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A108-AI

Gaura Purnima Lecture

[Given at Sri Keshavaji Gaudiya Matha, on the divine birthday of Sri Caitanya Mahaprabhu]
Navadvipa, India: March 14, 2006 pm
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

After the completion of Lord Sri Krsna's pastimes in Vrndavana and Dvaraka in Dvarapa-Yuga, He was thinking very deeply. He considered, "I went to the material world and tasted the moods and relationships of dasya (servitude), sakhya (friendship), vatsalya (parental affection) and madhurya-rasa (conjugal love). Although I did so, however, I was not completely satisfied."

Sri Krsna was not totally satisfied, because He had three unfulfilled desires:

sri-radhayah pranaya-mahima kidrso vanayaiva-
svadyo yenadbhuta-madhurima kidrso va madiyah
saukhyam casya mad-anubhavatah kidrsam veti lobhat
tad-bhavadhyah samajani saci-garbha-sindhau harinduh
["Desiring to understand the glory of Radharani's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Saci-devi, as the moon appeared from the ocean. (Sri Caitanya-caritamrta Adi-lila 1.6)]

Krsna was trying very hard to understand the nature of Srimati Radhika's affection for Him. After the attainment of prema there is sneha (melting heart), then maan (sulky mood) and then pranaya (a sense of oneness with one's beloved). Pranaya means very deep affection. After pranaya comes raga, anuraga, bhava, mahabhava, and ultimately Radhika's madanakya-mahabhava.

Krsna was trying to understand the glory of Radharani's pranaya, Her love for Him. He was thinking, "I feel happy upon seeing Radha; but when She sees Me, She becomes completely maddened. What is in Me that She tastes?" I cannot taste the extent of My sweetness as She can.

Krsna has four special types of sweetness: the sweetness of His form, the sweetness of His flute playing, the sweetness of His pastimes, and the sweetness of the love He generates in the hearts of the Vrajavasis.

How can Krsna taste His own sweetness? He cannot do so. Only Srimati Radharani can taste His sweetness completely. Krsna had a desire to understand what Radhika experiences. He was thinking, "I am the most beautiful personality in the entire world. No one is more beautiful than I. But Radhika is much more beautiful than I. And yet there is something in Me which drives Her mad upon seeing Me. What is that thing?" He could not understand, and He thus developed greed to taste His own sweetness. In order to do this, He descended as Sri Caitanya Mahaprabhu.

There is another reason for Mahaprabhu's advent given in Sri Caitanya-caritamrta (Adi-lila 4.15-16):

prema-rasa-niryasa karite asvadana
raga-marga bhakti loke karite pracarana
rasika-sekhara krsna parama-karuna
ei dui hetu haite icchara udgama
["The Lord's desire to appear was born from two reasons: the Lord wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all."]

Krsna is rasika-sekhara. He is the crest-jewel of all enjoyers. He is the ocean and embodiment of all devotional mellows, and He is the supreme taster. He is also parama-karuna, the most merciful. Because of these two qualities He descended to this world. He came to taste something Himself, and He also came to give something – raga-marga, the path of spontaneous attraction. Just hear the pastimes of Sri Krsna. Study the commentaries of our acaryas.

The Srimad-bhagavatam has described how Lord Krsna's cowherd-boy friends, headed by Sridama, Subala, Arjuna and Stoka-krsna, love and serve Him. Nanda Baba and Mother Yasoda also have love for Him. The Srimad-bhagavatam also describes the love of the gopis and their service mood towards Him. The service of these eternal associates in Vrndavana is called ragatmika. Those who try to follow in the footsteps of these ragatmika devotees are called raganuga. Anugamana means to follow.

There are two types of raga-marga (the path of spontaneous love): raganuga-bhajana and rupanuga-bhajana. Rupanuga-bhajana consists of two sections. First, following the manner in which Srila Rupa Gosvami, in his form as a sadhaka or spiritual practitioner, served in the pastimes of Sri Caitanya Mahaprabhu and fulfilled His innermost desires. In the second section the devotee follows the manner in which Rupa Manjari (Srila Rupa Gosvami in his siddha form, a maidservant of Sri Radha and Krsna) served and fulfilled all the desires of Sri Radha. Sriman Mahaprabhu came to this world to sprinkle upon the fortunate living entities the special service mood manifested by Sri Rupa Manjari. That mood is called manjari-bhava.

On this night, 520 years ago at the time of the lunar eclipse, in order to avoid the bad effects of that eclipse, millions upon millions of people entered the Ganga and chanted "Haribol, haribol." At that time the Muslims were thinking, "All those Hindus are chanting harinama and Hare Krsna." Thus, they also chanted "Haribol, haribol", and in this way they were chanting nama-abhasa. Somehow or other everyone was chanting the holy name at the appearance of Sacinandana Gaurahari.

Mahaprabhu's mother, Sacimata, had lost her first eight sons, and therefore she gave this child the special name Nimai. Nimai was born under a neem tree because neem keeps away ghosts, witches and evil spirits. When a parent loses children, they give the child a special name in order to protect their child so Yamaraja will not take them seriously.

Here in Navadvipa, Nimai manifested his balya-lila (one to five years) up to His kishora-lila (youth). After His kishora-lila He took sannyasa and went to Jagannatha Puri. From Jagannatha Puri, on the excuse of looking for his elder brother Visvarupa in Pandarapura, He went to South India and met with Raya Ramananda at Godavari. There Raya Ramananda narrated the pastimes of Sri Sri Radha-Krsna to Mahaprabhu.

When He was in Jagannatha Puri in the association of Sri Svarupa Damodara and Sri Raya Ramananda, He tasted the ecstasy of Srimati Radharani in the small room of the Gambhira. How high were His bhavas there! Somehow or other He would escape by passing through the seven locked doors of the Gambhira, even though they remained locked. He would roam about in transcendental ecstasy. The ecstatic emotions He experienced in Jagannatha Puri are to some extent described in Sri Caitanya-caritamrta. Sometimes His joints would become distended and He would become very long, and sometimes He would assume a contracted form, like a turtle.

You have now come to the land of Gaura-bhumi. The place we are presently situated, Kuliyagrama, is called aparadha-bhajana-patha. One may have committed offenses to devotees or to Sri Guru, and for some reason that pure devotee or Guru is not forgiving them. Still, by staying here, taking shelter here and weeping with a feeling of repentance, Gaura-Nityananda Prabhus will purify him from that offense. You have come to that place where offences are destroyed.

Tomorrow is the last day of our parikrama, and after that everyone will be returning to their homes. My Gurudeva used to say, "When you go home, don't tell anyone of the problems you experienced here, such as the heat and bathrooms. Rather you should tell everyone, "There were no problems at all at the Kesavaji Gaudiya Matha. There were a variety of subjis (vegetables) and air-conditioned rooms and attached toilets. Premananda prabhu gave everyone rasagulas (a fancy Bengali sweet) and parathas. We had great happiness." Don't tell anyone about the problems you may have incurred during the parikrama. Rather you should glorify the parikrama. Preach, and next year each of you should bring two or three more people. This year there were 15,000 pilgrims on parikrama, and next year we will make arrangements for 30,000 pilgrims.

Now there will be an enactment of Sriman Mahaprabhu's pastimes in the Bengali language, performed by a Bombay dance-drama group named Nritanjali, whose leader is Mr. Tushar Guha. Please stay for that.

A108-AI

Who is Rupanuga?

paramgurudevahk2.jpgShri Bhaktiprajnana Keshava Goswami Maharaja
Orignally appearing  in  August, 21 1958 issue of Bhagavat Patrika entitled 'The appearance of Sri Baladeva'.

Who says Rupanuga Bhajana is only for those in parakiya-madhurya-rasa is a sahajiya. Certain sahajiyas, following the theory of 'ichari-paka', or expecting ripe fruit prematurely, say that "rupanuga-bhajana' consists of only the acceptance of parakiya madhura-rasa. They have established that other rasas such as dasya, sakhya and vatsalya are not included within rupanuga-bhajana. Such statements identify the sahajiyas section as being without proper understanding of rasa-tattva, and as being uncontrolled [independent]. These days, many persons situated within the line of conception flowing from Sri Saraswati Thakura and Srila Bhaktivinode Thakura, are fallen from the true line of thought of Sri Rupa Goswami, and have actually taken shelter of the feet of the followers of the sahajiya-section, and are believers in this 'ichari-paka' philosophy; Such imitationists say 'what will you get from preaching? What is there in kirtana? Do bhajana, just do bhajana!" This class of offenders think that their exchanging of the chanting of the Holy Name for deceitfully 'pulling rope' on their japa-mala, while sitting and performing silent bhajana, is actual bhajana. It is a matter of great astonishment that even though a great many people are doing this, still they have no shame. Service to Hari kirtana is actual rupanuga-bhajana, otherwise not.

A108-AI

responsiblity1.jpgSri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Sri Devananda Gaudiya Matha, Navadvipa: Mar.12, 2000

Sri Caitanya Mahaprabhu appeared in Navadvipa and performed His pastimes there. It is said that after these pastimes were completed, He took sannyasa and went to Puri. Later He went to South India, met Srila Ramananda Raya, and revealed to him His form as Sri Sri Radha and Krsna combined – Rasaraja-mahabhava. This form of Rasaraja-mahabhava is also described in the Srimad-Bhagavatam, as the pastimes of Radha and Krsna. Krsna is Rasaraja (the king of all tasters of transcendental mellows) and Radhika is Mahabhava-svarupa (the quintessence of transcendental loving emotions towards Krsna).

In Navadvipa, Sri Gauranga performed sakhya-bhava pastimes with His friends in His naravata, human-like, lila. Some people say that after taking sannyasa in Navadvipa, He left and performed higher pastimes in Puri. After that, on the bank of Godavari He met Ramananda Raya and learned how to taste Krsna in a still more intense mood of separation. It is not actually true, however, that Puri and Godavari are higher than Navadvipa, nor is it true that Sri Sacinandana Gaurahari ever leaves Navadvipa.

It is said that Mahaprabhu was able to taste what He came to this world to taste – only after He met Raya Ramananda, who is Visakha-devi in Krsna-lila. He learned from him how to taste radha-bhava. Do you know why He learned from Ramananda Raya instead of Srila Svarupa Damodara, who is Lalita-devi in krsna-lila? Lalita devi is the first expansion of Radharani and Visakha-devi is the second expansion. But Visakha's birthday is the same as that of Srimati Radharani, so her nature is the same. She has practically the same qualities and the same form. Krsna could not be taught by Lalita-devi because her mood is pragalba, bold and outspoken. Srimati Radhika and Srimati Visakha, although also left-wing gopis, are the same as each other – madhya-nayika, heroines who are a mixture of pragalbha and mrdvi (sweet and gentle). Therefore. Mahaprabhu had to learn from Ramananda Raya how to taste Radha-bhava. Because it was at Godavari that Mahaprabhu learned to taste that Radha-bhava, some say that Godavari is higher than Navadvipa.

But this is not so. Navadvipa itself is the highest abode, and it includes Godavari and Jagannatha Puri. We can understand this by a comparative study of aisvarya-mayi-lila and madhurya-mayi-lila ('mayi' means 'consisting of'). What is the difference between aisvarya and madhurya? Aisvarya-lila are displays of opulence which cannot be performed by any human being, whereas madhurya-lila are those pastimes which appear human-like, even if there is a great display of opulence. If there is no opulence, activities are simply mundane. So there may be opulence in madhurya-mayi-lila, but that lila still appears sweet and human-like, and so it is called madhurya. Whether opulence is clearly present or not, in madhurya-lila there does not seem to be opulence.

As we see from Krsna's lila, there is more aisvarya in Vrndavana than there is in Vaikuntha, Dvaraka, or Mathura. However, it is covered by so much sweetness that the opulence cannot be tasted. [For clarification an example is given of salt and sugar: There are four cups. The first has 1 ounce of salt and no sugar. The second one has 2 ounces of salt and 2 ounces of sugar. The third has 3 ounces of salt and 6 ounces of sugar. And the fourth has 4 ounces of salt and 100 lbs. of sugar. Although the fourth cup has more salt, one cannot taste it because of all the sugar.] In Goloka Vrndavana the opulence is covered.

Krsna's madhurya-lila includes aisvarya. When Krsna lifted Govardhana Hill, the cowherd boys thought that He must be getting tired. They considered, "We should also help to hold up Govardhana, with our sticks." Others thought, "Because of Nanda Maharaja's austerities, Lord Narayana entered Krsna's body. It is actually Narayana who is holding up Govardhana." The gopis were glaring upon Govardhana and said to him, "If you fall down on Krsna, we will curse you." So these are human-like pastimes. When Krsna was a baby He showed His mother His universal form, and everything was there within His mouth – all incarnations, all universes, all elements, all senses, and so forth. Despite this, Yasoda-maiya could not conceive that her son is God.

Sri Caitanya Mahaprabhu is Krsna Himself, and His dhama, Sri Navadvipa, is Vrndavana itself. In Navadvipa He was known as Saci-putra and Sacinandana, the son of Saci-mata and Jagannatha Misra. He was also called Visnupriya-pati, the husband of Srimati Visnupriya-devi. Practically no one there knew that He is the Supreme Lord.

Two of His friends at that time were Jagadananda Pandita and Svarupa Damodara. They were his fellow-students when He attended the school of Gangadasa Pandita, and they all performed their madhurya-lila there. As there are so many human learned scholars or panditas, the residents of Navadvipa considered Saci-putra to be Nimai Pandita, a very good human pandita.

There is no aisvarya in this name Nimai Pandita. It is naravata, human-like. When Kesava Kasmiri, the digvijaya (challenging scholar), came to defeat the panditas of Navadvipa, they decided to make Nimai Pandita their representative. They considered Him to be just a boy. Therefore, if He would lose, they could then say, "He's just a boy." And if He would win, they could consider it a great victory for Navadvipa that their boy-scholar was successful.

Being fellow-students in Gangadasa Pandita's school, Jagadananda Pandita and Nimai Pandita used to have friendly arguments about logic. Sometimes they would argue about the definition of mukti. Jagadananda Pandita would quote the verse beginning, "Atyantya dukha nivritti – Liberation means to be delivered from the miseries of maya." But Nimai Pandita would say, "No. The real definition of mukti is: 'Mukti hitva anyata rupam, svarupena vyavastiti – Mukti is that condition in which one realizes his own svarupa and the svarupa of Krsna, and he realizes his relationship with Krsna. Liberation from all false identifications is only possible when one knows his real identification. When one surrenders to the lotus-feet of Radha and Krsna and serves Them with one's transcendental body and senses, that is mukti. Otherwise mukti is only partial.'" So this is nara-lila – human-like friends arguing together.

In Jagannatha Puri, on the other hand, there were so many opulent pastimes, which everyone knew could not be performed by a human being. For example, when Mahaprabhu jumped in the ocean and was caught in the fisherman's net, His body became elongated and all His joints were separated by eight inches. This is opulence, and this is very deep and hard to understand. After Mahaprabhu completed his talks with Ramananda Raya, He tasted the fruits in Gambhira and only three-and-one-half persons were allowed to enter there – Sri Ramananda Raya, Sri Svarupa Damodara, Sikhi Mahiti, and his sister, Srimati Madhavi devi.

Dvaraka is full of opulence. There are so many palaces, elephants, horses, and chariots there. Similarly, in Puri there was so much veneration by all Mahaprabhu's devotees, and all were fearful to make proposals to Him. In Navadvipa, on the other hand, Kolaveca Sridhara would have arguments with Nimai Pandita – and Nimai would even steal his vegetables.

In Vraja, Sri Krsna is considered an ordinary cowherd boy. In Navadvipa, Sri Caitanya Mahaprabhu is considered an ordinary brahmana's ordinary son. No one in Navadvipa could conceive of Him being called Mahaprabhu. Only when He went to Puri did He begin to be called Mahaprabhu. In Navadvipa He sucked the breast of Saci-devi. He played with the girls who were worshiping Siva-linga to get a good husband. He also sometimes behaved as a mischievous student. His lila, therefore, is called madhurya-mayi-lila.

Someone may object to this statement, considering that He manifested as Nrsimhadeva and Varaha in Navadvipa. This is true, but hardly anyone saw this. Practically all the devotees always thought He was simply Saci-nandana. Only a few were in the mood of worship, like Murari Gupta (who is Hanuman in Rama-lila) or Srivasa Pandita (who is Narada Muni in Krsna-lila), understood Him as the Supreme Lord.

Comparing the Three Features

There is a comparison between the three features of Caitanya Mahaprabhu and the three features of Srimati Radharani. There is an original Radhika, and Her complete and original form is called Vrsabhanu-nandini Radhika. She never leaves Vrndavana, and She only feels short-term separation from Krsna – as when He goes cow-herding for a few hours each day. Vrsabhanu-nandini Radhika is always experiencing Her nitya-lila, or astakaliya-lila, pastimes with Krsna, which take place twenty-four hours a day – from one early morning to the next. She is actually never separated from Krsna. There is only an abhimana, or self-conception, that They are sometimes separated.

Vrsabhanu-nandini has two manifestations. One is Viyogini Radhika: Radhika feeling separation from Krsna at Uddhava Kyari when Krsna was in Mathura and Dvaraka. Her other manifestation is in Kuruksetra, and that is Sanyogini Radhika. It is Sanyogini Radha who meets with Krsna in Kuruksetra. Just as Dvarakadisa-Krsna and Mathuresa-Krsna are always within purnattama (Krsna's most complete form) Vrajendra-nandana Sri Krsna, so these other two manifestations of Vrsabhanu-nandini Radhika are included within Her original form.

Radhika's full, original form also feels separation, but only at certain times. For example, She may wake up one morning and think, "Oh, what a terrible dream I had. Krsna went to Dvaraka and married so many queens." Also, now and then some conception comes, "Oh, Krsna has left. No, Krsna is here after all." That sentiment or conception takes a tangible form in prakata-lila, Krsna's pastimes as preformed in this material world.

The three features of Srimati Radhika – Vrsabhanu-nandini, Viyogini, and Sanyogini – are defined in the Sanat Kumara Samhita. Just as She has three features, Sri Sacinandana Gaurahari has three features. Sri Krsna Caitanya Radha Krsna nahi anya. Mahaprabhu is no one but Radha and Krsna combined.

When Srimati Radhika is speaking to the bumblebee at Uddhava Kyari, She is Viyogini Radhika.

madhupa kitava-bandho ma sprsanghrim sapatnyah
kuca-vilulita-mala-kunkuma-smasrubhir nau
vahatu madhu-patis tan-manininam prasadam
yadu-sadasi vidambyam yasya dutas tvam idrk

(Srimad-Bhagavatam10.47.12)
["O black bee, don't touch me. I know you are a representative of Krsna from Mathura, and you are trying to make some compromise. But I will never compromise with that Krsna. I know that the red of your whiskers has come from the kunkuma which came from the breasts of His beloveds there in Mathura. It was smeared on Krsna's garland when He embraced them, and then came on your mustaches."]

This mood of transcendental madness is of Viyogini Radhika, and this is compared to Sri Caitanya Mahaprabhu at Puri. Sri Caitanya-caritamrta explains that the mood of Srimati Radhika which was seen by Uddhava was the constant mood of Caitanya Mahaprabhu at Gambhira.

"Vrndavana parityaja na padam ekam gacchati." Krsna never leaves Vrndavana. Nandanandana is always in Vrndavana. Vrsabhanu-nandini also never leaves Vrndavana, and similarly Sacinandana never leaves Navadvipa.

In Godavari, Caitanya Mahaprabhu manifested his Rasaraja-mahabhava svarupa. There in Godavari He discussed all tattvas: rasa-tattva, prema-tattva, and radha-tattva. But who saw this? Only Ramananda Raya. This manifestation of Rasaraja-mahabhava was not an ordinary activity. No one else could have shown Himself as Radha and Krsna. Therefore it is an opulence; it is aisvarya, and it is not the highest lila.

Srimati Radhika's partial moods and forms are included within Her original form, and this is also true with Sri Caitanya Mahaprabhu. In Mahaprabhu's lila, Puri is like Dvaraka. When He is in Gambhira, He is experiencing Radharani's separation from Krsna at Dvaraka, in the mood of Viyogini Radhika. When Mahaprabhu is in Godavari, He is like Sanyogini Radhika. This aspect of Srimati Radhika meets Krsna at Kuruksetra in order to bring Him back to Vrndavana. These two aspects of Mahaprabhu are included in Navadvipa.

In Jagannatha Puri, no one accepted the names Sacinandana, etc. Everyone there had a reverential mood towards Mahaprabhu. Sarvabhauma Bhattacarya realized, "Here is the Supreme Personality of Godhead. I've never seen such a person in this world." Sri Caitanya-caritamrta (Madhya 6. 9-13) states that while examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His abdomen was not moving and that He was not breathing. Seeing this condition, he became very anxious. He then took a fine cotton swab and put it before Mahaprabhu's nostrils. When he saw the cotton move very slightly, he became hopeful. Sitting beside Mahaprabhu, he thought, "This is a transcendental ecstatic transformation brought about by love of Krsna." Upon seeing the sign of suddipta-sattvika bhava, the Bhattacarya could immediately understand the transcendental ecstatic transformation in Mahaprabhu's body. Such a sign could take place only in the bodies of Krsna's eternally liberated associates like the gopis, and especially in Srimati Radhika. The Bhattacarya considered, "The uncommon ecstatic symptoms of adhiruddha-bhava are appearing in the body of Mahaprabhu. This is very wonderful! How are they possible in the body of a human being?"

Hidden Vrindavana

Navadvipa is gupta (hidden) Vrndavana. Although the twelve forests of Vrndavana are hidden in Navadvipa, they are in a different sequence. Srila Bhaktivinoda Thakura has described this as acintya, inconceivable. He has explained that it is the speciality of this dhama. It is hidden and crooked, so it cannot be exactly in the same sequence. This is the nature of hidden prema.

stealing clothesRadha-kunda is not far from Devananda Gaudiya Matha. Because Govardhana is here, Radha-kunda and Syama-kunda must also be here. My Guru Maharaja, nitya-lila pravista om visnupada Paramahamsa Srila Bhakti-prajnana Kesava Gosvami Maharaja has fulfilled the innermost heart's desire of Srila Bhaktisiddhanta Sarasvati Maharaja and Srila Bhaktivinoda Thakura by establishing this temple in the valley or plain of Govardhana.

Caitanya Mahaprabhu sometimes stayed here and performed pastimes. One pastime, as explained in Sri Caitanya-caritamrta, was when some young girls were making offerings to Siva-linga with fruits, flowers, and other paraphernalia of worship. At that time Nimai Pandita forcibly stole the offerings and told the girls that they should not waste their time worshiping Lord Siva. He said, "I am the Supreme Personality of Godhead. You should worship Me. All the demigods and demigoddesses are My servants. If you do not worship Me, I will curse you all to get old, ugly husbands who already have five wives." They were all joking in this way, and they did not believe that He was the Supreme.

All the Vrndavana pastimes are there in Navadvipa. Govardhana and Rasa-sthali are present where we are now sitting, in Koladvipa, at the Devananda Gaudiya Matha. Krsna is dancing here with the gopis. One may say that the highest place in Navadvipa is Yogapitha at Mayapura, because that is where Sri Caitanya Mahaprabhu appeared. But actually, Koladvipa is superior. We must consider the siddhanta (conclusive truth). Comparing Navadvipa to Vrndavana, Mathura-Gokula is the place where Krsna appeared. He appeared simultaneously as Lord Vasudeva in Mathura and as a baby in Gokula. But this place in Koladvipa is Govardhana, where Krsna appeared in His original and most complete form, His kaisora (teenage) form, His Radha-Krsna yugala form. This is also where rasa-lila, the highest pastime, took place. It can be concluded, therefore, that this place is so much higher.

Srila Rupa Gosvami confirms in his Upadesamrta, "The holy place known as Mathura is spiritually superior to Vaikuntha, the transcendental world, because the Lord appeared there. Superior to Mathura-puri is the transcendental forest of Vrndavana, because of Krsna's rasa-lila pastimes. And superior to the forest of Vrndavana is Govardana Hill, for it was raised by the divine hand of Sri Krsna and was the site of His various loving pastimes. And, above all, the super-excellent Sri Radha-kunda stands supreme, for it is over-flooded with the ambrosial nectarean prema of the Lord of Gokula, Sri Krsna. Where, then, is that intelligent person who is unwilling to serve this divine Radha-kunda, which is situated at the foot of Govardhana Hill?"

After the class

After the class, at an informal darsana just outside Srila Narayana Gosvami Maharaja's room, a disciple questioned, "You said this morning that there was no opulence manifestation in Navadvipa. But Caitanya Mahaprabhu revealed His Virat-rupa, His universal form, there in Navadvipa." Srila Maharaja replied, "Yes, but only to a few; to Srivasa Thakura as Narada Muni."

Another devotee questioned, "You said in class that Jagannatha Puri represents Dvaraka and Godavari represents Kuruksetra. How is Godavari Kuruksetra?" Srila Maharaja replied, "It is not that Godavari is the same as Kuruksetra. This comparison is given because of its display of opulence. When Srimati Radhika first met Krsna at Kuruksetra, She saw so much opulence: horses, chariots and elephants, and Krsna was dressed as an opulent prince. Similarly, when Mahaprabhu manifested His transcendental form as Rasaraja-mahabhava, this was a great display of opulence. Another thing was that the great happiness Srimati Radhika felt by meeting Krsna in Kuruksetra after such a long time was only momentary. When She realized that Their meeting and relationship could not be the same as it was in Vrndavana, it became a pathetic scene. Similarly, the opulent display of Mahaprabhu's Rasaraja-mahabhava form was only revealed for a moment.

A108-AI

Shiva-tattva

40510269.1mr2mdws5x.jpgHolland, July 3, 1997
Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

Sri Narada has gone to Sankara, Lord Siva, and is glorifying him; “You are very near and dear to Lord Krsna. Not only that, you are Krsna’s manifestation; you are non-different from Him. You can give moksa, liberation, and also krsna-prema.” Hearing Narada glorify him in numerous ways, Sankara became somewhat angry and said, “Your glorification of me is all false. I am not very dear to Krsna – not at all – but I want to be. I want to be Krsna’s beloved, but actually I am not. I’ve done so many things against Him.”

Sankara had performed a number of activities that were apparently opposed to Krsna, such as giving a benediction to Ravana, as well as other activities opposed to krsna-bhakti. He told N arada, “You know, my boy, what no one in this world can do, Krsna tells me to do.” When the demigods were churning the ocean, first came poison – maha-poison. It was very dangerous and the entire world was burning by it." The demigods had approached Krsna, who told them to worship Sankara and request him to swallow that poison. So they worshipped Sankara and told him, “O Sankara, save us! No one else can save us.” Sankara at once took that poison and drank it. He took it in his mouth, but he didn’t want to take it in his stomach. This was because he considered, “Oh, Krsna is in my heart, and the poison will affect Him”. He therefore took it only in his throat. His throat was burned and it thus turned blue.

In kali-yuga many persons wanted to worship Krsna, God, thinking, “He should fulfill all our desires. Simply by worshipping Krsna or His incarnations, He will be pleased and satisfy our worldly, material desires.” In this way they began to worship – not to please Krsna, but only because they wished that He would very easily arrange all of their needs. Sri Krsna thought, “This is very dangerous.” He called Sankara and told him, “Tell all the false devotees that, “You yourself are Brahma. Brahma satyam jaganmitya jiva brahma evanapara. This world is false. Jiva is Siva, jiva is Brahma, all these souls are Brahma. There is no need to worship any other God. You are God Himself. You are Paramabrahma.”

Sankara told Krsna, “Can you please tell someone else to do this? I am not qualified to do this service.” 

Krsna replied, “No, you will have to do it. In the entire world I see no one else qualified to do this.” 

Now Sankara told Narada, “At last, I had to agree with this, and I preached everywhere, ‘You are Brahma, you are Brahma, you are Brahma. The whole world is false. ’ Now, I am so much regretting this. Why am I making all these jivas so offensive? It is an offense, I know. But yet, to carry out the orders of Lord Krsna, I am doing this. Because He sometimes orders me in this way, I am not His dear one. 

"Also, you know that I always wear ashes from the burial grounds, and I always wear skulls. I have trigunas, three qualities: satya, rajas, and tamas (material goodness, passion and ignorance). All my associates are like bhutas (ghosts) and pisachis (witches). So actually I am not qualified to be Krsna's dear one.”

Narada then said, “Prabhu, don’t cheat me. I know something. I have heard that the enemies of Krsna and the Pandavas, or the enemies of any bhaktas, worship you, and you give them some benediction. But that benediction is not totally foolproof. There is always some loophole there. Actually you cheat them to please your Lord Sri Krsna. I know that whatever you do, you do to ple ase Krsna. You are His dearest friend.”

In Mahabharata there was a king named Jayadratha who was the brother-in-law of Duryodhana. Duryodhana had given his sister, Dushala, to Jayadratha, and so he was also like the brother-in-law of the Pandavas. Once Jayadratha tried to take Draupadi as his wife, and he put her on his chariot by force. Weeping, she told him, “I am the wife of the Pandavas. If they come, they will punish and kill you.” Jayadratha was so arrogant, however, that he did not hear what she said. In the meantime, Rsi Narada came to the Pandavas and told them, “Oh, I saw Jayadratha take away Draupadi, and she is weeping!” At once Bhima and Arjuna ran after him, and Jayadratha saw that they were coming very quickly. Bhima left his chariot and began to run faster than Jayadratha’s horses. Arjuna told Bhima, “I am going to arrest and kill Jayadratha. You should take care of the rest of the Pandavas.” He thus took his bow and arrows, and by those arrows he created a fire that surrounded the chariot of Jayadratha. Jayadratha was captured in that fire and could not move. At once Arjuna and Bhima arrested him, bound him to the chariot, and took him to the place where Yudhisthira was staying with Draupadi and the others.

Bhima told Yudhisthira “I want to kill him. Please order me to kill him”. Arjuna also said, “Jayadratha has performed a heinous act; he should be killed.” Yudhisthira said, “We should take the case to Draupadi, and whatever she orders we will do”. This was because it was Draupadi whom Jayadratha had taken. They went to Draupadi and kept Jayadratha at her feet. Draupadi was now very merciful. Although Bhima repeatedly said, “I want to kill him at once”, Draupadi told them, “Don’t kill him. Forgive him, because he is our brother-in-law. If you kill him, your sister will be a widow and she will weep forever.”

Indian wives are always very chaste. They can give their lives for their husbands. Their husbands may give them up or divorce them, but these women will never give up their husbands. Rama left Sita, but Sita never left Rama. This is Indian Vedic culture, and we should try to follow this because Parama-pujyapada Srila Swami Maharaja wanted it. Both husband and wife should help each other. You should never think, “I will give up my husband.” First follow Varnasrama-dharma, and then bhakti will come. When you are matured, then you can choose to either give it up or not give it up; no harm. But now you should try to follow Varnasrama-dharma. Some of the devotees were not following, and Srila Swami Maharaja was worried. Males and females should both be like this – very chaste. You can give up your life, no harm, because your soul will never die. However, if given to anyone, be chaste like this. Otherwise you can also give up Lord Krsna . So practice here. Take a vow that, “In my life I will never divorce; I will never give up my husband (or wife).” Then you will be chaste and you will never give up Krsna. Nowadays it is very easy to give up Gurudeva and to take a new one – like western women. In a second, for nothing, they can change their husbands. Although it may be a problem for their children, they are accustomed to act in that way. We should try to change this habit.

So Draupadi said, “Your sister will be a widow, and she will weep for her entire life.” Bhima and Arjuna asked Sri Krsna, “What should we do? We have promised to kill Jayadratha, and now Draupadi is telling us that we should forgive him.” Krsna replied, “If a man is very much respected but requires punishment, then he should be dishonored; and this will be like death.” Arjuna then shaved his head, keeping five sikhas, and he shaved one side of his face while leaving the othe r side half-shaved. This system is practiced in France, and nowadays it is a very good fashion. But Jayadratha was insulted there, and he felt totally humiliated.

When Bhima and Arjuna released him, Jayadratha thought, “It was better to die than to live.” He vowed, “I will somehow take revenge.” He therefore did not go to his home. Instead he went to Kailasa and performed very severe austerities there. After some months he gave up all food, water, and everything else, and he was about to die.

At that time Sankara came and asked him, “What do you want?” Jayadratha said, “I want to take revenge against the Pandavas. I want to defeat all the Pandavas and kill them.” 

Sankara told Jayadratha, “You can defeat the Pandavas once, and only Yudhisthira, Bhima, Nakula and Sahadeva; but not Arjuna”

Jayadratha said, “If you cannot give me a benediction to my full satisfaction, t hen you should give me the benediction that neither Arjuna nor anyone else can kill me.” 

Sankara replied, “If anyone kills you by cutting off your head, then, if it falls on the ground, that person who made your head land on the ground will die immediately. Your life will be saved and your head will be joined back to your body. However, if your head goes to your father, and your father throws it on the ground, then you will remain dead. If someone kills you hundreds and thousands of times, you will not be able to be killed, but if your father throws your head anywhere, then you will be killed.”

Jayadratha was satisfied. He thought, “My father will never do this!” Later, when the Mahabharata battle was fought, Arjuna cut off Jayadratha’s head with his arrow. It was evening and the sun was setting, and his father was doing arpana to the Sun-god (offering some water). In the meantime, Arjuna shot Jayadratha’s head into the hands of his father. Without thinking, his father tossed it on the ground, opened his eyes and said, “What is this wet thing?” But it had already gone from his hand. He now saw that this was the head of his son and began to cry, “O my son, O my son! You are now dead.” Thus, if Sankara gives any benediction to the enemies of Lord Krsna’s devotees, there is always some loophole. He is so clever, and he is always serving Krsna.

There was a very big demon named Tripurasura, who performed severe austerities to please Sankara. When Sankara came, Tripurasura told him, “I want a benediction that I can make three airplanes. They should be managed only by mind, so that when I order them to go to heaven, they will go there. They should not be like present-day machines. They should do as I wish. In summer they should be air-conditioned. If two men are seated, then there should be only two seats. And if I want to travel on the airp lanes with hundreds of thousands of persons, then that many seats should be arranged. They should never fall down due to mechanical difficulty. Never. They should be made of gold, copper, and silver, and they should be equipped with all kinds of weapons.

After attaining his benediction, Tripurasura began to fight with Lord Sankara himself. Sankara fled and took shelter of Krsna. Tripurasura also had a khupa, a well, and that well was full of nectar. If anyone would try to kill him, he could at once take that nectar and then he would not die. Sankara was very worried. Because so much warfare was going on between them, he took shelter at the lotus feet of Krsna. In order to save him, Krsna, as Visnu, then took the form of a cow. That cow drank all the nectar from the well, after which Sankara was able to kill Tripurasura and the other demons. We can see here that Sankara even gives benedictions to his own enemies, knowing that Krsna will save him.

So don& rsquo;t fear. Sri Krsna will save you if you offer yourself to Him. He has promised, “Sarva dharma parityaja mam ekam saranam vraja, aham tvam sarva papebhyo moksayisami ma sucah.” If you give your whole responsibility – your intelligence, your senses, your everything – to Krsna, He will take all responsibility for you. Don’t fear. No sufferings or sorrows of any kind will come to you. Arjuna killed hundreds of thousands of soldiers, but he did not have to taste the fruit of that. In other words, He did not have to suffer from the results of his actions. Ajamila committed so many sinful activities, but he also did not have to taste the fruit of that. He went to Vaikuntha. So you should try to give all your responsibilities, Varnashrama-dharma and everything to Krsna – and be happy forever. Then only you can enter into bhakti. 

Sankara is always serving Krsna. Narada knows this fact, but he wanted to glorify Sankara so that every one will know that he is very near and dear – and non-different from Krsna. How? “Saksad haritvena samasta sastrair uktas tatha bhavyata eva sadbhih kintu prabhor yah priya eva tasya vande guroh sri caranaravindam”. Here saksad haritvena means priyatvena haritvena. He is very near and dear. “Vaisnavanam yata sambhu – he is the greatest Vaisnava”. 

Sankara-tattva is extremely complex. Brahma-tattva is not so complicated; he is always jiva-tattva. And sometimes, when there is no qualified jiva, Lord Visnu himself comes as Brahma. But Sankara is not like this. He is not jiva-tattva. Where does he live? Beyond Brahmaloka. After passing through the eight kinds of material coverings, after crossing the Viraja, Muktidhama, Mahakalapuram, and then Brahmaloka, there is the planet of Sankara. There he is known as Sadasiva, and he is Visnu-tattva. 

For any reason, if something sour is put into milk, it becomes yogurt. Yogurt is nothing but milk. It has all the potencies that are in milk, like ghee and so forth, but it is not milk. Milk can become yogurt, but yogurt cannot become milk. Sankara is like that. He is not an ordinary jiva. Sometimes, but very rarely, there may be a reason that Sadasiva cannot come to this world – if he is engaged in his destruction of the universe, or anything like that. In that case a qualified jiva can work as Siva; temporarily, but not permanently. So you should always try to honor Lord Sankara.

I can tell some pastimes of Sankara from Srimad Bhagavatam and Skanda Purana. When Sri Ramacandra was making the bridge to go to Sri Lanka with his hundreds of thousands of soldiers, He established a Siva-linga of Ramesvara. When it was established, all the male human beings were glorifying Sankara, shouting, “Ramesvara ki jayaho! Ramesvara ki jaya! They were calling Ramesvara “Rama Isvara”. “You are isvara; you are the God of Rama.&rdq uo; Thus they used the name Ramesvara. The Demigods were not happy or satisfied by this. They said, “Ramas ca asau isvarah”. Rama is God, and Sankara is also God. Both of them are the same. Hearing this, the Sankara-sila (linga or stone) broke. Sankara came out from it and told them, “You are all foolish; you do not know my tattva, the established truths regarding my identity. Rama is my God, and that is why I am called Ramesvara.”

Common people generally don’t know very much, and so they thought that Ramesvara meant that Sankara is the God of Rama, and that Rama is controlled by Sankara. The demigods were of the opinion that Rama and Sankara are the same and both are God. But Lord Siva, Sankara himself, told them, “I am not the God of Rama. Rama is my beloved and my God.” Sankara is called Ramesvara because of this. He himself told this.

We see in Srimad Bhagavatam that once Sankara went to the council of Praja pati Daksa, and everyone there was honoring Daksa. Daksa Prajapati had given his daughter in marriage to Sankara, so he thought that Lord Siva was like his son. He offered pranamas to Brahma because he was his father, but not to Sankara. All were honoring Daksa except Sankara, who was only sitting and chanting, "Hare Krsna, Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare. Daksa Prajapati felt insulted, cursed Lord Siva, and so many incidences took place after that. Sankara returned to Kailasa. From that time on Daksa thought Sankara his enemy, but Sankara never thought like this.

One day, in Treta-yuga, Sankara and his wife Sati came to Dandakaranya Forest. At that time Rama had been living in the forest for 14 years with Sita and Laksmana, to obey the order of his father, King Dasaratha. Now Ravana had stolen away Sita and taken her to Lanka. Rama was now weeping so much, and Laksmana was trying to pacify Him. The more Laksmana tr ied to pacify Him, however, the more He wept. He was asking the trees of Pancavati, “O Pancavati! Have you seen Sita? Where has She gone? O deer, have you seen Sita?” And He was crying – bitterly weeping – asking the Godavari River, “O Godavari, have you seen My dear Sita? Where has She gone? Why has She left me?” Rama became mad in separation.

Sankara came with Sati to the Dandakaranya Forest to see Rama’s divine pastimes and to take darsana of Him. Sankara was very moved and his heart was melting, He offered sasthang-pranama (full obeisances, with all the eight limbs of the body touching the ground) to Rama, and glorified Him, saying, “O, these pastimes are so beautiful and marvelous that anyone’s heart will melt to see them.” He then did parikrama from very far, far away, weeping, “O these pastimes are so beautiful”. When he did his final pranama and was ready to go back to Kailasa, Sati as ked, “My beloved, to whom are you doing pranama?” Sankara told Sati, “Rama is my worshipful deity. I always worship Him.” She told her husband, “Why? I see that Rama is like an ordinary man, weeping for His wife. Even I know where Sita is, and He does not know and He is weeping? He is not strong enough to bring Sita back? He is very weak; so He must be a man, not God. Why are you doing pranama to Him? Who is He?” Sankara told Sati, “You are ignorant; you do not know that He is the Supreme Personality of Godhead.” She had no belief or trust, so Sankara told her to test Him somehow. 

Sankara went from there and rested under a banyan tree. Sati changed her form to look like Sita, went to the place where Rama was searching for Sita, and came in front of Rama. Rama was weeping, “Oh Sita, where are you, where are you?” Sati thought, “If I appear before Rama as Sita, then He will look at me and He will at once come and embrace me, saying “Oh, I have received my Sita.” And He will be happy.” But Rama was ignoring Sati. Again and again she came in front of Him, yet He was looking away. Then He told her, “Mother, why are you roaming here alone? Where is Sankara?” Sati wondered how Rama knew who she really was. Now she was afraid and did pranama to Rama. Then she saw that all the trees, all the creepers, and everything else became Rama and Sita. Wherever she looked, here and there and everywhere, she only saw Sita Rama, Sita Rama, Sita Rama. Rama showed Sati that, “Sita is never separated from Me, She is always with Me. I am doing this pastime for all human beings, so they will remember My lila.” 

Sati realized, “Sankara can never be ignorant. He was right and I was wrong.” After Sati offered pranama and stood up, she saw that now Rama was there alone with Laksmana, and He was still weeping. “Oh Sita, where ar e you, where are you?”

Sati then went back to the place where Sankara was waiting under the banyan tree, and he asked her, “Have you tested Him to see who He is?” Sati replied, “Prabhu, what can I do? I believed you and I didn’t test Him.” She told a lie. You should always have faith in your Guru. Sankara was the Guru of Sati, but she did not believe him when he had told her that Rama is the Supreme Personality of Godhead. If a disciple does not obey his Gurudeva, what will happen? His bhakti and spiritual life will go down. Never tell any falsehoods to your Gurudeva, otherwise you again go to hell. She lied to Sankara, saying “I have not tested Him." But Sankara saw in his trance that she had tested Him, and he saw how she had become Sita. He considered, "She has taken the form of Sita, who is my mother. She is therefore not my wife; now she is my mother. Now I will always treat her as my mother.” When he made this vow, the demigods at once showered flowers from heaven, and they praised him, “You have made such a marvelous vow.” Sati asked her husband, “What vow have you made?” But he was silent and never said anything. 

When they returned to their cottage in Kailasa, Sankara gave Sati a seat in front of him. The wife can sit on the left side of her husband, and the mother always sits in front, as a guru. In the same way, a disciple should not offer pranama to his Gurudeva while keeping his left side to him. The disciple should always sit at the front of his Gurudeva, and ask some very good questions with honor. If the disciple does not do this, he is not a disciple. He should ask some questions – not always being silent. He should serve and inquire from the Guru. "Tad vidhi pranipatena pariprasna." Questions should be there – not with a challenging mood, but to learn. So Sankara gave Sati a seat in front.

Sa ti thought, “Sankara has left me. He is treating me like his mother because I took the form of Sita. In this body he will not accept me as his wife, so I’ll have to give up this body.” After some time, Sankara went into a trance for hundreds and thousands of years, and Sati was feeling grievous separation. She was ready to give up her body.

One day, after Sankara had returned to external consciousness, Sati saw that so many goddesses were going to the palace of her father, Daksa, because a very good sacrifice was taking place there. Daksa’s daughters were also going there, and he had invited everyone except for Sankara. Sati also wanted to go, but she asked Sankara first. He replied, “A woman can go without an invitation to see her Gurudeva, or her father and mother; but if a father thinks that her husband is his enemy, then the wife should not go to see him. You know that your father thinks I am his enemy, although I never think like this. At the same time I cannot order you to not go there. You must decide.” Sati left that place and went to her father’s house, and there she saw that Daksa Prajapati was dishonoring Sankara. At once she became furious and left her body by burning to ashes, with the help of a fire that came from her heart. Here we see that Sankara’s worshipful diety is Rama, and because Sati took the form of Sitadevi, he left her. So he is a chaste Vaisnava, and he is always serving.

Don’t have any doubt in your Gurudeva. You should test him before initiation, and after initiation you should have very firm belief in him. Don’t give him up. If he is a madhyama-adhikari, and not so much qualified, then you can go to a siksa-guru, taking your Gurudeva’s permission. He must give permission. If he does not give permission, then he is not a pure devotee. There is no difference between siksa-guru and diksa-guru. Both are the same. Sometimes the siks a-guru may be higher, and sometimes the diksa-guru may be higher. No harm. If the guru does not know all siddhanta, conclusive philosophical truths, but he is a Vaisnava with very firm belief in Krsna, drdha-sraddha, then don’t give him up. Serving him and honoring him, you can go to a siksa-guru, but you’ll have to honor him. However, if he’s offensive to his Gurudeva, he is not following the line of bhakti, he has so much wrong attachment and he is fallen, at once give him up. That guru cannot help you, and he will create so many problems for you. So give up this guru forever, and accept a new initiation from any bona-fide Guru who can give this bhakti and take you to Krsna.

All good qualities are in Sankara. 

Sri Sanatana Gosvami has written that some Vaisnavas don’t observe Siva Caturdasi, the appearance day of Lord Siva or Sankara. In Hari Bhakti Vilasa he has written that Vaisnavas should honor Sankara, and they may observe that date. I observe that date. I know Sankara, because in his form of Bankandi Mahadeva in Vrndavana he was the friend of Sanatana Gosvami. He became Bankandi Mahadeva from Gopisvara. Do you know this history? 

When Sri Sanatana Gosvami became old, Sankara told him, “Now you are old. You should not come daily to see me, because you are coming from so very far away. Sanatana Gosvami replied, “I should come. I cannot change this habit.” Then Gopisvara Mahadeva said, “Then I’m going to come very near to you – as Bankandi Mahadeva.” He thus became Bankandi Mahadeva and resided very near the Madana Mohana Temple. Srila Sanatana Gosvami is also the very dear friend of Cakralesvara Mahadeva in Govardhana. He also used to be with Sankara in Kamyavan, where he is known as Kamesvara. He cannot be without Sankara. 

As Nandisvara, Sankara has become the mountain of Nandagaon. He wanted that all Krsna’s pastimes be p erformed on his back. Regarding Brahma, he has become Brahma-parvata in Varsana. Because he is so near to Radhika, he is therefore our Gurudeva 

These are the tattvas. We should try to honor Sankara as a great Vaisnava and as Guru. Don’t dishonor him. We don’t worship him separately, but we can observe Siva Caturdasi and glorify him in relation to his relationship with Sri Krsna. We should offer pranama to him with prayers like: 

vrndavanavani-pate! jaya soma soma maule
sanaka-sanandana-sanatana-naradedya 
gopisvara! vraja-vilasi-yugangri-padme
prema prayaccha nirupadhi namo namaste

["O gatekeeper of Vrndavana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable by the sages headed by Sanaka, Sanandana, Sanatana and Narada! O Gopisvara, desiring that you bestow upon me that prema for the lotus feet of Sri Sri Radha-Madhava who perform joyous pastimes in Vraja-dham a, I offer obeisances unto you time and again."] 

Sankara is telling Sri Narada that Prahlada Maharaja is superior to him. Why? Because he is “tricky”. He does this only to give some encouragement to worldly persons. Actually, Prahlada cannot go to Vrndavana, but Sankara, as Gopisvara, resides there. As Hanuman, Sankara is always with Rama. As Bhima, he is with Krsna. When Hanuman and Bhima combine together in Kali-yuga, they become Madvacarya, our Sampradaya-guru. 

Thus, Lord Sankara serves in so many ways, and we should always honor him as our Guru. He is hundreds of thousands of times superior to Prahlada because he knows and meditates on asta-kaliya-lila. Parvati also meditates on asta-kaliya-lila. This is very secret, yet they both do it. Although Sankara is so much superior and more worshipful than Prahlada, still he says that Prahlada is superior. Why? There are some reasons which I will explain later.

Gaura Premanande ! Hari Hari Bol!

Devotee: In the Gita Krsna says, “Of all the Rudras, I am Sankara.”

Srila Narayana Gosvami Maharaja: Here Krsna is telling about His vibhutis. Vibhuti means opulence. Arjuna is an opulence, and Sankara also. The Pippal tree is an opulence, and gaya, cows, are also - but they are not Krsna Himself. In this way, so many things and personalities represent Krsna's opulence - things that are very near and dear to Him.

A108-AI

prabhupad4.jpgTrindandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Germany: February 21, 2003

Today is a very auspicious day. It is the very holy birthday of Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura. I want to speak something of his glory.

If this great self-realized soul had not descended in this world, no one would have known the meaning of pure bhakti. No one would have known the identity of Srila Bhaktivinoda Thakura, the book Sri Caitanya-caritamrta, or the books and glories of the Gosvamis.

Srila Bhaktivinoda Thakura gave us two jewels, the first one being the holy birthplace of Sri Caitanya Mahaprabhu. He manifested Gaura-dhama. Before him, no one knew where Sri Caitanya Mahaprabhu had taken birth. No one knew where Sridhama Mayapura was actually located.

Secondly, he gave the jewel of Srila Bhaktisiddhanta Sarasvati Thakura, who preached throughout the world and universe the glories of Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu, the conceptions of the disciplic line of Srila Rupa Gosvami, and the glories of Sri Sri Radha and Krsna. Before the birth of Srila Bhaktisiddhanta Sarasvati Gosvami and Srila Bhaktivinoda Thakura, and after the disappearance of Srila Narottama Thakura, Sri Syamananda Prabhu, Srinivas Acarya, and especially Srila Visvanatha Cakravarti Thakura and Srila Baladeva Vidyubusana, pure bhakti was covered. The sahajiyas' ideas were spread throughout Sri Vraja-dhama and Sri Navadvipa dhama. Their influence prevailed and there were hardly any real Vaisnavas.

In the name of Sri Caitanya Mahaprabhu, His philosophy and His prema-dharma, the sahajiyas were degraded in character and were most sinful. To live with widows, to dance and sing with them, and to smoke cigarettes and drink wine with them – this was their idea of parakiya- and vaisnava-dharma. Because of their influence, none of the learned and aristocratic persons even wanted to hear the name 'Gaudiya Vaisnavas', what to speak of follow them. They hated Gaudiya Vaisnavas.

There are eleven sahajiya groups, like gaura-nagari, sakhi-bekhi, aul, baul and so on. In India, their main function was widow-bhajana, and they maintained their lives by doing professional kirtanas during funeral processions. After following a dead body and singing, they would receive a donation from the deceased relatives. True vaisnava-dharma is completely pure, but due to these practices, all aristocratic persons began to hate it, and Mahaprabhu's message was thus in danger.

At that time, Srila Prabhupada Bhaktisiddhanta Sarasvati appeared in Sri Jagannatha-dhama as the son of Srila Bhaktivinoda Thakura. He was born with many symptoms of a great soul, such as natural tilaka marks on his body and the impressions of kanti-mala on his neck. At that time Srila Bhaktivinoda Thakura told his wife Bhagavati-devi, "He is not an ordinary boy. No ordinary boy can have these natural tilaka, kanti-mala and other signs. He has taken birth in Jagannatha Puri, and also I have prayed to Vimala devi, the consort of Lord Jagannatha. He has come by Her mercy." The Thakura thus gave his boy the name Vimala Prasada. Prasada means 'mercy'.

After six months, the baby became qualified to have his anna-prasana mahotsava (grain ceremony in which a baby is fed grains for the first time). At the same time the Jagannatha Chariot festival was taking place. The three carts carrying Jagannatha, Baladeva and Subhadra were in procession and had stopped in front of Srila Bhaktivinoda Thakura's house for three days. The Thakura was the manager of the entire festival. Therefore, without any problem or obstacle, he took his son upon the chariot and placed him in front of Jagannatha-deva. He took some prasadam from there and placed it in the mouth of Vimala Prasada, and at that time the flower garland from the neck of Lord Jagannatha dropped on the baby's head. It is a very good sign when the Deity's garland falls in this way, for it means the recipient is being blessed by the mercy of Lord Jagannatha, Sri Govinda-deva, Sri Gopinatha, or any other Deity. This also happened to Sri Caitanya Mahaprabhu Himself. Thus, Vimala Prasada's anna-prasana mahotsava was observed.

Gradually he began to grow up. After some time, when he became a boy of five years, Srila Bhaktivinoda Thakura himself gave him harinama and the arcana mantra for the worship of Lord Kurmadeva, the Deity of Sri Krsna's Tortoise incarnation.

He began to learn many things. He was always with Srila Bhaktivinoda Thakura, carrying his father's Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nilamani, Sri Caitanya-caritamrta and other books on his own head as he accompanied him to various places for preaching or giving classes. Thus, from the beginning of his life, very good samskaras came to him. This, of course, was his naravata-lila (human-like pastimes), because he was actually the eternal associate of Sri Varsabhanavi-devi dayitaya, near and dear to Varsabhanavi devi, Srimati Radhika. In his pranama mantra he is referred to as krsna-presthaya. Krsna has so much love and affection for the manjaris, so Srila Sarasvati Thakura Prabhupada is also near and dear to Him.

The words 'gaura-vani-sri murti' is also present in his pranama-mantra. This adjective has also been used in the pranama mantra of Parama-pujyapada Srila Bhaktivedanta Svami Maharaja, and we must go deep to uncover its meaning. Gaura-vani refers to that which Gaura (Sacinandana Gaurahari) preached, and that which He inspired in the heart of Srila Rupa Gosvami – the glorification of the mood of the gopis and Srimati Radhika. Sri Gauracandra said, "O Nityananda, O Haridasa Prabhu, you should go door to door and preach 'Bolo Krsna, bhaja Krsna, karo Krsna (chant Sri Krsna's name, worship Him, and serve Him)". This is gaura-vani.

It is also what Mahaprabhu discussed with Sri Raya Ramananda and Sri Svarupa Damodara in the Gambira. In that regard it is especially His hidden revelation of the meaning of ceto-darpana-marjanam, yugayitam nimesena caksusa pravrsayitam, and aslisya va pada-ratam. This is gaura-vani. It is also the love and affection explained by Srila Rupa Gosvami in Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nila-mani, Sri Vidagda-madhava and Sri Lalita Madhava. This is gaura-vani.

Our entire parampara descended to this world from Goloka Vrndavana, and Srila Bhaktisiddanta Sarasvati Thakura was one of the most prominent acaryas. If he had not come, everything would have been transferred into sahajiyaism – wherein all philosophy is asat-sampradaya (outside the parampara line of philosophy, spiritual sentiments and behavior.)

If one is not serving his Gurudeva, if he does not have strong belief in his Gurudeva, and if he is not following his line of thought, such a person must be sahajiya. This is taking place nowadays. We are preaching and therefore they are somewhat stopped, but I do not know what will happen after I leave this world. A very dangerous stage is coming.

Many Iskcon devotees left Srila Bhaktivedanta Svami Maharaja, their Guru, Srila Prabhupada, and they went to Radha-kunda. They wanted to remember the 24-hour daily amorous pastimes of Sri Sri Radha and Krsna (asta-kaliya-lila) as goopis – not gopis, but goopis – and for this offense they went to hell. They became 'babajis'. Keeping two, three, or four widows with them, they began to relish their 'parakiya-bhajana'. I know not only two or three or four, but so many. They want to jump – not to practice bhakti-yoga. They want to be gopis by paying two pennies to any bogus person who will 'give' them siddha-deha, their perfected personal identity, and tell them, "You are a gopi." Such persons will give a name, and all other false information, about that 'gopi'. Then, after some time, such 'disciples' imagine themselves absorbed in Sri Sri Radha and Krsna's most confidential pastimes in the kunjas. Please do not try to be like that – do not go in that direction.

There are some ill-charactered persons who have been rejected from the Gaudiya Matha, and they also went to Radha-kunda to become babajis in that asat-sampradaya. Such characterless or unqualified persons imagine themselves to be absorbed in the asta-kaliya-lila of Radha and Krsna in Their midnight and end of the night (nisanta-lila) pastimes. At that time, Radha and Krsna are meeting in a kunja. If They are alone, half naked and kissing each other, what will that 'meditator' think? Material ideas will come to him. He is bound to think in this way, and this is wrong.

Sri Sri Radha-Krsna-lila is transcendental. Only a saintly person like Sri Sukadeva Gosvami who was a brahmacari from his birth, or like Sri Narada Gosvami who is a liberated soul, or like Lord Sankara who is an ideal personality, can properly think of asta-kaliya-lila.

You should offer obeisances to such pastimes and try to practice bhakti-yoga as our predecessors acaryas have taught us. Gradually begin from the root of the tree, then be qualified to climb, and then reach the top. Then you can take the fruits. Otherwise, you will have nothing but these bogus ideas. Try to follow Srila Bhaktisiddhanta Saravasti Prabhupada, our Gurudeva Srila Bhaktiprajnana Kesava Gosvami Maharaja, and Srila Bhaktivedanta Svami Maharaja. Otherwise, you will be like those misdirected persons and you will also go to hell.

Srila Bhaktivinoda Thakura sent his son to a Sanskrit college and, at the age of twelve perhaps, he received the degree in astrology and the title Siddhanta Sarasvati. At that time he had become the champion in astrology throughout Bengal, and therefore all the elevated scriptural scholars gave him that title. Sometimes Srila Saravasti Thakura would defeat the arguments of his teachers, and he therefore left that college. Our Gurudeva also left college. They both left because they had nothing to learn from the teachers there.

During that time, the governor of Bengal was Ashutos Mukarji. At that time the Indian government was ruled by the British, and the British had made him governor. He was very qualified. He established the Calcutta University, and there he reserved a seat for Srila Bhaktisiddhanta Sarasvati Thakura. He requested him, "Oh, please come and be the head of the department. Please oversee it. You are the most qualified for this." Srila Sarasvati Thakura replied: "I have not come to this world to count the stars in the universe. I have not come to count the sands on the ocean beaches of the world. I cannot fulfill your desire." As long as Srila Bhaktisiddhanta Sarasvati remained in this world, that post was reserved for him, but he never accepted it.

Srila Bhaktivinoda Thakura then thought: "What should I do for this boy?" He established a medical dispensary and told his son, "Remain there, and somehow maintain it so that there are no losses. Srila Prabhupada Sarasvati Thakura began to do so, but the dispensary failed, and again the father wondered what to do.

There was a king in India at that time who was the king of Kashim Bazar, and he was a bosom friend of Srila Bhaktivinoda Thakura. He told the Thakura, "I want a tutor for my son. He will be king after me, so I want a tutor for him." Srila Bhaktivinoda Thakura replied. "Let us try; I will tell my son to teach him." At that time the salary was very high.

Srila Sarasvati Thakura went to the king and began to teach his son that the entire world, along with all the sandhis and samas (movements of the moon) is an emanation of Krsna and non-different from Him. He taught as Mahaprabhu taught when He was a teacher in Navadvipa. After some time the boy became very learned and a scholar in Vaisnava philosophy, and the result was that he became renounced. He was not like you. Many of you have been hearing for sixteen or twenty years, but you have not become detached. On the other hand, being taught by Srila Saravati Thakura, that prince became detached from worldly enjoyment.

The boy's mother became very disturbed, and she told her husband, the king: "You have only one son, and you want to make him a sannyasi? Your only son? I do not want this. If you continue in this way I will take poison and die." The king became upset and asked Srila Bhaktivinoda Thakura, "What should I do?" Srila Bhaktivinoda Thakura replied, "I will tell my boy to return home." The King said, "I will continue to give you money, the same salary that I have been giving, but he should return."

At that time the king had a very big library, and Srila Sarasvati Thakura Pabhupada studied the thousands of books there – all the Gosvami's books, Srimad Bhagavatam, Brahma-sutra, books of the other sampradayas, and so on. Though he already knew their contents, he studied those books just to set an example for us. Quickly, in one or two years, he completed that study.

After that he returned home, and Srila Bhaktivinoda Thakura again considered what might be a good engagement for his son. He purchased land in Mayapura, beginning from Jagannatha Bhavan (the house of Sri Sacinandana), the Yogapitha, Candrasekara Bhavan and beyond. He gave the entire area to Srila Bhaktisiddhanta Sarasvati Thakura, and he himself then began to perform bhajana in Svarupa-ganja, in Godruma. He told his son, "We have discovered the birthplace of Mahaprabhu by the help and mercy of Srila Jagannatha dasa Babaji Maharaja. Now you should glorify it."

Srila Saravati Thakura then made a hut where Sri Gauracandra, Srimati Visnupriya, Srimati Laksmipriya and Pancha-tattva were established, and his father then ordered him, "You should perform arcana in the Deities' hut, and you can maintain yourself by depending on Lord Krsna while performing His worship and service."

As you may know, in general, a father does not believe that his boy is very intelligent and capable. Our Guru Maharaja considered us his babies and thought, "What will they do?" He told us that he had made this Gaudiya Matha with bricks, and added, "After I leave this world, if you cannot maintain yourself you should sell these bricks and somehow maintain." Similarly, Srila Bhaktivinoda used to think, "My baby is the same as he was when he was young."

Srila Prabhupada very quickly preached over the entirety of Bengal. He began to establish the Navadvipa-dhama parikrama and Kartika parikrama. Then, after some time he gave sannyasa to very qualified disciples – who were practically only boys. At that time Pujyapada Bon Maharaja, Pujyapada Sridhara Maharaja, Pujyapada Vaikhanas Maharaja, Pujyapada Auduloumi Maharaja and many others were only about 25, 26, or 27, and they were the cream of all qualified personalities in Bengal and all of India. They were the upper-class. He brought them to himself, gave them brahmacarya and sannyasa, and established Sri Caitanya Matha.

What is the meaning of the word 'matha'? Mathanti vasanti satrah – it is a place in which students study and learn under the guidance of their Gurudeva. It is like the gurukulas of previous times, wherein boys would study and become very qualified in all kinds of siddhanta (philosophical conclusions). Srila Bhaktisiddhanta Sarasvati Thakura established this. He gave brahmacarya to many beautiful boys, and thus very quickly preached all over India.

After some time he wished that this religion of Sri Caitanya Mahaprabhu would also go to the Western countries, and he inspired Srila Bhaktivedanta Svami Maharaja – Sri Abhaya Caranaravinda. By his mercy Parama-pujyapada Srila Svami Maharaja went abroad and preached throughout the world in just a few years. Srila Svami Maharaja established preaching centers and translated and published many books, which were in turn translated in all the prominent languages of the world. You have come by his mercy, and the root mercy is that of Srila Bhaktisiddhanta Sarasvati Gosvami Thakura.

A108-AI

gdwithpg.jpgShri Shrimad Bhaktivedanta Narayana Gosvami Maharaja
Singapore, February 11, 2001, pm

Today is the very sacred anniversary of the birth of my spiritual master, nitya-lila pravistha om visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He appeared in this world, on this day, to fulfill the needs of his dear-most Radha-Krsna Conjugal, Gaura-Nityananda Prabhu, and Gaura-Gadadhara. He came to help all the conditioned souls to come out of this jail. We are in jail – all of us. He came to save us from the jail of this world.

Who is he? Our Gurudeva is the manifestation of jagad-guru Srila Vyasadeva. It may also be said that he is a manifestation of akanda-guru-tattva Baladeva Prabhu or Nityananda Prabhu. Since Vyasadeva is Narayana Himself, we can surely say that Sri Gurudeva is a manifestation of Vyasadeva. He sits on the vyasasana, the 'vyasa seat', the seat on which Vyasadeva used to sit. In other words, he sits on the seat from which Vyasadeva preached the glory of Radha and Krsna Conjugal all over the world.

Today we should glorify him. We will also glorify guru-tattva and explain how guru-tattva descends from Goloka Vrndavana. Although we do not have much time – only 2 hours – we will explain all these truths today. I request all the speakers to speak only 15 to 20 minutes, and glorify guru-tattva.

Don’t think that this bhakti philosophy is useless. Don’t think in this way, otherwise you will be very weak and give up the bhakti line. I am hearing about this problem – daily, daily, and daily. So many disciples of Parama-pujyapada Srila Bhaktivedanta Svami Maharaja and other pure acaryas are giving up bhakti and becoming weak. They are leaving Krsna consciousness and accepting worldly family life. Why? It is because they don't know this philosophy.

Try to know all these truths. If you do not know them now, one day you will have to know them. It may be after thousands of lives, but one day you will have to know all these philosophical conclusive truths. Don't think that it is useless to know them. If you don’t want to fall down, then know all the philosophical truths and arguments very, very deeply.
 
My Guru Maharaja rendered so many direct services to his Guru Maharaja Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, like massaging him, and he was always with him for as long as Srila Prabhupada was present in this world. His glory is like an ocean. You have heard so many Prabhus glorify him, but we can never complete His glorification.

You should know that the backbone of krsna-bhakti is guru-nistha, unalloyed faith in Sri guru. If one has no guru-nistha, he has no bhakti at all. In Indian Vedic culture it is the tradition that one should accept a guru – a transcendental guru. If one has not accepted guru, no one will take any food that he has prepared.  No one will even drink the water that as been offered by him – not even his father or mother will drink it.

Do you understand what I am telling? Even if a son or daughter is married, if he or she has not accepted a guru, his or her cooking or offering will not be accepted by that family.  First, one will have to accept a high class of guru. Then he or she can cook and perform all related services. In Indian tradition, in Vedic culture, from ancient times up to now, it was essential to accept a bona fide guru.  Nowadays, however, the Western breeze is also coming towards India, and thus India is rejecting all these principles. We are especially rejecting guru. Instead we think, "What is gurudeva? Gurudeva is nothing. There is no need of gurudeva."

Minute by minute people are changing their wives and husbands. They are divorcing so many in one life, and therefore no one is happy. If you want to be happy, you must accept a qualified guru and guru-parampara. If you do not do so, you will have to experience the miseries of old age and death. When you die, whatever you have collected in your life cannot be taken with you. Always remember that death is sure. No one can save you from death. What, then, will become of the palatial buildings and the many other things you have collected? Try to understand this. By guru-bhakti our lives will be changed, and we will be happy forever. 
What is vyasa? The line that touches the opposite sides of the circumference of a circle by going through the central point is called the diameter or vyasa. What is the meaning? Krsna is the center of all.  Not only this one world, but so many universes – millions upon millions of universes are in this circle. Vyasa is touching Krsna and going to all the innumerable ends of material existence. Who is Vyasa? He who is preaching the glories of Krsna to all, teaching everyone: "You should serve Krsna; otherwise no one can save you from this endless chain of birth and suffering." Vyasa is he who is always serving Krsna from one point to another – everywhere in this world.

Vyasa took birth between Mathura and Vrndavana, on an island in the Yamuna. Parasara Muni was his father, and his mother was Srimati Matsyodhari. Parasara was going somewhere and wanted to cross the Yamuna. He called the boatman, but that boatman was very tired and sent his adopted daughter instead. Because his daughter had been born from the womb of a fish, a fishy odor emanated from her, but at the same time she was very beautiful. He ordered her, “Oh, take the ferry boat and help that Rsi Parasara.” Ordered by her father, Matsyodari took the boat and told Parasara, “You can come. I will take you across.” When she reached the island in the middle of the Yamuna, Parasara looked upon her. At once she became pregnant, and in a moment she gave birth to a very tall, beautiful, blackish youth of sixteen years. Who was he? Vyasa. He had come by the mercy of Krsna through Parasara, but he was actually Narayana. He thus immediately renounced this world.

After some time he divided the Vedas in four – Rg Veda, Sama Veda, Yajur Veda and Atharva Veda. After that he wrote the essence of all the Vedas, and that was called Brahma Sutra, Sariraka Sutra, or Vedanta Sutra. After that he wrote thirty-six kinds of Puranas: Puranas, Upa Puranas and Sakha Puranas.  Then, for all persons – for ladies, sudras, and all those who always lament and who are entangled in worldly intoxications – he wrote the Mahabharata, and in that he gave the jewel-like Gitopadesa, or Bhagavad-gita. Prior to this he gave the Catuh-sloki Bhagavatam, which Narada had taken from Brahma. There was yet no Srimad Bhagavatam, however, so he was not satisfied with his life.    

Narada came to Vyasa and asked, “Why you are so upset?”

Vyasadeva replied, “Gurudeva, I don’t know.”

Narada then told him, “You have not glorified Krsna and His pastimes of Vrndavana, and you have not discussed how the gopis and all the Vrajavasis serve Him. You should glorify Him, and especially His many devotees, His beloveds, the gopis, and His beloved Radhika.”

Vyasadeva then saw all the pastimes of Krsna and His associates in his trance, and thus he wrote Srimad-Bhagavatam and became happy. The essence, therefore, of all Vedic literature – Upanisads, Puranas, and Bhagavatam – is Vraja-prema, or gopi-prema, and especially the love and affection of Srimati Radhika, who controls Krsna and always keeps Him in Her heart.

A guru can give these truths, otherwise it is not possible to understand them. Otherwise we cannot know all these truths – all these mysterious truths. A guru gives all this to the sisya so that he can be happy. You know that Ravana had so much opulence, and so many millions of servants who lived in palaces made of gold and jewels. All kinds of opulences were present in Lanka; there were no poor people there. Ravana had ten mouths, ten heads, twenty eyes, and twenty ears, and he conquered the whole world. But he was not happy. He could not control his heart. He could not control his mind. He could not control his lust. Therefore, who is the greatest and strongest person? He who can control his six urges:

vaco vegam manasah krodha vega
jihva-vegam udaropastha-vega
etan vegan yo visaheta dhira
sarvam apimam prthivim sa sisyat

[“A sober person who can tolerate the urge to speak, the mind’s demands, the actions of anger and the urges of the tongue, belly, and genitals is qualified to make disciples all over the world.”]              
  
If one cannot control his anger, his words, his tongue, and his mind, he cannot do anything to help himself. You know the ex-president of America, Clinton. He was so famous and he was a very strong personality, but he could not check his heart and he became entangled with an office girl. Such persons cannot do anything productive. Therefore, if you want to be happy in this world, try to follow Vyasadeva – try to follow a real guru.  

Before writing Srimad-Bhagavatam, Vyasa made four disciples: Paila, Sumanta, Jaimini, and Vaisampayana; and he trained each of them in one of the four Vedas. Especially in South India, the Vedas, Upanisads, and Sanskrit sastras are followed. Nowadays, however, especially those outside of India have gradually left their traditions. Something is in their blood; they believe in God, but they have given up all religious principals and instead take meat, eggs, wine, and so on. They cannot control the six urges. Understanding the future, therefore, Vyasa gave one Veda to each of these four disciples, and he gave the Mahabharata and Puranas to Ugrasrava Suta.  

Vyasa served his gurudeva. He followed the teachings of Narada and he preached the glory of Radha-Krsna Conjugal everywhere. This is guru-bhakti, the tradition of guru. He preached the supremacy of Krsna and Radha’s love and affection throughout the world. This is Vyasa.

A disciple is he who can serve his gurudeva as more dear to him than his own life and soul. He is not a disciple who is simply satisfied with the thought, “Oh, Gurudeva has given me a name;” but he does not chant, he does not realize anything, and especially he does not follow the principles of Sri Caitanya Mahaprabhu, which is the essence of all the Vedas:

trnad api su-nicena taror iva sahisnuna
amanina manadena kirtaniya sada harih

[“One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.”]

If you want to be a disciple of a bona fide guru, you should be tolerant. If you do not have this tolerance, then, when a mosquito comes, you will make a hydrogen bomb to kill it. You will think, “How shall I save myself from this?!” The whole day and night you will be thinking about this, and krsna-bhajana will disappear. To protect and maintain our life is essential, but why is it essential? Not for living like dogs, hogs, or pigs. If anyone is spending his whole time maintaining himself, he is like a dog and other nonsense animals. These animals can do more than you. You are very worried about one child, but dogs can have fifteen or sixteen. Two times in a year they can have so many children, and there are many other animals that can have still more than this. So don’t think you are more advanced than animals in this way, or that you are so intelligent. No, they are more intelligent than you.

If you want to be actually intelligent, then always remember your death and your old age. Always remember that you cannot take anything with you at death, and, if you are not doing bhajana, you will be crushed by maya – thoroughly crushed. At that time you will lament, “Why did I not do bhajana? I have failed."

Vyasa writes:

labdhva sudurlabham idam bahu-sambhavante
manusyam arthadam anityam apiha dhira
turnam yateta na pated anumrtyu yavan
nihsreyasaya visayah khalu sarvatah syat

[“After many births we have attained this human form. Therefore, before death comes, we should engage ourselves in the transcendental loving service of the Lord. That is the fulfillment of human life.”]

The main object of this human life is to try at once, immediately, to realize who is the Supreme Personality of Godhead. We should realize, “Who am I? I am not this body.” This is the teaching of Vyasa.

sa vai punsam paro dharmo
yato bhaktir adhoksaje
ahaituky apratiha
yayatma suprasidati

[“The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.”]

The purpose of this life is to serve the Supreme Personality of Godhead, Krsna, as stated in these two slokas which were preached widely by my Guru Maharaja:

aradhyo bhagavan vrajesa tanayas tad dhama vrndavanam
ramya kacid upasana vrajavadhu vargena va kalpita
srimad-bhagavatam puranam amalam prema pumartho mahan
sri caitanya mahaprabhor matam idam tatradarah na parah

[“The Personality of Godhead Sri Krsna, Who is known as the son of the King of Vrajadhama, Sri Nanda Maharaja, is the ultimate worshipful Lord of all Lords. Similarly His residential abode, the holy place of Vrndavana, is as worshipful as the Lord Himself. The ways of His worship may be various, but the one which was conceived by the damsels of Vrajadhama is unsurpassable by any other devotee. Srimad-Bhagavatam Purana is the unalloyed guidance for approaching the worshipful Lord, which is the ultimate goal of life. This is the sum total opinion of Lord Sri Caitanya Mahaprabhu. We shall bow down our heads before His opinion, and not accept another.”]
   
[“The authoritative knowledge of Vedas received through the bona fide disciplic succession, establishes the following fundamental truths:

1. Hari is the supreme absolute truth.
2. He is omnipotent.
3. He is the reservoir of all mellows.
4. The living entities are His separated parts and parcels.
5. The conditioned souls are covered by Maya.
6. The liberated souls are beyond the influence of Maya.
7. The entire cosmic manifestation is simultaneously one and different from Him.
8. Suddha-bhakti is the only means to achieve love of Godhead.
9. The goal is to attain love of Godhead.
These teachings have been instructed by Gauracandra Himself.”]

If anyone is going on this path, he must be happy. No one will be able to check his happiness.

Hiranyakasipu was almost immortal. He had so much opulence. He used to control Vayu, the god of air, Indra, and all other gods and goddesses, but he could find no happiness. A new being – animal plus man – came to him, and in a moment He pulled out his intestines. If you do not follow this bhakti principal, then from the beginning of your life, day and night, you'll only be thinking, “Money, money, money.” And, after death you will become money. Realize this. It is to give you this message that we have come here. We have come to tell you that you should always remember your death. And you should always remember Vyasadeva.

Especially those of you who are Indians should remember the place from which you have come. India was previously known as Bharata. What is the meaning of Bharata? ‘Bha’ means illumination, or light. What is that light? Tattva-jnana. You come from that land where Narada Rsi, Brahma, Sankara, and all the acaryas were present. Transcendental knowledge is everywhere in Bharata. I have come to help you.  And for those of you who are Indian, I have come to remind you that you are coming from Bharata. Don’t forget this knowledge. You can make some money for your maintenance, but what is the purpose of maintaining yourselves? It is to follow the teachings of Srila Vyasadeva.

In relation to Vyasa, there are four personalities who founded the four sampradayas: Brahma, Rudra, Sri, and Sanaka. From them came the four sampradaya-acaryas, Madhva, Visnusvami, Ramanuja, and Nimbaditya respectively, and they all made commentaries on Vedanta-sutra, or Brahma-sutra. Sri Sankaracarya wrote an explanation of Brahma-sutra called Sariraka-bhasya, or Brahma-sutra-bhasya, and his philosophy was known as advaita-vada, or kevaladvaita-vada. He claimed that brahma has no shape and is avyakta-anadi. He has no sakti, power. He has no visesa, special qualities, and therefore He is nirvisesa-brahma. Sankaracarya gave all these negative ideas, but he never gave any positive explanation. He said that brahma satya jagan mitya – this entire world is false, and only brahma is truth – but that brahma is powerless. There is nothing in Him. Sankaracarya's philosophy was therefore called advaita-vada or mayavada.

After Sankaracarya, Ramanujacarya came and defeated all his arguments. He taught that these are not the ideas of Vedas. Rather, these ideas are against the Vedic principles. We should not follow this. Only demons can follow these ideas. No Vedic person will accept the theory that the Supreme Personality of Godhead has no shape, no attributes, and no power. Ramanujacarya defeated all of the arguments of Sankaracarya and called his philosophy visista-advaita-vada (specific monism). There are innumerable jivas and innumerable worlds. The Supreme Personality of Brahma has attributes. Innumerable jivas have come from Him, and this world also comes from Him. The Supreme Personality of Brahma exists along with this world and the jivas. What was the abhideya, practice, described in Ramanuja's philosophy? It was bhakti. What was the prayojana, the goal?

It was service to the lotus feet of Narayana. Ramanuja accepted the form of Narayana, His attributes, His power, and also His bhakti. He rejected the mayavadi philosophy of advaita-vada.

After Ramanuja came Madhvacarya.  He established a certain portion of the Vedas, and his philosophy is called visuddhadvaita or dvaitadvaitavada. In this philosophical understanding there are five differences. (To Prema-prayojana dasa) You should explain the five differences.

Prema-Prayojana dasa: Madhvacarya established the philosophy that there is a difference between brahma and maya, there is a difference between jiva and maya, there is difference between jiva and jiva, and between different manifestations of maya  and maya there are also differences. These five types of differences are called dvaitavada.

Sriila Narayana Gosvami Maharaja: His practice was bhakti and his prayojana was the service of the Supreme Lord in the form of Vasudeva. Which Vasudeva? He who has a      churning rod in His hand. This form was also accepted by Sri Caitanya Mahaprabhu.

After Madhva came Nimbarka, or Nimbaditya, and his philosophy was visuddha- vedaveda, but svabhavika (natural). He preached that brahma has vikrit, transformation, and it is from brahma that the whole world is coming. Brahma is alone, but still there are so many jivas and so many associates, like His father and mother. His dhama is there, but advaita.  Caitanya Mahaprabhu did not like this. He took the essence of all the Vedas – not only part of the Vedas.  He fully took all the moods of the essence of the Vedas, and discovered acintya-bhedabheda-tattva. It is not directly from Krsna that this world and jivas have come, but rather from His energy. This is called sakti-parinama-vada, transformation of sakti, energy. Caitanya Mahaprabhu fully adopted this philosophy because it asserts that everything has not come from Krsna Himself, but from the power of Krsna. Thus, Mahaprabhu defeated the arguments of Nimbarka’s bhedabheda svabhavika and founded acintya-bhedabheda.

We cannot imagine this truth by our mental speculation. It can only be understood through the words of the Vedas – by amnaya, the Vedic literature which has been accepted by our guru–parampara. He established the service of Radha-Govinda, Radha-Gopinatha, and Radha-Madana-Mohana. What was the sadhana, practice? That practice begins with vaidhi-bhakti and then changes to raganuga- bhakti. By that practice one can achieve Vraja-prema, and this is the supreme goal of life.

If anyone accepts this practice or goal, he is truly in the line of Vyasa. We should try to realize all this. Somehow you should know the essence of krsna–bhakti, that bhakti which Caitanya Mahaprabhu brought from Goloka Vrndavana – gopi-prema. This is the goal of our life. If we accept this, then our Vyasa-puja is complete. The followers of Sankaracarya ‘worship’ Vyasa, but they don’t follow him. They say Vyasa was ignorant because he wrote that brahma is anandamaya-bhyasa, all-blissful. The followers of Sankaracarya reject this. They say that brahma is bliss, but He is not blissful. In other words He is not a person. This is not service to guru. A disciple must obey his gurudeva and serve his gurudeva. Serving gurudeva outwardly by worship, and at the same time cutting the arguments and teachings of gurudeva, is not the duty or service of a disciple – yet, Sankaracarya did that.
Why did he do so? It was because Narayana ordered him in that way, to save Himself from being disturbed by demons who came to Him in the name of bhakti but who really only wanted Him to fulfill their selfish desires. Narayana told Sankaracarya, “You should preach in this world, ‘You are brahma. Aham brahmasmi. Sarvam kalvidam brahma. Tat-tvam-asi.’”                
 
There are so many things to discuss, but somehow try to know this: If you want to be happy in this world, then accept a high class of transcendental guru, who knows Gita, Bhagavatam, the Puranas, and Veda sastra, who can remove all doubts, and who practically chants harinama sankirtana following trnad api sunicena taror iva sahisnuna. He practices bhakti as received from Vyasa, Narada, and all other bona fide spiritual masters.

He serves and glorifies his gurudeva throughout the world, as we see in the lives of Srila Bhaktisiddanta Saraswati Gosvami, Srila Bhaktivinoda Thakura, Srila Bhaktivedanta Svami Maharaja, my gurudeva, and so on. If you want to follow, you can be happy. 

Gaura Premanande Hari Hari Bol.

A108-AI

narosrinirama.jpgTridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Bali, Indonesia
February 22, 1997

Today is a very auspicious day. It is the birthday of Srila Narottama dasa Thakura, who is one of the solid and strong pillars of Sri Caitanya Mahaprabhu's preaching. After the generation of the Six Gosvamis and Srila Krsnadasa Kaviraja Gosvami, Narottama Thakura, Syamananda Prabhu and Srinivasa Acarya became the leaders of the Vaisnavas in Bengal. They took all the books of the Six Gosvamis and other authentic Vaisnava literatures and preached all over Bengal. Especially, Narottama Thakura preached in Eastern India, in such places as Assam and Manipura.

Srila Narottama Thakura was a prince. He was the son of very famous king in that area. From childhood he had impressions of pure devotion and wanted to cultivate them. He therefore went to Vrndavana, where he heard about the glory of Sri Jiva Gosvami and became attracted to him. Together with Syamananda and Srinivasa, he studied all the sastras from Jiva Gosvami – Vedanta-sutra, Srimad-Bhagavatam, and especially the Six Sandarbhas. In this way, the three of them became learned in Caitanya Mahaprabhu's Gaudiya siddhantas.

Syamananda Prabhu was a disciple of Hrdayananda of Kalna, yet he joined in to hear the lectures of Sri Jiva Gosvami, and he treated him more like his guru than his Gurudeva, Sri Hrdayananda. Sri Narottama Thakura also studied in the school of Sri Jiva Gosvami. Jiva Gosvami personally told him to take initiation from Lokanatha dasa Gosvami, and he told Srinivasa Acarya to take initiation from Gopala Bhatta Gosvami. In those days there were no restrictions as there are today. Everyone was free to associate with topmost Vaisnavas.

In fact, gurus would advise their disciples: "Take the association of these most exalted Vaisnavas, and in this way you will develop your Krsna consciousness." There was no caste consciousness as there is today: "Don't go to other Vaisnavas, even though they may be very high-class. This is our party, and that is their party, and that is the other group's party." At that time there was no party spirit at all; everyone belonged to the family of Caitanya Mahaprabhu. All used to hear from all.

Jiva Gosvami had such a pure heart, free from any envy, that he told Narottama Thakura and Srinivasa Acarya to take initiation from these two high-class Vaisnavas. They had made up their minds to take initiation from Jiva Gosvami, but he told them: "Oh, they are my seniors. You will be more benefited by taking their shelter." We are not pure enough to speak in this way to our subordinates. Our hearts are not so improved.

Thus, Jiva Gosvami sent them to those two great Vaisnavas – but the two had vowed to not make any disciples.

The pastimes of Lokanatha dasa Gosvami have not been told in Caitanya-caritamrta or in any other book. Lokanatha dasa Gosvami was such a topmost elevated Vaisnava that he warned Krsnadasa Kaviraja Gosvami, Srila Rupa Gosvami, Srila Sanatana Gosvami, and other writers: "If you want my mercy, then do not glorify me or write my name in your books." When they assured him of this, only then did he give his blessings and tell them: "Your books will be successfully completed. Krsna's mercy will be on you." It is for this reason that these great Vaisnava authors have not mentioned his name. They obeyed him; they followed his order.

One day, by the order of Jiva Gosvami, a very beautiful prince, that boy Narottama, came to Lokanatha dasa Gosvami and took his foot-dust. Lokanatha dasa Gosvami asked him: "Who are you?"

Narottama replied, "I am a very wretched person, a fallen boy. I want to take shelter of your lotus feet. Please initiate me."

Lokanatha dasa Gosvami flatly refused. He told Narottama, "You can go to any famous Vaisnava and take his shelter. I am a worthless person. I don't know how to do bhajana. I only eat, drink, and sleep. I do not engage in bhakti. It is better that you go to any learned and qualified person."

Narottama dasa Thakura requested again and again, but Lokanatha das Gosvami remained grave and refused to initiate him. Although Narottama dasa Thakura left at that time, he began to think how he could possibly get initiation from this maha-bhagavata.

Narottama dasa was very worried, and began to think how to please him. He began to clean the place where Lokanatha dasa Gosvami was passing stool in the forest. He thus cleaned regularly, every night, and he also cleaned the path to that place. Once, in a very dark night, at about midnight, Lokanatha dasa Gosvami caught hold of the hand of this boy and asked him, "Who are you, and why are you doing this?" Narottama dasa Thakura began to weep bitterly and replied, "Because I want to please you."

"Oh, you are very pure devotee. What do you want?"

"I only want to be initiated by you." Narottama dasa again began to weep.

On seeing the boy's devotion Lokanatha dasa Gosvami was at once moved and accepted him. He told him, "Please come to me after taking bath in the Yamuna."

The next morning Narottama took bath and came to Lokanatha dasa Gosvami, who initiated him into the krsna-mantra (gopala-mantra), klim krsnaya svaha, and the kama-gayatri, klim kamadevaya. He gave him these two mantras and advised him: "Don´t go anywhere. Be seated here with me in my bhajana kutira." He built a hut for him, right next to his own, and said, "Always remain here with me, chant harinama, and hear from me." Narottama dasa did as he was told.

One day at midday, when the sun was very hot, a thirsty farmer came and asked Lokanatha dasa Gosvami, "Please give me some water, or give me some rope and a bucket so that I can pull water from the well." Lokanatha dasa Gosvami did not replay; perhaps he did not even see that person, as he was quite absorbed in his bhajana. Because Lokanatha dasa Gosvami could not hear him, the farmer went to the next hut and asked Narottama: "Oh, young babaji, can you give me some water?" Narottama came out and gave him some water. Thus, the farmer was satisfied and went away.

Later, Lokanath dasa Gosvami called Narottama and said "You don´t know what is bhajana? Krsna is personally His name; there is no difference at all between them."

nama cintamanih krsnas
caitanya-rasa-vigrahah
purnah suddho nitya-mukto
'bhinnatvan nama-naminoh

["The holy name of Krsna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krsna Himself, the reservoir of all pleasure. Krsna's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Krsna Himself. Since Krsna's name is not contaminated by the material qualities, there is no question of its being involved with maya. Krsna's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krsna and Krsna Himself are identical." (Padma Purana)]

"In some ways the name is even superior to Krsna. You don´t know this truth? You are serving Krsna (chanting or remembering Krsna means serving Him), but you were thinking that the service of chanting harinama is inferior to giving water to a thirsty person; that is why you served him. You have no belief that Krsna can quench his thirst. Krsna can give anything, but you have no faith in Him. So, return at once to your home. Become qualified there, and then you can come back. At present you are not qualified."

One should have strong faith in Krsna's name. You know the strong faith of Haridasa Thakura? He was whipped in twenty-two market places and his skin and muscles became shredded, but he never left his chanting of harinama.

Lokanatha dasa Gosvami thus ordered Narottama dasa Thakura, "Leave this place." Hearing this Narottama began to weep bitterly. Although Lokanatha das Gosvami had a very soft heart, like a flower, he desired auspiciousness for Narottama dasa, and so he became hard like a stone. It was for Narottama's welfare that he said, "Go from here."

Narottama das Thakura was not an ordinary devotee. He was an associate of Srimati Radhika Herself, and in his manjari form he is Vilasa-manjari. He was playing a role only, to give inspiration to devotees.

He was weeping and returned to his home, but he realized everything. In fact, he began to chant and sing in such a way that Sri Caitanya Mahaprabhu with all His associates would come to listen to his classes and his singing. He sang pathetically, with tears in his eyes and a choked voice, "Krsna Krsna Hare Hare," and [Lalasmayi Prarthana (Songs of the Vaisnava Acaryas)]:

'gauranga' bolite ha'be pulaka-sarira
'hari hari' bolite nayane ba'be nira

["When will that time come that my hairs will stand on end upon singing the name Gauranga? When will my eyes overflow with tears as I chant the holy names of "Hari Hari?"]

ara kabe nitai-cander karuna hoibe
samsara-vasana mora kabe tuccha ha'be

["And when will the moon of Nityananda Prabhu bestow His mercy on me? When will material desires become small and insignificant?"]

visaya chadiya kabe suddha ha'be mana
kabe hama herabo sri-vrndavana

["When will I renounce material enjoyment and my mind will become purified? When will I see the cinmaya svarupa of Sri Vrndavana?"]

rupa-ragunatha-pade hoibe akuti
kabe hama bujhabo se jugala-piriti

["When will I eagerly follow the path of Sri Rupa Gosvami and Sri Raghunatha dasa Gosvami? By their instructions I will be able to understand the divine love of Sri Radha and Krsna."

rupa-raghunatha-pade rahu mora asa
prarthana koroye sada narottama dasa

["My only aspiration is to attain the lotus feet of Sri Rupa Gosvami and Sri Raghunatha dasa Gosvami. This is Narottama dasa's constant prayer."]

He sang kirtana along with mrdanga, and each word of his kirtana was uttered by his mrdanga. The mrdanga sounded like the singing of Narottama himself, although it was actually the sweet sound was coming from his mrdanga. Narottama's mood was such that Caitanya Mahaprabhu, Nityananda Prabhu, Svarupa Damodara, Raya Ramananda, Vakresvara Pandita, Srivasa Pandita, and all of Mahaprabhu's associates appeared and began to dance with Narottama Thakura, and when he stopped his kirtana, they at once disappeared. The thousands of devotees present there were astonished. When he was singing about Sri Radha and Krsna, Radha-Krsna personally came to hear, with all of Their associates, and Krsna was playing beautiful songs on His flute.

Thus, in a few years Narottama dasa Thakura preached all over East Bengal, Assam, and Manipura.

He hailed from the village Kheturi; he was born and brought up there, and his father and uncle were living there. His father was a big king. Narottama dasa Thakura manifested six Thakuras (Deities) there, namely Radha-Govinda, Radha-Gopinatha, Radha-Madana-mohana, Radha-Vamsidhari, Radha-Giridhari, and Radha-Vallabhi-kanta.

He also organized a great festival that became famous in the Gaudiya-Vaisnava history. Srimati Jahnava-devi (who is Ananga-manjari in krsna-lila), the wife of Nityananda Prabhu, was elected as president. All accepted her like their preceptor, including Srila Jiva Gosvami and Raghunatha dasa Gosvami.

When Virabhadra, the son of Nityananda Prabhus wife Vasudha, became sixteen years old, he wanted to take initiation, but he could not find any person whom he considered qualified. Someone told him, "Why are you not taking the shelter of Srimati Jahnava-devi and being initiated by her?" He said, "She is a lady; I don't want to be initiated by a lady." Then, one early morning, Srimati Jahnava-devi was pulling water from a well to take a shower, when Viracandra came to take some advice from her for some necessary work. He saw her pulling out water from the well half naked, with just a towel covering the lower half her body. Both of them were ashamed to see each other in this circumstance, even though she was an elderly and like a mother to him. Srimati Jahnava-devi at once manifested four-arms, with two pulling water from the well and the other two covering her breasts. Astonished, Virabhadra immediately he fell flat at her lotus feet and begged her to forgive his offences. He told her, "I have nothing more to do. I want to take initiation from you right now. You are my guru."

So Srimati Jahnava-devi is a very exalted personality, the power (sakti) of Sri Nityananda Prabhu, and she serves Radha-Krsna in Their conjugal love in the form of Ananga-manjari. Therefore, she was elected as the supreme leader of the Gaudiya Vaisnavas. At this festival, all prominent Vaisnavas of that time came together, like Sri Syamananda Prabhu, Sri Srinivasa Acarya and hundreds of thousands of other devotees. It was one the biggest festivals in the history of Vaisnavism.

All present were charmed on hearing the sweet songs of Sri Narottama dasa Thakura, and all of them were blessed with the darsana of Sri Radha Krsna and Caitanya Mahaprabhu, who came to hear these sweet melodies.

Narottama dasa Thakura was the best devotee of his time. He is an associate of Sri Sri Radha-Krsna and Sri Caitanya Mahaprabhu, and in fact he is a manifestation of Sri Caitanya Mahaprabhu.

Sri Lokanatha dasa Gosvami is also an associate of Sri Sri Radha-Krsna, by the name of Manjulali-manjari. By sending Narottama Thakura back to his village, he played a trick, and by this trick he sent Narottama dasa Thakura to preach all over the world. Had he not done so, no such preaching would have been done; all preaching would have been destroyed. If he had continued to request Narottama to sit and chant harinama in his kutira, there would not have been such great preaching.

You can also look at the example of Sri Bhaktisiddhanta Sarasvati Gosvami Thakura and Srila Gaurakisora dasa Babaji Maharaja. Srila Gaurakisora dasa Babaji Maharaja was a follower of Lokanatha dasa Gosvami. He never wanted name, fame, or anything like this. He always chanted harinama and used to sing in the deepest of moods, with tears in his eyes: "Oh Radhe, Prema-mayi Radhe Radhe, Govinda, where are You?"

gosai eka-bara dake radha-kunde
abara dake syama-kunde, radhe radhe

[...sometimes at Radha-kunda, sometimes at Syama-kunda.]

gosai eka-bara dake vrndavane
eka-bara dake bandhirvane

Gosai in this connection refers to Raghunatha dasa Gosvami.

Srila Gaurakisora dasa Babaji Maharaja could not live without remembering Srimati Radhika, always calling out: "Oh Radhe, where are You, where are You?" Rolling down on the earth, he cried:

he radhe! vraja-devike! ca lalite! he nanda-suno! kutah
sri-govardhana-kalpa-padapa-tale kalindi-vanye kutah
gosantav iti sarvato vraja-pure khedair maha-vihvalau
vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

["I am doing vandana to the Six Gosvamis, who were always calling out, "O Radhe! O Queen of Vrndavan! Where are You? O Lalite! O son of Nanda Maharaja! Where are you? Are you seated beneath the kalpa-vrksa trees of Sri Govardhana Hill? Or are You roaming in the forests along the soft banks of the Kalindi?" They were always lamenting, overwhelmed and burning in feelings of great separation as they wandered throughout all Vraja-mandala." (Sri Sad-Gosvamyastakam, verse 8)]

Sometimes in Vrndavana and sometimes in Radha-kunda, he was weeping and rolling on the ground, crying bitterly: "Radhe! Radhe! Radhe! If You do not give me Your mercy, I shall die at once." He used to do this kind of bhajana, nirjana-bhajana, in solitary places.

He also made a vow not to initiate anyone, but Srila Bhaktisiddhanta Sarasvati Thakura had vowed, "I will not take initiation from anyone but Srila Gaurakisora dasa Babaji Maharaja, otherwise I will die." Srila Bhaktivinoda Thakura had to become a mediator between them. He asked Babaji Maharaja, "What is your duty towards the conditioned souls?"

"To give them mercy."

"Then why you are not giving your mercy to this boy? He is going to die!"

By the persuasion of Srila Bhaktivinoda Thakura, he agreed and gave initiation to this one person only, Srila Bhaktisiddhanta Sarasvati Thakura. He ordered him, "Never go to Kali." Kali means Kolkata. But when Srila Bhaktisiddhanta Sarasvati Thakura was initiated and took sannyasa, even before he took sannyasa, he first went to Kolkata. There he started his preaching, and gradually he preached all over India and the world.

Did he disobey his spiritual master by going to Kolkata? Can anyone claim this? Whoever will speak like this is committing a grave offence. What he did was a great service to his spiritual master. He glorified him all over the world by doing so. Had he not done so, we would not know about Srila Gaurakisora dasa Babaji Maharaja and Krsna. You and I and millions of devotees gather today only due to Srila Bhaktisiddhanta Sarasvati Thakura's mercy, which he received from his guru, Srila Gaurakisora dasa Babaji Maharaja.

Srila Bhaktivedanta Svami Maharaja preached in Western and Eastern countries, but he was a part of Sri Caitanya Mahaprabhu's and Sri Nityananda Prabhu's preaching. The original preachers are Sri Caitanya and Nityananda Prabhu. All gurus in the disciplic succession are obeying them. If Srila Bhaktisiddhanta Sarasvati Thakura, Gaurakisora dasa Babaji Maharaja, Srila Bhaktivinoda Thakura, and Srila Narottama dasa Thakura had not appeared, how could we have come together here? Therefore, we should honor all gurus in the disciplic succession. If we say that our guru is the only one and we should honor only him and not read the books of Srila Bhaktisiddhanta Sarasvati Thakura, Srila Bhaktivinoda Thakura, or others, like Sri Rupa Gosvami's Bhakti-rasamrta-sindhu, then we are offenders and we will not be able to enter the realm of bhakti.

Srila Bhaktisiddhanta Sarasvati Thakura, though he was restricted not to go to 'Kali Rajya,' went there and began to preach from there to the whole world. He collected devotees like Srila Bhaktivedanta Svami Maharaja, and also our Guru Maharaja and others from Kolkata. If he had not started his preaching from there, no one would have come under the shelter of Sri Caitanya Mahaprabhus beautiful siddhanta. So, we cannot say that he disobeyed his Gurudeva.

In this way we also cannot say that Sri Narottama dasa Thakura disobeyed his guru. In fact, he fulfilled the mano-bhista, or internal desire, of his divine grace. We should always try to reconcile these apparent contradictions. Sometimes pure disciples act like this, so we will have to reconcile. If we do not reconcile, we will go to hell.

There are many such incidences described in Srimad-Bhagavatam. One time, Krsna spoke to the gopis: "Go back to your homes and serve your husbands, children, and cows." But the gopis countered His arguments and said, "We are not at fault, You are at fault! We consider You to be our guru. You are instructing us to serve our husbands, children and so on; therefore You are our guru. The guru must be respected and worshiped first, before anyone else. If You are not accepting our worship, then You are guilty, not us." They defeated all of Krsna's arguments, and He was bound to accept their service.

Some time later, the gopis asked Krsna "Why did you tell us to return to our homes and serve our husbands?" Krsna replied, "I never said this. I said that the full moon nights are not dark; but you understood they are dark." In Sanskrit, these slokas have double meanings; hence we should always read and understand them under the guidance of Vaisnavas. Otherwise we may not understand their true meaning.

We should understand that Srila Bhaktisiddhanta Sarasvati Thakura and Sri Narottama dasa Thakuras never disobeyed their gurus; rather they very respectfully 'more than obeyed' them.

Sometimes Srila Bhaktivedanta Svami Maharaja writes in his books one thing in one place, and in other places the opposite. You may find this in many places, but it should be reconciled. For example, he has written in some places that the soul has fallen from Goloka Vrndavana, and in other places that the soul can never fall from Goloka Vrndavana. Here we see some apparent contradiction.

Which statement we should follow? Don't try to follow him by your own intelligence. It is best to read his books with the understanding that his conclusions must be the same as the conclusions of Srila Jiva Gosvami, Sri Rupa Gosvami, Sri Bhaktivinoda Thakura, or Srila Bhaktisiddhanta Prabhupada. If one of his two statements is contradicting the conclusion of Sri Jiva Gosvami or Sri Rupa Gosvami, Mahaprabhu, Sri Bhaktivinoda Thakura or Srila Prabhupada, then we can conclude that Srila Bhaktivedanta Svami Maharaja had one special purpose in that. Otherwise, without this understanding, you will be derailed from the bhakti path and become an offender.

How can we reconcile his statement that the soul has fallen from Goloka and has now forgotten Krsna? He said this for beginners. He did right. Beginners cannot comprehend higher siddhanta. There would have been no use explaining it to them. For example, we may say to a weeping small boy that the moon is here on the tree. The moon is not on the tree, but we cannot give him any sophisticated explanation because he will not understand. Therefore, we tell him that the moon is here on the branches of the tree. This is appropriate. However, when he has gained some knowledge, at that time we can tell him that the moon is not on the tree.

Once we will be qualified, we will understand. We will read Sri Jiva Gosvami, Sri Rupa Gosvami or Sri Sanatana Gosvami and recognize that everything is there in Srila Bhaktivedanta Svami Maharaja's books. He has written something for general persons, for beginners. But his real conclusion is this:

Those who have gone to Goloka Vrndavana are liberated from this world. Either they became liberated, or they are kaya-vyuha manifestations of Srimati Radhika or nitya-siddha manifestations of Sri Baladeva Prabhu. There is no maha-maya in Goloka Vrndavana, only yoga-maya (Purnamasi). Bad thoughts can never enter the hearts of Goloka residents. They are always tasting the mellows of krsna-prema, so how they can fall? Srila Bhaktivedanta Svami Maharaja has told this very clearly many times – I can show it, and others have also told so. We should not be in confusion and thus confuse others.

He is quoted as saying that we should not read any books besides his. Why would he have said this? Because first we should become qualified, and then we must read books like Bhakti-rasamrta-sindhu and Ujjvala-nilamani; otherwise we will lose everything. So, we will have to reconcile all this.

Srila Gour Govinda Maharaja sometimes spoke about raganuga-bhajana. He was qualified to speak about this, but most of his listeners were not qualified to understand how he was nearer than them to the teachings of Srila Bhaktivedanta Svami Maharaja. They could only comprehend primary teachings; they could not sort out such higher topics. Srila Bhaktivedanta Svami Maharaja has written and explained everything in his books, but we need to learn from a maha-bhagavata how to understand his books.

yaha, bhagavata pada vaisnavera sthane
ekanta asraya kara caitanya-carane

["If you want to understand Srimad-Bhagavatam, you must approach a self-realized Vaisnava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Sri Caitanya Mahaprabhu." (Sri Caitanya-caritamrta, Antya-lila, 5.131)]

Actually, there is nothing contradictory in Srila Bhaktivedanta Svami Maharaja's books; rather, he spoke to different levels of devotees. For example, it is written somewhere in Srimad-Bhagavatam that the world is false. This does not mean that the physical world is false, but that the world we ourselves make, our conceptions that "This is my father, mother, wife, and so on" are false; our creation is false. Worldly relations are illusory, but the sun, the moon and the pastimes of Sri Rama and Sri Krsna are not false.

We have to reconcile all these things. But we can reconcile them only if we are associating with high-class Vaisnavas.

A108-AI

We will discuss the pastimes of Nityananda Prabhu: Jagai and Madhai and other pastimes, such as vyasa-puja and Mahaprabu’s sannyasa-lila. The Lord’s associates went with Caitanya Mahaprabhu and Nityananda Prabhu to Jagannatha Puri.  We will discuss how, in the midway, Nityananda Prabhu broke Mahaprabhu’s danda. Caitanya Mahaprabhu then left all His associates and went to Jagannatha Puri, where He took darsana of Jagannatha and prayed to that Deity, “Oh Vrajendra-nandana (the son of the King of Vraja, Nanda Maharaja), You are not a statue. You are personally Yasoda-nandana (the son of Mother Yasoda), Vrajendra-nandana.”

 We will discuss how Mahaprabhu tried to reach and meet with Jagannatha-deva as soon as He saw Him, but He at once fainted. Sarvabhauma Bhattacarya came and took the unconscious Caitanya Mahaprabhu to his home, where he tried to teach Him Vedanta. We will discuss what occurred in that pastime.

We will discuss Nityananda’s pastimes in Puri at the Ratha-Yatra festival, how He returned to Navadvipa and Bengal, and how He used to preach over the whole of Bengal – especially to those who were very fallen and out of caste. After that, how He married with Jahnava-devi and Vasudha-devi, and how His son Virabhadra Prabhu took initiation from Jahnava-devi.  There are so many qualified persons to speak.

[Srila Gurudeva called on a few devotees to speak, and then he continued:]

 Nityananda is jagat-guru, guru of the universe. He is personally Baladeva Prabhu, (the first expansion of the Supreme Personality of Godhead.) In Krsna’s pastimes Baladeva Prabhu went to Naimisaranya, where He saw that Romaharsana-suta was giving Srimad-Bhagavatam class. All the sages and saintly kings stood up and offered pranama to Baladeva Prabhu, but Romaharsana remained on the vyasasana without standing and offering pranama to Him or welcoming Him. Baladeva Prabhu thought, “He is not qualified to read Srimad-Bhagavatam or to teach Bhagavatam. He thinks that I am born in a gopa (cowherd) dynasty, and that he is a brahmana, so literate, learned, and quite qualified to explain Bhagavata.”  He then told Romaharsana, “You are not qualified. Be a bhagavata (devotee of Bhagavan, the Supreme Personality of Godhead) and then explain Bhagavata (The Supreme Personality of Godhead in the form of Srimad-Bhagavatam.)” He took up a piece of kusa grass in His hand, and by that kusa grass He at once cut off Romaharsana’s head.

 In great wonder, all the rsis exclaimed, “Oh Baladeva Prabhu, what have You done? Baladeva replied, “What do you want? Do you want me to bring him back to life?”

 Now they understood the glories of Baladeva Prabhu. “No we don’t want that,” they replied, “but how will we hear Srimad-Bhagavatam?” Baladeva at once brought the son of Romaharsana, Ugrasrava, who was only eight years of age. He was not wearing clothes and he looked like an ignorant person, but Baladeva made him sit on the vyasasana (the seat of honor, as the representative of Krsna’s literary incarnation Sri Vyasadeva.)  Baladeva looked towards him and inspired in his heart knowledge of all Vedic literature – all Vedas, all Srimad-Bhagavatam, all Puranas, Upanisads, Smriti, Sruti, Mahabharata, and Ramayana.  Ugrasrava at once uttered hymns in glorification of Baladeva Prabhu, and then he began to explain the topics of Srimad-Bhagavatam in a wonderful way.

 Do not think that Baladeva Prabhu, or Nityananda Prabhu, had not attended school and that He was illiterate. He is the complete embodiment of Gurudeva (akhanda-guru-tattva).

 In Krsna’s pastimes He killed Dhenukasura, a demon who was in the form of an ass. Dhenukasura represents ignorance. What kind of ignorance? Those who do not honor Vaisnavas (devotees) and yet think themselves devotees, they are all like Dhenukasura. Nityananda Prabhu honored all devotees, even those who were not devotees but who wanted to be devotees. If anyone came in the association of a pure Vaisnava, Nityananda Prabhu respected them. He brought the message of Krsna Consciousness to all those who were neglected by society.

 In India, at first, the goldsmiths, oil makers, betel-nut makers, and groups like them had no right to read the Upanisads and Vedanta; they were not allowed. But Nityananda Prabhu exclaimed that even those like Jagai and Madhai are most qualified to chant Harinama and to have Krsna-prema. And, to whomever He saw, He gave initiation:  He would tell everyone, “Chant ‘Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare.’ Nityananda Prabhu embraced and inspired everyone in Bengal, including all those who were fallen, the most inauspicious groups of persons.

 Today, we are making some mistakes. We are dishonoring sincere and senior devotees who have served Srila Bhaktivedanta Svami Maharaja throughout their lives.  They have served Radha-Krsna and Gaura-Nityananda Prabhu their whole life, and from the beginning of his mission. I have also served so much, more than anyone in ISKCON. But I am not allowed to go to take darsana in any of the ISKCON temples, although it was I who gave samadhi to Srila Bhaktivedanta Swami Maharaja in Vrndavana. The doors to his temples are now closed to me.

This is a very bad sign. By this, one goes to hell.

 We should try to correct these things. We should know that we are all in Mahaprabhu’s family. Those who have not even taken initiation but are chanting Hare Krsna should be treated as the family of Caitanya Mahaprabhu. And those who are senior, sincere, and serving lovingly for so many years, should be more respected. Otherwise, one who disrespects such devotees is like Ramacandra Khan.

 In His later pastimes, Nityananda Prabhu went to a village in Bengal, where a very rich person lived named Ramacandra Khan (who had previously attempted to make Haridasa Thakura fall down). That rich person did not honor Nityananda Prabhu or any of the devotees of Nityananda Prabhu. Rather, he told them, “Get out from here. You cannot be hosted for the night here.”

Nityananda Prabhu began to laugh loudly, and said, “Oh, devotees are not honored here. Devotees are disrespected here. So, we should not remain here. Let us go; but, I see that tomorrow Mohammedans will come, they will slaughter cows here and prepare meals of flesh, and the whole family of Ramacandra Khan will be destroyed.” He then left that place.

The next day, this person who was not honoring Vaisnava devotees was killes along with his entire family, his cows were slaughtered, and his entire village became barren.

So, we should always remember Nityananda Prabhu and His teachings. Don’t disrespect any Vaisnava. Always try to honor Vaisnavas according to their stage of advancement in bhakti, namely kanistha-adhikari, neophyte, madhyama-adhikari, intermediate, and uttama-adhikari, advanced.

 You must know all these teachings, and if you do not know them, then you are not devotees at all. You are only show-bottle devotees.

Nowadays they are not approaching those who are strong in Vaisnava philosophy. We should try to establish ourselves in all these teachings; otherwise, being a show bottle devotee and simply giving instructions to others will not do.

 Come with me to Puri, where Caitanya Mahaprabhu was calling out to Lord Jagannatha, “Oh, I am meeting with the same Vrajendra-nandana.  I have been burning in a separation mood for so many years and years. I have found my Vrajendra-nandana.” Caitanya Mahaprabhu was in the mood of Radhika, calling “Krsna, Krsna. You are the same Vrajendra-nandana,” and He fell unconscious on the ground while dancing. Nityananda Prabhu was there, but not touching Him.

When Caitanya Mahaprabhu used to dance in Srivasa-angam and would faint in the courtyard, Nityananda Prabhu would not touch Him. He would do so after Mahaprabhu came to His external senses, otherwise not. Nowadays, we don’t know all the principles of transcendental etiquette, and thus we speak and write so many rasa-abhasa ideas (misrepresentations of the relationships among the personalities in the pastimes). We keep Nityananda Prabhu with Radha and Krsna in the same section of the altar [see endnote 1], and also Jagannatha. You should know the principles of etiquette by reading Caitanya-caritamrta in the association of superior, advanced devotees.

yaha, bhagavata pada vaisnavera sthane
ekanta asraya kara caitanya-carane
(Caitanya-caritamrta Antya-lila 5.131)
[“If you want to understand Srimad-Bhagavatam, you must approach a self-realized Vaisnava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Sri Caitanya Mahaprabhu.”]

That is why Nityananda Prabhu ordered Jiva Gosvami to go to Vrndavana and learn all philosophical conclusions under the guidance of Srila Rupa Gosvami and Srila Santana Gosvami. Nityananda Prabhu inspired Jiva, after which Jiva became so learned that in the whole world at that time there was no person as learned as he. He defeated so many learned persons. How? Only by the mercy of Nityananda Prabhu.

We should try to follow Nityananda Prabhu, outwardly and inwardly.

Do you know the song Nitai Pada Kamala? We will sing it.

nitai-pada-kamala, koti-candra-susitala
je chayaya jagat judaya
heno nitai vine bhai, radha-krsna paite nai,
drdha kori’ dharo nitaiyer paya (1)
[“Nitai’s lotus feet are more cooling than the shining of millions of moons. Their shade gives solace to the universe. O brother, without a personality such as Nitai, it is not possible to attain Radha and Krsna. So hold on very tightly to His lotus feet.”]

se sambandha nahi jara, vrtha janma gelo tara
sei pasu bodo duracara
nitai na bolilo mukhe, majilo samsara sukhe,
vidyakule ki koribe tara (2)
[“If someone does not establish his relationship with Nityananda Prabhu, his life is wasted. Such a wicked person is no better than an animal. Not taking the name of Nitai on one’s lips, he loses himself in the so-called happiness of this world. Then what is the value of one’s education and birth in a high family or great nation?”]

ahankare matta hoiya, nitai-pada pasariya,
asatyere satya kori’ mani
nitaiyera koruna habe, vraje radha-krsna pabe,
dharo nitaiyera carana du’khani (3)
[“Forgetting Nitai’s lotus feet, one becomes maddened by the false concept of bodily life and considers the illusory energy as real. If Nitai is merciful, one can attain Sri Radha and Krsna in Vraja, so firmly catch hold of His lotus feet.”]

nitaiyera carana satya, tahara sevaka nitya,
nitai-pada sada koro asa
narottama bodo duhkhi, nitai more koro sukhi,
rakho ranga-caranera pasa (4)
[“The feet of Nitai are real and His servants are eternal. Always hope and pray for the lotus feet of Nitai. “Narottama is very unhappy! O Nitai, please make me happy. Keep me tucked close to the reddish lotuses of Your feet.”]

----------------

 One of the prayers of Vrndavana dasa Thakura is Sri Nityanandastakam.

yathestam re bhratah!  kuru hari-hari-dhvanam-anisam
tato vah samsarambudhi-tarana-dayo mayi laget
idambahu-sphotair-atati ratayan yah pratigrham
bhaja nityanandambhajana-taru-kandam niravadhi
[“O brothers, simply chant incessantly the names of Sri Hari, and let the responsibility of delivering you from the ocean of repeated birth and death rest upon Me.” While traveling constantly, He approached the door of every home, declaring this with outstretched arms. I perpetually worship Sri Nityananda Prabhu, the root of the krsna-bhakti tree. (verse 5)]

 He is telling to all persons, without any consideration of caste or creed, wealth or poverty, inferiority or superiority, brahmana or sudra, male or female, young or old. He calls even to animals and birds, “Come on. Come on.” Raising His arms and speaking in this way:  “Yathestam re bhratah!  kuru hari-hari-dhvanam-anisam - O brothers, always chant ‘Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare;’ loudly, and more loudly, again and again. In this way you will cross the ocean of birth and death, suffering and sorrows. And, if you are not getting the desired result, then I am liable for this. I am telling you the truth, that if you once chant ‘Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare,’ I promise to take all responsibility for this – that you will certainly attain Krsna-prema.”

No one else has told anything like this.

Nityananda Prabhu used to go to each person’s door, and He would personally tell that person, “I am begging only for your devotion to Sri Krsna. I don’t want anything else.” We are now deviating from this line of Nityananda Prabhu. If you want Krsna-prema, you will have to come in this line again. Nityananda Prabhu is telling each person, “I am responsible if you are following My instructions but not getting Krsna-prema,”

 In the last verse, Vrndavana dasa Thakura is telling,

rasanam adharam rasika vara sad vaishnava dhanam
rasagaram saram patita tati taram smaranatah
param nityanandastakam idam apurvam pathati yas
tad anghri dvandvabjam sphuratu nitaram tasya hrdaye
[May Sri Nityananda Prabhu’s two lotus feet brilliantly manifest in the hearts of those who recite this unprecedented and supremely potent Nityanandastakam, which is the reservoir of rasa, the treasure of exalted rasika Vaisnavas, and the abode of the essence of bhakti-rasa. It bestows liberation upon all fallen souls who simply remember it.” (verse 9)]

Don’t think that Nityananda Prabhu is merely a mad person. You should know that He is rasanam-adharam, the reservoir of all rasas. He is in dasya-rasa, in sakhya-rasa as Baladeva, vatsalya-rasa also as Baladeva, and in madhurya- rasa in the form of Ananga-manjari, the younger sister of Srimati Radhika. He came to taste these five rasas. Don’t think that He is only serving Krsna in a male form, in only four rasas. He is serving also in madhurya-rasa. So, rasanam adharam rasika vara sad vaishnava dhanam – He is so rasika.

 He often used to enjoy mock-fighting with Advaita Acarya. Once, when He was throwing maha-prasadam here and there, Advaita Acarya jokingly told Him, “My dear Nityananda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman. To make Me a madman like Yourself, You have thrown the remnants of Your food at Me. You did not even fear the fact that I am a brahmana.”

 Nityananda Prabhu at once began to laugh, and said, “Ho, ho ho. Oh, Advaita Acarya, I’ve heard that you are a learned person, but I see that you are not. You do not know anything. You are telling Me that by taking maha-prasadam one loses His brahmanical caste and becomes impure? Such words are offensive to the lotus feet of maha-prasadam. You do not know the real power of maha-prasadam. Maha-prasadam is Krsna Himself.” [See endnotes 1-3]

maha-prasade govinde, nama brahmani vaisnave
svalpa-punya-vatam rajan, visvaso naiva jayate
[“Those who have very few pious activities to their credit can never develop faith in maha-prasada, in Sri Govinda, in the holy name of the Lord, or in the Vaisnavas.”]

And sometimes They were quarreling in the large lake named Indradyumna Sarovara, splashing there in the water. Caitanya Mahaprabhu was so grave. Raya Ramananda and Sarvabhauma Bhattacarya were wealthy, learned persons, and also so grave. But They also began to play-quarrel like children, throwing water upon each other. During the splashing of Nityananda Prabhu and Advaita Acarya, Nityananda Prabhu defeated Advaita Acarya. Advaita Acarya told Nityananda Prabhu “I am an old person. Do you want that I should die? Would you cause Me to die?” So much good siddhanta (conclusive philosophy) was there in these quarrels.

So, Nityananda Prabhu: rasanam adharam rasika vara sad vaishnava dhanam. He was rasika vara, meaning the best of the rasika associates of the Lord. Giriraja Govardhana is also rasika-vara, but Nityananda is the root of all rasikas. Without His mercy, no one can be rasika. Those who pray to Nityananda Prabhu for His mercy will become bona fide Vaisnavas.

But always remember: don’t criticize any Vaisnava. Don’t dishonor anyone, otherwise Nityananda Prabhu will be unhappy. He will not give Krsna-prema to that offender.

Treat all who have taken shelter of Nityananda and Gauracandra as Vaisnavas. Moreover, regarding those who are not following, we should simply pray to Nityananda Prabhu, “Please bestow Your mercy upon them so that they will be reformed.” Don’t criticize. Don’t do anything against them. Always have faith in Nityananda Prabhu. Especially, I am praying for you all, and for myself also. I am praying for the whole world, that Nityananda will bestow His mercy to all, so that you will know who Mahaprabhu is and what is the identity of Krsna’s name: “Hare Krsna Hare Krsna, Krsna Krsna Hare Hare, Hare Rama Hare Rama, Rama Rama, Hare Hare.”

May He give us ruci (taste) in Krsna-nama, and in Gaura-nama, the holy names of Sri Krsna and Sri Caitanya. A Vaisnava has written in his prayer that Krsna and Krsna’s abode and Krsna’s name have some consideration regarding offenses. They consider whether or not a person is nama-aparadhi (offender to the holy name), but Caitanya Mahaprabhu and Nityananda Prabhu have nothing to do with these things. Even if an offender calls out, “O Gaura-Nityananda Prabhu,” They bestow Their mercy.

We should also be like that. If someone is doing any nonsense, we should tolerate, and also pray for him. Don’t have any enmity towards them; nothing at all. Be like Nityananda Prabhu. Follow His footsteps. Nityananda Prabhu will then unconditionally bestow His mercy upon you.

 Gaura-Nityananda Prabhu ki jaya!

Endnotes:

Endnote 1 (from Caitanya-caritamrta, Madhya-lila 3.84, 85)

His Divine Grace Advaita Acarya, after hearing the statement of Nityananda Prabhu, took the opportunity presented by the joking words and spoke to Him as follows.Advaita Acarya said, “You are a reject paramahamsa, and You have accepted the renounced order of life just to fill up Your belly. I can understand that Your business is to give trouble to brahmanas.”

PURPORT

There is always a difference of opinion between a smarta-brahmana and a Vaisnava gosvami. There are even smarta opinions and Vaisnava gosvami opinions available in astrological and astronomical calculations. By calling Nityananda Prabhu a bhrasta avadhuta (a rejected paramahamsa), Advaita Acarya Prabhu in a sense accepted Nityananda Prabhu as a paramahamsa. In other words, Nityananda Prabhu had nothing to do with the rules governing smarta-brahmanas. Thus under pretense of condemning Him, Advaita Acarya was actually praising Him. In the avadhuta stage, the paramahamsa stage, which is the supermost stage, one may appear to be visayi, on the platform of sense gratification, but in actuality he has nothing to do with sense gratification. At that stage, a person sometimes accepts the symbols and dress of a sannyasi and sometimes does not. Sometimes he dresses like a householder. We should know, however, that these are all joking words between Advaita Acarya and Nityananda Prabhu. They are not to be taken as insults.

In Khadadaha, sometimes people misunderstood Nityananda Prabhu to belong to the sakta-sampradaya, whose philosophy is antah saktah bahih saivah sabhayam vaisnavo matah. According to the sakta-sampradaya, a person called kaulavadhuta thinks materially while externally appearing to be a great devotee of Lord Siva. When such a person is in an assembly of Vaisnavas, he appears like a Vaisnava. Actually Nityananda Prabhu did not belong to such a community. Nityananda Prabhu was always a brahmacari of a sannyasi of the vaidika order. Actually He was a paramahamsa. Sometimes He is accepted to be a disciple of Laksmipati Tirtha. If He is so accepted, Nityananda Prabhu belonged to the Madhva-sampradaya. He did not belong to the tantrika-sampradaya of Bengal.

Madhya 3.86

Endnote 2 (from Caitanya-caritamrta, Madhya-lila 3.94, 96)

After saying this, Nityananda Prabhu took a handful of rice and threw it on the floor in front of Him, as if He were angry.

When the rice thrown by Nityananda Prabhu touched His body, Advaita Acarya thought Himself purified by the touch of remnants thrown by Paramahamsa Nityananda. Therefore He began dancing.

PURPORT

The word avadhuta refers to one above all rules and regulations. Sometimes, not observing all the rules and regulations of a sannyasi, Nityananda Prabhu exhibited the behavior of a mad avadhuta. He threw the remnants of food on the ground, and some of these remnants touched the body of Advaita Acarya. Advaita Acarya accepted this happily because He presented Himself as a member of the community of smarta-brahmanas. By touching the remnants of food thrown by Nityananda Prabhu, Advaita Acarya immediately felt Himself purified of all smarta contamination. The remnants of food left by a pure Vaisnava are called maha-maha-prasadam.

This is completely spiritual and is identified with Lord Visnu. Such remnants are not ordinary. The spiritual master is to be considered on the stage of paramahamsa and beyond the jurisdiction of the varnasrama institution. The remnants of food left by the spiritual master and similar paramahamsas, or pure Vaisnavas, are purifying. When an ordinary person touches such prasadam, his mind is purified, and his mind is raised to the status of a pure brahmana. The behavior and statements of Advaita Acarya are meant for the understanding of ordinary people who are unaware of the strength of spiritual values, not knowing the potency of food left by the bona fide spiritual master and pure Vaisnavas.

Endnote 3 (Caitanya-caritamrta, Madhya-lila 3.97-99)

Advaita Acarya jokingly said, “My dear Nityananda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman.

PURPORT

The words sahaje pagala (“by nature a madman”) indicate that Nityananda Prabhu was transcendentally situated on the paramahamsa stage. Because He always remembered Radha-Krsna and Their service, this was transcendental madness. Sri Advaita Acarya was pointing out this fact.

TRANSLATION

“To make Me a madman like Yourself, You have thrown the remnants of Your food at Me. You did not even fear the fact that I am a brahmana.”

PURPORT

The words apanara sama indicate that Advaita Acarya considered Himself to belong to the smarta-brahmanas, and He considered Nityananda Prabhu to be on the transcendental stage with pure Vaisnavas. Lord Nityananda gave Advaita Acarya His remnants to situate Him on the same platform and make Him a pure unalloyed Vaisnava or paramahamsa. Advaita Acarya’s statement indicates that a paramahamsa Vaisnava is transcendentally situated. A pure Vaisnava is not subject to the rules and regulations of the smarta-brahmanas. That was the reason for Advaita Acarya’s stating, apanara sama more karibara tare: “to raise Me to Your own standard.” A pure Vaisnava, or a person on the paramahamsa stage, accepts the remnants of food (maha-prasadam) as spiritual. He does not consider it to be material or sense gratificatory. He accepts maha-prasadam not as ordinary dhal and rice but as spiritual substance. To say nothing of the remnants of food left by a pure Vaisnava, prasadam is never polluted even if it is touched by the mouth of a candala. Indeed, it retains its spiritual value. Therefore by eating or touching such maha-prasadam, a brahmana is not degraded. There is no question of being polluted by touching the remnants of such food. Actually, by eating such maha-prasadam, one is freed from all the contaminations of the material condition. That is the verdict of the sastra.

TRANSLATION

Nityananda Prabhu replied, “These are the remnants of food left by Lord Krsna. If You take them to be ordinary remnants, You have committed an offense.”

PURPORT

In the Brhad-visnu Purana it is stated that one who considers maha-prasadam to be equal to ordinary rice and dhal certainly commits a great offense. Ordinary edibles are touchable and untouchable, but there are no such dualistic considerations where prasadam is concerned. Prasadam is transcendental, and there are no transformations or contaminations, just as there are no contaminations or transformations in the body of Lord Visnu Himself. Thus even if one is a brahmana he is certain to be attacked by leprosy and bereft of all family members if he makes such dualistic considerations. Such an offender goes to hell, never to return. This is the injunction of the Brhad-visnu Purana.

A108-AI

Lord Nityananda is Never Angry

CaitanyaNitai-Jumping.jpgTridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Teresopolis, Brazil: Feb 14, 2003

[[February 9, 2017 (in India) is the appearance day of Lord Nityananda Prabhu. The following is a class given by our worshipful Gurudeva Srila Bhaktivedanta Narayana Gosvami Maharaja on this auspicious day, in Teresopolis, Brazil, Feb 14, 2003:]

Nityananda Prabhu served Sri Caitanya Mahaprabhu in Navadvipa, and performed His Vyasa-puja there. Sri Caitanya Mahaprabhu is Lord Sri Krsna Himself. If one worships Krsna, Vyasa-puja is automatically done.

After Caitanya Mahaprabhu took sannyasa, He wanted to go to Vrndavana, but Nityananda Prabhu kindly, by trick, changed His direction and took Him to Santipura, the village of Sri Advaita Acarya. Nityananda Prabhu called all the people of Nadia, especially Mahaprabhu's mother Saci-maiya, to come and meet Him. There, Saci-maiya met with Him when He was in sannyasa dress.

After that, Caitanya Mahaprabhu went to Puri, and Nityananda Prabhu followed Him there. Nityananda Prabhu wanted to always serve Mahaprabhu, but because he had been initiated by Sri Laksmipati-tirtha, Mahaprabhu honored Him as a guru. Laksmipati-tirtha was the diksa-guru of Madhavendra Puri, Sri Madhavendra Puri's disciple was Sri Isvara Puri, and Isvara Puri's disciple was Mahaprabhu. In this way Mahaprabhu is in the disciplic succession two generations after Nityananda Prabhu, and He therefore used to show him great respect.

Nityananda Prabhu served in so many ways at the Ratha-yatra Festival, and after the festival Mahaprabhu ordered him to return to Bengal and preach His mission there. He preached without care for caste or creed, and he especially preached to those who were inferior in caste and very poor.

In the course of his preaching, he once came to the village of Ramacandra Khan, who had previously sent a prostitute to Srila Haridasa Thakura and who was always against Caitanya Mahaprabhu and bhakti. Ramacandra Khan could not understand the glory of Haridasa Thakura and had wondered, "Even though I am king of the state, nobody honors me. Instead they honor Haridasa Thakura, even though he is a Muslim." He had committed grievous offenses against Haridasa Thakura, and now Nityananda Prabhu wanted to liberate him from his sinful body.

Nityananda Prabhu went to Ramacandra Khan's village at night, with hundreds of His devotees. As it was nighttime, he requested Ramacandra Khan's servant to tell him, "Today we want to take rest in your Durga Mandapa. Hearing this, Ramacandra Khan ordered his servant to tell Nityananda Prabhu there is no place for Him in the temple, but he and his disciples could go to the goshala (cowshed), and remain in that very sacred place. Again he committed an offense.

Nityananda Prabhu began to laugh very loudly, and while laughing he told the king's servant, "Certainly your place is not pure enough for me. A cowshed is superior. You should tell the king, "Many Muslim generals and soldiers will come to your house. They will destroy you, your entire family, your cows and everything you possess; and they will

eat meat here. You have no place for me, but you will have to make a place for them." After saying this, he left the village and went to another.

The next day many Muslim soldiers came, killed the king's family, slaughtered cows and cooked them there, and then they set the entire village on fire. Those who were in favor of that king were destroyed, and thus, what Nityananda Prabhu had told was proven true.

There are many pastimes, but I am only touching some.

akrodha paramananda nityananda raya
abhimana sunya nitai nagare bedaya

["The noble Nityananda Prabhu is never angry, for he is the personification of supreme transcendental bliss. Devoid of all false ego, Nitai wanders about the town." (Akrodha Paramanda by Locana dasa Thakura, verse 1)]

The meaning is very important. Akrodha means 'not angry'. We should try to give up anger, which is the root of all kinds of evil. Even if there is a reason to be angry, we should not be angry. Nityananda Prabhu is telling us this, through the medium of this song. He is saying, "You should be like me." When Jagai and Madhai hit him and he was bleeding, he prayed to Mahaprabhu, "In this incarnation, You should forgive them, and give them krsna-prema." Thus, by the request of Nityananda Prabhu, Sri Caitanya Mahaprabhu gave the brothers krsna-prema.

Mahaprabhu and all our Gosvamis have told us that even if there is a cause to be angry, we should not be angry. We should control our anger. If there is need, however, if someone is criticizing one's Gurudeva, or any pure devotee, or Krsna, Mahaprabhu, or Nityananda Prabhu, then we can use our anger. At that time we should be like Hanuman, who burned all of Lanka into ashes.

Sri Vrndavana dasa Thakura has declared: "Ati parihare jei papi nindakara tabe / lati marun tera sirera upare." Do not disobey or dishonor Nityananda Prabhu. If you do so, I will kick you on your head." Only in the highest stage of bhakti are you allowed to be angry. You should control your anger; not be controlled by it. If you are so controlled, you will be destroyed.

kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam

["The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world." (Bhagavad-gita 3.37)]

Those who have worldly desires for position and so on, and who have a false ego in this regard, will lose everything. If you cannot control your mind, you may also disobey your Guru, and you may even give up your Guru. That is why Lord Sri Krsna has told us not to be angry. Keep the anger finger out of your bead bag. Do not use this (pointer) finger in chanting, because it denotes anger. It says, "I will punish you! I will shoot you!

Do you not know who I am?! I will break your legs!" Be careful.

adhama patita jivera dvare dvare giay
hari-nama maha-mantra dicchena bilaiya

["Going from door to door, to the houses of the most fallen and wretched souls, He freely distributes the gift of the harinama maha-mantra." (Akrodha Paramananda verse 2)]

Taking the flood of krsna-prema, Nityananda Prabhu went door to door, to give that love and affection.

Gaura-Nityananda Prabhu Ki Jaya!

Gaura premanande

A108-AI

Mathura, India: April 9, 2000
Tridandisvami Shri Srimad Bhaktivedanta Narayana Maharaja

Today is the avirbhava, birthday, of Shri Ramanujacarya. Rama-Navami, the birthday of Lord Rama, is also coming very soon, Throughout Their entire lives, Rama and Sita-devi always had problems, even though Rama is God and Sita-devi is his svarupa-sakti, internal potency. They showed by example that in this world, even if you are a king and have a very strong personality, you will still have to suffer. So try to be like Rama, Sita, and Hanuman. Don't be worried. There are many stories of the lives of great personalities that illustrate this, such as the life of Shri Ramanujacarya.

Shri Ramanujacarya is an incarnation of Laksmana (Lord Rama's youn ger brother), and he accepted the Shri Sampradaya. Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada took many teachings from him, such as the duties of sannyasis, the duties of disciples, and the etiquette of the Vaisnava. He utilized 108 teachings. We follow these teachings, and we have also published them in our Bhagavata Patrika and Gaudiya Patrika (Hindi and Bengali Magazines).

Correcting His Guru

Shri Ramanujacarya took birth in a simple family. His mother and father were not very wealthy, but they were of a high brahmana caste and they were very learned. Ramanuja was an outstanding boy from his childhood. While under the guidance of a Mayavadi guru named Yadavacarya, he was very careful in his studies. One day, when his guru was giving an impersonal explanation of a verse that contained the word taptyasana, he compared the lotus-eyes of the Lord to the hind part of a monkey which is reddish near its tail. Hearing this from his gurudeva's mouth, Ramanuja began to cry in great pain. He felt grief in his heart that his gurudeva had used such a bad analogy for describing the lotus-eyes of the Lord. After collecting himself, he very politely asked if he could say something about the verse. Yadavacarya assented, and Ramanuja very nicely gave many explanations according to Sanskrit grammar. He said that the term taptyasana actually means one who bring s water, and that is the sun. The lotus blossoms by the potency of the sun, and therefore the Lord's eyes are compared to the lotus, not the monkey.

When Yadavacarya heard this, he thought, "This boy is dangerous. He is very expert and is giving such nice explanations. In the future he might uproot all the impersonal teachings from the Vedas, and so I must kill him."

Protected by the Lord

Fearing in this way, he announced to the boys that they would be going on an outing on a particular day. He also very confidentially told a few of his disciples of his plan to kill Ramanuja on that day. Within the group of these disciples, one boy was a cousin-brother of Ramanuja named Govinda. He discreetly came to Ramanuja and quietly informed him of their teacher's intention.

He said, "O brother, you should be very careful, for our teacher is planning to kill yo u tonight when we are all out together."

Hearing this from Govinda, Ramanuja immediately left that place.

Throughout the day and night, he passed through the dense forest, and it was difficult for him to discern his way, especially at night. Seeing His dear devotee in such a state, the Lord appeared in the form of Bharadvaja and, holding a conch in His hand, showed Ramanuja the way. Thus, within no time at all Ramanuja crossed the entire distance of the forest, and he found himself standing outside a village. After some days, out of compassion for Yadavacarya and with a desire to deliver him, he again began studying under his guidance.

After some years, Ramanuja converted Yadavacarya to Vaisnava philosophy, whereupon his teacher became his disciple. At one point thereafter, Ramanuja began hearing of the qualities of a great Vaisnava guru in South India by the name of Shri Yamunacarya, and he eventually became Shri Yamunacarya's d isciple.

The Quarrelsome Wife

Later on he married, and his wife was very quarrelsome. Her behavior was discourteous and uncooperative, and incidents would often take place, which he would have to somehow tolerate.

A disciple of Shri Yamunacarya and elder god-brother of Ramanuja named Kancipurna came to Ramanuja's village along with his wife. Ramanuja accepted Kancipurna as a siksa-guru. One day, when Kancipurna's wife was taking some water from a well, she met Ramanuja's wife, who had also come to the well for drawing water. It so happened that while taking the water out of the well, some water from the pot of Kancipurna's wife spilled into the pot of Ramanuja's wife. Although this was a small accident, Ramanuja's wife became furious and insulted Kancipurna's wife with abusive language. Kancipurna became hurt when he later on heard about this and, wi thout informing Ramanuja, he and his wife left that place and went to Shri Rangam.

When Shri Ramanuja came to know that his wife's behavior had offended a Vaisnava, he felt very bad and thought, "She is committing vaisnava-aparadha; she has such an offensive mentality. I must do something about it."

The Trick

One day, a hungry brahmana came to Ramanuja, asking for some food. Ramanuja sent this brahmana to his wife, telling him, "Go to my home and tell my wife that I sent you. She will give you some food."

When that brahmana came to Ramanuja's wife, she boldly insulted him again and again. She told him he should get out of there, and that there was no food for him.

Returning to Ramanuja, the brahmana reported what had happened, and Ramanuja replied, "Wait here for a few minutes."

He left and wrote a letter to his wife, as though it was written by her father, stating, "O my dear daughter, I am arranging the marriage of my son, your brother. So you should come. Please bring your husband with you."

Writing these words very nicely, he folded that letter and tied it with colorful threads. And, along with that, he sent a coconut and other auspicious items. He then gave that letter to the brahmana and said, "Now go again to my wife. She will welcome you nicely this time. The brahmana went again. After reading the letter, Ramanuja's wife's behavior completely changed. This time she welcomed him warmly and sweetly, and offered him all kinds of palatable food and sweets. When Ramanuja came home, his wife told him about the marriage. She cited her father's request for both of them to come and requested him to please come along.

Ramanuja said, "No, I cannot come, for I am very busy; you may go now with this brahmana. Don't be lat e."

Accepting Sannyasa

After his wife left with that brahmana, Ramanuja locked the door of his house and went to Shri Rangam to meet his Gurudeva, Shri Yamunacarya. He wanted to take sannyasa from him, but when he reached Shri Rangam, he found that Shri Yamunacarya had just passed away and his disciples were walking in a funeral procession with his divine body. Ramanuja felt very disheartened and sad. He asked them to stop for a moment. He wanted them to uncover the transcendental body so that he could take darsana of his Gurudeva's divine form. He observed that all the fingers on one of his Gurudeva's hands were open, and on the other, three fingers were closed. He inquired from the disciples all around as to why this was, and he wanted to know when it happened.

No one could answer. They said, "We didn't notice it before; it must have happened just now."

Ramanuja became silent, and after some time he spoke, addressing Shri Yamunacarya's transcendental body. He said, "Now, I will first of all write a Vaisnava commentary on Vedanta, and I will preach that Vaisnava commentary throughout India." One finger opened, and Ramanuja spoke further, "I will take tridandi-sannyasa right now, and I will preach the message of vaisnava-dharma and your teachings."

When Shri Yamunacarya heard that, his second finger opened. Ramanuja then said, "I will systematically write about Vaisnava etiquette, explaining the behavior required to execute pure devotional service, and what precautions should be taken. I will also preach this throughout India."

After uttering this third statement, Shri Ramanujacarya observed, along with all present, that three of Yamunacarya's fingers had now opened. Then and there, Shri Ramanujacarya formally accepted tridandi sannyasa from Shri Yamu nacarya.

The Ideal Disciple

What is the duty of an ideal disciple? He should not merely stay with gurudeva; he should try to give his energy by body, mind and words, and try to serve him according to his desires. He should not just be present physically, thinking something exciting is going to happen, while remaining unenthusiastic to serve. That is not a disciple, but rather something quite opposite. A true disciple always desires, with heart and mind, to better serve his gurudeva.

Shri Ramanujacarya had now formally taken initiation from Shri Yamunacarya. Afterwards, all the disciples of Shri Yamunacarya, who were great scholars and who had served their Gurudeva for so many years, came together. Having seen the extraordinary characteristics and personality of Shri Ramanujacarya, they collectively decided that he should be appointed as the next acarya after their Guru, and they honored him with the acarya seat in Shri Rangam. Shri Ramanujacarya accepted the orders of his god-brothers, but before sitting and acting as the acarya, he went to each of his god-brothers, for two months, four months, six months, or one year, and served each of them. He thus formally endeavored to understand the teachings of Shri Yamunacarya since he had not gotten the opportunity to spend much time with him. After serving and satisfying them, Shri Ramanujacarya commenced his role as acarya of the Shri Sampradaya in Shri Rangam

Sampradaya in Shri Rangam

We should carefully follow Shri Ramanujacarya's example. Not only should we intimately serve our Gurudeva, we shoul d also respect and properly honor our god-brothers and god-sisters. If someone is senior to us, having served our gurudeva longer, we should show that person great honor. If someone is equal to us, we should give friendly honor to him, and if we encounter someone in an inferior position and who is serious about learning, we should always be merciful. We should try to perform devotional service in a very harmonious way.

Refuting the Impersonalists

When Shri Ramanujacarya officially became the acarya, he began preaching the cult of Shri Yamunacarya very strongly. In South India, two impersonalist sects are very prominent: Saiva and Sankaracarya. Sankaracarya's followers subscribe to the vedanta-sutras like "sarvam kalvidam brahma" and "tat tvam asi." They think themselves impersonal brahma, and they think everything comes from brahma. The Saiva School considers Lord Siva to be the ultimate truth, and they want to merge into him. This is the basic difference between the two. Shri Ramanujacarya refuted and defeated all impersonalism by his very strong and effective preaching.

A108-AI

Shrila Madhvacarya

dc45e05d1fb5e9228a6376d9d8fd9b6f-monthlyThursday, 13 October 2005
Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja

[February 5, 2017 is the disappearance day of Shri Madhvacharya (in India), our sampradaya-Acharya. Please accept this lecture given by Shrila Narayana Gosvami Maharaja on his appearance day on October 13, 2005 in Mathura. To hear this lecture, please click on this link.]

Today is the appearance day of Shri Madhvacharya, who is the sampradaya-Acharya of our Brahma-Madhva-Gaudiya Vaisnava Sampradaya.*[See Endnote 1] He appeared in a place called Pajaka-ksetra. His father's name was Madhvagaya, his mother's name was Vedavidya, and his childhood name was Vasudeva. He took sannyasa at a very young age, and his sannyasa-name was Purna-prajna. His sannyasa-guru, who followed the mayavada philosophy of impersonalism, was named Shri Acyuta-preksa.

MadhavAcharya took birth in Udupi, and his life was quite astonishing. He was an incarnation of Hanuman, Bhima, and Vayu - so he was very strong.

There was once a businessman who was trading in gopi-candana (tilaka). His boat became stuck in the mud and could not go forward. At that time Shrila Madhvacharya had been bathing in the ocean, and he saw the big ship full of large pieces of gopi-candana there. He was approached by that businessman, and in order to assist him, he pushed the boat - by himself. He was so strong that the boat started moving, and he was offered a very big piece of candana as a gift, in appreciation.

In the meantime, while the boatmen were unloading the candana, that piece was broken, and a very beautiful deity of Krsna manifested from inside. That Deity's name was of Bala-gopala - Dadhi-manthana Gopala. This Gopala Deity carries Mother Yasoda's stick for churning yogurt.

He became very happy. Although the Deity was very heavy, he took the Deity on his shoulder, and, carrying Him to Udupi, he sang a song to Him that came spontaneously from his heart. In other words, as he walked the seven miles to Udupi, he composed the song called Dvadasa-stotra (Twelve Prayers). He carried the Deity there himself, composing many stavas and stutis (hymns and prayers) to Gopala, and after reaching Udupi, he established Gopal there.

Shrila Madhvacharya wrote many books, and especially important are his three commentaries on Brahma-sutra - Brhad-bhasya and two Anubhasyas. In the Brhad-bhasya, he gave evidences for the presentation of his suddha-dvaita-vada philosophy. This philosophy states: Lord Shri Krsna, God, is the supreme eternal, the supreme living entity, the Supreme Self. The purpose of the entire yoga system is to concentrate the mind on this Supreme Self. We are not the Supreme Self. That should be understood. The Supreme Self is God. This is suddha-dvaita-vada - pure dualism. God is different from me. He is supreme and I am subordinate. He is great, and I am small. He is infinite and I am infinitesimal.

In his commentary, Shrila Madhvacharya wrote his own composition in the form of Sanskrit verses, defeating the impersonal conception of Shri Sankaracharya.

All the Vaisnava sampradaya-Acharyas, like Shri RamanujAcharya, Visnusvami and Nimbaditya, have contributed to defeating the theories of Shri Sankaracharya, and Shrila Madhvacharya did this especially with his philosophy of suddha-dvaita-vada or bheda-vada (pure dualism).

The Srutis (Vedic scriptures) have described both principles: that the individual soul is the same as God and also that the soul is different from Him. In most cases, however, prominence has been given to the aspect of difference. In his writings, Shrila Madhvacharya has described five differences: There is an eternal difference between God and the jiva (the infinitesimal living entity), God and maya (the Lords deluding, material potency), maya and the jiva, one jiva and another jiva, and one feature of maya and another feature of maya.

All the four bona fide sampradayas are Vaisnava-sampradayas. This means there is similarity in their goal and object of worship. They all worship Visnu-tattva (The Supreme Lord in His plenary manifestation). The followers of Shri RamanujAcharya-sampradaya worship Shri Laksmi-Narayana, and in the sampradaya of Shrila Madhvacharya there is worship of Bala-gopala Krsna.

Shrila Madhvacharya established four main Mathas (temples). In each of these Mathas there were two sannyasis, so in total there were eight sannyasis. These eight sannyasi Acharyas practiced worshiping Lord Krsna in the mood of the gopis, but this worship was not given to the general population.

Shriman Mahaprabhu saw some lacking in the conception of Shrila Madhvacharya, and He adjusted that. Shri Kavi Karnapura and Shri Baladeva Vidyabhushana have both declared that our Sampradaya-Acharya is Shrila Madhvacharya. In our disciplic succession we see that Shrila Madhavendra Puri took initiation from Shrila Laksmipati Tirtha in the Madhva-sampradaya. Therefore we have a connection with Shri Madhvacharya, although we are especially related with Shrila Madhavendra Puri. Shri Advaita Acharya and Shri Nityananda Prabhu are related with Shrila Madhavendra Puri, and Madhavendra Puri is related with Shri Madhvacharya.

Some people do not accept the position of Shri Madhvacharya - that he is our Sampradaya-Acharya.*[See Endnote 2] Some sahajiyas and caste gosvamis cannot reconcile this. They say that Shrila Baladeva Vidyabhushana was not in our sampradaya, because he was in the Madhva-sampradaya.*[See Endnote 3] But actually, our sampradaya is related to Shrila Madhvacharya. Shrila Bhaktivinoda Thakura has therefore said very strongly that those who do not accept Shrila Baladeva Vidyabhushana or Shrila Madhvacharya have no relation to pure bhakti. They are kali-chela, disciples of the personality of Kali-yuga .

We must understand all these established philosophical truths. Then we can understand who Shrila Madhvacharya is, and what our relation with him is.

We are Vaisnava sannyasis. We have the sannyasa name "Bhaktivedanta". I want that especially those who are in the renounced order, sannyasis, should learn and remember at least some of the sutras (aphorisms) of Vedanta. They should remember at least twenty-five sutras, together with their meaning and explanation. If you remember at least ten sutras of the Brahma-sutra, from the first one up to the tenth, you will find all philosophy there. In the Shrimad-Bhagavatam's four original verses, the entire Shrimad-Bhagavatam is present, and this is also the case with Brahma-sutra; all the sutras are included in the first ten. You should surely remember them, otherwise you will be defeated by mayavada philosophers.

Gaura-premanande hari hari bol!

*Endnote 1:

Chaitanya Mahaprabhu next arrived at Udupi, the place of Madhvacharya, where the philosophers known as Tattvavadis resided. There He saw the Deity of Lord Krsna and became mad with ecstasy.

PURPORT

Shripada Madhvacharya took his birth at Udupi, which is situated in the South Kanarada district of South India, just west of Sahyadri. This is the chief city of the South Kanarada province and is near the city of Mangalore, which is situated to the south of Udupi. In the city of Udupi is a place called Pajaka-ksetra, where Madhvacharya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1119). According to some, he was born in the year 1160 Sakabda (A.D. 1239).

In his childhood Madhvacharya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacharya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacharya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacharya. Accompanied by Satya Tirtha, Madhvacharya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva.

By the time he came to the Ananda-matha from Badarikasrama, Madhvacharya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacharya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacharya as Padmanabha Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Shri Krsna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacharya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krsna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacharya received the Deity of Krsna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvacharya personally brought this Deity to Udupi. Madhvacharya had eight disciples, all of whom took sannyasa from him and became directors of his eight monasteries. Worship of the Lord Krsna Deity is still going on at Udupi according to the plans Madhvacharya established.

Madhvacharya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacharya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacharya visited the king, he engaged the king in that work and departed with his disciples.

Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacharya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacharya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacharya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata.

Madhvacharya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracharya, became a little perturbed. At that time the followers of Sankaracharya were afraid of Madhvacharya's rising power, and they began to tease Madhvacharya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacharya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracharya, came before Madhvacharya to discuss the sastras. It is said that all of Madhvacharya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacharya. A great personality named TrivikramAcharya, who was a resident of Visnumangala, became Madhvacharya's disciple, and his son later became NarayanAcharya, the composer of Shri Madhva-vijaya. After the death of TrivikramAcharya, the younger brother of NarayanAcharya took sannyasa and later became known as Visnu Tirtha.

It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacharya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacharya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Shrila Madhvacharya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacharya, one should read Madhva-vijaya, by NarayanAcharya.

The Acharyas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacharya-sampradaya can be found at Udupi, and their matha commanders are (1) Visnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). (Chaitanya-caritamrta, Madhya-lila, 9.246 purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)]

[Endnote 2:

"Objection 4: While touring in South India, Shriman Mahaprabhu went to Udupi. There he had a discussion with a tattva-vadi Acharya, who was in Shri Madhva Acharya's sampradaya. Mahaprabhu refuted the views of the tattva-vadis, so He can never be included in that sampradaya.

"Refutation: Shriman Mahaprabhuji did not directly refute Madhva Acharya's ideas about suddha-bhakti. Rather, He refuted the distorted opinions of the tattva-vadis which had entered into the Madhva Sampradaya in the course of time. Readers can understand this simply by looking in this section of Shri Chaitanya-caritamrta (Madhya 9. 276-277)

prabhu kahe,--karmi, jnani,--dui bhakti-hina
tomara sampradaye dekhi sei dui cihna
sabe, eka guna dekhi tomara sampradaya
satya-vigraha kari' isvare karaha niscaye

"Karmis and jnanis are devoid of devotion, and it is seen that both of these are respected in your sampradaya. Still, in your sampradaya there is one very great quality - the form of Bhagavan or Shri vigraha has been accepted. Not only this, but Shri vigraha has also been accepted as Vrajendra-nandana Shri Krsna Himself. He is worshipped in your sampradaya in the form of Nrtya-Gopala."

"This proves that Shriman Mahaprabhu refuted distortions which later entered the Madhva Sampradaya in the course of time. He did not refute Madhva Acharya's opinions on suddha-bhakti or the fundamental conclusions that he expressed in his commentaries. On the contrary, we have already shown that literatures such as Tattva-sandarbha and Sarva-samvadini have been based on the conclusions of Shri Madhva and his disciples and grand-disciples. In this connection we should point out that a difference of sampradaya does not generally arise from some minor difference of opinion. Rather, the difference between sampradaya comes from the differences of theory about the principal object of worship." ((Bhakti Prajnana Keshava Gosvami, His Life and Teachings, pages 423-424)

Shri Chaitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acharya, but the Vaisnavas in His line do not accept the tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the tattva-vadi branch of Madhva's descendants, the Vaisnavas of Bengal prefer to call themselves Gaudiya Vaisnavas. Shri Madhva Acharya is also known as Shri Gauda-purnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaisnavas. Our spiritual master, Om Visnupada Shrimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya. (Chaitanya-caritamrta - Adi-lila 1.19, purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)]

[*Endnote 3:

"Of the four Vaisnava sampradaya-Acharyas, only Madhva Acharya is celebrated by the name of tattva-vadi. Since Shri Jiva Gosvami has personally established tattva-vada, the Vaisnavas of the Madhva-Gaudiya Sampradaya are therefore tattva-vadis. In the third sloka of the mangalacarana (auspicious invocation) of Tattva-sandarbha, Shri Jiva Gosvami glorifies his guru Shri Rupa Gosvami and his paramguru Shri Sanatana Gosvami as 'tattvajnapakau' (the Acharyas who proclaim tattva). Similarly, the crown of the dynasty of vaisnava Acharyas, Shri Baladeva Vidyabhushana Prabhu, has also designated Shri Rupa and Shri Sanatana as 'tattvavid-uttamau' (the highest of all knowers of tattva) in his commentary on this same sloka.|

"It is clear from this that Shri Jiva Gosvami has offered respect to Shri Madhva Acharya, and that Shri Baladeva Vidyabhushana has followed Jiva Gosvami in honoring Madhva Acharya. Baladeva Vidyabhushana Prabhu has not shown any prejudice towards Madhva Acharya. On the contrary, if we compare Jiva Gosvami with Baladeva Vidyabhushana, we find that Baladeva Vidyabhushana has glorified the two Gosvamis Shri Rupa and Sanatana more than Jiva Gosvami has. There is no doubt whatsoever that Shri Baladeva Vidyabhushana is situated in the amnaya-dhara (the transcendental current of conclusive evidence) or the parampara of Shri Gaura-Nityananda Prabhus and of Shrila Jiva Gosvamipada who immediately follows them. Shri Baladeva Vidyabhushana is in the ninth generation from Shri Nityananda Prabhu according to bhagavat-parampara, and in the eighth generation according to pancaratrika-parampara. Historians have accepted his pancaratrika-parampara as follows; Shri Nityananda, Shri Gauridasa Pandita, Hrdaya Chaitanya, Syamananda Prabhu, Rasikananda Prabhu, Nayanananda Prabhu and Shri Radha-Damodara. Shri Baladeva Prabhu is the initiated disciples of this Shri Radha-Damodara and is also the most prominent siksa disciple of Shri Visvanatha Cakravarti.

"Historians have declared that in no branch of the Madhva guru-parampara were there any brilliant scholars of such widespread fame as Baladeva. In fact, at that time no one in any sampradaya anywhere in India could equal Shri Baladeva's knowledge in logic, in Vedanta and in sastra such as the Puranas and itihasas. It is true that he stayed for some days in the most prominent matha established by Shri Madhva Acharya in Udupi, and that he studied the Shri Madhva commentary on Vedanta; however, the Shri Gaudiya Sampradaya was more of an influence upon him than was the Shri Madhva Sampradaya.

"It is natural for scholarly personalities, who are worshipable throughout the worlds and who are the preceptors of great precepts, to follow in the lotus footsteps of the Vaisnava Acharyas of the very influential Madhva-Gaudiya Sampradaya. Shri Baladeva thoroughly studied the commentary of Madhva, and also made a meticulous study of the commentaries of Sankara, Ramanuja, Bhaskara Acharya, Nimbarka, Vallabha and others. It is illogical to say that he is included in each one of those sampradayas because he had studied those groups of philosophers.

"Shri Baladeva Prabhu has described historical events and quoted the conclusions of the previous Gaudiya Vaisnava Acharyas in many literatures, such as his Govinda-bhasya, Siddhanta-ratnam, Prameya-ratnavali and his commentary on Tattva-sandharba. He has enabled all the philosophers of the world to understand that the Shri Gaudiya Vaisnava Sampradaya is included within the Madhva Sampradaya. In this regard all the scholars of the world, eastern and western, ancient and modern, have bowed their heads in reverence, and have unanimously accepted the siddhanta and opinions of Shri Baladeva Vidyabhushana Prabhu.

"Shri Baladeva Vidyabhushana was sent by Shri Visvanatha Cakravarti to protect the honor of the Gaudiya Vaisnava sampradaya in the Galata Gaddi in Jaipura. There he defeated the objecting panditas of the Shri sampradaya in scriptural debate. There are no second opinions about this. Does this not show that Shri Visvanatha Cakravarti Thakura personally inspired his siksa disciple Baladeva Vidyabhushana to prove that the Gaudiya Vaisnavas are in the line of Madhva Acharya? Shrila Cakravarti Thakura sent his diksa disciple Shri Krsnadeva Sarvabhauma with Shri Baladeva to help him. If Shri Cakravarti Thakura had not been so aged and weak at that time, he certainly would have gone to Jaipur in person to take part in this debate about the sampradaya. He would also have established the very same conclusion as Shri Baladeva Vidyabhushana. There is no sound evidence to prove that Shri Baladeva Vidyabhushana was first an Acharya or disciple in the Madhva Sampradaya. There may be hearsay and imaginative rumors, but no one has given any substantial proof." (Bhakti Prajnana Keshava Gosvami, His Life and Teachings, pages 416-419)]

A108-AI

213d036aa1651a819b01b76b28def5ea-sri-advTridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
North Shore, Hawaii: January 24, 2007

Today is the appearance day of Shri Advaita Acharya. He is Sadasiva. *[See endnote 1] He is non-different from Visnu-tattva, and therefore his name is ‘Advaita’ (non-different). He is also a prominent acarya (teacher and personal example) of preaching the glories of the holy name and giving prema-bhakti along with that chanting, and therefore his name is ‘Acharya’.

Advaita Acharya’s fathers’ name was Kuvera Pandita. Before Advaita Acharya’s birth, Kuvera Pandita performed austerities to please Lord Siva, that is, Sadasiva. After a long time, Siva became pleased with him and told him, “You may ask me for any boon.”
Kuvera Pandita then said, “I want a son like you. I want a son who is as qualified as you.”

Siva replied, “This is impossible, so I will personally come as your son.”

Thus, Sadasiva appeared as his son.

At the time of his birth, Advaita Acharya was given the name Kamalaksa, which means ‘one who has very beautiful lotus eyes’. He was very intelligent, and in a few years he completed his study of all the Vedic scriptures and also Sanskrit grammar.

His father was a servant of the king. One day, when he was about five or six years old, his father took him to the royal palace, where there was a temple of the demigoddess Devi (Kali). There, the king and his father offered their obeisances to Kali, but that boy, Kamalaksa, did not do so. Seeing this, the king became angry,

Kamalaksa’s father said, “The king is angry. I am his servant. Why are you not offering obeisances to Kali? Kali is a very exalted demigoddess, and she can give any boon. Everyone respects her, so you should also respect her and offer your obeisances.

Kamalaksa replied, “If I will do so, Kali will be destroyed.”

Saying this, he offered his obeisances. At once there was an explosion, and the deity of Kali broke into many pieces.

All those who were present began saying, “Oh, who is he?” Why did this happen?” The answer is that Advaita Acharya is Sadasiva and in this world Kali is Lord Siva’s wife. She is his sakti, or power. She feels herself subordinate to her husband and cannot tolerate his bowing down to her. That is why her deity exploded.

* * * *

After some time, Advaita Acharya went to Santipura in West Bengal, and he also had a residence in Navadvipa, near the house of Srivasa Acharya (Srivasa-angana). He used to live in Santipura, but from time to time he would come to Navadvipa, where He would teach boys in a Sanskrit school.

Shri Visvarupa Prabhu, the elder brother of Shri Chaitanya Mahaprabhu, used to study at that Sanskrit school. After some time Visvarupa became renounced. He left his house and became sannyasi. Mother Saci-devi became very upset by this, thinking that Advaita Acharya’s close association with her son that influenced him to take up the renounced order. She criticized Advaita Acharya by saying, “His name is ‘Advaita’, meaning ‘non-dual’, but he is not ‘advaita.’ He is ‘dvaita’, meaning ‘dual’ or ‘duplicitous’, because he taught my son, and then my son became renounced.”

After some time, when Shri Chaitanya Mahaprabhu visited the house of Srivasa Thakura (Srivasa Angana). There, He manifested sata-prahariya-bhava, which means that He was in the mood that: “I am Visnu.” *[See endnote 2] At that time He was giving boons to all present, saying, “Be blessed with prema!” And at once all began to dance and sing and weep.

The devotees requested Him, “Please give this boon of prema to Your mother.”

Shri Chaitanya Mahaprabhu replied, “I cannot give prema to her. She has committed an offense at the lotus feet of Advaita Acharya. She must go and apologize to him, and then I will give her this boon.”

Mother Saci at once went to Santipura and apologized to Advaita Acharya, who immediately offered obeisances to her. He placed his head on her lotus feet and said, “O Mother, you made no offense, and if there was an offense, I excuse you.”

Mother Saci then returned to Chaitanya Mahaprabhu, who easily gave her prema. *[See endnote 3]

* * * * 
For some time, Advaita Acharya was very worried, thinking, “Although Shri Chaitanya Mahaprabhu is the Lord, my Lord, He is always offering obeisances to me.” He could not tolerate this, and one day he had an idea. He went to Santipura and began to explain the Bhagavad-gita according to mayavada-philosophy: Tattvam asi, aham brahmasmi (I am that impersonal God), and sarvam khalv idam brahma (everything is brahma, that impersonal God.)” When Chaitanya Mahaprabhu heard about this, He went to Santipura, where He pulled Advaita Acharya by his beard and began to kick him. Seeing this, Sita devi, Advaita Acharya’s wife told Mahaprabhu, “Oh, do You want to kill this old person?”

Advaita Acharya began to dance saying, “Oh, now I have received a boon: Mahaprabhu has beaten me. The master can beat the servant; The servant cannot beat the master. So now it is definite that He considers Himself my master. He can beat me and punish me as He likes.”

* * * *
Shri Advaita Acharya and Nityananda Prabhu often had some loving quarrels (prema-kalaha) with each other. Once in Santipura, Shri Chaitanya Mahaprabhu, Advaita Acharya, and all the Lord’s devotees were taking  prasadam together. Nityananda Prabhu took some of his prasadam remnants and threw them on Advaita Acharya’s body. Advaita Acharya said, “He is a mad avadhuta. He has no etiquette – none at all. And He has made me impure.”

Nityananda Prabhu then said, “Oh, he thinks Himself a Vaisnava, but he has no knowledge of Vaisnava principles. Maha-prasadam never becomes impure, even if it is touched by the mouth of a dog. Still he speaks like this, so he is an offender of maha-prasadam.”*[See endnote 4] In this way they both used to engage in loving, joking quarrels.

Once, during the time of the Ratha-Yatra festival in Jagannath Puri, after Shri Chaitanya Mahaprabhu’s devotees had completed their cleaning of the Gundica Temple, they sported together in the waters of the Indradyumna Sarovara lake. They were all splashing water on each other. Nityananda Prabhu and Advaita Acharya began to throw water on each other, and Nityananda Prabhu defeated Advaita Acharya. He later began to rebuke Nityananda Prabhu, calling Him bad names. In this way, They used to engage in love-filled mock quarrels. 
Gaura Premanande! Hari Haribol.

[*Endnote 1 – 
In the Puranas it is found that Siva appears sometimes from the heads of Brahma and sometimes from the head of Visnu. The annihilator, Rudra, is born from Sankarsana and is the ultimate fire to burn the whole creation. In the Vayu Purana there is a description of Sadasiva in one of the Vaikuntha planets. That Sadasiva is a direct expansion of Lord Krsna's form for pastimes. It is said that Sadasiva (Lord Sambhu) is an expansion from the Sadasiva in the Vaikuntha planets (Lord Visnu) and that his consort, Mahamaya, is an expansion of Rama-devi, or Laksmi. Mahamaya is the origin or birthplace of material nature.

He also desires only to be a servant of Lord Krsna. Shri Sadasiva always says, "I am a servant of Lord Krsna." Intoxicated by ecstatic love for Lord Krsna, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Krsna's qualities and pastimes. (Chaitanya-caritamrta, Adi-lila 6.80-6.81)]

[Endnote 2 – 
One day in the house of Srivasa Thakura, Lord Chaitanya Mahaprabhu sat down on the bed of Visnu, and all the devotees worshiped Him with the Vedic mantras of the Purusa-sukta, beginning with sahasra-sirsa purusah sahasraksah sahasra-pat. This veda-stuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Purusa-sukta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, arati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Chaitanya Mahaprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Krsna, who is the source of all other incarnations, as confirmed in the Bhagavad-gita (10.8): aham sarvasya prabhavo mattah sarvam pravartate. All the different forms of the Supreme Personality of Godhead, or visnu-tattva, emanate from the body of Lord Krsna. Lord Chaitanya Mahaprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Chaitanya is the Supreme Personality of Godhead.

Some devotees call this exhibition of ecstasy by the Lord sata-prahariya bhava, or "the ecstasy of twenty-one hours," and others call it mahabhava-prakasa or maha-prakasa. There are other descriptions of this sata-prahariya bhava in the Chaitanya-bhavagata, Chapter Nine, which mentions that Shri Chaitanya Mahaprabhu blessed a maidservant named Dukhi with the name Sukhi. He called for Kholaveca Sridhara, and showed him His maha-prakasa. Then He called for Murari Gupta and showed him His feature as Lord Ramacandra. He offered His blessings to Haridasa Thakura, and at this time He also asked Advaita Prabhu to explain the Bhagavad-gita as it is (gitara satya-patha) and showed special favor to Mukunda. (Chaitanya-caritamrta, Adil-lila, 17.18 Purport)]

[Endnote 3 –
When the throbbing pain of the first days of Visvarupa's departure had waned to a dull despondent ache, Mother Saci calmly considered the following thoughts, "Advaita Acharya, due to my son's close association with him, must have influenced Visvarupa to take up the renounced order."

Mother Saci never spoke these thoughts aloud, careful not to commit vaisnava-aparadha, she silently suffered her fate. Then gradually, she started finding solace in little Visvambhara. He seemed to understand His mother's grief and did much to give her joy, slowly filling up the emptiness Visvarupa had left behind.

Then, after sometime had passed and Visvambhara had grown up to a young man, He also started to spend more time in Advaita Acharya's company. Visvambhara stayed little time at home with His young and patient Laksmipriya, but was for long hours in Advaita's house. The sad realization dawned on Mother Saci that her son was hardly at home and often to be seen in Advaita's house. She began to think, "Advaita Acharya will also take this son away from me."

So out of desperation and anguish, Mother Saci burst out, exclaiming, "To the world he may be known as `Advaita', non-dual, but to me he is `Dvaita', full of duplicity. He has already driven out my moonlike effulgent first son and now he will not leave this younger one in peace. I am a destitute mother, yet no one has any pity for me. This Advaita has deceived me."

This is all that Mother Saci had said. It is supposed to be so offensive that the Lord deemed her unfit to render devotional service to the Supreme Lord.

Some persons make the grave blunder, for which they will soon suffer, of trying to compare Vaisnavas, calling one a bigger Vaisnava than the other. Shri Chaitanya made His own mother instrumental in teaching the whole world how to avoid and become free from vaisnava-aparadha. If someone does not pay close heed to Shri Chaitanya's warnings and teachings on such vaisnava-aparadha, then he will remain completely ignorant about this offence and thus suffer the terrible consequences. In this context, a few words can be said of why Lord Chaitanya revealed this pastime. Lord Chaitanya, the Supreme Lord, is the knower of past, present and future. He foresaw that some evil-minded persons would try to exploit this situation to their own selfish advantage.

They will wrongly proclaim Advaita Acharya to be the Supreme Lord Krsna, thus violating the instructions of the pure Vaisnavas and thereby committing a grievous offence. These miscreants will protest against those who will rightly declare that Advaita is a `pure Vaisnava devotee'. Although they may claim to be the followers of Advaita Acharya, still no one will rescue them from the jaws of imminent destruction, not even Advaita Acharya himself.

Shri Chaitanya saw this happening soon in the future, so He punished His own mother in the presence of exalted Vaisnavas like Advaita Acharya. If the disciple commits vaisnava-aparadha, even the spiritual master cannot protect his disciple against the wrath of the Lord.” (Chaitanya-bhagavata, Madhya-khanda, Chapter 22)]

[*Endnote 4 – 
In this way, by submitting various humble requests, Advaita Acharya made Shri Chaitanya Mahaprabhu and Lord Nityananda eat. Thus Chaitanya Mahaprabhu fulfilled all the desires of Advaita Acharya.

Nityananda Prabhu jokingly said, "My belly is not yet filled up. Please take away Your food. I have not taken the least of it. After saying this, Nityananda Prabhu took a handful of rice and threw it on the floor in front of Him, as if He were angry. When two or four pieces of the thrown rice touched His body, Advaita Acharya began to dance in various ways with the rice still stuck to His body.

When the rice thrown by Nityananda Prabhu touched His body, Advaita Acharya thought Himself purified by the touch of remnants thrown by Paramahamsa Nityananda. Therefore He began dancing. Advaita Acharya jokingly said, "My dear Nityananda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman. To make Me a madman like Yourself, You have thrown the remnants of Your food at Me. You did not even fear the fact that I am a brahmana." Nityananda Prabhu replied, "These are the remnants of food left by Lord Krsna. If You take them to be ordinary remnants, You have committed an offense." (Shri Chaitanya-caritamrta, Madhya-lila, 3.92-99)]

A108-AI

The Glories of Vasanta Panchami

candrasarovara.jpgOrlando, Florida: February 6, 2003
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

[This year the celebration of Vasanta-pancami is February 1, 2017.]

In India, today is a very auspicious day. It is Vasanta-pancami, the first day of spring. Vasanta means spring and pancami means the fifth lunar day. It is also Shrimati Visnu-priya devi''s birthday, it is the appearance day of Shrila Raghunatha dasa Gosvami, and it is also the disappearance day of Shrila Visvanatha Cakravarti Thakura.

The climate in India has been very cold until this day, but now spring will begin. The earth there will be covered with yellow flowers and will resemble the pitambara (yellow upper cloth) of Lord Krsna. New, reddish sprouts will now appear on mango trees and the air will become very fragrant. Here there are so many good flowers, but none of them have as good a fragrance as those in Vrndavana. The air in Vrndavana is full of beli, chameli, jui, chatika, malati, lotus and others, and it is so heavy with fragrance that it can hardly move.

During this spring season the vasanta-rasa of Sri Krsna takes place in Govardhana, at Candra Sarovara, where the moon stops his travels for one entire night of Brahma, a duration of trillions of years. He stays there to have darsana of the dance and to hear the singing of Sri Sri Radha-Govinda and the gopis.

Shrila Jayadeva Gosvami has described the vasanta-rasa-lila in his Gita-govinda. Sri Caitanya Mahaprabhu used to hear this description and weep loudly, with tears rolling down His face and with a melted heart. In Sri Caitanya-caritamrta vasanta-rasa has been described as giving vivid evidence of as the prominency of Shrimati Radhika over millions of gopis.

Radha-Gokulanda-Kartika-Oct-12-2006-046.jpgSo today is a very auspicious day, and in India and other places devotees observe a fine festival. We offer Sri Sri Radha and Krsna yellow paraphernalia, yellow cloth, yellow rice, and many other varieties of yellow items, and we also offer puspanna, fancy yellow rice, mango manjaris and fresh barley grass.

For one month Holi kirtanas will be sung, like, "Aje Viraja me hari he rasija". Lord Krsna, along with His friends and all the gopis who are under guidance of Shrimati Radhika take syringes and sport together. The gopis want to defeat Krsna and He wants to defeat them and in this way the very melodious songs of Holi will resound everywhere.

This very same day is also the appearance day of Shrimati Visnu-priya devi, the manifestation of bhu-sakti and Satyabhama, who are themselves expansions of prema-bhakti-svarupini, the embodiment of prema-bhakti. Her separation mood for her husband, Sri Caitanya Mahaprabhu, was very high after He took sannyasa.

Today is also the birthday of Shrila Raghunatha dasa Gosvami. It can be said that he is the siksa-disciple of Sri Svarupa Damodara, and he is especially the siksa disciple of Shrila Rupa Gosvami. He has written many stavas and stutis (hymns and prayers) in glorification of Sri Sri Radha-Krsna and Sri Caitanya Mahaprabhu, and he has also glorified all the sweet pastime places of Vrndavana like Radha-kunda, Syama-kunda and Govardhana. He was always remembering all the pastimes of Sri Sri Radha-Krsna, and his life is full of the love and affection that the manjaris have toward Shrimati Radhika. He is fully dedicated to Her as Rati Manjari in the pastimes of Radha-Krsna, and in the pastimes of Sri Caitanya Mahaprabhu he is Shrila Raghunatha dasa Gosvami. His character is so high that is impossible even for an exalted devotee to touch the dust of his lotus feet.

Shrila Raghunatha dasa Gosvami wrote Sri Vilapa-kusumanjali, which expresses a deep separation mood and all varieties of love and affection. He has shown what a sadhaka should do if he wants to enter the sweet pastimes of Krsna, especially in the love and affection of Sri Sri Radha and Krsna. If a sadhaka wants to understand these topics he must read Sri Vilapa-kusumanjali and Shrila Raghunatha dasa Gosvami's other stavas and stutis.

How glorious is his life! He is the embodiment of vairagya, total absorption in krsna-prema wherein one automatically forgets the world and all the needs for sense gratification. The scriptures tell us that our vairagya, meaning renunciation, should not be markata, like that of a monkey * [see endnote 1]. We should not follow that type of renunciation. If we want to have pure love for Lord Krsna in the line of Shrila Rupa Gosvami and Sri Caitanya Mahaprabhu, we must follow Shrila Raghunatha dasa Gosvami and offer everything to the lotus feet of guru and Bhagavan. Krsna will then be merciful to us and sprinkle us with His highest love and affection otherwise this will not be possible. We should always remember this and determine, I must follow Shrila Raghunatha dasa Gosvami.

When Sri Caitanya Mahaprabhu, Sri Svarupa Damodara, Sri Raya Ramananda and Sri Gadadhara Pandita disappeared from this world, Shrila Raghunatha dasa Gosvami became totally maddened in separation and wanted to give up his life by jumping in the Yamuna or from the top of Giriraja Govardhana. Why not in the ocean at Jagannatha Puri? The ocean is very deep deep enough to have drowned in but he wanted to be touched by the dust of the lotus feet of the gopis, which can be found only in Vrndavana. Giriraja Govardhana is very merciful. He assists Sri Krsna in His various pastimes; and Yamuna is Shrimati Visakha devi. They can both easily give gopi-prema.

Shrila Rupa Gosvami and Shrila Sanatana Gosvami saw that Shrila Raghunatha dasa Gosvami was totally maddened in love and affection in the mood of separation. They behaved towards him as one would to a younger brother. They told him, If we thought we could achieve krsna-prema by giving up our lives, we would have very easily done that. But that is not the way. You should engage in the proper practices for attaining gopi-prema. They gave him a place at Giriraja Govardhana, specifically at Radha-kunda and Syama-kunda, and he remained there for the rest of his life. He continually wept bitterly, and there he regularly used to write his prayers

When Shrila Sanatana Gosvami and Shrila Rupa Gosvami left this world, Dasa Gosvami became still more restless and overwhelmed. He saw Giriraja like a python and Radha-kunda and Syama-kunda like the gaping mouth of a tiger. He was upset in intense separation.

No one could have written as he did.

One of the verses of his Vilapa-kusumanjali is as follows:

sri rupa manjari kararcita pada padma 
gosthendra nandana bhujarpita mastakayah 
ha modatah kanaka gauri padaravinda 
samvahanani sanakais tava kim karisye

"O Kanaka-gauri (golden complexioned girl)! When You are laying with Your head in Krsna's lap, and Your feet in the lap of Rupa Manjari, and when she is massaging Your feet, will Rupa Manjari, with the corners of her eyes, give me her mahaprasadam seva of gently massaging Your feet, while she is fanning You?" (Sri Vilapa-kusumanjali verse 72)

Playing together, Radha and Krsna become tired, and Shrimati Radhika lies Her head upon the lap of Krsna so that She may take some rest. He caresses Her head and wipes away the perspiration from Her face. How glorious this is. Sri Rupa Manjari is massaging Her and Rati Manjari is fanning her. Shrila Raghunatha dasa Gosvami is praying, When will I be so fortunate that Rupa Manjari will kindly bestow her mercy upon me and say, 'Come on, come on. Take some remnants.' Here remnants means the remainder of the service begun by Rupa Manjari the massage she was doing. Hearing the prayer Rupa Manjari  quickly gave her remnants to Shrila Raghunatha dasa Gosvami in his transcendental gopi form. Later, when this pastime disappeared from his vision, realizing the mercy of Sri Rupa Manjari, Raghunatha dasa wept bitterly with a melted heart and wrote:

padabjayos tava vina vara dasyam eva 
nanyat kadapi samaye kila devi yace 
sakhyaya te mama namo stu namo stu nityam 
dasyaya te mama raso stu raso stu satyam

O Devi! I am not praying for anything except that most exalted direct service to Your lotus feet! Time and again I offer pranama to Your sakhitva, a position as Your sakhi, but I swear that my unwavering devotion will always be only for Your dasitva, a positon as Your servant! (Sri Vilapa-kusumanjali verse 16)

On another occasion he wrote: If Krsna comes to me and says, 'You may have any benediction. What do you want?' I will say, 'I am not like Prahlada Maharaja. I want a benediction.' Prahlada Maharaja told Lord Nrsimhadeva, I don't want any benediction, but Raghunatha dasa Gosvami is telling Shrimati Radhika, O Radhika, I want a benediction. I don't want to be your sakhi. I offer millions of obeisances to the lotus feet of sakhis like Lalita and Visakha, but I don't want to be a sakhi like them. I want to serve you like Rupa Manjari and the other manjaris. I want to serve You. I want to be happy in Your happiness, and in Your separation mood I will weep and think how to console and assist You.

He has prayed to Krsna:

ha natha gokula sudhakara su prasanna 
vaktraravinda madhura-smita he krpardra 
yatra tvaya viharate pranayaih priyarat 
tatraiva mam api naya priya sevanaya

[O Natha! O nectar moon of Gokula, whose lotus face is very cheerful and smiles so sweetly! O You whose heart is soft and melting, waiting to bestow mercy on all. Wherever You go to enjoy loving pastimes with Your beloved,  please take me there, and allow me to render confidential, loving service to You both. (Sri Vilapa-kusumanjali verse 100)]

The meaning is as follows: I cannot tolerate this separation. O Gokulacandra, O moon of Gokula, take me very quickly to the place where Your Radhika is staying right now, and engage me in Her service otherwise I will die. Without Her service I don't want You; I don't want Vraja. I don't want anything except this. If She is in Dvaraka with You I want to fly there. I do not want to go to Dvaraka, but if Radhika is there, then I will want to go. If you are with Rukmini, Satyabhama and all Your 16,000 queens I don't want to go there. I will never go. If you request me to do so I will reject Your proposal, but if I hear that Radhika my master, my Swaminiji is there, I will very quickly fly there to serve Her.

This is his mood.

asa bharair amrta sindhu mayaih kathancit 
kalo mayatigamitah kila sampratam hi 
tvam cet krpam mayi vidhasyasi naiva kim me 
pranair vrajena ca varoru bakarinapi

[O Varoru (a girl with beautiful thighs)! It is decidedly only with the hope of obtaining the nectarine ocean of service unto You and the vision of Your transcendental pastimes that I have been able to maintain my life thus far with severe difficulty. But if You are not merciful unto me even now, then of what use to me is this life, residence in Vraja-dhama or even Sri Krsna Himself?  (Vilapa Kusumanjali verse 102)]

The meaning is this: I have been hopeful that one day I may be able to serve my Svamini Radhika; but now, if that hope is not fulfilled, I will give up my life. If I cannot have Shrimati Radhika's service, I don't want Sri Krsna, Govardhana, Radha-kunda or anything else. This is the exalted love and affection of Shrila Raghunatha dasa Gosvami  the highest love.

In Sri Caitanya-caritamrta Shrila Krsnadasa Kaviraja prays,

sri rupa raghunatha pade yara asa 
caitanya caritamrta kahe krsnadasa

[Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krsnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.]

I am writing this Caitanya-caritamrta in order to get the mercy of Shrila Rupa Gosvami and Shrila Raghunatha dasa Gosvami. I only want to please them.

Shrila Narottama dasa Thakura has written:

rupa raghunatha pade hoibe akuti 
kabe hama bujhabo se yugala piriti

[When will I eagerly follow the path of Sri Rupa Gosvami and Sri Raghunatha dasa Gosvami? By their instructions I will be able to understand the divine love or Sri Radha and Krsna. (Gauranga Bolite Habe verse 4)]

rupa raghunatha pade rahu mora asa 
prarthana koroye sada narottama dasa
[My only aspiration is to attain the lotus feet of Sri Rupa Gosvami and Sri Raghunatha das Gosvami. This is Narottama dasa's constant prayer. (Gauranga Bolite Habe verse 5)]

All the pure rasika Vaisnavas of our guru-parampara want to serve the lotus feet of Shrila Rupa Gosvami and Shrila Raghunatha dasa Gosvami. But we cannot simply jump to that height. We should start from the beginning. First we will have to follow the life and teachings of Prahlada Maharaja.

Shrila Raghunatha dasa Gosvami ki jaya.

Today is also the disappearance day of the manifestation of Shrila Rupa Gosvami, that is, Shrila Visvanatha Cakravarti Thakura. He repeated the same teachings taught by Shrila Rupa Gosvami that the love and affection of the gopis, called upapati bhava (paramour love) is the highest stage of love of God. Without his contribution the flow of the teachings of Shrila Rupa Gosvami would have stopped. He kindly came and revived these understandings in the world.

[Looking out towards the back of the audience Shrila Narayana Maharaja added at the end of his class:] In India we have seen that only very old people sit down on chairs, but here I see something different. All the young boys seem to be eighty year old men. They can't sit on the floor. It seems they don't want to learn anything. Why are they not sitting near me, hearing and understanding? They should not imitate older persons. They should always be very energetic like Shrila Raghunatha dasa Gosvami. He traveled a one month path in twelve days without eating. He never rested. But I see that here in Western counties old persons are sitting on the ground and children are sitting on chairs.

[Endnote:]

markata-vairagya na kara loka dekhana 
yatha-yogya visaya bhunja' anasakta hana

You should not make yourself a show-bottle devotee and become a false renunciate. For the time being, enjoy the material world in a befitting way and do not become attached to it. (Caitanya-caritamrta Madhya-lila 16.238)

[Shrila Prabhupada's purport:] The word markata-vairagya, indicating false renunciation, is very important in this verse. Shrila Bhaktisiddhanta Sarasvati Thakura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest. In this way they consider themselves renunciants, but actually they are very busy enjoying sense gratification with dozens of female monkeys. Such renunciation is called markata-vairagya the renunciation of a monkey.}

A108-AI

Vyasapuja - Who Is Gayatri?

Tridandisvami Shri Shrimad Bhaktivedanta Srila Narayana Maharaja
On His Vyasa-puja Day
(A Vyasa Puja Lecture)
Alachua, Florida: February 1, 2003

My heartly dandavat pranama at the lotus feet of my spiritual master, nitya-lila pravista om visnupada Shri Shrimad Bhakti Prajnana Kesava Gosvami Maharaja, my entire guru-paramapara, and my siksa-guru, nitya-lila-pravista om visnupada Shri Shrimad Bhaktivedanta Svami Maharaja.

Today we are going to observe guru-puja, or Vyasa-puja. First of all we should know what is guru-puja and what is Vyasa puja. Both are the same. Shri Krsna Dvaipayana Vedavyasa divided the one Veda into four. Then to reconcile, because it was difficult to extract the essence of the four Vedas, he wrote Brahma-Sutra (Vedanta-sutra).

Vedavyasa explained that the essence of the meaning of the brahma-gayatri comes from omkara. Gayatri is feminine gender. Who is Gayatri? We hear that she is the wife of Brahma, but you should know what has been told in the gayatri-mantra: "bhargo devasya dhimahi".

Bharga means 'power;' that is, hladini-sakti, or mahabhava-svarupa (Radhika). The supreme reservoir of krsna-prema is Radhika. We learn that Gayatri is the wife of Brahma, but who is she actually? She is a gopi. Krsna had told Yogamaya, "Somehow, try to give this gopi to Brahma; otherwise she cannot be parakiya (My paramour beloved)." All the gopis are married to other gopas. Krsna therefore ordered Yogamaya to also arrange this for Gayatri-devi, so that her love and relationship with Krsna could be parakiya. This is why Gayatri was given to Brahma in marriage. From the beginning she had no love for Brahma; she loved only Krsna. Parakiya mood is the topmost mood, and Gayatri became the maid-servant of Radhika by that mood. We see that the essence of all the Vedic literatures is Gayatri. Gayatri is Radhika, or Her maid-servant, and that mood may come to anyone who serves this mantra.

This is a special truth. My heart told me that I should tell you this secret truth about Gayatri. This is a secret; I never told this before.

The meaning of the gayatri-mantra has been clearly revealed by Srila Vyasadeva in the first verse of Shrimad Bhagavatam. Had he not come to this world, 'everything would have been nothing.' He revealed this gayatri-mantra, as well as the catur-sloki of Shrimad-Bhagavatam and its explanation, and he especially revealed the highest love of the mahabhava of Srimati Radhika. He revealed the meaning of Shrimad-Bhagavatam, he manifested all Puranas and especially the Mahabharata, and the essence of all these scriptures is the same. Srila Vyasadeva first taught his four disciples – Jaimini,Vaisampayana, Paila, and Angira – and he especially taught his dearest one, Srila Sukadeva Gosvami. Sukadeva Gosvami was not only his son, but also his dear-most disciple. Srila Vyasadeva manifested all his knowledge in the heart of Srila Sukadeva Gosvami, who then preached it everywhere.

All acaryas, and also their disciples, in our entire guru-parampara, are so much indebted to those who are in the line of Srila Vyasadeva.

It is therefore essential, therefore, to know the meaning of Vyasa. Suppose there is a circle. If from any point of the circumference a straight line is drawn, passing through the center to the other end, this is called Vyasa (diameter). The diameter is always straight and covers all 360 degrees of the circle. It always divides the circle in half, making it 180 degrees. This is Vyasa.

This Vyasa touches everywhere in the entire world. Srila Vyasadeva revealed the Supreme Personality of Godhead, he revealed Radhika, and he revealed all other knowledge; and we are thus unlimitedly indebted to him. Our whole guru-parampara is indebted to him, and it is for this reason that the mantra of Vyasa-puja is:

narayanam namaskrtya
naram caiva narottamam
devim sarasvatim vyasam
tato jayam udirayet

["Before reciting this Shrimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the author."(Shrimad Bhagavatam, 1.2.4 )]

In other words, this is the mantra for worshipping Vyasa, who is the origin of Vyasa-puja. We first offer pranama to Narayana, who is Krsna Himself: "Narayanam namaskrtya." Then,"naram caiva." Some say that in this connection naram ca means Arjuna, and there is no harm in that* [see endnote1], but generally it means Nara-Narayana Rsi here. Then, "devim sarasvatim," who is Sarasvati Devi. "Vyasam, tato jayam udirayet" means 'and then to Srila Vyasadeva.' By offering pranama in this way, one can then read or explain Mahabharata, Shrimad-Bhagavatam, Vedanta-sutra, and all the Puranas. This mantra has been given in Shrimad Bhagavatam, the Puranas, Mahabharata, and elsewhere.

Today is guru-puja. A disciple can observe this day in honor of any acarya, but it is especially for those following the footsteps of Srila Vyasadeva. It is especially for those who are preaching the glories of Radha-Krsna and pure bhakti everywhere. On that guru's birthday, he performs the puja of Srila Vyasadeva, vyasa-pancaka, krsna-pancaka, panca-tattva, acarya-tattva, guru-parampara-tattva, and so on. By worship of these seven pancakas, one worships his entire guru-parampara from top to bottom. By serving and performing puja of Krsna, everything is completed – tasmin tuste jagat tusta; yet, we will have to give proper respect to all the acaryas, especially the rupanuga-acaryas.

You are saying that today is my birthday; but I do not think it is my birthday. My birthday is on Gaura Purnima, the day my Gurudeva gave me transcendental birth. Still you tell me, and the people of this world think so also, that my birthday is today. We observe Vyasa-puja on this worldly birthday [this is Srila Gurudeva's humility, because the appearance day, or birth day of the bona fide acarya, Shri Krsna's associate, is fully transcendental] but our real birth is that transcendental birth, which has been given by our guru – our father – and our mother is actually mantra. You should think like this.

On his own birthday, a guru, acarya, or disciple offers puja – to please his Gurudeva.

anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu
silanam bhaktir uttama

["The cultivation of activities which are meant exclusively for the pleasure of Shri Krsna, or in other words the uninterrupted flow of service to Shri Krsna, performed through all endeavors of the body, mind and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana and karma, and which is devoid of all desires other than the aspiration to bring happiness to Shri Krsna is called uttama-bhakti, pre devotional service." (Bhakti-rasamrta-sindhu 1.1.11)]

What is the meaning of krsna-anukula? Who is the Krsna referred to here? He is asraya-vigraha. He is Krsna, but asraya Krsna. In other words, he is Shri Gurudeva. Through him we can gradually reach the lotus feet of Krsna, Hari, as visaya Krsna. This is the proper channel through which to worship Radha and Krsna or Shri Caitanya Mahaprabhu. If one can please his Gurudeva, not only externally but internally as well, then Vyasa-puja is truly observed. We should try to realize the internal ways in which Gurudeva pleases his Gurudeva.

yasya deve para bhaktir
yatha deve tatha gurau
tasyaite kathita hy arthah
prakasante mahatmanah

["Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Svetasvatara Upanisad 6.23)]

Apply this sloka (anyabhilasita-sunyam), totally and fully, at the lotus feet of your Gurudeva. I now realize something of the glories of my Gurudeva, and I cannot express the feelings of my heart towards him. He was a great ocean of mercy. He took me from the well of stool, and he wanted to place me in the ocean of rasa – into Shri Bhakti-rasamrta-sindhu and Shri Ujjvala nilamani. By his special mercy I touched something of the glory of their truths regarding prema, sneha, maan, pranaya, raga, anuraga, bhava, and mahabhava up to madanakhya. I have understood something, but whose glory is this? I was not a learned person, and I was very insignificant. I know that I had no qualification at all; I was fully ignorant. However, by touching Gurudeva's lotus feet and by hearing his hari-katha, I received from him all the various kinds of knowledge that I am giving to the world. I am not giving it; they are inspiring me, and it is by their mercy that I am doing something.

When I remember this, I become overwhelmed. How glorious is his mercy! If one does not touch the real glory of his Gurudeva and serve him totally, how can he please him?

A true disciple knows that his bona fide gurudeva is like Krsna, as it is written in all sastras. Srila Suta Gosvami has said:

suta uvaca
yam pravrajantam anupetam apeta-krtyam
dvaipayano viraha-katara ajuhava
putreti tan-mayataya taravo 'bhinedus
tam sarva-bhuta-hrdayam munim anato 'smi

["Srila Suta Gosvami said: 'Let me offer my respectful obeisances unto that great sage who can enter the hearts of all. When he went away to take up the renounced order of life , leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, "O my son!" Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.'" (Shrimad-Bhagavatam 1.2.2)]

Gurudeva is sarva-bhuta-sthitam (situated in everyone's heart), like Krsna. Krsna is everywhere, and similarly you can never hide anything from your Gurudeva. You want to hide so many things, like your lust and worldly desires, but Gurudeva knows even more than Krsna, because he is so near to Krsna. You cannot cheat him. If you try to cheat him you will be cheating yourself – so do not try to do so. Reveal your heart to the lotus feet of your Gurudeva. Then you can know how to please him.

Parama-pujyapada Srila Bhaktivedanta Svami Maharaja knew and followed the order of his Gurudeva, and he preached that mission throughout the world. He has gone everywhere in the world – in jungles, in the midst of oceans, on the top of mountains, and in dangerous places like the middle of swamps (Alachua, Florida).

I went to many paces, like Saranagati and Gita Nagari, and everywhere I saw his glory. I think also that this was the glory of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada and Srila Bhaktivinoda Thakura. If they had not ordered and inspired him, and if my gurudeva had not given him sannyasa, from where would these qualities have come?* [see endnote 2] Some want to establish him as the adi-guru and last Guru, thinking that before him there were no bona fide Gurus and after him there will be no bona fide Gurus. This is a bogus idea, and an offense in his lotus feet. Srila Bhaktivedanta Svami Maharaja never said or wrote this. He showed great honor for our guru-parampara, and especially to the rupanuga-acaryas in our line. He has not done anything independently. He has written the translation of Shri Caitanya-Caritamrta and Shrimad-Bhagavatam, and he has glorified Krsna. He has done nothing new; he has given the same wine in a new bottle, just as all our previous acaryas have done. The first wine was given by Srila Vyasadeva; this credit goes to him. He is Narayana; otherwise he could not have done this.

On this day, a disciple or acarya bows down at the lotus feet of Shri Gurudeva, from where he has obtained all kinds of knowledge. You should especially know that tattva-jnana, knowledge of established philosophical truths, is not sufficient. From where will the mood to weep, as the gopis used to weep, come? Srimati Radhika is always weeping, intoxicated in krsna-prema. Krsna laments and suffers for Her, but He does not become so maddened. There are many manifestations of Radha dancing with Krsna, but for Radhika there is only one Krsna. Vyasadeva is himself Narayana, and he has revealed all this.

Perform guru-parampara puja, beginning from your gurudeva, then to the rupanuga guru-varga, and so on. 1) guru-pancaka (Shri Guru, Parama-guru, Paramesthi-guru, Paratpara-guru, Paramaparatpara-guru); 2) acarya-pancaka (Shri Sukadeva, Ramanuja, Madhva, Visnusvami, Nimbaditya); 3) vyasa-pancaka (Shri Vedavyasa, Paila, Vaisampayana, Jaimini, Sumanta); 4) sanakadi-pancaka (Shri Sanaka, Sanatkumara, Sanatana, Sanandana, Visvaksena); 5) krsna-pancaka (Shri Krsna, Vasudeva, Sankarsana, Pradyumna, Aniruddha); 6) upasya-pancaka (Shri Radhika, Krsna, Gaura, Gadadhara, Shri Gurudeva); and 7) panca-tattva (Shri Krsna Caitanya, Nityananda, Advaita Acarya, Gadadhara, Srivasa).

So I want to perform my guru-puja, or Vyasa-puja. We have not learned that we should collect abundant puspanjali from our disciples. A Guru's first duty is to worship his Gurudeva and guru-parampara, as well as the seven pancakas. You should know this and try to follow it. It is not that the guru makes a big "Vyasa-puja" book, glorifying himself, and takes all the money and presentations for himself. This is an offense.

Srila Bhaktisiddhanta Sarasvati Thakura used to say that he would first offer anything given to him unto the lotus feet of his Gurudeva, Srila Gaura Kisora Das Babaji Maharaja. When thousands of disciples used to present offerings at his lotus feet, at the end of the presentation he would say, "I am taking it all and offering at the lotus feet of my Gurudeva. This is not my property."

It is essential to know all these truths. We are not going to follow new, modern devotees of here and there. We want to follow the line of Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura and others in our guru-parampara, like Parama-pujyapada Srila Bhaktivedanta Svami Maharaja. I want to follow in their footsteps. I want to first do guru-puja, then guru-parampara puja, and then to the others. If you want to make some offerings, I will take it and give to the lotus feet of my Gurudeva.

I am offering whatever you have all offered to me unto the lotus feet of my guru-padapadma and guru-parampara – beginning from Brahma and coming down to Srila Bhaktivedanta Swami Maharaja – and to the devotees of Shri Caitanya Mahaprabhu who will appear in the future. I am doing pranama to all of them:

hoiyachena hoibena prabhura jata dasa
sabara carana vandon dante kori ghasa

["Holding a straw between my teeth, I submit myself at the feet of all the servants of Mahaprabhu that were or will be." (Shri Vaisnava-Vandana verse 6)]

I request one thing of you. Try to sincerely fulfill the desire of your Gurudeva. You will see that if you are sincere, all the Vedas, and all krsna-tattva, maya-tattva, guru-tattva, radha-tattva, and all other tattvas will enter your heart and you will be pure devotees.

I am now offering all you have offered me – all your sraddha, honor, love and affection – unto the lotus feet of my Gurudeva and guru-parampara.

First, our guru-parampara kirtana should be performed: "Krsna haite catur mukha."

Gaura premanande.

[*Endnote 1– It is stated in Shrimad Bhagavatam (4.1.59): "That Nara-Narayana Rsi, who is a partial expansion of Krsna, has now appeared in the dynasties of Yadu and Kuru, in the forms of Krsna and Arjuna respectively, to mitigate the burden of the world."]

[*Endnote 2 – Of course, Srila Prabhupada's perfection is eternal. This is merely a reference to his naravat-lila, human-like pastimes, in which he is setting example for us conditioned souls. Srila Narayana Maharaja says the same thing about Shri Caitanya Mahaprabhu, regarding His naravat-lila; that if He had not received harinama and gopala-mantra from His gurudeva, Shri Isvara-puripada, He would not have been able to accomplish His mission.]

A108-AI

Jiva Gosvami's Appearance Day

srila_jiva_goswami.jpg Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja 
September 1, 2009

[This year, 2016, Srila Jiva Gosvami's DISappearance day is December 31 in West, and January 1st  in India. Below is a lecture Srila Gurudeva gave in the 1990s and also a Movie from Perth 1998. ]

Srila Jiva Gosvami's father, Anupama, was the brother of Srila Rupa Gosvami and Srila Sanatana Gosvami. His exalted father and uncles were employed by the Muslim ruler, Srila Sanatana Gosvami as prime minister, Srila Rupa Gosvami as the private secretary, and Sri Anupama as treasurer. All three of them met Sri Caitanya Mahaprabhu when He came to Ramakeli, where they lived.

As the only son of the three brothers, Jiva received abundant affection. Srila Rupa Gosvami was always especially affectionate towards him and treated him as if he were his own son. When Jiva was still very young, Srila Rupa Gosvami took him to Mahaprabhu, who blessed him by placing His hand on his head.

During childhood, Jiva studied and soon learned all logic, Sanskrit grammar, and theistic philosophy from the books in his father's home. Before Srila Rupa Gosvami and Anupama left household life to retire in Vrndavana, they divided all the family's wealth and property, allocating sufficient funds for Jiva to continue his studies. All three brothers realized that he was the only son in their dynasty, so they nurtured him with great affection and ensured he had whatever material facility he required.

Jiva had a very soft nature, and as he grew up, he gradually began worshipping Deities of Sri Sri Radha-Krsna. Making garlands for Them and offering puja to Them, he would become immersed in meditation, preferring these activities to playing with other children. When he was about fourteen years old, he went to Navadvipa. By then, Mahaprabhu had returned to the spiritual world and all the devotees of Navadvipa had left and gone elsewhere. Because Navadvipa now brought them all great sadness, Srivasa Pandita, Advaita Acarya, and everyone else had left, and Navadvipa was deserted.

A few days before Jiva's arrival, Sri Nityananda Prabhu had arrived at Srivasangana from Khardaha. When Srila Jiva Gosvami arrived, Nityananda Prabhu was very pleased to meet him. Nityananda prabhu placed His feet on Jiva's head and said, "I came here just to meet with you, otherwise I would have stayed in Khardaha." He showed Jiva all the places of Mahaprabhu's pastimes in Navadvipa, and then showed him great mercy by ordering him to go stay with Srila Rupa Gosvami and Srila Sanatana Gosvami in Vrndavana.

On the way to Vrndavana, Jiva stopped in Varanasi, where he met a disciple of Sarvabhauma Bhattacarya named Madhusudana Vacaspati who was teaching Vedanta, but not the commentary of Sankaracarya, which was famous at that time. Mahaprabhu had refuted that commentary when Sarvabhauma Bhattacarya tried to teach it to Him. Madhusudana Vacaspati was a great scholar and, having studied and understood everything which Mahaprabhu had taught to Sarvabhauma Bhattacarya and Srila Rupa and Sanatana Gosvamis, was teaching it there. Jiva Gosvami went to his home and learned all bhakti-vedanta from him. He also learned Sankaracarya's commentary, because without learning it, he would have been unable to refute it. After studying all of this and fully understanding it, he proceeded to Vrndavana. There in Vrndavana, Sanatana Gosvami placed him in the care of Rupa Gosvami, and he stayed near Rupa Gosvami's hut at the Radha-Damodara temple.

Rupa Gosvami would read everything he was writing to Jiva Gosvami. One day while they were in the midst of reading together, an effulgent, elderly brahmana arrived there. This was most likely, judging from his age and his scholarship, Sri Vallabhacarya, who knew Rupa Gosvami from the time Mahaprabhu was in Prayaga. He was approximately the same age as Sri Advaita Acarya, so Rupa Gosvami would have been the appropriate age to have been his son. He asked, "Rupa, what are you writing these days?"

Hesitating a little, Srila Rupa Gosvami replied, "I am writing a book entitled Bhakti-rasamrta-sindhu." Vallabhacarya then picked up the book and, turning the pages, said, "Very good, I will look through it and correct any errors."

At that time Jiva Gosvami was fanning Rupa Gosvami with a leaf from the tala tree, but when he heard Vallabhacarya say this, he felt disturbed; according to him, his Gurudeva was being criticized. Later when he went to the river to fetch water, he met Vallabhacarya, who was just finishing his midday bath. Jiva Gosvami said, "Gosai, you said before that you would proofread the Bhakti-rasamrta-sindhu which Rupa Gosvami is writing. If you have found any errors, precisely where are they?"

Vallabhacarya replied, "How can you understand, child? Have you studied Sanskrit grammar?"

"Yes, a little."

"Then what could you possibly understand?"

"Still, please just show me any errors you have detected." When Vallabhacarya showed him an apparent error, a fierce debate commenced between them. Eventually Jiva Gosvami established the point so convincingly that Vallabhacarya could neither refute it nor give any answer.

When Vallabhacarya returned to the Rupa Gosvami's hut, he asked, "Who was that boy who was fanning you? He is very intelligent and extremely learned in the scriptures."

Very humbly and with folded hands Rupa Gosvami replied, "He is the son of my younger brother and is also my disciple. He does not know how to behave."

"No, he is a genius, and in the future he will be very famous."

Soon afterwards, Vallabhacarya left. When Jiva Gosvami arrived with the water, Srila Rupa Gosvami said to him, "You are so intolerant that you quarrel with an elderly, scholarly brahmana who kindly proofread something for my own good? Your behavior is unacceptable; leave now."

Being obliged to obey his guru, Jiva Gosvami left Vrndavana. He went to the village of Bhayagaon to live in a cave infested with crocodiles. There, for some days, he remained in the cave doing bhajana and crying, feeling bereft of his guru's affection. He stopped eating and taking water, and within a short time he became emaciated. After some time, Sanatana Gosvami happened to visit that village as he was wandering around Vraja. The local people said to him, "Baba, we always considered you to be a great bhajananandi (one who is absorbed in bhajana), but a young boy who is even more of a bhajananandi than you has come to our village. Day and night he calls out the names of Radha-Krsna and weeps. We take him food but he refuses it, and he never sleeps either. Day and night he remains immersed in bhajana; we have never seen anything like it."

Srila Sanatana Gosvami could understand that this was Jiva, and immediately went to him. Reunited, they both wept. Sanatana Gosvami then took him back to Vrndavana, where he said to Rupa Gosvami, "The duty of Vaisnavas is to be compassionate to others, yet you renounced this young disciple of yours who is adorned with so many extraordinary qualities. You should be merciful to Jiva, but instead you banished him. This was a mistake and you should correct it. I am ordering you to quickly call him back."

Hearing this, Rupa Gosvami began crying for Jiva, whom he loved so much. When Sanatana Gosvami brought Jiva there and placed him in the lap of Rupa Gosvami, both guru and disciple wept. Rupa Gosvami arranged for Jiva to be treated by the best doctors from Mathura, and gradually Jiva became strong again. From then on, their former practice resumed with Rupa Gosvami giving whatever he wrote to Jiva to proofread.

Later, Srila Jiva Gosvami expanded upon and enhanced the writing of other acaryas. One such acarya, Srila Gopala Bhatta Gosvami, had heard hari-katha directly from Srila Rupa and Sanatana Gosvamis, who he considered to be his siksa-gurus. While studying the writings of ancient Vaisnava acaryas such as Madhva and Ramanuja, Gopala Bhatta Gosvami selected different points in relation to sambandha (establishing one's relationship with Krsna), abhidheya (acting in the dealings of that relationship), and prayojana (achieving life's ultimate goal), and compiled everything in a notebook.

Srila Jiva Gosvami learned all of this tattva from Gopala Bhatta Gosvami. Then, he took the volume which contained all the information on sambandha and enlarged it. He also took from the conceptions given in Bhakti-rasamrta-sindhu, Ujjvala-nilamani, Brhad-bhagavatamrta, and the other books composed by Rupa and Sanatana Gosvamis, and composed the first sandarbha.

The word sandarbha means ‘a chest of valuable jewels.' Of the Six Sandarbhas, the first four – Tattva-sandarbha, Bhagavat-sandarbha, Paramatma-sandarbha, and Krsna-sandarbha – all expound sambandha-jnana. They include knowledge of the jiva, the illusory energy, and the objective of the jiva; all of this was explained in the first four sandarbhas.

In the Tattva-sandarbha, the conception of pramana (the body of evidence) and prameya (evidence) is given. What is the meaning of pramana? In any issue, whose words will we accept as authoritative? Suppose a young boy reports that a large fire has ravaged a holy place and everything has been burned. An elderly gentleman, however, reports that a small fire started in a tea shop there, but was easily contained. From these conflicting stories, whose words will we accept as authoritative? Certainly, the man's words are more authoritative because he is older and more mature than the boy.

This conception of pramana relates to many things. Different people may assert their beliefs that this world is real, their status as human beings or brahmanas is real, or that they are masters of their property. All this false identification and proprietorship causes so much fighting and quarreling. Another man will say, "These things are all temporary, so do not bother fighting over them. Instead, do something for your soul and for the Supreme Personality of Godhead; they are permanent." Which of these two opinions will we accept? Analyzing the relationships between the Supreme Lord, the jiva, and material existence, Srila Jiva Gosvami explained where we should place our faith. He wrote that the Vedas are the sole authority, and that any other, so-called authority lacks credibility. That which we perceive with our limited senses and mind may be defective, but the words of the Vedas cannot be so.

In his Bhagavat-sandarbha, Srila Jiva Gosvami writes that everything we see has the same source. The Absolute Truth is one, and He is naturally endowed with inconceivable potency. By the power of this potency, He exists within four forms: svarupa (His original form), tad-rupa-vaibhava (all incarnations, beginning with Baladeva Prabhu), jiva (the living entity), and pradhana (the illusory energy). He is like the sun which also exists in four forms: its original form, the sun disc, its rays, and its reflected light which is compared to maya.

Jiva Gosvami took parts from the book Brahma-sandarbha and wrote his own Bhagavat-sandarbha, in which he analyzes brahma-tattva (the established truth about the Supreme Spirit Whole) and refutes the opinions of Sankaracarya. The jiva is not brahma (an impersonal God). If brahma is the Absolute Truth, which is full in knowledge as some say, then how did it separate into billions of living entities and become bound within material existence? Sankaracarya states that it was covered over by maya, but then where did this separate entity he calls maya come from? If there is no separate entity known as maya and all is the one brahma, where could this other object known as ignorance have come from? Refuting all of Sankaracarya's concepts, Srila Jiva Gosvami proved that Krsna is Parabrahma, the Supreme Personality of Godhead, the source of brahma.

He also analyzed paramatma-tattva, and in the Krsna-sandarbha he explained how Krsna alone is the original Personality of Godhead. He explained how Krsna is all-powerful (sarva-saktiman), how He is an ocean of rasa, how from Him the jivas and all else emanate, and how the jivas can achieve His eternal association. He refuted the concept that Krsna is an incarnation of Narayana. Using evidence from the Vedas, Upanisads, and Puranas, he established that Krsna is the original Absolute Truth, the Supreme Personality of Godhead, and that all other incarnations are His plenary or partial expansions. On the basis of scriptural evidence, he reinforced Mahaprabhu's conception, which had been established in the literatures of Rupa Gosvami and Sanatana Gosvami. In doing so, he established our sampradaya upon a firm philosophical foundation. He protected the flowing river of rasa by placing large rocks of siddhanta on both its banks; in that way no contaminated water of misconceptions could ever enter it.

In his Bhakti-sandarbha, he explained many subtle aspects of bhakti. He delineated the sixty-four types of bhakti, and he expertly explained guru-tattva. He also described guru-padasraya, the process of taking exclusive shelter of the guru, how it should be done, what are its rules and regulations, and so on. If the guru carefully evaluates the prospective disciple and the disciple carefully considers the guru, then a circumstance will never arise where the disciple will have to abandon his guru. He taught that one should not accept a guru whimsically; one should accept a guru in whom he will never lose faith, otherwise there will be a problem. One should make sure that he only accepts a sad-guru, who is detached from sense enjoyment, who is conversant with all tattva and siddhanta, who is rasika, who is spiritually realized, and who is affectionate towards him. One should examine the guru carefully, even if this process takes as long as a year.

Srila Jiva Gosvami also explained that all bhakti is not the same, just as all varieties of water are not one and the same – there is clean water, purified water, contaminated water, sewage water, and so forth. Jiva Gosvami examined all these issues in depth in his sandarbhas, which one must read in order to understand the true nature of bhakti. Thus, by regularly hearing the knowledge delineated in these books and by associating with advanced Vaisnavas, one's bhakti will gradually become uttama-bhakti. Srila Jiva Gosvami described at length the five types of prema (santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya (parental love), and madhurya (amorous love)), especially emphasizing gopi-prema and explaining the sadhana for achieving it.

Much of this came in his Gopala-campu, which is a very philosophical book. Srila Jiva Gosvami wrote that book in Goloka Vrndavana and then gave it to this world. He composed so many literatures that we could spend this entire birth immersed in reading them. Moreover, in practicing the sadhana prescribed by them, who knows how many lives we could spend? If we endeavor to enter into these books, and if we examine both the personal conduct and conceptions of Jiva Gosvami and try to personally follow them, our spiritual lives will certainly be successful. May Srila Jiva Gosvami be merciful upon us so we can learn all the instructions he gave, in order to perform bhajana purely.

A108-AI

Vilap-kusmanjali - Verse Seven

sweet_gurudeva.jpgSunday, 20 October 1991

There are two kinds of bhajana. The first is in vipralambha-lila, and that is performed by chanting and remembering the pastimes of separation. The second is in sambhoga-lila, and it is performed by remembering the pastimes of meeting. Although the gopis and Vrajavasis always like to meet with Krsna, He plays in such a manner that they will enjoy vipralambha-rasa. The sadhaka cultivates vipralambha-bhava, thinking, "I am not seeing Krsna, I am not seeing Srimati Radhika, I am not seeing Vraja, I am not seeing anything!" He should always feel separation, as Raghunatha dasa Gosvami has shown here – separation from Krsna and especially from Srimati Radhika.

In many verses, Srila Raghunatha dasa Gosvami has also lamented in separation from Srila Rupa Gosvami. At the time of Rupa Gosvami's entrance into aprakata-lila, the un-manifest pastimes, he composed this verse:

sunyayate maha-gostham girindro 'jagarayate
vyaghra-tundayate kundam jivatu-rahitasya me

["Now that I no longer have the sustainer of my life, the land of Vraja has become empty and desolate, Govardhana Hill has become like a great python, and Radha Kunda has become like the gaping mouth of a ferocious tigress."]

He has also lamented in separation for his siksa-gurus, thinking, "I'm so unlucky. First Sri Caitanya Mahaprabhu departed from this world and left me behind. Afterwards I lived constantly with Sri Svarupa Damodara, and he also left. Next I caught hold of the lotus feet of Sri Gadadhara Pandita, but he also departed. Then, experiencing that every place and every dust particle of Jagannatha Puri reminded me of Sri Caitanya Mahaprabhu, Svarupa Damodara, Gadadhara Pandita, and all their associates, I fled to Vrndavana."

Although our Gurudeva has also entered his aprakata-lila, we remain in this world in a very pleasant manner. On special days, like his avirbhava, appearance day, and tirobhava, disappearance day, the occasion comes that we may remember him. At that time, however, we are involved in arranging the festival, and there is very little chance to realize that separation.

Only while we are speaking something about him, a drop of tear may come in our eye – and it may not come. If the festival is very elaborate, there will be no tears. So many functions must be managed, such as the abhiseka, puja, and distribution of maha-prasadam to Vaisnavas. We arrange these festivals mainly for the people in general, for those who have no intimate relation with him. But we should do something so that a feeling of separation will come within our own hearts, and that is called bhajana.

Only those special persons who have realized their immense obligation and indebtedness to Gurudeva for all they have received, and who have rendered abundant service to him with visrambha-bhava, a mood of intimacy, will feel separation. They will weep. Such devotees will not consider, "I'm so low and my Gurudeva is in such a high stage." Awe and reverence will not preside; otherwise one cannot weep.

Sastra states, visrambhena guror seva – the sevaka performs such intimate service to Gurudeva that Gurudeva remains always pleased with him. The guru will not consider for even a moment that, "He is my servant and disciple." Instead he will feel, "He is my near and dear. He is my heart." Sri Isvara Puripada, the disciple of Srila Madhavendra Puri, and Govinda, the disciple of Sri Isvara Puri, were servants of this caliber. Although this is a rare relationship, it is absolutely necessary for raganuga-bhakti. Without a relationship like this, we cannot weep like Srila Raghunatha dasa Gosvami.

Separation from Gurudeva will be experienced on different levels. When we consider how merciful he was and how much greater he is than ourselves, we feel a certain type of sentiment. However, when we remember how near and dear he was and how much he loved us, then we will weep profusely for him.

The gopis can weep so much more than Nanda Baba. Yasoda Ma can also weep more than Nanda Baba, but the gopis can weep even more than Yasoda because their relationship with Krsna is more intimate. We should have this kind of relationship with Sri Krsna, Srimati Radhika, and also with our Gurudeva, Sri Rupa Manjari, Srila Rupa Gosvami, and all others like them. Then we can weep for their mercy.

If we have yet to develop an intimate service relationship with our Gurudeva, then surely we cannot imagine our relationship with Sri Rupa-manjari or Srimati Radhika and Krsna. Our entire advancement depends upon on how keen intensely we serve our Gurudeva; all other relationships and experiences develop on that platform. If we can weep for Gurudeva, we can weep for Srimati Radhika. If we cannot weep for our Gurudeva we cannot weep for Her. That is my experience. Whatever we know, we know from Gurudeva, and therefore we must weep in our hearts for him.

In the first verse of Vilapa-kusumanjali, Raghunatha dasa Gosvami prayed to Sri Rupa-manjari.

tvam rupa-manjari sakhi prathita pure 'smin
pumsah parasya vadanam na hi pasyasiti
bimbadhare ksatam anagata-bhartrkaya
yat te vayadhayi kim u tac chuka-pungavena

["My dear friend Rupa-manjari, you are well known in Vraja for your chastity and you don't even look at the faces of other men. It is therefore surprising that although your husband is not at home, your lips, which are as beautiful as red bimba fruits, have been bitten. Has this perhaps been done by the best of parrots?"]

Was Raghunatha dasa Gosvami weeping or laughing? It may seem that he wrote this verse in a laughing, pleasant mood. In actuality, however, he was remembering a previous pastime and weeping at the lotus feet of Sri Rupa-manjari, "You were so merciful to me. I remember seeing your mood after Krsna kissed you and left a mark on your lips. When will I see you in that condition again?" In the second verse, beginning, "Sthala-kamalini yuktam garvita," he again offers pranama and weeps, "Will I see this again?" These first two verses are very important.

Now, in this seventh verse he cries, "Svamini ksanam iha pranayena gadham – Will it be possible for me to weep for You for even a moment? If my realization was complete, I would weep constantly."

How shall we come to the platform that we are able to weep? Sri Caitanya Mahaprabhu has given instructions the sixth verse of Sri Siksastakam:

nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada, tava nama-grahane bhavisyati

["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke up? And when will the hairs of my body stand erect in ecstasy as I chant Your holy names?"]

Although kim, meaning 'when,' is not present in this seventh verse, we need to include it, with this mood: "When will I feel so much lamentation that I will weep while chanting the names Hare Krsna, Radha-Govinda, or Vrndavanesvari?" Weeping is our dharma, the essence of our religious principles. In this verse Srila Raghunatha dasa Gosvami says, "aty-utkatena nitaram virahanalena – my heart is burning in the great fire of separation." He sincerely feels this sentiment; and by his grace, and also by the grace of our Gurudeva and the guru-parampara, we will also realize something of this one day. This is our real prayer. When we pray and sing this verse, this will be our mood: "Tava nama-grahane bhavisyati – when, by chanting harinama, remembering, and listening, will I weep?" Those who are very fortunate can lament, weep, and realize the heart of this the author.

Akrandhanena vidhura vilapami padyaih. Raghunatha dasa Gosvami is praying, "O Srimati Radhika, now I want to offer some flowers to Your lotus feet." These flowers are songs about the pastimes he has realized and heard about from Rupa Gosvami and others.

He has composed Sri Vilapa-kusumanjali in the mood of a sadhaka, for the benefit of sadhakas, and Srila Narottama dasa Thakura prays in a similar way in his Prarthana:

hari hari are ki emana dasa haba
chadiya purusa-deha kabe ba prakrti haba
dunhu ange candana paraba
(Song 13, text 1)

["When, relinquishing this male material body and obtaining the spiritual body of a gopi, will I anoint the limbs of the Divine Couple with sandalwood paste? O Lord Hari, Lord Hari, when will this day be mine?"]

"O Hari, will the day come when, even for a moment, my male ego will go far away and I will obtain the form of a gopi? May I have a chance for that mood? Dunhu ange candana paraba. Lalita will give an order and Visakha will pass the order to Rupa Manjari: 'Krsna always likes to see very new sakhis, and you have collected some. Please send one new sakhi to Radhika and Krsna to bring some candana, kunkuma, and aguru.' These unguents are so fragrant, beautiful, soft, and cooling. I will take them and anoint the limbs of Sri Radha and Krsna, always looking towards my guru-sakhi and Rupa Manjari to see whether or not I am doing it correctly. Srimati Radhika and Krsna will enjoy seeing this. Because I am a new sakhi, I may do something wrong. Seeing my mistake, They will laugh and become very much pleased."

taniya bandhibo cuda nava gunja -hare beda
nana phule ganthi diba hara
(Song 13, text 2)

["When will I arrange the hair of the Divine Couple? When will I give Them gunja-necklaces and garlands strung with various flowers?"]

Srila Narottama dasa Thakura, in the form of a manjari, is seeing that Radhika's and Krsna's hair is untied and disheveled. He says, "Then, from the corner of her eyes, Rupa-manjari will indicate to me that I should comb Their hair. First I will comb Srimati Radhika's hair, and then Sri Krsna's also. Radhika will grimace as if my combing is causing Her some pain, and Rupa-manjari will say, 'What are you doing? Please comb in a very gentle manner.' Then, taking the comb from my hand, she will teach me how to do it properly." This is the duty of guru.

"Then I will ask her, 'May I do it now?' With her permission, I will try again. After Her hair has been combed, braided, and tied, Srimati Radhika will be decorated with fragrant flowers like beli, cameli, and juhi. Nava gunja-hare beda. A beautiful garland of gunja will be offered to both Sri Krsna and Her. Nana phule ganthi diba hara. By gathering seven or eight differently colored flowers, I will string a vaijayanti-mala or vana-mala (garland of forest flowers). I will also place some flowers in Her braid in a very fine, artistic fashion."

When Sri Krsna is offered a garland, He always knows who has made it, especially if it was made by Srimati Radhika. Similarly, if He makes a garland and someone else gives it to Radhika, She can immediately feel that it had been made by Him.

pita-vasana ange paraibo sakhi-sange
badane tambula diba ara
(Song 13, text 2)

["When will I give Them yellow garments? When, accompanied by the other gopis, will I place betel-nuts in Their lotus mouths?"]

Sri Krsna Bhagavan is syama, cloud-colored, and His cloth is pita, yellow. Sakhi-sange means that Srila Narottama dasa Thakura in his gopi form is taking the help and instructions of her guru-sakhi, Rupa-manjari and all others like them. "Because I am new, I am taking their help and they are teaching me. After giving Srimati Radhika garlands and clothes, I will decorate Her ears, braid and forehead with flower ornaments."

dunhu rupa manohari deribo nayana bhari
nilambare rai sajaiya
nava-ratna-jari ani bandhiba vicitra beni
tate phula malati ganthiya
(Song 13, text 3)

["When will I gaze at the beautiful forms of the Divine Couple? When will I dress Srimati Radhika in blue garments, and decorate Her braided hair with garlands of jasmine flowers and strings of nine different kinds of jewels on a golden thread?"]

"I will then place kasturi-bindu, a musk dot, on Srimati Radhika's chin, and draw makara (dolphins) on Her cheeks. After this is completed, I will hand Her and Krsna a mirror. From the side, I will observe Their forms and think, 'How beautiful They are!' Nilambare rai sajaiya, I will dress Srimati Radhika in nilambara, blue cloth, the color of Krsna. She will wear a red lahanga, skirt, and Her very fine, almost transparent veil will be blue. Nava-ratna-jari ani bandhiba vicitra beni tate phula malati ganthiya. I will place many beautiful jewels in Her hair, and decorate Her braid with garlands of malati flowers."

sei rupa- madhuri dekhiba nayana bhari
ei kari mane abhilasa
jaya jaya rupa sanatana deha more ei dhana
nivedaye narottama dasa
(Song 13, text 4)

["My desire is that some day I shall be able to directly see the sweet beauty of the transcendental forms of the Divine Couple. O Srila Rupa Gosvami and Srila Sanatana Gosvami, all glories to you both. Please bestow this treasure upon me. Please grant my desire. Narottama dasa appeals to you in this way."]

In his sadhakavesa, Srila Narottama dasa Thakura prays to Rupa Gosvami and Sanatana Gosvami, not to the sakhis. In his svarupa as Vilasa Manjari, he will pray to Sri Rupa Manjari, Sri Lavanga Manjari, Sri Rati Manjari, and other sakhis. "When will I serve in this way?"

When we read these prayers, some 'coating' will certainly come in our hearts. It will be a coating only, but it will act and create our samskaras, impressions on the heart.

Srila Bilvamangala Thakura has written in a somewhat different mood in his Sri Krsna-karnamrta (text 63):

kadanu kasyam nu vipadasayam
kaisoragandhih karunambudhirnah
vilochanabhyam vipula yatabhyam
alokayishyanvishayikaroti

["When will Krsna, the ocean of mercy in His fresh youth, under some unknown circumstances, again look at us with His wide eyes and accept us within His purview?"]

A similar desire has been expressed here. The author, Srila Bilvamangala Thakura, was a bhavuka bhakta – not siddha, but bhavuka (in the stage of bhava-bhakti) – and also rasika. He has received something in his heart from ragatmika-jana, those devotees situated in prema-bhakti, so he is bhavuka.

He is krsna-paksa and krsna-virahit. He is inclined towards Sri Krsna, and thus he expresses separation from Krsna, not Radhika. He has written all the verses in Krsna-karnamrta with some connection to Srimati Radhika, however, because he also has some taste for Her service. Krsna does not want to listen to any prayers that are devoid of a connection with Srimati Radhika and the gopis. If He hears, "I am being served by Radhika" or "I am serving Radhika," He becomes so pleased.

In the first verse of Sri Krsna-karnamrta, Srila Bilvamangala Thakura has used the word jayaSri:

cintamanir jayati somagirir gurur me
siksa-gurus ca bhagavan sikhi-pincha-maulih
yat-pada-kalpataru-pallava-sekharesu
lila-svayamvara-rasam labhate jayasrih

["Sri Krsna is so beautiful. His mouth, eyes, nose, hands, and all parts of His transcendental form are beautiful." Although His feet are not as beautiful as His face, in the beginning Srila Bilvamangala Öhakura has only described the beauty of His feet: "His feet are like lotuses and His toes are like lotus petals. To the rays emanating from the tips of His toenails, Srimati Radhika is offering arati."]

We Gaudiya Vaisnavas do not want to hear statements like this. For those with the same mood as Bilvamangala Thakura, this verse is very beautiful, undoubtedly, but we would be more interested and pleased if he had written that Sri Krsna is offering arati to Srimati Radhika. Instead, he writes that She is offering arati, and She is so pleased – feeling as if She is choosing Her husband and giving Him a garland when They first meet.

Sri Caitanya Mahaprabhu was in the mood of Srimati Radhika, and therefore He relished Sri Krsna-karnamrta. But we should try to see what Srila Rupa Gosvami, Srila Svarupa Damodara and Srila Raya Ramananda have told – not what Srimati Radhika or Krsna have told.

Our goal is to perform service like the manjaris, or like the sakhis – not like Radhika. Radhika always wants to hear Krsna's name and He wants to hear Her name, but we must follow in the proper channel. Srila Raghunatha dasa Gosvami has written Vilapa-kusumanjali for Srimati Radhika, not for Krsna, and in Sri Sankalpa-kalpadruma (text one) Srila Visvanatha Cakravarti Öhakura also prays to Her:

vrndavanesvari vayo-guna-rupa-lila
saubhagya-keli-karuna-jaladhe 'radhehi
dasi-bhavani sukha yani sada sa- kantam
tvam alibhih parivrtam idam eva yace"

["O Queen of Vrndavana, O great ocean of mercy, playfulness, good fortune, transcendental pastimes, beauty, virtue, and youthfulness; please hear my prayer. Let me be Your maidservant. I will always please You, who stay with Your lover and Your friends. I beg this of You."]

In his own Sri Sankalpa-kalpadruma, Srila Jiva Gosvami has also prayed to Srimati Radhika, and all our Gosvamis have done the same. This is the speciality of our sampradaya; we follow this path. When we pray to Srimati Radhika, somehow Krsna Himself will come, in a hidden way, and try to hear.

In this seventh verse, Srila Raghunatha dasa Gosvami uses the word ha, meaning 'alas,' and laments, "He karuna-sagara, O ocean of mercy, please see how miserable I am because I am not getting darsana of and Vrndavana, harinama, and You." He has great utkanöha, eagerness. He has heard about Srimati Radhika's glories – Her qualities, Her movements, and the sweetness of Her mercy – and he therefore has become unmada, maddened. Unmada refers to doing something that is considered wrong by ordinary standards. That which is right we can do, and that is our natural position. However, when we lose that thinking and do anything which is not to be done, that is called unmada.

One should not sit on Krsna's shoulders, but the gopis can do so in unmada. They can order Him about as they desire. When Krsna left them during rasa-lila, they were thinking about His movements and and qualities. By such continuous thinking they became maddened and began to imitate Him. Each and every gopi thought, "I alone am Krsna, and all the gopis are all my beloveds."

In his Sri Ananda-vrndavana-campu, Srila Kavi Karnapura explains how it happened that each gopi thought herself to be Krsna and saw the others as Putana, Aghasura, or Bakasura. One's attachment is never directed to something in which one has no taste. One will only develop attachment and tadatma-bhava, feelings of oneness, to that which is favorable and in which one has taste. The gopis cannot be attached to Putana, and therefore, because Putana is unfavorable to the gopis' bhava, it is not possible for them to become unmada and feel oneness with her. They are only attached to Krsna's activities.

In re-enacting Putana-lila, it appears that one gopi threw down another, climbed upon her breast, and took the breast of that other gopi in her mouth. However, Srila Kavi Karnapura explains that where it seems that a gopi is lying down as Putana, that gopi is not present there. Because they will not accept the mood of Putana, those gopis acting as Putana and other demons were created artificially by Yogamaya. This is a very important truth to understand, and it is difficult to understand simply by reading the descriptions of this pastime in Srimad-Bhagavatam. When something unfavorable to the gopis is required in a lila, Yogamaya makes the arrangements. She is doing everything; She is helping them, and thus they are thinking, "I'm Krsna," "I'm Krsna," "I'm Krsna," and performing all the lilas.

When they heard Sri Krsna's flute-song and thus left their houses and husbands in the dead of night, the real gopis came to Him and Yogamaya expanded duplicate gopis to stand by the side of their husbands. This was likewise the case here. All the gopis who played the parts of Putana, Aghasura, Bakasura, Kaliya, and so on were imitations created by Yogamaya.

Srila Kavi Karnapura has revealed something else about this rasa-lila. When the gopis were imitating Krsna, He Himself had entered their hearts and was the actual performer of His own pastimes – as mentioned earlier with reference to the fire entering and acting through the iron in tadatma-bhava. The gopis were thinking, "We are doing this," but actually Krsna was acting. Here there was no action of Yogamaya. Krsna Himself was doing everything.

Srila Visvanatha Cakravarti Öhakura has made a similar point in this connection. When Krsna entered the gopi's hearts, His six opulences – aisvarya (wealth), virya (strength), yasasa (fame), Sri (beauty), jnana (knowledge), and vairagya (renunciation) – fully manifested in them. Because He was present there, everything was present there. Although they were merely imitating His pastimes, because He was present they had the power to lift Govardhana Hill and dance on the heads of Kaliya. If Govardhana were situated there, they could certainly have lifted him.

The reverse is also true. If the gopis are in Bhagavan Sri Krsna, He can act, otherwise He cannot. His abilities are the effect of the gopis' sakti, or power. They are His svarupa-sakti, and therefore whatever He does is actually done by them. Every quality and every power in Him is theirs. They don't reveal this, however, otherwise the pastimes cannot continue. Srimati Yasoda maiya can do every¬thing; the sakhas can kill millions of Kamsas, Aghasu¬ras, Bakasuras, and all others, but they do not exercise their power – and this is also true for the gopis.

When the demon Sankhacuda once abducted Srimati Radhika and the gopis, they began to cry. Why were they crying? This was nara-lila. If they wanted to exercise their power they could have done so. They have all qualities – everything that Krsna has. In fact, they have more than He has. They can defeat Him and they can control Him. Especially, Srimati Radhika is more beautiful than Him, and more powerful.

Once, when Sri Krsna wanted to wrestle with Radhika, She challenged Him, "You can come. We will see who is defeated and who is winner." She tied up Her clothes and became ready to fight. Krsna came forward and She defeated Him, and all the gopis applauded. She had taken away all of His power and He had become weak.

Govardhana thought that Krsna had lifted him, but actually Srimati Radhika had done so – because She is Krsna's power. Krsna is guru of the entire world, but His prema-guru is Radhika. He also learns from Lalita, Visakha, Citra and so on, but especially from Lalita. Krsna is so great, and it is only by prema that He is defeated. He is advaya-jnana, para-tattva. Srimad-Bhagavatam states: vadanti tat tattva-vidas tattvam yaj jnanam advayam (Srimad-Bhagavatam, 1.2.11). Everything is in Krsna, but still He shows that, "I am defeated by the gopis;" and He also admits this.

Returning to our original point, when praying, uttering, or chanting harinama, or when remembering harinama, we must realize some vipralambha-bhava. If we have no mood of separation, we will have to gradually develop this bhava through the execution of sadhana-bhakti. By reading about these pastimes something will enter our hearts, and someday we will experience them all.

Realization also comes by remembering Sri Gurudeva. We should always remember him, and also Sri Caitanya Mahaprabhu. If we do not understand the mercy of Gurudeva, we cannot understand anything. If you are receiving something new from me, you can also remember me.

Lobha-mula sadhana-bhajana. Lobha-mula means greed for raga-bhakti, and our sadhana-bhajana becomes perfect by being mixed or enriched with this. Srila Raghunatha dasa Gosvami continually weeps, but we do not shed even one teardrop; we are dry.

Srila Raghunatha dasa Gosvami has called out to Radhika, "Ha svamini, O my Svamini." This use of the word Svamini indicates his sweet relationship with Her. He has also written in Sri Manah-siksa:

madisa-nathatve vraja-vipina-candram vraja-vane-
svarim tam-nathatve tad-atula-sakhitve tu lalitam
visakham siksali-vitarana-gurutve priya-saro-
girindrau tat-preksa-lalita-rati-datve smara manah

He prays here, "O Srimati Radhika, You are my supreme worshipful Deity. You are my natha." Natha means svamini, or mistress. "If anyone asks me who Sri Krsna is, I will only say that He is the prananatha, the lord of the life-breath, of my mistress Srimati Radhika." Our mistress is Srimati Radhika and He is Her prananatha. He is therefore worshipable by us, but She is our main worshipful Deity. Our relationship with Him is through Her.

Srimati Lalita devi is very near and dear Her, and therefore she is also worshipable by us. Srimati Visakha, born on the same day as Her, is named after Her and is no less qualified. Lalita is also known as Anuradha, and Visakha is also known as Radha. They only have honor and appreciation for something or someone if there is relation to Srimati Radhika; we want to be like this as well. We want only to see whether something is related to Her or not.

Suppose a certain girl is coming from Nandagaon and another is coming from either Javata or Varsana. We will prefer the one from Javata, because she is coming from Srimati Radhika and the other is coming from Krsna. We will first inquire about Radhika, then Krsna. A rupanuga-bhakta will always give preference to Her.

Srila Raghunatha dasa Gosvami prays later on in Vilapa-kusumanjali, "I am lying on the bank of Your Radha-kunda, taking nothing to eat or drink, and always weeping and chanting, 'Radhe! Radhe!' I think that someday or other You will have to give me Your mercy. If You don't, then I have no need of Krsna's mercy, Radha-kunda's mercy, or any others' mercy. I will also no longer want to live." In this way, he weeps.

Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada has written that sambhoga and vipralambha, meeting and separation, stand side by side eternally, forever, for endless time. Only a person who has some realization of vipralambha can taste and enjoy sambhoga-lila. One who has no taste of vipralamba cannot do so. The main object and ultimate goal of our sadhana-bhajana is to realize vipralambha-bhava. If this is achieved, we can realize everything else.

A108-AI

GDoffering.jpgTuesday, 13 February 2001
Shrila Bhaktivedanta Narayana Goswami Maharaj

This is the appearance day of jagad-guru Srila Bhaktisiddanta Sarasvati Thakura, and therefore we are discussing his glories.

Namah om visnupadaya krsna-presthaya bhutale
srimate bhaktisiddhanta-sarasvatiti-namine
In this pranama mantra it is stated: bhaktisiddhanta sarasvati. Srila Bhaktisiddhanta Sarasvati Thakura, the embodiment of bhakti-siddhanta, the personification of the conclusive doctrines of bhakti, manifested as the son of Srila Bhaktivinoda Thakura. In Bhaktisiddanta Sarasvati Thakura there is all the knowledge that Krsna gave to Brahma, Brahma gave to Narada, Narada gave to Vyasa, and thus, by disciplic succession, came through the Rupanuga Vaisnavas down to Srila Bhaktivinoda Thakura and Srila Gaurakisora dasa Babaji Maharaja. All the siddhantas, philosophical truths, of the Vedas, Upanisads, and all other scriptures, are embodied in Srila Bhaktisiddhanta Sarasvati Gosvami Thakura. If any person came to argue philosophy with him, that person was at once defeated and was bound to accept his teachings.

Bhaktisiddhanta Sarasvati: There are two Sarasvatis. The power of Bramha is Sarasvati, but that Sarasvati is not the real Sarasvati of Goloka Vrndavana. This Siddhanta Sarasvati, however, is the embodiment of para-vidya, transcendental knowledge. Therefore, because of this transcendental knowledge, his name is Srila Bhakisiddhanta Sarasvati Thakura Prabhupada. Why Prabhupada? He is Prabhupada in the real sense, because he preached throughout the world the glorification of his Prabhu. Who is his Prabhu? Radha-Krsna Conjugal, or Gauracandra, Gaura-Gadadhara, and Gaura-Nityananda. He preached Their glories everywhere, and therefore he is really Srila Prabhupada.

Namah om visnupadaya krsna-presthaya bhutale
He is very near and dear to Krsna – very near and dear – in that male form. But who is he really? In the second sloka of his pranama mantra it is stated sri varsabhanavi-devi-dayitaya. He is really the eternal maidservant of Srimati Radhika. He is so very dear to Radhika in his form as Nayana-manjari. As Mahaprabhu's associate he is Bhaktisiddhanta Sarasvati Gosvami, and as the associate of Radha-Krsna Conjugal he is Nayana-manjari. What is the meaning of the name Nayana-manjari? As one's eyes are very dear to one, Nayana-manjari, who is the personification of the eyes of Srimati Radhika, is so near and dear to Her. She is always serving Srimati Radhika.

Thus, he has two forms. One form is as Caitanya Mahaprabhu's associate, not only in this world but also in Goloka Vrindavana, in Svetadvipa. And, in Vrndavana also, as Nayana-manjari, she serves Srimati Radhika. You have seen in Srila Raghunatha dasa Gosvami's Vilapa-kusumanjali how the manjaris serve Radha-Krsna Conjugal. Nayana-manjari serves Them in those same ways.

Srila Sarasvati Thakura is krpabdhaye, an endless ocean of mercy. He is the first acarya in the four sampradayas to desire that all the people in the world, all those who have forgotten Krsna, should realize all the truths of bhakti, and they should be helped to become pure devotees. If Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura had not sent his disciples here and there, none of you, in any country, would have met pure devotees. Now, by the mercy of Srila Bhaktisiddhanta Sarasvati Gosvami, through Srila Bhaktivedanta Svami Maharaja and my Gurudeva, krsna-kirtana is everywhere in the world. Everyone knows Caitanya Mahaprabhu and Radha and Krsna only by their mercy. Srila Prabhupada had the wish, and then sent his arms here and there. Who are his arms? His disciples, his devotees. They are like arms, and they are preaching everywhere.

We are very fortunate to come in their line, but we should try to be very strong. Sometimes, if you are not in good association, you become weak. It may be that when I return to India, you will become weak. Don't be weak. Always realize that our whole guru-parampara, Radha-Krsna, Mahaprabhu, Nityananda Prabhu, and guru are always with you, and they will help you. Don't give up chanting and remembering Krsna.

Krpabhdaye. He is not called an ocean of mercy only because he gave us harinama. He gave so much more. He brought Goloka Vrndavana. He brought the love and affection of the gopis to this world. If he had not brought all these things, we would never have heard of them. He is therefore an ocean of mercy.

Srila Bhaktisiddhanta Sarasvati Thakura taught that there are five kinds of knowledge: pratyeksa, paroksa, aparoksa, adhoksaja, and aprakrta. The knowledge of everything we see and realize by our direct experience is called pratyeksa. But this is false.

Then, paroksa. We don't see Svarga, but we believe in it. There is also a history of Svarga. We accept Svarga, although we don't see it. We hear that if a man is a thief, a dacoit, a debauch, and so on, he will have to go to naraka, hell. On the other hand, if he is pious, he will go to Svarga and there he will be very happy. This knowledge is called paroksa.

Then, aparoksa. This is the knowledge taught by Sankarcarya. One day we will have to die, and we will have to give up everything in this world. Our beauty will go, our body will go, whatever we are collecting will go, and everything else will go. We cannot take anything, neither our pennies nor our pens, from this world. So why are we collecting all these bogus things? Why? An intelligent person thinks about this and becomes detached, but a bogus, foolish person remains attached to sense gratification. He desires only to make his body very beautiful and strong. Nowadays there is a competition for Miss India, Miss America, Miss World, and also Miss Universe. After one year, will Miss India again be selected as Miss India or Miss World? Rather, all will neglect her.

Although engaged in chanting and remembering, many devotees are also engaged in sense gratification, and they cannot give up lust. This is Maya. Therefore, Prabhupada Bhaktisiddhanta Sarasvati Thakura sent his qualified devotees everywhere, to make those weak devotees strong. He wanted to encourage them and say, "You should remember Krsna." It is for this reason that he has sent his arms. I am also coming. He has ordered me to do so. His disciple, Srila Bhakti Prajnana Kesava Gosvami Maharaja, has ordered me. My Svamiji Srila Bhaktivedanta Svami Maharaja has ordered me. So you should not be weak – never and never.

Then, adhoksaja. What is adhoksaja? Adhoksaja is Vaikuntha, that place where there is no kala, time. There is only the eternal present. There is no birth and death, and no suffering and sorrow. Nothing bad is there. In that abode there is so much opulence, and everyone there prays to Narayana.

There is something higher than this, however. Srila Bhaktisiddhanta Sarasvati Thakura has taught that this most superior truth is called aprakrta. Aprakrta is that realm where Vraja-lila is performed. Krsna is sometimes like a baby there. There He is controlled by His father and mother, He is controlled by His beloved gopis, and He is controlled by His friends. No one can ever imagine such very, very sweet pastimes. We should try to know this aprakrta. We should try to serve this aprakrta Krsna who is with so many gopis, with His father and mother, with His sakhas, and with all His cows and very sweet cowherding pastimes. This is the aim and object of our life: service to this Krsna. This is aprakrta-jnana.

Krsna sambandha-vijnana dayine prabhave namah. In this world we have a relationship with our father and mother and our immediate family. We think, "She is my mother, he is my father, and he is my brother." But we are not satisfied with that. We want to be a husband or wife, girlfriend or boyfriend, but still we are not satisfied.

From where have these relationships come? They have come from Goloka Vrndavana. There is actually only one relationship – with Krsna. He is not a father there. He is like a friend, like a baby, or like a beloved. In the constitutional form of our soul there is a relationship with Krsna. We have now forgotten this due to Maya, but we have a relationship. All the relationships of these bodies are false and temporary. They remain only for some days, but the relationship in our constitutional form is eternal.

We want love. We first loved our mother, then our father, then our brothers, then other relatives, and then our neighbors. But we were never satisfied. Then we collected wives or husbands, and when we were not satisfied, we got divorced and changed the old ones for new ones. But still we were not satisfied. You cannot be satisfied. No one can ever be satisfied. When you meet with Krsna and serve Him, then you will be satisfied. This is a transcendental relationship, and this relationship is given by guru. Prabhupada gave this, and this relationship will be forever. It was for this end that he gave the mantra klim krsnaya govindaya.

Madhuryojjvala premadya sri rupanuga bahaktida. He explained all these truths. He actually came only to give this madhuryojjvala-prema, this gopi-prema, which Srila Rupa Goswami has written about in his books and which Caitanya Mahaprabhu came to this world only to give – the relationship of Krsna as our beloved. He came only to give this and nothing else. Srila Prabhupada has written in his articles: "I came only to give this, but my whole time was spent in cutting jungles." Srila Bhaktivedanta Svami Maharaja also did this in Western countries. He came to this world to give love and affection for Krsna, but to whom could he give it? He was preaching to unqualified people, and therefore he wanted to make a platform for this love, by cutting the jungles of atheist and mayavada misconceptions. He thus fertilized the field by ploughing and cutting jungles, and most of his time went into this. He could not preach as he wanted, but he stored so many deep truths about gopi-prema in his books.

Prabhupada Bhaktisiddhanta Sarasvati Thakura also did this. In Radha kunda, in his last days, he said that if anyone is only cutting jungles, cutting the arguments of mayavadis and so on, and not accepting the mood of the gopis as taught by Rupa Gosvami, not doing worship of Radha-Krsna Conjugal, not following the line of Rupa Gosvami, then even their chanting will not be sufficient to help them. After some time they will become weak and give up all devotional practices. Then they will become nirvisesavadis and mayavadis, as so many are now becoming.

Sri rupanuga bhaktida. Srila Prabhupada descended to this world, and all our disciplic acaryas also came, only for preaching this rupanuga Vaisnavism. But they had no time. From the beginning, therefore, I was very alert to avoid cutting jungles because our guru varga had already cut them down. I considered that I must do something affirmative. I therefore accepted this and I preached it from the beginning. Now, however, coming to the Western countries, I began to think, "To whom shall I tell?" Now I also have to cut down some jungles. When I am in Vrndavana or Navadvipa, however, I mainly speak about the high class of sweet pastimes of Caitanya Mahaprabhu and Radha and Krsna.

So, Srila Prabhupada was like an ocean of madhuryojjvala-prema. He wanted to distribute it, and he distributed it. If he did not, then from where have we collected these things? All glories to Srila Bhaktisiddhanta Sarasvati Prabhupada. All glories to all his associates. All glories to Srila Bhaktivedanta Svami Maharaja. All glories to all of you devotees.

Gaura premanande, hari hari bol.
 

A108-AI

You Should Tell Your Mind

Gurudeva_point.jpgShri Shrimad Bhaktivedanta Narayana Gosvami Maharaja 
1997 Badger, California (Part 3)

We must have some moods at the time of arati. It should not be performed without mood. When you are making an offering, you will also have to have mood. It may be the mood of Yasoda Ma, who is offering everything to Krsna and then distributing to all others. Or, if your svarupa (constitutional position) has the mood of the gopis and you are very qualified for that, if you have some greed for that, then you can see that Srimati Radhika is giving the preparations to Krsna.

We should try to follow Srila Bhaktivinoda Thakura, Srila Narottama dasa Thakura, and all others like them. Srila Bhaktivinoda Thakura has given as the kirtana, Bhoga Arati:

bhaja bhakata-vatsala sri-gaurahari
sri-gaurahari so hi gosta-bihari
nanda-yasomati-citta-hari
["Just worship Sri Gaurahari, who is always affectionate towards His devotees. He is none other than Krsna, who roamed with the cowsfrom forest to forest and who stole the hearts of Nanda and Yasoda."]

[Srila Narayana Maharaja leads the devotees in singing:

yasomati-nandana, vraja-varo-nagara
gokula-ranjana kana
gopi-parana dhana, mandana-manohara,
kaliya-damana-vidhana
["Krsna is Yasoda Maiya's beloved son, and the topmost lover in Brajabhumi. As Kana (an affectionate name for Him) He delights Gokula and is the wealth of the life of the gopis. He is an inveterate thief, stealing the hearts of all, and He crushed the Kaliya serpant."]

At the time of mangala arati, the gopis, and especially Lalita and Visakha, are performing the arati to Radha and Krsna. Yasoda Ma does arati at eight or nine in the morning, just before Krsna goes to the forestfor cow grazing. By her arati she is taking away His ills, sufferings which may come, and all obstacles. Lalita and Visakha do arati during nisanta, the end of night, telling Radha and Krsna, "You will have to go to your own houses."  We should know all these truths.

When you chant you have no taste, and therefore sleepiness comes. But even if there is no taste you should force your mind by telling it, "I will not listen to you. I will have to give you a lesson. I will tie my sikha here, and then, oh, you will have to chant."  This situation is likened to a boy who does not want to eat, and his mother forces him by hook or by crook. She somehow induces him to eat. Similarly, you should induce your mind by telling it, "You will have to chant harinama. I will not give you anything to eat if you have not chanted 16 rounds in the morning, sitting in one place."

We try to do more than 22 rounds in the morning in one sitting. You should tell your mind, "I will not give you anything to eat, and not even a drop of water to drink, if you do not chant. I know you are a very bad person, so I will whip you." By this you will see that after some days ruci (taste) will come and all diseases will go away. Then, at one sitting you will be able to chant one lakh (64 rounds) of harinama. There will be no need togo here or there, doing this or that. No sleepiness or idleness will come.

In between your harinama you can chant:

he  krsna! karuna-sindho! dina-bandho! jagat-pate!
gopesa! gopika-kanta! radha-kanta! namo'stu te
["I offer my unlimited pranama unto You, O Krsna!You are the ocean of mercy, friend of the fallen, lord of creation, and master of the cowherd community! You are Gopi-kanta, beloved of the gopis, and above all you are Radha-kanta, the beloved of Srimati Radhika!"]

tapta-kancana-gaurangi! radhe! vrndavanesvari!
vrsabhanu-sute! devi! pranami hari-priye!
["O Gaurangi, whose complexion is like molten gold! O Radhe! Queen of Vrndavana! O daughter of Vrsabhanu Maharaja! O Devi! O dearmost of Hari! Pranama unto You again and again!"]

Chant in such a mood that tears will come:" O Radhe! O  Krsna! O Harinama, you are Krsna Himself! O Radhika, You Yourself are Hare." Sit straight and sometimes weep. Then there will be no room for sleep. Also, while doing harinama, time to time chant:

bhajami radham aravinda-netram
smarami radham madhura-smitasyam
vadami radham karuna-bharadram
tato mamanyasti gatir na kapi
["I worship Radha who has lotus eyes, I remember Radha who has a sweet smile, and I speak of Radha who is melted with compassion. There is nothing else for me. She is my life and soul." (Sri  Stavavali, Visakhanandadabhih stotram 131)]

Where is sleep? Where is kama, krodha, lobha, moha, mada and matsarya (lust, anger, greed, pride, illusionand envy)? They will all fly away. Sometimes you can utter, "There is no sinnerlike me. There is no one as wretched as me.  You are giving everything, but I am so wretched that I am unaware ofYour mercy." And sometimes you can chant:

namnam akari bahudha nija-sarva-saktis
tatrarpita niyamitah smarane na kalah
etradrsi tava krpa bhagavan mamapi
durdaivam idrsam ihajani nanuragah
["O Bhagavan! Yourholy name bestows all auspiciousness upon the living entities. Therefore, for the benefit of the jivas, You eternally manifest Your innumerable names, such as Rama, Narayana, Krsna, Mukunda, Madhava, Govinda, and Damodara. You have invested those names with all the potencies of their respective forms. Out of causeless mercy, You have not even imposed any restrictions on the chantingand remembrance of such names. Nonetheless, I am so unfortunate due to committing offenses that I have no attachment for Your holy name, which is so easily accessible and bestows all good fortune." (Sri Siksastakam, 2)]

Remember the meaning of this sloka and, weeping, pray, "You are endlessly merciful, and I am a wretched person. None are like me. You are the greatest in giving mercy, but I am such a person that does not take your mercy. O Prabhu, I need only Your mercy ? nothing else.

nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada
tava nama-grahane bhavisyati
["O Prabhu! When will my eyes be filled with streams of tears? When will my voice choke up? And when will the hairs of my body stand erect in ecstasy as I chant Your holy name?" (Sri Siksastakam, 6)]

When weeping in this way, where is lust, anger, greed and so on? They will fly away and there will be no idleness, sleepiness, or any other material impediment. You will be able to chant Hare Krsna for hours. Test this yourself. After some time you will be able to see that Parama-pujyapada Srila Bhaktivedanta Swami Maharaja came to give this mood, and it will be automatically coming. This is Krsna consciousness. Krsna consciousness doesnot mean to control anyone ? only your mind is to be controlled.  Do not try to control anyone; only try to control your bad mind.  Donot criticize anyone. Give honor to others, thinking, "They all are more advanced than me. I am the most wretched." Criticize your mind and the bad activities you have performed. With this mood, chant Hare Krsna.

You can also think, "Why are my tears not coming? Why is my heart not melting?  My heart is harder than stone and iron and steel. O nama, you are my only help, and yet I think, 'I am such a bona fide Vaisnava or Guru; I am now acarya. I can control everyone.' Oh, what to do?"

Then:

yugayitam mimesenacaksusa pravrsayitam
sunyayitam jagat sarvam govinda-virahena me
["O sakhi! In seperation from Govinda, even a moment seems like a millenium. Tears begin to shower from my eyes like rain from the clouds, and this entire world seems void." (Sri Siksastakam, 7 )]

You can think, "That mood is not here, but I want to follow. I want to have that mood ? a greed to follow the pure devotees in the line of Srila Rupa Gosvami." And then chant, thinking:

aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah
["Let Krsna tightly embrace this maidservant who is attached to the service of His lotus feet, and thusmake me His very own. Or let Him break my heart by not being present before me. He is a debauchee and can do whatever He likes. Even if He cavorts with another lover directly in front of me, He is still my Prananatha. I have none other than Him." (Sri Siksastakam, 8)

Who is uttering this? Srimati Radhika. Sri Caitanya Mahaprabhu is uttering the entire Siksastakam, and only very rare persons ? bona fide Vaisnavas ? can give all these impressions in your heart.  Such a person is actually siksa-guru.

We have to learn everything ? how to do bhajana, how to do arcana, how to make offerings, and how to do this systematically, with mantras. If we are not doing with proper mantras, we will not progress.

It is stated in Sri Bhakti-rasamrta-sindhu, with reference to the Puranas, that if you are not practicing proper vaidhi-bhakti with proper mantras and so on, then the bhoga is not offered, or the arati etc. is not accomplished.

A108-AI

Last Day of Kartik

gdforv.jpg Govardhana, India: November 5, 2006
Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

By the causeless mercy of my Gurudeva, Srila Bhakti Prajnana Kesava Gosvami Maharaja, my Gurupada-padma (siksa-gurus) and Gandharvika-Giridhari Sri Sri Radha-Vinoda-bihari, our Vraja-Mandala parikrama is very successful in all respects.

 In this very month Sri Krsna was bound by the rope of the vatsalya-rasa (relationship in parental affection) of His mother Mother Yasoda. Actually, He was not bound by a rope, but by vatsalya-rasa. The Supreme Lord Krsna had never been bound before, and I think He will not be bound again. He can only be bound by Mother Yasoda. He has accepted this fact: "I am bound by vatsalya-rasa," and it is for this reason that this month is called Damodara.

Also, the gopis tied the veil of Srimati Radhika to Sri Krsna's yellow chadar in Ganthuli, and Krsna therefore became known as "Radha-Damodara". This pastime took place in this month.

Especially, the crown jewel of all pastimes, the supreme pastime, rasa-lila, took place in this month. All of Krsna's unlimited pastimes, such as His boat pastimes at Manasi-Ganga *[See endnote 1] and the stealing of His flute, are building up to this rasa-lila.

In this month, Akrura went to Nandagaon and told Krsna and His family members about Kamsa's torturing Vasudeva and Devaki. Hearing this, Krsna and Balarama became like fire. Extremely angry, They told Nanda Baba that They must go to Mathura. They went to Mathura, and there they killed Canura and Mustika, and all of Kamsa's brothers and other associates.

Sri Krsna held Giriraja Govardhana on His pinky finger for 7 days, without Giriraja Govardhana shaking at all. At that time all the Vrajavasis, especially the purva-raga gopis,* [See endnote 2] came very near, and those gopis held up Giriraja Govardhana by their eyesight. Aksaya navami *[See Endnote 3] also comes in this month.

Therefore, this month is very, very auspicious.

I invite you all to come next year, along with more of your friends. I know that our boarding arrangements could not make you happy, compared to the happiness you get by the way you live in your houses - palaces - in your countries. There is not so much facility here. Although we tried, it was not sufficient for you. You are like kings with many palaces.

We can only give hari-katha. The topics we have discussed in this month are very important - what we discussed here in the temple and at the holy places we visited. The places we visited are very powerful - such as Rasa-sthali, Vamsi-vata, Bhandira-vat and many other pastime places.

Try to keep all this hari-katha in your "heart-pocket" and be very strong. I think this hari-katha inspired you all, and I am inviting you all to come next year as well.

All 64 limbs (practices) of bhakti a re performed in this month very easily. Also, I have full confidence in the boon of Narada Muni, given in the form of a request to Sri Krsna: "Please give krsna-prema to anyone who hears all Your sweet pastimes and goes to the places of those sweet pastimes." I think that Sri Krsna will fulfill Narada's desire, so please try to come each year.

Also, Navadvipa parikrama is coming, and I am inviting you all to come to Navadvipa.

If you have experienced any distress during this parikrama, try to forget it - for Krsna -and excuse me if I have spoken any unpleasant words.

[*Endnote 1: Sri Krsna would play the part of a boatman and perform boating-pastimes (nauka-vilasa) and other lilas while ferrying the gopis across Bhagavati Manasi Ganga. Srila Visvanatha Cakravarti Thakura has given a very touching description of this nauka-vilasa-lila in his prayer Sri Govardhanastakam (text 7): yatraiva gangam anu navi radhamarohya madhye tu nimag na-naukahkrisno hi radhanugalo babhau sa, govardhano me disatam abhistam"

"In the middle of Manasi Ganga, Srimati Radhika was sitting in Krsna's boat. Krsna dressed like the boatman, tried to sink the boat, and the terrified Radhika caught Sri Krsna in Her embrace. May that Sri Govardhana fulfill all my desires."]

[*Endnote 2: In this Bhauma-vrndavana, all gopis - including Srimati Radhika - experience purva raga, i.e. they feel they have never met with Krsna before in an intimate way, although they had so much strong desire to do so.]

[*Endnote 3: This particular day in Kartika month signifies that any undertaking on this day will be imperishable. Aksaya-trtiya is in April/May, and has a similar meaning.]

A108-AI

Srila Prabhupada's Legacy

prabhupad_laughing-500.jpg Saturday, 08 October 1977
Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja

[The following is a translation of the Bengali conversation between Srila Prabhupada and Srila Bhaktivedanta Narayana Maharaja, which transpired on Oct. 8, 1977. This conversation took place just before Srila Prabhupada's departure from this world on Nov.14. The Bengali tape from which the translation was made was kindly given by the BBT Archives. Credit for the translation goes to the sincere efforts of  Sripad Tanmoy and Srimati Bindu Chakravarty, Sripad Krsna Kanthi dasa brahmacari, Srimati Uma devi dasi, Srimati Mulaprakrti devi dasi, Srimati Brajanaika devi dasi, Srimati Jadurani devi dasi, and finally Pujyapada Madhava Maharaja. Due to the deep richness of the Bengali language, it cannot be fully  transmitted in the medium  of English]

Srila Prabhupada: I have realized from my experience that if we are not independent, but rather meet and preach together, then we will be successful.  Mahaprabhu has told, "Prithivite ache yata nagaradi gram. Sarvatra pracar haibe more nama". "All over the earth, in every town and village, my Name should be preached". There is a great possibility to fulfill the transcendental desire of Lord Sri Caitanya Mahaprabhu.

Srila Narayana Maharaja: Yes.

Srila Prabhupada: I am in my last days. I hope you and all others will forgive and forget all of my offenses. During the time of preaching I have done some things which may have offended my godbrothers, some katha-kata-kati (argument, difference of opinion). I pray that you will save me from this aparadha, and when I leave this world you will all  help take care of my mission, which I have established with so many temples, etc.

Srila Narayana Maharaja:  Yes, I will follow your order.

Srila Prabhupada: Perhaps Panbandi is in jail. Please take care to save our honor. They did so much for my auspiciousness. You must take care of everything, including the court-case.  It is all under your responsibility.

Srila Narayana Maharaja: Okay, I will see to it. I will obey your advice fully, because I consider you as my guru.

Srila Prabhupada: Yes, I know it very well. Some wicked persons wanted to do some harm to the Mayapura Candradaya Mandira. In order to protect the temple some devotees were bound to use a gun, and for this reason there is a court-case. Some foreign devotees are in jail now.  The proposal  I gave. You must look at it. What do you think? Will they  honor this?

Srila Narayana Maharaja: Very nice. What you have done is very beautiful. And it will be even more beautiful if everyone tries to protect it with good cooperation. You have taught your disciples to cooperate and try to develop the mission with the help of other respectable Vaisnavas. In that way everyone can help them, and in the future this movement will be a big transcendental organization to benefit the whole world.

Srila Prabhupada: (in a very low, soft, and choked voice, as if whispering.) After my departure, you must take care so that what I have done will go on well. I have brought these vanaras, monkeys, like mlecchas and yavanas (those outside the Vedic varnasrama system). There is no one fully qualified among them.  I tried to teach them whatever I could, and according to their ability they have accepted something; but there is a lack of qualified persons among them who can train. Everyone should try together, because there is big big land, big temples, no want of money, and no scarcity of people- everything is there.

Srila Narayana Maharaja: Yes, that is so very good. All should help them. More good will come of everything if the disciples treat all respectable Vaisnavas with humility. I will try my best to help them.

Srila Prabhupada:  Yes.

Srila Narayana Maharaja: When they call me for my suggestions or any kind of instruction, or if they want me to go anywhere, I will help them always according to what you have said. In whatever way is possible. I must certainly do that to the best of my ability. Although my qualification is limited, I will do my best to help them.

Srila Prabhupada: Are any of my Godbrothers in Vrindavan now?

Srila Narayana Maharaja: I think Srila Vana Maharaja may be in Vrindavana now. And perhaps Indupati Prabhu from Sri Caitanya Gaudiya Matha. He comes and goes. At present these two; no more.

Srila Prabhupada: Vana Maharaja?

Srila Narayana Maharaja: Yes, Vana Maharaja.

Bhakti Caru Maharaja: Madhava Maharaja's matha?

Srila Prabhupada: (to Srila Narayana Maharaja) Please sit down. (to disciples) Someone go and ask Vana Maharaja and Indupati prabhu to come.

Srila Narayana Maharaja: This is a very good proposal. In these last days this desire is very good.

Srila Prabhupada: To argue with each other is not so good.

Srila Narayana Maharaja: These are insignificant matters in such a substantial worldwide mission. A little something here and there is of no consequence. You have done this wonderful preaching work for the benefit of the whole world. There was no self-interest. You did everything only in  devotional service to Krsna—for benefitting all people at large.

Srila Prabhupada: That is your blessing.

Srila Narayana Maharaja: You have done a wonderful thing. It is necessary to care for and preserve this mission, and see that it is managed skillfully.

Srila Prabhupada: Please tell this to them (my disciples). I cannot speak now. Please sit a little longer.

Srila Narayana Maharaja: Yes, I am here. Don't worry. (He called over Srila Prabhupada's senior disciples and instructed them in how to maintain and fulfill Prabhupada's desire in the future, and how to deal with each other.)

Srila Prabhupada: Are you keeping good health?

Srila Narayana Maharaja: It is so-so. All is going on. It is good that you are doing Bhagavat-smaranam, (remembering Krsna each moment). Many capable people are here to run things.

Srila Prabhupada: But there is some disturbance. Recently some disruption was caused in Mayapura.

Srila Narayana Maharaja: It will go away. This disruption was caused by those who create trouble for their own material gain. Everything will be all right. After some days those who are misbehaving will understand their own fault. Obstacles always come in any good work.

Srila Prabhupada: Twenty thousand people gathered at a meeting. Have you heard anything about it?

Srila Narayana Maharaja: I heard and I felt sorry. Some communists and other people created this trouble and have made a big mistake. They are doing so many illegal and offensive things. Now be free to peacefully remember Sri Radha-Krsna and Their sweet pastimes. Your people will take care of the necessities. All will be well by the wish of the Supreme Lord, Sri Krsna. No need to think about it at all.

Srila Prabhupada: You are affectionate to me.

Srila Narayana Maharaja: What affection can I have (as an equal)? I respect you as my guru.

Srila Prabhupada: Yes, I know that very well. That is why I called you first. Please forgive any of my offenses.

Srila Narayana Maharaja: You should forgive us in your heart if we have made any offenses. In this way  we can develop a taste for serving Lord Krsna's lotus feet. Please bless us this much.

Srila Prabhupada: Sesasayi?

Srila Narayana Maharaja: Sesasayi has come with me to receive  your darsana.

Srila Prabhupada: Brahmacari?

Srila Narayana Maharaja: Yes, Sesasayi brahmacari. When you were in Mathura, Sesasayi did some service for you, such as cooking, etc. Sesasayi, now you sing one kirtan. Sri Rupa Manjari pada sei mora sampada. Sei more bhajana pujana.  Very slowly, very clearly and softly, sing this kirtana so that Srila Swami Maharaja can hear. Srila Rupa Goswami is our heart and soul.

[Sripad Sesasayi brahmacari sings:  Sri Rupa Manjari Pada, by Srila Narottama dasa Thakura:]

"The lotus feet of Sri Rupa-manjari are my dearmost treasure. They are the topmost object of my worship and inner devotional practices. Her lotus feet are the wealth and beautiful ornament of my life. They are the very life of my life. Her lotus feet are the storehouse of rasa. They bestow that topmost desire (precious service to Srimati Radhika) and they are the conclusion of all the Vedas. Her lotus feet fulfill the goal of my vows and austerities, my harinama japa, my actions, and my spiritual practices-all performed with the aim to please Sri Rupa-manjari. When Mahaprabhu is pleased with me, then by his mercy I will attain perfection, and with these two eyes I will get the darsana of Sri Rupa-manjari's lotus feet. Her beauty is full of sweetness like the moon. Just as on a moonlit night the kumud lotus comes to full blossom, my heart will fully bloom night and day in the rays of her moon-like beauty. Your absence from my vision is like snake poison spreading throughout my body, gradually consuming my strength. For the rest of  my life my soul will be burning. Narottama dasa laments, "Alas, Prabhu. O Rupa Goswami. Please give me the shade of your lotus feet. There I am taking shelter."
Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare
[Srila Narayana Maharaja sings: Hari Hari, Kabe More Hoibe Sudina  (O Hari. When Will That Auspicious Day Be Mine?) by Srila Narottama dasa Thakura:]

"O Sri Hari, when will that auspicious day be mine? Filled with prema, when will I worship Sri Radha-Krsna? As the sounds of the divine instruments mix and create the sweetest melodies, I will blissfully sing songs about Their forms and qualities. While singing "Radha-Govinda" I will weep loudly and my whole body will become soaked by the tears falling from my eyes. Be merciful now, Rupa Goswami and Sanatana Goswami. O my Raghunatha dasa Goswami. My life-giving Jiva Goswami. Be merciful now, O Lalita and Visakha. O Sridama, Subala, and all other friends in sakhya-bhava. Be merciful, all of you, so I may attain my deepest desires. Narottama dasa is always praying like this."
Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare
[Jaya-dhvani prayers are recited]

Srila Prabhupada: I have only these few bones left in my body and nothing else.

Srila Narayana Maharaja: That is seen. It is very good that you came back to Vraja from the Western countries. This is very good.

Srila Prabhupada: Yes, they took me to London and other places. I have seen so much opulence in London. The condition of my health is not good. I will leave soon. Please, tell them what their duty shall be after my leaving. (to disciples) You have consulted with Narayana Maharaja?

Tamal Krsna Gosvami: This morning Bhakti Caru Swami, Bhakti Prema Swami and Sridhar Swami went to see him, and Narayana Maharaja described the ceremony for the departure of a great Vaisnava sannyasi or guru.

Srila Narayana Maharaja: I have instructed them about all the details. Whenever it is necessary, you can come to me. There is no problem. I will come to help in the final ceremony in any way that is needed.

Srila Prabhupada: I have one special request-that you will put me in samadhi with your own hand. Where will the entrance gate of the samadhi mandir be?  Right side? Instruct them.

Tamal Krsna Gosvami: The entrance is on the left side. Entering- looking towards the Deity, on the left side. In other words, when you come into the temple there's a big open area. It's on the same side as the vyasasana.

Srila Prabhupada: (lavan tavan) Tell them to arrange for the salt and other things.

Srila Narayana Maharaja: I have given complete instructions. Everything has been arranged.

Srila Prabhupada: On the left side?

Tamal Krsna Gosvami: It's on the same side as the vyasasana. Faces east.

Srila Prabhupada: Yes. Will there be a Puspa samadhi in Mayapura?

Tamal Krsna Gosvami: Hmm. Yes. Flowers to Mayapura.

Srila Narayana Maharaja: I have told them. Some flowers have to be kept there for putting in desired places.

Srila Prabhupada: You please  stay and supervise this.

Srila Narayana Maharaja: I will be here. Just inform me. (In English) You should call me, and I will come right away.

Tamal Krsna Gosvami: He described the entire ceremony in detail, Srila Prabhupada.

Srila Prabhupada: Yes, he is very expert and knows all  the Vaisnava ceremonies.

Tamal Krsna Gosvami: Yes.

Srila Prabhupada:  Has Sesasayi taken sannyasa?  Yes?

Srila Narayana Maharaja: No. He has not taken. He is still brahmacari.

Srila Prabhupada:  Hmm.

Srila Narayana Maharaja: You have completed all your life's work. Everything has been fulfilled. Do not worry.

Srila Prabhupada: It is all your blessings.

Srila Narayana Maharaja: You have no task left in this world. (In English) You have fulfilled all; everything is done.

 Srila Prabhupada: Hmm.

Srila Narayana Maharaja: Please give some advice and instruction that they (your disciples) should not fight and quarrel with each other for their own self-interest. Their only goal should be to try to fulfill your heart's desire, and proceed purely for the mission.

Srila Prabhupada: (English) Don't fight amongst yourselves. I have given directions in my will. Execute it properly.

Tamal Krsna Gosvami: Yes, Srila Prabhupada.

Srila Prabhupada: (bells ringing.) Is today Ekadasi?

Srila Narayana Maharaja: Yes, Ekadasi.

 Srila Prabhupada: The service of Sri Mahaprabhu is going on well? Yes? Mahaprabhu of Jhansi?

Srila Narayana Maharaja: Yes, Your Mahaprabhu, that Mahaprabhu who is a gift from you, is with me in our Kesavaji Gaudiya Matha; and His service in going on well.

Srila Prabhupada: Has he been with you all along?

Srila Narayana Maharaja: Yes, Mahaprabhu has been with me. His seva is going on very beautifully, after having applied new color (angarag) on His body, decorated Him and doing other things for Him.

Srila Prabhupada: I had a good chance to start a temple and serve Him in Jhansi. Then I realized that Krsna wanted a much bigger service from me.

Srila Narayana Maharaja: On a very big scale. That's what happened.

Srila Prabhupada: We had a fair plot of land.

Srila Narayana Maharaja: Yes. Why would you remain preaching only in Jhansi? Krsna desired that you preach throughout the entire world, and that has been fulfilled.

Srila Prabhupada: I had wished to reside in Vrindavana. I wanted to pass my life as a niskincana devotee, without material desires, and do sadhana-bhajana. But Bhagavan did not accept this. He inspired me at the age of 70 years to go outside to the Western countries, all alone, to preach—with only 40 rupees. Virata—very boldly. Then it took a grand shape.

Srila Narayana Maharaja: Srila Rupa Goswami's special mercy is bestowed upon you. And also that of Sri Sri Radha Damodara. Thus you have been able to fulfill the transcendental desire of Sri Caitanya Mahaprabhu.

Srila Prabhupada: All this is also vidamvana (distraction, tribulation). Order them to do kirtana. (Devotees sing  'Sri Guru Carana Padma'.) 

Srila Narayana Maharaja: Do you have any physical difficulties?

Srila Prabhupada: A little cough, and wind is there. The only difficulty is in speaking. I have already given up eating.

Srila Narayana Maharaja: (In Hindi) If he asks for water, keep caranamrta for him. You can put some tulasi under  his head. That's right. Very good.

Srila Prabhupada: They should give me caranamrta.  There is one sloka in Caitanya Caritamrta which states, "yei bhaje sei bada abhakta hina chara, krsna bhajane nahi jati kuladi vicara." "One who worships the lotus feet of Krsna is exhalted. There is no distinction of caste, color and creed. However, non-devotees, though  born in a high caste, are condemned and abominable. Their life has no value." So do not have disdain for those who were born in the West but have taken shelter of the lotus feet of a bonafide spiritual master and under his guidance worship the lotus feet of the Divine Couple. Never hate them.

Srila Narayana Maharaja: No. Not at all. Anyone who is engaged in one-pointed bhakti is sarvanuttama,  the best of all. In Sri Bhagavad Gita it is said, "Api cet sudaracaro bhajate mam ananya bhak. Sadhur eva sa mantavya samyag vyavasito hi sa." (Bg. 9:30) "Even if one has performed sinful activities, if he has given up the worship of demigods and is detached from material activities and knowledge, and he unconditionally surrenders only to My lotus feet and worships Me, he is a sadhu." Everyone must respect him because he has determined that Sri Krsna is the Supreme Lord. If one has this kind of devotion to Radha-Krsna, one will be considered a sadhu, in spite of his having other drawbacks.

(Indupati prabhu, Vana Maharaja and others enter the room. ) Hare Krsna. Please come.

Srila Prabhupada: Has Vana Maharaja come? The reason I have called you is that Narayana Maharaja has come. He will tell you my message. Please listen.

Srila Narayana Maharaja: You are feeling difficulty in talking. (To Vana Maharaja and others). He is requesting that we  look after his disciples in his absence— so that his mission will remain successful.

Srila Prabhupada: (Addressing his godbrothers) Apanara amar saba aparadha ksama korben, kenona ami iccha kore kokhano aparadha karo chaini kintu prachar karte gele kicchu katha katakati. Haya. Tai apani amar aparadha ksama korben. Please, I wish to ask you to forgive my offenses. I never intended to offend anyone. During the course of  preaching there arose some difference of opinion, some argument, which resulted in some offensive statements. Kindly forgive me for that.

Srila Narayana Maharaja: He is asking for  forgiveness for any harsh words which may have been spoken while preaching. He is asking forgiveness from all; so you please forgive him.

Srila Prabhupada: (to Godbrothers) Will you?

Srila Narayana Maharaja: Maharaja, we do not consider that you have committed any offense. Please give us your mercy. You could never commit an offense to anyone. He who takes offense is at fault.

Srila Prabhupada: Hmm. (Voices heard. To Srila Narayana Maharaja) What are  you saying?

Srila Narayana Maharaja: He (Vana Maharaja) is saying that you just came back from London.

Srila Vana Maharaja: You travelled in this state of health?

Srila Narayana Maharaja: Anyway, whatever has happened has been good.  You have come back to Vraja by the Lord's desire.

Srila Prabhupada: Going to London it was like a world tour. My health further broke down, just after reaching there.

Srila Narayana Maharaja: I will convey all of your instructions to all of Srila Prabhupada's (Srila Bhaktisiddhanta Saraswati Thakura's) disciples, to those who are here present and to those who are not present. They should all give nidesh (direction) and adesh (instruction) to your disciples, so that they may lead good lives (susta) and stay on the decent path. I will tell this to all, and with your blessings everything will be all right.

Srila Prabhupada: Yes.

Srila Narayana Maharaja: Please do not worry. Just go on remembering the lotus feet of the Divine Couple.

Srila Prabhupada: Also, tell them that this matha (Iskcon temple) will bear the cost of the festival (for departure to the spiritual world) performed in each matha according to status. Please provide us with a list of those (mathas).

Srila Narayana Maharaja: (speaks in Hindi to Srila Prabhupada's disciples) Did you all understand what he said?

Bhakti Caru Maharaja: Yes. I did.

Srila Narayana Maharaja: Has Indupati Prabhu heard this? I will explain it again. Prabhupada is telling that some money will be given for a festival in every matha. You please attend to this matter and collect the funds. (To Srila  Prabhupada)  I have one request to you. Please  give up any more thoughts on this matter. They (your disciples) are competent. Moreover, they now know and understand all your wishes. Just continue  your rememberance of Sri Sri Radha-Krsna.

Srila Prabhupada: Mmm.

Srila Narayana Maharaja: Please do not worry. They will arrange everything. The way you have "Krsna-ized" (made intoxicated with Krsna) the whole world—this will continue by itself. (silence)  Now we shall go?

Srila Prabhupada: Take a  little prasad.

Srila Narayana Maharaja: Yes, we will take.

Srila Prabhupada:  (To disciples) Bring some prasad for them. (To Srila Narayana Maharaja) Please take it  in my presence.

Srila Narayana Maharaja: Yes.

(Kirtan is heard in the background: "sri guru carana padma, kevala bhakati sadma".)

A108-AI

gdandtm.jpgThursday, 07 November 2002
Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
Varnasi, India (evening)

[In the mid-afternoon of November 7th, 2002, just after Parama-pujyapada Srila Bhaktivedanta Narayana Gosvami Maharaja's Vraja-mandala parikrama party reached Varsana from the lap of Giriraja Govardhana, the devotees heard the news: "Prapujya-carana Sri Srimad Bhaktivedanta Trivikrama Maharaja has just left this world." That very evening, in great bereavement, along with all the parikrama pilgrims, Srila Narayana Gosvami Maharaja held a viraha-mahotsava, separation festival. The following is a transcription of his puspanjali glorification, offering the flowers of his heart: (listen to lecture here)]

Srila Narayana Gosvami Maharaja: I offer my humble obeisances unto the lotus feet of my Gurudeva, nitya-lila-pravista Om Visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, to all the Vaisnavas, and to Sri Gauranga. By the causeless mercy of Sri Guru and Gauranga, the first fifteen days of our niyama-seva Kartika-vrata (vow to follow the rules and regulations of the Kartika month) have passed without a problem; it passed sweetly and happily. Today, however, we received very sad news.

In Sri Caitanya-caritamrta, Sri Caitanya Mahaprabhu asked Srila Raya Ramananda: duhkha-madhye kona duhkha haya gurutara? krsna-bhakta-viraha vina duhkha nahi dekhi para ["Sri Caitanya Mahaprabhu asked, 'Of all kinds of distress, what is the most painful?'Sri Ramananda Raya replied, 'Apart from separation from the devotee of Krsna, I know of no unbearable unhappiness.'" (Caitanya-caritamrta, Madhya-lila, 8.248)] Sri Mahaprabhu asked Sri Raya Ramananda, "What is the worst type of suffering?" Sri Ramananda Raya replied, "Vaisnava-viraha." Para means 'the highest or greatest.' The greatest or most grievous suffering is Vaisnava-viraha, separation from pure Vaisnavas. After the disappearance of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, my Gurudeva, Srila Bhakti Prajnana Kesava Gosvami Maharaja, along with a few others, established the Gaudiya Vedanta Samiti; and Srila Bhaktivedanta Svami Maharaja was one of the founding members. Gurudeva had already taken sannyasa and had been preaching for a long time, but now he established the new Gaudiya Vedanta Samiti's headquarters in Navadvipa and began preaching through the Samiti.

As Krsna is bhakta-vatsalya, very affectionate to His devotees, Sri Guru is sisya-vatsalya, very affectionate to his disciples. After some time, some of Guru Maharaja's god-brothers saw his sisya-vatsalya, which was more affectionate than the most loving father could be to his son. These god-brothers could not reconcile this, because previously they had been the objects of all his affection. Hurt, most of them left Guru Maharaja, and only a few stayed with him. Guru Maharaja had three pillars of devotion – three prominent sevakas. Parama-pujyapada Sri Srimad Bhaktivedanta Vamana Maharaja, Parama-pujyapada Sri Srimad Trivikrama Maharaja, and I began to serve him totally, with our lives and souls, taking our lives in our hands [an Indian expression meaning 'ready to risk our lives']. From the very beginning, Pujyapada Vamana Maharaja, Pujyapada Trivikrama Maharaja, and I were made the three pillars of the Gaudiya Vedanta Samiti by my Guru Maharaja. At that time Srila Pariyataka Maharaja was not with us; he joined after some time.

Srila Vamana Gosvami Maharaja, especially, served Srila Guru Maharaja in so many ways. He was the publisher of our Gaudiya Patrika monthly magazine and many other literatures. He was also the 'scribe' of Guru Maharaja's dictations for his correspondence, articles, and books. Even before I joined, when I was a police officer and had never personally met Guru Maharaja, Guru Maharaja would write to me with great love and affection. He would dictate his letters, addressing me as Tiwariji because I came from a high-class brahmana family with the surname Tiwari, and Srila Vamana Maharaja would write down his words. Then, after I joined and until I was initiated, Pujyapada Vamana Gosvami Maharaja would also call me 'Tiwariji.' Srila Vamana Maharaja was like the mother of the Gaudiya Vedanta Samiti. He took care of everyone in the Matha and supplied whatever anyone needed, like prasadam, clothing, and so on.

As for Srila Trivikrama Maharaja, he was very, very qualified. Our Guru Maharaja was in charge of publications, and he put Srila Trivikrama Maharaja in charge of organizing all the preaching, and his services included sending other preachers to various districts of Bengal. Srila Trivikrama Maharaja would personally go collecting and preaching, especially in the district of Bardavan, and Guru Maharaja did a great deal of preaching in Midnapura, Chaubis Parganas, and other places.

When I first joined, Parama-pujyapada Srila Trivikrama Maharaja showed me even more familial affection than did Srila Vamana Maharaja. Our Guru Maharaja placed me in his hands, and we became very close. It was Srila Trivikrama Maharaja who taught me how to perform kirtana, how to preach, and how to collect donations. And sometimes, in a very loving way, he would also rebuke me. In all the years that I spent with Guru Maharaja, I was never rebuked by him, but with so much love and affection Srila Trivikrama Maharaja used to do so. We had such a close connection that sometimes our discussions would become very heated; I would counter his arguments and he would counter mine, and our Guru Maharaja would kindly support me by taking my side. Srila Trivikrama Maharaja used to preach all over India, and when he would go to preach with our Guru Maharaja I would go with them as Guru Maharaja's personal servant. I would massage him, cook for him, wash his cloths, carry a lantern for him because there was no electricity at that time, and I performed many other services.

Sometimes I made mistakes, and at those times Srila Trivikrama Maharaja would protect me. For some time it was a regular procedure that in each village, along with his lectures, Guru Maharaja would present a slide show depicting Caitanya Mahaprabhu and other great personalities. I once forgot to bring the slide projector, and when I realized this, I was in great anxiety that Gurudeva would be upset with me. Srila Trivikrama asked me what was wrong, and when I told him he said, "Don't worry. I will handle the matter. I will take care of everything for you." Later on, when our Guru Maharaja was ready to give his lecture and slide show presentation, he asked Srila Trivikrama Maharaja, "So, is everything ready?" Trivikrama Maharaja replied, "Oh, today is a very cloudy day and it may rain. If you also show the slides, the program will take a long time. The rain may come and everyone will leave before you have completed your class." Guru Maharaja asked him, "Then what should I do?" Trivikrama Maharaja replied, "Why not just give the class?" Guru Maharaja was satisfied to do that.

Years later, Srila Trivikrama Maharaja reminded me of this incident and asked me if I remembered it. I said, "Yes!" and we happily and tightly embraced one another.

Guru Maharaja entered nitya-lila in October of 1968, but internally he is always looking after us and encouraging us. Externally, Srila Trivikrama Maharaja took the place of my Gurudeva in the sense that he encouraged me in all activities. When I began preaching in the West and writing and translating books there, I would write to Parama-pujyapada Srila Vamana Maharaja and Srila Trivikrama Maharaja, and others for advice – because they are very qualified preachers. Srila Trivikrama Maharaja would reply my letters without delay. He would encourage me and inspire me to write more books and to preach all over the world. Pujyapada Vamana Maharaja is the present acarya of the Gaudiya Vedanta Samiti and he was very busy with many grave responsibilities. He was always very happy with my preaching, but sometimes he was sick and therefore he could not always answer my letters. Pujyapada Trivikrama Maharaja, on the other hand, usually remained in one place, and he always replied without delay; I cannot forget him.

I consider both Bhaktivedanta Vamana Maharaja and Bhaktivedanta Trivikrama Maharaja to be my siksa-gurus. They supported, nourished and inspired me so much so that I cannot express my feelings in words; but Pujyapada Trivikrama Maharaja's familial love for me was even greater than that of Pujyapada Vamana Maharaja. We used to sleep together, quarrel together over philosophy, and we loved each other in so many ways.

Sometimes we presented different ideas and we countered each other's arguments, but he greatly honored me. Although I was giving honor to him as a siksa-guru, sometimes, in his last days, he used to offer me sastang pranama (offering of obeisances while lying on the ground like a rod). He even used to offer pranamas to my sandals when I was not present before him. No one else could have done this; he was so polite and humble. He was a senior Vaisnava in all respects and he could help the entire world, but he used to write me, "We cannot do the services you are doing for Gurudeva, so I especially favor you and praise you. May you preach for a long time. May you write and publish many books."

We have lost one of the pillars of the Gaudiya Vedanta Samiti today, but I feel some relief knowing that he left during this Kartika month, during niyama-seva-vrata, and that he was in Navadvipa-dhama. Also, he left at the time of amrta-yoga, an auspicious time of the day according to the movement of the sun and moon, and it was also tritiya-tithi, one of the most auspicious days of the month.

He inspired us to observe Annakuta Mahotsava, Dipavali, and Bhaijaduja (also known as Yama-dvitiya) [The blessing of Yamaraja (the demigod who punishes sinful persons after death) to his sister Yamuna-devi (the personified river), that if brother and sister take bath on this day (the day after Govardhana annakuta), they will not go to the adobe of Yamaraja after death. -ed]

Internally, in my heart, Srila Trivikrama Maharaja told me that he would leave this world after we observe those festivals; it was a wonderful thing. Otherwise, if he had left before, we would have been absorbed in thoughts and activities in relation to him, and we would not have been able to properly observe those important holy functions.

Now, being the representative of you all, I am offering my heartfelt puspanjali at his lotus feet. I think that he has been placed in Samadhi today. Where is he now? He is in Navadvipa-dhama or Vraja-dhama. I pray for all of us that he will be very merciful to me, and to all of you, and that he will inspire us and give us blessings so that we can try to serve Gurudeva and do bhajana as he did.

Parama-pujyapada Trivikrama Maharaja ki jaya!
The disappearance day of Pujyapada Srila Trivikrama Maharaja ki jaya!

Gaura premanande.

A108-AI

Vamana_Maharaja.jpgThursday, 18 November 2004
Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja
A lecture given for his divine disappearance day

On November 15, the same day that Srila Trivikrama Maharaja left the world two years earlier, Srila Bhaktivedanta Vamana Gosvami Maharaja left at midnight, during Sri Krsna's nisa-lila (midnight pastime s). About 1,000 devotees from all over the world are here at Govardhana performing parikrama, but I left all my responsibilities here and went to Navadvipa. I did what needed to be done there and now I've returned. I know the devotees here observed Srila Vamana Maharaja's disappearance ceremony, weeping, but now we are going to observe it again. Now, devotees should glorify him.
 
[Srila Maharaja then called on Srila Vamana Maharaja's senior most disciple, Sripad Parivrajaka Maharaja, who spoke in Bengali, and then several others, to offer their heartfelt glorification. He then offered his own glorification:] 
 
We have heard from many Vaisnavas, such as Sripad Parivrajaka Maharaja and Sripada Madhava Maharaja, and especially Sripad Bhakti-prasada Van Maharaja spoke very nicely about the principle of separation (viraha-tattva). Separation feelings are very important in the bhajana of Gaudiya Vaisnavas. When first entering the realm of bhajana there are feelings of separation, in the middle there are such feelings, and when one attains Sri Sri Radha-Krsna's direct service, there are also such feelings. Separation is one of the aspects of prema (pure love of God). When there is separation there must also be meeting, and that is why Vaisnava literature gives it great importance. The experience of meeting is more important than the feeling of being separated.
 
During that time of separation we can remember all the qualities of our object of love and worship, whereas this is not possible at the time of meeting. In viraha there is meeting internally – you can meet directly there. Vaisnavas never die; rather, they enter into the transcendental world and disappear from here. They are just like Krsna. His pastimes appear and then disappear. Similarly, Vaisnavas also appear and disappear.
 
Pujyapada Srila Vamana Maharaja grew up in Vaisnava association. His mother was a disciple of Srila Bhaktisiddhanta Sarasvati Thakura.  She was very intelligent and had so much guru-nistha; she had great faith in her guru. Srila Vamana Maharaja's uncle's name was Bhakti Bhusana Nrsimha Maharaja.
 
Srila Vamana Maharaja was an exalted servant of my Gurudeva, Srila Bhakti-prajnana Kesava Gosvami Maharaja, and from his childhood he served in a great variety of ways. When he was 10 ½ years old his mother offered him to my Gurudeva, and from that time on he considered Gurudeva his all-in-all – his mother, father, siksa-guru and everything else of value.
 
He had joined the matha during the time of Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura and took harinama initiation from him, but he always considered my Gurudeva his guru. This is because he was always nurtured and given shelter by him.
 
Srila Vamana Maharaja was called Sajjana-sevaka brahmacari before taking sannyasa. He had such a strong memory that whatever he read he would remember immediately. Guru Maharaja told him, "If you learn one verse, I will give you a toffee." Not only did he learn one verse, but in one day he would learn many verses. In his childhood, when he was still studying in school, he would remember the entire Bhagavad-gita, Gaudiya-kantahara and so many books. He would see them once – and then remember them.
 
He was admitted in Bhaktivinoda Institute, and there he came first in his class. Then, after school he would go to the matha and render profuse service. At the time of honoring prasada (prasada-seva) he would personally serve the leaf plates, salt, lemon, water and mats to sit on. After prasada he would personally pick up all the leaf plates and throw them away, and he would also clean the area where the devotees had honored prasadam. Later, at night, he would clean the toilets and do other menial work; and he did all this under the guidance of Guru Maharaja.
 
Srila Vamana Maharaja passed many difficult examinations, and here is one example: After the departure of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, someone falsely blamed the Gaudiya Matha devotees on a charge of murder. About 45 devotees were thus sent to jail, including my Gurudeva, Narahari prabhu and Krsnadasa babaji Maharaja. Alone, Srila Vamana Maharaja would go shopping in the market, prepare meals for them and take those meals to them in jail, go to court, and call the lawyers. This was very difficult, because he was all alone. He was being criticized that although he didn't have the diksa-mantras, he was cooking and offering the bhoga to the Deities. He therefore received diksa-mantras from Guru Maharaja in the prison, because he had to cook the offerings.
 
Headed by Guru Maharaja, many disciples of Srila Prabhupada in Navadvipa established the Sri Gaudiya Vedanta Samiti – first in Navadvipa and then in Calcutta. Parama-pujyapada Srila Bhaktivedanta Svami Maharaja's name was Abhaya Carana De in that time, and he was also present. He and Guru Maharaja started this together, along with Sripad Nrsimha brahmacari.
 
Once, over 150 devotees came to the temple – and there was nobody to cook. Srila Vamana Maharaja was very expert in making vegetables and all sorts of dishes. Though he was sick and had a temperature of 104, Guru Maharaja told him, "Get up and serve the Vaisnavas. You can fall sick afterwards. There is no time to fall sick now." In that condition he got up and prepared all the prasadam, served all the devotees, cleaned everything that needed cleaning, and then again fell sick.
 
He was in charge of the printing press. Once, his fingers were crushed in the press and began profusely bleeding. Guru Maharaja started to cry and immediately took him personally to the hospital in Calcutta. When Guru Maharaji would preach in Calcutta, he would leave all arrangements to Srila Vamana Maharaja. Srila Vamana Maharaja would do all correspondence, even in English.
 
One night I left my household life and arrived at the train station, also during the night. When I got off the train it was completely dark. I had never told anybody I was coming to the station. I saw Sajjana-sevaka brahmacari with another devotee, holding a lantern and searching for me. He came to me and said, "Are you Tiwariji?" I replied, "Yes. How did you know I was coming? I did not write." Srila Vamana Maharaja replied, "I was sent by my Guru Maharaja."
 
From the time I moved into the matha, Srila Vamana Maharaja would supply everything I needed, like clothes and bedding. This is why, from the beginning, I considered him my siksa-guru. I considered him in that way, and also Srila Trivikrama Maharaja. Srila Trivikrama Maharaja came later on, but Srila Vamana Maharaja had come at a young age. After I joined, we three were together always.
 
Whatever was happening at the matha or with the institution, Srila Vamana Maharaja acted as though he did not know all the details. He would say to the devotees, "Go and ask Srila Narayana Maharaja." He used to have so much trust in me.
 

Srila Vamana Maharaja was not at all interested in his own name and fame. He would never speak about himself. He would never speak about what he accomplished. Even at the time of his Vyasa Puja ceremony, he used to keep a place for me to sit. He had so much respect for me. I am so junior to him; I am his siksa-disciple. Yet, he always gave me so much respect.
 
Regarding his expertise in writing, he would not commit any mistakes while writing, so there was no need to edit or correct his work. Whatever he would write was like perfect, golden words. Guru Maharja would say, "You can take it and get it printed." As he wrote beautifully, he also spoke beautifully. He sometimes gave lectures for three hours, and he would speak very softly. If he would be defeating somebody's argument, he would do so in sweet words. In fact, only that person whose misconception was being defeated would understand what was going on.
 
During harikatha he would ask me to speak first. I would say, "No, you speak first." He would reply, "No, you speak first." I was defeated by him, so I would have to speak first. He had such an ideal Vaisnava behavior.
 
He was the "right hand" of Srila Gurudeva. We three – Pujyapada Srila Vamana Maharaja, Pujyapada Srila Trivikrama Maharaja and myself were the leaders from the beginning. Whatever we had to do, the three of us would do together. For 65 years – while Gurudeva was present and also after his disappearance – Gaudiya Vedanta Samiti was running smoothly. Srila Trivikrama Maharaja was the first pillar who left. Then Srila Vamana Maharaja became sick. If he would have remained healthy, nobody would have dared to break-up the Gaudiya Vedanta Samiti, but it happened like this.
 
I have just gone to Navadvipa, at the time of his disappearance. They had called and told me that Srila Vamana Maharaja wanted me to give him samadhi. They requested me with great appeal, "Please come, please come. When you arrive you will give him samadhi." I left all of you – one thousand devotees. Though not feeling very well, I went there; but I did not have to do anything. During the night the leaders there arranged everything. I do not know what was on their minds. They are young boys, without proper brains and still with their baby teeth. I don't know what politics they are doing at present. They played politics with Srila Vamana Maharaja also, and they thought that whatever they did was for Gurudeva.
 
So I did not give Srila Vamana Maharaja Samadhi, but I performed whatever other functions were required by me. I offered puspanjali, arati, and parikrama of his samadhi. Thousands of people in Navadvipa – his disciples and other people of Navadvipa – were crying loudly and bitterly. They were begging me, "Don't go. Gurudeva has left us. Please, don't you leave us." I replied, "I can never leave you; but I am insulted here, so I cannot remain here. Wherever I will live, my door is always open. Let there be mutual understanding. Whatever has happened has happened. If they call me I will come.
 
Everybody began to cry even more. They stood in front of my car – and fell in front of my car – and said, "We will not let you go from here."
 
Somehow I pacified them. A few foolish "young boys" in the Matha, whom I personally took care of for many years, have created this situation. These guru-drohis are running this matha. And after a few days they will destroy themselves and this matha.
 
They have no faith in Guru and they are committing offenses to Vaisnavas. What good can come out of this? Srila Vamana Maharajaji has not taught them to act like this. I heard that he was not even speaking in his last days. I have never heard him say anything bad about anybody. 
 
We will consider Srila Vamana Maharaja's instructions only. We will serve him. In Navadvipa, so many of my god-brothers have left and they want to come to us. They tell us, "We will come and stay with you." So many of the boys left that place in Navadvipa; I only saw a few remaining. Wherever one receives love and affection, that is where one will be attracted.
 
Let us save ourselves from criticizing others. We will serve Srila Vamana Maharaja wherever he is. May he be merciful to us. With this prayer I offer my puspanjali at his lotus feet.
 

A108-AI

The Glories Of Giriraja Govardhana

gd_arati.jpgShri Shrimad Bhaktivedanta Narayana Gosvami Maharaja
Badger, USA, May 7, 2001

From the beginning of our Gaudiya Vaisnava Sampradaya line, all our acaryas have given proper respect to Giriraja Govardhana. All devotees have so much respect for Govardhana. So many Govardhana silas have somehow come to them, and they are worshiping those silas. What is the truth as to why our Sampradaya has accepted Giriraja Govardhana? We should know his tattva - Govardhana-tattva. We should know who he is. We should know what process to follow in worshipping him, what should be our goal in this worship, and what we should ask for in our prayers to him.

Syamarani should speak something in answer to these questions.

Syamarani dasi: We follow our disciplic line in order to know how to worship any Deity. We learn from Sri Sanatana Gosvami in his Brhad-Bhagavatamrta how to worship Giri Govardhana. He tells us that Giri Govardhana is addressed by the gopis as Hari-dasa-varya, the best of the servants of Hari, and that we are followers of the gopis. Govardhana can be worshiped as Hari, and he can also be worshiped as Hari-dasa. However, Hari, Krsna, cannot give krsna-prema in the same way as those who possess it. Those who have krsna-prema can easily give it. The servants of Krsna have krsna-prema, and our prayojana, our goal, is only that krsna-prema. Our goal is not Krsna. Kamsa's goal was Krsna, but he was a demon and had no bhakti. Our goal, therefore, is not Krsna, but krsna-prema. We can get krsna-prema from those who are devotees. If we worship Giri Govardhana as a devotee, then he can give us krsna-prema in that form. Sri Sanatana Gosvami therefore prays to Hari-dasa-varya Giri Govardhana, who is worshiped as a devotee by the gopis. The Vedas also worship him as the best devotee, as the tilaka marking of Vraja, and all of our authorities confirm this.

Srila Raghunatha dasa Gosvami is also our authority.

He tells us that Srimati Radhika Herself personally gave Giriraja Govardhana the name Hari-dasa-varya. Hari-dasa means servant of Krsna. Maharaja Yudhisthira is a servant of Krsna, so much so that Narada Muni went to his palace, not to see Krsna, but to see him and to glorify him. An even greater devotee is Uddhava, and he is known as Hari-dasa-vara. He is a very great devotee. Krsna wanted to share his sufferings of separation from the gopis with Uddhava. He trusted Uddhava to go to Vraja to console his parents and gopis, and therefore Uddhava is even more intimate than Maharaja Yudhisthira,. Yudhisthira Maharaja was never sent to Vraja. Uddhava is a great devotee, but Hari-dasa-varya, the very, very topmost devotee of Krsna, is Giri Govardhana. He serves in the most intimate ways.

pramoda-madana-lilah kandare kandare te
racayati nava-yunor dvandvan asminn-amandam
iti kila kalanartham lagna kastad dvayor me
nija-nikata-nivasam dehi govardhana tvam

Srila Raghunatha dasa Gosvami is praying, "O Govardhana, in your caves and kunjas, throughout the twenty-four hours of the day, you are not only witnessing but facilitating the most confidential pastimes of Radha and Krsna and their associates. I therefore beg you to please give me residence near you so that I can also witness and serve their pastimes." It is in this way that we follow our authorities. Srila Visvanatha Cakavarti Thakura, in his prayers to Govardhana, has a similar message. He is praying for the service of Govardhana and for the service of Radha and Krsna through the mercy of Govardhana. "You facilitated and witnessed the Dana-keli pastimes of Radha and Krsna's love quarrel involving the payment of taxes. I want to witness this delightful quarrel." In this way we follow our authorities, our guru-parampara, to know how to worship Govardhana as Hari-dasa-varya. In addition, we understand that Giriraja Govardhana is the fractional manifestation of the heart of Srimati Radhika. In all existence, the supreme absolute truth is Radha-Krsna. Radhika is the complete svarupa-sakti, the complete facilitator of Krsna's pleasure. She expands in order to give Krsna pleasure in different ways. She expands as Yogamaya, as Mother Yasoda, as the gopis, as the queens, as the Laksmis, and in so many other ways. In Her beautiful madhurya love, She even expands as the Dhama and Baladeva, and as Giri Govardhana. Ultimately, therefore, even greater than Hari-dasa-varya, Govardhana is a sakhi. Only the sakhis, the gopis, can witness the most confidential pastimes of Radha and Krsna in the kunjas and caves. Even the most intimate sakhas, like Subala and Arjuna, cannot witness these pastimes.

Why is Govardhana in the form of stone? Being stunned is one of the symptoms of asta-sattvika bhava, the eight-fold ecstatic symptoms of love. Giriraja Govardhana is so stunned in seeing these beautiful pastimes, which he himself has facilitated by becoming the caves and kunjas, that he is now like stone. In this way he can witness the pastimes of Radha and Krsna, and at the same time Radhika and Krsna don't feel encumbered or embarrassed by anyone else seeing them. After all, he appears only as stone. In this way, Giriraja Govardhana can be worshiped in more and more intimate ways, for more and more advancement in Krsna Consciousness.

Srila Narayana Gosvami  Maharaja: In what way did Caitanya Mahaprabhu want to worship Giriraja?

Prema Prayojan das: When Caitanya Mahaprabhu was staying in Jagannatha Puri, Raghunatha dasa Gosvami was also there under the guidance and protection of Sri Svarupa Damodara and others. One devotee, Sri Sankararanya Sarasvati, returned from Vraja, bringing a Govardhana-sila and gunja-mala, which He gave to Sri Caitanya Mahaprabhu. Every day Caitanya Mahaprabhu would chant harinama, holding the Govardhana-sila to His heart, sometimes on His eyes, sometimes on the top of His head, and sometimes He was smelling that sila. That sila was never dry because it was always moistened by His tears.

After worshiping this Govardhana sila for some time, Mahaprabhu called Raghunatha dasa Gosvami and said, "O Raghunatha, I want to give you something." He gave him Govardhana sila and told him, "This Govardhana sila is Krsna kalevara. It is the very body of Krsna Himself. You should worship him every day, doing puja in the mode of goodness and in a simple fashion. You should keep him on a wooden platform and, taking a jug of water, you should offer eight very soft and fragrant tulasi manjaris with two leaves on either side. You should do abhiseka of Giriraja and offer the eight tulasi manjaris."

Raghunatha dasa then began to worship Giriraja in this way. After some time Caitanya Mahaprabhu told him to offer some ghaja, sweets, every day. He said, "When you offer these sweets to Govardhana, they will become more than nectar." Thus, under the guidance of Caitanya Mahaprabhu and Svarupa Damodara, Raghunatha dasa Gosvami worshiped Giriraja Govardhana, and he expressed his own realizations. He was thinking, "By giving me this Govardhana sila, Caitanya Mahaprabhu is giving me a transcendental home. And, by giving me this gunja mala, this garland of small berries, He is placing me in the service of the lotus feet of Srimati Radharani." Even though Caitanya Mahaprabhu had said that Govardhana sila is Krsna kalevara, still, Raghunatha dasa Gosvami considered, "O Govardhana, you are Hari-dasa-varya."

giri nrpa! haridasa sreni varyeti nama
mrtam idam uditam sri radhika vaktra candrat
vraja nava tilakatve klrpta! vedaih sphutam me
nija nikata nivasam dehi govardhana! tvam

"Your name is Hari-dasa-varya, the best of the servants of Hari. Where did this name come from? It came directly from the lips of Srimati Radharani." Also, in his Manah Siksa, Ragunatha dasa is praying:

visakham siksali vitarana gurutve priya saro
girindrau tat preksa lalita rati datve smara manah

"O my dear mind, don't forget this. Always worship Giriraja Govardhana. Why? Because Giriraja is that personality by whose mercy one can have the darsana of the pastimes of Radha and Krsna and attain the jewel of rati, deep attachment for Their lotus feet."

From the evidence of Sri Caitanya Mahaprabhu, and from the evidence of Ragunatha dasa Gosvami's own writings, we see that there is some provision to worship Giriraja Govardhana as Krsna Himself. There is no doubt about this. In Srimad Bhagavatam also, when all the Vrajavasis performed the annakuta mahotsava, Govardhana assumed a very large form, like Krsna, and accepted everything as the Supreme Lord. This is very good, but we see many great Vaisnavas in our line worshiping Govardhana as Hari-dasa-varya, the servant of Hari, not as Hari Himself. There is also evidence for this.

How can we reconcile these two approaches? It is very easy. Srila Gurudeva has given a simple example. We know Baladeva. Who is Baladeva? He is the Supreme Personality of Godhead. He is Visnu-tattva, the almighty Supreme Lord, non-different from Krsna. Yet, at the same time, Baladeva is dasa. He is the servant of Krsna. At the same time, all those who go very deeply will know that Baladeva has become Ananga Manjari in order to serve the lotus feet of Krsna in madurya rasa.

In the same way, anyone may see Giriraja Govardhana as the supreme Lord Hari Himself. Anyone who goes deeper may see him as Hari-dasa-varya, the best servant of Hari. And, those who go very deep will think that Giriraja Govardhana is like a sakhi of Srimati Radhika, having female form in which to serve.

pramoda-madana-lilah kandare kandare te
racayati nava-yunor dvandvan asminn-amandam

"In the caves and kunjas of Govardhana, Giriraja is seeing all of the sweetest pastimes of Radha and Krsna. Who can see them? Can any male person be there and serve at that time? It is quite impossible. Srila Gurudeva gave an example that in our Guru-gayatri we see the word krsnanandaya. Guru is giving pleasure to Krsna and Krsnaa [Krsna with a long 'a'], Srimati Radharani. Therefore, if gurudeva is krsnanandaya, giving pleasure to both Radha and Krsna, how can he have a male form in that realm? Surely this mantra is for remembering and praying for the mercy of guru in his sakhi form, as a maidservant of Srimati Radharani. In the same way, the various conceptions of Giriraja Govardhana can be reconciled.

There are two types of mercy. One type of mercy is called bhagavat prasadaja-krpa, the mercy which comes from Bhagavan Himself. Another kind of mercy is bhakta prasadaja krpa, the mercy which comes from the devotees. Krsna is visaya-vigraha, the object of love and affection, and the devotees who love Him are the asraya-vigraha, the abode of love. Srimati Radharani's love is so high that Krsna Himself cannot understand it. He had to come into this world as Caitanya Mahaprabhu to have some idea of what kind of love is in the heart of Srimati Radharani.

We find in the Bhavisya Purana a verse which states: manasah prakrite jato giri govardhano mohana. From where has Govardhana Giriraja come? Was he brought to Vraja Mandala by Hanuman? This story is there in the Puranas and it is true. Or, was he brought to Vraja Mandala by Pulastya Rsi? This story is also there. However, our acaryas have especially presented this commentary: manasah prakrite jato giri govardhano mohana. Giriraja Govardhana has manifested directly from the heart of Srimati Radhika in order to facilitate Radha and Krsna's highest and sweetest pastimes.

Rupa Gosvami has written:

vaikunthaj janito vara madhu puri tatrapi rasotsavad
vrndaranyam udara pani ramanat tatrapi govardhanah
radhakundam ihapi gokula pateh premamrtaplavanat
kuryad asya virajato giri tate sevam viveki na kah

"Mathura is higher than Vaikuntha, and higher than Mathura is Vrndavana. Higher than Vrndavana is Govardhana, and the highest place of all these is also at Govardhana - Radha Kunda." Giriraja is serving and providing the playground and facilitating the most wonderful and beautiful pastimes of Radha and Krsna. Therefore, he is very dear to Them.

If we can pray for the mercy of Giriraja by following the prayers and moods of our acaryas, especially Rupa Gosvami, Raghunatha dasa Gosvami and Visvanatha Cakravarti Thakura, then Giriraja, being so kind, can bestow upon us the darsana of the highest and most wonderful pastimes. He can also give the chance to serve the lotus feet of Srimati Radhika in those pastimes.

Srila Narayana Gosvami Maharaja: We have heard that Giriraja is the highest hari-dasa-varya. What does this mean? It means that he is the highest servant of Radha and Krsna.

What must be the quality of Hari-dasa? If Hari-dasa is a servant, a devotee, he must have some qualities. In what way does he serve, and how can we follow him? Raghunatha dasa Gosvami has written:

sthala jala tala saspair bhuruhacchayaya ca
prati padam anukalam hanta samvardhayan gah
tri-jagati nija-gotram sarthakam khyapayan me
nija nikata nivasam dehi govardhana! tvam

Giriraja gives everything and sustains Krsna in all ways. Sri caitanya mano'bhistam sthapitam yena bhutale / svayam rupah kada mahyam dadati sva padantikam. A guru-sevaka, servant of guru, must know all the moods of his gurudeva. If he does not know his moods, how can he serve him? He can never serve. If gurudeva is telling his servant, "I am very thirsty", and the servant fans him, he is doing the opposite of his guru's desire and he is really not a servant. We should know the wish and heart of our gurudeva, and then we can serve him. If a disciple does not possess this quality, then he is really not a sevaka. He may be a sevaka, but not first class or even second class. He may be a third class bogus sevaka.

A disciple may create many problems for his gurudeva, as did Ramacandra Puri. He was the disciple of Madhavendra Puri, but he was always making problems for him. Madhavendra Puri therefore told him, "I don't want to see your face for the duration of my life. You are bogus, and you should go away from here." On the other hand, Isvara Puripada knew the heart of Madhavendra Puripada. He was always fulfilling his desires. He was a real disciple and sevaka. In return, Madhavendra Puripada manifested everything he had - all his devotion - in the heart of Isvara Puripada.

If the disciple knows the heart of his gurudeva and he is not serving in that capacity, then he should decide for himself at what stage he is in his devotional life. Will gurudeva give his full mercy and his whole mood to that disciple? No, the disciple is not qualified to receive that. What kind of problems will a disciple make for his gurudeva? If the disciple is always running after sense gratification and not totally obeying him, he is not a real disciple, and he will naturally create problems.

Contrary to this, Govardhana is serving fully. In what way is he serving? He knows all the desires of Krsna and He understands how to fulfill His desires. Srimati Lalita suggested to Srimati Radhika, "If you want to please Krsna, then you have to serve that person whom Krsna likes the most." Srimati Radhika Herself is the most dear to Krsna, and if you are serving Her, then Krsna will automatically be pleased. If, on the other hand, you are quarrelling with Radhika, what will happen?

Similarly, if gurudeva has so much love and affection for someone, then, to please him, we should try to serve that person. This is the easiest process to please him. If you are always quarrelling, then after some time you will go away. Govardhana is always serving the most beloved of Krsna - Srimati Radhika - in so many ways. Not only that, but he has so much honor for those who are related with Krsna in any way.

Govardhana knows that the cows are very dear to Krsna. Krsna Himself, without shoes or an umbrella, without any protection, follows the cows and gives them water. He never uses a stick to beat the cows; His stick is for demons, not for cows and calves. He will never beat them. Krsna personally pours water on their lotus feet and washes them. Govardhana knows all these facts, and therefore his lake known as Kusuma Sarovara supplies very sweet water for the cows.

Green grasses are everywhere on Govardhana. The grasses are not only green, but very tasteful, sweet, and soft. Krsna goes searching for these grasses near Govardhana, near Manasi Ganga, and on the top of Govardhana.

What does Govardhana provide for Krsna's companions, the cowherd boys? He provides fruits everywhere: mangos, jackfruits, oranges, grapes, and so many other varieties. To decorate their bodies, Govardhana supplies an abundance of colors in the form of minerals. If you go to Govardhana near Dan Ghati and do abhisekha, you can see this. There are some hidden Govarhana silas there, and if you simply rub them with your hand, some color may come on your hand. These colors are used for decorating Krsna, His cowherd boys, the cows, and also for the gopis. For the gopis there are also so many groves, so many kunjas, so many caves, and also so many kinds of juices to drink. There are deer with their very fragrant kasturi, musk, and all the Govardhana silas have this fragrance naturally. If you go to Giriraja Govardhana, you will see that his fragrance is just like that of kasturi from a deer.

In this way, Giriraja serves all the friends, all the cows, and all the Vrajavasis. He provides them fruits and vegetables, fragrance, and colors for decorating themselves. Sthala jala tala saspair bhuruhacchayaya ca.

The word Govardhana means that by Govardhana's service to the cows, they are increasing in number. The cows do not only give forty litres of milk. They give unlimited milk and they can fulfill all your wishes. They all do more than any kama denu, wish-fulfilling cow. In this way, Govardhana serves everyone, from top to bottom.

In Vraja, everyone was worshiping Indra. One day, Yasodamaiya was very busy cooking many preparations and, in each and every gopi's house, all were also busy. Krsna went to His mother and said, "Mother, I am very hungry. Perhaps you are preparing all these things for Me?" Mother Yasoda became annoyed and chastised Him, "Oh, go away from here. Go to your father! Don't stay here, naughty boy."

Krsna became upset and, like a sad boy, He went to the lap of His father. Weeping He said, "Father, what is mother doing? She is not in a good mood." Nanda Baba told Him, "Everyone is preparing to worship Indra."

As though not knowing anything, Krsna innocently asked, "Baba, who is Indra and why do we worship him? We should worship someone who can give us many things. So why are we worshiping him?"

Nanda Baba answered, "Indra can give rain, and by rain all kinds of grains are produced. Grasses and sweet water also come, and without this we cannot maintain our lives. It is for this reason that each year we worship Indra on this day. Tomorrow we will all go with many preparations, on lakhs and lakhs of bullock carts, to the middle of Giriraja Govardhana to worship Indra."

Krsna said, "Baba, I think that even in that place where there is no Indra puja, whether there is rain or no rain, still everyone is maintaining their lives. Is that not true?" Nanda Baba replied, "I don't know. Why do You want to know all these things?" Krsna replied, "I think that it will be better to worship Giriraja Govardhana. We maintain our lives by his mercy. Our lives depend on these cows, and Govardhana gives so much good, soft grass, very pure water, and everything else needed to support us. So why should we not try to do puja to Giriraja Govardhana?"

Nanda Baba did not have any logical answer, and by logic Krsna convinced him and he agreed, "Oh, tomorrow we will all worship Giriraja Govardhana."

The next day thousands and thousands of carts were brought and loaded with all the preparations collected from all the 84 krosas of Vraja. Everyone came and assembled at Giriraja Govardhana, in the middle of where the present-day Govardhana town is located, and they were worshiping Giriraja Govardhana as we do today. What we are doing is a very, very, very mini-worship of Giriraja Govardhana, but still it is exactly like what the Vrajavasis did. All the thousands and millions of cows of the whole of Govardhana were there, and they were worshiped by everyone.

After that the Vrajavasis performed full worship of guru, Vaisnavas, and the brahmanas, and then they offered all the preparations. Krsna exclaimed, "O Baba, O Vrajavasis! My friends! O, look at that! Giriraja Govardhana has assumed a huge shape, and with so many long, long arms, he is eating everything from here, from there, from very far away, from everywhere, and still he is not satisfied." His belly was so big, and he was telling them, "Bring more! Bring more! Anore! Anore! Bring more, more, more, more! I want more!"

All the Vrajavasis became puzzled and said, "Oh, what shall we do?" Krsna folded His two hands and prayed to His four-handed form as Govardhana, "O Prabhu, Your belly is so big. We cannot offer anything more. What we have got may fill only one pore of Your body. How can we satisfy You? We cannot satisfy You." Govardhana then took the water from Manasi Ganga, from Kusuma Sarovara, Govinda Kunda, and all the water entered His mouth. Krsna asked him, "We have brought you prasadam, but you have taken everything. So what should we do?" At once they saw that all the preparations were returned to their places, and Krsna told the Vrajavasis, "We have worshiped Indra, but we have not seen him, nor have we seen how he is accepting our offerings, how he is satisfied, and how is giving any boon. On the other hand, we are seeing that Giriraja Govardhana himself is here, and we see that he is now satisfied. He is telling us that he is prepared to give us whatever boon we want."

If anyone is going to Giriraja Govardhana and doing parikrama, Govardhana will give him anything he wants. He can fulfill all desires. Those who have worldly desires bind the branch of a tree with some cloth and pray, "I want to marry a very beautiful girl," or, "I want a very handsome husband." Govardhana will quickly answer this prayer. If you want a house with many storeys, even 130 or 160 storeys, you should pile up some bricks and stones that you find there, one on top of another. However high you make it, Giriraja Govardhana will easily give this to you. However, devotees do not ask for anything and only perform kirtana, singing, "Govardhana jaya Giridhari, Giridhari jaya Govardhana, Giridhari jaya Govardhana" and "Radhe jaya jaya Madhava dayite", Govardhana will be very happy. For such persons Govardhana can give his heart. What is his heart? His heart is the love and affection of Krsna. He will give his heart very carefully, however. He will never give it to lusty persons who engage in sense gratification.

Nowadays this has become very cheap. I don't want to make this subject cheap. This is the most confidential treasure which must be kept only in our hearts. So many times I have told my devotees, my sannyasis, brahmacaris, and preachers, "Be very careful about this. This is not a thing to be given in the fish market or airport or any other such place. Keep it secret." If a woman has love for someone other than her husband, will she tell this fact to her father, mother, husband, or any friend? Try to conceal this, as Mahaprabhu has advised. Otherwise, we will lose what we are getting and lust will come in its place. This is what is going on at the present time.

Now I see that the Iskcon devotees have translated Govinda-liilamrta, Krsna-bhavanamrta, and books that are still more confidential than these. They have translated so many books and they are reading them. It is a very strange phenomenon, and now the same thing is going on here. I want to warn you. Be like Govardhana who concealed everything. He became a stone, and that is why Radha and Krsna and all the gopis have no shame at all in front of him. They have no shame in front of his mountains, hills, and rivers. These entities have life, but they will not disclose anything to others. If you are naked in front of a mirror, is there any harm or any shame? No. This is because a mirror has no life. Similarly, Giriraja becomes like this mirror. He never tells what he has seen of the confidential pastimes of Radha and Krsna to anyone. I therefore request my devotees that they should not broadcast all these high-class subjects. If they are fortunate to hear something, they should keep that in their hearts.

Be like Sri Raya Ramananda, Sri Svarupa Damodara, Srimati Madhavi devi and others. Even Srila Rupa Gosvami and Srila Raghunatha dasa Gosvami were not at the Gambhira. We, on the other hand, have made these topics very, very cheap. We distribute them everywhere in the market. I don't want this. By doing this you will become very lusty. At this stage, don't read all these confidential books. Rather, you should try to follow vaidhi-bhakti and read Caitanya-caritamrta. Read all the prescribed books, especially those of Rupa Gosvami and Raghunatha dasa Gosvami, like Upadesamrta and Manah-siksa. You can also read the books of Srila Visvanatha Cakravarti Thakura and Srila Bhaktivinoda Thakura. Srila Prabhupada was very much against revealing all these topics in public. He knew all these subjects, and he knew that these are the best of subjects, but for beginners they are to be hidden.

While the Vrajavasis were performing the worship of Giriraja Govardhana, Govardhana, in a four-handed form, took all their offerings. After that, when the offerings were finished, all the cooks, Krsna Himself, Mother Yasoda, Nanda Baba, Vrsabhanu Maharaja, Kirtika Maiya, and all others began to do parikrama of Giriraja. Those who were not strong enough to go by foot went by bullock-cart. For the children there were malpua and so many things to eat before doing parikrama.

We have to follow some rules and regulations. Especially in our Indian Vaisnava culture, we should try to give proper honor to aged persons, qualified persons, and the guru-varga. Do you understand? Here in the West I have not seen anything like that. Nowadays, during a class of hari-katha, even very young persons will sit on a chair in front of their guardians, their guru, and old persons, who are all sitting behind them on the floor. It is not proper etiquette that young men or ladies sit on chairs in front of their guardians or their guru-varga. They should give proper respect to senior Vaisnavas and should offer the chair to them, properly and with honor.

Krsna gives so much honor to Baladeva and others, and Srimati Radhika also gives proper respect to Her guru-jana, elders. Once, when Krsna wanted to meet Srimati Radhika, a dhuti, messenger, came and told Her, "Krsna is waiting for You. You should come." In the meantime, Dhanistha or any other sakhi came to Radhika saying, "Mother Yasoda is calling You for cooking." Both dhutis came at the same time, and Srimati Radhika was thinking, "What to do? Should I go to meet Krsna or should I go to Mother Yasoda to cook?" At once She decided, "I must first serve Mother Yasoda." She did not go to meet Krsna.

If you are giving proper respect to seniors, bhakti may come. If you are not giving respect to them and instead you are placing yourself on a high simhasanam (golden throne), how will you get bhakti? At the time of taking prasadam, you should be somewhat humble and make a line, allowing superiors to be at the head. We should satisfy them first, and then we should take prasadam. We should follow the behavior of our guru-varga. When Sanatana Gosvami is approaching, Rupa Gosvami says, "Oh, my Gurudeva has come." And he serves him. What is Sanatana Gosvami saying in turn? "Although he is my younger brother, still he is my Gurudeva because he serves Srimati Radhika more than I do." They are giving each other proper respect. If you want to have pure bhakti, you should follow the way in which Giriraja Govardhana serves, from top to bottom, those who are very dear to Krsna. According to their 'dearness' to Krsna, he serves all Vrajavasis, and you should serve everyone in the same way.

krsneti yasya giri tam manasadriyeta
diksasti cet pranatibhis ca bhajantam isam
susrusaya bhajana vijnam ananyam anya
nindadi sunya hrdam ipsita sanga labdhya
                   (Upadesmrta verse 5)
We should know that all those who are chanting are our family members, and we should give them respect by our mind. Why only by mind? Someone may not have been initiated, but he is chanting the holy name, he never associates with Mayavadis and he stays very far away from them, he himself is not lusty, and he is not the friend of any lusty persons. If one has these qualities, we should give him proper respect by mind, but not by doing pranama. Why? This is because he cannot digest such honor. Rather, he will think, "I am more advanced than this person. I am more qualified." He will not understand the humility of the madhyama-adhikari. Those who have taken diksa in the real sense have received divya jnanam, a very strong transcendental relation with Krsna, and all kinds of anarthas have left them. If anyone is such a diksit Vaisnava, we should offer him pranama by both body and mind. Moreover, if there is someone who never criticizes anyone, who is chanting and remembering throughout the day and night, uninterrupted throughout the twenty-four hours, then we should be his servant in all respects. By serving him, you will associate with that high class of devotee:

krsna-bhakti rasa bhavita matih
kriyatam yadi kuto 'pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukrtair na labhyate
["Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price - that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay." (Padyavali 14, quoted in Caitanya-caritamrta Madhya-lila, 8.70)]

This is Krsna Consciousness. If you find someone whose heart is saturated with love and affection, like that of any of the Vrajavasis or gopis, who possesses the highest type of prema, surrender yourself to that devotee. Fully become his servant. Try to follow him and try to realize his heart. Then your heart will also become saturated with love and affection for Krsna. This is Krsna consciousness.

Srila Bhaktivedanta Swami Maharaja, my siksa-guru and your Prabhupada, has also said the same thing. He has given this verse as the definition of Krsna consciousness. Who is really Krsna conscious? A truly transcendental Krsna conscious devotee can never fall away.

We should honor all devotees as Giriraja Govardhana has done. We should follow his example. He is serving the cowherd boys, cows, calves, gopas, gopis, and everyone else related to Krsna. If you want bhakti, try to respect anyone who is related to Krsna, or to Caitanya Mahaprabhu, Nityananda Prabhu, Srila Rupa Gosvami, Srila Raghunatha dasa Gosvami, Srila Bhaktivinoda Thakura, Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, my Gurudeva Om Visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja, and my siksa-guru Om Visnupada Sri Srimad Bhaktivedanta Swami Maharaja.

Don't jump over anyone. Otherwise, eagles are there in the sky, waiting to catch you. I know so many devotees who want to jump in the sky to have this rasa. You should be very careful. Don't jump. Otherwise, lust will come and you will be nowhere. Try to follow vaidhi-bhakti from the beginning, and thus control your activities. I pray to Govardhana that he may be merciful to all of you. For those who have taken part in the arcana of Giriraja Govardhana Annakuta in any way, by preparing, by collecting any ingredient, or by doing kirtana, I pray that Giriraja Govardhana will sprinkle his mercy so that you will become good devotees.

Gaura premanande!

A108-AI

Sri Kesavaji Gaudiya Matha, Mathura
November 2, 1996

Today is the disappearance day of Srila Narottama Thakura dasa, so it is a very sacred day. Srila Narottama dasa Thakura took birth in West Bengal as the son of a very great king, and he was a beautiful prince. The king was one of two brothers, but there was only one son in the family. Still, from the beginning of his life he was very pure and devoted, and he remained a life-long brahmacari, never marrying. At the age of sixteen he left home and went to Vrndavana with Sri Syamananda Prabhu and Srinivasa Acarya. He had desired the darsana of Sri Caitanya Mahaprabhu who was in Jagannatha Puri at that time, but when he was on his way to Puri he heard that Sriman Mahaprabhu and His associates, like Sri Svarupa Damodara, Sri Raya Ramananda and Sri Gadadhara Pandita, had all disappeared. This broke his heart. He therefore changed the destination of his journey and went to Vrndavana. On the way, however, he heard that Srila Rupa Gosvami and Srila Sanatana Gosvami had also disappeared.

Still present in Vrndavana at the time was Srila Raghunatha dasa Gosvami, residing at Radha-kunda. Srila Raghunatha dasa Gosvami had been in Jagannatha Puri when Sri Caitanya Mahaprabhu and His associates disappeared. At that time he had decided to go to Vrndavana to jump from Govardhana or to jump in the Yamuna, to give up his life. He first decided to die by jumping in the Yamuna, but he saw that there was very little water there because Yamuna herself was feeling separation from Krsna. Then he thought, "I should go to Govardhana; I will jump from the top of Govardhana and thus give up this life".

Srila Rupa and Sanatana Gosvamis were still there at that time, and they consoled him by saying, "If by giving up this life one can have the darsana and service of Sri Sri Radha and Krsna, we would be the first persons to give up our lives. But we know that Lord Sri Krsna is not achieved by this. You should not try to do so; you should do bhajana." He then went to Govardhana to perform bhajana. His mode of worship was so severe that no one can follow him. It was very, very hard. He ate practically nothing and was always weeping, always chanting, always remembering, and sometimes he was rolling on the bank of Radha-kunda. Later, when he heard that Srila Rupa Gosvami had left this world and entered aprakata-lila (the unmanifest pastimes of Radha and Krsna), he felt unbearable separation. He thought, "I don't want to live at Radha-kunda, because it now seems like the gaping mouth of a tiger, and Giriraja Govardhana seems like a very large python. Everything in Vraja seems to be void, without life. Under these circumstances I cannot remain alive." He expressed his separation by these words in his prayers.

This was the general mood of separation after the disappearance of these great personalities. In the meantime, Srila Narottama Thakura, accompanied by Srila Syamananda Prabhu and Srinivasa Acarya, came to Vrndavana, seeking the shelter and guidance of a Vaisnava. The three of them approached the lotus feet of Srila Jiva Gosvami, who was at that time residing at the Sri Radha-Damodara temple. Srila Jiva Gosvami was very happy to see them. He considered that Lord Krsna and Sri Caitanya Mahaprabhu had personally arranged for these three young devotees to be given classes on all the teachings of Srila Rupa Gosvami, Sri Caitanya Mahaprabhu, Srila Sanatana Gosvami and the other great acaryas. He was very pleased to have students like them, and he began to teach them sastras like Sat-sandarbha, Brhad-bhagavatamrta with the explanations of Srila Sanatana Gosvami, Brhad-vaisnava-tosani, Hari-bhakti-vilasa, Bhakti-rasamrta-sindu, Ujjavala-nilamani and many others. Thus, the three devotees very quickly became masters of all the subject matters.

During this period, Srila Jiva Gosvami was accepted by the entire Vaisnava community as the "Vaisnava king", the topmost Vaisnava, of three mandalas: Sri Navadvipa Mandala, Sri Vraja Mandala, and Sri Ksetra Mandala (Jagannatha Puri). He established the Visva Vaisnava Raja Sabha. "Visva" means world and "Vaisnava-raja" means pure devotees. He established Visva Vaisnava Raja Sabha for the whole world, so that any person in any part of the world can come to that spiritual institution, to inquire from pure devotees and to read and study Vaisnava philosophy. Srila Jiva Gosvami was the second president of that society, Srila Rupa Gosvami having been the first, and that society still exists today under different nomenclatures.

Sat-Sandarbha is the scripture of Srila Jiva Gosvami. It is an exceptional book regarding Vaisnava philosophy and the culture and principles of Vaisnava etiquette and procedures. The thoughts of Srila Jiva Gosvami in Sat-Sandarbha appear in Sri Caitanya-caritamrta and all other Gaudiya Vaisnava literatures. Sat-Sandarbha came first, and after that, Sri Caitanya-caritamrta. All its essence has been taken from Sat-Sandarbha.

At that time, only those given the consent and authority of Srila Jiva Gosvami were considered learned and qualified Vaisnavas. On this basis, one would be accepted as a Vaisnava by the entire society of Gaudiya Vaisnavas in the three places: Navadvipa, Jagannath Puri and Vrndavana. Vaisnavas from every part of India used to come to Srila Jiva Gosvami to study the sastras under his guidance.

Although Srila Narottama dasa Thakura, Srila Srinivasa acarya and Sri Syamananda Prabhu were not his initiated disciples, Jiva Gosvami adopted them and became their siksa-guru, giving them all siddhanta. He taught them Srimad Bhagavatam, Sat-Sandarbha, all the books of Srila Rupa Gosvami with an emphasis on Sri Bhakti-rasamrta-sindhu and Sri Ujjvala-nilamani, the books of Srila Sanatana Gosvami like Srimad Brhad-bhagavatamrtam, and all the other books of Gaudiya Vaisnavism.

Although these three devotees had their own diksa-gurus, they held greater respect for Srila Jiva Gosvami. If the siksa-guru is fully qualified, he should be respected as much as Krsna, and if diksa-guru is similarly qualified, he should be also treated like that, as a manifestation of Lord Krsna. If both are qualified, both should be given equal respect and regarded as Krsna's manifestations. Siksa-guru is not inferior to diksa-guru, and in some cases he is superior to diksa-guru. This is according to qualification. Srila Jiva Gosvami never made any formal disciple. He never gave anustanika-diksa (fire sacrifice); he gave only Krsna-siddhanta, which is more important than the fire sacrifice and other rituals.

Srila Sanatana Gosvami never initiated any disciples and Srila Rupa Gosvami only initiated one – Srila Jiva Gosvami – but all the Vaisnavas of the world consider them to be even greater than both their diksa and siksa-gurus. Do you treat Srila Sanatana Gosvami and Srila Rupa Gosvami as Guru? You should; they are siksa-gurus and are nearer to Krsna. Every day we say the prayer, "Vande 'ham sri guru sri jutah padakamala...sri rupam sagrajatam..." Therein the word "sagrajatam" means elder brother. Sanatana Gosvami is the elder brother of Rupa Gosvami. You must all utter this prayer daily – each morning. This is a very good prayer by Srila Krsna dasa Kaviraja Gosvami, as all other prayers are included within it. All Gurus and Vaisnavas are included; the six Gosvamis are there, all the associates of Sriman Mahaprabhu headed by Lord Nityananda and Sri Advaita Acarya are there, all the associate sakhis of Srimati Radhika are there like Srimati Lalita and Visakha devis, and all the manjaris headed by Sri Rupa Manjari are there. It is a very good pranama – everything is in one mantra.

Imparting everything he knew to those three Vaisnavas, Srila Jiva Gosvami told them that although he had accepted them as more than disciples, they would have to take diksa from others. Syamananda Prabhu was already initiated by Hrdaya Caitanya Gosvami of Kalna, but Srila Narottama dasa Thakura and Srinivasa Acarya were not yet initiated. Jiva Gosvami ordered Srinivasa Acarya to be initiated by Srila Gopala Batta Gosvami, and he instructed the three to treat all qualified Vaisnavas as guru.

After his teaching to Srila Narottama Thakura was completed, he directed him, "Go to Srila Lokanatha dasa Gosvami and try to make him your diksa-guru." The Thakura said, "I have been given everything by you and I have accepted you as my Guru. I don't believe there is anyone in all of Vraja who is as qualified as you. You are akincana, niskincana (without any material desires), and a parama-tattva-rasika Vaisnava (one who has realized all established truths and is tasting all devotional mellows). I want to be initiated by you." Srila Jiva Gosvami denied the request, considering that he was not qualified. He directed him to go to Srila Lokanatha Gosvami, saying, "I am your Guru, but you should go to him."

Srila Lokanatha Gosvami was an associate of Sri Caitanya Mahaprabhu. He had come to Vrndavana with Srila Bhugarbha Gosvami to do bhajana. He had requested Srila Krsnadasa Kaviraja Gosvami not to write anything about him in Sri Caitanya-caritamrta, and Srila Krsnadas Kaviraja followed his instruction. He was an akincana niskincana Vaisnava (having nothing but Sri Krsna as his own). He had no money and no home. He had nothing to claim as his own. He had made up his mind not to make disciples, lest his mind be diverted towards them. He considered, "So many disciples will come and say, 'I will perform service and I will prepare everything for you.' They will do biksa (collect donations) and give money to me, and then praise will come and I will be diverted from Krsna." He made up his mind, "I will not make any disciples, but if anyone comes to me I will give him krsna-katha."

Narottama dasa Thakura was so akincana that when so requested by Srila Jiva Gosvami, he approached Srila Lokanatha Gosvami, fell flat at his lotus feet and prayed, "Please initiate me. I am not qualified, yet I want your initiation."

Lokanatha dasa Gosvami asked, "Who are you?

He replied, "I am a Bengali."

Lokanath asked again, "Who are you?"

Narottama dasa replied, "I am the son of a king."

Lokanatha dasa asked, "Do you have any brother?"

Narottama dasa said, "No, I am the only son of my father."

Lokanatha dasa Gosvami replied, "You are a prince, you are very learned and very beautiful. You are now a young boy, and you are the only son of your father. I will never accept you as my disciple. Go to someone else."

Again and again Narottama Thakura requested Srila Lokanatha dasa to accept him, but Lokanatha dasa refused every time. He would make statements like, "You have grasped all siddhanta from Srila Jiva Gosvami. I cannot initiate you. I have no disciples and I don't want to create any disciples".

Narottama dasa then vowed, "I will only be initiated by Lokanatha dasa Gosvami. I will not have any other guru".

Lokanatha dasa Gosvami was living and doing bhajana in the forest of Vrndavana. At night, with little chance of being seen, Narottama dasa began to secretly come to the place where Lokanatha Gosvami would go to pass stool, and he began to clean that area with a coconut stick broom. He discarded the stool very far away from there and, spreading cow dung, made the place quite pure. He also cleared the path to that place. He used to hide nearby and hear the chanting of Lokanatha dasa Gosvami. He listened to how he chanted and what he chanted.

After some days Srila Lokanatha Gosvami began to wonder, "Who is the "thief" who comes daily and cleans my place of passing and the path to that place? Who is that person?" One day he decided to investigate. He used to do bhajana throughout the night without sleeping, so one night he hid in a kunja and watched to see who had been coming and cleaning. In the dark of night that very beautiful prince Sri Narottama Thakura came there. He was just about to clean the area when Lokanatha Gosvami appeared and caught hold of his hands asking, "Who are you?"

Narottama Thakura was fearful and began to weep bitterly.

"Who are you? Tell me," Lokanatha dasa asked.

The prince replied, "I am dukhi Narottama, unhappy Narottama. I am a worthless and useless person. But I am a recipient of the mercy of Srila Jiva Gosvami and I want to do bhajana of Krsna, so please be merciful to me."

"And why are you doing this?" asked Srila Lokanatha Gosvami.

"You have not accepted me as your disciple; I thought that somehow I must please you. Being a prince, I am doing this menial service for you so that you shall be pleased with me and I might receive your mercy".

Lokanatha Gosvami said, "Yes, I am pleased and satisfied by your service. I had made up my mind not to accept any disciples, but I see that you are a qualified person, so I will accept you as my only disciple."

He took Srila Narottama dasa to his bhajana kutir and told him to bathe in the nearby Yamuna in the early morning. Narottama dasa was then initiated by Srila Lokanatha Gosvami in the krsna-mantra, that is, the gopala-mantra, and in the kama-gayatri mantra – 'klim krsnaya' and 'klim kamadevaya'. He continued to serve his guru, who arranged a separate bhajana kutir for him nearby his own and gave him many instructions. He told him, "Give up all worldly desires; do not go anywhere for anything, and do not associate with common people. Always chant harinama and always think of the pastimes of Lord Krsna. Be trnad api sunicena taror api sahisnuna, more humble than a blade of grass and more tolerant than a tree." He instructed him to always stay there at his bhajana kutir, always chant harinama, and always think of the pastimes of Krsna. Narottama dasa followed all those instructions.

One very hot summer day, a thirsty farmer came to Srila Lokanatha dasa Gosvami, requesting water. There was a well nearby, and Lokanatha Gosvami had a rope and bucket, but he was chanting harinama – Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare – absorbed in remembering the pastimes of Krsna and sinking in the ocean of rasa. He had no outward awareness and therefore did not respond to the farmer, who then went to the young mahatmaji and asked, "Oh chota baba, little baba, I'm so thirsty and I have no rope and bucket. Please give me water".

The farmer twice made this request of the Thakura, who was in the midst of his bhajana. The Thakura left his harinama mala and went to fetch water from the well, and he gave that water to the farmer, who drank it and went on his way. In the meantime Srila Lokanatha Gosvami returned to external consciousness, and he knew everything that had happened. He called the young babaji, Srila Narottama Thakura, and told him, "You should at once return to your home. I don't want a disciple like you. I will not permit you to do bhajana here with me. You have so many desires. You are a very kind man to all, so return to your kingdom, live in your palace and be charitable to your people. You should give them all water, bread and butter, clothes, and everything else. You cannot do bhajana as yet."

"Why?"

"Because you have no idea of Sri Krsna's name. Krsna's name is Krsna Himself, and Hare Krsna means Sri Sri Radha-Krsna. There is no difference between Radha-Krsna and Their names. When a Vaisnava chants the names of Radha and Krsna and Hare Krsna, he understands he is serving Krsna directly, in the kunjas of Vraja. You think that the service of Radha and Krsna in the kunjas is less important than quenching the thirst of a common person who doesn't do bhajana. So you should do bhajana at your palace, and at the same time engage in all these ordinary pious activities. I will not accept you here."

Srila Narottama Thakurs began to weep and said, "The farmer was so thirsty."

Srila Lokanatha Gosvami replied, "Perhaps you don't know that nama and nami are the same. When you are chanting harinama you should think, 'I am serving Sri Radha and Sri Krsna.' Hara is Srimati Radhika, who controls the mind and heart of Krsna. From Hara comes Hare, meaning 'O Hara', or 'O Srimati Radhika'. Rama is Radha-Ramana, Sri Krsna. So Hare Krsna is Radha-Krsna, and while chanting we should serve Them, remembering Their pastimes. Giving up the service of Radha and Krsna you went to quench the thirst of an ordinary person. You thought that giving that water was more important than serving Them; so you should return to worldly life and do anything there. I don't like this behavior."

Although Srila Narottama cried and pleaded, Srila Lokanatha dasa Gosvami did not allow him to stay in Vrndavana. Do you understand his siddhanta – his view? It is very high, but it is actual; factual. Nama cintamani krsna caitanya rasa vigraha / purna suddha nitya mukta abhinnatvad nama naminoh. Nama and Krsna Himself are the same. In another sense Krsna has manifested all His power in His name, more so than in His form. From the beginning of creation of this world until the end, His name can deliver one to Goloka Vrndavana, but He Himself cannot do this. He will not deliver the nama-aparadhis, offenders to His name, but His name will do something. In some cases, therefore, krsna-nama is superior to Krsna Himself, because He has invested all His powers therein. When we chant Lord Krsna's name we should be completely absorbed in that, remembering the pastimes of Krsna and Sri Caitanya Mahaprabhu, as well as the mercy of Nityananda Prabhu. We should try to be absorbed like Srila Rupa Gosvami, Srila Sanatana Gosvami and Srila Raghunatha dasa Gosvami. They were always chanting and serving Radha and Krsna. They often sat together chanting, and they were oblivious to the passing of day into night and night into day.

Srila Narottama dasa returned to his kingdom in East Bengal and widely preached the glories of Radha and Krsna and his Gurudeva. He established several temples, such as Radha Madana-mohana, Radha-Govindaji, Radha-Gopinatha, Radha-Ramana, as well as those of Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. He began to preach through his kirtanas, and he became a very well-known kirtaniya. He preached in Assam and Manipur and in all the Eastern provinces. At that time no one in these regions knew anything of krsna-bhakti, and all were ignorant of dharma, but nowadays hundreds of thousands of Vaisnavas are there.

He invited all the Vaisnavas from Vraja Mandala, Navadvipa Mandala, Ksetra Mandala and Gaura mandala, to come there to Kheturi, and countless devotees came. He called Nityananda Prabhu's sakti, Srimati Jahnava Devi to preside over that gathering. When he performed kirtana of Radha-Krsna, Sri Caitanya Mahaprabhu with all His associates appeared there and began to do kirtana, mixing their voices with his. This was visible to all the devotees present, and tears came in everyone's eyes. All were amazed and wondered, "What are we seeing? Are we seeing a dream or are we seeing reality?" Then, when the kirtana ended, Sri Caitanya Mahaprabhu and His associates at once disappeared.

Narottama dasa Thakura discovered a new type of kirtana, and that kirtana is followed by all Gaudiya Vaisnavas to date. We Gaudiya Vaisnavas are known as Narottama-parivara, the family of Srila Narottama dasa Thakura. He was a very pure bhakta, empowered by the energy of Sri Caitanya Mahaprabhu.

Once, accompanied by Syamananda Prabhu and Srinivasa Acarya, Srila Narottama dasa Thakura was bringing all the Gaudiya Vaisnava books to Bengal for preaching. On the way, however, having heard that the three devotees were carrying a valuable treasure, jewels, a dacoit king looted all the books. These books were jewels indeed, but not worldly jewels; they are spiritual jewels. Srinivasa Acarya sent Narottama Thakura and Syamananda Prabhu to Bengal, and he remained there searching for the books. At last he came to the king's palace, where the king begged apology, fell at his lotus feet, and became his disciple. The king's name was Vihambir, and he became a qualified disciple and Vaisnava.

Narottama Thakura was kayastha, like a ksatriya, by caste, but in actuality he was beyond caste and creed. He was Lord Krsna's associate; Sri Caitanya Mahaprabhu's associate. It is an offence to categorize any Vaisnava by caste or creed; we should not do this. Vaisnavas have no caste and creed, as the atma has no such designation in this world. Naham vipro na ca nara pati na ca yatir va gopi bhartuh pada kamalayor dasa dasanudasa. We are the servants of Srimati Radhika – servants of the servants of the servants of the dust of Her lotus feet. This is our pure identity. We are not brahmana, ksatriya, vaisya, or sudra, nor we are grhastha, brahmacari, vanaprastha or sannyasi – nor anything of this world. Our one and only pure identity is Krsna-dasa, servant of Lord Krsna. Narottama dasa Thakura was the associate of Krsna, and He came to serve Caitanya Mahaprabhu by bringing all the worldly people towards Him.

This being so, many brahmana families became his disciples, and that caused disturbance in other brahmana sectors, among those who neither understood Vaisnava principles nor the glory of Srila Narottama dasa Thakura. They alleged that his initiating of brahmanas was improper. He was the son of a king, and for him to give diksa to brahmanas was considered by some to be highly improper.

"We are brahmanas," they thought." He is giving initiation to brahmanas, so he is bound to go to hell and he will also suffer in this world. A brahmana is jagat-guru and can initiate brahmanas and others; but he, like a sudra, is giving initiation to brahamanas and all other casts of devotees. This is wrong and against sastra."

One day they challenged him to debate these points. On the day before the appointed debate, Sri Ramacandra Puri and all Narottama Thakura's other very learned disciples went to the local market-place and, posing as shop-keepers, began to sell items of basic necessity such as clay pots, betel nuts, rice, wheat, and so on.

When the opposing party of brahmanas came into the town, they wore big, big turbans. They had titles like sastri, maha sastri, sapta acarya, panca acarya, pancami, and nyaya pancami. They declared that on the next day there would be a meeting to discuss the argued matter, and Srila Narottama dasa Thakura would come and be present in the meeting.

The brahmanas had come from different parts of India, and before the meeting they went from shop to shop to purchase various ingredients. Some were fond of betel nut. Some wanted to do their cooking with their own hands so they went for dry wood and other things. When any one of them went to a shop, a very simple Vaisnava was there. He asked, "What do you want? Who are you and what caste are you from?" The person answered, "My name is such and such." The "shop keeper" replied, "It is not true," and a long discussion ensued. When the person said, "I am brahmana", the "shopkeeper" said, "That is the jati (cast) of this physical body, matter; but we are atma; so you cannot be that designation." The brahmanas were invariably defeated in these discussions. Not only the shopkeepers, but the other customers coming to the shop also asked them, "Who are you?" When the inimical brahmanas told their worldly designations arguments, ensued and all the brahmanas were defeated there. They met in the night and conferred, "How can we show our faces tomorrow? Everywhere in this village the shopkeepers and others are so learned that they defeated us. How can we enter the assembly of Srila Narottama Thakura himself? They all fled from there during the night.

Srila Narottama Thakura resided by the Ganges. Before the meeting he had become paralysed – he had made himself like that. All his disciples had gone to him and prayed, "O Thakuraji, Gurudeva, if you die now, giving up your body and going to Lord Krsna, all the brahmanas will say it is because you are initiating brahmanas, and this is why you are paralysed and are suffering so much. They will say you have gone to hell. So we pray that you become completely cured, regaining your health. Hearing this, Narottama Thakura became like a young man and began to run here and there. He returned to his asrama, all ill-health and paralysis having completely disappeared. This was observed by those who were saying that he was to go to hell for initiating brahmanas. Then, after coming to his village, some of those brahmanas became paralyzed, some became blind, some were bitten by snakes, etc. Eventually they became so worried that they approached his lotus feet and apologized. He excused them, and again he became paralyzed and went to the bank of Ganges. He entered in the realm of Sri Goloka Vrndavana Dhama and Sri Navadvipa Dhama, Svetadvipa.

Narottama Thakura wrote so many songs, such as 'Gauranga bolite ha'be pulaka-sarira', 'Radha-krsna prana mor yugala kisora', and 'Je anilo prema-dhana koruna pracura' – all good songs. He was unparalleled. In the entire Gaudiya Vaisnava parampara he was the most prolific singer of Gaudiya Vaisnava padyavali, and after him only Saptam Gosvami, (the Seventh Gosvami), Srila Bhaktivinoda Thakura was like this. Both were associates of Sri Krsna and Caitanya Mahaprabhu.

So we beg at his lotus feet that today he will be merciful to us and bestow his mercy upon us. We are so unqualified, unworthy and insignificant, but by his mercy we can chant purely, come in the line of Sri Caitanya Mahaprabhu and His associates in guru-parampara, and thus become qualified. We should pray like this today. We pray that the songs he has written should be manifest in our heart, and we can realize and practice all these things truly.

A108-AI

The First Day of Kartika

This very day, Saradiya- rasa-purnima (the full-moon day on which Krsna's Autumn rasa-lila began), is important in so many ways. On this day my Gurudeva entered nitya-lila, Sri Sri Radha-Krsna's eternal pastimes. It is because he has entered nitya-lila that we address him as "nitya-lila pravista om visnupada astotara-sata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja." He is one of the dearest associates of jagad-guru Srila Prabhupada Bhakisiddhanta Sarasvati Gosvami Thakura. He served Srila Prabhupada throughout his life.

He left on this day, during Saradiya-rasa, when the moon was rising in Navadvipa-dhama. Navadvipa-dhama is non-different from Vrndavana-dhama, and in some ways it is superior. Though both are the same, in some respects it is superior. Navadvipa-dhama (Gaura-dhama), and Gaura-nama (the holy name of Sri Caitanya Mahaprabhu) do not take any offense. By Their mercy we can enter Vrndavana. By their mercy we can attain the mercy of Vrndavana and the mercy of the Divine Couple Sri Sri Radha-Krsna. Without the mercy of Gaura-Nityananda, we cannot enter the realm of bhakti.

We are told to observe the appearance and disappearance days of Vaisnavas and Guru – both days – but we never observe the disappearance days of Krsna and Mahaprabhu and Their manifestations. We can celebrate the appearance day of Krsna, as well as that of His incarnations like Rama, Nrsimadeva, Kalki, Vamanadeva, and so on, but nowhere is the celebration of His disappearance day described in sastra. There are many reasons for this.

We observe the appearance and disappearance days of Gurudeva and Vaisnavas. On the appearance day of Gurudeva we perform Vyasa-puja, because Gurudeva is a manifestation of Srila Vyasadeva, the literary incarnation of Krsna. We also observe the birthday of Vyasadeva. We observe the appearance and disappearance days of Srila Rupa Gosvami and the acaryas in his disciplic succession, but never the disappearance days of Krsna and His manifestations.

When a Vaisnava takes birth, his glory is not manifested. No one knows the glory of that Vaisnava, whereas from the first day of the birth of Krsna and Mahaprabhu, or any manifestation of Krsna, their glory is known. Regarding Vaisnavas, for example, when Parama-pujyapada Srila Bhaktivedanta Svami Maharaja was born, his glory was not seen. When he took sannyasa, very little was seen. After his taking sannyasa, he preached throughout the world, and at that time his glory was somewhat seen. Then, after his disappearance it became known – Oh, how glorious he is – and we can remember his glory. In this way, a Vaisnava's and Guru's disappearance day is more essential and glorious than his appearance day. This day is more important because we can consider so many aspects of his glory, and we can remember all his pastimes.

As today is the disappearance day of our Guru Maharaja, today I am remembering the entirety of his pastimes, from the beginning – how he preached to the entire world, how he was most dear to his Gurudeva, and how he gave his everything, never keeping anything for himself.

Out of love, his Gurudeva used to call him dokla. Dokla means 'very foolish,' meaning that he was never thinking of himself but always thinking of his Gurudeva. Spiritually, it does not really mean 'foolish;' it really means 'not thinking of oneself.' He never kept even one paisa for himself.

In turn, Guru Maharaja used to call his Gurudeva bokar-jahaj. [Jahaj means 'ship,' and bokar means 'foolish.' As a ship is full of varied cargo, bokar-jahaj means 'a brain full of foolishness.'] Why did he call Srila Prabhupada boka-jahaj? It was because Prabhupada had so much love and affection. He never did anything for himself; never. He gave his whole self to his own Gurudeva and to his disciples. With this quality of his being bokar-jahaj, he showered his full mercy upon my Guru Maharaja, who is now very easily worshipped throughout the world.

Whereas my Gurudeva never kept a paisa for himself, nowadays disciples are very 'wise.' It is rare that someone will have nothing in their pocket, for nowadays all are very intelligent – with one, two, three, or four pockets. Actually, this is real foolishness; it is most bokar. Those who keep things for themselves cannot understand guru-seva.

[In 1965-8] One of my Gurudeva's friends, Parama-pujyapada Sri Srimad Bhaktivedanta Svami Maharaja, came to America and made a very good platform for him. Srila Svami Maharaja told him, "Now you can come, and throughout the world you will be worshipped by sincere devotees." [In 1940], when Gurudeva established Gaudiya Vedanta Samiti in Calcutta, his most intimate friend, Abhaya Caranaravinda prabhu [Srila Bhaktivedanta Svami Maharaja's name in his previous asrama] was present as the other establisher. Thus, this Gaudiya Vedanta Samiti is also of Srila Bhaktivedanta Svami Maharaja. He helped established it.

[In 1959], Srila Bhaktivedanta Svami Maharaja took sannyasa here – sitting right here – in Mathura. I was the priest. Krsnadasa Babaji was the kirtaneer, and Sesayai prabhu and others were also singing kirtana. They were witnesses of this ceremony, along with Ranganatha Baba, Kunjabihari prabhu, Padmanabha Maharaja, Muni Maharaja, and many other sannyasis.

[In 1968], on the evening of the full moon, we were performing kirtana – all varieties of kirtana. Especially, I was singing, "O he Vaisnava Thakura," Gauranga Bolite Habe," "Hari Haraya Nama Krsna Yadavaya Namah," "Jaya Radhe Jaya Krsna, Jaya Vrndavana," and all kinds of prayers. We performed guru-vandana and Vaisnava-vandana, and Gurudeva was hearing.

When we saw that he was about to leave this world, we began to chant, "Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare." While we were singing kirtana, we kept his photo of his Gurudeva and Radha-Krsna and Mahaprabhu in front of him, and he was uttering, "Hare Krsna Hare Krsna Krsna Krsna Hare..."

All began to weep.

In the meantime, as the pujari was performing sandhya-arati, the garland of Radhika or Krsna fell down, and, weeping, he ran to us and we gave the garland to Gurudeva. Pujyapada Sri Rupa Siddhanti Maharaja and others were called, and together we gave samadhi to Gurudeva throughout the night. Then, throughout the morning, we remembered and glorified his pastimes – how he served Radha-Krsna, Mahaprabhu, Nityananda Prabhu, and his Gurudeva.

What is the meaning of the word viraha (generally understood as 'separation')? Our Gurudeva used to explain its significance. 'Vi' means 'in a special way,' and 'raha' means 'meeting.' Thus, viraha means 'meeting internally, in a special way, by prema. For example, Srimati Radhika and the gopis used to meet with Krsna in Vrndavana when He was in Mathura. They were always thinking, and thinking, and thinking of Him; totally absorbed. Krsna used to directly manifest in Vrndavana and meet with them. They would think that they were seeing Him in a dream or a spurti (vision), but actually He had come to them.

In the Gambira, Mahaprabhu was full with the intrinsic mood of Radha and, in viraha, was always totally absorbed in the pastimes of Krsna.

Whatever ideas I am now expressing have all come from my Gurudeva. He used to explain so much about viraha. I want to publish a Vaisnava literature describing the glory of the Vaisnava viraha (the real mood of separation from exalted Vaisnavas).

The glory of viraha, separation, is that meeting is present within it. Such separation is not a bad thing. There is no unhappiness in such separation, as revealed in the separation pastimes of Sita devi and Sri Ramacandra. Their pastimes are full of hardships, wherein Rama was always immersed in feelings of separation from Sita.

Rama sent Sita out from His kingdom, and Laksmana took Her to Valmiki's asrama. Just before Rama's pastimes were to come to an end in this world, He called for her. Valmiki then brought her and her two sons to Rama's assembly. Hundreds of thousands of Ayodhya residents were assembled there, including Rama's mothers Kausalya, Sumitra, and Kaikeyi.

Valmiki was walking in front. Sita's head was lowered, as she held the hands of her sons Lava and Kusa in her own hands and walked into the silent, awe-filled assembly. Rama gave a signal to give Sita a place to sit, after which she and Luv and Kusa sat down along with Valmiki.

Lord Rama announced, "I know that Sitaji is pure. I know that there is not a black spot on her. I have no doubt. I am a King and I must maintain My dharma, so I had to send the Queen out of the kingdom – but I always kept Sita in my heart. My desire is that, In front of everybody, let her purity be established."

When Sita heard this, she stood up, folded her palms, and declared, "Is proof still needed? All right, I will give You proof." Then, she said three times," O Prthvi devi (Mother Earth), If I am pure, please open yourself and take me in your lap. If I have never touched any other man but Rama – even in my mind or heart, then open yourself and take me into your lap. If in my helpless condition someone touched my body, I cannot say anything about that; but of in my mind I have not given any place to anyone but Rama, O, Prthvi devi, please open up." In this way, Sita devi prayed three times to Mother Earth. At that moment Mother Earth, Prthvi devi, rose from the now opened earth on a golden chariot and took Sita in her lap – and then they both disappeared into the earth.

Lava and Kusa began to weep for their mother, all the queens wept, all the people wept, and Rama also wept. Rama took his bow and arrow and exclaimed, "O Prthvi devi, O Mother, remember that I punished the ocean. Retrun my Sita, otherwise I will punish you as well, by breaking you in pieces." Valmiki then approached Rama and said, "The time has come. I have not written beyond this point] Please be peaceful. It is Your time to go. Sita went first [Rama's potency, Sita devi, set the platform for Him to leave His Earthly pastimes], and now You must also go."

When people come to a theatre and watch a drama of these pastimes, they bitterly weep. On the next day the same drama takes place again, and still more people come than on the first day. If crying is so painful, why do more people come on the following day? And why do the same people come back to cry? It is because in this crying, there is a special kind of pleasure.

If a person does not have in his heart this kind of separation mood for his guru, that person's heart is like a thunderbolt. He does not even have a trace of bhakti in his heart. Guru-nistha is the backbone of all bhakti, and without guru-nistha, a person is devoid of any kind of bhakti. His heart is zero.

Guru Maharaja always served his Gurudeva with his life and soul. For the pleasure of his Gurudeva, he was willing to jump in the ocean or the fire.

Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura was once doing Navadvipa parikrama along with thousands of pilgrims. On the third day he came to Navadvipa town, in front of the Praudha Maya temple, which was surrounded by a big population. All the so-called brahmanas and caste Gosvamis there were in opposition to Srila Prabhupada, because they felt he thought himself superior to brahmanas. They made a conspiracy saying, "We will punish and kill him. About a thousand of these brahmanas took sticks, bricks, stones, soda water and hot water; and they threw these from all the houses. This was reported to the police, but the police were silent; they were favoring the caste brahmanas.

There was no way to escape. Srila Prabhupada was alone; all his senior disciples had fled. One brahmacari was with him – in white cloth, not saffron. He at once signalled to Srila Prabhupada and they both approached a house. He begged the householders, "O, please open the door. We want to stay for a moment. He immediately gave Srila Prabhupada his own white clothes, and took his sannyasi clothes and danda. In this way he actually took sannyasa there, and then he somehow sent Srila Prabhupada, in white cloth, to Mayapura.

My Gurudeva, Srila Bhakti Prajnana Kesava Gosvami Maharaja, was beautiful like Prabhupada, and therefore he was able to take Prabhupada's sannyasa danda, sannyasa cloths, and chaddar. He gave his life to save his own Gurudeva. Prabhupada loved him so much, and made him most dear.

Gurudeva's disappearance day in Kartik month took place on Saradiya-rasa. What can I say of the glories of this month; you should know its glories.

Srimati Radhika is called Urjesvari (the Mistress of all power), and this entire month is called Urja month. Urja means power, or sakti. Krsna can only wish, but He cannot do anything to fulfil His wish. He depends on Srimati Radhika for everything. He can wish, and She can fulfil.

Do not think Krsna lifted Govardhana Hill. Srimati Radhika lifted it. Krsna can only desire to do whatever He wants to do; that is why Srimati Radhika is Urjesvari. As stated in the brahma-gayatri mantra, "savitur varenyam." Urja-sakti is the source of the light of the sun; the sun's light comes from Radhaji. Radhika is varanyam. She is worshipful by the Sun, who gives heat and light. The brahma-gayatri mantra concludes with the words "Diyo yo na pracodayat." We meditate on Srimati Radhika and pray that She will come in our heart. We pray that She will manifest Her beauty, so that we can see how beautiful She is.

Another meaning of urja is bhakti, or prema. Prema, the purest love for Sri Krsna, comes from the heart of Radhika, not from Krsna. He is the taster. He is the relisher of love and affection, but that love and affection comes from Radhika's heart. She gives urja, the power of prema, love and affection, to all, even to Krsna. Krsna cannot exist, or remain alive, without Her. Without Her He would be nirvisesa-brahma (the formless and qualitiless spirit whole). This is why Radhaji is Urjesvari. Without worshipping Her, we cannot achieve Krsna.

Because Radhika is the predominating Deity of Kartika month, She is also called Damodari. Krsna is Damodara, and Radhika is Damodari. Without Radhika, no one can bind Krsna permanently. Mother Yasoda can bind Him for a day, but Radhika can bind Him forever.

During this Kartika month, Krsna lifted Govardhana on the very day of Govardhana puja, just before the full moon day of this month, and Dipavali, the day on which Mother Yasoda bound Her son Krsna, also took place in this month. Dipa means 'light, and real light manifests in the form of bhakti-tattva (the established truths of pure devotional service), krsna-tattva (the established truths about the Supreme Lord Sri Krsna), maya-tattva (the truth of this deluding material world), jiva-tattva (the truth of the eternal spirit soul) – all this knowledge is 'light.' Knowledge of all these tattvas comes from Srimati Radhika.

Sri Krsna left the rasa dance on this day, in this month. Thus feeling great separation from Him, the gopis sang their Gopi-gita. In this month they also sang their Venu-gita, and some of their verses (Srimad-Bhagavatam 10.21.1,5,9) are as follows:

sri-suka uvaca
ittham sarat-svaccha-jalam
padmakara-sugandhina
nyavisad vayuna vatam
sa -go-gopalako 'cyutah

["Sukadeva Gosvami said: Thus the Vrndavana forest was filled with transparent autumnal waters and cooled by breezes perfumed with the fragrance of lotus flowers growing in the clear lakes. The infallible Lord, accompanied by His cows and cowherd boyfriends, entered that Vrndavana forest."]

barhapidam nata-vara-vapuh karnayoh karnikaram
bibhrad vasah kanaka-kapisam vaijayantim ca malam
randhran venor adhara-sudhayapurayan gopa-vrndair
vrndaranyam sva-pada-ramanam pravisad gita-kirtih

["Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories."]

gopyah kim acarad ayam kusalam sma venur
damodaradhara-sudham api gopikanam
bhunkte svayam yad avasista-rasam hradinyo
hrsyat-tvaco 'sru mumucus taravo yatharyah

["My dear gopis, what auspicious activities must the flute have performed to enjoy the nectar of Krsna's lips independently and leave only a taste for us gopis, for whom that nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body.']

In this month, although child Krsna was tied to his mother's grinding mortar, He gave mukti, meaning bhakti, to Nalakuvera and Manigriva. As stated in Sri Damodarastakam, He not only delivered them, but He gave them positions as singers – Madhu-kanta and Snigda-kanta – in His own assemblies in Goloka Vrndavana.

kuveratmajau baddha-murtyaiva yadvat
tvaya mocitau bhakti-bhajau krtau ca
tatha prema-bhaktim svakam me prayaccha
na mokse graho me 'sti damodareha

["O Lord Damodara, just as the two sons of Kuvera –Manigriva and Nalakuvara – were delivered from the curse of Narada and made into great devotees by You in Your form as a baby tied with rope to a wooden grinding mortar, in the same way, please give to me Your own prema-bhakti. I only long for this and have no desire for any kind of liberation."]

In this month, along with His associates the Vrajavasis, Sri Krsna performed worship of the cows and calves (go-puja), brahmanas, and Govardhana Hill. In this month they performed Govardhana parikrama.

Then, when Indra created torrential rains to destroy Vrndavana, Krsna lifted Govardhana Hill, which was a trick to bring the gopis in purva-raga close to Him. Krsna was thinking that all the gopis should come nearer. Mother Yasoda and Nanda Baba were also present there, but on that day the young gopis were not at all shy at all; they felt no shame. This was the first day the gopis came so near to Krsna.

Krsna thus broke the pride of Indra. Indra then performed abhiseka of Krsna and gave Him the name Govinda. Govindam adi purusam tam aham bhajami. [All the devotees sang this song along with Srila Gurudeva, who, after a couple of moments said...] In this way. [Srila Gurudeva now led the devotees in singing the verse in the same tune as sung in the ISKCON temples, and then said...] We remembered Svamiji.

In this month Saradiya-rasa took place, but it did not last for only one month. Even Krsna Himself could not conceive how long it lasted, nor could the Gopis. Only Yogamaya knew. The moon stopped in one place, not moving at all, and the sun stayed on the opposite side of the rasa. If the sun had made its presence there would not have been rasa, so the sun also stopped in one place.

All these pastimes were performed in the month of Kartika . In this way, this month is very high.

In the evening, at 4pm, we will all sit here and glorify My Guru Maharaja's contribution to the world. Now we will go to the Yamuna to make our vows (sankalpa) and offer our prayers that our parikrama will be successful and our desires will be fulfilled. Jamuna is Krsna's associate, Visakha-devi. You should all be ready and come. When we reach Vrndavana we will take vow again, at Kesi-ghat.

[Endnote from the editors: For clarity, we have added some details regarding Srila Bhakti Prajnana Kesava Gosvami's Maharaja's changing cloths with Srila Prabhupada (from Srila Gurudeva's "Secret Truths of the Bhagavatam" p. 145-146)]

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