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Published in English for the first time

vikr ita vraja-vadhbhir

ontinuously ear
bout Rsa-ll
An explanation of the commentaries of rla Jva Gosvm and rla Vivantha Cakravart hkura

r rmad Bhaktivednta Nryaa Gosvm Mahrja

Originally spoken in English, 19 February, 1994,
at r Keavaj Gauya Maha, Mathur

vikr ita vraja-vadhbhir ida ca vi o

raddhnvitnu uyd atha var ayed ya
bhakti par bhagavati pratilabhya kma
hd-rogam v apahinoty acire a dhra
rmad- hgavatam (10.33.39)
vikritam
the playful pastimes vraja-vadhbhi
with the
newly married girls of raja idam this ca and vio by
r Ka, the all pervading ord raddh-anvita
imbued
with faith anuuyt continually hears atha or varayet
describes ya
one who bhaktim
devotional service
parm supremely transcendental bhagavati unto the upreme
ersonality of odhead pratilabhya obtaining kmam mundane
lust ht of the heart rogam the disease au
uickly and easily
apahinoti sends far away acirea without delay dhra sober.

sober person who, with full faith, continuously hears or describes

hagavn r Kas transcendental rsa-ll with the damsels of raja will
first attain par-bhakti for the lotus feet of hagavn. hereafter, he will
uickly con uer his senses and become forever free from the disease of the
heart worldly lust.

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ikrita vraja-vadhbhir ida ca vio. he

gops are Kas vadhs. vadh is a young,
newly married girl.
newly married girl will be so
careful not to act shamefully. he will not talk very much,
she will look very beautiful and she will have so many
other ualities. he gops are described in this way.
If anyone listens with raddh deep faith to
descriptions of the unprecedented and unparalleled rsall, he will receive prema-bhakti for r Ka within
his heart. he word anuuyt indicates continuous
hearing. he word varaye means to e plain . First he
will engage in continuous ravaa, or hearing, and then
he will engage in continuous krtana, or singing about
and describing this pastime. nd after that he will be
able to engage in continuous smaraa, or remembrance.
he word anumodana means appreciation. ven if
someone cannot engage in continuous ravaa, krtana
and smaraa auditory reception, vocal e plication
and mental recollection of rsa-lla, yet still feels
appreciation for it, then he, too, will receive premabhakti, the topmost bhakti, for r Ka, within the core
of his heart. First prema-bhakti, the most elevated form
of devotional service par-bhakti , will enter his heart
and then, afterward, hd-rogam v apahinoti
the
disease of the heart will be driven out very uickly.
he term hd-roga, or disease of the heart , primarily
indicates lust, or kma. It also means attraction to any
illusory entity mayika-vastu , including mundane
adoration, name and fame, and every other attractive
feature of this world. mans love for his dog, for a girl,
for his father, mother, wife or anyone else, is included in
the term hd-roga. ll forms of attraction to anything in
this world the attainment of residence in the heavenly
sphere, sense enjoyment and so on are included in the
term hd-roga. ut hd-roga especially refers to lust, or
kma.
o, at first, prema-bhakti, the topmost form of
devotional service par-bhakti , will enter a persons
heart, and then, after that, he will forever be jitendriya,
the con ueror of his senses. ll forms of mundane
attraction will permanently go far away and he will
happily and continuously engage in ravaa, krtana
and smaraa of r Kas rsa-lla. hen, at last, he
will attain residence in the abode of that topmost bhakti,
oloka ndvana.

n
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Vsudeva dsa

r Ka is ll-puruottama, the supreme personality

of all ll, and the gops are ll-puruottam. he
meaning of puruottam is ll par akti, the supreme
potency of all ll. nd the rsa-ll between Ka and
the gops is the best of all lls, in which every other ll
may arise. For e ample, dola-ll, wherein r Ka
plays with the gops on beautiful swings, has so many
special features of its own. In this ll, r Ka wants to
embrace the gops, but they are too shy to embrace Him
in front of each other. However, when the swing they
are seated upon is pushed higher and higher, the gops
become afraid and tightly embrace Him. ll the special
features of this pastime and all the features of hundreds
of thousands of other lls are included within rsa-ll.
s such, rsa-ll is known as cakravart
the
emperor of all ll. One who hears about rsa-ll, and
even one who only longs to hear about it, is to be known
as the cakravart among all those who listen to harikath. One who e plains this ll and sings about it is
to be known as the cakravart among all those who
e plain the pastimes of r Ka. ut what is the proof
of this? he proof is also cakravart, for this e planation
is given by rla i vantha akravart hkura.
If someone longs to hear about these pastimes, his
longing is also to be known as cakravart. y continuously

r Ka is ll-puruottama, the
supreme personality of all ll, and
the gops are ll-puruottam.
Vsudeva dsa

hearing r Kas rsa-ll, he will become ualified

to e plain it. nd by continuously e plaining it and
hearing about it, rsa-ll will automatically appear in
his heart, without any tiresome endeavour. uch proof of
the efficacy of this process is the cakravart of all proof.
rla i vantha akravart hkura further clarifies
that by hearing about this rsa-ll and by e plaining
it by remembering it and even by anumodana,
appreciating it, a man will obtain gop-prema. First he
will enter rgnuga-bhakti in gop-bhva, then he will
achieve svarpa-siddhi in that same bhva and at last
vstu-siddhi . nd in gop-bhva he will directly join in
that same rsa-ll with r Ka and the gops. his is
certain. rla i vantha akravart hkura has stressed
this point by using the affi nu surely.

n
Devotional service following in the footsteps of an eternal
associate in raja is called rgnuga-bhakti.
The perfection of realizing the inherent form of ones own
soul is called svarpa-siddhi.
The attainment of ones eternal, fully spiritual body, which is
completely untouched by the material energy, is called vastusiddhi.

If a person never hears rsa-ll kath, his birth

is useless. He should die, for he is actually a nmaapardh and a vaiava-apardh. his is a very
strong statement, and although it is beneficial for all to
hear it, not all are ualified. reviously, when we were
in aganntha ur during the month of uruottama,
I e pressed the same truth rla i vantha akravart
hkura is e plaining here. It is essential to hear all of
these truths, for one who fails to understand them is
bound to become a nma-apardh.
rla va osvm has also commented on this verse.
In his commentary he e plains that, through this verse,
rla ukadeva osvm has given blessings to all rautas
listeners and all bhaktas who are to come after him
to all those who will e plain this rsa-ll kath, to all
those who will hear it, to all those who will remember
it, and also to those who will have appreciation for it. He
has given blessings to all of them.
What blessings has he given? With the words
bhakti par bhagavati pratilabhya, rla ukadeva
has blessed all those who hear, speak, remember, and
appreciate this kath to surely attain that par bhakti.
he term par-bhakti, or the topmost bhakti, refers
to prema bhakti. ut which form of prema bhakti?
Vtsalya-prema? Sakhya-prema? No. hey will surely

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attain mdhurya-bhva. hey will become gops, just

as the personified rutis did. ut while the personified
rutis took a very, very long time to attain the positions
of gops, those who receive rla ukadevas blessings
will attain mdhurya-bhva in a very short time.
If you hear about, e plain, remember and appreciate
these pastimes then you will obtain the darana and
blessings of rla ukadeva osvm, as well as r va
osvm and rla i vantha akravart hkura.

n
In his commentary, rla va
from Gt:

osvm uotes a verse

brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
Bhagavad-gt

person thus situated in transcendence becomes

fully joyful. He never laments or desires anything.
eing e ually disposed to all beings, he attains
bhakti to Me, which is blessed with the symptoms
of prema.

hose who are brahma-bhta constantly remember

brahma, brahma, brahma. hey are no longer in the
grips of my, which primarily refers to mundane
lust. ll their desires have been removed and all their
anarthas have disappeared. uch personalities do not
desire anything. Brahma-bhta prasanntm. hey
are always prasanna, or pleased, since they are tmrma one who rejoices in the self and do not crave
anything in the entire world. nd they never e perience
any regret or sorrow. If they lose something, they never
hanker kkati for it.
hen, sarveu bhteu, they are e ual to all. t that
stage, mad-bhakti labhate par, they may attain par
bhakti for r Ka. Here, ones progress toward the
attainment of par bhakti is the opposite of what we
have previously discussed, for it is in relation to brahmajns. his verse describes that such brahma-jns
will first have to con uer lust and all of their anarthas.
hey will have to give up all their desires, which will
take a long, long time. Only then will they attain par
bhakti, as rla ukadeva osvm or anaka, ananda,

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antana and anat kumra did. nd by this method,

even if one attains prema-bhakti, it will only develop to
the point of nta rasa.
ut in the verse beginning vikrdita, we find
that first par-bhakti enters the heart and then lust
and all other anarthas will automatically disappear.
hose who follow the process that is described in the
verse beginning brahma-bhta prasanntm will
have to labour so much to become free from lust and
all other anarthas. nd they may not succeed. mong
hundreds of thousands of brahma-jns, perhaps one
will succeed. here is no guarantee. ut through the
process described in the verse beginning vikrdita,
anyone with raddh is ualified, and they do not have
to make any laborious endeavour. hey must simply
hear, anuyd, and the topmost prema-bhakti, gopprema, will enter their heart, what to speak of ntarasa. his gives us great hope.

n
he words ida ca indicate that we will not only
enter rsa-ll, but also so many other varieties of vilsa
like it. hat we will be so fortunate is our greatest hope.
he word idam in this specifically indicates rsa-ll,
the ape of all ll, while ca also indicates all other
lls like it, such as holi-ll, wherein r Ka and the
gops battle each other with water that has been died
all different colours dola ll, or swing pastimes jala
ll, or pastimes of playing in the water gamana-ll,
wherein the gops wander about with r Ka while
holding His hands and all others. He will enter mnall, the pastimes of r Ka trying to counteract the
angry jealousy of the gops He will enter dna-ll,
wherein r Ka harasses the gops for ta es before
he allows them to pass by Him He will enter kujall, wherein r Ka and the gops play together in
beautifully decorated forest gardens He will enter every
ll. What great fortune he shall attain!
Why has the name iu, the all pervasive one, been
used in ida ca vio? During rsa-ll, r Ka has
manifested Himself beside hundreds of thousands of
gops, e panding one form for each of them. iu, in
this conte t, refers to that Ka, that iu, not the iu
who resides within each atom of the material creation.

ontinuing his e planation, rla

i vantha
akravart hkura gives an elucidation of the term
raddhnvita, or imbued anvita with complete
faith raddh .
raddh-abde vivsa kahe sudha nicaya
ke bhakti kaile sarva-karma kta haya
Caitanya-caritmta, Madhya-ll

he word raddh means immovable trust that by

engaging in ka-bhakti one will undoubtedly
fulfil all of ones duties, on every level.

In this conte t, raddh refers to the conviction that if

one continuously hears rsa-ll, continuously e plains
it, and continuously remembers it and appreciates it,
then he will attain gop-prema and eventually attain the
position of a gop. he words sudha nicaya indicate
the immovable determination that surely it will come to
pass . If one is imbued with this kind of conviction then
he is raddh-anvita.
In relation to a man who possesses such raddh,
the word nu has been used which means certainly . In
other words, those who possess this kind of raddh
will certainly attain gop-prema and enter into rsa-ll
with r Ka and the gops of this there is no doubt.
lso it is e plained that if someone has faith in his
gurudeva and faith in stra then his conviction shall be
called raddh. his is the verdict of stra, of rmadBhgavatam, of rla ukadeva osvm.

n
If someone is deeply convinced that surely it will
come to pass and hears rsa-ll kath with such
conviction, then he is ualified to hear it and will
certainly attain prema-bhakti. He will attain a form of
prema in accordance with what the gops e perience in
relation to r Ka. First he will attain ka-prema
bhakti par bhagavati pratilabhya
and then
the disease of the heart, which includes all forms of
mundane attraction, especially lust for the opposite se ,
will go far away.
astly, rla i vantha akravart hkura says
dhra. One who is dhra is also described as a
paita, a deeply realized person, or as munivara,
the best of saints. Who is being referred to as dhra in

this verse? hose who proclaim, In astra it has been

written that we should hear hari-kath, and specifically
the ape of all hari-kath. y such hearing, the disease
of lust will go far away. One who believes in this fact
very firmly is called dhra a deeply realized, saintly
personality.
On the other hand, those who hear this loka, and
other lokas in this line, but do not believe in them, are
not ualified and the disease of lust will not leave their
hearts. hey proclaim, First give up lust and only then
can you hear all these topics. First become ualified and
then hear about rsa-ll. rla i vantha akravart
hkura has referred to such people as nstika atheists
and nma-apardhs offenders of the holy name . He
e plains:
uch people are not dhra, rather they are nmaapardhs. ut those who very thoughtfully consider
rla ukadeva osvms words and hear rsa-ll
kath with the conviction that surely it will come to
pass are truly dhra. hose who do not believe in the
precepts of stra, thinking instead, We should first
become ualified by giving up lust and all other forms
of mundane attraction, and only after that should we
hear rsa-ll kath, are in fact nma-apardhs. hey
do not believe in the words of rla ukadeva osvm,
the words of stra, and are therefore nma-apardhs.
hose who do not depend on the words rla ukadeva
osvm, with full confidence, are actually atheistic.
hose who have no faith in the precepts of stra
cannot attain prema because they are nma-apardh.
ut if someone has even a trace of raddh, if he hears
rsa-ll kath he will attain full blown raddh and
thus become truly ualified to hear. ven for him, prema
will first enter his heart, and then lust will go, completely
and permanently.
rla va
osvm concludes his commentary
on this verse by saying, He rabhu! He r aitanya
Mahprabhu, it is ou who gave this idea to the world.
It is ou making me dance inside and outside, inspiring
me to e plain all of this and to realize those e planations.
ou are making a person like me, a mundane fool like
me, dance internally and e ternally. ecause of the
impetus of love for that aitanya Mahprabhu, I am
writing all of these things.
rla i vantha akravart hkura has concluded
his own commentary in a similar manner.

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