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Note:This quote does not actually say anything negative about Tulasi dasa or his Rama-caritamanasa.
It simply points out that there is a difference between the Valmiki Ramayana and the Ramacaritamanasa.
It should be noted, however, that this work was an expression of his mind "full with service
attitude for Lord Rama".
Ref 3: (Letter to Prof. Kotovsky, June 24, 1971)
"From your book Soviet Studies of India I understand that academician Mr. A.
P. Baranrikov completed a great translation, working the matter of Tulsidas's
Ramayana into Russian. Srimad-Bhagavatam is the ripe, mature fruit of the
Vedic knowledge, and Tulsidas's Ramayana (Ramacharitmanasa) is but a partial
representative of Srimad-Bhagavatam. The real Ramayana is Valmiki's
Ramayana. Tulsidas was a devotee of Lord Rama and he has given his thoughts
in his book Ramayana. But the real original thoughts and ideas are in SrimadBhagavatam."
Ref 4: (Room Conversation -- April 19, 1977, Bombay)
Prabhupda: And we may be rascal; we do not know who is father. The father
Himself says, aham bja-prada pit: [Bg. 14.4] "Here." We accept Ka. This
is
intelligence. The father is present. He says, aham bja... The rascal is searching
out:
"There is no father." So immediately who denies the existence of God, he is a
rascal.
He is to slapped only, with shoes. That is the only remedy. Anyone who denies
the
existence of God. He's a rascal. He should be properly treated with shoes and
beaten.
Girirja: That's true.
Prabhupda: That's all. Mrkhasya lakuauadhi(?). When a person is fool
number one, beat him. That's all. hol gobara...(?) Tulas dsa has said, hol
gobara dra pau nr, ei saba sana ke adhikr. hol, drum, you have
to bring it to the tune by beating, "tung, tung." Gobara. Gobara means
fool person. Pau, animal. hol, gobara, pa..., dra, and nr, woman.
They should be punished to bring them into order. Ei saba sana ke
adhikr. Otherwise they will spoil. A barking dog, you cannot pacify him,
"My dear dog, don't bark." It will disturb him: "No!" hol gobara dra
pau nr, ei saba sana ke... So anyone who is denying the existence of
God, he is a rascal number one and beat him with shoes. Bas. He is being
beaten with shoes by nature.
Ref 5: (21st August, 1973 London, Bhagavad-gita 2.15)
So our aim should be how to approach Visnu. Then we get the same power, same
eternity, same blissfulness. Just like a motorcar is running at the speed of sixty miles,
and if a cyclist someway or other catches the motorcar, he can also go at the speed of
sixty miles. Sometimes boys do that. Similarly, you approach Krsna. You approach
Visnu. You get all the powers because you become under protection. Protection of
the... That... Tulasi dasa has said that in the ocean, the waves of the ocean, if you put one
elephant very powerful, very strong, the elephant will be washed away by the waves. But a
small fish, a teeny fish, it is swimming against the waves. They take pleasure. The fish,
when the waves are coming this way, the fish go in that way. Now see. You put
against the waves an elephant. It will be washed away. Why elephant? Any strong
thing you give. Even big, big ships, oh, it will be washed away. But a small fish, it
doesn't care the waves; it goes against the waves. Why? It has taken the shelter. It has
taken the shelter of the ocean. Similarly, all power belongs to Krsna. Yatra
yogesvarah harih. But if anyone takes shelter of Krsna, he becomes as powerful as
Krsna. This is the process.
Ref 5: (Morning Walk -- February 2, 1977, Bhuvanesvara)
Prabhupda: Who is cheating? They're cheating. Just see. They are working
hard; they are cheating. And they, by taxation getting money and living very
comfortable, they are not cheating.
Gargamuni: They are greater cheaters.
Prabhupda: Yes. This is Kali-yuga.
dudha gali gali phire sur baitale vikra
dhanya kali-yuga teri ll dukha lge haspar(?)
Tulas dsa has said, "In the Kali-yuga, dudha, milkno customer. And
sur, wine-baitale vikra.(?) It is sitting down in one place, and customers
are going there: "Give me. Give me one after another, one after..." Sur,
wine, is so impure that it should not be touched. That is selling in one place
very comfortably. Dudha? Gali gali phire: "Will you take milk? Will you
take milk?" Dudha gali gali phire sur baitale vikra, dhanya kali-yuga
teri ll. Kali-yuga dhanya tomra.(?) "Your pastime..." Dukha lge
haspar, "I am very sorry, but at the same time, I am laughing." (laughs)
"Although I am very sorry, but still, I am laughing." This is Kali-yuga.
dudha gali gali phire sur baitale vikra
dhanya kali-yuga teri ll dukha lge haspar(?)
And in Vedic civilization, animal is being attempted to be killed"Oh!
Who are you?" "Kaliyuga."
"Get out!" This is rja, king. And there is nobody to protest. So many animals
are being killed. This is Kali-yuga. Why? "They are my subject. You cannot
touch." Ka is embracing gops and the calves also, not that He has selected
only gops to be embraced. Sarva-yoniu kaunteya [Bg. 14.4]. "Anyone who
loves Me... Loves or not, I am protecting." Eko yo bahnm vidadhti kmn.
He's giving protection to everyone. And if he is a devotee, a special protection.
art. The Ptan was like that. They suck the blood of children by some mantra. So
din ka kin, rt ka bghin. It is pointing out to one's wife. During daytime she is
kin, witches, and at night she is tigress. So Tulas dsa says that. . . Tulas dsa's
life is very interesting. Therefore he had very bad experience of his wife. Everyone.
So bghin. Nobody keeps a tigress to suck one's blood, but Tulas dsa says, duniy
sab bhora hoye. The whole world, being mad, they keep one tigress. Palak palak
rahe cue. In every moment, sucking blood. This criticism is for the materialistic
person. Those who are spiritually advancing, this criticism does not apply. For
materialistic person, this agent of sucking blood is their happiness, is their happiness.
Understanding the letter
There is one quote which offers a strong criticism of Tulasi dasa and his book.
Yet this must be weighed against all of the positive statements. Without seeing
the broader siddhantic view, how are we then to reconcile these apparently
opposite opinions? How is it that Srila Prabhupada has seen fit to give such an
appreciation of Tulasi das as a bona fide Vaisnava?
The letter of 1969 needs to be put in its proper historical perspective:
"Regarding the two books you have mentioned, Sri Ramacharitamanasa by
Goswami Tulasi das is not very authorized, and Ramayana is authorized. One
thing is though, you have got enough other books to study. Did you appear in
the examination held on Janmastami Day? Why should you go to Ramayana
when you have got Bhagavad-gita, Srimad-Bhagavatam and Teachings of Lord
Caitanya? Don't divert your attention in that way. The author of
Ramacharitamanasa, Goswami Tulasi das, has a tint of Mayavadi philosophy.
He belongs to the Ramananda Sampradaya. They are mixed up combination of
personalist and impersonalist. Therefore, the author is not considered as pure
Vaisnava. Pure Vaisnava is free from all material contamination of fruitive
activities and mental speculation. The pure Vaisnava is simply, purely disposed
to transcendental loving service to Krishna. The pure Vaisnava rejects anything
which has no pure idea of serving the Personality of Godhead."
(Letter to: Raktaka, Hamburg, 6 September, 1969)
Of all the quotes presented as evidence against Tulasi dasa or his Rama-caritamanasa
the only one that really stands as a substantial criticism is the one which
is reproduced in its entirety above.
It may be noted also that this quote was made by Srila Prabhupada only
five months after the conversation in which he stated that Tulasi dasa was a
great devotee of Rama and that his book is the only important literature in the
Hindi language.
Furthermore, this statement was made in 1969 when his disciples were
very immature in their spiritual development without even having read
Bhagavad-Gita. Srila Prabhupada did not want his disciples' attention diverted
when they had so many other books to read. It may also be questioned how
authentic the English translations(of Ramacharit manas) were they were
reading. When we examine all of the positive statements that Srila Prabhupada
made about Tulasi dasa and the Rama-carita- manasa, it appears that he simply
wanted his disciples to focus on the books he was translating and not
questionable translations of other books. This is the real crux of the matter, and
not the authenticity of Tulasi dasa's work.
Misconception of the title-' Rama-carita- manasa'
There is a misconception that the title of Tulasi dasa's book, Rama-caritamanasa,
suggests that it was inspired from the manasa, or mind, of Tulasi dasa,
and thus it is not a work of divine revelation. Yet in Srimad-Bhagavatam (1.7.4)
we find the exact same word (manasi) used to describe the vision which
inspired Srila Vyasadeva to write Srimad-Bhagavatam:
bhakti-yogena manasi
samyak pranihite 'male
apasyat purusam purnam
mayam ca tad apasrayam
"By the power of bhakti-yoga Srila Vyasadeva, being firmly concentrated in
meditation with a purified mind, saw Sri Krsna fully endowed wth spiritual
effulgence, with His plenary portions, and with His internal potency of svarupa
sakti. His external potency maya, being of an inferior nature, was seen in the
background under His control."
It is said in this verse "manasi apasyat", that he saw the complete Absolute
Truth with the mind. Yet Srimad-Bhagavatam is not to be taken as manasigrantha,
but rather as samadhi-grantha, for Vyasadeva's mind was fully
absorbed in samadhi and his perception was by the power of bhakti-yoga.
Similarly the Ramayana of Tulasi dasa should not be taken as manasi-grantha
for it sprung from his purified mind which was absorbed in complete samadhi
by the power of bhakti-yoga.
Note:
Dear Devotees,
All the above Quotes are taken from www.prabhupadabooks.com. A Website
Managed by Krishna.com, An Official ISKCON webpage.
Thank you very Much.
on just it is Rmyaa. And Rmyaa,of course, anywhere where Rma's activities are described,
that is called Rmyaa. That is another sense. But real Rmyaa means
the Rmyaa composed by Vlmki Rmyaa. Rmyaa composed by Mahari Vlmki. And this
is... It is a popular notion that this isRmyaa, but actually this book is called Rma-caritamanasa. So some of the description of Rma are there, but not all the description. Rather there are
many differences from the original Vlmki Rmyaa. Anyway this is song of a devotee for his Lord
Rma. In that sense, you can call it Rmyaa, but this book is actually Rma-carita-manasa.
So in the fifth chapter, Sundara-Khanda, it is a very nice verse. What is that? ntam vatam
aprameyam anagham nirva-nti-pradam.Each word is meaningful. ntam.The Lord is never
disturbed. Why He shall be disturbed? Just like we are, in this material world, we are always
disturbed in so many ways. The duration life is short, and we are always embarrassed with so many
problems, political, social, religious, cultural, so many things. And family, maintenance of family is
more difficult than maintaining an empire.
So this material world is full of anxiety. I have several times explained, asad-graht. Because we
have accepted something which is not eternal. Anything which is not eternal will always create
disturbance. But because the Lord is eternal, therefore He is ntam. Whenever we'll find the face of
Lord Ka or Rma, Viu, you'll find smiling with peace. As soon as you'll see you become also
peaceful. His very face is so nice. ntam. And vatam. vatammeans original. It's not that
Rma and Ka, as the Myvd philosophers say, that the impersonal Brahman appears in form.
This is rascaldom. Actually, He appears in His own form, as it is stated in the Bhagavad-gt,
sambhavmy tma-myay [Bg. 4.6]. We are accepting this form not by our own potency. I have
accepted this body, you have accepted this body, not by your own will. You have been forced to
accept a particular type of body according to your work. You cannot make choice. Otherwise,
everyone would have made his choice to take birth in America or some place like that, or heavenly
planets. Oh, that is not choice. Just like if the foreigners, they apply for immigration, there is, the
choice depends on the highest authority.
So similarly, this body is not vatam. It is not my original body. This body is changing. I may have
this body this time, I may have another body, another species of life; therefore it is notvatam. But
the Lord's body is vatam. As it is confirmed in the Bhagavad-gt,vatam puruam,and He is
enjoyer. So the same word is used here. ntam vatam aprameyam. Aprameyammeans that
cannot be measured. The Myvds, they cannot conceive how immeasurable, unlimited. Therefore
as soon as they take it that God is unlimited, immeasurable, they take it for impersonal. They cannot
conceive that God can assume any extensive form without any difficulty. Just like He appeared as
Hiraya..., I mean to say, Varhadeva. The Varhadeva, He appeared in such a gigantic body that
He could lift this whole planet by His tusk. So just imagine how much great body He assumed.
Soaprameyam. Another, He can assume so small body. Just like Parkit Mahrja, when he was
within the womb of his mother, attacked by the atomic energy, so Ka entered the womb of his
mother and saved him. Just imagine how small He became.
Therefore aprameyam means you cannot measure how He is small, how He is great. The Myvd
philosophers, they can think of greatness, but Ka can become small also. Just like Jaganntha,
He is the master, He is the proprietor of the whole world, but He has assumed such a nice form that
He is within our reach. We can serve Him very convenient. This is God.
Therefore aprameyam, immeasurable. Immeasurable does not mean simply great. Immeasurable
means you cannot measure even how small He is. Aor ayn mahato mahyn. He is greater than
the greatest and smaller than the smallest. Thereforeaprameyam. Anagham. Anagham means this
material contamination cannot touch Him. Etad asya nm. a, the Supreme Lord, means that
He may come in any form. Just like He appears as the boar, hog. That does not mean He is hog. Or
even He acts like hog, still He isanagham. How it is possible? Because He's tejiyasam na
doay [SB 10.33.29]. Tejiyasam...
The example is that the sun. Sun is so powerful that he is soaking water from everywhere. He is
soaking water even from the filthy place where people are passing urine and stool. But sunshine is
so powerful that it is soaking water from the urine, urinals, and lavatory, latrine, but still sun is pure.
And by the sun's contact that place also becomes pure. This is called purity. Even impure, even I am
impure, if am in touch with Ka consciousness then I also become pure. He does not become
impure. We are so, I mean to say, teeny, that if I go to a contaminated place, I become contagious. I
become infected with the contamination. But Ka or Rma, They are so powerful that even a
contaminated person approaches Him, He, it does not mean that Ka becomes contaminatedthe
contaminated person becomes purified. This is very nice to understand. So anyone, with any aim, if
he approaches Ka or Rma, he becomes anagham. Nirva. Nirva-ntipradam. This nirva means finishing.nti. This material life, material existence, is always full of
threefold miseries.
So Ka or Rma can give you a position by which you can stop all this nonsense. Nirva-ntipradam brahma-ambhu-phanndras tebhyo 'nam.Brahm, the demigods, there are millions of
demigods. Of all the demigods, Brahm, iva and Brahm, they are considered to be the chief.
Brahm, iva, Phanndra. Phanndra means ea. He's also incarnation of Viu. So all of them are
engaged in the service of the Supreme Lord. That means Viu is the Supreme, even superior than
Lord iva. He has especially mentioned: brahm-ambhu.ambhu means Lord iva. Brahmambhu-phanndras tebhyo 'nam vednta-vedyam vibhum.So Vednta, Vednta means the
ultimate knowledge. So one who is in the ultimate knowledge, he can understand the Personality of
Godhead Rma and Ka. Those who have got little knowledge, or a mediocrity, they can go up to
the impersonal Brahman, but they cannot enter into the knowledge of the Supreme Personality of
Godhead Rma. That is described in the Bhagavad-gt by Arjuna, that "It is very difficult to
understand Your personality."
Actually we are experiencing, if we speak something impersonal, they think it is very learned
speech, and when we speak of something personal they think it is old, old style. This is nonsense.
Practically, the Personality of God is the ultimate knowledge, but men with poor fund of knowledge, a
little stock of knowledge, they cannot understand. If He is impersonal, how Brahm and ambhu are
engaged in His service? He is person. Brahm-ambhu-phanndras tebhyo 'nam vednta-vedyam.
Vednta-vedyam. These Myvds, they have akarcrya, they have their rraka-bhya. They
have tried to prove the Supreme Lord as imperson. This is not actually fact. Vednta-vedyam. It is
confirmed in the Bhagavad-gt, vedai ca sarvair aham eva vedyam, vednta-kt veda-vid eva
cham [Bg. 15.15]. Ka says that all the Vedas, including Vednta... If somebody says
the Vednta is describing impersonal Brahman, but Ka says that "How it can do?" Vednta-vid, "I
am the actual knower of Vednta, I am actual composer of Vednta. So I am the Supreme." So these
Myvd philosophers, they cannot understand. They think that Vednta...
In India the Myvd sannyss are known as Vednt. Therefore my society, Vaiava society, has
particularly given me this title, Bhaktivedanta. Vednta means bhakti. It is a challenge to the
Myvd sannyss. This particular title was given after due consideration that my humble self
should be awarded this title. It is new title amongst the Vaiava society. So the Myvd
philosophers they are sometimes surprised that "How Swamij is Vedanti, at the same time bhakti?"
But actually they do not know Vednta means bhakti. Real Vedntacommentary is rmadBhgavatam. Bhyam brahma-strm **. Brahma-strameans this Vednta-stra. Vedntavedyam. iva-virici, that Lord iva or Lord Brahm, they are trying to understand the Supreme.
Flickering knowledge? No. Through the Vednta. Vednta. Vedai ca sarvair aham eva vedyam [Bg.
15.15]. And vibhum, vibhum means the greatest. Nobody is greater than the Supreme
Lord. Rmkhyam jagad-varam. And He is Rma. We chant daily:
the helmet of all kings. Cumai. Cumai means,mai means pearl, and cuda means helmet. So
the pearl is placed in the crown. So He is the, although He appeared as King, but He is the helmet of
all kings. In this way, Lord Rma's description is here. Now Mtj requested me to explain one
verse, so I have tried to explain.
Now today is our Rdhami ceremony. I must speak now something about Rdhr, and then I
shall go up, reach my apartment at twelve. In the meantime, you can observe the ceremonies. So,
so far Rdhr, Rdhr, today is the birthday of rmat Rdhr. Rdhr is the pleasure
potency of Ka. Ka is the Supreme Brahman. Just try to understand. Ka is the Supreme
Brahman. Param brahma param dhma pavitram paramam bhavn
[Bg. 10.12]. So when param
brahma wants to enjoy... That enjoying spirit is there in the param brahma.Otherwise we cannot
have this enjoying spirit. Because we are part and parcel, therefore we have got that enjoying spirit;
but that is materially contaminated. But the fact is there, because Ka, He is enjoying, this enjoying
spirit we have got also, but I do not know how to enjoy. We are trying to enjoy in the matter, in the
dull matter. That is spiritual. So brahman, brahman sukhnubhty. People are trying to feel what
is brahma-sukha, pleasure of brahmnubhva. That is not material pleasure. So many yogis, they
have given up their family life, their kingdom, and meditating to achieve that Brahman pleasure.
Actually, the idea is Brahman pleasure. So many brahmacrs, so many sannyss, they are trying to
achieve that Brahman pleasure, and in order to achieve that Brahman pleasure they are neglecting,
they are kicking off all this material pleasure. Do you think that Brahman pleasure is ordinary, this
material pleasure? To achieve a portion of Brahman pleasure, if they are kicking off all this material
pleasure... Don't talk of ourselves. We are ordinary men. In the history we have got instances, that of
Bharata Mahrja. Bharata Mahrja, under whose name this planet is called Bhratavara. That
Bharata Mahrja was the emperor of the whole world. And as emperor he had his beautiful wife,
young children. But at the age of twenty-four years, just young man, he gave up everything. All right.
This is very old story, of course, but you know Lord Buddha. He was also a prince. He was also
prince, not ordinary man, and he was katriya, and he was always enjoying with beautiful women.
That is the palace pleasure accustomed in every, in Oriental countries, that in the palace there are
many beautiful girls, they're always dancing and giving pleasure to the kings and the prince. So Lord
Buddha was also in such pleasure, but he gave up everything and began to meditate.
There are many hundreds of instances in Indian history that to realize the Brahman pleasure they
gave up everything. They gave up everything. That is the way. Tapasya means voluntarily accepting
something severe for realizing the supreme pleasure. That is calledtapasya. So if, for tasting a little
Brahman pleasure, all materialistic pleasures are to be given up, do you think that the Supreme
Brahman, Lord Ka, is enjoying this material pleasure? Is it very reasonable? This Ka, He's
enjoying lakm-sahasra-ata-sambhrama-sevyamnam [Bs. 5.29]. Hundreds and thousands of
goddess of fortune are engaged in His service. Do you think these lakms are material women?
How Ka can take pleasure in the material women? No. This is mistake. nanda-cinmaya-rasapratibhvitbhis tbhir ya eva nija-rpatay kalbhi [Bs. 5.37]. In the Brahma-samhityou'll find that
He expands Hisnanda-cinmaya-rasa, the mellow of transcendental pleasure potency. And
these gops are expansion of His pleasure potency. And Rdhr is the center. Rdhr is the
center. So Rdhr is not... Don't take that Rdhr is an ordinary woman like we have our wife
or sister or mother. No. She is the pleasure potency. And the birth of Rdhr was not from the
womb of any human being. She was found by her father in the field. While father was plowing, he
saw one little nice child is lying there, and he had no children, so he caught it and presented to the
queen, "Oh, here we have got a very nice child." "How you got?" "Oh, in the field." Just see.
Rdhr's janma is like that. So this janma is today and Rdh, this name is sometimes not found
in Bhgavata. So the atheistic class of men protest this Rdhr's name is not in the rmadBhgavatam. How this name came, Rdhr? But they do not know how to see it. There
is anayrdhyate. There are many gops, but there is mention that by this particular gop He is
served more pleasingly. Ka accepts this gop's service more gladly. Anayrdhyate.
rdhyate. This rdhate, this word, rdhyate means worshiping. From this word rdhyate, Rdh
has come. But Rdh's name are there in other Puras.So this is the origin.
So Rdh, so Rdh and Ka. Ka is the enjoyer and He wants to enjoy. So He's the Supreme
Brahman. He cannot enjoy anything, tmarma, He can enjoy it in Himself. Therefore Rdhr is
the expansion of His pleasure potency. Ka hasn't got to seek external things for His pleasure. No.
He is in Himself full, tmarma. So Rdhr is expansion of Ka. Ka is the energetic, and
Rdhr is the energy. Just like energy and energetic, you cannot separate. Fire and the heat you
cannot separate. Wherever there is fire there is heat, and wherever there is heat there is fire.
Similarly, wherever there is Ka there is Rdh. And wherever there is Rdh there is Ka. They
are inseparable. But He is enjoying. So Svarpa Dmodara Gosvm has described this intricate
philosophy of Rdh and Ka in one verse, very nice verse. Rdh ka-praaya-viktir hldinaktir asmd ektmnv api bhuvi pur deha-bhedam gatau tau[Cc. di 1.5]. So Rdh and Ka
is the one Supreme, but in order to enjoy, They have divided into two. Again Lord Caitanya joined the
two into one. Caitanykhyam prakaam adhun.That one means Ka in the ecstasy of Rdh.
Sometimes Ka is in ecstasy of Rdh. Sometimes Rdh is in ecstasy of Ka. This is going on.
But the whole thing is Rdh and Ka means the one, the Supreme.
So Rdh-Ka philosophy is a very great philosophy. It is to be understood in the liberated stage.
Rdh-Ka philosophy is not to be understood in the conditioned stage. But when we worship
Rdh-Ka in our conditional stage, actually we worship Lakm-Nryaa. You have seen that
picture, this viddhi-mrga and rga-mrga. Rdh-Ka worship is on the platform of pure love, and
Lakm-Nryaa worship is on the regulative principles. So long we do not develop our pure love,
we have to worship on the regulative principles. One has to become a brahmacr, one has to
become a sannys, one has to perform the worship in this way, in the morning he has to rise, he has
to offer. So many rules and regulations. There are at least sixty-four rules and regulations. So we
shall introduce them gradually as you develop. So in the viddhi-mrga, when you have no love for
God or Ka, we have to follow the regulative principles and automatically..., there is practice. When
practicing. Just like you practice this mdaga playing. In the beginning it is not in order, but when
you become well versed in the practice, the sound will come so nice. Similarly, when we are
engaged by regulative principles in the worship of Rdh-Ka, that is called viddhi-mrga. And
actually when you are on the love platform, then that is called rga-mrga. So without viddhimrga, if anyone wants to learn the rga-mrga immediately, that is foolishness. That is foolishness.
Nobody can pass M.A. examination without going through the regulative principles of primary
schools and colleges. So therefore I do not, I mean to say, indulge in the discussions of Rdh and
Ka so easily. Rather go on with the regulative principle at the present moment. Gradually, as you
become purified, as you become on the transcendental platform, you'll understand what is RdhKa. Don't try to understand Rdh-Ka very quickly. It is a very big subject. If we want to
understand Rdh-Ka very quickly, then there will be so many prkta-sahajiys. In India there
are prkta-sahajiy. Just like Rdh-Ka dancing. Rdh-Ka has become a plaything. The
painting Rdh-Ka, Ka is kissing Rdh, Rdh is kissing. These are all nonsense. RdhKa philosophy has to be understood by the liberated person, not by the conditioned soul. So we
shall await for the fortunate moment when we are liberated, then we shall understand rdh-kapraaya-viktir. Because Ka and Rdh, They are not on the material field. Try to understand. This
is Jva Gosvm's analysis, that Ka is the Supreme Brahman. The Supreme Brahman cannot
accept anything material. So Rdh is not in the material field.
Now there is a very nice song. I shall sing if you can play on the harmonium. Yes. This is a Rpa
Gosvm's song. (sings)
rdhe jaya jaya mdhava-dayite
gokula-taru-maala-mahite
dmodara-rati-vardhana-vee
hari-nikuta-vnd-vipinee
vabhnudadhi-nava-ai-lekhe
lalit-sakh gua-ramita-vikhe
karum kuru mayi karu-bharite
sanaka-santana-varita-carite
rdhe jaya jaya mdhava-dayite
This song was sung by Rpa Gosvm. He is the real person, actual person, to understand Rdh
and Ka. So he says, "All glories to Rdhr." Rdhe jaya jaya mdhava-dayite."She's so dear to
Ka." Ka, everyone is trying to love Ka, but Ka is trying to love somebody. Now how great
She is. Just try to understand. Everyone, the whole world, the whole universe, all living entities, they
are trying to love Ka. Ka-prema. Lord Caitanya describes, prema-pumrtho mahn. And Rpa
Gosvm described that "You are distributingka-prema." So ka-prema is so valuable, but Ka
is after Rdhr. Just see how Rdhr is great. Just try to understand the greatness of
Rdhr. Therefore She is so great, and we have to offer our respect. Rdhe jaya jaya madhavadayite. How She is?Gokula-taru-maala-mahite. Taru, taru means young girls. You'll see the
pictures, they are all young girls. But of all the young girls, She is the most beautiful. She is
enchanting to the young girls also. She is so beautiful. Gokula-taru-maala-mahite. Dmodararati-vardhana-vee. And She always dresses Her so nicely that Dmodara, Ka, becomes attracted
by Her beauty. Hari-nikuta-vnd-vipinee. And She is the only lovable object of Ka, and She is
the queen of Vndvana. This queen of Vndvana... You'll find in Vndvana, if you go to Vndvana,
everyone is worshiping Rdhr. R means queen. They are always speaking, "Jaya Rdhe!"
Rdhr. All the devotees in Vndvana, they are worshiper of Rdhr. Hari-nikuta-vndvipinee. Vabhnudadhi-nava-ai-lekhe. And She appeared as the daughter of King Vabhnu,
and Her companion, Lalit-sakh and Vikha-sakh, and the devotees... So on behalf of the pure
devotees of Ka, Rpa Gosvm is praying, karum kuru mayi karu-bharite."Oh, my
worshipable Rdhr, You are full of mercy. So I am begging of Your mercy because You are so
merciful, very easily You offer, bestow Your mercy. So I am begging Your mercy." Karum kuru mayi
karu-bharite, sanaka-santana-varita-carite. Now somebody may say, "Oh, you are so great,
learned scholar, you are so great saintly person, and you are begging mercy from an ordinary girl?
How is that?" Therefore Rpa Gosvm says, "Oh, this is not ordinary girl."Sanaka-santana-varitacarite. "This girl's description is possible to be made by great saintly persons like Sanaka-Santana.
She is not ordinary."
So the lesson is that we should not treat Rdhr as ordinary girl, or Ka as ordinary man. They
are the Supreme Absolute Truth. But in the Absolute Truth, there is the pleasure potency, and that is
exhibited in the dealings of Rdh and Ka. And Rdh's expansion all the gops, and Ka is the
Supreme Lord.
Thank you very much. Chant Hare Ka. You can chant? Can you chant? Janrdana? All right, you
can chant. What is that? No, I have explained that one loka from this Rma-carita-manasa. Chant
Hare Ka. (end)