Acaryas Quotes Bhakti Quotes Srila Gurudeva’s Statements on Divorce - 26 June 1997 France

Srila Gurudeva’s Statements on Divorce – 26 June 1997 France

First, Svamiji wanted to establish varnasrama-dharma in Western countries, so first you should try to adopt all these things. Ladies should not try to divorce. Husbands should not try to divorce. Without doing these things, how can they enter into bhakti? Oh, very hard. If divorcing two times, three times, ten times, twenty times or more than that, it means they are nothing. Only this kanti-mala, tilaka and outer shape will not save us. So then we can also divorce Krsna? And they are divorcing. We should follow varnasrama-dharma. Brahmanas were following that, but Caitanya Mahaprabhu said, eho bahya, age kaho ara. It is an external thing.

Why? Because that brahmana was not a pure devotee. Sometimes he was like this, sometimes like that, sometimes nothing. He was not one-pointed and he had some worldly requirements for Krsna. “My family should be okay. I should be happy. Oh Krsna, give me bread and butter.” Like this. He has not left anyabilasita. He was not anyabilasita-sunya. So many requirements were there. Either he will want moksa (liberation), happiness in this world, or svarga (heaven). It is outwardly. This brahmana has no idea of krsna-tattva, bhakti-tattva, jiva-tattva, or anything. If you want to be a pure devotee, then you will have to cross this varnasrama-dharma.

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Appearance of Sri Varahadeva

Today is Varāhadeva’s appearance day. We are here in Vṛndāvana-dhāma, at the lotus feet of Vṛndā-devī. We are very fortunate to be here. But I am a useless and bogus person. Anything I say, I think this is not correct. I am speaking with hope that the guru-varga will correct me. May the Vaiṣṇavas take the essence, and throw out my rubbish and garbage. If I don’t speak anything, I cannot purify myself. If my faults and guilt don’t come out, then the Vaiṣṇavas will not purify my anarthas. If I hide anything, it is a problem. Therefore I am speaking. May the guru-varga and Vaiṣṇavas purify me. Today is the appearance day of Varāhadeva. How did He appear? All know this. Śāstra has told many different things. Brahmā created the Earth by the mercy of God. She was present on top of the ocean. Brahmā thought, “This Earth has nothing. There is no grass, animals, trees, creepers, plants, men or women… only earth. What can I do?” He was thinking and praying to God, and he sneezed. Then a very small creature came out of his nose and took on a colossal form, and jumped in the ocean. He is Sveta Varāha. He shook His neck, and many hairs fell. When these hairs touched the earth, the hairs sprouted and grew into kuśa grass. This grass is very strong and will never be extinguished. If it is in water for thousands of years, it will not be destroyed… nor in fire or in the desert. Why? This hair was from the neck of God. This is pure. When this touched Pṛthivī Devī, she got the power for creation. Then everything began to grow, like sugarcane, many grains for the living entities to eat, and many medicinal herbs. When Varāhadeva touched Pṛthivī Devī, that was enough for her. The Earth Goddess had some desire. When she was touched by Varāhadeva, a slight change came in her, and Narakāsura was born from her womb. On one side, all grains, medicines, fruits and all nectar came; and on the other side, it was like a big anartha came out and was born as Narakāsura. He is like God’s son and was born from the womb of Earth. But how was his nature? Pṛthivī Devī had a little desire to enjoy, then this created a great problem. We have come near Hari, Guru and Vaiṣṇavas, but if we have a little impure desire, will the result of that be very sweet? Our desires are very strong. We pray, “I want this. -Ggive this to me.” God gives us many things, but we are not happy with that; we want more. This son of the Earth was very strange. He went to modern Assām and made friendship with other demons there. He was also as if immortal. Now he began to do everything wrong. He also had desires to enjoy. Anywhere he went, he would steal others’ wives. He stole apsarās from demigods and would steal the wives of gandharvas from Gandharva-loka. He would go to the places of the demons and steal their women as well. He was very strong and had a very strange nature. This went on through satya-yuga and tretā-yuga in the sveta-kalpa. In dvāpara-yuga, Kṛṣṇa came. Narakāsura’s nature had not changed. He captured thousands of princesses by force and put them in his jail. He gave them time: “If you accept me by then, you can be my mistresses; otherwise, I will kill you all.” Now, if we pray for good things from Guru and Vaiṣṇavas, they will fulfill our desires. If we pray for bad things, will they give us those as well? They won’t give. But if our desires won’t change, punishment is therefore also necessary. Pṛthivī Devī suffered so much from the activities of her wicked son. Kṛṣṇa himself came and killed him, and brought all the princesses out of jail. What do you want? Artha or paramārtha? Paramārtha or anartha? On one side there is anartha, and one side there is paramārtha. Varāhadeva steals the anarthas of all jīvas and gives paramārtha. He gave kuśa that is very pure. Any place you use kuśa will be pure. By sitting on kuśa mats, the mind and body will be pure. No strange nature will come. Without kuśa, no yajña or tapa will be pure. When Bali Mahārāja was going to give charity to the Lord, Vāmanadeva said, “First take kuśa and water, and make a promise on that.” If you use kuśa when Rahu and Ketu cast their effects, contaminating and making everything poisonous by their shadow, you can have some protection. The anarthas and power of demons cannot affect one because of the purifying influence of kuśa. This is very pure. Anywhere kuśa grows in this world will be a yajña bhūmi, a pure place of sacrifice.

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In his lectures, Sri Gurupada-padma often mentioned his internal mood when he named the Samiti. It reflected his understanding that to nurture transcendental life it is absolutely necessary to adopt the pure teachings of the mahajanas. These pure teachings were presented by Sri Vedavyasaji, who compiled Vedanta-sutra for the ultimate welfare of the jivas. The Vedanta is the distillation of the Upanisads, which are in turn the essence of the Vedas. There are more than eleven hundred Upanisads, and their established subject is the worship of sarva-saktiman, the possessor of all potencies and the shelter of all transcendental qualities, who is the blissful para-brahma. In other words, the Upanisads teach the practice of bhakti. Only through this practice can the jiva become forever free from birth, death and the threefold miseries, and attain the loving service of the supremely blissful complete Reality (purna-brahma), Sri Krsna...


Once, Sanātana Gosvāmī came to meet with Rūpa Gosvāmī as he was writing about the swing pastimes of Rādhā-Kṛṣṇa. In his writings, he was explaining how Rādhā and Kṛṣṇa, along with the sakhīs and mañjarīs, engage in swinging pastimes. He explained how, when Rādhārānī becomes frightened on the swing, she holds onto Kṛṣṇa tightly. He wrote several expositions, and Sanātana Gosvāmī relished this for many hours. Then he read a part where Rūpa Gosvāmī described Rādhārānī’s hair as being like a black snake coming up from Her waist, with hoods expanding over the top of Her head. Sanātana Gosvāmī said, “Oh, everything you have written is excellent, but Rādhārānī is very soft and sweet. Why have you said that Her hair is like a black snake? This seems improper.” Rūpa Gosvāmī humbly replied, “O brother, please correct this with an analogy you find appropriate.” “I will consider it and will write something tomorrow,” Sanātana Gosvāmī said. Sanātana Gosvāmī then left for his own bhajana-kuṭīra. On the way he saw many small kiśorīs playing and dancing. One of the girls was seated on a beautiful swing. “How wonderful,” he thought, “this reminds me of the sweet description I have just read.” He saw the little girls pushing their sakhī back and forth very happily. Suddenly he noticed a hooded snake rising above the swinging girl’s head, as if ready to strike. He ran forward and called, “O kiśorī, be careful! A snake is about to bite you! There are many snakes, all you girls are in danger!” But as he approached, the scene suddenly disappeared and he found himself alone. He then understood, “This was a vision of Śrīmatī Rādhārānī’s swing pastimes. Anything Rūpa says is absolutely true. There is no cause for doubting his descriptions.” Śrī Guru is eternal and his vāṇī is also eternal. Whatever Śrī Guru says is truthful. Therefore never doubt the conclusion of your Gurudeva. Sometimes Sanātana Gosvāmī and Rūpa Gosvāmī would meet at Ṭera-kadamba; they had many wonderful interactions there. Every day Śrīmatī comes from Yāvaṭa to Nandagrāma with Her sakhīs and mañjarīs and She cooks there with Her own hands. She is very young and delicate, and yet, She is svarūpa-śakti, the root source of all energy and She easily carries heavy clay pots full of honey, milk, yogurt, and other ingredients. When She has completed Her cooking pastimes, She returns to Yāvaṭa and goes to worship the sun. At that time Rūpa Mañjarī and the other mañjarīs decorate the pathway with rose and lotus petals. Ṭera-kadamba is between Nandagrāma and Yāvaṭa. Rūpa Gosvāmī Prabhu performed bhajana there, continuously engaged in devotional service. Sanātana Gosvāmī stayed at Pāvana-sarovara and sometimes came to speak with Rūpa Gosvāmī. They would speak morning to evening, drinking the transcendental nectar of hari-kathā and would not even notice the day pass into evening, nor did they feel any hunger or thirst. As the rest of the world mulled around in mundane activities, they manifested the books that we continue to honor today. At around four o’clock one afternoon as Rūpa and Sanātana were rapt in hari-kathā, a young girl approached and said to them, “O Bābā, you did not do mādhukarī today, so my mother has sent me with this milk. Please drink it.” But they did not answer or even notice Her; such was their absorption. “Bābā,” the girl said, “shall I boil the milk for you?” Not receiving a reply, She said, “I will make some kṣīra, then you can offer bhoga and have some.” She collected some dry cow dung and leaves, in the same way that She arranges everything for Kṛṣṇa when He is in the forest, and then She started a fire and cooked kṣīra. Afterward She said, “O Bābā, I am finished cooking; offer this and then take some yourself. Now I must go.” In the evening Rūpa Gosvāmī asked Sanātana Gosvāmī, “You have not eaten all day. What can I give you? We have not done mādhukarī today.” Then Rūpa Gosvāmī saw the pot of hot kṣīra and, recalling the episode with the young girl earlier in the day, said, “Ah yes! A girl came today and made this kṣīra.” They had no clay pots or metal plates, so they brought lotus leaves, cooled the kṣīra down and offered bhoga. Rūpa Gosvāmī then gave some of the prasāda to Sanātana Gosvāmī, and they took it together. Upon tasting the exceedingly divine kṣīra their hearts melted in ecstasy. This is called rasamayī-sevā; if our hearts have no softness, and we do everything out of a sense of duty like an ordinary karmī, then how will the heart ever melt? Śrīmatī Rādhārānī cooked this kṣīra Herself and gave it to Rūpa and Sanātana. Why? From morning to evening they were engaged in hari-kathā and rasamayī-sevā. chāpanna daṇḍa rātri-dine jāne nā rādhā-govinda vine They knew nothing but Rādhā-Govinda throughout the day and night, always being absorbed in transcendental service and nothing else. Sanātana Gosvāmī understood that the kṣīra must have been cooked by their Svāminī and so he questioned Rūpa, “Did you pray for anything while we were speaking?” “Actually,” Rūpa admitted, “I was thinking that I had nothing to offer you as prasāda…” “Alas! Just see what you have done!” Sanātana said. “Because of your desire, our Svāminī Herself came and cooked for us.” Once there was a self-acclaimed sādhu living in Vṛndāvana named Khanja Kṛṣṇādāsa. We should know that wearing tilaka, shaving our head, keeping a śikhā, and dressing like a Bābājī does not make us sādhus. We must have the qualities of a sādhu, which are described elaborately in scripture. However much oil you rub on a dog’s tail will not straighten it. Khanja Kṛṣṇādāsa heard many other sādhus praising Śrīla Rūpa Gosvāmī, so he went one day for his darśana, thinking, “I will go see this Rūpa Gosvāmī everyone is glorifying to be the best of sādhus.” Khanja Kṛṣṇādāsa was a cripple who walked in a crooked manner with the help of a stick. As he approached Rūpa Gosvāmī, he saw him laughing heartily, and thought he was laughing at him. He turned around angrily and returned to his hut. Although he went to see the sādhus and become purified, he only became more contaminated, because he could not understand the nature and position of Śrīla Rūpa Gosvāmī. Wherever a sweeper goes, he only collects refuse. He has relation only with that. Khanja Kṛṣṇādāsa went to see the pure devotee, but rather than his heart becoming cooled and filled with good qualities, he burned in anger, unable to forget the image of Rūpa Gosvāmī apparently laughing at him. He did not know that Rūpa Gosvāmī was absorbed in the pastimes of Rādhā and Kṛṣṇa. To bestow mercy on Khanja Kṛṣṇādāsa, who had come with some good intention, Śrīmatī Rādhārānī blocked the flow of Rūpa Gosvāmī’s aṣṭa-kaliya-līlā-smaraṇa. (see more)

Citraketu Maharaja and the Soul Relative

Our only interest should be how to, in this life, develop relationship with the bhaktas and Bhagavan. By being present inside fire, iron becomes just like fire. We are like that iron. We must think, “Where am I? Where is my consciousness? Am I with maya or am I with Guru and Vaisnavas?” If we are with Maya-devi then we become her puppets, but if we are with Guru and Vaisnavas then with the power received...


This process of chanting harināma is very easy. Just chant harināma. Don’t divide your energy to others. Many cheaters will come to steal your energy, but simply utilize all your time in service to Hari, Guru and Vaiṣṇavas, and chanting harināma. In this way, any obstacle that arises will not disturb you. All knowledge and strength will come to your aid. The desire to follow is the most important thing. This desire is called sevonmukha-vṛtti, the tendency to serve Kṛṣṇa. Merely following the rules and regulations of bhakti is not enough to attain perfection. Our determination will not last for so long. The body, mind, and senses naturally want to enjoy other bodies, minds, and senses, and they want some relation, some sweet talking, touching, looking, smelling, tasting—this desire will never cease. When will divine love blossom in our hearts? Divine love is our soul’s waiting inheritance. We must follow the process to mature into spiritual life, so that we can receive that love for which we all aspire. How long can you mechanically control your senses? Perhaps for one or two days, or some years, but when your self-control wanes, the senses will again dive into the well of material enjoyment. A brahmacārī cannot remain celibate without tasting the sweetness of divine love. He may not be able to control himself for even one day. But if he tastes love beyond this material world, he will cease to think of himself as a brahmacārī or a vyabhicārī. There are many examples of those previously enraptured in promiscuity, who forgot their lust completely when their love was transferred to God. Our eternal benefit, eternal connection, and eternal loving relation awaits us. We simply must awaken greed for the blissful reality beyond this world. Any strength that comes from suppressing our senses by adhering to rules and regulations ultimately leads to downfall and sin if we do not establish our lost relation and love for God. Love is the eternal property of the soul. But having willingly turned away from God, our love has been perverted into lust for mundane objects. If we fall from our vows, we may feel remorse, but this remorse is not enough. Therefore, Śrīla Gurudeva instructs us to offer our love to Kṛṣṇa. This process is called rāgānuga-bhakti. We are advised to take shelter of the rāgātmika Vrajavāsīs, eternal associates of Kṛṣṇa, who have unlimited love. If their hearts melt towards us, and a ray of their love shines upon us, then our hearts will also melt, and our inherent love and longing for Kṛṣṇa will awaken, and will lead us home to Vraja. Kṛṣṇa only desires this love. He desires no other offering from the living entities, who are His separated parts and parcels. The love He yearns for cannot be found in Vaikuṇṭha, Ayodhyā, or in the abodes of any of His other incarnations. Love inhibited by opulence and reverence does not satisfy Kṛṣṇa. Where one reveres God as the Almighty, unparalleled natural love for Him is hampered. A mother has natural love for her baby son, and while he is an infant, the mother and son’s relation is intimate and inseparable. When the son grows to a boy and then a teen, he is shy to be naked before his mother, and his mother is shy before her son. As he grows, the son transfers his love for his mother to others. Similarly, a father has love for his child, and the child for the father, but in time this love also transforms. The love of the conditioned souls is always transferring from one to another. The soul, however, is not young or old. She is primeval and ever youthful. When the soul achieves perfection, she is born into a spiritual form, in which she serves the Divine Couple, Rādhā-Kṛṣṇa, and relishes the bliss of a loving relation with Them. The Vrajavāsīs have eternal, fathomless love. Their love spreads throughout Vraja-maṇḍala. The Vrajavāsīs all have pure love for Kṛṣṇa. All the mothers in Vraja think, “Kṛṣṇa is my son. I will take Kṛṣṇa in my lap and feed Him my breast milk. I will stroke and massage Him, and I will bathe, dress, decorate, and cook for Him.” All the Vrajavāsīs have ever-increasing love for Kṛṣṇa.

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