The Purpose of Lord Caitanya's Descent
[Excerpted from Srila Bhaktivedanta Narayana Maharaja's "Nectar Sprinkles on Australia"]
We shall continue our reading
from Caitanya-caritamrta, Third Chapter, which explains who Sri
Caitanya Mahaprabhu is, and how and why He came to this
world.
Srila Krsnadasa Kaviraja tells us that Sri
Caitanya Mahaprabhu, Sri Sacinandana Gaurahari, is Krsna
Himself, Svayam Krsna. He is not only Bhagavan, but Svayam
Bhagavan 1, Vrajendranandana Krsna. This Krsna is eternally
situated with all His attributes, and with His power, which is
personified in the form of Srimati Radhika. Even if the sun
could be separated from its heat and light, Radha and Krsna can
never be separated.
Krsna played in Vrndavana for ten
years.
He took birth in Mahavana Gokula and played
there for His first few years.
Then both His family and
Sri Radha's family moved to Vrndavana, where They enjoyed
unlimited pastimes. Later both families moved near Radha-kunda,
where Nanda Baba stayed at Calgrama. They then moved to
Kamyavana, then Kelanvana, and finally to Nandagaon Gokula and
Varsana respectively. In each dwelling place They made a new
village, and so Their villages were always side-by-side. Radha
and Krsna met at these places and eternally performed Their
topmost pastime of rasa-lila, as well as other pastimes
there.
When Krsna comes to this world, the whole of
Vraja comes with Him: His associates, the Yamuna river,
Govardhana hill, Bhandiravana forest, and the entire 84 krosas
of Vrndavana. He comes once in a day of Brahma, in order to
taste the five rasas of His pastimes-santa, dasya, sakhya,
vatsalya, and madhurya. Although he enjoys these rasas, He still
has three unfulfilled desires; and to fulfill these is the
essential reason for His appearance as Caitanya Mahaprabhu.
Also, because He is an ocean of causeless mercy and an ocean of
rasa, He wanted to sprinkle drops of special mercy on the
jivas, so that they would come to Him and serve Him
forever.
Devotee reads: In this chapter of the epic
Caitanya-caritamrta, Krsnadasa Kaviraja Gosvami has stressed
that Lord Caitanya appeared for three principal purposes of His
own. The first purpose was to relish the position of Srimati
Radharani, who is the prime reciprocator of transcendental love
of Sri Krsna. Lord Krsna is the reservoir of transcendental
loving transactions with Srimati Radharani. The subject of
those loving transactions is the Lord Himself, and Radharani is
the object. Thus the subject, the Lord, wanted to relish the
loving mellow in the position of the object, Radharani.
The second reason for His appearance was to understand the
transcendental mellow of Himself. Lord Krsna is all
sweetness.
Radharani's attraction for Krsna is
sublime, and to experience that attraction and understand the
transcendental sweetness of Himself, He accepted the mentality
of Radharani.
The third reason that Lord Caitanya
appeared was to enjoy the bliss tasted by Radharani. The Lord
thought that undoubtedly Radharani enjoyed His company and He
enjoyed the company of Radharani, but the exchange of
transcendental mellow between the spiritual couple was more
pleasing to Srimati Radharani than to Sri Krsna. Radharani felt
more transcendental pleasure in the company of Krsna than He
could understand without taking Her position, but for Sri Krsna
to enjoy in the position of Srimati Radharani was impossible
because that position was completely foreign to Him. Krsna is
the transcendental male, and Radharani is the transcendental
female. Therefore, to know the transcendental pleasure of loving
Krsna, Lord Krsna Himself appeared as Lord Caitanya, accepting
the emotions and bodily luster of Srimati Radharani.
Lord Caitanya appeared to fulfill these confidential desires and
also to preach the special significance of chanting Hare Krsna,
Hare Krsna, Krsna Krsna, Hare Hare / Hare Rama, Hare Rama, Rama
Rama, Hare Hare, and to answer the call of Advaita Prabhu.
These were secondary reasons.
Sri Svarupa Damodara
Gosvami was the principal figure among Lord Caitanya's
confidential devotees. The records of his diary have revealed
these confidential purposes of the Lord. These revelations have
been confirmed by the statements of Srila Rupa Gosvami in his
various prayers and poems.
This chapter also
specifically describes the difference between lust and love. The
transactions of Krsna and Radha are completely different from
material lust.
Therefore the author has very clearly
distinguished between them. [C-c, Adi-lila, Ch. 4
introduction]
Srila Maharaja: While Krsna was thinking
how to fulfill His desires, the time came in Kali-yuga to
preach the yuga-dharma, the religion of the age. At the same
time, Advaita Acarya came to prepare a platform for the descent
of Krsna and His associates.
Advaita Acarya wanted to
give krsna-prema, but He could not-because this was not the
function of Mahavisnu.
This was not even possible for
Rama, Nrsimha, Kalki, Vamana, or Parasurama.
All of
these avataras could establish the yuga-dharma, but they could
not give to plants, animals, creepers, or anyone what Svayam
Bhagavan, Vrajendranandana Krsna could
give-prema-bhakti.
Baladeva Prabhu can give this
special prema, but does not. He reserves it for Krsna to give
and He, Himself, simply assists. Similarly in the pastimes of
Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu can also
distribute that special krsna-prema, madhurya-prema but He never
does. He leaves it for Sri Caitanya Mahaprabhu and His
associates like Sri Svarupa Damodara, Raya Ramananda, Srila
Rupa Gosvami, Srila Sanatana Gosvami and others like them. Sri
Nityananda Himself distributed general prema.
So
there are four reasons for Sri Caitanya Mahaprabhu's
appearance-two external and two internal. The external reasons
were firstly to establish yuga-dharma, and secondly to satisfy
Advaita Acarya who, offering tulasi leaves, called for Krsna to
descend.
By his love, Advaita Acarya induced Krsna to
come to this world. If any devotee takes very soft leaves of
tulasi, with a manjari in the middle, and offers it to Krsna,
while weeping and praying to Him, Krsna will not be able to
refuse that devotee. He will have to leave Goloka Vrndavana,
and at once come to him. To inspire Krsna to hear us, we should
also worship tulasi daily, as Advaita Acarya has done. By this
method we can certainly please Krsna, even if we are unable to
please Him in other ways. By this method Sri Caitanya Mahaprabhu
and Sri Nityananda Prabhu, and all Their associates will enter
our hearts.
Actually, Caitanya Mahaprabhu, Sri
Sacinandana Gaurahari is Krsna Himself, and Sri Nityananda is
Baladeva Prabhu.
Through sankirtana, the yuga-dharma,
Sri Caitanya Mahaprabhu bestowed His prema to all types of
living entities. Even Krsna could not have induced the forest
inhabitants to chant and dance as Sri Caitanya Mahaprabhu did.
Serpents, elephants, tigers, she-goats-everyone became inspired
by Sri Caitanya Mahaprabhu. He sang, "Krsna, Krsna, Krsna,
Krsna, Krsna, Krsna, Krsna he.
Krsna, Krsna, Krsna,
Krsna, Krsna, Krsna, raksa mam. Krsna, Krsna, Krsna, Krsna,
Krsna, Krsna, pahi mam. Rama Raghava, Rama Raghava, Rama
Raghava, raksa mam.
Krsna Kesava, Krsna Kesava, Krsna
Kesava, pahi mam." At this time Sri Caitanya Mahaprabhu was not
in His external senses. He was weeping and sometimes rolling on
the ground. Overwhelmed, all the animals, creepers, and trees
began to chant along with Him.
So Sri Caitanya
Mahaprabhu distributed this rare prema, which He did not even
give to Brahma, Sankara, Uddhava, and Narada, to all who came to
Him. He made serpents into Vraja serpents, deers into Vraja
deers, and cows into Vraja cows.
After receiving Sri
Caitanya Mahaprabhu's mercy they all developed intense
affection for Krsna.
When Krsna came to this world He
was also merciful, but He gave krsna-prema according to the
quality of the devotee's surrender and devotional practice-not
less, not more, but in the same quantity, like a scale.
ye yatha mam prapadyante tams tathaiva bhajamy aham mama
vartmanuvartante manusyah partha sarvasah
As all
surrender unto Me, I reward them accordingly. Everyone follows
My path in all respects, O son of Prtha. [B-g. 4.11]
An analogy may be given about a pot. This pot represents our
qualification for krsna-prema. When Krsna was present He never
gave a pot to anyone. He said, "O, bring your pot. According to
the type and size of your pot I will give you that much
prema."
Without your qualification, Krsna will not
give you prema. If you have committed many offenses He will not
give prema. But Sri Caitanya Mahaprabhu is giving the pot-and
the prema. He and Sri Nityananda Prabhu are so merciful. They
have no scale at all. Because Sri Caitanya Mahaprabhu,
Sacinandana Gaurahari is the son of Sacidevi, He is so merciful
that whoever comes to Him receives His mercy.
Without
a scale He says, "O, come on, come on. Do you have a pot?" "No,
I have no pot. No qualification." "Oh, alright then. I will
give you the pot and also this nectar, krsna-prema."
Sri Caitanya Mahaprabhu gave prema to so many, but this is only
a secondary reason for His appearance. The primary cause for
Krsna's descent as Sri Caitanya Mahaprabhu was to taste the
three moods of Srimati Radhika, which only She could taste. He
therefore borrowed Her internal mood and beauty, and became
tadatma with Her. Tadatma means oneness. For example, when iron
is placed in fire it can burn.
Iron does not burn; only
fire has this power. But, when placed in fire, the iron becomes
tadatma with it, and can therefore also burn. Similarly, Krsna
became tadatma with Radhika, and forgot that He is
Krsna.
When Sri Caitanya Mahaprabhu met Raya
Ramananda at Godavari, He learned rasa-tattva from him. Raya
Ramananda is Visakha, and Sri Caitanya Mahaprabhu is Krsna.
Krsna, in the form of Caitanya, made Srimati Visakha-devi His
guru, to help Him develop the mood and beauty of Radha. After
that, Krsna, as Sri Caitanya Mahaprabhu, became
mahabhava-rasaraja-svarupa. Without accepting Visakha as His
guru, this would not have been possible. So, after meeting with
Raya Ramananda, Sri Caitanya Mahaprabhu tasted these three moods
in the Gambhira at Jagannatha Puri. He is therefore very
grateful to Visakha and also to Lalita. Without their help Krsna
cannot taste Radhika's three moods.
Because Sri
Caitanya Mahaprabhu is Krsna, He can distribute vraja-prema,
especially parakiya-bhava (love between a paramour and the
beloved). This is called unnata-ujjvala-rasa. Unnata means
highest, and ujjvala means brilliantly shining. Rasa means the
mellow of a specific relationship with Krsna.
The
brilliance of unnata-ujjvala-rasa is unparalleled. All of our
acaryas in the Gaudiya sampradaya have come to this world to
teach this. They did not come to taste what Sri Caitanya
Mahaprabhu came to taste, but to distribute this same rasa
which Mahaprabhu came to distribute.
The distribution
of unnata-ujjvala-rasa is the main reason, but not the foremost
supreme reason for Sri Caitanya Mahaprabhu's advent. It is the
second internal reason. The first was to taste Radha's mood,
and the second internal reason was to distribute the service to
that mood. He wanted to distribute that prema which is rare even
for Brahma, Sankara and Narada upon the jivas. This is Sri
Caitanya Mahaprabhu's mission and can only be done by the power
of Krsna in the form of Caitanya Mahaprabhu.
Similarly, all our acaryas, like Srila Rupa Gosvami, Srila
Sanatana Gosvami, Srila Jiva Gosvami, Srila Raghunatha dasa
Gosvami, Srila Krsnadasa Kaviraja, Srila Visvanatha Cakravarti
Thakura, Srila Syamananda Prabhu, Srila Narottama dasa Thakura,
Srila Srinivasa Acarya, Srila Bhaktivinoda Thakura, Srila
Baladeva Vidyabhusana, Srila Prabhupada Bhaktisiddhanta
Sarasvati Thakura, Srila Bhaktiprajnana Kesava Gosvami Maharaja,
and Srila Bhaktivedanta Swami Maharaja-they have not come only
to preach the glories of chanting the holy name. This can also
be done by the associates of Mahavisnu. Try to understand this
point. The expansions or manifestations of Mahavisnu, like
Advaita Acarya, can preach and distribute the holy name, but
they cannot preach vraja-prema through nama-prema-sankirtana.
There is a vast difference between the nama-sankirtana of this
Kali-yuga and that of other Kali-yugas. This is a specialty of
Sri Caitanya Mahaprabhu, and His followers, His
associates.
Incarnations of Mahavisnu, like Advaita
Acarya and associates like Sanaka, Sanandana, Sanatana, Sanat
Kumara, Visvaksena, and all the associates of Visnu, can
perform and establish nama-sankirtana, and yuga-dharma, but
that nama-sankirtana will not give krsna-prema, vraja-prema. The
nama-sankirtana of Sri Caitanya Mahaprabhu and His associates
has a special power that can give this.
Unnata-ujjvala-rasa is the special mood of Srimati Radhika. It
can be tasted by Krsna as Sri Caitanya Mahaprabhu, but cannot
be distributed.
What then did Sri Caitanya Mahaprabhu
give? He did give unnata-ujjvala-rasa, but unnata-ujjvala-rasa
is of two kinds: kamatmika (which He tasted) and
tad-tad-bhava-icchatmika (which He distributed). Kamatmika is
the mood of Srimati Radhika, Lalita, Visakha, and the other
eight principle gopis, and all other gopis like them.
Srimati Radhika has five kinds of sakhis (gopi friends): sakhi,
nitya-sakhi, prana-sakhi, priya-sakhi and
priya-narma-sakhis.
1. Sakhis--Danistha is an
example.
These sakhis love and serve Srimati Radhika
and Krsna, but they are slightly more inclined towards
Krsna.
2. Nitya--sakhis and 3. prana--sakhis are the
only two kinds of sakhis who are in the category of
tad-tad-bhava-icchatmika.
It is their service that Sri
Caitanya Mahaprabhu ultimately came to give the jivas. These
sakhis serve both Radha and Krsna, with a tendency to favor
Srimati Radhika and render service to Her. They obey only Her.
The prana-sakhis, like Rupa manjari and Rati manjari, being
even more intimately connected with Her, are naturally the
leaders of the nitya-sakhis.
4. Priya-sakhis and 5.
priya-narma-sakhis--Lalita and Visakha are examples.
Among the sakhis the priya-sakhis and the priya-narma-sakhis are
most dear, and they both serve yugala-kisora, the divine
youthful couple, but with a slight tendency towards Srimati
Radhika. Both these sakhis have so much power that they can
sometimes chastise Radhika and at other times chastise
Krsna.
The difference between the nitya and
prana-sakhis, and the priya and priya-narma-sakhis is that the
nitya-sakhis and prana-sakhis are called manjaris. They do not
do anything for their own personal relationship with Krsna.
They do everything for Srimati Radhika. They have no desire to
taste anything for themselves. This bhava, which is called
tad-tad-bhava-icchatmika, is also unnata-ujjvala-rasa. It is
this type of unnata-ujjvala-rasa that Sri Caitanya Mahaprabhu
came to distribute.
This is a very high topic and I am
speaking it for only a very few, rare persons.
One
may ask why I am speaking about it at all. In this sloka it is
explained that to do sadhana we must first be clear about our
objective. For example, if we want money we may have to serve
the government, get a job, or do business. If you do not do
business you might steal, and if you are not expert in stealing,
you might get a group of dacoits and forcefully attack with
swords like the asuras (demons). Krsna also forcefully attacked
Bhismaka's kingdom, where lakhs and lakhs of kings and their
armies waited in full force to protect Rukmini from Krsna. But
Krsna, like a lion entering a group of jackals took Rukmini on
His chariot and rode to Dvaraka where He married her.
If someone's goal is to accumulate money, and if, by begging, he
doesn't get it, he will get it by hook or by crook. Outside a
sweet shop a dog will drool as he watches people eat rasagulla
and rasam alai. He will not enter the shop, which the owner
guards with a stick, but runs to lick from the leaf cups when
they have been thrown away. And while he is licking the cups he
will try to guard them from any other dog in the
vicinity.
Similarly, in spiritual life our objective
should first be fixed, and then we can decide how to achieve it.
This practice is called sadhana and the goal is called sadhya.
Without the sadhya one cannot determine his sadhana. This is why
Krsnadasa Kaviraja presents the sadhya in the first sloka after
the mangalacarana of Caitanya-caritamrta (Adi-lila:
1.4).
Is your objective to accept what Sri Caitanya
Mahaprabhu came to give-that vraja-prema, that
unnata-ujjvala-bhava? If it is, then come to me. You should go
to the school of Rupa Gosvami, read all the Gosvami's
literature, and learn how to develop greed for it. There are no
rules and regulations for how this greed will come. By
associating with and hearing from a bona fide Vaisnava, greed
can come. By sastric arguments alone, this greed will not
come.
A very ordinary, ugly, deformed, and poor
person may see Princess Diana of England.
He may have
some greed to make her his wife. Although to make her his wife
is absurd, to have this greed, no wealth, no qualification is
required. Greed cannot be controlled. Spiritual greed is
acquired by hearing. Hearing about what? The beauty of Krsna and
the affection of the gopis for Him as described by Srila Rupa
Gosvami. Srimad-Bhagavatam also describes how Krsna was
controlled by the gopis, praying to place His head on Their
feet and beg for mercy.
By hearing the topics of
Caitanya-caritamrta and the books of Srila Rupa Gosvami, from a
pure devotee, a greed may come whether one is otherwise
qualified for it or not, whether one is a pure devotee or not.
When greed comes one becomes qualified to choose his means of
practice (sadhana). He immediately achieves ruci and gallops
toward his goal.
Those who practice sadhana-bhajana
of Krsna out of fear of going to hell are practicing what is
called vaidhi-bhakti-pravrtti. Practicing because greed has
arisen in the heart is called raganuga.
There is a
difference between ragatmika and raganuga devotees. Those in
this world who have raga (attachment) and who are just reaching
the stage of bhava, are raganuga. And those devotees who have
not reached this stage, but who are developing some greed
(raganuga-pravrtti), will eventually be qualified to practice
raganuga-bhakti.
They are not practicing raganuga yet,
but they are approaching it. Sri Caitanya Mahaprabhu came only
to give this greed; and to those who already have greed, to
give them bhava; and to those who have bhava, to give them
prema. What kind of prema does He give? Not Radha's mood. Not
unnata-ujjvala-kamatmika-bhava, but
unnata-ujjvala-tad-tad-bhava-iccha-tmika.
Try to
understand. Although all of you will not understand, try to
understand.
After ten years or twenty years, or in a
future life, by being in the association of unnata (elevated)
Vaisnavas you can realize something. I am also trying to
develop this greed. I am not a raganuga Vaisnava but I pray that
in this life, or if I am not qualified, then in a thousand
lives from now, that I may receive the mercy of a raganuga
Vaisnava. I want nothing other than this-nothing else. I don't
mind dying, but I do mind taking water from anywhere other than
Kesi ghata or Manasi Ganga ghata-or any ghatas, or bathing
places of the gopis-tad-tad-bhava-icchatmika-gopis.
Now I will explain the mula-sloka:
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]
This sloka is from the
mangalacarana of Srila Rupa Gosvami's Vidagdha-madhava.
Caitanya Mahaprabhu inspired Rupa Gosvami in Prayaga to fulfill
His desire to distribute unnata-ujjvala-parakiya-bhava and
along with this, to distribute knowledge to the jivas about what
Sri Caitanya Mahaprabhu tasted. This bhava is unparalleled even
in Goloka Vrndavana, what to speak of this world. This prema is
the nitya-dharma (eternal religion) of all living entities-not
just those in human bodies.
If a husband who has
affection for his wife sees that his wife has affection for
another man, he will be upset. Similarly if the wife knows that
her husband internally loves someone else, she will be upset.
Either way, their whole life together will be upset. We see this
relationship between husband and wife, lover and beloved, not
only in humans, but creatures, creepers, and trees.
Without this love one cannot live.
The perverted
reflection of prema is the desire to satisfy the body, and this
is called kama (lust). Because it is not pure, it will cause
pain, suffering, and problems. In this world it is seen that a
man cannot fully satisfy any woman and vice versa. After one
month, two months, or one or two days, he or she will look for
someone else. Because of lust we are imprisoned in the material
world, seeking satisfaction in wife, husband, children, mother,
father, friends and worldly objects. And Krsna arranges for us
to taste the result of material attachment and lust.
When Rama came with Sita He taught us the result of lust.
Sometimes a husband becomes controlled by his wife's
lust.
When Rama, Sita and Laksmana were in the jungle,
the demon Marici came in the shape of a golden deer. Sita saw
him and told Rama, "I want this deer. You can catch it alive,
or You can shoot it and bring his skin." Laksmana warned Rama
not to follow the deer. "He is actually a demon, and he will
cause You many problems. Don't go. Disobey Your wife." Although
Rama is Bhagavan Himself, and is therefore not controlled by
maya, He is showing what can happen when a man comes under the
control of a woman. Rama said, "I must carry out the order of My
wife, even if the deer is a demon."
Rama went after
the deer, and as a result, He had to leave Sita twice.
Finally He left Her forever, only due to others doubting Her
purity after her being with Ravana for some days. She was pure,
but because others doubted, Rama had to follow them. He sent Her
into the forest and lamented deeply. Although he lived in a
royal palace and Sita lived in the forest in the asrama of
Valmiki, sleeping on a grass mat, and cutting wood for cooking,
it was Rama who repented. "I have sent Sita to the jungle, so I
will also live as a renunciate and not taste any pleasures." He
stayed alone in His palace but slept on a mat on the
floor.
Sita, slept easily. Rama could not. He would
always weep, "Site, Site, Site, I have made a mistake by trying
to satisfy my subjects." Sita was consoled by Valmiki, but
there was no one to console Rama, no one to wipe His tears. So
He wept constantly, and one who knows the heart of Rama will
also weep bitterly.
Once, Rama performed a rajasuya
yajna (sacrifice) on the bank of the river near Naimisaranya.
All of His subjects, including His mothers, brothers, monkeys
(including Hanuman and Sugriva), and Vibhisana etc. were
assembled there. The yajna would be conducted from early
morning to ten o'clock and again in the middle of the day all
assembled to hear katha from the Puranas.
One day the
twin sons of Rama and Sita, Lava and Kusa, arrived in that
assembly.
They were eight or nine years old, very
beautiful, and closely resembling Rama Himself. No one knew who
they were or from where they had come. Playing a vina they
began to recite the Ramayana that they had heard in the asrama
of Valmiki.
They sang in such a marvelous melodious
tune, as with a vina, where high sounds trembled down to low
ones in a raga suitable for karuna-rasa (spiritual
lamentation). The tune was so sweet that all present were
stunned in pin-drop silence as they sang the pastime where
Sita, Rama, and Laksmana in the dress of sannyasis, left Ayodhya
for the forest under the order of Kaikeyi-and where Dasaratha,
lamenting, "Ha Rama! Ha Rama!" died immediately.
As
Lava and Kusa sang, Rama, Laksmana, Bharata, Kaikeyi, Hanuman
and Sugriva and the entire audience were moved, and wept
bitterly, as if the pastime was taking place before their
eyes.
As the day drew to a close, Rama sent Laksmana
to give Lava and Kusa a donation of a pot of golden coins,
silken cloth, and golden ornaments. Laksmana descended from his
throne and called, "My dear boys, please tell me your father's
name and where you are from. Lord Rama wants to know your
identity."
The boys first became silent, and then
said, "You know the Vedas. You are a learned person, You must
therefore know that it is not proper etiquette to inquire from
a brahmacari or sannyasi about their father and mother, wife,
daughters or sons. We are two brahmacaris. You may therefore
inquire about the name of our Gurudeva, the whereabouts of our
asrama, or request us to speak hari-katha. We are disciples of
Valmiki."
Laksmana became silent and felt ashamed that
he had asked this question. "Please accept these golden pots
containing jewels and golden ornaments."
The boys
replied, "We are simple brahmacaris. What use do we have of such
opulent gifts? We eat fruit and without the use of a vessel we
drink water from our hands. Please return these gifts to Rama,
Who is a king and has use for them.."
Lava and Kusa
returned to their mother Who had been anxiously waiting for
them.
Taking the boys in Her arms, one in Her left,
the other in Her right, She caressed them and asked, "O sons,
why have you come home so late today?"
"Today, Mother,
we went far away to the assembly of a king." They did not know
the king's name. "There we sang the pastimes of Sita and Rama.
We don't know why, but everyone present was weeping-the king
Himself, His brother, and even the monkeys. While there, we saw
something very unusual-a golden statue that looked exactly like
You-the same face, and same beauty-but whereas You speak, this
statue did not."
Sita began to weep bitterly but could
not explain to Lava and Kusa Rama's banishment of Her.
The next day Rama said to Valmiki, " I know Sita is staying in
your asrama.
Bring Her to Ayodhya immediately. I can't
live without Her."
The next day Sita arrived in
Ayodhya.
Looking down at the ground as She walked, and
with Lava and Kusa holding Her hands, they followed Valmiki and
silently entered Rama's kingdom, wondering what was going to
happen. Rama, Laksmana, Hanuman, Kausalya and others eagerly
gazed at the sight of Sita returning to Ayodhya. They assumed
that the two boys must be the sons of Rama. Because they were
so beautiful, they could be the sons of no other.
Rama spoke to Sita, "I want proof that You are pure, that You
have never been touched by Ravana."
Sita responded in
a mild voice with honor for Rama, "Do you not accept the proof
of my purity from Dasaratha Maharaja and Agni deva? I will now
give you proof." And She prayed, "O Prthivi, you are My mother.
If I am pure, if I have never known anyone except Rama, if My
heart has never been attracted even for a moment to someone
else, please open and take Me in your lap." She said this three
times. At once the earth divided in two and a beautiful golden
chariot appeared.
Prthivi-devi took Sita on her lap and
the earth closed.
Rama immediately jumped up crying,
"Site! Site! Site! You have left Me! O mother-in-law,
Prthivi-devi, return My Sita or I will shoot you and break you
into pieces. I want to see Sita at once!"
Valmiki
appeared and said, "Rama, don't be so distressed. You should go
to Sita.
She is waiting for You."
So Rama is
showing the world the result of lust. "Don't do as I have done,
or there will be so many problems." To be happy, try to attain
pure love for Krsna.
Material love is an endeavor to
gratify selfish desires, whereas pure krsna-prema is the
opposite, free from the slightest taint of selfishness. To
distribute our sva-bhava-nitya-dharma (eternal religion), Sri
Caitanya Mahaprabhu descended to this world. Don't waste this
good opportunity to practice bhakti-yoga in the association of
pure devotees who are free from politics, hypocrisy, duplicity,
and diplomacy. We should understand that this prema is our
sva-bhava-nitya-dharma and, to be happy forever, we will have to
achieve it.
Don't let lust create a disturbance in
your life. If you are married that is alright, there is no harm.
Treat your wife as Krsnapriya, serving her with love and
affection, but reserving your real inner affection for Krsna.
This world is a training center. Take training but don't become
entangled or you will have so many problems. Do your duty,
maintain your wife and children. Wealth is not bad if properly
utilized. Don't think your family is there to fulfill your
lust.
Practice bhakti, serve your family and make this
world like Vaikuntha.
Footnotes
1 Svayam Bhagavan means the original form of
Godhead, from Whom all other incarnations emanate.
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The Purpose of Lord Caitanya's
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