Appreciate the Devotees to Get Devotion

Goswami Maharaj; Hare Kṛṣṇa! Yes, is there some questions?

Devotee; Maharaj, online question from our viewer. Her name is Renata. So, she's asking, ”For many times I've heard, that envy is the primary cause why jīva- soul falls into the material world. So, I have a serious question. Was our fallen condition caused, exceptionally, by envy of Kṛṣṇa, or it could be caused by envy of Srīmatī Rādhārani, as well. The premise of these situations seems different, but I might be wrong. So, please, correct me”. She wants to hear your answer.

Goswami Maharaj; Srila Guru Maharaj does not support the notion, that an...full awareness of the position of Kṛṣṇa, or Rādhā and Kṛṣṇa, that soles... that would imply — in Goloka, that they expressing some envy towards them, and being cast out into the material existence. He said, we do... we should not think like that. The only known instances of souls — exalted souls from Goloka coming to this world, is out of necessity of līlā. And that's something else.

So, if in their pastimes, there's some quarrel, or some perceived defense. And one gopī curses cowherd boy, ”You, go to hell!”, and they have to go into material world. And then, they play in Kṛṣṇa- līlā, in a form of a demon, or something... That's, what we call—necessity of līlā. But, the idea to open, that an eternally liberated associate of the Lord, would express envy towards the Supreme Entity- Kṛṣṇa (?) Mean— being in the central conception of the Infinite, and from that position to express envy toward the Supreme Lord, or His dearest. Guru Maharaj said, ”Do not think along those lines”.

So, although it's an elaborate subject matter, and many questions arise, still, when Sanātan Goswami... The beginning of the, so-called, Sanātana- śikṣa; Mahaprabhu's instructions to Sanātan Goswami... He says, “‘ke āmi’, ‘kene āmāya jāre tāpa-traya’ihā nāhi jāni‘kemane hita haya’(Cc: Madhya 20.102). Who am I? Why am I suffering from the three- fold miseries; ādhyātmikā, ādhibhautikaḥ, ādhidaivikaṁ. And he says, ”If I don't know this...ihā nāhi jāni ‘kemane hita haya’(Cc:Madhya 20.102), then how can I know what's beneficial for me?”

What is Mahaprabhu's answer? To think of what the question is, and think of what the answer is, and it's in the primary position. This is the beginning of the answer; jīvera ‘svarūpa’ haya - kṛṣṇera ‘nitya-dāsa...He says,”You're eternal servant of Kṛṣṇa...” Then, what?..‘kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’(Cc:Madhya 20.108) So, He's saying, here at the outset; jīvas are taṭasthā- śakti. That means, they're in a marginal position. What is that mean? Situated between two realms.. right? So, it means, at the outskirts, On the outskirts of the svarūp-śakti. That's the margin.

That's not saying — in the centre, in the central conception of the Infinite. But, rather, on the marg... That means, between two plains. From that position, deviation is possible. Disseminate... expression of, however we entertain envy, resentment. Do you want to 'reign in hell', or 'serve in heaven'... right? So, the concept... the being... resisting the notion of servitorship and submission, in favor of self-assertion and self-establishment.

As Guru Maharaj termed, ”pratiṣṭhā ”. We're told; “pratiṣṭhā— kama, kāmini, pratiṣṭhā.” Pratiṣṭhā, to...how we say it... to protect oneself. We offer pratiṣṭhā— name and fame, to guru. As aspiring servitors, we're trying to establish the position of guru and vaiṣṇava. Otherwise — self-establishment; Establishing oneself as an absolute center. And from there, trying to expend circumference of one's exploiting capacity. That's the situation. So, that means, the envy expressed, is in...innate. And ... what's another word... what means, you know — not fully developed(?). I can't think of the word right now.

Like, Guru Maharaj gave an example, once, of ... the partition of India, and...s which resulted in creation of Pakistan. Salman Rushdie wrote the book called Midnight’s Children. Because, at midnight, you'll be, you know...a Pakistani or... So... But, people were given a choice, in this particular instance. But, why Guru Maharaj is given this example, saying, ”They don't know what it's going to be. There is no Pakistan yet. It will happen at midnight.” But, he's saying, ”So, here's ... you can stay here in India, or you can ... There's this new country, that you will be said —you'll have the option, to go there.

So, that means, they don't understand what that is, fully. But there's some sense, that, perhaps in that plane, I will realize my prospect. It's something along these lines, of like, this... I keep using the word 'innate', but there's another word I'm thinking of, that means... about that initial position and choice. So, you understand... that means, like, the way it's presented in Paradise Lost (John Milton), “Reign in hell — serve in heaven.” A general prospect. Because, jīvas, according to Guru Maharaj, and in line with Mahaprabhu's teachings; Sanatan Goswami... all of our ācāryas... is, that the jīvas, they're from this taṭa... They're taṭasthā- śakti. With taṭa; means, they're situated in this, almost, imaginary zone.

What is Bhaktivinod saying, like... where on the bank... taṭa; also means— bank... river bank. Where's a river bank and water... there's that one point, where it's turning... it's going from one, to the other. So, he says, ”An, almost, imaginary position”. And remember, we are not talking about, like... geo location... right? What is it?.. GPS; means... geo... [Devotee] “Global Positioning Satel...”[Goswami Maharaj]... Global Positioning Satellite. But... same thing. You know... But, I'm thinking about 'geo', the word — Geography... Like, we're talking about consciousness. So, this is, where it is, sometimes, confusing to people. Because, they're thinking in terms of a graphic; Like, a map — which is helpful to a point. But we're talking, you know, we're talking about mapping planes of consciousness.

Goloka represents a particular plane of... Vaikuṇṭha. Vaikuṇṭha itself, Guru Maharaj's saying, ”Is the Southern hemisphere of the spiritual world”. Again, giving some graphic imagery, to help us understand that. But, it's a plane of consciousness. So, what is the difference between Goloka and Vaikuṇṭha?.. Are, degrees of self-giving and dedication, and self- forgetfulness, self- oblivion — in a good sense. That's what distinguishes, you know, vaikuṇṭhāj janito varā madhu-purī tatrāpi rāsotsavād (Up: 9). Between Vaikuṇṭha and Mathurā. As I said to Guru Maharaj once, just thinking aloud, I said, “Oh, so, there must be a difference, between a blade of grass in Vaikuṇṭha, and a blade of grass in Goloka.”

And he, without hesitation, he said, “Of course! Vaikuṇṭha represents two and a half rasas; santa and dāsya. And in case of some, old time servitors, there's an element, component of sakhya- rasa. Then, you have to go further, to Ayodhyā, to Dvār... you know... And, then, what is in Ayodhyā?— eka-patnī . Rāmacandra has one wife — Sītā. That means — that is seva. This is the seva-mayo ’yam loka. So, that sort of seva is reserved for One, in a plane of Ayodhyā . Where's expended into Dvāraka — 16,108 Queens. Then expended further, and, you know... Mathurā-Vṛndāvan; vrndavana haite srestha govarddhana-saila, giridhari-gandharvika yatha krida kaila...(Pj)

It's... is a gradation of... of levels of dedication, and self-giving, and self-sacrifice, self-surrender. So, innately... But here, we're told ... So, the jīvas coming from the 'undifferentiated' plane of consciousness; they differentiate. Some differentiation is there, and there is base proposal... right? Guru Maharaj compares being in brahma jyoti to 'national consciousness'. Like, a national identity... right? But it's not speci... You know... you have a specific identity — within a national identity. So, there, you know— base proposal; 'serve in heaven' prospect, or 'reign in hell'... Hmmm???

So, you think, ”Like...King of hell?..” Yeah! [laughing]...”With a crown and everything?..” Possible; Yeah! [laughing]... I'm seeing the image, of an Indian groom, on a horse [laughing]. I don't know why that's coming to me, at this moment. [laughing]... Oh, because they force the man to marry a woman, the other day. And I saw that image. He went to his wedding, and then, they like, kidnapped him, and made him marry another girl. Anyway, these things are going on [laughing]... But... So, that prospect, that... Just think of it... I mean... Actually, don't think of it! But, someone's in Kṛṣṇa līlā, who is eternally liberated associate of Lord, they've reached the highest plane of self-giving, self-dedication of Kṛṣṇa consciousness. And‚ suddenly, they become envious of Kṛṣṇa, or Rādhārani(?)

That's just not ... is not possible. Again, unless you wanna go back to the necessity of līlā... You know, the co... the competing groups. But once you... Remember, that plane, is a particular plane of consciousness... That's like śuddha-bhakti is, like, the base- line of that. What're all these descriptions; anyābhilāṣitā-śūnyaṁ jñāna...(Cc:Madhya- līlā, 19.167).There's no such tinge, in that plane. So, like, suddenly, they'v become tinged?.. Or, you know... that plane; “Having once gone — one never returns.” Or, you know, like, ”Well, you know, the thousand time you've been there — you'll be more likely to stay.” That means, it presents... if you go in the other direction... It presents so — it becomes very problematic, actually,

and is an offensive way to think, of eternal servitors. But, that said, what're, you know... icchā-dveṣa-samutthenadvandva-mohena bhārata... (Bg:7.27). There it is, in Bhagavad-gītā. But in the Bhāgavatam; Within this world, if someone is serious about going back to Godhead, to that plane, then we're told; nirmatsarāṇāṁ satāṁ (SB:1.1.2) — you cannot be envious of the devotees. Guru Maharaj will go so far as to say, “It's a given, that you shouldn't be envious of Kṛṣṇa.” Almost, like, “That's easy, of course.” You see... But that's not the actual test of Kṛṣṇa Consciousness. The test is, whether or not, you have proper appreciation for the devotees of Kṛṣṇa.

That's why Guru Maharaj, Bhaktivinod Thakur, Sarasvati Thakur; they dismiss Mira-bai, from being an intimate devotee of Kṛṣṇa. Why? On the one hand people say, ”No, she's mad in prays of Kṛṣṇa. She's singing these songs meera and...” Yes, it's always Mira and Kṛṣṇa. No Rādhārani, no other devotees. Just her and Kṛṣṇa. That's a fantasy. That's fictitious. That is a way of... to ignore that serving group. Why? If you have a real view of the situation, then you would have to make this observation.

As Guru Maharaj said, “If you're on Everest...What's the positive proof you're coming close... going in the right direction of Everest. Is, when you in connection with subordinate peaks surrounding Everest. There's no Kṛṣṇa alone... right? Kṛṣṇa — means Rādhā and Kṛṣṇa. Kṛṣṇa and His devotees. How is Kṛṣṇa always glorified? Once in Australia — this is many years ago... I had a meeting with the children, and there is this picture on... in the room, you know... It's, like, a picture on the wall — of Kṛṣṇa. And, I just... So, as I was talking to this little group, and... (Ananda Vigraha — one of his sons... I don't know the name, but, you know... I mean, this is more than 10 years ago. Probably a grown man by now)... But, anyway, this boy, maybe he was, like, seven or something...

I look... I said, ”What's missing in that picture?” Then he's, like... he said, “Rādhārani!” He immediately could see; Where's Rādhārāṇī, there's Kṛṣ... The picture of Kṛṣṇa — no devotees(?) There's no Rādhārani, no Yaśodā, no gopis. You know, at least, some cows. Kṛṣṇa is not... that... vāsudevaḥ sarvam iti...(Bg: 7.19) Guru Maharaj said, “That is the... on the outskirts of Kṛṣṇa conception.” Vāsudev — like Kṛṣṇa alone. Now if you're going to go in earnest, and substantively toward Kṛṣṇa concep... you know; Bhagavan. Then I'll be Lakṣmī-Nārāyaṇa, Sītā-Rāmā, Rukmiṇī- Dvārakānatha , Mathuresa... you know, Vṛndāvan... you know — Kṛṣṇa. Then Govardhan- Kṛṣṇa.Then Rādhā-kuṇḍa; Rādhā and Kṛṣṇa, in that way it goes.

So, Kṛṣṇa; ādi-pūraṇa — to Arjunā... What is He saying? ”Those who say, their directly my devotees, they're not my devotees.” Like, when we would go in India to these different towns; Meerut, Bareilly... different, you know... And you can always find out... like, who's the number one, like — devotee gentleman — in the town? They always go, ”Mister So-and-So...” You know, we always go there, and they always invite to do program. So, we didn't start this. They did this in the Gaudiya Math, you know... And Sarasvati Thakur will be some place, and they would introduce some man, as like, the... you know — the 'number one' Rāmā- bhakta in the town — you know, by reputation.

Sarasvati Thakur say, “And, under whose guidance are you preceding? And he go, ...[laughing] “Oh, no, no — directly — Lord Ram!” And I'll go, ”Oh, achha!” Then later — not in front of him, but later, Sarasvati Thakur says to his disciples, “He has no devotion.” Because, he's not naming anyone... [Whisper. If you have to say something, whisper...] So, that's how you identify who's a substantive devotee. Under whose guidance are they... right? And, the ultimate devotee — being Srīmatī Rādhārani, Herself... right?

So, in the beginning of the Bhagavatam ,we can say, in the general sense; nirmatsarāṇāṁ satāṁ... (SB: 1.1.2). Not to be envious of devotees. But, again, that's a negative when we say, ”Don't be like this”. And what is that? You know...you should be none-envious. Alright! But, what would be the other side of that... Means — you should praise the devotee. You should be appreciating their devotion, and their qualities — if it is devotion, in fact — that's your target or your goal. If that's really your aspiration and your pursuit, then wherever you see that, you'll identify that, and celebrate that... right?

That's what we hear in Bhakti-rasāmṛta-sindhu from Rūpa Gosvāmī, and referencing Sanātana Gosvāmī's Brhad-Bhagavatamrta. What is that... what is one thing, that we'v learn from that; It's each place, each situation Nārada found himself in, and he sees some devotees, going about their devotional ways and practice... and he's praising them. And then, what do we see?.. And, that's why it's so great...Those devotees, they deflect that praise — not self-establishing, pratiṣṭa- seeking people — and they defer to another devotee, who, in their opinion, is superior.

This is the way of devotion, and it's genuine. And then... And they advise Nārada, to get the association of those devotee. Then, he'll go there and, as appropriate, offering them praise. And praising their good fortune, and their stalwart, you know... qualities, qualifications. And then, they'll... they will deflect that praise to another devotee, whom they consider higher. That way goes; from the śālagrām worshiping brahmins, to the South Indian King, to Purī, to Indra... And, you know — because the Purī King said, “This is the... well... it's gorgeous worship — for this world. But what Indra's doing, you know — it's out of this world, or beyond the bhūr-loka.”

And then's Indra, with his kingly, heavenly opulences, able to worship with such grandeur. And being praised by Nārada that, you know, “Vāmadev is your little brother...”[laughing] They're, you know... sons of Aditi. And, Indra's saying, “Well, but...” ('cause this is karma- miśra bhakti in the beginning, but still, there is gradation). And he's saying, ”How about Brahma; He's ātma-bhūt. He's born from the Lord — the lotos navel of Garbhodakaśāyi Viṣṇu” The lotos comes out — and Brahma's born in that way. So, he's offering praise of Brahma.

Brahma — as in the words of Guru Maharaj, saying, “With all this responsibility of managing the Universe, I don't have time for mantra and japa...” (...and, you know...Can't have my rounds done...)[laughing] So, he's saying, ”I'd rather appreciate the position of Mahādev. He's under Banyan tree...” We're told, 'hundred yojanas wide' — it means, 800 miles wide. It's very quiet, he's under there, only covered in ashes, completely beyond the world, you know...Master of Maya; māyāṁ tu prakṛtiṁ vidyān māyinaṁ tu maheśvaram (Su: 4.10),

and that Śivā... And here... in this come... Because, we have bhogā- śivā, tyāga- śivā , bhakti- śivā . Here he's showing; jñāna-miśrā bhakti. So, from the karma- miśrā, over to the Brahma, then jñāna-miśrā - the Śivā. And he's saying, “Actually, my position is not so fortunate, because I have these foolish disciples”. His name is Ashutosh — he's easily pleased. They do some tapa (sacrifice) for Śivā to get some boon. “And then, they're bringing me in collision with Kṛṣṇa, so...“ And not only that... He's saying, “I am ashamed to say anything, but I wanted a position greater that the Lord...” Such a shameful man!

And, what is Sanatan Goswami explained... Nārada, he's saying, “No, actually, with you... What you're saying is, you wanted position greater than Lord. What is that position? A Devotee. So, you're, indirectly, just praising the devotees. But, you're saying, like, 'you wanted the position greater than Lord'. Really, what it means, that you want to be only His servitor,you know...” And Pārvatī , she's overhearing this discussions, and she gets involved and... Anyway, Śivā's saying, ”Eh, I'd rather appreciate the position of Prahlād. And, that's where śuddha- bhakti begins. Seventh Canto of Śrīmad-Bhāgavatam;.. na sa bhṛtyaḥ sa vai vaṇik (SB:7.10.4)

Prahlād, when Nṛsiṁhadeva is offering him boons and benedictions for his fidelity, Prahlād's feelings are hurt. And he's saying,“I didn't worship you to get something from you. I am not a vaṇik — businessman. That I did this, and then I get that — you give me this... No, not like that.” So, it's the beginning of śuddha- bhakti. Prahlad's śuddha- bhakta — pure. It seem, but... and... And, we're told, when Nārada enters, he's signing the praise of Prahlād Maharaj. And Prahlād Maharaj is going, “Gurudev, stop! Please! This is not good — the Guru will give so much praise to the disciple. This is not good for the disciple to hear those things.” He said, “I am one of your insignificant, aspiring servitors and you're giving so much... Please, Stop!”

And Prahlād's saying, “ By your grace, Gurudev...” — to Nārada...“By your grace I could remember Him, under all these circumstances. It's not that I have some special ability, but by your grace I was able to remember my Lord, under all this trying circumstances. But, I don't have any active service, like Hanumān.” Think of Hanumān... [laughing] So, you see, each devotee is lost in remembrance and praise of other devotees. That's a devotee. So, someone who's, allegedly, a devotee and has no praise for the devotees, then we understand, their position is not substantial. What Guru Maharaj called, ”Fictitious devotion”. So, at best it can only... If there's no intimate servitor involved, then it means, you have a very distant conception of Kṛṣṇa. Not near, as they say — 'up close and personal'.

These are the secrets, open secrets. So, the devotee's always appreciating devotee. That's the sign of nirmatsarāya — of not being envious. That we can offer them praise.. right? And we're told, “This is the secret of Kṛṣṇa conception.” Not to just make, all this fantastical statements about Kṛṣṇa. Guru Maharaja's sloka;
yad amiya-mahimā-śrī-bhāgavatyāḥ kathāyāṁ, pratipadam
anubhūtaṁ chāpy alabdhābhidheyā tad akhila-rasa-mūrti-
śyāma-līlāvalambaṁmadhura-rasa-dhi-rādhā-pādapadmaṁ prapadye
(Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj)
Saying... so, the book...We're told, it's a Kṛṣṇa Book; It's the book of Kṛṣṇa — Kṛṣṇa conception. The Bhāgavatam is considered the body of Kṛṣṇa. But Guru Maharaja's saying here, “Although, Her name is not mentioned ostensively, actually, at every step of the way — every sloka, every passage, is meant to take us in the direction of the service, of Her holly lotos feet — Rādhā- dāsyām.

Because, we'll say, ”No, Bhagavatam ... It says, Bhagavatam is a book about bhakti, about devotion.” Yes, and devotion will always take place, under the guidance of the superior servitor. No superior servitor, then its 'suspect'. Raghunāth Das Goswami is prayojana-tattva acharya... right? He indicates what is our ultimate necessity, and that has been Rādhā- dāsyām. What is his sloka? sakhyāya te mama namo ’stu namo ’stu nityaṁ, dāsyāya te mama raso ’stu raso ’stu satyam (Vk: 16.3-40)

He's saying, “I'm focused on dāsyām — servitorship. The least aspect; sakhyā. In this sense —intimate relation, that's not my concern. And, if there's no superior servitor, why would I want to be there.” This is the method of the devotees. Their approach. Always āśraya laiyā bhaje tāre kṛṣṇa nāhi tyāje āra saba mare akāraṇa...(Śrīla Narottam Ṭhākur).They don't try for Kṛṣṇa directly, but take shelter of the devotee of Kṛṣṇa. And Kṛṣṇa's saying,“Those who saying ... you know, making a big, loud pronouncement, that they are 'my devotees' — they're not my real devotees. Who are my real devotees?..Who're devoted to my devotees.”

Bhagavatam; acyuta-priya (SB:4.12.46), means Rādhārāṇī .Who is most dear to acyuta —to Kṛṣṇa; She is. So, then another way of saying this is, then, so... Then, the real devotees are those, who are devoted to Rādhārāṇī and Her servitors — the Vraja gopīs. That's how you find out, who the real devotees are. So, it is true... to go back to the original question, that this envy of... now, that we're spelling out — of Rādhārāṇī and Her servitors — that will prevent one... Aparādha can also mean that — apa- rādha — that is against Her position, and Her suggestion.

So, then we understand; Yes, you cannot enter that plane, but ... for those who are in that plane — then it's a given — that not only are... they non-envious of Rādhārāṇī and the Vraja gopīs and Kṛṣṇa, but they're mad in their praise. So, and what do we hear from... after Prahlad, since the Hanumān... Nārada's coming, taking the rāma-nāma, praising Hanumān. They're lost in rāma-nāma kīrtan. And then Hanumān lamenting... saying, “Eh, well... my Lord Rāmā was here so long ago. I wonder, does he remember me.” [laughing] But, he has his deities and singing, ”Those were the days...”[laughing]

He said, “But I heard, recently, that my Lord Rāmā has appeared, you know... in Vṛndā... in Mathurā-Vṛndāvana. Then... He's now as a King in Dvāraka. My Lord Rāmā!.. As Kṛṣṇa! He's come as Kṛṣṇa.” And Nārada saying, “Then let us go and see Him.” And Hanumān think, “No... a monkey in Dvāraka... That... doesn't seem compatible.” [laughing] But there... He always said, how friendly are his pastimes with the Pāṇḍavas .

He's praising Yudhiṣṭhira, Arjuna etc. Then Nārada comes, praising Yudhiṣṭhira Maharaja and his brothers. And Yudhiṣṭhira Maharaja's lamenting, saying that, “Actually, what disturbs me is, that when people see the kind of pastimes that we have, they'll be discouraged from pursuing the life of devotion. They'll think,“ I'd rather be a devotee of Kṛṣṇa, then life of trouble... Look at the Pāṇḍavas! Look what happened to them!” [laughing] Now, we see... there're some people in India, they won't keep a Mahābhārata in their house, 'cause they think, the family will... there'll be quarrel. You know, family quarrel and ... [laughing]

In the strange way, that shows you, how deep the DNA of the Indian people... [laughing] That they believe all these things. So... He's thinking like that, “Then, when they see our path... no one know, what they really want; 'I don't know if I want to be a devotee of Kṛṣṇa'...” And Nārada's saying, “No, when they see your pastimes, what is telling them, is: when you're devotee of Kṛṣṇa, and you're going against the current of the world. Or in some, very emergency- like situations, under great adversity — that Kṛṣṇa will come, and rescue the devotees. That's what we learn from your pastimes.” Yudhiṣṭhira said, ”Well... different ways of looking.” But, he's with the Yādavas, now, and the (Sunarma assembly)... Sudharmā assembly house, in Dvāraka .

So, Nārada goes there, and then find what the situation is... They all wait every day. And there's a door that Kṛṣṇa enters through. So, you can imagine — the sort- of- intensity... They are, like free- mind- part... like yoga friends, who are meditating... They're, like, ”Wow, you're meditate...” You know, they think about different things, and so... This is 'the' type of meditation; You're staring at the doorway in anticipation, that Kṛṣṇa's going to walk through that door. What kind of meditation is that? And it happened, like, yesterday, so, you can... It's gonna happen again, today, at a specific time... That door's gonna open, and Kṛṣṇa will walk through.

So, they have a tendency to stare... Like we see in this world, when they, they're waiting for some important person or a movie star, or whoever... you know... Everyone's watching, and then... then someone comes out before them — like the entourage... and then, there's some indication... and, you know... they all, ”AHHH!” And then, when they come in, then everybody screams [laughing]. Like, the first time I saw Srila Prabhupad. I mean, you know, visually... it was at the San Francisco airport. And he was coming on a flight from LA, with some other devotee. And devotees, they come from all over the country- America, to... Most have never seen him. He'd been gone for a year, and the movement grew a lot in that one year. And... so, there's, like, a few hundred devotees, who'd assembled for... (this is 1971)... for Ratha Yātrā.

So, we all went out to the airport to greet Prabhupad, and... weren't sure how to do this [laughing] So, devotees, they're, like, looking through the book, and seeing, like, Kṛṣṇa entered Dvāraka. What you do, like, throws rose petals, you know, sandalwood, water. But then they'd read things, like, yogurt... And, you know, kinds of other things. So, we are there at the airport, and we're staring at this gate, where ... you know...and Prabhupad's gonna come through there. And then we realize, now the plane's arrived, and some people started to get on. It's getting more and more intense. And there's this huge kīrtan going on. And, I remember... And, around, I'd say — 90% of the group, had never seen him before. It's gonna be their first view of him.

And, then Prabhupad, he comes to the door, and the devotees... they started screaming. And, not like... I mean, some people are saying,” Haribol!” or “Hare Kṛṣṇa!” And other people ,they're just screaming, they're going,”AHHH!” They're screaming!.. and dropping to they knee, and crying. And then, they're throwing flowers... But, there some... someone waiting with a big bowl of yogurt, and they're, like, throwing yogurt everywhere... to Prabhupad, you know... And then what happen... Then other devotees... Now, it's like pandemonium has broken out. And, there're devotees who run, and then, they dive into the pools of yogurt, the puddles of yogurt. So, they're sliding on the floor. And, you know... this people are watching this too. And then, those devotees, who are now there — they're underneath... and they're eating the yogurt... they like... [wham!wham!]

And, they all, like,”HA!Ha!HA!” You know... [laughing]... screaming! [laughing]... And, there all these other people, like, ”WOW!!!” [laughing] “Welcome to the Hare Kṛṣṇa movement!” [laughing] So, we have our experience... [laughing]...We can get some idea, that looking at that door... Kṛṣṇa comes through that door, and... But on this day— He is not. So, there're rumors, like, “Kṛṣṇa couldn't get out of bed, something's up”... right? And, what we hear is, that He feels separation from Vṛndāvan, when He's in Dvāraka — regularly.

His Queens, start having discussions. Some say, ”You know, I've noticed, in His sleep, sometimes He's calling out the names of cows... but, also... then like, gopis... And... and, one Queen shares that. Another Queen saying, ” In His sleep... In a daytime!..He is daydreaming. Looking out, and thinking of His beloved girlfriends and Vṛndāvan.” He's lost in remembrance of Vṛndāvan. But, we're told also; Once a year, Kṛṣṇa's overwhelmed by separation, from Vṛndāvan. Purī; represents Dvāraka. Jagannāth; represents Dvāraka- Kṛṣṇa. And, the Ratha Yātrā — it's at that one time, that He will... He's so overwhelmed — He, Dvāraka- Kṛṣṇa... and needs to find an excuse, to go to Vrindavan.

And His cover is, that He's going with Balarāma and Sub... Balabhadrā and Subhadrā; With brother and sister. So, no one should think any wrong, about that. There's Lakṣmī side; That He's visiting His home town, with brother and sister... right? But, we're told, that this day Kṛṣṇa, He cannot... He's feeling so overwhelmed, He can't get out of bed. And what do we hear?.. Those Queens, having discussion with Rohiṇī — Balaram's mother, because, she has a position in Vṛndāvan and Dvāraka. And, they like to ask her about that. She knows things. So, they like to hear from her. And Kṛṣṇa's overhearing that. It... put Him in this ecstatic separation- transformation.

So, that... He's so intense that... And Guru Maharaj said like this, “When you see the... you know... When a vehicle's moving at a particular speed. Going very fast in a particular direction, then, when you... if you put on the brakes...” What is that force called?.. Anyway, you understand what I'm saying, right? So, the pull's in another direction. So, sometimes, we will see, when they would try to have man going on, like, very fast machines that don't leave the ground. Usually, on a sled or something, because, so, wouldn't take flight...When they would show... and the same thing... G- force! You see the faces start to, like, transform, because of it's pulling in another direction.

So, Guru Maharaj said, “In this way, Kṛṣṇa's, we can say — moving at... (what?)... the speed of Infinite — in Dvāraka-līlā. And then the pull — the separation feeling from Vṛndāvan — that's pulling in another direction, and producing this ecstatic transformation; His eyes become very big. His arms are entering His body. His legs are entering His body, and He takes the form of Jagannāth.
So, Jagannāth... that form, which we see, like ... There, can be an infinite variety of perspectives, how He achieves that position. But this one is favored by Guru Maharaj; Jagannāth is Dvāraka- Kṛṣṇa, overwhelmed in feeling separation from Vṛndāvan. And, that's why, He's transformed like that.

And, therefore, they put Him on the chariot to take Him to Vṛndāvan. He's mad to go there. And we can think, how grateful He will be, if... in His stunned condition... You know, they have to take Him out, put Him on the chariot. And if you are pulling Him to Vṛndāvan... He's being pulled by the ropes of love and affection. What ... How merciful Jagannāth will be, towards that person. But, anyway... Then we know, they make a... the thing, like... How do... One way to relieve Kṛṣṇa, they make a New Vṛndāvan — Nava-Vṛndāvan, in Dvāraka. Little replica. And in this... The madness of the separation... It works up to a point. They have, like, statues of Nanda, Yaśodā and Kṛṣṇa.

And, at one point Kṛṣṇa's saying, ”Oh, I have this crazy dream, that I left Vṛndāvan, and became a king.” He's thinking, Dvāraka-līlā was a dream. They've... how do you say — 'induced' this in Him, through the Nava-Vṛndāvan- replica. But then, gradually, he comes out of it, and realizes, ”Oh! I am a king in Dvaraka!”[laughing] But, at that point, those Yādavas, they're telling... Narada's praising them, “Every day, the Lord comes and sits with you, like His bosom friends... And you decide how to, you know, make the city more wonderful, and all the beautiful activities here, are... you know, joined planning, with you and Kṛṣṇa.”

And they're saying, ”Yeah, but He's not anywhere near us, He's in there. Who's on the other side? It's Uddhava. He's in that room. So, in this way it's taking us to Uddhava. To underscore the position of Uddhava. As Guru Maharaj said, ”He met a śrutadhara, who knew the entire Bhagavatam, like — the 18,000 slokas. We say, “16, 000 extend.” You know... he knows all of them. And he, and Guru Maharaj meet, and Guru Maharaj said, ”So, since you know all the slokas of Bhagavatam — who, in your estimation are the greatest devotees?” And he says, ”The four Kumāras; catur-sana - sons of Brahma. And, what say you, Sridhar Maharaj? And, Guru Maharaj said, ”They're in the lowest position.” And then, with two slokas of the 18, 000, Guru Maharaj gives this śāstra(ik) support. Beginning with;

na tathā me priyatama
ātma-yonir na śaṅkaraḥ
na ca saṅkarṣaṇo na śrīr
naivātmā ca yathā bhavān
(Śrīmad-Bhāgavatam:11.14.15)

This is from the mouth of Kṛṣṇa. So, Kṛṣṇa — He should be an authority on this subject. He can weigh in, with His opinion. And, He's saying, “No one is speaking to Uddhava.” Sanātan Goswāmī rule points out. Really, it's a śloka extolling the glories of the position of the devotee. But, Uddhava is in front of Him, so, he's getting the maximum credit and emphasis here. Because, He is that. But, He's saying, “No one is as dear to me as you, Uddhava.” Not 'ātma-bhūta' — we'v just mentioned — Brahmā. Not Śaṅkarā-śiva, not Saṅkarṣaṇ, not Śrī — means Lakṣmī.

And, then He goes... and then He says, “naivātmā ca yathā bhavān
(SB:11.14.15)— I... My own self is not as dear to me, as you are to me.” So, in one verse, [sssswt]... to the holy lotus feet of Uddhava. What say you, Uddhava? And that Uddhava, as he's approached by Nārada... I mean, Bṛhad-bhāgavatāmṛtam concludes this way — twice. With Uddhava saying... with the emphasis on this śloka, that comes from the mouth of Uddhava. Where... what does he say(?)
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)

Saying, what the Vedas... the Vedas are pointing in a particular... they give indications, “Go in this direction.” He's saying, “They're indicating a particular direction.” He's saying, “The gopī girls of Vṛndāvan, they've got that.” And, not only have they got it — they own it. The own... you know — the copyright and trademark, to Kṛṣṇa. He's theirs — to distribute or not. according to their will. He's saying, “They...” How did he learn this? When Kṛṣṇa was in Mathurā, and he... the gopīs are feeling such separation from Kṛṣṇa...

[chuckling] I just thought; He didn't ask to become a blade of grass in Vaikuṇṭha. Just as a sidebar. [laughing] But, he... So... Kṛṣṇa writes the message and gives it to Uddhava... right?...“Uddhava, send it; you deliver this.” So, that, one thing is to give them a message... right?...“Here's a message from adhokṣaja...” When Kṛṣṇa is telling the vraja-gopīs, like, “You should learn meditation. God is everywhere.” [laughing]... “You should learn how... you know, God's everywhere, in everything and if you learn, like, yoga, and really get good at it, you know, you will be able... you can look, and see the Lord's presence in a...” And, the gopīs are, like...[gesture]. It's making them angry, to actually hear this;

“Kṛṣṇa's telling, we should take up yoga or become jñānīs.” They're sort of like, “What are you saying?...This is insane, it's an insult, you know...” But, he took the message... But then Uddhava's seeing this reaction, among them. And, what does he see? That's the react... the vraja-gopīs. But, Rādhārāṇī is in complete... the highest level, the deepest level of Divine madness, that is exhibited in the pastime, known as the Bhramara-gītā; The Song of the Bumblebee. While Uddhava's delivering the message to the gopīs, Rādhārāṇī's on the side and there's this big bhramara, bumblebee. Who — remember, is yellow and black. And, he's floating there. And Rādhārāṇī is chastising the bee. It's... it's saying... in, there... and... Ācāryas are split and saying, “Did Kṛṣṇa take the form of this bee, to see Her..?

That's possible...”Or, He's Her messenger..?” And like... She's chastising the bee severely. It looks like the bee is going for a feet... She shoo it away... “Don't dare touch my feet.” And, She sees the pollen on the mustache of the bee. Seeing that, which to Her, looks like kum-kum. And, there are many things that She's... then, She... Anyway, we can't discuss that. But... that's Rūpa Goswāmī, does. The Ācāryas, they give some analysis. But, one verse we can say, he says,
yad-anucarita-līlā-karṇa-pīyūṣa-vipruṭ-
sakṛd-adana-vidhūta-dvandva-dharmā vinaṣṭāḥ
sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā
bahava iha vihaṅgā bhikṣu-caryāṁ caranti
(Śrīmad-Bhāgavatam:10.47.18)

She's saying, “If a drop of hearing about Kṛṣṇa should touch your heart, your life is ruined.” [laughing] That's what She says. You'll never be the same again. You won't be able to take the world seriously, and all the people in it. That's the affect of a drop of that Divine substance, yad-anucarita-līlā-karṇa-pīyūṣa...(SB:10.47.18), pīyūṣa— means nectar. The interest through hearing... it touches your heart, then your life is ruined. But, it's another way of saying, you become liberated from material existence. That's what he's saying. That's all ruined. You mean, “The hell, that we signed up for. The 'reign in hell' program.” That's finished... right?.. Then you'll be, like, what..? These birds we see... You know, they come, they fly in... they eat a little something, they go. Once they... they don't generally stock; The birds.

They take a little something, they don't... you know... like, “Well, let me take...” You know, like, monkeys... they're, like, stuffing their cheeks — full of stuff, and then, later, like... right? I mean, they do that. The birds don't do that. [laughing] But... So, She's saying, “Then you'll be, like, homeless, like these birds, and just barely there, you know...” But, then we say, “But, what are those birds?..” The Ācāryas say... It''s a particular kind of bird; You become a hāṃsa. (swan). Like; paramahaṁsa. So, She's saying... the end result of... Another way of reading it, “After you're touched by a drop of the nectar of Kṛṣṇa — it has touched your heart, and you've lost all affinity for the material world. The end result is — you become paramahaṁsa.”[laughing]

So... But, that Uddhava... So, when he sees the reaction of the vraja-gopīs, and of Rādhārāṇī; Her Divine madness, which, we're told, this is the last 12 years of the life of Mahāprabhu, behind closed doors. This is not a peripheral pastime. There's two zenith points that we can observe in Mahāprabhu's pastimes — in terms of separation zenith- points. One — the Ratha-yātrā, we just mentioned... right?.. Where, after all these... this long separation... vraja-gopīs get to meet with Kṛṣṇa again, in Kurukṣetra, on the plea of engaging in auspicious activities, during the solar eclipse. And, that's what celebrated in the Ratha-yātrā by Mahāprabhu, and His devotees. But, the other one, we're told, “That's publicly”. Although, what He's expressing, not everyone can understand. Rūpa Goswāmī can. Svarūp Dāmodar; A select few.

But... not to diminish that path in anyway, that's His primary pastime of Mahāprabhu, and His devotees. But, still, it's executed from one point of view; Publicly... right?— before Jagannāth. As we say, many things are mysterious and confidential — but, still, in a public setting. Behind closed doors, with Rāmānanda and Svarūp Dāmodar — the last 12 years, incessantly. And, what are we told... you know... like... the Uddhava-darśan. That's a indirect way of saying; Bhramara-gītā. These are the subject matters. The Divine madness of Rādhārāṇī. Mahāprabhu was plunging the depths of Her Divine madness, that's expressed there... right? So, Uddhava having seen this — and he's familiar, intimately familiar, with all Queens of Dvārakā, the devotion of Rukmiṇī, the devotion of Satyabhāmā, and Lakṣmaṇa, and the others.

He's saying, “These gopīs...” and, remember, Kṛṣṇa's under plea, “You deliver this letter to them.” Yes, that's the pastime... They have infinite depth, and multi... what is it?.. multifunctional... But, there's another word... multidimensional. He wants him to see, first hand, the devotion of the highest devotees. So, that Uddhava is saying, āsām aho caraṇa-reṇu-juṣām... (SB:10.47.61), “My aspiration,.. I want to get some of the dust from their holy lotus feet.” Notice, he doesn't say, “I'd rather fancy myself as being one of them — or an assistant.” This is Uddhava. He knows what it means... right? But, here in this world, those newly recruited to Kṛṣṇa Consciousness, they voyeuristically envision themselves as 'super servitors'.

But, who is a super servitor, namely Uddhava. Whom Kṛṣṇa certified as, “Being more dear to Him, than His own self...” What is he saying?.. “Oh, if...you know— vraja-latā — if I could be a creeper...”, āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁvṛndāvane kim api gulma-latauṣadhīnām...(SB:10.47.61) — lata-uṣad...like, a creeper, a blade of grass. He's saying, “If I could have an atomic presence in that plane, then, when their moving — rādhā-padmāńkita dhāma, bṛndābana jār nāma...(Gitavali:1)— that world, that's embellished with the lotus foot prints of Śrīmatī Rādhārāṇī...If I could have an atomic presence in the soil, some of the dust from Her holy lotus feet would come on my head; Thereby, consecrating my existence. That would be my good fortune.”

That's what he says. That's the culmination of the Bṛhad-bhāgavatāmṛtam— Bhāgavatāmṛtam — twice. At the end of the first seven chapters, this verse appears... from another. At the end of the second... in Goloka-māhātmya, it appears again. To underscore; This is it! It means rādhā-dāsyam. So, we should never think... those who're in that plane —any untoward thoughts — in that direction. As Guru Mahārāj said, “We want their grace.” So, be careful. We want the grace of such personalities.

Brahmā's prayer is similar, tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ
yad gokule ’pi katamāṅghri-rajo-’bhiṣekam...(SB:10.14.34) But, Brahmā, he realized afterword the Brahmā-vimohana-līla. He's, like, “Made it more general...”[laughing]— his aspiration. Uddhava's more specific — seeing Rādhārāṇi and the vraja-gopīs. So, there's no question of —there being envy, as it's conventionally conceived, in that plane. And, if we say, “What about the opposition group?” That is an arrangement of yoga-māyā, to create emotional intensity; Candrāvalī's group and everything.

And, we know— in her case, too... I mean, Guru Mahārāj said, “When once...” That's way of Rūpa Goswāmī, acchinnam nayanambu bandhusu krtam tapah sakhisv ahito...(Padyavali:368.1). “That... that once Rādhārāṇī's feeling Her separation could not be assuaged, and it looks like, She's going to leave the world. And, She's crying incessantly. And, normally, at some point, that will be stopping. But, this time, it's not stopping, and they're beginning... They're becoming very worried about Her, that She might leave.” And, we hear, ”Suddenly though, Her tears are transferred to Her friends and assistants. She stops crying— and they all start crying. So, there's some sort of a transfer.”

But, at the thought that Rādhārāṇī may leave, Candrāvalī came, and fell at Her feet, and say, “I admit it, you're the best!” [laughing] “They say, if it comes down to you and me, I admit — you're the best; tayor apy ubhayor madhye rādhikā sarvathādhikā...(Ujjvala-nīlamaṇi: 4.1.3) —You're the best!” And she's saying, “Please, don't do this. Because without you,— I know, and we all know — Kṛṣṇa will never come back. You're only hope, for His return. Without you, no such hope. So, I'm begging you, and I'm pleading with you.” So, she also understands — the supremacy. But, out of necessity of līlā and Yoga-Māyā, these opposition is there, to enhance the love and affection. So, that world, it's so beautiful, like... Guru Mahārāj said, “There's biting, but it's nectar-biting.” Like, everything is... He said, like... like, “Sometimes, we see something that's made out of sugar.“

You know, like, they make a house. It looks like a house, but it's all, you know, iced in sugar... or some other thing. It's made out of... So, he's saying, “It's like that. The whole place... but, the sugar, the sweetness, it's made... it's madhura-rasa.” That's the plane. And, everything else is assisting that and enhancing that — client-rasas and satellite-rasas. So... But, to go from this position of — again, I say innate... but, I still, can't find that word. Like, 'nebulous- envy- stage', to propel appreciation. We'll have to gain appreciation for the devotees. So, we see, in Mahāprabhu's pastimes, how much He's emphasizing Nityānanda Prabhu. And, on the kṛṣṇa-līlā side; Rādhārāṇī, Lalitā- Viśākhā, Rūpa... you know — their group. Hare Kṛṣṇa.
Cc: Śrī Chaitanya-charitāmṛta
Gv: Gitavali
NoI:Nectar of Instruction
Pv: Padyāvalī
Pj: Prapanna-jīvanāmṛtam
SB: Śrīmad Bhāgavatam
Su: Śvetāśvatara-upaniṣad
Un: Ujjvala-nīlamaṇi
Up: Upadeśāmṛta