Gurudeva%27s%20disap

Icchä-MåtyuSimply by His Will a Pure Devotee Leaves

Çré Çrémad Gour Govinda Swami Mahäräja

A lecture delivered by Çré Çrémad Gour Govinda Swami Mahäräja on 4th July, 1994, Bhubaneswar, India.


TAT T VA V I CARA PUB L I CAT IONSwww.tvpbooks.com

Contents

Icchä-Måtyu Simply by His Will a Pure Devotee Leaves 7

The Five Symptoms of a Puräëa 9The Ten Symptoms of the Mahä-Puräëa 10Citragupta Keeps Account 14A Premé-Bhakta Never Forgets Kåñëa 15The Result of Nämäbhäsa 15A Vaiñëava Never Dies 16Bhéñmadeva Had Icchä-Måtyu 17A bhakti-Yogé Can Live as Long as He Likes 17Öhäkura Haridäsa Attained Siddha-Deha 19Jagannätha Came to Give Darçana 20Haridäsa Öhäkura’s Desire Was Granted 21Take Shelter at the Lotus Feet of Kåñëa 22He Is Not Afraid of Death 23He Leaves His Body When He Desires 24The Most Severe Distress 27I Am Subordinate to My Bhakta 28The Best of All Yogés Is a Bhakti-Yogé 30You Can Achieve Yoga-Siddhi by Chanting 31Questions & Answers 32

7


çré-çuka uväcakuçasya cätithis tasmän

niñadhas tat-suto nabhaùpuëòaréko ‘tha tat-putraù

kñemadhanväbhavat tataù

“Çukadeva Gosvämé said: The son of Rämacandra was Kuça, the son of Kuça was Atithi, the son of Atithi was Niñadha, and the son of Niñadha was Nabha. The son of Nabha was Puëòaréka, and from Puëòaréka came a son named Kñemadhanvä.” (Çrémad-Bhägavatam 9.12.1)

devänékas tato ‘néhaùpäriyätro ‘tha tat-sutaù

tato balasthalas tasmädvajranäbho ‘rka-sambhavaù

“The son of Kñemadhanvä was Devänéka, Devänéka’s son was Anéha, Anéha’s son was Päriyätra, and Päriyätra’s son was Balasthala. The son of Balasthala was Vajranäbha, who was said to have been born from the effulgence of the sun-god.” (Çrémad-Bhägavatam 9.12.2)

8

Icchä-Måtyu

Simply by His Will a Pure Devotee Leaves

sagaëas tat-sutas tasmädvidhåtiç cäbhavat sutaù

tato hiraëyanäbho ‘bhüdyogäcäryas tu jaimineù

çiñyaù kauçalya ädhyätmaàyäjïavalkyo ‘dhyagäd yataù

yogaà mahodayam åñirhådaya-granthi-bhedakam

“The son of Vajranäbha was Sagaëa, and his son was Vidhåti. The son of Vidhåti was Hiraëyanäbha, who became a disciple of Jaimini and became a great äcärya of mystic yoga. It is from Hiraëyanäbha that the great saint Yäjïavalkya learned the highly elevated system of mystic yoga known as ädhyätma-yoga, which can loosen the knots of material attachment in the heart.” (Çrémad-Bhägavatam 9.12.3-4)

puñpo hiraëyanäbhasyadhruvasandhis tato ‘bhavat

sudarçano ‘thägnivarëaùçéghras tasya maruù sutaù

“The son of Hiraëyanäbha was Puñpa, and the son of Puñpa was Dhruvasandhi. The son of Dhruvasandhi was Sudarçana, whose son was Agnivarëa. The son of Agnivarëa was named Çéghra, and his son was Maru.” (Çrémad-Bhägavatam 9.12.5)

so ‘säv äste yoga-siddhaùkaläpa-grämam ästhitaù

kaler ante sürya-vaàçaànañöaà bhävayitä punaù

9

Icchä-Måtyu


“Having achieved perfection in the power of mystic yoga, Maru still lives in a place known as Kaläpa-gräma. At the end of Kali-yuga, he will revive the lost Sürya dynasty by begetting a son.” (Çrémad-Bhägavatam 9.12.6)

At least five thousand years ago, Çréla Çukadeva Gosvämé ascertained the existence of Maru in Kaläpa-gräma and said that Maru, having achieved a yoga-siddha body, would continue to exist until the end of Kali-yuga, which is calculated to continue for 432,000 years. Such is the perfection of mystic power. By controlling the breath, the perfect yogé can continue his life for as long as he likes. Sometimes we hear from the Vedic literature that some personalities from the Vedic age, such as Vyäsadeva and Açvatthämä, are still living. Here we understand that Maru is also still living. We are sometimes surprised that a mortal body can live for such a long time. The explanation of this longevity is given here by the word yoga-siddha. If one becomes perfect in the practice of yoga, he can live as long as he likes. The demonstration of some trifling yoga-siddha does not constitute perfection. Here is a factual example of perfection: a yoga-siddha can live as long as he likes. (Çrémad-Bhägavatam 9.12.6 purport by Çréla Prabhupäda)

The Five Symptoms of a Puräëa

The ninth canto of Çrémad-Bhägavatam especially speaks of the dynasties of different kings, those who are very famous, nirëaya vaàça varëana. Especially this twelfth chapter speaks of the dynasty of Kuça. This is one of the symptoms of a Puräëa, Mahä-Puräëa. In the twelfth canto of Çrémad-Bhägavatam this verse has been quoted:

10

Icchä-Måtyu


sargaç ca pratisargaç cavaàço manvantaräëi cavaàçänucaritaà ceti puräëaà païca-lakñaëam

“Creation, secondary creation, the dynasties of kings, the reigns of Manus and the activities of various dynasties are the five characteristics of a Puräëa.” (Matsya Puräëa 53.65)

There are the five symptoms of a Puräëa. Sarga means the original creation; pratisarga, how it expands and how it is annihilated; deva-mana-vaàça, the vaàça, dynasty of certain demigods, and the dynasty of certain human beings. One of the symptoms is manvantara; the different types of manus and the time of their reign. Then the fifth symptom is vaàçänucarita; selected famous personalities and their dynasties are given. These are the five symptoms of a Puräëa, however, the Çrémad-Bhägavatam is the Mahä-Puräëa. In Bhägavata you will find ten symptoms. Wherever you find ten symptoms you should understand that that is the Mahä-Puräëa.

The Ten Symptoms of the Mahä-Puräëa

sargo ‘syätha visargaç cavåtti-rakñäntaräëi ca

vaàço vaàçänucarétaàsaàsthä hetur apäçrayaù

daçabhir lakñaëair yuktaàpuräëaà tad-vido viduù

kecit païca-vidhaà brahmanmahad-alpa-vyavasthayä

11

Icchä-Måtyu


“O brähmaëa, authorities on the matter understand a Puräëa to contain ten characteristic topics: the creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation and the supreme shelter. Other scholars state that the great Puräëas deal with these ten topics, while lesser Puräëas may deal with five.” (Çrémad-Bhägavatam 12.7.9-10)

It has been stated in the twelfth canto of Çrémad-Bhägavatam in the seventh chapter that there are ten symptoms in the Mahä-Puräëa, and in the Çrémad-Bhägavatam there are ten symptoms, therefore it is the Mahä-Puräëa.

The first symptom is sarga, creation. The second symptom is visarga, the expansion of creation, såñöi vistära. The third symptom is våtti rakñä; the occupations of different types of persons and animals are mentioned. The fourth symptom is the different types of avatäras of the Lord; how the avatäras come and relieve the burden of mother earth, and protect the sädhus from the persecution of the demons. Then the fifth symptom is vaàçänucaréta, descriptions of the dynasty of the Manus, the dynasty of selected demigods, and the dynasty of certain famous or elevated personalities of human society. The sixth symptom is räjä-vaàça-vänana, descriptions of famous and elevated kings beginning from Brahmä. The seventh symptom is the history of certain famous royal dynasties, raja-vaàça-itihä. The eighth symptom is naimittika prakrtika nitya adyantika laya, the different types of pralaya, annihilation are given. The ninth symptom is såñöi-kärya mäyä pradhäna, how mäyä, material nature helps in the activity of creation. Then, the tenth symptom is how the jéva is subject to the domination of mäyä, and how the jéva gets out of

12

Icchä-Måtyu


the clutches of mäyä, mukti. These are the Mahä-Puräëa lakñaëa, the ten symptoms of the Mahä-Puräëa. You will find that all these ten symptoms of a Mahä-Puräëa are in the Çrémad-Bhägavatam. Thus descriptions of those dynasties are given, and the twelfth chapter of the ninth canto speaks about the dynasty of Kuça. This is one topic that is described here.

The second topic is the description about Maru by Çukadeva Gosvämé, “The son of Agnivarëa was Çéghra and Çéghra’s son was Maru, who achieved perfection in mystic yoga sädhana. Maru still lives in a place known as Kaläpa-gräma. At the end of Kali-yuga, he will revive the lost Sürya dynasty by begetting a son.”

Çrémad-bhägavataà pramäëam amalam, whatever the Çrémad-Bhägavatam states is the spotless proof. You cannot disagree with it. It is a fact that Maru is still living in Kaläpa-gräma, and will stay there to the end of Kali-yuga. The duration of Kali-yuga is 432,000 years. Maru is still living because he achieved a yoga-siddha body. Once one has achieved a yoga-siddha body, one can exist for as long as he wishes, icchä-mata. Such is the perfection of mystic power, yoga-siddha. It is also stated that Vyäsadeva and Açvatthämä are also still living. They have also achieved yoga-siddha bodies.

“We are sometimes surprised that a mortal body can live for such a long time. The explanation of this longevity is given here by the word yoga-siddha. If one becomes perfect in the practice of yoga, he can live as long as he likes. The demonstration of some trifling yoga-siddha does not constitute perfection. Here is a factual example of perfection: a yoga-siddha can live as long as he likes.”(Çrémad-Bhägavatam 9.12.7 purport by Çréla Prabhupäda)

13

Icchä-Måtyu


So if a mystic yogé, who achieves yoga-siddhi, can live as long as he likes and does not die, then the question arises what will happen to the bhakti-yogés who do not practice mystic yoga, although the bhakti-yogés are said to be the best of all yogés?

yoginäm api sarveñäàmad-gatenäntar-ätmanä

çraddhävän bhajate yo mäàsa me yuktatamo mataù

“And of all yogés, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me — he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.” (Bhagavad-gétä 6.47)

There are so many types of yogés. In the sixth chapter of the Bhagavad-gétä Kåñëä has said that if any of these yogés — karma-yogés, jïäna-yogés, mystic yogés, dhyäna-yogés, and präëäyama-yogés (who are mystic yogés), achieve yoga-siddhi, then they can live as long as they like. In the same way as Maru still lives up to this day and will live till the end of Kali-yuga. Then what happens to the bhakti-yogés who are said to be the best of all yogis? Do they die? Does death come to them? A mystic yogé, who achieves perfection, lives; death doesn’t come to him. So does a bhakti-yogé die? Does death come to him? No. In the sixth canto of Çrémad-Bhägavatam you will find that it is said:

sakån manaù kåñëa-padäravindayorniveçitaà tad-guëa-rägi yair iha

na te yamaà päça-bhåtaç ca tad-bhaöänsvapne ‘pi paçyanti hi cérëa-niñkåtäù

14

Icchä-Måtyu


“Although not having fully realised Kåñëa, persons who have even once surrendered completely unto His lotus feet and who have become attracted to His name, form, qualities and pastimes are completely freed of all sinful reactions, for they have thus accepted the true method of atonement. Even in dreams, such surrendered souls do not see Yamaräja or his order carriers, who are equipped with ropes to bind the sinful.” (Çrémad-Bhägavatam 6.1.19)

Citragupta Keeps Account

The karmic reactions of those devotees, pure devotees, whose minds are fixed at the lotus feet of Kåñëa, are destroyed. They have no prärabdha-karma. So here in this verse it is said that yamaà päça-bhåtaç ca tad-bhaöän, svapne ‘pi paçyanti hi cérëa-niñkåtäù — Yamaräja and his messengers, Yamadütas never come to them, not even in their dreams. Yamaräja is the superintendent of death. By Kåñëa’s order Yamaräja comes in the form of death. The conditioned souls, jévas, who die go to Yamapura, the abode of Yamaräja. The Yamadütas come and take them to the abode of Yamaräja. There the decision is made to which naraka, hell they will go, and what they will be in their next life. Everything is decided there. Citragupta, the minister of Yamaräja, keeps account. He keeps a book for everyone. Your book is there also. He is noting down what you are doing. Kåñëa has said man-manä-bhava — “Think of Me. Day and night, twenty-four hours only think of Me.” The name of someone whose mind is fixed, and is constantly thinking of Kåñëa, man-manä bhava, is not recorded in there. Citragupta becomes afraid of writing his name down. Then your book will be closed, “Alright, finished.”

15

Icchä-Måtyu


A Premé-Bhakta Never Forgets Kåñëa

Mahäprabhu said:

ki çayane ki bhojane, kibä jägaraneaharniça cinta kåñëa, balaha vadane

“Whether you are sleeping, eating, or waking, day and night think of Kåñëa and chant His name.” (Caitanya-bhägavata - Madhya-khaëòa 28.28

In all conditions, day and night, twenty-four hours think of Kåñëa. While sleeping, while awake, while taking food, do not forget Kåñëa even for a moment. Such a pure devotee, premé-bhakta always thinks of Kåñëa. He never forgets Kåñëa, not even for a moment. Citragupta closes his book. All his prärabdha-karma is destroyed when his mind is fixed at the lotus feet of Kåñëa. So how will death come to him? Here in this verse [Bhag. 6.1.19] is stated, svapne ‘pi paçyanti hi cérëa-niñkåtäù — that even in dreams Yamaräja and his messengers will not come to you. Otherwise, if you do not think of Kåñëa, then you will be dragged to the abode of Yamaräja.

The Result of Nämäbhäsa

In the sixth canto of Çrémad-Bhägavatam you find the story of Ajämila. Citragupta had prepared the biggest book for him because he had committed so many sinful activities. At the age of eighty-eight he was going to die. While he was lying on his death bed, three fearful looking Yamadütas came to take him. Out of

16

Icchä-Måtyu


fear he uttered the name of his five-year-old son, Näräyaëa. That means that such an old man had begot a son at the age of eighty-three. However, he had the sukåti that he had named his youngest son Näräyaëa, and not Alfred, Tom, Baby, or Puni. This is the reason why we have name-giving saàskära, one of the purificatory ceremonies. We give the child a name, one of the names of the Lord or His dear devotees. The name-giving ceremony is one of the ten saàskäras, daçä-vidha-saàskära. So Ajämila, just by uttering the name of Näräyaëa indicating his son, not by addressing Bhagavän Näräyaëa, obtained the nämäbhäsa stage. He did not die. As soon as he uttered the name Näräyaëa four Viñëudütas appeared before him. The Viñëudütas looked just like the four-handed Bhagavän Viñëu form, with clubs, and weapons in their hands. They told the Yamadütas, “You cannot take him because all his päpa, sinful activities have been destroyed now.” This is the result of nämäbhäsa. What to speak of one who is chanting the pure name, why will he die? Why will the Yamadütas come? Why will he go to Yamapura? Yamaräja comes in the form of death for those who need to go to Yamapura. For them death comes, whereas someone, who goes back home, back to Godhead, does not die. That is not called måtyu, death.

A Vaiñëava Never Dies

A sinful person like Ajämila did not die; the Yamadütas could not take him. Rather, his lifespan increased. So you see, for one who attains the nämäbhäsa stage, and chants the pure name, that means that he must have attained perfection in chanting the holy name, näma-siddhi, bhajana-siddhi, perfection in bhajana, then why would death come to him? Does he die? No, he does not die. He can remain alive for as long as he wants. That is perfection.

17

Icchä-Måtyu


You should have heard that when our revered spiritual master, Çréla Prabhupäda was very weak and lying in bed, Kåñëa came and asked him, “O, Bhaktivedänta Swami, what do you want? Do you want to stay or go?” Kåñëa will grant whatever you want. If you want to go then Kåñëa will take you to His abode. If he wants to stay, then Kåñëa will grant, “All right, live as long as you can.” So where is death? There is no death for a Vaiñëava. No, a Vaiñëava never dies. That is not death.

Bhéñmadeva Had Icchä-Måtyu

The example here is of such a greatly sinful person as Ajämila. He did not die, but attained the nämäbhäsa stage, saìkértya-nämäbhäsa, just by uttering the name Näräyaëa while calling his son. So why will one die? Icchä-måtyu, unless you desire, “I will leave this body, or I will leave this planet”, then you will leave. Like Bhéñmadeva who had icchä-måtyu; no one could kill Bhéñma. He had received a boon from his mother Gaìgä that no one could kill him, icchä-måtyu, only when he wishes to leave his body, then he will leave. Bhéñmadeva is a dear devotee of Kåñëa. He had icchä-måtyu. How is it possible that only the mystic yogé, like Maru who had achieved mystic perfection, can live as long as he likes, but not a bhakti-yogé?

A bhakti-Yogé Can Live as Long as He Likes

A bhakti-yogé, who has achieved perfection in bhajana by chanting hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare, can live as long as he likes. If your chanting is pure, and you attain the nämäbhäsa stage, like Ajämila

18

Icchä-Måtyu


did, then you do not die. If you attain the nämäbhäsa stage then all your prärabdha-karma, karmic reactions are destroyed. No more karmic reactions. Why will death come to you? One who chants the pure name, why will he die? He will never die. However, one who commits nämäparädha will die. Do not commit nämäparädha. Therefore our instruction is: chant the name without offence. The pure name is Kåñëa. One who is with Kåñëa why will he die? One who is completely surrendered unto the lotus feet of Kåñëa will never die.

Bhaktivinode Öhäkura, a mahäjana, describes in one of his songs in Çaraëägati,

açoka-abhoya, amåta-ädhära,tomära caraëa-dwaya

tähäte ekhona, viçräma labhiyächäòinu bhavera bhoya

“O Kåñëa, Your lotus feet, abhaya-caraëäravinda, are a place where there is no fear, açoka-abhoya, amåta-ädhära, tomära caraëa-dwaya, Your two lotus feet are such a place where there is no lamentation, no fear and no death, amåta-ädhära.”

If you can fix yourself at the lotus feet of Kåñëa, how will death come to you? Death will never come, not even in a dream. That verse states, svapne ‘pi paçyanti hi cérëa-niñkåtäù, even in dreams Yamaräja and his messengers will never come, because the lotus feet of Kåñëa are such a place where there is no lamentation, no fear and no death, amåta-ädhära. One who has taken shelter there, and is fixed, how will death come? There is no death. Thus, for a completely surrendered soul there is no death. He can live as long

19

Icchä-Måtyu


as he likes, as he desires, icchä-måtyu. That is a fact. Why will he die? A Vaiñëava never dies. When a Vaiñëava wants to leave this body, and this planet, then he leaves. He goes back home, back to Godhead. That is not death. Icchä-måtyu, if he wants to leave his body, leave this planet, then Kåñëa sanctions it, and He takes him to His abode.

Öhäkura Haridäsa Attained Siddha-Deha

Here, Çréla Prabhupäda has said that Maru achieved a yoga-siddha body by performing mystic yoga. Why can a bhakti-yogé not achieve a yoga-siddha body? Why? He can achieve it. The example is Haridäsa Öhäkura.

Öhäkura Haridäsa had attained siddha-deha. He had achieved a yoga-siddha body. The material body has its demands, eating, sleeping, defending and mating. Your body is a material body therefore you demand eating, sleeping, defending and mating. However, for one who has achieved a yoga-siddha body, there is no need for eating, sleeping, defending and mating. Haridäsa Öhäkura had achieved that body. He was not eating, not sleeping, but he was day and night, twenty-four hours chanting three lakhs of näma. To chant three lakhs of näma requires twenty-four hours. Bhaktisiddhänta Sarasvaté Gosvämé Mahäräja instructed his disciples to chant one lakh of näma, which requires eight hours. My Guru-Mahäräja, who is very liberal, and has a very magnanimous heart, made it one-fourth of one lakh, which is 25,000 names. Sixteen rounds of the Hare Kåñëa mahä-mantra means 25,000 names. He is so liberal, and has such a magnanimous heart, “You just chant 16 rounds of hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare.” It requires two hours

20

Icchä-Måtyu


and some minutes, not more. Still you are not doing it. Are you chanting? Still you do not devote time for it. It is only a few hours, and a few minutes. You are such a rascal. You must go to the abode of Yamaräja.

So Haridäsa Öhäkura was chanting three lakhs of names, and he had attained siddha-deha, therefore he was not sleeping, and not eating. He was always chanting:

hare kåñëa hare kåñëa kåñëa kåñëa hare hare hare räma hare räma räma räma hare hare

Jagannätha Came to Give Darçana

Once, Mahäprabhu’s personal servant Govinda went to Haridäsa’s bhajana kuöir. He saw that Haridäsa was asleep, and that he was chanting in his sleep. Govinda had come with mahä-prasäda. Mahäprabhu was sending mahä-prasäda to him every day. Haridäsa Öhäkura never went to the Jagannätha temple, and never went to the Grand Road. “No, I am very fallen, a most sinful and degraded person. I have no right to go there.” He never went there. He was such a dear devotee. Jagannätha Himself came to give him darçana. Why will He go? Is Jagannätha coming to you to give you darçana? Jagannätha came every day to give Haridäsa Öhäkura darçana. Mahäprabhu is Jagannätha. Mahäprabhu would every day first go to Haridäsa’s bhajana kuöir before going to take bath in the sea, and He would also send mahä-prasäda every day. Govinda had come with mahä-prasäda, but He was not hungry. He does not eat. When mahä-prasäda came he would pay respect, prasäda sammän, and only take one grain.

21

Icchä-Måtyu


Haridäsa Öhäkura’s Desire Was Granted

Another day Mahäprabhu came and asked, “Haridäsa, kuçala-praçna, is everything all right with you? Are you all right? Is everything auspicious with you?”

Haridäsa said, “My body is all right, but my mind and intelligence are ill.”

Then Mahäprabhu asked, “What has happened to you? What kind of disease do you have that your mind and intelligence are ill, but your body is all right?”

Haridäsa Öhäkura said, “I cannot finish my number of rounds. That is the disease I have.” He would daily chant three lakhs of names. “I cannot finish my rounds; this is my illness.”

Then Mahäprabhu said, “Oh, you have attained siddha-deha.” Here Prabhupäda calls it a yoga-siddha body. “You have developed siddha-çaréra, your body is siddha, yoga-siddha; it is no longer a material body. Then what is the need of sädhana?”

With great humility Haridäsa said, “O my Lord, I have one prayer. I have the desire to catch hold of Your two lotus feet, and place them on my heart. While looking at Your lotus-like face and while uttering the name Çré Kåñëa Caitanya I want to pass away, leave this body, and leave this planet. This is my desire.” He expressed this desire to Mahäprabhu, “Because after You have passed away it will be very, very difficult for me to survive.” He understood that Mahäprabhu was soon going to pass away. Therefore he developed that desire.

Kåñëa is the Supreme Lord. He fulfils whatever a pure devotee desires, and therefore he is known as bhakta väïchä kalpataru, a desire-fulfilling tree. Thus Haridäsa Öhäkura’s desire was granted. It was granted the very next day. That day, early in the morning after Mahäprabhu had darçana of Jagannätha, He came to

22

Icchä-Måtyu


Haridäsa’s kuöir with some bhaktas, devotees. All the Vaiñëavas surrounding Haridäsa started a tumultuous saìkértana: hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. When Mahäprabhu started glorifying Haridäsa Öhäkura, all the Vaiñëavas paid obeisances at the lotus feet of Haridäsa. Then Haridäsa came and sat in front of Mahäprabhu. He gazed at Mahäprabhu’s lotus-like face and caught hold of His two lotus feet, which he put on his chest. While uttering again and again “Çré Kåñëa Caitanya”, he passed away. This is what he wanted; it was his will. He did not die. That is not death.

Does a conditioned soul want to die? No, a conditioned soul does not want to die, he is very much afraid of death. He has mahä-bhaya, great fear, “Oh! I’ll die. Oh! Death is coming.” There is so much fear, but such a devotee is not afraid of death. Death will never come to him. Why will he be afraid?

Take Shelter at the Lotus Feet of Kåñëa

açoka-abhoya, amåta-ädhära,tomära caraëa-dwaya

tähäte ekhona, viçräma labhiyächäòinu bhavera bhoya

(Çaraëägati Bhaktivinode Öhäkura)

Why would someone, who has taken shelter and is fixed at the lotus feet of Kåñëa, which is a place where there is no fear, no lamentation and no death, be afraid? Are you afraid? You are afraid of death? Why are you afraid? Take shelter there, at the lotus feet of Kåñëa then you will have no fear, no lamentation and no death. There is no death. Such a devotee is never afraid

23

Icchä-Måtyu


of death, because death will never come to him. Why will death come to him? Why are you afraid? You are afraid because you have not taken shelter. “Oh! Death will come. I will die. How can I enjoy, enjoy, enjoy?” That is why you are afraid.

He Is Not Afraid of Death

Those persons who are dying say, “Oh doctor, please, please let me live, let me live. I still have so much to do. So many things are unfinished. I have not yet finished my enjoyment. I want to enjoy. I have accumulated so many objects of sense gratification. I have not finished it.” He is afraid of death, and is requesting the doctor to keep him alive. Can the doctor keep him alive? The doctor himself dies, bäbä. How can he keep you alive? “O doctor bäbu, please keep me alive. There are so many things I still have to do.” You are like that. One, who is completely surrendered at the lotus feet of Kåñëa, and has taken shelter at His abhaya-caraëärvinda, where there is no fear, no lamentation and no death, is not afraid of death.

Therefore Yamunäcärya has said, “Now that I am thinking of You, O Kåñëa. Hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare.”

King Kulaçekhara’s prayer in Mukunda-mälä stotra (33):

kåñëa tvadéya-pada-paìkaja-païjaräntamadyaiva me viçatu mänasa-räja-haàsaù

präëa-prayäëa-samaye kapha-väta-pittaiùkaëöhävarodhana-vidhau smaraëaà kutas te

24

Icchä-Måtyu


“O Lord Kåñëa, at this moment let the royal swan of my mind enter the tangled stems of the lotus of Your feet. How will it be possible for me to remember You at the time of death, when my throat will be choked up with mucus, bile and air?”

“O Kåñëa, let my swan-like mind, hover around Your two lotus feet. His feet are like lotuses. Präëa-prayäëa-samaye kapha-väta-pittaiù kaëöhävarodhana-vidhau smaraëaà kutas te — When death will come, which is such a painful condition, my voice will be choked up with kapha-väta-pitta, bile, mucus and air. Bhajanaà kutas te — How can I chant? Now I am conscious, now I am chanting, allow death to come now. I am not afraid of death.”

He Leaves His Body When He Desires

A devotee is not afraid of death because death will never come to him. One, who is completely Kåñëa conscious, constantly attached to the lotus feet of Kåñëa, and never forgets Him, why will he be afraid? He is not afraid at all. He has icchä-måtyu, that means; when he desires, he will leave his body, “Yes, I will leave this body, I will leave this planet.” Then Kåñëa grants his desire and when he leaves he goes back home, back to Godhead. He never goes to the abode of Yamaräja. That is what happened to Haridäsa Öhäkura. He expressed his desire to Mahäprabhu, and the next day it happened; he uttered the name of Çré Kåñëa Caitanya, and left his body. While all the Vaisnavas were chanting the mahä-mantra, Mahäprabhu became ecstatic, picked the transcendental body of Haridäsa Öhäkura up, and chanted and danced — hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. Mahäprabhu bathed the body of Haridäsa Öhäkura and declared that this samudra, the ocean, near Puré, become a mahä-

25

Icchä-Måtyu


tértha, a great holy place. So all the Vaiñëavas drank snäna-jala pädodaka; the water that had touched the lotus feet of Haridäsa Öhäkura. Mahäprabhu smeared candana, sandalwood paste over the body of Haridäsa Öhäkura, and dug a hole in the sand and gave him samädhi, with His own hands. This is described in the eleventh chapter of Caitanya-caritämåta, Antya-lélä,

haridäsera tanu prabhu kole laila uöhäïäaìgane näcena prabhu premäviñöa haïä

(Caitanya-caritämåta Antya-lélä 11.59)

Then Mahäprabhu raised the transcendental body of Haridäsa Öhäkura and chanted Hare Kåñëa and danced in great ecstatic love. And with His own hands dug the samädhi.

täìre välu diyä upare piëòä bäìdhäiläcaudike piëòera mahä ävaraëa kailä

“The devotees covered the body of Haridäsa Öhäkura with sand and then constructed a platform upon the site. The platform was protected all around by fencing.” (Caitanya-caritämåta Antya-lélä 11.69)

The devotees covered the transcendental body of Haridäsa Öhäkura with sand and then constructed a platform upon the site. Then all the Vaiñëavas were chanting; hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. Mahäprabhu was saying, “Haribol! Haribol! Haribol!” The Vaiñëavas were chanting continuously while Mahäprabhu made the samädhi. Then everyone circumambulated Haridäsa’s samädhi. After that Mahäprabhu went while chanting and dancing to the Siàha-dvära, Lions’s Gate of Jagannätha temple.

26

Icchä-Måtyu


siàha-dväre äsi’ prabhu pasärira öhäìiäìcala pätiyä prasäda mägilä tathäi

“After circumambulating the tomb of Haridäsa Öhäkura, Çré Caitanya Mahäprabhu went to the Siàha-dvära gate of the Jagannätha temple. The whole city chanted in congregation, and the tumultuous sound vibrated all over the city.” (Caitanya-caritämåta Antya-lélä 11.73)

Approaching the Siàha-dvära, the Lion’s gate of Jagannätha temple, Çré Caitanya Mahäprabhu, while chanting and dancing, spread His cloth and began to beg prasädam from all the pasärira öhäìi, shopkeepers there.

Why? Because He was going to observe mahotsava on the occasion of Haridäsa’s passing away, virahotsava.

’haridäsa-öhäkurera mahotsavera tareprasäda mägiye bhikñä deha’ ta’ ämäre’

“I am begging prasädam for a festival, viraha-mahotsava, honouring the passing away of Haridäsa Öhäkura,” the Lord said. “Please give Me alms, give Me prasäda.” (Caitanya-caritämåta Antya-lélä 11.74)

çuniyä pasäri saba cäìgaòä uöhäïäprasäda dite äse tärä änandita haïä

Hearing this, all the shopkeepers immediately came forward with big baskets of prasädam, which they jubilantly delivered to Lord Caitanya. (Caitanya-caritämåta Antya-lélä 11.75)

27

Icchä-Måtyu


When Mahäprabhu is begging, who will not give? Wouldn’t you give? You will hesitate. Hearing this, all the pasäris, shopkeepers immediately came forward with big baskets, cäìgaòä uöhäïä, of prasädam, which they blissfully delivered to Lord Caitanya.

Mahäprabhu collected a huge amount of prasäda, and organised a very great festival on the occasion of Haridäsa’s passing away. Puré and Bhäraté, and so many other sannyäsés were there. Mahäprabhu served everybody prasäda with His own hands. Then Puré and Bhäraté, along with all other sannyäsés and Mahäprabhu Himself accepted prasäda.

The Most Severe Distress

Again and again Mahäprabhu was crying, crying, crying, and crying. Why was Mahäprabhu crying? Haridäsa Öhäkura did not die; there was no death. He went back home, back to Godhead. Then why did Mahäprabhu cry again, and again? Mahäprabhu was crying because:

kåpä kari’ kåñëa more diyächilä saìgasvatantra kåñëera icchä,—kailä saìga-bhaìga

“Being merciful upon Me, Kåñëa gave Me the association of Haridäsa Öhäkura. Being independent in His desires, He has now broken that association.”

haridäsera icchä yabe ha-ila caliteämära çakati täìre närila räkhite

“When Haridäsa Öhäkura wanted to leave this material world, it was not within My power to detain him.”

28

Icchä-Måtyu


icchä-mätre kailä nija-präëa niñkrämaëapürve yena çuniyächi bhéñmera maraëa

“Simply by his will, Haridäsa Öhäkura could give up his life and go away, exactly like Bhéñma, who previously died simply by his own desire, as we have heard from çästra.” (Caitanya-caritämåta Antya-lélä 11.94-96)

Mahäprabhu was feeling acute pangs of separation from Haridäsa. He was crying again and again, because that is the real duùkha; it is very acute distress. When Mahäprabhu asked Rämänanda Räya the question; duùkha-madhye kona duùkha haya gurutara? — “What type of distress is the most severe distress?” what answer did Räya Rämänanda give? Kåñëa-bhakta-viraha vinä duùkha nähi dekhi para’ — “when a kåñëa-bhakta departs, that is the most acute distress.” Therefore Mahäprabhu cried, feeling such acute pangs of separation from Haridäsa Öhäkura. He was such a dear devotee of Kåñëa. Mahäprabhu was crying again and again and saying: kåpä kari’ kåñëa more diyächilä saìga svatantra kåñëera icchä, kailä saìga-bhaìga — “Kåñëa is so merciful to have given Me the association of Haridäsa Öhäkura, but Kåñëa’s icchä, Kåñëa’s will is the supreme will. By His supreme will He took Haridäsa Öhäkura away. Now I am deprived of the association of a kåñëa-bhakta.”

I Am Subordinate to My Bhakta

haridäsera icchä yabe ha-ila caliteämära çakati täìre närila räkhite

(Caitanya-caritämåta Antya-lélä 11.95)

29

Icchä-Måtyu


“When Haridäsa Öhäkura desired to leave his body and leave this planet, I had no power to undo it”. Mahäprabhu is Kåñëa, the Supreme Personality of Godhead, who is almighty, but He says, ämära çakati täìre närila räkhite, “I have no power, no strength to undo it, when Haridäsa Öhäkura desires to leave.” When a bhakta desires something, Kåñëa cannot undo it. Rather Kåñëa grants it:

çré-bhagavän uväcaahaà bhakta-parädhéno

hy asvatantra iva dvijasädhubhir grasta-hådayo

bhaktair bhakta-jana-priyaù

“The Supreme Personality of Godhead said: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.” (Çrémad-Bhägavatam 9.4.63)

“I am subordinate to My bhakta, to My dear devotee. I have no independence.” The one who is supremely independent has said in Bhagavad-gétä (7.7), mattaù parataraà nänyat kiïcid asti dhanaïjaya, “O Dhanaïjaya, O Arjuna, there is no one superior to Me.” Asamordhva-tattva, asamordhva — no one is equal to Him, no one is superior to Him; that is Kåñëa. However He, who is supremely independent, says, ahaà bhakta-parädhéno, “I have no independence. I am subordinate to My bhakta.” “When a dear devotee wants to leave, I have no çakti, no power to undo it.” He said: haridäsera icchä yabe ha-ila calite ämära çakati täìre närila räkhite — “When Haridäsa developed the desire to leave, I had no power to undo it. I was not able to keep him back.”

30

Icchä-Måtyu


icchä-mätre kailä nija-präëa niñkrämaëapürve yena çuniyächi bhéñmera maraëa

Haridäsa Öhäkura departs when he wants to. This is icchä-måtyu; when a dear devotee desires to leave his body, he will leave. That is not death. “I have heard that bhéñmera maraëa icchä-måtyu, Bhéñma had that icchä-måtyu. When Bhéñmadeva desired it, he left his body. No one could kill him; death was never going to come to him. I have heard that, and now I see this icchä-måtyu also in the case of Haridäsa Öhäkura.” Such a dear devotee, a pure devotee never dies. Death will never come to him because he has taken shelter at the lotus feet of Kåñëa, abhaya-caraëäravinda, where there is no question of death, amåta-ädhära, no fear, and no lamentation. How will such a dear devotee die? How will death come to a dear devotee? Death will never come to him.

The Best of All Yogés Is a Bhakti-Yogé

The best of all yogés is a bhakti-yogé. The mystic-yogés, who achieve a yoga-siddha body, perfection, do not die here. He lives for as long as he wants. Maru, who is such a mystic-yogé, is still here, then what to speak of a bhakti-yogé? A pure, çuddha-bhakta, who has achieved perfection in bhajana-patha, the path of bhajana, bhajana-siddhi, yoga-siddhi, who has attained siddha-deha, why wouldn’t he be able to do it? Haridäsa Öhäkura had attained siddha-deha. So why will he die? He can live for as long as he likes. When Haridäsa Öhäkura wanted to leave, he left. My Guru Mahäräja wanted to leave, and he left. Kåñëa asked him, “What do you want, Bhaktivedänta Swami? Do you want to leave or stay?”

31

Icchä-Måtyu


Kåñëa asked him, yes. When he wanted to leave, then Kåñëa took him away. He left. Not that death comes, and then he dies.

You Can Achieve Yoga-Siddhi by Chanting

You can achieve yoga-siddhi by chanting hare kåñëa hare kåñëa kåñëa kåñëa hare hare, hare räma hare räma räma räma hare hare. Why don’t you chant and get Kåñëa then you will achieve siddha-deha. With a siddha-deha there is no need for eating, sleeping, defending and mating. So why do you desire to go to Yamaräja’s abode? That is because you want eating, sleeping, mating and defending.

Äre bäbä, do you want to take me to Yamaräja’s abode? Why have I accepted you? If you go to Yamaräja’s abode then I have to go there, bäbä. What sort of disciple are you that you will drag me to Yama’s abode? Do you want that? Rascal. Why have I accepted you? To drag me to Yamaräja’s abode? If you go there, then I have to go there bäbä. Don’t do it! Don’t do it! Don’t do it! Chant and get Kåñëa. Chant nicely. Chant the pure name, then death will never come to you. Give up all these desires for eating, sleeping, defending and mating. Get Kåñëa! Have that strong desire; “I must get Krsna in this very life.” Why don’t you act in this way? Dhruva was only a five-year-old boy. How old are you?

Devotee: Thirty-three.

Thirty-three-years-old, and a five-year-old boy was so determined, “No, I must meet Näräyaëa!” He was so determined, a five-year-old boy. You have no determination? Why don’t you take up that determination, “No, I must get Kåñëa in this very life. No more eating, sleeping, defending and mating. Can’t you say so? You are hesitating, hesitating, hesitating; he can’t say so.

32

Icchä-Måtyu


You rascal, you will become a worm in the stool in Naraka, naraka kita janma hao. Do you want to be a worm in hell? You desire nasty things. Get Kåñëa in this very life. Why aren’t you determined like Dhruva? How nice it is.

All right, thank you.

Questions & Answers

Devotee 1: Haridäsa Öhäkura, how was he Lord Brahmä who stole the cows?Çréla Gour Govinda Swami: Kåñëa’s cows and cowherd boys, yes.

Devotee 1: It appears that Haridäsa Öhäkura went back home, back to Godhead, so who is taking his position as Brahmä?Çréla Gour Govinda Swami: Äre bäba, yes, he desired, “Take this position of Brahmä away from me. I developed such pride. I tested You. I cannot understand You. Take it away. Because of having this position as Brahmä I had that pride and You crushed my pride. I don’t want it. These calves and cowherd boys are so fortunate. I do not have such good fortune. They are playing with You, they are climbing on Your shoulders. How dear they are to You. I want to be one of them.”

He desired that. So he was born in a Mohammedan family. There is no pride. I am a mleccha, yavana, most lowborn. He was not going to the Grand Road. “I have no right. I am so low, the lowest of the low, a mleccha, yavana.” He was so humble. When he became Brahmä he was so proud; a position gives pride. Whereas, when he was a mleccha, yavana, low born, he was very humble. He wanted that, he had that prayer, there in Dväpara-yuga.

33

Icchä-Måtyu


Devotee 1: Some devotees ask, “Who is taking the position of Brahmä now?”Çréla Gour Govinda Swami: If some qualified person wants to become Brahmä, Kåñëa gives him that position. That verse is there. For one hundred births, you have to very strictly follow varëäçrama-dharma. That verse is there. I cannot recollect it, sata janma. He becomes eligible for the post of Brahmä. Sata janma, one who for one hundred births continuously executes varëäçrama-dharma becomes eligible for the post of Brahmä, and when such qualified person is not available, Kåñëa Himself, Viñëu Himself expands. That is all mentioned in Caitanya-caritämåta.

Devotee 1: So how are we to assume that Brahmä appearing as Haridäsa, then Brahmä was ... Çréla Gour Govinda Swami: That kalpa, that Brahmä is not the same Brahmä. When one Brahmä goes, another comes.

Devotee 1: So this Brahmä that appeared in Kåñëa’s lélä, was 5,000 years ago, that is the same Brahmä appearing as Haridäsa? Çréla Gour Govinda Swami: Yes.

Devotee1: So after Haridäsa gave up his body, would he return to his position as Brahmä?Çréla Gour Govinda Swami: No, no, no, no. He didn’t want it. He said, “I don’t want that, take it away from me, and as You like You may give me birth in any lower species, but I don’t want it.” He doesn’t want it, because “It develops pride in me, that I commit such an aparädha.” He didn’t want it. Why will he go back to his position?

34

Icchä-Måtyu


Devotee 1: So they asked this question, then somebody else has become Brahmä now, someone else must have to take that position?Çréla Gour Govinda Swami: Yes, always there, always there. Such process is there. It never remains vacant.

Devotee 2: Gurudeva, you said once, chanting japa is kértana, and chanting in congregation is saìkértana. Lord Caitanya gives kåñëa-prema in saìkértana, so what is the difference? Why is it special, the chanting with others? Whereas, sometimes it is better concentration just chanting by yourself; japa.Çréla Gour Govinda Swami: Because, in congregation you will not commit any aparädha. When many Vaiñëavas have come together and are chanting, then you will not commit any aparädha. Sädhu-saïge çuddha-näma haya, if you chant in the association of sädhus then you will be able to chant purely, otherwise there will be nämäparädha or nämäbhäsa. You will commit nämäparädha or you may come to the level of nämäbhäsa, not çuddha-näma. Therefore sädhu-saìga is stressed upon, and Vaiñëavas are in the temple, so chant in the association of Vaiñëavas, sädhus, then there will be no nämäparädha. That is the instruction. However, when your chanting is pure, and you are not committing any aparädha, you can chant anywhere, like Haridäsa Öhäkura who was chanting alone. He had achieved perfection. When you have achieved the perfected stage you can chant anywhere, even in a busy street, but now you cannot. Your mind is fickle. You will commit nämäparädha. In the beginning stage you should be in the association of sädhus, Vaiñëavas and chant.

Documents

Gurudeva%27s%20disap