Sri Rama-navami

Giriraj Swami: So this is a book called Śrī Bṛhad-bhāgavatāmṛta by Srila Sanatana Gosvami, and it is said to contain all the essential truths of Śrīmad-Bhāgavatam, which is the main scripture, the life and truth of the tree of Vedic knowledge. And Srila Rupa Gosvami says, “Our divine master has revealed in his bhāgavatāmṛta all the sweet conclusions of devotional philosophy including its most confidential secrets.” And our Founder-Acharya Srila Prabhupada says, “Anyone who wants to know about the subject matter of devotees, devotional service, and Krishna, must read this book.”

So there are two parts to the book. In the first part, Narada Muni travels throughout the creation looking for the devotee who has received the greatest mercy from the Lord, and so he goes higher and higher in different realms. And the second part of the book is the story of Gopa Kumar who is a cowherd boy from Govardhana, but it has a similar theme in that he is also traveling throughout the universe, going to higher and higher realms. And from Vaikuntha, the realm of Lord Narayana, Lakshmi-Narayana, he goes to Ayodhya. Just like there is Vrindavan on earth and there is Vrindavan in the spiritual sky, there is Ayodhya on earth and there is also Ayodhya in the spiritual sky. So he goes to Ayodhya, and I thought it would be appropriate on the occasion of Rama-navami to read a relatively short section about what he finds there. So he leaves Vaikuntha for Ayodhya and the commentary, this is actually Srila Sanatana Gosvami’s commentary on his own work, it says:

COMMENTARY

After leaving for Ayodhyā, Gopa-kumāra followed Nārada’s instructions about remembering Lord Rāmacandra’s glories by chanting “O husband of Sītā, Raghunātha, elder brother of Lakṣmaṇa! O Lord, dear master of Śrī Hanumān!”

COMMENT

So this is Gopa Kumar telling his own story:

TEXT 252:

After traveling a long way, I saw some forest monkeys restlessly jumping here and there and shouting, “Rāma, Rāma!” As I proceeded, they gathered around me, and tried to grab my flute from my hand. Then I saw some humans who are even more beautiful than the associates of the Lord of Vaikuntha.

COMMENTARY

Those monkeys were grabbing at Gopa-kumāra’s flute either because they could not bear someone’s being a devotee of any other Lord than Śrī Raghunātha or because they were extremely attracted to the flute. After Gopa-kumāra walked a short distance with the monkeys, he saw some human associates of Lord Rāmacandra. They appeared more beautiful than any other servants of the Lord he had ever seen, including the four-handed residents of Vaikuṇṭha who were blessed with the perfection of sārūpya, having bodily forms like that of Śrī Nārāyaṇa.

TEXT 253

Those men, in behavior like the best of civilized persons, could not tolerate my bowing down to them and showing other signs of respect. They brought me to the outer boundary of their city and through an entrance gate.

COMMENTARY

Both the humans and the monkeys escorted Gopa-kumāra into Lord Rāmacandra’s city. When they reached the gateway, Gopa-kumāra was so overwhelmed with ecstasy from seeing these associates of the Lord that he could not enter on his own strength but only with their help. Lord Rāmacandra must have sent these devotees out of the city to meet Gopa-kumāra, because without their Lord’s order such devotees, exclusively dedicated to the rasa found at His lotus feet, would never have ventured so far away. Gopa-kumāra could not behave with the men he saw the same way as with the residents of Vaikuṇṭha, because these devotees of Lord Rāmacandra did not allow him to show any respect. They were just like the best of Āryans in their behavior.

COMMENT

Aryan means one who is interested in spiritual values. Many people misappropriated the term.

COMMENTARY

They were just like the best of Āryans in their behavior, very modest and considerate to everyone; indeed, the civilized Āryans have learned many of their standards of conduct from the devotees of Lord Rāma.

TEXT 254

Gopa Kumar speaks: There before me I saw Bharata—with Śatrughna—seated comfortably with monkeys like Sugrīva, Aṅgada, and Jāmbavān and surrounded by many handsome men. Thinking Bharata to be Rāmacandra, Lord of the Raghus, I recited prayers addressed to that Lord. But Bharata covered His ears and repeatedly forbade me to continue, saying “I am only a servant.” 

COMMENTARY

Gopa-kumāra greeted Bharata with prayers suitable for Lord Rāmacandra:

COMMENT

There are four brothers: Rama, Lakshman, Bharata, and Satrughna, and They are all viṣṇu-tattva that means They are all the Personality of Godhead, They are not ordinary living entities. And yes, Gopa Kumara saw Bharata, who is the younger brother or Rama, He was so handsome he thought He was Rama and suddenly started to pray, offer prayers to Him, and Bharata bowed to him and said, “No, no, I am just a servant.” Similarly, Sri Chaitanya Mahaprabhu although He was God himself, Krishna, but if anyone addressed Him as God or Vishnu, He would say, “No, no I am just a servant.”

COMMENTARY

Because Lord Bharata was sitting in a fabulous royal palace on a divine lion throne, attended by many principal servants of Lord Rāmacandra and by other residents of Ayodhyā, it was easy for Gopa-kumāra to mistake Lord Bharata for Lord Rāma. Moreover, Bharata’s beauty and dress were just like Rāma’s. And because Bharata is a plenary portion of the Personality of Godhead, His wife is a plenary portion of the goddess Lakṣmī, so she appeared just like Mother Sītā. And Śatrughna, who stood by Bharata’s throne, looked not much different from Lakṣmaṇa

TEXT 255

Afraid.

COMMENT

Because he had just been sort of rebuked.

TEXT 255

Afraid, I stood motionless before Lord Bharata with joined palms. Hanumān then quickly made me leave that place and enter the inner precincts of the city, where I saw the most amazing sight—the Supreme Lord in His form as the best of human beings. 

TEXT 256

He sat comfortably on a royal throne in the best of palaces. A palace full in all charming attractions, happy, and marked with the signs of a great personage, He seems somewhat like Lord Nārāyaṇa. 

COMMENTARY

Lord Rāmacandra’s face beamed with satisfaction, and His body showed all the marks of a perfect person that are set forth in scripture, such as an expansive chest, a neck like a bull’s, and mighty arms as broad as the trunk of a śāla tree (vyūḍhorasko vṛṣa-skandhaḥśāla-prāṁśur mahā-bhujaḥ). His youthfulness, His ornaments, and the exquisite shape of His limbs made Him look much like the Lord of Vaikuṇṭha

TEXT 257

But certain especially attractive features distinguished Him from that Lord. His hand was adorned with a bow. His glances were delightfully modest and humble. Playing the role of a perfect king, He followed all the prescribed rules of religious behavior.

COMMENTARY

Lord Rāmacandra is even more beautifully attractive than Lord Nārāyaṇa. He has two arms, He is the best of bowmen, and in His own unique way He is the best protector of the citizens of His kingdom. He strictly adheres to the Vedic principles of civilized conduct.

COMMENT

So the rule of Lord Rama is called rāma-rājya, and in India people hanker for rāma-rājya, a kingdom like that ruled by Lord Rama. And sometimes there are even political parties called the rāma-rājya party. But as Srila Prabhupada commented, or lamented, they want rāma-rājya, they want the kingdom of Rama without Rama [Unintelligible 00:15:23]. But the kingdom of Lord Rama was ideal. He was the ideal king, yathā rajā tathā prajā, as the king, so the citizens.

TEXT 258

I was bewildered by the overflowing ecstasy of His darśana, and I fell down before Him as if offering prostrate obeisances. My confusion thus robbed me of the supreme benefit of seeing Him. But then, by His mercy, I was able to stand up again and see Him clearly.

COMMENTARY

The Personality of Godhead is the supreme goal in all endeavors of human existence, since even in the most sublime endeavor of pure devotion He is the goal. He awards such devotion to His surrendered devotees.

TEXT 259

Śrī Hanumān left me, pulled back by his own regular service, and in a single jump went to join his Lord. On the left of the Lord, pleasing Him with her service, stood His dear counterpart Sītā, and on His other side His younger brother Lakṣmaṇa.

COMMENTARY

Leaving Gopa-kumāra at the very spot where he had fallen to the ground, Hanumān went to the side of Lord Rāmacandra by jumping as monkeys generally do. Hanumān was drawn back to his Lord’s side by the ecstatic attraction of eternal service. His desire, above all, was to do whatever would give his Lord the most pleasure.

COMMENT

He has his bhakti, do whatever will give the Lord the most pleasure, so it is pure bhakti.

COMMENTARY

Although the sight of Lord Rāmacandra is naturally blissful, when He is with His beloved Jānakī, with Lakṣmaṇa, and with His best servant Hanumān, His beauty increases many fold, and whoever sees Him becomes immersed in the most exceptional ecstasy. This picture of Lord Rāmacandra together with Sītā, Lakṣmaṇa, and Hanumān depicts the Supreme Lord in His especially compassionate mood of reciprocating with His intimate servants.

COMMENT

So we have these deities Sita, Rama, and Lakshman, and Hanuman in Juhu, Bombay, and in Washington DC because Washington DC is the nation’s capital, and Lord Rama is the example of what the head of state should be. I won’t comment on the present situation which is sadly far from it, but He is there to show that example of how the head of state should be. And there is also Sita-Rama and Lakshman and Hanuman in London. That was installed after Prabhupada’s time. Yes, that is true. 

COMMENTARY

This picture of Lord Rāmacandra together with Sītā, Lakṣmaṇa, and Hanumān depicts the Supreme Lord in His especially compassionate mood of reciprocating with His intimate servants. Sītādevī in particular is the perfectly compatible consort for Lord Rāmacandra, and her beauty and other qualities excel even those of the goddess Lakṣmī in Vaikuṇṭha. Standing on the left side of the Lord, she displays such pastimes as offering Him betel nut to chew.

TEXT 260

Śrī Hanumān sometimes stood in front of the Lord, fanning Him with excellent white cāmaras and singing His glories. And sometimes, palms joined, he praised the Lord with wonderful prayers of His own composition.

COMMENT

So although he is in the body of monkey but he is actually very learned and elegant.

TEXT 261

At one moment he carried a white umbrella, at another he massaged the Lord’s lotus feet, and at yet another he did several kinds of service all at once. Amazingly, he was not in the least fatigued by all this.

COMMENTARY

Gopa-kumāra saw Hanumān render several services at once—singing Lord Rāmacandra’s glories, fanning the Lord, reciting famous prayers, massaging His feet, and more. And even such simultaneous expenditures of energy didn’t seem to tire Hanumān at all.

COMMENT

Because he was in ecstasy so he wanted to serve more and more.

TEXT 262

Overwhelmed by the greatest joy, I bowed down again and again, saying “All glories! All glories!” Then that soft-hearted Lord soothed me fully with the gentle nectar of His supremely impressive words.

COMMENTARY

Lord Rāmacandra is extremely kindhearted. His affectionate speech impressed Gopa-kumāra more than anything he had ever heard before.

TEXT 263

The Supreme Lord said: My dear son of a cowherd, my best friend, well done! Well done! By showing such affection you have conquered Me. Enough with all this exertion. Now just relax. You have made Me, your dear friend, unhappy for long enough.

COMMENT

Quite an amazing statement by Lord Ramachandra. 

COMMENTARY

With these words Lord Rāmacandra congratulates Gopa-kumāra for his victorious entrance into Ayodhyā. The Lord repeats Himself (sādhu sādhu) to tell the extent of His joy. He assumes that the long journey must have been strenuous, so He asks Gopa-kumāra simply to rest awhile. And perhaps Gopa-kumāra can remain in Ayodhyā for an extended time. In any case, at least he should take a break from offering so many needless daṇḍavats and prayers. These displays of reverence cause pain to the Lord, who considers Gopa-kumāra a close friend

TEXT 264

uttiṣṭhottiṣṭha bhadraṁ te
gauravāt sambhramaṁ tyaja
tvadīya-prema-rūpeṇa
yantrito ‘smi sadā sakhe

Please get up, get up! All good fortune to you. Give up this formal respect. Dear friend, I am always controlled by such pure love as yours.

COMMENT

In Vaikuntha, where Gopa Kumar had just been, there is a lot of awe and reverence. But in Ayodhya, the mood is more intimate and Lord Ramachandra did not actually like all the formal respect being offered by Gopa Kumar who he considered to be His friend.

COMMENTARY

When the Lord saw Gopa-kumāra still standing respectfully, the Lord tried to put him at ease him by offering blessings. And when Gopa-kumāra still offered obeisances, the Lord told him outright to stop being so formal: “I am actually under your control, so how can I be an object of your reverence?”

TEXT 265

Śrī Gopa-kumāra said: On the Lord’s order, Hanumān then raised me from the ground and brought me by force to where the Lord was resting His sacred lotus feet.

COMMENTARY

After all the Lord’s entreaties, Gopa-kumāra, helplessly moved by transcendental joy, continued to bow down and pray to the Lord. Śrī Raghunātha thus had to order Hanumān to stop him physically.

COMMENT

So he was overwhelmed with ecstasy, and at the same time, he did have some feelings of awe and reverence, so the Lord ordered Hanuman to bring him forward. 

TEXT 266

It then came to my mind that all my long-cherished desires had borne fruit, beyond what I had ever hoped. And where else could I have achieved such perfection?

COMMENTARY

Being treated so kindly by Lord Raghunātha was the fulfillment of all the desires Gopa-kumāra had ever had, and more even than he had ever dreamed of. He had traveled throughout the material and spiritual universes, but he had never been so fully satisfied.

TEXT 267

I stayed there for some time, as before in my own dress as a cowherd boy. And the fullness of bliss that I tasted melted my heart.

COMMENTARY

Just as he had served Lord Nārāyaṇa for some time in Vaikuṇṭha, fanning Him and pushing His swing, Gopa-kumāra now served Lord Rāmacandra for some time in Ayodhyā. But if Gopa-kumāra’s intention was to go to Dvārakā, why did he stay in Ayodhyā? It was because he was enchanted and forgot everything, intoxicated by natural ecstasy at the feet of Lord Rāmacandra.

COMMENT

When Gopa Kumar was in Vaikuntha, Narada encourage him to go to Dvaraka to see Lord Krishna but to stop in Ayodhya on the way. But on the way, he was so overwhelmed with ecstasy and so satisfied in his reciprocation with Lord Ramachandra, he was in the mood to just stay in Ayodhya. 

TEXT 268

I saw the unique pastimes of the divine lion of the Raghus, who was playing the role of the king of kings, acting in strict accord with religious principles.

COMMENTARY

In a subtle way, Gopa-kumāra now begins to express the dissatisfaction that will eventually compel him to find an even better abode of the Supreme Lord than Ayodhyā. Lord Rāmacandra acted just like a pious king of the world, obeying the rules and regulations of the Dharma-śāstras. Gopa-kumāra never saw Him violate any religious principles. This implies that the Lord was not free to display the highest extreme of compassion for His devotees.

COMMENT

Very interesting. So although he is praising Lord Ramachandra for being so pious and righteous, now he says; Gopa Kumar.

TEXT 269

But I did not see the unique sweetness I had found within the varied playful pastimes of my worshipable Deity’s lotus feet. Nor did I find His special mercy.

COMMENTARY

Because of great respect for Śrī Gopāladeva, Gopa-kumāra refers to Him here by using the plural phrase iṣṭa-deva-pādānām, referring to His feet rather than speaking His name. Lord Gopāla has certain pastimes that Lord Rāmacandra doesn’t, like attracting the universe with the music of His flute and enchanting the gopīs in various ways. Moreover, Gopa-kumāra in his private meditations would have very friendly dealings with Madana-gopāla, including exchanges of embraces and kisses. In contrast, Gopa-kumāra’s relationship with Lord Rāmacandra was more formal.

COMMENT

So in the Bhakti-rasāmṛta-sindhu, Srila Rupa Gosvami mentions sixty-four qualities of the Lord and he explains that the living entities, that is us, can have up to fifty of them but in small quantity. And Lord Shiva can have up to fifty-five, and Lord Narayana can have up to sixty. But Krishna has four characteristics that even Lord Narayana doesn’t have. And in this commentary, Sanatana Gosvami mentions two of them which suggests that Lord Rama has two which even Lord Narayana doesn’t have. But Krishna still has two more that even Lord Rama doesn’t have, and that is Venu-mādhurya; He is playing on flute, and His attractive pastimes with the gopīs. 

TEXTS 270–271

Thus even there in Ayodhyā I seemed unhappy. But by hearing from Śrī Hanumān the glories of Śrī Rāmacandra’s lotus feet and by directly seeing Lord Rāma myself, I dispelled that mental distress. I imagined Lord Rāmacandra to have all the qualities of my own worshipable Deity.

COMMENT

He was very subtle.

COMMENTARY

In Ayodhyā Gopa-kumāra only seemed unhappy (sokam iva. . .āpnuvan). Because that apparent sorrow was a product of pure love for the Supreme Lord, it was in fact unalloyed transcendental ecstasy. By hearing Hanumān glorify Lord Rāma’s humility, simplicity, respectfulness, and other sublime qualities, Gopa-kumāra would be struck with wonder. He would look upon Lord Rāmacandra with great love, seeing in Him the features and qualities of his own Madana-gopāla.

COMMENT

And that is also true, that all the qualities of the other expansions of Krishna are included in Krishna. So we are almost at the end.

TEXTS 272–273

By the force of my previous spiritual practices, the land of Vraja would impose itself upon my heart, along with a yearning for its special pastimes and mercy. When Śrī Hanumān, the best of counselors, would notice this, he would save me by encouraging me with diverse clever arguments.

COMMENTARY

Gopa-kumāra’s visions of Lord Rāmacandra as Lord Gopāla would be short-lived, and he would hanker again for the sweet life of Vraja-bhūmi. He would then feel disturbed and think about leaving Ayodhyā. Hanumān detected these changes in Gopa-kumāra’s mood by the signs of disappointment on his face and would make all endeavors to “save” Gopa-kumāra by keeping him in Ayodhyā. Hanumān, an expert diplomat, knew how to advise Gopa-kumāra in ways he was inclined to accept, so Gopa-kumāra stayed for a long time without deciding to leave. Only Lord Rāma could stop this cycle of discontent and appeasement.

TEXT 274

Finally Śrī Rāma, whose heart is tender with unlimited compassion and who knows the mind of everyone in the world, consoled me with words of gentle affection. “Go to Dvārakā and be happy,” He ordered. And He sent me off at once, together with the chief of the bears.

COMMENTARY

Had the Lord not personally asked him to go to Dvārakā, Gopa-kumāra would never have been able to leave Ayodhyā. Lord Rāma knew perfectly well that Gopa-kumāra was a worshiper of Śrī Madana-gopāla, exclusively devoted to that Lord and uniquely qualified to attain Him. Furthermore, Lord Rāma understood that this was why Gopa-kumāra was never completely satisfied in Ayodhyā, even after tasting supreme ecstasy and even after being mercifully counseled by Hanumān. It was apparent that only going to Dvārakā would make Gopa-kumāra happy. The Supreme Lord rarely sends someone out of His abode, but this time He did so, for the happiness of His devotee. He deputed Śrī Jāmbavān, king of the bears, to accompany Gopa-kumāra on the way to Dvārakā. Jāmbavān, being the grandfather of Samba, Lord Kṛṣṇa’s son, was an appropriate escort.

Thus ends the Fourth Chapter of Part Two of Śrīla Sanātana Gosvāmī’s Bṛhad-bhāgavatāmṛta, entitled “Vaikuṇṭha: The Spiritual Kingdom.”

COMMENT

So we can see how kind and compassionate and tenderhearted Lord Rama is which [Unintelligible 00:40:43]. Today is also the anniversary of the opening of the Vrindavan temple [Unintelligible 00:40:51]. On this day, Prabhupada brought again [Unintelligible 00:40:51] 

Well, anyone else has to say anything?

Devotee: A question?

Giriraj Swami: Yes.

Devotee: So it seems that when Lord Rama sent Gopa Kumar away. He really wants to be by Rama’s stepping out of his character, is that correct?

Giriraj Swami: Well, Sanatana Gosvami says the Lord rarely ordered someone to leave His kingdom, but because Lord Rama knew Gopa Kumar would be happier, He did. So it was in keeping with his character because Lord Rama is the well-wisher of all human beings, He wants the best for everyone; but it is unusual.

Devotee: So to understand it, one would have to know Gopa Kumar’s heart.

Giriraj Swami: That is what Lord Rama did.

Devotee: Yes, But maybe someone looking from the outside, may not understand that.

Giriraj Swami: Yes. There is also the pastime of Lord Rama in the Daṇḍakāraṇya forest, and in that forest there were some sages meditating on Gopala, they wanted to have a conjugal relationship with Gopala. And when they saw Lord Ramachandra passing through the forest they became attracted by His extraordinary beauty, and they desired to have a relationship with Him. But Lord Rama explained that in His form as Lord Ramachandra He was eka-patnī-vrata; He had only one wife. But that when He would come again as Lord Krishna He would fulfill their desire. So when Krishna came and played upon His flute to call the gopīs to meeting, different gopīs face different situations, some were detained by their husbands or fathers or brothers, some were able to leave the home without any impediment to meet Krishna. So Srila Visvanatha Cakravarti Thakura analyzes different categories of gopīs, and he is able to place the events in the lives of different gopīs described in the Bhāgavatam, he is able to ascribe those to different categories of gopī.

So one category is the śruti-cārī gopīs, they are the personified Vedas gopīs. And some are nitya-siddha and some are sādhana-siddhas. And some are rishi-cārī gopīs. They were the rishis in forest of Daṇḍakāraṇya and who had been blessed by Lord Rama to attain His association in mādhurya-rasa [Unintelligible 00:45:57] with Krishna. It is quite a fascinating, very long purport [Unintelligible 00:46:08] about those different categories. So yes, Lord Rama knew that their ultimate desire would be fulfilled by Krishna, could be fulfilled only by Krishna, so He blessed them.

Were you about to say something?

Devotee: Two things. I can’t remember what you said were the two qualities that Lord Ramachandra had that Lord Narayana didn’t have, and then Krishna had two more and then [Unintelligible 00:46:53].

Giriraj Swami: So the four are venu-mādhurya – Krishna plays His flute. [Unintelligible 00:46:57] līlā-mādhurya – sweetness of His pastimes, and then there is His extraordinary associates, referring particularly to the gopīs. And the fourth is His childhood pastimes.

Devotee: [Unintelligible 00:47:44] the fourth for Krishna?

Giriraj Swami: [Unintelligible 00:47:47] Lord Ramachandra.

Devotee: [Unintelligible 00:47:49].

Giriraj Swami: [Unintelligible 00:47:51].

Devotee: Okay.

Giriraj Swami: [Unintelligible 00:47:53].

Devotee: [Unintelligible 00:47:56], okay. And then [Unintelligible 00:48:00].

Giriraj Swami: [Unintelligible 00:58:07].

Devotee: Is it [Unintelligible 00:48:10]?

Giriraj Swami: No.

Devotee: Okay.

Giriraj Swami: [Unintelligible 00:48:15].

Devotee: Okay. And have we had anything about the [Unintelligible 00:48:19]?

Giriraj Swami: to Satrughna [Unintelligible 00:48:23]?

Devotee: Yes. 

Giriraj Swami: Yes, that is true. When Rama was in exile, Lakshman accompanied Him. And Bharata was next in line to the throne, that was a whole conspiracy about whole story [Unintelligible 00:48:46]. Bharata wouldn’t sit on throne. He did austerities, eating barley with water. [Unintelligible 00:48:46]

Devotee: And I find it so amazing that [Unintelligible 00:49:12] for our mind is so far apart, [Unintelligible 00:49:28] it was going around and associated with that because [Unintelligible 00:49:37]. 

Giriraj Swami: Well, Their appearance in this world was separated by. . .

Devotee: Yes.

Giriraj Swami: Many millennia but they exist concurrently in the spiritual world [Unintelligible 00:49:52].

Devotee: My question is somewhat related to this last question’s answer.

Giriraj Swami: Yes.

Devotee: When Durvasa Muni offended Maharaja Ambarish and he was chased by Sudarsana-chakra, he didn’t have any problem going to see Lord Vishnu, although yogis more advanced than him meditate for millions, thousands, hundreds of thousands of years without even getting a glimpse of the Lord Vaikuntha. How could he just show up?

Giriraj Swami: Well, was he being chased by Sudarsana-chakra? And this is his intellectual speculation, but Sudarsana-chakra came from Vaikuntha so he was sort of like this [Unintelligible 00:51:06]. But otherwise, do you have your own [Unintelligible 00:51:19] the other would be that it was just to demonstrate, that even if one is able to go to Vaikuntha and see the world directly, he cannot be relieved from the offense against a devotee without being forgiven by the devotee himself. [Unintelligible 00:51:39] see him in that way as an instructor.