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Fortnightly email mini-magazine from Gopal Jiu Publications

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Highlights

Highlights

22 March 2005 r Amalaki Ekda, 25 Govinda, 518 Gaurbda Circulation 1,505Issue No. 99

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ACHIEVINGTHE GRACEOFTHE LORDHis Divine Grace A.C. Bhaktivedanta Swami Prabhupada

NOTBY DRESS ALONESrila Bhaktisiddhanta Saraswati Thakur Prabhupada

THE GREEDOF THE LORDSri Srimad Gour Govinda Swami Maharaja

ACHIEVINGTHE GRACEOFTHE LORD His Divine Grace A.C. Bhaktivedanta

Swami Prabhupada

As already stated, Brahma is the originalspiritual master for the universe, and sincehe was initiated by the Lord Himself, the

message of rmad Bhgavatam iscoming down by disciplicsuccession, and in order toreceive the real message of

rmad Bhgavatam one shouldapproach the current link, or

spiritual master, in the chain ofdisciplic succession. After being initiated bythe proper spiritual master in that chain ofsuccession, one should engage himself in thedischarge of tapasya in the execution ofdevotional service. One should not, however,think himself on the level of Brahma to beinitiated directly by the Lord from inside, because in the present age no one can be

accepted to be as pure as Brahma. The postof Brahma to officiate in the creation of theuniverse is offered to the most pure living being, and unless one is so qualified onecannot expect to be treated like Brahmajidirectly. But one can have the same facilitythrough unalloyed devotees of the Lord,through scriptural instructions (as revealedin the Bhagavad-gt and rmad Bhgavatamespecially), and also through the bona fidespiritual master available to the sincere soul.

The Lord Himself appears as the spiritual

master to a person who is sincere in heartabout serving the Lord. Therefore the bonafide spiritual master who happens to meetthe sincere devotee should be accepted as themost confidential and beloved representativeof the Lord. If a person is posted under theguidance of such a bona fide spiritual master,it may be accepted without any doubt thatthe desiring person has achieved the graceof the Lord.

Purport to Bhg. 2.9.7

NOTBY DRESS ALONESrila Bhaktisiddhanta Saraswati Thakur

Prabhupada

Question: Will it be more helpful if webecome sannyss?

Srila Prabhupada: Never. Theexternal garb of a sannyswillnot help anyone. If a devoteethinks that gurudeva is hislife and soul, and servinggurudeva is his lifespurpose, then he will become a real sannys.One has to become a devotee-sannysby beingattached to gurudeva and the holy name. Butthose who will not serve Krishna under theguidance of gurudeva will have badassociation, and will face disaster. They willnever know the Supreme Lord, nor will theyever be able to serve him.

In this world, it is possible to take the garbof a sdhu and deceive others. But the

omniscient Lord, who is the giver of the

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Sri Krishna-kathamrita BinduSri Krishna-kathamrita BinduSri Krishna-kathamrita BinduSri Krishna-kathamrita BinduSri Krishna-kathamrita Bindu IssueIssueIssueIssueIssue Ninety-nine, Page 3Ninety-nine, Page 3Ninety-nine, Page 3Ninety-nine, Page 3Ninety-nine, Page 3Top left 3

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top right 3The Greed of Lord Rama

Lord Rama also developed greed. Vibhisanaand Sugriva are Lord Ramas friends. Thismeans there is sakhya-rasa, friendly affection,in the pastimes of Lord Rama. But there aretwo types of sakhya-rasa sambhrama and

virambha. Sambhrama means friendship withawe and reverence, and virambha meansfriendship as equals, without awe andreverence. In Lord Ramas pastimes, there isno question of equality. His friends Sugriva andVibhisana cannot climb onto His shoulders orsnatch food from His mouth. They are evenafraid that their legs may touch Lord Ramasbody, because they think that this would beoffensive. Their friendship is sambhrama-sakhya, friendship with awe and reverence.

Virambha-sakhya is not like that. Invirambha-sakhya there is such love and affectionthat the friends think themselves equal with theLord. There is no question of awe and reverence.In ka-ll you will find this virambha-sakhya.The cowherd boys climb onto Krishnasshoulders and snatch the food from His mouth,and Krishna snatches the food from theirmouths. The legs of the cowherd boys touchKrishnas body, and Krishna is not disturbedbecause it is as if those were His own legs. If

your own leg touches your own body, does thatdisturb you? No. There is no agitation becauseit is your own leg and not someone elses. Ifanother person comes very near, one movescautiously. But these cowherd boys are so dearto Krishna that their relationships with Him areon the platform of equality, abhinnam.

In the pastimes of Lord Rama, this type ofsakhya-rasa is not relished. Therefore, Ramadeveloped greed for it: How can I relish it?That desire was fulfilled in ka-avatra.

Essence of Conjugal MellowThen there is also another rasa, mdhurya-rasa,

the conjugal mellow. In His rma-avatra, theLord is maryda-puruottama, He strictly followsVedic rules and regulations and nevertransgresses them.He accepts only one wifeeka-patni-dhara. Therefore, although His pastimesinclude mdhurya-rasa, the conjugal mellow, itis not relished fully. The essence of the mellow isnot relished. That conjugal rasa is relished to thehighest degree when there is union, milana, and

separation, viraha, between lover and beloved.In rma-ll, Ravana kidnapped Sita, and laterLord Rama banished Sita to give pleasure to Hiscitizens. So Rama and Sita are united andseparated. But there is no variegatedness in thistype of separation, and it is not natural. It isforced. So there is no question of relishing theessence of the conjugal mellow.

In Ujjvala-nlamai, Rupa Goswami hasdescribed different types of separation prva-rga, mna, prema-vaicittya and pravsa-viraha.In rma-ll there are no such varieties of viraha,but in Krishnas pastimes there are. Therefore,Lord Rama developed the greed to relish them.In ka-avatra this greed is fulfilled.

Viraha, separation between the lover andthe beloved, is the highest platform of prema.On that platform, the nyaka and nyik,lover and beloved, relish that mellow in theirheart. Therefore, in ka-ll the Lord is rdh-knta (the husband of Radharani) and gop-knta (the husband of thegops). But althoughRadha and the gops are His own wives, Hemade them the wives of others in order torelish parakya-rasa, paramour love.

In rma-ll, only svakya-rasa is relished love with ones own wife not parakya-rasa.Therefore, Lord Rama developed greed for theparakya-rasa.

To relish parakya-rasa, Krishna made Hisown wives the wives of others. So that greedwhich remained unfulfilled in the pastimesof Rama is fulfilled in the pastimes of Krishna.

In this way, the development of greedgradually caused the descent of oneincarnation of the Lord after another.

The Abode of Love

Now in ka-ll these three types of greedare there:

r rdhy praaya-mahim kdo vnayaiv-svdyo yendbhuta-madhurim kdo v madya

saukhya csy mad-anubhavata kda veti lobhttad-bhvhya samajani ac-garbha-sindhau harndu

Desiring to understand the glory of Radharanislove, the wonderful qualities in Him that Shealone relishes through Her love, and thehappiness She feels when She realises thesweetness of His love, the Supreme Lord Hari,richly endowed with Her emotions, appearsfrom the womb of Srimati Sachi-devi, as themoon appears from the ocean. (Cc. di 1.6)

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