Vipralambha and Glories of Lalita

Lalitā-devī cools and nourishes the hearts of the gopīs. The gopī’s receive special qualities from Lalitā-devī. They are under her guidance. And they become so sweet and happy. Lalitā is the group leader teaching how to serve Kṛṣṇa. She divides services, giving some mañjarīs the tāmbūla sevā, or the service of giving water, or of making sweets or flower garlands, some to dress Rādhā-Kṛṣṇa, and some to decorate and prepare the kuñjas. She divides services amongst the gopīs. When the gopīs’ hearts burn in vipralambha, Lalitā is like sandal cooling this separation. She gives the gopīs many lalita qualities, making them charming, soft, polite, humble and peaceful. When one of the gopīs thinks about Kṛṣṇa then Lalitā-devī gives her a service and the ability to properly serve. They serve both externally and internally. They have this vipralambha and feel, “I’m very small and have no good qualities. How can I serve him? Will He accept my service?”

WHAT IS SRILA GURUDEVA’S INTERNAL SEVA?

“When I am going on my morning walk, I am present with Rādhikā and the mañjarīs. My skirt is rose pink and my shawl and blouse are light yellow—the color of a campaka flower. People are seeing me on a morning walk in some place in this world, but this is only in my external form. Daily, at this me, I go with Rādhikā to Nanda-bhavana. I place the fresh butter made by Rādhikā in the hand of Yaśodā Mātā. Kṛṣṇa is sleeping in His bed. Yaśodā Mātā quietly enters Kṛṣṇa’s room. Kṛṣṇa opens His eyes slightly as Yaśodā Mātā washes His face with a warm, damp towel and places the butter with sugar-candy in His mouth. Kṛṣṇa takes the mākhana-miśri, and then closes His eyes and smiles, savoring the nectarean butter churned by the hand of His beloved. Yaśodā Mātā leaves His room and tells the boys and animals waiting outside the house, ‘Don’t make any noise; Kanhaiyā is sleeping.’ “Yaśodā Mātā then enters the kitchen,” Śrīla Gurudeva continued, “where I am cleaning the stoves and preparing ingredients—honey, ghee, rice, dāls, various grains and flours, vegetables and fruits—for Rādhikā to cook. While Yaśodā Mātā looks over the cooking, she sends me to fan Kṛṣṇa. She says, ‘Nīlimā, Kanhaiyā is still resting. Go fan Him and make sure no one disturbs Him.’ I enter His room and begin to gently fan Him. Kṛṣṇa sits up to see who is there and playfully tries to catch my hand, but I run out of His reach. “Shortly after, the sakhās enter the room and, with them, Kṛṣṇa goes to milk the cows. When He returns, the cooking is complete and Śrīmatī Rādhikā says to Yaśodā Mātā, ‘We will bathe and dress Kṛṣṇa while you prepare His breakfast.’ “According to her bhāva, Yaśodā Mātā sees Kṛṣṇa as her small baby boy and Rādhikā and the gopīs as young girls. So, without hesitation, she arranges Kṛṣṇa’s morning meal in the kitchen, giving the kiśorīs a chance to intimately serve kiśora Kṛṣṇa. Śrīmatī Rādhikā bathes Kṛṣṇa with pitchers of fragrant water that I fill for Her. When Kṛṣṇa is touched by Rādhikā’s hand, He shivers uncontrollably in bliss.

Raya-ramananda-samvada – Holland 09 May 1996

I have told you that Rāya Rāmānanda was like a king, like a viceroy. When they met, he told Caitanya Mahāprabhu. “At first I saw You as a sannyāsī in the renounced order; a very beautiful young sannyāsī. The red coming from Your face cannot be defeated; it is not so hot but more cool like the moon—You have a moonface. At first I saw You as a sannyāsī, but now I am seeing that You are that black Kṛṣṇa. How? I am seeing that You are the combined form of Rādhā and Kṛṣṇa, taking the heart and mood of Śrīmatī Rādhikā and the guidance of Śrīmatī Rādhikā.

“Why am I seeing so?”

Mahāprabhu replied that, “You are a mahā-bhāgavata, a certain type of Vaisnava. Not kanistha adhikārī, not madhyama adhikāra. You are so much more, a maha-bhagavat.”

What are the symptoms of a mahā-bhāgavata? If he will see a cow, at once he will remember Kṛṣṇa and say, “This is Vṛndāvana and Krisna is grazing the cows.” He can stay in any jungle and think, “Oh, this is Vṛndāvana.” He can see any river, sea or ocean and he will think, “Oh, the Yamunā is flowing here.” If he will see any high place, he will say, “Oh, here is Girirāja Govardhana, very near and dear and very much serving. Kṛṣṇa has lifted him with His finger.” He will always see his aradhyadeva, worshipable Kṛṣṇa, and see that all are worshipping. And in Kṛṣṇa he will see all. This is the symptom of a mahā-bhāgavata.

Shared Yearnings – Govinda Lilamrta

By the causeless mercy of Śrīla Guru-pāda-padma and the rūpānuga Vaiṣṇavas, we are hearing this Govinda-līlāmṛta, which is helpful for the soul and enables one to enter into service of the Supreme Soul. Vṛndā-devī has reserved the pastimes of God for us, so that fortunate people can collect these and get permission to enter vraja-līlā. Otherwise, if one is involved in jaḍa-līlā, mundane rasa, which has covered all places in this world, day and night that jaḍa-līlā will be thought of, even while sleeping one will not be able to forget the mundane nature of this world. If one has relation with jaḍa līlā twenty hours of the day, no taste or desire will come for kṛṣṇa-līlā. If one prays to līlā-śakti and with humility tries to accept Her mercy and enter Kṛṣṇa’s pastimes, then Vṛndā-devī will give advice. If one follows her classes, one after the other, he will gradually enter Vraja-dhāma and begin the service of the soul.

Before cow-grazing, Kṛṣṇa plays with His parents and all followers in vātsalya-rasa. Kṛṣṇa is in Nanda-bhavana. One peahen came, named Sundarī. Before, she sat on top of a kadamba tree watching all Kṛṣṇa’s pastimes, one after the other, and keeping them in her heart. Now she flew and came to Nanda-bhavana. She invited her husband, the peacock, and together they started dancing. The peahen danced around the peacock, moving on four sides, and the peacock spun with his feathers splayed out like a rainbow. They exclaimed, “Now we are very fortunate, Kṛṣṇa will be coming into our garden-house. It will not be long until He comes!”

Radha Prema Makes Krsna Mad

From a lecture given by Srila Gour Govinda Maharaja on 19th March, 1992, in Bhubaneswar, India. For the last two days, and this will be the third day, we have been discussing the causes for the advent of prema-purusottama Sacinandana Gauranga. There are two types of...

Contrary Emotions – Prema-vivarta

Is this prema? It is prema-vivarta, the reversed movements of love. What can be truly understood from an external perspective? If another person sees us chastising our child, they will think we are very cruel and they will assume that we have no love for our child. But our chastisement is in fact an example of prema-vivarta. Prema is thus extremely difficult to understand. As Śrī Yaśodā sometimes threatens Kṛṣṇa with a stick or twists His ear, Śrī Śacī-maiyā also chastises Gaurahari and sometimes, she punishes Him by keeping Him home from school. Śrī Kṛṣṇacandra left Vṛndāvana and went to Mathurā and then Dvārakā. In the eyes of all, this act was extremely cruel. The gopīs were writhing in the pain of separation from Him. They were dying as they wept and cried out to Him. Even Uddhava could not bear this sight. “How could Śrī Kṛṣṇa be so cruel?” He thought. “How could He have left this place? How could He leave those who are crying for Him?” But in truth, Kṛṣṇa did not leave, and neither Śrī Rādhā nor Śrī Kṛṣṇa ever forgot each other. This is an example of mādana-bhāva, the paramount expression of prema, manifested solely in the meeting of Śrī Rādhā-Kṛṣṇa.
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CAN WE TRULY UNDERSTAND SRI GURU?

One Mahārāja said that “Bābājī Mahārāja used to love this devotee very much.” After listening to Mahārāja, Śrīla Sarasvatī Ṭhākura said, “Śrīla Bābājī Mahārāja’s love was not like this. It is not proper to say that Bābājī Mahārāja loved someone just because someone stayed with him or served him. Neither is it proper to say that Bābājī Mahārāja loved someone just because he apparently accepted their service. His real love can be obtained even if someone is residing thousands of miles away from him. Yet, his real love may not be received even if someone is in close physical proximity with him. By receiving his love, one’s attachment to saṁsāra will slacken, and one will no longer contemplate on what is beneficial or harmful. Anurāga, or attachment for para-tattva, will spontaneously arise in his heart.” The same Mahārāja then requested a certain devotee to plead to Śrīla Prabhupāda on his behalf. He requested Śrīla Prabhupāda to award him his love and service. Śrīla Prabhupāda then said, “Our line of thought is different from your mood of service. We offer our obeisances to such persons from far. Śrīla Bābājī Mahārāja and I never associated with such persons; we always maintained our distance from them. A sādhu’s association is indispensable. But such association also depends on one’s qualification. It is not that only physical proximity guarantees one sādhu-saṅga because sādhu-saṅga can also be received by the sincere devotee even if he is far away from the sādhu. A person may not really be associating with a sādhu even if he is staying with him in the same building. Still, a sincere devotee will make full use of the opportunity of staying near a sādhu. While those who are not sincere will not be able to avail themselves of such an opportunity—then what to speak of being far away from the sādhu?”

Unalloyed Theism

We know we are dependent upon other rational entities for our own rational activities to find real display. Such dependence is an inseparable element of our being. Yet, in spite of that, our ego ceaselessly tries to dispel all the discomforts of the mundane atmosphere by compelling us to exercise some intrinsic power of our own. We are all endowed with material senses, and these have no other predilection than to secure felicities in every transaction. Indeed, when we examine an individual case, we find that the impetus to gratify our senses is our principal characteristic. This feature, found in so many of us, often promotes further desires to seek out our own gratification from our fellows in this world… When, in search of sensuous pleasures, we instead put ourselves into difficulty and expect others to come to our aid, then we ought, thereafter, to make some effort to contribute to social harmony. And yet, if we suppress our proclivity to encroach upon our friends and fellows in this world, we cannot live. Still, the social mandate to control our senses dominates all of our decisions by virtue of our concern for civic principles. Hence, while autonomy is felt as a desirable factor for happiness in life, we find ourselves quite restricted in our movements. We must now depend upon the Absolute to guide us toward a harmonious solution to this quandary…

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