Book excerpts Sri Raya Ramananda Samvad Vātsalya-prema – the love of a parent for Kṛṣṇa

Vātsalya-prema – the love of a parent for Kṛṣṇa

8.76

prabhu kahe,—“eho uttama, āge kaha āra”
rāya kahe,—“vātsalya-prema—sarva-sādhya-sāra”

Śrīman Mahāprabhu said, “O Rāmānanda, that is the topmost, but please speak something beyond this.” Śrī Rāmānanda Rāya then said that vātsalya-prema (parental love for Śrī Kṛṣṇa) is indeed the essence of all perfection.

In his commentary on this statement, Śrī Bhaktivinoda hākura says that sakhyarasa is superior to dāsya-rasa, but one can find a goal that is superior even to this. Śrī Rāya replied, “Vātsalya-prema is the essence of all perfection.” Śrīla Sarasvatī Prabhupāda expressed this inner intention thus: “Śrīman Mahāprabhu heard Śrī Rāmānanda Rāya’s conclusion that the ultimate goal is sakhya-rasa. Thereupon, Śrīman Mahāprabhu said that sakhyaprema is superior to dāsyaprema. When Śrīman Mahāprabhu requested that he expand further upon the subject, he described vātsalyaprema, love in the mood of parental affection.

Up until this point, Śrīman Mahāprabhu has said, “Eho haya – this is good,” but now to this He replies, “Eho uttama – this is the topmost.” Prior to sakhyarasa being mentioned, whatever scriptural evidence that had been presented had mainly referred to the practitioner who comes in the category of an ordinary living entity; but here the discussion embarks upon the subject of the nitya-siddha-parikaras, or the eternally perfected associates of the Lord. The devotees of śānta and dāsyarasa are controlled by Bhagavān, but from the stage of sakhyarasa onward, Bhagavān is controlled by His devotee.

Some of those eternally perfect associates, in the form of Śrī Kṛṣṇa’s mother and father, consider themselves to be superior to Him. They regard themselves as His maintainers, and they see Him as the object of their mercy. Their mood to maintain Kṛṣṇa is called vātsalyaprema, or parental love, which demonstrates even more mamatā than sakhyarasa. Within vātsalya, we find the firm faith and determination (niṣṭhā) of śānta-rasa, the service mood of dāsya-rasa, and especially the fraternal love devoid of shyness or reserve that is peculiar to sakhya-rasa. In addition, we find in vātsalya a mood that Kṛṣṇa must be sustained. Such devotees are His complete protectors, and will even punish, scold, and bind Him.

vātsalye śāntera gua, dāsyera sevana
sei sei sevanera i
hā nāma—‘pālana’

sakhyera gua—‘asakoca’, ‘agaurava’ sāra
mamat
ādhikye tāana-bhartsana-vyavahāra

āpanāre ‘pālaka’ jñāna, kṛṣṇe ‘pālya’-jñāna
‘cāri’ gue vātsalya rasa—amta-samāna

se amtānande bhakta saha ubena āpane
‘k
ṛṣṇa—bhakta-vaśa’ gua kahe aiśvarya-jñāni-gae

Śrī Caitanya-caritāmta, Madhya-līlā (19.226–229)

In parental love, all of the qualities found in śānta-rasa, dāsya-rasa, and sakhya-rasa become transformed into a particular service called maintainanence.

The essence of sakhya-rasa is intimacy devoid of the formality and reverence of dāsya-rasa. It is because of this increased sense of intimacy that one chastises and admonishes Kṛṣṇa.

One with vātsalya-prema considers oneself to be Kṛṣṇa’s nourisher and maintainer, and cares for Him as one does a son. The four qualities found in the other four rasas are all within this vātsalya-rasa, which is just like nectar.

The reciprocation of nectarean bliss between Kṛṣṇa and the devotee is such that Kṛṣṇa is completely subjugated by the devotee. This happiness is compared with an ocean of nectar into which the devotee and Kṛṣṇa plunge. This is the conclusion of the aiśvarya-jñānīs, those with knowledge of Kṛṣṇa’s opulence.”

8.77

nanda kim akarod brahman
śreya eva
mahodayam
yaśodā vā mahā-bhāgā
papau yasyā
stana hari

Śrīmad-Bhāgavatam (10.8.46)

Śrī Parīkit Mahārāja enquired from Śrī Śukadeva Gosvāmī, ‘What auspicious pious activities did Śrī Nanda Bābā perform so that Śrī Kṛṣṇa agreed to become his son? And what did Śrī Yaśodā do that led to the Absolute Truth Śrī Kṛṣṇa sucking that most fortunate woman’s breast milk?’

Śrī Rāya Rāmānanda then presented one more verse from Śrīmad-Bhāgavatam:

8.78

nema viriñco na bhavo
na śrīr apy a
ga-saśrayā
prasāda
lebhire gopī
yat tat prāpa vimukti-dāt

Śrīmad-Bhāgavatam (10.9.10)

Śrī Śukadeva Gosvāmī said to Śrī Parīkit Mahārāja, O saintly King, the mercy that the gopī Yaśodā received from Śrī Kṛṣṇa, the giver of liberation, was not given to Brahmā, or Śiva, or even to Lakmī, who always resides on the chest of Śrī Viṣṇu.’

Here, we see Śrī Kṛṣṇa being controlled by vātsalyabhāva, parental affection. Despite being the supreme Lord Himself and full of unlimited opulence, He was completely controlled by Mother Yaśodā’s prema, and thus He allowed her to bind Him. Who can bind Him, who is unlimited, having no inside, outside, top, or bottom?

However, due to excessive feelings of possessiveness she thinks Śrī Kṛṣṇa to be the object of protection and maintenance and herself to be His guardian and maintainer, and for His welfare, she bound Him. But no, this is not so. He was bound by vātsalyaprema; this was His mercy upon Mother Yaśodā. Such mercy was never achieved by anyone else. Even Brahmā, who is the son of the Lord, or Śrī Śiva, who has emanated from the Lord’s own body, or even Lakmī herself, who resides eternally on the Lord’s chest, cannot obtain such mercy as Śrī Yaśodā received.

Bhagavān has said that He is always subservient to the devotee – aha bhaktaparādhīna (Śrīmad-Bhāgavatam 9.4.63). In the pastime of His mother binding Him to the grinding mortar, known as dāma-bandhana-līlā, His affection for His devotee is displayed to its highest degree.

With reference to the sukti (devotional merits) of Nandarāya and Yaśodā, our ācāryas (recognized preceptors) have said that both are eternally perfect associates. It was Śrī Droa and Dharā, who are actually partial expansions (aśas) of Śrī Nanda and Yaśodā respectively, who had performed austerities. They had begged from Lord Brahmā the benediction of receiving a relationship with Bhagavān in vātsalya-prema. Lord Brahmā knew them to be partial expansions of Śrī Nanda and Yaśodā. Thus Brahmā, desiring to be the object of Śrī Kṛṣṇa’s affection, said to both of them, “Tathāstu – So be it.” If one does not have vraja-prema himself, how can he grant it to someone else?

The query may arise here that since Nanda Bābā and Yaśodā-māiyā are Śrī Kṛṣṇa’s eternal parents, what is the need for them to perform austerities? All of this is arranged by Yogamāyā to carry out the Lord’s human-like pastimes. Lord Brahmā knew that this incident marked the start of the manifestation of Bhagavān’s human-like pastimes in the material world. It is also worth noting that when Droa and Dharā requested this benediction, some great sages were assembled there who had faith in bhakti that is mixed with knowledge of the Lord’s opulence. Therefore, Droa and Dharā directly requested the benediction of para-bhakti, which automatically transformed into their innate vātsalyaprema. Actually, no one can become the mother and father of Śrī Kṛṣṇa by the blessings of Lord Brahmā.

The fact is that when the aśīs (full, original forms of Śrī Nanda and Yaśodā) appear in this world, their respective aśas (partial expansions) again enter into their bodies. This principle is indicated by Lord Brahmā using the word tathāstu. Lord Brahmā is very far from the position of Śrī Nanda-Yaśodā, so how can he give this type of benediction to another? He himself hankers to take birth in any lower species in Vraja – a deer, animal, bird, tree, or creeper – and considers his life successful if he will be able to obtain the footdust of any resident of Vraja:

tad bhūri-bhāgyam iha janma kim apy aavyā
yad gokule ’pi katam
āghri-rajo-’bhiekam
yaj-j
īvita tu nikhila bhagavān mukundas
tv adyāpi yat-pada-raja śruti-mgyam eva

Śrīmad-Bhāgavatam (10.14.34)

Just as Śrī Nanda and Yaśodā are eternally perfected personal associates of Śrī Kṛṣṇa, so too is their vātsalyaprema eternally existent. Thus, the question may arise that if vātsalya-prema cannot be achieved by the performance of austerities, then are the spiritual practices and the worship performed by those sādhakas who desire vātsalyabhāva also worthless? No, it is not like this. One will definitely achieve vātsalyabhāva in service to Śrī Kṛṣṇa if one worships under the guidance of Śrī Nanda and Yaśodā, but no one can become either Śrī Nanda or Yaśodā.

While discussing this subject it is also worth mentioning that Śrī Nanda had five brothers, Upānanda being the eldest. His father Parjanya wanted to make Upānanda king, but Upānanda told his father, “I am neither qualified nor able to become king. You will only find such qualification in my younger brother Nanda.” Hearing this Parjanya became very happy and announced that Nanda would be the king of Vraja. All the people welcomed Parjanya’s declaration.

On the other hand, Nanda was completely renounced, and furthermore, he had no son, but as soon as Śrī Kṛṣṇa took birth in his home, all of his detachment was transformed into attachment. His house, kingdom, and every object contained in them were all for the enjoyment of Śrī Kṛṣṇa. Both husband and wife performed their endeavors so that there would be no shortcomings in the rearing of Śrī Kṛṣṇa. Both became absorbed in feeding their son fresh butter, placing Him on their laps and caressing Him. They chastised Him lovingly and Yaśodā bound Him to a grinding mortar.

Nanda and Yaśodā learned that the daughter of Vṛṣabhānu Mahārāja, Rādhā, had obtained from Durvāsā Muni a benediction, that whoever would eat the prasāda cooked by Her lotus hands would always enjoy good health and long life. Upon hearing this, with great respect they invited Rādhā to their palace so that Kṛṣṇa would eat the prasāda prepared by Her hand. Even when Rādhā was married, Mother Yaśodā would patiently tolerate the curses and complaints of Śrī Rādhā’s mother-in-law, Jailā, to whom she would continue to humbly send gifts and requests to send Rādhā to cook for Śrī Kṛṣṇa. Nanda and Yaśodā loved Rādhā as much as they loved Kṛṣṇa. Herein lies the great specialty of Nanda Bābā and Mother Yaśodā’s parental affection. We find testimony to this in Padyāvalī (126):

śrutim apare smtim itare
bh
āratam anye bhajantu bhava-bhītā
aham iha nanda
vande
yasy
ālinde param brahma

In a world frightened by birth and death, some people take shelter of the Śrutis, some of the Smtis, and some of the Mahābhārata. But I pay my homage to Śrī Nandarāya, in whose courtyard Parabrahma is playing as a child.”

By this and other prayers, all ṛṣis, munis, and Śrī Nārada himself have glorified Śrī Nanda and Yaśodā. Śrī Kṛṣṇa performed so many pastimes, but nowhere else was He ever bound. When He became an envoy of peace and went to Hastināpura, Duryodhana attempted to bind Him with ropes, but Śrī Kṛṣṇa showed His universal form and everyone in the whole assembly, including Duryodhana, became fearful. We cannot find it described anywhere that Bhagavān was bound by Mother Devakī or Kauśalyā; but He was bound by the hand of Mother Yaśodā. Nanda-Yaśodā’s human-like dealings (laukika sad-bandhuvat) with Śrī Kṛṣṇa are not found anywhere else.

The source of all expansions, the unlimitedly opulent Supreme Lord Śrī Kṛṣṇa, being controlled by the fully ripened vātsalyaprema of Śrī Yaśoda, allowed Himself to be bound, and by accepting this He experienced supreme happiness. Indeed, He was extremely anxious to taste this vātsalyarasa. In this way, Yaśodā, who is so proud of feeling that she is Kṛṣṇa’s mother, became even more fortunate in this līlā, which combines both aiśvarya and mādhurya.

It is not possible to describe Nanda and Yaśodā’s pain of separation from Kṛṣṇa when He was going to Mathurā. At that time Yaśodā became just like a piece of dry wood. Śrī Nanda Bābā quit speaking with others and stopped coming outside of the palace. Remembering his son he simply would continuously call for Him and weep. Immersed in the bottomless ocean of vātsalyaprema, he remained searching for his son. Every second he would turn his face towards Mathurā, waiting expectantly: “Now He will come, now He will come.”

When Uddhava came and tried to pacify Nanda Bābā, it only increased his feelings of separation one hundred times over. Uddhava said, “O Nanda Mahārāja, come and wander outside for a bit. Your mind may find some distraction.” Nanda Baba replied, “Please tell me, Uddhava, where should I go? Wherever I go, I remember Kanhaiyā and become even more distressed. Every object I see reminds me of Kṛṣṇa and pierces me like a spike. My misery and suffering simply increase, but my life does not leave me.”

Uddhava said, “O Nanda! Your son is directly Bhagavān, the Supreme Lord.” Hearing this Nanda Baba exclaimed, “Uddhava, I was thinking that you were extremely intelligent, but this is not so. Uddhava, you do not know the symptoms of Bhagavān. Does Bhagavān ever become hungry? Come on, if Kṛṣṇa’s mother is just a little bit late in bringing a ball of butter, He breaks all the pots in the house. Does Bhagavān ever go house to house stealing? Our boy wanders everywhere in Vraja, stealing.

O my son Uddhava, if ever there were a real father, then that was Mahārāja Daśaratha. After Śrī Rāma went to the forest, he could not wait even one second – immediately his life left him. But see, Uddhava, I do not wish to die like Daśaratha Mahārāja. Before leaving, Kanhaiyā said, ‘I will definitely return,’ so surely He will come back to Vraja. If I were to die before His return, then, not seeing me, He will ask His mother after me, and when His mother answers, ‘My son, Your father has died,’ He will be so unhappy. Wherever I may go, if He is unhappy, my unhappiness will only increase. I will tolerate my own unhappiness, but Uddhava, I never want to see any unhappiness in my son.”

The greatly learned sage Uddhava became dumbstruck; the parental affection of Śrī Nanda and Yaśodā was beyond his understanding. From the day that Kṛṣṇa went to Mathurā, food had not been prepared, even once. For whom would they cook? All the pots were kept upside-down and the stove was covered with cobwebs.

What sweet and charming pastimes are found in vātsalyarasa! Just seeing Yaśodā’s upraised stick, Śrī Kṛṣṇa’s opulence and position as Bhagavān ran away. When Mother Yaśodā looked into Kṛṣṇa’s mouth after He ate dirt, she saw all of the moving and non-moving entities in the universe. Thinking this to be the work of some witch, she continued to caress her son, as her affection for Him simply swelled higher. Even today the personified Vedas are searching for the foot dust of these Vrajavāsīs.

[CC-by-ND GVP]

Must Read

The Vyasa Puja of Srila Bhakti Prajnana Kesava Gosvami Maharaja

Why do our acaryas worship all these gurus? If one only accepts one's own guru and does not accept the guru-parampara, he will not make tangible advancement in bhakti. It is stated in Srimad-Bhagavatam (1.1.3): nigama-kalpa-taror galitam phalam...

Verse 3: Stages Leading to the Appearance of Prema

By the association of sādhus whose attention is not incessantly and exclusively drawn upon the Lord, and in whom śraddhā, rati and prema have not arisen, the conditioned soul cannot be turned towards the Lord, nor can śraddhā, rati or prema develop in him. By the association of sādhus who are attached only to the rituals of proper conduct that are in accordance with the rules and regulations of the Vedas, bhagavad-unmukhatā (attentiveness towards the Lord) and śraddhā, rati and prema cannot arise...

The Story of Vṛtrāsura

Although Vṛtrāsura played the role of a demon, he expressed his great desire to love Kṛṣṇa. Just as a chaste lady who chants and remembers her husband’s glories without any reason or desire for personal gain, so the pure devotee serves Kṛṣṇa. This is a very important teaching of Śrīmad-Bhāgavatam. This history and that of Śrī Prahlāda Mahārāja are very significant. Hearing about them, we try to imbibe their qualities...

Entering the Stage of Bhava

Those who taste rasa are called rasika, and those who taste bhāva are called bhāvuka. The gopīs and Kṛṣṇa are both rasika and bhāvuka. When viśuddha-sattva, or in other words bhāva, descends from the gopīs upon those who are in the stage of sādhana, they attain svarūpa-siddhi, or perception of their permanent devotional sentiment (sthāyibhāva), but they have not yet attained their perfected spiritual body. At that stage they are known as bhāvuka-bhaktas. When, by further advancement, the sthāyibhāva mixes with the elements of vibhāva, anubhāva, sāttvika-bhāva and vyabhicāri-bhāva and one is able to taste bhakti-rasa, instigated by hearing the pastimes of Śrī Kṛṣṇa, then one is called a rasika...

WHAT WAS SRILA GURUDEVA'S SPECIALTY?

How many people have love for Guru-pāda-padma? How many have room for him in their hearts? How many like him? Who understands his specialties? Who is serious? Some people think that their nourishment can come from any farmhouse, where they will eat and become fat and healthy. But this is impossible. That food is not helpful for you. One who always drinks filtered, purified water will not and cannot drink drain water or ordinary tap water. The glories of the Vrajavāsīs are rarely available. Without a Vrajavāsī, the Vrajavāsīs cannot be glorified. What Śrīla Gurudeva explained to us is ve rare, and is the wealth of our lives, and the wealth of this line. Param Gurudeva said to him, “I am very fortunate. My paramparā will not stop. You are a Vrajavāsī, so you will continuously distribute vraja-rasa.” Many people follow bhakti, but mixed bhakti. They do not know what pure bhakti is. They have no idea. They perform worship, service, and do vratas, but all for the maintenance and prosperity of the body. They have no idea about the soul and how the soul is spiritually born. You cannot simply sow any seed in any place at any time of the year, give it some water, and expect it to grow. The expert gardener knows exactly when, where, and how to plant the many different seeds, and what care and nourishment they need. Śrīla Gurudeva came to distribute rāgānugā, rūpānuga-bhakti. He was sent by the Divine Couple to fulfill Their desire for this line of rūpānuga-bhakti to be spread throughout the world. This was Mahāprabhu’s desire when He appeared in this world.

More Articles Like This