jyotir abhyantare rupam atulam syamasundaram

[“Within that effulgence is the beautiful, incomparable form of Syamasundar.”]

In Vaikuntha, there is spiritual personality. There, in the mood of reverence, are two and a half rasas. The Supreme Lord possess infinite energies, and both spirit and non-spirit [matter] are under His control. This is the conception of Ramanuja. The Supreme Lord is the proprietor of spiritual energy and non-spiritual energy.

The conception of non-Vaisnavas is to enjoy the world, but this is not the conception of the Vaisnavas. Neither enjoying the world nor renouncing the world is the conception of the Vaisnavas. Here, there are many who consider themselves enjoyers. In Vaikuntha, there is one enjoyer (visaya) without a second, but there are many servants (asrayas): “Laksmi-sata-sahasra-sambhrama-sevyamanam (Bs: 5.29) [Govinda is served by hundreds of thousands of goddesses].”

There is a distinction between reverential worship and confidential service. At death, when the body given by our mother and father will be retired, we will attain uninterrupted service. The Supreme Lord is the independent Supreme Person, and we have to accept His independent will. Regulations are for those whose propensity for service has not arisen and who are bound by the gross and subtle bodies. Otherwise, while bound by the gross and subtle body, to make a show of following our supramundane natural dharma is simply to become a mundane imitationist (prakrta-sahajiya).

The rasas described in books such as Kavya-prakasa or Sahitya-darsana are mundane. Such books describe the rasas between a man and a woman or many men and many women. Again, even when two and a half types of rasa are applied to the Lord and the remaining two and a half types of rasa are not applied to the Lord but instead applied to the improper and odious affairs of souls forgetful of the Lord, then the completeness of rasa is not manifested. The complete forms of the five types of rasa exist in the complete plane of Goloka. The supramundane gopis have no small or big conception of above and below the waist. They serve Krishna with their whole body—with all their senses. All the sages who could not fulfil their desires as worshippers of Gopal tried to fulfil their desires upon seeing the beauty of Sri Ramachandra. In the Pastimes of Sri Ramachandra, who vowed to have only one wife, however, it was not possible to fulfil their desires for that rasa. So, all the sages eagerly took birth as gopis in Vraja. This is stated in the Padma-purana. Amongst them, some attained perfection at the beginning of the Rasa Dance. This is stated in the Brhad-Vamana-purana. The great personified Upanisads were astonished to see the fortune of the gopis, and as a result of their worship in eagerness for Krishna’s service, they too took birth in Vraja as gopis filled with divine love.

According to impartial judgement, the divine love of the gopis in madhura-rasa is even more astonishing than the divine love in santa-, dasya-, and sakhya-rasas. Amongst the gopis, Sri Radhika is the highest of all. Srimati is the foremost of all the group leaders. The eight sakhis, Lalita, Visakha, and so forth, are the leaders of Srimati Radhika’s various groups. As a result of immense good fortune, entrance into the group of Srimati Lalita is attained. Thus, those who aspire to circumambulate Sri Radha Kunda today have taken care to dwell on the bank of Lalita Kunda. Some people think Chandravali is the highest amongst the group leaders, but attaining the fortune of being a maintained maidservant Sri Radha—embodiment of the greatest ecstasy (mahabhava)—is the highest of all.

Srimad Bhagavatam can fall from the hands of souls who are averse to Krishna, and thus the Name of Krishna’s favourite, the embodiment of the highest form of service, Sri Radha, is present in the Bhagavatam in a hidden way. The most munificient Sri Gaurasundar and my Gurudev Sri Rupa Goswami Prabhu, however, have not hidden Sri Radha from those who are genuinely qualified and have explained Sri Radha’s position.

yatha radha priya visnos tasyah kundam priyam tatha
sarva-gopisu saivaika visnor atyanta-vallabha
(Sri Laghu-bhagavatamrta: Bhaktamrta, 10)

[“As Radha is dear to Visnu, so Her lake is dear to Him. Amongst all the gopis, She alone is Visnu’s dearest beloved.”]

When Sri Radha is merciful, we can attain an eternal place on the bank of Her lake. This is the highest of all places. Thus, Sri Rupa Prabhu, in his last instruction in Sri Upadesamrta, has spoken about bathing in Radha Kunda:

krsnasyochchaih pranaya-vasatih preyasibhyo ’pi radha
kundam chasya munibhir abhitas tadrg eva vyadhayi
yat presthair apy alam asulabham kim punar bhakti-bhajam
tat premedam sakrd api sarah snatur aviskaroti

“Sri Radha is more dear to Krishna in all respects than all Krishna’s other lovers. Srimati’s lake is also most dear to Krishna. The sages have said this in the scriptures. Sri Radha Kunda mercifully gives those who bathe within her divine love that is difficult to attain for even Narad and others who are dear to the Lord, what to speak of ordinary devotee practitioners.”

“I took a bath in Radha Kunda. I took a dip in Radha Kunda. I am a lump of blood and flesh. I am my wife’s maintainer, or I am a sannyasi. I am a brahman, ksatriya, vaisya or sudra.” Those who think in this way have no qualification to bathe in Sri Radha Kunda. What more, even by following the path of reverence for the Lord, we cannot bathe in Radha Kunda. We have to follow the conception of Sri Radha’s maintained maidservants, but we should not imitate them. If we become a sakhi-bheki, we will not attain any good fortune. Simply by decorating our male body like a female body we do not become qualified to serve at Sri Radha Kunda.

On the path of regulation (vaidha-marg), there is the tridanda, and on the path of love (anurag-marg) there is the white dress of the paramahamsa. The followers of the path of love say of the dress for the regulated path, “Ratka-vastra Vaisnavera parite na yuyaya (Cc: Antya, 13.61) [Vaisnavas should not wear red cloth].” If we are insincere, however, we will not attain good fortune on any path. Keeping the conception of love within their hearts, some externally accept the tridanda and other formalities or wear saffron cloth. The ignorant are deceived by this. Although the writer of Radha-rasa-sudha-nidhi and resident of Kamyavan Srila Prabodhananda Saraswati externally made a show of accepting a tridanda, the conception of love ruled his heart.

We have to give up our mundane conceptions. In supramundane Vraja, a supramundane soul attains the supramundane body of a gopi, lives in the supramundane mood of a maintained maidservant near supramundane Sri Radha Kunda in the supramundane grove of the supramundane sakhi dear to Krishna who is their chosen Guru, and, having externally taken constant shelter of the supramundane Name, assists supramundane Sri Radha during the eight periods of the day in supramundane service to supramundane Sri Krishna.

Srila Jagannath Das Babaji Maharaj was a disciple of Srila Madhusudana Das, who served at Surya Kunda. My Gurudev was a disciple of this Srila Jagannath Das. There was no mundane sentiment (bhava) in his conception.

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat-tirtha-buddhih salile na karhichij
janesv abhijnesu sa eva go-kharah
(Srimad Bhagavatam: 10.84.13)

[“Those who think a corpse made of mucus, bile, and air is one’s self, one’s spouse and family are one’s own, earthen images are worshippable, and bodies of water are holy places, and never associate with the wise are nothing more than donkeys who serve cows.”]

If we think bodies of water and other such things are holy places and the gross body is the true self, we cannot see Sri Radha Kunda or bathe in Sri Radha Kunda. Even though they think the true self is the gross body, their wife, sons, and family are their own, material objects made of clay and other substances are the Lord, and bodies of water are holy places, and even though they do not sincerely consider pure devotees of the Lord to be near and dear to them—even though their vision of the world is based on enjoyment and averse renunciation—the mundane imitationist school believes that they can bathe in Sri Radha Kunda. Sriman Mahaprabhu has said,

diksa-kale bhakta kare atma-samarpana
sei-kale krsna tare kare atma-sama
sei deha kare tara chid-anandamaya
aprakrta-dehe ta̐ ra charana bhajaya
(Sri Chaitanya-charitamrta: Antya-lila, 4.192–3)

[“At the time of initiation, devotees fully surrender themselves. Krishna then accepts them and makes their bodies spiritual and joyful, and they serve His feet in those supramundane bodies.”]

The supramundane body becomes manifested when Vaisnava nature becomes manifest within the consciousness. Matter, however, is not spirit. Spirit forever is spirit, and matter is never spirit. We should not bring sentiment (bhava) into the gross. If we remove the dress of a sakhi-bheki’s deceitfully dressed body, their natural male body will be exposed. I said this to Radha Raman Charan Dasji. Bathing in Sri Radha Kunda is the highest of all principles in the spiritual plane.

[After delivering this lecture, Srila Prabhupad recited his poetic translation, Bhasa, of Sri Upadesamrta.]

 

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