CHAPTER TWENTY The Rainy Season and Autumn in Vṛndāvana

Lightning is compared to the mode of goodness, thunder to the mode of passion, and clouds to the mode of ignorance. Thus the cloudy sky at the onset of the rainy season is analogous to the pure spirit soul when he becomes disturbed by the modes of nature, for at that time he is covered and his original brilliant nature is only dimly reflected through the haze of the material qualities.

The ācāryas compare the sun’s evaporating the earth’s wealth of water to a king’s collecting taxes. In Chapter Twenty, of Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda explains this analogy as follows: “Clouds are accumulated water drawn from the land by the sunshine. Continually for eight months the sun evaporates all kinds of water from the surface of the globe, and this water is accumulated in the shape of clouds, which are distributed as water when there is need. Similarly, a government exacts various taxes from the citizens, such as income tax and sales tax, which the citizens are able to pay by their different material activities: agriculture, trade, industry and so on. This taxation is compared to the sun’s drawing water from the earth. When there is again need of water on the surface of the globe, the same sunshine converts the water into clouds and distributes it all over the globe. Similarly, the taxes collected by the government must be distributed to the people again, as educational work, public work, sanitation work and so on. This is very essential for a good government. The government should not simply exact taxes for useless squandering; the tax collection should be utilized for the public welfare of the state.”

Just as great, compassionate personalities sometimes give their lives or wealth for the happiness of society, the rain clouds poured down their rain upon the parched earth. Although the clouds were thus dissipated, they freely provided rainfall for the happiness of the earth.

In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda comments as follows on this verse: “During the rainy season, there are strong winds blustering all over the country and carrying clouds from one place to another to distribute water. When water is urgently needed after the summer season, the clouds are just like a rich man who, in times of need, distributes his money even by exhausting his whole treasury. So the clouds exhaust themselves by distributing water all over the surface of the globe.

“When Mahārāja Daśaratha, the father of Lord Rāmacandra, used to fight with his enemies, it was said that he approached them just like a farmer uprooting unnecessary plants and trees. And when there was need of giving charity, he used to distribute money exactly as the cloud distributes rain. The distribution of rain by clouds is so sumptuous that it is compared to the distribution of wealth by a great, munificent person. The clouds' downpour is so sufficient that the rains even fall on rocks and hills and on the oceans and seas where there is no need for water. It is like a charitable person who opens his treasury for distribution and who does not discriminate whether the charity is needed or not. He gives in charity openhandedly.”

Metaphorically speaking, the lightning in rain clouds is the light by which they see the distressed condition of the earth, and the blowing winds are their heavy breathing, such as that found in a distressed person. Distressed to see the condition of the earth, the clouds tremble in the wind like a compassionate person. Thus they pour down their rain.

In Kṛṣṇa, the Supreme Personality of Godhead, Śrīla Prabhupāda comments on this verse as follows: “Before the rainfall, the whole surface of the globe becomes almost depleted of all kinds of energies and appears very lean. After the rainfall, the whole surface of the earth becomes green with vegetation and appears very healthy and strong. Here a comparison is made to the person undergoing austerities for fulfillment of a material desire. The flourishing condition of the earth after a rainy season is compared to the fulfillment of material desires. Sometimes, when a country is subjugated by an undesirable government, persons and parties undergo severe penances and austerities to get control of the government, and when they attain control they flourish by giving themselves generous salaries. This also is like the flourishing of the earth in the rainy season. Actually, one should undergo severe austerities and penances only to achieve spiritual happiness. In the Śrīmad-Bhāgavatam it is recommended that tapasya, or austerity, should be accepted for realizing the Supreme Lord. By accepting austerity in devotional service, one regains his spiritual life, and as soon as one regains his spiritual life, he enjoys unlimited spiritual bliss. But if someone undertakes austerities and penances for some material gain, it is stated in the Bhagavad-gītā that the results are temporary and are desired only by persons of less intelligence.”

Śrīla Prabhupāda comments as follows: “During the rainy season, in the evening there are many glowworms visible about the tops of trees, hither and thither, and they glitter just like lights. But the luminaries of the sky — the stars and the moon — are not visible. Similarly, in the Age of Kali, persons who are atheists or miscreants become very prominently visible, whereas persons who are actually following the Vedic principles for spiritual emancipation are practically obscured. This age, Kali-yuga, is compared to the cloudy season of the living entities. In this age, real knowledge is covered by the influence of the material advancement of civilization. The cheap mental speculators, atheists and manufacturers of so-called religious principles become prominent like the glowworms, whereas persons strictly following the Vedic principles or scriptural injunctions become covered by the clouds of this age. People should learn to take advantage of the actual luminaries of the sky — the sun, moon and stars — instead of the glowworms’ light. Actually, the glowworms cannot give any light in the darkness of night. As clouds sometimes clear, even in the rainy season, and sometimes the moon, stars and sun become visible, so even in this Kali-yuga there are sometimes advantages. The Vedic movement of Lord Caitanya — the distribution of the chanting of the Hare Kṛṣṇa mantra — is understood in this way. People seriously eager to find real light should take advantage of this movement instead of looking toward the light of mental speculators and atheists.”

Śrīla Prabhupāda comments: “After the first rainfall, when there is a thundering sound in the clouds, all the frogs begin to croak, like students suddenly engaged in reading their studies. Students are generally supposed to rise early in the morning. They do not usually arise of their own accord, however, but only when there is a bell sounded in the temple or other spiritual institution. By the order of the spiritual master they immediately rise, and after finishing their morning duties they sit down to study the Vedas or chant Vedic mantras. Everyone is sleeping in the darkness of Kali-yuga, but when there is a great ācārya, by his calling only everyone takes to the study of the Vedas to acquire actual knowledge.”

Śrīla Prabhupāda comments: “During the rainy season, many small ponds, lakes and rivulets become filled with water; otherwise the rest of the year they remain dry. Similarly, materialistic persons are dry, but sometimes, when they are in a so-called opulent position, with a home or children or a little bank balance, they appear to be flourishing, but immediately afterwards they become dry again, like the small rivulets and ponds. The poet Vidyāpati said that in the society of friends, family, children, wife, etc., there is certainly some pleasure, but that pleasure is compared to a drop of water in the desert. Everyone is hankering after happiness, just as in the desert everyone is hankering after water. If in the desert there is a drop of water, it may of course be said that the water is there, but the benefit from that drop of water is very insignificant. In our materialistic way of life, which is just like a desert, we are hankering after an ocean of happiness, but in the form of society, friends and mundane love we are getting no more than a drop of water. Our satisfaction is never achieved, as the small rivulets, lakes and ponds are never filled with water in the dry season.”

Śrīla Śrīdhara Svāmī comments that the word nṛṇām indicates men of the royal order. Thus the colorful display of dark green fields decorated with bright red insects and white mushroom umbrellas can be compared to a royal parade displaying the military strength of a king.

It is common for people living in large cities to become miserable and disgusted when there is ample rainfall. They do not understand or have forgotten that the rain is nourishing the crops they will eat. Although they certainly enjoy eating, they do not appreciate that with the rain the Supreme Lord is feeding not only human beings but also plants, animals and the earth itself.

Modern, sophisticated people often look down their noses at those engaged in agricultural work. In fact, in American slang, a simple, unintelligent person is sometimes called “a farmer.” There are also government agencies that restrict agricultural production because certain capitalists fear the effect on market prices. Because of various artificial and manipulative practices in modern governments, we find widespread food shortages throughout the world — even in the United States, among the poverty-stricken — and at the same time we find the governments paying farmers not to plant crops. Sometimes these governments throw huge amounts of food into the ocean. Thus the administration of the arrogant and ignorant, those who are too proud to obey the laws of God or too ignorant to recognize them, will always cause frustration among the people, whereas a God conscious government will provide abundance and happiness for all.

Śrīla Prabhupāda comments as follows: “We have practical experience of this with our students in the International Society for Krishna Consciousness. Before becoming students, they were dirty-looking, although they had naturally beautiful personal features; but due to having no information of Kṛṣṇa consciousness they appeared very dirty and wretched. Since they have taken to Kṛṣṇa consciousness, their health has improved, and by their following the rules and regulations their bodily luster has increased. When they are dressed with saffron-colored cloth, with tilaka on their foreheads and beads in their hands and on their necks, they look exactly as if they have come directly from Vaikuṇṭha.”

When splashed by torrents of rain, the mountains are not shaken; rather, they are cleansed of dirt and become resplendent and beautiful. Similarly, an advanced devotee of the Supreme Lord is not shaken from his devotional program by disturbing conditions, which instead cleanse his heart of the dust of attachment to this world. Thus the devotee becomes beautiful and resplendent by tolerating difficult conditions. In fact, a devotee accepts all reverses in life as the mercy of Lord Kṛṣṇa, realizing that all suffering is due to the sufferer’s own previous misdeeds.

Śrīla Prabhupāda comments: “During the rainy season, lightning appears in one group of clouds and then immediately in another group of clouds. This phenomenon is compared to a lusty woman who does not fix her mind on one man. A cloud is compared to a qualified person because it pours rain and gives sustenance to many people; a man who is qualified similarly gives sustenance to many living creatures, such as family members or many workers in business. Unfortunately, his whole life can be disturbed by a wife who divorces him; when the husband is disturbed, the whole family is ruined, the children are dispersed or the business is closed, and everything is affected. It is therefore recommended that a woman desiring to advance in Kṛṣṇa consciousness peacefully live with a husband and that the couple not separate under any condition. The husband and wife should control sex indulgence and concentrate their minds on Kṛṣṇa consciousness so their life may be successful. After all, in the material world a man requires a woman and a woman requires a man. When they are combined, they should live peacefully in Kṛṣṇa consciousness and should not be restless like the lightning, flashing from one group of clouds to another.”

Śrīla Prabhupāda comments as follows: “Sometimes, in addition to the roaring thunder of the clouds, there is an appearance of a rainbow, which stands as a bow without a string. Actually, a bow is in the curved position because it is tied at its two ends by the bowstring; but in the rainbow there is no such string, and yet it rests in the sky so beautifully. Similarly, when the Supreme Personality of Godhead descends to this material world, He appears just like an ordinary human being, but He is not resting on any material condition. In the Bhagavad-gītā, the Lord says that He appears by His internal potency, which is free from the bondage of the external potency. What is bondage for the ordinary creature is freedom for the Personality of Godhead.”

The analogy given here is excellent. During the rainy season we cannot see the moon in the sky, because the moon is covered by clouds. These clouds, however, are radiant with the glow of the moon’s own rays. Similarly, in our conditioned, material existence we cannot directly perceive the soul, because our consciousness is covered by the false ego, which is the false identification with the material world and the material body. Yet it is the soul’s own consciousness that illumines the false ego.

As the Gītā describes, the energy of the soul is consciousness, and when this consciousness manifests through the screen of false ego, it appears as dull, material consciousness, in which there is no direct vision of the soul or God. In the material world, even great philosophers ultimately resort to hazy ambiguities when speaking about the Absolute Truth, just as the cloudy sky manifests only in a dull and indirect way the iridescent light of the moon.

In material life, our false ego is often enthusiastic, hopeful and apparently aware of various material affairs, and such consciousness encourages us to push on in material existence. But in truth we are merely experiencing the dull reflection of our original, pure consciousness, which is Kṛṣṇa consciousness — direct perception of the soul and God. Not realizing that the false ego merely hampers and dulls our real, spiritual consciousness, which is fully enlightened and blissful, we mistakenly think that material consciousness is full of knowledge and happiness. This is comparable to thinking that the luminous clouds are lighting up the night sky, while in fact it is the moonshine that illumines the sky, and the clouds that merely dull and hamper the moonshine. The clouds appear luminous because they are filtering and impeding the brilliant rays of the moon. Similarly, at times material consciousness appears pleasurable or enlightened because it is screening or filtering the original, blissful and enlightened consciousness coming directly from the soul. If we can understand the ingenious analogy given in this verse, we can easily advance in Kṛṣṇa consciousness.

After the dry summer season, the peacocks become jubilant with the arrival of the first thundering rain clouds, and thus they dance in great happiness. Śrīla Prabhupāda comments, “We have practical experience of this: many of our students were dry and morose previous to their coming to Kṛṣṇa consciousness, but having come into contact with devotees they are now dancing like jubilant peacocks.”

The word pāda means foot, and pā means drinking. Trees are called pādapa because they drink through their roots, which are likened to feet. Upon drinking the newly fallen rainwater, the trees in Vṛndāvana began to manifest new leaves, sprouts and blossoms, and they thus enjoyed new growth. Similarly, materialistic persons often perform severe austerities to acquire the object of their desire. For example, politicians in America undergo grueling austerities while traveling about the countryside campaigning for election. Businessmen also will often deny personal comfort to make their business successful. Such austere persons, upon acquiring the fruits of their austerity, again become healthy and satisfied, like trees eagerly drinking rainwater after enduring the austerity of a dry, hot summer.

During the rainy season there are often mud slides around the shores of lakes, and thorny bushes, stones and other debris sometimes accumulate there. Despite all these inconveniences, ducks and cranes continue meandering around the lakeshores. Similarly, innumerable painful occurrences are always disturbing family life, but a materialistic man never even considers leaving his family in the hands of his grown sons and going away for spiritual improvement. He regards such an idea as shocking and uncivilized, because he is completely ignorant of the Absolute Truth and his relationship to that Truth.

Śrīla Prabhupāda comments: “In the rainy season, the clouds, tossed by the wind, deliver water, which is welcomed like nectar. When the Vedic followers, the brāhmaṇas, inspire rich men like kings and the wealthy mercantile community to give charity in the performance of great sacrifices, the distribution of such wealth is also nectarean. The four sections of human society, namely the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras, are meant to live peacefully in a cooperative mood; this is possible when they are guided by expert Vedic brāhmaṇas who perform sacrifices and distribute wealth equally.”

Śrīla Prabhupāda comments, “The cows, being fed by new grasses, became very healthy, and their milk bags were all very full. When Lord Kṛṣṇa called them by name, they immediately came to Him out of affection, and in their joyful condition the milk flowed from their bags.”

Śrīla Sanātana Gosvāmī explains that during the rainy season bulbs and roots are very tender and palatable, and Lord Kṛṣṇa would eat them along with wild fruits found in the forest. Lord Kṛṣṇa and His young boyfriends would sit in the hollow of a tree or within a cave and enjoy pastimes while waiting for the rain to stop.

The lush beauty of the rainy season in Vṛndāvana is meant to enhance the pleasure pastimes of Śrī Kṛṣṇa. Thus, to set the scene for the Lord’s loving affairs, His internal potency makes all the arrangements described in this chapter.

Every human being must perform the prescribed duties corresponding to one of the four spiritual orders of life. These divisions are 1) celibate student life, brahmacarya; 2) married life, gṛhastha; 3) retired life, vānaprastha; and 4) renounced life, sannyāsa. A brahmacārī must perform many menial duties during his student life, but as he becomes advanced in loving service to Kṛṣṇa, his superiors recognize his spiritual status and elevate him to higher duties. The innumerable obligations performed on behalf of wife and children constantly harass a householder, but as he becomes advanced in loving service to Kṛṣṇa, he is automatically elevated by the laws of nature to more enjoyable, spiritual occupations, and he somehow minimizes material duties.

Those in the vānaprastha, or retired, order of life also perform many duties, and these can also be replaced by ecstatic loving service to Kṛṣṇa. Similarly, renounced life has many natural difficulties, not the least of which is that sannyāsīs, or renounced men, are inclined to meditate on the impersonal aspect of the Absolute Truth. As stated in the Bhagavad-gītā (12.5), kleśo ’dhikataras teṣām avyaktāsakta-cetasām: “For those whose minds are attached to the unmanifested, impersonal feature of the Lord, advancement is exceedingly painful.” But as soon as a sannyāsī takes to preaching the glories of Kṛṣṇa in every town and village, his life becomes a blissful sequence of beautiful spiritual realizations.

In the autumn season the sky returns to its natural blue color. The vanishing of the clouds is like the vanishing of troublesome duties in brahmacārī life. Just after summer comes the rainy season, when the animals sometimes become disturbed by the torrential storms and thus huddle together. But the autumn season signals the time for the animals to go to their respective areas and live more peacefully. This represents a householder’s becoming free from the harassment of family duties and being able to devote more of his time to spiritual responsibilities, which are the real goal of life both for himself and his family. The removal of the muddy layer on the earth is like the removal of the inconveniences of vānaprastha life, and the purification of the water is like the sanctification of sannyāsa life by one’s preaching the glories of Kṛṣṇa without sex desire.

When the clouds are filled with water, they are dark and cover the sun’s rays, just as the material mind of an impure man covers the soul shining within. But when the clouds pour down their rain, they become white and then brilliantly reflect the shining sun, just as a man who gives up all material desires and sinful propensities becomes purified and then brilliantly reflects his own soul and the Supreme Soul within.

The first part of this chapter described the rainy season, and the second part has been dealing with the autumn season, which begins when the rain stops. During the rainy season water always flows from the mountains, but during the autumn the water sometimes flows and sometimes does not. Similarly, great saintly teachers sometimes speak expansively on spiritual knowledge, and sometimes they are silent. The self-realized soul is closely in touch with the Supreme Soul, and according to His desires a competent spiritual scientist may or may not describe the Absolute Truth, depending on the specific circumstances.

After the rainy season the water gradually goes down, but stupid fish do not understand this; thus they are often stranded on the lakeshores and riverbanks. Similarly, those infatuated with family life do not understand that the remainder of their life is constantly decreasing; thus they fail to perfect their Kṛṣṇa consciousness and are stranded in the cycle of birth and death.

Although, as described in the previous verse, unintelligent fish are not aware of the diminishing water, one may think these fish are still happy according to the old proverb “Ignorance is bliss.” But even the ignorant fish are scorched by the autumn sun. Similarly, although an attached family man may consider his ignorance of spiritual life blissful, he is constantly disturbed by the problems of family life, and, indeed, his uncontrolled senses lead him into a situation of unrelieved anguish.

The word ādiṣu in this verse indicates the by-products of the body, such as children, home and wealth.

One recites ordinary Vedic mantras for material promotion, mystic power and impersonal salvation. But when a sage is completely free of personal desire, he vibrates the transcendental glories of the Supreme Lord exclusively.

Śrīla Prabhupāda comments: “In autumn, farmers save the water within the fields by building strong walls so that the water contained within the field cannot run out. There is hardly any hope for new rainfall; therefore they want to save whatever is in the field. Similarly, a person who is actually advanced in self-realization protects his energy by controlling the senses. It is advised that after the age of fifty one should retire from family life and conserve the energy of the body for utilization in the advancement of Kṛṣṇa consciousness. Unless one is able to control the senses and engage them in the transcendental loving service of Mukunda, there is no possibility of salvation.”

The clear and starry autumn sky can also be compared to the pure heart of the devotee. The spiritual nature is always brilliant, clean and blissful, and this spiritual nature, called vaikuṇṭha, immediately satisfies all the desires of the soul. This is the secret of Kṛṣṇa consciousness.

Śrīla Sanātana Gosvāmī explains that in Vṛndāvana the full moon is eternally risen, and this full moon is like the full manifestation of the Absolute Truth, Śrī Kṛṣṇa. When He was manifest on earth, Lord Kṛṣṇa was surrounded by prominent members of the Vṛṣṇi dynasty such as Nanda, Upananda, Vasudeva and Akrūra.

Śrīla Prabhupāda comments, “On the arrival of the autumn season, all the cows, deer, birds and females in general become pregnant, because in that season generally all the husbands become impelled by sex desire. This is exactly like the transcendentalists who, by the grace of the Supreme Lord, are bestowed with the benediction of their destinations in life. Śrīla Rūpa Gosvāmī has instructed in his Upadeśāmṛta that one should perform devotional service with great enthusiasm, patience and conviction and should follow the rules and regulations, keep oneself clean from material contamination and stay in the association of devotees. By following these principles, one is sure to achieve the desired result of devotional service. For he who patiently follows the regulative principles of devotional service, the time will come when he will achieve the result, as the wives who reap results by becoming pregnant.”

The word āgrayaṇaiḥ refers to a particular authorized Vedic sacrifice, and the word indriyaiḥ refers to folk ceremonies that have somewhat worldly objectives.

Śrīla Prabhupāda comments as follows: “During autumn, the fields become filled with ripened grains. At that time, the people become happy over the harvest and observe various ceremonies, such as Navanna, the offering of new grains to the Supreme Personality of Godhead. The new grains are first offered to the Deities in various temples, and all are invited to take sweet rice made of these new grains. There are other religious ceremonies and methods of worship, particularly in Bengal, where the greatest of all such ceremonies is held, called Durgā-pūjā.”

Śrīla Prabhupāda comments, “In Vṛndāvana the autumn season was very beautiful then because of the presence of the Supreme Personality of Godhead, Kṛṣṇa and Balarāma. The mercantile community, the royal order and great sages were free to move to achieve their desired benedictions. Similarly, the transcendentalists, when freed from the encagement of the material body, also achieved their desired goal. During the rainy season, the mercantile community cannot move from one place to another and so do not get their desired profit. Nor can the royal order go from one place to another to collect taxes from the people. As for saintly persons, who must travel to preach transcendental knowledge, they also are restrained by the rainy season. But during the autumn, all of them leave their confines. In the case of the transcendentalist, be he a jñānī, a yogī or a devotee, because of the material body he cannot actually enjoy spiritual achievement. But as soon as he gives up the body, or after death, the jñānī merges into the spiritual effulgence of the Supreme Lord, the yogī transfers himself to the various higher planets, and the devotee goes to the planet of the Supreme Lord, Goloka Vṛndāvana or one of the Vaikuṇṭhas, and thus enjoys his eternal spiritual life.”