06 June 2015

Listen the class here

So continuing, I am giving classes about Brhad-bhagavatamrtam composed by Srila Sanatana Gosvamipad. There are two parts in Brhad-bhagavatamrtam: one is the story of Narada Rsi and the other, of Gopa-kumar. So we are discussing the first part of the book, the story of Narada Rsi and his enquiry of who is the best recipient of the mercy of the Lord (bhagavat-krpa-patra). For this regard he started [his search by] going to Prayaga, where the three holy rivers - Ganga, Yamuna and Saraswati - merge together and he met with one old Brahmana who used to worship his Thakurji Salagrama-sila.

Then he also went to south India where there was a king living in his kingdom. That king also used to worship his Thakurji but the king told he was not the best recipient of the mercy of the Lord, after that the king said, “If you want to see the best recipient of the mercy of the Lord, you should go to heaven (Svarga-loka) [to see] Indra”. So Narada Rsi arrived in Indra-loka which is called heaven or Svarga-loka and Indra also told that he is not the best recipient of the mercy of the Lord. So then Narada Rsi went to Brahma-loka (Satya-loka) and Brahmaji also told that he is not the best recipient of the mercy of the Lord. Then Narada came in the place of Shiva-loka, Shivaji also said he is not the best recipient of the mercy of the Lord and then he went to Suta-loka where Prahlada Maharaja is staying.

In the previous class it was also explained in this way, when Narada Rsi arrived in Suta-loka, Prahlada Maharaja [being] very humble said, “He Narada Rsi, I am not the best recipient of the mercy of the Lord”, and in this context we can see how all the devotees of Lord spoke about their own lack of bhakti. This is actually called their humility (dainya) because humility is a symptom of Bhakti; when Bhakti manifests in one’s heart automatically humility (dainya) also comes. Giving an example, if a tree is giving fruits, the branches automatically bend towards the ground.
phalavanta vrksa ara gunavanta jana
namrata se tahara svabhava anuksana
(Sri Caitanya Bhagavata, Adi khanda 13.45)
“The nature of both the tree laden with fruit and the man decorated with good qualities is that they bow down with humility.”
In Caitanya Bhagavat, Srila Vrindavan Dasa Thakura explains; phalavanta vrksa – it means that when the trees are completely full of fruits, then automatically all the branches bend down towards the earth; in the same way one who is a learned and scholar person, also becomes very humble. This is the nature of a perfect jñani-bhakti which means one who has the perfect knowledge in his heart. So when bhakti manifests in one’s heart, at that time he will also become very humble. So we see that from Triveni (which means where Ganga, Yamuna and Sarasvati meet together) to Suta-loka where Prahlada Maharaja is, all the devotees are saying that they are not the best recipient of the mercy of the Lord (bhagavat-krpa-patra).  

Sanatana Gosvamipad, in his commentary explains how sometimes people think that this humility is the root cause of maya’s tama-guna (mode of ignorance), this is called cowardliness. Coward is someone who has no power (sakti), then he becomes very humble, “Okay, I accept, I surrender”, and these things, so some people are saying that dainya (humility) is one kind of cowardliness. This is true, in this material world dainya sometimes is cowardliness; if the demons disturb you and you are not against them, this is also called cowardliness. Another thing is that when bhakti manifests in one’s heart (prema-bhakti) then that humility is not coming from maya’s tama-guna, that is the nature of bhakti (bhakti’s svabhava). The nature of bhakti is to create the humility (dainya). We can see in Ramayana and also in Srimad Bhagavatam the humility of Dasarata Maharaja and the humility of Nanda Maharaja.

When Uddhava went to Nandagaon and met with Nanda Maharaj, Uddhava tried to glorify Krishna as the Supreme Personality of Godhead (Svayam-Bhagavan) and now Bhagavan Krishna is the son of Nanda Maharaj. At that time Nanda Maharaj told Uddhava, “You told me that Krishna, who is Bhagavan, now is my son, but we never think that Krishna is Bhagavan. Anyhow you are very learned and scholar and according to the knowledge of the scriptures you want to prove that Krishna is Bhagavan. You told us that, but we don’t believe it!”, Nanda Maharaja told, “We don’t believe that Krishna is Bhagavan, because we did not see any symptoms of Bhagavan in the heart of my Krishna. The scriptures explain that there are eighteen faults that are not present in Bhagavan, but we saw that these eighteen faults are completely inside of my son’s heart. So try to understand in this way, how is it possible for me to believe that my son is Bhagavan? But you are a learned and scholar person, according to your sastra-jñana you are trying to explain that my son is Bhagavan. But I can tell to you, I got Bhagavan and I lost Him, so how is it possible that I am fortunate (sobhagyavan)? One person got a very valuable jewel and then he lost that valuable jewel, if anyone tries to pacify him, ‘Oh, you are very lucky and fortunate because you got that valuable jewel’, but now he lost it already so how is it possible that he is fortunate or a lucky person? In the same way, in our life we never thought that Krishna is Bhagavan, now you are explaining that my son is Bhagavan but I already lost my son, now he is not with us, so how am I fortunate or lucky? Another thing is that sastra also explains; if you once attained the Lord and then you again stay separated from him, you cannot tolerate”.
akaitava kṛṣṇa-prema, yena jāmbūnada-hema,
sei premā nṛloke nā haya
yadi haya tāra yoga, nā haya tabe viyoga,
viyoga haile keha nā jīyaya
(Caitanya Caritamrta, Madhya-lila 2.43)
“Pure love for Krishna, just like gold from the Jambu River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live.”
Caitanya Caritamrta explains: yadi haya tara yoga -  if once you attained to Lord; you met with the Lord, you will never be disconnected but if you become disconnected from the Lord you cannot survive, you will have to die, sastra is saying this.

When bhakti manifests in one’s heart it can never be destroyed, this is the nature, bhakti is transcendental so that which is transcendental can never be destroyed, this is true; once bhakti manifests in one’s heart and once prema manifests in one’s heart it can never be destroyed. 

So you may say, “sastra also says that if you commit offenses then bhakti-devi will be destroyed”. Actually bhakti-devi can never be destroyed, it’s just covered with something; as like fire is inside the wood, sometimes that fire is covered by dust but when the wind comes; strong wind, then that dust is blown way and again the fire comes out. In the same way, when the sadhaka is performing bhajana and sadhana, bhakti-devi manifests inside of their hearts but by committing aparadha (offenses) then bhakti gets covered by aparadha. However by again performing bhajana and sadhana then that dust of offenses will disappear and bhakti will again be manifested, this is the process; sastra is explaining this sidhanta; so cinmaya-vastu (transcendental things) will never be destroyed.

So now coming is this way, Nanda Maharaja said, “We got our son, this is true, but we now lost Him, so how am I fortunate?” and he also said another thing, “How am I still living in this body? If you attained to Lord even once you will never be separated from Him and if you [somehow get] separated from Him, then you cannot survive, you have to die”. For this regard [being] very humble, Nanda Maharaj said, “We heard that Ramacandra was Bhagavan. Dasarata Maharaja got Ramacandra (Bhagavan) as his son, but when Rama went to the exile, at that time Dasarata Maharaja could not survive due to the separation from Rama, because he is Bhagavan. When he was separated from his son, at that time Dasarata Maharaja could not survive due to the separation and [calling out], ‘Ha Rama! Ha Rama! Ha rama!’ he left his body”. So Nanda Maharaj gave this example, “We heard in Ramayana that Ramacandra is Bhagavan, when Dasarata Maharaja was separated from Rama he could not tolerate the separation so then he left his body [saying], ‘Ha rama! Ha rama! Ha Rama!’. Now my son Krishna, you told that my son Krishna is Bhagavan but even being separated from my son Bhagavan, I am still alive in this body, so you can see how unfortunate I am and how my heart is completely like a stone, my son left me and I’m feeling separation from my son but I am still living in this body”. So in this way Nada Maharaja continued, “Look, there are two proofs that I have nothing in my heart; I don’t believe that my son is Bhagavan, if He would be Bhagavan how could I tolerate the separation from my son? In this way my son is not Bhagavan, Bhagavan is only one, Rama and Dasarata Maharaja could not survive/tolerate the separation from his son and he left”. 

And another thing that Nanda Maharaja said is that everybody in this material world wants to stay where they can get love and affection, everybody wants and everybody is looking to see who can give more love and affection, and that love and affection should be causeless (ahaituki-prema). In this material world all kinds of love are with cause, so for this reason love is destroyed; in this material world all kinds of love are called “business love”. If you go to the market and pay something, then you will get something, but if you don’t pay, they won’t give you anything. So that love is called a business love, which means exchanging with each other, “I love you, you love me; you don’t love me, I don’t love you”, that is not the perfect love; love should be spontaneous and causeless (ahaituki), so the causeless love will never be destroyed, this is true.

Nanda Maharaja continued, “He Uddhava, we did not give proper love to my son Krishna and for this regard Krishna did not stay with us, He left us and went to stay in Mathura with Devaki and Vasudeva. Why my son is staying in Mathura with Devaki and Vasudeva? Because Devaki and Vasudeva are giving so much love and affection, more than us, for this regard he is staying there”.

In this way we can see the dainya (humility) of Nanda Maharaja, but when you deeply analyze these topics, whose love is higher? Nanda Maharaj’s love towards Krishna or Dasarata Maharaj’s love towards Ramacandra, whose love is higher? When we deeply analyze, we see that Dasarata Maharaj gave up his body for Ramacandra, this is true; externally we are seeing that Dasarata Maharaj’s love is higher than Nanda Maharaj’s but actually this is not true. Our Visvanatha Chakravartipad, Sanatana Gosvamipad, Jiva Goswamipad and all of our Gaudiya acharyas have very nicely and vividly explained this subject; love is that which is not looking for its own happiness.
na gani apana-duhkha, sabe vanchi tanra sukha,
tanra sukha – amara tatparya
more yadi diya duhkha, tanra haila maha-sukha,
sei duhkha – mora sukha-varya
(Caitanya Caritamrta, Antya-lila 20.52)
 “I do not mind My personal distress. I only wish for the happiness of Krishna, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.”

This is called the nature of love; love is never looking for its own happiness. Dasarata Maharaj gave up his body but he did not think, “After fourteen years my son Ram will return back from the forest and when He arrives in Ayodhya, He will see that I am not here, then Ramacandra will become upset”, Dasarata Maharaja is not thinking in this way. But how is the love of Nanda Maharaj? Nanda Maharaj is thinking, “Now Krishna is in Mathura but one day He will return back. If I give up my body, when Krishna returns back from Mathura to Vrindavana, He will see that there are no Vrajavasis in there; no mother, no father, so He will become unhappy. For Krishna’s pleasure Nanda Maharaj is keeping his own life, this is called real love (prem). Love is not looking for its own happiness, it is always looking for the happiness of its beloved and it is not selfish, love is always looking how to give pleasure to its own ista-deva

So in this way Nanda Maharaj’s love is higher than Dasarata Maharaja’s love and here we can see that Nanda Maharaj is saying, “I am not the perfect father of my son Krishna”, this is his humility and this humility (dainya) comes from prema (love); when that love manifests in one’s heart, humility will spontaneously and naturally come. 

In this material world, dainya about prema is in the mode of ignorance (tama-guna). We think, “I love you” but actually if anything happens, we will give up everything very quickly, maybe even kill or destroy your partner. But when prema, the perfect love (cinmaya love) manifests in your heart, it will increase more and more and it will never decrease, this is the difference of material love and transcendental love. What is material love? If anything happens from his own selfishness then maya’s tama-guna will come in many ways; [the partner] will be killed, will be destroyed, sometimes we see that boyfriend and girlfriend have so much love and affection but if anything happens then they kill each other, so what is this love? It is in the mode of ignorance (tama-guna love), that is not the perfect love, but what is transcendental love? That love which is always increasing more and more and never decreasing. So maya-guna’s love is that which is manifested from maya in the mode of ignorance and it is very dangerous, sometimes it comes as jealousy and enviousness, comes as many [different] things, all from this material world. Everybody has many experiences from their own life also, but in the transcendental world there is no influence of maya
harir hi nirgunah saksat
purusah prakrteh parah
(Srimad Bhagavatam 10.88.5)
“Certainly Sri Hari Himself is directly nirguna, beyond the gunas of material nature.”

Because the transcendental world is beyond of maya’s influence, there is no influence of maya and it is called Vaikuntha-jagat - transcendental world (cit-jagat). In this material world all kinds of love are contaminated by maya’s gunas; sometimes sattva-guna, sometimes raja-guna and sometimes tama-guna. In the material world the love is mostly mixed with maya’s tama-guna (mode of ignorance), and for this regard they [the couples] separate, sometimes they kill others and do many bad things for their own selfishness. But in the spiritual world, their love is increasing more and more, for this regard it is called transcendental love. So the dainya (humility) of Nanda Maharaja is not influenced by any of maya’s gunas, so it is called perfect love and it is called vatsalya-prema (parental love). So the difference between the humility which is manifested from the [pure] love (prema-bhakti’s dainya) and the humility which is manifested from maya’s tama-guna is explained by Visvanatha Chakravartipad and Sanatana Goswamipad in this way; general dainya (humility) is as like the broken glass. If you have a broken glass and it falls down from your hand, again it will be transformed into many pieces, this is the nature and that humility which is manifested from the divine love (aprakrta-prema) is as like a very valuable jewel (ratna-manika). So this is the difference; one is prema (love) of this material world [which is] as like a piece of broken glass and in the transcendental world, the dainya which manifests from love is called hiraka-khanda – a very valuable jewel. 

So now coming in this way, all the devotees, starting from that poor brahmana who used to worship his Salagrama-sila, until Prahlada Maharaja, expressed their humility (dainya), this is true. That old brahmana who used to worship his Salagrama-sila told, “I am not the best recipient of the mercy of the Lord”, the king also told, “I am not the best recipient of the mercy of the Lord”, Indra also told “I am not the best recipient of the mercy of the Lord”, Brahmaji also told, “I am not the best recipient of the mercy of the Lord”. And Prahlada Maharaja also told, “He Narada Rsi, I am not the best recipient of the mercy of the Lord. If you say [to me], ‘Lord protected you and He also has so much love and affection with you’…”. Because when Lord Nrisimhadeva killed his father (Hiranyakasipu), He was very aggressive and angry, at that time Brahma, Shiva and all the demigods and demigoddess could not come in front of Him; even Lakshmi-devi could not come in front of Him, but when Prahlada Maharaj came, then all of Lord Nrisimhadeva’s anger and aggressiveness disappeared and His heart was completely melted with tears rolling down [from his face]. Then Lord Himself took Prahlada and sat him on His thighs, His lap; He was patting him on his back and said, “Prahlada, you are My best devotee but I came too late, your father disturbed you, trying to kill you; but you dedicated your whole life doing bhajana and sadhana to Me, I did not give anything to you”. Lord Nrisimhadeva [being] very humble told to Prahlada, “Ask Me any benediction, I will give it to you”. At that time Prahlada Maharaj said, “I don’t want any benediction, I performed bhajana and sadhana to You only for Your own pleasure; I am not a business man”. 

I just told how our love is not of a business person, not a exchanging love, “You love me, I love you, you don’t love me, I don’t love you”; this is business love. Prahlada Maharaja said, “My love and affection and the way I served you was not based on business love, so I don’t want to ask for any benediction”. Why do people generally worship the Lord or the demigods and demigoddess? For their on interest, because if I worship the demigods and demigoddess or Bhagavan, then I will get some benefit; offer some coins and [in return] I will get millions of dollars, as like the lottery ticket, you buy it for five euros and then you can get a million euros. People do this kind of gambling but prema is not gambling or playing with a lottery ticket, the worship of the Lord is spontaneous and without any own interest, nisartha-seva, understand? Nisartha-seva means serving the Lord without selfishness and all the activities should be for the exclusive pleasure of his ista-deva; that is love.

So Prahlada Maharaja said, “He Bhagavan, I don’t want to get any benediction from You”, but Lord Nrisimhadeva said, “No, I have to give to you”. At that time Prahlada said, “Okay, my father caused so much disturbance to You and also to Your devotees, but please deliver him from this material world”, then Lord Nrisimhadeva told, “Prahlada, you are actually not asking for any benediction from Me”, and Prahlada said, “Why not?”, Narasimhadeva said, “Because sastra is saying that if anyone is a devotee of the Lord, neophyte devotee, he has automatically seven generations delivered from this world; those who are intermediate devotees (madhyama-adikari) will have fourteen generations automatically delivered from this world and those who are uttam-adikari will have twenty-one generations automatically delivered from this world. Prahlada, you are uttam-uttam mahabhagavat, so your parents and also twenty-one generations are automatically delivered from this world; so you can ask for another benediction”. Then Prahlada Maharaja said,
prayena deva munayah sva-vimukti-kama
maunam caranti vijane na parartha-nisthah
naitan vihaya krpanan vimumuksa eko
nanyam tvad asya saranam bhramato 'nupasye
(Srimad Bhagavatam 7.9.44)
“My dear Lord Nrisimha-deva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krishna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.”
One who performs bhajana and sadhana for his own liberation (mukti) or salvation is called selfish, so Prahlada Maharaja told, “I don’t want these things, please give me blessings so that I can preach Your holy name, and also deliver all the living entities, maybe I can go to hell to suffer for the sinful activities of all the living entities”. Then Lord Nrisimhadeva’s heart melted and He told, “Prahlada, I promise to you that from today on, one who listen to this Prahlada-Nrisimha katha will be free from all kinds of anarthas (sinful activities) and will attain My abode Vaikuntha Dhama”. So sastra is saying that Prahlada-Nrisimha katha is very powerful, if you listen it again and again then you will be free from all kinds of anarthas and all of your sinful activities will be destroyed from your heart.

In this way, when Narada Rsi arrived in Suta-loka, Prahlada Maharaja said, “He Narada Rsi, Lord Nrisimhadeva protects everybody, this is His nature”. Bhagavan has two qualifications; one is called bhagavat-bhakta-anugraha and the other is called abhakta-nigraha; anugraha and nigraha; anugraha means that He gives mercy and nigraha means that He destroys and kills those who are opposed to bhakti, this is the nature of the Lord.

Prahlada Maharaja told, “Lord Nrisimhadeva did not actually appear in this material world for me, he appeared because of the benediction of Brahmaji, to fulfill the desires of Brahma so Lord appeared. Bhramaji said [to Hiraniakasipu], “Okay, you will not be killed during the day time or night time, no one will kill you, no human body will kill you and, etc.”. So why Lord Bhagavan manifested in the Nrisimha form (half lion and half human being)? “Because of the benediction of Bhramaji, not because of me”, said Prahlada, showing his dainya, and he continued, “And if He also protected me, that is because it is His nature. When my father tried to kill me, then - bhagavat-bhakta-anugraha and dustha-nigraha [or abhakta-nigraha, because when the Lord kills the demons, He is automatically protecting His devotees”. Giving as an example, in the winter time you are cooking in the kitchen, your aim and object is not to warm up the kitchen room, but when you are cooking your kitchen, it automatically becomes warm. So when the Lord appears to kill the demons, He is automatically protecting His devotees.

Prahlada Maharaja humbly said, “So Lord did not appear for me”. This is the humility of Prahlada Maharaja, and he said, “I am not a devotee but Lord protects me because this is His nature, when He comes to kills the demons he is automatically protecting the devotees”. The sun rises and then darkness automatically disappears, this is the nature, when the sun rises the heat of the sun automatically comes.

So Prahlada Maharaja [in humility] said, “I have no bhakti, I have nothing” and he also told, “I gave many instructions to the asura-balaka (baby demons), at that time I actually just told what I had listened from my guru Narada Rsi”. Some babies are listening, many small babies are listening to many slokas and then reciting, imitating. Many small babies, because of their parents impressing again and again, “Oh, learn this Gita-sloka”, they are learning the Gita-slokas and then coming in front of Guru and saying, “dharma-ksetre kuru-ksetre samaveta yuyutsavah mamakah pandavas caiva kim akurvata sanjaya”. They are speaking many jñana and vairagya katha, but do they have the realization? 

trinad api sunicena, taror api sahishnuna / amanina manadena, kirtaniya sada hari – the baby is just repeating as like a parrot, he has no realization, no bhakti, nothing, after a few year you can see that the same baby is doing nonsense, smoking and doing many bad things, why is that? Because when bhakti manifest in one’s heart it is never destroyed. So Prahlada Maharaja [being very] humble said, “When I was a small boy, I told my friend this katha but I had no realization”, Prahlada Maharaja actually has realization but this is his humility (dainya), so he said, “How is it possible that bhakti is manifested in my heart? I just heard this katha from my guru Narada Rsi and then I repeated, (commenting in the memory and vomiting in the paper). Another thing is that the Lord gave all the properties to me”. Our sastra is saying,
yasyāham anugṛhṇāmi
hariṣye tad-dhanaṁ śanaiḥ
tato ‘dhanaṁ tyajanty asya
svajanā duḥkha-duḥkhitam
(Srimad Bhagavatam 10.88.8)“If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.”

Krishna says, “I will slowly take all of the properties and all of the attachments of one who has received my mercy and I will make him a street bagger. “But Lord did not make me a street bagger, he gave me my father’s kingdom, this and that, so how is it possible that I am the recipient of the Lord’s mercy (bhagavat-krpa-patra)?”

Once Krishna asked Yudistira Maharaja, “He Yudistira Maharaja what do you want, whatever you want I can give it to you, do you want a big kingdom? I will give it to you and everything that you want; do you want a very nice and beautiful, handsome wife? I will give everything to you”. Yudistira Maharaja first said, “I don’t want anything, no, no, no”. But then after a few minutes, when the Lord smiled, then Yudistira Maharaja said, “Yes, I want one big palace, I want to become the emperor of the world and I want a very nice and beautiful, handsome wife”. 

Then Lord Krishna asked, “Why, Yudisitira? Why are you asking for this?”. At that time Yudistira Maharaja told, “If I get a big land and kingdom, if I become emperor, then I can serve you; if my wife is very beautiful and attractive, then she will be also serving you”. What does that mean? It means that I want everything for your pleasure (seva). This is the difference between jñanis and bhaktas; jñanis are saying, “Neti, neti” to everything, which means, “This is not, this is not; I don’t want, I don’t want” and the devotees are saying, “Yes, yes, I want everything for the service of the Lord”. I want money, why? For the service of the Lord. Bhaktisidhanta Prabhupada said in his own biography, “If I get money, then I will buy a big airplane and very quickly I will go from one corner to another corner of the world to preach the message of Lord Chaitanya Mahaprabhu”. So sastra is saying, yukta-vayiragya (proper renunciation); everything that you get, you can use that thing to the pleasure of the Lord.

So Prahlada Maharaja, by his humility said, “yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ”. Being very humble he said, “He Narada Rsi, I am not the best recipient of the mercy of the Lord, because the Lord did not take all of my properties, hence He also gave me properties, kingdoms and everything. But if you want to see the best recipient of the mercy of the Lord, you will have to go to Ayodhya-Dhama (Rama-loka) and there you can see how the devotees serve Lord Ramacandra, seva-vritti (tendency to serve spontaneously) is there. 

But here there is one thing, what is the difference in all of Prahlada-loka, Vaikuntha-loka and Rama-loka? In Vaikuntha-loka, santa (neutral rasa) is prominent and dasya is secondary; this is called santa pradhan dasya. Now in Rama-loka or Ayodhya, [there is] dasya pradhan. Dasya means the servitude mood and it is prominent while santa is secondary. So in Vaikuntha there is not actual perfect seva-vritti, because in Vaikuntha-loka they all know that Lord is Bhagavan, and Bhagavan has two main qualifications; atmarama and aptakama, One who is self-satisfied and has all of His desires fulfilled, omniscient, omnipotent, all-mighty. So there is no need to serve Him. But when He wants it, then they will serve Him. For this regard, there He has devotees like Garuda and Visaksena; Garuda stays at 5 or 10 meters of distance from Lord Visnu, folding his hands, and when Lord Visnu gives an order, then he will carry His order, otherwise not. If Lord asks, “Bring water”, then he will bring it, otherwise he will not give it.

[Srila Gurudeva says laughing, “Here there is also no water, this is going on, you are not bringing water”. And a devotee replies in a joking mood, “If you don’t ask for it, no one will” and Gurudeva laughs more and continues, this is the tendency.] 

Ayodhya-loka is higher than Vaikuntha because they have seva-vritti and although they also have opulence with the Lord (bhagavata), they know that Ramacandra is Bhagavan but still they are always hankering to serve Lord Rama; so Hanuman is the best example of the servant (sevaka).

Tomorrow we will discuss about Rama-loka katha and how Prahlada Maharaja glorifies Ayodhya-loka, and then Narada Rsi feels inspired and says, “Okay, I will go to Ayodhya-loka to see how the residents of Ayodhya serve Lord Ramacandra”.

Bolo Vrindavan Bihari Lal Ki Jay, Jay Jay Sri Radhe!!!

Transcription: Krishna Kripa Das (Brazil)