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Shrila Pran Krishna das babajiShrila Pran Krishna das babaji appeared in a Vaisnava family in the year 1918, in the village Dhaka (the holy appearance place of the father of Shriman Chaitanya Mahaprabhu), near the city of Shri Hatta, in the present country of Bangladesh. Later on Praphullo (the previous name of Baba) went to reside in the Navadvipa’s Madan Mohan mandir, where he spent many years in the ashram of his Guruji, Jadu Gopal Goswami. After Jadu Gopal Goswami departed from this world he received complete siddha pranali from his son Madan Gopal Goswami.

Praphullo frequently visited Radha-kunda and Vrindavan with vaishnavas from Navadvipa. In Vrindavan he resided at the Kesi-ghat, sustaining himself mostly with water and madhukari roti (Indian bread received by begging from the local residents of Vraja) which he ate in a secluded place on a boat on the Yamuna river. Since 40 years he has been living permanently on Radha-kunda. Due to his deepest humility and exalted bhakti (devotion to the Lord) Bhagavat das babaji conferred on him the title of babaji (renounced order of life), and granted him the opportunity to reside in a kutir located at the right side of the Shri Shri Radha Gopinath mandir, where Shri Raghunatha Dasa Goswami performed bhajan on Radha-kunda. Since that time Praphullo is known till today as Shri Pran Krishna Das babaji maharaj. One time Bhagavat das babaji asked him to perform 24 hour kirtan in Raghunath das Goswami Samadhi. He agreed and many sadhus attended the kirtan.

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Шрила Прана Кришна дас бабаджи родился в семье вайшнавов в 1918 году в деревне Дхака (святое место явления отца Шриман Чайтанья Махапрабху), недалеко от города Шри Хатта, что в нынешней стране Бангладеш. Позже Прапхулло (прежнее имя Бабы) отправился жить в Мадан Мохан мандир в Навадвипе, где провел много лет в ашраме своего гуруджи Джаду Гопал Госвами. После того, как Джаду Гопал Госвами покинул этот мир, он получил полную сиддха пранали от его сына Мадан Гопал Госвами.

Прапхулло часто посещал Радха-кунду и Вриндаван с вайшнавами из Навадвипы. Во Вриндаване он жил на Кеши-гате, поддерживая себя главным образом водой и мадхукари роти (индийским хлебом, полученным как пожертвование от местных жителей Враджа), которые он ел в укромном месте на лодке на реке  Ямуне. С 40 лет он постоянно живет на Радха-кунде. Из-за его глубочайшего смирения и возвышенного бхакти (преданности Господу) Бхагават дас бабаджи даровал ему титул бабаджи (отреченный уклад жизни) и предоставил ему возможность жить в кутире, расположенном на Радха-кунде справа от Шри Шри Радха Гопинатх мандира, где совершал свой бхаджан Шри Рагхунатха Даса Госвами. С тех пор Прапхулло известен как Шри Пран Кришна дас бабаджи махарадж. Однажды Бхагават дас бабаджи попросил его исполнить 24-часовой киртан в самадхи Рагхунатха Дас Госвами. Он согласился, и многие садху посетили киртан.

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A108-AI


Guruji explains how the benefits of doing Parikrama (circumambulation) around Tulasi Mata increases with each parikrama.

(1) Benefits of doing a single Tulasi Parikrama:
'Eko nishtha' means single-minded faith and devotion. By doing Tulasi Parikrama our mind develops 'Eko nishtha' towards Krishna. Why not 'Eko nishtha' towards Tulasi? Because Tulasi wants all our minds to be devoted to Krishna, not to Her.

(2) Benefits of doing two Parikramas around Tulasi Mata:
We receive the benediction of serving Lord Krishna with both our hands. Our two hands will thus not do any other work.

(3) Benefits of doing three Parikramas:
Adi Daivik, Adi Bhautik, and Adhyatmik - these three kinds of sufferings will disappear.

(4) Benefits of four Parikramas:
The chatur varg (four principles of material life)- namely Dharma, Arth, Kama, and Moksha will go far away.

(5) Benefits of five Parikramas:
Our five Indriyas (senses) will get engaged in Thakur seva (in the service of the Lord). These five senses (corresponding to the five sense organs that allow us to perceive the world around us) are eyes, ears, nose, tongue, and touch (skin).

(6) Benefits of six Parikramas:
'Ripoo badaa balwaan'. Our enemies (ripoo) are very powerful (balwaan). We have six enemies- kama (lust), krodh (rage or anger), lobh (greed), moh (attachment), mad (false ego or illusion), matsarya (envy or jealousy). These are extremely powerful. Nahi Maane Dharma Gyaan (these enemies don't allow us to follow religious principles). But when we do Tulasi parikrama, all these enemies will disappear.

(7) Benefits of doing seven Parikramas around Tulsi Mata:
Generally, in material life we are desirous of seven kinds of svarga (heaven or heavenly happiness). By doing seven parikramas, these desires will disappear.

(8) Benefits of eight Parikramas:
'Ashta Siddhi' or the desire for attaining eight kinds of perfection will disappear. (Sanatan Das' comment: Shastra describes these eight yogic perfections as- (i) अणिमा (Aṇima): reducing one's body's size to that of an atom
(ii) महिमा (Mahima): power to expand one's body indefinitely to become very large
(iii) गरिमा (Garima): to become very heavy
(iv) लघिमा (Laghima): make oneself almost weightless
(v) प्र्राप्ति (Praapti): achieving unrestricted access to all places
(vi) प्राकाम्या (Praakaamya): the ability to get whatever one wants or desires
(vii) ईशत्व (Ishtva): attaining divine quality of god (godhood)
(viii) वस्तव (Vastva): the power to bring everyone under one's control.

(9) Benefits of doing nine Parikramas:
'Nava Nidhi' or the desire to get the nine kinds of treasures or wealth will disappear. {Comment: Amarkosha explains that these nine treasures belong to Kuvera, the god of wealth. These are- (i) mahapadma (great lotus flower) (ii) padma (lotus flower) (iii) shankha (conch) (iv) makara (crocodile) (v) kachchhapa (tortoise) (vi) kumud (a particular precious stone) (vii) kunda (jasmine) (viii) nila (sapphire) (ix) kharva (dwarf)}

(10) Benefits of ten Parikramas:
We get the blessing of using all our 10 senses in the service of the Lord. {Comment: Guruji has already explained that our five sense organs are eyes, ears, nose, tongue, and skin (in point 5 above). These five senses are also called as Gyan (knowledge aquiring) indriyas (senses).
The remaining 5 are called karmendriyas or organs of action. These are: Pada (legs or feet), Pani (hands), Payu (rectum), Upastha (genitals), Vak (mouth)}

(11) Benefits of doing eleven Parikramas around Tulsi Mata:
Here, Guruji says that mind is the 11th sense. That is, above ten senses (from point 10 above) PLUS our mind - these eleven senses get dedicated to the service of the Lord.

(12) Benefits of twelve Parikramas:
Guruji laughs. He says, twelve means 'baro' (in Bengali or Hindi). Say 'baro baro baro baro bar bar' i.e. bar bar (again and again). Do it again and again. (Comment: that is, every time you do Tulasi parikrama, try to circumambulate Her as many times as you can)

After this, Guruji points to Shri Nitai Das' forehead and asks him where is his tilak. Nitai Das ji explains that it got obliterated on the way. Guruji says that this won't do. Somebody in the gathering offers to bring fresh Tilak for Nitai Das ji. A disciple looks closely at Nitai Das ji's forehead and tells Guruji that the Tilak is faintly visible. Guruji also takes a closer look and shakes his head, 'do we stand in front of a person and look so closely to detect his Tilak? Ujjwala tilakam (Tilak has to be bright)'

Another disciple points to a member of the householder family whose Tilak had also vanished. Guruji says, 'that's ok. He is sitting in the house. Even if his Tilak vanishes nobody will notice or miss it. But a devotee who travels on the road should have his Tilak nicely visible so that passers-by can see it and be benefited.'

After this, Guruji turns to a householder in the gathering and says, 'do you know the meaning of the Tulasi Parikrama Mahima (glories and importance) that we discussed? These practices became prominent in Mahaprabhu's time. The idea is, by doing even a little bhajan one can get enormous amount of results in this Yuga. Just one Parikrama bestows upon us so much benefit. Similarly, offering just one dandavat pranaam to Lord Krishna bestows upon us lots of spiritual merits. Eko api Krishanasya krita pranaam. Just by offering one dandavat pranaam to Krishna surpasses the benefits obtained by doing even ten ashwamedh yagyas (horse sacrifices). In the previous yugas, people had the means (wealth and facilities) to perform such big sacrifices. But now, in kali yuga, every endeavour is full of faults. Therefore, the process (Tulsi Parikrama or simply dandavat pranam to Krishna) is so much easier in Kali yuga. Even then people don't offer dandavat pranam to Krishna. So, everyone should make it a point to offer dandavat pranam to Krishna regularly. What is the best time for doing this? You can offer dandavat pranam while bathing. One has to remove clothes while taking a bath. So at this time, offer three dandavat pranams- to Guru, Gaur, and Govinda. You can even offer dandavat pranam during taking your madhyana bath (in the afternoon time). Why undergo unnecessary hardship? Do your bhajan in comfort and peace.

Translation by Sanatan Das (NCR)

A108-AI

Radhe Radhe
(Some Katha moments by Guruji Sri Pran Krishna Das Babaji Maharaj, recorded in Tapan Baba's Temple in Radha Kund, on 13-Jan-2019)

Have you ever had the opportunity of honouring prasadam in a Vaishnava Sabha? It is also called as Bhandara. What does such prasadam consist of? Sabzi, cucumber, ghee, etc. And usually also a sweet preparation. What happens if the sweet preparation is served first? Sweet preparation- that is, rabdi, or rasgulla, etc. Why are these not served first? Why is a bitter preparation served first? For example, neem aalu, or some other neem dish, or karela are served first. But rasgulla is not served first. This is worthy of consideration. Why is it served this way?

Well, Shastra says, aage teeta, pare meetha. (i.e. first the bitter things, then the sweet ones). Because if the sweet preparations are served first, then later you will not be able to eat (relish) anything else. But if you eat the bitter preparations first, then later everything else will taste nice- whether it is saag, sosha, chachadi, etc. Do you understand the meaning of this statement? (Guruji's disciples keep silent. Guruji laughs jokingly:) since you don't understand the meaning, you all are fools. (His disciples participate in the joke and say that even if they understood, they wouldn't speak in front of him. To this, Guruji jokes back, saying): those who had to understand, have understood it.

(Then Guruji pats the devotee sitting at his lotus feet.) Did you follow all this discussion? All this is not simple katha. It is Krishna Katha. For example, a child- being small- may not understand everything. He is not even able to address his father properly as 'Baba'. But when he grows up, the same child is able to later address his father as baba, or pitri dev.

It is easier to relish devotional utterances in a small assembly instead of in a big market, or in front of thousands of people. 7 or 10 of us meet here regularly. (Later, Guruji praises the devotee): he has sung Hari naam kirtan so nicely. It sounds all the more nice in a small gathering like this. Would it be relishable in a big audience, full of cacophony and confusion?

(Finally, the devotee wants to take leave but Guruji stops him:) maryada langhane narake gaman. The meaning of this is deep. Even if somebody takes medicine for a long time, (say) his disease is not cured. When does this happen? It happens when the ill person does not observe proper restrictions of diet while taking medicines. What does this example teach us? In this example, medicine means Hari naam, or Hari katha. By doing Hari naam one can experience Prema. Then why do I not experience it? Because of apradh, or kuvaitta (bad diet). Abandon Kuvaitta and then do bhajan. That is, first leave aside Kuvaitta and then take the medicines. Alongside, introduce suvaitta (good, healthy diet). Only then the medicines will act.

A Vaishnava Brahmin is like a devta. Always remember that there is nobody equal to him. If a Brahmin is a Vaishnava, then devtas (demigods) also offer him dandavats (obeisances).

Translation by Sanatan Das (NCR)

A108-AI

Katha by Guruji Shri Pran Krishna Das Babaji today (on Vijaya Ekadashi, 2nd March 2019)

Sarva Maha Prayashchitto. What does it mean? Prayashchitto means atonement for some paap (sin). Here we are talking about the atonement for maha maha paap. Even atonement for that is possible through Hari Naam! Hari Naam helps you atone for the greatest possible sins - including the atonement for gohatya (killing a cow) and brahmahatya (killing a brahmana).

Guruji sings a couplet: "Maha maha prayashchitto je Prabhur Naam, Sei Prabhu nache dekhe joto Bhagyavan." Meaning, the Lord whose Naam can help us do the greatest prayashchitto, that same Lord is Himself dancing. The fortunate souls are able to see Him dance. But we are unfortunate. We could not see Mahaprabhu's dance, nor could we obtain darshan of Mahaprabhu.

In the above mood (of being unfortunate, being unable to see Mahaprabhu) Guruji sings another Bengali couplet and explains its meaning: when Gaur and Nityananda appeared in Nadia, at that time I did not take my birth, Narottam Das Thakur laments. I have now taken birth but what is the use of my body now? It is like a dead weight that I am carrying around.

Guruji further adds: Lord Chaitanya Mahaprabhu is called the Father of Hari Naam- namely, the Hare Krishna MahaMantra. But who originally spoke this MahaMantra? Radha Rani spoke it in the ecstasy of separation from Krishna. She said, ‘Oh Krishna, where have You gone? Without You I am unable to stay in My body'. She said, ' _Krishna praptir upaay: Harinaam jap hoi_ '. That is, chanting Hari Naam is the means of obtaining Krishna. Apart from this there is no other Mantra to obtain Krishna. Later, Chaitanya Mahaprabhu distributed this Hare Krishna MahaMantra in the material world. (Guruji starts singing Hare Krishna kirtan)

Translation by Sanatan Das (NCR)

A108-AI

51499473_2229535667259566_5842695448724242432_n.jpgRadhe Radhe!

Pran Krishna Das Babaji's katha moment's:

A person who serves God but does not serve Vaishnavas is not dear to God. However, if a person does not serve God but serves vaishnavas, God is pleased. So, if you serve God but don't show respect to a Vaishnava, offer dandavats to him, then God says, 'I will not accept your service'. So, which is greater- service to God or service to Vaishnavas? Service to Vaishnavas. Guru is greater or God is greater? Guru is greater. God has said this, 'Pratham astu gurum pujya.' This is given in shastras. It means first of all offer pooja to guru. If anybody else had said this, then there would be no value. But God Himself has said this. He says, first worship Guru, then worship Me. He further says, whether or not you worship Me, do worship your Guru, and vaishnavas. Compared to Me, guru and vaishnavas are shrestha (superior).

So God has made Guru and vaishnavas superior. Why did He make them superior? Because you can speak to Vaishnavas, hear their speech, get an opportunity to interact with other devotees who visit them. Therefore God says, 'hear about Me from them'. From who else can we hear about God?

Therefore, God has made them greater. Is it possible to do bhajan without guru and vaishnava? If you don't know guru, vaishnava, and shastra, then how will you know how to offer pooja (service) to God? Therefore God says, 'First learn. But you can't learn from Me'. Then where will you learn? Can you directly approach God and learn from Him? So you have to approach somebody who speaks about God. You have to listen to his words and then learn. Sadhu, shastra, guru always advise that you should have devotion for guru.

Translation by Sanatan dasji ( Delhi Noida)

A108-AI

Radhe Radhe!
2 days ago talk with Mahant of GourGadadhar temple

However great one maybe, the rules of Samsar (material laws) are like that - they apply to all. Examples of this can be seen even in the lives of great Maha-purushas and Siddha-purushas. For example, Ishwar Puri cleaned the urine and stool of Madhavendra Puri who was Mahaprabhu's Param Guru. This shows that Madhavendra Puri was ill. If such great souls can be afflicted with disease, then what is the fault if we suffer from disease? It is God's will. One should think: my karma phal (reaction of my past Karma) is good. Whatever has to happen, let it happen. I am not sad on that account. O Lord, whatever is my karma phal, give it to me- but You should be happy. I am prepared to go to hell or even to heaven- wherever my karma takes me. But I want You to be happy. You should be pleased.

When a devotee suffers from disease, it is to be understood that God has given him the disease out of His mercy (Kripa). Do you understand? He shows to other people in the world that see he (say, a Baba or Sadhu) is also suffering from disease. But this kind of disease is out of God's mercy. Another kind of disease happens because of a person's karma phal.

A Baba has no karma phal. Do you understand what karma phal means? If a person commits sins in his past life, then he has to suffer miseries (reactions) for them in this life. A Baba has no such sinful reactions. God wipes them all away. Then why does a Sadhu still suffer misery? Because God gives it out of His will. God gives it because of lokachar (social interaction): so that worldly people think that, 'see, a Sadhu also suffers from disease.' But they don't understand why it happens. They are not aware of the root cause. Such suffering is because of God's gift, not because of Karma. God gives it out of His (mercy) Kripa.

God has nothing but Kripa to give. The disease (of a devotee) is also his Kripa. God has nothing else. He has only Kripa! So what can he give us? If he has only Kripa, then alright, give us Kripa. He does not curse, nor does He wish anybody ill. He has only Kripa.

A person who understands this is able to cross over the material ocean. He doesn't regard his suffering as misery. He considers it as happiness, as God's gift. Unfortunately, not many people are fixed in such determination. Usually they say, 'O God what have you done?' And they rush to doctors, pay money, run about here and there. They dont understand.

But a person who has attained knowledge understands that misery or disease is a gift of God. Why should I go to a doctor? God has given it to me out of His mercy (Kripa). So let me accept it. God has given it, so let me eat. If He gives me something bitter to eat, I will eat that too. If He gives something sweet, I will also eat that. Therefore, a Sadhu tolerates everything in life.
Translation by Sanatan dasji (Delhi Noida)

A108-AI

Radhe Radhe!
Few days ago Katha of Pran Krishna Das Babaji
(Katha starts suddenly so the reference is not clear, but I think Guruji is speaking about a poor Brahmin- referred in the scriptures.)

A poor Brahmin who was a great Vaishnava, used to offer bhog to Krishna in his mind. Once he decided to offer kheer to Krishna. Before offering the kheer, he wanted to check if it had cooled down sufficiently- and in his mind touched the Kheer with his fingers. His fingers got burnt! Guruji narrates how the devotee built a temple in his mind, in the premises of that temple he built a cow shed, kept a cow in it, and then milked it, etc.

Guruji gives another example of making offerings in the mind. The devotee mentally cooked a rice preparation (poha) and offered some of it to Krishna. He set aside a little quantity for the evening, thinking he would use it to offer Bhog in the evening. So Krishna caught hold of his hand and said, 'you miser, you make offerings to Me in the mind and yet want to keep aside some of it!'

So, whether you have the means to make actual offerings or you make offerings in the mind, it is important to mentally offer it (on the mental level).

(Guruji then engages in a little humour with his disciples. Later he speaks about the ongoing Kumbh at Allahabad):

Today is Mauni Amavasya. There will be a big bathing event in Prayag. It is said that a person who takes bath in the (Prayag) river on this occasion and asks for a boon, he gets it. Of course, that is the desire of materialistic, worldly people. But today you all must take bath in Radha Kund. We devotees want nothing material for ourselves. We want only Krishna bhakti. So we take bath saying, 'if You want, then give us Krishna bhakti. If You don't want, then don't give it to us.' (then Guruji explains his statement:) A person should first develop the ability to receive the boon. For example, in the material world if a person develops the ability to earn money, knows how to handle it, then he is entitled to get money (i.e. he deserves to be given money). If somebody asks for money but cannot handle it, then he does not deserve it. Similarly, if we ask Bhakti from Krishna but we have not prepared ourselves for it, are not fit for it- then He will not give it to us. Just like a worldly father who has two sons will give money to his capable son who has the ability to do business with it. He will not give it to the bad son. Similarly we have to develop our ability to receive bhakti. Then Krishna will give it to us.

Translation by Sanatan dasji ( Delhi Noida)

Катха в доме Тапана Бабы, Радхакунд, 4.02.19

Бедный брахман, который был великим вайшнавом, предлагал бхогу Кришне в своем уме. Однажды он решил предложить Кришне кхир. Перед предложением кхира он захотел проверить, достаточно ли он остыл и, в своем уме, дотронулся до кхира пальцами. Он обжег свои пальцы! Также один преданный построил храм в своем уме. Перед этим храмом он построил коровник, держал в нем корову и доил ее.

(Гуруджи дает еще один пример совершения подношений в уме) Преданный ментально приготовил плоский рис (поха) и предложил часть этого Кришне. Небольшое количество он оставил в стороне на вечер, думая, что он использует его для предложения бхоги вечером. Но Кришна схватил его за руку и сказал: «Ты – скупец! Ты совершаешь подношение мне в уме и все равно хочешь оставить в стороне часть».

Таким образом, если ли у вас средства, чтобы совершать предложение по-настоящему, или вы делаете подношение в уме, важно ментально предлагать его (на ментальном уровне).

(Далее Гуруджи немного шутит со своими учениками. После этого он говорит про Кумбха Мелу, проходящую в Аллахабаде).

Сегодня Мауни Амавасья. Будет большое омовение в Праяге. Говорится, что личность, которая принимает омовение в реке в Праяге на этом событии и просит о каком-либо благе, она получает его. Конечно, это желание материалистичных, мирских людей. Но сегодня вы все должны принять омовение в Радхакунде. Мы, преданные, не хотим для себя ничего материального. Мы хотим только Кришна бхакти. Поэтому, мы принимаем омовение, говоря: «Если Ты пожелаешь, дай нам Кришна бхакти. Если Ты не пожелаешь, не давай его нам». Сначала личность должна развить способность получить благо. К примеру, в материальном мире, если человек развивает способность получать деньги, знает, как с ними обращаться, тогда он имеет право, заслуживает получить деньги. Если кто-либо просит денег, но не может с ними обращаться, тогда он их не заслуживает. Подобным образом, если мы просим бхакти у Кришны, но мы не подготовили себя к нему, не подходим для него, тогда Он не даст его нам. Также как мирской отец, у которого есть два сына, даст деньги способному сыну, который способен сделать при помощи их бизнес. Он не отдаст их плохому сыну. Подобным же образом, мы должны развить нашу способность получить бхакти. Тогда Кришна даст его нам.

Перевод на русский Вишну Дас.

A108-AI

51526315_2225830124296787_6030565328365289472_o.jpgRadhe! Radhe!
Katha by Pran Krishna Das Babaji


Everything you see in this family is because of our teaching. But now I am on my way out (Dakhinayan- referring to sunset of life). While for you it is Uttarayan (rising phase of life). Do you follow what I am saying? At this point, one needs to think. Why does Krishna play on his Flute? Which tune does He play? His is not an ordinary, physical Flute which a person plays on the lips. Krishna plays on His Flute using the Kaam Beej (Krishna Beej). What does it mean? The Lord calls us using this Kaam Beej (or Kaam Gayatri). He says, 'hearing this Flute, come to Me.' This is the meaning.

Even today His Flute is playing. Where is It playing? It plays through the 'Kling' of the Mantra that your Guru gives in your ears. That is, the 'Kling' of the Kaam Beej that your Guru gives you. Through this Flute, Krishna is calling to us. 'O human being, don't lose your way, don't go here and there. Come to Me.' However, we (the general mass of people) don't listen. But Guru and Vaishnava listen to Him. After hearing His call, they bring His Flute's message to us. With their help we can also listen to Krishna's message. Otherwise, how would we know?

Because Guru, Vaishnava, and Sadhu understand His Flute, they come to us and say, 'take this mantra from us and through It listen to Krishna's flute. Krishna Mantra, Kaam Beej or Kaam Gayatri- these Mantras come from Krishna's Flute. Chant (do japa) these Mantras and one day you will surely hear Krishna's Flute yourself. He is calling us by playing on His Flute.'

When a hunter goes to hunt in the jungle, he plays a flute (whistle) to attract the deer. Hearing the whistle, the deer go running toward him- and he kills them easily.

The instruction from this example is this: you can hear Krishna's Flute from your Guru's mouth. After hearing, practice Japa. Continue doing Japa and you will eventually feel drawn to Krishna. Then His Arrow will also strike you. What kind of arrow is it? It is the arrow of Prema. And what is the result of Prema? To understand this, consider the example of the Gopis.

The Gopis literally turned into skeletons because of their Prema of separation from Krishna. Just imagine how powerful is this 'Viraha' (separation). A person under the influence of Viraha has no care for own body. Prema squeezes everything out of such a person. The Gopis were thus not aware what they did under the influence of Prema. They even spoke to a bee. Does any sane person speak to a bee? A bee does not speak. So the Gopis asked questions to the bee and themselves provided the answers.

Now just imagine the state of feelings in Radha Rani. The Hare Krishna Mahamantra that we chant was originally spoken by Radha Rani. It was not the creation of Chaitanya Mahaprabhu.

(At this point, Guruji recites a Bengali poem that describes Radha Rani's feelings of separation from Krishna: She is Govinda Mohini. Feeling mad with separation, She sat in Kamana Kunj and said 'Hari, Hari' with undivided attention. Wherever She turned Her gaze, She could see only Hari- but He was not there. 'Oh Krishna, where have You gone? It is no longer possible for Me to stay alive without You. Come immediately or I will die.')

In her state of madness with separation from Krishna, Radha Rani devised a method of obtaining Krishna by means of chanting Harinaam.

Just like spirit souls are mad with Maya Prema in this material world, in the spiritual world the souls are mad with Prema. Outwardly they both look the same. Just as a drunkard has red eyes, a lover of God (premik) also has red eyes. A drunkard under the influence of alcohol has no care for his clothes, or state of undress if his clothes fall away. He is not even aware if he falls into a dirty ditch, nor does he feel the seasonal heat or cold. Later, when the sun rises... (breaks off)

(A devotee enters the room and greets 'Hare Krishna' to catch Guruji's attention.)
Translation by Sanatan dasji ( Delhi Noida)

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