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August 2021| Issue 50 | Page BHAGAVATA PRADIPIKA 1

A Monthly E-Magazine from the Bhaktivedanta Vidyapitha with Illuminating Perspectives on the Srimad-Bhagavatam

August 2021| Issue 50

Inside: Glimpses into a heart filled with devotion| Will Krsna ever become my son?| Pride cometh before the Fall| Thematic Study:

Krsna’s Beauty | Bhägavata darçana: Jewel of

Attachment to Krsna| Analogy Arena

Dedicated to His Divine Grace A.C. Bhaktivedänta Swämi PrabhupädaFounder-Äcärya of the International Society for Krishna Consciousness

50th

CLASSIC ISSUE

JANMÄÑÖAMÉ SPECIAL


Çréla Prabhupäda’s125th Birth Anniversary

Our heart is filled with whatever we love the most.As devotees love the Lord the most, we understandthat their heart is filled with love for Kåñëa. Yet itremains an esoteric mystery how that love fills andfloods their heart, inspiring them to give themselvescompletely to the Lord, putting aside all otherconsiderations. The more we understand theworkings of their heart, the more we can get theinspiration and the direction to make our heart worksimilarly, even if gradually and incrementally.We get glimpses into others’ hearts by their words,especially by those of their words spoken from theheart. While all candid words can reveal the heart,poems and songs have a distinct, even unique,potency to express the heart. In this song, we get anintimate picture of the heart of Çréla Prabhupäda,that great devotee who spread love for Kåñëa allover the world far more than anyone else in modernhistory. What increases the impact of this poeticoutpouring is the setting where it was composed: onthe ship that had brought him after a month-longturbulent trip to the coast of America, the land thatthe world considered most prosperous, the land hesaw as spiritually bankrupt, the land he had hopedwould be the starter for his vision for theglobalization of devotion. Let’s peek into histhoughts while he was all alone, without money orinstitutional support, with an elderly body batteredby two heart attacks.

Glimpses into a Heart filled

with Devotion & Compassion

Refrain:kr sn a taba pun ya habe bhāi

e-pun ya koribe jabe rādhārān ī sukhī habedhruva ati boli tomā tāi

O, brothers, (o brother) The Supreme LordKrsna will bestow virtue upon you -- but Hewill do this only when Srimati Radharani firstbecomes pleased with you. This I surelydeclare to you.The refrain goes to the heart of the tradition thatÇréla Prabhupäda belonged to and longed to sharethroughout the world: the Gauòéya Vaiñëava hassung a song about this lotus honey, comparinghimself to the bee: "O my Lord Kåñëa, I beg to offermy prayers unt tradition. He succinctlysummarizes three core truths of the tradition:1. The all-attractive ultimate reality, the supremeobject of devotion is Kåñëa.2. As the infinite Lord can’t be known by us finitesouls, we need his mercy to reach him.3. His mercy is accessed by pleasing his greatestdevotee, Çrématé Rädhäräëé, who is the devotionalenergy personified and is the most generousbestower of devotion.Just as the planets revolve around the sun, theconsciousness of a Gauòéya Vaiñëava revolvesaround these core truths, as is symbolized byPrabhupäda’s choosing this verse as the refrainthat is sung repeatedly.

In Våndävana there is a place where there was no temple, but a devotee desired, "Let there be a temple and sevä, devotional service." Therefore, what was once an empty corner has now become a place of pilgrimage. SB 10.13.50 P

By Chaitanya Charan Das

Meditations on Srila Prabhupäda’s song kåñëa tava puëyahabe bhäi (Part - 1)


(1)śrī-siddhānta saraswatī śacī-suta priya ati

kr sn a-sebāya jāra tula nāisei se mohānta-guru jagater madhye uru

kr sn a-bhakti deya t hāi t hāi

Sri Srimad Bhaktisiddhanta SarasvatiThakura, who is very dear to LordGauranga, the son of mother Saci, isunparalleled in his service to the SupremeLord Sri Krsna. He is that great saintlyspiritual master, most magnanimous withinthis universe, who bestows devotion toKrsna in various places throughout theworld.

Though Prabhupäda was physically alone in hismission, he never felt lonely because he knewthat a glorious lineage backed him. His veryfirst verse reveals his awareness andappreciation for the one whose instructionimpelled him on his improbable, if notimpossible, mission: his spiritual masterBhaktisiddhänta Sarasvaté Öhäkura. He glorifieshis guru for being intimately connected,through love and service, with the founder oftheir tradition,

Lord Chaitanya, who is the combined divinemanifestation of the Divine Couple Radha-Kåñëa. His vision of his guru is futuristic: thoughhis guru’s attempts to spread bhakti globallyhad met only moderate success till then,Prabhupäda glorifies him as the potent globalspreader of devotion, thus expressing hisconfidence about the unfolding of a future thatwas still largely invisible.

(2)tāra icchā balavān pāścātyete t hān t hān

hoy jāte gaurāńger nāmpr thivīte nagarādi āsamudra nada nadī

sakalei bole kr sn a rāma

His desire is very powerful, and thus he iscausing the Holy Name of Lord Gauranga tospread throughout all the countries of theWestern World. In all the cities, towns, andvillages on the earth, extending to all theoceans, rivers, and streams, everyone maychant the names of Krsna and Rama.

Although unborn, the Lord, the master of everything, appears like a born child by entering the mind of a devotee. SB 10.2.16

2. The second verse highlights whatdifferentiates devotees from non-devotees: thedirection of their desire. Whereas non-devoteesdesire things for themselves, devotees long tolove the Lord and to inspire everyone to lovethe Lord. The more advanced a devotee, thestronger are their devotionally directed desires.Here, Prabhupäda expresses his faith in thestrength of his guru’s divine desire, seeing it asthe fuel that will power the global spreading ofdevotion. His mention of the chanting of the holynames worldwide points to the prophecy thatLord Caitanya had made, a prophecy that hadbeen deemed nonliteral by many in his owntradition for nearly five centuries, a prophecywhich he believed would be soon translated intoreality.

(3)tāhale ānanda hoy tabe hoy digvijay

caitanyer kr pā atiśaymāyā dust a jata duhkhī jagate sabāi sukhī

vaisn aver icchā pūrn a hoy

Thus all directions will be conquered by aflood of transcendental ecstasy flowing withthe excessive mercy of Sri CaitanyaMahaprabhu. When all the miserable livingentities that have been corrupted by mayabecome happy, then the Vaisnava's desire isfulfilled.

3. In the third verse, Çréla Prabhupäda states therationale for a devotee’s deep aspiration for aworld filled with devotion: the rationale isconviction and compassion. Conviction thatpeople’s distresses, whatever be their specificcauses or forms, arose ultimately fromdisconnection with the source and Lord ofeveryone. And compassion that reconnectingdevotionally with the one Lord of all traditions,the Lord whom he knew as Kåñëa and Caitanya,would not only free them from misery, but alsoflood them with ecstasy. If the vision of globaldevotion seemed unrealistic, he points to themercy of Lord Caitanya, mercy that his traditionoften glorified as capable of making theimpossible possible, infusing the dumb witheloquence and the crippled with mountain-scaling ability.

To be Continued in the Next Issue….


Celebration of Kåñëa’s appearanceSB 10.5.9

gopyaç cäkarëya muditä yaçodäyäù sutodbhavamätmänaà bhüñayäà cakrur vasträkalpäïjanädibhiù

The gopés were very pleased to hear that motherYaçodä had given birth to a son, and they decoratedthemselves very nicely with proper dresses,ornaments, black ointment in their eyes, and so on.They carried valuable presentations to give to theirqueen. They all hurried to see the new born child.Their husbands, the cowherd men also dressedthemselves very opulently with ornaments, garmentsand turbans and carried various presentations andapproached King Nanda’s palace.They were all filled with supreme bliss on seeing thenewborn child. Offering blessings to the newbornchild, they said, "May You become the King of Vrajaand long maintain all its inhabitants." They sprinkleda mixture of turmeric powder, oil and water upon thebirthless Supreme Lord.

In gladness, the cowherd men enjoyed a great festivalby splashing one another's bodies with a mixture ofcurd, condensed milk, butter and water. They threwand smeared butter on one another's bodies.

By Gaura Naam Das

Will Kåñëa Ever Become My Son?

During Kåñëa’s childhood pastimesThe motherly gopés’ love for Kåñëa continued togrow as He grew. Whenever Kåñëa was in danger,these gopés also suffered like Mother Yaśodā.They were all bound by maternal affection toKåñëa. When Kåñëa came alive after Pütanaattacked Him, they all chanted mantras to protectthe child, while Yaçoda was too shocked to doanything.These gopés witnessed the naughty activities ofKåñëa and Balaräma when they were crawling.Kåñëa and Balaräma used to come to their housesto steal butter, yogurt and other milk products. Infact it is the deep desire of their hearts that Kåñëawould come and steal their butter. Sure enoughKåñëa would fulfill their longing.They had enough fun with Kåñëa through thesestealing pastimes but they thought that Yaśodāwas missing all this fun. So to give happiness toYaśodā they went to her and complained aboutall of Kåñëa’s naughty activities.

When they were complaining, sometimes theywould look at Kåñëa sitting there. He would showfear in His eyes so that His mother would not

Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances. Obeisances are offered to a person, not to anything impersonal. SB 4.3.23 P

Secret desire in the hearts of Vätsalya gopés


chastise Him. When they saw Kåñëa's beautifulface, instead of chastising Him they would simplylook upon His face and enjoy transcendental bliss.Mother Yaśodā would mildly smile at all this fun,and she would not want to chastise her blessedtranscendental child.

The gopés personally witnessed the pastime ofYaśodā trying to bind Kåñëa. They were smiling andenjoying the fun when all the attempts of Yaśodā tobind Kåñëa with ropes were failing.

Kåñëa’s Bhåtya-vaçyatä towards the gopésKåñëa is not only controlled by the love of Yaśodābut also of these gopés. This is specificallymentioned in SB 10.11.7,

gopébhiù stobhito 'nåtyadbhagavän bälavat kvacitudgäyati kvacin mugdhastad-vaço däru-yantravat

The gopés would say, "If You dance, my dear Kåñëa,then I shall give You half a sweet." By saying thesewords or by clapping their hands, all the gopéswould encourage Kåñëa in different ways. At suchtimes, although being the supremely powerfulPersonality of Godhead, He would smile and danceaccording to their desire, as if He were a woodendoll in their hands. Sometimes He would sing veryloudly, at their bidding. In this way, Kåñëa wouldcompletely come under the control of the gopés.

In Bhakti Rasāmrita Sindhu, its mentioned thatone of the qualities of uttama bhakti is S$rı Kåñëaäkarñiëé. Jıva Goswami says in his commentarythat this quality manifests at the stage of prema.The Lord is controlled by persons who are at thelevel of prema. Gopis ability to control Kåñëawith their love is a proof of their being at thelevel of prema.They all secretly developed a desire, ‘Will Kåñëaever become my son?’ This was the deepestdesire of their hearts.

Brahma-vimohana līlä – fulfilment oftheir desiresUnderstanding their desire, Kåñëa fulfilled it inthe Brahma vimohana lıla. When Brahmäapparently wanted to test Kåñëa, he thought ofstealing the friends and calves of Kåñëa. SoKåñëa arranged illusory gopas and calves to betaken by Brahmä and original gopas and calveswere kept under yoga mäyä.

Kåñëa expanded himself into exact forms of allthe calves and gopas with the exact activitiesand characteristics. In this way, Kåñëa led theboys who were all His own expansions whofollowed Him and played their flutes and bugles.The mothers of the boys, upon hearing thesesounds immediately rose from their householdtasks, lifted their boys onto their laps, embracedthem and fed them with their breast milk, whichflowed forth because of extreme lovespecifically for Kåñëa. Actually Kåñëa iseverything, but at that time, expressing extremelove and affection, they took special pleasure infeeding Kåñëa, the Parabrahman, and Kåñëadrank the milk from His respective mothers as ifit were a nectarean beverage.

The mothers took care of the boys by massagingthem with oil, bathing them, smearing theirbodies with sandalwood pulp, decorating themwith ornaments, chanting protective mantras,decorating their bodies with tilaka and givingthem food. In this way, all the mothers servedKåñëa personally.

In this connection, Srila Sukadeva Gosvami says,go-gopénäà mätåtäsminn äsét snehardhikäà vinä

purovad äsv api hares tokatä mäyayä vinäPreviously, from the very beginning, the gopıshad motherly affection for Kåñëa. Indeed, theiraffection for Kåñëa exceeded even their affectionfor their own sons. (Continued on Page 8)

An unchaste wife can kill her husband at any time, and an uncontrolled mind, followed by lust, anger, greed, madness, envy and illusion, can certainly kill the yogé. SB 5.6.4 P


Humility is an important quality to beinculcated in life. It embellishes the characterof a devotee. Kåñëa, while speaking theBhagavad-gétä, demarks humility as the firstitem of the eighteen items of knowledge. ÇréCaitanya Mahäprabhu teaches us to behumble like the straw in the street, whichdoesn't even protest if someone tramples on it.Contrary to humility is pride. Pride is onething that Kåñëa doesn't like. He even left thegopis, the topmost echelon of devotees toshow the whole world that He cannot toleratethis defect. Kåñëa's elder brother Balaräma iscalled the adi-guru, the foremost of the gurus.Guru's business is to teach the right conductto the disciple. Balaräma instructs theimportance of rooting out this evil through anextremely graphic narrative from the Çrémad-Bhägavatam.

By Hari Bhakti Das

Pride Cometh Before the Fall

Devotees automatically have all mystic power, but they do not like to compete with Kåñëa. Instead, they fully surrender to Kåñëa, and their yogic power is demonstrated by Kåñëa's mercy. SB 10.7.26 P

THE WEALTH OF RESPECTWhen Balaräma heard that the Kurus were preparingfor war with the Pandavas, he departed on the pretextof going to bathe in the holy places. Balaräma gavepleasure to everyone (rämaù). In order to not diminishhis attraction for the Kurus and Päëòavas, he left. Hewas neutral to both parties, so choosing eitherYudhiñöhira or Duryodhana would have been difficultfor him.


After bathing at Prabhäsa, he decided to visitdifferent places on the banks of Sarasvaté. He cameto the Naimiña forest, where great sages wereperforming an elaborate sacrifice. When LordBalaräma arrived there, all the assembled sages,ascetics, learned scholars rose immediately rosefrom their seats, offered respects and welcomedHim.

This is the reception ought to be offered to thespiritual master. The word "immediately" is verysignificant here. When Närada came to Vyäsa'scottage, Vyäsa immediately got up and offeredrespects to him. Immediate response is a result ofprior cultivation. Indra was being offered respectsby all the demigods. But he remained seated whenhis guru Båhaspati arrived in the assembly.Moments later, he recognized his folly. But it wastoo late. Indra lost everything!

THE SERIES OF VANITYAfter being worshipped, Lord Balaräma accepted aseat of honor. He noticed that Romaharñaëa hadremained seated. Romaharñaëa means he whogives joy to the listeners by speaking about theLord. He was a great devotee. But being Vyäsa'sdisciple, this was not the conduct expected of him.Great lineage demands appropriate action. Theinternal mood of the guru paramparä and thespiritual master should pervade the disciple'sexistence. The great poet Narottama Däsa Öhäkurawrites in his guru-vandanä, "guru-mukha-padma-väkya, cittete kariyä aikya, ära nä kariha maneäçä". The life of the disciple should circumambulatewithin the instructions of the guru.Caitanya-Caritämåita describes,

äcäryera mata yei, sei mata säratäìra äjïä laìghi’ cale, sei ta’ asära

The order of guru is the active principle in spirituallife. Anyone who disobeys the order of the spiritualmaster immediately becomes useless.

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The following behavior of Romaharñaëa madeBalaräma increasingly angry:Firstly, he did not rise.Secondly, he did not offer proper respects or foldhis hands.Thirdly, he remained seated on the Vyäsasana,and foolishly thought himself greater than theLord.Fourthly, he sat above the exalted brahmanasalthough coming from a lower family.

Balaräma had to look at him by raising his headupwards since he was sitting high above. ÇrélaPrabhupäda writes, "When Lord Balaräma sawthat Romaharñaëa Süta did not understand thehighest principle of religion in spite of his havingstudied all the Vedas, He certainly could notsupport his position. Romaharñaëa Süta had beengiven the chance to become a perfect brähmaëa,but because of his ill behavior in his relationshipwith the Supreme Personality of Godhead, his lowbirth was immediately remembered." One wrongaction by a leader is etched forever in the pagesof history.

THE CURRENCY OF HUMILITYBalaräma said, "Although he is a disciple of thegreat sage Vyäsa and thoroughly learned manyscriptures from him, his study has not producedany good qualities. His study is just like an actor'splaying his part, because he is not self-controlledor humble and vainly presents himself a scholarlyperson, although he has failed to conquer his ownmind.”

Alcohol makes one intoxicated only on drinking.But the intoxication of pride is such that one getsintoxicated without even doing anything! It is said- Even a beggar is proud of penny. Till then,Romaharñaëa hadn't even started speaking.Nonetheless, he considered himself to be a verygreat scholar.It is said - vidyä vinayena çhobhate - Knowledgeappears graceful by humility. Humility cannot beattained simply by learning how to converse in ahumble manner, or by remaining silent in allcircumstances, or by performing actions gently. Itis a by-product of Lord's grace.

Çrémad-Bhägavatam 8.22.26 says,janma-karma-vayo-rüpa-vidyaiçvarya-dhanädibhiù

yady asya na bhavet stambhastaträyaà mad-anugrahaù


If a human being is born in an aristocratic family ora higher status of life, if he performs wonderfulactivities, if he is youthful, if he has personalbeauty, a good education and good wealth, and ifhe is nonetheless not proud of his opulences, it is tobe understood that he is especially favored by theSupreme Personality of Godhead.

THE HEAVY PRICE OF PRIDERomaharñaëa had lost all favor of the SupremeLord by acting in an unpleasant manner.Balaräma said, "My business is to kill such mostsinful persons who take the false garb of religiositybut are hypocrites." Thus, Balaräma killedRomaharñaëa simply by touching him with a tip ofkusa grass.

Someone might ask, what was the need to kill justbecause Romaharñaëa didn't get up?The fact is, however, Romaharñaëa showed hisenvy and disrespect towards the Supreme Lord byaccepting a superior position than the Lord in Hispresence.

Lord Kåñëa made the brähmaëa Sudama to sit onhis bed, washed his lotus feet and worshipped him.Kåñëa accepted an inferior position. But here,another 'brähmaëa', who was already seated highup, failed to recognize the supremacy of the Lord'sposition and showcased immense pride. Hishypocrisy, pride and wanting to maintain his'exalted' position resulted in his destruction. Hehad already degraded from his brähmaëa status.

Had he got up from his seat and offered respects toBalaräma, or even if he would have expressed hishumility, Balaräma would have made him sit againand would have worshipped him. Balaräma had nopersonal enmity towards Romaharñaëa. When thesages told Balaräma that they had blessedRomaharñaëa with long life and freedom from allpain till the completion of sacrifice, Balaräma wasready to revive him back with all his powers.Finally, his son Süta Gosvämé was awarded all thebenedictions that the brahmanas had given toRomaharñaëa. Balaräma, although beyond alldharma, asked the sages about the requiredatonement. The sages requested Balaräma to kill ademon named Balvala who would disturb theirsacrifice, and then to travel for twelve months andtake baths in various holy places of pilgrimage.Balaräma acceded to their request. After a year, hereturned to Naimiña, and bestowed spiritualknowledge upon all the sages.

Kåñëa, the Supreme Personality of Godhead as the son of Mother Yaçodä, is very easily available to devotees, but not to tapasvés, yogés, jïänés and others who have a bodily concept of life. SB 10.9.21 P

This incident clearly portrays the perils of pride.Çréla Prabhupäda writes, "Unless one is meek andhumble, to make progress in spiritual life is verydifficult. (SB 7.9.8 P) Lord Balaräma's grace canenable one to secure this gift of humility andvanquish the burden of pride.

Continued from Page 5…In displaying their affection, they had thusdistinguished between Kåñëa and their sons, butnow that distinction disappeared.

For one year, their affection for their own sonscontinuously increased, for Kåñëa had nowbecome their son. There was no limit to theincrement of their affection for their son, who wasnow Kåñëa. Every day they found new inspirationfor loving their children as much as they lovedKåñëa.

Çréla Viçvanätha Cakravarté Öhäkura has said inthis connection: Though Kåñëa is supreme, andeveryone from Brahma to even His personalexpansions are dependent on Him, He isdependent on prema. Prema is not dependent onHim. He cannot control or restrict prema. Thisirregularity is difficult to prevent in Kåñëa. Suchuncontrollable prema was in the hearts of themothers towards Kåñëa in the form of their sons.Thus Kåñëa in the form of their son forgot Hispower as God, as He took up the role of their son,and remained dependent on them, like acommander next to the king. Such dependence isnot a fault in Kåñëa, rather it is an ornament. Asdependence of the jīva on mäyä is the cause of hissorrow, so Kåñëa’s dependence on prema is thecause of ever-increasing bliss.In this way, Lord Śrī Kåñëa, having Himself becomethe cowherd boys and groups of calves fulfilled thedesire of the cowherd men and women for one fullyear.


ANALOGY ARENA – The Rainy Season in Våndävana

After the dry summer season, thepeacocks become jubilant withthe arrival of the first thunderingrain clouds, and thus they dancein great happiness. “Many of ourstudents were dry and moroseprevious to their coming to Kåñëaconsciousness, but having comein contact with devotees they arenow dancing like jubilantpeacocks." SB 10.20.20

A cloud is compared to aqualified person because itpours rain and givessustenance to many people; aman who is qualified similarlygives sustenance to manyliving creatures, such as familymembers or many workers inbusiness. SB 10.20.17

During the rainy season wateralways flows from themountains, but during theautumn the water sometimesflows and sometimes doesnot. Similarly, great saintlyteachers sometimes speakexpansively on spiritualknowledge, and sometimesthey are silent. SB 10.20.36

In the rainy season, the clouds,tossed by the wind, deliverwater that is welcomed likenectar. When the Vedicfollowers, the brähmaëas, inspirerich men like kings and thewealthy mercantile communityto give charity in theperformance of great sacrifices,the distribution of such wealth isalso nectarean. SB 10.20.24

Usually, a bow stays in the curvedposition because it is tied at its twoends by the bowstring; but in therainbow there is no such string, andyet it rests in the sky so beautifully.Similarly, when the SupremePersonality of Godhead descends tothis material world, He appears justlike an ordinary human being, but Heis not resting on any materialcondition. SB 10.20.18

During the rainy season wecannot see the moon in the skybeing covered by clouds. Theseclouds, however, are radiant withthe glow of the moon's own rays.Similarly, in our conditioned,material existence we cannotdirectly perceive the soul becauseof being covered by the false ego– an identification of materialbody. SB 10.20.19

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KRISHNA’sBEAUTY

thematic study

1 The BEST Meditation

Küjat-kokila-haàsa-särasa-gaëäkérëe mayüräkule. The Våndävana forest is always full of cuckoos, ducks, swans, peacocks, cranes and also monkeys, bulls and cows. SB 10.11.39-40 P

kértanya-tértha-yaçasaàpuëya-çloka-yaçaskaram

dhyäyed devaà samagräìgaàyävan na cyavate manaù

The glory of the Lord is alwaysworth singing, for His gloriesenhance the glories of Hisdevotees. One should thereforemeditate upon the SupremePersonality of Godhead andupon His devotees. One shouldmeditate on the eternal form ofthe Lord until the mindbecomes fixed. SB 3.28.18

çyämaà hiraëya-paridhià vanamälya-barha-dhätu-praväla-naöa-veñam anuvratäàse

vinyasta-hastam itareëa dhunänam abjaàkarëotpalälaka-kapola-mukhäbja-häsam

His complexion was dark blue and Hisgarment golden. Wearing a peacock feather,colored minerals, sprigs of flower buds, and agarland of forest flowers and leaves, He wasdressed just like a dramatic dancer. He restedone hand upon the shoulder of a friend andwith the other twirled a lotus. Lilies gracedHis ears, His hair hung down over His cheeks,and His lotuslike face was smiling.. SB 10.23.22

barhäpéòaà naöa-vara-vapuù karëayoù karëikäraàbibhrad väsaù kanaka-kapiçaà vaijayantéà ca mälämrandhrän veëor adhara-sudhayäpürayan gopa-våndairvåndäraëyaà sva-pada-ramaëaà präviçad géta-kértiù

Wearing a peacock-feather ornament upon His head, blue karëikäraflowers on His ears, a yellow garment as brilliant as gold, and theVaijayanté garland, Lord Kåñëa exhibited His transcendental form asthe greatest of dancers as He entered the forest of Våndävana,beautifying it with the marks of His footprints. He filled the holes of Hisflute with the nectar of His lips, and the cowherd boys sang His glories.SB 10.21.5

2 Gopis Absorption

nityaà nirékñamäëänäàyad api dvärakaukasäm

na vitåpyanti hi dåçaùçriyo dhämäìgam acyutam

4 Dvarkavasis’ Insatiation

gopyas tapaù kim acaran yad amuñya rüpaàlävaëya-säram asamordhvam ananya-siddhamdågbhiù pibanty anusaväbhinavaà duräpam

ekänta-dhäma yaçasaù çriya aiçvarasya

What austerities must the gopés haveperformed! With their eyes they always drinkthe nectar of Lord Kåñëa's form, which is theessence of loveliness and is not to be equaledor surpassed. That form is the only abode ofbeauty, fame and opulence. It is self-perfect,ever fresh and extremely rare. SB 10.44.14

3 Mathuravasis Appreciation

The desire to see somethingbeautiful is always there in theliving entity. Material beautybinds, whereas spiritual beautyliberates.Çréla Prabhupäda writes, “The realbeauty is Kåñëa and Rädhä. Onewho is attracted by the beauty ofRädhä and Kåñëa cannot beattracted by the false beauty ofthis material world.” SB 3.20.31 P

5 Brahmana-patnis Vision

The inhabitants of Dvärakä wereregularly accustomed to looking uponthe reservoir of all beauty, the infallibleLord, yet they were never satiated. SB1.11.25


BHÄGAVATA DARÇANA

In the presence of Kåñëa's friendship, a devotee cannot have any fear. SB 10.13.13 P

Rukméëé’s Determinationyasyäìghri-paìkaja-rajaù-snapanaà mahäntoväïchanty umä-patir ivätma-tamo-'pahatyai

yarhy ambujäkña na labheya bhavat-prasädaàjahyäm asün vrata-kåçän çata-janmabhiù syät

O lotus-eyed one, great souls like Lord Çivahanker to bathe in the dust of Your lotus feetand thereby destroy their ignorance. If I cannotobtain Your mercy, I shall simply give up myvital force, which will have become weak fromthe severe penances I will perform. Then, afterhundreds of lifetimes of endeavor, I may obtainYour mercy. SB 10.52.43

Gopis Feelings of Loveaöati yad bhavän ahni känanaàtruöi yugäyate tväm apaçyatäm

kuöila-kuntalaà çré-mukhaà ca tejaòa udékñatäà pakñma-kåd dåçäm

When You go off to the forest duringthe day, a tiny fraction of a secondbecomes like a millennium for usbecause we cannot see You. Andeven when we can eagerly look uponYour beautiful face, so lovely with itsadornment of curly locks, ourpleasure is hindered by our eyelids,which were fashioned by the foolishcreator. SB 10.31.15

Dvärakäväséskatham vayaà nätha ciroñite tvayiprasanna-dåñöyäkhila-täpa-çoñaëamjévema te sundara-häsa-çobhitam

apaçyamänä vadanaà manoharam

BHÄGAVATA DARÇANA

Jewels of Vaiñëava Character

JEWEL THREE ATTACHMENT TO

KRISHNA

The Overwhelmed and Overjoyed Arkura while on way to Vrndavana

mamädyämaìgalaà nañöaàphalaväàç caiva me bhavaù

yan namasye bhagavatoyogi-dhyeyänghri-paìkajam

Today all my sinful reactions have beeneradicated and my birth has becomeworthwhile, since I will offer my obeisancesto the Supreme Lord's lotus feet, whichmystic yogés meditate upon. SB 10.38.6Devotees give up everything!!!

yad-anucarita-lélä-karëa-péyüña-vipruö-sakåd-adana-vidhüta-dvandva-dharmä vinañöäù

sapadi gåha-kuöumbaà dénam utsåjya dénäbahava iha vihaìgä bhikñu-caryäà caranti

To hear about the pastimes that Kåñëa regularlyperforms is nectar for the ears. For those whorelish just a single drop of that nectar, evenonce, their dedication to material duality isruined. Many such persons have suddenly givenup their wretched homes and families and,themselves becoming wretched, traveled hereto Våndävana to wander about like birds,begging for their living. SB 10.47.18

Even Hearing Once is Enough todevelop Attachment!!!

An intelligent person who hasunderstood the Supreme Lord inassociation with pure devotees and hasbecome freed from bad, materialisticassociation can never avoid hearing theglories of the Lord, even though he hasheard them only once. How, then, couldthe Päëòavas tolerate His separation, forthey had been intimately associatedwith His person by seeing Him face toface, touching Him, conversing withHim, and sleeping, sitting and diningwith Him? SB 1.10.11-12

Attachment to Krishna is the primary characteristic ofa devotee. Just as a henpecked husband cannot livewithout his wife, a drunkard cannot live without wine,a devotee feels his life void without the presence ofKrishna. Devotees attachment is characterized bytheir inability to tolerate separation from Krishna.

O master, if You live abroad all thetime, then we cannot look at Yourattractive face, whose satisfied smilesvanquish all our sufferings. How canwe exist without Your presence?


Once one is fixed in the devotional service of the Lord, his position of transcendental service cannot be destroyed, and the pleasure and service simply

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NOMENCLATURESB: Çrémad-BhägavatamCC: Çré Caitanya-caritämåtaBG: Bhagavad-gétäBS: Brahma-saàhitä1.1.1: Canto 1, Chapter 1, Verse 11.1.1 P: From Çréla Prabhupäda’spurport to SB 1.1.1 (If it is beyond Canto 10 Chapter 13, it is from the purport of Çréla Prabhupäda’s disciples)1.1.1 V: From Çréla ViçvanäthaCakravarti Öhäkura’s commentary on SB 1.1.1.

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