CHAPTER FORTY-SIX
Nanda MahÄrÄja returned to VášndÄvana without KášášŁáša and BalarÄma. He was accompanied only by the cowherd boys and men. It was certainly a very pathetic scene for the gopÄŤs, Mother YaĹodÄ, ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ and all the other residents of VášndÄvana. Many devotees have tried to make adjustments to KášášŁášaâs being away from VášndÄvana because, according to expert opinion, KášášŁáša, the original Supreme Personality of Godhead, never goes even a step out of VášndÄvana. He always remains there. The explanation of expert devotees is that KášášŁáša was actually not absent from VášndÄvana; He came back with Nanda MahÄrÄja as promised.
When KášášŁáša was starting for MathurÄ on the chariot driven by AkrĹŤra and the gopÄŤs were blocking the way, KášášŁáša assured them that He was coming back just after finishing His business in MathurÄ. He told them not to be overwhelmed and in this way pacified them. But when He failed to come back with Nanda MahÄrÄja, it appeared that He either cheated them or could not keep His promise. Expert devotees, however, have decided that KášášŁáša was neither a cheater nor a breaker of promises. KášášŁáša, in His original identity, returned with Nanda MahÄrÄja and stayed with the gopÄŤs and Mother YaĹodÄ in His bhÄva expansion. KášášŁáša and BalarÄma remained in MathurÄ not in Their original forms but in Their expansions as Vasudeva and Saáš karᚣaáša. The real KášášŁáša and BalarÄma were in VášndÄvana in Their bhÄva manifestation, whereas in MathurÄ They appeared in the prabhava and vaibhava expansions. This is the expert opinion of advanced devotees of KášášŁáša. Externally, however, They were absent from VášndÄvana. Therefore, when Nanda MahÄrÄja was preparing to return to VášndÄvana, there was some discussion between him and the boys concerning how they could live in separation. The conclusion to separate was reached by mutual agreement.
Vasudeva and DevakÄŤ, who happened to be the real parents of KášášŁáša and BalarÄma, wanted to keep Them now because of the death of Kaášsa. While Kaášsa was alive, KášášŁáša and BalarÄma were kept under the protection of Nanda MahÄrÄja in VášndÄvana. Now, naturally, the father and mother of KášášŁáša and BalarÄma wanted Them to remain, specifically for the reformatory function of purification, the sacred thread ceremony. They also wanted to give Them a proper education, for this is the duty of the father. Another consideration was that all the friends of Kaášsa outside MathurÄ were planning to attack MathurÄ. For that reason also KášášŁášaâs presence was required. KášášŁáša did not want VášndÄvana disturbed by enemies like Dantavakra and JarÄsandha. If KášášŁáša were to go to VášndÄvana, these enemies would not only attack MathurÄ but would go on to VášndÄvana, and the peaceful inhabitants of VášndÄvana would be disturbed. KášášŁáša therefore decided to remain in MathurÄ, and Nanda MahÄrÄja went back to VášndÄvana. Although the inhabitants of VášndÄvana felt separation from KášášŁáša, the resulting ecstasy (bhÄva) caused them to perceive that KášášŁáša was always present with them by His lÄŤlÄ, or pastimes.
Since KášášŁáša had departed from VášndÄvana and gone to MathurÄ, the inhabitants of VášndÄvana, especially Mother YaĹodÄ, Nanda MahÄrÄja, ĹrÄŤmatÄŤ RÄdhÄrÄášÄŤ, the gopÄŤs and the cowherd boys, were simply thinking of KášášŁáša at every step. They were thinking, âHere KášášŁáša was playing in this way. Here KášášŁáša was blowing His flute. KášášŁáša was joking with us in this way, and KášášŁáša was embracing us like this.â This is called lÄŤlÄ-smaraáša, and it is the process of association with KášášŁáša most recommended by great devotees; even Lord Caitanya, when He was at PurÄŤ, enjoyed lÄŤlÄ-smaraáša association with KášášŁáša. Those in the most exalted position of devotional service and ecstasy can live with KášášŁáša always by remembering His pastimes. ĹrÄŤla ViĹvanÄtha CakravartÄŤ ᚏhÄkura has given us a transcendental literary work entitled KášášŁáša-bhÄvanÄmášta, which is full with KášášŁášaâs pastimes. Exalted devotees can remain absorbed in KášášŁáša-thought by reading such books. Any book of kášášŁáša-lÄŤlÄ, even this book, KášášŁáša, or our Teachings of Lord Caitanya, is actually solace for devotees feeling separation from KášášŁáša.
That KášášŁáša and BalarÄma did not return to VášndÄvana can be adjusted as follows: They did not break Their promise to return to VášndÄvana, nor were They absent, but Their presence was necessary in MathurÄ.
In the meantime, Uddhava, a cousin-brother of KášášŁášaâs, came to see KášášŁáša from DvÄrakÄ. He was the son of Vasudevaâs brother and was almost the same age as KášášŁáša. His bodily features resembled KášášŁášaâs almost exactly. After KášášŁáša returned from His teacherâs home, He was pleased to see Uddhava, who happened to be His dearmost friend. KášášŁáša wanted to send him to VášndÄvana with a message to the residents to pacify their deep feelings of separation.
As stated in the Bhagavad-gÄŤtÄ [4.11], ye yathÄ mÄáš prapadyante tÄášs tathaiva bhajÄmy aham: KášášŁáša is very responsive. He responds in proportion to the devoteeâs advancement in devotional service. Thus, as the gopÄŤs were thinking of KášášŁáša in separation twenty-four hours a day, so KášášŁáša was also always thinking of the gopÄŤs, Mother YaĹodÄ, Nanda MahÄrÄja and the other residents of VášndÄvana. Although He appeared to be away from them, He could understand how they were transcendentally aggrieved, and so He immediately wanted to send Uddhava to give them a message of solace.
Uddhava is described as the most exalted personality in the VášášŁáši dynasty, being almost equal to KášášŁáša. He was a great friend of KášášŁášaâs, and being the direct student of Bášhaspati, the teacher and priest of the heavenly planets, he was very intelligent and sharp in decision. Intellectually, he was highly qualified. KášášŁáša, being his very loving friend, wanted to send him to VášndÄvana just to study the highly elevated ecstatic devotional service practiced there. Even if one is highly elevated in material education and is even the disciple of Bášhaspati, he still has to learn from the gopÄŤs and the other residents of VášndÄvana how to love KášášŁáša to the highest degree. It was KášášŁášaâs special favor to Uddhava to send him to VášndÄvana with a message for the residents there, which was meant to pacify them.
Lord KášášŁáša is also named Hari, which means âone who takes away all distress from the surrendered souls.â Lord Caitanya states that there cannot at any time be a worship as exalted as that realized by the gopÄŤs. Being very anxious about the gopÄŤsâ grief, KášášŁáša talked with Uddhava and politely requested him to go to VášndÄvana. Shaking Uddhavaâs hand with His own hands, He said, âMy dear gentle friend Uddhava, please go immediately to VášndÄvana and try to pacify My father and mother, Nanda MahÄrÄja and YaĹodÄ-devÄŤ, and the gopÄŤs. They are grief-stricken, as if suffering from great ailments. Go and give them a message. I hope their ailments will be partially relieved. The gopÄŤs are always absorbed in thoughts of Me. They have dedicated body, desire, life and soul to Me. I am anxious not only for the gopÄŤs but for anyone who sacrifices society, friendship, love and personal comforts for Me. It is My duty to protect such exalted devotees. The gopÄŤs are the most dear. They always think of Me in such a way that they remain overwhelmed and almost dead in anxiety due to separation from Me. They are keeping alive simply by thinking that I am returning to them very soon.â
Requested by Lord KášášŁáša, Uddhava immediately left on his chariot and carried the message to Gokula. He approached VášndÄvana at sunset, when the cows were returning home from the pasturing ground. Uddhava and his chariot were covered by the dust raised by the hooves of the cows. He saw bulls running after cows for mating; other cows, with overladen milk bags, were running after their calves to feed them with milk. Uddhava saw that the entire land of VášndÄvana was filled with white cows and their calves, running here and there all over Gokula, and he could hear the sound of milking. Every residential house in VášndÄvana was decorated for the worship of the sun-god and the fire-god and for the reception of guests, cows, brÄhmaášas and demigods. Every home was sanctified by lights and incense. All over VášndÄvana there were nice gardens filled with flowers and the sounds of humming bees and singing birds. The lakes were filled with lotus flowers and with ducks and swans.
Uddhava entered the house of Nanda MahÄrÄja and was received as a representative of VÄsudeva. Nanda MahÄrÄja offered him a sitting place and sat down with him to ask about messages from KášášŁáša, BalarÄma and other family members in MathurÄ. He could understand that Uddhava was a very confidential friend of KášášŁášaâs and therefore must have come with good messages. âMy dear Uddhava,â he said, âhow is my friend Vasudeva enjoying life? He is now released from the prison of Kaášsa, and he is now with his friends and his children, KášášŁáša and BalarÄma. So he must be very happy. Tell me about him and his welfare. We are also very happy that Kaášsa, the most sinful demon, has been killed. He was always envious of the family of the Yadus, his relatives. Now, because of his sinful activities, he is dead and gone, along with all his brothers.
âPlease let us know whether KášášŁáša now remembers His father and mother and His friends and companions in VášndÄvana. Does He like to remember His cows, His gopÄŤs, His Govardhana Hill, His pasturing grounds in VášndÄvana? Or has He now forgotten all these? Is there any possibility of His coming back to His friends and relatives so we can again see His beautiful face, with its raised nose and lotuslike eyes? We remember how He saved us from the forest fire, how He saved us from the great snake KÄliya in the YamunÄ, and how He saved us from so many other demons, and we simply think of how much we are obliged to Him for giving us protection in many dangerous situations. My dear Uddhava, when we think of KášášŁášaâs beautiful face and eyes and His different activities here in VášndÄvana, we become so overwhelmed that all our activities cease. We simply think of KášášŁášaâhow He used to smile and how He looked upon us with grace. When we go to the banks of the YamunÄ or the lakes of VášndÄvana or near Govardhana Hill or the pasturing fields, we see that the impressions of KášášŁášaâs footprints are still on the surface of the earth. We remember Him playing in those places, because He was constantly visiting them. When His appearance within our minds becomes manifest, we immediately become absorbed in thought of Him.
âWe think, therefore, that KášášŁáša and BalarÄma may be chief demigods in heaven who have appeared before us like ordinary boys to execute particular duties on earth. This was foretold by Garga Muni when making KášášŁášaâs horoscope. If KášášŁáša were not a great personality, how could He have killed Kaášsa, who possessed the strength of ten thousand elephants? Besides Kaášsa, there were the very strong wrestlers, as well as the giant elephant KuvalayÄpÄŤá¸a. KášášŁáša killed all these animals and demons just as a lion kills an ordinary animal. How wonderful it is that KášášŁáša took in one hand the big, heavy bow made of three joined palm trees and broke it very quickly! How wonderful it is that for seven days continuously He held up Govardhana Hill with one hand! How wonderful it is that He has killed all the demons like PralambÄsura, DhenukÄsura, AriᚣášÄsura, TášášÄvarta and BakÄsura! They were so strong that even the demigods in the heavenly planets were afraid of them, but KášášŁáša killed them as easily as anything.â
While describing the uncommon activities of KášášŁáša before Uddhava, Nanda MahÄrÄja gradually became overwhelmed and could no longer speak. As for Mother YaĹodÄ, she sat by the side of her husband and heard the pastimes of KášášŁáša without speaking. She simply cried incessantly, and milk poured from her breasts. When Uddhava saw MahÄrÄja Nanda and YaĹodÄ so extraordinarily overwhelmed with thoughts of KášášŁáša, the Supreme Personality of Godhead, and when he experienced their extraordinary affection for Him, he also became overwhelmed and spoke as follows: âMy dear Mother YaĹodÄ and Nanda MahÄrÄja, you are most respectable among human beings because no one but you can meditate in such transcendental ecstasy.â
Uddhava continued: âBalarÄma and KášášŁáša are the original Personalities of Godhead, from whom the cosmic manifestation emanates. They are chief among all personalities. Each of Them is both the material and the efficient cause of this material creation. Material nature is conducted by the puruᚣa incarnations, who all act under KášášŁáša and BalarÄma. By Their partial representation They enter the hearts of all living entities. They are the source of all knowledge and all forgetfulness also.â This is confirmed by KášášŁáša in the Bhagavad-gÄŤtÄ, Fifteenth Chapter: âI am present in everyoneâs heart, and I cause one to remember and forget. I am the original compiler of the VedÄnta, and I am the actual knower of the Vedas.â Uddhava continued: âIf at the time of death a person can fix his pure mind upon KášášŁáša even for a moment, after giving up his material body he becomes eligible to appear in his original, spiritual body, just as the sun rises with all illumination. Passing from his life in this way, he immediately enters into the spiritual kingdom, Vaikuášášha.â
This is the result of KášášŁáša conscious practice. If we practice KášášŁáša consciousness in this present body while in a healthy condition and in good mind, simply by chanting the holy mahÄ-mantra, Hare KášášŁáša, we will have every possibility of fixing the mind upon KášášŁáša at the time of death. If we do this, then our lives become successful without any doubt. But if we keep our minds always absorbed in fruitive activities for material enjoyment, then naturally at the time of death we shall think of such activities and again be forced to enter material, conditioned bodies to suffer the threefold miseries of material existence. Therefore, to remain always absorbed in KášášŁáša consciousness was the standard of the inhabitants of VášndÄvana, as exhibited by MahÄrÄja Nanda, YaĹodÄ and the gopÄŤs. If we can simply follow in their footsteps, even to a minute proportion, our lives will surely become successful, and we shall enter the spiritual kingdom, Vaikuášášha.
âMy dear Mother YaĹodÄ and Nanda MahÄrÄja,â Uddhava continued, âyou have thus fixed your minds wholly and solely upon that Supreme Personality of Godhead, NÄrÄyaáša, whose transcendental form is the cause of impersonal Brahman. The Brahman effulgence is only the bodily rays of NÄrÄyaáša, and because you are always absorbed in ecstatic thought of KášášŁáša and BalarÄma, what pious activity remains for you to perform? I have brought a message from KášášŁáša that He will very soon come back to VášndÄvana and satisfy you by His personal presence. KášášŁáša promised that He would come back to VášndÄvana after finishing His business in MathurÄ. This promise He will surely fulfill. I therefore request the two of you, who are the best among all who are fortunate, not to be aggrieved on account of KášášŁášaâs absence.
âYou are already perceiving His presence twenty-four hours a day, yet He will come and see you very soon. Actually, He is present everywhere and in everyoneâs heart, just as fire is present in wood. Since KášášŁáša is the Supersoul, He regards everyone equally: He sees no one as His enemy, no one as His friend, and no one as lower or higher than Him. He actually has no father, mother, brother or relative, nor does He require society, friendship and love. He does not have a material body like us; He never appears or takes birth like an ordinary human being. He does not appear in higher or lower species of life like ordinary living entities, who are forced to take birth on account of their previous fruitive activities. He appears by His internal potency just to give protection to His devotees. He is never influenced by the modes of material nature, but when He appears within this material world He seems to act like an ordinary living entity under the spell of the modes of material nature. But in fact He is the overseer of this material creation, and while remaining unaffected by the material modes of nature, He creates, maintains and dissolves the whole cosmic manifestation. We wrongly look upon KášášŁáša and BalarÄma as ordinary human beings, just as whirling men see the whole world whirling around them. The Personality of Godhead is no oneâs son; He is actually everyoneâs father, mother and supreme controller. There is no doubt of this. Whatever is already being experienced, whatever is not being experienced, whatever already exists, does not exist or will exist in the future, whatever is the smallest and whatever is the biggest have no existence outside the Supreme Personality of Godhead. Everything rests in Him, but He is untouched by everything manifested.â
Nanda and Uddhava thus passed the whole night discussing KášášŁáša. In the morning, the gopÄŤs prepared for morning Ärati by lighting their lamps and sprinkling butter mixed with yogurt. After finishing their maáš gala-Ärati, they engaged themselves in churning butter from yogurt. While the gopÄŤs were thus engaged, the lamps reflected on their ornaments made the ornaments still brighter. Their churning rods, their arms, their earrings, their bangles, their breastsâeverything moved, and kuáš kuma powder gave their faces a saffron luster comparable to the rising sun. While making sounds by churning, they also sang the glories of KášášŁáša. The two sound vibrations mixed together, ascended to the sky and sanctified the whole atmosphere.
After sunrise the gopÄŤs came as usual to offer their respects to Nanda MahÄrÄja and YaĹodÄ, but when they saw the golden chariot of Uddhava at the door, they began to inquire among themselves: What was that chariot, and to whom did it belong? Some of them inquired whether AkrĹŤra, who had taken away KášášŁáša, had returned. They were not very much pleased with AkrĹŤra because, being engaged in the service of Kaášsa, he had taken lotus-eyed KášášŁáša away to the city of MathurÄ. All the gopÄŤs conjectured that AkrĹŤra might have come again to fulfill another cruel plan. But they thought, âWe are now dead bodies without our supreme master, KášášŁáša. What further act can AkrĹŤra perpetrate against these dead bodies?â While they were talking in this way, Uddhava finished his morning ablutions, prayers and chanting and came before them.
Thus ends the Bhaktivedanta purport of the Forty-sixth Chapter of KášášŁáša, âUddhava Visits VášndÄvana.â