Wednesday, February 28, 2007

CC Adi 4.56 Bhakti Vikasa Swami

Lecture by His Holiness Bhakti Vikasa Swami (download mp3), given on February 28, at the 2007 Gaura Purnima Festival, Sri Mayapur Candrodaya Mandir, Mayapur, India.

Caitanya Caritamrta, Adi 4.56

radha-krsna eka atma, dui deha dhari'
anyonye vilase rasa asvadana kari'

TRANSLATION: Radha and Krsna are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.

PURPORT: The two transcendentalists Radha and Krsna are a puzzle to materialists. The above description of Radha and Krsna from the diary of Srila Svarupa Damodara Gosvami is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Sri Krsna is the potent factor, and Srimati Radharani is the internal potency. According to Vedanta philosophy, there is no difference between the potent and the potency; they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.

Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.

In fact, Radharani is the internal potency of Sri Krsna, and She eternally intensifies the pleasure of Sri Krsna. Impersonalists cannot understand this without the help of a maha-bhagavata devotee. The very name "Radha" suggests that Srimati Radharani is eternally the topmost mistress of the comforts of Sri Krsna. As such, She is the medium transmitting the living entities' service to Sri Krsna. Devotees in Vrndavana therefore seek the mercy of Srimati Radharani in order to be recognized as loving servitors of Sri Krsna.

Lord Caitanya Mahaprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord. The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency. The absolute Personality of Godhead, Sri Krsna, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited first as sat, or existence-or, in other words, as the portion that expands the existence function of the Lord. When the same potency displays full knowledge it is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, when the same potency plays as a pleasure-giving medium it is known as hladini, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions. [End of purport]

[Invocatory prayers]

Bhakti Vikasa Swami: Srila Prabhupada writes here:

"The above description of Radha and Krsna from the diary of Srila Svarupa Damodara Gosvami . . ."

By above description, he is not referring to this verse which we read today, but the verse before it. It's a famous verse in Sanskrit, a part of a chapter of Sri Caitanya-caritamrta, this verse is the beginning of the explanation of the verse which Prabhupada says is the condensed explnation of the famous verse:

radha krsna-pranaya-vikrtir hladini saktir asmad ekatmanav api bhuvi pura deha-bhedah gatau tau caitanyakhyah prakatam adhuna tad-dvayah caikyam aptah radha-bhava-dyuti-suvalitah naumi krsna-svarupam

"The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani although He is Krsna Himself."

Prabhupada begins his purport by describing Radha and Krsna as "transcendentalists". Generally we think of transcendentalist as someone who is practicing sadhana with the aspiration to attain the transcendental platform. Another meaning Prabhupada is giving of transcendentalist is those who are on the transcendental platform.

From Radha and Krsna's perspective, they are not on the transcendental platform. That's only from our perspective because we are not transcendental. They are transcendental to us. They are on the absolute platform. We are on the relative platform. We are relative to them. They are the absolute reality.

So Radha and Krsna don't discuss such matters. As here Prabhupada is saying, according to Vedanta philosophy, there is no difference between the potent and the potency: sakti-saktimatayor abhedah. But Radha and Krsna are not discussing this. They are just being Radha and Krsna and enjoying. Technically Krsna is the enjoyer and Radha is the enjoyed, but they are both happy always. Happy in a way that as long as we are in the relative position, we cannot begin to understand

So Prabhupada writes:

"The two transcendentalists Radha and Krsna are a puzzle to materialists."

Not only are they are a puzzle to materialists, but they are a puzzle to most transcendentalists also. They are a puzzle even to most Vaisnavas. Vaisnava means they are worshipping Visnua: visnur yasya devata iti vaisnava: simple definition of a Vaisnava is one who worships Visnu. Karsna means who is recognizing Krsna. Gaudiya means who is worshiping Radha and Krsna. Even most Vaisnavas recognize Visnu is supreme or they may recognize Krsna is supreme, but it is very difficult to understand the pastimes of Radha and Krsna.

We are enjoined not to speak above our realization. These verses are given for discussion. Should we speak on them or not? Well, we shouldn't take a vote. We should follow mahajano yena gatah sa panthah, we should follow what the great personalities prescribe. We should discuss because on one hand we shouldn't speak beyond our realization; on the other hand, unless we know what we are aiming for, we are never going to get there and we are shooting in the dark.

So what is the goal of the Gaudiya Vaisnavas? Srila Prabhupada writes in one purport in his song book, "Do not think this dancing and chanting will be to the desired perfection. It will. The goal of the Gaudiya Vaisnavas is to join Radha and Krsna in their rasa-lila." We may join as a gopi or someone bringing the flowers, arranging the place of rest afterwards, or if we're very fortunate, we could be some grass.

It is an aspiration which even Uddhava, who Krsna told Uddhava:

na tatha me priyatama atma-yonir na sankarah

He says that, "No one is more dear to me. Na tatha me priyatama atma-yonir na sankarah, you are more dear to me than Lord Siva and Lord Brahma, Lord Brahma who is born from my own body. Na ca sankarsano na srir, not even Lord Balarama, or even Laksmi, my wife, naivatma ca yatha bhavan, and even me myself. You are more dear to me than all of them and even to me myself. "

But Uddhava is asking after he went to Vrindavan, he was sent by Krsna to Vrindavan. He is the disciple of Brhaspati. He is very learned, very intelligent, and known as the greatest devotee in Dvaraka. But when he went to Vrindavan he understood that "Krsna sent me here not to bring a message to the residents of Vrindavan, the gopis, I am supposed to be speaking about Krsna to the Brajabasis to make them somewhat pacified, but I am learning from them. I have to learn. I learned from Brhaspati. What Brhaspati taught me is worshiped in the world, but there is this little place called Vrindavan which no one gives much importance to. They're all Hastinapura and Dvaraka and big cities, running up and down and making battle plans, doing politics, and who cares about Vrindavan? But Krsna cares even more than he cares for the Pandavas. He is doing so much for the Pandavas. His heart is in Vrindavan."

So Uddhava was praying, "Ultimately I can become the creepers, the grass, something insignificant in Vrindavan so that sometime the gopis might walk on my head," the head of the grass, trinad api sunicena. "Then I will get their dust on my head."

So who can understand this? It is beyond any material understanding, which is exemplified, although Uddhava is not a material person, he is a fully transcendental person. He is a transcendentalist, but the knowledge that he has, the knowledge of activities of this world that he has received from the greatest Vedic scholar, Brhaspati, that is not enough to even begin to understand radha krsna-pranaya-vikrtir hladini saktir asmad. . . , the loving pastimes of Radha and Krsna, which is therefore very difficult to understand.

To help us to understand it, Srila Krsnadas Kaviraja Goswami at the beginning of Caitanya-caritamrta has presented the philosophical understanding of who is Sri Krsna Caitanya Mahaprabhu. Those who like nectar, they like to hear stories only, will hear the nice stories of how Caitanya Mahaprabhu is dancing in Ratha-yatra, how he is chastising Jagadananda Pandit, how he is rejecting Chota Haridas. There are so many sweet pastimes of Caitanya Mahaprabhu.

Caitanya-caritamrta, amrta means nectar, very sweet. But if we think we shall relish the nectar of Caitanya-caritamrta without taking the whole Caitanya-caritamrta as it is, without trying to understand as Krsnadas Kaviraja Goswami has taken the trouble to inform us of who is Sri Krsna Caitanya Mahaprabhu, why is he performing these lilas, what is he doing, even if we think of him as a devotee, it is very sweet to hear, but if we can understand at least theoretically the mystery of his appearance, the reasons.

There are reasons. He who is sarva-karana-karanam, the cause of all causes, there are also reasons for his descending into this world. There are reasons why Radha and Krsna, who are one, they are two. They are the same one truth.

This will be described in the next few slokas. Just like the musk and its aroma are inseparable. You cannot have the aroma of musk without musk and you cannot have musk without its aroma. In the same way, Radha and Krsna, they are one in as much as they are inseparable. All these points will be discussed by Srila Krsnadas Kaviraja Goswami so that the readers of Sri Caitanya-caritamrta, here we are reading anyonye vilase rasa asvadana kari', they reciprocate with each other to enjoy, to taste the rasa, the mellows of love. So devotees, by hearing Sri Caitanya-caritamrta, they also relish, by hearing, the natural ecstasy of the soul to be happy in Krsna consciousness.

Srila Krsnadas Kaviraja Goswami compiled this philosophical section at the beginning of Sri Caitanya-caritamrta, even though he was writing he did not know how long he would live because from the non-transcendental perspective it appeared that his body was very old. He said, "I may die at any time. I am writing but I cannot see properly and I cannot even hold the pen properly." Pen in those days meant a feather. He had so much of the pastimes of Caitanya Mahaprabhu to record, but still he took the trouble at the beginning. He considered it important that at the beginning of Caitanya-caritamrta he would give the philosophical understanding of who Caitanya Mahaprabhu is. If we simply hear about Caitanya Mahaprabhu without understanding this, still there is great benefit.

The other two famous biographies in Bengali, Sri Caitanya-bhagavata and Sri Caitanya-mangala, especially in Caitanya-mangala, there is almost no philosophical description there at all. And Caitanya-bhagavata, definitely not in the way there is here in Sri Caitanya-caritamrta.

In Sri Caitanya-caritamrta, here at the beginning, the first four chapters discuss the philosophy of understanding guru-tattva, caitanya-lila-tattva. There is the description of the Caitanya tree, who the Panca-tattva are. Later on in Caitanya-caritamrta there are also extension philosophical discussion of Caitanya Mahaprabhu's teachings to Rupa Goswami and Sanatana Goswami.

All these are there so that we can understand at least theoretically. By understanding theoretically we can begin to enter into the actual understanding of Caitanya Mahaprabhu. That is ultimately to be experienced, but for those who are sadhakas, those who are traversing the path from, acaitanyam idah visvah, everyone in this world is acaitanya. They have no consciousness. They don't have Krsna Caitanya. They don't have consciousness of Krsna or Krsna Caitanya. Those who are traversing the path from being unconscious, acaitanya means also unconscious, to consciousness of Krsna Caitanya Mahaprabhu, for them it is essential to understand that sri-krsna-caitanya radha-krsna nahe anya, what are the implications of Krsna Caitanya Mahaprabhu being Radha and Krsna.

What does it mean? How is it that Radha and Krsna, who are eternally happy in the land of Vrindavan, who are complete in all respects, they have nothing to gain? Krsna is atmarama, aptakama. He is full and complete in himself. All his desires are automatically fulfilled. Still, he feels some inadequacy. How is this possible? So this is a puzzle to materialists.

Somehow there are certain non-devotees who are attracted to Sri Caitanya Mahaprabhu. They are attracted because they are demons, actually. They are attracted just like so many demons are attracted to Krsna. They are always thinking of Krsna, but in an inimical way. Similarly there are mundane scholars, they could study anything. They have to make a living and they are intellectually inclined. They could have studied butterflies or they could have studies frogs or they could have studied mathematics or they could have studied the Napoleonic era, but they decided to study Krsna. It is another subject. Put it in a test tube and see what happens. They have to make a living.

They bring their relative way of thinking to try to understand Krsna. It doesn't work. The very beginning of transcendental understanding is to understand that we cannot understand that which is beyond our brain power:

acintyah khalu ye bhava na tahs tarkena yojayet prakrtibhyah parah yac ca tad acintyasya laksanam

It is almost like a roundabout statement that whatever is acintya, that which is not within the scope of our mind and senses and brain cannot be understood by the mind or senses or the brain. It is almost like saying it is like this because it's like this. Well, that's a fact. Why can't you understand Caitanya Mahaprabhu with the mind and brain and the senses. Because it is not the right apparatus. You can't do it. You can't measure the density of an object with a ruler. It's good for measuring some things. You can measure what is the width of this book. Or you can't measure the distance from here to Hong Kong with a ruler. It's just not capable of doing so.

So the mundane scholars like to understand. They have invented a term: gaura-paramyavan?, the theory that Caitanya Mahaprabhu is the Supreme Personality of Godhead. But none of the devotees of Caitanya Mahaprabhu speak about this because they all accept from the very beginning. Vrindavan das Thakur, from the very beginning, the first major Bengali biographer, writing in Bengali, of Caitanya Mahaprabhu. Before that Kavi-karnapura, and the very first biographer, Murari Gupta, Svarupa Damodara Goswami.

From the very beginning, it is not like someone at some point dreamed up like happens with the so-called modern incarnations. Someone at some point in time has a theory. Just like in Bangladesh, more than twenty years ago when I was traveling there, there was a Hindu preacher called Vivekananda Brahmacari. We met him once. He was known as, he had all the usual big, "mahatma", "1008 glories", and all that. The next time we met him, he was an avatar. He had been promoted. That is not with Caitanya Mahaprabhu. From the very beginning, it was understood. The devotees who were with him understood.

The mundane scholars have to give speculations that when in Caitanya-lila it is described how he showed to devotees he is the Supreme Personality of Godhead for seven praharas, twenty-one hours, sitting on the throne of Visnu in the house of Srivasa Thakur. He showed all his devotees he is the Supreme Lord. That was recorded by the devotees in their biographies. So from the beginning there was no doubt in the mind of the devotees that he is the Supreme Personality of Godhead.

But the mundane scholars, it is their business to doubt because they are andha yathandhair upaniyamanas te 'pisa-tantryam uru-damni baddhah. They are blind following the blind. When they want to become a leader of the blind, they have to exhibit their blindness. So they make up this theory and that theory and that theory. They have a theory that someone had a theory that Caitanya Mahaprabhu was the Supreme Personality of Godhead.

It was never a theory in the minds of those who are actual transcendentalists. They knew from the very beginning. To help others understand this and appreciate this, they compiled their writings. This verse, radha krsna-pranaya-vikrtir hladini saktir asmad, this is from the karcha, or the diary of Sri Svarupa Damodara Goswami, which is not extant anymore. It seems he kept it secretly because that wasn't revealed very widely.

Krsnadas Kaviraja Goswami has quoted the key verses from that describing the personality of Caitanya Mahaprabhu and why he comes to this world. As Krsnadas Kaviraja Goswami describes, he has taken the karcha of Svarupa Damodara Goswami, the karcha of Murari Gupta, who described the Navadvipa pastimes of Caitanya Mahaprabhu. And Krsnadas Kaviraja Goswami heard from Raghunath dasa Goswami who was with Caitanya Mahaprabhu in Puri. In this way, he took all the lilas and he fluffed it out in his own language. He elaborated on it. Not that he speculated. He didn't add anything of his own. He said, "I am simply chewing the remnants of that which is given by my gurus."

His gurus are Sri Rupa, Sanatana, Bhatta Raghunatha Sri Jiva, Gopala Bhatta, Dasa Raghunatha. With the exception of Jiva Goswami, they all personally were taking part in the pastimes of Caitanya Mahaprabhu and they understood who is Caitanya Mahaprabhu. They are also all sakti-tattva.

Radha and Krsna are one and the same. They are saktiman and sakti. Just as Krsna is the possessor of all potencies and Radharani is sakti. Just as Krsna is the root or the fountainhead of all avataras, not only avataras, but all the Visnu forms and even Vrindavan Krsna, from him are manifest, not manifest but eternally existing. It is difficult to say because it is difficult for us to imagine in our constricted consciousness what is the nature of God, but language as far as possible is meant for describing this. There is no use of writing or talking unless we discuss these subjects.

So Krsna expands himself as Mathuresa, the Krsna in Mathura, and Dvarakesa, Krsna in Dvaraka, Partha-sarathi. Then as Balarama, Vasudeva, Vasudeva, Sankarsana, Pradyumna, Aniruddha, and so many forms. In the same way, Srimati Radharani is the fountainhead of all saktis. That means within Vrindavan, all the gopis and outside Vrindavan, there's Rukmini, Satyabhama, and all the queens. So Krsna and Radha are the original fountainheads and the six goswamis, Krsnadas Kaviraja Goswami are also sakti tattva. They are gopis. They have come to join Radha ad Krsna who have come as one, as Caitanya Mahaprabhu, to assist him.

Their service, they are meant for serving the saktiman. They are saktis meant for serving, for giving pleasure to Krsna. They give pleasure to Krsna through Radha. She expands herself in so many forms and all these forms of the gopis. And on Krsna's side, Balarama, he is the personification of-- again personification is not a very good term, but what can you do, it's English, it gives the idea of something that didn't exist but comes into existence--but Balarama is eternally existing as the fountainhead of service to Krsna, as is Radharani. Radha, the very name means she who is the best worshiper of Krsna. She only thinks of how to please Krsna. And all her energies, all her expansion, for want of a better term, they are assisting her to please Krsna.

This is a mystery. It is a puzzle, Prabhupada says this. To materialists, it is an enigma. How can they understand? It is an enigma to them because from the point of view of materialists who shouldn't discuss these things at all, the pastimes of Radha and Krsna seem to be vulgar. On the other hand, the great devotees of Radha and Krsna are not at all vulgar.

Caitanya Mahaprabhu was so strict even in his family life. In his childhood he used to joke with the young girls, but then after that, he was very proper in his dealings. Of course everything Caitanya Mahaprabhu does is proper, even if it seems improper, but from the point of worldly dharma, or worldly cultured behavior, he didn't mix up with the women of Nadia as is wrongly misconstrued by the gaura-nagari apasampradaya.

And after taking sannyasa he was so strict about this that his devotees didn't even say the names of any women to him, even the names of women elder, on the level of mothers. Anyway you don't say the names of women, but when Paramesvara Modaka, one of his devotees came and said, "Oh, Mukunda-ma, she has also come." Means his wife had also come. In the Vedic culture, generally you won't say the name of the woman but you'll say what is the name of her first son and "mother", so Mukunda-mata. So she has also come.

Caitanya Mahaprabhu, "Oh," he was feeling, "I'm a sannyasi. He shouldn't say like that." He was so strict. So Caitanya Mahaprabhu and all the devotees, all the great acaryas who have worshiped Radha and Krsna, their behavior is exemplary in terms of moral behavior. There are certain rascals who criticize Caitanya Mahaprabhu for setting a bad example by abandoning his widowed mother. They're rascals. We don't have to accept what they say.

It is enigmatic. How is it that the pastimes of Radha and Krsna, which appear so vulgar, are worshiped by great sannyasis and persons in whose behavior there is no trace of vulgarity? It suggests that what they are saying, if we are going to approach this at all from the mundane platform, that if what they say is true, that actually hearing about Radha and Krsna is purifying. That is the version of the Bhagavatam, that by hearing about the pastimes of Radha and Krsna, which seem shocking to the materialists.

Of course in the modern age it is not shocking that a man would sport with other people's wives, but actually it should be shocking because for a man to sport with other people's wives is uncivilized. It is subhuman behavior. Or in the case of Krsna, it is superhuman behavior. But those who are only on the human platform, they cannot understand this. Those who are subhumans, they certainly can't understand it. And those who are only human, they also can't understand it.

One has to become transcendental. Then he can begin to understand it. At least in the beginning it should be accepted that the same Vyasadeva who compiled all these sastras for the elevation of human society was not in his old age senile, but in his old age--not his old age, rather, he is still there in the Himalayas--but the last literary contribution he made was the Srimad-Bhagavatam in which he described in detail the pastimes of Krsna in Vrindavan and Mathura and Dvaraka. And he described there, in a guarded way, what is Krsna's gopi-lila. It is there. In a guarded way it is described.

Later Caitanya Mahaprabhu came, the Panca-tattva came and the storehouse of love of Krsna, which is Srimad-Bhagavatam, that required to be opened by the devotees who are described in the beginning Bhagavatam: pibata bhagavatah rasam alayah muhur aho rasika bhuvi bhavukah. Those who are rasika-bhaktas, they can understand to the fullest extent what is the teaching of Srimad-Bhagavatam.

Here Prabhupada writes Radha Krsna are a puzzle to materialists, but they are a puzzle to transcedentalists and even to great Vaisnavas who have established that Krsna is the Supreme Personality of Godhead, that the parama-tattva, the supreme principle of supreme reality is Krsna or Hari, Visnu, the supreme person. They have established this very strongly in the world.

Madhvacarya especially has completely smashed the Mayavadi theory that all is one and one is all, that there is no supreme or less, everything is simply one. So Madhvacarya established that but the full ramification of Krsna being the supreme person is that he is the supreme enjoyer, the supreme lover. He's not simply supreme sitting on a throne. He exhibits his supremacy more by dancing in the cowherd pastures of Vrindavan without any shoes on with the gopis. So this is the logical, if you want to take it as far as logic will go, the logical conclusion of Krsna being the Supreme Personality of Godhead, but being constricted by sastric understanding, many Vaisnavas, Madhva Sampradaya, for them it remains a puzzle, an enigma.

Even if we go in the temple of the Sri Krsna Matha in Udupi, the heart of the Madhva Sampradaya, when we walk in the temple, do you see the Deity? Who's been there, Udupi? When you walk in do you see the Deity? No, because he is on the other side. You walk in and you go around because he turned around. The story is that the Deity turned around.

But what you do see when you go in, you'll see a big picture on the wall of Radha and Krsna, which according to Madhva philosophy shouldn't be there because they don't accept Radha. But still from the picture being there it seems they don't reject. It's a mystery to them because they are perfect in understanding the sastras. They have perfectly understood that Krsna is the Supreme Personality of Godhead, but they haven't perfectly understood the implication of what it means to be a person, which will not be described in the sastra. That's not for everyone.

In the morning newspaper you might read that the prime minister said, whatever nonsense they say, the price of everything is going up, but you don't read how he had an argument with his wife. That doesn't come in the newspaper. That is his own private business. So what Radha and Krsna are doing, that is Krsna's private business. But it may be that the prime minister is reading out, "Here is the price of everything . . . ," and he is thinking, "What am I going to say to my wife when I get back?" because to him his wife is more important.

Of course for Krsna, Radha is more important, but it may not be for the Prime Minister, I don't know. His emotional affairs are more important to him even than the state of the country or his ministers. They are important, he knows he has a duty, he has to look after them, but to him his own personal affairs, because he is a person, that is more important to him.

There was one King of England, he was supposed to become the King of England. He gave up his claim to the throne because he wanted to marry a woman who was already divorced. In those days, that was only seventy years ago, that was considered unacceptable. Nowadays, the president of America can have illicit sex left, right, and center and people don't give a damn. Times have changed. So his emotional affair, he considered it more important. "Yes, I know I've been trained since childhood to be the king, but I just can't do it because I am ruled by my heart."

So Krsna also being the supreme person, he is not simply a wooden or stone statute. Most important for him is just like he says:

na tatha me priyatama atma-yonir na sankarah na ca sankarsano na Srir naivatma ca yatha bhavan

That Uddhava, you are more dear to me than Brahma. Well in the universal creation, Brahma is more important than Uddhava, so is Sankara, Lord Siva, but to Krsna, Uddhava is more important because he loves him more. Uddhava loves Krsna more and Krsna loves Uddhava more.

So these are the internal affairs of Caitanya Mahaprabhu, of Radha and Krsna and we didn't even come very close at all to speaking about why Radha and Krsna are one. They are two but again they become one. Of course it requires a lot of time to discuss these things. No, not a lot of time, unlimited time. Ananta is discussing timelessly. I presume that will be discussed in the next few days because that is the subject matter of the next few verses.

I am supposed to have stopped already so if anybody would like to make any comments or give any questions, kindly do so. And we should go on discussing these things. Why don't we do that for the next few days, at least up to Gaura Purnima? Why don't we make a vow that we are not going to talk about the state of our stomachs or various political matters inside or outside of ISKCON.

Let's discuss about Caitanya Mahaprabhu. How about that? Is it a good idea? I think so. Let's do that. When we meet each other, we should discuss all these topics.

Hare Krsna.

Any comment or question please?

yadi amara prati sneha thake sabakara tabe krsna veti vrikta ??? na gaibe ara

Caitanya Mahaprabhu said if you love me, then do one thing--don't talk about anything else but Krsna.

So see if we can do that for at least a few days. We'll talk about Caitanya Mahaprabhu. Please? Oh, you weren't putting your hand up. There's a fly in the Dham of Caitanya Mahaprabhu. We have to connect it somehow to Caitanya Mahaprabhu. Otherwise we are not following our sadhana.

Q: You were saying that Krsna was in the rasa dance dancing without his shoes on. Can you elaborate on that?

A: Why he doesn't have his dancing shoes on? Well, Krsna doesn't wear shoes in Vrindavan because he loves the cows. He told his mother, "I'm not going to wear, either you make shoes for all my millions of cows or I'll go without shoes." So he goes without shoes. And the gopis are crying that the rough stones and the spikes are hurting Krsna's foot. Also all the living beings who are fortunate to be the grass, they get directly the mercy from Krsna's feet. That's his mercy also. If he had shoes on, it would be a little bit removed. [Chuckles.] It's a speculation.

Hare Krsna.

Srimad Caitanya-caritamrta ki jai! Srila Prabhupada ki jai! Hare Krsna.