THE GREED OF LORD (KRSNA) - LORD GAURANGA

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[tODAY IS THE MOST AUSPICIOUS APPEARANCE DAY OF LORD SHRI CAITANYA

MAHAPRABHU]

 

"THE GREED OF LORD"

 

By Srila Gour Govinda Swami

 

When we speak of the advent of Sri Gauranga Mahaprabhu we should understand

what is the cause of the appearance of Sri Gauranga Mahaprabhu. There are

two types of causes, external cause and internal cause. The external cause

is nama prema pracare yuga dharma pracara.

 

kali-yuga dharma hoy hari sankirtana

etad arthe abatirna sri sacinandana

 

Kali-yuga dharma, yuga dharma is hari sankirtana. To fulfill this purpose

Sri Sacinandana appears:

 

ei kaye bhagavate sarva tatva sar,

kirtan nimita gaura candra avatara

 

Sankirtana-ike janakau - He's the father of hari sankirtan. He is Sri

Gouranga Mahaprabhu. Kali-yuga sarva dharma hari sankirtan, sarva prakashila

caitanya narayana. This is a quotation from Sri Caitanya Bhagavat,

 

kali yuge sankirtana dharma palibare,

abatirne hoila prabhu sarva pari-kare

 

With all His associates, paraphernalia, His dharma, Sri Gauranga Mahaprabhu

appears in kali-yuga, especially this kali-yuga, to fulfill this purpose -

yuga dharma, nama prema pracara, and prema dharma, the chief result of this

hari nama sankirtan is to achieve Sri Krsna-prema and to get Sri Krsna. He

is offering and distributing this Krsna-prem freely, indisciminately,

 

apamar vitatara, brahmara durlabha prema

saba kare yache patita pamara nahi bache

 

It is very difficult even on the part of lord Brahma to get such prema but

Sriman Mahaprabhu gives it freely, indiscriminately. Even patita pamaras,

Jagai and Madhais, most degraded, most sinful persons also get it. Therefore

He is known as Sri Prema Purusottama Sacinandana Gauranga.

 

Five thoudand years ago Sri Krsna came in His own svarup and in His

Kuruksetra-lila. He gave His message in the form of Sri Bhagavad-gita

through Sri Arjuna to all mankind. There He gave confidential, more

confidential and most confidential instructon. His most confidential

instruction is, man-mana bhava mad bhakto, mad-yaji mam namaskuru. That is

His most confidential instruction. The concluding instruction is, sarva

dharman parityajya, mam-ekam saranam vraja, giving up all varieties of

dharma, just surrender unto Me. He only said this theoretically, He never

taught how to surrender practically. So after winding up His lila after

Dvapara-yuga, He went to His own abode, Sri Goloka Vrndavan and because He's

the only well-wishing friend of all living entities, suhrdam sarva bhutanam,

therefore He is thinking, "I have given confidential, more confidential and

most confidential instruction to Sri Arjuna for all mankind, but after

Dvarpara-yuga there is Kali-yuga, the most sinful age. Due to an increase of

sinful activities the consiousness of the people is most polluted

consiousness. All are engaged in sinful activities. They cannot understand

what I said, they annot understand this sri saranagati tattva and I have

only said theoretically, I have not demonstrated it practically how to

surrender. Therefore I have to go again" So He came again as Sri Gauranga

Mahaprabhu. This is the purpose, this is the reason why He comes.

 

 

yuga dharma pravartarmu nama-sankirtana

cari bhava bhakti diya nacamu bhuvana

 

I'll go and preach this yuga dharma, nama sankirtan and I'll give the four

forms of bhakti: dasya, sakhya, vatsalya, madhurya, (santa is discarded in

Sriman Mahaprabhu's line), and make the whole world dance with that bhava

bhakti.

 

 

apani karimu bhakta bhava angikare

apani acari bhakti sikhaimu sabare

 

 

I'll accept bhakta bhava, the mood of a bhakta and I 'll teach bhakti.

Unless I practise it Myself I cannot teach.

 

 

apane na kaila dharma sikhana na yaya

ei ta' siddhanta gita-bhagavate gaya

 

If I don't practise bhakti, sarangati (surrender) in My own life, I cannot

teach it. So His mood is bhakti bhava, the mood of a bhakta. Thius is the

purpose and this is the external cause (bahiranga karanam). Then there is

the internal cause (antaranga karanam). The external cause is for others, it

is for the people of kali-yuga, kali-yuga jiva. Therefore it is bahiranga,

or external. Antaranga is mean for Himself. These two causes are there and

then that calling of Srila Advaita Acarya which I'll speak about tomorrow

morning is there. That is also one of the causes, but the most internal

cause is to fulfill the three desires.

 

 

radhayah pranaya-mahima kidrso vanayarva

svadyo yenadhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad bhavadhyah samajami saci-garbha-sindhau harinduh

 

Srila Svarup Damodara Gosvami has said this and this quotation is mentioned

by Srila Rupa Gosvami in Sri Lalita Madhava. Three types of desires remain

unfulfilled in Sri Krsna-lila. What is radhayah pranaya-mahima kidrso

vanayarva, what is Srimati Radharani's love? svadyo yenadbhuta madhurima

kidrso va madiyah, what is my rupa madhuri, excellent beauty, My beauty that

Srimati Radharani relishes? What is My extra-excellent beauty and how can I

relish it? In other words this veti lobhat, three desires, three types of

greed developed in the Supreme Lord Krsna. Therefore, saci garbha-sindhau

harinduh, to fulfill these three desires, these three types of greed, He

appeared from the womb of Sri Sacimata. That is Gaura-avatara.

 

Here this word lobha - greed, is very, very significant. The Lord has greed.

It is quite natural that we have greed. We are greed persons, materially

greedy. This greed of the material world is condemned, it is considered as

one of the enemies. In the 16th chapter, 21st verse of Sri Bhagavad-gita

you'll find Lord Krsna has said:

 

 

tir-vidham narakasyedam

dvaram nasanam atmanah

kamah krodhas tatha lobhas

tasmad etat trayam tyajey

 

Lord Krsna says, give up these three, kama, krodha, lobha - lust, anger and

greed. If you become influenced or affected by these three then you will

open your door towards hell, so give up these things. This lobha (greed) is

very bad. Those persons who are materially greedy, definitely they suffer.

For example, one very small story is there.

 

A greedy boy was in his house when his mother put some nice berries into an

earthen pot, like a water pot that has a very narrow opening. The boy

developed greed to get some of those berries so he put his hand into the pot

and grasped a handful of those berries. When he tried to get his hand out of

the pot, it got caught because the opening was so narrow and caused some

pain as he pulled but it wouldn't come out so he was crying. This is

suffering out of greed. Though he's suffering, he's not allowing any berries

to get out. A simple story showing the onsequence of greed is suffering.

Therefore Bhagavan Sri Krsna in Sri Bhagavad Gita says to give up this

greed. But this greed can be utilised in Sri Krsna's service. This word

lobha (greed) is a very ancient word, it is not a modern word. The seed of

this greed is also there in Bhagavan and in Bhakta also. So in respect of

Bhagavat bhakta, the devotee of the Lord will say, lobha sadhu sange hari

katha. How can you utilise this greed? Develop this greed to have more and

more sadhu sanga, association of sadhus and hear more and more Sri Krsna

katha. Develop this greed, This is very nice greed, this is spiritual greed,

transcendental greed. One should not give up this greed. One should develop

this greed more and more. The more you develop this greed the more you get

spiritual relishment and spiritual advancement. One who is not greedy he

cannot make advancement in the spiritual path in this respet. But material

greed should be given up, whereas spiritual greed should be developed. Again

it is said:

 

 

krsna bhakti rasa bhabita matih

kriyanam jadi kutopi labhyate,

tatra laulyam api mulyame-kalam

 

Laulya means 'lobha' (greed). That means from this verse you can understand

how the seed of greed is there. The purport is that if you have such

spiritual greed you can achieve sri krsna-bhakti-rasa, mellow of sri

krsna-bhakti, otherwise if you are devoid of this greed you cannot have it,

cannot achieve it. Sadhu sange hari katha. One should develop this greed of

having more and more sadhu-sanga and hearing more and more hari-kirtan,

hari-katha, than you will make advancement in bhajan-sadhan. Materialistic

people don't know the use of this greed, they abuse it, utilising it for

material enjoyment, material possessions, they suffer. So when you speak

about the advent of Sri Sacinandana Gaura Hari, the Apperance of Sri

Gauranga Mahaprabhu, this greed is there.

 

 

 

 

In the beginning I explained that Sri Krsna developed three types of greed

that could not be fulfilled Sri Krsna-lila, therefore Sri Gaura-avatara. In

Gaura-lila those three types of greed are fulfilled. This is very wonderful

using this word greed. Has anybody used such word previously? No one has

used such word previously. Srila Svarup Damodara Goswami has used it.

Therefore Braja-raja-nandana Sri Krsna beame Sri Sacinandana Gaura Hari

because of the development of this greed. One who is purna brahma, one who

has no deficieny, no wanting anything, still He develops greed. Wonderful!

Wonderful! He has no deficiency, He is purna brahma, He's self-satisfied, He

doesn't want anything, there is no lacking there. Why such greed? Wonderful,

so wonderful! One should understand its mystery, what is the tattva behind

it? He who is aptakama (self-satisfied), atmarama, who is rasa svarupa purna

brahma, who is paramananda-moy, supremely blissful sacidananda-moy, He

develops greed. What type of greed and to get what? Very wonderful! Very

wonderful! Now you can understand how the seed of this greed gradually

develops and the culmination is there in Sri Gauranga svarup. I'll give you

an example.

 

 

 

 

Vaikuntha-dhipati-visnu, He develops some greed. He develops the desire for

fighting. He cherishes that 'I'll fight'. When He's Bhagavan the six types

of opulences are there completely in Him and one of the opulenes is strength

or bala. Incomparable strength is there, therefore it is quite natural to

develop such desire that 'I'll fight and fulfill this desire, this greed.'

Whenever Bhagavan wants to fulfill some desire, His internal energy,

potency, Sri Yogamaya creates such an atmosphere. So when this desire

developed in vaikuntha-dhipati-narayan to fight, Sri Yogamaya, the internal

potency created the circumstances to fulfill that desire.

 

 

 

 

Another point is that the aponnent should be equally strong otherwise one

cannot get pleasure in fighting. So who is there? With whom will the Lord

fight? Then the question of Jaya and Vijaya, the two doorkeepers who were

very strong came. By the desire or will of the Supreme Lord those two

doorkeepers were cursed by the four Kumaras to beome demons for three lives.

Sri Yogamaya did it. The first is Hiranaksa and Hiranyakasipu, the the

second is Ravana and Kumbhakana and the third is Sisupala nd Dantavakra.

Three incarnations are there and Lord Visnu-Narayana fought with them and

got pleasure in fighting. Ths is the greed of Narayana-Visnu, this is in

Srimad Bhagavatam. So this is lobha.

 

Then came the greed of Lord Nrsimhadev. Lord Nrsimhadev has two types of

forms, 'ugra' (fearful) and 'anugra' (peaceful). One is a very fearful form

and another is avery peaeful form. After killing Hirasnyakasipu, Lord

Nrsimhadev is very, very fearful, extremely fearful form and He was dancing,

like the Tandaba nrtya of Lord Siva at the time of annihilation. The whole

world was trembling seeing such dancing and anger of the fearful form of

Lord Nrsimhadev. All the demigods are offering prayers to pacify Him, but it

was all null and void. Then they requested Bhakta Prahlad, "You please go

and calm down the anger of Lord Nrsimhadev." Prahlad Maharaj is a very dear

devotee of the Lord, so Prahlad went there to offer prayers and Lord

Nrsimhadev became calm and then His form is a very peaceful form. Then Lord

Nrsimhadev put His dear devotee Sri Prahlad, like a son, on His lap. At that

time vatsalya prem, parental love and affection developed in Lord

Nrsimhadev. Both father and son relish this rasa, mellow. Father relishes,

son also relishes by sitting in the lap of the father, so it is reciprocal

but the relishing if this mellow of the son is greater than that of the

father. One should understand this. So Lord Nrsimhadev developed that greed,

"how can I sit in the lap of My father and relish that rasa? In this

incarnation My father is a stone pillar, I cannot have it." So He developed

that greed. Then all the incarnations after Lord Nrsimhadev came accepting

Father and Mother, to fulfill that greed.

 

Lord Rama also developed greed, very nice topic you see. Vibhisana and

Sugriva are friends of Lord Ram. That means sakhya rasa is there in Rama

avatara. But there are two types of sakhya rasa, visrambha and sambhrama

sakhya. Sambhrama means with awe and reverence and visrambha and sambhrama

is without awe and reverence - equal. So the sakhya rasa in Lord Rama

avatara is the sambhrama sakhya, with awe and reverence. There is no

question of visrambha sakhya or equality. In Lord Rama avatara His friends

Sugriva and Vibhisana cannot climb onto the shoulders of Lord Rama. They

cannot snatch away the food from the mouth of Lord Rama, what to speak of

climbing onto the shoulders of Lord Rama. They are afraid if even their leg

will touch Lord Rama's body. They are afraid and it will be offensive. This

is sambhrama sakhya. That means sakhya rasa withawe and reverence. But

affection that the friends think themselves equal with the Lord. There is no

question of awe and reverence. If your own leg will touch your own body, is

there any agitation? There is no agitation a all beause it's your own leg

touching your own body, not the leg of a different person. A different

person is very cautious. If he comes near, he very cautiously moves. In Sri

Krsna-lila you will find this visrambha sakhya. The cowherd boys climb up to

the shoulders of Sri Krsna and they snatch away the food from the mouth of

Sri Krsna and Sri Krsna snatches away the food from the mouth of the cowhers

boys as if equal. The legs of the cowhers boys touch Sri Krsna's body and

there is no agitation in Sri Krsna because it's as if it is His own leg,

because priya sya sakha is very dear. Therefore there is equality and

abhinnam (non-difference). But in Lord Ram avatara this sakhya rasa is not

relished. Therefore Lord Rama develops greed for it, 'How can I relish it?'

Then it was fulfilled in Sri Krsna avatara. Also another rasa is there, ie.

conjugal mellow, madhurya rasa. In Lord Ram avatara, Lord Rama is maryada

purusottama, who very strictly follows Vedic rules and regulations. Never

transgresses them at all, eko-patni-dhara. He accepts only one wife, not

more than one wife. Very strictly follows. In Lord Rama lila, mahurya rasa,

the conjugal mellow is not relished there because when there is a question

of union (milan) and separation (viraha) between lover and beloved, the

essence of that conjugal rasa is relished in the highest degree. We will

find also in Lord Ram lila is union and separation of Lord Rama and Srimati

Sita Devi. Ravana kidnapped Srimati Sita Devi, took Her away so there is

separation and also to give pleasure and happiness to His citizens He, (Lord

Ram) banished Srimati Sita Devi Separation is there also, but there is no

variegatedness in this type of separated it is not natural, it is forced, so

there is no question of relishing the essence of that conjugal mellow.

 

 

 

 

Srila Rupa Gosvami has mentioned all these things (ie. different types of

'virahas' (separation)) in Sri Ujjavala Nilamani. There are many types of

virahas (separations) - puraba raga viraha; mana viraha; prema vaicitya

viraha, and these virahas or separations are not there in Sri Ram-lila, no.

One type of viraha is there, prabasa viraha. You cannot understand but just

hear this. This is in Sri Ujjvala Nilamani. It is a big topic and very, very

confidential and subtle point. I am not going to explain it (but when some

occasion will arise I'll tell you). All these virahas are ther Sri

Krsna-lila, this prema vaicitya viraha, purba raga viraha, mana viraha.

Therefore Lord Rama develops this greed, how to relish these types of

viraha. In Sri Krsna-avatara this greed is filled. The viraha, the

separation between lover and beloved is highest platform of prema. On that

platform both the nayaka nd nayika, lover and belove, relish that mellow in

their heart. Therefore in Sri Krsna-lila, Sri Krsna is Sri Radha kanta.

Srimati Radharani is His own wife, (kanta is husband), gopi kanta, (husband

of gopis), He's the husband of gopis, He made them the wives of others to

relish parakiya rasa. In Lord Rama lila only 'svakiya rasa' is relished.

Svakiya means ones own wife, not the relishment of parakiya rasa. Therefore

Lord Rama developed that greed. So Sri Krsna made His own wives of others to

relish parakiya rasa. Therefore that greed is fulfilled in Sri Krsna lila

but remained unfulfilled in Sri Rama lila; therefore Sri Krsna avatara.

 

 

 

 

In this way, this is how the development of greed gradually turned into

incarnation after incarnation of the Lord. Now in Sri Krsna lila these three

types of greed are there:

 

radhayah pranaya-mahima kidrso va nayarva

svadyo yenadbhuta-madhurima kidrso va madiyah

saukhyam casya mad-anubhavatah kidrsam veti lobhat

tad bhavadhyah samajami saci-garbha-sindhau harinduh

 

Sri Krsna developed these three types of greed, as I previously mentioned.

The first desire (or greed): What is the Love of Srimati Radharani and how

an I relish it? Second desire (or greed): What is My excellent

all-attractive beauty? I cannot relish Myself. So how can I have it? And the

third desire (or greed): What pleasure and happiness does Srimati Radharani

get by relishing My all-attrative excellent beauty? How can I have it? These

three greeds, these three desires remain unfulfilled in Sri Krsna-lila,

therefore Sri Gaura avatara. The fulfillment of three types of desires and

greed is antaranga karan, internal cause. Srila Svarup Damodar Gosvami has

used this word 'lobhat' meaning, from greed. This word is so significant.

 

Thankyou very much.