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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Devadasa > Chapter-XX

Chapter - 20


Devadasa returned to Calcutta. He met with his friends and relatives and began to decide about his duties. On receiving the news of his grandmothers and maternal grandfather’s death Devadasa’s elder son Gurudasa applied for a leave. His health was not very well on account of staying out of station and working in various places. Therefore he applied for six months leave. Soon his leave was granted and he came to Calcutta with his wife and children. Devadasa’s mother lived at Kashi and left her body there. She had attained immortality. So she does not possess a ghost body therefore there is no need to perform sraddha meant for that purpose. But in order to please his mother and the Supreme Lord, Devadasa decided to give in charity etc. The venue for these activities were Ramakrishnapur. He arranged residences for the brahmanas, friends and relatives from other places. Various ingredients for food were being accumulated on the day before the prescribed day Devadasa prayed for the blessings of all the villagers and duly invited everyone including the poor, fallen and rich people. He hired a famous singers from Calcutta in order to chant during this ceremony. The voice of this chanter was sweet and he was very found of the devotees. On the prescribed day of charity the whole arena was filled with charitable ingredients brahmanas learned scholars and many invited and uninvited guests. On one side the learned brahmanas began to debate through their arguments and counter arguments. On the other hand the chanter began to perform kirtana. The whole place was filled with various noises. There was a separate place fixed for Suhasini to give in charity. The priest had Devadasa, Gurudasa, and Jivadasa chant mantras separately and completed the acts of charity. The invited teachers and brahmanas from other places were duly satisfied with monetary donation and were bade farewell. The local brahmanas were also given sufficient money. The Kayasthas and members of the other caste in the village were sumptuously fed. The poor fallen and destitutes were given clothes, money and were fed sufficiently. Everyone including invited and uninvited people were fed to their full satisfaction. It was decided that the kirtana will be performed on the next day. Everyone was eager to hear the kirtana. Soon the entire place was filled with the people. Many loving devotees were gathered together on that day. Devadasa had these loving devotees sit in front of the chanter and personally sat down at a separate place. The songs of the mahajanas were the hearts object of the loving devotees. In order to properly relish them one should realize some truths about Radha and Krishna. For this reason Devadasa revealed herein some of his internal mood.


Priti, pranaya and prema are all born from bhalabasa?. When one comes to know someone else’s good quality and all his activities appears to be faultless and pleasing but he has not associated with that person as yet. He then develops faith for that person. From this faith borns the priti. But when the minds of both of them becomes one, begin to love each other, desire each others happiness and prosperity and mixes with each other then it is called pranaya. The state of prema is independent. It is the highest platform of love. Prema is manifested from the sweet sentiments. Within this sweet sentiments five other moods are present. They are santa, dasya, sakhya, vatsalya and Madhura. Until all these moods are combined together the sweet sentiment does not becomes complete. In the dasya rasa there are mood of santa and dasya, in sakhya rasa there are mood of santa, dasya and sakhya, in vatsalya rasa there are moods of santa, dasya, sakhya and vatsalya and in madhura rasa all the moods are present. All these five moods are great. Sukadeva and Narada loved the Supreme Lord in the mood of santa. As a result they obtained great happiness in their hearts. Hanuman loved the Lord in the mood of dasya and the result was attainment of happiness. The function of this mood is to serve. The cowherd boys and Arjuna loved the Lord in the form of sakhya. The result is attainment of happiness and the funtion are to serve and act as a friend. Nanda and Yasoda loved the Lord in the mood of vatsalya the result is attainment of happiness. The functions of this mood are serving like a servant, acting like a friend and showing affection like a father or mother. The gopis loved the Lord in the mood of Madhura. The result is the attainment of happiness. The functions of this mood are to serve, to act like a friend, to show affection like a father and the mother and to converse etc like a wife. By worshiping the Lord in any one of the five rasas one can attain the Supreme Lord. But there are differences among these five rasas. Dasya is superior then santa, sakya is superior then dasya, vatsalya is superior then sakya and madhurya is superior then vatsalya. All the previously mentioned devotees had obtained the darshana of the Lord. Therefore they received ample opportunities to please the Lord by their service. Now what is the alternative for the living entities? Where will they find the Supreme Lord? Where will they serve him? The spiritual master initiates his disciple with the mantra in order to love the Supreme Lord through one of those five rasas as well as teaches his disciple the processes of sadhana by which he can achieve his desired goal of life. Due to constant sadhana and remembrance the mind automatically becomes fully absorbed. By the mercy of the Lord one can realize or even see that form of the Lord in such a heart. Then the living entities serve the Lord according to their respective mood. The heart also feels great ecstasy by executing such services. When one’s heart is absorbed in a particular mood then by the strength of his sadhana all his senses also becomes absorbed in that mood. Then one can realize the presence of the Lord both within and without. The more a person will perform sadhana the more his minds restlessness will be vanquished. Then they can attain the mercy of the Lord. Such is the great potency of the perfected guru. Only the spiritual master knows how to study the minds of the living entities and how to attain the mercy of the Lord easily.


The servants of the Lord are also His devotees, there is no doubt that they are extremely dear to the Lord. His dear well-wisher is more intimate and more dear then His servants. His father and mother are more intimate and more dear than His dear well-wisher. His chaste wife is more intimate than his father and mother. All of them love the Lord. There is no mistake that His father and mother love Him so much. But there is no existence of madhura rasa in their love. The love of dasya rasa and sakya rasa are found in the love of the father and mother. A chaste wife loves her husband in all respects, that is why the love of the chaste wife is the highest of all. The love of the chaste wife is known as ‘svakiya prema’ in the vaishnava literature. The love of the chaste wife is filled with all types of love. Therefore the prema that is produced from the love of madhura rasa is not produced by any other rasa. The chaste wife always seeing her husband, her husband is under her control. Therefore she does not require to meditate on the form and activities of her husband separately. She spontaneously thinks of her husband in the course of her household duties. The mind of a married women who loves another person more than her own husband, although she is engaged in household activities she is always thinking about the form and activities of her paramour is always absorbed and thinking of how to serve and love her paramour so that he will be under her control. The paramour is already married to another women so there is no alternative to control him without intense love. Whenever she meets with her paramour she tries her best to make him happy. Ultimately she gives up all forms of shyness and religious principles for the service of her paramour. This type of love is knows as ‘parakiya prema’ in the vaishnava literature. Now just imagine is not the unalloyed love of the concubine superior than the love of the chaste married wife? On can condemn the concubine according to social custom or consider her love as contaminated but in the platform of pure love the love of the concubine is certainly superior.


Now just think that the paramour is an eunuch. The concubine loves this eunuch. She does not desire her won happiness or sense gratification. Therefore there is no sense gratification involved in this love. The concubine has no desire for her personal happiness. She is always busy trying to please her eunuch paramour. She does not care for peoples criticism for his shake. She is even ready to give up her life for the shake of the paramour. O Human beings! If you find such love any where in this world then know it for certain that this love is selfless and topmost. There is nothing equal to such a love.


This eunuch paramour is Lord Krishna and the gopis are his concubine. His knowledge and renunciation are unparalleled. He who has created the universe and the society he has not appeared in this world to teach people about the ordinary lusty affair of a paramour and concubine. He knows very well that this system will bring revolution in the society. He is not controlled by any senses. The rasa-lila that He performed was done in a secluded place. The cupid shot his arrows to agitate the mind of the Lord but his attempt was unsuccessful. Since the Lord who is the cupid himself did not become bewildered by the arrows of the cupid is known as Madana Mohana or enchanter of the cupid. The gopis never desired any happiness for themselves. The love of the gopis is pure and devoid of any personal desire. This love is matchless in this world. They had no desire for their personal happiness. The Supreme Personality of Godhead is unable to repay the debts of their love. Shri Krishna is also the Lord of each gopis husband; therefore since the gopis loved the Lord of their husband they did not fall down from the principle of chastity.


All the gopis were married women. Their husbands were present. The husband of Shri Radha was an eunuch. An eunuch husband gives up the association of his wife like a poison. Other gopis reserved some love for their husband and children. But Shri Radha had no object of love in this world except Shri Krishna. She was able to love Krishna completely. This love of Shri Radha is incomparable. First of all the Lord could not repay the debts of gopis love, so how could he repay the debts of Shri Radha’s love? The Lord wants to award all his oppulences to the gopis. But the gopis refuse them as insignificant. The Lord is like the servant before Shri Radha’s love. He is indebted to the love of Shri Radha.


The Lord always remained careful to the topmost lover Shri Radha. The movement of love is like the movement of snake which swings in both the ways. As soon as there is a fault in the hero the love does not proceed any further. The unconquerable anger covers the love at that time. The Lord falls at the feet of Shri Radha and tries to pacify her. At that time also she obtained the Lord in her control. Shri Radha is very kind-hearted. She decided to give the token punishment to the Lord. So she became angry out of love. The kind-hearted Shri Radha did not know that if the Lord does not get her love then He will disappear. The heroin does not want the hero disappearance before her eyes. Meanwhile when the hero, being unable to pacify the heroin, left immediately the anger of Shri Radha subsided. She was extremely distressed with unbearable separation. As the hero tries to get the heroin similarly the heroin also tries to get the hero. Both of them hanker to meet each other intensively and ultimately they meet.


The Lord left for Mathura. Shri Radha was merged in the ocean of separation. If one is given a hot peace of sugar candy or some hot sweet item then though his mouth burns with heat he can not give up the taste of sweet items. Although he is suffering but his heart is happy due to the sweet taste. Feelings of separation is the ultimate status of a practitioner. In separation the form, activities and love of the hero the Lord brightly manifest in the heart of heroin Shri Radha and thus make her ecstatic. But since the heroin is not able to see the hero directly she is feeling distressed. Shri Krishna is eternally present in the heart of Shri Radha. He can not leave Shri Radha for a movement or leave Vrindavana where Shri Radha resides. His constantly drinking the nectar of Radha’s love by constantly remaining in Her heart.


Devadasa was a high-class practitioner of devotional service. The chanter that he hired on the occasion of his mother’s sraddha ceremony was also a loving devotee. The kirtana started. Realizing that there were people who can understand his internal mood, the loving chanter began to sing melodiously with devotion. Enchanting phrases came out from his heart through his mouth. The current of emotion began to flow like forceful waves. He was singing about Shri Radha’s unconquerable anger. Devadasa and other devotees could not remain steady. Sometimes tears of love and sometimes tears of lamentation began to flow from their eyes. Sometimes they lost their external consciousness. Their hearts were filled with the sentiments of Radha Krishna’s loving pastimes. A wave of love entered their heart and then another wave came and defeated the previous waves. In this way a forceful attack and counterattack took place in their heart. Sometimes the voice of the chanter was choking, sometimes his emotion was manifesting through soft voice, sometimes tears of love and sometimes tears of lamentation flowed from his eyes. Such a kirtana is wonderful and very sweet. On hearing these songs about the Lord’s pastime other audiences became speechless and kept on hearing them without any movement. Their hearts became melted. O glorious kirtana! Today you have uplifted the minds of the people to the spiritual word. Soon the kirtana came to an end but a wonderful peace and emotion remained manifest in the hearts of the devotee.


The sraddha ceremony of Devadasa’s mother was completed properly. Gradually all the invited guests and relatives left. Devadasa and Jivadasa returned to Calcutta and concentrated on their respective work. Only Gurudasa, his wife, and his mother stayed back at Ramakrishnapur. Since Gurudasa’s son was studying in Calcutta he too returned to Calcutta with his grandfather.