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There are two articles

A: Srila Prabhupada on Goswami Tulasidas

B: Srila Prabhupada's Lecture on Rdham from Ramcharitmanas: rmat Rdhr's
Appearance Day Montreal, August 30, 1968.

(A)Srila Prabhupada on Goswami Tulasidas.

About Goswami Tulasi das
Tulasi dasaji was a Vaisnava belonging to the Ramananda sampradaya, a branch
of the Sri sampradaya. All the four Vaisnava sampradayas are worthy of our
respect. His name, Tulasi dasa, is a Vaisnava name and he wore the vertical
(urddhva-pundra) Vaisnava tilaka. He also wore tulasi mala around his neck and
was initiated into the Sri Rama mantra, which is a mantra for obtaining
perfection. His guru was siddha Narahari (Nrsimha deva) dasa. His worshipful
Deities were Sri Sita-Ramacandra who are incarnations of Sri Radha-Krsna. In
his numerous books he often glorified Vrajendra-nandana Krsna. He explained
the prominent glories of Sri Nama especially for the age of Kali. He translated
the Sanskrit slokas of the Vedas, Upanisads, Puranas, Srimad-Bhagavatam, and
especially the Ramayana, into Hindi poetical verse.
Teachings Of GoswamiTulasidas
Goswami Tulasidasji has written of the importance of saranagati and accepted
bhagavad-prema as the highest goal and object for the jivas.
He accepted the nine forms of bhakti described in the Srimad-Bhagavatam.
He accepted the jivas to be the separated parts-and-parcels of the Lord, as has
been explained in the Gita and Srimad-Bhagavatam.
He also accepted the doctrine of acintya bheda-abheda or, in other words, the
simultaneous oneness and difference which exists between the omnipotent Lord
and His potency (sakti-saktiman).
He completely disregarded sayujya mukti and the other forms of liberation.
Throughout his writings he refuted the theory of mayavada.Therefore, he has
not expressed mayavada conclusions in any of his writings
Authorative Scriptures
Sriman Madhvacarya, In his commentary on a statement from the Skanda
Purana he has written as follows (quoted in Gaudiya Kanthahra):

rg yajuh samatharvacca bharatam pancaratrakam

mula-ramayanan caiva sastram ityabhidiyate
yac canukulam etasya tac ca sastram prakirttitam
ato 'nya grantha vistaro naiva sastram kuvartma tat
"The four Vedas -- Rg, Yajur, Sama and Atharva -- the Mahabharata, the
original Ramayana and the Pancaratra are all authoritative and bona fide
scriptures. Any scriptures which follow in support of them are all accepted as
authoritative. All other scriptures apart from these are not accepted as
Srila A.C Bhaktivedanta Swami Prabhupada supports the very same conclusion
as seen in the following quotes:
"According to Srila Rupa Goswami, any book which gives enlightenment in the
matter of advancing in devotional service is considered to be revealed scripture.
Srila Madhvacarya has also defined revealed scriptures as referring to books
such as the Ramayana, Mahabharata, Puranas, Upanisads, Vedanta - - and any
other literature written in pursuance of such revealed scriptures."
(NOD Chapter 12)
"Therefore we have to gather knowledge from the right source. Indeed, in
reality we can get knowledge only from the Vedic sources. The four Vedas, with
their supplementary Puranas, the Mahabharata, the Ramayana and their
corollaries, which are known as smrtis, are all authorized sources of knowledge.
If we are at all to gather knowledge, we must gather it from these sources
without hesitation."
(CC Adi 5.14 -- Purport)
"The Rg Veda, Yajur Veda, Sama Veda, Atharva Veda, Mahabharata, Pancaratra
and the original Valmiki Ramayana are all Vedic literature. Any literature
following the conclusive statements of this Vedic literature is also to be
considered Vedic literature. That literature which does not conform to Vedic
literature is simply misleading."
(CC Madhya 6.147 -- Purport)
The conclusion is that all scriptures which give favourable support to these
literatures are also accepted as bona fide and authoritative. Otherwise, all the
books of Sri Ramanuja, Sri Rupa Goswami, Srila Jiva Goswami and Srila
Kaviraja Goswami could not be accepted as authoritative. There are no learned
scholars or acaryas of other sampradayas who wrote commentaries on any of
the books of Srila Rupa Goswami, Jiva Goswami or Krsnadasa Kaviraja

Goswami. Yet these books certainly cannot be said to be inauthentic. It is

irrelevant to say that Krsnadasa Kaviraja Goswami did not accept evidence
from the Ramayana of Tulasi dasa, because at that time it had not yet been
published, for Tulasi dasa was a contemporary of Sri Rupa Goswami.
Although we are substantiating the authority of the Tulasi Ramayana, the
question may be asked why we don't regard it on the same level as the Gaudiya
Vaisnava literature. The reason for this is that although, according to Vaisnava
siddhanta, it is accepted as bhakti scripture in a routine sense, it does not
present a complete description of raganuga (or rupanuga) rasamayi bhakti. In a
similar fashion, the Visnu Purana and other sastras do not propound Krsna
bhakti-rasa, although they are certainly bhakti scriptures. Therefore we accept
Srimad-Bhagavatam and the books of Sri Rupa, Sanatana and other Goswamis
as being the most authoritative and efficacious for us.
If the fact that Tulasi das wrote in Hindi is a disqualification, then must we
conclude that the Caitanya-caritamrta of Krsnadasa Kaviraja Goswami, and the
Gita and Bhagavatam translations and purports of Srila A.C Bhaktivedanta
Swami Maharaja, due to being written in Bengali and English respectively, are
also inauthentic?
The book Prema-sagara is a Hindi translation of Srimad-Bhagavatam done by
the well-known mayavadi Sri Santanu Dvivedi. The Tulasi Ramayana, however,
is a book translated by a highly reputed perfected soul of deep spiritual
Mayavada Conclusions
There are numerous statements in Srimad-Bhagavatam and other Vaisnava
scriptures which may seem to support mayavada conclusions. In these sastras
the Absolute Truth is sometimes referred to as advaya-jnana, and kaivalya is
sometimes spoken of as the ultimate destination. Following is a quote,a verse
and translation from Srila A.C Bhaktivedanta Swami Maharaja's Srimad
Bhagavatam translation (4.22.27) which superficially seems to support the
mayavada theory:
dagdhasayo mukta-samasta-tad-guno
naivatmano bahir antar vicaste
paratmanor yad-vyavadhanam purastat
svapne yatha purusas tad-vinase
"When a person becomes devoid of all material desires and liberated from all
material qualities, he transcends distinctions between actions executed
externally and internally. At that time the difference between the soul and the

Supersoul, which was existing before self-realisation, is annihilated. When a

dream is over, there is no longer a distinction between the dream and the
Although this verse and others may be misinterpreted to support the mayavada
theory, Srila Prabhupada has clearly explained its true Vaisnava conception in
his commentary. For a correct understanding, individual verses must be
understood in relationship to the overall presentation.
Sridhara Swami, the original Bhagavatam commentator, was sometimes
accused of having mayavada leanings; yet Caitanya Mahaprabhu accepted him
as being most authoritative. He said that anyone who disregarded the
commentary of Sridhara Swami should be rejected as a prostitute, or one who
does not follow his Swami. Similarly, there may be some statements of Tulasi
dasa which could be misinterpreted as supporting mayavada conclusions, but
these then must be reconciled in relationship to his overall presentation of
Srila Prabhupada on Goswami Tulasidas
Conversation 1:
"So he became a great devotee of Rama, Tulasi das. His book, Rama- caritamanasa.
'Thinking always of Rama', that is his book. It is very famous book,
and that is the only important literature in the Hindi language, Rama- caritamanasa."
(Room conversation with Brahmananda, April 12, 1969)
Conversation 2:
"Devotee: Tulasi dasa said that he wanted to see Rama.
Prabhupada: Yes. That is devotee's inclination. That we must have."
(Room Conversation SB 6.1.14 Nov 10, 1970 Bombay, India)
Conversation 3:
"And Tulasi dasa, he has also said... Tulasi dasa is big poet in Hindi language.
He has written the Rama-carita-manasa. His opinion... Not only his opinion,
that is the Vedic opinion, that... He says, dhol gamar stri sudra, pasu sudra nari,
ei ei sab sasana ke adhikari (?). So this statement will not be very palatable to
the Western girls."
(Lecture SB 5.6.4 Nov 26, 1976 Vrindavana, India)
Conversation 4:
"The Tulasi dasa's Ramayana means Rama-carita. It is not Ramayana. Ramacaritamanasa. He was devotee of Lord Ramacandra. So as he was thinking of
Lord Ramacandra, he has written. So he was a learned scholar, brahmana, he

must have read Bhagavad-gita, Bhagavatam. So all his translation is there on

the basis of the sastra, especially Bhagavatam and Bhagavad-gita. You'll find
many parallel passages. But Gita is the summary of all Vedic literature, and it is
spoken by the Personality of Godhead."
(Evening Darshana July 8, 1976 Washington DC)
Besides the above quotes Thirteen times Srila Prabhupada has quoted Tulasi
dasa's writings as positive authority in his books or lectures in order to
substantiate a preaching point he was making. For brevity We have simply
noted the references here and devotees may consult them at their own leisure. If
Srila Prabhupada truly considered Tulasi dasa and his writing to be
unauthorised, it appears odd that he would quote him so often in his preaching.
The following are the references:
Ref 1: Radhastami, Srimati Radharani's Appearance Day -- Montreal,
August 30, 1968 :
During a lecture in Montreal on Radhastami August 30 in 1968 Srila
Prabhupada quoted Tulasi dasa and referred to him as a great devotee: "am
aprameyam anagham nirvana-santi-pradam brahma-sambhu-phanindras tebhyo
'nisam vedanta-vedyam vibhum sura-gurum maya-manusya-harim vande 'ham
karunakaram raghu-varam bhu-pala-cudamanim: This is a verse composed by a
great devotee, Tulasi dasa. He was a devotee of Lord Ramacandra."
Note: ( Srila Prabhupada started this particular lecture with the above sloka of
Gowami Tulasidas.)
Ref 2: Radhastami, Srimati Radharani's Appearance Day -- Montreal,
August 30, 1968 :
"Our, this respectable Indian lady, she will begin Ramayana... This Tulasi,
actually it is not Ramayana. It is called Rama-carita-manasa. Ramayana means
Valmiki Ramayana, but people have taken it as Ramayana. Actually, Tulasi dasa
has expressed his own feelings about his devotion to Lord Rama, and therefore
he has named it Rama-carita-manasa, his mind full with service attitude for
Lord Rama. That is the real meaning of this book. But people have
misinterpreted; they are going on just it is Ramayana. And Ramayana, of
course, anywhere where Rama's activities are described, that is called
Ramayana. That is another sense. But real Ramayana means the Ramayana
composed by Valmiki Ramayana. Ramayana composed by Maharsi Valmiki.
And this is... It is a popular notion that this is Ramayana, but actually this book
is called Rama-carita-manasa. So some of the description of Rama are there, but
not all the description. Rather there are many differences from the original
Valmiki Ramayana. Anyway this is song of a devotee for his Lord Rama. In that
sense, you can call it Ramayana, but this book is actually Rama- caritamanasa."

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
intelligence. The father is present. He says, aham bja... The rascal is searching
"There is no father." So immediately who denies the existence of God, he is a
He is to slapped only, with shoes. That is the only remedy. Anyone who denies
existence of God. He's a rascal. He should be properly treated with shoes and
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.

Ref 6: (Morning Walk -- May 25, 1976, Honolulu)

Prabhupda: Drop of water, the chemical composition is the same as big ocean.
(airplane flyingoverhead) ...feet, they say.
Devotee: About 35,000 feet up. Just under seven miles.
Prabhupda: Wants to go against the current. That is their sporting. There
is an example is given by Tulas dsa. Baijad gajarja(?)(indistinct) A small
fish, it will go against the current, and if you put one elephant, he cannot,
he'll be washed away. Why the fish, the small fish can go against the
current and the elephant is washed out? Because that fish is under the
shelter of the ocean; the
elephant is foreigner. This is example. So one who takes shelter of the
Supreme, he can do anything. Otherwise he'll be washed away.
Hari-auri: That's a good example.
Prabhupda: Oh, yes. Bhaijad gajarja(?) (indistinct) Gajarja means the
king of elephants, he'll be washed away. But a small fish will go against the
Hari-auri: Is that from the Eighth Canto?
Prabhupda: No. It is from Tulas dsa.
Hari-auri: Oh. Like it says in Caitanya-caritmta, if you have the mercy of
Lord Caitanya, a big thing becomes easy, but if you don't have His mercy, then
a small thing becomes difficult.
Devotee: [break] ...the universe was created five to ten billion years ago. Do we
agree with their proposition, or...?
Prabhupda: Hmm?
Ref 7: (Room Conversation -- April 12, 1969, New York)
Gargamuni: He mentioned to me that he's married and that he has a child in
India. And he asked, "Oh, were you married?" And I said, "No. My wife was
taken away." And he came over and he hugged me. "Oh," he said, "you are so
lucky." (laughter) He hugged me. He said, "Oh, you are so lucky."
Prabhupda: (chuckling) There is a Tulas das poetry, din ka kin rat ka
bhgin gargara bhgin cue. Bhgin. Tulas das had very good, beautiful
wife, and he was very much attached to her. So the system is that after the
girl is staying with her husband... Because young girls, very minor age,
they were married, say, ten years, nine years, twelve years. But they're
allowed to live with husband, say, after thirteen years or fourteen years,
when she has attained puberty. So the system is six months father house
and six months husband. In this way, going and coming. But when she is
elderly she can remain continually with her ...but in the beginning...
Because after all, she is girl, so
she cannot tolerate the separation from father and mother. So six months
here, six months... So Tulas das, as soon as the, his father-in-law will come

to take his daughter, he won't allow. He won't allow.

Brahmnanda: Oh, he's so attached.
Prabhupda: Yes. "She'll go later on. She'll go." So he went back. The
father used to..., went back. In this way, several times. Then it was agreed
that the girl would go there, father's house, and the father took the girl in
the morning, and in the evening Tulas dsa went there. (laughs) His wife
chastised, "You are so rascal fool that I have come this morning and you
have, evening you are here? You have so much attachment for the skin?"
Just like husband and wife talking. That struck him very badly, and he
immediately left that place and went to... Left home for good. Yes. And that
was the initiation that he took up writing about Rma. That is Tulas dsa's
life. Just being, I mean to say, hurt by the words of wife, that "I love
her,"... Later on he understood, "Yes, she is right. So why should I be so
much attached?" She uttered this (indistinct), "If you have got so much
attachment for this skin and bone; if you had so much attachment for
Rma then your life would have been different." So he took it seriously.
"Why not attachment for Rma?" So he became a great devotee of Rma,
Tulas das. His book, Rma-carita-mnasa. "Thinking always of Rma,"
that is his book. It is very famous book, and that is the only important
literature in the Hindi language, Rma-carita-mnasa. It is very popular in
India. Village to village. Practically Gt Press has flourished simply by
selling the Rma-carita-mnasa and Gt. Gt and Rma-carita-mnasa.
Two books. Millions of books they print and sell, this Rma-carita-mnasa
and Bhagavad-gt. So he has written that din ka dakini. In the daytime
she is just like what is called, witches. Witch? Witch?
Brahmnanda: Witch, yes.
Prabhupda: kin. And rat ka bhgin. At night she is tigress.
Ref 8: (Srimad-Bhgavatam 1.16.19 Los Angeles, July 9, 1974)
So that is the fact. And there is a version of Tulasi Dsa in Hindi. It is said sukse
sabe hari bhaje, duhkhse saha hari bhaje, sukse bhaje khoya.(?) Or sukhase ara
hari bhaje, tu dukha hase hoya(?). It is very nice instruction. The instruction is
that when one is distressed, everyone remembers God. Yes. Duhkhse saba hari
bhaje. Saba means "all." At that time... Just like in the last war, Second..., last war,
when everything was
Ref 9: (SB 2.9.7 april 24,1972)
Similar statement is there by Tulasi dsa. He saysTulasi dsa was a Hindi
poet that "The put, the son, and mut, the urine, they come through the
same source."That's a fact. Put and mut. Put means son, and mut means
urine. So when we beget son, the same genital; when we pass urine, the
same genital. Son, he has... You...(?)Liquid. Tulas dsa saysit is very
nicethat "Put and mut, they are coming from the same source. So a put,

if he is devotee of the Lord, then he is put. If he is not, then he is mut. Then

he is mut." If the son... After begetting son, if the son does not become devotee,
then he is as good as mut. I pass urine. Mut son, he says, because he's less than
mut. Because mut, I pass urine. The obnoxious thing, that is gone away
Ref 10: Srimad-Bhagavatam 6.1.33 -- San Francisco, July 18, 1975
Tulas dsa has said that to go against the current is very difficult. Even an
elephant is washed away. But a small fish, because he has taken shelter of the
ocean, he can go against the current. This is the... So if we take shelter of
Ka, then even the current is against, we can go because... The same
example: the fish has taken shelter of the ocean. Although very small animal, he
can go against the...
Ref 11: Srimad-Bhagavatam 6.1.39 -- San Francisco, July 20, 1975
Tulas dsa has classified, dhol guar dra pau nr, ihe sab sasan ke
adhikr.(?) So women will be sorry, but he has classified in that way.
Anyway... So nobody is taking care of the Vedic literature. Therefore they
do not know what is right, what is wrong.Dharma, dharma means right and
Ref 12: SB 6.11.4 purport
A similar comparison was given by Tulasi dsa, who commented that a son and
urine both come from the same channel. In other words, semen and urine both
come from the genitals, but semen produces a child whereas urine produces
nothing. Therefore if a child is neither a hero nor a devotee, he is not a son but
Ref 13: Srimad-Bhagavatam 2.3.19 -- Los Angeles, June 15, 1972
They also eat. They enjoy. As the camel is enjoying thorny twigs. His enjoyment, that
is his enjoyment. Na khdanti na mehanti. Now, another enjoyment. Sex life,
discharge. Na mehanti. Again it is described. These are very terse criticism. You see.
A fact. Sex enjoyment means you discharge your semina. Your thing, not others. And
it is said by medical science, some pounds of blood makes one drop of semina. That
means, suppose you allow, if you allow somebody to take your blood, pounds of
blood, would you like to do that? Unless it is... Nowadays, blood bank, there is going
on. But anyone, if he wants to take your blood, you will protest. But our enjoyment is
by giving our own blood. Tul... There is a Hindi poet, din ka kin, rt ka bghin,
palak palak rahe cue duniy sab bhora hoye, ghara ghara bghin pje (?). It is
actual for the materialistic person, that there is an animal, din ka kin, at, during
daytime she is witch, and at night she is tigress.
So din ka kin, rt ka bghin, palak palak rahe cue. The witches, they also, by
their black art, they suck the blood of children. Do you know that? There are witches.
You know? I am asking Svarpa Dmodara. The kamekha (?) witches, from the black

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.
Dear Devotees,
All the above Quotes are taken from A Website
Managed by, An Official ISKCON webpage.
Thank you very Much.

Srila Prabhupada's Lecture on Rdham from

Ramcharitmanas: rmat Rdhr's Appearance
Day Montreal, August 30, 1968.
ntam vatam aprameyam anagham nirva-nti-pradam brahma-ambhu-phanndras tebhyo
'niam vednta-vedyam vibhum sura-gurum my-mnuya-harim vande 'ham karunkaram raghuvaram bh-pla-cudmaim
This is a verse composed by a great devotee, Tulas dsa. He was a devotee of Lord Rmacandra.
So Lord Rma and Lord Ka, there is no difference. When we speak Ka, that means He
includes all other incarnations. In the Brahma-samhitit is said,
rmdi mrtiu kal-niyamena tihan
nnvatram akarod bhuvaneu kintu
ka svayam samabhavat parama pumn yo
govindam di-puruam tam aham bhajmi
[Bs. 5.39]
Ka is svayam. Ka svayam samabhavat parama pumn yo.Ka is parama pumn.
Parama pumn means the ultimate Supreme Personality of Godhead. But He is always manifest in
different incarnations, and of all the incarnation, Lord Rma is the foremost, Balarma. You have
heard the name of Balarma, Baladeva. Similarly Rma,Rma means the Supreme
Enjoyer. Ramante yoginm anante sac-cid-nanda-cirtmanti rma-padensau. Rma means real
bliss, and all the yogis, either dhyna-yog or a jna-yog or a bhakta-yog... There are three kinds of
yogis. Everyone tries to enjoy that eternal bliss, and that is real pleasure. Therefore Rma.
So this verse... Our, this respectable Indian lady, she will begin Rmyana... This Tulas, actually it is
not Rmyaa. It is called Rma-carita-manasa. Rmyaa means VlmkiRmyaa, but people
have taken it as Rmyaa. Actually, Tulas dsa has expressed his own feelings about his devotion
to Lord Rma, and therefore he has named it Rma-carita-manasa, his mind full with service attitude
for Lord Rma. That is the real meaning of this book. But people have misinterpreted; they are going

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:

Hare Rma, Hare Rma, Rma Rma, Hare Hare

Hare Ka, Hare Ka, Ka Ka, Hare Hare
Rmkhyam. Rma means the ramany, the beautiful, or the enjoyer, rmkhyam. Andjagadvaram. And He is the master or the proprietor of the whole universes. Sura-gurum. Sura means the
demigods and gurum is spiritual master. Sura-gurum. Just like Arjuna is sura,and his guru is Ka.
Vysadeva, his guru, Nrada; Nrada's guru is Brahm; Brahm's guru is Ka. So sura-gurum.
my-manusyam. And when He appears as human being, that ismy. my means actually He is
not an ordinary man. He is the Supreme Personality of God, but the rascals they think that "Because
Rma and Ka has appeared like one of us, He is a man, He's an ordinary man." This is the
version of the rascals. That Rma, especially there is a class who are known as rya-samjs. They
do not agree that the Supreme Person can, Supreme God can appear as Rma and Ka. They do
not know that although He appeared as one of us in the form of human body, He is not a human
being. He is the Supreme Personality of Godhead. Therefore it is called rmkhya, my mnuya
hari. He is the Hari... Hari means the Supreme Personality of Godhead who can give you all
pleasure, taking all your miserable condition. He is Hari.
So vande 'ham karukaram raghu-varam bhu-pla-cumai.
So he is offering his respectful
obeisances to the Lord Rma. Karukaram. He comes, paritrya sdhnm vinya ca
duktam [Bg. 4.8]. Therefore He is karu-karam. karam means mine. He is the great mine of
mercy. Karukaram raghu-varam.And because He appeared in the dynasty of Mahrja Raghu, so
He is the Supreme Personality in the Raghu dynasty, raghu-varam. And bhu-pla-cumai. He is

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
lalit-sakh gua-ramita-vikhe
karum kuru mayi karu-bharite
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)