Disappearance day of Shri Baladeva Vidyabhushana

Brazil, 14 June 2019

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Jayadeva Gosvami mentioned Radha and Krishna’s marriage and these types of lilas in Gita-Govinda.

Because everyone cannot understand parakiyabhava, paramour mood. Radha and Krishna’s parakiyabhava is called transcendental. In this material world, a paramour mood contains all kinds of sinful activities. In the transcendental world, Radha, Krishna and the gopis are attracted to each other, yet, that paramour mood is transcendental.

For this regard, Vishvanatha Chakravartipada also explained how Radha and Krishna are married. So for this regard, some babaji sampradayas became very angry with Vishvanatha Chakravartipada and even attempted to kill Vishvanatha Chakravartipada. This is because babaji sampradayas think Radha and Krishna’s paramour mood means the same mundane paramour mood found in this material world.

Actually, their mood is transcendental, aprakrita, divya. Once, Vishvanatha Chakravartipada was performing Vrindavana parikrama and some babajis attempted to kill Vishvanatha Chakravartipada, so they hid from Vishvanatha Chakravartipada. Then a transcendental form of one very beautiful and young girl manifested, and at that time a babaji from the babaji sampradaya asked, “Have you seen Vishvanatha Chakravartipada?” The young girl smiled and said, “Look behind you,” and disappeared. Then, the babaji thought, “Oh, Vishvanatha Chakravartipada is not an ordinary man.” Then all of the babajis took shelter of Vishvanatha Chakravartipada and asked their forgiveness.

Radha and Krishna’s marriage ceremony is also explained this way and in his commentary, Jiva Gosvamipada also explained this svakiya and parakettabhava. Still babajis were saying, “Radha-Krishna’s svakiya-bhava.” Everybody cannot understand svakiya-paraketta bhava because it is very confidential. Not everyone can understand the perfect moods of svakiya and paraketta bhavas. These things are hidden.

In Jaipur, in the Ramanujacharya sampradaya, they worshipped Radha-Govinda. At that time, they complained to the King of Jaipur, “How can you worship Krishna with Shrimati Radhika? Shrimati Radhika is not the married wife of Krishna.” Those in the Ramanuja sampradaya are following all of the rules and regulations of the scriptures. They asked, “How can Shrimati Radhika possibly be worshipped with Krishna?” They wanted to remove Shrimati Radhika from Krishna and establish Rukmini or Satyabhama or Lakshmi Devi in Her place. The king of Jaipur had so much attachment to Shrimati Radhika and he was also very attached with Vaishnavas and Gaudiya Vaishnava siddhanta. But he did not know how to prove his beliefs. For this reason, the king of Jaipur invited Vishvanatha Chakravartipada to come and discuss these philosophies. When his representative arrived, a debate amongst the residents began. Many members of other sampradayas also arrived and together, they all discussed the aforementioned topics.

So, the king of Jaipur invited Vishvanatha Chakravartipada to come in that assembly house to discuss whether they should worship Shrimati Radhika alongside Krishna or not. At that time, Vishvanatha Chakravartipada said, “I cannot go because I am at an old age and I cannot travel far.” Instead, Vishvanatha Chakravartipada sent his shiksha-disciple Baladeva Vidyabhushana Prabhu. 

For 5-10 days all the sadhus, even karmi, jnani and yogi sadhus, even mayavadi sadhus, all kinds of sadhus gathered at the assembly and each gave their own opinions. They all made their attempts while speaking to prove Shrimati Radhika should not be worshipped with Krishna. Some said, “Since Shrimati Radhika is not married to Krishna. How can Shrimati Radhika possibly be worshipped with Krishna?”

There are two kinds of marriages. One is called, archana-marga and the other is called raganuga-marga, called, bhajana-marga or bhava-marga. According to the bhava-marga moods of the ashta-kaliya-lilas, you can serve Radha and Krishna. But in archana-marga there are rules and regulations. So according to archana-marga some thought, “How possibly can one worship Shrimati Radhika with Krishna?”

All of the residents were saying, “No, Shrimati Radhika cannot be worshipped alongside Krishna,” and suggested the deity of Shrimati Radhika should be moved from Krishna’s side and establish Lakshmi Devi, Rukmini or Satyabhama in Her place. Their reasoning was Rukmini or Satyabhama are the established wives of Krishna. So in this way, for 5-10 days all of the sadhus quoted many shastras and gave long lectures in an attempt to establish that Krishna should be worshipped with Lakshmi, Rukmini or Satyabhama.

Then, the king finally asked, “Who is controlling the management of this sabha? One Vaishnava has come from Vrindavana, he is a representative of Vishvanatha Chakravaripada, his name is Baladeva Vidyabhushana Prabhu.” But Baladeva Vidyabhushana Prabhu was a very skinny sadhu, and they did not want to allow him to speak, they said, “What can this skinny sadhu possibly speak?” The King then requested, “Okay, he can only speak 5 minutes, because this meeting is almost finished.” Towards the conclusion of the debate, the sabhapati always gives the final conclusive statement.

Assuming this role, at that time, Baladeva Vidyabhusana Prabhu stood up and spoke about this katha. He said, “Shrimati Radhika is actually the real married wife of Krishna.” He provided many quoted shlokas from the Brahmanda Purana and Brahma Vaivarta Purana shastras, proving Shrimati Radhika was indeed married to Krishna. He proved even Brahmaji, who is the Supreme creator of humans, arranged Her marriage ceremony with Krishna. He quoted many shlokas from the Brahma Vaivarta Purana, Brahmanda Purana and also from Jayadeva Gosvami’s Gita-Govinda. After hearing all of these things, all of the saddhus became very surprised as they previously did not  think this way.

But, Baladeva Vidyabhusana Prabhu established these truths, especially in Vraja Bhandirvat, how Radha and Krishna are married. It is also explained Shrimati Radhika is the original Lakshmi, She is Maha-Lakshmi. Who is Maha-Lakshmi? Shrimati Radhika. She is Maha-Lakshmi and all other Lakshmis actually manifested from Shrimati Radhika. Krishna is called the Supreme Personality of Godhead, Svayam-Bhagavan. He is the source of all incarnations, sarva-avatari. In the same way, Shrimati Radhika is sarva-avatari, and all Lakshmis, all the Queens of Dvaraka and all of the gopis, actually manifested from Shrimati Radhika; Shrimati Radhika is the hladini-shakti of Krishna. So, Baladeva Vidyabhushana gave many quotations from shastras which caused all of the pandits to become surprised. They were given a perfect explanation that, yes, Shrimati Radhika could be worshipped with Krishna.

In this way, Radha and Krishna’s marriage ceremony was established and confirmed. Because, as mentioned, everybody cannot understand bhava-marga; generally, people only comprehend archanamarga. These are the two established things, one is archana-marga and the other is bhava-marga. In archana-marga, Lakshmi and Narayana are worshipped together or Sita and Rama or Rukmini and Krishna. But in bhava-marga, Radha and Krishna are worshipped together. In our lineage, through much evidence from shastras, it is fully established that Shrimati Radhika is married with Krishna.

Gaura Premanande! Hari! Haribol!

Some people still say these things, that Radha and Krishna are not married. Not everyone can comprehend these truths, only those who are high-class, elevated Vaishnavas can truly understand. Even kanishthaadhikaris cannot fully understand paraketta-bhava. If they listen to paraketta-bhava lilas, their mundane conceptions arise.

You have to understand, Radha and Krishna are indeed married. People can very easily understand other bhavas, but most can not understand parakiya or paramour mood. Only those who are advanced devotees, can truly understand what paraketta-bhava is. Especially, those whose minds are completely absorbed with vidhi-marga, they can never accept parakettabhava. Those in Ramanuja sampradya have their minds always absorbed in the rules of regulation of vidhi-marga, so it is impossible for them to understand.

There are two kinds of tendencies found in people, one is vidhi-marga and the other is raga-marga. As I mentioned, not everyone can understand raga-marga kathas. For this regard, these truths of raga-marga are hidden. In Gita-Govinda, Jayadeva Gosvamipada has also explained these concepts. Actually, in Gita-Govinda, Jayadeva Gosvami fully explained paraketta-bhava. Without parakiya-bhava, Radha and Krishna’s sweet lilas are not churned. Also, if you are not in parakiya-bhava, what becomes of the difference between Vaikuntha and Goloka Vrindavana? This is the thing, try to understand that bhava-marga means raganuga-bhakti.

Devotee: This is more difficult to follow. Is raganuga more difficult?

Yes. If you are not advanced, you cannot understand. What does raga-marga means? Raga means spontaneоus love and affection in the hearts of Vrajavasis. They are called ragatmika-janas. One who performs bhajana and sadhana to get the mood of Vrajavasis.

Transcriber: Candrika dasi (UK), Sanatan das (USA)

Editors: Sanatan das (USA), Divya Premamayi dasi (Slovakia)

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