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  • A108-AI

    Video - Hare Krishna Kirtan, 2017

    By A108-AI

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  • Site Admin

    Кто такие современные рагануга-вайшнавы - ортодоксы или нет?

    By Site Admin

    Нелепо всё сводить к определенным предписаниям, также как брать пример с кого-то в духовных отношениях с Богом. Это, например, как смотреть на друга Колю и его общение с его женой, а потом пытаться воспроизвести такое же настроение. В итоге рагануга-вайнавы (Кришна/Радха бхакты) и ортодоксальные вайшнавы (Нараяна/Вишну/Лакшми бхакты) - это две стороны религии.  Вайшнавский святой Бхактивинода Тхакур пишет, что чистое воспевание имен Бога - Харе Кришна Харе Кришна Кришна Кришна Харе Харе, Харе Рама Харе Рама Рама Рама Харе Харе, - достигается за 2 недели воспевания (после получения духовного посвящения - дикша). После этого следование внешним принципам религии сильно мешает проявляться настроению преданности в уме, так как Кришна принимает служение в уме, для него нет разницы, пожертвовали ли вы деньги священнику наяву или в уме - как признак служения Кришне. Это известно всем священникам-вайшнавам, но сильно не афишируется с целью поддержания религиозного бизнеса. Также как гаудия-вайшнавы всем дают гопал-гаятри мантру во время духовного посвящения (дикша), которая содержит лишь настроение определенной группы спутников Радхи - служанок манджари. Это также не афишируется с целью поддержания религиозного института и сбора денег.  Шабари в Рамаяне надкусила все ягоды, чтобы отобрать для гостей самые сладкие, чем вызвала улыбку на лице Рамы. Рама улыбается, потому что нет четких правил, как любить Бога, так как все души уникальны - каждая сама по себе не имеет повтора. Но есть определенные рекомендации для прогресса: не есть мясо, рыбу, яйца, получить посвящение у святого в мантру (дикша) и т.п. В гопал-гаятри дикша-мантре "клим кришная говиндая гопиджанаваллабхая сваха", которую дают всем современным гаудия-вайшнавам (дикша-посвящение) "говиндая" указывает на настроение Радхи, а "сваха" (в отличие от "намаха") в конце мантры указывает на медитацию на настроение Радхи, то есть это настроение служения Радхе и обретение её состояния любви к Кришне (манджари-бхава).  Смешно слушать, как неофиты спорят, кем является Прабхупада в духовном мире: друг Кришны, служанка Радхи и так далее. Определенная мантра ведет к развитию строго определенных отношений. Нелепо думать, что, медитируя на определенные отношения в мантре, человек развивает какие-то другие отношения. Но это всё часть религиозного бизнеса - давать всем одинаковую мантру. Так быть не должно. Ортодоксальные вайшнавы в Раманужа-сампрадае это не приветствуют. Так что еще нужно посмотреть, кто тут ордодокс и вайдхи-бхакта: современные рагануги или так называемые ортодоксы.
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  1. Site Admin
    Latest Entry

    By Site Admin,

    Paramatma-in-the-yogies-heart-570x1000.jpgЗлоба, зависть, раздражение - результат отсутствия свободного течения энергии любви через тела (тонкое и грубое), отсутствия свободного обмена энергий между телом и сознанием и окружающим миром. Когда в теле накапливаются грубые и тонкие энергетические токсины, возникает зашлакованность, человек испытывает дискомфорт и страдания. Все это приводит к негативным эмоциям. Негативные эмоции перерастают в привычку. Привычка перерастает в характер. Характер приводит к определенной судьбе (кармическим последствиям). Основным клапаном, который перекрывает свободное течение потока любви (энергий) является эго человека, которое перекрывает связь души и Бога. Эго становится сильным, если человек питается пищей, содержащей низшие вибрации, не содержащей энергии благости и любви, то есть чем попало. Поэтому кушать что попало - прямая дорога к страданиям и принесению страданий окружающим. Основной критерий, по которому можно определить, что эго действует и карма накапливается - это уверенность "я знаю как нужно поступить в этой ситуации лучше, чем кто-то другой!" Альтернативой голосу эго является голос Бога (Параматма, Сверхдуша, Вишну) в сердце.

     

  2. imageproxy.jpgJay Shri Radhe! For decades, the Shri Radhanam  paintings all over Shri Vrindavan Dham done by Shri Kirtaniya Baba, have been most inspiring, especially the ones on all the trees that shine brightly as reminders of Shri Radhas Beautiful Name even in the midst of all the traffic and billboards.

    Here are some lovely  Vraja Bhasha Dohas about Her super-sweet Name.

    1]

    rādhā rādhā kahata haiṁ

    je nara āṭoṁ yāma|

    te bhavasindhu ulaṅgha ke

    basata sadā vraja dhāma||

    “Anyone who chants Shri Radhaji’s Name constantly will easily cross the ocean of transmigration and gain residence within the Vraja Realm.”

    2] [Here Shri Krishna speaks]

    rādhā śrī rādhā raṭūṅ

    nisi dina āṭhoṁ yāma|

    jā ura śrī rādhā basaiṅ

    soī hamāro dhāma ||

     “May I forever repeat Shri Radhaji’s Name over and over, day and night. I take up residence in the heart of that devotee where Shri Radhaji’s Name remains.”

    Shri Vallabhacharyaji explains that the holy name is etched on every leaf of every tree of Shri Dham

    3]

    rādhe rādhe jo raṭe

    chāhe base hazārana kosa|

    tinake pātaka yoṅ nase

    jyoṅ sūraja saṅga osa||

    “The sins of a person who repeats the Name of Shri Radhaji, however far away from Vraja they may be, disappear like dew when the sun rises.”

    4]

    rādhā rādhā nāma kūṅ

    supana hūṅ meṅ jo leta|

    tākūṅ mohana sāṅvaro

    rījha apano kara leta||

     “If a person says Shri Radhaji’s Name even in their dreams, that Dark and beautiful Shri Krishna is pleased and makes them His Own.”

    5]

    rādhe rādhe raṭata hī

    saba vādhā miṭa jāe |

    koṭi janama kī āpadā

    rādhā nāma te jāe||

     “All obstacles and the adversities from many many births  fall away from the path of one who chants Her Holy Name.”

    6]

    rādhā rādhā je kahaiṅ 

    te na parai bhava-phaṅda|

    jāsu kaṅdha pai kamala kara 

    dhare rahata  vraja candra||

    “Those who chant Radhaji’s name are not ensnared by the chains of transmigration because the Moon of Vraja rests His lotus-hand upon their shoulder.”

    7]

    sukha ke māte sila parai

    jo nāma hiye te jāe|

    balihāri vā dukha kī

    jo phala phala nāma ratāȳe||

    “Throw a stone at the head of joy, for it steals the Holy Name from our hearts. I celebrate sadness for it makes us remember that Name at every moment.”

  3. 44273539_2162289917317475_1791885545874391040_n.jpgSadhana our sidha-mahatma:

    • Do not stop Harinam.
    • Do not stop preaching.
    • Do not stop serving all surrounded peoples, Vaishnavas.

    Today Guruji was in Mathura hospital checking his health by our requests, but he looks as a doctor preaching to local vrajabasi.

  4. 43763813_10155502096606879_8473083482656997376_n.jpg“In the old days with Maharaj-ji, many times I would stand on the side and look out at the people who were looking at him. They were heavy and dark, and I would see them open up like flowers. It was the most beautiful thing in the world to see. To see them blossom like that in his presence. In that space that was generated around him. When I sing, I get to see the same thing. I see people come in and they bring their whole day with them. Maybe the stock markets’ crashed again, maybe their boss is yelling at them again. They come in and we sit down and start to chant and everybody gets lifted up into that space. It’s the most beautiful thing to see somebody drop their shit and relax and open up. That happens when I go around and sing and talk with people. It’s an incredible blessing to be part of that.” 
    - Krishna Das

  5. Shrila Bhakti Pramoda Puri MShrila Bhakti Pramoda Puri Maharajaaharaja’s pranama mantra is as follows:

    nama om visnu-padaya gaura-presthaya bhu-tale
    srimad bhakti-pramodaya puri goswamin iti namine

    "I offer my obeisance unto Om Visnupada Shrila Bhakti Pramoda Puri Gosvami, who is most dear to Shri Gaura in this world."

    divya-jnana pradatra ca prabhave janma janmani
    jnana-vairagya-dehaya sastra-siddhanta samvide

    "Birth after birth, may he always bestow and enlighten me with divine knowledge. He is the personification of spiritual wisdom and is the revealer of the conclusions of sastra."

    patitanam samuddhare yati-vesadharaya vai
    pracaracara karyye ca jagarukaya sarvada

    "He has accepted the robes of a sannyasi in order to deliver the fallen souls. He is always attentive to both devotional practice and preaching."

    yathoddhavasya-kumarad bhagavadarccane rati
    vaisnavanam sarva krtye daksata parama tatha

    "In his youth, he developed an attraction towards the worship of the Supreme Lord, in the same way that Shri Uddhava did. He is supremely expert in all the devotional ceremonies of the Vaisnavas."


    On the auspicious day of the appearance of Shrila Puri Maharaja, I received a request from Mukunda Dasa as follows:

    "Today while doing an offering and reading the pranama-mantra for Shrila B.P. Puri Maharaja, it is mentioned, the service of Shri Puri Maharaja is just as Shri Uddhava to Shri Krishna. Very nice to read it and would love to hear more on this – ‘the service of Shri Puri Maharaja is just as Shri Uddhava to Lord Krishna’."

     My reply was as follows:
    Uddhava is known as the dear most and intimate friend of Lord Krishna. So much so that Krishna says,

    na tatha me priyatama atmayonir na sankarah
    na ca sankarsano na srir naivatma ca yatha bhavan

    "O Uddhava! Neither Brahma nor Siva are as dear to Me as you; My elder brother Sankarsana is not as dear to Me as you, nor even Laksmi. Even My own Self is not as dear to Me as you." (Bhagavatam, 11.14.15)

    From the very beginning of his life, even as a young boy, Shrila Puri Maharaja manifested great attachment towards Lord Krishna. Shri Uddhava carried a message from Krishna to the gopis in Vrndavana and upon his return, he announced that above all, the gopis were the greatest devotees of Krishna. Similarly, in his adult life, Shrila Puri Maharaja carried the message of krsna-bhakti to the world and announced that the greatest devotees of Krishna are the gopis of Vrndavana and among the gopis, the topmost position is held by Shrimati Radharani. Praising the gopis as the greatest devotees, Uddhava prayed to take birth as a blade of grass in Vrndavana so that he may be trampled upon by the lotus feet of the gopis. Shrila Puri Maharaja also had such sentiments towards Vrndavana and the gopis.

    asam aho carana-renu-jusam aham syam
    vrndavane kim api gulma-latausadhinam
    ya dustyajam sva-janam arya-patham ca hitva
    bhejur mukunda-padavim srutibhir vimrgyam

    "The gopis of Vrndavana gave up their husbands, children, and families who are difficult to renounce, and sacrificed even their religious principles to take shelter of the lotus feet of Krishna, which are sought after even by the Vedas themselves. O! Grant me the fortune to take birth as a blade of grass in Vrndavana, so that I may take the dust of the lotus feet of those great souls upon my head." (Bhag. 10.47.61)

    As Caitanya Mahaprabhu has suggested, Gaudiya Vaisnavas accept the Bhagavatam as the topmost pramana (evidence).

    In the 10th canto of the Bhagavatam, we are taken to the highest conception of divinity and shown who are the greatest devotees of Krishna. In the conception of other sampradayas, Laksmi, the Four Kumaras, Siva, Candravalli and others are conceived as holding the highest position, but Bhagavatam dismisses all in front of the Vraja-gopis and heralds Shrimati Radharani as the topmost devotee. Indeed, Shrimati Radharani is the full embodiment of mahabhava, of the hladhini-sakti, the internal pleasure potency of Krishna.

    The following is an excerpt from "Loving Search for the Lost Servant" by Shrila B.R. Shridhara Maharaja proclaiming the glories of Shrimati Radharani, radha-dasyam, in the Gaudiya Vaisnava conception:

    Once, the Diwan of Bharatpur had come on a pilgrimage with his family to the holiest of places, Shri Radha-kunda, the holy lake of Shrimati Radharani. He and his family were circumambulating Radha-kunda. They would fall flat on the ground, offering obeisances lying down with their arms outstretched. Every time they bowed down in this way, they would mark the spot where their fingertips touched the earth. Then they would slowly rise, step forward to where that spot had been marked, and again fall flat, offering their obeisances with great respect and adoration. In this way they were circumambulating the entire Radha-kunda. Upon seeing such intense worship, Paramananda Prabhu, an intimate disciple of our guru maharaja Shrila Bhaktisiddhanta Sarasvati Thakura, intimated to Prabhupada that the Diwan and his family must have great respect for Radharani to circumambulate the Radha-kunda in such a fashion.

    At that time Prabhupada said, "Their angle of vision towards Radha-kunda and Radharani is different from ours. They recognize and revere Krishna. And because Radharani is Krishna's favorite, they also have some reverence for Radha-kunda. But our vision is just the opposite. Our concern is with Radharani. And only because She wants Krishna do we have any connection with Him."

    And so, the Gaudiya Vaisnavas know only Radharani. They are concerned only with Her, and Her duties, Her necessities. They are ready to serve Her in all respects, and cannot contemplate any service without Her. That is the highest achievement of the Gaudiya Vaisnavas, that is the special feature of Mahaprabhu's party, and that was announced by Raghunatha Dasa Goswami in his Vilapa-kusumanjali (102):

    asabharair-amrta-sindhu-mayaih kathancit
    kalo mayatigamitah kila sampratam hi
    tvam cet krpam mayi vidhasyasi naiva kim me
    pranair vraje na ca varoru bakarinapi

    This verse is a direct prayer to Radharani. It expresses a particular type of hope which is so sweet and reassuring that it is compared with an unlimited ocean of nectar. He says, "There is a hope which is sustaining me and nurturing my existence. With that hope I am somehow passing my days, dragging my life through these tedious times. That nectarine ocean of hope is attracting me and keeping me alive. But my patience has reached its end. I can't endure it any longer. I can't wait any more."

    "At this moment if You do not show Your grace to me, I am finished. I shall lose my prospect forever. I shall have no desire to continue my life. It will all be useless. Without Your grace, I can't stand to live another moment. And Vrndavana, which is even dearer to me than my life itself -I am disgusted with it. It is painful; it is always pinching me. And what to speak of anything else, I am even disgusted with Krishna. It is shameful to utter such words, but I can have no love even for Krishna unless and until You take me within Your confidential camp of service." This is the prayer of Raghunatha Dasa.

    When Shrila Bhaktisiddhanta Sarasvati Prabhupada would begin to explain this verse, his figure would become transformed. He would become full of emotion; his face would become like that of a phantom.

    In this verse, Raghunatha Dasa Gosvami, taking an extreme risk, says, "O Radha, if I do not get Your favour, I don't want anything. I want You and You alone. To have an independent relationship with anyone else, eliminating You, is impossible in my life. You must be first, and then others. Without You, we can never even think of a separate relationship with Krishna." Bhaktivedanta Svami Maharaja has written that without Radharani's company, Krishna is not beautiful. Everything is relative-dependent. A teacher depends on the student, and the student depends on his teacher. Although Krishna is the enjoyer, He is completely dependent on the enjoyed, Shrimati Radharani. The two are correlative; one cannot be separated from the other. As the enjoyed, Radharani is also absolutely dependent on Krishna, the enjoyer.

    Radharani says, "My fate is lost forever because I have given Myself, I have sold Myself to many places. When I heard the flute, I dedicated Myself to the song of the flute. When I heard the name of Krishna, I dedicated Myself to that sound. And when I saw a beautiful picture of Krishna, I wholly dedicated Myself to that picture. So in three places I have sold Myself completely, with no possibility of any happiness or peace in My life. If l had dedicated Myself to only one thing, there might have been a possibility of peace, but because I have dedicated Myself in three different places, I am hopeless.

    "Seeing the picture of Krishna, I couldn't contain Myself. I couldn't but give Myself to that beautiful figure, and so I dedicated Myself fully. The name of Krishna also purchased Me fully. And the sweet sound from the flute - that has also drawn Me to the extreme of dedication. So how can I hope for peace in My life? It is impossible, My friends." Radharani did not know it at that time, but the source of Krishna's flute, His name, and His beauty are one. If She could have seen how all three of these meet together, then it would have been possible for Her to have peace of mind. But it is difficult to understand this principle.

    How is it that the sound of Krishna's flute, the sound of His name, and a picture of His form are nondifferent from Krishna Himself? Idealism. In Hegel's words, ideal realism. The absolute idea is not to be dismissed as an abstract thing; rather, it is the basis of all existence. Reality is there, but it is ideal realism. And the foundation of the reality of Vrndavana is given by Nityananda, Baladeva: nitaiyer koruna habe, braje radha-krsna pabe, dharo nitaicarana du,khani.

    After Bhaktivinoda Thakura describes the position of Radharani in his Saranagati, he says, "I want to serve those who have the service of Radharani in their heart. I want to serve the feetdust of those whose only wealth is the service of Shri Radha. I want to fall before them and take the dust of their holy feet. If you cannot fix your mind in the service of Radharani, then all your attempts to serve Krishna are useless. If you cannot achieve earnestness in the service of Shrimati Radharani, then all your labour for Krishna has gone to hell." We cannot conceive of a sun without heat, nor can we conceive of Godhead without His potency. So also, no conception of Krishna is possible without Shrimati Radharani. We can't know any Madhava without Radha.

    She is Krishna's other half, in Shrila Bhaktisiddhanta's language, the predominated moiety. Devotional service as a whole is represented by Her, because both the intensity and the comprehensiveness of Her service to Krishna are unparalleled. There are so many examples of chaste and pious ladies in the ancient history of the Puranas: Saci, the faithful wife of Indra; Sati, the wife of Lord Siva; Laksmidevi, the goddess of fortune; Satyabhama, Krishna's wife in Dvaraka; Rukmini, the principle queen of Krishna in Dvaraka; and even the antagonists of Radharani, headed by Candravali. All of them represent different aspects of Radharani. They all spring from the main potency which is known as Radha.

    The name Radha comes from the word aradhania: One who can serve, who can worship, who can give respect, who really loves Krishna, who can render loving service. All of these other ladies who are famous for their chastity and piety are but partial representations of Radharani. If we note the scriptures and scrutinize the position of those virtuous ladies, we'll find that the source of all their chastity and devotion is Shrimati Radharani. She is the fountainhead of devotion. And so Bhaktivinoda says, "I bow down and take the dust of the holy feet of those who have as their only wealth the service of Radharani. I hanker after nothing else." Whoever knows this and always travels on that path with a sincere heart is most fortunate.

    It is the ideal that makes one great, not any material possession. One who has the highest ideal is really wealthy. The highest ideal is the most valuable thing we may possess. And less valuable things must be eliminated if we are to concentrate our efforts and save ourselves from useless endeavour. Caitanya Mahaprabhu came to show us that highest ideal - the path of divine love. And we find divine love of Godhead in its highest intensity in His life and teachings of Shrimad-Bhagavatam. The whole Shrimad-Bhagavatam is meant to illustrate the ideal of divine love which reaches its highest expression in Shrimati Radharani.

    The Shrimad-Bhagavatam sings very gloriously about the paramour relationship of Radha and Krishna. The Vedas and other Puranas are not so expressive about such confidential pastimes, yet we find a hint of the glories of Radha and Krishna in Shrimad-Bhagavatam. And the Gosvamis have more fully expressed Radharani's devotion in their writings. In Rupa Gosvami's Padyavali, we find Her saying, "My Lord, people say that I have a bad reputation because of My connection with You. I do not feel any trouble in My heart because of this. My concern is that I could not give Myself to You completely. The people in general say that I am illicitly connected with You, but what disturbs Me is that I could not really give Myself to You. I feel that I am not fit for Your service. This is only the trouble within My heart."

    And the ecstasy of divine love increases in separation. One day, when Krishna was playing with His cowherd boyfriends in the pasturing grounds of Vrndavana, Krishna suddenly felt extreme separation from Radharani. He sent His best friend Subala to Radharani, saying, "Go to My Radha and fetch Her. Without Her, I can't live. Suddenly I have so much desire for Her company that I can't stand it anymore. Somehow manage to bring Her." Subala said, "How is it possible to bring Her here in the jungle in broad daylight?" Krishna told him, "Somehow manage it!"

    Subala thought, "What should I do?" Subala was very intimately connected with the family of Radharani's husband. He went to the house of Radharani and told Her girlfriends, "Krishna can't tolerate separation from Radharani any longer. He is so eager to meet Her that He is going mad. Somehow you have to arrange for Them to meet."

    "How is it possible?" the gopis asked. Subala explained to them that Krishna was nearby in the jungle. They discussed between themselves what to do. Subala was a beautiful boy who resembled Radharani. So Subala took the dress of Radharani, and Radharani wore Subala's cowherd dress.

    When Radharani was discovered wearing the dress of Subala, She was challenged by Her family members: "Subala! What are you doing here?" In the dress of Subala, Radharani said, "A calf is missing and its mother is mooing. So I have come here looking for that calf." So a calf was given to Radharani, and She carried that small calf on her breast into the forest. In this way, Radharani was disguised as Subala, while Subala, who had taken the dress of Radharani, remained behind in Her room.

    Radharani had been given a hint of where Krishna was hiding near the forest's edge. She went to seek Him out. At last, when Radharani saw Krishna, She approached Him in the garb of Subala. Krishna was mad. He could not detect that Radharani had come, but mistook Her for Subala. He said, "Oh, Subala, you have come back without Radharani! Couldn,t you bring Her?"

    Radharani began cutting jokes: "No", She said, "lt was impossible for me to bring Her in the daytime." Krishna said, "Then what am I to do? I can,t tolerate My life any longer." Radharani said, "If You say so, I can go to Candravali and bring her." "No, no", Krishna said, "Curd cannot satisfy the thirst for milk. It is not possible!" Krishna was faint with disappointment. Then Radharani embraced Him, saying, "My Lord, can,t You recognize Your maidservant? You failed to recognize Me!" Then Krishna was again full of joy.

    Although the pastimes of Radha and Govinda are mentioned in the scrip~ tures, these are all very high things. They are not ordinarily to be expressed in words, but still sometimes we are forced to speak about them because the high ideal of divine love given by Shrimad Bhagavatam is the supreme goal of life . Of course, the scholarship of Sukadeva Gosvami and Srl Gauranga Mahaprabhu have helped, to a certain extent, to establish the dignity of the proposal that love is above knowledge. It was admitted by everyone that Sukadeva held the highest attainment of the learned men of knowledge; he was unanimously admitted by the scholars to hold the highest position. Because of this, when Sukadeva Gosvami came to inaugurate the principle that divine love is above everything else, the scholars had to take notice. Caitanya Mahaprabhu demonstrated to the scho~ lars that His intelligence and scholarship excelled everyone else's. So when He came with the tidings of divine love, then it was easier for the ordinary men to accept it as the highest ideal and try for it.

    So Vasudeva Ghosh says, yadi gaura Iia hate, tabe ki haita kemane dharitam de. If Mahaprabhu had not appeared in this Kali~yuga, then how could we tolerate living? How could we sustain our lives? What He has given -the very gist of life, the very taste, the charm of life - without that, we think it is impossible for anyone to live in this world. Such a thing has been invented, discovered by Gauranga. If He had not come, then how could we live? It is impossible to live devoid of such a holy and gracious thing as divine love. Without Caitanya Mahaprabhu, how could we know that Radharam stands supreme in the world of divine love? We have received all these things from Him, and now we think that life is worth living. Otherwise to live would be suicidal.

    And serving those who can serve Radharani is the way to approach Her vicinity. By serving the servants of the servants, we are assured of success in getting the grace of Krishna. If somehow one can be counted in the group of Shrimati Radharani's servitors, one's future is assured.

    Within the group of Radharani's servitors, we aspire to be rupanugas, followers of Shri Rupa. And the followers of Shri Rupa will have great earnestness to look after the order of Shri Rupa, as he does towards Lalita. In this way, through Rupa Gosvami, our devotional service is going to the highest plane. And our highest gain is only there. Not even our connection with Radharani or Lalita-devi is the highest goal of life, but our highest aspiration is to serve in the Rupanuga sampradaya; that means that our highest attainment is in Shri Rupa's connection.

    Radha-dasyam has been said to be the highest attainment. Why? The quality and quantity of rasa that Radharani can draw from Krishna can never be found anywhere else. So if you are situated just behind Radharani, you'll be allowed to taste not only the quantity, but the highest quality of rasa.

    No other person can draw such high rasa from Krishna. The fullest, highest type of quality is drawn from Krishna: He gives Himself fully and wholly and deeply. So if you are in Shri Rupa's group, then you can have a taste of that sort of rasa.

    In Radharani's camp, when Krishna and Radha are enjoying very solitary pastimes in a secluded place, the grown-up sakhis can't venture to enter the room and assist Them. The young girls, the manjaris, are sent there. The leader of that young group can enter where both Radha and Govinda are very closely connected, when even the sakhis do not venture to go for fear of causing some interruption. But Rupa and the marnjaris can enter there at that time due to their young age. That sort of rasa that cannot be had even through the sakhis can be had only through the manjaris.

    Bhaktivinoda Thakura prays to gain admission there. He has such a high quality of aspiration. He says rupanuga hoite sei doya. He runs to be enlisted in the group of Rupa, who can grant us that sort of prospect. And Prabhodananda Sarasvati has described the prerequisite for understanding all these things:

    yatha yatha gaura padaravinde
    vindeta bhaktim krta punya-rasih
    tatha tathotsarpati hrdy akasmat
    radha padambhoja sudhambhu rasih

    "As much as you surrender to the lotus feet of Shri Gauranga, you'll find yourself safely situated in the service of Radha~Govinda. Don't try to approach Radha~Govinda directly; if you do, there may be some difficulty. But the lotus feet of Shri Gauranga will take you there safely."

    In my Sanskrit poem dedicated to Bhaktivinoda Thakura, I have explained all these points:

    sri-gauranumatam svarupa-viditam rupagrajenadrtam
    rupadyaih parivesitam raghu-ganairasvaditam sevitam
    jivadyair abhiraksitam suka-siva-brahmadi sammanitam
    sri-radha-pada-sevanamrtam aho tad datum iso bhavan

    "What was sanctioned by Shri Caitanya Mahaprabhu by His descent was intimately known only to Shri Svarupa Damodara Gosvami. It was adored by Sanatana Gosvami and served by Rupa Gosvami and his followers. Raghunatha Dasa Gosvami tasted that wonderful thing fully and enhanced it with his own realization. And Jiva Gosvami supported and protected it by quoting the scriptures from different places. The taste of that divine truth is aspired for by Brahma, Siva, and Uddhava, who respect it as the supreme goal of life. What is this wonderful truth? Shri radha-pada-sevana: that the highest nectar of our life is the service of Shrimati Radharani. This is most wonderful. O Bhaktivinoda Thakura, you are our master. It is within your power to allow them to bestow their grace upon us. You are in a position to bestow the highest gift ever known to the world upon us all. It is at your disposal. O Bhaktivinoda Thakura, please be kind to us and grant us your mercy."

    So Shri Caitanya Mahaprabhu, our most benevolent Lord, has come to search for His long lost servants and to give to them this highest ideal of divine love. Gaura Haribol!   

  6. Shrila Shri Rupa Siddhanti MaharajaShri Shrimad Bhaktivedanta Narayana Gosvami Maharaja
    November 9, 2002

    Today is a very auspicious day. It is the appearance day of param-pujyapada nitya-lila-pravista om visnupada Shrila Bhakti Shri Rupa Siddhanti Gosvami Maharaja. He was born and brought up in East Bengal. He was a learned scholar and a good writer. When he first came to Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura, he saw that all the brahmacaris in the temple were very learned, and he thought, "I am not learned, so I should return to my home. There I will study Sanskrit, law, and other subjects, and then I will join and serve Shrila Prabhupada."

    He returned home and began to study law; but our Guru Maharaja, his elder god-brother and also like his father, went to his home and inspired him, "Oh, what will law do for you? Law cannot give you love and affection. At once return to the matha and study love and affection under the guidance of Shrila Prabhupada. You are wasting so much time, and perhaps you will die in the meantime. Please come at once." By the inspiration of our Gurudeva, he returned to the matha.

    The name given to him by Shrila Prabhupada was Bhakti Siddha-svarupa brahmacari, meaning "the personification of perfected bhakti." Shrila Prabhupada selected a very good name for him.

    Bhakti Siddha-svarupa brahmacari was so bold – very, very bold. He once went to preach in East Bengal, in Dhaka, with pujyapada Nemi Maharaja. Nemi Maharaja was an extremely learned person and an excellent scholar. Shrila Prabhupada used to send him to learned circles. He inspired all audiences to laugh and weep, and he inspired all by his scholarship. Nemi Maharaja was giving class there in Dhaka, and because Siddha-svarupa brahmacari was a good speaker, he called out to him, "Oh, Siddha-svarupa brahmacari, please speak something."

    Bhakti Siddha-svarupa brahmacari began to speak boldly, saying that, "Vivekananda is not vivekananda (meaning "one who has knowledge and a sense of discrimination)." In other words he saw the real meaning of the word in connection to that person and proclaimed, "Vivekananda has no knowledge at all. Vivekananda went to Western countries like America and gave a class on zero, saying that the world is zero. In other words, he was speaking Buddhist and mayavada philosophy. So he is Vi-ve-ka-nanda, not Vivekananda." *[See endnote 1]

    He added that Rabindranath Tagore, who had received a nobel prize, was nothing more than a ramachagal, a goat with a long beard. He should be in the kitchen where people who are interested only in cooking and not in hearing elevated hari-katha will hear him, but those who want pure bhakti will not be able to do so. *[See endnote 2]

    Hearing this, the people in the audience became upset and left that assembly, and they turned against the Gaudiya Vaisnavas. Nemi Maharaja sent a telegram to Shrila Prabhupada in Mayapura complaining that, "My whole preaching has been spoiled by this boy. Please call him back to you. I cannot preach here because no one is willing to listen anymore. All are against us."

    Prabhupada at once answered in a telegram, "Oh, Siddha-svarupa brahmacari is very bold. He has preached what I personally wanted to tell. I am coming just now, and I will prove that he is correct. He has done billions of rupees worth of preaching here – not small scale at all. The right audience is attracted. Those who are sincere and know how to discriminate – they are attracted. I am very, very happy. I am coming immediately." Prabhupada then very soon came to Dhaka, where he called the entire assembly. He proved that the words of Siddha-svarupa were true to the highest extent, and everyone became very inspired.

    Siddha-svarupa brahmcari had great regard for his god-brothers, and in fact he used to refer to my Gurudeva as his siksa-guru. Gurudeva and he sometimes went to markets together with him to collect vegetables. At that time our Gaudiya Matha was very poor. The devotees used to take spinach and a few other varieties of bhoga, but they had no rice at that time. It wasn't until Bhakti Saranga Gosvami Maharaja came that everything changed.

    Siddha-svarupa brahmacari used to go to Howrah market, very nearby to the train station, two or three miles from Ulta Danga. He and Guru Maharaja would collect vegetables and put them in two big bags, one being heavier than the other. Siddha-svarupa prabhu used to run after the heavy one. My Gurudeva also used to run after that one, saying, "I will take the bigger one," and he would say, "No, I will take the bigger one." Guru Maharaja told him, "Why should you take it?" "You are my senior, so I must take it." Guru Maharaja replied, "I am elder than you; I am stronger, so I should take it." Thus they quarrelled like this -- a prema-kalaha, or loving quarrel.

    Nowadays we see the opposite. Now, what to say of god-brothers, even the relation between disciples and Gurudeva has been changed. Gurudeva now has to see, and to fulfil, all the desires of his disciples, otherwise the disciples may leave him. Gurudeva is serving according to the wish and desire of his disciples, while the disciples don't care for Gurudeva. Nowadays they don't think about the desire of Gurudeva, but at the time of Prabhupada the only thought was, "How to serve Gurudeva."

    They used to keep their lives in their hands for their gurudeva, as my gurudeva did for Shrila Prabhupada at the time of Navadvipa parikrama. At that time disciples did not quarrel among themselves, whereas nowadays we see the opposite. A guru has to be very careful that, "How can I fulfil all the desires of my disciples so that they may not give up bhakti?"

    I see and realize this. Very few disciples want to offer their lives and souls for Gurudeva; one can count their names on one's fingers. So, I request you all to follow your Gurudeva, the other disciples of Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura, and Shri Shrimad Bhakti Shri Rupa Siddhanti Gosvami Maharaja.

    Follow parama-pujyapada Shrila Bhaktivedanta Svami Maharaja. He risked his life and went by boat to America. He was very ill, performing an illness pastime, but he was not concerned with this. Rather, he was praying to Krishna, "What service can I do for You there?"

    So many of Shrila Bhakti Siddhanta Sarasvati Thakura's disciples were like that. This was Shrila Bhakti Shri Rupa Siddhanti Gosvami Maharaja, a perfect example of disciple. He did what his Prabhupada wanted, and what my Gurudeva wanted.

    He wrote a commentary on Shrimad-Bhagavatam, establishing the link between Shrimad-Bhagavatam and Brahma-sutra. He also published two Bhagavad-gitas – one with the commentary of Shrila Visvanatha Cakravarti Thakura compiled by Shrila Bharati Maharaja, and the second with the commentary of Shrila Baladeva Vidyabhusana. Also, Shri Isopanisad and the books of Shrila Visvanatha Cakravarti Thakura: Bhakti-rasamrta-sindhu-bindu, Ujjvala-nilamani Kirana and Brhad-Bhagavatamrta Kana."

    Shrila Shri Rupa Siddhanti Maharaja was also a very strong ruler, so bold to speak the truth. He was a good controller and manager too. He was also a kavi, or poet. He had all good qualities.

    I am giving puspanjali in the lotus feet of Shrila Bhakti Shri Rupa Siddhanti Gosvami Maharaja. I pray that he should be pleased to give us his causeless mercy -- that we can follow his footprints.

    I want to say that Rasananda brahmacari [now Shripada Shridhara Maharaja, the disciple of Shrila Shri Rupa Siddhanti Maharaja] has spoken very excellently about his Gurudeva. Now we must go to parikrama, and upon returning, Ramacandra prabhu or someone else will translate the Hindi into English so that all can benefit.

    Also, I want to give my blessings to Janardana prabhu [now Shripada Sagar Maharaja] of Venezuela. He has translated five of my books: "Acarya Kesari Shri Shrimad Bhakti Prajnana Kesava Gosvami – His Life and Teachings," with all siddhanta; "True Conception of Guru-tattva," "Secret Truths of the Bhagavatam," "Upadesamrta" of Shrila Rupa Gosvami, and "Happiness in a Fool's Paradise." I am giving my blessings to him. Now he is going to translate our edition of Bhagavad-gita and many other books. My heartly blessings to him that in the future he may produce more publications. Vrndavanesvari devi dasi from Spain and Durlabha prabhu from Mexico City have also helped so much. My thanks to you.

    *Endnote 1: (excerpts from the books, lectures, and conversations of parama-pujyapada Shri Shrimad Bhaktivedanta Svami Maharaja, quoted from his Vedabase folio):

    Disciple: For Kierkegaard, the important thing is not so much what one chooses but that one makes the choice. Through choosing one discovers his own integrity.
    Shrila Prabhupada: But it is not clear how a person can make the right decision. One man may choose to slaughter, and another man may choose to help others. Or a man may give charity to others and yet at the same time encourage killing animals. For instance, on the one hand Vivekananda advocated feeding the poor, but on the other hand he suggested feeding them with Mother Kali's prasadam—the flesh of bulls. So what kind of ethics is that? What is the value of ethics if it is based on imperfect knowledge? ("Beyond Illusion and Doubt")

    There is no difficulty. Simply one must be sincere, not sinful. But a sinful man cannot understand Him. The sinful man, he will say, "Oh, Krishna is also man. I am also man. Why I am not God? He is simply God? No, I am also. I am God. You are God, you are God, every God." Just like Vivekananda said, "Why you are searching after God? Don't you see so many gods are loitering in the street?" You see. This is his God realization. This is his God realization. And he became a big man: "Oh, he is seeing everyone God."
    This foolishness, this rascaldom, is going on all over the world. One does not know what is God, what is power of God, what is meant by God. They are accepting some rascal as God. (London: July 17, 1973)

    I have read one speech, Chicago speech by late Vivekananda Swami. He's talking to the audience that "You work so hard, why you give credit to God?" (LA: Dec. 16, 1968)

    Now we are speaking of Krishna and the Supreme Person. Mattah parataram nanyat [Bhagavd-gita, 7.7]. So there is no need of Vivekananda. When the Supreme Person is speaking, accepted by all. In the Bhagavad-gita it is said that "You are accepted by authorities." Vyasa, Devala, Asita, Narada. We have to accept authority who is accepted by authorities. Vyasadeva, Narada, Devala, Asita, Ramanujacarya, Madhvacarya, Caitanya, even Sankaracarya—they have accepted Krishna as the supreme authority. You take the authorities statement. Don't go elsewhere. Then you'll be misled. When the supreme authority is speaking, take it and apply it in life. You'll be happy. Hare Krishna. (India: Aug. 17, 1976)

    Therefore sometimes we find that although they say it [the world] is mithya [false], jagan mithya, and take sannyasa and for some days they remain meditation or aloof from any worldly affairs, but later on, when they do not find Brahman, they come again to this mäyä to open hospitals, schools, as sannyasi. Just like in our country there are many. The beginning we see that... Vivekananda Swami, he took sannyasa and meditation. Later on, after his touring in the Western countries, he came to India to open hospitals, schools, like that. But if the world is false, then why you are coming to open school and hospitals? (SA: Oct 18, 1975)

    Hayagriva dasa: For Kierkegaard, the important thing is not so much what one chooses, but how one makes the choice. Through choosing one discovers his own integrity.
    Shrila Prabhupada: But it is not clear how a person can make the right decision. One man may choose to slaughter, and another man may choose to help others. Or a man may give charity to others and yet at the same time encourage killing animals. For instance, on the one hand Vivekananda was advocating feeding the poor, but on the other hand he was suggesting feeding them with Mother Kali's prasada—the flesh of bulls. So what kind of ethics is that? What is the value of ethics if it is based on imperfect knowledge? (Back To Godhead Magazine)

    *Endnote 2 (excerpts from his lectures and conversations, quoted from his Vedabase folio):

    Bhaktijana: Is he a nice poet?

    Prabhupada: He is nice poet from materialistic point of view. That's all. To satisfy the materialistic person. He is not a nice poet from spiritualistic point of view. We have nothing to do with him. (chuckles) We have to do with the poet like Vyasadeva. Don't you see how nicely he has written Shrimad-Bhagavatam? There is no comparison, even from the literary point of view. He is perfect poet. (New York: Oct 26, 1966)

    Prabhupada: Because they have no conception of Godhead. Nirakara [the conception of a formless, qualitiless God]. So nirakara, where is the loving affairs with nirakara? I cannot love the air. If I want to love, if somebody says, "You love this air, nirakara," oh, where is my love? Love must be there. Just like here we have got Krishna. We can love. We cannot love this sky. So they have no conception of God; therefore their love of God is all fictitious. Just like Rabindranath Tagore, he has written Gitanjali, "Tumi." Who is that tumi, he does not know. All the poetry's "tumi, tomara," and who is that rascal, tumi or tomara? But that he does not know. This is going on. Now if I say, "My husband, tumi," I know, he's my husband. Or his form is like that. Then I can say. But he does not know who is that tumi. Everyone... The impersonalists will pray, tam eva mata tam eva pita. But who is that mata, who is that pita? That he does not know. We say, "Here is your mata, pita, Krishna. Here is Krishna." That is tangible. Fact. Not fictitious. (Calcutta: Jan. 29, 1973)

    Rabindranath became very popular on account of his introducing Maghmela, where young boys and girls could easily meet. (Delhi: Nov, 29 1975)

    Gopala Krishna: How do you feel about Rabindranath Tagore, the poet?

    Prabhupada: (laughs) So you want my right answer? The answer is that anyone who has no Krishna consciousness, he has no good qualification. Or he's a fool, in simple word. So we have to test whether one has got Krishna consciousness or God consciousness. If one has no God consciousness, then according to Bhagavata: harav abhaktasya kuto mahad-guna [SB 5.18.12]. Those who are not Krishna conscious, they cannot have any good qualification. Why? Manorathena asato dhavato bahih. Because they are, they have no God consciousness means they do not know what is God; therefore their consciousness is either on the bodily platform or mental platform or intellectual platform. God consciousness is on the spiritual platform. (New York: July 28, 1971)

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