Srimad-Bhagavatam 10.82.48
Бхакти Вигьяна Госвами · Дварака · 2007
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Gopis' prayer to Krishna's lotus feet
Badaravindam Badaravindam Lotus Hit Lotus Hit Yogashwarahi Yoga Shwarahi by the Great Mystic Yogis Mystic Yogis Fridi within the heart the heart within which in jam to be meditated upon Agadhabodha who
were highly learned philosophers Samsarakup the dark well of material existence. Patita of those fallen. Of those fallen. Uttara the deliverers the only shelter family affairs of those engaged engaged Api Aldo Manasi
in the minds Udia Udiya Let be await Sadha always Naha Naha Our Translation.
The Gopi spoke thus, dear Lord, whose navel is just like lotus flower, your lotus feet are the only shelter for those who have fallen into the deep well of material existence.
Your feet are worshipped and meditated upon by great mystic yogis and highly learned philosophers.
We wish that this lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.
Śrīla Prabhupāda wrote a very nice purport to this verse. So I would read this purport from Śrī Caitanya-caritāmṛta, Madhya-līlā, chapter 1, text number 82.
In fact, this is the purport to a Bengali verse, which is a version of this Sanskrit verse. Tomaracharana morav Raja Pura Gari. Udayakaraya Jadi Tabivanchapuri.
The gopīs thought, dear Lord, your lotus feet again come to our home and bring down Our desire will be fulfilled. If your lotus feet will come again to our home and bring down, our desires will be fulfilled.
In anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments, the gopīs are purely engaged in the service of the Lord without motive.
They are not captivated by the opulence of Krishna, nor by the understanding that he is the Supreme Personality of Godhead. Naturally, Gopis were inclined to love Krishna, for he was an attractive
young boy in Vṛndāvana village. Being village girls, they were not very much attracted to the field of Kurukṣetra, where Krishna was present with elephants, horses, royal dresses.
Indeed, they did not very much appreciate Krishna in that atmosphere. Krishna was not attracted by the openness or personal beauty of the gopis, but by their pure devotional service.
Similarly, the gopīs were attracted to Krishna as a cowherd boy, not as sophisticated guys.
Lord Krishna is inconceivably powerful. To understand him, great yogis and saintly persons give up all material engagements and meditate upon Him.
Similarly, those who are overly attached to material enjoyment or enhancement of material opulence, to family maintenance or to liberation from the entanglements of this material world take shelter of the Supreme Personality of Godhead.
But such activities and motivations are unknown to the gopis. They are not at all experts in executing such auspicious activities.
Already transcendentally enlightened, they simply engage their purified senses in the service of the Lord in the remote village of Vrindavan.
The gopis are not interested in dry speculation, in the arts, in music, or other conditions of material life. They are devoid of full understanding of material enjoyment and renunciation.
Their only desire is to see Krishna, return and enjoy spiritual transcendental pastimes with Him. The gopis want Him simply to stay in Vrindavan so that they can render service unto Him for His pleasure.
There is not even a tinge of personal sense gratification in their desire to serve him. śaṁsāra-kūpa-patitottarāṁbhaṁ yaṁ taṁ juṣāṁ matim anāśyatu naḥ sva-dharmaḥ Yeham Jusam Matimanas Yudyat Sadana.
The gopis spoke like this. The Lord, whose nail is just like lotus flower. Whose lotus feet are the only shelter for those who have fallen into the deep world of material existence.
Your feet are worshipped and meditated upon by great yogis and we wish that these lotus feet may also be awakened within our hearts. Although we are only ordinary persons engaged in household affairs,
Meaning of Ratha-yatra and Lord Chaitanya
nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale śrīmate bhaktivedānta-svāmin iti nāmine नमस्ते सारસ્વતે દેવે ગૌરવાણી પ્રચારિણે निर्विशेष-शून्यवाद-पाश्चात्य-देश-तारिणे vāñchā-kalpatarubhyaḥ ca kṛpā-sindhubhya eva ca patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Hari, Ajann Lambi Tapujokanakabadata Sankdana Pitara Kamala Taksa, Vishwam Parod Vijao Budharma Palaja Gatpriya Karu Karunavataro So
This verse was spoken by Śrī Caitanya Mahāprabhu during the celebration of Ratha-yātrā Festival in Jagannātha Purī.
Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī in great detail explains the meaning of this festival and the behavior of the Lord when he was pulling the cart, Ratha of Lord Jagannātha.
He was celebrating this glorious occasion of Lord Krishna returning to Vrindavan from Dwaraka. And here we are at the temple of many Dwarakadish.
And our hidden desire today is to steal Krishna away from Rukmini Devi. So I'm begging forgiveness for my impudence from that Rukmini-devi. I will have to speak the truth today. It's a special day.
For many many days in the years, she enjoys the company of Lord Krishna. But today he will be going away from her company. So Lord Jagannath is Dvārakādīśa. She will probably explain this.
Jagannath Puri, although Jagannath resides and where he is actually the presiding deity is the Dvārakā, the real Dvārakā is here on the west, but on the opposite side in the east, there is another Dvārakā.
The Lord Jagannath, the Lord of the universe is ruling over us, the powerful ruler, as the king. But at the same time, he is slightly different in Jagannath Puri than in Dvārakā.
Here in Dvārakā he is very dutifully performing his duties as the powerful ruler. But in Jagannath Puri, although externally he behaves like a king. Internally, he is always absorbed in the thoughts of Vṛndāvana.
And that's why his form is kind of changed. Here he is Dvārakādīśa and he has stately royal appearance. But there he's he looks strange.
Bhaktivinoda Ṭhākura explains this very esoteric form of Jagannath in a very interesting way.
Symbolic features of Lord Jagannath's form
He says this is the symbol of God. Jagannath means the ruler of the universe, and basically, God or ruler of the universe has to have certain qualities which are incumbent for being God.
If you want to be God, and sometimes people claim that they're God, you have to have certain qualities. And the first quality of this is that you have to be all pervading.
So if somebody claims that he is God, please ask him what somebody is doing, what your relative is doing in uh in Mumbai or somewhere else. And see if he has the answer to this. God is per all pervading.
And therefore Lord Jagannath doesn't have legs. Basically, he doesn't have legs because he has nowhere to go because he's everywhere. He doesn't need legs. You only need legs because you're not all pervading.
If you're all pervading, you don't need legs. So Lord Jagannath doesn't have legs. And he has big arms. And the arms are stretched. And basically it means he's all powerful.
Because God, that's another quality, attribute of God, has to be all powerful. He has to know what he is doing and he has to have hands-on on every affair in this world.
So that's why Lord Jagannath has these powerful arms. And also he has big eyes. And big eyes means what? He's all knowing. Yeah. But he sees everything. Basically, his big eyes, not just small eyes, huge eyes.
Means that he sees everything. He knows everything. And first of all, he sees our heart. Because he is there within our heart. He knows everything, he knows every movement of this entire material manifestation.
Not only material manifestation, even spiritual manifestation. Of course, in the spiritual world he is Mugda, he's bewildered. He pretends that he doesn't know.
But at least here he knows everything, therefore he has these huge big eyes and he stares very carefully on this material creation. And then, second feature or the fourth feature of God,
the most important feature of God, is His big smile. When you look at Lord Jagannath, he's smiling always. And what does the big smile signify? Blissful?
Yeah, no, he's blissful yes, but because he's blissful, he is also all merciful. Because he is so blissful himself, he wants to share this bliss with everyone.
And therefore, the most important quality of God is he is loving. He loves everyone. He's all merciful.
Lord Jagannath's melted heart for his devotees
And this, this figure of Jagannath symbolizes these essential attributes of God and everyone again who claims to be God has to have these qualities of God.
But also Bhakti-tattva-viveka explains that in Jagannātha Purī, Lord Krishna, who has all these qualities, he has a very special feature. He is kind of deformed.
And this deformation which takes place in his all-beautiful form signifies his attraction to the fallen souls. Another name of Lord Jagannath is Patitapaman.
Patitapaman means he is savior or purifier of all the fallen people, of all the fallen souls. And specifically it means, and this is how it is connected with the verse which we read.
Specifically, it means that his heart is melted. Why is he so deformed? Because his heart is melted. Our external appearance is the manifestation of the heart of the consciousness.
And it basically betrays or signifies the condition of our heart. And even more so, it is true in case of God. So when Lord Jagannath takes this form, it means that his heart is totally melted. And why the heart is melted?
Why the human heart melts? There is only one reason why the human heart melts. And we can see and know something about God while studying our own heart, because we are made on the image of God.
Bhakti Purusottama Swami says that we are little Krishna. Krishna is God and He is big Krishna. And little Krishna. We are small replicas of Krishna. And we can understand why our heart melts.
We know that there is only one reason why our heart melts, because of the attachment. When we get attached to somebody or something, our heart becomes soft. Otherwise it's hard. Heart is very, you know, it's very logical.
But when there is a touch of attachment there in the heart, then immediately the heart melts and, you know your heart goes to somebody.
If you see a little kid and you develop some little attachment to this little kid, immediately your heart melts. So basically, this form of the Lord signifies that his heart is totally melted.
It's not heart anymore, it's melted. And it's melted because of his attachment. And it's melted because of his attachment well to us also, but he's not very much attached to us. Let's be honest.
There is nothing to be in us to be attached to. But he's attached to bodies.
Krishna's desire to return to Vrindavan
He's attached to their love. Basically, today he wants to leave Dvārakā. He's fed up. He doesn't want to stay here any longer.
Because here he's worshipped in all and reverence and opulence and everyone is asking him something and he is the king who fulfills all the desires, but ultimately he's bored because he sees the selfishness in everyone's heart.
Everyone comes to him and he has either directly or indirectly asking something. Directly or indirectly has some selfish motivation and goes to him.
Not because he loves him, not because he is attracted to him, but because he just wants something from him.
And he doesn't mind fulfilling all those desires, but ultimately he's bored. Ultimately he cannot be himself in this environment. If you ask some powerful person something, it's a pleasure for him to fulfill your desires.
If somebody comes and cries and says, Oh, you're so great. You feel good about it for some time. But ultimately, you cannot be yourself.
You can only be yourself when somebody is loving you, when somebody approaches you with pure heart.
And therefore, on this day of Ratha-yatra, Lord Dwarkadhish, he puts off his crown, he says, I'm done with it. I don't like it anymore. And he puts in peacock feather. And he says, I'm not a king anymore.
I want to go to Vrindavan. I want to go to this remote village, as Prabhupada says that he is only himself in this village surrounding. Actually, we should not be mistaken or fooled by this simple appearance of Vrindavan.
Sometimes people don't understand that Vrindavan is greater than any opulence of this world. Sometimes even goddess of fortune doesn't understand this.
In Sri Caitanya-caritamrta it is said that during Ratha-yatra, on the fifth day of Ratha-yatra, she comes to Lord Jagannath in a very angry mood. And she says, My husband is very intelligent.
I always knew that my husband is very expert in everything which he is doing. And he's so intelligent. Why in the world does he leave such an opulent place and goes to this stupid forest?
If you are intelligent, you have to know better. You know, everyone likes to be in. somebody would come to you and say, my dear sir, what would you choose? To be in a village or in an open city. Everyone goes.
You know, the majority of population of India goes to the big cities, especially Mumbai. Mumbai is the king of the cities. Because it's opulent.
And everyone likes opulent surrounding, everyone likes this stupid comforts of life. And God is a fortune, she doesn't understand this. She says, I made all the comforts for my Lord. He's sitting there on the throne. No.
Not this throne. Much better. The golden throne, then decked with jewels. And he is sold by so many, many people and servants, and everyone is bringing some food to him to eat, like here Chapal Bow.
You know, so many times of the day they give him this prasadam and that prasadam and they take care of his, you know comforts and everything. And Bodhisur Fortune says, what the heck he's doing here in this village?
Why in the world he goes to Vrindavan? And sometimes even devotees don't understand this. Sometimes they think that Krishna likes opinions.
And but Vrindavan, and this is very interestingly proven in Sri Caitanya Charitamrita, Vrindavan is more opulent than all the opulences in the world.
In Vrindavan, in connection with this Hera Panchami festival, there is a description of conversation between Svarupa Damodara and Srivasa Thakura. Svarupa Damodara he represents Vrindavan devotee.
The devotees whose heart is in Vrindavan. And he says my Lord knows better. He knows where to go. He doesn't like Dvaraka. He goes to Vrindavan. He runs away from Dvaraka.
And Gopis pull him there by the attachment of their hearts back to Vrindavan. And Srivasa Pandit says, no, look, you know, now Goddess of Fortune comes to him, orders him and he goes back.
And Srivasa Pandit says, you know, what is this Vrindavan? Well, what's so good about Vṛndāvana? In Vṛndāvana there's only dust. This just this is the opulence of Vṛndāvana. So much dust is there. Brajaraj.
Very soft dust of Vṛndāvana. And in Vṛndāvana there are some flowers and some minerals and some you know colors, mineral colors, and some stones and some peacock feathers. This is the opulence of Vṛndāvana.
He says, you know, what who wants to be there in Vrindavan? It's much better here. And Svarupa Damodara says, please, you don't understand anything. This dust of Vrindavan is made of touchstone.
It's the most precious jewel and it's there. It's more precious than rubies and emeralds and anything else in this creation. It's touchstone. But the inhabitants of Vṛndāvana never ask anything from this touchstone.
Touchstone has this quality, you know, it can fulfill any desires of yours. But the inhabitants of Vṛndāvana, they're so simple, they never ask touchstone to fulfill their desires.
He says all the trees of Vṛndāvana are wish-fulfilling trees. They're called richas. But the inhabitants of Vṛndāvana will never go to these trees and say, please give me this and give me that.
No, no, they just plant some fruits, some useless fruits which are there and feed. And he says, all the cows here are not just ordinary cows. They're all Kāmadhenu cows.
But the inhabitants of Vṛndāvana never asked these Kāmadhenu cows for anything else, just ask for little milk.
They say, oh cow, you have to give milk. You don't have to give us some opulent apartment in Mumbai. There's no point. They only ask for milk.
He says this you should not be fooled or should not be mistaken by looking in this village surrounding of Vṛndāvana because this is the most, the greatest opulence in the world is here in Vṛndāvana, but it's hidden because it's covered by love.
And the love is greater than greatness of the opulence of this world. And therefore, Krishna loves Vṛndāvana more than anything else. Because it's all covered by love and when the love is there, there is simplicity.
The opulence and awe and reverence is manifestation of aiśvarya. Aiśvarya means the power. Aiśvarya means Īśvara. It comes from this Ishwara. Ba. Aiśvarya means the manifestation of this power.
And this is the most attractive thing in this world: aiśvarya. Power. But Krishna knows better. He knows that the most precious thing in this world is love. And not only love, but a very special quality of this love.
That's why he's so attracted to Vṛndāvana. It's actually interesting. I was there for the first time in my life in this Dvārakādhīśa temple.
And when I was approaching Lord Dvārakādhīśa for darśana, I looked in the door and on the top of the door, silver beautiful door,
there is Rādhā and Krishna and Peacocks. There is a picture of Rādhā and Krishna and Peacocks.
Mathura as the bestowal of bhakti
So even here in Dvārakā, they admit that Vṛndāvana is higher. Because all other gods, including Dvaraka, can give moksha. This is Moksha Dayatadham.
There are seven big cities, seven Puras, and the whole of India, seven holy cities which gives liberation, which gives moksha. This is Zavanti and Kanchi and Benaris
Kashi and Haridwar Ayodhya Dvaraka what else and Mathura, of course Mathura. There are seven great cities which give liberation, gives this moksha.
But Vrindavan, which is situated in the district of Mathura, in the city of Mathura, and Mathura, Mathura Mandala in general, can give bhakti. Bhakti is much better than liberation. Dvaraka cannot give bhakti.
Dvaraka can give you liberation. It is said actually. In Varaha Purana, in glorification of Mathura Mahatmya, in glorification of Mathura Dham, Mathura Mandala, it is said that if
you commit sins outside of the Holy Dham, just by going to Holy Dham, all the sins are absolved. You're purified from all the sins. That's why people travel, you know, so difficultly, uh the great
difficulties to holy dhams. I came here by bus. I mean it was the most hellish night in my life. But I within my heart I was thinking that some austerity has to be there.
You cannot get to the holy dham without some austerity. It's good. And before that, people used to go by foot, you know, so many miles and miles and miles barefoot to the holy dham.
Because they want purification from their sins. And it is said very clearly in the scriptures that if you go, if you commit any sin outside of the Holy Dham, and just by coming to the Holy Dham, you're forgiven.
There are no sins anymore. You come here, you commit, you you perform some rituals, you take bath in the holy tank or ocean or wherever you're supposed to take bath, and all the sins are washed.
But it is also said in the scriptures, in this Varaha Purana. If you commit sins in a holy dham, there is no forgiveness for you. It is said that Vajralpa Bhavishati, your heart becomes hard like diamond.
Vajra Lepa is a special Ayurvedic procedure. When you want to burn some metals, you burn the metals because
metals are so hard, you burn the metals in the pot which is made of diamond because this is the only thing which can hold so much temperature and it's
called vajralepa and vajralepa means something very hard. So it is said if you commit sins in a holy dham, in a holy place, then your heart becomes very hard. So hard that bhakti will not penetrate it.
It's actually it's a very horrible condition. Why the holy places are so quickly become degraded.
Because people who live here they become neglectful and because being neglectful they commit some sinful activities and they become cruel.
Basically, the condition of the heart-heart means that you become very cruel, very, very cruel person. And that's what we see.
We can see that if people are not careful enough and not uh conscientious enough uh to live here in a very pure life and commit sins in the holy dhama, then they become very degraded, much more degraded than even outside.
There is no hope for them. But it is also said in this Varaha Purana that in all the holy dhams it's like this. In all the seven cities it's like this, besides one. Except for one. Except for Madhura.
If you commit sins in Mathura you will be you will be washed away from these sins in Mathura itself. It doesn't mean that you have to go to Mathura to commit sins.
But it shows the greatness of Mathura because Mathura does not give just liberation.
If you want to give liberation from the sufferings of this world, which is the reaction or the consequence of your sins which you commit. You can go to the holy place and be freed or be purified from your sins.
But if you go to Mathura and today we are taking the Lord to Mathura, then you can get bhakti.
And when you get bhakti, and it is said in Padma Purana that uh if you come to Mathura and spend just one day there, you can get bhakti. You can get love of God. Just for one day.
And if you get bhakti, then even if you commit sins in the holy dhama it is forgiven. Krishna. Krishna doesn't take it seriously. So this is the glory of Mathura because it's the abode of love.
In Sri Caitanya-caritamṛta it is explained that Lord Caitanya during her Ratha-yatra festival he was singing this beautiful song. He says, Anya rāhī daivaṁ mora mana Vṛndāvana.
He was singing that Anya rāhī daivaṁ means that all other people, their consciousness is the same as their mind. Their heart is the same as their mind. And in our mind there are so many desires.
And we know that within our heart there are so many different desires and so many different unwanted things are there. And Lord Caitanya says, Anya rāhī daivaṁ, you know, all the consciousness of people,
the heart of other people, they just whatever is there in the mind. And he says, Moraman Vrindavan. But my mind is Vrindavan. In my mind, there is nothing else, just the desire to be in Vrindavan.
And it means that there is nothing else but the desire to love God. And not just love Him, but love Him in a very special way. Why Madhur is so special? Why Vrindavan is so special?
Because there is a unique quality of love which is there in Madhura or Viddham.
Comparison between Dvaraka queens and gopis
Which is nowhere else. Here in Dvārakā, the queens of Dvārakā, they love Krishna. Because Krishna is their husband and because he is king and because he is soul and because he's taking nice care of them.
You can read in the tenth canto of Śrīmad-Bhāgavatam how Krishna was very careful of fulfilling all the desires of his queens.
When Nārada Muni was traveling here in Dvārakā, he would go to one palace and he would see that Krishna is playing chess with one queen.
is playing chess with one queen, and he is petting his children in another palace, and he's taking prasāda in another palace, and he's doing something else in another palace. He's taking care of all the queens so nicely.
But the difference between the love of the queens of Dvārakā, Dvārakā queens, So many of them are here, 16,108. The difference between their love and the love of the gopis of Vrindavan is
that queens of Dvārakā they not only love Krishna, they have children, they have ten sons each, and they have one daughter each, they have eleven children, and they love their children, not less than Krishna.
And sometimes even more because Krishna is grown up and the children are so small. But the gopis of Vrindavan, they don't love anyone else. They don't love anyone else. They only love Krishna. Their love is not divided.
They don't have sons. Or even if they have sons, they forget about it. Because their love for Krishna is so strong. The love of the queens of Vrindavan is divided into 12 parts.
But the whole heart of the gopis of Dvārakā, sorry, the queens of Dvārakā, but the whole heart of the gopis of Vrindavan is given to Krishna entirely. And they don't care about anything else.
They don't care about anyone else. They only care about Krishna because they love him so much. And when Krishna sees what they're ready to give up for him for his behalf, he starts crying
because what is most precious thing which any lady has? Her love to the children, household affairs, and the honor. I am an honest lady, I am a chaste lady.
The gopis of Vṛndāvana are ready to forsake the chastity for Krishna's sake. I mean it's it's really unbelievable. The gopis of fortune, she wanted to take part in the rasa dance. And you know, she couldn't.
Why she couldn't? She's performing, still performing so much austerities is there in Mahavan in Vṛndāvana. She's only eating kichli once a day. She's dressed in a very in rags, in a very poor dress,
and she's performing austerities year after year after year after year after year. But it doesn't help. Because despite of all these austerities, she still wants to be the goddess of fortune. She cannot give it up.
She cannot give up the pride that I'm dutifully wedded queen of Lord Krishna and therefore he has to dance with me and Krishna says I don't care about you. Because you cannot give up this little slight tinge of pride.
You know, sometimes we are proud that we are so great devotees, or sometimes we are proud that we are. And it's a good pride in one sense because it's a good thing to be proud of.
It's a good thing to be proud of that I'm a chaste wife. But Krishna says: for my sake, Goddess are ready to give up everything. They are ready to give up their reputation, they are ready to give up everything. For what?
Just to run for me for one night. And during this night I say to them, you go to home, you know, I don't I don't want to see you here. They say, no, Krishna, we want you.
You know, their love is not divided to anything else. They only love Krishna. And when they love Krishna in this way, Krishna starts crying, he says. He says, I cannot be like them.
If somebody will ask, if somebody will come to me and say, you have to give up love of Mother Yesoda, he says, I can't do this. I love her so much. I cannot give up her love.
But the gopis of Vṛndāvana, they gave up love of their parents, they gave up love of their husbands, they gave up love of everyone for the sake of loving Krishna.
And Krishna says, when I see this sacrifice, my heart melts. Because it's unheard of. There is nothing else in this world like love of gopis.
When they don't care about anything else, they only care about Krishna and his pleasure.
And Śrīla Prabhupāda is very beautifully explains this in this purport. He says that the gopis of Vṛndāvana they only want to have Krishna in Vṛndāvana for his pleasure, for the sake of his pleasure.
Because they know that they're the ones who can give him the maximum pleasure. And uh this pleasure is so immense that Krishna becomes adapted to the bodies of endowment.
Therefore he says, Na pāraye 'haṁ niravadhiṁ samyujya says I, I cannot repay my debt to you in thousands of years and therefore he comes to this material world as Lord Chaitanya to experience this undivided love of gopīs.
When the love is not divided, the love of Krishna is divided into so many channels.
But gopīs' love is eka-niṣṭhā, it's one-pointed, and because it's one-pointed it's undivided and because it's undivided it's so strong and because it's so strong it brings Krishna back to Vrindavan
and because it's so strong uh the highest manifestation and the highest abode in this material world. And not only in the material world, the highest abode in the whole of creation is Vrindavan.
Ultimate goal of pure divine love
When the love rules supreme, when there is nothing else but love of Krishna and loving exchanges between Krishna and his devotees. So this is the celebration which we are about to celebrate today: the celebration of love.
Actually, during this Gaura-pūrṇimā festival, we celebrate this very deep and profound philosophical point that there is nothing more precious. There is nothing more precious than love.
Everything else is insignificant in comparison with pure love. And this is the gift which Lord Chaitanya came to give to all of us. No matter how undeserving we are.
We may be very fallen, we may be very you know attached, they may be very dirty and sinful. It doesn't matter. Lord Chaitanya comes and he says, it doesn't matter whether you're qualified or not. Yogya or ayogya.
Doesn't matter. You may be yogya, very qualified, you may be ayogya. Because actually nobody is qualified for this. Nobody is qualified for this.
There is not the one single person who really has qualification to hold or to really keep this love in the heart. Lord Chaitanya comes and he says, here it is, take it. This is the highest achievement.
You know, this is the highest goal which you can have. Dharma is insignificant. Kāma, artha, mokṣa is all pebbles. This is pure gold. This is diamond. Premā pum-artho mahān. And he says you can get it, you can obtain it.
If you purely, without offenses, chant Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rāma, Hare Rama, Ram Ram Hare Hare, Hare Krishna, Hare Krishna, Krishna, Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. can have it.
You can get it. Just try to be careful and avoid the offenses of the holy name.
And always remember that the most precious thing which is made available to us by Lord Chaitanya is this love, love of God, love of Srimati Radharani, which even Krishna appreciates more than anything else.
He has everything else, but he forsakes everything else for the sake of this most precious love.
And He goes to Vṛndāvana and lives as a cowherd boy to experience this love, to have this firsthand experience of the love of the inhabitants of Vṛndāvana.
And today we will, we will imitate gopīs. We will pretend that we have this love and we will pull Krishna and at the same time we will chant this powerful holy
name of Krishna, Tāraka-brahma, Tāraka- nāma, Tāraka-mantra, the mantra which not only gives liberation, but also gives prema-nāma, gives the qualification to your heart to hold this love, to have this love
which is undivided, which is unalloyed, which is totally selfless and totally pure. And that's the meaning of this Ratha-yātrā festival which we will have today. Thank you very much.
Śrīla Prabhupāda kī jaya! Śrī Rukmiṇī-Dvārakādhīśa kī jaya!
Seeing all creation in connection with Krishna
Śrī Jagannātha-bhāveṣu-bādrāmī kī jaya! The question is that I told that God is only love Krishna. How do they see the cows and the children and everyone else? If they only love Krishna, how they can even see it?
Anything else? Well, they, they see anything else in connection with Kṛṣṇa.
In this material world, when we see or look at the object, this object has the capacity to distract our mind and we always look at the object and see whether this object can bring us some pleasure.
In fact, we only see something which brings us pleasure. That's what this is our constant meditation. If we see that something cannot bring us any pleasure, then we don't see it. If a man goes near the shop
where the women's clothes are being sold, he doesn't look there, he doesn't see it because it's something which doesn't bring him any enjoyment. His mind doesn't go there.
But if he sees some, you know, man's clothes, immediately he views... this is this is how mind works. You can only see, you only see what your what can bring you some pleasure.
And therefore, everything else distracts your mind from Krishna. But when God is look on any object of the world, They are reminded of Krishna. They are connected through with Krishna's through this particular object.
When they see cows, they don't see cows per se. They don't see cows as such.
They only see cows because Krishna is milking cows and because Krishna is loving cows and and they love cows because Krishna loves cows, not because they love cows themselves.
Like also it is said that one of the items of pure bhakti, pure sādhana-bhakti, is worship of cows. So does it mean that just by feeding cows grass, you know, you you can get bhakti? No. You cannot get bhakti.
So many people give grass to cows. And they don't get any speck of bhakti.
But if they worship cows because the cows are dear to Krishna, because there is a very strong connection between the cows and Krishna in their mind. And they worship cows in such a way as the attributes of Krishna.
Or they worship Datri tree or any other tree in this world. Not just because this is a tree, you know, and you you somehow or other you you have this mind that you worship this tree.
It is also said that you have to worship Amalaki tree. Not because this Amalaki tree is special, but because Krishna loves it, it's special. And therefore it has the capacity to remind us about Krishna.
The cow has the capacity to remind us about Krishna because Krishna is so intimately connected with cow. And when they see their little children they also they also are reminded of Krishna.
They're not reminded of their household affairs or they're not, you know, they're not distracted in the in in their love of Krishna by anything else. There is no question? Thank you. Very, very much. Śrīla Prabhupāda.
Atiano Samarat.