20211026 Pure Attachment Without Reverence Reigns in Gokula Vṛndāvana

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on October 26th, 2021 in Sri Dhama Mayapur, India.

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

Hariḥ oṁ tat sat!

Hare Kṛṣṇa! Dear Devotees! Today we will continue with the compilation of Śrī Kṛṣṇa Caitanya Book. Today's chapter is entitled as:

Pure Attachment Without Reverence Reigns in Gokula Vṛndāvana

Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Caitanya Caritāmṛta, Madhya-līlā 19.192

madhurarati dvividhā—(1) aiśvarya-miśrā o (2) kevalā:—

punaḥ kṛṣṇa-rati haya duita prakāra
aiśvarya-jñāna-miśrā, kevalā-bheda āra

Translation: Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.

Jayapatākā Swami: So, theare are two types of attachment - with awe and reverence, and without awe and reverence.

Caitanya Caritāmṛta, Madhya-līlā 19.193

gokule ‘kevalā’ rati evaṁ vaikuṇṭha, mathurā dvārakāya ‘aiśvarya-pradhāna’ rati:—

gokule ‘kevalā’ rati—aiśvarya-jñāna-hīna
purī-dvaye, vaikuṇṭhādye—aiśvarya-pravīṇa

Translation: Pure attachment without reverence is found in Gokula Vṛndāvana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvārakā and in Vaikuṇṭha.

Jayapatākā Swami: Reverence signifies that devotees conscious of Kṛṣṇa’s Absolute position, kevalā attachment means that they are just attached to Kṛṣṇa for Kṛṣṇa sake, not conscious of His reverential situation. This mood is visible in Gokula, Vṛndāvana.

Caitanya Caritāmṛta, Madhya-līlā 19.194

aiśvarya-pradhāna ratite rāga-saṅkucita, kevalāya aiśvarya-jñānera abhāva:—

aiśvarya-jñāna-prādhānye saṅkucita prīti
dekhiyā nā māne aiśvarya—kevalāra rīti

Translation: When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛṣṇa, he considers himself equal to Him.

Jayapatākā Swami: So, His friends, the gopās, they thought they should help Kṛṣṇa and they put their sticks on the Govardhan Hill, their love for Kṛṣṇa was more on the equal level.

Caitanya Caritāmṛta, Madhya-līlā 19.195

vraje śānta o dāsye kothāo aiśvarya-jñāna thākileo sakhya, vātsalya o madhura-rase aiśvarya-jñānābhāva:—

śānta-dāsya-rase aiśvarya kāhāṅ uddīpana
vātsalya-sakhya-madhure ta’ kare saṅkocana

Translation: On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. But in the transcendental mellows of fraternal, parental and conjugal love, the opulence is minimized.

Jayapatākā Swami: So, like in Vaikuṇṭha, one may worship the Lord knowing that He is supremely powerful and they worship Him with awe and reverence but in Gokula, Vṛndāvana, they worship Kṛṣṇa out of love not for His position but because they love Him.

Caitanya Caritāmṛta, Madhya-līlā 19.196

aiśvarya-miśraratite āpanāke ‘dīna’ o kṛṣṇake ‘prabhu’ jñāna—

(1) vātsalya-ratite vasudeva o devakī:—

vasudeva-devakīra kṛṣṇa caraṇa vandila
aiśvarya-jñāne duṅhāra mane bhaya haila

Translation: When Kṛṣṇa offered prayers at the lotus feet of His mother and father, Vasudeva and Devakī, they both felt awe, reverence and fear due to knowledge of His opulences.

Jayapatākā Swami: Kṛṣṇa wanted them to treat him as a son, since they knew that He was the Supreme Person that He has just liberated Kaṁsā, so they felt awe and reverence in fear. Kṛṣṇa then sprinkled some līlā dust over them, then they forgot all His position and treated Him like their son.

Caitanya Caritāmṛta, Madhya-līlā 19.197

Śrīmad-Bhāgavate (10.44.51)—

devakī vasudevaś ca
vijñāya jagad-īśvarau
kṛta-saṁvandanau putrau
sasvajāte na śaṅkitau

Translation: ‘When Devakī and Vasudeva understood that their two sons Kṛṣṇa and Balarāma, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.’

Purport: This verse quoted from Śrīmad-Bhāgavatam (10.44.51) describes what happened just after the killing of Kaṁsa by Kṛṣṇa and Balarāma. Vasudeva and Devakī saw their son kill the powerful demon Kaṁsa, and after this they were immediately released from their shackles. Balarāma and Kṛṣṇa then offered respects to Devakī and Vasudeva. Both the father and the mother wanted to embrace their sons, but they understood that Kṛṣṇa and Balarāma were the Supreme Personality of Godhead, and they therefore hesitated to embrace Them. Their parental love for Kṛṣṇa and Balarāma was therefore hampered and decreased by awe and reverence.

Jayapatākā Swami: Kṛṣṇa appreciates when His devotees just treat Him with love and devotion but in the material world, some person is very rich, very famous but then they don’t like it as much if someone appreciates them with their richness and their fame, but if someone is a friend then they appreciate that more. Kṛṣṇa appreciates His parents, His friends, His conjugal lovers to treat Him in direct affection not as Supreme Person but as a friend or son or lover.

Caitanya Caritāmṛta, Madhya-līlā 19.198

2) sakhya-ratite arjuna:—

kṛṣṇera viśva-rūpa dekhi’ arjunera haila bhaya
sakhya-bhāve dhārṣṭya kṣamāpaya kariyā vinaya

Translation: When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend.

Caitanya Caritāmṛta, Madhya-līlā 19.199-200

Śrīmad-Bhagavad-gītāya (11.41-42)

sakheti matvā prasabhaṁ yad uktaṁ
he kṛṣṇa he yādava he sakheti
ajānatā mahimānaṁ tavedaṁ
mayā pramādāt praṇayena vāpi

yac cāvahāsārtham asat-kṛto ’si
vihāra-śayyāsana-bhojaneṣu
eko ’tha vāpy acyuta tat-samakṣaṁ
tat kṣāmaye tvām aham aprameyam

Translation: ‘Thinking of You as my friend, I have rashly addressed You O Kṛṣṇa,” O Yādava,” O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.’

Jayapatākā Swami: So, Arjuna had a very intimate friendly relationship with Kṛṣṇa. When Kṛṣṇa showed him the universal form, then he was filled with awe and reverence and then he was begging for forgiveness.

Purport: This is a quotation from the Bhagavad-gītā (11.41-42). In this verse, Arjuna is addressing Kṛṣṇa, who was exhibiting His universal form on the Battlefield of Kurukṣetra.

Caitanya Caritāmṛta, Madhya-līlā 19.201

(3) madhura ratite rukmiṇī:—

kṛṣṇa yadi rukmiṇīre kailā parihāsa
‘kṛṣṇa chāḍibena’—jāni’ rukmiṇīra haila trāsa

Translation: Although Kṛṣṇa was joking with Queen Rukmiṇī, she was thinking that He was going to give up her company, and she was therefore shocked.

Caitanya Caritāmṛta, Madhya-līlā 19.202

pramāṇa-vacana:—Śrīmad-Bhāgavate (10.60.24)—

tasyāḥ su-duḥkha-bhaya-śoka-vinaṣṭa-buddher
hastāc chlathad-valayato vyajanaṁ papāta
dehaś ca viklava-dhiyaḥ sahasaiva muhyan
rambheva vāta-vihatā pravikīrya keśān

Translation: ‘While Kṛṣṇa was joking with Rukmiṇī in Dvārakā, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.’

Purport: This verse from Śrīmad-Bhāgavatam (10.60.24) refers to Kṛṣṇa’s speaking to Rukmiṇī in His bedroom. Just to test her sincerity, He began to joke with her, presenting Himself as poor, incapable and unfit to be her lover. Not understanding that He was joking, Rukmiṇī took Him seriously and thought that He wanted to leave her company. This misunderstanding made her very unhappy, and her whole body was affected. Her fan and bangles fell to the floor, and she also fell down like a banana tree knocked down by high winds.

Caitanya Caritāmṛta, Madhya-līlā 19.203

vraje aiśvaryahīna kevalā-ratite kṛṣṇake nija-vaśya-jñāna:—

‘kevalā’ra śuddha-prema ‘aiśvarya’ nā jāne
aiśvarya dekhileo nija-sambandha se māne

Translation: In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kṛṣṇa, even though he experiences it. He takes seriously only his own relationship with Kṛṣṇa.

Purport: When a devotee reaches the stage of pure, unalloyed devotion, especially in friendship with Kṛṣṇa, he forgets the Lord’s opulences, although he sees them, and he considers himself equal to Kṛṣṇa. There is no question of actually comparing oneself to Kṛṣṇa, but because the devotee is so advanced in Kṛṣṇa consciousness, he is able to behave with Kṛṣṇa as he would with an ordinary man.

Jayapatākā Swami: This pure love of Kṛṣṇa is actually a sign of great advancement in Kṛṣṇa consciousness. Kṛṣṇa is more pleased by this type of intimate pure dealings.

Caitanya Caritāmṛta, Madhya-līlā 19.204

(1) svayaṁ bhagavān kṛṣṇake yaśodāra nijaputra-jñāna:—

Śrīmad-Bhāgavate (10.8.45) —

trayyā copaniṣadbhiś ca
sāṅkhya-yogaiś ca sātvataiḥ
upagīyamāna-māhātmyaṁ
hariṁ sāmanyatātmajam

Translation: ‘When mother Yaśodā saw all the universes within Kṛṣṇa’s mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three Vedas, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the Upaniṣads, as the Puruṣa by great philosophers who analytically study the universe, as the all pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.’

Purport: This verse is quoted from Śrīmad-Bhāgavatam (10.8.45). Those who are spiritually advanced forget Kṛṣṇa’s opulence by the mercy of yogamāyā. For instance, mother Yaśodā considered Kṛṣṇa an ordinary child.

Jayapatākā Swami: So, in the Dāmodara-līlā Yaśodā was trying to bind Kṛṣṇa like an ordinary child, but the rope was always two fingers too short. Kṛṣṇa finally by His sweet will and Yasoda's pure devotion combined, He allowed Himself to be bound.

Caitanya Caritāmṛta, Madhya-līlā 19.205

Śrīmad-Bhāgavate (10.9.14)—

taṁ matvātmajam avyaktaṁ
martya-liṅgam adhokṣajam
gopikolūkhale dāmnā
babandha prākṛtaṁ yathā

Translation: ‘Although Kṛṣṇa is beyond sense perception and is unmanifest to human beings, He takes up the guise of a human being with a material body. Thus mother Yaśodā thought Him to be her son, and she bound Lord Kṛṣṇa with rope to a wooden mortar, as if He were an ordinary child.’

Purport: This verse from Śrīmad-Bhāgavatam (10.9.14) is in reference to Lord Kṛṣṇa’s exhibiting Himself like an ordinary child before mother Yaśodā. He was playing like a naughty boy, stealing butter and breaking butter pots. Mother Yaśodā became disturbed and wanted to bind the Lord to a mortar used for pounding spices. In other words, she considered the Supreme Personality of Godhead an ordinary child.

Caitanya Caritāmṛta, Madhya-līlā 19.206

(2) svayaṁ bhagavān kṛṣṇake śrīdāmādira sakhā-jñāna:—

Śrīmad-Bhāgavate (10.18.24) —

uvāha kṛṣṇo bhagavān
śrīdāmānaṁ parājitaḥ
vṛṣabhaṁ bhadrasenas tu
pralambo rohiṇī-sutam

Translation: ‘When Kṛṣṇa was defeated by Śrīdāmā, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vṛṣabha, and Pralamba carried Balarāma, the son of Rohiṇī.’

Purport: This verse is from Śrīmad-Bhāgavatam (10.18.24). When all the cowherd boys were playing in the forest of Vṛndāvana, the demon Pralambāsura appeared in order to kidnap Kṛṣṇa and Balarāma. The asura appeared disguised in the form of a cowherd boy, but Kṛṣṇa could understand his trick. Kṛṣṇa therefore divided all the cowherd boys into two parties. One party belonged to Balarāma, and the other party belonged to Kṛṣṇa Himself. Ultimately Kṛṣṇa was defeated in this play, and according to the wager, the defeated party had to carry the victorious party on their shoulders. Kṛṣṇa had to carry Śrīdāmā on His shoulders, and Bhadrasena had to carry Vṛṣabha. The demon Pralambāsura had to carry Balarāma, and when Balarāma mounted his shoulders, the demon ran far away. Finally, the demon began to expand his body to a gigantic size, and Balarāma understood that he intended to kill Him. Balarāma immediately struck the demon’s head with His strong fist, and the demon fell down dead as if he were a snake whose head had been smashed.

Jayapatākā Swami: This shows how the cowherd boys in Vṛndāvana just consider Kṛṣṇa and Balarāma to be one of themselves. Actually, They have always unlimited power, when Balarāma understood that this was not a cowherd boy but a demon, then He smashed his head. So, Kṛṣṇa and Balarāma, they are always Supreme Personality of Godhead but to enjoy transcendental pastimes with the cowherd boys they appeared as one of them.

Caitanya Caritāmṛta, Madhya-līlā 19.207-209

(3) svayaṁ bhagavān kṛṣṇake śrī-rādhāra svabaśya kānta-jñāna:—

sā ca mene tadātmānaṁ
variṣṭhāṁ sarva-yoṣitām
hitvā gopīḥ kāma-yānā
mām asau bhajate priyaḥ

tato gatvā vanoddeśaṁ
dṛptā keśavam abravīt
na pāraye ’haṁ calituṁ
naya māṁ yatra te manaḥ

evam uktaḥ priyām āha
skandham āruhyatām iti
tataś cāntardadhe kṛṣṇaḥ
 sā vadhūr anvatapyata

Translation: ‘My dearmost Kṛṣṇa, You are worshiping Me and giving up the company of all the other gopīs, who wanted to enjoy themselves with You.” Thinking like this, Śrīmatī Rādhārāṇī considered Herself Kṛṣṇa’s most beloved gopī. She had become proud and had left the rāsa-līlā with Kṛṣṇa. In the deep forest She said, My dear Kṛṣṇa, I cannot walk any more. You can take Me wherever You like.” When Śrīmatī Rādhārāṇī petitioned Kṛṣṇa in this way, Kṛṣṇa said, Just get up on My shoulders.” As soon as Śrīmatī Rādhārāṇī began to do so, He disappeared. Śrīmatī Rādhārāṇī then began to grieve over Her request and Kṛṣṇa’s disappearance.’

Purport: These three verses are quoted from Śrīmad-Bhāgavatam (10.30.36-38).

Jayapatākā Swami: So, these are the intimate pastimes between Rādhā and Kṛṣṇa. Śrīmatī Rādhārānī just treats Kṛṣṇa as Her lover, not thinking of His opulence. There is no awe and reverence in pure love.

Caitanya Caritāmṛta, Madhya-līlā 19.210

Śrīmad-Bhāgavate (10.31.16) —

pati-sutānvaya-bhrātṛ-bāndhavān
ativilaṅghya te ’nty acyutāgatāḥ
gati-vidas tavodgīta-mohitāḥ
kitava yoṣitaḥ kas tyajen niśi

Translation: ‘Dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?’

Purport: This verse, quoted from Śrīmad-Bhāgavatam (10.31.16), describes how the gopīs went to the forest for Kṛṣṇa’s enjoyment in the dead of night. The gopīs approached Kṛṣṇa to enjoy themselves with Him in the rāsa dance. Kṛṣṇa knew this very well, but He was superficially trying to avoid them. He is therefore addressed by the gopīs as kitava, a great cheater, because He first attracted them to come dance with Him, and yet when they actually came, neglecting the orders of their friends and relatives, He tried to avoid them by giving them so-called good instructions. These cunning instructions were too much for the gopīs to tolerate; they therefore had a right to address Kṛṣṇa as kitava, a great cheater. They were all young girls, and they had come to Him to be enjoyed. How could He avoid them? The gopīs therefore expressed great disappointment in this verse. They came voluntarily, but Kṛṣṇa was so cunning that He wanted to avoid their company. The gopīs’ lamentation was certainly very appropriate, and in this way Kṛṣṇa tested their sincerity.

Jayapatākā Swami: This shows that the gopīs of Vṛndāvana were just treating Kṛṣṇa on the equal level without any awe and reverence, they even chastised Him, that He is a great cheater. So they were even taking a superior position that how Kṛṣṇa called them, they came, and then He was just avoiding them. So, in this way He tests the sincerity of His devotees.

Thus ends the chapter entitled, Pure Attachment Without Reverence Reigns in Gokula Vṛndāvana 
Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī