The ecstasy of astonishment in devotional service is perceived in two ways: directly, by the experience of one's own eyes, and indirectly, by hearing from others.
When NÄrada came to see the activities of the Lord at DvÄrakÄ and he saw that KášášŁáša was present within every palace in the same body and was engaged in different activities, he was struck with wonder. This is one of the examples of astonishment in devotional service by direct perception. One of the friends of mother YaĹodÄ said, "YaĹodÄ, just see the fun! On the one hand, there is your child, who is always captivated by sucking the milk from your breast, and on the other hand there is the great Govardhana Hill, which can obstruct the passing of the clouds. But still, just see how wonderful it is that this great Govardhana Hill is resting on the finger of your child's left hand, just as though it were a toy. Is this not very mysterious?" This statement is another example of astonishment in devotional service by direct perception.
An instance of astonishment in devotional service by indirect perception occurred when MahÄrÄja ParÄŤkᚣit heard from Ĺukadeva GosvÄmÄŤ about KášášŁáša's killing NarakÄsura, who had been fighting KášášŁáša with eleven akᚣauhiášÄŤ divisions of soldiers. Each division of akᚣauhiášÄŤ soldiers contained several thousand elephants, several thousand horses and chariots and several hundreds of thousands of infantry soldiers. NarakÄsura possessed eleven such divisions, and all of them were throwing arrows toward KášášŁáša, but KášášŁáša killed them all, simply by throwing three arrows from His side. When MahÄrÄja ParÄŤkᚣit heard of this wonderful victory, he immediately rubbed the tears from his eyes and became overwhelmed with joy. This instance is an example of astonishment in devotional service by indirect perception through aural reception.
There is another example of indirect astonishment. Trying to test KášášŁáša to see if He were truly the Supreme Personality of Godhead, Lord BrahmÄ stole all the cowherd boys and cows from Him. But after a few seconds, he saw that KášášŁáša was still present with all the cows, calves and cowherd boys, exactly in the same way as before. When Lord BrahmÄ described this incident to his associates on the Satyaloka planet, they all became astonished. BrahmÄ told them that after taking away all the boys, he saw KášášŁáša again playing with the same boys in the same fashion. Their bodily complexion was blackish, almost like KášášŁáša's, and they all had four arms. The same calves and cows were still present there, in the same original fashion. Even while describing this incident, BrahmÄ became almost overwhelmed. "And the most astonishing thing," he added, "was that many other BrahmÄs from many different universes had also come there to worship KášášŁáša and His associates."
Similarly, when there was a forest fire in the BhÄášá¸ÄŤravana, KášášŁáša instructed His friends to close their eyes tightly, and they all did this. Then when KášášŁáša had extinguished the fire, the cowherd boys opened their eyes and saw that they had been relieved from the danger and that their cows and calves were all safe. They began to perceive the wonder of the situation simply by guessing how KášášŁáša had saved them. This is another instance of indirect perception causing astonishment in devotional service.
The activities of a person, even if they are not very extraordinary, create an impression of wonder in the heart and mind of the person's friends. But even very wonderful activities performed by a person who is not one's friend will not create any impression. It is because of love that one's wonderful activities create an impression in the mind.
ChivalryWhen on account of love and devotional service for the Lord there is special valorous enthusiasm, the resultant activities are called chivalrous. These chivalrous activities can be manifested in the acts of mock-fighting, giving charity, showing mercy and executing religious principles. By performing chivalrous activities in fighting, one is called yuddha-vÄŤra. By charitable activities one is called dÄna-vÄŤra. By showing extraordinary mercy one is called dayÄ-vÄŤra. And when one is munificent in executing religious rites, he is called dharma-vÄŤra. In all such different chivalrous activities, KášášŁáša is the object.
When a friend wants to satisfy KášášŁáša by performing some chivalrous activities, the friend becomes the challenger, and KášášŁáša Himself becomes the opponent; or else KášášŁáša may give audience to the fighting, and by His desire another friend becomes the opponent. A friend once challenged KášášŁáša thus: "My dear MÄdhava, You are very restless because You think that no one can defeat You. But if You do not flee from here, then I shall show You how I can defeat You. And my friends will be very satisfied to see this!"
KášášŁáša and ĹrÄŤdÄmÄ were very intimate friends, yet ĹrÄŤdÄmÄ, out of anger with KášášŁáša, challenged Him. When both of them began to fight, all the friends on the bank of the YamunÄ enjoyed the wonderful fighting of the two friends. They prepared some arrows for mock-fighting, and KášášŁáša began to throw his arrows at ĹrÄŤdÄmÄ. ĹrÄŤdÄmÄ began to block these arrows by whirling his pole, and by ĹrÄŤdÄmÄ's chivalrous activities, KášášŁáša became very satisfied. Such mock-fighting generally takes place among chivalrous persons and creates wonderful excitement for all viewers.
There is a statement in the Hari-vaášĹa that sometimes Arjuna and KášášŁáša fought in the presence of KuntÄŤ, and Arjuna would be defeated by KášášŁáša.
In such chivalrous fighting between friends, there is sometimes bragging, complacence, pride, power, taking to weapons, challenging and standing as an opponent. All of these symptoms become impetuses to chivalrous devotional service.
One friend challenged KášášŁáša thus: "My dear friend DÄmodara, You are an expert only in eating. You have defeated Subala only because he is weak and You adopted cheating means. Don't advertise Yourself to be a great fighter by such action. You have advertised Yourself as a serpent, and I am the peacock who will now defeat You." The peacock is the ablest enemy of the serpent.
In such fighting between friends, when the self-advertisement becomes personal, learned scholars say that it is subecstasy. When there is a roaring challenge, certain kinds of movement for fighting, enthusiasm, no weapons, and assurance given to frightened witnessesâall these chivalrous activities are called subecstasy.
One friend addressed KášášŁáša in this manner: "My dear MadhusĹŤdana, You know my strength, yet You are encouraging Bhadrasena, and not me, to challenge mighty Baladeva. By this action You are simply insulting me, because my arms are as strong as the bolts of the gate!"
A devotee once said, "My dear Lord KášášŁáša, may Your challenger ĹrÄŤdÄmÄ become glorious for his chivalrous activities, such as vibrating like a thundercloud and roaring like a lion. May all glories go to ĹrÄŤdÄmÄ's chivalrous activities!" Chivalrous activities in the matter of fighting, charity, mercy and execution of religious rituals are called constitutional, whereas expressions of pride, emotion, endurance, kindness, determination, jubilation, enthusiasm, jealousy and remembrance are called unconstitutional. When Stoka-kášášŁáša, one of the many friends of KášášŁáša, was fighting with Him, his father chastised him for fighting with KášášŁáša, who was the life and soul of all residents of VášndÄvana. Upon hearing these chastisements, Stoka-kášášŁáša stopped his fighting. But KášášŁáša continued to challenge him, and thus, in order to meet the challenge, Stoka-kášášŁáša took his pole and began to display his dexterity by whirling it.
Once ĹrÄŤdÄmÄ challenged Bhadrasena and said to him, "My dear friend, you needn't be afraid of me yet. I shall first of all defeat our brother BalarÄma, then I shall beat KášášŁáša, and then I shall come to you." Bhadrasena therefore left the party of BalarÄma and joined KášášŁáša, and he agitated his friends as much as the Mandara Hill had agitated the whole ocean. By his roaring sounds he deafened all his friends, and he inspired KášášŁáša with his chivalrous activities.
Once KášášŁáša challenged all His friends and said, "My dear friends, just seeâI am jumping with great chivalrous prowess. Please do not flee away." Upon hearing these challenging words, a friend named VarĹŤthapa counterchallenged the Lord and struggled against Him.
One of the friends once remarked, "SudÄmÄ is trying his best to see DÄmodara defeated, and I think that if our powerful Subala joins him, they will be a very beautiful combination, like a valuable jewel bedecked with gold."
In these chivalrous activities, only KášášŁáša's friends can be the opponents. KášášŁáša's enemies can never actually be His opponents. Therefore, this challenging by KášášŁáša's friends is called devotional service in chivalrous activities.
DÄna-vÄŤra, or chivalry in giving charity, may be divided into two parts: munificence and renunciation. A person who can sacrifice everything for the satisfaction of KášášŁáša is called munificent. When a person desires to make a sacrifice because of seeing KášášŁáša, KášášŁáša is called the impetus of the munificent activity. When KášášŁáša appeared as the son of Nanda MahÄrÄja, in clear consciousness Nanda MahÄrÄja desired all auspiciousness for his son and thus began to give valuable cows in charity to all the brÄhmaášas. The brÄhmaášas were so satisfied by this charitable action that they were obliged to say that the charity of Nanda MahÄrÄja had excelled the charity of such past kings as MahÄrÄja Pášthu and Nášga.
When a person knows the glories of the Lord completely and is prepared to sacrifice everything for the Lord, he is called sampradÄnaka, or one who gives everything in charity for the sake of KášášŁáša.
When MahÄrÄja Yudhiᚣášhira went with KášášŁáša in the arena of the RÄjasĹŤya sacrifice, in his imagination he began to anoint the body of KášášŁáša with pulp of sandalwood, he decorated KášášŁáša with a garland hanging down to His knees, he gave KášášŁáša garments all embroidered with gold, he gave KášášŁáša ornaments all bedecked with valuable jewels, and he gave KášášŁáša many fully decorated elephants, chariots and horses. He further wished to give KášášŁáša in charity his kingdom, his family and his personal self also. After so desiring, when there was nothing actually to give in charity, MahÄrÄja Yudhiᚣášhira became very perturbed and anxious.
Similarly, MahÄrÄja Bali once told his priest, ĹukrÄcÄrya, "My dear sage, you are fully expert in knowledge of the Vedas, and as such you worship the Supreme Personality of Godhead, Viᚣášu, by Vedic rituals. As far as this brÄhmaáša dwarf [the incarnation VÄmanadeva] is concerned, if He is Lord Viᚣášu, a simple brÄhmaáša or even my enemy, I have decided to give to Him in charity all the land He has asked for." MahÄrÄja Bali was so fortunate that the Lord extended before him His hand, which was reddish from touching the breast of the goddess of fortune, who is always smeared with red kuáš kuma powder. In other words, although the Personality of Godhead is so great that the goddess of fortune is always under His command for enjoyment, He still extended His hands to take charity from MahÄrÄja Bali.
A person who wants to give everything in charity to KášášŁáša but does not want anything in return is considered the real renouncer. Thus, a devotee will refuse to accept any kind of liberation, even if it is offered by the Lord. Real love of KášášŁáša becomes manifested when KášášŁáša becomes the recipient of charity and the devotee becomes the giver.
In the Hari-bhakti-sudhodaya there is another example, forwarded by MahÄrÄja Dhruva. He says there, "My dear Lord, I have practiced austerities and penances because I was desiring to receive something from You, but in exchange You have allowed me to see You, who are never visible even to the great sages and saintly persons. I had been searching out some pieces of broken glass, but instead I have found the most valuable jewel. I am therefore fully satisfied, my Lord. I do not wish to ask anything more from Your Lordship."
A similar statement is to be found in the Third Canto of ĹrÄŤmad-BhÄgavatam, Fifteenth Chapter, verse 48. The four sages headed by Sanaka Muni addressed the Lord as follows: "Dear Supreme Personality of Godhead, Your reputation is very attractive and free from all material contamination. Therefore You are worthy of being glorified and are actually the reservoir of all places of pilgrimage. Auspicious persons who are fortunate enough to be engaged in glorifying Your attributes and who actually know what Your transcendental position is do not even care to accept liberation offered by You. Because they are so transcendentally enriched, they do not care to accept even the post of Indra, the heavenly King. They know that the post of the King of heaven is also fearful, whereas for those who are engaged in glorifying Your transcendental qualities there is only joyfulness and freedom from all danger. As such, why should persons with this knowledge be attracted by a post in the heavenly kingdom?"
One devotee has described his feelings about the charity exhibited by King MayĹŤradhvaja: "I am faltering even to speak about the activities of MahÄrÄja MayĹŤradhvaja, to whom I offer my respectful obeisances." MayĹŤradhvaja was very intelligent, and he could understand why KášášŁáša came to him once, in the garb of a brÄhmaáša. KášášŁáša demanded from him half of his body, to be sawed off by his wife and son, and King MayĹŤradhvaja agreed to this proposal. On account of his intense feeling of devotional service, King MayĹŤradhvaja was always thinking of KášášŁáša, and when he understood that KášášŁáša had come in the garb of a brÄhmaáša, he did not hesitate to part with half of his body. This sacrifice of MahÄrÄja MayĹŤradhvaja for KášášŁáša's sake is unique in the world, and we should offer our all-respectful obeisances to him. He had full knowledge of the Supreme Personality of Godhead in the garb of a brÄhmaáša, and he is known as the perfect dÄna-vÄŤra, or renouncer.
Any person who is always ready to satisfy KášášŁáša and who is always dexterous in executing devotional service is called dharma-vÄŤra, or chivalrous in executing religious rituals. Only advanced devotees performing religious ritualistic performances can come to this stage of dharma-vÄŤra. Dharma-vÄŤras are produced after going through the authoritative scriptures, following moral principles, being faithful and tolerant and controlling the senses. Persons who execute religious rituals for the satisfaction of KášášŁáša are steady in devotional service, whereas persons who execute religious rituals without intending to please KášášŁáša are only called pious.
The best example of a dharma-vÄŤra is MahÄrÄja Yudhiᚣášhira. A devotee once told KášášŁáša, "My dear KášášŁáša, O killer of all demons, MahÄrÄja Yudhiᚣášhira, the eldest son of MahÄrÄja PÄášá¸u, has performed all kinds of sacrifices just to please You. He has always invited the heavenly King, Indra, to take part in the yajĂąas [sacrifices]. Because King Indra was thus absent so often from ĹacÄŤdevÄŤ, she had to pass much of her time pining over Indra's absence, with her cheeks upon her hands."
The performance of different yajĂąas for the demigods is considered to be worship of the limbs of the Supreme Lord. The demigods are considered to be different parts of the universal body of the Lord, and therefore the ultimate purpose in worshiping them is to please the Lord by partially worshiping His different limbs. MahÄrÄja Yudhiᚣášhira had no such material desire; he executed all sacrifices under the direction of Kášáša, and not to take any personal advantage from them. He desired only to please KášášŁáša and was therefore called the best of the devotees. He was always merged in the ocean of loving service.