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Guru Tatva continued ...
When Raghunatha dasa Gosvami came to Vrndavana, he was about to die, but Rupa Gosvami sprinkled water on him with his Utkalika Vallari, Vidagdha-Madhava, Lalita- Madhava, Karpanja Panjika Stotram, Dana-Keli-Kaumudi, Stava Mala-and in this way he saved his life. But here we are giving the example of Nityananda Prabhu. It was very hard for Raghunatha dasa to live without the association of Mahaprabhu. Therefore, Nityananda Prabhu, just by remembering Mahaprabhu, brought Him there. If we want to realize Radha and Krsna and Sri Caitanya Mahaprabhu, we will have to serve Gurudeva completely, in such a way that his heart will melt for us. Then, only by invitation, Krsna will come in our heart. He will not come by force. There is nothing that we can do; only we can beg. Realization comes only upon the Guru’s invitation. Why? Because Sri Guru has controlled both Radha and Krsna by his (her) services. Guru-sakhi is so dear to both of Them. So very easily, They come in the heart upon his request, “Oh, please come in the heart of my disciple.”
Nityananda Prabhu is akanda-guru-tattva-and Baladeva Prabhu also. Nityananda Prabhu and Baladeva are the same. Brajendrananda jei, saci-suta hoilo sei balarama hoilo nitai. When Krsna was in Dvaraka, all the Vrajavasis were feeling so much separation from Him. Baladeva was wondering, “Why is My brother not going to Vrndavana and consoling the Vrajavasis? OK, if You will not go, then I must go.” And Baladeva Himself went to Braja. At Rama Ghata on the bank of Yamuna, Baladeva Prabhu met with all the gopis of Vrndavana and did rasa-lila with them, with Krsna’s gopis also. There is no fault in this-they were only singing and dancing and playing instruments. Why? He was doing this to remind the gopis of those days when Krsna Himself would do rasa-lila with them. In addition Baladeva was meeting with those gopis who were too young to go to rasa-lila when Krsna was in Vrndavana. Krsna left before they came to their vaya-sandhi, end of their childhood, just entering into their adolescence.
At that time of Baladeva’s visit, the separation of the gopis was very high. By dancing in rasa with Baladeva Prabhu, they felt some brief pacification, but the next moment their separation increased more and more-it went very very high. When Baladeva saw that actually He could not pacify them and that their separation mood was dramatically increasing, He was overwhelmed with anxiety. He thought, “O Krsna, why did You leave Vrndavana?” Just then, Baladeva Prabhu, taking each gopi to a different place, called out, “O Krsna! O Krsna! Please come to Vrndavana at once.” And there and then, Krsna manifested, and every gopi saw Him. Krsna took each gopi by the hand and led every one into a different kunja. This is Guru-Tattva-Baladeva Prabhu. Baladeva has power. If anyone is feeling separation from Krsna, then Baladeva Prabhu only has to call Krsna, who comes and fulfills all His devotee’s desires. So Sri Guru, Sad Guru, is like this. When the disciple is following him, not 80 or 90 or 99 or 99 ½ percent, but completely, having no other refuge and no other shelter in this world, the mercy of Guru will come in the heart of the disciple.
I think that everyone in our parampara is very proud of the name ‘Rupanuga-Guru-Varga’! We are all following in the line of Srila Rupa Gosvamipada. If we want to know the philosophy of pure bhakti and how to realize perfectly the lotus feet of Radha and Krsna, we can follow the example of Srila Rupa Gosvami. Just now, Ratha Yatra is going on in India. It started a few days ago and it will continue for many more days. It may take two or three days for Jagannatha-deva to come down the Grand Road in Puri to Gundica. On the tenth day after leaving, the Ulta Ratha Yatra, the return Rath festival, begins. The same thing will take place, but in the opposite direction. So by now, Jagannatha-deva must be in Gundica, and very soon He will be going on the Rath cart back the other way. At the time of this Ratha Yatra festival, Sri Caitanya Mahaprabhu was reciting a verse from Sahitya Darpana:
yah kaumara-harah sa eva hi varas ta eva caitra-ksapas
te conmilita-malati-surabhayah praudhah kadambanilah
sa caivasmi tathapi tatra surata-vyapara-lila-vidhau
reva-rodhasi vetasi-taru-tale cetah samutkanthate (Madhya 1.58)
This verse is full of very confidential bhavas and siddhanta-not siddhanta, only love and affection. Yah kaumara-harah: I am remembering that boy who stole away my innocence. Here, harah, stole, means by force, indicating bamya-bhava, contrary mood. In this way, the mood of prathama-milana (first meeting), bamyavata (left-wing mood), and parakiya mood (before marriage)-all these kinds of moods are in the heart of Radharani, and Mahaprabhu was relishing them through this verse. But this verse talks about the Reva River in South India. It does not mention anything about Vrndavana. It is a mundane sloka, and also parakiya mood is rasa-abhasa, not rasa, in mundane poetry. Through the medium of this mundane verse, however, Sri Caitanya Mahaprabhu was relishing the moods of Radhika. It is not my intention to speak about the subject of Ratha Yatra, but rather, how is it that Mahaprabhu was speaking this verse and Rupa Gosvami composed a parallel verse?
priyah so ’yam krsnah saha-cari kuru-ksetra-militas
tathaham sa radha tad idam ubhayoh sangama-sukham
tathapy antah-khelan-madhura-murali-pancama-juse
mano me kalindi-pulina-vipinaya sprhayati (Madhya 1.67)
How was it possible? Srila Kavi Karnapura has explained in a verse from his Caitanya Candrodaya Natakam. That verse is inscribed in marble on the wall of the samadhi of Srila Rupa Gosvamipada:
priya-svarupe dayita-svarupe
prema-svarupe sahajabhirupe
nijanurupe prabhur eka-rupe
tatana rupe sva-vilasa-rupe (Madhya 19.121)
Priya-svarupe: Rupa Gosvamipada is most dear to Sri Caitanya Mahaprabhu. Caitanya Mahaprabhu is what? He is the svarupa of Radha and Krsna. Priya-svarupa also refers to Rupa Gosvami being dear to Svarupa Damodara. Dayita-svarupe: dayita means ‘dat atmanam’-who gave his soul completely to Mahaprabhu. He is the embodiment of that complete self-sacrifice for the pleasure of Sri Caitanya Mahaprabhu. Prema-svarupe: prema means:
sarvatha dhvamsa-rahitah satyapi dhvamsa karane
yad bhava-bandhanam yunoh sa prema parikirtitah
Prema means when there is a bondage of loving emotion between two people which is never broken, even when all the causes for the relationship to be broken are present. Rather, it increases from moment to moment. That is called prema-don’t think love. Love is not a good word. This is the meaning of prema. There are so many words for love in Sanskrit-prema, sneha, pranaya, mana, raga, anuraga-each one has a different flavor and emotion.
Sahajabhirupe: Rupa Gosvami is sahajiya. We want to be sahajiya like him. Sa means with, ja means born-that which is born along with you (your nature) is called sahaja. So Kavi Karnapura, glorifying Srila Rupa Gosvamipada, is saying, sahajabhirupe. That the love of Rupa Gosvami for Sri Caitanya Mahaprabhu is natural; it is not forced, not artificial, or superimposed. His heart was completely open and naturally jumping to fulfill any desire of Caitanya Mahaprabhu.
Nijanurupe: like a photocopy. If you photocopy something, you cannot tell the difference between the two. And one is serving all the functions of the other one also. In all respects, he has oneness with Mahaprabhu. Prabhur eka-rupe: Rupa Gosvamipada and Caitanya Mahaprabhu are like one. He is Mahaprabhu’s second form-they are like one, by heart, by mind, all senses, everything. Tatana rupe: from head to toe, Mahaprabhu is pervading him completely. Sva-vilasa-rupe: who is Rupa Gosvami? He is nothing other than one pastime in the heart of Caitanya Mahaprabhu. Mahaprabhu has a pastime of giving His greatest wealth to the world. That pastime came out of His heart in the form of Rupa Gosvami-sva-vilasa-rupe. Rupa Gosvami is tadatma with Mahaprabhu: in all respects he is one in heart, body, mind, senses, in everything, with Sri Caitanya Mahaprabhu, exactly as iron in fire becomes just like the fire. Therefore, because of his tadatma-bhava, automatically a transmission immediately comes from Mahaprabhu into the heart of Rupa Gosvami. As Mahaprabhu was reciting ‘yah kaumara hara…’, Rupa Gosvami was ‘hearing’ his own sloka which manifested in his heart: priyah so ’yam krsnah saha-cari kuru-ksetra-militas.
While Mahaprabhu was reciting ‘yah kaumara hara…’, Rupa Gosvami was hearing Radhika saying to Her sakhi, “O My dear sakhi, I am the same Radhika and Krsna is the same Krsna, and We are meeting as We met at the beginning of our lives. But I am not happy here. I want to be on the bank of Yamuna in the kunjas of kadamba flowers, and I want to hear Krsna playing the fifth note on His flute.” That means: I want to be there where many pastimes took place. Thinking of the fifth note, Radhika remembers Krsna playing on His flute as She was singing. And Krsna was going higher, higher and higher. She was singing up to the fifth note, and when She went up to the seventh note, He was defeated. Krsna had to take His flute from His lips and say only, “Sadhu, sadhu, sadhu! Well done! Well done!” Radhika is thinking, “Now who will tell Me ‘Sadhu! Sadhu’? No one. So I am longing for those days in My childhood when I met with Krsna.”
There is another meaning to ‘fifth note on flute’. It means that this sound is very similar to Radhika’s vina. When Radhika plays on the vina and Krsna is imitating Her vina-playing, this is Krsna’s message, “You are My all-in-all and I have become Your submissive servant. As You are playing, I am following behind You by My body and My heart, and My flute is following behind Your vina even. In everything I am following You. I want to hear You playing that fifth note. Do You remember those days? In a humble mood You came to me.” And on fifth note-this fifth note is exactly like the tune of the cuckoo. The cuckoos of Vrndavana call, “Kooo Koooo.” This is uddipana for a very high level nikunja lila. Those who do bhajana can realize it.
Mahaprabhu was crying: Yah kaumara-harah sa eva hi. Mahaprabhu is speaking externally about a river in South India, and yet, this lila was coming spontaneously there and then in the heart of Rupa Gosvami. How is it possible? Because of his tadatma-bhava. I will give one last example this evening explaining the meaning of Guru and disciple. How does realization come? When the disciple is tadatmika, one at heart, with Guru. The disciple is remembering his Guru from moment to moment to moment, and thinking, “How is my Guru feeling now? When the sun is going down, what does he feel? When he sees the color of green trees, what does he feel? When he hears the sound of mrdanga, what does he remember?” Like this-moment to moment to moment, his heart is totally absorbed in the heart of Sri Guru. And when two hearts become one, and Guru is doing bhajana, there and then Guru’s form, qualities, pastimes and everything come in the heart of the disciple. He is catching that disciple’s hand, disciple-sakhi’s hand, and saying, “Come on. I am bringing you to the kunja to serve Radha and Krsna.” This is called Guru-Tattva. So we should not have any doubt or think of any other method or process, only this pure love for the lotus feet of Sri Guru. This is our path, our pranali, our foodstuff:
ei chaya gosair kori carana vandana
jaha hoite vighna-nasa abhista-purana
By only praying to the Gosvamis, all obstacles are destroyed and our desires are fulfilled. Sanatana Gosvami came in the form of Diksa-guru, and Rupa Gosvami came in the form of Siksa-guru.
ei chaya gosair jara-mui tara dasa
ta-sabara pada-renu more panca-grasa
Their footdust is my panca-grasa. That means if you want to stay alive, you need five mouthfuls, and you will not die that day. What is the foodstuff to keep you alive? The footdust of our Gosvami varga, our Guru-varga. When this mood comes, then our life becomes perfect automatically. Gurudeva said today in his lecture, “Someone is coming and saying, ‘Give me something special. Give me something more.’ But I am giving everything. I am giving, but who is receiving?” While Gurudeva is hearing, “Radha-krsna prana mora yugala kisora,” at that time he is giving. All of Gurudeva’s seva to Radha and Krsna comes in the heart of any disciple who is present-there and then. Gurudeva is giving freely to anyone. But to whom? To those who are doing one-pointed bhajana. Complete service, unconditional surrender and natural love and affection for Guru comes to them-not to all. So we should try to do one-pointed bhajana.
Srila Gurudeva ki jaya!
Nityananda Prabhu is akanda-guru-tattva-and Baladeva Prabhu also. Nityananda Prabhu and Baladeva are the same. Brajendrananda jei, saci-suta hoilo sei balarama hoilo nitai. When Krsna was in Dvaraka, all the Vrajavasis were feeling so much separation from Him. Baladeva was wondering, “Why is My brother not going to Vrndavana and consoling the Vrajavasis? OK, if You will not go, then I must go.” And Baladeva Himself went to Braja. At Rama Ghata on the bank of Yamuna, Baladeva Prabhu met with all the gopis of Vrndavana and did rasa-lila with them, with Krsna’s gopis also. There is no fault in this-they were only singing and dancing and playing instruments. Why? He was doing this to remind the gopis of those days when Krsna Himself would do rasa-lila with them. In addition Baladeva was meeting with those gopis who were too young to go to rasa-lila when Krsna was in Vrndavana. Krsna left before they came to their vaya-sandhi, end of their childhood, just entering into their adolescence.
At that time of Baladeva’s visit, the separation of the gopis was very high. By dancing in rasa with Baladeva Prabhu, they felt some brief pacification, but the next moment their separation increased more and more-it went very very high. When Baladeva saw that actually He could not pacify them and that their separation mood was dramatically increasing, He was overwhelmed with anxiety. He thought, “O Krsna, why did You leave Vrndavana?” Just then, Baladeva Prabhu, taking each gopi to a different place, called out, “O Krsna! O Krsna! Please come to Vrndavana at once.” And there and then, Krsna manifested, and every gopi saw Him. Krsna took each gopi by the hand and led every one into a different kunja. This is Guru-Tattva-Baladeva Prabhu. Baladeva has power. If anyone is feeling separation from Krsna, then Baladeva Prabhu only has to call Krsna, who comes and fulfills all His devotee’s desires. So Sri Guru, Sad Guru, is like this. When the disciple is following him, not 80 or 90 or 99 or 99 ½ percent, but completely, having no other refuge and no other shelter in this world, the mercy of Guru will come in the heart of the disciple.
I think that everyone in our parampara is very proud of the name ‘Rupanuga-Guru-Varga’! We are all following in the line of Srila Rupa Gosvamipada. If we want to know the philosophy of pure bhakti and how to realize perfectly the lotus feet of Radha and Krsna, we can follow the example of Srila Rupa Gosvami. Just now, Ratha Yatra is going on in India. It started a few days ago and it will continue for many more days. It may take two or three days for Jagannatha-deva to come down the Grand Road in Puri to Gundica. On the tenth day after leaving, the Ulta Ratha Yatra, the return Rath festival, begins. The same thing will take place, but in the opposite direction. So by now, Jagannatha-deva must be in Gundica, and very soon He will be going on the Rath cart back the other way. At the time of this Ratha Yatra festival, Sri Caitanya Mahaprabhu was reciting a verse from Sahitya Darpana:
yah kaumara-harah sa eva hi varas ta eva caitra-ksapas
te conmilita-malati-surabhayah praudhah kadambanilah
sa caivasmi tathapi tatra surata-vyapara-lila-vidhau
reva-rodhasi vetasi-taru-tale cetah samutkanthate (Madhya 1.58)
This verse is full of very confidential bhavas and siddhanta-not siddhanta, only love and affection. Yah kaumara-harah: I am remembering that boy who stole away my innocence. Here, harah, stole, means by force, indicating bamya-bhava, contrary mood. In this way, the mood of prathama-milana (first meeting), bamyavata (left-wing mood), and parakiya mood (before marriage)-all these kinds of moods are in the heart of Radharani, and Mahaprabhu was relishing them through this verse. But this verse talks about the Reva River in South India. It does not mention anything about Vrndavana. It is a mundane sloka, and also parakiya mood is rasa-abhasa, not rasa, in mundane poetry. Through the medium of this mundane verse, however, Sri Caitanya Mahaprabhu was relishing the moods of Radhika. It is not my intention to speak about the subject of Ratha Yatra, but rather, how is it that Mahaprabhu was speaking this verse and Rupa Gosvami composed a parallel verse?
priyah so ’yam krsnah saha-cari kuru-ksetra-militas
tathaham sa radha tad idam ubhayoh sangama-sukham
tathapy antah-khelan-madhura-murali-pancama-juse
mano me kalindi-pulina-vipinaya sprhayati (Madhya 1.67)
How was it possible? Srila Kavi Karnapura has explained in a verse from his Caitanya Candrodaya Natakam. That verse is inscribed in marble on the wall of the samadhi of Srila Rupa Gosvamipada:
priya-svarupe dayita-svarupe
prema-svarupe sahajabhirupe
nijanurupe prabhur eka-rupe
tatana rupe sva-vilasa-rupe (Madhya 19.121)
Priya-svarupe: Rupa Gosvamipada is most dear to Sri Caitanya Mahaprabhu. Caitanya Mahaprabhu is what? He is the svarupa of Radha and Krsna. Priya-svarupa also refers to Rupa Gosvami being dear to Svarupa Damodara. Dayita-svarupe: dayita means ‘dat atmanam’-who gave his soul completely to Mahaprabhu. He is the embodiment of that complete self-sacrifice for the pleasure of Sri Caitanya Mahaprabhu. Prema-svarupe: prema means:
sarvatha dhvamsa-rahitah satyapi dhvamsa karane
yad bhava-bandhanam yunoh sa prema parikirtitah
Prema means when there is a bondage of loving emotion between two people which is never broken, even when all the causes for the relationship to be broken are present. Rather, it increases from moment to moment. That is called prema-don’t think love. Love is not a good word. This is the meaning of prema. There are so many words for love in Sanskrit-prema, sneha, pranaya, mana, raga, anuraga-each one has a different flavor and emotion.
Sahajabhirupe: Rupa Gosvami is sahajiya. We want to be sahajiya like him. Sa means with, ja means born-that which is born along with you (your nature) is called sahaja. So Kavi Karnapura, glorifying Srila Rupa Gosvamipada, is saying, sahajabhirupe. That the love of Rupa Gosvami for Sri Caitanya Mahaprabhu is natural; it is not forced, not artificial, or superimposed. His heart was completely open and naturally jumping to fulfill any desire of Caitanya Mahaprabhu.
Nijanurupe: like a photocopy. If you photocopy something, you cannot tell the difference between the two. And one is serving all the functions of the other one also. In all respects, he has oneness with Mahaprabhu. Prabhur eka-rupe: Rupa Gosvamipada and Caitanya Mahaprabhu are like one. He is Mahaprabhu’s second form-they are like one, by heart, by mind, all senses, everything. Tatana rupe: from head to toe, Mahaprabhu is pervading him completely. Sva-vilasa-rupe: who is Rupa Gosvami? He is nothing other than one pastime in the heart of Caitanya Mahaprabhu. Mahaprabhu has a pastime of giving His greatest wealth to the world. That pastime came out of His heart in the form of Rupa Gosvami-sva-vilasa-rupe. Rupa Gosvami is tadatma with Mahaprabhu: in all respects he is one in heart, body, mind, senses, in everything, with Sri Caitanya Mahaprabhu, exactly as iron in fire becomes just like the fire. Therefore, because of his tadatma-bhava, automatically a transmission immediately comes from Mahaprabhu into the heart of Rupa Gosvami. As Mahaprabhu was reciting ‘yah kaumara hara…’, Rupa Gosvami was ‘hearing’ his own sloka which manifested in his heart: priyah so ’yam krsnah saha-cari kuru-ksetra-militas.
While Mahaprabhu was reciting ‘yah kaumara hara…’, Rupa Gosvami was hearing Radhika saying to Her sakhi, “O My dear sakhi, I am the same Radhika and Krsna is the same Krsna, and We are meeting as We met at the beginning of our lives. But I am not happy here. I want to be on the bank of Yamuna in the kunjas of kadamba flowers, and I want to hear Krsna playing the fifth note on His flute.” That means: I want to be there where many pastimes took place. Thinking of the fifth note, Radhika remembers Krsna playing on His flute as She was singing. And Krsna was going higher, higher and higher. She was singing up to the fifth note, and when She went up to the seventh note, He was defeated. Krsna had to take His flute from His lips and say only, “Sadhu, sadhu, sadhu! Well done! Well done!” Radhika is thinking, “Now who will tell Me ‘Sadhu! Sadhu’? No one. So I am longing for those days in My childhood when I met with Krsna.”
There is another meaning to ‘fifth note on flute’. It means that this sound is very similar to Radhika’s vina. When Radhika plays on the vina and Krsna is imitating Her vina-playing, this is Krsna’s message, “You are My all-in-all and I have become Your submissive servant. As You are playing, I am following behind You by My body and My heart, and My flute is following behind Your vina even. In everything I am following You. I want to hear You playing that fifth note. Do You remember those days? In a humble mood You came to me.” And on fifth note-this fifth note is exactly like the tune of the cuckoo. The cuckoos of Vrndavana call, “Kooo Koooo.” This is uddipana for a very high level nikunja lila. Those who do bhajana can realize it.
Mahaprabhu was crying: Yah kaumara-harah sa eva hi. Mahaprabhu is speaking externally about a river in South India, and yet, this lila was coming spontaneously there and then in the heart of Rupa Gosvami. How is it possible? Because of his tadatma-bhava. I will give one last example this evening explaining the meaning of Guru and disciple. How does realization come? When the disciple is tadatmika, one at heart, with Guru. The disciple is remembering his Guru from moment to moment to moment, and thinking, “How is my Guru feeling now? When the sun is going down, what does he feel? When he sees the color of green trees, what does he feel? When he hears the sound of mrdanga, what does he remember?” Like this-moment to moment to moment, his heart is totally absorbed in the heart of Sri Guru. And when two hearts become one, and Guru is doing bhajana, there and then Guru’s form, qualities, pastimes and everything come in the heart of the disciple. He is catching that disciple’s hand, disciple-sakhi’s hand, and saying, “Come on. I am bringing you to the kunja to serve Radha and Krsna.” This is called Guru-Tattva. So we should not have any doubt or think of any other method or process, only this pure love for the lotus feet of Sri Guru. This is our path, our pranali, our foodstuff:
ei chaya gosair kori carana vandana
jaha hoite vighna-nasa abhista-purana
By only praying to the Gosvamis, all obstacles are destroyed and our desires are fulfilled. Sanatana Gosvami came in the form of Diksa-guru, and Rupa Gosvami came in the form of Siksa-guru.
ei chaya gosair jara-mui tara dasa
ta-sabara pada-renu more panca-grasa
Their footdust is my panca-grasa. That means if you want to stay alive, you need five mouthfuls, and you will not die that day. What is the foodstuff to keep you alive? The footdust of our Gosvami varga, our Guru-varga. When this mood comes, then our life becomes perfect automatically. Gurudeva said today in his lecture, “Someone is coming and saying, ‘Give me something special. Give me something more.’ But I am giving everything. I am giving, but who is receiving?” While Gurudeva is hearing, “Radha-krsna prana mora yugala kisora,” at that time he is giving. All of Gurudeva’s seva to Radha and Krsna comes in the heart of any disciple who is present-there and then. Gurudeva is giving freely to anyone. But to whom? To those who are doing one-pointed bhajana. Complete service, unconditional surrender and natural love and affection for Guru comes to them-not to all. So we should try to do one-pointed bhajana.
Srila Gurudeva ki jaya!
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