|NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 39. Entering Lila|
C H A P T E R 3 9
Now an intense longing possessed Vijaya Kumara. Nothing
seemed to please him, and he could no longer steady his
heart, even after having darsana of Jagannathadeva in the temple.
He had long ago understood the fundamentals of rasa-tattva, but
it was only now, in Shri Gopal Guru Gosvami's association, that he
came to understand madhura-rasa with its sthayibhava, vibhavas,
anubhavas, sattvika-bhavas and vyabhicari-bhavas. Different bhavas
manifested in his heart at different times. For a while, one bhava
would arise and immerse him in bliss, and then a new bhava would
invade his heart. He passed his days in this way, completely helpless
to check the awakening and movement of any bhava in his heart,
or its transformation into another bhava. Consequently, one day
he approached the lotus feet of Shri Guru Gosvami with tearful eyes
and submitted the following request, "Prabhu, by your unlimited
compassion, I have learnt everything, but I cannot control my real
self, so I cannot firmly establish myself in krishna-lila. Kindly bestow
upon me whatever instructions you may think suitable for me in
my present condition."
Shri Guru Gosvami became overjoyed to see Vijaya Kumara's
bhavas, and thought to himself, "Aho! How glorious and wonderful
the nature of krishna-prema is! It makes happiness seem like
distress, and distress like happiness!" Then he said to Vijaya
Kumara, "My dear son, now you should adopt the means by which
you can enter into krishna-lila."
Vijaya: What is the method for doing that?
Gosvami: Shrila Raghunatha dasa Gosvami has prescribed the
method to enter krishna-lila in the following sloka:
na dharmam nadharmam sruti-gana-niruktam kila kuru
vraje radha-krishna-pracura-paricaryam iha tanu
saci-sunum nandisvara-pati-sutatve guru-varam
mukunda-presthatve smara param ajasram nanu manah
Shri Manah-siksa (2)
O my dear mind! Please do not perform either dharma or
adharma mentioned in the srutis. Rather, you should render
profuse loving service to Shri Shri Radha-Krishna Yugala here
in Vraja, for the srutis have ascertained that They are the
highest principle of supreme worship and the Supreme
Absolute Truth. Always meditate on Saci-nandana Shri
Chaitanya Mahaprabhu, who is richly endowed with the
complexion and sentiments of Shrimati Radhika, as nondifferent
from Shri Nanda-nandana; and always remember
Shri Gurudeva as most dear to Shri Mukunda.
Don't waste time vainly deliberating on the righteous and
unrighteous activities (dharma and adharma) mentioned in sastra.
In other words, you should completely abandon sastric reasoning
and logic, and engage in the sadhana of raganuga-bhakti according
to the greed developed in your heart. Render profuse loving service
to Shri Shri Radha and Krishna in Vraja. That is, engage in the bhajana
of vraja-rasa. If you ask who will teach the aim and object of vrajarasa
bhajana, then please listen.
After vraja-lila, our Prananatha Shri Nimananda has appeared
from the womb of Shri Saci-devi in pracchanna (concealed)
Vrndavana, Shri Navadvipa-dhama. Shachinandana````@P@````PP@P°`° `@```š`@°°`°° @@P` ` P@ °P`0@````@`` P`@ `PPP```@`PP`°°°Ppppppp p````@@@@ppppp````````` P```` ```````````````_8Ȱ_Ȱ_娜粜娈粜が粞〼粞ぜ粞 Gaurahari is
none other than Krishna Himself, the son of the Lord of Nandisvara,
Shri Nanda Maharaja. Never consider Shri Chaitanya Mahaprabhu
to be inferior to Shri Krishna in any aspect of tattva. He has appeared
in Navadvipa, and has displayed a distinct bhajana-lila, so you should
never give up vraja-bhajana, thinking that He is Navadvipa-nagara
(the lover who enjoys His consorts in Navadvipa). He is Krishna
Himself, but you should not disturb those on the path of arcana,
who meditate upon Him separately from Krishna and perform His
worship with separate mantras. On the rasa-marga, He is the exclusive
object of bhajana as Shri Radha-vallabha, and He has appeared
as Saci-nandana, the sole guru of vraja-rasa. Therefore,
perform bhajana of that Saci-nandana as krishna-prestha, that is
considering Him to be guru who is very dear to Krishna. Before performing
radha-krishna-smarana, always remember gaura-lila, because
it will stimulate and awaken your bhavas of asta-kaliya-krishna-lila.
Always realize bhajana-gurudeva as none other than a vrajayuthesvari
or sakhi. Enter into vraja-lila by performing bhajana in
Vijaya: Prabhu, now I will put aside all the logical arguments of
the sastras and all the other paths, for I am becoming very eager to
render appropriate services in asta-kaliya-krishna-lila, as taught and
demonstrated by Shri Gaurangadeva, under the guidance of my gururupa
sakhi. Please instruct me how can I make my mind steadfast in
this attitude, so that I can achieve my goal.
Gosvami: Two subjects are to be clearly understood in this connection:
upasya-pariskrti and upasaka-pariskrti. Upasya-pariskrti
means to refine the conception and realize the true nature of the
upasya, or the object of one's seva. You have already accomplished
upasya-pariskrti, for you have understood rasa-tattva. There are
eleven bhavas (ekadasa-bhavas) with respect to upasaka-pariskrti;
you have gained almost all of them, but you need to be somewhat
more firmly established in them.
Vijaya: Kindly explain these ekadasa-bhavas to me thoroughly once
Gosvami: The ekadasa-bhavas are: 1) sambandha (relationship), 2)
vayasa (age), 3) nama (name), 4) rupa (personal form and beauty),
5) yutha (group), 6) vesa (dress), 7) ajna (specific instruction), 8)
vasa (residence), 9) seva (exclusive service); 10) parakastha-svasa
(the highest summit of emotion, which is the aspirant's very life
breath), and 11) palya-dasi-bhava (the sentiment of a maidservant
under the protection of Shri Radha).
Vijaya: What is sambandha (relationship)?
Gosvami: The sentiment of sambandha is the very foundation of
this subject. The sentiments with which one relates to Krishna when
one establishes sambandha determine one's corresponding state
of perfection (siddhi). One who accepts Krishna as master when he
establishes his relationship with Him becomes dasa. One who accepts
Krishna as his sakha or son when he establishes his relationship
becomes sakha or parent, respectively. One who accepts Him as
husband in the marital (svakiya) relationship becomes a beautiful
young lady in Dvaraka. Santa-rasa is absent in Vraja, and even
dasya-rasa is very inhibited. In any case, this relationship is
established according to the worshiper's ruci.
Your nature is feminine, and your inclination is in parakiya-rasa,
so you are a subordinate attendant of Vraja-vanesvari. The
sambandha that you have to cultivate and realize fully is: "I am a
maidservant of Shrimati Radhika's most confidential attendant
maid. Shrimati Radhika is the mistress of my very life, and Krishna is
Her life; therefore Shri Radha-vallabha Shri Krishna is certainly the
Lord of my life."
Vijaya: I have heard that our acarya, Shrila Jiva Gosvami, was in
favor of sambandha in svakiya-bhava (the marital relationship). Is
Gosvami: None of the followers of Shriman Mahaprabhu were
outside the pure, transcendental parakiya-bhava. Shri Svarupa
Gosvami is the sole guru of this transcendental parakiya-rasa. He
has given instruction on the purest transcendental parakiya-bhava,
and Shrila Jiva Gosvami - as well as Shrila Rupa Gosvami and Shrila
Sanatana Gosvami - followed in his footsteps and maintained the
same opinion. Shrila Jiva Gosvami has never cherished any independent
sentiments of svakiya-bhajana. However, he observed the
scent of svakiya-bhava in some of the upasakas (worshipers) of Vraja.
The svakiya-bhava of Vraja is found only where the samartha rati
has a scent of samanjasa rati in it. Those who maintain a slight
sense of svakiya-bhava when they establish their relationship with
Krishna are actually svakiya-upasakas. Shrila Jiva Gosvami had both
types of disciples: those with suddha parakiya-bhava, and those
whose worship was mixed with a sense of svakiya-bhava. Consequently,
he left separate instructions according to his disciples'
different inclinations. This fact is clearly established by the sloka:
svecchaya likhitam kincit in his Locana-rocani tika on Ujjvalanilamani.
Vijaya: Very well. I have understood that only the unadulterated
parakiya-bhajana is accepted in the visuddha (pure) Gaudiya conception.
Now that I have understood sambandha, please tell me
about vayasa (age).
Gosvami: The sambandha that you have established with Krishna
has resulted in your unprecedented and unparalleled intrinsic
svarupa (vraja-lalana-svarupa) of a vraja-gopi. Now, to render service
in that svarupa, you need to have a suitable age (vayasa). The
appropriate age is kaisora (the age from ten to sixteen), also known
as vayah-sandhi. In your svarupa, you will begin from the age of ten,
and grow up to sixteen years. Vraja-lalana's do not have the three
ages of balya (infancy, ages 0 - 5), pauganda (childhood, ages 5 -
10), and vrddha (adulthood), so you should always foster the
spiritual identification of being a kisori.
Vijaya: Please explain to me about nama (name). I have already
received the name of my svarupa, but still, please give me firm
instructions in this regard.
Gosvami: After hearing about the services of various damsels of
Vraja, your own service tendency has awakened. According to that
natural tendency for service, you are a maidservant of Radhika??
sakhi. The name of that maidservant is your name. Your Gurudeva
has given you your name after examining your inclination or ruci.
That name is to be considered your nitya-nama. You will be
delighted (manorama) by this name among the vraja-gopis.
Vijaya: Prabhu, now please tell me about rupa (eternal form).
Gosvami: Your intrinsic, transcendental identity is that of a beautiful,
youthful kisori, which means that your Shri Gurudeva has
defined your siddha-rupa according to your inclination and ruci. How
can one be the maidservant of Shrimati Radhika without having been
endowed with an inconceivably divine form and personal beauty?
Vijaya: Please consolidate my faith regarding yutha (group).
Gosvami: Shrimati Radhika Herself is the yuthesvari (leader of the
yutha), and you have to live as an attendant in the group of one of
Her eight principal sakhis. Your Gurudeva has put you under the
guidance of Shrimati Lalita, so now you should render loving service
to Yuthesvari Shrimati Radhika and Lilamaya Shri Krishna, under Shri
Vijaya: Prabhu, what sort of sadhakas become followers in the
groups of yuthesvaris such as Shri Candravali?
Gosvami: The intense desire to be the attendant of a yuthesvari
awakens in one's heart only after accumulating fortune (sukrti) for
many births, so only the most fortunate sadhakas have access to
Shrimati Radhika's yutha. The efforts of Shri Candravali and other
yuthesvaris are simply to enhance the lila, and it is only to nourish
Shri Shri Radha-Madhava's transcendental rasa that the other
yuthesvaris have accepted the mood of an opponent. In fact, Shrimati
Radhika alone is yuthesvari.
Shri Krishna's variegated pastimes are full of abhimana (spiritual
self-conception). Those who have a particular service to Shri Krishna
in His pastimes identify themselves as being perfectly fitted for
just that service.
Vijaya: Now I wish to become resolute with regard to guna (qualities).
Gosvami: You are expert in the various types of fine skills required
for your assigned service. You need suitable qualities and dress in
order to render your service perfectly, and your Gurudeva has
already ascertained these for you.
Vijaya: Now, please tell me about ajna (specific orders).
Gosvami: There are two types of ajna: nitya and naimittika. Your
nitya-ajna is whatever ajna your compassionate sakhi has bestowed
upon you regarding your seva during the asta-kaliya lila, and you
must continue to render it regularly at that particular time, without
any negligence. Apart from that, from time to time, she may
give you ajna about other services when the necessity arises, and
this is called naimittika-ajna (occasional orders). You should also
attend to these services with the utmost diligence.
Vijaya: What is vasa (residence)?
Gosvami: To reside in Vraja eternally - this is vasa. You should
realize your identity as a gopi who is born in the house of some
gopa in one of the villages of Vraja, and you have been married to
a gopa of some other village of Vraja. However, the sweet sound of
Krishna's murali has captivated you. Shrimati Radhika's confidential
sakhi has taken you under her guidance and has appointed a place
of residence for you in a beautiful kutira in a grove on the bank of
Radha-kunda. The residence that you have realized internally, by
your intrinsic spiritual identity, is your true vasa. Your parakiyabhava
is actually your nitya-siddha-bhava.
Vijaya: Kindly give more specific details about my seva (service).
Gosvami: You are a maidservant of Shrimati Radhika, and your
eternal service is to render loving service unto Her. Sometimes,
out of necessity, She may send you to be alone with Shri Krishna in a
solitary place, and at that time, Krishna may express His desire to
enjoy with you. However, you should never agree to His proposals.
You are a dasi of Shrimati Radhika, and you never independently
serve Krishna for His pleasure without Her permission. You have
equal loving attachment for Radha and Krishna, but still you should
maintain greater earnestness for Her loving service (dasya-prema)
than for Krishna's. This is the meaning of seva. Your seva is to care
for Shri Radhika's comfort and pleasure in all the eight-fold
pastimes of the asta-kaliya-lila. Shrila Raghunatha dasa Gosvami has
presented the outline of your service in Shri Vilapa-kusumanjali,
based on Shri Svarupa Damodara's treatise.
Vijaya: How can the parakastha-svasa (the utmost summit of sentiments,
and the very breath of the aspirant) be ascertained?
Gosvami: Shrila Raghunatha dasa Gosvami has explained parakastha
in the following two slokas: (Vilapa-kusumanjali 102-103)
asa-bharair amrta-sindhumayaih kathancit
kalo mayatigamitah kila sampratam hi
tvan cet krpam mayi vidhasyasi naiva kim me
pranair vrajena ca varoru vakarinapi
Ha Varoru Radhe, I am spending my days in great distress,
maintaining the highest expectation of attaining the ocean
of nectar. Now please bestow Your kindness upon me, for if
You do not do so, what is the use of my life, my residence in
Vraja, or even my servitude to Krishna? All will be completely
ha natha gokula-sudha-kara suprasannavaktraravinda
madhura-smita he krpardra
yatra tvaya viharate pranayaih prayarat
tatraiva mam api naya priya-sevanaya
Ha! Gokulacandra! Ha! Krishna, with a smiling, blissful, lotus
face! Ha! You whose heart is soft and melting, wanting
to bestow mercy on all! Kindly take me where You lovingly
take Shrimati Radhika and sport with Her eternally, and allow
me to render confidential, loving service to You both.
Vijaya: Please explain palya-dasi-svabhava (the disposition of the
maids who have accepted the protection of Shri Radha).
Gosvami: Shrila Dasa Gosvami has explained the disposition of the
palya-dasis in his Vraja-vilasa-stava as follows:
sandra-prema-rasaih pluta priyataya pragalbhyam apta tayoh
prana-prestha-vayasyayor anudinam lilabhisaram kramaih
vaidagdhyena tatha sakhim prati sada manasya siksam rasair
yeyam karayatiha hanta lalita grhnatu sa mam ganaih
Shri Lalita-devi is drowning in the utterly unfathomable
prema-rasa. Shri Shri Radha-Krishna are her prana-prestha (her
dearest beloved, the life of her life), and every day, with the
pragalbhata (boldness) born of her love for Them both, she
arranges for Their loving meetings. With great expertise
she instructs her sakhi Shrimati Radhika. May she accept me
as palya-dasi, one of the attendant maids in her personal
Vijaya: What sort of attitude should a palya-dasi have towards Shri
Lalita-devi's other attendant maids, and how should she deal with
Gosvami: All of Shrila Dasa Gosvami's writings are enriched with
transcendental rasa, which are but illustrations of Shri Svarupa
Damodara Gosvami's instructions. In this respect, he has written:
vrndaranya-mahesvarim priyataya yas tosayanti priyah
prana-prestha-sakhi-kulad api kilasankocita bhumikah
keli-bhumisu rupa-manjari-mukhas ta dasikah samsraye
I take shelter of Shri Rupa Manjari and the other maidservants
of Shrimati Radharani, the great Queen of Vrndavana.
Those maidservants perpetually satisfy Her by their loving
services, such as offering tambula, massaging Her feet,
bringing water, and arranging for Her trysts with Shri Krishna.
The prana-prestha-sakhis are dearer to Shrimati Radhika than
Her very life, but these maidservants are still more dear,
because without feeling shy they can enter the area where
the Divine Couple enjoy Their most confidential pastimes.
Vijaya: What type of attitude and dealings should be maintained
towards the other principal sakhis?
Gosvami: Shrila Dasa Gosvami has indicated this in the following
pranaya-lalita-narma-sphara-bhumis tayor ya
vraja-pura-nava-yunor ya ca kanthan pikanam
nayati param adhastad divya-ganena tustya
prathayatu mama diksam hanta seyam visakha
Shri Visakha-devi is favored by the youthful couple on
account of her qualities of intimate love, playful humor, and
daring, amorous curiosity. Her charming, celestial singing
mocks the sweetness of the cuckoo. May that Visakha
mercifully train me in the art of music.
Gopal Guru Gosvami added. "You must also maintain a similar
submissive attitude towards the other sakhis.
Vijaya: But what type of mood should be maintained towards the
sakhis of the rival group (vipaksa)?
Gosvami: In this regard, Shrila Dasa Gosvami states:
saubhagyodbhata-garva-vibhrama-bhrtah shri-radhikayah sphutam
govindah smara-phulla-vallava-vadhu-vargena yena ksanam
kridaty esa tam atra vistrta-maha-punyan ca vandamahe
I repeatedly offer my prayers to the vraja-gopis, headed by
the highly fortunate Candravali, who have the mood of
rivals towards Shrimati Radhika. They are endowed with
attributes such as the feelings of great fortune, pride in their
excellence, and amorous delusion (vibhrama). Shri Krishna
consorts with them for only a few moments, just to enhance
the mood of Shri Radhika's srngara-rasa.
One has to maintain this type of feeling within the heart towards
the sakhis belonging to the opposing group, and at the time
of rendering service, you can deal with each individual
appropriately with loving remarks and jokes.
In summary, you should render your seva according to the
methods and bhavas illustrated in Shri Vilapa-kusumanjali, and
maintain mutual relationship and dealings with sakhis and other
vraja-vasis as explained in Shri Vraja-vilasa-stava. Contemplate all
the variegated lilas included within the asta-kaliya-lila as they are
explained in Visakhanandadi-stotram. Absorb your mind in krishnalila
according to the approach specified in Shri Manah-siksa, and
maintain resolute determination for the rules and regulations of
bhakti according to the bhavas presented in Sva-niyama-dasakam.
In his writings, Shrila Rupa Gosvami has illustrated rasa-tattva
extensively. Since Shri Chaitanya Mahaprabhu entrusted him with
this particular responsibility, he has not explained how rasa acts
while one renders seva. Shrila Dasa Gosvami accomplished this task
in his writings, which are based on the kadaca (notes) of Shrila
Svarupa Damodara. Shriman Mahaprabhu authorized and empowered
His different associates respectively with different missionary
responsibilities, and following His instructions, they
discharged their services flawlessly.
Vijaya: Please tell me what those various responsibilities were, and
to whom Shriman Mahaprabhu entrusted them.
Gosvami: Shriman Mahaprabhu entrusted Shri Svarupa Damodara
with the responsibility of teaching the process of seva endowed
with transcendental rasa (rasamayi upasana). To fulfill Shriman
Mahaprabhu's order, Shri Svarupa Damodara presented his treatise
in two parts. One part is called the internal path (antah-pantha) of
rasamayi upasana, while the second part is called the external path
(bahih-pantha) of rasamayi upasana. Shri Svarupa Damodara offered
this antah-pantha around the neck of Shrila Dasa Gosvami, and it is
illustrated and well-preserved in Dasa Gosvami's writings. He
taught the bahih-pantha to Shri Vakresvara Gosvami, and this is the
distinguished treasure of our line right up to the present day. I gave
this treasured process to Shriman Dhyanacandra, and he has written
a paddhati (a systematic, step-by-step method of practice) based
upon it, which you have already obtained.
Shriman Mahaprabhu empowered Shri Nityananda Prabhu and
Shri Advaita Prabhu and entrusted them with the responsibility
of preaching the glories of shri-nama. He ordered and empowered
Shrila Rupa Gosvami to manifest rasa-tattva, and He gave Shrila
Sanatana Gosvami the responsibility of elaborately illustrating
the relationship between vaidhi-bhakti and raga-bhakti. He also
instructed Shrila Sanatana Gosvami to explain the esoteric relationship
between prakata and aprakata Gokula. Through Shri
Nityananda Prabhu and Shrila Sanatana Gosvami, Mahaprabhu
empowered Shrila Jiva Gosvami to establish the tattva of
sambandha, abhidheya and prayojana. In this way, each of them
carried out just those specific responsibilities that Mahaprabhu
had entrusted to them.
Vijaya: Prabhu, what responsibility did Mahaprabhu entrust to
Shri Raya Ramananda?
Gosvami: Shriman Mahaprabhu entrusted Shri Raya Ramananda with
the responsibility of elaborately illustrating rasa-tattva, and
through Shrila Rupa Gosvami, he accomplished this to the fullest
Vijaya: Prabhu, what was the responsibility entrusted to Shri
Gosvami: He was entrusted with the responsibility of teaching the
philosophical truths about the Absolute Reality (tattva). He in turn
gave that responsibility to Shrila Jiva Gosvami, through the medium
of one of his own disciples.
Vijaya: What was Shriman Mahaprabhu's instruction to His
prominent followers in Bengal?
Gosvami: The responsibility of the Gaudiya mahantas was to illuminate
shri gaura-tattva and to awaken in the jivas' hearts transcendental
sraddha for the krishna-bhakti-rasa that Shri Gaura had
initiated. Again, Mahaprabhu entrusted some great souls among
them with the responsibility of composing and propagating a
special mode of rasa-kirtana.
Vijaya: What was the responsibility entrusted to Shrila Raghunatha
Gosvami: He was entrusted to teach the glories of Shrimad-
Vijaya: And to Shrila Gopala Bhatta?
Gosvami: Shriman Mahaprabhu entrusted him with the responsibility
of properly protecting and preserving the supremely pure
and transcendental srngara-rasa from any distortions, and of
checking any unreasonable negligence towards vaidhi-bhakti.
Vijaya: What responsibility was given to Shri Prabhodhananda
Gosvami, the guru and uncle of Shri Gopala Bhatta Gosvami?
Gosvami: He was entrusted with the responsibility of informing
the world that the highest achievement is to cultivate spontaneous
loving attachment for vraja-rasa.
When Vijaya Kumara heard all these topics, he was delighted,
and considered himself to be supremely blessed.
THUS ENDS THE THIRTY-NINETH CHAPTER OF JAIVA-DHARMA,