VERSE 10<\/h2>\n
\u0915\u0930\u094d\u092e\u093f\u092d\u094d\u092f\u0903 \u092a\u0930\u093f\u0924\u094b \u0939\u0930\u0947\u0903 \u092a\u094d\u0930\u093f\u092f\u0924\u092f\u093e \u0935\u094d\u092f\u0915\u094d\u0924\u093f\u0902 \u092f\u092f\u0941\u0930\u094d\u091c\u094d\u091e\u093e\u0928\u093f\u0928\u0938\u094d\u0924\u0947\u092d\u094d\u092f\u094b \u091c\u094d\u091e\u093e\u0928\u0935\u093f\u092e\u0941\u0915\u094d\u0924\u092d\u0915\u094d\u0924\u093f\u092a\u0930\u092e\u093e\u0903 \u092a\u094d\u0930\u0947\u092e\u0948\u0915\u0928\u093f\u0937\u094d\u0920\u093e\u0938\u094d\u0924\u0924\u0903 \u0964
\n\u0924\u0947\u092d\u094d\u092f\u0938\u094d\u0924\u093e\u0903 \u092a\u0936\u0941\u092a\u093e\u0932\u092a\u0919\u094d\u0915\u091c\u0926\u0943\u0936\u0938\u094d\u0924\u093e\u092d\u094d\u092f\u094b\u093d\u092a\u093f \u0938\u093e \u0930\u093e\u0927\u093f\u0915\u093e \u092a\u094d\u0930\u0947\u0937\u094d\u0920\u093e \u0924\u0926\u094d\u0935\u0926\u093f\u092f\u0902 \u0924\u0926\u0940\u092f\u0938\u0930\u0938\u0940 \u0924\u093e\u0902 \u0928\u093e\u0936\u094d\u0930\u092f\u0947\u0924\u094d\u0915\u0903 \u0915\u0943\u0924\u0940 \u0965 \u0967\u0966 \u0965<\/p>\n
karmibhya\u1e25 parito hare\u1e25 priyatay\u0101 vyakti\u1e41 yayur j\u00f1\u0101ninas
\ntebhyo j\u00f1\u0101na-vimukta-bhakti-param\u0101\u1e25 premaika-ni\u1e63\u1e6dh\u0101s tata\u1e25
\ntebhyas t\u0101\u1e25 pa\u015bu-p\u0101la-pa\u1e45kaja-d\u1e5b\u015bas t\u0101bhyo \u2019pi s\u0101 r\u0101dhik\u0101
\npre\u1e63\u1e6dh\u0101 tadvad iya\u1e41 tad\u012bya-saras\u012b t\u0101\u1e41 n\u0101\u015brayet ka\u1e25 k\u1e5bt\u012b<\/em><\/p>\nWord for Word
\n<\/strong>karmibhya\u1e25 \u2013 <\/em>those that follow the path of karma<\/em>; parita\u1e25 \u2013 <\/em>in every respect; hare\u1e25 \u2013 <\/em>Lord Hari; priyatay\u0101 \u2013 <\/em>more dear; vyakti\u1e41 \u2013 <\/em>the distinction; yayur \u2013 <\/em>attained; j\u00f1\u0101ninas \u2013 <\/em>the j\u00f1\u0101n\u012bs<\/em>; tebhya\u1e25 \u2013 <\/em>than them; j\u00f1\u0101na-vimukta \u2013 <\/em>abandoned knowledge; bhakti \u2013 <\/em>the path of bhakti<\/em>; param\u0101\u1e25 \u2013 <\/em>superior; prema \u2013 <\/em>love for K\u1e5b\u1e63\u1e47a; eka-ni\u1e63\u1e6dh\u0101s \u2013 <\/em>exclusively; tata\u1e25 \u2013<\/em> are; tebhya\u1e25 \u2013 <\/em>than them; t\u0101\u1e25 \u2013 <\/em>they; pa\u015bu-p\u0101la \u2013 <\/em>the cowherd women; pa\u1e45kaja \u2013<\/em> lotus; d\u1e5b\u015bas \u2013 <\/em>eyes; t\u0101bhya\u1e25 \u2013<\/em> even them; api \u2013 <\/em>indeed; s\u0101 \u2013 <\/em>She; r\u0101dhik\u0101 \u2013 <\/em>\u015ar\u012b R\u0101dhik\u0101; pre\u1e63\u1e6dh\u0101 \u2013 <\/em>dear; tadvad \u2013 <\/em>similarly; iya\u1e41 \u2013 <\/em>this; tad\u012bya \u2013<\/em> of Hers; saras\u012b \u2013 <\/em>the lake of R\u0101dh\u0101-ku\u1e47\u1e0da; t\u0101\u1e41 \u2013 <\/em>it; na \u2013<\/em> not; \u0101\u015brayet \u2013 <\/em>take shelter; ka\u1e25 \u2013 <\/em>who; k\u1e5bt\u012b \u2013 <\/em>do.<\/p>\nTranslation
\n<\/strong>The j\u00f1\u0101nis<\/em> have attained the distinction of being dearer to Lord Hari than those who follow the path of karma<\/em>. Even dearer to the Lord are those who have abandoned knowledge, understanding that the path of bhakti<\/em> is higher. Even more superior are those that have attained love for K\u1e5b\u1e63\u1e47a. The lotus-eyed gop\u012bs<\/em> are most exalted of all, and amongst them \u015ar\u012b R\u0101dhik\u0101 is certainly the dearmost of \u015ar\u012b K\u1e5b\u1e63\u1e47a. And R\u0101dh\u0101-ku\u1e47\u1e0da is as dear to K\u1e5b\u1e63\u1e47a as She is. Therefore, which fortunate soul will not take shelter of R\u0101dh\u0101-ku\u1e47\u1e0da?<\/p>\nILLUMINATION<\/h2>\n
When \u015ar\u012b Caitanya Mah\u0101prabhu was circumambulating Govardhana Hill in Vraja-ma\u1e47\u1e0dala, He intuitively discovered R\u0101dh\u0101-ku\u1e47\u1e0da concealed in a paddy field. At that time He was searching for R\u0101dh\u0101-ku\u1e47\u1e0da, but none could say where it was. Then suddenly He came out from His trance, went to a paddy field where there was some water, took the water on His head and began to chant the stotram<\/em> of R\u0101dh\u0101-ku\u1e47\u1e0da as is mentioned in Padma Pur\u0101\u1e47a<\/em>:<\/p>\nyath\u0101 r\u0101dh\u0101 priy\u0101 vi\u1e63\u1e47os tasy\u0101\u1e25 ku\u1e47\u1e0dam priya\u1e41 tath\u0101
\nsarva-gop\u012b\u1e63u saivaik\u0101 vi\u1e63\u1e47or-atyanta vallabh\u0101<\/em><\/p>\nJust as \u015ar\u012bmat\u012b R\u0101dhik\u0101 is very dear to \u015ar\u012b K\u1e5b\u1e63\u1e47a, similarly Her divine pond, R\u0101dh\u0101-ku\u1e47\u1e0da, is also dear to the Lord. Of all the gop\u012bs<\/em>, \u015ar\u012bmat\u012b R\u0101dhik\u0101 is the dearmost consort of Lord K\u1e5b\u1e63\u1e47a. (Padma Pur\u0101\u1e47a<\/em>)<\/p>\nFrom that time on, that place was understood to be R\u0101dh\u0101-ku\u1e47\u1e0da. Later Raghun\u0101tha D\u0101sa Gosv\u0101m\u012b renovated the pond and lived there without any care in the world.<\/p>\n
One day, while going through V\u1e5bnd\u0101vana, San\u0101tana Gosv\u0101m\u012b saw Raghun\u0101tha D\u0101sa sitting under a tree near the bank of R\u0101dh\u0101-ku\u1e47\u1e0da and taking k\u1e5b\u1e63\u1e47a-n\u0101ma<\/em>. Then suddenly one tiger came there, drank some water and went away. Raghun\u0101tha was undisturbed as he was deeply engaged in chanting the Holy Name. San\u0101tana approached him and told, \u201cThis is the fact \u2013 one tiger came to drink water and you were exposed here under the tree. It is my request to you that you please construct a thatched cottage.\u201d Raghun\u0101tha managed to construct a small hut there and he stayed there for his whole life. In his last days sometimes he would take only a leaf-cup of buttermilk and go on with chanting the Holy Name. He would chant one lakh of the Holy Name daily and he would offer his obeisances a thousand times to different Vai\u1e63\u1e47avas. When he was about eighty, he would crawl on the banks of R\u0101dh\u0101-ku\u1e47\u1e0da chanting, \u201cJaya R\u0101dhe! Jaya R\u0101dhe! Jaya R\u0101dhe!\u201d In this way he passed his days. At R\u0101dh\u0101-ku\u1e47\u1e0da he was going through the writings of R\u016bpa Gosv\u0101m\u012b and he also began to write literature, inspired by the divine works of R\u016bpa Gosv\u0101m\u012b. Raghun\u0101tha also composed some verses that give us a clear idea about r\u0101dh\u0101-d\u0101syam<\/em>. Though we find this in the writings of \u015ar\u012b R\u016bpa, it is even clearer in the writings of Raghun\u0101tha D\u0101sa. It is as if he is giving a challenge to K\u1e5b\u1e63\u1e47a that, \u201cIf we do not find R\u0101dh\u0101r\u0101\u1e47\u012b with You, we want to avoid You! We want R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a together and if R\u0101dh\u0101r\u0101\u1e47\u012b is not with K\u1e5b\u1e63\u1e47a, we don\u2019t want to approach that K\u1e5b\u1e63\u1e47a. Rather, we shall serve R\u0101dh\u0101r\u0101\u1e47\u012b alone.\u201d This is clearly stated in his writings and that is considered to be the highest acme of Gau\u1e0d\u012bya Vai\u1e63\u1e47ava theology.<\/p>\n\u0101\u015b\u0101-bharair am\u1e5bta-sindhu-mayai\u1e25 katha\u00f1cit
\nk\u0101lo may\u0101tigamita\u1e25 kila s\u0101mprata\u1e41 hi
\ntvam cet k\u1e5bp\u0101\u1e41 mayi vidh\u0101syasi naiva ki\u1e41 me
\npr\u0101\u1e47air vrajena ca varoru bak\u0101ri\u1e47\u0101pi<\/em><\/p>\nOh Varoru (R\u0101dh\u0101), I am passing my days with great difficulty with an intense desire to attain the ocean of nectar. If You do not give me Your mercy, then of what use to me are my life, the land of Vraja, and \u015ar\u012b K\u1e5b\u1e63\u1e47a, the enemy of Baka? (Vil\u0101pa-kusum\u0101\u00f1jali <\/em>102)<\/p>\nThis \u015bloka<\/em> has given us the conception of our highest attainment in the school of \u015ar\u012b Caitanya Mah\u0101prabhu. D\u0101sa Gosv\u0101m\u012b is addressing R\u0101dh\u0101r\u0101\u1e47\u012b \u2013 \u201cO my Goddess! O Queen of V\u1e5bnd\u0101vana. \u0100\u015b\u0101bharair<\/em> \u2013 for a long, long time I have waited with great patience to have Your mercy. Am\u1e5bta-\u200bsindhu-mayai\u1e25 <\/em>\u2013 and that is so sweet to me that I cannot avoid it. It is melting my heart, it is attracting my heart, and it is gracing my heart. It touches me so deeply that I can\u2019t avoid Your service connection. K\u0101lo may\u0101ti<\/em> gamita\u1e25 \u2013<\/em> somehow I have managed to come after such a long time. I am an impatient man \u2013 please be gracious! Tvam cet k\u1e5bp\u0101\u1e41 mayi<\/em> vidh\u0101yasi naiva <\/em>\u2013 if You are not propitiated and not gracious with me, then I have got no hope in my heart. I have come to the end of my present life. It is finished here. Ki\u1e41 me pr\u0101\u1e47air<\/em> \u2013 what is the utility of my life even? It is useless. It will come to end. No utility. Vrajena<\/em> \u2013 what shall I do in this V\u1e5bnd\u0101vana? V\u1e5bnd\u0101vana is of no use to me. It is also not helpful in my life. I can\u2019t love this V\u1e5bnd\u0101vana which is associated with this l\u012bl\u0101<\/em>. Bak\u0101ri\u1e47\u0101pi<\/em> \u2013 what to speak of that, I can\u2019t even relish the company of K\u1e5b\u1e63\u1e47a without You. Without You, even K\u1e5b\u1e63\u1e47a has no meaning to me. I can\u2019t tolerate my life, neither can I relish this environment, and if K\u1e5b\u1e63\u1e47a Himself comes to grace me, I can\u2019t relish that without Your connection. So please be gracious to me. You are all in all to me. To achieve K\u1e5b\u1e63\u1e47a consciousness without You is no K\u1e5b\u1e63\u1e47a consciousness. Your position is such. It is so great and so beautiful. You are the centre of the l\u012bl\u0101<\/em> of K\u1e5b\u1e63\u1e47a. I surrender to You for Your grace, my Supreme Goddess.\u201d<\/p>\nSometimes our Guru Mah\u0101r\u0101ja used to explain this \u015bloka<\/em> amongst select disciples, and he became full of emotion. His face became red and sometimes tears came to his eyes. When he used to explain this \u015bloka<\/em>, we could trace that he was quite at home \u2013 that he has come to his own plane, he has come home.<\/p>\nWe are not Vai\u1e63\u1e47avas We are \u015auddha-\u015a\u0101ktas<\/h3>\n
One time at R\u0101dh\u0101-ku\u1e47\u1e0da, the Diwan (chief minister) of Bh\u0101ratpura State came with his family and they were circumambulating R\u0101dh\u0101-ku\u1e47\u1e0da by prostrating themselves on the ground and slowly advancing by measuring the length of each successive prostration. Param\u0101nanda Brahmac\u0101r\u012b came to Prabhup\u0101da and reported with much ardor, \u201cThey have so much esteem for R\u0101dh\u0101r\u0101\u1e47\u012b!\u201d Prabhup\u0101da then came out from his inner quarters and said, \u201cYes, but their concern for R\u0101dh\u0101r\u0101\u1e47\u012b and our concern for R\u0101dh\u0101r\u0101\u1e47\u012b are quite different. They come to R\u0101dh\u0101r\u0101\u1e47\u012b because She is K\u1e5b\u1e63\u1e47a\u2019s favourite; but our position is the opposite. We worship K\u1e5b\u1e63\u1e47a because He is R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s favourite. Our interest is in R\u0101dh\u0101r\u0101\u1e47\u012b, and K\u1e5b\u1e63\u1e47a is Her favourite and only because She wants K\u1e5b\u1e63\u1e47a do we have any connection with Him.\u201d<\/p>\n
The Gau\u1e0d\u012bya Vai\u1e63\u1e47avas know only R\u0101dh\u0101r\u0101\u1e47\u012b because R\u0101dh\u0101r\u0101\u1e47\u012b can fully attract K\u1e5b\u1e63\u1e47a. And the remuneration for those that are serving R\u0101dh\u0101r\u0101\u1e47\u012b is that they get the highest quality of rasa<\/em> from K\u1e5b\u1e63\u1e47a which cannot be found in any other channel. What comes through R\u0101dh\u0101r\u0101\u1e47\u012b is of the highest quality. Therefore, the service of R\u0101dh\u0101r\u0101\u1e47\u012b should be the summum-bonum of our life.<\/p>\nPrabhup\u0101da once told us that we are not Vai\u1e63\u1e47avas, we are really \u015a\u0101ktas, worshipers of the potency; not \u015a\u0101ktas that worship the mundane potency, but \u015buddha<\/em>-\u015b\u0101ktas. The real, original potency, K\u1e5b\u1e63\u1e47a\u2019s dedicating Moiety, is in Vraja. Both direct and indirect connections with K\u1e5b\u1e63\u1e47a come through Her. We are concerned with K\u1e5b\u1e63\u1e47a, only because our Goddess R\u0101dh\u0101r\u0101\u1e47\u012b has got connection with Him, not otherwise. This is R\u0101dh\u0101\u2019s position. This is also the conclusion of Bhaktivinoda \u1e6ch\u0101kura:<\/p>\nr\u0101dh\u0101-bhajane yadi mati n\u0101hi bhel\u0101
\nk\u1e5b\u1e63\u1e47a-bhajana taba ak\u0101ra\u1e47a gel\u0101
\n\u0101tapa rahita s\u016braya n\u0101hi j\u0101ni
\nr\u0101dh\u0101-virahita m\u0101dhava n\u0101hi m\u0101ni<\/em><\/p>\nIf you do not wish to worship R\u0101dh\u0101, then the worship of K\u1e5b\u1e63\u1e47a will quickly leave you. I know the sun is never without heat and light and I also know that M\u0101dhava is never without \u015ar\u012b R\u0101dh\u0101. (G\u012bt\u0101val\u012b<\/em> 10.8.1-2)<\/p>\num\u0101 ram\u0101 saty\u0101 \u015bac\u012b candr\u0101 rukmi\u1e47\u012b
\nr\u0101dh\u0101-avat\u0101ra sabe \u2013 \u0101mn\u0101ya-v\u0101\u1e47\u012b
\nhena r\u0101dh\u0101-paricary\u0101 j\u0101\u1e45kara dhana
\nbhakativinoda t\u0101\u1e45\u2019ra m\u0101gaye cara\u1e47a<\/em><\/p>\nThe Vedas<\/em> state that Um\u0101, Ram\u0101, Satyabh\u0101m\u0101, \u015aac\u012b, Candr\u0101val\u012b, and Rukmi\u1e47\u012b are all incarnations of R\u0101dh\u0101r\u0101\u1e47\u012b. Bhaktivinoda begs to stay at the feet of those devotees whose only wealth is the worship of \u015ar\u012b R\u0101dhik\u0101. (G\u012bt\u0101val\u012b<\/em> 10.8.7-8)<\/p>\nBhaktivinoda \u1e6ch\u0101kura says that if your mind cannot serve R\u0101dh\u0101r\u0101\u1e47\u012b then all your attempts towards K\u1e5b\u1e63\u1e47a will be useless. Ak\u0101ra\u1e47a gel\u0101<\/em> \u2013 if you cannot acquire earnestness towards the service of \u015ar\u012b R\u0101dhik\u0101, then all your labour for K\u1e5b\u1e63\u1e47a will go to hell! \u0100tapa rahita s\u016braya n\u0101hi j\u0101ni<\/em> \u2013 we cannot comprehend the sun without its heat, so also, no conception of M\u0101dhava is possible without \u015ar\u012b R\u0101dhik\u0101. In Prabhup\u0101da\u2019s language, She is the \u2018Predominated Moiety\u2019 and K\u1e5b\u1e63\u1e47a is the \u2018Predominating Moiety\u2019. The other half is fully represented by Her. Dedication as a whole is represented by \u015ar\u012b R\u0101dhik\u0101. Um\u0101 ram\u0101 saty\u0101 \u015bac\u012b candr\u0101 rukmi\u1e47\u012b <\/em>\u2013 there are so many examples of many pious ladies in the Pur\u0101\u1e47as<\/em>. Um\u0101 means the wife of \u015aiva; Ram\u0101 means Lak\u1e63m\u012b Dev\u012b; Saty\u0101 means Satyabh\u0101ma, the queen of K\u1e5b\u1e63\u1e47a; \u015aac\u012b means the faithful wife of Indra; Candr\u0101val\u012b means the antagonist of R\u0101dh\u0101r\u0101\u1e47\u012b; Rukmi\u1e47\u012b means the principle queen of Dv\u0101rak\u0101-K\u1e5b\u1e63\u1e47a \u2013 they are all different parts of R\u0101dh\u0101r\u0101\u1e47\u012b. They all spring from the main potency which is known as R\u0101dh\u0101. Ar\u0101dhana<\/em> \u2013 who can serve, who can worship, who can give respect, who really loves K\u1e5b\u1e63\u1e47a and can render loving service unto Him. R\u0101dh\u0101-avat\u0101ra sabe \u0101mn\u0101ya-v\u0101\u1e47\u012b<\/em> \u2013 if we study the scriptures then we\u2019ll find that the source of all these goddesses is \u015ar\u012b R\u0101dhik\u0101. Hena r\u0101dh\u0101-paricary\u0101 j\u0101\u1e45kara dhana<\/em> \u2013 those that have the wealth of service to \u015ar\u012b R\u0101dhik\u0101, I want to fall at their feet and obtain the dust of their holy feet. I hanker after nothing else. This high ideal makes one great and not anything material. One who has got this high ideal is actually a wealthy man \u2013 less valuable things are eliminated and our concentration is in the proper place. We are saved from wild goose chasing. Mah\u0101prabhu came to show us this path and we find this if we go through His life and teachings.<\/p>\nWe Are Not Fit to Live at R\u0101dh\u0101-ku\u1e47\u1e0da<\/h3>\n
According to the advice of R\u016bpa Gosv\u0101m\u012b, R\u0101dh\u0101\u2013ku\u1e47\u1e0da is the best place in V\u1e5bnd\u0101vana and he urges us to stay there. However, once our Guru Mah\u0101r\u0101ja ordered that a cottage should be built at Govardhana and I heard him say, \u201cWe must serve our guru-varga<\/em> and so we shall have to go to the highest position of R\u0101dh\u0101-ku\u1e47\u1e0da. But we won\u2019t stay there. We are not fit to live at R\u0101dh\u0101-ku\u1e47\u1e0da. We must stay nearby at a lower place \u2013 Govardhana. We shall go to R\u0101dh\u0101-ku\u1e47\u1e0da only to serve our gurus, and then we shall come back to Govardhana and there we shall stay. Our superior gurus, Gaura-ki\u015bora D\u0101sa B\u0101b\u0101j\u012b, Bhaktivinoda \u1e6ch\u0101kura and others \u2013 they will live and serve at R\u0101dh\u0101-ku\u1e47\u1e0da. We are not of such a high position.\u201d<\/p>\nThis should be our position \u2013 giving honour to the highest position of our guru. This difference between the disciple and the master should always be maintained. The master holds the highest position. In the highest place of l\u012bl\u0101<\/em> he will be there, performing the highest form of service. But we will be a little lower. We shall live very near, but away. We shall come and serve them and then go back again because we have to attend their command, so we must be at an amiable distance. We shall take our stand in Govardhana and always be eager for the call that may come at any moment from R\u0101dh\u0101-ku\u1e47\u1e0da, that we may help in any type of service. All our masters are playing there and from a little lower position we are to look at that, then it may be permanent.<\/p>\nIn Jagann\u0101tha Pur\u012b our Guru Mah\u0101r\u0101ja lived in a bungalow at Ca\u1e6daka Parvata, that is thought to be Govardhana Hill. Yet Mah\u0101prabhu has said, \u201cGovardhane na ca\u1e0diha dekhite gop\u0101la <\/em>\u2013 \u201cDon\u2019t climb over Govardhana Hill even to get dar\u015bana<\/em> of Gop\u0101la.\u201d But Guru Mah\u0101r\u0101ja constructed his bungalow on top of Ca\u1e6daka Parvata. When the construction was finished, deities of Vy\u0101sa and Madhv\u0101c\u0101rya were placed in one room next to his. I was asked to worship the deities before Prabhup\u0101da entered the rooms. I said, \u201cI do not know which mantras<\/em> to worship Vy\u0101sa and Madhv\u0101c\u0101rya.\u201d I was told, \u201cWhatever you know about them, think of that and offer a flower, some naivedyam<\/em> and some garland with respect.\u201d By his order I did that and offered with, o\u1e41<\/em> madhv\u0101ya nama\u1e25<\/em> and o\u1e41 vy\u0101s\u0101ya nama\u1e25 <\/em>and worshipped the two deities. When I was finished then Guru Mah\u0101r\u0101ja entered his room. He was using a bungalow which was erected on the top of Ca\u1e6daka Parvata which is considered to be the extension of Govardhana Hill in V\u1e5bnd\u0101vana, and to climb over which has been forbidden by Mah\u0101prabhu Himself \u2013 how to adjust?<\/p>\nI found the adjustment in this way \u2013 Vy\u0101sa was living over the Himalayas and Madhva also met him. In connection with serving them, Prabhup\u0101da lived there to satisfy them though apparently he had crossed the advice of Mah\u0101prabhu, but he made the adjustment with Vy\u0101sa and Madhva. This conception allowed him to stay there. For the service of guru we can even climb on his bedstead. Sometimes it is necessary to stand on the si\u1e41h\u0101sana<\/em> in order to crown the Deity. We are told that the si\u1e41h\u0101sana<\/em> is supposed to be the extension of Baladeva or Nity\u0101nanda. But for the service necessity we can approach anywhere and everywhere but not to fulfil our own purpose.<\/p>\nTo understand when it is necessary to follow the higher statements of the guru, we sometimes have to enter the higher zone of siddh\u0101nta<\/em> with R\u0101dh\u0101rani, the sakh\u012bs<\/em>, the ma\u00f1jar\u012bs<\/em> etc. But that is only for the purpose of service and we should not stay there for a long time. We must come back and remain in our own fit position. Otherwise they will be dishonoured and they will disappear forever from my mind. I will be nowhere and once that is withdrawn, we will become disbelievers. We will be helplessly thrown to the plane of atheism. We have to tackle those things very carefully and only for the necessity of service to our guru.<\/p>\nWe must always be very particular that we always select our position on a lower standard \u2013 not on the same plane as our superiors, the guru and the Vai\u1e63\u1e47avas. That is the key to success. Don\u2019t try to make such high things an object of your experience.<\/p>\n
Taking the Name of R\u0101dh\u0101r\u0101\u1e47\u012b<\/h3>\n
Even when taking the Holy Name of R\u0101dh\u0101r\u0101\u1e47\u012b, we give some pran\u0101ma<\/em>: \u201cOh, please forgive me, I am not qualified to take Your Holy Name, I am not qualified. I am trying to say so much. With my small tongue, I am taking Your Holy Name. Forgive me, forgive me, I have got the audacity of taking Your Holy Name.\u201d She is so high, so great, so noble, that we can\u2019t consider ourselves fit to take Her Holy Name. \u015aukadeva Gosv\u0101m\u012b did not directly take R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s name in the whole of Bh\u0101gavatam<\/em> where he has given what is the true perception of divine love.<\/p>\nOur Guru Mah\u0101r\u0101ja told so many things but very rarely did he take the Name of R\u0101dh\u0101r\u0101\u1e47\u012b. He had such great respect for Her. Once one big zamindar<\/em> (land-owner) came to Guru Mah\u0101r\u0101ja and opened the topic that P\u0101rvat\u012b\u2019s beauty was higher than that of the gop\u012bs<\/em>. Prabhup\u0101da could not tolerate that idea, and he began to describe the beauty of R\u0101dh\u0101r\u0101\u1e47\u012b with great enthusiasm and emotion, but another force was checking his attempt. R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s beauty was being challenged by some quarter so he had to speak, but at the same time he was not prepared to describe that beauty in public \u2013 it should not be exposed to them. They are unable to appreciate even a very small portion of that. Two opposite forces from different directions were fighting in him and he fell from his chair and fainted.<\/p>\nPrabhup\u0101da was not ready to bear a slight dishonour concerning R\u0101dh\u0101r\u0101\u1e47\u012b. Prabhup\u0101da once ordered one gentleman to sing a song by Bhaktivinoda \u1e6ch\u0101kura, \u0100mi ta sv\u0101nanda-sukhada-v\u0101s\u012b<\/em>. There it is mentioned:<\/p>\nr\u0101dhik\u0101ra-ku\u00f1ja \u0101ndh\u0101ra kari
\nlaite cahe se r\u0101dh\u0101ra hari<\/em><\/p>\nCandr\u0101val\u012b wants to take away R\u0101dh\u0101\u2019s Hari, thus causing the love-grove of R\u0101dhik\u0101 to be overcast with the darkness of gloom (\u015aara\u1e47\u0101gati<\/em> 5.4.5)<\/p>\n\u201cI am in the group of R\u0101dh\u0101r\u0101\u1e47\u012b and I can\u2019t tolerate the sight of the sakh\u012bs<\/em> of the other camp, the camp of Candrav\u0101l\u012b, \u015aaiby\u0101 etc. because their sight excites in me the idea that they want to take K\u1e5b\u1e63\u1e47a from the camp of R\u0101dh\u0101r\u0101\u1e47\u012b making it dark for us.\u201d<\/p>\nI saw Prabhup\u0101da sitting in a canvas chair, patiently hearing Bhaktivinoda Thakura\u2019s song. The song was sung twice. During the course of that song this statement came \u2013r\u0101dhik\u0101ra-ku\u00f1ja \u0101ndh\u0101ra kari<\/em> \u2013 they want to snatch away K\u1e5b\u1e63\u1e47a making the ku\u00f1ja<\/em> of R\u0101dh\u0101r\u0101\u1e47\u012b dark. Prabhup\u0101da felt a shock. His body would jerk. I noticed it. Again the song was repeated, but whenever that point would come, he had a shock as if an arrow had hit him from the back. He could not tolerate. He was not ready to tolerate any dishonour to the camp of R\u0101dh\u0101r\u0101\u1e47\u012b. It was intolerable that R\u0101dh\u0101r\u0101\u1e47\u012b\u2019s ku\u00f1ja<\/em> was dark and K\u1e5b\u1e63\u1e47a was absent because He has gone to please another. It was inconceivable to Prabhup\u0101da. Although Bhaktivinoda \u1e6ch\u0101kura has written this as an impartial statement, in his relative position Prabhup\u0101da could not tolerate. Such is the sentiment of the proper devotees of \u015ar\u012b R\u0101dhik\u0101.<\/p>\nWe must always keep such topics at a respectable distance over our heads \u2013 p\u016bjala r\u0101ga-patha gaurava-bha\u1e45ge.<\/em> This is a very happy expression, very sweet and very useful also. P\u016bjala r\u0101ga-patha gaurava-bha\u1e45ge <\/em>\u2013 herein is the whole tenor of our Guru Mah\u0101r\u0101ja and the nature of his service. It is not only for him, but he has extended this banner to all.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"Verse Ten (karmibhya\u1e25 parito hare\u1e25 priyatay\u0101 vyakti\u1e41 yayur j\u00f1\u0101ninas) of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b\u2019s Upade\u015b\u0101m\u1e5bta (The Nectar of Instruction) describes the progression of devotees from j\u00f1anis to karmis to those who follow the path of bhakti infused with love for K\u1e5b\u1e63\u1e47a, and eventually to the gop\u012bs of Vraja. The pinnacle of this progression is \u015ar\u012b R\u0101dhik\u0101, who is non-different from \u015ar\u012b R\u0101dha-ku\u1e47\u1e0da. \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja provides further insights into this.<\/p>\n","protected":false},"author":2,"featured_media":6856,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[227],"tags":[206,228],"krishna_talk_article":[],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7528"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=7528"}],"version-history":[{"count":7,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7528\/revisions"}],"predecessor-version":[{"id":11103,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7528\/revisions\/11103"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/6856"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=7528"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=7528"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=7528"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=7528"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}