. Śrīmatī Rādhārāṇī has developed sulkiness. Kṛṣṇa has come to destroy Her sulkiness, māna-bhājana, but Kṛṣṇa couldn’t. Kṛṣṇa failed to destroy Her sulkiness. Again Kṛṣṇa goes away. Then the black bumblebee came. Śrīmatī Rādhārāṇī sees a black bumblebee came to destroy the sulkiness of Śrīmatī Rādhārāṇī. That bee came producing a humming sound, hovering at the lotus feet of Śrīmatī Rādhārāṇī.
Then Śrīmatī Rādhārāṇī says, “Oh, you are sent by that Kṛṣṇa to break My sulkiness. Why have you come to My feet? Get out from here! You black fellows are unreliable fellows.” Rādhā’s bhāva came. Śrīmatī Rādhārāṇī is thinking, āyāti ca mama nikataṁ yāti ca nihrutya Mathurāṁ nagaram. “Kṛṣṇa comes to Me. Again goes away to Mathurā. Again, kāścan rāmā ramayati ramaṇaḥ sa tatrāpi. “That Kṛṣṇa is playing there, enjoying the women of Mathurā there, and sometimes stealthily comes to Me. And He has sent you, messenger, dūtā.” This is in bhāva. With moody eyes, Śrīmatī Rādhārāṇī sees Kṛṣṇa comes, goes, then sends the messenger. He fails to break Her sulkiness. Dhyāyantī kṛṣṇa-saṅgamam, sometimes Śrīmatī Rādhārāṇī also sees the union of Kṛṣṇa. She feels such acute pang of separation. That feeling is like an unlimited ocean, and the sulkiness is like an island in that unlimited ocean, a small island in that unlimited ocean of pangs of separation.
So, Rādhā saw that black bumblebee. And that bumblebee is hovering around the lotus feet of Śrīmatī Rādhārāṇī. Śrīmatī Rādhārāṇī saw his moustache is yellow. Then Rādhā’s sulkiness became more condensed, acute.
Śrīmatī Rādhārāṇī said, “Oh you, messenger, why have you come to Me? I have no need of developing any love, preṭi with your master, that duplicitous person, cheater, Kṛṣṇa. No need at all.”
At this time, very same time, Uddhava has come there. He is standing there. Uddhava is hearing everything that Śrīmatī Rādhārāṇī is saying, just pointing out the black bumblebee. Uddhava is standing and hearing. But Śrīmatī Rādhārāṇī couldn’t see Uddhava. Such mood. But what Śrīmatī Rādhārāṇī is saying, Uddhava is hearing everything. Śrīmatī Rādhārāṇī is saying, madhupa kitava-bandho mā spṛśāṅghriṁ sapatnyāḥ, “O madhupa, O bumblebee, O friend of the most duplicitous person, kitava-bandho, why are you standing before Me? Get out from here! Get out from here! It is not strange on your part because your master is such, so you are like that, the same mood. Your master is madhupati, master of Mathurā. Mathurā is known as Mathurāpura, so, madhupati. And madhu, another meaning is liquor. ‘Your master is madhupati, and you are His servant and messenger. You have come in a drunken state. You have drunk so much liquor and have come in this drunken state. Oh, this is very nice union of master and servant. Yes, very nice union. Both of you are drunk.’”
Then Śrīmatī Rādhārāṇī said, “O my girl-companions, sakhīs, see this drunken person. Do you think he’s simple? No, no. Don’t think he’s simple. He is a greatly crooked person. His master is a great crooked person and similarly His messenger. Don’t think he is very simple. He is so drunken. He has drunk so much. Because his head reels. He is a great cheater. Kitava-bandho, O friend of the most duplicitous person. Your master is the crest-jewel of the duplicitous persons, kapaṭa cūḍāmaṇi. He is the embodiment of kāpatya, viṣana kāpata, Otherwise how have you kept friendship with him?”
Uddhava is hearing everything. Uddhava is a stranger. “Those who want to cheat others, externally they behave as if very simple. It is external simplicity. Inside is great duplicity. Your master is like this and you are like this.”
Uddhava is hearing everything. Uddhava thinks, “Let me go and pay obeisances at the lotus feet of Śrīmatī Rādhārāṇī.” Just thinking, when Uddhava just put one step forward. Śrīmatī Rādhārāṇī doesn’t see Uddhava. She sees the bumblebee. Śrīmatī Rādhārāṇī says to the Bumblebee, “Oh, duplicitous bumblebee, don’t touch My feet. Get out from here! If you want to pay Me obeisances, pay Me obeisances at a distance. Don’t come near. Don’t touch My feet. Get out!” Uddhava’s thought was there, “Let me go and pay obeisances.” But Śrīmatī Rādhārāṇī said like this: mā spṛśāṅghri, don’t touch Me. If you, such a drunken person, will touch My feet, then I’ll become polluted. You don’t know the glory of My feet? Your friend has many times touched My feet and has become purified.”
So when Śrīmatī Rādhārāṇī says this, the bumblebee goes away some distance, goes in some other direction. Then Śrīmatī Rādhārāṇī says, “Oh, are you going to touch the feet of My sakhīs, My girl-companions? You have no right to touch their feet. Your friend has also touched the feet of My sakhīs many times, many times, and has become glorified by touching the feet of My girl-companions. You get out from here.”
Uddhava, hearing all these things and thinking in his mind, “I have come from my friend, Kṛṣṇa. I have no right to touch the feet of the gopīs and Śrīmatī Rādhārāṇī.” And Śrīmatī Rādhārāṇī hears in her moody ear, bhāva-karṇa, as if the bhramara says, the bumblebee says like this. Then Śrīmatī Rādhārāṇī says, “You could have touched My feet if you would not have come in a drunken state. You are drunk. All right, if you say, ‘I am not drunk. I have not drunk liquor.’ Definitely you are drunk, I say. Why have you come with this feature, veṣa, garment? Your head is reeling. All right, you may say, ‘What is the fault with my garment?’ All right, I’ll tell you what is the fault. Why is your moustache yellow? You have put kunkuma on your moustache. How is it yellow? Where do you find kunkuma? Where do you find? Oh, that Kṛṣṇa. He has put on such nice flower garlands, and you were there in that garland, sucking honey from the garland. When Kṛṣṇa embraces that woman in Mathurā, that woman has put on kunkuma, and so kunkuma is there in your moustache.”
Understand? Kunkuma is there, sapatnyāḥ kucavilulita-mālā-kuṅkuma, co-wives, sapatni?
Devotee: Yes, sapatni.
Gour Govinda Swami:..... kunkuma is there on the body of My co-wife and you were in that mālā, that flower garland at the time of embrace, and that was smeared on your moustache, and you have come to break My sulkiness? Get out from here! You are definitely drunk, otherwise, why does your head reel?”
Then Her anger and sulkiness are developed more. Then Śrīmatī Rādhārāṇī says, “All right, bumblebee, no need of breaking My sulkiness. You go back to Mathurā. There are many women there. If Kṛṣṇa is nice with one woman, the other women will also develop sulkiness. Go and break their sulkiness. Your whole life will be spent there. Why have you come here? Your whole life will be spent there; so many women are there. If Kṛṣṇa is nice to one woman, the others will develop sulkiness, so go, one after another, break their sulkiness. Don’t come to Me. No need. When you have so much work there, why have you come here? Get out.”
So many things are there. This is a question of love, prema.
Thank you.
Devotee: Guru Mahārāja, you said that Kṛṣṇa entered the heart of Rādhārāṇī to steal. One time you started to explain but then you stopped, that this is why Mahāprabhu’s colour is golden, molten gold. Can you tell?
Gour Govinda Swami: I have already told. That is a long topic, bābā, very long topic. That is complexion, anurāga, then rādhā-bhāva, how this red, anurāga-varṇa, aruṇa, is red and how it turns into yellow. That is a long topic, bābā. Why are you asking such a question now? It is 11:00 a.m., bābā. Kṛṣṇa-kathā is such. Don’t be drunken.
THE FOLLOWING IS NOT INCLUDED IN THIS AUDIO:
Gour Govinda Swami: Yes, what do you say?
Devotee: Kṛṣṇa manifested Himself within Rādhārāṇī and He came as Caitanya.
Devotee: Gadādhara came as Rādhā?
Gour Govinda Swami: Śrīmatī Rādhārāṇī came as Gadādhara.
Devotee: Yes, Śrīmatī Rādhārāṇī came as Gadādhara?
Gour Govinda Swami: Śakti, yes, one fragment.
Devotee: One fragment. Ah! That’s what I was wondering. Thank you, Mahārāja.
Devotee: We don’t understand anything but we have faith that this is the remedy to become free from disease.
Gour Govinda Swami: Yes, disease, hṛd-roga-kāma, yes, heart disease.
Devotee: Due to your great kindness, you are giving the medicine.
Gour Govinda Swami: Heart disease, lust, kāma, hṛd-roga-kāma, yes. Apahīnōti aśu hṛd-roga-kāma, yes. If you can hear from the right source, then you will be cured of this heart disease, kāma, lust.
Devotee: So we understand you are speaking like this just out of your great kindness to free us from that disease.
Gour Govinda Swami: Kindness? I am just serving my guru, for his pleasure. Nothing for... no other purpose is there. For the pleasure of guru and Gaurāṅga, I am the servant of the servant. I am a speck of dust at his lotus feet. If he gets some pleasure, then I think I have done nice service. Nothing else.
Devotee: Excuse me, Gurudeva?
Gour Govinda Swami: Yes.
Devotee: We know that Śrīla Sanātana Gosvāmī and Haridāsa Ṭhākura, they didn’t mind that they weren’t allowed to go into the Puri temple. They just accepted it and Śrī Caitanya Mahāprabhu came to see them every day. So why did Śrīla Prabhupāda get so sulky, so upset that his Western disciples weren’t allowed to go inside?
Gour Govinda Swami: Āre bābā, Prabhupāda... this is a question of love. Why did Śrīmatī Rādhārāṇī develop such sulkiness? Why did She develop such sulkiness?
Devotee: She misses Him so much.
Gour Govinda Swami: She had developed such love for Kṛṣṇa. And Prabhupāda has such love for Jagannātha. This is the question. Understand, dull-head?
Devotee: But he could have gone inside himself? But Prabhupāda was allowed to go inside?
Gour Govinda Swami: “My sons, daughters are not allowed.” What is that? It is “my expansions.” Dull-head, cannot understand?
Devotee: Yes.
Devotee: Love me, love my dog.
Gour Govinda Swami: Yes. My sons, daughters, myself, ātma. Such love and affection. He has produced from his (heart). So? As a son represents father. Isn’t it?
Alright, may you have all mercy, blessings of my guru, Śrīla Prabhupāda, and Mahāprabhu, Gaurāṅga, then you can understand this thing, by their mercy. Otherwise, such subject matter, topic is very difficult to understand. Not an easy thing. Not an easy thing. It is post-graduate study, you see. It is very, very deep, confidential, and deep tattva. It is confidential tattva, this prema-tattva, prema-tattva. And Mahāprabhu gives such prema. The devotees are on that platform.
Alright, you are very merciful to me, giving me your association. So I get some opportunity to speak all these things. Otherwise, to whom shall I speak? To the walls, if there is no reciprocation? It needs reciprocation, then it will come out, come out, more and more.
Devotee: Now we have become so much indebted that we are very fearful of how we will be able to repay?
Gour Govinda Swami: No reciprocation, then it will be choked up. If you can understand the language, then more reciprocation. Such relishment is there. Therefore it is very difficult to explain this thing in English. English, not such a befitting language.
Devotee: We have to learn Bengali.
Gour Govinda Swami: Yes, Bengali, yes.
Thank you.
Devotees: Jaya Śrīla Gurudev!