r Rdham

Excerpt from a lecture delivered by

r rmad Bhakti Prajna Keava Gosvm Mahrja

 

[NOTE: This page uses Balarama font (available here)
for better transliteration of Sanskrit into English]

3 September 1965, r Devnanda Gauya Maha, Navadvpa

 

 

Today is r Rdham. This is the next aam-tithi, half moon, after Janmam. Today we shall speak about Rdham. The glorification of the atimartya, transcendental life and character, of my gurupda-padma is the principal subject for discussion on this Rdham day. 1 My gurupda-padma, r rmad Bhaktisiddhnta Sarasvat Gosvm Prabhupda, is situated here [in his deity form], in the r Mandira of r Devnanda Gauya Maha.

 

We come across many paramahasas in this world. After due deliberation, however, we can perceive that they are not eligible to be compared to even an ordinary aa of an aa, or part of a part, of this great personality (mahpurua). Nevertheless such persons are honoured by the foolish masses of this world. Most of them do not have the qualification to be measured against even those who have attained but a single particle of dust from the lotus feet of this mahpurua. Therefore, many people address my gurupda-padma as paramahasa-cma, crest jewel among the paramahasas. I do not have any objection to this; still, in my opinion he is in fact paramahasa-kula-svm, the master of the family of paramahasas. His eminence is such that he instructs even them. Therefore he is celebrated as jagad-guru.

 

In Navadvpa many rsa-lls take place these days. According to the teachings of this mahpurua, we know them all to be vulgar. These are the expressions of the jealous thoughts of many people who are devoid of stric knowledge. Therefore to educate the general masses in the teachings of stra, we have been holding Ka-ll Pradaran (an exhibition of Kas pastimes) since Janmam. 2

 

The word pradaran is used in various ways. In using it here we do not refer to mere fun and entertainment. Pradarana means praka-rpea darana, thorough and complete darana. In other words, pradarana is seeing and understanding thoroughly. Our only conception (vicra) is that which the philosophically-minded gosvms have stated regarding r Kas appearance. The meaning of pradaran is praka vicra, thorough and complete consideration or understanding. Thus, the true understanding of r Kas birth should be revealed. This pradaran lies within the realm of philosophical instruction, and it is theistic. I am strongly against the rsa-ll of the Naked Mother (Kl) that takes place in Navadvpa.

 

This pradaran has been open until today, r Rdham. There is one lunar fortnight (paka) between Kam and Rdham. Thus, the dark fortnight (ka-paka) and the bright fortnight (ukla-paka) have united to become a single paka. The two fortnights have become one; they tend towards a single entity. Janmam-tithi has become illuminated today, on uklam [i.e. Rdhamtithi]. The service of those who worship Ka outside the guidance of Rdhr is valueless. Smrtas do not observe Rdham. According to kla-vicra, consideration of time, Kam and Rdham have been taken together and regarded as a single fortnight.

 

Vednta-stra states, akti-aktimatayor abheda there is no difference between the energy and the energetic. All akti has emanated from a toenail of Rdhr. Um, Ram, Saty and all other goddesses have appeared from Her toenails. All the goddesses that are found in Bengal, such as Kl and Durg, have come from Rdhr. People can worship various goddesses who are aas, fragments, of potency; however, by excluding the mla-akti, the original potency, their worship is entirely worthless.

 

Mahprabhu is none other than Rdh and Ka. With Mahprabhus mantra, the worship of Rdh- Ka is performed. There is no fault in this. Many people may ask why Ka, Rdhr and Gaura all have white complexions in this temple. The answer is that we are rdh-pakya, partial to rmat Rdhr. rla Prabhupda, the mahpurua situated in this temple, is rdh-pakya. In all countries of the world, people know him as Prabhupda. Indeed we perform his rati here first of all.

 

It is recommended that the rati of this mahpurua be performed throughout the world. If his rati is stopped, the entire globe will be devastated and will descend into the hellish planets known as Rastala. Bhakti-dharma will disappear from the world. Therefore, the world calls him Prabhupda.

 

I entreat those who perform the rsa of the Naked Mother (Kl) not to come and hear my kath. I will be happy if they do not hear me analytically explain the tattva of what prabhupda means. They have descended to such a low level that they will have to wait many hundreds of thousands of lifetimes before they can understand this rdh-tattva.

 

Rdhr sometimes possesses vmya-bhva, a contrary mood, towards Ka, which enhances the variety of Her service to Him. Once Rdhr was feeling jealous anger (mna). Being absorbed in thoughts of His beloved in this condition, Ka took on Her very complexion:

 

rdh-cint-niveena yasya kntir vilopit

r-ka-caraa vande rdhligita-vigraham

 

I worship the lotus feet of r Ka, whose own dark

complexion vanishes and who assumes the bright,

golden complexion of rmat Rdhik, as if being

embraced by Her, due to being thoroughly immersed

in separation from Her.

 

This conception is explained in the opening verse of r Rdh Vinoda-bihr Tattvakam.3 The word rdhligita has two meanings: rdhy ligita and rdhy ligita. Ligita means marked or bearing a sign or impression, and ligita means embraced.

 

In this phenomenal world we see that when a kca-pok, a type of bright-green insect, catches a tela-pok, a variety of cockroach, the tela-pok becomes so absorbed in thoughts of the kca-pok that it begins to resemble its predator. Accordingly, it is illegitimate and against the conclusion of stra to assert that one can become brahma by performing sdhana. The Gauya Vednta Samiti never preaches such bogus philosophy (ku-siddhnta) to the world. [By absorption in the features of the Absolute Truth] a person may attain a form like that of the Lord (srpya-mukti), but he will not merge into the Lord (syujya). None who actually knows the purport of the Vedas can claim or demonstrate that the practitioner (sdhaka) becomes one with the object of his practice (sdhya).

 

The kca-pok and tela-pok never merge to become one insect. They merely become similar in form. This is an instance of srpya-mukti, not syujya.

 

Deeply absorbed in vipralambha-bhva, the mood of separation, Ka was overwhelmed by thoughts of Rdhr, and He lost His own complexion. In other words, His black luster disappeared and He assumed Rdhrs hue. This, indeed, is rdhligita-vigraha. This vigraha is manifest here. This tattva is explained in the Svapna-vilsmtam of rla Vivantha

Cakravart hkura, the king of rasika devotees. My gurupda-padma has revealed it to the world from the very core of his heart.

 

rla Prabhupda was rdh-pakya. Among those who serve vipralambha-rasa through the topmost path of bhajana [i.e. rga-mrga], most will meditate upon Rdhrs separation from Ka. However, my gurupda-padma, rla Prabhupda, used to meditate on Kas separation from Rdhr.

 

I want to clarify this with an illustration. When r Ka is engaged in a competitive sport with Rdhr, those who are rdh-pakya always think about Her victory and Kas defeat. Her victory is their sole desire and purpose. And when Rdhr wins, they experience profuse bliss and, clapping their hands, declare, Ka has lost, what a joy! But those who are ka-pakya are overcome by sadness.

 

My gurupda-padma used to think more about Kas feeling separation from Rdhr than Rdhrs feeling separation from Ka. In Her separation from Him, Rdhr is stricken by grief. This type of perfection in vipralambha-bhva is cherished by ordinary people. However, rla Prabhupdas mood was entirely opposite to this. It is indeed Ka who, deeply immersed in thoughts of Rdhr, has lost His complexion and become rdhlingita- vigraha taken on the colour of His beloved. rman Mahprabhu has in all respects preached and instructed this type of vipralambharasa only. Let Ka remain absorbed in His meditation

on Rdhr. This alone is the ideal of the r Gauya Vednta Samiti.

 

Many people have requested that the Ka-ll Pradaran continue for a few more days. Therefore, by the request of the locals, this exhibition will be extended until Ekda. Ekda is the day when Rdh and Ka meet. Just as Kam-tithi is Bhagavn Himself, so too is Ekda-tithi, whereas Rdham-tithi is Bhagavns par-akti, His supreme potency, which is non-different in tattva from Him.

 

1 Only through the medium of r guru can one come to understand

rmat Rdhr, for he is intimately related to Her

as Her personal associate and is our only connection with

Divinity.

 

2 In 1965 a beautiful dioramic display of r Kas pastimes

was set up on Janmam at r Devnanda Gauya Maha.

Officially named Ka-ll Pradaran, it was due to remain

until Rdham.

 

3 This aaka was composed by rla Bhakti Prajna Keava Gosvm Mahrja himself.


Translated from Sri Gaudiya Patrika, Year 17, Issue 9
by the Rays of The Harmonist team.
Published in English for the first time in Rays of The Harmonist No. 13 Karttika 2003



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