NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Jaiva Dharma > Chapter-22 |
Chapter Twenty-two
Nitya-dharma O
Sambandhabhidheya-prayojana (Prameyantar-gata Prayojana-vicararambha)
Eternal Religion and
Sambandha, Abhidheya, and Prayojana (The Discussion of Prayojana Begins)
Today is ekadashi. Under the bakula-tree
in Shrivasa's courtyard the Vaishnavas are chanting the holy names of the Lord.
Some call out, "O Gauranga! O Nityananda!" and sigh. Our saintly
elderly babaji was motionless, plunged in ecstatic love. Who knows what he was
thinking? After a few moments he said, "Alas!" and began to weep.
"Ah! Where is Rupa? Where is Sanatana! Where is Raghunatha dasa Gosvami!
Where is my life's brother, Krishnadasa Kaviraja? I cannot be with them. Today
I am all alone. I cannot be happy. The memory of Radha-kunda brings me pain. O
my life, now you are leaving me. I pray that Rupa and Raghunatha show
themselves to me and save my life. Even though I am separated from you, still I
remain alive. How pathetic is my life." Again and again speaking in this
way, he began to roll about in the dust under the bakula tree in Shrivasa's
courtyard. The assembled Vaishnavas said to him, “Babaji, be peaceful. Rupa and
Raghunatha are in your heart. Lord Chaitanya and Lord Nityananda are dancing before
you. Saying, "Where? Where?" the babaji jumped up. As he gazed at the
Panca-tattva Deities before him, his grief went far away. He said, "O
glorious Mayapura! Only Mayapura makes the sadness of Vraja go far away."
Saying these words, he danced for some moments and then sat down in his
cottage. At that moment Vijaya-kumara and Vrajanatha came and offered dandavat
obeisances. When he saw them, the babaji's heart blossomed with happiness. He
said, "How is your devotional service progressing?" Folding their
hands, the two disciples humbly said, "O master, your mercy is the
be-all-and-end-all of our lives. In the past we must have performed many, many
pious deeds that we so easily have attained your fearless lotus feet. Today is
ekadashi. By your order we are fasting even from water. We have come to see
your sacred feet." The babaji replied, "You are fortunate. Very soon
you will attain bhava." Vijaya-kumara asked, "O master, what is
bhava?" Is there something called `bhava' that you have not yet taught
us?"
Babaji: Up till now I have taught you
about sadhana-bhakti. By practicing sadhana-bhakti again and again, one
eventually comes to the stage of spiritual perfection. The stage that
immediately precedes the perfect stage is called “bhava" (ecstatic love).
The perfect stage is described in these words of the Dasha-mula:
svarupavasthane
madhura-rasa-bhavodaya iha
vraje radha-krishna-svajana-jana-bhavam
hridi vahan
paranande pritim
jagad-atula-sampat-sukham aho
vilasakhye tattve parama-paricaryam sa
labhate
"When his sadhana-bhakti reaches
maturity, the living entity becomes aware of his original spiritual form. Then,
by the power of the Lord's hladini-shakti, the ecstatic love (bhava) of
madhura-rasa becomes manifested. Then the living entity bears in his heart
ecstatic love (bhava) for Shri Shri Radha-Krishna in Vraja. Then he attains
ecstatic love (priti) and bliss. Gradually he attains a happiness and good
fortune that have no equal anywhere in this world. He enters the Lord's pastimes.
There he attains direct service to the Lord. There is nothing higher than
that."
In this verse the final goal of life
(prayojana), which is pure love for the Lord, is described. The beginning stage
of that pure love is described in the final verse of the Dasha-mula:
prabhuh kah ko jivah
katham idam acid vishvam iti va
vicaryaitan arthan hari-bhajana-kric
chrastra-chaturah
abhedasham dharman
sakalam aparadham pariharan
harer namanandam pibati hari-daso
hari-janaih
" `Who is the Supreme Lord? Who is
the individual spirit soul? What is the material world?' Considering these
questions, a devotee becomes learned in the scriptures. He shuns all offenses,
sins, material pious deeds, and aspirations to become one with the Lord, and,
thinking himself a servant of Lord Hari, in the company of other devotees he
drinks the blissful nectar of Lord Hari's holy name."
What a wonderful poem is the Dasha-mula!
In it the individual souls find the essence of the teachings that have come
from Lord Mahaprabhu's sacred mouth.
Vijaya-kumara: I would like to hear a
summary of the Dasha-mula's glories?
Babaji: Then listen:
samsevya dasha-mulam vai
hitvavidyam ayam janah
bhava-pushtim tatha
tushtim
labhate sadhu-sangatah
"A person who carefully studies this
Dasha-mula becomes free ignorance. By associating with devotees, he attains
spiritual love and bliss."
Vijaya-kumara: O master, this wonderful
Dasha-mula will become the necklace we all wear. Every day we will recite this
Dasha-mula and offer dandavat obeisances to Lord Mahaprabhu. Now please be
merciful and explain the clear meaning of these truths.
Babaji: Pure love of God (prema) is like a
sun. The pure rays of that prema-sun are the spiritual state of
“shuddha-sattva". The internal nature of shuddha-sattva" is called
"bhava". The shuddha-sattva manifestation called “bhava" is also
called by the names "rati" and “premankura" (the sprouting of
love). When the all-enlightening svarupa-shakti (internal potency) is
manifested in the activities called "samvid" (knowledge), those
activities are called "shuddha-sattva" (spiritual existence). These
are not activities of maya (material illusion). When the activities of the
samvit-shakti join with the activities of the hladini-shakti, the result is the
manifestation of bhava. The activities of samvit-sakti bring knowledge. The
activities of hladini-shakti bring pleasure. In this way the activities of the
Lord's svarupa-shakti bring knowledge of the Absolute Truth, Shri Krishna. The
small knowledge potency (samvit-shakti) of the individual souls (jiva-shakti)
cannot bring understanding of the Absolute Truth. By the mercy of the Supreme
Personality of Godhead Himself, or by the mercy of the Lord's devotee, the
Lord's svarupa-shakti (internal potency) will appear in a living entity's
heart. Then the svarupa-shakti's activities of knowledge (samvit) can act in
the living entity's heart. Then knowledge of the spiritual world becomes manifested
there. The real form (svarupa) of the spiritual world is the state of spiritual
existence (shuddha-sattva). The real form of the material world of maya is
gross matter, which is a mixture of the three modes of material goodness,
passion, and ignorance. When knowledge of the spiritual world combines with the
essence (sara) of the hladini-shakti, the result is that one is able to relish
(asvada) the pleasures of the spiritual world. When the relishing of the
pleasures of the spiritual world reaches its perfection and fullness
(purna-svarupa), the result is called "prema" (pure love of God).
Prema is like a sun, and bhava is the rays of that sun. That is the nature of
bhava. The specific nature of bhava is this: Ruci (attraction to Krishna) makes
the living entity's heart melt and become soft (mashrina). Here the word
"ruci" means "the desire to attain Krishna, the desire to please
Krishna, and the desire to have a friendly
relation with Krishna". Bhava is said to be the4 first
manifestation of the splendor of prema. The word “mashrina" means
"the melting of the heart". In the Tantras it is said that bhava is
the first manifestation of prema. When bhava appears, the sattvika-bhava
ecstatic symptoms, such as the standing erect of the body's hairs, become slightly
manifested. In eternally liberated souls these ecstatic symptoms appear
spontaneously. In souls imprisoned in the material world these ecstatic
symptoms appears as activities of the mind, and only gradually to they manifest
their original, spiritual nature. Although these ecstatic symptoms come of
their own accord, they seem to be induced by something external. The activities
of sattvika-bhava ecstasy reveal the true nature of Lord Krishna and His
transcendental pastimes. Manifested among the imprisoned souls as what seems to
be an activity of the mind, it seems to bring knowledge of other, non-spiritual
truths. The truth is that it enables one to relish spiritual pleasures. In this
way it enables the souls imprisoned in the material world to relish the spiritual
pleasures of Lord Krishna and Lord Krishna's transcendental pastimes.
Vijaya-kumara: Does bhava manifest any
variety?
Babaji: Yes. Bhava is of two kinds,
according to its place of origin. Bhava may come from the practice of
sadhana-bhakti, or it may come from the mercy of Lord Krishna or the mercy of
Lord Krishna's devotee. Generally it comes from the practice of sadhana-bhakti.
It only rarely comes from mercy.
Vijaya-kumara: What is the nature of bhava
produced by the practice of sadhana-bhakti?
Babaji: There are two kinds of bhava
created by the practice of sadhana-bhakti. One is created by the practice of
vaidhi-bhakti and the other by the practice of raganuga-bhakti. In the first of
these two kinds of bhava created by sadhana-bhakti, at the beginning there is
ruci (attraction to Krishna). From that comes asakti (attachment to Krishna).
At the end comes rati (love for Krishna). In the Puranas and the Natya-shastras
it is said that "rati" and "bhava" are synonyms. I also say
that they are synonyms. Vaidhi-bhakti first creates faith, and from faith
attraction to Krishna (ruci) follows. However, when one practices
raganuga-bhakti, ruci appears at once (without any intervening stages).
Vijaya-kumara: What is the nature of bhava
created by the mercy of Lord Krishna or Lord Krishna's devotee?
Babaji: When bhava suddenly appears
without its recipient having practiced either vaidhi-bhakti or raganuga-bhakti,
then bhava it is created by the mercy of Lord Krishna or Lord Krishna's
devotee.
Vijaya-kumara: What is the nature of bhava
created by the mercy of Lord Krishna?
Babaji: Lord Krishna's mercy is manifested
in three ways: 1. vacika (by His words), 2. aloka-dana (by a glance), and 3.
harda (by the mercy in His heart). Lord Krishna may give His mercy to someone
by saying, "O king of the brahmanas, may devotion to Me, devotion that
brings all transcendental bliss and is the crest jewel of all auspicious
things, appear within you." Simply by the Lord's speaking these words,
bhava suddenly appears in that brahmana. The aborigines residing in the jungle
had never seen Krishna before. However, simply by seeing them they at once
attained bhava because of the compassion in Lord Krishna's heart. This is
called "aloka-danaja-bhava (bhava created from a glance). When feelings of
compassion arise in Lord Krishna's heart, they produce the bhava called
"harda". This bhava is seen in Shukadeva Gosvami and other devotees.
When He descended to this world, Lord Mahaprabhu granted these three kinds of
bhava from mercy on many occasions. Simply by seeing the Lord, many people
attained bhava. Jagai, Madhai, and many others attained bhava because of the
Lord's words. Shrila Jiva Gosvami attained bhava because of the mercy in Lord
Krishna's heart..
Vijaya-kumara: What is the nature of bhava
created by the mercy of a devotee of Lord Krishna? Babaji: Because of the mercy of Shri
Narada Gosvami, auspicious desires appeared in the hearts of Dhruva and
Prahlada. By the mercy of Shrila Rupa Gosvami, Shrila Sanatana Gosvami, and
their associates, the desire to perform devotional service appeared in the
hearts of numberless persons.
Vijaya-kumara: What are the symptoms of
bhava's appearance?
Babaji: When the seed of ecstatic emotion
(bhava) for Krishna fructifies, the following nine symptoms are manifest in
one's behavior: forgiveness, concern that time should not be wasted,
detachment, absence of false prestige, hope, eagerness, a taste for chanting
the holy name of the Lord, attachment to descriptions of the transcendental
qualities of the Lord, and affection for those places where the Lord resides
that is a temple or holy place like Vrindavana. These are all called
“anubhava", subordinate signs of ecstatic emotion. They are visible in a
person in whose heart the seed of love of God has begun to fructify.*
Vijaya-kumara: What is
"forgiveness"?
Babaji: Forgiveness is when, even though
there is ample reason to become agitated and angry, one is not agitated and
angry. This is called "forgiveness". "Tolerance" is a
synonym for forgiveness.
Vijaya-kumara: What is "concern that
time should not be wasted"?
Babaji: It means not to spent time in
useless activities. To always be engaged in devotional service to Lord Hari is
called "concern that time should not be wasted".
Vijaya-kumara: What is
"detachment"?
Babaji: To find that one sees no pleasure
in so-called material sense pleasures is called "detachment".
Vijaya-kumara: When a person accepts
sannyasa can he claim to have attained "detachment"?
Babaji: Sannyasa is a material convention
in the material world. When the heart
finds its pleasure in the spiritual world, and when the heart finds its
pleasure in the material grow less and less until finally it disappears almost
completely, that is called "detachment".A person who is detached from
the material world and then accepts sannyasa to remove the obstacles that
prevent him from attaining bhava can claim to be a “detached Vaishnava".
However, a person who accepts sannyasa prematurely, before he has any
understanding of the happiness of spiritual life (bhava) is not properly
initiated as a sannyasi. He is not a true sannyasi. The Lord's punishment of
Chota Haridasa taught this to the entire world.
Vijaya-kumara: What is "absence of
false prestige"?
Babaji: Birth, varna, ashrama, wealth,
power, beauty, a high status in society, and many other things make a person
proud. To renounce the pride that comes from all these things is called
"absence of false prestige". In the Padma Purana is written the story
of a great king who attained devotion to Lord Krishna. Renouncing the pride
that comes from royal opulence, this king passed his life as a beggar
performing madhukari in the capitol city of the king that had been his rival
and enemy. He always offered respectful obeisances to everyone, not caring
whether they were brahmanas or candalas.
Vijaya-kumara: What is "hope"?
Babaji: To engage in devotional service
with firm conviction, thinking, "Lord Krishna will certainly be merciful
to me", is called "hope".
Vijaya-kumara: What is
"eagerness"?
Babaji: Intense greed to attain what one
desires is called "eagerness".
Vijaya-kumara: What is "a taste for
chanting the holy name of the Lord"?
Babaji: Of all the different activates of
devotional service, chanting the holy name of the Lord is the best. To always
chant the holy name of the Lord with faith is called “a taste for chanting the
holy name of the Lord". A taste for chanting the holy name of the Lord
fulfills all spiritual desires. You will learn more about the holy name
separately, at another time.
Vijaya-kumara: What is "attachment to
descriptions of the transcendental qualities of the Lord"?
Babaji: In Shri Krishna-karnamrita (verse
65) it is written:
madhuryad api madhuram
manmathata tasya kim api kaishoram
capalyad api capalam
ceto bata harati hanta kim kurmah
"He is sweeter than sweetness
personified. His youthfulness is Kamadeva himself. He is more restless and
playful than restlessness and playfulness personified. Alas, He has stolen my
heart. What will I do now?"
One may hear again and again of Lord
Krishna's transcendental qualities, but one's desire to hear them will never be
satiated. Rather, one's attachment to hear of them will grow stronger and
stronger.
Vijaya-kumara: What is "affection for
those places where the Lord resides"?
Babaji: When he circumambulates the holy
Navadvipa, a devotee will ask, "O residents of the Lord's sacred place,
where did the Lord take birth? Walking down what pathway did the Lord perform
sankirtana? Please tell me: where did the Lord enjoy pastimes with the gopas in
the morning?" The residents of the holy abode may reply, "In
Mayapura, in a raised tulasi-forest, the Lord took birth. In Ganganagara,
Simuliya, Gadigacha, Majida, and many other villages He performed sankirtana.
By drinking with the cup of his ears these nectar words from the mouth of a
resident of the land of Gauda, a devotee will manifest ecstatic symptoms, such
as shedding tears and the hairs of his body standing erect, as he
circumambulates the holy place. This is called "affection for those places
where the Lord resides".
Vijaya-kumara: When this kind of emotion
is present can we say without doubt that "Krishna-rati" (pure love
for Krishna) is definitely present?
Babaji: No. When the heart is pure, then
"rati" arises within it. The symptoms I have described may appear
when other kinds of devotional emotions are manifested. They are not manifested
only when there is rati.
Vijaya-kumara: Please be kind and give one
or two examples so I may understand.
Babaji: A person thirsty for impersonal
liberation may again and again chant a dim reflection of Lord Hari's holy name
(namabhasa). Hearing that the holy name has the power to give liberation, he
may weep again and again and may fall down almost unconscious. Still, one
should not say that he has attained krishna-rati (love for Krishna) in the
state of bhava (ecstasy). Such a person does not have sincere love for Lord
Krishna. Rather, he makes a show of ecstatic symptoms (bhavabhasa) only because
he is greedy to attain his own petty desire. A person desiring material sense
pleasures may worship Goddess Durga, and after the worship may pray for many
things, saying, "Please grant me boons. Please give me wealth."
Thinking of how the goddess has the power to fulfill his desires, he may weep
and roll on the ground. Still, one cannot say that he has attained bhava.
Perhaps one can say he has attained a glimpse of bhava (bhavabhasa) or a mocking
imitation of bhava (bhava-dauratmya). Bhava does not appear in a person who is
not a pure devotee of Lord Krishna. When a person who desires material sense
gratification or impersonal liberation manifests a glimpse of bhava
(bhavabhasa), that is not true bhava. Rather it is only a mocking imitation
(bhava-dauratmya) of true bhava. As he stands before the Deity of Lord Krishna,
such a person may faint and remain unconscious for twenty-one hours. Even then,
he does not display true bhava. Ah, the eternally liberated souls and the souls
free from all material desires diligently search for bhava. Still, bhava
remains hidden from them. Even after a person performs many devotional
activities, Lord Krishna does not very quickly or easily give him the gift of
bhava. How can pure love (rati) for Lord Krishna rise in a heart that does not
have pure devotion to the Lord, or in a heart crushed by desires for material
sense gratification or impersonal liberation?
Vijaya-kumara: O master, many times it is
seen that, when they participate in the chanting of Lord Hari's holy names
(hari-nama-sankirtana), persons who thirst for material sense gratification or
impersonal liberation may manifest the previously described symptoms of bhava.
What shall we call that display?
Babaji: Only fools think that display is
wonderful. Persons who know the truth of bhava avoid these persons and say that
outward display is only a glimpse of bhava (bhavabhasa).
Vijaya-kumara: What are the different
kinds of this glimpse of bhava (bhavabhasa)?
Babaji: It is of two kinds: 1.
pratibimba-raty-abhasa (the reflection of ecstatic love), and 2.
chaya-raty-abhasa (the dim shadow of ecstatic love).
Vijaya-kumara: What is
pratibimba-raty-abhasa?
Babaji: A person who desires impersonal
liberation may think he can easily attain that liberation by attaining bhava
for Lord Krishna. Thus desiring the happiness of impersonal liberation, he puts
on a false show of the symptoms of bhava. This is called
pratibimba-raty-abhasa. An impersonalist may think, “Attaining knowledge of
impersonal Brahman is the only way to attain impersonal liberation. There is no
other way. However, the process by which one attains that impersonal knowledge
is very difficult and troublesome. If by chanting the holy names of Lord Hari
one can easily attain liberation, that must mean that by chanting the holy
names one may easily attain knowledge of impersonal Brahman." Hoping to
easily get impersonal liberation, such a person may then make an outward
display of ecstatic symptoms, such a shedding tears and standing erect of the
bodily hairs. All this is only a glimpse (abhasa) of true bhava.
Vijaya-kumara: Why is it called pratibimba
(a reflection)?
Babaji: When they engage in chanting the
Lord's holy names or in other devotional activities, persons who thirst after
material sense gratification or impersonal liberation may by destiny attain the
association of true devotees. When the moon of true bhava arises in the hearts
of these true devotees, that moon becomes reflected in the hearts of the
hedonist or impersonalist pretenders. That is why their bhava is called
pratibimba (a reflection). Pure bhava does not appear as long as one thirsts
after material sense gratification or impersonal liberation. However, when a
person sees pure devotees (shuddha-bhakta) of the Lord, the devotees' bhava
becomes reflected on him. That is called pratibimba-bhavabhasa (a reflection of
true bhava). Pratibimba-bhavabhasa does not bring eternal auspiciousness to the
soul. As soon as the pretender attains his goal of sense gratification or
liberation, his devotional activities stop. Therefore this
pratibimba-bhavabhasa is said to be one of the offenses against the holy name.
It is not praiseworthy.
Vijaya-kumara: What is chaya-bhavabhasa
(the dim shadow of ecstatic love).
Babaji: An honest neophyte devotee not
very learned in the science of spiritual life may come into contact with
activities, times, places, or persons that are dear to Lord Hari, and by this
contact they may attain a small, pleasant, suffering-removing, flickering
shadow of true love (rati) for the Lord. That is called
"chaya-raty-abhasa". When a person has a small quantity of pure
devotion to the Lord, but that devotion is not very strong, then this kind of
shadow devotion (raty-abhasa) is manifested. This shadow of devotion may appear
in a person because in the past he performed many pious deeds. This shadow of
devotion may gradually bring more and more auspiciousness to the person who
obtains it. By the mercy of a pure devotee of Lord Hari, this shadow love can
be transformed into genuine pure love for the Lord (shuddha-bhava). However, if
one commits offenses to pure Vaishnavas, this shadow love may gradually
diminish, like the waning of the moon in the dark fortnight. This is not said
only of the shadow of love. Even pure love (shuddha-bhava) for Lord Krishna can
be destroyed (abhava) if one commits offenses to Lord Krishna's devotees. Or
that pure love may gradually become changed into shadow love, or it may be
reduced to a lower level of love. If one closely associates with
impersonalists, then his love for Krishna may also become changed into shadow
love, or else one may become an impersonalist himself, and become convinced
that he himself is the worshipable Supreme Personality of Godhead. It is
because of this bad association that new devotees (navya-bhakta) sometimes have
impersonalist ideas and think they have become God as they dance in
krishna-kirtana or perform other devotional activities. This is sometimes seen.
Unaware of the consequences, new devotees may sometimes associate with
impersonalists. That bad association brings many troubles. Therefore new
devotees should carefully avoid the association of impersonalists. Sometimes
bhava may suddenly appear in a person who has not performed any devotional
activities (sadhana). This means that the person involved performed many very
good devotional activities in his pervious births. Because of certain
obstacles, the results of those activities were not immediately manifested. Now
that the obstacles are removed, the results are suddenly manifested. If the
highest kind of love (bhava), which is all-powerful and wonderful to everyone,
suddenly becomes manifested, it should be said that it was produced by the
mercy of Lord Krishna. Even if you see some faults in his activities, you
should not become the enemy of a person who has natural love (bhava) for the
Lord. Why not? A person who has attained love for the Lord has made his life a
complete success. A devotee will never commit a sin. However, if it is seen
that somehow or a other a devotee has committed a sin, then one should think of
this in two ways: 1. By accident a great soul has somehow committed a sin, but
that sin will not stay. 2. This sin is only the reflection of a previous
misdeed (purva-papabhasa). This devotee's spiritual love (bhava) will quickly
destroy that sin. Very quickly it will be destroyed. In this way in one's heart
one should no see the faults of the devotees. To see that devotees have faults
is one of the offenses against the holy name. In the Nrisimha Purana it is
written:
bhagavati ca harav
ananya-ceta
bhrisha-malino 'pi virajate manushyah
na hi
shashaka-lusha-cchavih kadacit
timira-para bhavatam upaiti candrah
"If a person has completely engaged
his mind, body, and activities in the service of the Supreme Godhead, but
externally he is found to be engaged in some abominable activities, those
abominable activities will surely be very quickly vanquished by the influence
of his staunch devotional service. On the full moon there are some spots, which
may appear to be pockmarks. Still, the illumination spread by the full moon
cannot be checked."*
One should not think that this instruction
means that the devotees of the Lord are always committing sins. The truth is
that when a person has faith in devotional service, he no longer desires to
commit sins. However, as long as the material body is present, there may be
some accidental slip into a sinful action. Devotional service, however, which
is like a blazing fire, at once burns all these sins into ashes, and after that
the devotee is cautious not to sin again. When unalloyed devotional service
appears in someone, the ignorance that is the root of sin is flung far away.
Therefore sinful actions remain far away from such a devotee. If it is seen
that a person commits sins again and again, one should not be under the
misunderstanding that he possesses unalloyed devotion to Lord Krishna. Why not?
To commit sins with the hope that his devotional activities will nullify his
sins is an offense. Devotees do not commit that offense.
Love (rati) for Krishna makes one desire
to please Krishna more and more. It is filled with warmth and power. It is
sweet like millions of moons.
Hearing these explanations of ecstatic
love (bhava), Vrajanatha and Vijaya-kumara became stunned. Their hearts were
filled with love. Even after the babaji had finished speaking, they both
remained for a while stunned and silent. Finally they said, "O master, the
nectar of your teachings have brought a flood of love to our burnt-out hearts.
Ah, what will we do? Where will we go? We are not able to be steady and calm.
We are filled with pride because we were born in brahmana families. In our
hearts is not the slightest bit of humbleness. The hope of one day attaining
ecstatic love (bhava) for the Lord is very far from us. Our only hope is that
you, a personal associate of the Lord, a devotee filled with pure spiritual
love (prema), may place a single drop of spiritual love (prema) in our hearts.
Then our lives will become a great success. Because of our relationship with
you, the bird of hope now lives in our hearts. We are very poor and lowly and
worthless. You are a great king among the true devotees of the Lord. You are
very merciful. Please be merciful to us and explain to us what our duties
should be. In my heart I yearn to renounce the material world and household
life and become a servant of your feet." Then Vijaya-kumara took this
opportunity to say, "O master, Vrajanatha is still a boy. His mother
wishes that he become a householder. However, in his heart he does not see the
same way she does. Please be merciful and say what is to be done."
Babaji: Lord Krishna has given His mercy
to you. Your household life will be Lord Krishna's household life, for you will
render service to Lord Krishna there. Our Lord Mahaprabhu taught the entire
world, and the world should follow His teaching. In this material world there
are two kinds of situations: 1. household life, and 2. sannyasa. As long as one
is not qualified to become a sannyasi, he should remain as a householder and
serve Lord Krishna in that ashrama. In the first twenty-four years of His
pastimes, the Lord set the example of ideal Vaishnava household life, and in
the second twenty-four years of His pastimes, the Lord set the example of ideal
Vaishnava sannyasa life. Householders should follow the Lord's example. It is
my opinion that for the present you should act as He did. In your heart do not
think that in the householder ashrama you cannot attain the highest stage of
pure love for Lord Krishna (krishna-prema). The devotees who received the
greatest mercy from Lord Mahaprabhu were all householders. The Vaishnava
sannyasis offer prayers to these householders and respectfully touch the dust
from their feet.
It was late at night. In the company of
the Vaishnavas, Vijaya-kumara and Vrajanatha sang songs glorifying Hari again
and again. In that way they passed the night in Shrivasa's courtyard. The next
morning they washed, bathed, performed various duties, sang the holy names with
the Vaishnavas, and accepted a maha-prasadam breakfast. In the afternoon they
slowly walked to Bilva-puskarini. As they thought about it, both uncle and
nephew decided that they should serve Lord Krishna within the householder
ashrama. That would be best. Vijaya-kumara said to his sister, "Vrajanatha
has decided to marry. You make all the arrangements. I will go to Modadruma for
a few days. When I hear news that Vrajanatha's wedding day is coming, I will
come with all the relatives to celebrate the happy day. Tomorrow I will sent
Kanishtha Harinatha to help with the arrangements." Vrajanatha's mother
and grandmother were flooded with bliss. They gave garments and other gifts to
Vijaya-kumara and bade him farewell.