19860912 Caitanya-caritāmṛta Madhya-līlā 8.224-229

The following is a lecture given by His Holiness Jayapatākā Swami on September 12th 1986 at New Panihatti dham, Atlanta Georgia. The class begins with a reading from Śrī Caitanya-caritāmṛta Madhya Līlā chapter 8, verse 224 – 229.

 

 

His Holiness Jayapatākā Swami Maharaj:

 

nibhṛta-marun-mano ’kṣa-dṛḍha-yoga-yujo hṛdi yan

munaya upāsate tad arayo ’pi yayuḥ smaraṇāt

striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo

vayam api te samāḥ sama-dṛśo ’ṅghri-saroja-sudhāḥ

Translation:

“‘Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we Upaniṣads can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.’ ”

Purport:

This is a quotation from Śrīmad-Bhāgavatam (10.87.23) spoken by the śrutis, the personified Vedas.

Text 225

‘sama-dṛśaḥ’-śabde kahe ‘sei bhāve anugati’

‘samāḥ’-śabde kahe śrutira gopī-deha-prāpti

“The word ‘sama-dṛśaḥ,’ mentioned in the fourth line of the previous verse, means ‘following the mood of the gopīs.’ The word ‘samāḥ’ means ‘the śrutis’ attainment of bodies like those of the gopīs.’

Text 226

‘aṅghri-padma-sudhā’ya kahe ‘kṛṣṇa-saṅgānanda’

vidhi-mārge nā pāiye vraje kṛṣṇa-candra

“The word ‘aṅghri-padma-sudhā’ means ‘associating intimately with Kṛṣṇa’. One can attain such perfection only by spontaneous love of God. One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving the Lord according to regulative principles.

Text 227

nāyaṁ sukhāpo bhagavān

dehināṁ gopikā-sutaḥ

jñānināṁ cātma-bhūtānāṁ

yathā bhakti-matām iha

Translation:

“‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.’

Translation with repetition:

“‘The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.’ (Devotees repeat)

Purport:

This verse from Śrīmad-Bhāgavatam (10.9.21) is spoken by Śrīla Śukadeva Gosvāmī. It appears within a passage in which he glorifies mother Yaśodā and other devotees of Kṛṣṇa by describing how they can subjugate Him with their love.

ataeva gopī-bhāva kari aṅgīkāra

rātri-dina cinte rādhā-kṛṣṇera vihāra

Translation:

“Therefore, one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa

siddha-dehe cinti’ kare tāhāṅñi sevana

sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa

 

Translation:

“After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs.

Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that the word siddha-deha, “perfected spiritual body,” refers to a body beyond the material gross body composed of five elements and the subtle astral body composed of mind, intelligence and false ego. In other words, one attains a completely spiritual body fit to render service to the transcendental couple Rādhā and Kṛṣṇa: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam.

When one is situated in his spiritual body, which is beyond this gross and subtle material body, he is fit to serve Rādhā and Kṛṣṇa That body is called siddha-deha. The living entity attains a particular type of gross body in accordance with his past activities and mental condition. In this life the mental condition changes in different ways, and the same living entity gets another body in the next life according to his desires. The mind, intelligence and false ego are always engaged in an attempt to dominate material nature. According to that subtle astral body, one attains a gross body to enjoy the objects of one’s desires. According to the activities of the present body, one prepares another subtle body. And according to the subtle body, one attains another gross body. This is the process of material existence. However, when one is spiritually situated and does not desire a gross or subtle body, he attains his original spiritual body. As confirmed by the Bhagavad-gītā (4.9): tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna.

One is elevated to the spiritual world by the spiritual body and is situated either in Goloka Vṛndāvana or on another Vaikuṇṭha planet. In the spiritual body there are no longer material desires, and one is fully satisfied by rendering service to the Supreme Personality of Godhead, Rādhā and Kṛṣṇa This is the platform of bhakti (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate). When the spiritual body, mind and senses are completely purified, one can render service to the Supreme Personality of Godhead and His consort. In Vaikuṇṭha the consort is Lakṣmī, and in Goloka Vṛndāvana the consort is Śrīmatī Rādhārāṇī. In the spiritual body, free from material contamination, one can serve Rādhā-Kṛṣṇa and Lakṣmī-Nārāyaṇa. When one is thus spiritually situated, he no longer thinks of his own personal sense gratification. This spiritual body is called siddha-deha, the body by which one can render transcendental service unto Rādhā and Kṛṣṇa The process is that of engaging the transcendental senses in loving devotional service. This verse specifically mentions, sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa: only transcendentally elevated persons in the mood of the gopīs can engage in the service of the lotus feet of Rādhā and Kṛṣṇa

Thus, end the Bhaktivedanta purports to text 229 of chapter 8 madhya-līlā Śrī Caitanya caritāmṛta in the matter of talks between the Lord and Rāmānanda rāya.

Translation:

“After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs.

His Holiness Jayapatākā Swami: So of course, this is our process for achieving the service of Rādhā and Kṛṣṇa if the process is the same to go to the spiritual world regardless of one's rasa or service in the spiritual world.

One has to meditate on the pastimes of Kṛṣṇa his consort has to meditate and the spiritual pastimes of the Lord engage in their service become purified from contamination then one can achieve the spiritual world in a spiritual body. So, the spiritual body is already formed by rendering the devotional service. Even though externally one may not be able to see the spiritual body describes that those are residents of the holy places of the holy dham they are seen as having a spiritual body by the denizens in the higher planets.

Those who are residents of Śrī kshetra where Jagannath lives they are seen by the denizens of the heavenly planets as having four arms those are residents of Nabadwip Māyāpur dham are seen as having two arms and having a spiritual body suitable to serving Lord Caitanya.

Those who are residents of Gauramandal bhoomi which is a next layer outside of Māyāpur Nabadwip is compared that Māyāpur Nabadwip is like the round part in the center of a lotus and the flowers which go out is like the Gauramandal Bhūmi the residents at Gauramandal bhūmi are seen by the residents of swarg as having four arms and blue form no residence in Māyāpur has seen this two arms and golden form.

So according to one's relationship develop with Kṛṣṇa ones already develops the spiritual body it already awakens it's there within our heart in conditioned life the soul is like a small seed it is dormant the spiritual body is dormant because we don't need a spiritual body when we're in material life instead the soul is just like a small seed and we experience pleasure and pain and mixture of the two from this material body and mind.

Prabhupāda explain here about the gross body and about the astral body that we have to purify our conception beyond the gross and subtle material body.

In America many people are very attracted to the astral body and they try to do astral projection and leave their gross body and then move about but they are still connected to the gross body they have to come back and if they break the connection then they have to change your body they die so to speak meaning that their connection with this gross body will be finished they even remain in their subtle body which is like a ghost or otherwise they'll go on to the next birth all these gross and subtle or astral situations of attachment to the material world don't actually take one to the spiritual world they don't change our connection with the material nature in any absolute way they simply are keeping us bound up to this material world.

But by worshipping Rādhā Madana Mohana by worshiping Nitāi Gaura, Jagannātha,  Subadra, Balarām by developing our transcendental attachment to serving them first we serve there very strictly according to rules and regulations then we become more spontaneous and following the rules and regulations and we enjoy to follow those then we develop higher level of rāgānugā where externally one follows the rules and regulations but internally one is spontaneously attracted to serving the Lord in any way which will give satisfaction to Guru and Kṛṣṇa and the service becomes more important to such devotees than other external aspects of devotional service.

So, the idea of doing whatever is pleasing to Rādhā and Kṛṣṇa that was a mood of gopīs the gopīs were not desiring that Kṛṣṇa please dance with me they were thinking how to get Kṛṣṇa to dance with Rādhā Rādhārani vice versa.

So this is a mood was simply how to give Kṛṣṇa happiness how to reunite Rādhā and Kṛṣṇa in other words although externally it may appear all the gopīs are wanting to dance to Kṛṣṇa this is a woman wants to be with a man a man wants to be with a woman no it's not like that their desire was actually selfless their greater happiness was in trying to unite Rādhā and Kṛṣṇa.

Sometimes Rādhārani would force the gopīs to be with Kṛṣṇa but that wasn't their greater happiness their greater happiness was to bring Rādhā and Kṛṣṇa together.

In fact sometimes in the beginning in devotional service one gives great happiness to accept the remnants of Kṛṣṇa Prasādam but then later one gets more happiness and seeing and offering the Prasādam to Kṛṣṇa seeing very nice offering like last night we saw what a wonderful offering hundreds of preparations to Kṛṣṇa it actually gave joy to the heart to see so many offerings more happiness then he could get even by trying to who serve the Prasad afterwards anyway.

Lord Caitanya he would appeal love for Kṛṣṇa both in accepting Prasad and offering but when He saw the beautiful offering to Kṛṣṇa that would melt His heart then how the devotees have put their love and devotion and all made such a nice offering to Kṛṣṇa.

So, this mood they trying to please Rādhā and Kṛṣṇa trying to please the Lord that mood has to become more prominent. In material life our mood is absorbed and how to please the body and how to please the mind when our body and mind is in satisfied, we get frustrated. This is known as being under the control of the modes of material nature.

So these things are going to happen the body is going to sometimes be happy and sometimes diversity stress sometimes the body will feel satisfied by its present situation sometimes it will be pull and pull and say we need this we do that if we simply go running after the urges of the body and allow those urges distraction to make us feel happy or distress then we simply come under the control of illusion more and more.

Just like someone was giving the example yesterday how Prabhupāda said that you scratch and we get a little relieved then again, this itching is there again you scratch getting your scratch finally you scratch and scratch so much then finally you stop not because the scratching goes for because there's blood. Even if one wants to serve Kṛṣṇa can eat so many preparation but if we want to take even a little bit that we cannot finish there's too many preparations offered to Kṛṣṇa so our body that although mentally we may think let us take some more but physically we are incapable someone they want to enjoy unlimited sense gratification but so many problems come modern society they want unlimited sense gratification.

Now they're very frustrated because with so many diseases which have come Aids, Herpes they don't know what to do they're frantically spending millions and millions of dollars trying to find the cure so that they can again have unrestricted sense gratification and headline came new sexual revolution about to happen and the eve of finding AIDS antidote. In other words, now people have forced to restrict themselves because of fear of death so when they hope of finding an antidote is there, they practically rejoice in the paper new sexual revolution about to come. So, this revolution of that revolution based on sense gratification is trying to produce other problems in anything is producing already if it doesn't get disease at least it frustrates one totally if one lives one life simply based upon sex or sense gratification. One may think that all by having homo-sex and there's no children so then it's more free you don't have to go through so many problems but then we see there's so much mental anxiety comes so many other subtle sufferings are coming due to all these type of unnatural relationships basically upon sense gratification without any higher purpose at least the bond between husband and wife can be purified by the desire to produce a Kṛṣṇa conscious child for Kṛṣṇa. Then it has a legitimacy based upon this sacrifice to have a Kṛṣṇa conscious child and that child can be raised to be a devotee of Kṛṣṇa therefore the sex actively purified whatever one does when gradually has to purify the consciousness from this gross attachment to the body and to the mind the subtle attachments to the man mind likes and dislikes are always pulling us to and fro here and there and this way there's another shloka from Caitanya caritāmṛta was a cc/antya/6/227

jihvāra lālase yei iti-uti dhāya

śiśnodara-parāyaṇa kṛṣṇa nāhi pāya"

someone who's running here and there trying to satisfy the tongue someone who simply attached to the tongue belly and genitals cannot achieve Kṛṣṇa.

People are running here and there whole society most of the deities are long distance planes they always show these different movies none of which are unfortunately very fit to see well all we see the silent figures running around on the screen is they're always running after this sense gratification in the end there's a big smile and everything is alright. Imagine everything's alright seems there's always a smile in the end most of them.

But you know the material world everything is no life. Actually, life isn't meant to be lived you are to be pursued and it's such a gross level.

That’s why Śrīla Prabhupāda came he said whole society here is simply spiritually bankrupt we need to give them spiritual direction everything is there materially there's nothing lacking still why do people are frustrated some people are proud America is a dynamic country it's experiment it's only 200 years old so this experiment be perfected if we base America on actual spiritual principles and the money if those says when God We Trust the original founding fathers of America even Benjamin Franklin he believed in that reincarnation Thomas Jefferson believed in reincarnation I believed also Thomas Jefferson Benjamin Franklin for sure the basic principles were in spiritual life but nowadays gradually America has become more and more hedonistic we have to redirect that in a spiritual direction because Prabhupāda preaching theirs into overall a general revival in spiritual principles but maya always tried to attack us try to distract us in many ways. Each devotee has to himself become a chariot has to become one who teaches by their own example apone achari tho darma paro krishiko.

Lord Chiatanya said you teach others by your own example there's no use in saying so many things if you don't practice it yourself it's not going to convince others we have to teach others by our own example so Prabhupāda wanted that the devotee should be first-class citizens they should be persons who are able to correct the society and who are famous for being very simple and very pure in their activities who are able to lead people unfortunately often we're in such a financial bind that we have to someone other collect donations from the materialist to maintain the temples and other overheads.

But in the future we hope to have a larger and larger congregation and that the basic expense for maintaining the deities Rādhā Madan Mohan , Nitāi Gaura, Jagannath, Subadra, Balarām these should be maintained by the congregation that is their special service and that devotees who are directly serving the deities and those who are preaching if they don't have to maintain the overhead of the deities and mortgage and so on it simply they're all maintenance there's no difficulty to collect by simple preaching.

But because right now our congregational program is in a very basic level your guys they have to work to that so whatever we do although certainly having had the print forms we should cultivate this desire of serving Guru and Kṛṣṇa serving Guru and Gaurāṅga serving Rādhā and Kṛṣṇa in this selfless mood we should learn to be a little tolerant even though our body and mind agitates we should this way learn to go above various prejudices and accept arrangements that Kṛṣṇa makes try to engage ourselves in Kṛṣṇa service according to the hiding place and finders.

You know how these great devotees like Narottam Dāsa Thakur, Srinivas Ācārya, Shyamananda pandit they are such great devotees Srinivas Ācārya you heard how one time he found what was it that Rādhā and Kṛṣṇa were having some pastimes one cowherd girls something came to him and said Rādhā lost her herring or something water somehow Srinivas Ācārya dived in the water, under water he found the ring around her I never leave gave it to the gopī.

So Rādhārani was so pleased that she gave the betel nut that Kṛṣṇa had given Her. Well missing the night before gave that betel nut to Srinivas ācārya which put him in complete spontaneous love of godhead.

Such great devotees where such blessings from Rādhā and Kṛṣṇa so many other pastimes are there.

Shyamananda pandit got firstly blessed by Rādhā dot right on his forehead.

Actually, Shyamananda pandit was known as dukhī Kṛṣṇadas he was sent by Hradayananda to be serve under Jīva goswami and śikṣā guru. So, when he came back instead of dukhī Kṛṣṇadas is a name here is the name Shyamananda and under what the heck is going on?

I send my disciple to go a siksha guru he got a new name and then he has a little das in the middle of his tilaka like what you know what's going on gives him a new Tilak isn't a new name he writes a letter to Jīva Goswami with the messenger so what has he done to my disciple?

Why did we get a new name?

You reinitiate him with something?

Why is he wearing a different kind of tilaka?

Even you know even in those days misunderstanding (Laughing) all great pure devotees Jīva Goswami actually Shyamananda got the name because the deity and the great elevated Goswami's dukhī means unhappy, why he should be unhappy?

For sure he was giving such ecstatic lectures on Kṛṣṇa consciousness that somehow even the deity of Shyamasunder became favored over him or something and this way he became known as Shyamananda and it was something which was given by Goswami's given by the deity there's a spontaneous thing. So, they explained all this he's not initiated he's your disciple but this thing happened but somehow blessed him with his name and grate six Goswami's they were there they appreciated his devotional service don't take it other way never had his name change the time of diksha actually one should change the name at the time of diksha.

All right that was all right what about the tilaka why he's doing dark?

Actually, something happened he gave Rādhārani also lost something she did some special service Rādhārani was so pleased he just put a little bindu just like we touched his on the head actually touched by Rādhārani or a touched somehow by one of the gopīs got this mark.

So Jīva goswami bags that listen this was given by special mercy here by Rādhārani's mercy if you think it's there by other by his own wish to try to rub it out rub out there he rubbed the white thing seen that this is it come back no matter what he did it come back? These devotees are so favored they had such a intimate relationship with Rādhā and Kṛṣṇa you can't imagine obviously they were in spiritual body no one is going to get the blessing of Rādhārani with the removable Tilak dots or or be given mahā prasad from Kṛṣṇa own mouth Rādhārani own mouth. They are already having completely spiritual bodies developed liberated Souls.

They were sent by Govindji go and distribute these books take these books in you get them copied distribute them and then you preach on them and establish their validity amongst all the people of Eastern India Eastern part preaching in Bangladesh, Manipur everywhere so it's not that going out and preaching is some service meant for the neophytes and when you become advanced than you sit in some place and just talk.

Prabhupāda said this is artificial imitating of Lord Caitanya, Lord Caitanya was God himself He discussed Rādhā Kṛṣṇa pastimes even the Goswami's wrote the pastimes they wrote they're not the bhajanānandīs that they're only considering there they're liberated souls there's they're so advanced they're practically living in the spiritual world still they come from they're completely transcendental position to take the time to tell us not to stick our feet out in the temple,

What Rūpa goswami writes in his Bhakti Rasamrita Sindhu all the sixty-four sava aparādhas including sticking your foot out in the temple and so on.

Why he's doing that for his bhajan?

No to uplift us to the spiritual platform and he also tells us how to do vidhi mārga, rāgānugā marg how to do devotional service from beginning to end. He's the ninth gopī he's rūpa mañjarī he's come down from the spiritual world naturally he's going to be in Vṛndāvan he's going to sometime run like a madman calling after Rādhā and Kṛṣṇa he's not a conditioned soul he's in the spiritual world he doesn't see the ordinary trees and rocks that Vṛndāvan that the conditioned soul sees when he sees the Chintamani dham still in spite of being in that transcendental position he comes down to the level of writing down all the rules regulations although Sidhant in philosophy of Kṛṣṇa consciousness.

Sanātan Goswami writing how one goes from the beginning up to the spiritual world in his Brihad bhāgavatam gītā with writing all the rules and regulations with along with in his Hari bhakti vilāsa booting out a brush your teeth so on and so forth you shouldn't mistake because they're wearing a short dhotī and and and sometimes running in Vṛndāvan crying Rādhā and Kṛṣṇa that they're only interested in their own bhajan they only came to expand this mercy to everyone.

But actually, they're liberated souls you can't imitate them.

Now there are many imitators wearing this short they maybe they're not even bhajanānandī they bhojananandi in most cases. Their expert Robert says knowing where to get the free chapatis which house they give chapati they know all that they haven't developed such spontaneous bhajan.

There may be bhajananadi but the six gosvāmī Jīva goswami wrote two hundred thousand verses two or four hundred thousand verses forget twice as much as the Mahābhārata I think four hundred thousand verses. Mahabharat is two hundred thousand we can call him bhajanānandī he's only interested in this bhajan his own salvation

You know how to write 200,000 or 400,000 verses?

They may have stayed in one player how can it I'm traveling everywhere I had so many things to write where it's very hard to write and travel.

I can see why Prabhupāda go for two months in Māyāpur and different places sit and write on chair, it's very hard to travel and write missed the whole temple here itself to just let you give one class a day and let you write you have to go all the temple programs otherwise they'll say you're in māyā and then you have to give all the classes and Darshan's and deal with all the problems to manage it where is it time to write?

You know anyway the six Goswami they stayed in Vṛndāvan for a period of time and they wrote so much literature that we can't imagine how much literature. Why?

You know this was the desire Lord Caitanya write this literature down so that the people can know the path how to worship Rādhā and Kṛṣṇa how to go back to the Spiritual world. But the immediate followers who went there they'd like to stay in Vṛndāvan they loved Vṛndāvan and they were crying and separation when they left who wanted to leave the remaining go Swami's that were there the Krishnadas kavirāj they're literally crying to think how we had to leave Vṛndāvan and Govinda ji, Gopīnāth, Madan Mohan all the deities but they were saying to go out and preach this message now go on these books have been written now go out and distribute them.

So Prabhupāda had spent so much time writing this book we have to now distribute this knowledge to the people. People should know one girl yesterday said I so I got the Bhagavad-gītā you read some of the other books - I didn't know there were any other books it was about mine know the type of char you'd be finished the Bhāgavatam time it'll be like Prabhupāda wrote practically almost sixty volumes.

So we have a great service ahead of us we shouldn't think that this service is demeaning or this service is less we should take up the service of the way that Narottam dāsa Thakur, the way that Srinivas Ācārya took it up in separation of Vṛndāvan, Māyāpur taking it out as a higher service that let the Lord be satisfied he wants to see these condition souls who are adjust in quicksand of material sense gratification every move they're just getting further and further entangled let's pull them out and give them a real lease on life give them a chance to develop their spiritual body get above their astral projection their Astrophysical psychic plane above their men their gross physical attachment let them experience what is real ecstasy and we want all the devotees they should strictly follow this Vidhi marg follow the rules and regulations so that they can get purified from contamination and gradually they can develop spontaneously the appreciation of serving Kṛṣṇa.

It says here you have to do it for a long time and get completely free from material treasure contamination long time means years together in this lifetime. If one does it continuously by lordship them is my see you can achieve not after three months six months one and a half years already, I've been doing why haven't I yet to achieve my spiritual body and I'm know it may take years together. We had to get free from the material contamination then we can achieve Rādhā Kṛṣṇa you are playing Mridangam in accounting into my class.

Are you dreaming about something? That type of listening is not appreciated.

Thank you very much.

Any question?

Yes, Hare Kṛṣṇa thatastha.

So be at I think that that's the heart so be it that those persons who live in the dham and who have their sanbandha, anubhāva or their understanding of their relationship as a servant of the Lord those are engaging the servants of the Lord that they have they're actually really residents of the dham those who are not in that relationship who are residents in  the dham but they don't they're oblivious to the fact that it's the Holy Dham and that that they have some relationship where they're not in that idea of having any relationship with the Lord of that particular dham that they're living like on a thin crust of material energy that covers the dham. They're not actually the residence of the dham they're superficially there but they're not really in dham. Those who are in dham because our conscious of the relationship as a servant of the Lord they're the residents of a dham they have visible.

They even sometimes the resident of a Dham that they may are still depending on how their relationship is with the Lord situation this way it says that one shouldn't go and stay in the Dham not more than three days you stay too long you start to become familiar with the residents of the dham and criticize them and then you become guilty of offenses one has to be able when you're there you can recognize to some extent not perfectly with your some extent one can recognize some people have got a very deep relationship with the Lord and they're living in dham and others they're there but they're not at all conscious of what's going on?

So, there's a difference those who are there with the conscious understanding of this is the dham this is the Lord I miss serve in that consciousness they're the real residents of the dham the other people they're physically there but they don't know they could be anywhere.

Any other question?

Yes.

In the explanation of the Kāma Gāyatrī text 138th it mentions the Kṛṣṇa is called Kāmadeva or Madana-Mohana the deity who establishes a relationship with Kṛṣṇa.

Madana-Mohana is the deity who establishes our relationship with Kṛṣṇa you're in the material world that establishing our relationship with Kṛṣṇa that first establishing is done by Rādhā Madana-Mohana.

Govinda are Pushpabana who carries an arrow made of flowers is the personality of God to accept our devotional service among anaṅga gopī jana vallabha satisfies all the gopīs and its ultimate goal of life.

So Madana-Mohana is the first form of the lord who gives us brings us into that spiritual relationship with Rādhā and Kṛṣṇa and then there's Rādhā Mādhava, Rādhā Govinda who accept our service and then finally the goal of life all the desires of gopies to satisfied by Kṛṣṇa gopī, Gopīnāth, Rādhā Gopīnāth.

Sanātan Goswami established the Rādhā Madan-Mohan deity in Vṛndāvan they're also worshipped in Panihati.

Hare Kṛṣṇa.

Transcribed By: Pundarik Mahajan Das

Transcribed On: 13-Feb-2020

 

Proof Reading By: Amrita Padma Devi Dasi

On 13/10/2020