Srimad Bhagavatam


The following is a class from the Srimad Bhagavatam, Canto 6, chapter 9, text 52, given by His Grace Jananivas Prabhu on the 9 March 2007 at Sri Sri Radha-Gopinatha Mandir, Chowpatty, Mumbai.

Indra is probably the most desirable position in the material world.  The position of Indra affords the most material enjoyment because Indra is king of the heavenly planets.

The Hari Bhakti Vilas provides a beautiful meditation on Krishna.  It describes how His shark-shaped earrings reflect on His shiny cheeks; the masses of His black, curly hair; how He is lying on a couch, playing His flute.  The demigods appear before Krishna (in his majestic feature).  They are offering prayers to Him.  The Gandharvas are there also.

There are 8,400,000 different types of bodies in this world – all based on different combinations of material desires.

The bulls and the cows come and see Krishna.  That is called santa rasa (love of God in neutrality).  There are also the babies, with bells on their ankles, the cowherd boys and the elder gopis.  The gopis faces are half-covered and their eyes are half-closed.   They are trying to see Krishna.  They are trembling uncontrollably.  They try to suppress their trembling, so the bells around their waists and ankles won’t ring. 

These are meditations for pujaris (priests of the Deity).

The neophyte devotee’s objective is to see the Deity form of Krishna in the Temple.  Ideally, we should also see Krishna in everyone’s heart.

Srila Prabhupada was on Juhu beach with one of his disciples, Dravida Maharaja.  They were looking at the ocean.  Srila Prabhupada asked, ‘What do you see?’  Dravida replied, ‘Krishna.’  Srila Prabhupada asked, ‘How?’  Maharaja answered, ‘I am the taste of water.’  Prabhupada looked a the salty water, ‘See.  This is the energy of Krishna.’

Sometimes you look at Radha-Gopinath (the Deities at the Mumbai Temple) and you see it’s Krishna.  You don’t have to analyze.  The gopis see a black tamala tree.  Radharani embraces the tamala tree.  All Her friends laugh at Her.  It’s not that they don’t see a tree – but they see Krishna (the tamala tree is black like Him).  They see things, but they see Krishna present in them.

The demigiods are not pure, unalloyed devotees.  Even in Vaikuntha.  In Vaikuntha they are pure, but they are not unalloyed.  The residents of Goloka Vrindavan are unalloyed.  The devas or demigods are devotees, but they are thinking of their desires.  Pure, unalloyed devotees only want Krishna’s pleasure.  Caitanya Mahaprabhu came to teach that.

Indra will kill Vritrasura with the bones of Dadici.  Vritrasura knows this.  When Indra drops his weapon, Vritrasura says, ‘Pick up your weapon and kill me.  It is Vishnu’s will that you kill me.’

The demigods fear death because they do not want to lose their position.  Srila Prabhupada, ‘Do you believe in reincarnation?’  The devotees, ‘No.  We are going back to Godhead.’  Prabhupada, ‘Lord Caitanya’s waiting for the devotees with a Sankirtan party.’

The Srimad Bhagavatam will bring out the particular relationship we have with Krishna.  The Bhagavatam gives all the different relationships you can have with Krishna.

The devotees do not want anything.  For example, Hanuman.  If Lord Rama wants Hanuman to have liberation, he’ll take it.  But, if it interferes with his service, he’ll reject it.

Who has come to give this essence of what Caitanya Mahaprabhu came to give? Krishna came 5,000 years ago.  He performed divine pastimes.  He left instructions, sarva-dharman parityajya – just surrender unto Me.  People couldn’t follow such a high standard in the Age of Kali.  So, Caitanya Mahaprabhu came – with no demands.  Just giving.  Freely giving vraja-prema.  Mahaprabhu’s our hero.

There is a prediction.  All the different sampradayas (disciplic traditions in India) will fall under Caitanya Mahaprabhu’s Sankirtan mission.  Caitanya Mahaprabhu declared, ‘I will give them the opportunity to taste vraja-prema.  This is the maha-mantra.’

We are eternal.  We have an eternal relationship with Krishna.  Simultaneously, we have come from Krishna – aham sarvasya prabhavo.  ‘Make an eternal change!’   You can change your eternal relationship.  There is the example of Shymananda.  He had a relationship of friendship with Krishna, but obtained a relationship in the conjugal rasa.  He changed his attitude in the association of Jiva Goswami, Narrottama and Srinivas.  His guru beat him with a stick, ‘Why are you crying in ecstasy hearing the pastimes of Radha and Krishna?  You don’t know what pleasure you’re missing in sakhya rasa.  You’re taking something lower!’

You cannot change you eternal position as servant of God or Krishna – jivera svarupa haya krisnera nitya das.  Bhaktivinoda Thakura explains different relationships.  If you want material relationships – even with your own family.  When you’re realized, you can even have an eternal planet with your own family!  This is called satya sankalpa.  When you are pure, everything you desire becomes manifest. If you want to be a friend of Krishna, you can take birth in a family of gopas (cowherds), where their association will draw that relationship out.  You will get the association of nitya-siddhas (eternally perfect souls) and take birth as a gopi with gopis – if that is your pure desire.  The mood has to be empowered by devotees.  Thereafter, you go to the Spiritual World or the Kingdom of God.

You can change your body in the material world, so why not spiritually?

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radha-krishna-pranaya-vikritir hladhini saktir asmad/ekatmanav api bhuvi pura deha-bhedam gatau tau/caitanyakhyam prakatam adhuna tad-dvayam caikyam aptam/ radha-bhava-dyuti-suvalitam naumi krishna-svarupam

‘The loving affairs of Sri Radha and Krishna are transcendental manifestations of the Lord’s internal pleasure-giving potency.  Although Radha and Krishna are one in Their identity, They separated Themselves eternally.  Now these two transcendental identities have again united in the form of Sri Krishna Caitanya.  I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krishna Himself’ [Caitanya Caritamrita Adi-lila 1.5]

radha – of Srimati Radharani; bhava – mood; dyuti – the lustre; su-valitam – who is adorned with; krishna-svarupam – who is identical with Sri Krishna

‘Radha-Krishna is one.  Radha-Krishna is Krishna and Krishna’s pleasure-giving potency combined.  When Krishna exhibits His pleasure potency, He appears to be two – Radha and Krishna.  Otherwise, Radha and Krishna are one.  This oneness may be perceived by advanced devotees through the grace of Sri Caitanya Mahaprabhu.  This was the case with Ramananda Raya.  One may aspire to attain such a position but one should not try to imitate the maha-bhagavata‘ [CC Madhya-lila 8.282 Purport]

Braja Mohan, who had appeared very relaxed, suddenly said, ‘Come, let’s go!’ Yes, I decided, I would.  Braja Mohan stopped at a chaiwalla and bought some chai.  We sat together as he drank his tea.  ‘I want you to come to my house’, he said.

We turned around the corner and arrived at a small house at the foot of Vrsabhanu’s Hill.  An old woman greeted us at the door.   Braja Mohan said, ‘This is my mother’.  The old woman humbly offered pranams.  I returned the gesture.  She couldn’t speak a word of English.  Like many Indian village houses, Braja Mohan prabhu’s family residence opened into a courtyard.  Inside the courtyard were two cows, flanked by huge piles of grain.  Braja Mohan looked at the cows and looked at me and proudly announced, ‘This is my mother!  And this!  This is my father!’  I felt most embarrassed.  Just under a year ago I would have thought nothing of eating a  hamburger.  And here were two healthy cows being offered respect in the way that you’d offer respect to your parents!   I may have changed my ways but did that make me pious?  Did that make me a Vaisnava?

I was warming to my host: The loving reception of his mother;  his beautiful infant daughter, Gunjin (named after the flower in Sri Radha’s hair); and his natural respect for the cow.   Braja Mohan took me to a room at the side of the courtyard and said, ‘This is your room.  My house is your house’.  I had heard Indian businessmen in South Africa make similar pronouncements to sadhus.  Braja Mohan, however, said this with so much sincerity I felt like I had become a member of his family!  The room was spotlessly clean and white.  There was a picture of a white-haired Indian gentleman above the single wooden bed.  ‘That is my father’, Braja Mohan said.   He left the room and returned with a handful of writings in Devanagari, impressed with my recognition of certain Bhagavad-gita verses.  He started speaking to me in Hindi but stopped when I said, ‘Hindi samasta nahi‘ – ‘I do not understand Hindi’.

We talked and talked and talked.  Night fell, and Braja Mohan continued talking – about his family, his job in the fan factory in Mathura, about the sadhus who had visited his house and so on.  It was pitch dark.  We couldn’t see each other.  There was only the sound of the crickets and Braja Mohan speaking to his new friend.   I would have to stay the night in Varsana.  This was Radharani’s wish.  I was reminded, in some way, of the episode in Krsna Book where Uddhava and Nandamaharaj talk throughout the night.

After some time Braja Mohan’s elderly mother came upstairs with a candle, like a figure out of a fairy-tale.  She spoke animatedly to her son, visibly pleased to have a guest.   She disappeared into the darkness, returning with some braja rotis and sabji.   We relished this simple meal.  I was thankful for all the love and hospitality my hosts had shown me.  This must be the mercy of Sri Radha.   ‘Come’, Braja Mohan said, ‘it is almost time for arati‘.

November 1997, Varsana, India Kartik was drawing to a close.  I had only a few more days left in Vrindavan.  Even though I had gotten over my dysentry, I was eager to leave the Holy Dhama.  I had started off with ideas of performing austerities like Rupa Goswami.  Rupa was a contemporary of Lord Chaitanya who had resided on the banks of Radha Kunda, which are as hot as a desert – chanting for hours and hours, sleeping under a different tree every night, eating very little, writing devotional poetry and scripture and offering respects to devotees of Krishna. My neophyte level was exposed to me within days of arriving in Vrindavan – I just couldn’t stop thinking about eating pizza and custard.  Now, one month later, I felt as if I had been marooned on a desert island.  If my ship didn’t come soon, I might die.  There was one place I had to see before I left.  Varsana. Varsana is the ‘place of rains’, named after the gopis (the young cow-herd girls who sported with Krishna) tears of separation from Krishna.  It is the place of Sri Radha, one of the most sacred places in all of Vraja.  My travelling companions – Nicholas and Ivor – had other plans, so I ventured out on my own.  The autoricksa only arrived in Varsana in the afternoon, leaving only one or two hours of daylight within which to safely pay homage to this holy place.   A beautiful Temple loomed in the distance on the sacred hill which was once the site of Maharaja Vrishabanu’s palace.  I was excited.  I gulped back my Limka and focussed all my efforts on making my way for the sacred Hill and the Sriji Temple on its peak.  The first thing that struck me about Varsana was the beauty of the residents.  Had this something to do with their lineal relation to Krishna’s consort Sri Radha?  A winding cobblestone path drew me into the town.  After some time, the narrow path opened into a square where I walked into a gentleman sitting on a raised platform.  He wore black trousers and a white collared shirt.  He sat, like a yogi, beckoning to me with his right hand. He had a moustache and his hair was bryl-creamed.   Being a crime-conscious South African, and heeding the cautions of experienced devotees, I approached the man with due care.  He patted the sandstone dais and said to me, ‘You, sit here!  Sit here!’   I thought that it would be good manners if I sat with him for a while (Indians are very particular about hospitality).  The gentleman introduced himself in broken English, ‘I am Braja Mohan.  I live here.  We are all Radharani’s family here’.  He explained to me how the people of the village were mostly Goswamis and were all relatives of Sri Radha.  He explained to me that the place where he was sitting was a Temple of Sudhama, Lord Krishna’s Brahmana friend.  He then commenced with a fragmentary narration of the pastime of Krishna and Sudhama Brahmana.  Somewhat wary, I avoided discussing my purpose or plans in the village of Varsana with Braja Mohan.

Sudama Brahmana and Lord Krishna had been close friends at Sandipani Muni’s gurukula, in the town of Ujjain. After their education, they went their separate ways. Krishna was the son of Nanda Maharaja, a wealthy vaisya or business man; and Sudama was a poor and simple brahmana (priest or intellectual). One day, Sudama’s wife said to him, ‘My dear husband, we are very poor. There is hardly any food on our table. See how thin you are! Remember your old friend Krishna. Go to him and ask Him to assist us.’  Sudama Brahmana had only a handful of flat rice to offer the Lord when he met him in Mathura. Krishna was so pleased with Sudama’s simple devotion that when he returned to his wife, he found her in a beautiful gem-laden palace, resembling the opulences of Vaikuntha (‘place of no anxiety’) or the Kingdom of God.  

January 1997 was a time of serious introspection.  In hindsight I would say it was a fast-forwarding of Krishna’s mercy, a breakthrough. 

On the 13 January I watched a television documentary on John Paul Getty.  His life both extraordinary and sad.  He was wealthy but poor in spirit.  On one occasion he had a servant present his son with a $1.50 invoice for eating a hamburger at Getty’s home!  I watched the grainy black-and-white figure in the documentary work through about 20 locks to get into his house!  A house that looked more like Fort Knox than a home.  All aspirations in me to become Alexander the great were crushed.

I carried on with my strict regimen of swimming and exercise in January and February.  My notebooks contained aphoristic entries such as – selfhood involves a sloughing off of illusion.  Around this time, I saw another documentary about a cold-hearted hitman named Klukinsky.  Klukinsky left his family at the dinner table on Christmas day to go out on “business”.   He froze the bodies of his victims in freezer-containers so the forensic detectives would be unable to ascertain when they had died.  When the judge asked him why he had killed so many people he gruffly replied, ‘It was business’.  The interviewer asked him if he had ever regretted his actions.  Klukinsky replied, ‘I can’t change yesterday’.  Then he paused.  There was an occasion where he felt a little bad.  He was about to kill a man with a chainsaw when he called out, ‘Jesus!   Jesus!  Save me Jesus! Oh, Lord Jesus, save me!’  Klukinsky said, ‘After that, I found it difficult to finish my work’. 

On the 9th of February I read from the Book Of Daniel.  The Angel Gabriel told Daniel, ‘I am here to tell you what is written in The Book Of The Future‘.  I took it that The Book Of The Future dealt with the ‘extended present’ of the Eternity and not really past, present and future as we know it.  That night I dreamt of  two large volumes, with gilded Roman lettering –  The Book Of Jewels and The Ancient Book.  I found out later that later that The Bhagavad-gita is sometimes called the ‘Jewel of the Vedas’; and the Srimad Bhagavatam is called Bhagavata Purana or the ‘Ancient History of God’.

On 11 February 1997, I decided to give up eating meat for Lent.   On the 12th of February, I meta Hare Krishna monk, Nicholas.  Nicholas had a book table outside the Standard Bank in Rondebosch.  When I told him I had become a vegetarian the day before, he gave me a copy of the Hare Krishna cookbook,  The Higher Taste.  He also gave me a book called The Science Of Self Realization.  He answered my questions about the devotees’ lifestyle.  I was impressed by their simplicity.  They shared rooms and slept on camping-mats.  They chanted the Hare Krishna mantra ‘all the time’ and served God in all their actions.  I wanted to know more.

‘Let us know if there’s any more work’, I tell him. ‘I can take it back to Mott Street and type there’. ‘More? Yes’, he says, ‘There is lots more’. He opens a closet door and pulls out two large bundles in saffron cloth. Within, he shows me thousands of pages of single spaced, marginless manuscripts of literatures unknown in the western world. I stand before them astounded. ‘It’s a lifetime of typing!’, I protest. ‘Oh, yes!’, he smiles happily. ‘Many lifetimes’.
[Hayagriva Das, The Hare Krishna Explosion, p.24]

‘When a living entity is deceived, covered and thrown by the illusory energy [maya], he/she develops desires for material enjoyment, but when he surrenders unto the Supreme Lord, he is uncovered, and freed from the desires for material enjoyment; this is Lord Krishna’s non-duplicitous merciful glance’ – Caitanya Bhagavata A.3.2 Commentary, by Bhaktisiddhanta Saraswati Thakur

Avaranatmika-sakti – covers the living entity with ignorance, thinking ‘I am happy. I am alright’ in his ‘condemned life’ [see Srimad Bhagavatam 3.26.4 Purport, by A.C. Bhaktivedanta Swami.

Praksepatmika-sakti – keeps you in material consciousness [see Teachings of Lord Caitanya by A.C. Bhaktivedanta Swami, Ch.10]

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