Sri Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
Preface:
This book of 11 verses in Sanskrit was written by Srila
Rupa Goswami in Vrndavana, and deals the gradual stages of devotion developing
within the aspiring bhakta; beginning with the control of the senses, all the
way to hearing about the glories of Radha and Krsna and Their topmost
lilasthana, Sri Radha Kunda. This book is an instructing guide and manual for
all sadhakas. Srila Rupa Goswami gives herein, the basic idea of what a sadhaka
should do to reach the highest platform of love of God.
Upadesamrta means, the nectar of Instruction. Upadesa:
instruction, amrta: nectar.
Srila Prabhupada in his Preface explains that the Krsna
consciousness movement is conducted under the supervision of Srila Rupa
Goswami. He is the head of the Gaudiya vaisnavas and together with the other
Goswamis of Vrndavana, teaches the whole world about the science of bhakti
yoga. To attain pure love for Krsna one must participate in the mission of Lord
Caitanya (appearing in the mood of Radharani) and follow in His footsteps. And
in order to do that, one must follow in the footsteps of the six Goswamis.
The two main factors to spiritual advancement is 1)
control of the senses and 2) the attitude. Without controlling one’s senses,
one cannot understand spiritual life. Rupa Goswami is teaching us to come to
the platform of goodness so that everything connected to Krsna’s service is
assimilated.
Everyone should become a vaisnava goswami, or a fully
controlled devotee of Lord Krsna. Then one can proceed on the path of
perfection.
Upadesamrta is one of the first books that a neophyte
devotee should study and follow strictly in order to make spiritual advancement
on the path of Krsna consciousness.
vaco vegam manasah krodha vegam
jihva vegam udharapastha vegam
etan vegan yo visaheta dhirah
sarvam api mam prithivim sa sisyat
A sober person who can tolerate the urge to speak, the
mind’s demands, the actions of anger and the urges of the tongue, belly and
genitals is qualified to make disciples all over the world.
Study:
1)
Prabhupada turns to the inquires
of Pariksit Maharaja to Sukadeva Goswami in connection to atonement. This
inquiry was about the position of Ajamila and his chanting of the holy name
after having engaged in so many sinful activities throughout his life.
2)
Upadesamrta teaches that unless
one controls all of one’s senses --mind, anger and so on, one cannot be
purified and therefore not progress in the path of transcendence.
3)
Three stages of actions:
a)
By seeing. The thief may see
another person steal and being punished and understand that it is a wrong thing
to do.
b)
By hearing. The thief may hear
from the state law that by stealing one is arrested.
c)
By punishment: The thief may see
and hear but still think that he can steal. Punishment may be inflicted but it
will not remove the idea of stealing from the thief’s mind and as soon as he is
free, he will steal again.
d)
Maharaja Pariksit rejected this
principle of atonement and compared it to the bathing of the elephant in the
river.
4 ) Due to
past conditioning, many spiritualist have the inclination to sin, thinking that
by chanting the name of God, their sins will be counteracted.
a)
Vaisnavas using the chanting to
counteract sinful activities
b)
Other religionists confessing
for their sins and again sinning until the next confess.
5)
Although Sukadeva Goswami, as a
qualified spiritual master wanted to test his disciple, he agreed with the fact
that prayascita (atonement) is not the way to remove the sinful tendencies
within the heart. Only by awakening one’s dormant love for Krsna can one be
fully purified.
6)
Atonement through knowledge:
a)
Following a certain method, as
following a diet to remain healthy.
b)
Control of the senses by tapasya
(the austerity of celibacy).
Two ways to achieve results.
-
controlling the mind.
-
giving in charity and detachment
from one’s possessions.
-
being truthful.
-
being clean.
-
practicing yoga asana.
- meeting a pure devotee of the Lord.
-
refraining from the 4 sinful
activities.
-
rendering devotional service
under the guidance of such pure devotee.
-
This is the way recommended by
Rupa Goswami.
Identity with the body is characterized by the urge of
speech, mind and body. In any case, tapasya is required.
7)
Sense control in Krsna consciousness.
a) The control of the speaking power and usage of the tongue (vaco vegam)
-
Either you speak about Krsna or
you speak about maya.
-
Talks of the Mayavadis invite
death, compared to the crocking of the frog.
-
Talks of the materialists to
inquire and inform each other about sense enjoyment.
-
Talks of the jnanis about logic
and liberation.
-
Talks about frustrations,
happiness, miseries, desires, failures, successes etc.
-
Talks through writing useless
literatures on mundane topics.
-
Keeping silent as good as
talking non-sense.
----------------------------------------------------------------------------------------------------
-
Rupa Goswami suggests Krsna
katha.
-
Engaging the speaking process in
glorifying Lord Krsna (nama, rupam, guna, and lila).
-
Speaking Krsna katha keeps one
beyond the clutches of death. It is the only remedy to stop the urge of
nonsensical talks.
S.B 1.5.10/11: Value of useless words not describing the
glories of the Lord as opposed to descriptions of the glories of the Lord in
transcendental literatures, even though imperfectly composed.
c)
b) The control of the mind (manasa vega).
-
by fixing the mind on the lotus
feet of Krsna.
-
not by negation of thoughts
through yoga.
-
not by creating vacuum.
Two divisions of mind's urge:
1)
avirodha priti (unrestricted
attachment):
-
adherence to mayavadi
philosophy.
-
Belief in fruitive results of
the karma vadis.
-
Plans based on materialistic
desires.
2)
virodha yukta krodha
-
attraction of the conditioned
souls towards materialistic plans.
-
frustration.
-
anger.
c)The control of
anger (krodha vegam).
-
Anger is very difficult to
control.
-
Anger used in the Lord’s service
can control material anger.
Lord Caitanya’s anger towards
Jagai and Madai, despite His own teaching on humility.
Arjuna’s anger on the
battlefield.
Hanuman’s anger in attacking
Lanka to fight for Rama.
- A devotee accepts all insults
for himself, but cannot tolerate the pure devotee being blasphemed or the
Supreme Lord. He will act rightly.
d) The control of
the tongue and belly (jihva vegam / udhara vegam).
d
- Conditioned
to taste palatable dishes in connection with tastes:
e
*All sorts of food from dead bodies produced through semina and blood.
f
*All sorts of vegetables, creepers, greens and milk products.
g
*All sorts of spicy and sour foods.
h
*All sorts of intoxicants like LSD, pan, betel nuts, tabacco,
marijuana, opium, liquor, tea, coffee etc.
i
Non of these above can be offered to Krsna and strictly avoided by the
devotee.
-
Devotees do not choose what tastes good according to their choice but
only take the remnants left by the Lord Krsna, as prasadam (mercy).
*Devotee does not take prasadam for the sake of enjoying the tongue by
eating too much.
*Not to offer palatable dishes to the deities with the intention to
enjoy the remnants. Lord Caitanya forbids enjoying palatable prasadam.
-
*Invitation at a rich man’s home with the idea of receiving good
prasadam is also a pitfall.
-
Prasadam should be honored at regular times and other regulations
*Those suffering from stomach disorder are not able to control the
tongue.
*Not over eating, nor eating too little.
*Fasting days recommended (Ekadasi, Janmastami etc.)
-
- Restrictions on eating in restaurants, sweetshops,
airplanes and food cooked in the homes of non-vaisnavas.
-
Tongue, belly and genital form
one straight line. If the tongue is controlled with prasadam, belly and
genitals also are controlled. Bhaktivinoda sings the glories of prasadam to
help us control our senses and remember Krsna. (sarira avidya jal…)
e) The control of
the genitals (upastha vegam).
Two
types: 1) legal.
-
basic understanding of sex
control: only when necessary (according to religious principles to beget
children, otherwise not).
-
Sex life within marriage allowed
in Krsna consciousness for begetting children and no other purpose.
-
License for sex to produce Krsna
conscious children.
2) Illicit.
-
Thinking, talking, planning,
engaging, or artificial means, with no restraints nor sastric rules.
-
This applies for all asramas.
Not only householders but also sannyasis and brahmacaris.
The full emphasis of this verse is given in the
instruction of Jagadananda Pandit in his Prema Vivarta ch.7.
When one is expert by the practice of devotional service
to control all the six items, he can become a qualified spiritual master and is
called a Swami or Goswami.
Goswami: master of the senses, not master of family,
community or society.
Maharaja: as a king is powerful enough to control his
citizens, a Goswami is powerful enough to control his senses.
Go-dasa: one who cannot control one’s senses. Such go-dasa
is destined to enter the lowest regions, as described by Prahlada Maharaja.
(matir na krsne parata svato va…)
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
atyaharah prayasas ca
prajalpo niyamagrahah
jana sangas ca laulyam ca
sadbhir bhaktir vinasyati
One’s devotional service is spoiled when he becomes too
entangled in the following six activities:
1)eating more than necessary or collecting more funds then
required.
2)over endeavoring for mundane things, which are very
difficult to attain.
3)talking unnecessarily about mundane subject matters.
4)practicing the scriptural rules and regulations only for
the sake of following and not for the sake of spiritual advancement, or
rejecting the rules and regulations of the scriptures and working independently
or whimsically.
5)associating with worldly-minded persons who are not
interested in Krsna consciousness.
6)being greedy for mundane achievements.
The Lord has 3 energies:
1)
Internal energy (antaranga
shakti).
2)
External energy (bahiranga
shakti).
3)
Marginal energy (tathasta
shakti).
The jivatma (tatastha shakti) is under the control of
either the internal or the external energy (bahiranga shakti) of the Lord.
When the jivatma is under the control of the external
energy he is called duratma.
When he is under the control of the internal energy he is
called mahatma.
Description
of a mahatma:
-
broad minded.
-
one who only satisfies the
senses of the Lord.
-
fully under the shelter of
Srimati Radharani (Bg 9.13).
-
sees everyone with a spiritual
identity.
-
always peaceful, equipoised,
never angry, well wishers, good behaviour (S.B 5.5.2)
Description
of a duratma or cripple minded.
-
expends his activities to do
good to others through “ism”
-
expends his gratification by
sacrificing for family, nation, community, society etc.
-
this is extended sense
gratification from personal to communal to social.
-
no spiritual values to such
sense gratification be it personal or extended.
-
influenced by the three fold
miseries of adibhautika, adidaivika and adyatmika klesa.
The problems encountered by the conditioned living
entities are the struggle between birth, death, old age and disease. It
requires maintenance of the body and that is done by work. But one should not
collect more than necessary.
Animals
maintenance:
-
by nature’s arrangements the
animals do not require more than necessary.
-
the animal has no economic
problems or scarcities of any sorts.
-
If a bag of rice is left on the
public place, the bird will only take a few grains and fly away.
Human
maintenance:
-
a man will take away the bag of
rice and eat as much as the stomach can hold and stock up the rest.
-
this is called atyahara or
collecting more than necessary. That is prohibited by sastra.
-
Collecting more than necessary
is called prayasas or unnecessary endeavor.
-
the entire world suffers as a
result of it.
God’s
master plan for the maintenance and up-liftment of mankind:
-
have land and milk a cow.
-
no need to move from place to
another to earn livelihood.
-
produce food grains on the spot
and use the cow milk.
-
higher intelligence is provided
in order to cultivate God consciousness and one’s relationship with Him.
Man’s
master plan to for maintenance and degradation of mankind:
-
misuse of intelligence.
-
acquiring more than necessary.
-
Producing unnecessary and
unwanted things
-
Maintenance of slaughter houses,
factories, brothels, liquor shops
-
False advertisement that going
back to the basis is to go back to primitive way of life.
Following dharma by taking instructions from higher
authorities like the acaryas and the Srimad Bhagavatam (1.2.9). That is the first step of human civilization.
In Kali yuga dharma is represented by various religion
like Hindu, Christian, Hebrew, Mohammedan and Buddhist.
Atyahara
and prayasa (over collecting and over endeavoring) defects in
religious systems.
-
religion is meant for attaining
emancipation and not for getting bread.
-
Religions a fashioned to suit
material pursuits.
-
The laws of God are meant to be followed
so that they disentangle one from material life.
-
People use religion because of
atyahara or excessive desire for prosperity.
-
True religion is to cultivate
devotional service and maintain with the bare necessities of life.
-
Prayasa or endeavor is not for
material advancement but for inquiring about the Absolute Truth.
Srila
Bhaktisiddhanta’s addition:
-
Accumulating too much knowledge
on the mental platform.
-
Writing volumes of books on
mundane subject matters.
-
Anything done to increase sense
gratification either in science or with money.
-
Ignorance of the future causes
accumulation of money (security for sons and grandsons).
More
addition:
-
No association with blasphemous
mayavadis.
-
bhukti kamis. (those interested
in material happiness).
-
Mukhti kamis (those who desire
to merge with the Brahman effulgence of the Lord).
-
Siddhi kamis (those who desire
yoga practice).
-
Story of the rich man who
becomes a cobbler in the next life.
-
Devotees should avoid atyahara
and prayasa.
Srila
Prabhupada’s analysis on the effects of atyahara in the modern world.
-
capitalists accumulate too much
money.
-
Envious communists want to
nationalize the funds and properties. But the communists do not know how to
solve economical problems. So when the leadership falls in their hands it’s
chaos.
-
Neither the capitalists nor the
communist have the right to use funds accumulated.
-
all wealth belongs to Krsna and
should only be used for His service. That is the only solution.
Illustration:
-
one man finds $100 note and puts
it in his pocket. He is not honest. (capitalists)
-
one man finds the money and
leaves it on the spot. He is not dishonest but unaware of its proper use.
(communists)
-
one man finds the note, finds
the man (Krsna) who lost it and gives it to him. He is honest and wise. (Krsna bhakta)
-
everyone can use God’s property
but without excess. If one takes more than necessary he is a thief and liable
for punishment by the laws of nature.
-
Wealth is to be distributed for
the benefit of all according to Nature. Thus no one will encroach on another’s
property and peace can prevail for the proper development of spiritual
consciousness.
Prajalpa
(unnecessary talking).
-
conversation in social gathering
is like the croaking of the frogs.
-
Reading newspapers, magazines
and novels.
-
Solving crossword puzzles.
-
Playing cards.
-
Fishing.
-
Watch TV.
-
Debating about useless
socio-political schemes.
-
Devotees never take part in
these activities.
Niyama
agraha (neglecting rules and regulations of sastra). Agraha is
eagerness to accept and agraha is failure to accept.
The word niyama agraha is two folds:
1)
to accept all rules and
regulations for the sake of spiritual advancement.
-
following the 4 regulative
principles.
2)
Not accept rules and regulations
for the sake of economic development.
Jana-sanga
(associating with people not interested in Krsna consciousness).
-
to be strictly avoided. Bhakta
sane vasa. Always to associate with devotees of Krsna.
-
Materialists form clubs and
associations to enhance material endeavor (stock exchange and chamber of
commerce).
-
ISKCON was created to give
association to the devotees.
Laulyam
(greed).
-
desire to attain mystic
perfection.
-
Merging into the Lord’s
existence.
-
Obtaining material prosperity
whimsically.
Conclusive
statement.
By strictly avoiding the six elementary faults listed by
Srila Rupa Goswami all enmities will cease between men and animals, capitalists
and communists. All the problems of economics, politics and instabilities can
be solved. The Krsna consciousness movement offers this scientific education.
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
tat tat karma pravartanat
sanga tyagat sato vrtteh
sadbhir bhaktih prasidhyati
There are six principles favorable to the execution of
pure devotional service:
1)being enthusiastic,
2)endeavoring with confidence,
3)being patient,
4)acting according to regulative principles (such as
sravanam kirtanam visnoh smaranam –hearing, chanting and remembering Krsna),
5)abandoning association of non devotees, and
6)following in the footsteps of the previous acaryas.
These six principles undoubtedly assure the complete
success of pure devotional service.
Study.
1)
To serve Krsna is not a matter
of expecting some imaginative ecstasy nor is it based on sentimental
speculation. Service to Krsna is based on the principle of bhakti as defined by
Rupa Goswami: anyabhilasita sunyam…
2) Differentiation between bhakti and so-called yoga.
-
bhakti implies activities in the
spirit of cultivation.
-
when cultivation is spiritual it
is not idle.
-
people may think of yoga in
terms of ways to distract from cumbersome material activities.
-
the practice of meditation is
meant to stop all nonsensical activities but only temporarily.
-
devotional service not only
stops nonsensical activities but also produces meaningful devotional activities
(9 processes of bhakti recommended by Pralhad Maharaja).
3)
The process of hearing
(sravanam) as primordial for engaging in the cultivation of bhakti.
-
hearing the first step in
cultivating knowledge, and that it is done by approaching a bonafide guru.
-
the principle of approaching
guru is an imperative and therefore not mental speculation.
-
ISKCON gives such golden
opportunity to meet a guru and receive transcendental knowledge.
4)
Utsaha – Enthusiasm or action
for Krsna.
-
enthusiasm is a prerequisite for
spiritual advancement just as it is the key to success for a businessman, a
student, an artist, or any field of material activities.
-
under the guidance of guru, one
must learn to use everything in Krsna’s service, understanding that nothing is
separate from Him and therefore provided by Him.
-
to use everything in the service
of the Lord is a sign of intelligence or utsaha.
-
All the rules and regulations
must be followed faithfully, with enthusiasm.
5)
Dhairyat –Patience. Niscaya
–Confidence.
-
Prabhupada gives his own example
in being patient when started the movement single handedly.
-
service is to be received from
guru and Krsna and executed with patience, depending on their mercy.
-
Analogy of patience:
A recently married young girl may be very eager to have a
child must she must be confident that the child will be born in due course of
time and therefore should be patient.
- When
coming to Krsna consciousness one should be confident that Krsna will help and
protect.
6)
Sanga tyagat –giving up
association of non-devotees.
-
all karmis, yogis, jnanis,
non-devotees and undesirable people should be avoided as asat sanga tyagat.
-
this (asat sanga tyagat) is the
first principle of vaisnavism as taught by Lord Caitanya.
-
ISKCON was created to give the
proper association to people, with no chance of further contamination from the
modes of passion and ignorance.
7)
Sato vrtti –following in the
footstep of the previous acaryas.
-
following the morning program,
engaged in devotional service 24hrs a day, filling every moment with KC
activities as the acaryas did.
Srila Bhaktisiddhanta Sarasvati comments on the verse.
-
cultivation of speculative
knowledge, fruitive activities and material perfections, are all contrary to
the principles of devotional service.
-
The activities of the devotees
are like the day and those of the materialists like the night.
-
One must be confident (niscaya)
that to serve Krsna is the goal of human life. Every other paths will make one
restless. (S.B 7).
-
(confidence) A devotee can never
fall down from the path of devotional service, as there is eternal benefit. But
if someone takes to varnasrama duties but does not performs service to the
Lord, there is no gain.
-
Upadesamrta Course.
Srila Rupa Goswami.
From the translation and
purports of Srila Prabhupada.
Text 4
dadati pratigrhnati
ghuyam akhyati prcchati
bhunkte bhojayate caiva
sad vidham priti laksanam
Offering gifts in charity,
accepting charitable gifts, revealing one's mind in confidence, inquiring
confidentially, accepting prasada and offering prasada are the six symptoms of
love shared by one devotee and another.
Study.
These six activities are a
natural way of dealing in loving friendship, either with devotees or ordinary
people (ex: the businessman's feast arrangement). But the on the transcendental
platform they are performed on the principle that an inexperienced devotee
learns from an experienced one.
The gifts given in charity
for the propagation of Krsna consciousness to the common men. (dadati
pratigrhnati)
The association given to
younger devotees and congregation by senior devotees. (ghuyam akhyati)
The maha prasadam from the
Lord distributed by a pure devotee. (bhunkte bhojayate)
The application of these
principles by ISKCON
people donating liberally
to the expansion of the Society.
People are accepting
contributions in the form of books, magazines about Krsna.
ISKCON puts up festivals
and invites friends and members to attend and take prasadam. (Sunday Feast,
home programs)
Members and supporters
inquire confidentially about methods of devotional service.
The principle of
pratigrhnati must be followed by the members of ISKCON (receiving gifts).
Through association, one's
desires and ambition develop. A man is known by the company he keeps.
Associating with devotees will help one revive one's dormant Krsna
consciousness.
all living entities are
originally Krsna conscious (nitya siddha krsna prema).
This awakening takes place
by hearing and chanting.
The heart becomes cleansed
of all contamination (ceto darpana marjanam)
Krsna consciousness is not
imposed upon the heart. It is already there.
The chanting of Hare Krsna
not only benefits the chanter but the hearer as well (Caitanya to Haridas).
To distribute the holy
name is a sublime example in giving in charity (dadati).
Association with devotees
-the key to loving exchanges.
Bad association:
yogis, jnanis, karmis,
mayavadis (the 6 exchanges cannot be applied to them as it becomes even more
affecting).
Eating food prepared by
worldly minded people weakens the mind.
Accepting charity from an
atheist or mayavadi is not conducive,
unless one is very advanced.
Good association:
to always keep association
with the devotees.
To always follow the
principles
To always follow the
acaryas
To always carry out the
orders of the spiritual master.
5) The full meaning of
dadati (giving in charity). The 50%
A madhyama bhakta loves
the Lord, makes friends with devotees, favors the ignorant and avoids envious
and demons.
In making friends and
loving the Lord, 50% of one's income should be spent.
Srila Rupa Goswami's
example: He retired and gave 50% to Krsna seva, 25% to relatives and 25% for
personal emergencies.
All devotees should follow
that example.
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
diksasti cet pranatibhis ca bhajantam isam
susrusraya bhajana vijnam ananyam anya
nindadi sunya hrdam ipsita sanga labdhya
One should mentally honor the devotee who chants the holy
name of Lord Krsna. One should offer humble obeisances to the devotee who has
undergone spiritual initiation [diksa] and is engaged in worshiping the Deity,
and one should associate and faithfully serve that pure devotee who is advanced
in undeviated devotional and whose heart is completely devoid of the propensity
to criticize others.
Study.
1) This verse is the next and gradual step forward to the
six exchanges mentioned in the Text 4.
One must be
selective in finding one’s association and careful in discriminating.
2) Three
types of devotees.
a)
Kanistha adhikari.
-
Received harinam initiation from
guru and is trying to chant Hare Krsna. Should mentally be respected as a
kanistha bhakta.
-
Only interested in Deity worship
(SB. 11.2.47).
-
The idea to rise from such
platform to the madhyama platform.
-
prakrta sahajiyas, who make a
show of chanting Hare Krsna and indulge in sex, intoxication and money, are to
be seen as kanisthas and offered respects in the mind.
b)
Madhyama adhikhari
-
Received harinam initiation and
is fully engaged by guru in service. Situated midway. Should be offered humble
obeisances.
-
Madhyama bhakta sees with
discrimination the Supreme Lord, the devotees, the ignorant, the demons and
envious.
-
If someone has bad association
but is willing to accept instructions, should be favored.
-
If one has taken initiation and
is seriously engaged in service should be accepted as madhyama bhakta.
-
His faith is strong but not his
sastric conclusions. Has great determination in performing service and is a
candidate for advancement.
c)
Uttama adhikhari
-
Highest devotee, very advanced,
not interested in blaspheming others, the heart his clean, has unalloyed pure
devotion for the Lord. Should associate and surrender to. This is the most
preferable association.
-
One who only sees himself as a
servant of the Lord, who only engages in Krsna’s service, who only wants to
spread Krsna consciousness all over the world.
-
An uttama bhakta should be
accepted as guru and one should surrender everything to him.
-
An uttama bhakta accepts the
alms collected by his disciples, but if one is not realized and imitates, he
will become degraded.
4)
ISKCON devotees.
-
Temples facilitate sanga,
prasadam, and katha.
-
Allow sincere students to make
progress.
-
Produces serious devotees who
follow regs strictly, chant 16 rounds and always make plans for spreading
sankirtan.
-
These devotees are considered
uttama bhaktas.
-
Their association is mostly
recommended.
5) The
gradual process of advancement in Krsna consciousness.
a)
Association with devotees.
b)
Taking initiation (CC ant.4.192). Loosing interest
material activities and gaining attraction for spiritual activities.
-
Europeans and Americans gave up
comfort and wealth for Krsna consciousness.
-
Initiation takes place when
shows detachment from material enjoyments.
-
Accepting austerity, celibacy,
sense control.
-
Eager to receive transcendental
knowledge from the spiritual master.
c)
Acceptance of the spiritual master.
-
One should not accept guru and
follow his instructions.
-
One should not accept guru as a
fashion.
-
One must be inquisitive
(jijnasu) to learn from guru.
-
The inquiries must be strictly
on spiritual subject matters.
d)
Through the chanting.
-
One, who is seriously following
the process of chanting and avoids the 10 offenses to the holy name, sees the
name and the Lord as non-different. The neophyte devotees should respect such
devotee.
-
Prabhupada prescribed 16 rounds
for ISKCON devotees to allow concentration and preaching.
-
Srila Bhaktisiddhanta said if
one does not chant 64 rounds a day he / she is fallen. So everyone is fallen!
-
Even saying “Krsna” once
qualifies one as best of men. (Cc mad. 15.106).
-
George Harrison as an example of
a person who is worth all respects due to continuous chanting.
e)
Through faith.
-
Meaning of faith (Cc.
Mad.22.62).
-
Faith supports the advancement
of the kanistha, madhyama and uttama bhakta.
-
The words of Krsna in the Gita
are to be accepted with faith, with no interpretation. (Bg. 10.14 / 18.66).
-
To have faith in Krsna’s
instruction is sign of advancement.
-
Faith in executing service and
chanting. Krsna then reveals Himself.
6)
Discrimination in choosing.
-
One should know who is kanistha,
madhyama and uttama adhikhari.
-
One’s own position should also
be clear and not be in an artificial level.
-
An Uttama bhakta is recognized
by how many people he converts to Krsna consciousness.
-
Both kanisthas and madhyama can
accept disciples but they should know that they can only help the disciples up
to a certain level.
-
One should carefully accept an
uttama adhikhari as spiritual master.
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
dåñöaiù svabhäva-janitair vapuñaç ca doñair
na präkåtatvam iha bhakta janasya paçyet
gaìgämbhasäà na khalu budbuda-phena-paìkair
brahma-dravatvam apagacchati néra-dharmaiù
Being situated in his original Kåñëa conscious position, a
pure devotee does not identify with the body. Such a devotee should not be seen
from a materialistic point of view. Indeed, one should overlook a devotee’s
having a body born in a low family, a body with a bad complexion, a deformed
body, or a diseased or infirm body. According to ordinary vision, such
imperfections may seem prominent in the body of a pure devotee, but despite
such seeming defects, the body of a pure devotee cannot be polluted. It is
exactly like the waters of the Ganges, which sometimes during the rainy season
are full of bubbles, foam and mud. The Ganges waters do not become polluted.
Those who are advanced in spiritual understanding will bathe in the Ganges
without considering the condition of the water.
Study:
1)
Srila Prabhupada begins his
purport by defining the principle of pure bhakti as well as the qualities of
the soul and the devotee who has developed saintly qualities:
a)
Çuddha-bhakti, the activity of
the soul proper.
b)
A person engaged in devotional
service must be free from material motives.
c)
A surrendered soul serves Kåñëa
without material considerations (anyäbhiläñitä-çünyam).
d)
Bhakti-yoga is the proper
activity of the soul, and when one actually engages in unalloyed,
uncontaminated devotional service, he is already liberated (sa guëän
samatétyaitän).
These definitions lead us to
understand that:
a)
One should therefore not see a
pure devotee from a materialistic point of view.
b)
Unless one is actually a
devotee, he cannot see another devotee perfectly.
c)
There are three types of
devotees who each see the pure devotee in a different way (No1.t.5).
d)
No one should criticize the
bodily defects of a pure devotee. If there are such defects, they should be
overlooked. We should only concern ourselves with the service rendered by the
guru. (api cet..)
2)
Overlooking one’s birth.
a)
If one is not born in a brahmana
or Goswami family, he should not be neglected.
b)
The title Goswami is given by
qualification and not heriditary. (Rupa and Sanatana Goswami).
c)
The word gosvämé refers to one
who can control his senses, who is master of the senses. A devotee is not
controlled by the senses, but is the controller of the senses. Consequently he
should be called svämé or gosvämé, even though he may not be born in a gosvämé
family.
d)
Whether one is a Goswami coming
from the branch of Lord Nityananda and Adwaitacarya, or from America, one
should be looked equally. They are non-different.
e)
Warning: After acquiring the
Goswami title from either group, if one becomes proud of the title, he
immediately falls down.
f)
Krsna consciousness is a
transcendental movement and there is no room for envy or jalousy.
3)
Overlooking bodily defects.
a)
Committing vaisnava aparadha by
pointing out the bodily defects of a vaisnava.
b)
There are degres of devotees,
from neophyte to advanced to very advanced, and one should not try to look at
the external aspect of an advanced devotee from the neophyte point of view.
c)
One should look only at the
internal aspect of the service rendered by the pure devotee and avoid looking
at the externals.
4)
Overlooking the place of birth.
a)
If one thinks that Krsna
consciousness is based on a specific section of people, of devotees and track
of land, they will try to bring the maha-bhagavat to their own level.
b)
Prabhupada points to his own
godbrothers who did not recognize the work he was doing nor his exalted
position.
c)
One who is empowered by Krsna to
preach should not be considered an ordinary human being.
d)
Everyone should therefore be
very careful not to be jealous of an empowered Vaiñëava, or a
çuddha-vaiñëava.
5)
The offensive mentality.
a)
One cannot derive any spiritual
benefit by criticizing a pure devotee.
b)
It is offensive to try to instruct
or advice the spiritual master.
c)
The advanced Vaiñëava is always
situated as the spiritual master, and the neophyte is always considered his
disciple.
d)
The spiritual master must not be
subjected to the advice of a disciple, nor should a spiritual master be obliged
to take instructions from those who are not his disciples.
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
syät kåñëa-näma-caritädi-sitäpy avidyä-
pittopatapta-rasanasya na rocikä nu
kintv ädaräd anudinaà khalu saiva juñöä
svädvé kramäd bhavati tad-gada-müla-hantré
The holy name, character, pastimes and activities of Kåñëa
are all transcendentally sweet like sugar candy. Although the tongue of one
afflicted by the jaundice of avidyä [ignorance] cannot taste anything sweet, it
is wonderful that simply by carefully chanting these sweet names every day, a
natural relish awakens within his tongue, and his disease is gradually
destroyed at the root.
Study:
1)
The sugar like sweetness of Krsna consciousness versus the bitterness
caused jaundice or avidya.
a)
Srila Prabhupada speaks of
recovery of spiritual health by the process of daily practice of Krsna
consciousness. Meaning to say that Krsna consciousness is our original and
natural position as spirit souls, whereas to be afflicted by nescience and
ignorance causes the conditioned soul to feel diseased. For such person, the
taste to the holy name is very bitter.
2)
The root cause of the disease.
a)
Forgetfulness Kåñëa due to being
attracted by the external features of Kåñëa’s mäyä energy. This world of mäyä
is called duräçraya, which means “false or bad shelter.” One who puts his faith
in duräçraya becomes a candidate for hoping against hope.
b)
There is a struggle for
existence which is characterized by patching up one mistake with another
mistake.
c)
People in general are misled by
blind leaders. The leaders of human society—the politicians, philosophers and
scientists—are blind because they are not Kåñëa conscious. Such people never
surrender to Kåñëa, and they oppose the endeavor of those who wish to take
Kåñëa’s shelter. (B.g 7.15).
3)
The treatment.
a)
In the present confused state of
humanity, Kåñëa consciousness, the chanting of the holy name of the Lord—Hare
Kåñëa, Hare Kåñëa, Kåñëa Kåñëa, Hare Hare/ Hare Räma, Hare Räma, Räma Räma,
Hare Hare—is the only remedy for setting the world aright. It may not be
palatable for a diseased person but one must applied this medicine with great
care and attention.
b)
One begins the treatment by
chanting the maha mantra as it cleanses the heart from all misconceptions that
we have about our identity.
4)
Three stages of chanting.
a)
Offensive chanting: Nama
aparadha: When a neophyte takes to the chanting of the Hare Kåñëa mantra, he
generally commits many offenses. There are ten basic offenses to be avoided.
b)
Nama abhasa: The next stage,
which is situated between offensive chanting and pure chanting.
c)
Suddha nama: When one attains
the pure stage, he is immediately liberated. This is called
bhava-mahä-dävägni-nirväpanam.
5)
The gradual steps to full recovery.
a)
In order to get freed from the
material disease, one must take to the chanting of the Hare Kåñëa mantra. The
Kåñëa consciousness movement is especially meant for creating an atmosphere in
which people can take to the chanting of the Hare Kåñëa mantra.
b)
Sraddha: Faith is required. ISKCON spreads all over the
world, even to the most remote places and to the most unlikely people. By
taking to the chanting, they are showing interest and asking for initiation.
c)
Bhajana kriya: One then actually engages in
the service of the Lord by regularly chanting the Hare Kåñëa mahä-mantra,
sixteen rounds daily, and refraining from illicit sex, intoxicants, meat-eating
and gambling. By bhajana-kriyä one
attains freedom from the contamination of materialistic life. He no longer goes
to a restaurant or hotel to taste so-called palatable dishes made with meat and
onions, nor does he care to smoke or drink tea or coffee. He not only refrains
from illicit sex, but avoids sex life entirely.
d)
Anartha nivrtti: One is becoming cleansed of
unwanted things (anartha-nivåtti). The word anartha refers to unwanted things.
Anarthas are vanquished when one becomes attached to the Kåñëa consciousness
movement.
e)
Nistha: When a person is relieved from unwanted things, he
becomes fixed in executing his Kåñëa.
f)
Ruci and asakti: Indeed, he becomes attached to
such activities and experiences ecstasy in executing devotional service.
g)
Bhava: This is called bhäva, the preliminary awakening of
dormant love of Godhead. Although mäyä may be present, it cannot disturb a
devotee once he attains the bhäva stage. This is because the devotee can see
the real position of mäyä. Mäyä means forgetfulness of Kåñëa, and forgetfulness
of Kåñëa and Kåñëa consciousness stand side by side like light and shadow.
6)
Always remaining situated in the light of Krsna consciousness.
a) If one remains in shadow, he cannot enjoy the
facilities offered by light, and if one remains in light, he cannot be
disturbed by the darkness of shadow. By taking to Kåñëa consciousness, one
gradually becomes liberated and remains in light. Indeed, he does not even
touch the darkness. (Madhya 22.31):
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
tan-näma-rüpa-caritädi-sukértanänu-
småtyoù krameëa rasanä-manasé niyojya
tiñöhan vraje tad-anurägi janänugämé
kälaà nayed akhilam ity upadeça-säram
The essence of all advice is that one should utilize one’s
full time—twenty-four hours a day—in nicely chanting and remembering the Lord’s
divine name, transcendental form, qualities and eternal pastimes, thereby
gradually engaging one’s tongue and mind. In this way one should reside in
Vraja [Goloka Våndävana dhäma] and serve Kåñëa under the guidance of devotees.
One should follow in the footsteps of the Lord’s beloved devotees, who are
deeply attached to His devotional service.
Study
1)
Controlling the mind:
Emphasis is put here on the function and the importance of
the mind. In Krsna consciousness the control of the mind is of prime
importance. The mind accumulates and commutes all thoughts from all the
activities performed in this life and even in past lives.
2)
Preparing for death.
At the time of death, if the mind is not remembering
Krsna, it can force one to take another birth. (B.g 8.6). And if one does
remember Krsna, he is automatically transferred to Goloka Vrndavana.
3)
Control of the tongue and residing in the holy dham of Vraja.
Rupa Goswami advises the devotees that to remember Krsna,
the following are essential:
a)
Controlling the mind (by
remembering Lord Krsna)
b)
Controlling the tongue (by
honoring only Krsna prasadam and only speaking about Krsna.)
c)
Residing in Vrajabhumi (by
following in the footsteps of the Vrajabasis.)
4)
Taking residence in Vrajabhumi.
a)
It means residing anywhere
within the Vraja Mandala of 168 sq miles.
b)
It also means to always be
situated in Krsna consciousness following in the footsteps of the Six Goswamis.
c)
It means that “A devotee should
always reside in the transcendental realm of Vraja and always engage in kåñëaà
smaran janaà cäsya preñöham, the remembrance of Çré Kåñëa and His beloved
associates.
BRS 1.2.294.
d)
It means also that: “one should
serve the Supreme Lord, Çré Kåñëa, with a feeling similar to that of His
associates, and one should place himself under the direct guidance of a
particular associate of Kåñëa and should follow in his footsteps. BRS 1.2.295
5)
The essence of all advice for the discharge of devotional service.
Srila Bhaktisiddhanta Saraswati comments.
a)
One who has not yet developed
interest in Kåñëa consciousness should give up all material motives and train
his mind by following the progressive regulative principles, namely chanting
and remembering Kåñëa and His name, form, quality, pastimes etc.
b)
After developing a taste for
such things, one should try to live in Våndävana and pass his time constantly
remembering Kåñëa’s name, fame, pastimes and qualities under the direction and
protection of an expert devotee.
6)
The progressive stages of one who is always engaged in chanting and
hearing about Krsna, under the care of a pure devotee.
a)
çravaëa-daçä (the stage of
hearing). In the neophyte stage one should always engage in hearing
kåñëa-kathä.
b)
varaëa-daçä (the stage of acceptance). Constantly hearing
the transcendental holy name of Kåñëa and hearing of His transcendental form,
qualities and pastimes.
c)
smaraëävasthä (the stage of
remembering). When one attains this stage, he becomes attached to the hearing
of kåñëa-kathä. One is able to chant in
ecstasy.
d)
5 stages of Krsna smaranam:
-
Recollection,
-
Absorption, Remembrance of Kåñëa may be interrupted at
intervals.
-
Meditation, Remembrance proceeds uninterrupted.
-
Constant remembrance, Meditation expands and becomes constant
(anusmåti).
-
Trance: Uninterrupted +
unceasing anusmåti= samädhi,
smaraëa-daçä or spiritual trance.
e)
sampatti-daçä (the perfection of
life). Samadhi has fully developed, and the soul comes to understand his
original constitutional position. At that time he can perfectly and clearly
understand his eternal relationship with Kåñëa.
7)
The advice given in the Caitanya Caritamrta.
a)
Give up all kinds of motivated
desires and simply engage in the regulative devotional service of the Lord
according to the directions of scripture.
b)
Gradually develop attachment for
Kåñëa’s name, fame, form, qualities etc. (Vaidhi sadhana bhakti)
c)
After developing such
attachment, one can spontaneously serve the lotus feet of Kåñëa even without
following the regulative principles. (räganuga sadhana bhakti).
d)
At that stage the devotee can
follow in the footsteps of one of the eternal associates of Kåñëa in Våndävana.
8)
Raganuga bhakti according to the 5 rasas.
a)
Santa rasa: Kåñëa’s cows,
Krsna’s stick, Krsna’s flute, a flowers around Kåñëa’s neck.
b)
Dasya rasa: One follows in the
footsteps of servants like Citraka, Patraka or Raktaka.
c)
Sakhya-rasa: One can become a
friend like Baladeva, Çrédämä or Sudämä.
d)
Vätsalya-rasa: One can become
like Nanda Mahäräja and Yaçodä.
e)
Mädhurya-rasa: One can become
like Çrématé Rädhäräëé or Her lady friends such as Lalitä and Her serving maids
(maïjarés) like Rüpa and Rati.
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
Text 9
vaikuëöhäj janito varä madhu-puré taträpi räsotsaväd
våndäraëyam udära-päëi-ramaëät taträpi govardhanaù
rädhä-kuëòam ihäpi gokula-pateù premämåtäplävanät
kuryäd asya viräjato giri-taöe seväà viveké na kaù
The holy place known as Mathurä is spiritually superior to Vaikuëöha, the transcendental world, because the Lord appeared there. Superior to Mathurä-Puré is the transcendental forest of Våndävana because of Kåñëa’s räsa-lélä pastimes. And superior to the forest of Våndävana is Govardhana Hill, for it was raised by the divine hand of Çré Kåñëa and was the site of His various loving pastimes. And, above all, the superexcellent Çré Rädhä-kuëòa stands supreme, for it is overflooded with the ambrosial nectarean prema of the Lord of Gokula, Çré Kåñëa. Where, then, is that intelligent Person who is unwilling to serve this divine Rädhä-kuëòa, which is situated at the foot of Govardhana Hill?
Study
1)
The spiritual world is three
fourths of the total creation of the Supreme Personality of Godhead, and it is
the most exalted region.
2)
Mathurä and the adjoining areas,
although appearing in the material world, are considered superior to the
spiritual world because the Supreme Personality of Godhead Himself appeared at
Mathurä.
3)
The interior forests of
Våndävana are considered superior to Mathurä because of the presence of the twelve
forests (dvädaça-vana), such as Tälavana, Madhuvana and Bahulävana, which are
famous for the various pastimes of the Lord.
4)
Superior to these forests is the
divine Govardhana Hill because:
a)
Kåñëa lifted Govardhana Hill
like an umbrella, raising it with His lotuslike beautiful hand to protect His
associates, the denizens of Vraja, from the torrential rains sent by the angry
Indra.
b)
It is also at Govardhana Hill
that Kåñëa tends the cows with His cowherd friends.
c)
He had His rendezvous with His
most beloved Çré Rädhä and engaged in loving pastimes with Her.
5)
Rädhä-kuëòa, at the foot of
Govardhana, is superior to all because it is there that love of Kåñëa
overflows.
a)
Advanced devotees prefer to
reside at Rädhä-kuëòa because this place is the site of many memories of the
eternal loving affairs between Kåñëa and Rädhäräëé (rati-viläsa).
The importance of Sri Rädhä-kuëòa from the Caitanya caritamrta.
1)
It is stated that when Çré
Caitanya Mahäprabhu first visited the area of Vrajabhümi, He could not at first
find the location of Rädhä-kuëòa. This means that Çré Caitanya Mahäprabhu was
actually searching for the exact location of Rädhä-kuëòa.
2)
Finally He found the holy spot,
and there was a small pond there. He took His bath in that small pond and told
His devotees that the actual Rädhä-kuëòa was situated there.
3)
Later the pond was excavated by
Lord Caitanya’s devotees, headed first by the six Gosvämés, such as Rüpa and
Raghunätha däsa.
4)
Presently there is a large lake
known as Rädhä-kuëòa there.
The
reasons for worshipping Radha Kunda.
1)
Çréla Rüpa Gosvämé has given
much stress to Rädhä-kuëòa because of Çré Caitanya Mahäprabhu’s desire to find
it. Who, then, would give up Rädhä-kuëòa and try to reside elsewhere? No person
with transcendental intelligence would do so.
2)
The importance of Rädhä-kuëòa,
however, cannot be realized by other Vaiñëava sampradäyas, nor can persons
uninterested in the devotional service of Lord Caitanya Mahäprabhu understand
the spiritual importance and divine nature of Rädhä-kuëòa.
3)
Thus Rädhä-kuëòa is mainly
worshiped by the Gauòéya Vaiñëavas, the followers of Lord Çré Kåñëa Caitanya
Mahäprabhu.
Sri
Upadesamrta Course.
Srila Rupa Goswami.
From the
translation and purports of Srila Prabhupada.
karmibhyaù parito hareù priyatayä vyaktià yayur jïäninas
tebhyo jïäna-vimukta-bhakti-paramäù premaika-niñöhäs tataù
tebhyas täù paçu-päla-paìkaja-dåças täbhyo ’pi sä rädhikä
preñöhä tadvad iyaà tadéya-sarasé täà näçrayet kaù kåté
In the çästra it is said that of all types of fruitive
workers, he who is advanced in knowledge of the higher values of life is
favored by the Supreme Lord Hari. Out of many such people who are advanced in
knowledge [jïänés], one who is practically liberated by virtue of his knowledge
may take to devotional service. He is superior to the others. However, one who
has actually attained prema, pure love of Kåñëa, is superior to him. The gopés
are exalted above all the advanced devotees because they are always totally
dependent upon Çré Kåñëa, the transcendental cowherd boy. Among the gopés,
Çrématé Rädhäräëé is the most dear to Kåñëa. Her kuëòa [lake] is as profoundly
dear to Lord Kåñëa as this most beloved of the gopés. Who, then, will not
reside at Rädhä-kuëòa and, in a spiritual body surcharged with ecstatic
devotional feelings [apräkåtabhäva], render loving service to the divine couple
Çré Çré Rädhä-Govinda, who perform Their añöakäléya-lélä, Their eternal
eightfold daily pastimes. Indeed, those who execute devotional service on the
banks of Rädhä-kuëòa are the most fortunate people in the universe.
Study:
Gradual
elevation to the highest consciousness.
1)
The Lord has three energies.
a)
Spiritual energy (superior)
b)
Marignal energy (the jiva)
c)
Material energy (inferior)
Those living beings within the jurisdiction of the
material energy sometimes engage themselves like dogs and hogs in working very
hard simply for sense gratification.
2)
Those karmis who follow the Vedas.
However, in this life, or, after executing pious
activities, in the next life, some karmés become strongly attracted to performing
various kinds of sacrifices mentioned in the Vedas. Thus on the strength of
their pious merit, they are elevated to heavenly planets.
a) Those who perform sacrifices strictly according to Vedic injunctions
are elevated to the moon and planets above the moon.
b) On this planet we find many businessmen, politicians and others who
are simply interested in material happiness. They attempt to earn money by all
means, not considering whether such means are pious or impious. Such people are
called karmés, or gross materialists.
c) The good karmis: Those
who act on the basis of Vedic knowledge perform sacrifices for the satisfaction
of Lord Viñëu and to receive benedictions from Him. In this way they are
elevated to higher planetary systems. Such karmés are superior to the vikarmés,
for they are faithful to the directions of the Vedas and are certainly dear to
Kåñëa. Gita (4.11)
d) The results:
-
If one acts piously, he can
attain a new body among the demigods in the higher planetary systems, or he may
attain some other position in which he can enjoy a higher standard of material
happiness.
-
On the other hand, those who are
engaged in impious activities are degraded and take birth as animals, trees and
plants. Thus those fruitive actors who do not care for the Vedic directions
(vikarmés) are not appreciated by learned saintly persons.
3)
Those who cultivate knowledge of Vedas.
a)
Unless one comes to the platform
of ätma-tattva, by which one understands that the soul and not the body is
oneself, one remains on the platform of ignorance. Out of thousands and even
millions of ignorant people who are wasting their time simply gratifying their
senses, one may come to the platform of knowledge and understand higher values
of life. Such a person is called a jïäné.
b)
The jïäné knows that fruitive
activities will bind him to material existence and cause him to transmigrate
from one kind of body to another.
c)
Thus a jïäné is considered
superior to a karmé because he at least refrains from the blind activities of
sense enjoyment.
d)
The defect of cultivate knowledge:
-
However, although a jïäné may be
liberated from the ignorance of the karmés, unless he comes to the platform of
devotional service he is still considered to be in ignorance (avidyä). Although
one may be accepted as a jïäné, or one advanced in knowledge, his knowledge is
considered impure because he has no information of devotional service and thus
neglects the direct worship of the lotus feet of the Supreme Personality of
Godhead.
4)
From cultivation of knowledge to execution of devotional service.
a)
When a jïäné takes to devotional
service, he rapidly becomes superior to an ordinary jïäné. Such an advanced
person is described as jïäna-vimukta-bhakti-parama. How a jïäné takes to
devotional service is mentioned in Bhagavad-gétä (7.19)
b)
After taking to devotional
service under the regulative principles, a person may come to the platform of
spontaneous love of Godhead, following in the footsteps of great devotees like
Närada and Sanaka and Sanätana. The Supreme Personality of Godhead then recognizes
him to be superior.
5)
The highest form of devotional
service.
a)
Of all these devotees, the gopés
are recognized as superior because they do not know anything other than
satisfying Kåñëa. Nor do the gopés expect any return from Kåñëa. Indeed,
sometimes Kåñëa puts them into extreme suffering by separating Himself from them.
Nonetheless, they cannot forget Kåñëa.
b)
Examples:
-
When Kåñëa left Våndävana for
Mathurä, the gopés became most dejected and spent the rest of their lives
simply crying in separation from Kåñëa. This means that in one sense they were
never actually separated from Kåñëa. There is no difference between thinking of
Kåñëa and associating with Him. Rather, vipralambha-sevä, thinking of Kåñëa in
separation, as Çré Caitanya Mahäprabhu did, is far better than serving Kåñëa
directly.
-
No one can excel the devotional
service of Çrématé Rädhäräëé. Indeed, even Kåñëa cannot understand the attitude
of Çrématé Rädhäräëé; therefore He took Her position and appeared as Çré
Caitanya Mahäprabhu, just to understand Her transcendental feelings.
-
Çrématé Rädhäräëé is the most
exalted devotee of Kåñëa and that Her kuëòa (lake), Çré Rädhä-kuëòa, is the
most exalted place. This is verified in a quotation from Laghu-bhägavatämåta
(Uttara-khaëòa 45), as quoted in Caitanya-caritämåta:
yathä rädhä priyä viñëos
tasyäù kuëòaà priyaà tathä
sarva-gopéñu saivaikä
viñëor atyanta-vallabhä
-
“Just as Çrématé Rädhäräëé is
dear to the Supreme Lord Kåñëa [Viñëu], so Her bathing place [Rädhä-kuëòa] is
equally dear to Kåñëa. Among all the gopés, She alone stands supreme as the
Lord’s most beloved.”
-
Therefore everyone interested in
Kåñëa consciousness should ultimately take shelter of Rädhä-kuëòa and execute
devotional service there throughout one’s life.