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In the Mādhurya Upāsanā path, the devotee considers God as his
dearest person and interacts with Him (in the divine Goloka Dham) in the same
way as a person interacts with his most beloved person. Those who consider Him as their child,
they love as well as discipline Him as their beloved child. This is not
possible in Gyāna Upāsanā path or Aishwarya Upāsanā path.
For example, in the Aishwarya Upāsanā path, God is eternally
situated in the divine Vaikuntha Dham as Chaturbhuja Narayan (with four
arms holding divine conch shell, wheel, mace and lotus) who is the controller
of infinite universes. This Aishwaryamaya form is also a Sacchidānanda form of God (Sat=Truth,
Chid=divine, and Ananda=eternal bliss. In other words, Sacchidānanda form of God means this form is purely
divine and untouched by Maya)
and Vibhu (the immeasurable
absolute power). In this form, since He is infinite and eternally
blissful, He is never touched by thirst, hunger or any kind of need of service.
He is Ātmārāma (one who is satisfied in his own eternal bliss) and Āptakāma or Purnakāma (one who is devoid of any desires, that
is, eternally satisfied).
A devotee can serve his Lord only if He needs something. If
his Lord’s lotus feet are tired, then he can massage His feet to please Him. If
He is hungry, the devotee can offer food to Him to eat. If He is sleepy, the
devotee can make a cosy bed for Him. But if He is devoid of all desires and
eternally satisfied in His own eternal bliss, what is the need to serve Him?
Therefore, in the Aishwarya Upāsanā path, there is no need to serve the
Lord.
In the Gyānamaya Prakāsh of God, God has neither name, form,
qualities nor pastimes. He is infinite, omnipresent and the sum total of all
the consciousness in the infinite universes. He can only be perceived in the
heart of a sadhak of Gyāna sadhana path as the extremely luminous and eternally
blissful Sacchidānanda light form. On the perfection of Gyāna Upāsanā path, the sadhak becomes one with the
Sacchidānanda form of God. Then, there is neither Drishya (one who is seen)
nor Drashta (one who sees), neither Sevya (one who is served) nor Sevak (one
who serves), and neither Lord nor a devotee. There is only Brahmānanda
(eternal bliss of omnipresent Brahma).
“Jagat
vyapaka hari, aja bhava agya-kari,
madhura
murati lila katha,
ei
tattva jane yei, parama uttama sei,
tara
sańga koribo sarvatha.”
(Prema
Bhakti Chandrika 97)
Meaning: Lord Hari is present in every corner of
the material world. Brahma and Shiva are His servants. His form and the talk of
His pastimes are very sweet. One who knows this is a great person. I always
yearn for his association.
“Jagat vyapaka hari” means Hari is omnipresent throughout the
world. Here, Srila Narottam Das Thakur is talking about the infinite Gyānamaya Prakāsh
of God which is devoid of form, name, qualities and pastimes.
“Mayā
tatam idaṁ sarvaṁ jagad avyakta-mūrtinā
Mat-sthāni sarva-bhūtāni na chāhaṁ teṣhvavasthitaḥ.”
(Bhagavat Geeta 9.4)
Meaning: This entire cosmic manifestation is pervaded by Me in My
unmanifest form. All living beings dwell in Me, but I do not dwell in them.
Then, there is Aishwaryamaya Prakāsh
of God. “Aja Bhava agya-kari”. Even Brahmā and Shiva are His servants. In this opulent
form, God is infinite and the Supreme controller of infinite universes. His
names, forms and pastimes are also infinite.
He is Sacchidānanda, omniscient, omnipotent and omnipresent.
“Madhura
murati lila katha” denotes the Mādhuryamaya
Prakāsh of God. The
devotee who knows all the three moods of God is an Uttama (great) devotee
because his knowledge of God is complete. Such a devotee does not consider
sadhaks of other paths like Gyana and Karma as inferior to sadhaks of Bhakti
path because, in his view, they are just sadhaks of different paths that lead
to his Lord. [Although, from a philosophical point of view, they know Bhakti is dearest
to Krishna rather than Gyana, Karma, etc, but practically, they do not belittle
such sadhaks or disrespect them in any way. Krishna resides in the heart of
every Jivatma and hence, offence to any Jivatma is an offence to Krishna
Himself.]
Who can know the extent of
God’s infinity? If you subtract infinity from infinity, the answer is still
infinity. Since He is infinite, knowing a certain amount of His qualities
(names, forms, qualities and pastimes) will still mean that infinite qualities remain
to be known. What to say about an ordinary Jivatma, even Lord Shiva is
constantly engaged in contemplating God’s infinite qualities. He is engrossed
in constantly relishing newfound tatvas of Krishna’s pastimes and qualities,
but He is unable to exhaust them. [Although Lord Shiva is Ishwar tatva (one of the forms of God), He is
also the greatest of all Vaishanavas and hence, He is constantly engaged in the
contemplation of God’s qualities. Similarly, Ananta dev is also non-different from
Lord Sri Krishna but is said to be unable to describe the infinite qualities of
Sri Krishna with His thousands of mouths since infinite time.] How can a mere Jivatma
fully understand the qualities and pastimes of the Supreme Lord? He doesn’t
have the intelligence to understand them. It is impossible to know Him even
through prolonged sadhana. Only by taking shelter at His lotus feet and the
causeless mercy of God, he can grasp a little amount of His infinite qualities.
There are many paths to Godhead
that are described in the scriptures like the paths of Gyāna, Karma, Yoga,
Hatha (intense physical penance), Tantra, Bhakti, etc. Even within the Bhakti
path, there are different ways to attain God such as Aishwarya Mishra Bhakti, Gyāna
Mishra Bhakti, Yoga Mishra Bhakti, Karma Mishra Bhakti and Shuddha Bhakti. Within
Shuddha Bhakti, (there are two paths known as Vaidhi Bhakti and Rāgānugā Bhakti)
the Rāgānugā Bhakti or Mādhurya Upāsanā path is the easiest path to Godhead.
This pure Mādhurya Upāsanā path is present only in the Vraja pastimes of
Krishna. In this path, sadhaks engage in Bhakti under the guidance of Gopis
who are experts of divine love.
Although all three Upāsanā
paths – Gyana, Aishwarya and Mādhurya – are Sacchidānanda,
there is a difference in the Rasa (taste of pleasure) in the attainment of God
through each Upāsanā path. In Gyana Upāsanā path, the sadhak becomes one
with Brahma and becomes engrossed in the eternal bliss of Brahma. He is unable
to explore further into the divine qualities of God. In Aishwarya Upāsanā path,
the sadhak becomes amazed and fascinated by the infinite opulence of God. But
in the Mādhurya Upāsanā path, the unification of God and His devotee is unique.
Not only does the devotee get engulfed in infinite nectar of bliss and
divine love on unification with his Lord, but God too gets engulfed in an ocean
of bliss on unification with His devotee, although He is already ever-blissful.
If somebody asks, “How is that possible”, the answer is that this Mādhurya mood
of God is Achintya (that which cannot be perceived or understood by
mundane intelligence).
Let
us understand by an example. Once, a famous and reputed actor visited a big
city in India. [In India, such famous actors are called Heroes.] He was very
handsome and good-looking, as well as talented in acting. One of his drama club
members called Ram asked his friend Shyam in the said city, “Do you want to go
and meet him in person?” Shyam said, “How is that possible? Even if I want to
meet him, how can I surpass so much security around him and meet him?” Ram
said, “I am a member of his drama club. So, I have the gate-pass with which you
can go straight to him and nobody will stop you.” Shyam said, “Meeting such
personalities is a very fortunate and once-in-a-lifetime opportunity. If it’s
really possible, I will surely go.”
So,
Shyam went to meet the Hero with the gate-pass. After passing several security
points, he was able to reach the place where the Hero met his drama club
members. There, he saw that the Hero was sleeping on a luxurious bed. Shyam was
fascinated by the good looks of the sleeping Hero. He watched the Hero for a
long time and then came back home. Ram asked him if he was able to meet the
Hero. Shyam said, “Yes! I did see the famous Hero but he was sleeping at that
time. So I could only watch him sleeping. But he is really so handsome and
good-looking! I have never seen such a good-looking man in my life!” “Huh! You
didn’t meet him at all! What’s good about seeing a person sleeping? You should
see how he talks, smiles, walks or glances at people. Then you would know what
a great person he is! Go to see him again with the gate-pass and meet him this
time,” said Ram. “Okay, let me go again to see him. This time I will meet him,”
said Shyam.
So,
Shyam went to see the Hero again with Ram’s gate-pass. This time the Hero was
sitting and talking with his friends. He was laughing and talking amiably with
his friends while enjoying tea and some snacks with them. The Hero’s features
were even more beautiful when he talked and laughed rather than when he was
sleeping. Shyam could not take his eyes off the Hero’s face and watched his eyes
and various expressions as the Hero talked with his friends. Shyam watched him
for a long time and then came back home. Ram asked him how he saw the Hero. “I saw
him talking and laughing with his friends,” said Shyam. “His expressions and
laughter were enticing. I am very fortunate to be able to see him so closely like
this. I really want to thank you.” “Huh! You haven’t truly seen the talent of
this Hero. Seeing him closely is good but you should see him act on the movie
set. You will know how talented he is!” said Ram. “How can I see him act on the
movie set?” asked Shyam. “The Hero has come to shoot a movie in this city.
Tomorrow you can go with the same gate-pass and watch him act on the movie set,”
said Ram. Shyam agreed to do so.
The
next day, Shyam went to see the Hero at the movie set. He saw the Hero act with
incomparable artistic flair. His actions were graceful and charming. Everyone
present was stunned by his performance. He was easily the greatest actor of the
time. Shyam was very happy to watch him act on the movie set. When he went back
home, he thanked Ram for giving him this rare opportunity to behold the
greatest actor of the time act before his eyes.
“Yet,
you have not tasted the real joy of knowing such a talented and good-looking
Hero. Do you know how mesmerizing it is to act alongside him in his dramas?”
said Ram. “How is that possible? I am an ordinary person. How can I act alongside
him?” asked Shyam. “It is possible! You have had talent in acting since our
drama school time. I can introduce you to the producer of the movie and request
him to give you a role in the movie. Then you can rehearse with the Hero and
act alongside him in the movie,” said Ram. Shyam was very excited to hear this
and agreed with Ram’s plan. The next day, Ram introduced Shyam to the producer
of the movie and the producer agreed to give Shyam a chance. Later, Shyam was
able to act with the Hero in the same movie. He became a member of the Hero’s
drama club.
The
attainment of God is similar to this example. The Gyanamaya Prakāsh of God is
like the sleeping Hero. He is inanimated, engrossed in a state of stillness. It
is blissful to attain God in such a way, but it is not the complete
manifestation of divine bliss. The Aishwaryamaya Prakāsh of God is like the
Hero engrossed in talking with his friends. He is amiable, the embodiment of opulence
(just like the Hero entertaining his friends) and admired by all including the
four Sanat Kumaras, Yogis, Rishis, demi-gods, etc. He is satisfied in His own
bliss and there is no chance for the Jivatma to serve Him because He has no
need of service. Then finally, the Mādhuryamaya Prakāsh of God is like the Hero
acting on the movie-set. There, he forgets his identity as the greatest Hero of
the time and becomes a completely different person! Similarly, God forgets that
He is the Supreme Controller of infinite universes and becomes engrossed in the
identity of the son of Yashoda and Nanda Baba of Gokul. Although
watching Him performing His Vraja pastimes is a rare opportunity in itself,
those who are able to create a relationship with Him and partake in His Vraja
pastimes in the eternal Goloka Dham are the most fortunate and relish the
divine bliss of unification with God in its complete manifestation.
The sadhaks of Aishwarya Upāsanā
path say that God is ever-blissful. Hence, how can he have hunger, thirst, illness,
etc? But in Mādhuryamaya Prakāsh of God, that is in Vraja pastimes of Krishna, the
little child Krishna eagerly asks Mother Yashoda, “Maiya, Maiya, give me some
butter! I am very hungry!” Mother Yashoda says, “O Lala, wait for some time. I
am churning buttermilk and soon the butter will be ready.” “No! I am very
hungry! I need butter NOW!” cries Krishna holding Mother Yashoda’s saree. Mother
Yashoda picks up her dear child Krishna into her lap, caresses Him lovingly and
feeds Him butter with her own hands. The little child Krishna looks at His
mother adoringly and becomes engrossed in an ocean of immense joy while eating
butter from His beloved mother. The Supreme Personality of Godhead, Purnakama
and Aptakama Lord of the infinite universes becomes filled with immense joy on
looking at the happy expression of His beloved mother! Does that mean that God
is not ever-blissful? No, God is indeed ever-blissful but in His Mādhuryamaya
Prakāsh, He relishes the loving relationship with His devotees. During this
give and take of divine love between God and His devotees, the ocean of bliss becomes
agitated by high waves of pleasure. Hence, the ever-blissful Lord of the
infinite universes is able to feel immense joy in interacting with His
devotees.
Mother Yashoda feeds her son with
love and becomes engrossed in an ocean of bliss. How can Purnakama God be
hungry and thirsty? But if He is never hungry or thirsty, how can He relish the
loving service of His devotees and become engrossed in immense joy?
In Madhuryamaya Prakash of God,
He is Mugdha (ignorant of His Godliness) and hence, He enjoys His
pastimes with His devotees like a simple cowherd boy. If He doesn’t forget His
Bhagavattā and His
quality of being omniscient, He cannot relish the Mādhuryamaya Prakāsh Pastimes
of Vraja. [For example, how can the omniscient play hide-and-seek?] Therefore,
He willingly becomes veiled by Yogamaya (His Antaranga Maya Shakti) and relishes
the lovely pastimes of Vraja with His beloved devotees. In this way, He Himself
becomes engrossed in an ocean of divine love and bliss and also lets His
devotees become engrossed in an ocean of divine bliss. Both He and His devotees
become engrossed in a boundless, immeasurable and infinite ocean of nectar of
lovely pastimes! This kind of unification with God is not attainable through
Gyāna, Yoga, Karma etc. No sadhana can deliver the sadhak to this kind of
unification with God. Only the causeless mercy of Radha Krishna can let the
devotee relish such divine love and bliss of meeting their beloved Lord in this
way.
To be continued….
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