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  1. Salt Spring Island, Canada, April 21, 2001 Srila Bhaktivedanta Narayana Gosvami Maharaj In the beginning of Shri Chaitanya Charitamrita, in the first chapter, Shrila Krishnadasa Kaviraja Gosvami prays to be under the guidance of the Six Gosvamis. They are his gurus - siksa-gurus. ei chaya guru siksa-guru ye amara taì'-sabara pada-padme kori namaskara ["These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet." (Adi. 1.37)] Shrila Kaviraja Gosvami is not praying to the lotus feet of his diksa-guru. Why? He is doing pranama to his siksa-gurus, but who is his diksa-guru? Can you discover who he is? It will be very hard - very hard. Is it a very wonderful thing that he is not first doing pranama to his diksa-guru, as we do. He has broken away from all the rules and regulations by praying first to his siksa-guru. Why? He who has benefited us the most is actually guru. There are two disciplic lines: one is pancaratriki guru-parampara, and one is bhagavat guru-parampara. We accept bhagavat guru-parampara, and pancaritriki [the formalities, the formal procedures, of initiation, as delineated in sastra] guru-parampara may also be included within it. Shrila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura, Shrila Bhaktivinoda Thakura, and Shrila Rupa Gosvami have all accepted this bhagavat guru-parampara. Sometimes the pancaritriki guru-parampara may be illegal and against bhakti. It may be [when it stands alone, not being included in the bhagavat parampara], but the bhagavat guru-parampara, under the guidance of siksa-gurus like Shrila Rupa Gosvami, Shrila Sanatana Gosvami, Shri Svarupa Damodara, and Shri Raya Ramananda, is always authentic. Some say that Shrila Raghunatha dasa Gosvami was the diksa-guru of Krishna dasa Kaviraja Gosvami, and some say it was Shrila Raghunatha Bhatta Gosvami. However, I consider that when he was in family life, Krishna dasa Kaviraja Gosvami and his elder brother were initiated into the Krishna-mantra [gopal-mantra] by a family guru. He does not want to disclose the fact that he left that guru and came to the lotus feet of siksa-guru. Why did he leave? His eldest brother was somewhat against Nityananda Prabhu, and he was committing offenses to His lotus feet at a gathering of devotees at his home. Menaketana Ramadasa, a devotee of Nityananda prabhu, became very angry. He broke his flute and at once left the assembly. Kaviraja Gosvami's family guru supported his elder brother. Though he favored Chaitanya Mahaprabhu he was unfavorable to Nityananda Prabhu, and Krishna dasa Kaviraja thus rejected him. He went to Vrndavana, and there he accepted his six siksa-gurus, especially Shrila Rupa Gosvami and Shrila Raghunatha dasa Gosvami. In the pancaritrika [or anusthanika (the formal rituals of diksa, such as the utterance of 'svaha' in front of the sacrificial fire)] diksa-guru there may be something wrong [for example, he may not be a self-realized soul]. But in the bhagavat parampara there is never a chance for anything to be wrong. Krishna dasa Kaviraja Gosvami writes about his bhagavat guru-parampara gurus: Shri-rupa-raghunatha-pade yara asa Chaitanya-Charitamrita kahe Krishnadasa ["Praying at the lotus feet of Shri Rupa and Shri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Shri Chaitanya-Charitamrita, following in their footsteps."] ["Although I know that my spiritual master is a servitor of Shri Chaitanya, I know Him also as a plenary manifestation of the Lord." (Adi 1.44)] This is the explanation given by your Prabhupada. I am always following my siksa-guru, Shrila Bhaktivedanta Swami Maharaja. I always keep his explanations with me. I am not different from him - we have the same opinion. Those who do not have very much intelligence cannot understand this fact. Thus, they cannot understand the deep meanings of Shrila Swami Maharaja's commentaries. Aranya Maharaja: (reading) Shri Chaitanya Charitamrita, Adi-lila, chapter 1, texts 44-46. Translation by Shrila A.C. Bhaktivedanta Swami Prabhupada: "Although I know my spiritual master as a servitor of Shri Chaitanya, I know him also as prakasa, a plenary manifestation of the Lord. According to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Krishna, Krishna-rupa. Lord Krishna, in the form of the spiritual master, delivers His devotees. One should know the acarya as Myself [Krishna], and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is a representative of all the demigods." Shrila Narayana Maharaja: Those so-called gurus who think the acarya is like us - that he is an ordinary person with a material body and material senses, and maybe somewhat more intelligent than us - are most offensive. You should do pranama to them from very far away. Don't associate with and don't give any respect to such bogus gurus. And then siksa guru. Aranya Maharaja: (reading) Text 47: "One should know the siksa-guru, instructing spiritual master, to be the personality of Krishna, Krishna-svarupa. Lord Krishna manifests himself as the Supersoul and also as the greatest devotee of the Lord." Shrila Narayana Maharaja: Who is diksa-guru? Who is siksa-guru? The same qualifications will be there in both. For example, Shrimad Bhagavatam is the best evidence, more so than the Vedas, more than the Upanisadas, more than Mahabharata, Hari-vamsa, the other Puranas, or any other grantha, scripture. It is amala pramana, spotless evidence. Tulsidasa has translated many of the verses of Shrimad Bhagavatam in his Hindi Rama Carita Manasa. In writing his Ramayana, Valmiki also took all siddhanta from Shrimad Bhagavatam. All bona fide gurus are in the same line. They are not against one another. Scripture explains the qualifications of a real guru. Tad-vijnanartham sa gurum evabhigacchet, samit-pani srotriyam brahma-nistham. ["To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth" (Mandaka Upanisad).] The spiritual master teaches that this world is temporary. Everyone here is mortal and full of suffering. Now you are young, and your thinking is like that of a mad person - taking so many drugs, and not in natural consciousness. You are thinking, "I am monarch of all. I am happy." But you are not really happy; you can never be happy here. Hiryanakasipu was almost immortal. He wanted to have the boon of immortality, but Brahma said, "I cannot give you this benediction, but you can take any other boon." Thinking that he was very intelligent, Hiranyakasipu then asked for the benediction that, "I should not be able to die in the day or in the night, neither in the sky, in the water nor on land. I should not be put to death by any creation of Brahma - not a man, animal, demigod or anyone else. I should not die inside a room, outside a room, in any month, or by any weapon." Brahma agreed to grant these boons. At once, however, in a moment, Nrsmhadeva came - that very Nrsmhadeva to whom you sing - and Hiranyakasipu was killed. But it was not on the earth, nor in the sky, nor was it inside or outside of a room. It was just on the doorway. It was not by any creation of Brahma, nor by any weapon. It was also not in any month; it was in a leap year. Nrsmhadeva kept Hiranyakasipu on His lap, killed him with His nails, and took out his intestines. At that time fire was coming from His mane and all feared Him - even Laksmi Brahma, Sankara and all the other demigods. They did not dare to approach him. None of the demigods felt they could pacify the Lord. They cleverly found out a way, however, by sending Prahlada to pacify Him. Prahlada at once jumped onto the lap of Nrsmhadeva and the Lord began to cry. He told Prahlada, "I delayed. I could not come on time. Please forgive me." He requested Prahlada to take any boon, but the boy very bravely said, "O, I am not a business person. I am not here to take anything from You. Those who give and take are businessmen. I have nothing to do with business. I want only service. I want only to serve You so that You will be pleased." Do you know Ravana? He could not be happy by serving Sankara, Durga, Ganesa, or Kali. He was serving them so much, and by their boon he attained ten heads. He had the boon that if anyone would take his head, another ten heads would immediately come. Still, he was killed in a second. Not only he, but his whole dynasty was destroyed. He had 100,000 sons and 125,000 grand-children. Durga, Kali, Sankara, and Ganesa all fled away from Lanka at that time. They also could not help him. This was also true for Kamsa. In a moment Krishna jumped on the high throne and took him by the hair. He jumped on the body of Kamsa, and in a thousandth part of a second he was killed. Then Krishna said, "I simply jumped up there and he died. What should I do? I am his nephew. I only wanted to play." You can understand, therefore, that in this world no one is happy. Presently you do not realize this because you have taken so many drugs, and you are all mad. When you are old, however, at the age of one hundred, you will cry, "O Prabhu, take me. Take me to your place. I am not able to tolerate this suffering." Then a real inquiry will come. Tad-vijnanartham sa gurum evabhigacchet. At that time you should go to real guru. You will wonder, "How can I be happy transcendentally? You will ask Sastra - Veda, Upanisad, and especially Shrimad Bhagavatam and Bhagavad-Gita - and all of them will reply, "You should go to a realized guru knows all kinds of sastra, who is expert in all kinds of established truths, and who is perfect. He will be brahma-nistha. He will have some realization of Parabrahma." If he is expert in sastra but has no realization of Krishna, he is not able to be a guru. He should be rejected as guru. It may be that he can quote all the sastras, but he is not a guru if he has no realization, if he himself is not chanting Hare Krishna Hare Krishna and Govinda Damodara Madhaveti, if he is not always happy, if he has so many problems, if he is very angry and very lusty, if he has no detachment from this world, and if he has many desires. He should not only be detached and know all sastras, but he should be able to satisfy his disciples by his realizations in Krishna consciousness. In sastra it has been written that if you are eating any food, with each bite you should automatically feel satisfied. Aranya Maharaja: In Shrimad Bhagavatam it is stated, "Bhakti paresanubhavo virakti anyatra ca." (SB.11.2.42). There, a very simple example has been given to help us understand the effect of practicing real, transcendental devotional service. When we eat food, we must experience three results. The first result is that there will be some pleasure, some taste from that eating. Second, we will have some nourishment in our body and we will become very strong. The third result is that before you were hungry, and now, with every bite you take, gradually that hunger goes away until it has completely gone. Just as there are three effects from eating, for one who is surrendered unto the lotus feet of sad-guru and is following his instructions-hearing, chanting, remembering, and serving him in all ways-there must be three results. It must come. First, bhakti-that means his sraddha, his faith, is growing, and anarthas are going away. His bhakti, his seva vritti, the mood to serve, will grow day by day. This is the first result. The second result is paresanubhava. Realization must come. Gradually he will realize who he is, who is Krishna, and what is his relationship with Krishna. The third result is virakti, detachment. If one's attachment is steadily growing for Krishna, then at the same time he gradually becomes detached from this world-until there is no attachment at all. If you are eating but feel no pleasure, no strength, and your hunger is not going away, what does it mean? It means that you must not be eating; otherwise you have some worms in your stomach, or you have a very bad disease. There is some fault. Similarly, if we are hearing, chanting, remembering, and serving for many years but realization is not coming, our seva vritti is not growing, and we are not becoming detached from this world, the conclusion is that we are not practicing bhakti. We are doing something else. In that case we should submit ourselves at the lotus feet of qualified Vaisnavas. They will adjust our practice in such a way that we will come in the line of pure bhakti and these results will come. Shrila Narayana Maharaja: Guru himself practices. He serves his gurudeva, all the gurus in the disciplic line, Mahaprabhu and Nityananda Prabhu, and Radha-Krishna. Yad yad acarati srestha lokas tad anuvartate, tat tat eva itarah janah. This is acarya. He serves the mission of his gurudeva. Actually, guru is one who has controlled his mind, anger, words, tongue, stomach and genitals. He who has control of these is guru. Those who are not doing so are actually not guru. They have no realization. Chaitanya Mahaprabhu instructs that there are bogus persons - not guru - who cannot teach others because they are not practicing themselves and they have no realization. If one is not detached from worldly desires and worldly sense gratification, he is not guru - he is kan-garoo. He is gudu, animals without tails or horns - the donkey. It has been told in sastra: gurur na sa syat.na mocayed yah samupeta-mrtyum. ["One should not take up the post of spiritual master unless he is able to lead his disciple from the cycle of birth and death. (Bhag. 5.5.18).]" Mrtyu is on our head. Death is on our head. It may come at any moment. At any moment, even while sitting here, death may come. When traveling in an airplane, boat or car, they may crash. All may die at any second. Those who can save us - they are guru. If guru cannot save us from this quickly coming death, if mother, father, husband, wife, sons or daughters cannot save us from this death which may come at any moment, really they should be rejected Once Mira wrote a letter to Tulsidas and asked: "What should I do? My husband, and my father and mother-in-law are now all against my spiritual life. They are not favorable. What should I do?" Tulsidas at once wrote a letter in reply: Jineke na priya rama videhi."You should at once reject them all. Don't delay. Prahlada rejected his father and Bharata rejected his mother. The gopis all rejected their husbands, and Bali Maharaja even rejected his gurudeva who told him not to fulfill the desire of Vamanadeva." Bali Maharaja said, "I cannot tolerate such instruction. I am rejecting my guru." Such gurus are blind. Those who are not helping in Krishna Consciousness should be rejected at once. Vibhisana rejected his eldest brother, although he was like his father, and Kaviraja Gosvami rejected his elder brother along with his kula-guru. Don't delay for a moment. Here is an example: Someone said, "I wanted milk, so I bought a cow - a very beautiful cow. However, although I was supporting, nursing, and giving her grass and so many things, still she was not giving milk. She was barren. What should I do? I want milk." Someone else replied, "No harm; bring another cow - a good cow. She will give a calf, and you will have milk." Similarly, if you have somehow selected a guru, but Krishna-bhakti is not coming - our love and affection for Krishna is not coming and we are not developing our Krishna consciousness-reject that guru. If, however, he is humble and admits, "Oh, I am not qualified. You should go and get higher association. You should go to that higher Vaisnava." then he is really a guru. Giving some respect to him, you should try to go to such higher association. Pay respect to your guru even if he is madhyama and doesn't know so much, even if he is not helping so much - but he is favorable. However, if he is not favorable and is always making obstruction, saying, "You should not attend darsana of any high-class guru. Only be with me and pay some daksina. You are my wealth, my property." then he should be rejected. If any guru considers that his disciples are his property, thinking, "I should enjoy that property." then he is a bogus guru, not a real guru. If you are within such a guru and disciple relationship, both you and that guru will go to hell. Shrila Jiva Gosvamipada has quoted from Mahabharata in his Bhakti Sandarbha. There it is said, 'Gururapi avaliptasya'. If your guru is engaged in sense gratification, if he has no discrimination to think what is good and bad, and if he is criticizing or offending any high class of devotee, at once he should be given up. What should the disciple do next? He should search for an exhalted, realized guru, and this bogus guru should be given up. If you do not give him up and if you continue to have great affection for him, then you will go to hell and that bogus person will also go to hell - surely. We should know all these things. Vaisnava hanti nindati vaidvesti. Your guru may know all kinds of sastra and he may be expert in quoting evidence from sastra, but if he is not detached from worldly desires and sense gratification, if he has no realization, and if he is therefore not giving proper respect to sincere devotees, then he is not even a Vaisnava. He is a vaisnava-aparadhi, an offender to Vaisnavas. At once we should give him up, and instead accept a Vaisnava guru. Avaisnavopeksa. Go to any very advanced guru who has all the transcendental qualities and therefore never has the chance to fall down. You should take initiation again from such a bona fide guru. If you don't know any uttama guru, or you are not searching, or if you are unable to search for such a guru, at least you should be in the association of an advanced Vaisnava. Gradually he will help you. If you are not following this, then it will be very hard no progress even in thousands and thousands of years. Guru-nistha is the backbone of bhakti. Some ask if I am re-initiating. I have never re-initiated. If anyone's guru is fallen or he has no faith in his guru, I will help him. At first, as a promise to myself, I decided I would not make any disciples in my entire life. My gurudeva wanted to give me this acaryapada, position of acarya, but I protested and said, "I am not qualified. I cannot make disciples." Many years later, due to my relationship with your Prabhupada, my siksa- guru, Iskcon leaders used to come and hear from me. I told them that I would only help them, and that I would not initiate anyone. After some time they became opposed and thought, "Oh, he will take all my property, and he will enjoy as we are enjoying. We will thus be deprived of everything." I was not going to take their property. Then they announced, "No one can go to hear from Narayana Maharaja. If they go, they will be kicked out of Iskcon forever. We have no place for them. They cannot enter our temples." The temple leaders did this with so many, and therefore I began thinking, "What I should do? To whom will the devotees go forj shelter?" I then decided that I must help them, and at that time I began to initiate. After that the leaders told me that I must be under their guidance, but I rejected their proposal. So I am not re-initiating. I am only trying to help them. If I do not help, then who will help them? Because they have lost faith in their gurus, I am doing so. I have discussed all these things because we should know all sastric conclusions. Brajanatha Prabhu: A question is raised by devotees who are doubting whether we should hear from other advanced devotees. They say that to hear from anyone other than Prabhupada is like prostitution. Syamarani dasi: People think that if we hear sastra from anyone but Shrila Prabhupada, then we are not faithful to him. They think that we should only hear from him, from his own mouth, his own body, or his own books. Even if the same thing is spoken by another pure devotee, still they have the conception that one is like a prostitute and faithless to one's own guru if they hear from 'someone else'. They are not understanding that guru is one, and also they are not understan ding the principle of guru-parampara. Chaitanya Charitamrita, Adi 1, states that the siksa-guru is non-different from the svarupa, or the very nature of Krishna, and the diksa guru is non-different from the very form of Krishna. He is not Krishna, but he is a manifestation of the form of Krishna. As we know, Krishna's form and nature are non-different. When His nature is such that He is laughing, the laughter manifests on His form; there is no difference between His emotions and His body. If He is fainting emotionally, then His body faints. Similarly, because the siksa and diksa gurus are manifestations of His nature and form respectively, there is no difference between them. The same person may also be both the siksa and diksa-guru. For example, Shrila Prabhupada is both my diksa-guru and my siksa-guru. Or, the diksa and siksa guru may have different forms. My diksa-guru is Shrila Prabhupada and my other siksa-guru is Shrila Bhaktivedanta Narayana Gosvami Maharaja. Guru is one because they are both manifestations of Krishna. Shrila Visvanatha Cakravarti Thakura has stated in Rag-vartma Candrika that if your diksa-guru has left the world before you are fully mature and before you are able to hear his instructions in your heart, it is compulsory to search out a qualified siksa-guru who is as competent as the diksa-guru. A bona fide siksa-guru will be an equal manifestation of the diksa- guru. There is no difference in instruction between Krishna and Krishna. If one is inquiring about the highest benefit of life, pure Krishna consciousness, such an inquirer must search out a bona fide spiritual master who has heard from the guru-parampara, who is fully knowledgeable in all sastric conclusions, and who has realized what he is speaking. He is experiencing Krishna face to face. Shrila Prabhupada gave the following example: Before he came to the West, he read how it snowed in America, and he told his friends about it. He had no realization of the snow, and therefore he was merely speaking words. When he came to America, then he could understood what snow was - because he felt it. Similarly, one who actually sees Krishna and experiences Krishna face to face, is a self-realized soul. His instruction is the same as the instruction of the diksa-guru, because there is no difference between Krishna's instruction and Krishna's instruction. In this way, there is no difference between hearing from Prabhupada and hearing from any other pure devotee. The very meaning of the word Prabhupada is one who is one who is the representative of the lotus feet of Krishna. Any bona fide representative of Krishna's feet is as good as our Prabhupada. Shrila Narayana Maharaja and Shrila Prabhupada are associates in the spiritual world, and they are associates in this world. If we ourselves don't understand what our Shrila Prabhupada is saying, due to our own lack of bhakti, sukritis, samskaras, or faith in him, we will think that Shrila Narayana Maharaja is saying something different. For example, there are at least one hundred or one hundred fifty quotes in Shrila Prabhupada's books which say that the jiva can never fall from Goloka Vrndavana. There is no maya there, and therefore there is no question of falling from there. Shrila Gurudeva is also preaching like that. Without this belief in the dhama, we cannot advance in Krishna consciousness. Who will want to go to Goloka Vrndavana if there is again maya? This is dhama-aparadha. Because, to our material mind and senses, on a couple of occasions Shrila Prabhupada said something that sounded different, if we don't have intelligence to reconcile his statements, we will think he teaches that the jiva falls from Goloka. It is stated in sastra that vaisnava-aparadha is so dangerous that even if a mahabhagavata commits vaisnava-aparadha he will fall down. Some persons therefore conclude that a mahabhagavata uttama-adhikari, an associate of Krishna, can fall down if he offends a vaisnava. However, it is not possible for him to do so. This statement is Bhagavatam is only there to show the gravity of vaisnava-aparadha. Only a pure devotee, only a mahabhagavat, can understand another mahabhagavat. Just because I have diksa initiation from Shrila Prabhupada, it doesn't mean I can understand a word he says. Real diksa is: di means divya-jnana, realization of my transcendental relationship with Krishna. Ksa means the taking away of all obstacles to bhakti. The real diksa disciple, therefore, is another mahabhagavata, who is an associate of Krishna and who realizes His instruction. As there is no difference between the diksa-guru and siksa-guru, there is no difference between a diksa disciple and a siksa disciple. Shrila Narayana Maharaja is a siksa disciple of Shrila Prabhupada. A very important point here is that Shrila Prabhupada has instructed his disciples to hear from Shrila Gurudeva. If you look on the VNN web-site, there is a discussion with Shrila Prabhupada and Shrila Gurudeva in November, 1977, where, in front of all his disciples, Shrila Prabhupada is personally instructing Shrila Gurudeva to take care of them. He said at that time, "I brought so many unqualified disciples, and whoever Krishna sent me, with whatever capacity they had, I tried to help them. But I could not fully help them, because of their own disqualification. Now I am going, and I am asking you to help them further." Shrila Narayana Maharaja: If you are not intelligent to go deep, to understand your guru, then you will not be very qualified. Shrila Bhaktivedanta Swami Maharaja Prabhupada, your Gurudeva, has never written, "You should not hear from anyone except me. You should not go to any other person." Has he written this? He would never do so. He has translated Chaitanya Charitamrita, but he has not written any new book. He has translated Krishna dasa Kaviraja Gosvami's work. He has quoted the verses of Rupa Gosvami, Sanatana Gosvami, Raghunatha dasa Gosvami, Svarupa Damodara, Raya Ramananda, Chaitanya Mahaprabhu and others. If anyone has curiosity to see the original book, Bhakti-rasamrta-sindhu, what harm is there? Though he has translated so many books, he has never prohibited his disciples from reading the original books. He has not written Shrimad Bhagavatam, but rather he has translated it. Sometimes I see in these books, "Author: A.C. Bhaktivedanta Swami Prabhupada", but he is not the author. He has written the translation and commentary. If anyone is reading the Bengali translation and commentary of Shrimad Bhagavatam by Shrila Bhaktivinoda Thakura, should we reject him? Will your Prabhupada be happy by that? Suppose Shrila Bhaktisiddhanta Saraswati Thakura were to come to you and say, "These are my instructions. Please hear." What will you do? Will you reject him? Will you say, "Go back. We want only Prabhupada"? This would be a very bogus idea. If Rupa Gosvami or Gaura-Nityananda Prabhu come to you and tell you something, and you say, "Oh, go back, go back. We don't want you. We want only to hear Shrila Prabhupada." Will Prabhupada be happy? Never. His mission is only to fulfill their desire. You should not reject them. You should honor them. I am not different from Shrila Swami Maharaja in any way. In the beginning he told you, A, B, C, D. A, apple; B, ball; C, cat; and D, dog. I am telling something more, by his desire. We should not remain in first grade for all time. If we are not gradually developing our study, then we are like foolish persons. We cannot remain in the same position, in the same stage, always. If Shrila Swami Maharaja were here now, he would tell you all the same things that I am telling. Surely he would. Brajanatha Prabhu: Next question: Some devotees think that your way of performing the morning program is different from what Shrila Prabhupada taught them, and so they cannot accept it. They think it is a deviation. Shrila Narayana Maharaja: I want to clarify this for you. If you are doing arati of Krishna and Radha, what is the use of singing to Nrsmhadeva? You should chant the kirtana by Shrila Bhaktivinoda Thakura, by Dina Krishnadasa, and others. Shrila Narottama has written, Jaya jaya radha-Krishna jugala-milana, and we should chant that. Suppose your gurudeva wants you to give him some mahaprasadam preparation, and instead you pour cold water on his hand. What is this? It is nonsense. Prabhupada gave some concession for the beginners. Now, if you are performing arcana and arati of Radha and Krishna, then you should sing the song of that very Radha-Krishna arati. If you are performing the arati of Chaitanya Mahaprabhu, Jaya jaya gauracandra, at that time why should you chant to Nrsmhadeva? If you are offering bhoga, then why chant namo maha-vadanyaya or namo brahmanya devaya? What is the need of those slokas? You should simply pray, "I am offering this bhoga to You. Please accept it. There are so many mantras and so many procedures. At first, for beginners, and for those who had not received second initiation, he said, "Oh, chant namo maha-vadanyaya, and He will accept your offering. But now, in developing further, you must utter the proper mantras and slokas. When performing arati of Chaitanya Mahaprabhu, do not sing samsara davanala lidha loka to gurudeva. You should chant that before arati, and while arati is being performed, you should chant, Jaya jaya gauracandra or Jaya jaya Radha-Krishna jugala-milana. This arati should be sung. When you are making a bhoga offering, then you should pray Shrim klim radha- Krishnabhyam.or etat nivedyam klim gauraya svaha. This is the method adopted by Chaitanya Mahaprabhu, and before that, by Narada, Vyasa, Sukadeva Gosvami, Isvara Puri, and Madhavendra Puri. This was also accepted by Svarupa Damodara, Raya Ramananda, Rupa Gosvami, and especially by Sanatana Gosvami in Hari Bhakti Vilas. He has given all these rules and regulations. Your Prabhupada was so kind, and therefore he made some concessions. He did not want to disturb anyone. He considered, "Somehow they should chant, Hare Krishna, Hare Krishna." After that, however, he said, "You should not commit any offense while chanting." After that he told them, "You should chant with a sense of relationship with Krishna." After that there were so many other things he wanted to tell you. He has written it all in his books, but so many were not intelligent to accept all his teachings. They neglected his words. They never honored the mood of their gurudeva, and thus they very quickly fell down. If those who appear to be in good standing are committing offenses, it is understood that they are also falling. They must be fallen. Those who are sincere grhastha-bhaktas or renunciates will be okay. We should therefore try to know the real deep meaning of what Shrila Swami Maharaja has written. If they had followed his orders, I think they would never have fallen down. We must go deeply into his teachings. Brajanatha Prabhu: Last question. They think that your mood is different from Shrila Prabhupada's. They say that this mood that you have is too high, that it is not for them. Shrila Narayana Maharaja: For a beginner, the second class is too high. But, like a plantworm, he first puts forward one foot on the next leaf or twig, and when he is confident that his foot is situated on sound ground, he lifts the other foot. This is also the process of ascending to the roof. If you are not following, you will think, "I like to remain on the first step, because my gurudeva has told to be here. He has never told me to place my feet on the next step. How I can take my feet from here?" There was a well made by any father - for drinking water. His son was thinking, "My father has made a well." After some time the water in the well became contaminated, and there were so many worms there. Ganges was very near, and many good advisors, the son's older and wiser relatives, told him, "Don't take water from this well; otherwise you will fall sick. So many rogas, diseases, will come." The boy replied, "I cannot obey you. My father has made this well. Whether I live or die, I must take water from this well. I don't know Ganges. I will not go to Ganges. I will take this well water." What is this? It is nonsense. You should try to understand what your father did. He wanted to give pure water. If your water is not pure, you should try to make it pure and then drink it. Still better, you should go to Ganges. We should try to know Shrila Swami Maharaja's real mood. In the morning, at the time of mangala-arati, we sing the kirtanas written by Shrila Bhaktivinoda Thakura, Dina Krishna dasa and other acaryas. My Guru Maharaja has written a very good mangala-arati song. Why should we not sing that? When all the other prayers and worship are completed, we may pray to Nrsimhadeva, "O, please save me from all demons. There are so many demons. You saved Prahlad Maharaja from demons, and I pray that You will also save me. Who are those demons? Oh, lust is a big demon. Anger is a big demon. So you should kindly save me." Then you can pray, "Namaste narasimhaya prahladahlada-dayine..." You should never think that Nrsimhadeva is other than Krishna. Krishna becomes Nrsimhadeva when any demon or danger or problem comes. Krishna Himself becomes Nrsimhadeva. We should accept the help of those who are helpful in our Krishna Consciousness. You know that Hanuman is very powerful. He is Lord Sankara himself, but we don't want his help. What do we want? We want the help of Sankara when he is in the form of Gopisvara Mahadeva. In that form he will help us. For only giving up all bad habits, Nrsimhadeva will help. But how will he help us in the attainment of Vrndavana and the gopis? Can he give this? Can Hanuman give this? Who will give it? We will worship those who will give us the mood of the gopis. We can worship Yogamaya, we can worship Giriraja Govardhana, Vrnda devi, Radha Kunda, and Syama Kunda. They are very favorable, and they can give us Krishna-prema. Sankara in his form as Rudra cannot give it, and therefore we don't pray to him, and we don't pray to Nrismhadeva for this. When we are in danger, Nrsimhadeva will come, and He will save us as He did Prahlada. We give so much honor to Nrsimhadeva, but in the appropriate time and in accordance with His mood. If we are remembering Nrsimhadeva when we are doing arcana of Radha-Krishna, then Radha and Krishna will go away. Even if you are chanting kirtana and performing arcana to Radha-Krishna, if you are keeping Nityananda Prabhu there, then, according to our Vedic culture, Radha-Krishna will not be there. They will run away from there. Therefore, don't keep Radha-Krishna and Gaurcandra-Nityananda Prabhu in the same section of the altar. You can keep only Radha-Krishna and Mahaprabhu on one altar. Because Mahaprabhu is Radha-Krishna Himself, there is no harm in that. There is no rasabhasa. However, if you are keeping Radha-Krishna, Gaur-Nityananda, Nrsimha, Hanuman, Rama, Dvarakadhisa-Satyabhama, Lord Jagannatha-Baladeva-Subhadra, and the gopis on the same altar - if you are making a mixture of them all - then Radha and Krishna are really not there. They can never be there. You should realize this. In Indian culture, if the elder brother is present, the younger brother and his wife cannot play together. Never, never, and never. Baladeva Prabhu is like a father to Radhika. If He is present, Radha and Krishna will not meet. They will quickly run away. Radhika offers pranama to Baladeva Prabhu as a father. Nowadays, in Western civilization, even a woman can go naked even before the eyes of the elder brother of her husband. She can also play with him. In Rasa-sastra, however, if you want to love Krishna and Radhika, you will have to do everything properly. Your Prabhupada could not teach all these things to his unqualified disciples, and therefore he told me to teach them something so that gradually they would learn. If he had told them at that time, they could not have understood. You should try to know all these truths. I am not telling anything other than what Shrila Swami Maharaja wanted.
  2. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Alachua, Florida: May 3, 2008 We explained in yesterday's class that Shri Chaitanya Mahaprabhu became angry after His danda was broken by Nityananda Prabhu. *[See endnote 1] He said, "O Nityananda Prabhu, Mukunda, Damodara, Jagadananda - either all of you should go to see Lord Jagannatha first, or I should go first. I do not want to go with you." They replied, "Lord, please go first. We will go later." Do you know the place of Mahaprabhu's pastimes called Danda-bhanga? This is the place where Mahaprabhu's danda was broken. From there, Shri Chaitanya Mahaprabhu saw the cakra on top of Lord Jagannatha's temple (approximately six miles away), and He offered His obeisances. When He entered the temple, Shrimati Radhika's mood manifested within Him so heavily that as soon as He saw Lord Jagannatha, overwhelmed with an intolerable pain of separation, He at once fell upon the ground, unconscious. At that time His mind, absorbed in Shrimati Radhika's transcendental sentiments when She saw Shri Krishna at Kurukshetra, was thinking, "O My most beloved, I have met You after such a long time." sei ta parana-natha painu yaha lagi' madana-dahane jhuri' genu ["Now I have gained the lord of my life, in the absence of whom I was being burned by Cupid and was withering away." (Shri Chaitanya-Charitamrita (Madhya-lila 13.113)] Seeing Mahaprabhu fainting in the temple and not understanding His divinity, the guards of the temple took hold of bamboo rods. They were ready to beat Him and take Him out of the temple, but they were forbidden to do so by Shri Sarvabhauma Bhattacarya. Having seen the Lord's manifestation of transcendental ecstasy in the form of sudipta, pradipta, and all the sattvika bhavas, Sarvabhauma Bhattacarya considered, "I have never before seen these symptoms in any devotee. I have read about them in books, but I have never seen them before now. This is very wonderful. Oh, He may be a maha-bhagavata, a topmost devotee in ecstatic love of God." Sarvabhauma Bhattacarya requested his disciples, "Please carry Him to my house." Five or six disciples then picked up Shri Chaitanya Mahaprabhu and brought Him to Sarvabhauma Bhattacarya's house, which was not very far away from the temple. You can go and see this temple when you are in Jagannatha Puri. There, Shri Chaitanya Mahaprabhu remained unconscious for over five hours, until the afternoon. In the meantime, Nityananda Prabhu, Damodara Pandita, Jagadananda Pandita, and Mukunda arrived at Lord Jagannatha's temple, where they heard that a sannyasi had come and fainted and had been brought by Sarvabauma Bhattacarya to his house. They went immediately to that house, where they became very pleased to see their Lord. Sarvabhauma Bhattacarya told them to go and see the Deity of Lord Jagannatha and then return, upon which Nityananda Prabhu and his company went, and soon returned. They surrounded Shri Chaitanya Mahaprabhu and performed a very loud kirtana, at which time Mahaprabhu became conscious and jumped up, calling out, "Hari bol! Hari bol!" Sarvabhauma Bhattacarya told Him, "Prabhu, Please do not go alone to visit the Jagannatha Deity. I will go with You or send someone with You." After this he told Gopinatha Acarya, His brother-in-law, "Please go to the home of my maternal aunt and make all arrangements for Mahaprabhu to stay there. It is a very solitary and good place, where hardly anyone goes." Gopinatha Acarya then took Mahaprabhu there. After that a discussion ensued between Gopinatha Acarya and Sarvabhauma Bhattacarya, wherein Sarvabhauma heard about the identity of Shri Chaitanya Mahaprabhu. In that conversation Sarvabhauma Bhattacarya first asked, "Who is this person?" Gopinatha Acarya replied, "He is the son of Jagannatha Misra, whose father-in-law is Nilambara Cakravarti. He is from Navadvipa." Sarvabauma Bhattacarya said, "I know Nilambara Cakravarti. He was a classmate of my father. I am very happy to know that this sannyasi is related to me. I will teach Him Vedanta and improve His sannyasa." Gopinatha Acarya replied to Sarvabhauma Bhattacarya, who was with his disciples, "Who are you desiring to teach?? Do you know who is He is? He is the Supreme Lord Himself, Shri Krishna. The disciples of Sarvabhauma Bhattacarya asked, "How can you say that He is the Supreme Lord?" Gopinath Acarya replied, "No one can know by direct perception. Direct perception is not evidence: nayam atma pravacanena labhyo na medhasa na bahuna srutena yam evaisa vrnute tena labhyas tasyaisa atma vivrnute tanum svam ["The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much hearing. He is obtained only by one whom He Himself chooses. To such a person, He manifests His own form." (Mundaka Upanisad 3.2.3)] "With whom the Lord becomes happy, He mercifully reveals Himself to that person; in this way one can know Him. He will not be known by the scholars of The Vedic Scriptures. I know that you are a scholar; there is no one equal to you in this world. Still, because you are devoid of pure devotion to the Supreme Lord Shri Krishna, you cannot know Him. If you will receive His mercy one day, only then you can know Him." In this way the dialogue was going on between them. After that, one day Shri Chaitanya Mahaprabhu went with Sarvabhauma Bhattacarya to see Lord Jagannatha, and when they returned, Sarvabhauma Bhattacarya told Him, "I want to teach you Vedanta." Shri Chaitanya Mahaprabhu replied "You are My guru; you are like My father. I have given Myself to your lotus feet. Please teach Me." Sarvabhauma Bhattacarya began to explain scriptural sutras like "athato brahma jijnasa," "ananda-mayo 'bhyasat," and so many other sutras and verses. However, he wrongly explained all this to mean that the Absolute Spirit is without qualities, or form, or powers. In this way He continued to explain his faulty conclusions for seven days, during which time Shri Chaitanya Mahaprabhu was only hearing - not speaking. He was not even saying, "Very good, very good," or "I am not understanding your words." Sarvabhauma Bhattacarya was in wonder and considered, "I think this boy does not understand. Why is He silent, not asking anything?" He asked Mahaprabhu why He was silent. Mahaprabhu replied that the verses of the Vedic scriptures are as clear as the Sun, but that his explanations were like the covering cloud. He quoted the verse (from Svetasvatara Upanisad, 3.19): apani-pado javano grahita pasyaty acaksuh sa srnoty akarnah sa vetti vedyam na ca tasyasti vetta tam ahur agryam purusam mahantam ["Without legs and hands, He moves and accepts. Without eyes He sees, and without ears He hears. He knows all that is knowable, but no one knows Him. They call Him the original Supreme Person."] Sarvabhauma Bhattacarya had explained this verse in such a way as to mean that the Supreme Lord has no power and no form, but Mahaprabhu explained it from the viewpoint of a devotee. Most Indian learned scholars in this world follow the Vedanta commentary of Shripad Sankaracarya, the leader of the impersonalists, who writes that the Supreme Spiritual Truth is only knowledge and bliss. He says, "He is satyam jnanam anantam brahma - He is ananda-svarupa. He is knowledge, and He is bliss." But this is actually wrong. Shri Chaitanya Mahaprabhu told Sarvabhauma Bhattacarya that the Supreme Truth is surely ananda, of the nature of bliss, but He is also ananda-maya, a Transcendental Person, who is full of bliss. Shrila Vyasadeva states in the Brahma-sutra, (1.1.12) "Ananda-mayo 'bhyasat - by nature the Lord is always joyful." Mahaprabhu told the Bhattacarya, "You should perform bhakti to this form of transcendental happiness. Though He is happiness, He is also the reservoir of happiness. He is jnana (knowledge), but He is also jnani, the possessor of knowledge, and He can give knowledge to others as well. He is not formless; He is the Supreme Lord: ete camsa-kalah pumsah Krishnas tu bhagavan svayam indrari-vyakulam lokam mrdayanti yuge yuge ["All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Shri Krishna is the original Personality of Godhead. All of them appear on various planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. (Shrimad-Bhagavatam 1.3.28)] "You also said that the soul is one in all respects with that an impersonal Absolute Truth: "You are all brahma, I am also brahma, tattvam-asi, aham brahmasmi, and sarvam khalvidam brahma: whatever we see in this world is also brahma." Mahaprabhu said "Your statements are not actually the prominent explanations of the Vedas. Rather it is the transcendental vibration Om, and Om is Krishna, the Supreme Lord. Who is Krishna? Shrimad Bhagavatam states: aho bhagyam aho bhagyam nanda-gopa-vrajaukasam yan-mitram paramanandam purnam brahma sanatanam ["How greatly fortunate are Nanda Maharaja, the cowherd men, and all the other inhabitants of Vrajabhumi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme brahma, has become their friend." (Shrimad-Bhagavatam 10.14.32)] Mahaprabhu inquired from Sarvabhuama Battacarya, "Why have you said that the Supreme has no form, no qualities? He is very merciful. What would be the need of worshiping a God who has no mercy? If the Supreme Truth cannot do anything, there is no need for such a Supreme Truth." Mahaprabhu continued, "Sruti (the Vedas) is the first evidence. There it is stated that a human being's stool, urine, and bones are very impure. However, although a conchshell is bone, and cow dung and cow urine are stool and urine, they are always pure. In fact, we perform abhiseka (the bathing ceremony of the Deity on the altar) of Krishna with cow urine and cow dung, and we use conch-shells in all temples. Sruti says this. You are not speaking from Sruti. You are twisting the meaning and imagining your own meaning, not giving the direct meaning. Especially, the living entities are not the Supreme Spirit Truth." There are so many examples of this in the Vedas. yato vä imäni bhütäni jäyante, yena jätäni jévanti yat prayanty abhisaàviçanti, tad vijijïäsasva tad brahma ["Search for that Supreme Truth, from whom all existence arises, by whom all beings exist, and into whom they enter." (Taittiriya Upanisad 3.1.1)] There are seven grammatical cases (declensions), [* See Endnote 2] and all of them describe only that Supreme Truth: 1) karma - nominative 2) karana_ accusative 3) kartr - instrumental 4) sampradana - dative 5) apadana - ablative 6) sambandha - genitive 7) adhikarana - locative "The Absolute Truth is He from whom this world has come, [from whom indicates the ablative case (apadana)] and in whom this world rests [in whom indicates the locative case (adhikarana)], who (The Supreme Truth) is protecting and nourishing the world [The subject of a verb is in the nominative case (karma)], and unto whom the world returns in the end [unto whom indicates the dative case (sampradana)] This world is created by the Supreme Personality of Godhead [by indicates the instrumental case (kartr)]. This world belongs to Him [belongs to indicates the genitive case (sambandha)], and everyone and everything exists to serve Him [Him indicates the accusative case (karana)]. How, then, can He be without form and qualities?" Mahaprabhu continued, "If it is true that everything we see in this world is ultimately manifested from that Supreme Truth (brahma) and all jivas are brahma - "sarvam khalvidam brahma," "aham brahmasmi" - how, then, can the world be false (mithya).You have said, "brahma satya jagan mithya - the Absolute Spirit is truth and this world is false." How can you say this? You are also saying that all jivas are God. You have quoted "aham brahmasmi" and other verses that are not the prominent Vedic mantras (maha-vakyas). "One of the prominent Vedic statements is given in Mundaka Upanisad. There it is stated that the individual spirit soul is infinitesimal, whereas the Supreme Personality of Godhead is unlimited. The soul is minute and therefore it can be covered with maya, whereas the Supreme Truth is the master of maya. How can they be the same? balagra-sata-bhagasya satadha kalpitasya ca bhago jivah sa vijneyah sa canantyaya kalpate "'If the tip of a hair were divided into one hundred parts, and if one of those parts were again divided into a hundred parts, that one ten-thousandth part of the tip of the hair would be the dimension of the living entity.'" Mahaprabhu continued, "The Absolute Spirit Whole is the greatest. The entire world is in one of His bodily pores, only one; there are millions of universes within Him. The individual soul is His part and parcel, coming from tatastha-sakti, His marginal energy, and it can be covered by maya. You are saying that God and the minute soul are the same? Maya punishes those who speak like this. "You should understand that the jiva soul is minute and is part and parcel of the Supreme Absolute Truth. There are unlimited jivas, and they are all His parts and parcels. In Bhagavad-Gita it is stated: mamaivamso jiva-loke jiva-bhutah sanatanah manah-sasthanindriyani prakrti-sthani karsati ["The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." (Bhagavad-gita 15.7)] Shri Krishna is not without sakti: na tasya karyam karanam ca vidyate na tat-samas cabhyadhikas ca drsyate parasya saktir vividhaiva sruyate svabhaviki jnana-bala-kriya ca ["He does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All His senses are transcendental. Any one of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence." (Svetasvatara Upanisad 6.7-8)] From this verse Mahaprabhu explained that the Supreme Lord possesses unlimited powers (saktis), like jiva-sakti (the living entities), maya-sakti (the external, deluding potency), cit-sakti (the transcendental power), hladini-sakti (the power of spiritual bliss), samvit sakti (the power of transcendental knowledge, by which the Lord knows Himself and causes others to know Him), and sandhini-sakti (the power of spiritual maintenance and existence). He possesses so many potencies. Shri Chaitanya Mahaprabhu explained His philosophical conclusions in such a way that Sarvabhauma Bhattacarya raised several questions, to which Mahaprabhu replied, defeating all of Sarvabhauma Bhattacarya's arguments. Sarvabhauma Bhattacarya then told Mahaprabhu, "I want to hear Your explanation of the meaning of the verse beginning atmaramas ca munayo." atmaramas ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim ittham-bhuta-guno harih ["‘Those who are self-satisfied and unattracted by material desires are also attracted to the loving service of Shri Krishna, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Krishna because He has such transcendentally attractive features.'" (Shrimad-Bhagavatam 1.7.10)] Chaitanya Mahaprabhu said, "You please explain it first." The Bhattacarya then explained this verse in nine ways, after which Shri Chaitanya Mahaprabhu told him, "You are personally Brhaspati, the teacher of the demigods; no one can explain scripture as you can." Mahaprabhu then said that there are some more meanings to be told, and He proceeded to give eighteen explanations without touching the nine. Sarvabhauma Bhattacarya then said, "Unless one is Krishna, the Supreme Absolute Truth, no one cannot explain the Vedic conclusions in the way You have done." Sarvabhauma Bhattacarya thus realized that Mahaprabhu is Krishna Himself, and fell flat at His lotus feet. Mahaprabhu then showed him His four-armed form, then His form as Krishna, then His six-armed form which combined Krishna, Rama, and Mahaprabhu together. At that time Sarvabhauma Bhattacarya became a high-class Vaisnava, and shortly after this incident he wrote down the following Shrimad-Bhagavatam verse: tat te 'nukampam su-samiksamano bhunjana evatma-krtam vipakam hrd-vag-vapurbhir vidadhan namas te jiveta yo mukti-pade sa daya-bhak ["My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words, and body, is surely eligible for liberation, for it has become his rightful claim." (Shrimad-Bhagavatam 10.14.8)] He substituted the word ‘bhakti' for the word ‘mukti,' thus writing "bhakti-pade sa daya-bhak." Reading this change, Shri Chaitanya Mahaprabhu told him, "You need not do this. What is written in Shrimad Bhagavatam is okay. ‘Mukti-pade' means that mukti, liberation from the miseries of material existence, is found at the lotus feet of bhakti (pure devotion to Shri Krishna). Approximately one month after this, Mahaprabhu desired to go to South India. He told Nityananda Prabhu and others, "My brother Visvarupa has renounced the world and taken sannyasa, and I have not received any news from him. I want to go to South India to search for him, but I want to go alone; not with any other devotee." His associates requested that a servant go with Him, so He accepted that a young brahmana named Kala Krishnadasa would accompany Him. Just before His departure, Sarvabhauma Bhattacarya told Him, "Do you know Raya Ramananda? I used to joke with him by telling him that he does not know anything, but now I am realizing that he is a high-class rasa-tattvajna devotee. He knows all philosophical truths and all about the Lord's loving pastimes." He requested the Lord, "Since You are going to South India, You must meet with him." On the way to South India, Mahaprabhu saw many temples, and finally He reached Vidyanagara in South India, where Raya Ramananda was the governor under Maharaja Pratraparudra. Mahaprabhu met with Raya Ramananda there, on the bank of the Godavari River, and we will discuss their dialogue. [*Endnote 1: "When Lord Chaitanya Mahaprabhu went to the temple of Lord Siva known as Kapotesvara, Nityananda Prabhu, who was keeping His sannyasa staff in custody, broke the staff in three parts and threw it into the river Bharginadi. Later this river became known as Danda-bhanga-nadi. PURPORT The mystery of the sannyasa-danda (staff) of Shri Chaitanya Mahaprabhu has been explained by Shrila Bhaktisiddhanta Sarasvati Thakura. Shri Chaitanya Mahaprabhu accepted the order of sannyasa from a Mayavadi sannyasi. The Mayavadi sannyasis generally carry one staff, or danda. Taking advantage of Shri Chaitanya Mahaprabhu's absence, Shrila Nityananda Prabhu broke the staff into three parts and threw it into the river later known as the Danda-bhanga-nadi. In the sannyasa order there are four divisions-kuticaka, bahudaka, hamsa and paramahamsa. Only when the sannyasi remains on the kuticaka and bahudaka platforms can he carry a staff. However, when one is elevated to the status of hamsa or paramahamsa, after touring and preaching the bhakti cult, he must give up the sannyasa staff. alachua_class Shri Chaitanya Mahaprabhu is Shri Krishna, the Supreme Personality of Godhead. It is therefore said, Shri-Krishna-Chaitanya, radha-Krishna nahe anya: "Two personalities-Shrimati Radharani and Shri Krishna-are combined in the incarnation of Shri Chaitanya Mahaprabhu." Therefore, considering Shri Chaitanya Mahaprabhu to be an extraordinary person, Lord Nityananda Prabhu did not wait for the paramahamsa stage. He reasoned that the Supreme Personality of Godhead is automatically on the paramahamsa stage; therefore He does not need to carry the sannyasa-danda. This is the reason Shri Nityananda Prabhu broke the staff into three pieces and threw it into the water." (Shri Chaitanya-Charitamrita, Madhya-lila 5.142-3, with purport by Shrila Prabhupada Bhaktivedanta Svami Maharaja)] *Endnote 2: [The earliest Sanskrit grammar is the Astadhayi of Panini. All of our Gosvamis studied Panini's Astadhyayi from childhood. According to Panini the cases or declensions of nouns (called karakas) show the relationship between nouns and verbs. Therefore, he accepted only six karakas, because the genitive case (possessive) shows the relationship between two nouns. Shrila Jiva Gosvami composed a grammar for Gaudiya Vaisnavas called Shri Harinamamrta Vyakaranam in which he accepts seven cases. They are first described in Chapter 2 of Visnupada prakaranam, sutra 3 - ed] Editor: Shyamarani dasi Assistant Editor: Hariballabha dasi Transcriber: Vasanti dasi Typist: Lalit Kishori dasi Proofreader: Krishna-kamini dasi
  3. 06/05/21 समय किसी के साथ बेईमानी नहीं करता, न ही मित्रता,बेईमान तो हम हैं श्री श्री बाबा द्वारा
  4. Swami Mukundananda shares his insights on how to stop the spread of the Coronavirus pandemic. A lot has been talked about covid in the past few days. But still many of us are not sure what exactly one can do at an individual level to fight this situation. That is why this video is focused on solutions rather than fear-mongering. After watching this video, you will know all that you need to know about precautions, action steps to boost the body’s immunity, mental strength, some home treatments, vaccines, and how to safely help people in need.
  5. Shrila Bhaktivedanta Narayana Goswami Maharaja House Darshan, Vrindavan 22 April 1994 Shrila Gurudeva, “If anyone will call out these names, Jaya Rupa Santana, Bhatta Raghunatha….. they will mercifully come and give mercy to that Sadhaka so that all anarthas and little things will go away and Krishna prema will come. Always remember this and be peaceful and try to leave this body as a piece of cloth. Never fear from death. Let it come; like Bhisma, he never feared from death; he always welcomed death. I think that at the time of death, of his departure from this world, he had no pain or suffering. So always chant and try to concentrate your mind at the lotus feet of Radha and Krishna conjugal. Always, “Radha Madhava, Radha Govinda, Radha Gopinatha, Radha Syamasundar,” always. If you cannot chant Hare Krishna for so long, then only “Hare Krishna,” “Radhe Radhe.” Always remember this. Yama will not come; that is guaranteed. Always chant. In Vrindavan, Yama will not come after you. All of this is going on by the arrangement of Krishna. And if there is anything painful coming, then “Radhe Radhe!” I came to Swamiji in the same state. One day before he was talking with me and the next day he left. Hearing Hare Krishna, he went to Radha and Krishna. You should remember and call to Shrimati Radhika more than Krishna because she is your Swaminiji. Your Master is Shrimati Radhika. Have you this mood in your heart? The Master of Vrindavan is Shrimati Radhika. You are alright. I am so much happy to see you, but I am unhappy feeling that a devotee like you is separating from me. You are a sincere and good devotee. We will meet forever in Giriraja under a Tamal tree. We will meet again and you will be in a very good and beautiful shape, like a gopi (Gurudeva laughing). Swamiji loved me also, so he kept me at his lotus feet. I am so glad. With Radha and Krishna, Gaura-Nitai, Prabhupada, I will also be in your heart always. Yes! “Narayana, Narayana”. Yama cannot come…” Transcription, editor: Sudevi dasi
  6. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja April 28-May 4, 2008 Alachua, Florida May 17, 2008, Miami, Florida Shrila Narayana Maharaja held a one-week hari-katha festival in Alachua, Florida from April 28-May 4. He stayed in the home of Lokaguru dasa and Lalita-sakhi dasi. Over 500 devotees attended the festival which was held at the rustic Florida Bible Camp. Shrila Maharaja spoke for six nights about the pastimes of Shri Chaitanya Mahaprabhu. He discussed the reasons for the Lord’s advent, as well as His advent, baby pastimes, youth pastimes, His taking of sannyasa, His moving from Navadvipa to Jagannatha Puri, His defeating the mayavada scholar, Sarvabhauma Bhattacarya, and finally His conversation with Shri Ramananda Raya. Mahalaksmi dasi speaking Shrila Narayana Maharaja always encourages his young and old, male and female, scholarly and simple, devotees to become preachers and teachers of Mahaprabhu’s mission. To encourage new speakers, one evening after class, three devotees were called on to speak for five minutes about the glories of Shri Chaitanya Mahaprabhu. After they spoke, Shrila Narayana Maharaja called upon the Sannyasi council to determine the winning speaker. They chose Mahalaksmi dasi as the winner. Just after Shrila Maharaja’s class on the evening of May 3rd, there was a drama directed by Caru Candrika dasi about Mahaprabhu’s associate, Gauridasa Pandita, and the Pandita’s Deities of Gaura-Nitai. After the play Shrila Narayana Maharaja expressed his appreciation: "Very good drama play. Shri Narahari Cakravarti has explained this pastime in his Shri Bhakti Ratnatkara.. By this sweet pastime, we should know that the Deities of Shri Jagannath, Baladeva, Subhadra-devi, Shri Gopinathji, Govindaji and Madana-Mohanaji are not only Deities coming from Jaipur and carved by someone. They are actually directly Krishna Himself. They are not mere statues. They are Vrajendra-nandana, They are Gaura-Nityananda, They are Jagannatha, Baladeva, and Subhadra. We should not think that the Deity is made from clay, sand, or stone, or that anyone has made Them. The Deities are always transcendental, and They are controlled by the love and affection of Their devotees. Madana-Mohana used to talk with Shrila Sanatana Gosvami and Govindaji would talk with Shrila Rupa Gosvami. "Jagannatha-deva showed Himself to King Prataparudra’s father. When Purusottama Jana was about 24 years old, he was very beautiful and strong, and he had an agreement with the King of Vidyanagara in South India that he would marry the King’s daughter. He had been communicating with the King of Vidyanagara through messengers and the King informed him that he would come to meet him in person, but he did not specify when. Later, the King went unannounced to see with his own eyes how beautiful, wealthy, and qualified Purusottama Jana actually was. He went along with his whole family, to see if they would agree with the marriage proposal. At that time, fortunately or unfortunately, it was the first day of the Chariot Festival, and King Purusottama Jana was dressed as a sweeper, sweeping the road before Jagannatha-deva. Seeing this, the King of Vidyanagara became quite upset and felt some disgust toward him. He appreciated that Purusottama Jana was very youthful and beautiful, but he considered him to be a mere sweeper. He thought, ‘He is supposed to be so wealthy and qualified, but he is sweeping? I wanted to give my daughter to him, but now I see that he is not qualified. He is sweeping like a street-cleaner. I cannot give my daughter to this sweeper.’ Thinking like this, he returned home and cancelled the marriage. A few days after the festival was over, Purusottama Jana remembered the agreement and wondered what had happened. "He asked his counsellors, ‘That king wanted to give his daughter to me in marriage, but there has been no recent indication at all. Why not?’ The counsellors informed him, ‘He saw you sweeping on the day of the Ratha-yatra Festival and thought you were a mere sweeper. He doesn’t want to give his daughter to a common sweeper.’ "When Purusottama Jana heard this, he became angry and said, ‘I must invade his kingdom!’ In his mind, he told that king, ‘You don’t know the glory of my Jagannatha-deva!’ He collected all his soldiers and generals, declared war on that king, and a ferocious battle took place in the state of that other king. The King of Vidyanagara worshiped the demigod Ganesa, who was therefore somewhat favorable towards him. Ganesa fought against Purusottama Jana’s party and defeated them. Thus, extremely disturbed, they returned to Puri empty-handed. Weeping, Purusottama Jana went to the temple and told Lord Jagannatha, ‘O Lord, I am your servant. That very mighty King told me, "You are only a sweeper of Jagannatha," and he refused to give me his daughter in marriage. Please help me. I was sweeping for You. I thought You would help me at all times, but he defeated me. I’m serving You, and yet You didn’t help me. I was defeated because Ganesa helped him. I remembered You, but You did not help me. Now everyone in the world will think, "Jagannatha has no power, and that is why His devotee has no power. Jagannatha is very weak and insignificant." This is so shameful; I will die here. I will not eat or drink anything, and I will die here in front of You, in Your temple.’ "Later that night, King Purusottama Jana had a dream in which Jagannatha-deva told him, ‘Try again. Last time you went straight to war without calling Me and therefore I did not help you. But now I will help you. March again with all your soldiers and generals. Don’t be afraid, and don’t worry. Go and invade that king’s territory again. Baladeva and I will go there personally, and somehow you will be aware of this. You will defeat that king, along with Ganesa, and everyone else on his side.’ Purusottama Jana became very happy and made arrangements to again invade the kingdom. The next day he called for more soldiers and generals, and they started on their way and marched quickly towards Vidyanagara. "Meanwhile, Jagannatha and Baladeva got up on very strong and beautiful horses. Baladeva’s horse was white, and Krishna Himself rode a red one. They were both sixteen years of age, one blackish and the other white, and both were very powerful, strong, and beautiful. They wanted Purusottma Jana to have faith that they were going to fight for him, so they went some miles ahead of him. Many miles from Puri, they reached a village near Chilka, Alalanatha, near a very large and beautiful lake. There, Krishna and Baladeva came upon an old village gvalini (milk-lady) carrying a large pot of buttermilk on her head. It was a hot summer day, and Jagannatha and Baladeva said to her, ‘Mother, can you give us some buttermilk? We are very thirsty.’ ‘Can you pay me?’ the gvalini asked them. ‘I will give you some buttermilk if you pay me.’ Krishna and Baladeva replied, ‘We cannot pay you. We are soldiers of the King, and we are on the way to battle. Our King is coming and he will pay you when he reaches here. You can tell him, ‘Your two soldiers were going this way. One was blackish and the other white. They were riding on their horses with their swords and other weapons.’" She asked, "How will he be able to recognize that you are his soldiers? How will he know that it is his own soldiers who have taken this buttermilk?" They replied, "We will give you some proof to show the King, and then he will pay you." The village lady gave them her whole pot of buttermilk, and they drank it all and felt satisfied. Then they gave her their very beautiful rings and told her, "Give these rings to the King and tell him, ‘The owners of these rings have gone before you, and they said that you will pay for their buttermilk.’" The boys then went happily onwards. "The milk seller waited and waited, and finally the King arrived there with his entire army of hundreds of thousands of soldiers. When the army arrived, the old lady began to search for him, asking, ‘Where is the King? Where is the King?’ The soldiers told her, ‘The King is there," and she walked up to him and said, ‘Your two soldiers have gone ahead. They were young, beautiful, and very energetic, and they were riding on horses. They drank my entire pot of buttermilk, and they told me, "Our King will pay." So you should pay for my buttermilk.’ "The King told the old lady, ‘None of my soldiers have gone before us.’ She replied, ‘Yes, they have. I’ve seen them and I’ve given them my buttermilk.’ The King told her, ‘How can I believe they are my soldiers? All my soldiers are with me. No one has gone ahead. We are the first to come.’ Then he asked her, ‘Do you have any proof?’ ‘Yes,’ she said, ‘I have proof.’ The milk-lady showed the two rings to the King, and on the rings he saw the names Jagannatha Simha and Baladeva Simha (Simha means ‘lion’). He became happy and inspired, and he thought, ‘These are the two rings I had made by the goldsmith. They are the same rings that I presented to Jagannatha and Baladeva! Jagannatha and Baladeva have done this for me so that I would know they are with me. This time I will surely conquer that King.’ He then donated some of his kingdom to that old village woman. He offered her a large estate, telling her, ‘Take this land and nourish many generations of your family with it.’ "Gaura-Nityananda Deities were singing and dancing and playing with Gauridasa Pandit. Gauridasa Pandit controlled Them by his love. We should not think that the Dieties are idols or statutes. They are Radha-Krishna and Mahaprabhu Themselves. Serve them like Gauridasa Pandit and then they will talk with you and play with you. It is for this reason that Shri Narahari Cakravarti has told this pastime. At the end Shrila Narayana Maharaja blessed the players by saying, "My blessings to you all that you must have prema-bhakti like Gauridasa Pandita." May 17, 2008: Miami, Florida Morning Walk After the Alachua festival, Shrila Maharaja went to Miami before flying to Houston. He gave one class, on the appearance day of Lord Nrsimghadeva, and also gave his audience during his daily morning walks. The following is an excerpt from the morning walk on May 17: [Raghunatha dasa:] "Shrila Gurudeva, when you are here with us – when we have the good fortune of your physical association – by your causeless mercy we feel so much strength. But when you travel all around the world, preaching and making new disciples and giving mercy in other places, we feel weak again. When you are far away, how can we maintain the strength we feel in your personal association?" [Shrila Narayana Gosvami Maharaja:] "You should think that I am always with you in the form of my books, and in the form of my lectures and classes. Know that I am always guiding you. If you do this, you will not be weak, and you will also be able to make others very strong." [Savitri dasi:] "Shrila Gurudeva, when we preach, we tell people that God, Krishna, has a personal form. We tell them He is a Person with a beautiful, attractive form. When we tell this to people, especially impersonalists, they argue that if we say God has a form, we are limiting Him. They are thinking that God is Absolute and impersonal, and when they think of Him as a Person it is limiting Him. How do we explain that this is not the truth?" [Shrila Narayana Gosvami Maharaja:] "I am always explaining this – wherever I go." [Shripad Madhava Maharaja:] "Gurudeva has told this so many times. He has explained that the Bible says that God created man after His own image. In the Koran, Mohammedan says inalah kalakah mein suratihi." [Savitri dasi:] "Even when I tell this to people – that His form is not material; it is a transcendental form – still they…" [Shrila Narayana Gosvami Maharaja:] "You should try to grasp my arguments in this regard. That is why I speak about this. Try to satisfy them as I do. There is fire everywhere. There is no place where fire is not present. We cannot generally see this fire, but we can see it by following the process to do so. When we use matches and apply a small flame to any dry substance, this will take a very, very big form of fire, and this fire will not be extinguished even by great amounts of water. It will only be extinguished by the arrangement of Krishna – by heavy rain. In America we see that forest fires cannot be extinguished by any machines or human endeavor. It is only extinguished by rain." "Similarly, by following a certain process, we can even see the very beautiful form of Krishna. We can also see Him in His Universal Form. He is very beautiful. He is everywhere, and if you are not seeing Him, He is still everywhere. But by the practice of bhakti-yoga you can see Him." [Devotee:] "Shrila Gurudeva, I am talking about my personal experience. I have been chanting Hare Krishna for so many years and I am getting the mercy and association of Vaisnavas, especially your mercy. But I still have material desires in my heart. Is this because I am committing offences to the Vaisnavas? Does it mean that my bhakti is leaking out, as you mention in your classes? What do you think may be the reason that I still have material desires in my heart?" [Shrila Narayana Gosvami Maharaja:] "Now you are somewhat realizing, "Some defect is in me, and that is why I have no taste in hearing from Vaisnavas. It may be that I am offending a Vaisnava and that is why I am not developing taste. "Others, those in this world who are always totally engaged – one hundred percent and more than one hundred percent – in sense gratification, don’t realize this. They take wine, they gamble, smoke, and eat meat, beef, and other things. Now you are understanding something. So gradually, by chanting the holy name in the association of high-class Vaisnavas, you will improve. All unwanted things will go and you will be always happy. "So you are in the right path. You are inviting me with my traveling group and bearing our expenses. Moreover you are helping in my projects. You should know that by this process, you will very soon give up all your unwanted habits and mentalities (anarthas). Any offenses to Vaisnavas will go away, and all kinds of problems will go away. So we should be strong by chanting and remembering." Contributing editors: Ratna dasi Proofreader: Krishna-kamini dasi Writer and typist: Vasanti dasi Editor: Syamarani dasi
  7. Paramahamsa Vishwananda addresses the question of spiritual progress and if it is lost from one life to another.
  8. 05/05/21 गुरु प्रसन्न करना बहुत जरूरी है श्री श्री बाबा द्वारा
  9. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Alachua, Florida: April 29, 2008 I offer my heartly obeisances unto the lotus feet of my spiritual master, param-aradhyatama (most worshipful) nitya-lila pravista om visnupada Shri Shrimad Bhakti Prajnana Kesava Gosvami Maharaja, and the same obeisances unto the lotus feet of my siksa-guru, nitya-lila pravista om visnupada Shrila Bhaktivedanta Swami Maharaja. I am very happy that there are so many devotees here in Alachua. My blessings to the organizers. They have really done a splendid thing. They have called so many devotees from many various places to come here – both senior and junior devotees. Perhaps you know why I have come here. In the last days of my siksa-guru’s (Shrila Bhaktivedanta Swami Maharaja) manifest presence in this world, he called me and I went to his bedside. He wanted me to sit on his bed, but I offered my obeisances and sat on a separate chair. He then took my hands in his and said, "I have collected so many devotees from all over the whole world." Then, in Bengali, so that Tamal-Krishna Maharaja and others would not understand, he said, "I have brought so many monkeys." He was very tricky. Shrila Swami Maharaja said, "First, I request you to help them; only you can help them. Secondly, you should arrange my samadhi with your own hands." There were so many senior god-brothers in Vrndavana, like Bon Maharaja, and his senior sannyasis like Tamal Krishna Maharaja and others; so why did he ask me to give him samadhi? He did so because he considered that there is a transcendental relationship between him and me. He had previously written this in a letter to me: "I have a transcendental relationship with you – the same relationship that my Prabhupada (Shrila Bhaktisiddhanta Sarasvati Thakura) has with me." Therefore, to fulfill his desires, I am traveling all over the world. In my travels, I see that after his departure so many senior devotees, including sannyasis, became married. Brahmacaris also returned to home-life and married. Seniors became bewildered and weak. It is for this reason that he has sent me, and I am seeing a good response. So many of his senior disciples are coming, and I am very happy to help them. Especially, I am very happy that there are so many of his senior disciples here in Alachua. The new devotees who are coming to me are also reading his books; it is by his inspiration that they are coming to me. During my Western tours up until now, I have given discourses on the pastimes of Shri Krishna. I have also spoken on the stages of bhakti and the gradations of devotees. I have discussed the sweet pastimes of Krishna from the first Canto up until the tenth Canto, and I have also discussed the eleventh Canto. Now, I want that you will hear some glories of Shri Chaitanya Mahaprabhu – without which you cannot understand Shrimad-Bhagavatam. If you know the sweet pastimes of Shri Chaitanya Mahaprabhu – why He came and what activities He performed – then you will actually understand Shrimad-Bhagavatam. You will understand who is Krishna, who is Shrimati Radhika, what is Vrndavana, and so on. If camphor and sugar is added in milk, this greatly increases the taste. Shri Chaitanya Mahaprabhu’s pastimes are like sweet condensed milk and sugar, and Shri Krishna’s pastimes are like camphor. This has been explained by Shrila Krishnadasa Kaviraja. ["The pastimes of Shri Chaitanya Mahaprabhu are like condensed milk, and the pastimes of Lord Krishna are like camphor. When one mixes these, they taste very sweet. By the mercy of the pure devotees, whoever tastes them can understand the depths of that sweetness." (Cc. Madhya-lila 25.278)] ["The activities of Shri Chaitanya Mahaprabhu are like condensed milk, and the activities of Ramananda Raya are like large quantities of sugar candy. Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Radha and Krishna, camphor is added. One who tastes this combined preparation is most fortunate." (Madhya 8.304-5)] In Alachua we will try to discuss the reasons for Shri Chaitanya Mahaprabhu coming to this world. We will discuss His birth and His pastimes with Shri Nityananda Prabhu. We will discuss Raya Ramananda Samvad (His conversations with Shri Raya Ramananda), Sanatana-siksa (His instructions to Shri Sanatana Gosvami), and Rupa-siksa (His instructions to Shri Rupa Gosvami). We will try to cover as many topics as we can, and if we do not complete some topics here, we will continue in Badger. We cannot know Shri Krishna, and especially Shri Chaitanya Mahaprabhu, by ourselves; nor can we can we know everything about them by reading. "yaha, bhagavata pada vaisnavera sthane ekanta asraya kara Chaitanya-carane ["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." (Shri Chaitanya-Charitamrita, Antya-lila, 5.131)] The ‘box’ is there, and the ‘nectar’ is inside the box, but that nectar is ‘under lock and key.’ Similarly, we cannot understand these topics by our own endeavors. The Vaisnavas will tell you the meanings. Without a guru, no one can advance towards Shri Krishna and Shri Chaitanya Mahaprabhu. Guru-nistha (strong faith in guru) is the backbone of bhakti. Shrila Rupa Gosvami said, "Visrambhena guroh seva – the disciple should see his guru as a very close friend, and serve him. Without the mercy of guru, we cannot understand or realize the transcendental truths about Krishna or Mahaprabhu. Therefore, I want to discuss guru-tattva first. We should know the qualities of a bona fide guru; who is qualified to be a disciple; under what conditions a guru can be given up; and the result if one who does not give up a fallen guru. Today, we will discuss these points. [Shrila Narayana Maharaja called on several disciples to speak on the glories of Shri Guru as above-mentioned, and then he spoke again. After expressing his appreciation of his disciples’ presentations, he said:] Even Nityananda Prabhu – who is Baladeva Prabhu Himself – cannot complete the glorification of guru-tattva. Therefore, there is so much more to say. Fist of all, we should consider that the glory of guru-tattva is explained throughout the Vedic scriptures: saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih kinto prabhor yah priya eva tasya vande guroh Shri-caranaravindam ["All the scriptures proclaim Shri Gurudeva is saksat hari, the direct potency of Shri Hari, and is thus considered by saintly authorities to be His non-different representative. Because Shri Gurudeva is so dear to the Lord, being His confidential servitor (acintya-bhedabheda-prakasa-vigraha, the inconceivable different and non-different worshipable manifestation of the Lord), I offer prayers unto his lotus feet." (Shri Gurvastakam, verse 7)] As stated in this verse, guru is saksad-dharitvena. He is non-different from God – but at the same time he is His eternal servitor. Also: yasya deva para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah ["Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Svetasvatara Upanisad)] 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 affected by the potency of 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" (Shrimad Bhagavatam 11.2.37)] Do we strongly believe that guru is saksad-hari? Ask this to your heart. I think it is very rare to find a person with such faith. Maybe one or two persons believe this. Many persons are vastly learned in scriptures like Shrimad-Bhagavatam, Vedanta, the Puranas, and Shri Chaitanya-Charitamrita, and they can repeat all the verses. So why do they disobey their Gurudeva and give him up? They should think about this: yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto pi dhyayam stuvams tasya yasas tri-sandhyam vande guroh Shri caranaravindam ["Only by the mercy of Shri Gurudeva can one receive the mercy of Krishna; without his grace the living entities cannot make any advancement nor be delivered. Meditating three times a day on the glories to Shri Gurudeva and reciting stava-stuti, I offer prayers unto his lotus feet. (Shri Guruvastakam, verse 8)] If Gurudeva has this quality, how can a disciple disobey him? If his Gurudeva tells him, "You should be a serious brahmacari" or "You should be a first-class serious sannyasi," and that disciple knows all scripture, how can he disobey? Where is his bhakti? Where is his guru-nistha? We should deeply consider all these facts. Now, I want to explain that accepting only a diksa-guru will not suffice for spiritual advancement. vande 'ham Shri-guroh Shri-yuta-pada-kamalam Shri-gurun vaisnavams ca Shri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam sadvaitam savadhutam parijana-sahitam Krishna-Chaitanya-devam Shri-radha-Krishna-padan saha-gana-lalita-Shri-visakhanvitams ca [I offer pranamas to the lotus feet of Shri Gurudeva (who includes Shri diksa-guru and bhajana-siksa-guru), guru-varga (our entire disciplic succession) and all other Vaisnavas, to Shri Rupa Gosvami, his elder brother Shri Sanatana Gosvami, Shri Raghunatha Dasa Gosvami, Shri Jiva Gosvami and their associates, to Shri Advaita Prabhu, Shri Nityananda Prabhu, Shri Krishna Chaitanya Mahaprabu and His associates, and to the lotus feet of Shri Radha and Krishna accompanied by Shri Lalita and Visakha and all the other sakhis.] There are some things about which the disciple cannot openly speak his heart to his diksa-guru. This is because the disciple is in an aisvarya-mood, meaning that he respects his diksa-guru with a mood of awe and veneration. But siksa-guru is like a brother or a friend, and we can open our hearts to him. Siksa-guru must be taken, but that siksa-guru should be in the line of our diksa-guru (svajatiya snigdha asraya – he should be affectionate to us and more advanced than us. He should be an ocean of the transcendental moods for which we aspire). Shri Chaitanya-Charitamrita, Adi-lila 1.35-37 states: mantra-guru ara yata siksa-guru-gana taìhara carana age kariye vandana ["I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters."] Shri-rupa, sanatana, bhatta-raghunatha Shri-jiva, gopala-bhatta, dasa-raghunatha ["My instructing spiritual masters are Shri Rupa Gosvami, Shri Sanatana Gosvami, Shri Bhatta Raghunatha, Shri Jiva Gosvami, Shri Gopala Bhatta Gosvami and Shrila Raghunatha dasa Gosvami."] ei chaya guru—siksa-guru ye amara taì’-sabara pada-padme koti namaskara ["These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet."] Shrila Krishna dasa Kaviraja Gosvami has written: "These are my six siksa-gurus." Why does he not mention the name of his mantra-guru? Who was his mantra-guru? This is unknown. Shrila Kaviraja Gosvami accepted a guru in his householder life, but he considers that, "These six gurus (Rupa, Sanatana, etc.) are thousands upon thousands of times superior to my mantra-guru." Someone may also consider: "My siksa-guru is Krishna. My siksa-guru is Chaitanya Mahaprabhu." * Will Krishna or Chaitanya Mahaprabhu not be superior to your mantra-guru? They will certainly be superior. cintamanir jayati somagirir gurur me siksa-gurus ca bhagavan sikhi-pincha-maulih yat-pada-kalpataru-pallava-sekharesu lila-svayamvara-rasam labhate jayaShrih ["All glories to Cintamani and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, JayaShri enjoys the transcendental mellow of an eternal consort." (Chaitanya Charitamrita Adi 1.57)] Although in some cases it may be that the siksa-guru is superior to the diksa-guru, still, our diksa or mantra-guru should be worshipped first. guru Krishna-rupa hana sastrera pramane guru-rupe Krishna krpa karena bhakta-gane ["According to the deliberate opinion of all revealed scriptures, the spiritual master is non-different from Krishna. Lord Krishna in the form of the spiritual master delivers His devotees." (Shri Chaitanya-Charitamrita, Adi-lila 1.45)] The word rupa in this verse means ‘form’. siksa-guruke ta' jani krsnera svarupa antaryami, bhakta-srestha,-ei dui rupa ["One should know the instructing spiritual master to be the personality of Krishna. Lord Krishna manifests Himself as the Supersoul and as the greatest devotee of the Lord." (Shri Chaitanya-Charitamrita, Adi-lila 1.45)] Guru Disciple The word svarupa in this verse means ‘own’ form. Sva means ‘own’. What is the difference between ‘rupa’ and ‘svarupa’? There is no difference. Regarding the understanding that sometimes the siksa-guru is more qualified than the diksa-guru: You may have accepted a guru, but at that time you did not understand that he was a madhyama-adhikari (rather than an uttama-adhikari). Then, after some time you realized, "He cannot fulfill my spiritual desires and he cannot answer all my questions." What should you do? Continue to go to him. He is a Vaisnava. There is no harm that he is not such a scholar. sastra-yukti nahi jane drdha, sraddhavan madhyama-adhikari' sei maha-bhagyavan ["One who has attained the intermediate stage is not very advanced in sastric knowledge, but he has firm faith in the Lord. Such a person is very fortunate to be situated on the intermediate platform." (Cc. Madhya 22.67)] You may ask him, "Prabhu, may I go to this self realized person? He knows so many spiritual truths and can help me in my bhakti." The guru will become very happy and say, "You must go." For example, Syamananda Prabhu was a disciple of Shrila Hrdaya-Chaitanya in Kalna, Shrila Narottama dasa Thakura was a disciple of Shri Lokanatha Gosvami, and Shrinivasa Acarya was a disciple of Shrila Gopala Bhatta Gosvami. By the order of their gurus, these three disciples went to Shrila Jiva Gosvami. Lokanath Gosvami knew everything, but he could not express the philosophy as Shrila Jiva Gosvami could. Shrinivasa Acarya’s guru, Shrila Gopala Bhatta Gosvami, was always engaged in devotional service and he knew so many spiritual truths, but he happily ordered Shrinivas to learn from Shrila Jiva Gosvami. These three devotees always respected Shrila Jiva Gosvami like their guru – or more than their guru. So, we must have a siksa-guru. The brahmana Dattatreya had 24 gurus. There may be so many gurus [Dattatreya learned different things from the mountain, the trees, the air, the wasp, the spider, the bee, and so on], but there should be one high-class siksa-guru. We must accept at least one siksa-guru who is in the line of our Gurudeva. There may be truly senior devotees in the line of Shri Guru. A disciple can associate with them and, as he becomes more advanced in bhakti, he will be able to realize the position of our Gosvamis and Shri Chaitanya Mahaprabhu as his siksa-gurus. We serve the siksa-guru the same as we do our diksa-guru, and then all the scriptures will be revealed in our heart. The siksa-guru follows the same line of siksa (teaching) that our Gurudeva teaches. We serve with our heart and soul the particular Vaisnava who teaches and nourishes our bhakti. There is no harm even if he is less qualified than our diksa-guru, as long as he is in the same mood. Also, the bona fide diksa-guru is siksa-guru for all, because by his instructions and harikatha he is teaching his initiated disciples, his many followers, as well as the entire world. Always ‘take your life in your hands’ in order to serve your Gurudeva, as Kuresh served his guru Ramanujacarya and as my Gurudeva has done. My Gurudeva was prepared to give his life for Shrila Bhaktisiddhanta Sarasvati Thakura. This is service to Gurudeva. A disciple must know the innermost desire of his guru. Shri-Chaitanya-mano bhistam sthaptiam yena bhutale mjsvayam rupah kada mahyam dadati sva padantikam ["When will Shri Rupa Gosvami give me the shelter of his lotus feet? Because he understood the innermost desire of Shri Chaitanya Mahaprabhu, he was able to establish His mission in this world and is very dear to the Lord."] If the disciple does not know the internal mood of his Gurudeva, he is not truly a disciple. Shrila Rupa Gosvami became the most near and dear disciple of Shri Chaitanya Mahaprabhu by knowing his guru’s internal moods. We should be like him. We should know what Gurudeva wants. There are two kinds of service. For example, the disciple may be thinking, "I am feeling somewhat cold, so my Gurudeva (or the Deity of Krishna), must also be feeling cold; I must give him a quilt." Or, "I feel thirsty so I should offer him water," or "I like such and such things so I should offer that." But it may be that Krishna and Gurudeva do not actually like those things. Suppose your guru has come from far away and is thirsty. You are fanning him, thinking, "Oh Gurudeva, we will wash your feet and do arati." Gurudeva says, "Bring water." You reply, "Let me do all these things first." Without doing this first, how can I give you water?" A disciple should understand practically what Gurudeva wants and give him what he wants. In that way, he can fulfill his Gurudeva’s desires. If Gurudeva says, "I want you to take the renounced order at once. I will give you sannyasa," what is the duty of that disciple? If you know that your Gurudeva is non-different from Krishna himself, saksad-hari, and he will only be happy if you follow his order, then you must do this at once – otherwise you are not a disciple. Do not try to only know the scriptures only intellectually. There are many scriptures and many examples in the scriptures, and we know them intellectually. But still we think "Oh, I will not follow this instruction." One example of this is the following: In a statement spoken by Krishna’s demonic cousin-brother Duryodhana, Duryodhana told Krishna, "I know all the scriptures and I know what is one’s true duty (dharma), but I have no taste for that. I know what irreligion (adharma) is, and I have taste for that. You are the Supreme Lord. Whatever You inspire me to do, I am doing. I am not responsible for what I do; You are responsible." [*Endnote – The example of a devotee having Shri Krishna as siksa-guru is Shri Bilvamangala Thakura, whom Shri Krishna personally lead all the way to Vrndavana. The example of Shri Chaitanya Mahaprabhu being siksa-guru is for those who are actually qualified for raga-marga (the stage of spontaneous loving devotion). As stated in Jaiva Dharma (Chapter 39, pg.839) in reference to the second verse of Shri Manah Siksa: "On the rasa-marga, He is the exclusive object of bhajana as Shri Radha-vallabha, and He has appeared as Saci-nandana (Mahaprabhu), the sole guru of vraja-rasa. Therefore, perform bhajana of that Saci-nandana, considering Him to be guru who is very dear to Krishna (Krishna-prestha)."] Editor: Shyamarani dasi Assistant Editors: Hariballabha dasi and Ratna dasi Transcriber: Janaki dasi and Vasanti dasi Typist: Anita dasi Proof-reader: Krishna-kamini dasi Picture of Shrila Narayana Gosvami Maharaja courtesy of: Krishnamayi dasi
  10. 04/05/21 तुम उनकी चिंता करो, वो चिंता तुम्हारी करेंगे ये सत्य है, सत्य है, सत्य है प्राणधन बाबा

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