Srila Gurudeva began the 2001 tour in Hawaii and Auckland,
New Zealand. Gurudeva also preached in three ctiies of Australia—Murwillumbah, Brisbane, and Perth—where he spoke especially about the first four verses of Upadeśāmṛta. He then went
to Bali and Singapore, before returning to India. In May, he went to Hawaii again, then to Salt Spring Island and Vancouver.
On the evening of April 20, Gurudeva spoke at the Vedic Cultural Center in Vancouver. He explained the definition of Vedic Culture before an assembly of hundreds of devotees. He also described the different Vedic scriptures and elucidated upon the transcendental form of the Supreme Lord. Gurudeva concluded his speech, saying, “You cannot concentrate your mind, even for a moment. It is very hard. You have no time to worship. From one morning until the next morning you are always absorbed. When will you do arcana? You cannot do arcana. You can, however, chant the name even while you are driving a car, ‘Hare Kṛṣṇa’, walking, ‘Hare Kṛṣṇa’, in the day, ‘Hare Kṛṣṇa’, and in the night, ‘Hare Kṛṣṇa’. You can chant ‘Govinda Dāmodara Mādhaveti’ when you are doing anything. While driving the car, why not chant? Using the steering wheel to keep time, you can chant—Govinda Dāmodara Mādhaveti. While walking in a good park, why not take your mālā and chant—Govinda Dāmodara Mādhaveti? When your son is weeping, you should not tell him to sleep; tell him instead: ‘You should chant—Govinda Dāmodara Mādhaveti’. At the birth of your sons and daughters, you should chant—Govinda Dāmodara Mādhaveti. Even at the death of your father, mother, wife, or any relative, you can take them on your shoulder and tell them—Govinda Dāmodara Mādhaveti. You should even chant if you are quarreling—Govinda Dāmodara Mādhaveti—and be happy forever, eternally. This is the essence of Vedic culture. If such culture is not there, it means there is no Vedic culture. Try to have love and affection for all, even for an ant. If you want to realize yourself, if you want to realize the Supreme Personality of Godhead, if you want to realize this māyā and this whole universe, what should you do?
Chant: Govinda Dāmodara Mādhaveti.”
From April 21 to 25, Śrīla Gurudeva presided over a hari-kathā festival on Salt Spring Island. Hundreds of devotees attended the festival from all over the world. On the 23rd, Gurudeva spoke on the goal of life and how to achieve it.
“In śāstra it has been told that we want happiness,” Śrīla Gurudeva said. “For lākhas and lākhas of births we have forgotten Kṛṣṇa, and now māyā is controlling us. We are under the control of māyā. Sometimes we are very beautiful apsarās, heavenly angels. Sometimes we are in the bodies of donkeys, sometimes hogs, pigs, fish, monkeys, and so on. From the beginning of this creation, or rather, for lākhas and lākhas creations, we have tried for happiness—but we are not happy. It is a very wonderful phenomenon that we have tasted lust-filled activities in all species of life, but we are still not satisfied. Again and again we try to make merry under the control of māyā, but instead she is giving so much suffering.
“Our real objective is to somehow serve Kṛṣṇa, to remember Kṛṣṇa, and to take shelter of Kṛṣṇa. How can we do this? What services can we render? In the fourth chapter of Śrī Caitanya-caritāmṛta, this object has been explained. Service to Kṛṣṇa should be our objective. But how can we serve Him? This is the subject to find out. Prior to Mahāprabhu’s appearance, Kṛṣṇa came to establish yuga-dharma, and Caitanya Mahāprabhu also came to establish yuga-dharma. The yuga-dharma at the time of Kṛṣṇa was to kill the demons who were obsessed with their bodies and to establish ātmā-dharma.
“Kṛṣṇa is not our goal. Our goal is not to achieve Kṛṣṇa, but rather to achieve kṛṣṇa-prema. If you don’t have kṛṣṇa-prema, then you may become like Kaṁsa. He met with Kṛṣṇa, but because there was no affection in his heart, he became an enemy, a demon. He wanted to kill Kṛṣṇa. Śrīmad-Bhāgavatam and all other scriptures have established that our objective, our sādhya, is not Kṛṣṇa, but rather kṛṣṇa-prema.
“Kṛṣṇa-prema is divided into five types: santa-prema, dasya-prema, sakhya-prema, vatsalya-prema, and mādhurya-prema. We all have a relationship with Kṛṣṇa within these five categories, in our transcendental, constitutional form. Without this relationship, no one can even exist. We must be among these five relationships, but now we are covered by māyā. We have all the qualities required for this relationship, in a latent or dormant position; therefore, when we begin sādhana under the guidance of a very qualified guru, it will manifest. Whatever relationship you have will certainly manifest.
“Caitanya Mahāprabhu only came to help us, especially to develop gopī-prema. Gopī-prema is the highest love and affection—higher than any of the other four. Mahāprabhu did not come to establish varṇāśrama-dharma or yuga-dharma. When I went to the Śaraṇāga Farm, I heard that it was meant for varṇāśrama-dharma. We should follow varṇāśrama-dharma, but is only a platform. Even without varṇāśrama-dharma, Pingala, Jagāi, Mādhāi, and so many others attained love of Kṛṣṇa. Caitanya Mahāprabhu never comes to establish yuga-dharma, rather, is established automatically. He has not come to establish yuga-dharma, but He gave it automatically through nāma-saṅkīrtana. The yuga-dharma of Kali-yuga is nāma-saṅkīrtana.
“The establishment of yuga-dharma is the duty of incarnations like Mahā-viṣṇu and Advaita Ācārya. Although they can do it easily, Caitanya Mahāprabhu was present at the time it was meant to be established. He therefore quickly adopted this method, nāma-saṅkīrtana, the yuga-dharma, and He mixed something from His own side: namely love and affection. ‘I will perform nāma-saṅkīrtana, but not in an ordinary way as it was performed in other Kali-yugas.
It will be with prema, love and affection.’ His actions are understood by the verse: anarpita-carīm-cirāt karuṇayāvatīrṇah kalau.
“With very deep meaning, this verse explains the sādhya, the objective, for which Caitanya Mahāprabhu came; an objective that had not been given prior to His appearance. Caitanya Mahāprabhu came, full of mercy, and He could not tolerate the sufferings of the jīvas. He mercifully came, and He wanted to give the topmost objective: samarpayitum unnatojjvala rasām sva-bhakti-śriyam. What is unnata-ujjvala-rasa? You cannot imagine it, but I will explain it in brief.
“Once, on a full moon night, Kṛṣṇa played on His flute. Placing a flower behind His ear and sometimes changing from one ear to the other, Kṛṣṇa was very beautiful.”
The audience had been captivated. Śrīla Gurudeva continued:
“The gopīs thought, ‘Kṛṣṇa is a very big thief. He is like a dacoit. He has taken everything and not left us anything. He has taken our hearts. How can we lie? How can we maintain our lives?’ As they ran to follow the sound of the flute, they called to Kṛṣṇa, ‘You should return our hearts, otherwise we will continue to follow You.’ They had no time to tell others that they were going. They all simply ran to follow the sound of Kṛṣṇa’s flute. They wondered from where this sound was coming, and they said, ‘Oh very beautiful, marvelous Cupid of cupids! You should return our hearts, otherwise how can we return home? We cannot return now. Without our hearts we can never return.’
“After that, rāsa began. Kṛṣṇa danced with each gopī. There were lākhas and lākhas of gopīs, and Kṛṣṇa also manifested in lākhas and lākhas of forms. Why? All the gopīs had left their husbands and their chastity. They had given up their homes, wealth, reputation, shyness, and everything else. In India, a lady cannot give up these things.
She will prefer to die rather than give up her chastity. This is a special quality in Indian ladies. They can give up anything, but they would prefer to die than give up their shame. The gopīs, however, left even this, and therefore Kṛṣṇa wanted to satisfy them all. He manifested Himself with each gopī simultaneously, attracting them all by dancing with them in various dance postures. If He did not do so, He would have been indebted to them. He was obligated to try to satisfy them—the scene was very wonderful. Kṛṣṇa always tells all the gopīs, especially Śrīmatī Rādhikā, ‘Oh, You are My most beloved.’
During the Rāsa dance Rādhikā saw that, ‘He is a very cunning cheater, liar, and debauchee. He just told Me, “You are most beloved. There is no one like You,” but now He is dancing with all the gopīs—right in front of Me!’ She could not tolerate this, and She disappeared from the dance arena.”
Śrīla Gurudeva continued: “Kṛṣṇa thought, ‘If there is no Radhika, there can be no dance. For whom is this dance? For whom is this rasa?’ Kṛṣṇa therefore followed Her, lamenting, ‘Where has Śrīmatī Rādhikā gone?’ He played on His flute, ‘O Rādhikā, where are You, where are You? I cannot tolerate Your separation.’ Somehow He found Her. He decorated Her and begged Her pardon, ‘I promise I will not offend You anymore. Be pleased with Me. Be merciful to Me.’ He then placed His flute and peacock feathers in Her hands and said, ‘You are My master, You can use Me in any way.’
“Rādhikā became pacified and satisfied. Later, after Rādhikā and the other gopīs sang Gopī-gīta, Kṛṣṇa returned in their midst. At that time the gopīs, who were also clever—even more so than Kṛṣṇa—began to ask Him something. They inquired, ‘We have heard about a certain kind of person who loves others only as much as others love him. He thinks, ‘If you love me, I will love you.’ Another kind of love and affection is, ‘Whether or not you love me, I will love you.’ There is also a third kind of person. Whether anyone loves him or not, still he does not love anyone. In this way there are three kinds of persons. O Kṛṣṇa, in what category are You? Please explain this to us.’
“The gopīs were cleverly creating an atmosphere so that Kṛṣṇa would admit whether or not He had prema for them. Having heard their inquiry, Kṛṣṇa smiled very slyly and cunningly; after all He is the guru of the cunning. He said, ‘Those who love for love are not real lovers or beloveds. They are businessmen. Those who give some coins to a shopkeeper and take something in return, like rice, dāl, and so on, are business persons. It is not pure love.’ Do you understand? Kṛṣṇa is saying, ‘If someone loves a person, and he wants that the person he loves should also love him in return, he is like a business person. I am not in this category. Next, regarding the person who, whether or not someone loves him, he will always love that other person, this is very good. O gopīs, you are like this. Whether I love you or not, you are giving your love to Me. This is fatherly or motherly love and affection. A father and mother never demand any love from their children, and they always support them. Even if the children are doing nonsense, as soon as they say, “O Mother, O Father!”, the parents will forget everything for their sake. This is very pure, and you are like this. Whether I am loving you or not, you are loving Me. I am not like that. I am not in that category. Regarding the third person, I am also not among those who do not love others, whether others love them or not.’ ”
Śrīla Gurudeva elucidated on this point further: Who are those in this third category? There are four kinds of persons, and two of them are those who are ātmārāma and those who are āptakāma. Śrī Śukadeva Gosvāmī is an example of one in this category. Whether anyone loves him or not, what does he do? He has no such love because he is always thinking about the Lord and is very satisfied in that. He has no time, no other vision to notice whether one is loving or not loving him. Our love is worldly love. He is in transcendental love, serving Kṛṣṇa, and therefore he is happy. He is called ātmārāma. Those in the category of āptakāma are those whose desires have all been satisfied. How? By remembering, chanting, and serving Kṛṣṇa. Kṛṣṇa informed the gopīs, ‘I am neither ātmārāma nor āptakāma.’
“The third and fourth kind in this category are guru-drohi (those inimical to guru) and akṛtajña (ungrateful). If your father and mother and guru-jana (superiors) are supporting and nourishing you from childhood, but you are not serving them, you are akṛtajña. Never be ungrateful to them. Only in the case where they are against Kṛṣṇa and kṛṣṇa-bhakti can you avoid their service. Otherwise, you should always serve them. Don’t be ungrateful.
“The guru-drohi is he who, with or without reason, gives sufferings to his superiors. Don’t give any sufferings or problems to your father or mother or Gurudeva—especially Gurudeva. Time is very short, so I am telling this in brief. Kṛṣṇa told the gopīs, ‘There are many guru-drohis, but I am not among this category. I am also not ātmārāma. I am not ātmārāma, because I played on the flute and called you all. I am not happy without you, and therefore I am not ātmārāma. You are My ātmā, you are My soul. I want to please you and you want to please Me; so, I am not ātmārāma.’
“‘I am also not āptakāma, because My desires have not been fulfilled. That is why I am praying to you ‘Don’t be angry with Me.’ I am praying to you so that I can be satisfied. One who is ātmārāma or aptakama cannot pray like this. How can you tell Me that I am ātmārāma or āptakāma? In My boyhood I used to steal butter from here and there, and if My mother was engaged in her household duties and did not give Me all her attention, I used to be very angry. You know? I once made a hole in the pot of yogurt, and at that me My mother became very angry with Me and followed Me with a bamboo stick. So, how am I ātmārāma? I am not. I like you, I am attached to you, and that is why I am pacifying you. I am praying to you, and this shows that I am not ātmārāma. You may think that I am a guru-drohi or akṛtajña, but I am not. I was grateful to My mother, and I was grateful to my friends. So, I am not among any of these categories.’
“The gopīs then asked, ‘Then who are You? In what category are You?’ Kṛṣṇa replied, ‘Oh, I like you. I want to glorify you throughout the world. You gopīs are My best friends. I will not be able to repay you in lākhas and lākhas of births. I cannot repay you.’ Then the gopīs said, smiling, ‘You have repaid us because You have taken shelter at our feet, and You are saying, ‘I am defeated by you.’ is This what we wanted.’ ”
“What is this? It is unnatojjvala-rasa. The way in which the gopīs satisfied Kṛṣṇa with their love is called unnatojjvala-rasa. This is the highest love, and is only in Rādhikā—in Her mahābhāva. It is not in anyone else. A fraction of Śrīmatī Rādhikā’s mood to please Kṛṣṇa should be our objective, otherwise Kṛṣṇa cannot be fully controlled. Caitanya Mahāprabhu came especially to give this. The mood of Rādhikā should not be our object. Our only goal is to serve those who have this mood—the gopīs. This is the mood of the mañjarīs. How all we serve Rādhikā?
We all attain Her service by serving Her sakhīs like Lalitā, Viśākhā, Rūpa Mañjarī, and others. We want the mood of Rūpa Gosvāmī internally and externally, as he has explained in his Vidagdha-mādhava and Lalitā-mādhava. You should know that the beauty of unnatojjvala-rasa is the mood of the kiñkarīs, the mañjarīs, the maidservants of Śrīmatī Rādhikā. this is the highest objective for us. It is our sādhya.”
Śrīla Gurudeva continued: “Both Sri Caitanya Mahāprabhu and Srila Rupa Gosvami have revealed that this is the object of attainment, but how do we achieve it? The process to achieve it is called bhakti. From where should it begin?
ādau śraddhā tataḥ sādhu-saṅgo ‘tha bhajana-kriyā
tato ‘nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ
Caitanya-caritāmṛta, Madhya 23.16
‘In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulate principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attainment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulate principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.’
Srila Gurudeva ki Jaya! (Excerpted from a Bhaktabandhav book publication, “Sri Guru Darshan”. Available from; [email protected] )