Śrī Kṛṣṇa Janmāṣṭamī (16.8)

Śrī Kṛṣṇa Janmāṣṭamī

Śrī Śrīmad Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja

(A lecture given on Janmāṣṭamī Morning)
Mathura, India: August 31, 2002

[Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja held his Janmāṣṭamī celebration at Śrī Keśavajī Gauḍīya Maṭha, in Mathurā. After maṅgala-ārati, bhajanas preceded as usual, with a special emphasis on those bhajanas glorifying Śrī Kṛṣṇa. Śrīla Nārāyaṇa Gosvāmī Mahārāja entered the temple at around 6:30am and began his Hindi class, wherein he explained the deep meanings of various bhajanas. The translation of his class was kindly given by Uttama dāsa Brahmacārī:]

After Śrīla Mahārāja led the devotees in singing Śrī Nanda-nandanāṣṭakam, he explained that this song is the glorification of Kṛṣṇa. Hearing this song pleases Him, but He is most pleased when the devotee worships and glorifies those who are most dear to Him. If one glorifies pastimes such as those found in Śrī Ujjvala-nīlamaṇi and other Gosvāmī scriptures wherein Kṛṣṇa bows His head at the lotus feet of Śrīmatī Rādhārāṇī, Kṛṣṇa will be most pleased.

Śrīla Mahārāja said that if we really want to please Kṛṣṇa, we should sing Śrī Rādhā-Kṛpā-Kaṭākṣa-Stavarāja, which is the glorification of Śrīmatī Rādhārāṇī. Therefore this song, Nanda-nandanāṣṭakam, which indicates the glorification of Kṛṣṇa, gives more pleasure to Śrī Rādhā.

Śrīla Mahārāja then led the devotees in singing Śrīmatī Rādhārāṇī’s aṣṭakam, Śrī Rādhā-Kṛpā-Kaṭākṣa-Stavarāja, after which he explained that the verses in this bhajana are just like mantras (mantra does not only mean ‘prayer;’ it is the actual presence of the mantra’s worshipful Deity). Each verse is also a mantra. This bhajana is just like a desire tree; it can fulfill all of our desires. Every verse of Śrīmad-Bhāgavatam is also a mantra, and one can attain siddhi (perfection) from each of them.

These verses can fulfill even the topmost desire, but unfortunately we have no faith in this. We are chanting the mahā-mantra and we have no faith in it; but this and all other mantras are truly kalpa-vṛkṣa, desire trees. Each śloka of Śrīmad-Bhāgavatam is like the kāma-dhenus (the cows of Goloka Vṛndāvana, who can fulfill all of one’s desires). Not only one kāma-dhenu – each śloka can be compared to millions of kāma-dhenus.

“Anaṅga-raṅga-maṅgala-prasaṅga-bhaṅgura-bhrūvām…” [“In the immensely auspicious drama enacted with loving playfulness (prema-vilāsa) on the amorous battlefield, Your eyebrows curving like bows suddenly unleash the arrows of Your sidelong glances, piercing Nanda-nandana with amorous delusion and bringing Him under reverential submission”].

In this verse, every word describes the moods of Śrīmatī Rādhārāṇī, and especially Her topmost moods of madanākya-mahābhāva. These moods can be understood only by the mercy of guru and Vaiṣṇavas, and also by those who have previous saṁskāras (impressions on the heart made by devotional activities of this and previous lives).

“Aśeṣa-hāva-bhāva-dhīra-hīra-hāra-bhūṣite…” [“You are adorned with all Your various deep emotions (anurāga, dhīrādhīrā, kila-kiñcita, etc.) for Kṛṣṇa, which shine on Your person like a diamond necklace.”] Hāva is explained in Śrīla Rūpa Gosvāmī’s Śrī Ujjvala-nīlamaṇi. They are gestures of Rādhārāṇī such as Her sidelong glances towards Kṛṣṇa, and also the tilting of Her head. When She acts in these ways, Kṛṣṇa becomes completely powerless and begins trembling.

Bhāva means ecstasies or moods, or a combination of varieties of moods as in kila-kiñcita bhāva, and these are also elaborately explained in Śrī Ujjvala-nīlamaṇi. If one is qualified he can read Śrī Ujjvala-nīlamaṇi, but he must do so under the guidance of exalted Vaiṣṇavas. In that way, by the mercy of guru, he can realize all those moods. These verses can give you the highest perfection. These mantras and guru are so powerful that by their mercy they can manifest all transcendental moods and deep meanings in your heart. Unfortunately, however, we have no faith in guru or the power of the mantras.

“Nitamba-bimba-lambamāna-puṣpa-mekhalā-guṇe…” [“Your rounded hips are decorated with dangling flowers and tiny tinkling jeweled bells hung from the flower-belt on your charmingly slender waist.”] No one can explain the meaning because it is unfathomable, and even Śrīla Rūpa Gosvāmī cannot speak about these hidden truths. In his realized state he could only write down his realizations in his books. Later, when Śrīla Viśvanātha Cakravartīpāda read them, he began laughing and feeling shyness in his heart.

Thus, he was qualified to write a commentary on the verses of Śrīla Rūpa Gosvāmī. We are really very unfortunate. We have the opportunity for this type of wealth, but still we try to collect the wealth of this material world. The bhavas of Srimati Radharani are the most valuable wealth in this world. Anyone who has once tasted this wealth can reject all material wealth. Unfortunately, however, we are still searching for insignificant material wealth.

Śrīla Mahārāja then led the devotees in singing Kṛṣṇa Deva! Bhavantaṁ Vande, and then explained that if you want to please Śrīmatī Rādhārāṇī, you will have to sing Kṛṣṇa Deva! Bhavantaṁ Vande; this song especially gives Her pleasure. And, if you want to please Yugala Kiśora, both Rādhārāṇī and Kṛṣṇa, you must sing Śrī Gaura-gīta. This song, which reveals the moods of Śrīmatī Rādhārāṇī and also of Caitanya Mahāprabhu, gives great pleasure to Yugala Kiśora.

The author of Śrī Gaura-gīta, Śrī Rādhā-mohana dāsa, is a highly qualified Vaiṣṇava in our sampradāya. In the last line of his bhajana he sings, “paramākiñcana-kiñcana-nara-gaṇa-karuṇā-vitaraṇa-śīlam” [“I hanker to relish the unparalleled pastimes of the greatly munificent Śrī Gaurasundara, who distributes mercy in the form of nāma-prema to the supremely fortunate niṣkiñcana souls (those whose only possession is love of Kṛṣṇa)].

He considers himself to be very akiñcana (fallen and worthless). Although he is very great, still he says, “I am akiñcana.” “Kṣobhita-durmati-rādhā-mohana-nāmaka-nirupam-līlām [“The fallen and foolish Rādhā-mohana sings in a mood of great distress]. Durmati – here he says, “I am durmati. I am a very low-minded person.”

Kṣobhita means ‘one whose heart is disturbed.’ Why is the author’s heart now disturbed? “Nidhuvana-nāgarī-mohita-mānasa-vikathita-gadgada-bhāṣam” [“The heart of Kṛṣṇa, in the form of Śrī Caitanya Mahāprabhu, is thoroughly immersed in Śrīmatī Rādhikā’s unnatojjvala-prema. That Caitanya Mahāprabhu now lovingly extols Śrī Kṛṣṇa in a choked voice.”]

Nidhuvana is one of the topmost forests in Vṛndāvana, where Yugala Kiśora enjoy Their sweet pastimes. Śrīmatī Rādhārāṇī is the nāgarī (heroine) of this Nidhuvana. Here, Kṛṣṇacandra serves Śrīmatī Rādhārāṇī from the beginning to the end of night, and still He cannot serve Her completely. By remembering this type of pastime, Rādhā-mohana dāsa’s heart is agitated. This pastime of Nidhuvana is the crown jewel of all pastimes.

Śrīla Mahārāja then spoke from Brahma-saṁhitā. He began by saying that Brahmājī, the ādi-guru of our sampradāya, realized his offense to the lotus feet of Govinda after stealing His sakhās and their calves. He therefore performed atonement and offered stutis, prayers, unto Govinda’s lotus feet. Since the time of Śrīla Rūpa Gosvāmī, no one in our sampradāya offers prayers of formal worship to Govinda.

Bhajāmi means to do bhajana, but in our sampradāya bhajana means something more than that which is described in Brahma-saṁhitā. The ācāryas in our Gauḍīya Sampradāya worship Govinda in this mood: He is always using sweet words to flatter Śrīmatī Rādhārāṇī. Govinda is not the Supreme Personality of Godhead. Rather, His qualification is that He is always following Śrīmatī Rādhārāṇī’s orders. Whatever She wants Him to do, He must follow. This is Govinda.

Śrīla Mahārāja then quoted verses from Brahma-saṁhitā, such as:

yad-bhāva-bhāvita-dhiyo manujās tathaiva
samprāpya rūpa-mahimāsana-yāna-bhūṣāḥ
sūktair yam eva nigama-prathitaiḥ stuvanti
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Brahma-saṁhitā 5.36)

[“I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued with devotion, sing the mantra-sūktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.”]

“Yad bhāva bhāvita dhiyo…I offer my humble obeisances unto the lotus feet of Govinda, the hearts of whose devotees are overwhelmed by various kinds of bhāvas towards Him. Someone may have sakhya-bhāva, someone vātsalya, and someone else may have mādhurya-bhāva.” All the ācāryas in our sampradāya have the mood that, “I am the maidservant of Śrīmatī Rādhārāṇī,” and it is from the vantage-point of this mood that we look at Govinda. Mahimāsana generally means ‘āsana (sitting place),’ but here āsana means ‘Vraja-bhūmi.’

Vraja-bhūmi is the only sitting place of Govinda; and greater than Vraja is Rādhā-kuṇḍa, which is the highest sitting place of the Divine Couple. Still greater is Śrīmatī Rādhārāṇī’s bhāva, which is the only āsana for Kṛṣṇacandra, Govinda. Kṛṣṇa always desires to be situated in Rādhārāṇī’s bhāva. Those who are overwhelmed by the moods of our sampradāya, thus performing this type of bhajana to Govinda, can attain the highest perfection very quickly.

Śrīla Mahārāja then spoke about bhāva. He said that there are eleven types of bhāva revealed by the guru when the disciple is entering bhāva-bhakti. [1) sambandha (relationship), 2) vayasa (age), 3) nāma (name), 4) rūpa (personal form and beauty), 5) yūtha (group), 6) veśa (dress), 7) ājñā (specific instruction), 8) vāsa (residence), 9) sevā (exclusive service); 10) parākāṣṭa-śvāsa (the highest summit of emotion, which is the aspirant’s very life breath, and 11) pālya-dāsī-bhāva (the sentiment of a maidservant under the protection of Śrī Rādhā).]

There are also five daśās (stages of advancement approaching the stage of perfection). This is explained in Jaiva-dharma, and those who really desire to do bhajana will attain these eleven types of moods and five daśās.

yaṁ krodha-kāma-sahaja-praṇayādi-bhīti-
vātsalya-moha-guru-gaurava-sevya-bhāvaiḥ
sañcintya tasya sadṛśīṁ tanum āpur ete
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[“I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.” (Brahma-saṁhitā 5.55)]

Here Brahmājī is giving us encouragement. Whoever serves Govinda and adheres to any of these types of moods in relation to Kṛṣṇa, such as krodha (anger), kāma (amorous desire), sahaja-praṇaya (natural friendly love), and so forth, will one day attain perfection. Different people have different types of relationships with Kṛṣṇa, and through this relation they attain Him. Brahmā says in this verse that one who comes to Kṛṣṇa must one day attain perfection; there is no doubt about it. The type of śraddhā one has in his heart determines what type of perfection he ultimately attains.