Vipralambha

[kailasa 0]

Direct contact is not possible. Neither that is the way of worshiping by the method of Sri Caitanya Mahaprabhu. That is sahajiya-vada........Real Caitanya Mahaprabhu sampradäya is that he should be feeling like Caitanya Mahaprabhu, separation

 

Not sambhoga. Vipralambha. Vipralambha-seva

 

But so far we see of Sri Caitanya Mahaprabhu and His immediate successors, Gosvämés, they are mad after Krisna. They never said that “We have seen Krisna.” This is called bhajana by separation, vipralambha-sevä.

 

Means: “What I am? I am insignificant person. Why Krisna come and see me?” This is right. “Why shall I aspire after seeing Krisna? What qualification I have got?” This is bhajana.

 

So we have to follow the footprints of the Gosvämés, how to search out Krisna and Radharani , Vrindavana, or within your heart. That is the process of Caitanya Mahaprabhu bhajana: feeling of separation, vipralambha, vipralambha-sevä. Just like Caitanya Mahaprabhu, feeling the separation of Krisna, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night. Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahaprabhu.

 

Our, this Gauòéya-sampradäya, Caitanya Mahaprabhu, in Caitanya Mahaprabhu descendants, our line of God realization is that separation, feeling of separation. Not that we have got Krisna within our hand. No. The feeling of separation, worship of Krisna by feeling of separation is better than the worship by directly meeting. Vipralambha-sevä.

 

Prabhupäda: Yes. Paräsya çaktir vividhaiva çrüyate. So Radharani is the hlädiné-çakti. So when the Parabrahman wants to enjoy, He does not enjoy in this, the material energy. He expands His own pleasure potency. That is Radha-Krisna tattva. Tad-dvayaà caikyam äptam caitanyäkhyaà prakaöum adhunä. “They have again become united in the form of Lord Çré Caitanya Mahaprabhu.” Radha kåñëa nähe anya. Çré kåñëa caitanya, rädhä kåñëa nähe anya. Rädhä-kåñëa-praëaya-vikåtir hlädiné-çaktir asmäd ekätmänäv api deha...

 

Prabhupäda: Search of Radha. That is Gauòéya Vaiñëava, vipralambha, in separation, feeling “Where is Krisna? Where is Krisna? Where is Krisna?” Govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me.

 

 

 

[kailasa 0]

“The ten bodily transformations resulting from separation from Kåñëa are anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion and death.”

PURPORT

This verse is part of a description of Çrématé Rädhäräëé’s different traits from Ujjvala-nélamaëi by Çréla Rüpa Gosvämé. In this book, he elaborately explains the ten symptoms as follows.

Cintä. As stated in the Haàsadüta:

yadä yäto gopé-hådaya-madano nanda-sadanän

mukundo gändinyäs tanayam anurundhan madhu-purém

tadämäìkñéc cintä-sariti ghana-ghürëäparicayair

agädhäyäà vädhämaya-payasi rädhä virahiëé

“At the request of Akrüra, Kåñëa and Balaräma left the house of Nanda Mahäräja for Mathurä. At that time, Çrématé Rädhäräëé’s mind was disrupted, and She became almost mad because of extreme separation from Kåñëa. She experienced great mental pain and agitation, which caused Her to drown in mental speculation in the river of anxiety. She thought, ‘Now I am going to die, and when I die, Kåñëa will surely come back to see Me again. But when He hears of My death from the people of Våndävana, He will certainly be very unhappy. Therefore I shall not die.’ ” This is the explanation of the word cintä.

Jägara. As stated in the Padyävalé:

yäù paçyanti priyaà svapne

dhanyästäù sakhi yoñitaù

asmäkaà tu gate kåñëe

gatä nidräpi vairiëé

Thinking Herself very unfortunate, Çrématé Rädhäräëé addressed Her very dear friend Viçäkhä, “My dear friend, if I could see Kåñëa in My dreams, I would certainly be glorified for My great fortune. But what can I do? Sleep also plays mischievously with Me. Indeed, it has become My enemy. Therefore I have not slept since the departure of Kåñëa.”

Udvega. This word is also explained in the Haàsadüta as follows:

mano me hä kañöaà jvalati kim ahaà hanta karavai

na päraà näväraà sumukhi kalayäm yasya jaladheù

iyaà vande mürdhnä sapadi tam upäyaà kathaya me

parämåçye yasmäd dhåti-kaëikayäpi kñaëi-kayä

Çrématé Rädhäräëé addressed Lalitä, “My dear beautiful-faced Lalitä, I cannot express how My heart is burning. It is a great, unfathomable ocean of anxiety. Still, I wish to offer My obeisances at your lotus feet. What shall I do? Please consider My condition and advise Me how I can become peaceful. That is My desire.”

Tänava is described as follows:

udaïcad-vakträmbhoruha-vikåtir antaù-kulañitä

sadähäräbhäva-glapita-kucakokä yadu-pate

viçuñyanti rädhä tava viraha-täpäd anudinaà

nidäghe kuly eva kraçima-paripäkaà prathayati

When Uddhava returned to Mathurä after visiting Våndävana, Lord Kåñëa inquired from him about Rädhäräëé and Viçäkhä. Uddhava replied as follows: “Consider the condition of the gopés! Çrématé Rädhäräëé especially is in a very painful condition because of separation from You. She has grown skinny, and Her bodily luster is almost gone. Her heart is immersed in pain, and because She has given up eating, Her breast has become black, as if diseased. Because of separation from You, all the gopés, especially Rädhäräëé, appear like dried-up water holes under the scorching heat of the sun.”

Malina-aìgatä is described as follows:

hima-visara-viçérëämbhoja-tulyänana-çréù

khara-marud-aparajyad-bandhu-jévopamauñöhé

agha-hara çarad-arkottäpitendévaräkñé

tava viraha-vipatti-mläpitäséd viçäkhä

Uddhava said to Kåñëa, “O most auspicious Kåñëa, please hear me. The tribulation caused by Your absence has made Viçäkhä languid. Her lips tremble like trees in a strong wind. Her beautiful face is like a lotus flower that has withered under the snow, and Her eyes are like lotus petals scorched by the heat of the autumn sun.”

Praläpa is explained in Lalita-mädhava as follows:

kva nanda-kula-candramäù kva çikhi-candra-kälaìkåtiù

kva manda-muralé-ravaù kva nu surendra-néla-dyutiù

kva räsa-rasa-täëòavé kva sakhi jéva-rakñauñadhir

nidhir mama suhåttamaù kva tava hanta hä dhig-vidhiù

This is Çrématé Rädhäräëé’s lamentation for Her beloved Kåñëa, who was away from home. A woman whose husband has left home and gone to a foreign land is called proñita-bhartåkä. Lamenting for Kåñëa in the same way as such a woman laments for her husband, Çrématé Rädhäräëé said, “My dear friend, where is the glory of the family of Mahäräja Nanda, who wears a half-moon ornament on His head? Where is Kåñëa, whose hue is like that of the indranéla jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the räsa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Kåñëa.”

Vyädhi is also described in Lalita-mädhava:

uttäpé puöa-päkato ’pi garala-grämäd api kñobhaëo

dambholer api duùsahaù kaöur alaà hån-magna-çülyäd api

tévraù prauòha-visücikäni-cayato ’py uccair mamäyaà balé

marmäëy adya bhinatti gokula-pater viçleña-janmä jvaraù

Being greatly afflicted by the pain of separation from Kåñëa, Çrématé Rädhäräëé said, “My dear Lalitä, kindly hear Me. I cannot bear suffering the fever of separation from Kåñëa, nor can I explain it to you. It is something like gold melting in an earthen box. This fever produces more distress than poison, and it is more piercing than a thunderbolt. I suffer exactly like someone almost dead from cholera. To be giving Me so much pain, this fever must be very strong indeed.”

Unmäda is explained as follows:

bhramati bhavana-garbhe nirnimittaà hasanté

prathayati tava värtäà cetanäcetaneñu

lutùati ca bhuvi rädhä kampitäìgé muräre

viñama-viraha-khedodgäri-vibhränta-cittä

Uddhava said to Kåñëa, “My dear Kåñëa, all the gopés are so afflicted by Your absence that they have become almost mad. O Muräri, at home Çrématé Rädhäräëé laughs unnecessarily and, like a madwoman, inquires about You from every entity without distinction, even from the stones. She rolls on the ground, unable to bear the agony of Your absence.”

Moha is explained as follows:

nirundhe dainyäbdhià harati guru-cintä paribhavaà

vilumpaty unmädaà sthagayati baläd bäñpa-laharém

idänéà kaàsäre kuvalaya-dåçaù kevalam idaà

vidhatte säcivyaà tava viraha-mürcchä-sahacaré

Lalitä wrote Kåñëa the following letter on Çrématé Rädhäräëé’s behalf: “My dear Kåñëa, separation from You has greatly agitated Çrématé Rädhäräëé’s mind, and She has fallen unconscious on the ground. O enemy of Kaàsa, You have now become a first-class politician, and therefore You can supposedly give relief to everyone. Therefore please consider the plight of Çrématé Rädhäräëé, or very soon You will hear of Her death. Maybe at that time You will lament, although now You are jubilant.”

Måtyu is explained in the Haàsadüta:

aye räsa-kréòä-rasika mama sakhyaà nava-navä

purä baddhä yena praëaya-laharé hanta gahanä

sa cen muktäpekñas tvam asi dhig imäà tülaçakalaà

yad etasyä näsä-nihitam idam adyäpi calati

In the following letter, Lalitä chastised Kåñëa for staying in Mathurä: “Simply by dancing in the circle of the räsa dance, You attracted Çrématé Rädhäräëé’s love. Why are You now so indifferent to my dear friend Rädhäräëé? She is lying nearly unconscious, thinking of Your pastimes. I shall determine whether She is alive by putting a cotton swab under Her nostrils, and if She is still living, I shall chastise Her.”

Antya 14.54

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Çré Caitanya Mahäprabhu was lying unconscious, and His body had become elongated to five or six cubits [eight or nine feet]. There was no breath from His nostrils.

Antya 14.65-66

 

It appeared that only skin covered His elongated joints. Seeing the Lord’s condition, all the devotees were very unhappy.

 

When they saw this, Svarüpa Dämodara Gosvämé and all the other devotees began to chant the holy name of Kåñëa very loudly into Çré Caitanya Mahäprabhu’s ear.

 

After they chanted in this way for a long time, the holy name of Kåñëa entered the heart of Çré Caitanya Mahäprabhu, and He suddenly arose with a loud shout of “Hari bol.”

Antya 14.71

 

“Sometimes Çré Caitanya Mahäprabhu would go to the house of Käçé Miçra. There He would be greatly aggrieved, feeling separation from Kåñëa. The joints of His transcendental body would slacken, and His arms and legs would become elongated. Rolling on the ground, the Lord would cry out in distress in a faltering voice and weep very sorrowfully. The appearance of Çré Caitanya Mahäprabhu, awakening in my heart, maddens me.”

 

Hearing the description of His condition while lying near the Siàha-dvära, Çré Caitanya Mahäprabhu was very astonished. He said, “I do not remember any of these things.

 

“I can only remember that I saw My Kåñëa, but only for an instant. He appeared before Me, and then, like lightning, immediately disappeared.”

Antya 14.79