NOD – VIHE Nectar of Devotion—Part 18

Giriraj Swami: So yesterday one devotee asked that, as it is stated that Krishna’s kaumāra period was made successful by vātsalya-rasa, Krishna’s paugaṇḍa period was made successful by sākhya-rasa, and His kaiśora periods were made successful by mādhurya-rasa. What if some devotee has attachment for Krishna in kaumāra age or in paugaṇḍa age or in kaiśora age?

So, we should know that the spiritual world is unlimited and inconceivable to us and within Goloka Vrindavana, there are so many sections. And as Krishna reciprocates with the desires of the devotee, He arranges to fulfill the desires of the devotee by any means. So those who want to serve Krishna as kaumāra, they can be in the section of Goloka Vrindavan where Krishna is always kaumāra. Those who want to serve Krishna as paugaṇḍa, they can serve Him in this section where Krishna is always paugaṇḍa. And those who want to serve him as kaiśora, they can serve Him in the section where He is always kaiśora. And those who want to relish pastimes with Krishna as Krishna appears to grow up and ultimately go to Mathura, they can serve in the pastimes similar to the pastimes manifested here.

Then even within the material world, Krishna’s pastimes are eternal. As soon as He finishes one pastime in one universe, immediately the same pastime will begin in another universe. So, there are, say there are hundreds and thousands of pastimes of Krishna, so His pastimes will be manifest in hundreds and thousands of universes, and there will be hundreds and thousands of Nandas, hundreds and thousands of Yasodas, hundreds and thousands of Radharanis and Lalitas and Vishakas and Subals and Sridhams and so on because they are all the svarūpa-shakti of Lord Krishna.

So, as Lord Krishna can expand Himself into unlimited forms, they can also expand into unlimited forms, and those Krishna’s pastimes are being manifested in so many universes in the material world and then again in the spiritual world also. So according to the desire of the devotee to serve Krishna, Krishna will arrange accordingly. There is no limit.

Devotee: I heard a commentary of Bhaktisiddhanta, and he says that one pastime means one lifetime of Krishna in a certain universe and then finishing his life the whole set of intermediate pastimes are cured in this one week pastimes and then you go on. [Unintelligible]

Giriraj Swami: You have read? I said that in the parikramā. That is also true. If you read the description in Caitanya-caritāmṛta, Srila Prabhupada says that the subject is very difficult to understand. But the general explanation is that I just gave that as soon as one pastime—say the appearance pastime—as soon as the appearance pastime finishes in this universe, then the appearance pastime will begin in the next universe. And in this way the pastimes, each pastime is eternally manifest even in the material universe. Because as soon as it finishes in one universe, it begins in the next universe. It is inconceivable. We have to admit our limitations. We have no realization but because the scripture has said, and because the acharyas have said, we have faith in what they say, and we repeat the same thing, and we accept it even if we can’t comprehend it.

The example is also given in Caitanya-caritāmṛta of the movement of the sun, that somewhere the sun is always rising. I mean somewhere on the planet, the sun is rising; somewhere on the planet, the sun is setting. Somewhere on the planet the sun is directly overhead. So similarly, somewhere in the universes, Krishna is appearing, somewhere Krishna is disappearing, somewhere Krishna is having rāsa-līlā and so on. We are coming to it very soon. We will be there.

So, what are the two types of kāmātmikā-bhakti? Janu?

Okay what are the two kinds of rāgātmikā-bhakti? Gauranga?

Devotee: Sensual relationship.

Giriraj Swami: Yeah and Sanskrit terms? Kāmātmikā and sambandha-ātmikā.

And what are the two types of rāgānugā-bhakti?

Kāmānugā and sambandhānugā because rāgānugā means following the rāgātmikās; so there is two categories of rāgātmikā—kāmātmikā and sambandha-ātmikā. So since rāgānugā means to follow the rāgātmikās. So there are two types of rāgānugās: Kāmānugā and sambandhānugās.

Now as far as practices of rāgānugā-sadhana, we discussed one point yesterday which is that the various items of regulative devotional service like chanting and hearing are also useful in the practice of spontaneous devotional service. Now there are two other important verses which also appear in the verse book, and of course they’re also explained in The Nectar of Devotion on page 126 and 127. So in the verse book on page ninety-eight,

[BRS 1.2.294]

kṛṣṇaṁ smaran janaṁ cāsya
preṣṭhaṁ nija-samīhitam
tat-tat-kathā-rataś cāsau
kuryād vāsaṁ vraje sadā

TRANSLATION

‘The devotee should always think of Kṛṣṇa within himself and should choose a very dear devotee who is a servitor of Kṛṣṇa in Vṛndāvana. One should constantly engage in topics about that servitor and his loving relationship with Kṛṣṇa, and one should live in Vṛndāvana. If one is physically unable to go to Vṛndāvana, he should mentally live there.’ 

COMMENT

So here smaraṇam is emphasized. In rāgānugā-bhakti, smaraṇam is most important—to remember the pastimes of Krishna and which pastimes? The pastimes of Krishna with that particular servitor whose mood of service to Krishna we covet or desire. So we should always hear the pastimes of Krishna with His devotees and we should remember the pastimes of Krishna with His devotees whose service we want to follow, whose mood of service we want. Srila Prabhupada has given a good example of how to do so in Śrīmad-Bhāgavatam. What month are we in now?

Devotee: Damodar

Giriraj Swami: So the description comes from the pastime of Damodar. Śrīmad-Bhāgavatam, Canto Ten, Chapter Nine, “Mother Yasoda binds Lord Krishna,”

TEXT 3

Dressed in a saffron-yellow sari, with a belt tied about her full hips, Mother Yaśodā pulled on the churning rope, laboring considerably, her bangles and earrings moving and vibrating and her whole body shaking. Because of her intense love for her child, her breasts were wet with milk. Her face, with its very beautiful eyebrows, was wet with perspiration, and mālatī flowers were falling from her hair.

PURPORT

Anyone who desires to be Kṛṣṇa conscious in motherly affection or parental affection should contemplate the bodily features of Mother Yaśodā. It is not that one should desire to become like Yaśodā, for this is Māyāvāda. Either in parental affection or conjugal love, friendship or servitorship — in any way — we must follow in the footsteps of the inhabitants of Vṛndāvana, not try to become like them.

COMMENT

In the sense of take the same position as them or imitate.

PURPORT continued

Therefore, this description is provided here. Advanced devotees must cherish this description, always thinking of Mother Yaśodā’s features — how she was dressed, how she was working and perspiring, how beautifully the flowers were arranged in her hair, and so on. One should take advantage of the full description provided here by thinking of Mother Yaśodā in maternal affection for Kṛṣṇa.

COMMENT

So, we discussed that when any person develops greed to serve Krishna in the mood of one of the inhabitants of Vrindavan, he will want to know more and more about the devotee of Vrindavan and his or her service to the Lord in Vrindavan, and then he will go to the scriptures. In other words, the intense longing or the intense desire to serve Krishna in a particular mood has never been aroused by the injunctions of the scriptures. The injunctions of the scriptures cannot create such intense desire. It arises spontaneously while hearing of the pastimes of Krishna, but when the desire is there then the person will want to – he will be greedy to know more and more about the devotee’s relationship with Krishna and service to Krishna, and then the person will go to the scriptures especially Śrīmad-Bhāgavatam which describes the pastimes of Krishna with the devotees in Vrindavan.

Then at the end of the Chapter, Śukadeva Gosvami makes a very nice statement about rāgā-bhakti. Because what happens in the Chapter? The title of the Chapter itself. Yes, “Yasoda binds Krishna.” In other words, Krishna comes under the control of Yasoda. So, Krishna does not come under the control of any devotee and every devotee, but only the devotees of Vrindavan who have rāgā-bhakti. So, at the conclusion of the Chapter, Śukadeva Gosvami says and Lord Chaitanya often quoted, Text Twenty-one, Śrīmad-Bhāgavatam 10.9.21:

TEXT 21

nāyaṁ sukhāpo bhagavān

dehināṁ gopikā-sutaḥ

jñānināṁ cātma-bhūtānāṁ

yathā bhaktimatām iha

TRANSLATION

The Supreme Personality of Godhead, Kṛṣṇa, the son of Mother Yaśodā, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.

PURPORT

Kṛṣṇa, the Supreme Personality of Godhead as the son of Mother Yaśodā, is very easily available to devotees but by following in the footsteps of devotees who are in a direct relationship with Kṛṣṇa, especially the inhabitants of Vṛndāvana, one can reach the supreme position of associating with Kṛṣṇa. As it is said, vṛndāvanaṁ parityajya padam ekaṁ na gacchati: Kṛṣṇa does not leave Vṛndāvana even for a moment. The Vṛndāvana-vāsīs — Mother Yaśodā, Kṛṣṇa’s friends and Kṛṣṇa’s conjugal lovers, the younger gopīs with whom He dances — have very intimate relationships with Kṛṣṇa, and if one follows in the footsteps of these devotees, Kṛṣṇa is available. Although the nitya-siddha expansions of Kṛṣṇa always remain with Kṛṣṇa, if those engaged in sādhana-siddhi follow in the footsteps of Kṛṣṇa’s nitya-siddha associates, such sādhana-siddhas also can easily attain Kṛṣṇa without difficulty.

COMMENT

So, there is no problem to attain Krishna. We just have to follow in the footsteps of the residents of Vrindavan, then Krishna is easily available. So,

kṛṣṇaṁ smaran janaṁ cāsya

preṣṭhaṁ nija-samīhitam

We should always remember Krishna with the very dear devotee of Krishna whose mood of service we covet, and

tat-tat-kathā-rataś cāsau

kuryād vāsaṁ vraje sadā

We should be very attached to talks about Krishna and His very dear devotee. Then kuryād vāsaṁ vraje sadā—one should always live in Vrindavan. If one cannot live there physically, he should live there mentally. But if someone wants to attain love for Krishna or service to Krishna, why would he not be able to live there physically? Why should he not be able to live there physically? Naam prabhu.

Yes, because of service to the spiritual master, he may not be able to live there physically. Then at least he should live there mentally. How? By remembering the places of Vrindavan and the pastimes associated with them and feeling that Vrindavan is my real home and the residents of Vrindavan are my real friends—friends, family, and everything.

Then next is a very important verse which unfortunately is sometimes misinterpreted. On page ninety-seven:

[BRS 1.2.295 and Cc Madhya-līlā 22.158]

sevā sādhaka-rūpeṇa
siddha-rūpeṇa cātra hi
tad-bhāva-lipsunā kāryā
vraja-lokānusārataḥ

Seva means service. And how to do service? The advanced devotee does service in two ways—in sādhaka-rūpa and in siddha-rūpa. Sādhaka-rūpa means this body in which we serve as sādhakas—following the regulative principles of devotional service, and siddha-rūpa means our perfected spiritual body which is fit for serving Radha and Krishna in Vrindavan.

So, externally the devotee performs devotional service according to the regulative principles of vaidhī-bhakti, but internally he serves Krishna under the guidance of one of the eternal associates of Krishna, in the spiritual body which is suited for the particular type of service that he is ready to render to Krishna in Vrindavan.

So, for seva sādhaka-rupena, we serve as we saw Srila Prabhupada serve, as Rupa Gosvami has served; chanting the holy name and dancing, studying the Vedic scriptures and writing, preaching, and everything. And siddha-rūpa—seva siddha-rūpeṇa, we serve, not Rupa Gosvami in the form of Rupa Gosvami but in the form of Rupa Manjari or the spiritual master in his siddha-rūpa, like Visvanatha Chakravarti Thakura prays:

nikuñja-yūno rati-keli-siddhyai

yā yālibhir yuktir apekṣaṇīyā

There he is seeing the spiritual master in the siddha-rūpa. How the spiritual master is rendering service in the siddha-rūpa—serving the pastimes of Radha and Krishna.

Now then tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ, desiring the same mood, the same bhāva vraja-lokānusārataḥ, one follows in the footsteps of the devotee of Vrindavan.

Now in The Nectar of Devotion, Srila Prabhupada comments that the sahajiyās they misinterpret the verse, or they distort the verse to say that seva siddha-rūpeṇa is done with the physical body. So they will dress the physical body as a gopī and imitate the activities of Krishna with the gopīs. But actually, we should not follow the sahajiyās. We should follow the acharyas, and they have advised that with the physical body we serve as Rupa Gosvami served or as our spiritual master served. And only with our spiritual form, which comes at a very advanced stage, can we serve as a follower of the gopīs.

So the siddha-rūpa actually becomes manifest in the stage of bhāva—that is called svarūpa-siddhi but in the advanced stage of āsakti, just before bhāva, one can get some idea of his eternal spiritual form, and he can meditate on his eternal service to Krishna throughout the whole day and night. But in order to do so, one must be completely freed from anarthas; he must be very advanced in devotional service. But if one has real greed, then it will carry him to the stage of āsakti, but for devotees who don’t have full-fledged greed, but they have some little interest or some little taste, they can begin simply by hearing.

There is one verse in The Nectar of Instruction that summarizes the whole process of rāgānugā-bhakti, and the verse says that one should chant and remember the pastimes of Krishna, and one should follow in the footsteps of a very dear servitor of Krishna, and one should always live in Vrindavan. And in the purport, Srila Prabhupada quotes Srila Bhaktisiddhanta Sarasvati about different stages, and the first stage is called śravaṇam daśā.

Lochan prabhu, do you want to hand me your copy, and I’ll read it?

[The Nectar of Instruction 8]

tan-nāma-rūpa-caritādi-sukīrtanānu-
smṛtyoḥ krameṇa rasanā-manasī niyojya
tiṣṭhan vraje tad-anurāgi-janānugāmī
kālaṁ nayed akhilam ity upadeśa-sāram         

TRANSLATION

The essence of all advice. . .

COMMENT by Giriraj Swami

In other words, the essence of all Vedas, all Upanishads, all Puranas, all Itihāsas is this. This is the essence of all advice of all scriptures.

TRANSLATION

One should utilize one’s full time – twenty-four hours a day – in nicely chanting and remembering the Lord’s divine name, transcendental form, qualities, and eternal pastimes, thereby gradually engaging one’s tongue and mind. In this way one should reside in Vraja [Goloka Vṛndāvana-dhāma] and serve Kṛṣṇa under the guidance of devotees. One should follow in the footsteps of the Lord’s beloved devotees, who are deeply attached to His devotional service.

COMMENT

And in the purport Srila Prabhupada quotes the same two verses from Bhakti-rasāmṛta-sindhu, and an extensive commentary by Srila Bhaktisiddhanta Sarasvati Thakura, but I’ll just read the last paragraph:

PURPORT

Caitanya-caritāmṛta advises those who are neophytes to give up all kinds of motivated desires and simply engage in the regulative devotional service of the Lord according to the directions of scripture. In this way a neophyte can gradually develop attachment for Kṛṣṇa’s name, fame, form, qualities, and so forth. When one has developed such attachment, he can spontaneously serve the lotus feet of Kṛṣṇa even without following the regulative principles. This stage is called asa-bhakti, or devotional service in spontaneous love. At that stage the devotee can follow in the footsteps of one of the eternal associates of Kṛṣṇa in Vṛndāvana.

COMMENT

So in the beginning we can only hear and pray. Then that’s enough for now. We don’t want to jump. Okay, now we come to the other question – What are the two types of kāmātmikā-bhakti? Yes.

Devotee: Direct and indirect.

Giriraj Swami: Yes. So, what is, what is the meaning of direct and indirect?

Devotee: Direct is that the devotee wants to actually have a relationship with Krishna, direct, the devotee is inspired more. [Unintelligible]

Giriraj Swami: Direct means that the devotee wants to have direct union with Krishna, and indirect means that the devotee wants to see Srimati Radharani meet with Krishna. Direct means the devotee wants to meet with Krishna personally, and indirect means that the devotee wants Srimati Radharani to meet with Krishna and wants to serve Srimati Radharani and assist Her in Her pastimes with Krishna. So, of the two, indirect is appreciated by the acharyas. They say that this is called tat-tad-bhāva-ichha-mayī, they want to. . . Anyway, that is the primary type of kāmānugā-bhakti and the other type is secondary. In fact they don’t in some cases they don’t consider it to be pure kāmā, but it is kāma-prāyā like Kubjā. They want personal enjoyment, whereas in the gopīs there is no desire for personal enjoyment, they want only the pleasure of Krishna. And Caitanya-caritāmṛta says that the wonder is that when the gopīs see the happiness of Krishna, they enjoy a happiness that is hundreds and thousands of times greater than Krishna’s happiness. So, Krishnadas Kaviraj Gosvami says, “How is it possible, they have no desire for their own happiness? They only desire the happiness of Krishna?

And when they see that Krishna is happy, they become so happy that they are hundreds and thousands of times more happy than Krishna.” And he says that the answer is – the only explanation is that, “Their happiness lies in the happiness of Krishna. Although they have no desire for personal happiness, but when they see that Krishna is happy, they feel happy.”

We are going to have to move a little bit more before we take questions.

So, tat-tad-bhāva-ichhātmikā – bhāva means mood or ecstasy. Ichhā means desire. So, they don’t want to meet with Krishna directly, in the sense, have union with Krishna directly, but they want to see that Srimati Radharani meets with Krishna, and they want to serve Her and assist Her in Her pastimes with Krishna and serve Her and Krishna together, and this is called mañjarī bhāva. And mañjarīs, they experience everything that Srimati Radharani experiences with Krishna. When Srimati Radharani meets with Krishna, they feel as if they are meeting with Krishna. When Srimati Radharani is feeling separation from Krishna, they’re having the same experience of separation as She. All the bhāvas of Srimati Radharani are experienced by the mañjarī and not only the bhāvas but even the bodily symptoms.

Suppose if Krishna kisses Radha, then some mark may come on Radharani’s face. The same mark will come on the faces of the mañjarīs – they are so intimately connected with Srimati Radharani, more than the sakhīs even Lalita and Vishaka. If Radharani meets with Krishna, the sakhīs like Lalita and Vishaka, they won’t have the exact same experience that Radharani is feeling with Krishna, and they won’t get the same signs on their bodies as Srimati Radharani but the mañjarīs will. So, they’re so intimately connected with Srimati Radharani, and it is said that when Srimati Radharani meets with Krishna, the mañjarīs enjoy hundreds and thousands of times, or actually it is said millions of times more than if they would meet directly with Krishna. So, they never want to meet with Krishna directly. If Krishna tries to approach them, they will immediately flee away and say Radhe Radhe and take shelter of Srimati Radharani.

Once Srimati Radharani wanted to arrange for one mañjarī to meet with Krishna. So, Krishna was waiting for her in some grove in Vrindavan, and Srimati Radharani sent one messenger to the mañjarī whose name is Mani Manjari, and the messenger told Mani Manjari that Krishna is waiting to meet you in such and such place, but the mañjarīs are very faithful to Srimati Radharani, they will never want to do anything without the consent of Srimati Radharani. So, the messenger gave the hint – she didn’t say directly that Srimati Radharani has sent me, but she said that Srimati Radharani knows, and She also approves. So, you should go and meet Krishna. Mani Manjari replied, “Don’t speak such things. If you make some proposal, and I think that I will gain then I can consider, but if you are proposing that I should meet with Krishna, I think that I shall lose. So don’t make such proposals to me. I will never go and meet with Krishna.”

So, they don’t have any desire to meet with Krishna alone. They only want to serve Srimati Radharani and assist Her in Her pastimes with Krishna, and they do so many services. But it is not that they never meet with Krishna, but they will never willingly meet with Krishna but sometimes by force or by trick, Krishna tries to meet with them but they never surrender to Krishna. They always run away and go to Srimati Radharani.

Devotee: [Unintelligible]

Giriraj Swami: You see everything done by the residents of Vrindavan is for the pleasure of Krishna. Krishna doesn’t like being served in awe and reverence with complete submission and prayers as much as He likes being rebuked by Mother Yasoda, as much as He likes being thrown down in wrestling by His cowherd boyfriends, or as much as He likes being rebuffed by the gopīs. He gets more pleasure. We should not think in any sort of material way. No, it’s a good question, it’s a good question.

When Krishna played His flute, all of the gopīs wanted to meet Krishna. It is not that the mañjarīs don’t have kāma, they also have kāma. Otherwise, it won’t be kāmānugā but they don’t want to fulfill the kāma directly by meeting Krishna, they want to fulfill the kāma by seeing Radharani meet with Krishna. So, they ran out, but not to be with Krishna without Radha.

Śrīmad-Bhāgavatam has given general description, and from the acharyas we can understand the moods of the friends of Radharani, the rivals of Radharani, the mañjarīs, and so on. But I’ll say something about that although it’s a little bit jumping ahead but not much.

The question may be raised that only devotees in female forms can serve the pastimes of Radha and Krishna, so what about the men? Can they develop such sentiments?

The answer is yes, and Rupa Gosvami cites the example of the sages at Daṇḍakāraṇya, who were desiring Krishna in kāmānugā rāgānugā-bhakti and by the blessings of Lord Rama, they got the chance to take birth as gopīs. So I just don’t know what to do about the time; it’s a very interesting subject. Five minutes, it will take five minutes.

Now the Bhāgavatam explains that on the night of śarat Purnima when Krishna played the flute all of the gopīs wanted to run and meet Him, and some were able to meet Him without any difficulty, and some were prevented. Their husbands, their brothers, their fathers stood at the door with sticks and said, “If you leave the house, we will beat you, we will break every bone of you.” And they couldn’t leave the house to meet Krishna. So here actually, two classes of gopīs are described—the nitya-siddha gopīs like Srimati Radharani, Lalita, Vishaka, and others. They were helped by yoga-maya, and they were able to meet Krishna without any difficulty but the sādhana-siddha gopīs specifically those who were sages at Dandakaranya, they were not able to meet Krishna. Why?

Now we discussed before that in the present body, we can only attain bhāva or some start of prema, but the physical body cannot accommodate the higher stages like rāga, anurāga, bhāva, and mahā-bhāva. Therefore, when the devotee leaves the body, he first goes to the planet where Krishna is having His pastimes, and there he will take birth in the womb of a gopī, and as a gopī, he will have to or she will have to develop sneha, māna, rāga, anurāga, bhāva, and mahā-bhāva because without mahā-bhāva nobody can dance in rāsa-līlā with Krishna.

Now how to develop mahā-bhāva? If they get the association of the nitya-siddha gopīs like Srimati Radharani, Lalita, Vishaka, and so on, Rupa Manjari, then they can come up to mahā-bhāva. So those who were already at the stage of mahā-bhāva either the nitya-siddha gopīs or the sādhana-siddha gopīs, who were fortunate to get the association of the nitya-siddha gopīs and come to the stage of mahā-bhāva, they were helped by yoga-maya and they were able to go to Krishna without impediment. But the sādhana-siddha gopīs, say the sages of Dandakaranya, who hadn’t come to the stage of mahā-bhāva, they were checked because they were not ready.

Although taking birth in Vraja, they had spiritual bodies. They didn’t have material bodies but still they had to develop rāga, anurāga, bhāva, and mahā-bhāva in the association of the nitya-siddha gopīs or by the arrangement of Krishna by the mercy of Krishna.

So, it is mentioned in the Bhāgavatam that when they were prevented from going to meet Krishna and join the rāsa dance, all impurities were burnt up. Now here impurities doesn’t mean like we have lust, anger, greed, anartha, aparādha, and so on. Here impurity refers to two things. So, the Bhāgavatam says that in the fire of separation from Krishna, all inauspicious things were burnt up. So inauspicious again—it doesn’t mean lust, anger, and greed. It means their attachment for their husbands and children. You see, the nitya-siddha gopīs never have any relationship with their husbands, they never have any children. So, in the fire of separation, their attachment for husband and children, who are also all pure devotees of Krishna, was burnt up. Then they thought, My husband is nothing, my children are nothing, my household is nothing, I only know Krishna, and I only want Krishna. And having such single pointed dedication to Krishna, Krishna entered their hearts, and embraced them within their hearts, and by embracing Krishna all auspicious things were burnt up, and here auspicious things means – the affection of their husbands towards them, the affection of their children towards them, the good qualities that attracted their relations to them, they were burned up also, and then there was no impediment at all.

So, some of them, then they got the facility by yoga-maya to join the others and Krishna—some on the same night, and some on future occasions. So, we do not go directly to Goloka Vrindavan but we if we are so fortunate, we’ll go to the planet where Krishna is having His pastimes, take birth from the womb of some gopī, and then complete the final stages up to mahā-bhāva, if we are in mādhurya-rasa and then attain the service of Radha and Krishna.

Because we have to remember in nara-līlā, human-like pastimes, we have to take birth in Vrindavan. We just can’t go there because we have to have a mother, father, brothers, sisters, and we have to get married, have husband, mother-in-law, father-in-law. We have to have everything just like any human being. So we have to take birth and get all of our family members, in-laws, and everything, and then we can be in Krishna’s human-like pastimes. All right so maybe we’ll finish rāgānugā-bhakti and begin with bhāva-bhakti.

Devotee: [Unintelligible]

Giriraj Swami: You mean what is their position? Okay we’ll discuss some other time. I’ll stay after if any of you have questions, but I think we have to officially end, and any important topics that come out of the questions here, I’ll bring in the class tomorrow.