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Shrila B.V. Narayana MaharajShrila Bhaktivedanta Narayana Gosvami (birth name: Narayana Tiwari, February 16, 1921, Tivaripur — December 29, 2010, Puri) is a Hindu Vaishnava religious figure, theologian, writer, senior student and successor of Shrila Bhaktipragyana Keshava Gosvami (1898-1968); founder of the "International Pure Bhakti Yoga Society." Being in old age Bhaktivedanta Narayana Gosvami traveled around the world more than 30 times, having been preaching Gaudiya Vaishnavism in many countries of the world. According to data for 2002, the Bhaktivedanta Narayana Gosvami had more than 40,000 students.

Шрила Бхактиведанта Нараяна Госвами (имя при рождении — Нараяна Тивари; 16 февраля 1921, Тиварипур — 29 декабря 2010, Пури) — индуистский вайшнавский религиозный деятель, богослов, писатель, старший ученик и преемник Шрила Бхактипрагьяна Кешавы Госвами (1898-1968); основатель «Международного общества чистой бхакти-йоги». Пребывая в преклонном возрасте Бхактиведанта Нараяна Госвами объехал вокруг света более 30 раз, побывав с проповедью гаудия-вайшнавизма во многих странах мира. По данным на 2002 год, у Бхактиведанты Нараяны Госвами было более 40 000 учеников.

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A108-AI

gurudeva_vyasasana.jpg03 December 2002

bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo 'smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma

["Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul." (Srimad Bhagavatam 11.2.37)]

What are the causes of fear? Srila Sukadeva Gosvami has explained it. We all fear. Although everyone in all species of life throughout all the material universes only wants peace of mind and happiness, everyone is full of fear.

Happiness and peace of life follow us like a shadow. If we want to take that shadow within our grasp, we will find it to be intangible – with no substance. On the other hand, when we proceed forward, turning away from our shadow, that shadow will follow us. This is the nature of shadows.

Perhaps all of you know the meaning of maya? Maya, in the form of economic development, sense gratification, and impersonal liberation, is like a shadow. When we turn to her and try to enjoy sense gratification, we find sense gratification to have no substance. In other words, the desire for material happiness becomes the cause of pain and grief. There is no happiness in the material world, only distress and suffering, and this suffering is experienced as the endless chain of birth and death. No one is happy to be in maya. On the other hand, if we progress towards Krsna, then all material facility and liberation will follow us.

We are part and parcel of the Supreme Lord, Krsna, and He is an ocean of ananda, unlimited happiness and peace. He is the reservoir of pure ananda, and in fact He Himself is ananda. Because we are His parts and parcels, by our constitutional position, by nature, our bodies are made of pure ananda. This refers to our transcendental body, however, not our material body.

bhayam dvitiyabhinivesatah syad
isad apetasya viparyayo 'smrtih
tan-mayayato budha abhajet tam
bhaktyaikayesam guru-devatatma

Somehow we have departed from that Supreme Lord, the ocean of rasa and ananda, who is ananda Himself, and now we are entangled in illusory maya. Ma – Ya. We are seeing that which is not actually a fact to be a fact. Whatever we see or feel by our sensory perception is maya.

When we first departed from Krsna, when we first forgot Him, maya came at once and attacked us. She defeated us and put us in her jail. What is that jail? It is this body and mind. Actually there are two jails, one within the other. This gross body is the outer jail and the subtle body is the inner jail. We have been suffering and fearing since time immemorial, and we are never free from that.

Pariksit Maharaja asked Srila Sukadeva Gosvami, "How can we come out of this endless chain of birth and death? How can we get free from maya?" Srila Sukadeva Gosvami replied, "Tan-mayayato budha abhajet tam / bhaktyaikayesam guru-devatatma." Being in maya, we cannot become free from maya at once and go to Goloka Vrndavana. It is possible only by the help of Vaisnavas. By the association of pure Vaisnavas, you can have a very pure guru – not an imitation guru or a kan-guru, but a sad-guru. If we take shelter in his lotus feet, he will take full charge of our lives. He will take all kinds of responsibility for our lives, and he will teach how to do bhajana of Krsna.

Guru-devatatma. First, we must think that guru is our atma. Being totally surrendered to him, we must depend solely on him. Tan abhajet. Tan means the Supreme Lord, Krsna. If we serve Krsna under the guidance of sad-guru, then certainly, like magic, we will be out of maya. We will see that our transcendental form has manifested, that we are serving Krsna, and that we are now bathing in the endless ocean of ananda and rasa. At that time we will also be embodiments of ananda, and we will simultaneously be the enjoyers of ananda by serving.

Try to realize all these facts. It is not sufficient to simply hear about this and tell others. We will have to be established in this truth. We are in deep maya, and to the extent we are in maya we are that far away from Krsna. Our only hope is the fact that Krsna has sent sad-guru and Vaisnavas to this world. I realize this; I was a third-class bogus person, but my Gurudeva picked me up and engaged me in this transcendental service.

To give the happiness of direct service to Radha-Krsna Yugala is the mission of Srimad Bhagavatam, Sri Narada Rsi, Srila Sukadeva Gosvami, Sri Caitanya Mahaprabhu, our guru-varga, and especially, in Western countries, Srila Bhaktivedanta Swami Maharaja – who ordered me to also preach it.

I request you all to understand these eternal truths and be established in them, and to also preach this mission of our guru-parampara to others. If you are practicing but not preaching, you are selfish. Do not be weak. Preach.

It is stated in Caitanya Caritamrta: "Sthane sthitah sruti-gatam tanu-van-manobhir" If you are wearing the saffron cloth of a brahmacari or sannyasi, do not marry and do not fall down. If you are grhastha, then remain grhastha, but after you are fifty years old, try to come out of grhastha life. Do not engage your whole life in the grhastha asrama. If you can be a grhastha like Prahlada Maharaja or the Pandavas, that is fine; but that is very rare.

Gaurapremanande

* [Endnote: "This is a quotation from Srimad-Bhagavatam (11.2.37). It is an instruction given by Kavi Rsi, one of the nine saintly personalities called the nine Yogendras. When Vasudeva, Krsna's father, asked Devarsi Narada in Dvaraka about devotional service, it was mentioned that previously King Nimi, who was the King of Videha, was instructed by the nine Yogendras. When Sri Narada Muni discoursed on bhagavata-dharma, devotional service, he indicated how a conditioned soul can be liberated by engaging in the loving transcendental service of the Lord" (Caitanya Caritamrta Madhya 20.119 purport by Srila Prabhupada Bhaktivedanta Swami Maharaja).]

A108-AI

bhaktivinoda2.jpgShri Shrimad Bhaktivedanta Narayana Gosvami Maharaja
The Bona fide process of Siddha-Pranalil
France: June 27 1997

The glories of Shrila Bhaktivinoda Thakura are so great that even Lord Brahma, with his four mouths, cannot completely describe them. Shrila Bhaktivinoda Thakura was a transcendental personality and we are not transcendental, so how then can we touch his glory? Only a transcendental person can expound on his glory.

We have heard from our gurudeva and other Vaisnavas, and we have also read in authentic books, that Shrila Bhaktivinoda Thakura was given the title 'Seventh Gosvami.' From the time of the Six Gosvamis up to his time, no one else was ever designated as such. During his manifest stay in this world (1838-1914), learned persons and devotees saw his glorious activities and gave him this title. It was he who once again illuminated the true principles of Gaudiya Vaisnavism. If he had not appeared when he did, all the teachings of pure Gaudiya Vaisnavism would have been forever drowned in an ocean of oblivion.

That time was a dark period for Gaudiya Vaisnavaism. The sahajiyas [see endnote 1] used to give what they called siddha-pranali (the process, or system, that gives perfection), or siddha-deha (one's perfected spiritual body, by which one can render transcendental service unto Shri Radha and Krsna), to anyone and everyone, without even knowing whether or not their so-called followers were actually devotees.

The followers neither knew any Gaudiya Vaisnava philosophy nor did they have any sadacara, (proper etiquette and behavior), yet they would take shelter of their sahajiya-babaji gurus who pretended to give them their siddha-deha.

They misunderstood Shri Chaitanya Mahaprabhu's teachings. According to their conception of siddha-deha, Gaudiya bhajana meant traveling to Vrndavana, living there, and having children with other's wives. They considered that by doing this they had become gopis. "Come on, come on," their guru would say to them. "I'm giving you siddha-deha and siddha-pranali."

To whom did he pretend to give siddha-deha? Thinking, "I am this body," his disciples did not even know the ABCs of Shri Chaitanya Mahaprabhu's teachings. Such persons did not know that they are eternally part and parcel and servants of Krsna. In reality, instead of being given gopi-bhava they were given 'goopi'-bhava!

What are 'goopis'? Goopis are those who are lovers or beloveds of this world. They think that they should find a lady, live with her, and enjoy sex life. They think this bogus prema to be Shri Chaitanya Mahaprabhu's philosophy.

[Prakrta-sahajiyas are those who understand the aprakrta (spiritual) pastimes of the aprakrta Supreme Personality of Godhead to be prakrta (mundane) like the affairs of ordinary men and women, and who think that the aprakrta-tattva is attained by a material sadhana (malpractice in the name of spiritual practice). (from Parama-gurudeva's biography, part 6)]

In the name of Gaudiya Vaisnavism, these sahajiyas would perform Hare Krsna kirtana, following the dead body during funeral processions, and then take a large payment from the deceased's rich relatives. In their so-called kirtanas the word 'Krsna' did not clearly manifest; it was difficult for the audience to actually find the word "Krsna." The chanters sang, "Hare Kr-sna-a-a-a-a-a-a," in a very fancy melody. Then the audience applauded, calling out, "O, very good, very good," and paid them some rupees. Although those chanters drank wine and ate meat and fish, they still thought what they were doing to be all right, and they were still called Vaisnavas by unintelligent people. Because of such disgraceful displays, learned and educated persons became ashamed and did not want to associate themselves with the words 'Gaudiya Vaisnavism.'

Shrila Bhaktivinoda Thakura was, in his time, the first person to preach the factual philosophy of Shri Chaitanya Mahaprabhu to this learned society. By his preaching, people came to know about true transcendental love, prema-bhakti, and it is for this reason that he was given the title Seventh Gosvami.

Just as King Bhagiratha brought the Ganges River to the Earth, to India, Shrila Bhaktivinoda Thakura brought the bhakti-ganga (the flowing Ganges River of bhakti) to this world. Because of him, so many people became inspired to follow pure Gaudiya Vaisnavism. If he had not appeared, we would not have joined this mission. If Shrila Bhaktivedanta Svami Maharaja had not come to the West – if he had not gone to Shrila Bhaktisiddhanta Sarasvati Thakura and if Shrila Bhaktisiddhanta Sarasvati Thakura had not come from Shrila Bhaktivinoda Thakura, what would have been your fate? Your good fortune is coming from Shrila Bhaktivinoda Thakura, who preached the very pure doctrines of Shri Chaitanya Mahaprabhu.

To Help Them

It is due to lack of intelligence – to ignorance – that these so-called babajis speak the way they do. In order to help them, Shrila Bhaktivinoda Thakura clearly explained the entire process for achieving spiritual perfection in his final literary work, Jaiva-dharma. In that book he clearly elucidated the qualifications for receiving siddha-deha, explaining how the bona fide guru reveals siddha-deha to a qualified disciple; and previously, in his book Bhajana-rahasya, he clarified many deep siddhantas on the same subject. Those who actually want to enter into the realm of bhakti may try to follow Bhajana-rahasya, Jaiva-dharma, and all his other books.

In Bhajana-rahasya Shrila Bhaktivinoda Thakura wrote that our bhakti begins by our trying to serve and realize the first verse of Shri Siksasakam: ceto-darpana-marjanam bhava-maha-davagni-nirvapanam, Then we follow and practice the second verse: namnam akari bahudha nija-sarva-Saktis. And then the third: trnad api sunicena taror iva sahisnuna. If we factually adopt the qualities delineated therein, we may enter the fourth: na dhanam na janam na sundarim. At that time we are detached from worldly desires and tastes. Then, when we become still more pure, when we are always chanting and remembering Krsna without being disturbed by any obstacle, we can enter the fifth: ayi nanda-tanuja kinkaram.

Entrance into this fifth verse is the beginning of siddha-deha, at which time we realize ourselves as eternal servants of Krsna in a specific relationship. All aspects of our eternal relationship with Krsna are already in our atma, or soul, just as the potency of a fully grown tree is present in the seed of that tree. With water, air, and light the seed sprouts, and gradually leaves, branches, flowers, manjaris, and finally fruits also manifest. The entire tree or creeper is there in its seed, but only when air, water, and sunlight touch it do all its features sprout. Similarly, the full potency of our pure bhakti is present in our atma, but it manifests only by adopting the correct bhakti process. In this fifth verse, the jiva-svarupa is revealed.

The sixth verse of Shri Siksastakam states:

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 name."]

When a devotee realizes his atma and understands that he is an eternal servant of Krsna, he has no worldly attachments. It is then that the svarupa-sakti [see endnote 2], as hladini and samvit, mercifully manifests in his heart. He then begins to weep, and, while chanting the holy name of Krsna, he rolls on the earth and sings, "Agha-damana (O Krsna, the killer of the Agha demon), Yasodanandana (O son of Yasoda), O, Nanda-sunoh (O, son of Nanda Maharaja), where are You?"

The devotee may sometimes get a glimpse of Krsna and immediately run towards Him. And then, when Krsna goes out of sight, that devotee rolls on the ground in separation. If a person does not feel this type of separation from Krsna, his siddha-deha will not manifest. Those who artificially exhibit emotions of separation will go to hell, like the thousands of babajis (those with false initiation into false renunciation and false spiritual perfection) in Vrndavana and Radha-kunda who are simply illicitly giving birth to children and engaging in other malpractices.

One of the brothers of Shrila Bhaktisiddhanta Sarasvati Thakura used to think that his father, Shrila Bhaktivinoda Thakura, was his physical body. In fact, he thought of himself as the son of Kedarnatha Datta (Shrila Bhaktivinoda Thakura's civil name), not Shrila Bhaktivinoda Thakura. But Shrila Bhaktisiddhanta Sarasvati Thakura considered his father to be an associate of Shri Krsna, Shrimati Radharani, and Shri Chaitanya Mahaprabhu. He never considered him his material father, a person made of blood and flesh. Shrila Bhaktisiddhanta Sarasvati Thakura actually followed the path of Shrila Bhaktivinoda Thakura. Whatever his father spoke, he totally accepted and followed.

Our goal is siddha-deha, but what is siddha-deha? What is siddha-pranali? Who started it, in what year did it begin, and from where did it originate? Shrila Sanatana Gosvami and Shrila Rupa Gosvami are called Gosvamis, not Babajis. No one has given them the title Rupa Babaji, Sanatana Babaji, or Shrila Raghunatha dasa Babaji. At the time of Shrila Visvanatha Cakravarti Thakura, no one addressed him as Visvanatha Cakravarti Babaji. During his time the process of giving someone this bogus version of gopi-bhava was not practiced. Who gave this siddha-pranali to them?

What is siddha-pranali? Siddha-pranali is Siksastakam – from the beginning verse, the first verse. One knows first of all that he is an eternal servant of Shri Krsna and Shri Chaitanya Mahaprabhu, and he therefore follows trnad api sunicena. He becomes detached from worldly attractions and chants and remembers Krsna twenty-four hours a day under the guidance of any very qualified Vaisnava.

tan-nama-rupa-caritadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi jananugami
kalam nayed akhilam ity upadesa-saram
[Shri Upadedamrta 8]

["The essence of all advice is that one should utilize one's full time – twenty-four hours a day – in nicely chanting and remembering the Lord's divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In this way one should reside in Vraja [Goloka Vrndavana-dhama] and serve Krsna under the guidance of devotees. One should follow in the footsteps of the Lord's beloved devotees, who are deeply attached to His devotional service."]

This is real siddha-pranali, and Shrila Raghunatha dasa Gosvami has explained it in his prayer called Manah-Siksa. All the verses of his prayer are pranali – not artificially imagining, "Oh, you are a gopi. You are Lalita-gopi. You are Visakha-gopi."

From where and from whom has this artificial siddha-deha come? There is no history. It is not in our culture, nor is it the teaching of Shri Chaitanya Mahaprabhu. Real siddha-deha and siddha-pranali manifest when we follow the correct process – from sraddha to nistha to guru-karana (taking complete shelter of guru), guru-bhajana, and guru-seva and after that, bhajana-pranali. It comes by purely adopting the process of sravanam (hearing), kirtanam chanting), visnoh-smaranam (remembering the Lord), pada-sevanam (serving the Lord's lotus feet), arcanam (worshipping), vandanam (offering prayers), dasyam (becoming a servant), sakyam (becoming a friend), atma-nivedanam. (surrendering everything) It comes by:

sadhu-sanga, nama-kirtana, bhagavata-sravana
mathura-vasa, sri-murtira sraddhaya sevana
[ Shri Chaitanya-caritamrta (Madhya 22.128)]

["In the association of devotees one should chant the holy name of the Lord, hear Shrimad-Bhagavatam, reside in Mathura, and worship the Deity with faith and veneration."]

These are the processes to adopt, by following which, Shri Krsna and Shrimati Radhika will mercifully give us siddha-deha.

How Shri Narada Muni Received Siddha-Deha

Shrimad-Bhagavatam states that Narada Muni received his mantra from Sanaka, Sanandana, Sanatana and Sanat-kumara. Later, as soon as his mother died, he left for the dense forest. There he bathed in a river, sat down silently under the shade of a banyan tree, chanted his mantra, and meditated upon the Supersoul within his heart. After practicing this for many years, Lord Visnu momentarily manifested in his heart and then vanished.

Narada wept bitterly in separation from Lord Visnu, and then a voice from the sky called to him, "Narada, I will not give you darSana again as long as you are in this material body. Continue chanting My name, remembering Me, and glorifying My pastimes all over the world. At the appropriate time, when death comes, you'll put your feet on the head of death." Following Visnu's instruction, Narada always chanted and remembered the Lord, and while playing on his vina he sang songs and poems glorifying the pastimes of Krsna. For example, he sang, "Radha-ramana haribol."

Bhaktivinoda Thakura wrote about many pastimes of Krsna and His devotees in his own poetries and songs. For example he wrote a song beginning, "Narada muni bajaya vina radhika ramana name – Narada Muni plays his vina while chanting the glories of Radha and Krsna." He also wrote,

yasomati-nandana, braja-baro-nagara,
gokula-ranjana kana
gopi-parana-dhana, madana-manohara,
kaliya-damana-vidhana

["Lord Krsna is the beloved son of mother Yasoda; the transcendental lover in the land of Vraja; the delight of Gokula; Kana ; the wealth of the lives of the gopis. He steals the mind of even Cupid and punishes the Kaliya serpent."]

After many years, death came to Narada. At that same moment his siddha-deha manifested, and in that siddha-deha (transcendental body) he became so strong that he could travel anywhere in the universe or beyond. Unlike Dhruva Maharaja, Narada did not require the help of an airplane to transport him to Vaikuntha.

We should try to know all of the processes taught by Shrila Bhaktivinoda Thakura: sravana dasa, varana dasa, smarana dasa, bhavapana dasa (the stage of bhava or svarupa-siddha), anusmrti, and finally prema-sampatti dasa. It is in sampatti dasa that siddha-deha (vasthu-siddhi, one's spiritual form) will manifest.

In sravana dasa, one hears from his bona fide guru about Shrimad-Bhagavatam, Shri Chaitanya-caritamrta, and the entire philosophy of Shrila Rupa Gosvami. In sravana dasa there are many things to learn, such as who you are and what is your name – not the name of your material body, but of your transcendental body. The true guru knows this. A false guru does not know all this, but by imagination he gives this type of information. The bona fide guru knows everything: your name, your relationship with Shri Krsna and Shrimati-Radhika and the gopis, your place of residence – whether it is at Radha-kunda or Javata or Nandagaon or Varsana – the name of your father and mother, your service, and the nature of your beautiful form. He then reveals your particular service (agya) to Radha-Krsna conjugal, and your palya-dasi-bhava.

There are eleven items in all. In sravana dasa, therefore, you will hear and understand about the process for perfection from Jaiva-dharma, Shrimad-Bhagavatam, Shri Chaitanya-caritamrta, and all the books of Shrila Rupa Gosvami.

Taste in the Name and Mercy to All

To teach the actual process was the main objective of Shrila Bhaktivinoda Thakura, whose teachings can be summarized in two lines: Jiva-daya krsna-nama, sarva dharma sara. This is also the sum and substance of all the teachings of all the Vedas, Vedanta, Upanisads, Bhagavad-gita, the Puranas, Srutis, Smrtis, Pancaratra, etc.

In essence, there are two principles – jiva-daya and krsna-nama. The meaning of jiva-doya is 'mercy to conditioned souls.' Shrila Bhaktivinoda Thakura has elaborately explained that the best daya, or mercy, is turning conditioned souls from their worldly moods to the mood of service to Krsna. It is worth more than opening hundreds of thousands of hospitals and universities, or donating hundreds of thousands of dollars in charity. Jiva-daya is the most special gift, and it can be given only by a realized soul.

harer nama harer nama harer namaiva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
[Shri Chaitanya-caritamrta (Adi 17.21)]

["In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way."]

Jiva-doya is attained only by chanting Krsna's holy name. Krsna's name is Krsna Himself, but we can chant suddha (pure) nama only in the association of the bona fide guru and bona fide Vaisnavas. Without this association we can neither chant the pure name nor engage in pure suddha-bhakti.

What is suddha-bhakti (pure devotion)? Raganuga-bhakti is suddha-bhakti. [see endnote 3 and 4] We may think that vaidhi-bhakti is auddha-bhakti, but it is not, nor will it ever become so. Spontaneous devotion to Krsna is raganuga-bhakti, and when the practice of raganuga-bhakti fully matures, it is then called ragatmika-prema. When we yet have no ragatmika-prema, then cultivation of that pure ragatmika-bhakti with all of our senses is called raganuga. When our hearts accept the same mood that Shrila Rupa Gosvami possesses in his heart – the mood of a palya-dasi (unpaid maidservant) of Shrimati Radhika – it is called rupanuga-bhakti.

We conditioned souls are eligible to become palya-dasis. We cannot become like Lalita or Visakha, whose position (as a direct beloveds of Krsna) is beyond our limit of attainment. We can follow only Shrila Rupa Gosvami or Rupa-manjari, Rati-manjari, Lavanga-manjari, and all the other manjaris. The sahajiya-babajis' utterance of "Oh, you are Lalita. I am Lalita" is nothing but mayavada philosophy, or monism, artificial imitation.

Shrila Bhaktivinoda Thakura foretold that in the near future many hundreds of thousands of Western devotees with Sikha and tulasi-mala will meet with Indian devotees, and they will all chant together, "Haribol, haribol," "Gaura premanande, hari haribol," and "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare." Thus, all over the world, this pure mission of Shri Chaitanya Mahaprabhu will spread. This idea was started by Shrila Bhaktivinoda Thakura. He is the root of all our preaching, and therefore we are truly indebted to him.

[Endnote 1: from Paramagurudeva's biography, part 6 section g, quoting Shrila Bhaktivinoda Thakura's essay entitled The Depravity of the Sahajiya Doctrine) : The jiva is cinmaya (spiritual), and its only natural dharma is cinmaya service to Krsna. The word 'sahaja' means saha-ja, i.e. that which arises along with the atma. Transcendental service to Krsna is sahaja (natural) for the pure atma, because it occurs along with the jivatma and thus it is naturally inherent. However, it is not natural in the stage of bondage to inanimate matter. Sahajiyas cheat others and are themselves cheated or deprived of their pure and natural love for Krsna by transforming the union of man and woman into a mundane, supposedly natural dharma.]

[endnote 2: The Lord's divine potency is known as svarupa-sakti. It is called svarupa-sakti because it is situated in the Lord's form. This potency is cinmaya, fully conscious, and thus it is the counterpart and antithesis of matter. Consequently it is also known as cit-sakti (potency endowed with consciousness). Because this potency is intimately connected with the Lord, being situated in His form, it is further known as antaranga-sakti (internal potency). Because it is superior to His marginal and external potencies both in form and glory, it is known as para-sakti (superior potency). Thus, by its qualities, this potency is known by different names – svarupa-sakti, cit-sakti, antaranga-sakti, and para-sakti. The svarupa-sakti has three divisions: (1) sandhini, the potency which accommodates the spiritual existence of the Lord and all His associates, (2) samvit, the potency which bestows transcendental knowledge of the Lord, and (3) hladini, the potency by which Krsna enjoys transcendental bliss and bestows such bliss upon His devotees.]

[endnote 3 – from Shrila Prabhupada, Bhaktivedanta Svami Maharaja (lecture in Vrndavana, Nov.12, 1972): The more you are engaged in devotional service, the more your senses become pure or uncovered. And when it is completely uncovered, without any designation, then you are capable to serve Krsna. This is apprenticeship. Vaidhi-bhakti, that is apprenticeship. Real bhakti, para-bhakti, that is raganuga-bhakti.

[endnote 4 – from cc: "The original inhabitants of Vrndavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika bhakti. When a devotee follows in the footsteps of the devotees of Vrndavana, his devotional service is called raganuga bhakti.]

 

 

A108-AI

Gaura-Gadadhar.jpgTridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja

Shrila Bhaktivedanta Swami Maharaja came to this world with the mission of ISKCON – Vaisnavism. What was that? It is the same mission as Shri Chaitanya Mahaprabhu. And who is Mahaprabhu? He is the Supreme Personality of Godhead, Lord Shri Krsna Himself. But He is also more than that; He is not only Krsna. He is the combination of both Shrimati Radhika and Krsna. Shri Krsna has combined with Shrimati Radhika, His power.

Shri Chaitanya Mahaprabhu used to always be absorbed in Radha's mood. Krsna Himself could not possess Her beauty or Her intrinsic mood. Radhika has adhirudha mahabhava, and even more than that. Krsna's mood goes up to mahabhava, but after that, He Himself does not know the mood of how to serve and please Him. He has to learn that by going to the school of Visakha-devi, and sometimes Lalita-devi. Without the help of Lalita and Visakha, He cannot relish the mood of Shrimati Radhika.

This was the mission of Shri Chaitanya Mahaprabhu – to give the service of these moods. Krsna Himself could not do this, but when He took the beauty and the intrinsic mood of Radhika, He could then relish Her moods in Gambhira under the guidance of Svarupa Damodara (Lalita) and Ramananda Raya (Visakha).

At this time Gadadhara Pandita, who is Radhika Herself, serving Shri Krsna in Shri Chaitanya Mahaprabhu's pastimes, was watching to see whether or not Mahaprabhu was playing Her role perfectly. If Krsna as Mahaprabhu would make a mistake in feeling and displaying the mood of Radhika, Gadadhara Pandita prabhu would 'twist the ears' of Krsna. He would say, "Oh, You are doing it wrong. You should it do it like this."

Once, when Mahaprabhu was singing, "Barahapidam nata-vara-vapu...," Shri Gadadhara Pandita quickly came and said, "Oh, You should do it like this:

barhapitam 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
(Shrimad-Bhagavatam 10.21.5)

''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.''

Although Krsna, as Mahaprabhu, was perspiring, His heart melting, and His tears falling like heavy rain, there was some defect, and Gadadhara Pandita therefore instructed Him by showing Him through his own example.

To think that Shri Krsna had taken away the beauty and intrinsic leftwing mood of Radhika to become Shri Chaitanya Mahaprabhu, and that Gadadhara Pandita had thus become Rukmini, is quite wrong. It is not like that at all. *

Shrila Bhaktivedanta Swami Maharaja came for the same object and mission as Shri Chaitanya Mahaprabhu – that the jivas should be given raga-marga. They should know the identity of Shrimati Radhika and the nature of all Her moods. However, when he came to New Jersey, Boston, and New York, he saw that he had to first cut so many jungles. If the land of people's hearts is not fertile, how can the seed of this bhakti be given? The jungles were very dense and wild, with so many wild beasts, dangerous animals, and poisonous snakes. It took time to cut those jungles, and at the same time Pujyapada Shrila Svami Maharaja kept everything reserved in his books. He told his disciples to read about the life and character of Prahlada Maharaja, Citraketu Maharaja, and others. He had so little time, because the 'bell rang' and Krsna called him, ''I cannot remain without you. I need your service. Please come at once.'' He was bound to go to his Prabhu.

Yes, he has given everything, but you will have to go deep into them with the help of any pure Vaisnava:

yaha bhagavat pada vaisnavera sthane
ekanta asraya kara caitanya carane
(Antya-lila 5. 131)

"If you want to understand Shrimad-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 Shri Chaitanya Mahaprabhu."

[The second excerpt is from a lecture given by Shrila Gurudeva on the morning of July 8, 2000. There, he explained the essence of Shriman Mahaprabhu's appearance in a most interesting way:]

Shri Krsna is the Supreme Almighty, but if you go deep into the scriptures you will see so many more things about Him, as given us by Shrila Rupa Gosvami. Krsna wanted to attract the fallen souls to Him, and He wanted to give the ocean of rasa, Shrimati Radhika's mahabhava, to the world – but He could not. He could only give His own love, not love TO Him, which only Radhika has in completeness. He would therefore have to steal Her beauty and mood.

He could not steal it, however, because Radhika is always alert and more clever and intelligent than He. He could only have the wish for it, and therefore He had to beg Her. Her sakhis were also present when He prayed to Her, "I beg Your mercy, Your beauty, and Your mahabhava." Shrimati Radhika replied, "Yes, I'm donating it for some time, but You will have to attend the class of My sakhis (Visakha-devi in the form of Shri Ramananda Raya, and Lalita in the form of Shri Svarupa Damodara) so that they can sprinkle that upon You. And I will also be there (as Shri Gadadhara Pandita). Krsna was thus able to come and give what no other incarnation or acarya gave before: manjari bhava, direct service to Shrimati Radhika as Her maidservant.

*Endnote: (from Shrila Gurudeva's lecture in Jagannatha Puri, on October 7, 2001)

One should not think that when Shri Chaitanya Mahaprabhu took Shrimati Radhika's bhava She became zero. In a drama, someone may take the part of someone else who is present in the audience. That second person has not become zero. Someone may play Radha and Krsna, and Radha and Krsna may also be present, watching. Similarly, when Lord Shri Krsna 'took' the bhava of Radhika and became Shri Chaitanya Mahaprabhu, She was also present, watching, in the form of Shri Gadadhara Pandita.

Radhika came in the form of Shri Gadadhara. It is extremely important to know Gadadhara-tattva, the established philosophical truths of Shri Gadadhara Pandita. There is no difference between Shri Gadadhara Pandita and Shrimati Radhika, but the activities are different in Krsna's pastimes and Gaura's pastimes. In Gaura-lila Shri Gadadhara Pandita is in the mood of a servant.

No gopi, including Candravali, Lalita and Visakha, is qualified to experience Shrimati Radhika's madanakya-mahabhava (Her super-most ecstatic love). Krsna experiences the ecstatic loving moods of rudha and adirudha, but not madanakhya-mahabhava. Shri Gadadhara Pandita, on the other hand has madanakya-mahabhava. In Gaura-lila, however, it is covered, so that Gadadhara Pandita can help Krsna to play the part of Shrimati Radhika. In the form of Shri Gadadhara Pandita, Shrimati Radhika is looking and examining, and if there is something wrong in Krsna (as Mahaprabhu), She corrects it...

Shri Gadadhara Pandita is Shrimati Radhika, and he therefore has up to madanakya mahabhava, but He wants to serve Mahaprabhu. He wants to do what Krsna wants, and thus he covers this madhurya-bhava. Shri Gadadhara Pandita knows what Mahaprabhu wants: Mahaprabhu wants to play the part of Shrimati Radhika. Right from the beginning He is in Shrimati Radha's mood, and He is chanting "Krsna prananatha (My beloved Krsna)!"

He came here to Tota-Gopinatha to hear Shrimad-Bhagavatam from Shri Gadadhara Pandita, Shrimati Radhika, to learn better how to play Her part. In its deepest understanding, Shrimad-Bhagavatam is really the glories of Shrimati Radhika's moods.

vande nanda-vraja-strinam
pada-renum abhiksnasah
yasam hari-kathodgitam
punati bhuvana-trayam
(Shrimad Bhagavatam 10.47.63)

"I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of Shri Krsna, the vibration purifies the three worlds."

Why did Mahaprabhu come to hear from Shri Gadadhara Pandita? Since Shri Gadadhara Pandita is Shrimati Radharani, he was able to explain Her moods described in Shrimad-Bhagavatam. The explanations of Gadadhara Pandita are the highest explanations and glorification of Her mood. His explanations will be greater than those of Vyasa, Sukadeva, and Krsna Himself. Mahaprabhu came here to know the glories of all the gopis, and especially Shrimati Radharani:

sri-gopya ucuh
aksanvatam phalam idam na param vidamah
sakhyah pasun anuvivesayator vayasyaih
vaktram vrajesa-sutayor anuvenu-justam
yair va nipitam anurakta-kataksa-moksam
(Venu-gita, text seven)

"The gopis began to speak among themselves: O sakhis! We think that for those who have eyes, there is but one thing which is a suitable object of vision. Success of the eyes lies in beholding this object alone; we know of no other. And what is that most precious object of attachment for the eyes? It is the vision of the two sons of Maharaja Nanda, Shri Krsna and Baladeva, accompanied by the gopas, as They enter the forest taking the cows, or as They bring them back to Vrndavana. They hold Their flutes to Their lips and look upon us with mild smiles and amorous sidelong glances filled with love. At that time we drink the sweetness of Their faces."

This verse in Venu-gita of Shrimad-Bhagavatam is spoken by Shrimati Radhika and the gopis when Krsna goes cowherding. Shri Krsna is behind and Baladeva is ahead. Krsna is playing on His flute and searching for Shrimati Radhika. Shrimati Radhika comes and takes His flute, and He begins looking at Her with sidelong glances. If Shrimati Radhika explains this pastime Herself, saying, "My mood was such and such," it is surely the best explanation.

mrgayur iva kapindram vivyadhe lubdha-dharma
striyam akrta virupam stri-jitah kama-yanam
balim api balim attvavestayad dhvanksa-vad yas
tad alam asita-sakhyair dustyajas tat-katharthah
(Shrimad Bhagavatam 10.47.17)

"Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with amorous desires. And, even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him."

This verse and the one below were uttered by Shrimati Radhika at Uddhava Kyari, when Krsna was residing in Mathura. The deepest meanings of these verses were revealed to Mahaprabhu by Gadadhara Pandita Prabhu.

yad-anucarita-lila-karna-piyusa-viprut-
sakrd-adana-vidhuta-dvandva-dharma vinastah
sapadi grha-kutumbam dinam utsrjya dina
bahava iha vihanga bhiksu-caryam caranti
(Shrimad Bhagavatam 10.47.18)

"To hear about the pastimes that Krsna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living."

Shri Chaitanya Mahaprabhu came here to hear, and when He heard, He fainted. Both He and Shri Gadadhara Pandita fainted. Gadadhara Pandita knew that by Mahaprabhu's hearing from him, Mahaprabhu would become more perfect to play Shrimati Radhika's part. Shrimati Radhika is the principal in the school of Shrimad-Bhagavatam, in the course of tasting its meanings.

There were three and a half confidential associates of Shri Chaitanya Mahaprabhu in Gambhira. Why was Shri Gadadhara Pandita not one of them? He is superior to these other three and a half confidential associates. This is a hidden secret. If Shri Gadadhara Pandita were there, Mahaprabhu's separation mood would not have come. In the association with Shrimati Radhika He would have thought Himself to be Krsna.

MORE ABOUT SRI GADADHARA PANDITA PRABHU

Jagannatha Puri: October 13, 2001 Darsana

Shrila Gurudeva: Gadadhara Pandita is always serving Krsna. In Krsna-lila, whatever Krsna wishes, Shrimati Radhika always serves Him more than Candravali, Lalita, Visakha, and all others. Her whole mood is to satisfy Krsna. In Mahaprabhu-lila, because Krsna wants to relish His own self, He takes Radhika's mood, and She responds accordingly: "He wants that, so I should not disturb Him. If I help Him in this, this will be My service." Do you understand?

When Mahaprabhu was calling, "Krsna! Krsna! O Prananatha!" Radhika was there, but as an obedient servant. She was in a daksina (submissive) mood. The relationship of dasa (servant) always constitutes a daksina mood. Shri Gadadhara Pandita was even more daksina than Rukmini. Rukmini sometimes had some maan (transcendental loving anger or sulky mood), but Shri Gadadhara Pandita was not like that. If He had been in a vamya (left-wing or unsubmissive) mood, it would have been unfavorable to the mood of Krsna as Mahaprabhu. Gadadhara Pandita was always thinking, "I am His servant." If he had said to Mahaprabhu, "My dear Krsna, my dear beloved," Mahaprabhu's mood would have been disturbed.

Tunga-vidya dasi: That was in Puri. But what was the mood in Navadvipa?

Shrila Gurudeva: In Navadvipa also. At that time Gauranga was also calling out, "Krsna, Krsna," not "Radha, Radha." But at that time He was untrained. He was not yet admitted in the school of Visakha – Shri Svarupa Damodara. At that time also, Gadadhara Pandita always served as an obedient servant, covering all his moods as Shrimati Radhika.

Tunga-vidya dasi: Are Mahaprabhu and Gadadhara Pandita in the same mood in nitya-Navadvipa Dhama as well?

Shrila Gurudeva: Same mood. Gauranga was not in the mood of nagara (Krsna as the male lover). We never accept Him as nagara.

 

 

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