[For
the readers' ease - our writing will be in bold letters; the statements of the
documentary will be in italics; the references in the form of quotes, articles
and discourses given as the Appreciation to the documentary statements will be in
normal text.]
"Sarasvati
Thakura
also did not allow his disciples to read such books as Gita-govinda,
Ujjvala-nilamani or Govinda-lilamrta."
Srila Prabhupada
Sarasvati
Thakura strongly opposed the independent trespassing
of unqualified candidates into our sampradaya's sacred treasures such as
Gita-govinda, Ujjvala-nilamani and Govinda-lilamrta. In this regard, we find a
consensus between all authentic acaryas. The subject of
eligibility has been addressed elaborately by Srila Bhaktivedanta Narayana
Maharaja in his introduction to Gita-govinda (see section C below).
Therein he stresses that this book is not suitable or even understandable for
everyone.
However, to postulate that an acarya would
banish all of his followers forever from their spiritual inheritance is
obviously a misinterpretation
A.
Srila
Sarasvati
Thakura
preached Gita-govinda's glory
The following discourse on
Sri Gita-govinda was delivered in 1932, on the eve of the 446th commemoration
of Sri
Caitanya
Mahaprabhu's appearance. This
discourse was later used in the Foreword of Srila
Narayana Maharaja's translation and commentary of the Gita-govinda. Herein is
an excerpt from that discourse in the Foreword:
"Sri Jayadeva
Gosvami,
the court poet of the Sena dynasty, has welcomed the appearance of
Sri Caitanya
Mahaprabhu
in the auspicious invocation of
Sri Gita-govinda
(1.1):
'O
Radha, all directions are covered by dense and ominous clouds. The forest floor
has been cast into darkness by the shadows of blackish
tamala trees. Krsna is naturally timid. He cannot be alone at night, so take
Him home with You.'
Sri
Radha turned Her
face towards the bower of desire trees beside the forest path and, bewildered
by intense joy, She honored the words of her friend. When She
arrived on the bank of the
Yamuna
River, She initiated her
love-play in a secret place.
May
the sweetness of this confidential pastime of the Divine Couple be victorious
by manifesting in the hearts of the devotees.
"Sri Pujari
Gosvami's
commentary on the above verse does not disclose the picture in its entirety.
Here, Sri
Jayadeva
Gosvami has also revealed
Sri Caitanya
Mahaprabhu
to the hearts of highly advanced devotees. The poet hints at the appearance of
Sri Radha-Krsna in one
chamber of the great Yogapitha of Sridhama Mayapura; and simultaneously, at the
appearance of the combination of Their bodies as the
independent form of Sri
Caitanya
Mahaprabhu."
B. He wanted the world to properly understand sacred amour
The following writing of
Srila Sarasvati
Thakura is
excerpted from an article that graces the Foreword of Srila Narayana
Maharaja's translation and commentary of
Sri
Gita-govinda. The publishers of Srila
Narayana Maharaja's edition had taken that writing from chapter 14 of "Sri Caitanya's
Teachings", a compilation of
Srila Sarasvati
Thakura's articles, and it is a
beautiful glorification of
Srila
Jayadeva
Gosvami's
work. In the Foreword, the writing is entitled "On Eroticism - Sacred
& Profane":
"The
sexual principle is a misunderstood symbol of Reality. It can no more be
banished from our consciousness than consciousness itself. The male and female
forms are also not the sole and distinctive possessions of this world. There is
Reality behind them as well. The soul has a body which is
symbolized by the female form and which is absolutely free from any
unwholesome material association.
"The
ascetic's repugnance to the female form prevents an unprejudiced examination of
the female sex that is a necessary factor of our conception of amorous love.
This amorous love is the highest subject of human poetry and the most powerful
factor in all human activities. Its worthlessness is not
established by refusing to recognize it as a part of our nature. It
would be much more to the purpose to try to understand what it really is. The
Srimad-Bhagavatam is the only book that answers this all-important question.
"The
worship of Sri
Radha-Krsna
is held by some modern thinkers to be dangerous, and even immoral. They
apparently take exception to the erotic element, which is the prominent aspect
of the highest worship of Sri
Radha-Krsna.
"Sri Caitanya
Mahaprabhu
teaches us that it is obligatory for everyone to pay homage to spiritual amour
that characterizes the highest service of the Divine Person. This is the
central topic of Srimad-Bhagavatam, which deals with the transcendental service
of the Personal Absolute.
"Spiritual amour is the highest service to Divinity
in His most complete manifestation. The real Nature of Divine Personality can never be fully understood by those who are unable to
appreciate the pre-eminent excellence of His service by amorous love.
"The
Personality of Sri Caitanya Mahaprabhu is identical with and yet distinct from
Sri Krsna. The Activities
of Sri Caitanya Mahaprabhu are, therefore, also identical with and yet distinct
from the Amorous Pastimes of Sri Krsna. The Activities of Sri Caitanya
Mahaprabhu appear in the form capable of being received
by the conditioned soul without any chance of muddling by his conditioned
judgment.
"The
perfect chant of the Name of Krsna is available to all souls, and it is
identical with the amorous service of the spiritual milkmaids of Vraja. This is
the sum and substance of the teachings of
Sri
Caitanya
Mahaprabhu.
Conversely, those who do not perform the congregational chant of the name of
Krsna in the manner that is free from offence are not in a position to realize
the nature of Divine amour. Those who miss such realization remain subject to
the abject slavery of mundane lust.
"Sri
Radhika
is not specifically mentioned in the Srimad-Bhagavatam. But in the description
of the Circular Amorous Dance, the rasa pastimes,
Sri
Krsna is
represented as leaving the circle of the dancing milkmaids in the
company of a female who is more favored than all the rest. The milkmaids who
were thus abruptly abandoned in the very midst of the dance praised the genuine
devotion of the unnamed female who could induce
Sri
Krsna to prefer Her
sole company to the combined attractions of all the others.
"But
although the Srimad-Bhagavatam mentions the above incident, the subject is not
further developed in that work. This has been explained by the Gosvamis of
Vrndavana, the apostles of
Sri
Caitanya
Mahaprabhu, as due to a deliberate
resolve on the part of Sri
Sukadeva,
who is the narrator of the Srimad-Bhagavatam, to avoid disclosing to his
miscellaneous audience the 'hidden matters' of the scriptures. The 'hidden
matters' can only be known by the special grace of
Sri
Krsna and not otherwise. They are
not to be divulged to all persons indiscriminately.
"This
explanation offered by the Gosvamis is not opposed to the open treatment of the
same subject by Sri
Jayadeva
Gosvami and other writers. In
spite of the Sri
Gita-govinda
and its companion works, the subject of the relationship of
Sri Radhika to
Sri Krsna remains
shrouded in impenetrable mystery. No language can convey to the lay reader
anything but a misleading idea of the nature of the subject on which
Sri Sukadeva maintained
such discreet silence. This result is hailed with unmistakable joy by
Srila Krsnadasa
Kaviraja
Gosvami,
author of Sri
Caitanya-caritamrta.
Kaviraja
Gosvami pertinently observes that no joy
can excel that of the narrator of the hidden subject when he realizes that
unqualified persons are wholly and automatically barred from all knowledge of
the subject.
"Sri Sukadeva's hesitation
to divulge the secrets of the Vedas is well founded. The conduct of
Sri Jayadeva
Gosvami
in speaking without reserve is equally in order, if we remember that his book
cannot be understood at all by those who are lacking in the highest spiritual
culture.
C. From the Introduction to Srila Narayana Maharaja's translation and
commentary of Sri
Gita-govinda
Eligibility
for reading Gita-govinda
"To read
a great literary work and understand it in terms of etymology is one type of
experience, but to appreciate the profound sentiments by which one is truly
acquainted with the work is a different experience entirely. Comprehension of
the literal meaning of words is generally a simple affair, whereas assimilation
of their underlying emotional significance is not so easy. It is impossible for
one who is not qualified to read a particular text to accept its internal mood
(bhavartha). Therefore all ancient scriptures traditionally begin by defining
the specific parameters of eligibility for their prospective readers.
"Some
deeply realized authors have strictly forbidden unqualified persons to study
their compositions and have even pronounced curses upon those who might dare to
delve into subjects beyond their comprehension. What is the need for such
strict prohibitions? The necessity arises because unqualified persons who read
esoteric texts inevitably misinterpret them. Thereby, potential benefits are
replaced by ill effects upon themselves and others.
"The
revered
Jayadeva
Gosvami has clarified the subject
of eligibility in his auspicious invocation: 'If your heart yearns to delight
in remembrance of Sri
Hari;
if you are hankering to contemplate upon Him with intense affection; if you are
overwhelmed with curiosity to know about His skill in amorous pastimes - then
by all means read this book. You will find my lovely poetry to be extremely
relishable. Although it is so emotive and mellifluous, if you are not possessed
of the aforementioned qualifications, then you must not read it. This
literature is not for you.'
"Although
Sri Jayadeva
clearly addresses the issue of eligibility, the unqualified sector of society
fails to understand him and goes on reading this poem with enthusiasm for its
charming linguistic embellishments. However, impelled by their inability to
grasp its real significance, they finally resort to insulting the crest jewel
of poets, Sri
Jayadeva,
as if his composition were something crude. And so they must, for they do not
recognize the divinity of Sri
Hari.
They are not even inclined to approach the precincts of sweet contemplation
upon Him. They remain confined to their experience of misidentifying themselves
with the physical body and considering sensual gratification to be the utmost
limit of happiness. What can such slaves to lust ever understand about the
affairs of transcendental love described by
Sri
Jayadeva
Gosvami?
"The
revered
Srila
Krsnadasa
Kaviraja
has stated in Sri
Caitanya-caritamrta
(Adi-lila 4.164-66): 'The characteristics of worldly lust and transcendental
love are completely different. If mundane lust is likened to iron, then
spiritual love can be likened to gold. The desire to give satisfaction to one's
own senses is called lust. However, the desire to satisfy the senses of
Sri Krsna is called pure
love, or prema. The goal of lust is one's own enjoyment, whereas the purpose of
love is to please Sri
Krsna.
Such prema is immensely powerful.
"How
many people can understand the depth of
Srila Krsnadasa
Kaviraja's words? Those who are
continuously absorbed in gratifying their senses are especially disqualified.
For them, the supramundane loving pastimes of
Sri Radha-Krsna are nothing but the play of
lusty desires. If they could love someone to the point of completely abandoning
all social customs, Vedic religious injunctions and bodily connections, as
Sri Radhika and Her
friends have done, then one day they might also have some idea about the
principles underlying these pastimes. Only after making such a sacrifice is it
possible to understand that unselfish prema can be expressed only by those who
do not cherish even the slightest ambition for their own happiness.
"The
Vaisnava poets take up their pens simply for the sake of instructing us about
the glories of self-effacing, transcendental love. The lion amongst poets,
Sri Jayadeva, has also
taken up his pen to show how the
Absolute Reality
Sri Krsna is controlled by
unmotivated prema. He is always ready to fall at the feet of any devotee in
whom He detects even the fragrance of such affection and humbly requests, dehi
pada-pallavam udaram - 'Mercifully bestow upon Me the soft petals of Your lotus
feet.' (Sri
Gita-govinda
10.8).'
"On
realizing this, Sri
Jayadeva
Gosvami was greatly perturbed.
'How can I make these words come from the mouth of
Sri
Krsna, the supreme controller of
unlimited millions of universes?' Many times he asked himself, 'Should I write
such a thing?' and many times he decided, 'Yes, I should.' But even though he
wanted to do it, he could not bring himself to write this line. He conceived of
Sri Krsna
as the Supreme Personality of Godhead; therefore the reverential mood checked
his pen. However, the Supreme Lord is always affectionate to his devotees.
Assuming the guise of Sri
Jayadeva,
He completed the line by writing dehi pada-pallavam udaram in golden letters
with His own hand. Thus Sri
Krsna
made a resounding announcement, as if by the ubiquitous beating of kettledrums,
to loudly proclaim His love for his devotees.
"Even
amongst these great compositions, the excellence of
Jayadeva
Gosvami's
Sri Gita-govinda
is unsurpassed.
"The
pastimes of Radhika and Krsna are the transcendental loving play of the
Omnipotent Divinity and His potency (Saktiman and Sakti). They have the power
to sanctify the whole world because they are completely free from even the
slightest trace of lust. One should make a diligent study of these pastimes, as
such study constitutes one of the limbs of bhakti-yoga. Although many devotees
are conversant with this conclusion,
Sri
Gita-govinda remains inaccessible to them
because they are not sufficiently acquainted with the Sanskrit language and its
implications. This present edition will provide them with sufficient help to
understand the meaning of the words and the emotions implied therein.
"Sri Gita-govinda is the
very essence of all the Vedas and
Sri
Jayadeva
Gosvami
is the superlative devotional practitioner (sadhaka) and perfected spiritualist
(siddha), with complete mastery of all Vedic wisdom.
"The
readers of Sri
Gita-govinda
will see that the author has remembered his worshipful Deity from the very
beginning of his auspicious invocation: 'radha-madhavayor jayanti yamuna-kule
rahah-kelayah. The inscrutable, secret pleasure pastimes of
Sri Radha-Madhava on the
banks of Yamuna reign above all.'
"Svayam
Bhagavan Sri Krsna has instructed His intimate devotee, Arjuna, about the
eligibility and ineligibility to hear and speak Srimad Bhagavad-gita in its
eighteenth chapter, verses 67 and 68: 'Do not speak about this confidential
knowledge and realization to those unqualified persons who have no faith and
who are not engaged in pure devotion to Me. One who explains the supreme
mystery of my Gita to the faithful devotees is sure to attain pure devotion and
in the end he will come to Me.'
"In
these verses, Sri
Krsna
describes the characteristics of the genuine candidates for transcendental
realization after first defining the disqualifications.
Sri
Jiva
Gosvami
has also presented a clear analysis of the qualifications for hearing his
Gopala-campu. He has pronounced a curse upon faithless non-devotees who still
insist upon reading it. Similarly,
Sri
Sanatana
Gosvami
has strictly forbidden faithless persons to hear or read his
Brhad-bhagavatamrta. Other Gosvamis have also pronounced curses to prohibit the
unqualified from delving into their literatures."
The
Substance of Sri Gita-govinda
"Sri Jayadeva
Gosvami
thoroughly understood the nature of mankind in this present age of dissention
(Kali-yuga). He knew how easily they become bewildered by the sight of
superficial beauty. If they do not see an external covering of beauty, they can
overlook a potent medicinal herb, thinking it to be of no value.
"Therefore,
although Sri
Gita-govinda
is a poetic composition, it is simultaneously the embodiment of the essence of
all the Vedas. Sri
Jayadeva
Gosvami is compared to the sacred
decorative marking (tilaka) upon the forehead of the entire dynasty of poets
who are conversant with the principles of spiritual mellows."
Practical
Realization of Sri
Gita-govinda
"It is
not by chance that Sri
Jayadeva
Gosvami has employed a female
confidante (sakhi) in the role of a mediator to arrange Krsna's meetings with
Radha. The purport is clear. Unless one is under the personal guidance of such
a sakhi and until one attains the help of the sakhis, one cannot attain
Sri Krsna. All devotional
scriptures proclaim this conclusion. The help of a sakhi and the help of Guru
are one and the same. To be Guru one must take shelter of the disposition of
the sakhis, and to attain Sri
Krsna
one must accept the shelter of a spiritual master who is perfectly situated in
the transcendental mood of a sakhi. Herein lies the essential message of the
Vedas:
tasmad gurum prapadyeta
jijnasuh sreya uttamam
sabde pare ca nisnatam
brahmany upasamasrayam
(Srimad-Bhagavatam 11.3.21)
"'To know the Absolute Truth,
one must take shelter of a perfect Guru who is fixed in devotion to the
Absolute.' When Sri
Suta
Gosvami began to narrate
Srimad-Bhagavatam in the sacred
forest
of Naimisaranya, he
called it the essence of the Vedas; and the essence of Srimad-Bhagavatam itself
is the Rasa-lila. Sri
Jayadeva
Gosvami has the ability to
comprehend the essence of everything. Therefore he condensed the Rasa-lila even
further, just as one might perform the impossible feat of confining the ocean
within a jar. He was compelled by compassion to manifest the nectar of
immortality in the form of this poem for the upliftment of all living beings in
this age of Kali. In answer to the inquiries of Pariksit Maharaja,
Sri Sukadeva
Gosvami
replied:
anugrahaya bhaktanam
manusam deham asthitah
bhajate tadrsih krida
yah srutva tat-paro bhavet'
(Srimad-Bhagavatam 10.33.36)
"'Sri
Krsna performs the Rasa-lila to
bestow mercy upon His devotees. Yet the non-devotees are also naturally fond of
romance or Srngara-rasa. Therefore, when they hear the Rasa-lila they also
gradually become absorbed in thoughts of
Sri
Krsna. Bhagavan performs apparently erotic
pastimes on the surface of the Earth out of compassion for everyone - the
devotees and the non-devotees.'
"Maharsi
Vedavyasa
was moved by compassion to write it down for the benefit of all, and the
topmost devotee Sri
Sukadeva
Gosvami was also moved by
compassion to preach it throughout the world. After that, the best of poets,
Sri Jayadeva
Gosvami, also mercifully reproduced it in
the form of an even sweeter poetic composition.
"Now I
will tell you about this confidential methodology. The kunja-lila or Rasa-lila
of Sri Radha-Krsna
is extremely deep. Devotees established in the moods of servitude, friendship
and parenthood cannot even perceive it. None of them have eligibility to enter
into this pastime - only the sakhis are qualified. This pastime is expanded by
the sakhis. Without them it cannot be nourished and only they can taste it.
Therefore, there is absolutely no opportunity to enter kunja-lila without
taking complete shelter of the sakhis and receiving their help. Only those
whose devotional service is to follow the transcendental emotions of the sakhis
and remain under their shelter and guidance can attain the kunja-seva of
Sri Radha-Krsna. There is
no way to attain this objective except for absorption in remembrance of the
sakhis while taking complete shelter of their lotus
feet.
"Fervently begging for a
slight trace of the mercy of
Sri Hari,
Sri Guru and the Vaisnavas, destitute and worthless,
Tridandibhiksu
Sri Bhaktivedanta
Narayana."
D.
Srila
Sarasvati
Thakura
did not prohibit his faithful disciples
The narrator of the documentary stated,
"Sarasvati
Thakura also did not allow his
disciples to read such books as Gita-govinda, Ujjvala-nilamani or
Govinda-lilamrta." Srila Sarasvati Thakura must certainly have said this
for beginners, for neophyte disciples and for general people, but not for all.
In his book "Prakrta-rasa
Aranya
Chedini,"
Sripad Narasingha Maharaja attributes a very similar quote to Parama-pujyapada
Srila Bhakti Raksaka Sridhara Maharaja. He writes: "From Srila Sridhara
Maharaja we once heard that
Sarasvati
Thakura did not allow his
disciples to read (study and discuss) such higher books as Govinda-lilamrta,
Stava-kusamanjali, Ujjvala-nilamani, and even certain portions of
Caitanya-caritamrta wherein the
lila
of Radha-Krsna is discussed. Whenever
Sarasvati
Thakura
heard that someone was reading those books, he took it that an offense was
being committed by interfering in the higher
lilas."
We will never doubt
the words of our worshipable superior Srila Bhakti Raksaka Sridhara Maharaja.
Srila Sridhara Maharaja must certainly have said this for beginners. His words
to them are sanguine and in accord with all our acaryas. But he would never
have contradicted
Srila
Sarasvati
Thakura
and said this for all his disciples or for all time.
Srila
Bhaktivedanta Swami Prabhupada
discusses the glories of Sri
Gita-govinda
in his purports on Sri
Caitanya-caritamrta
(Adi-lila 13.42):
"One of his [Srila Jayadeva
Gosvami's] famous books is
Gita-govinda, which is full of transcendental mellow feelings of separation
from Krsna. The gopis felt separation from Krsna before the rasa dance, as
mentioned in the Srimad-Bhagavatam, and the Gita-govinda expresses such
feelings. There are many commentaries on the Gita-govinda by many
Vaisnavas."
Srila Narayana
Maharaja commented on Sri
Gita-govinda
in a lecture in Badger:
"Sri Gita-govinda is a
'jewel book' brought by Sri
Caitanya
Mahaprabhu. We all know that
Sri Jayadeva
Gosvami
has written this beautiful Gita-govinda, but without Mahaprabhu it would have
remained locked like a pearl in the oyster shell or a jewel in a locked case.
Sri Caitanya
Mahaprabhu
manifested the glories of Sri
Gita-govinda.
Just as without Srila Rupa Gosvami no one would have known the inner moods of
Sri Caitanya Mahaprabhu, similarly, by Sri Caitanya Mahaprabhu relishing the
moods of Sri Gita-govinda its glories became manifest for the whole world. I
have explained this very high-class philosophy, but only rare devotees in this
world can understand it." (May
19, 2003)
How will people come
to understand?
Srila
Krsnadasa Kaviraja
Gosvami was considering whether or
not to write Sri
Caitanya-caritamrta
- due to the confidential nature of the topics therein. He decided to write,
and he commented on his decision in Adi-lila:
"At the
time of writing Sri
Caitanya-caritamrta,
a doubt arose in the heart of
Sri Krsna
dasa Kaviraja Gosvami regarding whether he should present the discussion on
rasa-vicara. He questioned whether or not to include this topic in the book,
lest ineligible people may read it to their detriment. Finally he resolved to
include rasa-vicara in the book, expressing this in his own words in
Caitanya-caritamrta, Adi-lila (4.231-235):
"'The esoteric and confidential conclusions
regarding the amorous pastimes of Rasaraja Sri Krsna and the gopis, who are the
embodiments of mahabhava, are not fit to be disclosed to the common ordinary
man. But if they are not revealed, no one can enter into this topic. I shall
therefore describe these topics in a concealed manner, so that only
rasika-bhaktas will be able to understand them, whereas ineligible fools will
not. Anyone who has established
Sri
Caitanya
Mahaprabhu
and Sri
Nityananda
Prabhu in their hearts will attain
transcendental bliss by hearing these conclusions. This entire doctrine is as
sweet as newly grown mango sprouts, which can only be relished by the devotees,
who are compared to cuckoos. The camel-like non-devotees cannot possibly gain
admittance into these topics. Therefore, there is special jubilation in my
heart.'
"It is always inappropriate to reveal confidential
vraja-rasa topics before general people. However, there is every possibility
that this sacred mystery will disappear if it is not thoroughly explained.
Although neem and mango trees may be present together in the same garden, a
crow will sit on a neem tree and taste its bitter fruits, whereas the cuckoo,
who has discriminating taste, will sit on the mango tree and savor its sweet
sprouts and blossoms. Consequently, it is proper to present rasa-vicara." (Sri
Jaiva-Dharma, Preface,
Srila
Narayana Maharaja)
Verses from
Sri Gita-govinda are
quoted in Sri
Caitanya-caritamrta
and translated by Srila Bhaktivedanta Swami
Prabhupada:
"In
Gita-govinda there is a verse which states that the enemy of Kamsa, Krsna, also
wanted to be entangled in love affairs with women and thus simply took Radharani
away and left the company of the other damsels of Vraja. Krsna was very much
afflicted by Radharani's absence and, being thus mentally distressed, began to
search Her out along the banks of the Yamuna. Failing to find Her, He entered
the bushes of Vrndavana and began to lament.
Ramananda
Raya
pointed out that when one discusses the purport of these two special verses of
Gita-govinda (3.1-2), he can relish the highest nectar of Krsna's and Radha's
loving affairs.
"Although
there were many gopis to dance with Krsna, Krsna especially wanted to dance
with Radharani. In the rasa dance Krsna expanded Himself and placed Himself
between every two gopis, but He was especially present with Radharani. However,
Radharani was not pleased with Krsna's behavior. As described in
Ujjvala-nilamani: 'The path of loving affairs is just like the movement of a
snake. Amongst young lovers, there are two kinds of mentality - causeless and
causal.' Thus when Radharani left the area of the rasa dance out of anger at
not receiving special treatment, Krsna became very sorrowful to see Her absent.
The perfection of the rasa dance was considered to be complete due to
Radharani's presence, and in Her absence Krsna considered the dance to be
disrupted. Therefore He left the arena to search Her out. When He could not
find Radharani after wandering in several places, He became very distressed.
Thus it is understood that Krsna could not enjoy His pleasure potency even in
the midst of all the gopis. But in the presence of Radharani He was
satisfied." (Teachings of
Lord Caitanya,
Chapter 30)
"Krsna
is so beautiful, transcendental and attractive that He sometimes attracts even
Himself. The following verse appears in Gita-govinda (1.11): 'My dear friend,
just see how Krsna is enjoying His transcendental pastimes in the spring by
expanding the beauty of His personal body. His soft legs and hands, just like
the most beautiful moon, are used on the bodies of the gopis. When He embraces
different parts of their bodies, He is so beautiful. Krsna is so beautiful that
He attracts even Narayana, as well as the goddess of fortune who associates
with Narayana.'" (Teachings of
Lord
Caitanya, Chapter 31)
"A
similar statement can be found in Gita-govinda, wherein it is said that when
the enemy of Kamsa, Sri Krsna, embraces Srimati Radharani, He immediately
becomes entangled in a loving condition and gives up the company of all other
gopis." (Nectar of Devotion, Chapter 44)
"As far
as mana, or anger, is concerned, there is the following incident described in
Gita-govinda: 'When
Srimati
Radharani saw Krsna enjoying
Himself in the company of several other gopis, She became a little jealous
because Her special prestige was being dimmed. Therefore, She immediately left
the scene and took shelter in a nice flower bush where the black drones were
humming.'" (Nectar of Devotion, Chapter 44)
In addition to translating and purporting the
quotes from Sri
Gita-govinda
in his edition of Sri
Caitanya-caritamrta,
Srila
Prabhupada does the same with the many
quotes from Sri
Ujjvala-nilamani
and Sri Govinda-lilamrta therein. In addition, there is a beautiful book called
"In Search for the Ultimate Goal of Life," published and edited by
Sripad B.G. Narasingha Maharaja, on the topic of
Raya Ramananda
Samvada. According to Sripad
Narasingha Maharaja's Introduction, this book was written by
Srila
Prabhupada,
and Prabhupada's original manuscript was called "Lord
Caitanya: His Sannyasa and
Sankirtana Movement." Therein, Prabhupada refers to and purports several
statements from Ujjvala-nilamani and Govinda-lilamrta.
Our
Srila
Prabhupada
also quotes his Gurudeva's warning regarding those who are not fit to hear.
Kindly note that this is a warning to those who want to imitate and to pretend
they are already advanced in raganuga-bhakti. It is a warning for those who
don't want to hear under the guidance of a pure devotee. [This has also been
discussed in our Appreciation to Documentary Statement 1 (D), called
"Don't imitate; but do hear."]:
"Sri Bhaktisiddhanta Sarasvati
Thakura
comments in this connection that such feelings of separation as
Lord Caitanya
Mahaprabhu
enjoyed from the books of Vidyapati, Candidasa and Jayadeva are especially
reserved for persons like Sri
Ramananda
Raya and
Svarupa
Damodara,
who were paramahamsas, men of the topmost perfection, because of their advanced
spiritual consciousness. Such topics are not to be discussed by ordinary
persons imitating the activities of
Lord
Caitanya
Mahaprabhu.
For critical students of mundane poetry and literary men without God
consciousness who are after bodily sense gratification, there is no need to
read such a high standard of transcendental literature. Persons who are after
sense gratification should not try to imitate raganuga devotional
service." (Caitanya-caritamrta, Adi-lila 13.42)
Srila Prabhupada Bhaktivedanta Swami Maharaja
has given the world his translations and purports of
Sri
Caitanya-caritamrta. Very often he
also quotes the commentaries of
Srila
Bhaktivinoda
Thakura
and his Gurudeva,
Srila
Bhaktisiddhanta Sarasvati
Prabhupada.
As previously mentioned, Srila Sridhara
Maharaja would never have quoted his Guru Maharaja in a blanket statement for
all, or for all time, in saying that he forbade all his disciples to read or
discuss "even certain portions of Caitanya-caritamrta wherein the lila of
Radha-Krsna are discussed." One point to note is that
Srila Sarasvati
Thakura himself wrote a commentary
on the entirety of Caitanya-caritamrta. Secondly, if this was a blanket
statement for all, it would have been an indirect criticism of Srila Prabhupada
Bhaktivedanta Swami Maharaja.
The following is some of our Prabhupada's
translations from Caitanya-caritamrta regarding rahasya-lila,
Sri Sri
Radha-Krsna's confidential pastimes. (Srila
Prabhupada
also ordered his disciples to translate his books into all languages and to
distribute them):
"Rather, they preferred to take the lotus feet of
the Lord and place them on their breasts. Sometimes they regretted that their
breasts were so hard, fearing that Krsna might not be very pleased to keep His
soft lotus feet there." (Caitanya-caritamrta, Madhya-lila 13.136 purport)
"Sri
Caitanya
Mahaprabhu said, 'O wife of the
deer, Lord
Krsna
has been embracing
Srimati
Radharani, and the kunkuma powder
on Her breasts has mixed with the garland of kunda flowers decorating His body.
The fragrance of the garland has scented the entire atmosphere.'"
(Caitanya-caritamrta, Antya-lila 15.47)
"'The two very beautiful arms of Krsna are just like
long bolts. They also resemble the bodies of black snakes that enter the space
between the two hill-like breasts of women and bite their hearts. The women
then die from the burning poison.' In other words, the gopis become very much
agitated by lusty desire; they are burning due to the poisonous bite inflicted
by the black snakes of Krsna's beautiful arms." (Caitanya-caritamrta,
Antya 15.75 verse and purport)
E. He blessed our
Srila
Prabhupada
Srila Prabhupada Bhaktivedanta Swami Maharaja
wrote at the very end of his Caitanya-caritamrta commentaries:
"I think
that His Divine Grace Bhaktisiddhanta Sarasvati Thakura is always seeing my
activities and guiding me within my heart by his words. As it is said in
Srimad-Bhagavatam, tene brahma hrda ya adi-kavaye. Spiritual inspiration comes
from within the heart, wherein the Supreme Personality of Godhead, in His
Paramatma feature, is always sitting with all His devotees and associates. It
is to be admitted that whatever translation work I have done is through the
inspiration of my spiritual master, because personally I am most insignificant
and incompetent to do this materially impossible work.
"I do
not think myself a very learned scholar, but I have full faith in the service
of my spiritual master, His Divine Grace Srila Bhaktisiddhanta Sarasvati
Thakura. If there is any credit to my activities of translating, it is all due
to His Divine Grace. Certainly if His Divine Grace were physically present at
this time, it would have been a great occasion for jubilation, but even though
he is not physically present, I am confident that he is very much pleased by
this work of translation. He was very fond of seeing many books published to
spread the Krsna consciousness movement. Therefore our society, the
International Society for Krishna Consciousness, has been formed to execute the
order of Sri
Caitanya
Mahaprabhu and His Divine Grace
Srila Bhaktisiddhanta Sarasvati Thakura.
"It is
my wish that devotees of Lord Caitanya all over the world enjoy this
translation, and I am glad to express my gratitude to the learned men in the
Western countries who are so pleased with my work that they are ordering in
advance all my books that will be published in the future. On this occasion,
therefore, I request my disciples who are determined to help me in this work to
continue their cooperation fully, so that philosophers, scholars, religionists
and people in general all over the world will benefit by reading our
transcendental literatures, such as Srimad-Bhagavatam and
Sri Caitanya-caritamrta."
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