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VIYOGI/SAMYOGI
VIYOGI/SAMYOGI
7 July 2003, Berlin
This morning Srila Gurudeva went to the airport to leave for India. Many devotees came and there was a very beautiful darsana. For the information and inspiration of those who were not there, I want recount Srila Gurudeva’s departing words. He asked if there were any questions. One devotee said, “We saw that in Birmingham the devotees had wanted that the deity of Sri Caitanya Mahaprabhu should come on the Ratha Yatra procession, but He did not come. How is this His mercy?”
Gurudeva replied, “You should have very strong faith that whatever happens in your life is Krsna’s mercy. Tat te ’nukampäà su-samékñamäëo bhuïjäna evätma-kåtaà vipäkam [SB 10.14.8]. Who can get bhakti? That person who faces all kinds of problems and difficulties, and seeing all these difficulties coming, says thank you to Krsna. “O Krsna, You are kind. This situation has come by Your mercy to make me fit to engage in pure bhakti.”
Then Srila Gurudeva gave an example. Once Parampujyapada Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja, the acarya of Sri Gaudiya Vedanta Samiti, was going to a preaching program in Bengal. He and the devotees were going in grand style-by public bus!
This is one speciality of our movement, our organization-“Everyone, please come and join our disorganization.” The acarya was going on the public bus. Most devotees around the world have nowhere to live. Why? If you will have many temples and very fine facilities, it may be that there is no hari katha there, because Radharani Herself said:
yad-anucarita-lélä-karëa-péyüña-vipruö-
sakåd-adana-vidhüta-dvandva-dharmä vinañöäù
sapadi gåha-kuöumbaà dénam utsåjya dénä
bahava iha vihaìgä bhikñu-caryäà caranti
(SB 10.47.18)
If one drop of hari katha will go in your ear, then you become a homeless beggar. So it is inevitable that our movement is a movement of homeless beggars. Therefore, if you want nice temples, fancy buildings and big organization, don’t hear hari katha. When I see that all the devotees are penniless and homeless, even we have no temples anywhere, just a few rented buildings in the whole world, then I think, “Hari katha ki jaya!” It means that all are very eagerly listening to hari katha because this is the result.
So anyway, in grand style, the acarya of our Gaudiya Vedanta Samiti was going on the public bus. He came to the bus station to get on the bus. Have you seen a queue for an Indian bus? I think you have never seen a queue for an Indian bus. The conception of a cue does not exist in India. When the bus pulled up, there was a wild stampede, especially the little old ladies who push everyone out of the way. It was so rough and tumble that although Srila Vamana Maharaja was trying to get on, the bus was full before he could climb aboard and he was left standing there. Now, how will they get to the program? They had missed the only bus that could arrive on time.
The devotees thought, “Oh, this is very terrible. Now our program will be spoiled.” But then after some time the news came that this bus was in a very big accident. It had turned over and many people on the bus were killed. How Krsna protects His devotees! In what way it is very difficult to understand. Gurudeva gave this example that for those who are taking shelter of Guru and Gauranga, whatever seems to be an adverse condition, the problems in their lives are not really problems. These are to help us. So we should always be happy.
Gurudeva noticed that one devotee did not seem to be very happy. He said, “You should be happy in your spiritual life. If you are not happy, if you don’t feel satisfied, there is a cause. You have material desires. This is the only reason.” Who is unhappy? Those who have desires. They want something from this material world. They are always upset. They think that they are upset by external happenings, but actually they are upset because they have material desires.
So Gurudeva was showering nectar on everyone. To anyone who asked a question, even the question was useless, Gurudeva was giving a very brilliant answer. Someone asked, “Please give me blessings so that I can get a job somewhere.” Gurudeva gave a brilliant answer. “You should pray. If you pray, then your desire must be fulfilled, but don’t pray to Krsna. You should pray to Giriraja Govardhana. Why? Because Krsna is very tricky. You don’t know what He will do, so you take shelter of Govardhana.”
So, anyone was asking any question, and Gurudeva, only very beautiful and sweet transcendental katha, and all mixed with the flavor of Braja. Why? Did any Brijabasi ever pray to Krsna? Who did they pray to? Giriraja Govardhana, and when they go to Giriraja Govardhana, what do they ask for? “O Giriraja, may Krsna be happy!” Because they have no desires.
So then Srila Gurudeva said, “Are there any questions about my class?” It just so happened that I had a big long list of questions about his lecture. I brought up this point, “O Gurudeva, yesterday you spoke about the speciality between Navadvipa, Jagannatha Puri and Godavari. It is said in sastra that Krsna never leaves Vrndavana; Radhika never leaves Vrndavana; so how is it that They met together at Kuruksetra? Or how is it that Krsna went to Mathura or Dvaraka, and Radharani was left behind crying?” Srila Gurudeva answered this question in his lecture. He was giving evidence from Sanat Kumara Samhita. There it is stated:
sakti samyogini kama, vama saktir viyogini
hladini kirtida-putri, caivam radha trayam-vraje
mama pranesvarah krsnas, tyaktva vrndavanam kvacit
One form of Radhika is called Kama; She is also called Samyogini. One form of Radhika is called Bama or Viyogini, and the other form is called Kirtida-putri, the daughter of Kirtida Maiya. One is Viyogini-that Radhika who is feeling separated from Krsna, and Bama-She feels indignant, “Oh, He left Me!” and criticizes Him in His absence. When Krsna left Vrndavana, that Radhika who was left behind, according to Sanat Kumara Samhita, is one prakasa, manifestation, of the original Radharani; She is called Viyogini or Bama.
Who was that Radharani who went to Kuruksetra and met with Krsna? This is sakti samyogini kama; kama means desiring to meet-in Vrndavana. Why? Because She is not happy at Kuruksetra. She is called Samyogini Radha. These are two expansions of the original Radharani who never leaves Vrndavana, and Krsna never leaves Her behind in Vrndavana. This Radharani is Kirtida-putri. She is also called Brsabhanu-nandini, the daughter of Brsabhanu Maharaja. She is purna sakti. What is Her mood? Mama pranesvara krsna-the Lord of My heart is Krsna. Tyaktva vrndavanam kvacit-and My Krsna never leaves Me. That is Her abhimana.
So in the nitya dhama this lila is going on. And when Krsna comes to this world, He manifests His pastimes as Brajendra-nandana Syamasundara and Brsabhanu-nandini. Then He manifests the pastime when Krsna leaves Vrndavana. But who leaves Vrndavana? Krsna’s expansion, Vasudeva Krsna. Who is left behind in Vrndavana crying? Viyogini Radha. Then this Vasudeva Krsna goes from Mathura to Dvaraka, and still Radhika is left behind crying-Viyogini. But that Vasudeva Krsna goes where? To Kuruksetra. And Viyogini Radha also never leaves Vrndavana. So Her expansion goes to Kuruksetra-that is Samyogini.
Gurudeva told this in his lecture but he told something that he never told before. That Krsna who was in Mathura is called Viyogi Krsna, and that Krsna at Kuruksetra is called Samyogi Krsna. This is very important. Why? In the nitya dhama the three abodes exist simultaneously---Krsna enjoys His pastimes in Vrndavana; Krsna enjoys His pastimes in Mathura with the Mathuravasis, Vasudeva, Devaki and Akrura, Uddhava, Kubja and others. And eternally there is a Dvaraka, where Krsna enjoys with all His queens. He is in all three dhamas at the same time, performing beautiful pastimes in each place and enjoying those pastimes there.
But the Krsna that we know, what is He doing when He is in Mathura? He is weeping, and He sends Uddhava to Vraja. And when Krsna is in Dvaraka, He cannot even get out of bed in the morning. He is lying in bed with the pillow over His head, crying, hoping that no one will see Him and sometimes fainting. How can this go on in the nitya dhama of Dvaraka with the daily pastimes of the residents there? So is it correct to say that the Krsna who goes to Mathura and Dvaraka is Vasudeva Krsna, because the Vasudeva Krsna that we hear about is crying all the time in separation. But in the nitya dhama He is doing all of His lilas, His daily duties with the queens and everyone. So there must be some speciality between this Vasudeva Krsna in Mathura and Dvaraka and the Krsna that we are always thinking about. One aspect of Vasudeva Krsna that Gurudeva explained for the first time ever is called Viyogi Krsna, and another is Samyogi Krsna at Kuruksetra, who has come from Dvaraka.
When I heard this, I was astonished. So this morning at the airport I said to Gurudeva, “You told a wonderful point in your lecture last night. It seems that there is a vaisistya, a speciality, between Vasudeva Krsna who is situated eternally in those dhamas, and this Vasudeva Krsna who does the pastime of gamana-agamana.” Rupa Gosvami in Laghu Bhagavatamrta explained that when Krsna comes to this world, He does gamana-agamana. That means coming and going. He is not manifest in the three dhamas at the same time. When He leaves one dhama, He is not manifest there anymore, though He is there for the eyes of those who can see internally-antarika-drsti. And from Mathura He goes to Dvaraka and then He comes back.
So I was saying that there must be a difference between the eternal Vasudeva Krsna in the nitya lilas in Mathura and Dvaraka and this Krsna who is coming and going in this world, who feels separation all the time and wants to come back. I suggested to Gurudeva, “Does it mean that there is some vaisistya between Vasudeva Krsna and Viyogi and Samyogi Krsna?” Gurudeva confirmed this idea. Then Gurudeva told more. There and then in the airport Gurudeva went deeper and deeper than he has ever gone in any lecture.
He said, “Vaisistya between Viyogi Krsna and Vasudeva Krsna? Not only that! In Vraja Krsna lives in Nanda-Gokula, and there are so many Nanda-Gokulas. There is not one Nanda-Gokula. Nanda-Gokula means where Nanda Maharaja lives with Mother Yasoda and go, gopa, gois and go-vatsa. They sometimes have a house and sometimes a camp where all the family lives together. When Krsna was born, Nanda-Gokula was in Mahavan. When Krsna was a little older, they left Mahavan. They traveled across the Yamuna to the other side and came to Chatikara. There they put all their bullock carts in a circle and made a village. That is also Nanda-Gokula. From Chatikara they traveled to Deravali, to Dig, to Kamyavana, and finally they settled in Nandagaon. At Nandagaon upon Nandisvara Parvata is the house of Nanda Baba and Yasoda Maiya-that is also called Nanda-Gokula.”
Gurudeva said, “Not only is there a speciality (vaisistya) between Brajendra-nandana Syamasundara and Viyogi, Samyogi and Vasudeva Krsna also, but even in Braja there is a speciality between Krsna and all of His parikaras in Nanda-Gokula in Mahavan, Nanda-Gokula in Catikara, Nanda-Gokula in Nandagaon.” There is vaisistya-more and more.
ya‰ kali r™pa ar…ra nˆ dharata?
ta‰ vraja-prema-mahˆnidhi-ku˜harika, kaun kapˆ˜a udghˆrata
If Rupa Gosvami had not appeared in this world, though Sri Caitanya Mahaprabhu brought the treasure of Vraja prema to this world, it was locked in an iron chest. And if Rupa Gosvami had not appeared in this world, then who would have opened it? No one, because Mahaprabhu kept the key with Rupa Gosvami. So in this song the poet Srila Madhava Gosvami is saying in the next verse: néra kñéra haàsana, päna-vidhäyana, kaun påthak kari päyata. Rupa Gosvami was like a swan. The swan is the essential symbol of discrimination because he can separate milk from water. Rupa Gosvami was like a swan because he could discriminate between bhakti and mixed bhakti-karma-misra bhakti, yoga-misra bhakti and pure bhakti. And among the bhaktis which are not mixed, he could discriminate between vaidhi-bhakti and raganuga-bhakti, between sadhana-bhakti, bhava-bhakti and prema-bhakti, between raganuga-bhakti and ragatmika-bhakti, between prema, sneha, pranaya, mana, raga, anuraga, mahabhava.
So this is the nature of the paramahamsa. They can discriminate between all the fine features of bhakti. I have never heard any person in this whole world or seen written in any book the fine deliberation on Viyogini, Samyogini and Brsabhanu-nandini. And then also applying this to Krsna, and further separating Vasudeva Krsna from Viyogi and Samyogi. And then Gurudeva went deeper and deeper, and coming into Vraja, showing the vaisistya between Nanda-Gokula in Mahavan, Nanda-Gokula in Chatikara and Nanda-Gokula in Nandagaon. So how astonishing is sadhu sanga.
yaì kali bhaktivedänta näräyaëa gosvämé çaréra nä dharata
ta‰ vraja-prema-mahˆnidhi-ku˜harika, kaun kapˆ˜a udghˆrata
If Gurudeva had not come in this world, who would separate finely all these specialities? I have no idea. I would be hopeless. And where did he do it? Sitting in the airport, waiting for his luggage to be checked in. He is always absorbed in sweet kathas. But Gurudeva did not stop there. Taking the inspiration of the verse of Sanat Kumara Samhita, which gives just a hint, Gurudeva expanded it into all this siddhanta and then expanded it further to Sri Caitanya Mahaprabhu.
So then I had another question. “Gurudeva, you said that Mahaprabhu was absorbed in the mood of Radhika. Mahaprabhu performs pastimes in Navadvipa, in Puri and He also goes to South India and meets Raya Ramananda at Godavari. Is it that Mahaprabhu, being in the mood of Radhika, is also in the mood of Radhika’s respective expansions in the different pastimes?” When He is in Navadvipa in His nitya-lila especially, He is in the mood of Radhika in Her nitya-lila as Brsabhanu-nandini. When Sri Caitanya Mahaprabhu goes to Jagannatha Puri, in the Gambhira He is crying day and night in separation. Therefore, He is now in the mood of Viyogini, bama-sakti. When Mahaprabhu, though being in Puri Dhama, participates in the Ratha Yatra festival, He is in the mood of Samyogini. The Ratha Yatra pastime is in the mood of Samyogini-that Radhika who went to meet with Krsna at Kuruksetra to bring Him back to Vrndavana. Also, when He goes to Godavari, He is again in the mood of Samyogini.
So my question was, “It is easy to understand why He is in the mood of Brsabhanu-nandini in Navadvipa, Viyogini in Gambhira, also Samyogini at the time of Ratha Yatra, but how is it that He will be in the mood of Samyogini at Godavari? This is not apparent to me.”
Gurudeva replied: He is fully in the mood of Samyogini when He goes to Sundaracala at the time of Ratha Yatra festival. When He is in Godavari, it is amsika-rupa, He is partially in that mood. Why? Because at Godavari there is some opulence. Mahaprabhu and Raya Ramananda are discussing many siddhantas and philosophical points, and Sri Caitanya Mahaprabhu manifested His form as Rasaraja/Mahabhava. Most importantly, Mahaprabhu (who is Krsna) came to meet with Raya Ramananda and learn from him about bhakti, Radhika’s mood. So here, what is Ramananda Samvad? It is Krsna associating with Visakha for the sake of learning about prema. When Krsna goes to Kuruksetra and meets with Radhika, She is Samyogini. They are talking to each other, having loving discussion, but not in the Vrndavana atmosphere. Similarly, here Krsna, that is Sri Caitanya Mahaprabhu, is now talking to Raya Ramananda.
Who is Raya Ramananda? He is amsa of Radhika. Lalita is also amsa of Radhika, but Visakha was born on the same day as Radhika, under the same constellation of stars, at the very same moment. The mood that Radhika has is almost completely in Visakha. Visakha’s mood is almost identical with Radhika’s; Lalita’s is not. Lalita is 27 days older than Radhika so she is more mature, more grave. She knows how to control a situation; she is more bold. So she is called pragalbha nayika. Radhika is madhya nayika, and Visakha is also madhya nayika. So here Krsna is meeting with the amsa of Radhika outside of Vrndavana; therefore He comes to realize some partial manifestation of the mood of Samyogini.
We see how the association of Guru and Vaisnavas is so invaluable and wonderful. Emona doyäla prabhu kebä kothä päya. Srila Narottama dasa Thakura says “Where in this world can we find a personality so kind and merciful as you?” We have been very lucky to come here and hear all of Gurudeva’s kathas. To what degree we have understood is different for everyone, according to one’s adhikara. But the more we try to follow the instructions of Gurudeva, the more our capacity to realize will come-only by his causeless mercy.
7 July 2003, Berlin
This morning Srila Gurudeva went to the airport to leave for India. Many devotees came and there was a very beautiful darsana. For the information and inspiration of those who were not there, I want recount Srila Gurudeva’s departing words. He asked if there were any questions. One devotee said, “We saw that in Birmingham the devotees had wanted that the deity of Sri Caitanya Mahaprabhu should come on the Ratha Yatra procession, but He did not come. How is this His mercy?”
Gurudeva replied, “You should have very strong faith that whatever happens in your life is Krsna’s mercy. Tat te ’nukampäà su-samékñamäëo bhuïjäna evätma-kåtaà vipäkam [SB 10.14.8]. Who can get bhakti? That person who faces all kinds of problems and difficulties, and seeing all these difficulties coming, says thank you to Krsna. “O Krsna, You are kind. This situation has come by Your mercy to make me fit to engage in pure bhakti.”
Then Srila Gurudeva gave an example. Once Parampujyapada Sri Srimad Bhaktivedanta Vamana Gosvami Maharaja, the acarya of Sri Gaudiya Vedanta Samiti, was going to a preaching program in Bengal. He and the devotees were going in grand style-by public bus!
This is one speciality of our movement, our organization-“Everyone, please come and join our disorganization.” The acarya was going on the public bus. Most devotees around the world have nowhere to live. Why? If you will have many temples and very fine facilities, it may be that there is no hari katha there, because Radharani Herself said:
yad-anucarita-lélä-karëa-péyüña-vipruö-
sakåd-adana-vidhüta-dvandva-dharmä vinañöäù
sapadi gåha-kuöumbaà dénam utsåjya dénä
bahava iha vihaìgä bhikñu-caryäà caranti
(SB 10.47.18)
If one drop of hari katha will go in your ear, then you become a homeless beggar. So it is inevitable that our movement is a movement of homeless beggars. Therefore, if you want nice temples, fancy buildings and big organization, don’t hear hari katha. When I see that all the devotees are penniless and homeless, even we have no temples anywhere, just a few rented buildings in the whole world, then I think, “Hari katha ki jaya!” It means that all are very eagerly listening to hari katha because this is the result.
So anyway, in grand style, the acarya of our Gaudiya Vedanta Samiti was going on the public bus. He came to the bus station to get on the bus. Have you seen a queue for an Indian bus? I think you have never seen a queue for an Indian bus. The conception of a cue does not exist in India. When the bus pulled up, there was a wild stampede, especially the little old ladies who push everyone out of the way. It was so rough and tumble that although Srila Vamana Maharaja was trying to get on, the bus was full before he could climb aboard and he was left standing there. Now, how will they get to the program? They had missed the only bus that could arrive on time.
The devotees thought, “Oh, this is very terrible. Now our program will be spoiled.” But then after some time the news came that this bus was in a very big accident. It had turned over and many people on the bus were killed. How Krsna protects His devotees! In what way it is very difficult to understand. Gurudeva gave this example that for those who are taking shelter of Guru and Gauranga, whatever seems to be an adverse condition, the problems in their lives are not really problems. These are to help us. So we should always be happy.
Gurudeva noticed that one devotee did not seem to be very happy. He said, “You should be happy in your spiritual life. If you are not happy, if you don’t feel satisfied, there is a cause. You have material desires. This is the only reason.” Who is unhappy? Those who have desires. They want something from this material world. They are always upset. They think that they are upset by external happenings, but actually they are upset because they have material desires.
So Gurudeva was showering nectar on everyone. To anyone who asked a question, even the question was useless, Gurudeva was giving a very brilliant answer. Someone asked, “Please give me blessings so that I can get a job somewhere.” Gurudeva gave a brilliant answer. “You should pray. If you pray, then your desire must be fulfilled, but don’t pray to Krsna. You should pray to Giriraja Govardhana. Why? Because Krsna is very tricky. You don’t know what He will do, so you take shelter of Govardhana.”
So, anyone was asking any question, and Gurudeva, only very beautiful and sweet transcendental katha, and all mixed with the flavor of Braja. Why? Did any Brijabasi ever pray to Krsna? Who did they pray to? Giriraja Govardhana, and when they go to Giriraja Govardhana, what do they ask for? “O Giriraja, may Krsna be happy!” Because they have no desires.
So then Srila Gurudeva said, “Are there any questions about my class?” It just so happened that I had a big long list of questions about his lecture. I brought up this point, “O Gurudeva, yesterday you spoke about the speciality between Navadvipa, Jagannatha Puri and Godavari. It is said in sastra that Krsna never leaves Vrndavana; Radhika never leaves Vrndavana; so how is it that They met together at Kuruksetra? Or how is it that Krsna went to Mathura or Dvaraka, and Radharani was left behind crying?” Srila Gurudeva answered this question in his lecture. He was giving evidence from Sanat Kumara Samhita. There it is stated:
sakti samyogini kama, vama saktir viyogini
hladini kirtida-putri, caivam radha trayam-vraje
mama pranesvarah krsnas, tyaktva vrndavanam kvacit
One form of Radhika is called Kama; She is also called Samyogini. One form of Radhika is called Bama or Viyogini, and the other form is called Kirtida-putri, the daughter of Kirtida Maiya. One is Viyogini-that Radhika who is feeling separated from Krsna, and Bama-She feels indignant, “Oh, He left Me!” and criticizes Him in His absence. When Krsna left Vrndavana, that Radhika who was left behind, according to Sanat Kumara Samhita, is one prakasa, manifestation, of the original Radharani; She is called Viyogini or Bama.
Who was that Radharani who went to Kuruksetra and met with Krsna? This is sakti samyogini kama; kama means desiring to meet-in Vrndavana. Why? Because She is not happy at Kuruksetra. She is called Samyogini Radha. These are two expansions of the original Radharani who never leaves Vrndavana, and Krsna never leaves Her behind in Vrndavana. This Radharani is Kirtida-putri. She is also called Brsabhanu-nandini, the daughter of Brsabhanu Maharaja. She is purna sakti. What is Her mood? Mama pranesvara krsna-the Lord of My heart is Krsna. Tyaktva vrndavanam kvacit-and My Krsna never leaves Me. That is Her abhimana.
So in the nitya dhama this lila is going on. And when Krsna comes to this world, He manifests His pastimes as Brajendra-nandana Syamasundara and Brsabhanu-nandini. Then He manifests the pastime when Krsna leaves Vrndavana. But who leaves Vrndavana? Krsna’s expansion, Vasudeva Krsna. Who is left behind in Vrndavana crying? Viyogini Radha. Then this Vasudeva Krsna goes from Mathura to Dvaraka, and still Radhika is left behind crying-Viyogini. But that Vasudeva Krsna goes where? To Kuruksetra. And Viyogini Radha also never leaves Vrndavana. So Her expansion goes to Kuruksetra-that is Samyogini.
Gurudeva told this in his lecture but he told something that he never told before. That Krsna who was in Mathura is called Viyogi Krsna, and that Krsna at Kuruksetra is called Samyogi Krsna. This is very important. Why? In the nitya dhama the three abodes exist simultaneously---Krsna enjoys His pastimes in Vrndavana; Krsna enjoys His pastimes in Mathura with the Mathuravasis, Vasudeva, Devaki and Akrura, Uddhava, Kubja and others. And eternally there is a Dvaraka, where Krsna enjoys with all His queens. He is in all three dhamas at the same time, performing beautiful pastimes in each place and enjoying those pastimes there.
But the Krsna that we know, what is He doing when He is in Mathura? He is weeping, and He sends Uddhava to Vraja. And when Krsna is in Dvaraka, He cannot even get out of bed in the morning. He is lying in bed with the pillow over His head, crying, hoping that no one will see Him and sometimes fainting. How can this go on in the nitya dhama of Dvaraka with the daily pastimes of the residents there? So is it correct to say that the Krsna who goes to Mathura and Dvaraka is Vasudeva Krsna, because the Vasudeva Krsna that we hear about is crying all the time in separation. But in the nitya dhama He is doing all of His lilas, His daily duties with the queens and everyone. So there must be some speciality between this Vasudeva Krsna in Mathura and Dvaraka and the Krsna that we are always thinking about. One aspect of Vasudeva Krsna that Gurudeva explained for the first time ever is called Viyogi Krsna, and another is Samyogi Krsna at Kuruksetra, who has come from Dvaraka.
When I heard this, I was astonished. So this morning at the airport I said to Gurudeva, “You told a wonderful point in your lecture last night. It seems that there is a vaisistya, a speciality, between Vasudeva Krsna who is situated eternally in those dhamas, and this Vasudeva Krsna who does the pastime of gamana-agamana.” Rupa Gosvami in Laghu Bhagavatamrta explained that when Krsna comes to this world, He does gamana-agamana. That means coming and going. He is not manifest in the three dhamas at the same time. When He leaves one dhama, He is not manifest there anymore, though He is there for the eyes of those who can see internally-antarika-drsti. And from Mathura He goes to Dvaraka and then He comes back.
So I was saying that there must be a difference between the eternal Vasudeva Krsna in the nitya lilas in Mathura and Dvaraka and this Krsna who is coming and going in this world, who feels separation all the time and wants to come back. I suggested to Gurudeva, “Does it mean that there is some vaisistya between Vasudeva Krsna and Viyogi and Samyogi Krsna?” Gurudeva confirmed this idea. Then Gurudeva told more. There and then in the airport Gurudeva went deeper and deeper than he has ever gone in any lecture.
He said, “Vaisistya between Viyogi Krsna and Vasudeva Krsna? Not only that! In Vraja Krsna lives in Nanda-Gokula, and there are so many Nanda-Gokulas. There is not one Nanda-Gokula. Nanda-Gokula means where Nanda Maharaja lives with Mother Yasoda and go, gopa, gois and go-vatsa. They sometimes have a house and sometimes a camp where all the family lives together. When Krsna was born, Nanda-Gokula was in Mahavan. When Krsna was a little older, they left Mahavan. They traveled across the Yamuna to the other side and came to Chatikara. There they put all their bullock carts in a circle and made a village. That is also Nanda-Gokula. From Chatikara they traveled to Deravali, to Dig, to Kamyavana, and finally they settled in Nandagaon. At Nandagaon upon Nandisvara Parvata is the house of Nanda Baba and Yasoda Maiya-that is also called Nanda-Gokula.”
Gurudeva said, “Not only is there a speciality (vaisistya) between Brajendra-nandana Syamasundara and Viyogi, Samyogi and Vasudeva Krsna also, but even in Braja there is a speciality between Krsna and all of His parikaras in Nanda-Gokula in Mahavan, Nanda-Gokula in Catikara, Nanda-Gokula in Nandagaon.” There is vaisistya-more and more.
ya‰ kali r™pa ar…ra nˆ dharata?
ta‰ vraja-prema-mahˆnidhi-ku˜harika, kaun kapˆ˜a udghˆrata
If Rupa Gosvami had not appeared in this world, though Sri Caitanya Mahaprabhu brought the treasure of Vraja prema to this world, it was locked in an iron chest. And if Rupa Gosvami had not appeared in this world, then who would have opened it? No one, because Mahaprabhu kept the key with Rupa Gosvami. So in this song the poet Srila Madhava Gosvami is saying in the next verse: néra kñéra haàsana, päna-vidhäyana, kaun påthak kari päyata. Rupa Gosvami was like a swan. The swan is the essential symbol of discrimination because he can separate milk from water. Rupa Gosvami was like a swan because he could discriminate between bhakti and mixed bhakti-karma-misra bhakti, yoga-misra bhakti and pure bhakti. And among the bhaktis which are not mixed, he could discriminate between vaidhi-bhakti and raganuga-bhakti, between sadhana-bhakti, bhava-bhakti and prema-bhakti, between raganuga-bhakti and ragatmika-bhakti, between prema, sneha, pranaya, mana, raga, anuraga, mahabhava.
So this is the nature of the paramahamsa. They can discriminate between all the fine features of bhakti. I have never heard any person in this whole world or seen written in any book the fine deliberation on Viyogini, Samyogini and Brsabhanu-nandini. And then also applying this to Krsna, and further separating Vasudeva Krsna from Viyogi and Samyogi. And then Gurudeva went deeper and deeper, and coming into Vraja, showing the vaisistya between Nanda-Gokula in Mahavan, Nanda-Gokula in Chatikara and Nanda-Gokula in Nandagaon. So how astonishing is sadhu sanga.
yaì kali bhaktivedänta näräyaëa gosvämé çaréra nä dharata
ta‰ vraja-prema-mahˆnidhi-ku˜harika, kaun kapˆ˜a udghˆrata
If Gurudeva had not come in this world, who would separate finely all these specialities? I have no idea. I would be hopeless. And where did he do it? Sitting in the airport, waiting for his luggage to be checked in. He is always absorbed in sweet kathas. But Gurudeva did not stop there. Taking the inspiration of the verse of Sanat Kumara Samhita, which gives just a hint, Gurudeva expanded it into all this siddhanta and then expanded it further to Sri Caitanya Mahaprabhu.
So then I had another question. “Gurudeva, you said that Mahaprabhu was absorbed in the mood of Radhika. Mahaprabhu performs pastimes in Navadvipa, in Puri and He also goes to South India and meets Raya Ramananda at Godavari. Is it that Mahaprabhu, being in the mood of Radhika, is also in the mood of Radhika’s respective expansions in the different pastimes?” When He is in Navadvipa in His nitya-lila especially, He is in the mood of Radhika in Her nitya-lila as Brsabhanu-nandini. When Sri Caitanya Mahaprabhu goes to Jagannatha Puri, in the Gambhira He is crying day and night in separation. Therefore, He is now in the mood of Viyogini, bama-sakti. When Mahaprabhu, though being in Puri Dhama, participates in the Ratha Yatra festival, He is in the mood of Samyogini. The Ratha Yatra pastime is in the mood of Samyogini-that Radhika who went to meet with Krsna at Kuruksetra to bring Him back to Vrndavana. Also, when He goes to Godavari, He is again in the mood of Samyogini.
So my question was, “It is easy to understand why He is in the mood of Brsabhanu-nandini in Navadvipa, Viyogini in Gambhira, also Samyogini at the time of Ratha Yatra, but how is it that He will be in the mood of Samyogini at Godavari? This is not apparent to me.”
Gurudeva replied: He is fully in the mood of Samyogini when He goes to Sundaracala at the time of Ratha Yatra festival. When He is in Godavari, it is amsika-rupa, He is partially in that mood. Why? Because at Godavari there is some opulence. Mahaprabhu and Raya Ramananda are discussing many siddhantas and philosophical points, and Sri Caitanya Mahaprabhu manifested His form as Rasaraja/Mahabhava. Most importantly, Mahaprabhu (who is Krsna) came to meet with Raya Ramananda and learn from him about bhakti, Radhika’s mood. So here, what is Ramananda Samvad? It is Krsna associating with Visakha for the sake of learning about prema. When Krsna goes to Kuruksetra and meets with Radhika, She is Samyogini. They are talking to each other, having loving discussion, but not in the Vrndavana atmosphere. Similarly, here Krsna, that is Sri Caitanya Mahaprabhu, is now talking to Raya Ramananda.
Who is Raya Ramananda? He is amsa of Radhika. Lalita is also amsa of Radhika, but Visakha was born on the same day as Radhika, under the same constellation of stars, at the very same moment. The mood that Radhika has is almost completely in Visakha. Visakha’s mood is almost identical with Radhika’s; Lalita’s is not. Lalita is 27 days older than Radhika so she is more mature, more grave. She knows how to control a situation; she is more bold. So she is called pragalbha nayika. Radhika is madhya nayika, and Visakha is also madhya nayika. So here Krsna is meeting with the amsa of Radhika outside of Vrndavana; therefore He comes to realize some partial manifestation of the mood of Samyogini.
We see how the association of Guru and Vaisnavas is so invaluable and wonderful. Emona doyäla prabhu kebä kothä päya. Srila Narottama dasa Thakura says “Where in this world can we find a personality so kind and merciful as you?” We have been very lucky to come here and hear all of Gurudeva’s kathas. To what degree we have understood is different for everyone, according to one’s adhikara. But the more we try to follow the instructions of Gurudeva, the more our capacity to realize will come-only by his causeless mercy.
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