Guru Mukha Padma Vaikya (VII)

Monday, 16 January 2012

Now this is tilak dharan (marking of sandal or clay paste in the body). Tilak dharan means markings in the body above the navel. Below the navel it is call asudha anga (impure limbs) and above the navel upto head is suddha anga. This body is said to be a temple on the move which is also called Braja vasi (Braja means moving and vasi means inhabitant). So I and the Lord both are staying in this movable temple. Now to worship the Lord I have to first establish Him and so in the twelve places (Dvadas anga) of my body I have marked with the twelve names of the Lord. After establishing the Lord I have to place Tulsi Devi so that I can make my body Vrindavan. As Tulsi or Vrinda Devi cannot be planted, I have to wear tulasi beads in the form of mala. Now my body becomes Vrindaban, becomes Braja dham and dvadas anga means, in the twelve months twelve sun arises and they are called dvadas aditya (twelve demigods or twelve sons of Aditi). So amidst these surya mandal (sun disc) God is imagined to have been established in the form of His Holy Name.
Q. Maharaj as you has said earlier that niyam (rules) are not so important but main thing is my upalabdhi (realization).
Ans. Why are these rules? To purify my mind, to purify my intelligence, to drive away the false ego and if this does not happen than what is the profit. Body does not have any value, and as I have told earlier that mind is to be liberated, mind is doing servitude to the senses etc and just to deliver the mind we have to do these dhyan (meditation) dharana (concept). Unless the mind is pure, it will sometime drown you and sometimes rise you. Our elevation and decline are only because of this mind.
Q. Maharaj you were saying something about karma kanda and Srimad Bhagavatam.
Ans. As I have heard in various recitations of Srimad Bhagavatam I found that the speakers give more stress in the karma kanda (furtive activities). But giving more stress in karma kanda will not go along because karma kanda is not all in all. Why Vedavyas has written Bhagavatgam? The Vedas, Puranas, Upanishad, Mahabharat are mainly based on karma kanda and gyan kanda (knowledge). Mostly they are based in karma kanda and very little is said about gyan kanda. But Bhagavatam is being written at the end of all these sastras with a different purpose. After karma, gyan, upasana, mantra what is left is bhakti, bhakti also has a region, and in fact everything is in relation between bhakta and bhagavan so why have you written about all this gyan kanda, karma kanda, swargaloka etc. as they are of no use. Keeping this in mind Vyasdeb has at last written Bhagavatam and it says only about bhakti towards the Supreme Lord. Bhagavatam is written to give relief to the general people who are very much attracted towards karma.
Q. But people are enjoying doing karma.
Ans. People are enjoying more or less but they are unable to enjoy paramananda (absolute bliss).
Q. Another thing, as we pray should we address it to Srimati Radharani or direct to Krishna.
Ans. We should address our prayer to Srimati Radharani or Gaura. In our family we address all our prayers to Gaurakishora. So, without going to Radha Krishna directly we address it to Gaurakishora. In our family they used to say that Sri Radha Krishna are sukamayi  sukhamay, (joyful) they are enjoying eternal bliss so there is no need for going to them with all our problems and desires, let them enjoy. So the medium is Gaur. We have got bhava grahi (one who appreciate bhava) Gaur Raya who is rasamay (witty), who is so merciful,  you address your problems at His lotus feet and he will fulfill all your desires. But Srimati Radharani and Krishna are eternally in the bhava rajya (kingdom of blissful mood), in prema rajya (kingdom of love) and going there with all kind of material problems will create disturbance.  This is not my personal experience but as I have heard from my family members that our only prayer to Radha Krishna is that sukhamayi, sukhamay you leave happily, you live in luxury. So for any problems, also to attain bhakti we should pray to Gaura, pray to Nityananda, or Panchatattva or Six Goswamis or to our Guru. Going directly at the topmost level is not required.
Q. Sukadeb Goswami is said to be a santa rasa devotee has he attained gopi bhav?
Ans. Yes, Sukadeb Goswami is said to be pet of Srimati Radharani. Suka  means parrot. What Srimati could not tell others even her sakhis she uses to disclose them to Sukdeb. Because the sakhis like Lalita, Bishakha etc. when they will hear her love stories they will laugh and create disturbances. So she has to suppress her thoughts in front of them. It is said that Srimati Radharani first unveiled about her love to Sukdeb. She says, do you know Suka the person whom I love is like this, He plays flute like this, but to whom can I say, how I can go to Him, it is not possible for me to go there. And Suka after hearing all these flew away and went direct to Krishna’s palace. There Krishna and Madhumangala were sitting and Suka went there and started repeating the same words. When Krishna heard this he was surprised and began to enquire whose parrot is this and said to Madhumangala to go and bring a golden cage. I will keep this bird here as it speaks so nicely. Hearing this suka says, what is this, you are a son of a king, why are you so greedy, you are trying to capture someone who belongs to somebody else? But from whom have you learnt all this beautiful words asks Krishna, then Sukadev narrates the whole story that some one has told me that she has dedicated her life her soul at your lotus feet. From then onwards the relationship between Radha and Krishna grew through the medium of Suka. The name of Radharani is not mentioned in Bhagavatam because she has told Suka that see Suka you will again descend in the Krishnamay jagat to recite Krishna katha, but never pronounce my name. So the name of Radharani and names of the other sakhis are not there in Bhagavad. Only say about Krishna leela, Krishna naam she says and if anywhere my name is required you just mention gopi and proceed. Sri Sukdeb Goswami also, when he hears the name of Radharani used to get absorbed and submerged in leela chintan (thoughts of pastimes). So if the name of Radharani is mentioned it would have been impossible for him to recite Bhagavatam. In seven days he recited the Bhagavatam to this jiva jagat.  Abhaktam stan sabigaye, Sukdeb Goswami says, na dadausa katha amritam. The devatas (demigods) have arrived to hear Bhagavatam and brought honey for Maharaj Parikhit. Let Parikhit drink this honey and become immortal and let us take away this Bhagavad they proposed. Abhaktam, says Sri Sukdeb you are not bhakta you are bhogi (sense enjoyer), you don’t have any renunciation any sacrifice and so Bhagavad is not for you. Further it is not at all for Swargaloka (heaven), it is only for Martaloka (mortal world) and I have not come here to sell or to exchange Bhagavad. Sukadeb further says that the amrita (nectar) which you have brought is attained by deception; you have tricked it from the asuras. If Parikshit want to drink this amrita than it is upto him, and I will go away, but I will never give it to you because abhaktam, you are abhakta, na dadausa kathamritam and thus he did not give Bhagavatam.
Q. But the devatas are said to be bhaktas.
Ans. Of course bhakta but kamana, basana bhakta (bhaktas with desires and intention).
There are four types of bhaktas and the devatas are artharthi (desirous of wealth) they pray to God with some intention when they are in difficulty.
Q. And those who are normal devotees, such as sadhu mahatmas?
Ans. They are all gyani bhaktas, param gyani (absolutely learned) they are worshiper of bhakti.  Sanat-Sananda, Devarshi Narada, Sukdeb they were all param gyanis. They all came to bhakti through gyana (knowledge).
Q. But the gopis were not gyani how did they come to bhakti?
Ans. The gopis were all nityasiddhas. As it is said that in bhakti there is no requirement of sadhan bhajan, no need of gyana, but in that case Bhagavad kripa (mercy of the Lord) is required. In case of Sanak-Sananda also the same thing happened. As soon as they reached the door of Vaikuntha, by the fragrance of Charan tulasi (Tulasi from the lotus feet of the Lord) they became attracted. Here there is no reason for attraction but due to Bhagavad kripa from a very minute incident this extreme devotion may arise.
Q. But Sanak-Sananda, how were their feelings before they are attracted?
How did they think of God?
Ans. They used to live in Brahmaloka, they were brahma gyani. They used to consider Bhagavan as niraakar (form) brahma and Sukdeb was also same. They have realized niraakar brahma means brahma jyoti (effulgence). According to their concept God is there but the power to conceptualize His form is not there within this jiva jagat. Whenever we think or imagine a form we have bring the Lord into a certain periphery, but they says that no, Bhagavan cannot be brought into any periphery any form any quality because these are all material. Actually it is a fact that Lord cannot be brought into any material form or quality. But as we have created a deity made of matter, it is just to establish the form of God into our heart so that whenever we close our eyes we can feel Him inside us. So I always say that, look at the Lord, perform puja, pay obeisance do everything but see whether you can feel the Lord when you close your eyes so that wherever you go you can experience His presence. And this practice is the most, to feel the Lord in your bhava.
Q. What happened after they have darshan of the Lord?
Ans. They realized the sakar rupa (embodied form) of the Lord. They had darshan of Vaikuntha rupa (form) of the Lord, the form of Chaturbhuj (four armed) Narayan. And then, later on they have studied Bhagavad from Sri Ananta Deb (they have a different parampara (disciplic succession) and there they also have darshan of Lord Krishna. They also performed Bhagavad Kirtan at Ananda Twat in Haridwar when Devarshi Narada went to Badrika Ashram and requested them after he witnesses the extreme distress of Bhakti Devi with her two sons Gyana and Bairgya (renunciation).
Q. Can it be said that when they were brahma gyani they were busy with their devotional service only.
Ans. Yes this is the fact. They were in the mood of naistik bramachary (devoted celibate) and in relation to this world they were in the conclusion that this world is false, it is not a pastime of the Lord and so they rejected it. But later on, they realized that no the world is not false, it is Lord’s creation, it is real and further they accepted the name, fame, quality and pastimes of the Lord. Sukdeb Goswami was also like that and later on he was also astonished when he heard about the pastimes of the Lord. So this is Bhagavad Dharma. Bhagavad Dharma means to come to sakar tattva (personal form).
Q. Can they be termed as mayabadi before they became bhakta.
Ans. No, not mayabadi. Mayabadi does not have any inclination towards the personal form of Lord. Mayavadis even do not recognize that maya (illusion) is the energy of the Lord. They further say that the leela of the Lord is maya.
Q. So there is a difference between mayabadi and nirbisheshbadi.
Ans. Very little difference. One is Advaitabad and the other is Suddha Advaitabad. Further it advanced into Vishistha Advaitabad which is applied in some special circumstances. Later on these concepts are rectified and refined into Dvaita Advaitabad by Madhvachaya and later on Achinta Vedaveda  by Sriman Mahaprabhu. In the Achinta Vedaveda there is both veda and aveda. In case of Advaitabad Sri Sankaracharya only accepted brahma, he did not accept jivas, and in case of Suddha Advaitabad  Sankaracharya’s  tattva is accepted but another tatva that this world is a shadow of Brahma, that is also revealed. It says that Brahma is such a true substance that its shadow also seems to be true. It is so powerful that, in general shadow is never powerful, but being the shadow of Brahma, by the power of Brahma, this world though it is false still perceives to be real. The changes of this world are so slow, every moment we are dying, every moment is transiting, but still we are thinking that it is real, it is permanent. So under these circumstances, it is said that the shadow of this world is real and Bhagavan is real. One is bimba (real object) and other is pratibimba (reflection). Without bimba there is no pratibimba. If I don’t wear any ornaments and stand in front of a mirror can that mirror be decorated? No, first I have to decorate myself, then only the image of the mirror will be decorated. Same is the case here. So Bhagavad sakti (energy of Bhagavan),  will come here but first go and offer it at His lotus feet and then only everything will be ornamented, it will look nice. So this tattva is being revealed and it is further regenerated by Sriman Mahaprabhu into Achinta Vedaveda in which He establishes that a jiva from tathasta (marginal) position can further reach upto the transcendental level.
(The above conversation is translated from Bengali as I have heard from the lotus mouth of my Gurudeb Sri Kandarpa Gopal Goswami).

The meaning of the word divyam means divine which I wrongly translated as transcendental. I have corrected the mistake in the blog. Sorry.


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Anonymous said...

Hare Krishna ! Partha Prabhu
Day by Day you are upgrading your blog.. both by adding new elements and of course new discussions and translations of the valuable works of Sri Gurudeb.. May you find fullfilment in your endeavours and advance towards success..
All Glories to Srila Prabhupada !