Gour Govinda Swami: ...developed sulkiness. ‘Get out here!’ Even Rādhārāṇī says, "These, black things, black persons. Black creatures, unreliable. Unreliable. I have no reliance on them.’ And the black bumblebee comes, ‘Hey, get out here! You black person, unreliable person. Why are you coming here? The bumblebee thinks the face of Rādhārāṇī as a lotus, so comes to the face, ‘Ugh! Get out here!’. Then she drives that bumblebee with her hand, then this hand. Palm is all looks like one lotus, sits there. ‘Oh! Shameless! The shameless bumblebee's not going? You black creatures, unreliable. Get out here!’ Such sulkiness.
There are sakhīs, you see? Lalitā, Viśākhā, they tried their best to break such sulkiness. Rādhārāṇī was so strong, you see? It couldn't be broken. What to do? So, the sakhīs held and Kṛṣṇa became like this, became joking. You see? And begged their bhikya, māna-bhikya. And Viśvanātha Cakravartī Ṭhākura has written, Kṛṣṇa became so mad, you see? He spends the whole night in the courtyard of Rādhārāṇī and behind that berry tree. There is a berry tree, badarī-vṛkṣa, in the courtyard of Rādhārāṇī. And Kṛṣṇa spends the whole night behind that berry tree because the mother-in-law of Rādhārāṇī, Jaṭilā, Kuṭilā her sister-in-law, they are always chastising Kṛṣṇa.
So out of the fear, so Kṛṣṇa was standing behind that berry tree and spending the whole night to see just, to see the face of Rādhārāṇī, to hear some voice of Rādhārāṇī. Is it not a madness? That Kṛṣṇa comes in form of a what do you say? Wife of a barber. This.
Devotee: Sindūra.
Gour Govinda Swami: Altā, red, red stuff. Altā, liquid, some stuff putting on his feet, you see? Yesterday you saw? In the form of a, in a disguise, you see? Guise of the wife of a barber, nāpitunī, we say. ‘Oh, please come, I'll put such nice altā, red altā, I have come. I have brought; I will put it. That way, let me touch the feet of Rādhārāṇī, just to see.’ This is madness. Huh? And comes in the guise of that wife of a māli, what do you say?
Devotee: Flower.
Gour Govinda Swami: Yes, flower-maker. Garland-maker. I give nice garland, you see? Anyhow. Yes. Then also comes in the guise of the wife of a washerman. ‘Here, you give your clothes, I will wash it.’ Wife of a washerman. Rajakīnī. It's madness. So mad after Rādhārāṇī. Yeah.
And also, when Rādhārāṇī takes her bath, you see, in Yamunā, if Rādhārāṇī takes bath in upstream, then Kṛṣṇa at the same time takes bath in downstream. Upstream the flow comes, downstream. Because the kumkuma and the flowers from her, what do you say? What is this?
Devotee: Hair? Hair-do?
Gour Govinda Swami: Huh? This cover?
Devotee: Bow?
Gour Govinda Swami: This..
Devotee: Tie-dye.
Gour Govinda Swami: This, this tied up...
Devotee: Wrapped?
Devotee: Braid?
Gour Govinda Swami: What do you say? Bridal.
Devotee: Braid.
Gour Govinda Swami: Braid, huh? And some flowers are there, and taking bath, this kumkuma and flower will float and goes to downstream, so this will, Kṛṣṇa will touch it and get some thoughts of Rādhārāṇī thereby. When Rādhārāṇī takes her bath in the upstream, sometimes Kṛṣṇa takes bath in downstream. You see? This is madness. Is it not madness. Huh?
Devotee: As a yogi, what kind of alms he can ask for? What are the alms?
Gour Govinda Swami: Māna-bhikṣā. Give up that sulkiness because she has developed sulkiness. Abhimāna, we say. "I beg that one." That means break this sulkiness. To break it, Break it. Māna-bhikṣā.
Devotee: So, so when Kṛṣṇa appears as Caitanya Mahāprabhu, he's also appearing as..
Gour Govinda Swami: Yeah, that alter is there, upamālaṅkāra-yogī. It's in—
Devotee: He's being as a yogī there.
Gour Govinda Swami: Yes, yes.
Devotee: bhakti-yogī?
Gour Govinda Swami: Ha. Yogī is there. You'll find also in Caitanya-caritāmṛta. Caitanya-caritāmṛta upamālaṅkāra is there. That is mentioned there. Yes. Yogī is mentioned there. Yes.
Anyhow, you read Bengali, then you can understand it well, that Bhaktisiddhānta Sarasvatī Gosvāmī has said and Prabhupāda Mahārāja said, that to understand this, read this Caitanya-caritāmṛta and understand this, one should read Bengali. Otherwise, you cannot relish it. Yeah.
Devotee: He came to distribute premanāma. Then he said-
Gour Govinda Swami: He came to deliver these Māyāvādīs.
Devotee: But he said in Caitanya-caritāmṛta, "I have come now as a salesman with all this fruit of prema. Now, nobody wants it. All right; I will settle for less price."
Gour Govinda Swami: Yes.
Devotee: So-
Gour Govinda Swami: No, because Māyāvādī say, Prakāśānanda Sarasvatī said that (odia). ‘sannyāsī’ — nāma-mātra, mahā-indrajālī! ‘kāśīpure’ nā vikābe tāṅra bhāvakāli [CC Madhya 17.120]. He is by name only sannyāsī, but he is a magician.
Devotee: His magic have no customers in..
Gour Govinda Swami: That his magic cannot be sold here. That magic. Then Mahāprabhu heard it. His followers reported this thing to him. Mahāprabhu said, bhāvakāli vecite āmi āilāṅa kāśīpure grāhaka nāhi, nā vikāya, lañā yāba ghare [CC Madhya 17.144]. I came here to sell this magic, but customers are not available. What shall I do? So I take it back to My home, house." Then He said, "No". bhārī bojhā lañā āilāṅa, kemane lañā yāba? [CC Madhya 17.145] "I have come with a very heavy load. Very heavy load. So how can I again take it back? No, no, no." alpa-svalpa-mūlya pāile, ethāi veciba [CC Madhya 17.145].
Devotee: "I'll settle for less."
Gour Govinda Swami: Yes. "I will sell it for a very low price. I won't take it back."
Devotee: So, the same way, the other day, we were sitting at your feet and you were saying that,
Gour Govinda Swami: (laughing)
Devotee: No, no, no, no. We were sitting at your feet and you said, "This is postgraduate study. No students are there. But you have come, therefore, I am giving so that..."
Gour Govinda Swami: Oh.
Devotee: "I'm teaching that you'll be elevated to that. Otherwise, I have no students, how could teach this thing? How can I keep it? I have to teach it."
Gour Govinda Swami: I have to give it, yes. Anyhow.
Devotee: My point is this, that the same way Mahāprabhu said, "All right, I'll settle for less."
Gour Govinda Swami: Oh
Devotee: The same way you are saying, "Oh, I'll settle for less."
Gour Govinda Swami: Yes. Anyhow, what to do? These students are with me.
Devotee: Yes.
Gour Govinda Swami: Anyhow, these students are with me.
Devotee: So you're giving it not for the real price?
Gour Govinda Swami: Who can pay the price for this thing? There's no price for it. It is priceless. (laughs)
Devotee: Like Nityānanda says, śraddhā-mūlye śudda nāma parama-ānanda.
Gour Govinda Swami: śraddhā-mūlye nāma dite chele nitāi nemeche braja theke jīvera daśā malina dekhe. śraddhā-mūlye nāma dite. Only price is śraddhā. Faith. No price is there. No other price. Yes. śraddhā-mūlye. Yes. That is only price.
Devotee: No, for mercy or so, will you settle for something less?
Gour Govinda Swami: There is nothing, no settlement, nothing else. It is only one thing, that is. It is humility and what do you say, śraddhā.
Devotee: But we have no humility, no śraddhā then. We have to settle for less.
Gour Govinda Swami: Yeah.
Devotee: No humility is there, no śraddhā is there, then still you have-
Gour Govinda Swami: Simplicity. Yes. Simplicity.
Devotee: Still, you have this big reservoir of mercy that-
Gour Govinda Swami: You see, simplicity.
Devotee: ... you are withholding.
Gour Govinda Swami: Simplicity. Only simplicity. Humility, simplicity, faith.
Devotee: You'll settle for this?
Gour Govinda Swami: That is thing, only thing required. Nothing else.
Devotee: A good businessman?
Gour Govinda Swami: (laughs) A good businessman, bargainer. Yeah. He's bargaining.
Devotee: From my standpoint, no qualification is there whatsoever, but still I am wanting, still I am greedy for it.
Gour Govinda Swami: Yes, that's-
Devotee: And no qualification is there, so-
Gour Govinda Swami: All right, greed must be there. Yes. If you have greed, then you can get.
Devotee: Therefore, I have developed this bargaining attitude.
Gour Govinda Swami: Because if, if you are hungry, then you must eagerly...
Devotee: By hook or by crook, I want to get.
Gour Govinda Swami: You have to get. (laughs)
Devotee: Beg, steal, or borrow. Next question is, this prema was stolen by Kṛṣṇa.
Gour Govinda Swami: Ah, that rasa.
Devotee: Ah, that rasa-premarasa was stolen by Kṛṣṇa in the heart of Rādhārāṇī.
Gour Govinda Swami: Yes.
Devotee: Any way to steal mercy?
Gour Govinda Swami: Yes, because He’s very expert stealer.
Devotee: Any hint you can give how to steal that mercy?
Gour Govinda Swami: If you are such expert stealer, you can steal, you can enter. He enters into the heart of Rādhārāṇī. He enters into the heart of Rādhārāṇī. Rūpa Gosvāmī, all goswami’s has written like that. They've explained how He enters, how it is, and how He gets. It's all mentioned.
[Singing]
tāṅra śiṣya — govinda pūjaka caitanya-dāsa mukundānanda cakravartī, premī kṛṣṇadāsa ācārya-gosāñira śiṣya — cakravartī śivānanda niravadhi tāṅra citte caitanya-nityānanda āra yata vṛndāvane baise bhakta-gaṇa śeṣa-līlā śunite sabāra haila mana more ājñā karilā sabe karuṇā kariyā tāṅ-sabāra bole likhi nirlajja ha-iyā [CC Ādi 8.69-72]
Gour Govinda Swami: yādavācārya gosāñi śrī-rūpera saṅgī caitanya-carite teṅho ati baḍa raṅgī [CC Ādi 8.67]. Śrī Yādavācārya Gosāñi, a constant associate of Śrīla Rūpa Gosvāmī, was also very enthusiastic in hearing and chanting about Lord Caitanya’s pastimes. paṇḍita-gosāñira śiṣya — bhūgarbha gosāñi gaura-kathā vinā āra mukhe anya nāi [CC Ādi 8.68]. Bhūgarbha Gosāñi, a disciple of Paṇḍita Gosāñi, was always engaged in topics regarding Lord Caitanya, knowing nothing else.
tāṅra śiṣya — govinda pūjaka caitanya-dāsa mukundānanda cakravartī, premī kṛṣṇadāsa [CC Ādi 8.69]. Among his disciples were Caitanya dāsa, who was a priest of the Govinda Deity, as well as Mukundānanda Cakravartī and the great devotee Kṛṣṇadāsa. ācārya-gosāñira śiṣya — cakravartī śivānanda niravadhi tāṅra citte caitanya-nityānanda [CC Ādi 8.70]. Among the disciples of Ananta Ācārya was Śivānanda Cakravartī, in whose heart Lord Caitanya and Nityānanda constantly dwelled. āra yata vṛndāvane baise bhakta-gaṇa śeṣa-līlā śunite sabāra haila mana [CC Ādi 8.71]. In Vṛndāvana there were also many other great devotees, all of whom desired to hear the last pastimes of Lord Caitanya.
more ājñā karilā sabe karuṇā kariyā tāṅ-sabāra bole likhi nirlajja ha-iyā [CC Ādi 8.72]. By their mercy, all these devotees ordered me to write of the last pastimes of Śrī Caitanya Mahāprabhu. Because of their order only, although I am shameless, I have attempted to write this Caitanya-caritāmṛta.
Purport by Śrīla Prabhupāda— To write about the transcendental pastimes of the Supreme Personality of Godhead is not an ordinary endeavor. Unless one is empowered by the higher authorities, or advanced devotees, one cannot write transcendental literature, for all such literature must be above suspicion, or, in other words, it must have none of the defects of conditioned souls, namely mistakes, illusions, cheating and imperfect sense perceptions. The words of Kṛṣṇa and of the disciplic succession that carries the orders of Kṛṣṇa are actually authoritative. To be empowered to write transcendental literature is a privilege in which a writer can take great pride. As a humble Vaiṣṇava, Kṛṣṇadāsa Kavirāja Gosvāmī, being thus empowered, felt very much ashamed that it was he who was to narrate the pastimes of Lord Caitanya Mahāprabhu.
Gosvāmī could write such literature. This transcendental pastimes of Śrī Caitanya Mahāprabhu. Nectarean. Transcendental nectarean pastimes of Śrī Caitanya Mahāprabhu. How could he write? Here Śrīla Prabhupāda says, ‘To write about the transcendental pastimes of Supreme Personality of Godhead is not an ordinary endeavor. Unless one is empowered by the higher authorities or advanced devotees, one cannot write transcendental literature, for all such literature must be above suspicion, or in other words, must have none of the defects of conditioned souls, namely mistake, illusion, cheating and imperfect sense perceptions.’
So, he says here, that these intimate dear devotees of Śrī Caitanya Mahāprabhu and Kṛṣṇa ordered him. He says, one after another, so many devotees. Yādavācārya Gosvāmī, constant associate of Śrīla Rūpa Gosvāmī, who was also very enthusiastic in hearing and chanting about Lord Caitanya's pastimes and Bhūgarbha Gosvāmī, a disciple of Paṇḍita Gosvāmī, was always engaged in topics regarding Caitanya, knowing nothing else. Among his disciples were Caitanya Dāsa, who was a priest of Govinda Deity, as well as Mukundānanda Cakravartī and the great devotee. Kṛṣṇadāsa. Among the disciples of Anantācārya was Śivānanda Cakravartī, in whose heart dwelled constantly Lord Caitanya and Nityānanda. In Vrindavan there were also many other great devotees, all of them desired to hear the pastimes of Lord Caitanya. So, they are all ‘more ājñā karilā’. He says, "All these devotees, dear devotees of Śrī Caitanya Kṛṣṇa, they ordered me to write. So, by their mercy, all these devotees ordered me—‘Write of the pastimes of Śrī Caitanya Mahāprabhu.' Because of their order only, although I am shameless, I have attempted to write this Caitanya-caritāmṛta."
Why shameless? Why say shameless? Nirlajja. He says I am nirlajja. Shameless. tāṅ-sabāra bole likhi nirlajja ha-iyā. He says nirlajja. ‘I am Shameless.’ Is he a shameless person? Why he said such thing? He wrote such literature, nectarean, transcendental nectarean literature, pastimes of Śrī Caitanya Mahāprabhu, prema-puruṣottama. Ah? These topics related to that pure love. Based on pure love, not an easy affair. Nobody can produce such literature. This is not an ordinary endeavour unless one is empowered. So, Kavirāja Gosvāmī became empowered. So many dear devotees ordered him. That is their mercy. So, he became empowered. vaiṣṇava kṛpār paya sarva-siddhi. If you get a kṛpā mercy of a Vaiṣṇava, then you'll achieve all sorts of perfection. Otherwise, you cannot achieve. kṛṣṇa kṛpā, Kṛṣṇa's mercy comes through a Vaiṣṇava, dear devotee.
kṛṣṇa yadi kṛpā kare kona bhāgyavāne guru-antaryāmi-rūpe śikhāya āpane [CC Madhya 22.47]. Kṛṣṇa showers His mercy unto a fortunate soul. So, He appears before him as guru and teaches him. That is kṛṣṇa kṛpā. Guru, through guru, sādhu-guru-vaiṣṇava, Kṛṣṇa's mercy comes. So, all these Vaiṣṇavas, intimate devotees of Kṛṣṇa, when ordered, Kavirāja Gosvāmī, he got mercy and became empowered. He became empowered, he says. Unless one is empowered by the higher authorities, advanced devotees, one cannot write such transcendental literature. Because this literature is free from these four defects. Mistakes, illusion, cheating and imperfect sense perception. ārya-vijña vākye nāhi dośa catuṣṭaya. Those who are ārya-vijña. Ārya, not an anārya. Purified person, purified consciousness, liberated soul. And vijña, proficient in bhakti-tattva. In his words, there are no defects. These four defects are not there. This mistakes, illusion, cheating and imperfect sense perception. So, such literature is free from these four defects. So, this is the mercy of these Vaiṣṇavas, sādhus, dear devotees of Kṛṣṇa. This is the only thing required. Otherwise, a person cannot produce such literature.
And Kavirāja Gosvāmī wrote such a literature, Sri Caitanya-caritāmṛta, when he was very, very old. His hands and legs were trembling, you see, at that time. But he became empowered, so he could write. This is the humble nature. As a humble Vaiṣṇava, Kṛṣṇadāsa Kavirāja Gosvāmī, being thus empowered, felt very much ashamed that it was he, who has to narrate the pastimes of Lord Caitanya Mahāprabhu, therefore ashamed. His humble nature. No pride at all.
(24:25-31:15, translation missing)
dambho darpo ’bhimānaś ca krodhaḥ pāruṣyam [Bg. 16.4] this pride, conceit. Therse are demoniac nature demins are very proud. Duplitious persons. They have conceit, all these things. All the demoniac qualities. So a vaisnanva is not a demon. A Vaishnava, a bhakta is really humble. He lways thinks that all are vaisnavas but me. jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’. [CC Madhya 20.108]. that is real identity of a jiva. Jiva means in real identity a vaisnav. Jiva means a Vaishnav. Jivatma means a vaisnav - real identity. jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’. He is eternal servant of Krsna, so he is a vaisnav. So, vaisnav like Kaviraj goswami thinks. He is so humble. He thinks like that. All are vaisnavas. Elevated vaisnavas, but me, except me. I am the lowest of the low. If a list will be prepared, chronological list, my name will come at the last. Nobody, no name will be there under me. I am the last. That is the attirude.
tṛṇād api su-nīcena taror iva sahiṣṇunā amāninā māna-dena kīrtanīyaḥ sadā hariḥ. mahaprabhus teaching. One shuld be much humbler than a blade of grass on the street. As tolerant as a tree. One should be as tolerant as a tree. And amāni mānada, one should not demand respect rather give respect to one and all. Hwo is it pissible? If someienis proud, develops prode bheh cannot do this thing. He cannot gie respect to one and all he will demand rwspect. He cannot tolerate also. He Is not tolerant at all, bhumbe at all. These are vaisnav. Then kīrtanīyaḥ sadā hariḥ. The you can do hari-kirtan otherwise you cannot do hari kirtan. You have no right at all.
If you can develop such attitude. Not artificially, naturally. It should be natural attitude. Natural this thing develops, that is, this I shari kirtan. Otherwise one cannot do kirtan at ll. Prema nama. What to speak of prema nama sankirtan, you cannot do kirtan at all then what to speak of prema nama sankirtan, kirtan with prem with love. How it will be possible? A demon cannot do such thing. he is so proud not humble at all. So, Kaviraj goswami says ‘I am shameless’. Mm. shameless, nirlajja. Humble. And specially sriman mahaprabhus pastimes, all-nectarean based on pure love. Because Mahaprabhu came to give that love.
28.36 – 31.15
Yes
śāntera svabhāva — kṛṣṇe mamatā-gandha-hīna ‘paraṁ-brahma’-‘paramātmā’-jñāna pravīṇa [CC Madhya-līlā 19.218]. It is jñāna pravīṇa. It's based on jñāna, not prema. Paraṁ-brahma-paramātmā they say. Those who are śānta-bhakta, śānta-rasa, bhaktas of śānta-rasa, they only speak of paraṁ-brahma-paramātmā. They never speak of Kṛṣṇa. They are jñāna-pravīṇa. Their bhakti is mixed with jñāna. Miśra-bhakti, mixed bhakti. jñāna-pravīṇa, kṛṣṇe mamatā-gandha-hīna. They have no love for Kṛṣṇa. Therefore, Mahāprabhu discarded śānta.
cāri bhāva-bhakti diyā nācāmu bhuvana [CC Ādi 3.19]. I'll go and give prema. It's four rasas, mainly based on four rasas—dāsya, sakhya, vātsalya and mādhurya, and I will make the whole world dance. So, it is said here. This is question of prema. Unless there is prema, there is no question of surrender at all, śaraṇāgati.
So Mahāprabhu came. Mahāprabhu is Kṛṣṇa Himself, but He thought, I have only said this theoretically, to surrender. Theoretically I said, but the people of Kali-yuga cannot understand this thing and cannot practice this thing. Example is better than precept. I have not demonstrated practically, how to surrender, so I must go again to teach this thing. How to surrender? So, unless I practice, how can I teach? He is Kṛṣṇa. How Kṛṣṇa will be surrendered to anybody? Everybody should surrender unto Kṛṣṇa, but how Kṛṣṇa will surrender to anybody? So how can I teach? Only the devotees are surrendered. So, unless I accept bhakta-bhāva, how can I teach the process of surrender? bhakta-bhāva aṅgīkari. So, this is prema, prema-bhakti, vraja-prema. The residents of Vrajabhūmi are surrendered souls, and they have developed prema, love, their love towards Kṛṣṇa, they're completely surrendered.
Here it says, vraja-prema-bhakti-sūtra, this is the thread, rope of prema. prema-bhakti-sūtra is rope, and Kṛṣṇa becomes bound up with that rope, the rope of love. That rope, one end of that rope, is always attached, firmly attached to the lotus feet of Kṛṣṇa. And the other end comes here to this material world. Other end comes here to this material world for the conditioned souls. Those who are very dear devotees, intimate devotees, premi-bhakta’s of Kṛṣṇa, they descend here with the other end here. And their mercy, if they cast their merciful vision on some conditioned soul, then that end will go to that conditioned soul. Otherwise, how a conditioned soul go and approach the lotus feet of Kṛṣṇa? How he will be attached to it, unless he is bound up with that rope? Huh? That rope is prema-bhakti-sūtra, vraja-prema-bhakti-sūtra. Sūtra means rope or thread, we may say.
One end is bound up, firmly attached to the lotus feet of Kṛṣṇa, and the other end, Kṛṣṇa throws to this world because Kṛṣṇa is so merciful. suhṛdaṁ sarva-bhūtānām [BG 5.29]. He's the only well-wishing friend of all living entities. Though conditioned souls have forgotten Kṛṣṇa, still Kṛṣṇa has not forgotten. So, He makes such arrangement. So, He orders. By the direction, by the will of Kṛṣṇa, His dear devotees, His associates, most intimate associates, they come here, descend here holding the other end of that rope in this material world. This is the mercy towards the conditioned souls. mahājana, his mercy. sādhu-guru's mercy.
(translation missing, 37:14-41:15)
Devotee: According to rules and regulation.
Gour Govinda Swami: According to rules, regulation
(translation missing, 41:17-41:56)
Rāma. Rāma mean Balarāma. So Balarāma has his plough. Plough is meant for cultivation.
(translation missing, 42:00-43:03)
Gour Govinda Swami: Embodied soul. Heart is barren, a rocky field. It's rocky. Is rock as hard, stony. Unless the plough of Balarāma cultivates properly, how it will become fertile, how the seed will germinate? Bhakti creeper, no possibility at all. Huh? First is karṣaṇa. Therefore, first is vaidhi. First stage is vaidhi, vaidhi bhakti, vaidhi bhakti. Huh? Then this seed will germinate. When the land becomes fertile, the seed will germinate. Then under the guidance of guru, take care of it, sādhana, bhajana. śravaṇa-kīrtana-jale karaye secana. [CC Madhya 19.152]
(translation missing 43:56-44:56)
Devotee: This attraction is ruci or āsakti?
Gour Govinda Swami: Huh?
Devotee: On a different level but -
Gour Govinda Swami: It's āsakti. Yes.
Devotee: Okay.
Gour Govinda Swami: Attachment. Āsakti.
Devotee: Higher? Even higher than ruci?
Gour Govinda Swami: Higher than the ruci. Yes.
Devotee: Not totally as ruci?
Gour Govinda Swami: No. Ruci just beginning, ābhāsa, ābhāsa stage. So, it says, other name of rāga-bhakti is prema-bhakti. And which is the base, which is the platform of that prema-bhakti? What platform develops? What is base of that prema-bhakti? Is Vaikuṇṭha? Is Ayodhyā? Is Mathurā? Or Dvārakā? It is Vrajavana. Vraja-bhūmi is the platform, place. Where this prema-bhakti is there.
And in vraja-bhakti, you'll find these four main-mellows—dāsya, sakhya, vātsalya, mādhurya. Therefore, Mahāprabhu says, cāri bhāva-bhakti diyā nācāmu bhuvana. Hmm. yuga-dharma pravartāimu nāma-saṅkīrtana cāri bhāva-bhakti diyā nācāmu bhuvana [CC Ādi 3.19]. Kṛṣṇa desires, develops a desire, I shall go again. I have only said theoretically how to surrender, but I have not taught how to surrender. How the people of Kali-yuga can understand this thing unless practical demonstration is there? They cannot do. I have to go again. So he came again.
That Kṛṣṇa came again as Caitanya Mahāprabhu and he says this thing, yuga-dharma pravartāimu nāma-saṅkīrtana cāri bhāva-bhakti diyā nācāmu bhuvana [CC Ādi 3.19]. I will make the whole world dance with this cāri bhāva-bhakti—dāsya, sakhya, vātsalya, mādhurya. Because these four types of bhakti’s, dāsya, sakhya, vātsalya, mādhurya; prema is there. In śānta, there is no question of prema. So, in Mahāprabhu's bhakti-tattva, the śānta is discarded. There are four mellows.
And nāma-saṅkīrtana, this nāma-saṅkīrtana because He gives prema through nāma, chanting of holy name. This nāma-saṅkīrtana is known as prema-nāma-saṅkīrtana. This name of this saṅkīrtana is prema-nāma-saṅkīrtana, not mere name. It's prema-nāma. Dumb? Are you dumb? Deaf? Huh? You understood? Huh? What is that in English? He can't understand.
Devotee: Nāma-saṅkīrtana and prema-nāma-saṅkīrtana?
Gour Govinda Swami: Yes. Nāma-saṅkīrtana and prema-nāma-saṅkīrtana. Yes. When there is question of prema-nāma-saṅkīrtana, it is spontaneous. It is natural.
Devotee: It's not vaidhi
Gour Govinda Swami: Yes. It's not vaidhi, It's natural, It's spontaneous. And comes from the core of the heart, from the well-cultivated land. After the well cultivation, proper cultivation, Balarāma's plough has cultivated properly, then there's now a real platform now. This prema is there, bhāva is there. Then Kṛṣṇa's flute, you can hear and natural attraction there, akarṣaṇa. That's prema-nāma-saṅkīrtana, that Mahāprabhu's saṅkīrtana, prema-nāma-saṅkīrtana. That is said. Mmm. It's prema-nāma-saṅkīrtana. tāra madhye sarva-śreṣṭha nāma-saṅkīrtana [CC Antya 4.71]. achirāt mile bhai kṛṣṇa-prema dhana. Kavirāja Gosvāmī writes in this way, isn't it? Yes, this is known prema-nāma-saṅkīrtana. With prema, saṅkīrtana is done with prema, not artificiality. It is prema.
And Gaurāṅga Mahāprabhu has done that prema-nāma-saṅkīrtana and he is the father of that saṅkīrtana, saṅkīrtanaika-janaka. Isn't it? The father of that saṅkīrtana, prema-nāma-saṅkīrtana is Gaurāṅga. And two things are there prema and nāma. Prema and nāma, combined together is prema-nāma. Hmm. And what is the relationship between these two prema and nāma? Father and son. What is the relationship? Father takes care of the son, of the child, maintains. The father is the maintainer and he is maintained. This is the relationship. poṣya-poṣaka, in Sanskrit they say. Maintainer and maintained. Poṣya-poṣaka. In Sanskrit.
You should understand Sanskrit. This is very high philosophy. It is not an easy thing. Do you understand Jayānta kṛt? This is Vaiṣṇava philosophy, Mahāprabhu's philosophy, Gosvāmīs' philosophy. Poṣya-poṣaka-sambandha. Prema and nāma. Maintainer and maintained. Father and son. Father is the maintainer, son is maintained. Poṣya-poṣaka. So, this prema and nāma, that relationship. Maintainer and maintained. Maintainer is prema, maintained, nāma. poṣya-poṣaka-sambandha. And it's interrelated. Interrelated. If there is prema, automatically the name comes out, pure name. And in other way also, other way, if you put in other way, reverse way, then by nāma-saṅkīrtana, prema is manifested. This is what we say prema-nāma-saṅkīrtana. Hmm.
So, we utter this śloka written by whom? Rūpa Gosvāmī. anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam [CC Ādi 1.4]. Isn't it? We utter. Bhakti-śriyam. Bhakti-śrī. Śrī. Śrī. This is very significant word. Bhakti-śrī. Bhakti-śrī means? Confidential asset. It's confidential asset, that is śrī. Śrī means only confidential asset—eka vākya svagupta-sampada dhana, of Śrī Kṛṣṇa-bhakti. That is prema. Acchā. Therefore, Mahāprabhu said, āmā vinā anye nāre vraja-prema dite [CC Ādi 3.26].
Because that vraja-prema-bhakti-sūtra, that rope of that vraja-prema-bhakti is constantly attached, firmly attached to the lotus feet of Kṛṣṇa. So how can any other, but Kṛṣṇa can give such prema? Because this rope, this thread is constantly attached to the lotus feet of Kṛṣṇa. So, without Kṛṣṇa, anybody can give, any avatar can give? No. No. Therefore, Kṛṣṇa says, āmā vinā anye nāre vraja-prema dite [CC Ādi 3.26]. Nobody but Me can give vraja-prema because that vraja-prema-bhakti-sūtra is attached to the lotus feet of Kṛṣṇa only. Neither Rāma can give nor Nṛsiṁha can give or Vāmana can give. Any avatar cannot give. Only Kṛṣṇa can give. Therefore he says, so He came as Mahāprabhu, Caitanya Mahāprabhu, assuming bhakta-bhāva, accepting bhakta-bhāva to give it.
(Translation missing, 55:12-56:15)……………..
Devotee: The other day, you said in the lecture that it might be Rādha-sambandh, connected to Rādha.
Gour Govinda Swami: Yes. Yes.
Devotee: Kṛṣṇa cannot give it.
Gour Govinda Swami: Yes.
Devotee: Only She can give it.
Gour Govinda Swami: Yes.
Devotee: So, He came as Śrīmatī Rādhā, in Rādha-bhāva. He has given a certain
Gour Govinda Swami: Huh?
Devotee: As Mahāprabhu was..
Gour Govinda Swami: Yes. That will come. That is the conclusion. But question is why Kṛṣṇa, when Kṛṣṇa is the only giver of such prema, nobody else can give such prema, and that vraja prema-bhakti-sūtra is firmly attached to the lotus feet of only Kṛṣṇa, not to other avatar anything, so what is the necessity of Kṛṣṇa coming as Gaura?
Devotee: He also has this one aspect that He is giving. One aspect that He is also willing, greedy. You said He has this lobha, to taste himself, something.
Gour Govinda Swami: That He develops such greed. He has three desires, so He became Gaura. That is why He became Gaura. But point is different here. This point is different here in this question. That means Kṛṣṇa is premika rasa-rāja. He is the reservoir of all rasas, mellows, and He is also premika. He is lover. He is the lover, premika.
And have you gone through this Bhakti-rasāmṛta-sindhu? It comes here. Then this prema or prīti has viṣaya and āśraya. Two things are there. When this question of prema comes, prīti comes, love comes, this is not one-sided. It is reciprocal. Two side is there. One is viṣaya, other is āśraya. This is a Bhakti-rasāmṛta-sindhu. We say ālambana. Viṣaya-ālambana, āśraya-ālambana. Sthāyī bhāva, sañcārī, vyabhicāarī. So many things are there.
This is a Bhakti-rasāmṛta-sindhu, very subtle points, typical things. Because it's such a science this prema-bhakti-tattva is such a science. So, one thing you should understand, two things are required. Viṣaya and āśraya. Because love, when the question of love comes, prīti comes, this is that. There must be two things. Otherwise, not one not one-sided or one-handed. It is two side. It has two sides. One is viṣaya side, another is āśraya side.
Devotee: English?
Gour Govinda Swami: Viṣaya side and āśraya side. Otherwise, there is no question of prema all. And Kṛṣṇa is viṣaya, not āśraya. Viṣaya-vigraha. Kṛṣṇa is viṣaya-vigraha. He is not āśraya-vigraha. Devotees are āśraya-vigraha. Typical this word. There is no English. I don't know. That may be my disqualification.
Devotee: That’s Subject and object?
Gour Govinda Swami: Yeah. Subject, object, what you say. I don't know what is real English. So, it's a viṣaya, āśraya.
Devotee: Āśraya is shelter, reserved one?
Gour Govinda Swami: Viṣaya-vigraha, āśraya-vigraha. Do you know? These words you should understand.
Devotee: One is repository of love and other is recipient of that love
Gour Govinda Swami: Yes. One is what? Lover and beloved. What do you say? Kṛṣṇa is lover. Premika.
Devotee: Subject.
Gour Govinda Swami: Then other one? Object.
Devotee: Object.
Gour Govinda Swami: So, subject, object, what you say like that. Isn't it in English? I don't know. But don't know what is this real English.
Devotee: You mean Kṛṣṇa means one who loves and bhakta is one who is loved by Kṛṣṇa.
Gour Govinda Swami: Is to be loved, yes.
Devotee: But then it's also reciprocal.
Gour Govinda Swami: It's reciprocal. It's reciprocal.
Devotee: So, bhakta becomes viṣaya also, no?
Gour Govinda Swami: Uh-huh. Kṛṣṇa is viṣaya. Devotees are āśraya. Kṛṣṇa is the viṣaya and viṣaya of that prema or prīti, and devotees are the āśraya of that prema or prīti. So this is reciprocal. So we say viṣaya-ālambana, āśraya-ālambana. So those who are dear devotees, they are āśraya-ālambana, and Kṛṣṇa is viṣaya-ālambana of prema-bhakti, and their devotees are the āśraya-ālambana of prema-bhakti. Hmm.
So, this prema-bhakti is manifested accordingly with the devotees, according to their mellows. As for example, Sudāmā and Subala, they are sakhā, friends. Huh? So the viṣaya-jātīya prema of Kṛṣṇa manifests in Sudāmā and Subala as viśrambha-sakhya. Sakhya-bhāva, friendship. Viśrambha-sakhya. Sakhya has two types, viśrambha-sakhya and sambhrama-sakhya. There's two divisions.
In Vaikuṇṭha, you'll find two and a half rasas out of five. That is dāsya and śānta, dāsya, and half sakhya. In Vaikuṇṭha you find two and a half rasas, śānta, dāsya, and half sakhya. That is sambhrama-sakhya. Sakhya, friendship with awe and reverence. But in this Vaikuṇṭha, this sakhya is viśrambha-sakhya. There is no awe and reverence. Sudāmā and Subala, they climb up the shoulder of Kṛṣṇa. Because there is prema love, which is not there, that sakhya, that it says.
So, that viṣaya-jātīya prema, Kṛṣṇa is the viṣaya of prema, that viṣaya-jātīya prema manifests with Sudāmā and Subala as viśrambha-sakhya in āśraya-prema. Similarly, with Nanda and Yaśodā, it takes the form of vātsalya-prema. And with Śrīmatī Rādhārāṇī, it takes up form of mādhurya-rasa, mādhurya-prema. But prema is everywhere. Dāsya, sakhya, vātsalya and mādhurya. But according to the ālambana, it is manifested.
Devotee: When you were speaking about viṣaya and āśraya..
Gour Govinda Swami: Yes.
Devotee: Kṛṣṇa is the object of the love of the devotees.
Gour Govinda Swami: Yes, Kṛṣṇa is viṣaya, and bhaktas are āśraya.
Devotee: I mean, is Kṛṣṇa just loving the devotees or are the devotees loving Kṛṣṇa? It's both?
Gour Govinda Swami: Both. Reciprocal.
Devotee: But still one is according to what you say, one is more than the other. One has to be the viṣaya, one to be the āśraya, if it is, one is more than the other
Gour Govinda Swami: Devotees are āśraya. Premāra āśraya.
Devotee: They receive the love.
Gour Govinda Swami: Kṛṣṇa is not āśraya, Kṛṣṇa is viṣaya. When Kṛṣṇa wants to give prema, unless He becomes āśraya He cannot give. Therefore, He came as Gaura. That question, I am going to answer that question. My question, what is my question? This is very important question and very confidential thing. Not an easy thing. Because only Kṛṣṇa says, āmā vinā anye nāre vraja-prema dite [CC Ādi 3.26]. Only I can give vraja-prema, nobody else can give. So question is, when Kṛṣṇa only can give, why Kṛṣṇa came as Gaurāṅga? What is the necessity?
Devotee: To receive it?
Gour Govinda Swami: This is answer. Because Kṛṣṇa is the viṣaya of prema. He is not āśraya. The devotees are āśraya. Those who are āśraya, only they can give because they are practicing it in their life, and they're binding Kṛṣṇa through that rope in their heart. Hmm. So Kṛṣṇa accepted bhakta-bhāva. That Kṛṣṇa says that thing. āpani karibu bhakta-bhāva aṅgīkāre āpani ācari’ bhakti śikhāimu sabāre [CC Ādi 3.20]. I'll go and accept bhakta-bhāva and practice it in my life, then I will teach and give it. Otherwise I accept this love, I cannot give it. Though He is prema or viṣaya.
So, He accepted bhakti-bhāva. That means though He is viṣaya, He became āśraya. He became āśraya, and He practiced Himself in His life. This bhakti surrender, process of surrender and taught. This is the answer to this question. When He was appearing, He had appeared here as Kṛṣṇa in own svarūpa. Though He is the viṣaya-prema, He didn't give or He cannot give. He couldn't give. Only He said theoretically, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [BG 18.66]. Giving up all variety just surrender. Only theoretically said.
Then He thought, ‘No, I have said only theoretically. These people cannot understand and practice it. I have to go again to teach it. How can I teach unless I practice?’ ‘I am, I am Supreme Lord. I am Kṛṣṇa. I am the viṣaya of prema. I am not āśraya. How can I teach unless I become āśraya?’ So, He accepted bhakta-bhāva, becomes āśraya, then teaches when question of teaching comes.
So, we say this thing when this question of prema-nāma-saṅkīrtana comes, unless one has prema, how can he do prema-nāma-saṅkīrtana and how can he teach prema, how can he give prema? So Gosvāmīs have said like this, "Those who are devoid of prema, who are devoid of prema, they cannot teach this prema-nāma-saṅkīrtana, so they should not accept disciples," they say. He said this thing, bhajanena śiṣya karibā ācaraṇa hīna prema nāma nirarthaka. They will, they will only cheat you.
Devotee: Who says that?
Gour Govinda Swami: Rūpa Gosvāmī, Jīva Gosvāmī, all Gosvāmīs have said very confidential tattva.
Devotee: Yes.
Gour Govinda Swami: And why He, why Kṛṣṇa came as bhakta? Why? He is viṣaya, why He came as āśraya? Because to teach this thing. Unless one practices in his life, how can he teach? How can he give? That is the answer.
Devotee: In the mind I was thinking, He can give without teaching us, right?
Gour Govinda Swami: No, no. Cannot, cannot, cannot. So, this is very, very important and confidential thing here. Very deep and subtle properties here.
Devotee: Must be taught..
Gour Govinda Swami: Yes. this is the answer to this question. This is most important and very confidential question. āpani ācari' bhakti śikhāimu, He says, "I will practice and teach. Unless I practice, I cannot teach. It will be empty words; it will never be effective." Yes, that is the answer. So Kṛṣṇa is viṣaya, is the viṣaya of that prema, but to practice and for teaching He accepted bhakti-bhāva and became āśraya of that prema. Viṣaya became āśraya. Otherwise, He cannot teach and no question of teaching is there and it will never affect you at all.
Devotee: I'm still trying to find the viṣaya and āśraya problem.
Gour Govinda Swami: (laughs)
Devotee: I understand it like this. Kṛṣṇa is having loving affairs with His devotees. And He's enjoying in rasa. But to teach vaidhi bhakti, prema-bhakti, He can't do that because He's engaged in this rasa. So, to teach He has to give that up and take the form of a devotee.
Gour Govinda Swami: Devotee.
Devotee: Who practices it himself and then can teach you.
(Translation missing, 1:12:08-1:14:18)
Gour Govinda Swami: Yes. Kṛṣṇa sees himself. Therefore, the enjoyment, this is reciprocal. Both are enjoying. Yes. Viṣaya and āśraya, both are enjoying. But enjoyment of āśraya is greater enjoyment. And therefore, it says, ekale rādhikā-āsvāde sakali [CC Ādi 4.139]. Because Rādhārāṇī is the topmost of all devotees. Rādhārāṇī is a devotee. Śukadeva Gosvāmī writes that thing in Bhāgavatam. He never mentioned the name of Rādhā. Hmm? He doesn't mention. He doesn't mention the name of Rādhā in Bhāgavatam. What he writes? Anayārādhita is Rādhā, anayārādhita. Who does the best type of worship, Kṛṣṇa took him away from rāsa area.
The best type of worship, that is, Rādhārāṇī is the topmost of all bhaktas. So therefore, Kavirāja Gosvāmī says ekali rādhikā-āsvāde sakali. When this question of āśraya taste is comes, relishment comes, and only Rādhārāṇī relishes the most. Do you understand Jayanta-kṛt? Relishment is there, both side, āśraya side and viṣaya side. But the relishment of āśraya is better than the relishment of viṣaya. And Rādhārāṇī's relishment is the best. So, Kṛṣṇa is thinking all these things. Then He took up this decision that now I will take up, I will accept bhakta-bhāva. And practice bhakti myself. I will practice bhakti in my life and teach.
Then He says, then He thinks, when there are these four-type of bhaktas, dāsya, sakhya, vātsalya, mādhurya, then the mood of which bhakta shall I accept? The next question He thinks. Then he thinks the mood of mādhurya-bhakta I shall accept, because that is everything. There is dāsya, sakhya, there is vātsalya, everything in mādhurya. So, He accepted the mood of Rādhārāṇī. This is the question. This is the answer.
And then something more is said. If you are bhakta, then there is question of bhakta-bhāva. If you have, if there is bhakti, then there is bhakta-bhāva. Huh? When there are four divisions in bhakta-bhāva, so accordingly bhakti is there. Dāsya-bhakti, sakhya-bhakti, vātsalya-bhakti and mādhurya-bhakti. And by the mercy of guru, this bhakti-dhana is achieved, the asset of bhakti is achieved, by the mercy of guru. Then Guru has his guru. That guru has his guru. That he has his guru. And now Kṛṣṇa becomes āśraya, becomes a bhakta now. Therefore, who is the guru of Kṛṣṇa then? Huh?
Devotee: Yes.
Gour Govinda Swami: Jayanta-kṛt.
Devotee: I didn't follow you.
Gour Govinda Swami: Why you didn't follow?
Devotee: I was writing and I didn't follow you.
Gour Govinda Swami: You finish writing, unless you hear, how can you understand? Hmm. Yes. The guru teaches bhakti. The guru practices bhakti in his life, isn't it? So, he teaches. Guru is the āśraya of prema, isn't it? Āsraya. Āśraya-ālambana. So, he teaches. The guru has his guru, guru has his guru, guru has his guru, isn't it? And this go up.
Devotee: Yes.
Gour Govinda Swami: Then one last topmost guru is there. Who is that topmost guru? So when Kṛṣṇa, Kṛṣṇa has become āśraya, Kṛṣṇa has become bhakta now and practicing bhakti. Then who is the guru of Kṛṣṇa in that respect?
Devotee: Rādhārāṇī.
Gour Govinda Swami: That is what? Yes. Rādhārāṇī is the guru, yes. Caram-guru, the ādi-guru, and the topmost guru. And She is in possession of that great storehouse of that prema, when question of prema-bhakti comes. Mm-hmm. So She's known as hlādinī-śakti. Hlādinī-śakti, pleasure potency. Huh? So from that storehouse, the prema flows. Prema-bhakti pravāha. The flow of prema-bhakti comes from that store. The store is with Rādhārāṇī. Prema-bhāṇḍāra. So, when Kṛṣṇa is a student of prema-bhakti now, the guru is Rādhārāṇī. That, Kṛṣṇa says. Kavirāja Gosvāmī has written it.
rādhikāra prema — guru, āmi — śiṣya naṭa sadā āmā nānā nṛtye nācāya udbhaṭa [CC Ādi 4.124]. In these loving affairs, in this prema-bhakti, Rādhārāṇī is my guru. I am his disciple. rādhikāra prema — guru, āmi — śiṣya, disciple, naṭa. That means, guru makes the disciple dance according to his tune. Similarly, Rādhārāṇī is my guru in these loving affairs. Huh? Because She is the possessor of this storehouse of that hlādinī, prema-bhāṇḍāra, storehouse of prema, because She is hlādinī-śakti, pleasure potency. Then the flow of prema-bhakti comes from Her. Jayanta-kṛt, the flow comes from Her because the store is there. So now Kṛṣṇa is going, going to teach prema-bhakti. So without guru, how can He teach it? So, guru is Rādhārāṇī. rādhā-prema-guru—āmi śiṣya naṭa.
He says, "Rādhārāṇī is my guru in this prema-bhakti affair, and I am his śiṣya, his disciple. I am Her disciple, naṭa. She is making me dance according to Her tune. I am dancing." As guru makes the disciple dance according to his tune. He says that. And Vārṣabhānavī's mūrti-vigraha is the embodiment of that prema. Vārṣabhānavī is Rādhārāṇī, the daughter of Vṛṣabhānu. Vṛṣabhānu, the father of Rādhārāṇī. So Rādhārāṇī is known as Vārṣabhānavī. Rādhārāṇī is the embodiment of that hlādinī-śakti. Embodiment of hlādinī-śakti, Rādhārāṇī. And the ultimate or culmination of that hlādinī-śakti, that bhāva is mahābhāva, known as mahābhāva.
So, prema-bhakti-mandākinī. The source of prema-bhakti-mandākinī, Mandākinī Ganges. Prema-bhakti is flow. Flow is coming, like Ganges flow, flow of Ganges. The prema-bhakti, flow of prema-bhakti comes from Rādhārāṇī. She is the source. Therefore, Kṛṣṇa decided, "Now I have to assume the mood of Rādhārāṇī." He decided this thing. Hmm. Then what to do? Because the store is with Her. Unless I have the store, how can I give? Kutukī rasa-stomaṁ hṛtvā [CC Ādi 4.52]. Rūpa Gosvāmī has said this thing. So, He is very expert in stealing, so He stole that store from Rādhārāṇī. That was secure, confidentially secured there in the heart of Rādhārāṇī, that store is there. He entered, He entered into the heart of Rādhārāṇī and stole it. So, He became Gaura. He became Gaura.
rādhikāra prema — guru, āmi — śiṣya naṭa sadā āmā nānā nṛtye nācāya udbhaṭa [CC Ādi 4.124]. rādhā-bhāva aṅgīkāra kari’ sādhilena nija vāñchā gaurāṅga-śrī-hari [CC Ādi 4.50]. Kavirāja Gosvāmī has written like this. ataeva sei bhāva aṅgīkāra kari’ sādhilena nija vāñchā gaurāṅga-śrī-hari. Assuming rādhā-bhāva, Gaurāṅga Śrī Hari fulfilled His desires." Three desires. It's very difficult to express this thing in English. I find difficulty. My language is fault language.
Devotee: The difficulty is with us Maharaj.
Gour Govinda Swami: This is a very difficult task. Caitanya-caritāmṛta means postgraduate study. It's postgraduate study. This prema-tattva, prīti-tattva is here. Then you have to know that. Gosvāmīs, they have taught all these things. Very subtle very confidential and subtle tattva. Not at all easy. Confidential questions are there; answer is there. So, it comes up. When I speak, so these things comes up to me, what shall I do? I cannot check myself. You have come anyhow. When you have come, when it comes to me, so I want to give you because unless I give, it will never increase. More I give, it will increase more. Anything material you give, it will be reduced. Spiritually give, it will be increase, develops.
Devotee: I see, Kṛṣṇa stole from Rādhā.
Gour Govinda Swami: Yes.
Devotee: But when I think of stealing, I think somebody is losing. But how can she lose?
Gour Govinda Swami: No, not losing.
Devotee: There's no losing
Gour Govinda Swami: Not losing. That’s reciprocation, you see. It is not anything material. There's no question of loss at all.
Devotee: But Rādhārāṇī feeling that she is the same as person as Kṛṣṇa?
Gour Govinda Swami: Therefore, Gaurāṅga is the combination of Rādhā and Kṛṣṇa. It's combination rādhā kṛṣṇa-milita tanu. Combined together. Gaurāṅga means what? Rādhā and Kṛṣṇa combined together. One body, there is one body.
Devotee: I'm trying to understand the purpose of this statement that Kṛṣṇa steals.
Gour Govinda Swami: Yes.
Devotee: And, to my material intelligence, this, I mean...
Gour Govinda Swami: Cannot think of this. You can't think of these things.
Devotee: No..
Gour Govinda Swami: Inconceivable.
Devotee: It's inconceivable to me. But if he hears that then, well, this is like a disciple and guru relationship.
Gour Govinda Swami: Yes.
Devotee: Somehow or another. I'm trying to understand from the position of a disciple.
Gour Govinda Swami: Yeah.
Devotee: It's said that the mercy has to be stolen?
Gour Govinda Swami: There's no question of stolen. That's a question of mercy.
Devotee: Mercy?
Gour Govinda Swami: Mercy. Guru gives. You cannot steal it. It is dāna, guru's gift.
Devotee: Gift?
Gour Govinda Swami: Merciful gift.
Devotee: Then, why is it said that Kṛṣṇa has to steal in that way? Why is it not a merciful gift to Kṛṣṇa? That question..
Gour Govinda Swami: Because Kṛṣṇa thinks, ‘If I beg, Rādhārāṇī will never give me. So, beg, borrow or steal.’
Gour Govinda Swami: Huh?