Sri Krishna As Guru
[Excerpted from: Srila Bhaktivedanta Narayana Maharaja's
Nectar Sprinkles on Australia]
Now we shall continue
our discourses from Sri Caitanya-caritamrta. Yesterday I
recited one sloka from the mangalacaranam of Krsna-karnamrta by
Srila Bilvamangala Thakura:
cintamanir jayati
somagirir gurur me
siksa-gurus ca bhagavan
sikhi-pincha-maulih
yat-pada-kalpataru-pallava-sekharesu
lila-svayamvara-rasam labhate jayasrih
All glories to
Cintamani and my initiating spiritual master, Somagiri.
All glories to my instructing spiritual master, the Supreme
Personality of Godhead, who wears peacock feathers in His
crown. Under the shade of His lotus feet, which are like desire
trees, Jayasri [Radharani] enjoys the transcendental mellow of
an eternal consort. [C-c, Adi-lila: 1.57]
Here he
first offers his pranamas to Cintamani who directed him towards
Krsna.
He then offers pranama to his diksa-guru,
Somagiri.
Cintamani also means that the guru is
cintamani (touchstone), because he gives us Krsna. And Krsna is
actually also his siksa-guru. How beautiful this siksa-guru is,
with peacock feathers in His crown, with three-folds on His neck
and on His abdomen, and with a three-fold bending form. He
sings so sweetly. His lotus feet are kalpa-vrksa,
wish-fulfilling trees.
His feet are like soft leaves
(pallava) and His toenails shine very beautifully.
The
tips of His toes are more beautiful than the rays of the moon
(candrakirana).
The rays of His toenails are very
fragrant. Lila-svayamvara-rasam labhate jayasrih. Jayasri means
Srimati Radhika.
She gives Her heart, life and soul to
Krsna. Offering Her life thousands of times over, She offers
arati to the rays coming from His toenails, and by this She
feels the same bliss as if it were Her svayamvara.
What is the meaning of svayamvara?
Devotee: A marriage
ceremony where you choose your husband.
Srila
Maharaja: Not quite. I will tell you about the svayamvara of
Krsna. Once Draupadi met all the queens of Krsna-Satyabhama,
Rukmini, Laksmana, etc.
at Kuruksetra. Draupadi asked
the queens how they were so fortunate as to have gotten a
husband like Krsna. Laksmana then told the story of how she
became Krsna's wife. She was the darling daughter of a powerful
king, who seeing her as an extremely beautiful and qualified
girl, wanted to be sure to give her an equally qualified
husband.
He placed a very high pillar in the earth
and on the top of that he placed a spinning cakra. Above the
cakra was an artificial fish. The king promised the hand of
Laksmana to the one who, while looking down at a reflection of
the fish in some water, could shoot the pupil in the eye of the
fish with an arrow.
The world's champion archers were
invited to attend: Krsna, Baladeva, Karna, Duryodhana,
Jarasandha, Sisupala, Bhima, Nakula, Sahadeva, Arjuna, and
others.
Each was confident that he would marry the
beautiful Laksmana. Bhisma also came; he was thinking that "if I
will shoot that fish in its pupil, then this girl will be
married to Duryodhana." However, everyone of these archers
failed in his attempt.
Arjuna came forth very boldly,
but his arrow only touched the tail of the fish.
Then
Krsna stepped forward, and moved so swiftly that no one could
see when He picked up His bow. He then shot the arrow and He
pierced the pupil of the fish's right eye. Laksmana told
Draupadi, "I became overjoyed, and my friends (sakhis) gave me
a garland to place on my husband." To select a bridegroom from
lakhs and lakhs 1 of suitors is called a svayamvara, a tradition
in ancient India.
At Laksmana's svayamvara there were
lakhs and lakhs of men who were the sons of kings (raja
kumaras), and although they were very handsome and qualified,
she had given her heart to Krsna, having heard His glories.
When Krsna shot the eye of the fish, her face glowed with
happiness, her hair stood on end, she trembled and began to
fall as she gave a sidelong glance towards Krsna. And Krsna, Who
is always searching for beautiful girls, glanced toward
Laksmana. Receiving this glance, she became so overwhelmed that
she could not raise her arms to place the garland on His neck.
Her sakhis had to help her. She became so overjoyed that she
lost external consciousness. This was the happiness of
svayamvara.
Similarly, Srila Bilvamangala Thakura
explained that Srimati Radhika becomes overjoyed to serve the
rays coming from Krsna's lotus toenails. On the other hand,
Srila Prabodhananda Sarasvati, Srila Rupa Gosvami and the
Vaisnavas in our disciplic line are not pleased to hear about
Srimati Radhika serving Krsna.
Rather, they prefer that
Krsna obtains His happiness by serving the lotus feet of
Srimati Radhika. They want to see Krsna praying for this
opportunity.
Who is Krsna? Srila Prabhodananda
Sarasvati writes: vamsi karannipatitam skhalitam sikhandam,
bhrastam ca pitavasanam vrajarajasuno, yasya kataksasaraghata
vimurchitasya, tam radhikapascirami kada rasena 2. Once, as
Krsna was going to graze the cows, He saw Srimati Radhika in a
beautiful grove peering at Him from the corner of Her eyes.
Srimati's eyes were crooked, like a bow shooting arrows of
prema. From this, Krsna lost control of Himself. His flute fell
from His hands and His peacock feather fell from His head. He
lost external consciousness and His body trembled. Seeing this,
Madhumangala nudged Him and asked, "O friend, what are You
doing? Nanda Baba, Yasoda maiya, and many elders are here. You
can't behave like this in front of them." So Krsna immediately
came to His senses. So Srila Prabodhananda Saarasvati is
praying, "I want to serve this Srimati Radhika. Her veil,
fragrant from contact with Her body, carries this fragrance to
Krsna's nostrils, and upon taking it in, He loses all
control."
The love and affection of Radhika is higher
than that of Krsna. Although Srila Bilvamangala Thakura writes
that Krsna is superior, those in the line of Srila Rupa
Gosvami, Srila Raghunatha dasa Gosvami, and Srila Prabodhananda
Sarasvati desire that Srimati Radhika be always victorious over
Krsna.
So Srila Bilvamangala Thakura is praying to
Krsna, his siksa-guru. What kind of siksa-guru? Caitya-guru. In
His pastimes, Krsna Himself comes as the siksa-guru.
For example, He became guru for Arjuna and the gopis. He is so
merciful that prayers to Him will not go in vain. The first
duty of the devotees is to have faith in Him. Srila Bilvamangala
Thakura and Srila Rupa Gosvami are examples of those who
possess such faith.
Srila Rupa Gosvami and Srila
Sanatana Gosvami often discussed the glories of Sri Sri Radha
and Krsna. On one such occasion, Srimati Radhika noticed that it
was already midday and that they had not yet eaten. She came to
them as a teenage girl (kisori) and said, "You have not
prepared any foodstuffs today. Are you fasting? My mother has
given me some milk, rice and sugar. You should make ksira for
yourselves." But neither Srila Rupa nor Srila Sanatana had the
time to make ksira, and so Srimati Radhika offered to make it
for them. She brought some dry cow dung, and by Her mere desire
a fire was manifested. In a moment She made very beautiful,
tasteful ksira, presented it to Srila Rupa Gosvami and said,
"Please offer this ksira to your worshipable Deity (ista-deva),
then give some to your brother, and then take some
yourself."
Now, Srila Sanatana Gosvami began to wonder
Who the girl was. He questioned Rupa, "O Rupa, have you prayed
to Radhika, requesting Her to come?" "No, I have not." "But
She came and cooked for us. Taste this krsna-prasadam. It could
only have been cooked by Her."
As they each took some
ksira, they wept uncontrollably and cried out to Srimati
Radhika, "Now You have disappeared, and our opportunity has
gone. We did not offer obeisances or serve You. Instead, we
have troubled You by having You cook for us." Then Srila
Sanatana Gosvami told his brother, "Rupa, don't do anything
like this in the future."
How marvelous their devotion
is. Try to follow in their footsteps. Remembering pastimes such
as this, we should try to serve the Divine Couple, Sri Sri Radha
and Krsna.
Srila Krsnadasa Kaviraja has explained
that diksa-guru is the rupa of Krsna and siksa-guru is the
svarupa of Krsna.
Although both are equal, sometimes
siksa-guru may be superior, and sometimes diksa-guru may be, but
all are liberated-uttama-adhikari.
Now he will
explain Krsna's manifestation as bhakta:
isvara-svarupa bhakta tanra adhisthana bhaktera hrdaye krsnera
satata visrama
A pure devotee, constantly engaged in
the loving service of the Lord, is identical with the Lord, who
is always seated in his heart. [C-c, Adi-lila: 1.61]
Diksa-guru and siksa-guru are non-different manifestations of
Krsna.
Bhaktas are also not ordinary. They are the
abode of Krsna. They are the asana (seat), vasana (clothing),
and sayya (bed) for Krsna. Krsna can take rest in their hearts
because their hearts are pure, free from worldly desires. In
their hearts there are no sufferings or problems-as in the
hearts of Srila Rupa and Srila Sanatana. They don't want
anything from Krsna. Therefore He can take rest in their hearts
and sleep very peacefully. The hearts of jnanis, karmis, and
yogis are full of material desires.
"O Krsna give me a
very beautiful wife. O Krsna I have no son. O Krsna I want
liberation (mukti)." But Krsna's pure devotees don't want
anything for themselves. Their only desire is for their bhakti
to increase-to serve Krsna more and more 3.
These six
manifestations: Krsna, diksa guru and siksa guru, the devotees,
the diverse energies, the incarnations, and the plenary
portions, are all Krsna Himself, but manifested separately for
His pastimes (vilasa). They are bheda and abheda-different and
non-different. This is called acintya-bhedabheda-tattva.
Vadanti tat tattva-vidas, tattvam yaj jnanam advayam, brahmeti
paramatmeti, bhagavan iti sabdyate. Krsnadasa Kaviraja is
explaining who is Krsna. Please read from Swami Maharaja's
purport.
Devotee reads: Text: "Learned
transcendentalists who know the Absolute Truth say that it is
nondual knowledge and is called impersonal Brahman, localized
Paramatma and the Personality of Godhead."
Purport:
This Sanskrit verse appears as the eleventh verse of the First
Canto, Second Chapter, of Srimad-Bhagavatam, where Suta Gosvami
answers the questions of the sages headed by Saunaka si
concerning the essence of all scriptural instructions.
Tattva-vidah refers to persons who have knowledge of the
Absolute Truth. They can certainly understand knowledge. [C-c,
Adi-lila, 2.1]
Srila Maharaja: Narada, Vedavyasa,
Brahma, Sankara, and Sukadeva Gosvami are all tattva-vit; they
know the essence of the Vedic scriptures.
Devotee
reads: They can certainly understand knowledge without duality
because they are on the spiritual platform. The Absolute Truth
is known sometimes as Brahman, sometimes as Paramatma and
sometimes as Bhagavan.
Persons who are in knowledge of
the truth know that one who tries to approach the Absolute
simply by mental speculation will ultimately realize the
impersonal Brahman, and one who tries to approach the Absolute
through yoga practice will be able to realize Paramatma, but one
who has complete knowledge and spiritual understanding realizes
the spiritual form of Bhagavan, the Personality of
Godhead.
Devotees of the Personality of Godhead know
that Sri Krsna, the son of the King of Vraja, is the Absolute
Truth. They do not discriminate between Sri Krsna's name, form,
quality and pastimes. One who wants to separate the Lord's
absolute name, form and qualities must be understood to be
lacking in absolute knowledge. A pure devotee knows that when
he chants the transcendental name Krsna, Sri Krsna is present as
transcendental sound. . . .
Srila Maharaja: Yes. One
thing you can remember:
yaha, bhagavata pada vaisnavera
sthane ekanta asraya kara caitanya-carane
"If you want
to understand Srimad-Bhagavatam," he [Svarupa Damodara] said,
"you must approach a self-realized Vaisnava and hear from him.
You can do this when you have completely taken shelter of the
lotus feet of Sri Caitanya Mahaprabhu." [C-c, Antya-lila:
5.131]
Do not try to know about spiritual life only
from books. Everything is in Vedanta, Srimad-Bhagavatam,
Caitanya-caritamrta, and in the books of Swamiji; but the
knowledge is under lock and key. A very powerful lock and
key.
Because we are not so qualified we will not
understand the meaning simply by reading. Yaha, bhagavata pada
vaisnavera sthane. There are two types of
bhagavata-grantha-bhagavata (sastra) and bhakta-bhagavata
(Vaisnavas). The grantha-bhagavata is under lock and key and
the realized soul, bhakta-bhagavata will reveal its
meanings.
By reading Sri Caitanya-caritamrta,
Srimad-Bhagavatam, and Swami Maharaja's books in the association
of superior devotees, we can know their meaning and experience
the ocean of rasa contained within them. Without the help of an
advanced Vaisnava one may read these books many times and, as we
have seen, still fall down. Why? Without proper association one
is unable to take the essence.
Go to a
bhakta-bhagavata. They are more merciful than Srimad-Bhagavatam,
and under their guidance we can realize the mercy of
Srimad-Bhagavatam and Sri Krsna.
Otherwise it is not
possible.
Try to listen attentively, and take this
into your heart. Those who know this tattva, like Narada, Vyasa,
Sankara, Sanaka, Sanandana, Sanatana, Srila Rupa Gosvami, etc.
have concluded that nothing is separate from Krsna. Nothing is
independent (svadhina). This is called advaya-jnana-tattva, and
it is an essential fundamental truth.
Everyone is
subordinate to Krsna-Baladeva and all other incarnations, all
demigods and all living entities down to the ants and grass.
Maya is also subordinate. The only one fundamental truth is
Krsna, and all others are subordinate to Him. Is there a living
entity in this world who is independent, in this or any other
universe, or even in Vaikuntha or Goloka Vrndavana? No; only
Krsna is independent.
All that we see is a
manifestation of His power (kriya-sakti). Srimati Radhika is
the power of Krsna, and Laksmi is the manifestation of Radhika.
We jivas in this material world are also in Krsna, and this is
called unity in diversity.
Those who are tattva-vit
see this fundamental truth; that the Absolute Truth is Krsna.
Srila Krsnadasa Kaviraja quotes this verse from
Srimad-Bhagavatam [1.2.11]. Those with jnana see this Absolute
Truth as Brahman. What is that Brahman? It is merely the
perverted reflection of the rays of Krsna's toenail. It is
without form, qualities, or pastimes. Paramatma is a part of
Krsna's sat and cit potency. He is a small fraction of Krsna; He
is not independent. So Krsna is called advaya jnana paratattva.
Everything is in Him.
ete camsa-kalah pumsah krsnas
tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge
yuge
All of the above-mentioned incarnations are
either plenary portions or portions of the plenary portions of
the Lord, but Lord Sri Krsna is the original Personality of
Godhead. All of them appear on planets whenever there is a
disturbance created by the atheists. The Lord incarnates to
protect the theists.
[Bhag. 1.3.28]
Krsna is
that Supreme Personality of Godhead, Supreme Personality of
Absolute Truth. Srimad-Bhagavatam and other sastras confirms
this verse from Brahma-samhita: isvarah paramah krsnah
sac-cid-ananda-vigrahah, anadir adir govindah
sarva-karana-karanam. "Govinda, Krsna, is the cause of all
causes. He is the primal cause, and He is the very form of
eternity, knowledge and bliss." His manifestation is Baladeva
Prabhu in Vraja. Baladeva Prabhu is non-different from Krsna.
Only the color is different-one white, one black.
From Baladeva Prabhu, Mula Sankarsana, Maha Sankarsana,
Maha-Visnu, Karanodakasayi, Garbhodakasayi, Ksirodakasayi, and
Sesa have manifested.
So Krsna, the Supreme Personality
of Absolute Truth, advents as Sri Caitanya Mahaprabhu, and His
supreme power, Srimati Radhika, comes as Gadadhara.
After Krsna's pastimes at the end of Dvapara-yuga were
completed, and He returned to His aprakat (unmanifest) Goloka
Vrndavana, He began to think of the pure devotion that He wanted
to distribute, even to the trees and creepers. Only Krsna would
be able to give this. The yuga dharma, the religious principles
for each age, can be given by Maha-Visnu (Advaita-Acarya), and
this is His function, but He cannot give krsna-prema. Baladeva
Prabhu also never gives it. He leaves it for Krsna to
distribute. That very Krsna, who can give love and devotion to
all, took the mood and color of Srimati Radhika, and became Sri
Gauracandra. Why did He do this? Because His mercy is
unparalleled and causeless. As the ocean of rasa, He wanted to
taste the fulfillment of His three desires, and also bestow that
krsna-prema, which had not been distributed to the jivas since
the previous day of Lord Brahma.
anarpita-carim cirat
karunayavatirnah kalau samarpayitum unnatojjvala-rasam
sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah
May
that Lord, Who is known as the son of Srimati Sacidevi, be
transcendentally situated in the innermost chambers of your
heart. Resplendent with the radiance of molten gold, He has
appeared in the age of Kali by His causeless mercy to bestow
what no incarnation ever offered before: the most sublime and
radiant spiritual knowledge of the mellow taste of His service.
[C-c, Adi-lila: 1.4]
The meaning of this sloka is deep,
and the complete causeless mercy of Sri Caitanya Mahaprabhu is
within it. You should understand the essence of this sloka and
become very beautiful, qualified devotees. Without understanding
this properly, chanting Hare Krsna alone is not sufficient to
receive the Lord's full mercy. By understanding this sloka the
quality of your chanting will enhance. With a clear
understanding of this sloka and its mood, we can focus
internally while chanting-otherwise we will not be able to do
so. Mayavadis also chant Hare Krsna, but they go to
hell.
Karmis also chant, but with the desire to
increase money, name and fame. But one who chants under the
guidance of a highly qualified guru or Vaisnava will develop a
high class superlative quality of chanting. Otherwise, this Name
will fulfill your material desires, but bhakti will not come.
Try, therefore, to understand the essence of these
instructions.
--------------------------------------------------
Footnotes
1 A lakh is one hundred thousand.
2 From Radha-rasa-sudha-nidhi by Srila Prabodhananda Sarasvati
Thakura.
3 Caitanya-caritamrta (adi-lila: 5.123)
explains that Baladeva expands as the asana (seat), vasana
(cloth), jara (vehicle or chariot), paduka (wooden shoes or
sandals), chatra (umbrella), camara (fan), upavit (sacred
thread), sayya (bed), and busana (ornaments) of Krsna or Visnu.
Because bhaktas are manifestations of Baladeva Prabhu, they can
also serve Krsna in these ways.
Nectar Sprinkles on
Australia The Guru As Manifestation of Krsna
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