Srila Gurudeva:
anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam
hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ
I was just explaining what is that unnata-ujjvala-rasa, that Caitanya Mahāprabhu wanted to taste, the mood of Rādhikā. And what is that unnata-ujjvala-rasa, that he wanted to distribute among all the souls? It seems there is some difference. He wanted to taste three moods of Śrīmatī Rādhikā and this is actually unnata-ujjvala-rasa. But by nama, through nama prema, he gave prema to all and distributed what is also unnata-ujjvala-rasa.
I want to make a vivid explanation so that you should know what is the difference between the two. Up to now I have explained that the mood of dāsya, the mood of sakhya, even the mood of vātsalya is not unnata-ujjvala-rasa. Even the svakīya-bhāva of Rukmiṇī and Satyabhāmā or of Sītā-devī to Rāmacandra is not unnata-ujjvala-rasa. I am trying to explain these things, so that you may have some idea of unnata-ujjvala-rasa. You cannot take that rasa, so I will give so many explanations. But those whose hearts are pure, who served the vaiṣṇavas and have come into the association of high class vaiṣṇavas, they may take it. Even Caitanya Mahāprabhu, Kṛṣṇa himself, could not give to all. So I cannot give, but I believe, that those who have come to hear surely have some past impressions of Caitanya Mahāprabhu’s philosophy. And that is why they have come and joined from different parts of the world, from England, America and so forth. From Sydney and here and there. And they are roaming with me here and there, so they must have some impression of Caitanya Mahāprabhu’s family. [laughter]
I believe if they have some association and hearing all those things then little by little, gradually, they can know these things. So by telling them, very strong impressions will come in their hearts and those who are not interested in this, they will not take. No harm.
I am explaining the mood of Satyabhāmā is svakīya-madhura-rasa, but not unnata-ujjvala-rasa. In India, there is a shadow of this unnata-ujjvala-rasa in married household life. If any qualified person is married with any chaste qualified girl, by reciting veda mantras and given evidence, sākṣi, through fire, air, water - especially ganga water, Tulasī, śālagrām, brahmanas and devotees. They will give evidence, so if anyone wants to divorce, they cannot do it for any reason. If there is a cause, that the spouse has lost faith in Kṛṣṇa and his associates, has lost faith in Harinām chanting, in this case he may be rejected, otherwise not. Like if Gurudeva could not be given [maintain his faith] in any way, he may be rejected, otherwise not. If he has poor knowledge, or is not beautiful, but ugly, if he rebukes and sometimes gives one slap, we cannot reject for these reasons. If Gurudeva always controls us for our benefit not for his benefit, then he should not be given up.
So in this way, all these entities are evidence and this is called marriage. And then the wife becomes the servant of his heart. Actually not a servant, but saha-dharmāni. She always helps in dharma, in bhakti and all other [related matters]. In India we don´t employ servants or maidservants, but saha-dharmānis. Only nowadays times are changing and some impurity has come to this. Now they are following western culture and giving up all those things. If marriage is performed in this way with veda mantra and guidance of all those I told, the fire, vaiṣṇavas, śālagrām, water, air, and all others, then they become svakīya.
Those who have been married to their husband, but from beginning they have no affection and love for him and from the beginning have affection only for any other person, those are called parakīya. But having affairs with so many persons is not recommended in any śāstra. It is such a bad thing.
Uddhava is saying in Śrīmad-Bhāgavatam and Vyāsa or Śukadeva Goswami are also saying,
Vanacari vyabicari dusta. Those who have no connection with Kṛṣṇa in any way, they are guilty of being vyabicari, means being like a prostitute. But those who are married to anyone or not [married], but are serving Kṛṣṇa, chanting Kṛṣṇa, remembering Kṛṣṇa and thinking Kṛṣṇa to be their beloved, they are superior to all kinds of people. The gopis, they are more chaste then anyone. You know Arundhati, you know Sāvitrī, you know so many. There are so many chaste ladies in Indian culture. But do you also know Mandodhārī, the wife of Rāvaṇa, Draupadī, the wife of the five Pāṇḍavas, Kunti the mother Pāṇḍavas, Ahalyā and Tara, the wife of Sugrīva and Vāli combined. At first she was married to Vāli, but when he was shot, she became the wife of Sugrīva. Mandodhārī, she was the wife of Rāvaṇa, but afterwards she was with Vibhīṣaṇa. Kunti has four husbands, Pāṇḍu, Vāyu, Dharmarāja, Indra. But she is still the most chaste of all ladies. Why? Draupadī had five husbands, but still she is known as an unmarried girl, kanyā, which is so sacred. Why? Because all [of these ladies] used to think that Kṛṣṇa is my beloved with their heart and soul. So they may be married to anyone, no harm.
The gopīs are the most chaste among all these chaste ladies. They are superior to those five that I just mentioned. Whereas all others have the mood he is my husband, in this body of earth, air, water, fire, and all those things. So much stool and urine and bad things are in this body, which they think to be their husband. Pati means one who saves us from any sufferings and sorrows, death and anything. He supports with prema, knowledge and all those things. [One like that] he is actually pati. Mundane husbands cannot save us from death, suffering and sorrow. Our husbands cannot save us from being old. If the hair is going white, they cannot do anything. Some thing are coming on oldness. Actually our husband and beloved and everything is Kṛṣṇa. Those who are like this, whether they are married to anyone, no harm, if they have no connection at all, or even connection, but think Kṛṣṇa is my beloved. The girls in Vṛndāvan, the gopīs, they are still married by the trick of Yogamāyā, as I told yesterday. The gopīs are non different from Kṛṣṇa and Śrīmatī Rādhikā. Śrīmatī Rādhikā is hlādinī, svarūp-śakti of Śrī Kṛṣṇa, like sun and it’s heat, water and it’s liquidity, they cannot be separated. All those gopīs are kāya-vyūha manifestations of Śrīmatī Rādhikā. They can easily take part in rasa and serve Kṛṣṇa. Though they are outwardly married, given into marriage to any gopa, that marriage is false, only to create some mood, that “I am the wife of another gopa” but loving Kṛṣṇa. They have no connection with their husbands, none at all. So if the marriage is not done [means consummated] and they are thinking we are the wife of that gopa, they are called parakīya. Parakīya means married to someone else, but having so much affection and love for Kṛṣṇa. Whether they are married to anyone or are only a girl, unmarried, all are parakīya. They are so much superior to any chaste lady. Because we see that such high class devotees like Uddhava, who was not married at all, but brahmacārī, Narada, bala brahmachari, and Śukadeva who was such a brahmacārī, he never even used cloth, they all wanted to take the foot dust of the gopīs. Why, if they are not so sacred?
asam aho carana renu jusam aham syam
vande nanda-vraja-strīṇāṁ
pāda-reṇum abhīkṣṇaśaḥ
yāsāṁ hari-kathodgītaṁ
punāti bhuvana-trayam
Uddhava went to Vṛndāvan and he realized the glories of the gopīs. At first he was thinking he is superior to any devotee, but when he came, he realized that Kṛṣṇa has send him to learn something in this prema school of the gopīs, in their school of devotion. Uddhava is thinking, “I am not even qualified to take admission in this school. Oh, this is such a high class of standard. Why has Kṛṣṇa sent me here? I am not even qualified to register in this school. I am so very far away. I am only glorifying them by taking their foot dust, because they have given everything to serve Kṛṣṇa. They have given their shame, fame, their service of their husbands and they have forgotten their own bodies and taking their meals, decorating themselves. They left all these things.”
Uddhava says, “I cannot give, I cannot give as the gopīs have given. I am not qualified to go to their school, so then how will I have a chance to get the foot dust of the gopīs?” So he becomes hopeless. He says that, “I am doing praṇāma to the direction of the gopīs. I am not even qualified to touch the lotus feet dust of the gopīs, to even receive one dust particle.” There are lakhs and lakhs of gopīs. Uddhava cannot even count them and he cannot reach to all the gopīs. How can he pray to the dust of all the gopīs feet? He became hopeless. Afterwards he was thinking, “I should take one dust particle of any of the gopīs.” And Kṛṣṇa said, “Uddhava, if you like you can select of which gopī you want to take one dust particle”. So whom will he select? Śrīmatī Rādhikā. He wants one dust particle of the lakhs and lakhs of dust particles on the lotus feet of Śrīmatī Rādhikā. He wants just one particle, but thinks, “I am not qualified even for this. So I am just praying in the direction where that lotus dust is. If I can beg one particle, then I will be successful in life, even if I am praying from far away.” If anyone goes to Vṛndāvan, Bhāndirvan, Rādhā Kuṇḍa, Śyāma Kuṇḍa, Girirāja Goverdhan, Vaṁśī-vaṭ, Sevā-kuñja of Vṛndāvan, Nandagaon and Kadamba Ter. Do you all remember Kadamba Ter in Nandagaon? And Uddhava-kyārī where gopīs were feeling so much separation, that they all became senseless? Uddhava went there and realized the glories of the gopīs. Than he studied all these things, “My life has become successful by coming to the school of gopīs, even though I have not been admitted and just being touched by the air of that school.”
So this is called unnata-ujjvala-rasa. This. If Uddhava fails, if Nārada fails, Brahmā and Śaṅkar fails [what can be said?]. Sometime Śaṅkar wanted this and made the shape of a gopī, but he was caught midway and was given so much slapping. His cheeks were swollen and he began to cry to Yogamāyā, “save me, save me! I will never come to Vṛndāvan. I will never dare to take part in rasa-sthalī or to see it.” So this is called unnata-ujjvala-rasa. Unnata means highest. Ujjvala means more shining than the sun, charming Kṛṣṇa with one’s heart. The attraction of Śrīmatī Rādhikā is the highest mood of this unnata-ujjvala-rasa.
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttama
In Bhakti-rasāmṛta-sindhu this śloka about uttama-bhakti denotes that supreme affection of the gopīs, which is parakīya-bhāva. This is unnata-ujjvala-rasa. Kṛṣṇa has come in the shape of Caitanya Mahāprabhu to taste this topmost mood of the gopīs. He cannot distribute this, because it is the wealth of only Śrīmatī Rādhikā. Even Lalitā and Viśākhā do not have these moods like mādana, the highest mood of unnata-ujjvala-rasa, but some inferior moods, which are called mohana or modana.
In this the gopīs have become so much absorbed by seeing Uddhava. Then they are thinking that a bee is there and that he is a messenger of Kṛṣṇa. Sometimes they are angry, sometimes favorable, sometimes something else. Having so many moods, they talk to that bee. Perhaps Kṛṣṇa has come in the shape of that bee to taste all these things. And the gopīs are telling, “Oh, you are madman! You are impure. Go out from here. Don’t try to touch my feet. I am so pure. Go away from here. In what shape have you come, to make us angry? More angry? You are so foolish that you cannot think of how to come to pacify the anger of gopīs. You don’t know?”
Uddhava was amazed, “Oh this is real! I don’t know anything.” Uddhava is hearing all of this from very far away and realizing what is unnata-ujjvala-rasa. But he could not be a spark or sprinkle of all these things. He returned to Mathurā. He cannot be any entity of Vṛndāvan. Not even a cow, calf or anything. Cows love Kṛṣṇa more better than Uddhava. Kṛṣṇa has to come like their son and to the calves like their friend. Kṛṣṇa strokes the calves like friends, by doing like this, sometimes massaging the legs of the calves and giving very soft and sweet grasses in their mouth, saying, “My friend, take it.” Uddhava cannot realize this, he sees how the cows love Kṛṣṇa, but he cannot love like this. That is why he was not qualified to be in Vṛndāvan and at last he has to return to Mathurā. So can you imagine what is unnata-ujjvala-rasa? Especially the mood of Śrīmatī Rādhikā is unnata-ujjvala-rasa. So Kṛṣṇa was so much anxious to taste all these things. If anyone has not such love and affection, he cannot realize how sweet is Kṛṣṇa, how beautiful, how he is singing beautifully and one cannot love like the gopīs. Never, never. Caitanya Mahāprabhu wants to give some sprinkle, some very little particles to the jīvas. They cannot tolerate unnata-ujjvala-rasa, they cannot tolerate. They have no capacity to have this, no qualification to have such a high class of affection. Only Śrīmatī Rādhikā and her kāya-vyūha, they can realize. Caitanya Mahāprabhu has not come to give this thing, unnata-ujjvala-rasa. What [he has come to give]? Unnata-ujjvala-rasāṁ sva-bhakti-śriyam. [There is] some more emphasis on these last words, sva-bhakti-śriyam. Sva-bhakti means own bhakti. Śrī Kṛṣṇa’s own Śrīmatī Rādhikā. His bhakti, but not His bhakti, but His bhakti-śriyam. Sva refers to Rādhikā. Rādhikā is bhakti and this śrī means the śobhā, beauty, of Śrīmatī Rādhikā’s unnata-ujjvala-rasa.
If you imagine a creeper, without leaves, fruits or flowers, then there is no beauty in that creeper. When there are so many leaves and it is so very, very green, with so many flowers here and there on each of the branches, some fruits, that are very reddish or golden, like grapes, and some mañjarīs, means buds, like mango mañjarīs, mango buds, which are very very sweet. Cuckoos always take those and sing so sweetly. Very delicious and very tasteful. If wind comes and touches and plays with these creepers, all the leaves become so happy and begin to dance and the mañjarīs also dance with happiness. This is the beauty of that creeper. But if the creeper has no leaves, no mañjarīs, no fruits, then when the wind comes it will not play with this creeper and will have no taste to play. So if any creeper plays with the wind and the leaves are dancing, like in the Pippal trees. I have not seen them here, but perhaps we have seen them in Malaysia. If a little wind comes, they begin to dance and their heads go here and there. So this is the beauty of that creeper. Śrī Caitanya Mahāprabhu wants to give the beauty of that unnata-ujjvala-rasa not ujjvala-rasa. I think you know what I want to tell. Please sing munīndra-vṛndā-vandite.
What is the beauty of that creeper, that creeper is Śrīmatī Rādhikā Herself, but what is the beauty? Sakhīs. If they are no sakhīs, there is no beauty at all. Śrīmatī Rādhikā is always surrounded by gopīs. You should know in this context, that there are four kinds of sakhīs. Svapakṣa, vipakṣa, taṭasthā and suhṛt. Svapakṣa means gopīs on the side of Śrīmatī Rādhikā, her sakhīs. The sakhīs of Candrāvalī and all her sakhīs are vipakṣa. Vipakṣa means opposing. Some are in the middle, they are taṭasthā, neutral and some suhṛt, friendly, means neither svapakṣa, vipakṣa or taṭasthā. If they so much nearer to Rādhikā like friends, then they are suhṛt and if they are nearer to Candrāvalī and other vipakṣa, then they are called taṭasthā. The taṭasthā of Śrīmatī Rādhikā´s sakhīs are the suhṛt of Candrāvalī. Understand? If you want to know that thing, what is the meaning of this śobhā, beauty, then among these four it is only svapakṣa.
They are of five kinds, sakhī, nitya-sakhī, prāṇa-sakhī, priyā-sakhī and parama-preṣṭha-sakhī. The sakhīs of Rādhikā have tendency to serve Yugala, since they are svapakṣa, but they have some inclination towards Śrī Kṛṣṇa, like Daniṣṭhā and all others. When there is some inclination towards Śrīmatī Rādhikā and they are very near and dear to Śrīmatī Rādhikā, then they are priyā-sakhīs and parama-preṣṭha-sakhīs, like Lalitā, Viśākhā and Citrā. And when the sole inclination is towards Rādhikā, without Rādhikā they cannot live, because Rādhikā is their life and soul, then they are nitya-sakhīs and prāṇa-sakhīs. Among them prāṇa-sakhīs are prominent, like Rūpa Mañjarī, Rati Mañjarī and all. They always serve Śrīmatī Rādhikā. If Kṛṣṇa is defeated by Śrīmatī Rādhikā, they are very glad and clapping. And if Kṛṣṇa defeats Śrīmatī Rādhikā, then some problems will come. They do like this [Gurudeva shows gesture]. Rādhikā may love and enjoy [that pastime], but they will be somewhat sad. They are always with Rādhikā, all the time. Lalitā, Viśākhā and those sakhīs will not enter into the kuñja of Rādhā and Kṛṣṇa. These sakhīs, the mañjarīs, they can enter at any time and serve there. They can pass, they have freedom for that. Lalitā, Viśākhā and those sakhīs will hesitate and will not enter. The mañjarīs can do any sevā at any time, so they are the beauty. If Kṛṣṇa is meeting with Rādhikā, they are tasting the same thing, although being far away, they are tasting everything. They have no need to meet Kṛṣṇa at all. They are called mañjarīs and are the beauty of Śrīmatī Rādhikā. So Caitanya Mahāprabhu has come to give the mood of these gopīs. We should not expect more than this, not more than this. We cannot be like Lalitā, Viśākhā and all others. Only we can have this thing, but it is not a very little thing, it is unnata-ujjvala-rasa, tat-tat-bhāva-icchāmaya. Caitanya Mahāprabhu has given this thing through harinām-saṅkīrtana and he has tasted through this unnata-ujjvala-rasa the three moods of Śrīmatī Rādhikā. If anyone has these moods of the mañjarīs, he can taste the sweetness of his flute song or anything of Kṛṣṇa. If we have no such prema, then we cannot. So Caitanya Mahāprabhu has mercifully come to give that thing. Before that sakhya-rasa, dāsya-rasa and vātsalya has been given to some degree. Madhvācārya and Rāmānujācārya they have given all these things. But this unnata-ujjvala-rasa sva-bhakti-śriyam has never been given for so long, until Caitanya Mahāprabhu has come. So it is such a high thing—the highest thing. If anyone has some taste, some greed, by hearing Caitanya-caritāmṛta about all these things, with a little greed he will give up everything into the lotus feet of his Gurudeva and his sikṣā-guru, the devotees. We try to collect some thing:
kṛṣṇa-bhakti-rasa-bhāvitā matiḥ
krīyatāṁ yadi kuto ’pi labhyate
tatra laulyam api mūlyam ekalaṁ
janma-koṭi-sukṛtair na labhyate
I will explain more clearly tomorrow. My doctor is also telling me I should obey him and not speak more than one hour.