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  1. Mathura, India: October 14, 2005 Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaj [Respected Readers, Please accept our humble obeisances. Since October 11th, 2005, Shrila Narayana Maharaj has been giving evening lectures on the small book, Prema Samput, by Shrila Visvanatha Cakravarti Thakura. He has just completed its translation from Bengali to Hindi, and expects to publish it during Kartika. Prema Samput is a conversation between Lord Shri Krishna, disguised as a demigoddess, and Shrimati Radhika. In that conversation Shrimati Radhika reveals to Krishna, whom she does not recognize, about Her exalted and supremely pure love for Him. In the middle of his October 14th, 2005 class, Shrila Narayana Maharaj made some points about guru-seva, as a loving warning to his followers. The following is a transcription of that short section, spoken sometimes in English and sometimes in Hindi. He called on Shripad Damodara Maharaj to translate the Hindi-parts:] Shrimati Radharani is prema-samput, the treasure-chest of love, and She is revealing Her heart to us by describing what is prema. Our guru-parampara has very mercifully collected all this, and they have opened their realizations to us. If any of us can get one drop of this mood, our lives will be successful. So-called learned persons and scholars have doubt in Guru. Even if Guru is real – even if he is sad-guru (self-realized) – still they are disobeying him. They have some doubt in him and they can even give up their renounced order of sannyasa. Still I speak harikatha, so that it may be understood by the one person, or half a person, who is qualified to hear. I am speaking about the symptoms of the high class of love and affection of Shrimati Radhika. Try to hear and be like that. Today I was editing my Hindi version of Shrila Visvanatha Cakravarti Thakura’s Madhurya-kadambini, and especially the commentary of Shrila Jiva Gosvami. There I saw Shrila Jiva Gosvami’s discussions on visvrambena guru-seva, service to Guru with intimacy. If one serves his Guru with intimacy and affection, all of one's desires will be completely fulfilled. Even if one has to leave some of the limbs of bhakti, like sravana (hearing) and kirtana (chanting), but still the disciple’s mind remains completely engaged in guru-seva, there will be no loss for him. All of his desires will be completely fulfilled, even if he leaves any of the limbs of bhakti like sravana and kirtana but always remains engaged in guru-seva. This is the commentary of Shrila Jiva Gosvami. I have heard the following history from my Gurudeva, Shrila Bhakti Prajnana Kesava Gosvami Maharaj: When Shri ShankarAcharya was living in Badrika-asrama, he was often surrounded by his many learned disciples, amongst whom five were very prominent. He also had a disciple named Giri. Everybody considered Giri very foolish, for he was not scholarly like them. He only engaged himself in different types of menial guru-seva. One day Shri ShankarAcharya was ready to give hari-katha, and all the learned disciples were there waiting. Again and again they asked, “Gurudeva, you must speak. We are all present here except for that foolish Giri; but he doesn't understand anything anyway.” At that time Giri was across the river, washing the clothing of Shri ShankarAcharya and waiting for them to dry. At that time, the river’s current was so strong that it could sweep away an elephant. Again and again the disciples asked, “Gurudeva, who are you waiting for? Please start.” But ShankarAcharya was silent. Meanwhile Giri had dried and folded the cloth. He ran across the river and arrived before his Gurudeva. During those days Shri ShankarAcharya had been speaking on a very difficult section of Vedanta. Giri sat down and began to recite his own verses glorifying his Gurudeva. His glorification was so high, with such ornamented language, that many of the others could not understand his words. Shri ShankarAcharya then said that this was the result of guru-seva. We are unable to do this, but still we are hearing so many high topics in glorification of Shrimati Radhika. Many learned disciples have come and gone – millions. They saw some fault in their bona-fide, self-realized Guru, thinking, “Gurudeva doesn’t know so much.” Therefore, despite being so-called learned persons, some of them have even given up the sannyasa asrama and the path of pure bhakti. Therefore, visrambhena guru-seva is so important. Those people cannot tell hari-katha. Those disciples who no longer have faith in the words of their Guru are totally unqualified to speak any hari-katha. How can they say anything? They want to speak about the elevated love and affection of Shrimati Radhika, but they have no guru-bhakti. I think it will be better to not hear even a word from them – if you really want bhakti. Don't try to listen to their hari-katha, because they have so many doubts and they no longer follow their Gurudeva. Those persons are not qualified to tell any hari-katha. Translator: Shripad Damodara Maharaj Editor: Syamarani dasi Transcriber: Vasanti dasi Typist: Janaki dasi
  2. Mathura, India: October 14, 2005 Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaj [The following is a continuation of the lecture series on Shrila Visvanatha Cakravarti Thakura's book, Shri Prema-samput (The Treasure-chest of Love). This book is based on a conversation that takes place in the courtyard of Shrimati Radhika’s home in Yavat.] Shri Krishna said, "Oh Devi, Oh You who are the most qualified girl in the three worlds, even including the Vaikuntha planets. Who in her right mind would dare to consider herself equal to You, for there is no one equal to You in this world! I have heard about Your superiority in the assembly of Parvati, the wife of Lord Siva, and by hearing Your glories, I have developed the burning desire to meet You. In my heart arose the enthusiasm to have Your association, and this desire is now fulfilled. However, I still have one great sadness. The burning sensation caused by one unfulfilled desire is giving me great sadness. Shrimati Radhika replied, "Oh sakhi, please tell Me, what is Your unhappiness? She asked again and again, "Why are You feeling sad?" but despite Her repeated request, Krishna did not reply. His throat was choked, so even though He looked like He desired to speak, He could not. Lord Shri Krishna is performing a drama here. He is trying to increase Shrimati Radhika's curiosity by continually weeping and then, remaining silent. He finally said, "I have one question. Krishna is very lusty and passionate. He has many bad qualities, and therefore I do not understand why You love Him. Your prema is completely pure and faultless. In Your prema there is no desire for Your own happiness, and therefore, it can never be destroyed or lost. It is so forceful that it cannot be checked under any circumstance. Still, how is it that You can give the affection in Your heart to an unqualified, restless and lusty person like Krishna? This is the cause of Your suffering, and others’ suffering as well." Shri Krishna is personally describing Himself. He continued, "Krishna's fame, beauty and everything about Him is complete. There is no one equal to Him in the three worlds – but He has one huge fault. He has no discrimination or understanding of the meaning of prema. This fault destroys all His good qualities and is the root of His bad qualities, and for this reason it is not proper to give Your affection to Him. "I was hiding in Vamsi-vat and watching all Your pastimes there, especially Your dancing in rasa-lila and other pastimes when You met with Him. I saw that His affection for You was just an artificial show. He called you to meet Him in a particular place and time, but what did He do? At that time, He went to another gopi and left You alone. He is a most crooked fellow. I saw all the gopis crying, and especially You. Feeling Your pain, all the gopis were weeping for You, and even the plants, animals, and creepers all cried in sympathy for You. I saw all of this at Vamsi-vat, and I saw how that cheater did not cry at all." In the situation described by Shri Krishna, Shrimati Radhika had been manifesting Her mohanakya-mahabhava, wherein many ecstatic emotions like prema-vaicittya are experienced. These emotions are described in Shri Ujjvala-nilamani in the sthayi-bhava section. When Shrimati Radhika experiences mohanakya-mahabhava, all the life-forms weep with Her. Such is the effect of these ecstatic emotions. Shri Krishna continued, "I saw how, in rasa-lila, Krishna left all the gopis for You. He showed so much affection for You – but only for a moment. You told Him, 'I am tired and cannot walk,' so He took You on His shoulder and then cruelly left You and disappeared. I saw, Radha, how You wept and lamented. For My entire life, and in all My future births, I will never be able to forget Your lamentation at that time. Even if I repeatedly undergo the six changes of material existence, beginning with birth, growth, producing offspring etc., still I will never forget the suffering You had to experience. My heart had never melted by seeing the different varieties of material suffering in this world, but the suffering I had to see You undergo at that time has pierced My heart. I will never be able to remove it or forget it." Lord Shri Krishna is criticizing Himself here, because He wants to examine the depth of Shrimati Radhika's prema for Him. He wants to see if Her prema will decrease by any amount, or if it will break completely. If it will not be disturbed or broken in any way, but will rather increase, this will be the proof that it is pure and without any tinge of selfishness or material designation. Shrimati Radhika is the crest jewel of those who experience prema. Krishna wants to see Her reaction when She hears His criticism. He has come to taste the nectar of Her speech. If the beloved hears the faults of her beloved and yet her prema increases without interruption, this is the proof that her prema is pure. If one's prema decreases when hearing the faults of one's lover, this is the proof that the prema is not pure. Later, after Shri Krishna left Vrndavana to reside in Mathura and sent Uddhava to Vrndavana with His message, the gopis asked Uddhava a question: "Oh Uddhava, how did it happen that our prema broke? How is it that Krishna seems to have no prema for us any more? Our prema was pure." Uddhava could not give an answer. Now Shri Krishna as the demigoddess said, "Oh Radha, You are very simple. Your prema is unlimited and pure. My mind is confused: on one hand I cannot leave Your association for a moment, and on the other hand it is intolerable for Me to see Your suffering on account of Krishna. I cannot stay and I cannot go. I have revealed My heart to You. I have no faith in Krishna, because He has all bad qualities. He has no shyness, religious tendencies or mercy. In fact, He does not have any relationship with the word 'mercy'. His heart is hard like a stone. I heard that as an infant He killed a woman named Putana. At the age of pauganda (five to ten years old) He killed a bull named Aristasura, and in His youth He killed a calf named Vatsasura. His behavior is atrocious." Shrimati Radhika heard everything. She collected Her patience and said, "Oh most fortunate one, what can I do? Krishna has such a power of attraction that despite the fact He gives Me so much pain and suffering, My mind never leaves Him for even a moment. Despite His causing Me so much pain, My mind always runs to Him. My sakhis have advised Me, 'Don't love Krishna. Don't give Your affection to Him.' Especially Lalita always warns Me in that way, but what can I do? My mind cannot accept Her instructions or that of the others. Krishna’s power of attraction is so great, that as soon as I see Him I forget all of His faults and these warnings, and My mind runs to Him. I have thought many times to stop loving Him, but as soon as I see Him, I forget everything." Shrimati Radharani Herself is prema-samput, the container of love. She is revealing Her heart to us – by describing the meaning of prema. Having kept all this in their hearts, the Acharyas in our guru-parampara have very mercifully disclosed their realizations to us. And, if any of us can get one drop of this prema, this mood, our lives will be completely successful. Translator: Shripad Damodara Maharaj Transcriber: Vasanti dasi Typist: Janaki dasi Editor: Syamarani dasi Proof-reader: Krishna-kamini dasi
  3. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaj [The lecture below, on the sixth verse of Shri Vilap-kusumanjali, was given in Vrndavana in 1991.] Text Six vairagya-yug-bhakti-rasah prayatnair apayayan mam anabhipsum andham krpa ambudhih yah para-duhkha-duhkhi sanatanah tam prabhum asrayami vairagya—renunciation; yug—enriched with; bhakti—devotion; rasam—nectarean taste; prayatnaih—carefully; apayayan—made drink; mam—me; anabhipsum—unwilling; andham—blind; krpa—of mercy; ambudhih—an ocean; yah—who; para—of others; duhkha—misery; duhkhi—was sorry; sanatanah—Sanatana Gosvami; tam—him; prabhum—lord; asrayami—I take shelter. Translation I take shelter of my lord and master, Shri Sanatana Gosvami, who is an ocean of compassion and who always feels sorry for the suffering of others. Although I was unwilling and blinded by ignorance, he diligently made me drink the nectar of devotion laced with renunciation. Commentary Shrila Raghunatha dasa Gosvami has prayed to his diksa-guru, Yadunandana Acharya, in a general way, and to his raganuga siksa-guru, Shrila Rupa Gosvami, in a more special way. From this we may infer that there are different types of gurus. If one's guru has not given one any instruction in raganuga, one may also have another guru, as did Raghunatha dasa Gosvami. However, if the guru has given both vaidhi and raganuga siksa, there is no question of accepting another guru. As far as I know, Raghunatha dasa Gosvami did not receive any siksa of raganuga from Yadunandana Acharya, because at that time Raghunatha dasa had no idea of raganuga bhajana. He learned from Shrila Haridasa Thakura to chant "Hare Krishna, Hare Krishna," and from his diksa-guru, he understood, "I am Krishna dasa" and "We should chant harinama. We should do bhakti." He had no opportunity to receive greed for raganuga from Yadunandana Acharya. Still, it is a very, very important task to bring someone from the worldly side to Krishna's side. If the guru cannot do that, then the endeavor to approach raganuga, rupanuga, and everything else will be useless. The vaidhi-bhakti guru is certainly guru. Even if someone, without giving mantra or diksa, has endeavored to put us in contact with guru or Krishna, and has given some inspiration to worship Radha and Krishna in vaidhi-bhakti, we should be so grateful to that person. It is for this reason that Raghunatha dasa Gosvami has prayed to Shri Yadunandana Acharya. In raganuga bhajana, Shrila Raghunatha dasa Gosvami is especially indebted to Shrila Rupa Gosvami, and also to Shrila Sanatana Gosvami. He was primarily associating with Rupa Gosvami, however, and he has taken all his ideas and ideals for raganuga bhajana from him. He prayed only to Rupa Manjari in his siddhi-deha. He has not prayed to him in the same apparently external way that he prayed to Shri Sanatana Gosvami: sanatanas tam prabhum asrayami. Rupa Gosvami gave him all the conceptions needed in raganuga and rupanuga for developing manjari-bhava, and Shri Sanatana Gosvami gave him all necessary instruction in vaidhi-bhakti and sadhana-bhajana aiming for raganuga. When Raghunatha dasa Gosvami had first come from Jagannatha Puri, due to the intense pain of his separation for Shri Chaitanya Mahaprabhu he was of a mind to give up his life. He wanted to go to Govardhana, climb upon the hill, and, by jumping from there, end his life. If he had simply wanted to commit suicide, Raghunatha dasa Gosvami could have easily done so in Puri. Why did he not do so? While passing through the Jharikhanda forest, full of tigers and other wild beasts, dense forests, and high mountains, he could have easily died without anyone interfering. Why was he intent upon leaving his body at Govardhana? He had some thoughts: "I will have to serve Radha and Krishna, if not in this life, then in another. Chaitanya Mahaprabhu has given me the shelter of Govardhana, so I will go to Govardhana, and, if Govardhana allows, I will give up my life there. As Gita has said, 'Whatever a man thinks of at his last moment, he will attain in his next birth.' I will die at Govardhana with this ambition: 'O Giriraja Govardhana, please grant me a birth near you. Have mercy upon me so that I may serve Radha and Krishna, and especially Shrimati Radhika.' In his Manah Siksa, sloka two, Raghunatha dasa Gosvami has written: na dharman nadharmam sruti-gana-niruktam kila kuru vraje radha-Krishna-pracura-paricaryam iha tanuh saci-sunam nandisvara-pati-sutatve guru-varam mukunda-presthatve smara padam ajasram nanu manah ["O my dear mind! Please do not perform either the dharma or adharma mentioned in the srutis or Vedas. Rather, you should render profuse loving service to Shri Shri Radha-Krishna Yugala here in Vraja, for the srutis have ascertained Them to be the highest principle of supreme worship and the Supreme Absolute Truth. Always meditate on Sacinandana, Shri Chaitanya Mahaprabhu, who is richly endowed with the complexion and sentiments of Shrimati Radhika, as non-different from Shri Nanda-nandana. And always remember Shri Gurudeva as most dear to Shri Mukunda."] Now he was thinking, "To carry out the order of Chaitanya Mahaprabhu is service to Him. Chaitanya Mahaprabhu is actually Radha and Krishna. Therefore, if He is telling me to serve Radha and Krishna, that is also service to Him." He was considering that if he would die in this consciousness, he would at least take birth as grass at Govardhana, as Uddhava did. He determined, "Then, at the time of abhisara, when the gopis go to meet with Krishna at night, their pure foot-dust will come upon my head. In this way I will be satisfied." He therefore wanted to die at Govardhana, especially near Radha-kunda and Syama-kunda. As soon as he arrived in Vrindavana, Raghunatha dasa Gosvami went to Shri Rupa Gosvami and Shri Sanatana Gosvami and offered his obeisances. Chaitanya Mahaprabhu had previously told him, "Always consider Rupa Gosvami and Sanatana Gosvami as your elder brothers," and therefore he came and offered them his obeisances. Somehow or other Rupa Gosvami and Sanatana Gosvami understood that he had a wish to die at Govardhana. Shri Sanatana Gosvami was very wise in understanding a person's heart. In this respect, he was even wiser than Shri Rupa Gosvami. He was raja-niti-jna, in knowledge of politics, whereas Rupa Gosvami was very simple. Shri Sanatana Gosvami and other Gosvamis used tarka, logic, in their writings. To make common persons understand anything, especially in vaidhi-bhakti and the methods of Krishna-bhajana, some logic is very necessary. Vedanta itself is based on sound logical principles. Rupa Gosvami writes for those eager form raganuga-bhakti, "Don't take shelter of any logic. What I am explaining for entrance into the transcendental pastimes of Krishna does not depend upon logic. Such logic cannot help you in this realm. Only sraddha can give you entrance here." He has not used logic anywhere in his Bhakti-rasamrta-sindhu, Ujjvala-nilamani, Vidagdha Madhava, or Lalita Madhava. For preaching, of course, it is very essential to have logic, and for management raja-niti is essential. If we examine Rupa Gosvami's books, we will see that he is simply telling lila-katha (topics regarding Krishna's pastimes), without touching upon logic or scriptural arguments at all. From the beginning of Bhakti-rasamrta-sindhu and Ujjvala-nilamani, he has cited references from various scriptures regarding lila-katha, rasa (the taste of relationship with Krishna), and vilasa (playful pastimes). These books contrast Jiva Gosvami's Tattva Sandarbha, which has used all logic and sastric evidences to establish his points. Shrila Rupa Gosvami has written all his books, such as Lalita Madhava, Vidagdha Madhava, and Hamsaduta, only on the basis of the pastimes of Krishna. parama-rasa-rahasyannanda-nihsyandi-vrnda vana-vipina-nikunje divya-divyair vilasaih niravadhi rasamanan radhika-Krishnacandrau bhaja sakalam upeksya tavakah sastra-yuktih (Nikunja-rahasya-stava #31) ["Shri Shri Radha-Krishnacandra enjoy limitless, splendid transcendental pastimes in the secluded, blissful groves of Vrndavana forest. O friend, please abandon all contrary scriptural arguments and just worship Them with pure devotion."] In this verse, Shrila Rupa Gosvami recommends that one should do bhajana of Radha and Krishna, always chanting and remembering Their nikunja-lila. He says here, "There is no need to adhere to sastra-yuktih, scriptural logic. Whatever logic has been given in Vedanta or other sastra, leave that aside; don't depend upon that. Logic is required in vaidhi-bhakti, and also for managing and preaching. For entering deeply into bhajana, however, only sraddha is of necessity." This poetry of Rupa Gosvami contains thirty-two slokas of nikunja lila, from Radha-Krishna's lila at the beginning of the night all the way to nisanta lila. "Leaving all logic and scriptural regulations aside, meditate on these confidential pastimes and do bhajana." This is the specialty of Rupa Gosvami's teachings regarding raganuga-bhakti. By the expert employment of sastric and general logic, by politics, and by following carefully the example of our Acharyas and especially Shri Chaitanya Mahaprabhu, Shri Sanatana Gosvami convinced Raghunatha dasa Gosvami to not give up his life. He then related his personal experience. He told Raghunatha dasa, "At first, in Jagannatha Puri, I was of the same opinion as you." After traveling through Jharikhanda forest, Sanatana Gosvami had developed itching, oozing sores all over his body. Whenever Chaitanya Mahaprabhu would see him, He would run towards him and embrace him. Sanatana Gosvami considered, "It is offensive on my part that Chaitanya Mahaprabhu, being Krishna Himself, is embracing me to His chest and the moisture from these sores is touching His body. Rather than allow my offense to continue, I have made up my mind to give up my life at the time of the Ratha festival, under the wheels of the chariot." Shri Chaitanya Mahaprabhu could understand Sanatana Gosvami's heart and said, "O Sanatana, if a person gives something to another person, does he have any right to take that property back?" Chaitanya Mahaprabhu did not order him directly, but cleverly and tactfully He indicated His desire. Then He told him, "The first point is that if you have surrendered your body to Me, you no longer have the right to do what you like with it. Only I have that right. By taking what is rightfully Mine, you are committing an offense to Me. Secondly, if I had thought that by giving up My life I could attain the service of Radha and Krishna, I would give up My body millions of times. By giving up one's life, one cannot attain Radha and Krishna's service. Only by bhakti-yoga can a person have Their service. Try to understand this. Give up your idea of ending your life. Increase your sadhana-bhajana, and you will very soon achieve perfection." Shri Sanatana Gosvami continued, "By hearing the words of Chaitanya Mahaprabhu I understood His desire, and I have thus tried to follow His order and serve Radha and Krishna. You should do the same. You have no right to give up your life, because you have already surrendered your soul to Chaitanya Mahaprabhu, Svarupa Damodara, Raya Ramananda, and also to us brothers. Chaitanya Mahaprabhu told you to come to Vrndavana and stay in our company, and therefore we will try to protect, support, and nourish you. Don't worry. Just stay at Radha Kunda, at Govardhana, and always chant harinama and perform bhajana." In this verse of Vilapa-kusumanjali, Raghunatha dasa Gosvami is now remembering, "If I had left my body at that time, I would have never received instruction in raganuga and manjari-bhava. I would have never read Vidagdha Madhava, Lalita Madhava, or Dana Keli Kumudi, nor would I have written any books. I am therefore so much indebted to Shri Sanatana Gosvami." Anabhipsum andham. "I was unaware of raganuga-bhakti." Raghunatha dasa Gosvami is speaking in a mood of humility. Actually, he had received instructions in raganuga-bhajana from Shri Chaitanya Mahaprabhu and Svarupa Damodara, and he had learned so much more from Rupa Gosvami. Still, he is saying, "I was andha, blind. I did not know anything about rasamayi-bhakti, Krishna, Radha, the gopis, or Vraja-bhava. I did not even have the desire for these things." We also would be quite blind in these matters if we had not come to our Gurudeva. At first we had nothing, and now we reflect on how obliged and indebted we are to him. Should we advance further, we will feel even more indebted. Anabhipsum. "I did not want that bhakti, but Sanatana Gosvami gave it by force." If a boy requires medicine and is not willing to take it, his mother will give it to him by force. She will forcibly open his mouth. Similarly, Raghunatha dasa Gosvami says, "I was not in the mood to take up this raganuga-bhakti, so he forced me." Prayatnair means 'carefully.' When Raghunatha dasa Gosvami lived at Radha Kunda, Sanatana Gosvami used to go there from Vrndavana to do Govardhana parikrama. Shri Sanatana Gosvami is Lavanga Manjari. Why did he do parikrama? Did he have anything to gain for himself? Yad yad acarati sresthas tat tad evetaro janah (Bhagavad-gita 3.21). People in general benefited by his example, but that was also not his real motive. Raghunatha dasa Gosvami is saying, "He used to go only for me." This is the meaning of the word prayatnair. He did it to give his association to Raghunatha dasa Gosvami. Raghunatha dasa continues, "You come here now and then, only to see how this orphan boy is doing. You come to tell me the pastimes of Krishna and to teach me how to serve Him." I personally prefer to live in Vrndavana. Why, then, do I stay in Mathura? Is there some specific benefit for me to remain in Mathura? Is it for rupees, delicious food, or the affection of the residents of Mathura? Could it be that I will advance more in raganuga-bhakti and achieve the mercy of Shrimati Radhika and the manjaris by being here? No, there is another reason. In Shrimad-Bhagavatam, there is a sloka: bhavad-vidha bhagavatas tirtha-bhutah svayam vibho tirthi-kurvanti tirthani svantah-sthena gadabhrta (Shrimad-Bhagavatam 1.13.10) ["My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage."] This is a very important verse, told by Yudhisthira Maharaj to Vidura. Yudhisthira Maharaj was so glad to see Vidura, who had just returned to his palace after the great Battle of Kuruksetra. Another sloka is also related to this point: mahad-vicalanam nrinam grihinam dina-cetasam nihsreyasaya bhagavan kalpate nanyatha kvacit (Shrimad-Bhagavatam 10.8.4) ["O my lord, O great devotee, persons like you move from one place to another, not for their own interests, but for the sake of poor-hearted grhastas. Otherwise, they have no interest in going from one place to another."] This sloka was spoken by Nanda Baba to Garga Rsi at Krishna's name-giving ceremony. Nanda Baba said, "I know you have not come here for a donation." Babajis and priests come to their patron only for his donations, and they remain at his home only until the donation is paid. It is certain that as soon as it is paid they return to their own residences. Here Nanda Baba is expressing, "Actually, GargAcharya, you have no personal reason to come here. You have no self-interest. You have come to my house only because I am a very wretched grhastha. You go to the homes of grhasthas only to give them Krishna-bhakti. You are a bhagavata." Who is a bhagavata? One who has bhakti for Svayam Bhagavan Krishna is a bhagavata. The symptom of a bhagavata has been recorded in various slokas. One symptom is that the wealth of the entire universe cannot influence the heart of a bhagavata, or change his ideas, what to speak of some donation. Nanda Baba continued, "You have not come with any self-interest, but only for the benefit of a wretched grhasta such as myself who has fallen into the dry well of householder life. You have come to give mercy." Shri Sanatana Gosvami's concern for Shri Raghunatha dasa Gosvami was displayed in the following pastime: Once, Raghunatha dasa Gosvami was sitting under the open sky and performing bhajana on the banks of Syama Kunda. Two tigers approached the kunda, drank water, and then went away. Sanatana Gosvami was watching this from a distance and became concerned. He approached Raghunatha dasa Gosvami and instructed him, "O Raghunatha, you should not sit here like this. I will build a hut for you. By my special order you will have to live there and perform your bhajana there." Raghunatha dasa Gosvami could not refuse his order. Sanatana Gosvami made a hut, and from that time onward Raghunatha dasa Gosvami lived there, chanted harinama, and performed all other devotional activities. Even though Rupa Gosvami and Sanatana Gosvami – especially Sanatana Gosvami – used to see Raghunatha dasa Gosvami as their younger brother, he always saw them as his gurus. Being the direct disciples of Shri Chaitanya Mahaprabhu, Sanatana Gosvami, Rupa Gosvami, and Raghunatha dasa Gosvami were all god-brothers Therefore Sanatana Gosvami and Rupa Gosvami saw Raghunatha dasa as their god-brother, never as their disciple. On the other hand, he never saw them as god-brothers. He always saw them as his own gurus. "Gurur kinkara haya manya se amar. The servant of the guru is always respectable for us." (Cc. Mad 10.142) This is a statement by Shri Chaitanya Mahaprabhu. When Govinda came and met Mahaprabhu in Puri, he told Him, "Our Gurudeva, Isvara Puripad, has sent me to serve You." Mahaprabhu was thinking, "How can this be? He is my god-brother, and therefore I should respect him. But he wants to serve Me." His guru had ordered that Govinda serve Him, and therefore He accepted his service. The servant of the guru should be deeply respected. Understanding this, Raghunatha dasa Gosvami always saw Sanatana Gosvami and Rupa Gosvami as his gurus. We should also have this behavior amongst ourselves, for that will create love between us. We may think, "I am guru. He knows nothing. He is not as good a servant of our Gurudeva as I am. He doesn't even know any Siddhanta." If we think in this way, there will be quarrels among us, and now this is going on: "I am the only Acharya and no one else is qualified." Where there is hating and similar mentalities, that place is Kali-rajya, the kingdom of Kali. Vairagya-yuga-bhakti. There are two types of bhakti. One is general and the other is bhakti with vairagya. Vairagya has two meanings. Visesa rupena raga. This means 'special raga,' or in other words, anuraga (great absorption and affection for Krishna). The distinguishing feature of vairagya is raga or anuraga. This is a most important point. When anuraga is present, attachment for sense objects cannot remain. This is the definition of vairagya. One truly fixed in vairagya will have attachment only for bhakti and for the service of Radha and Krishna. One who has this special anuraga for Radhika's service will automatically leave all worldly attachments. Those who have not developed real vairagya may leave their worldly attachments, but after some time they will again become immersed in those things. Shrila Raghunatha dasa Gosvami has this special attachment to the service of Radha and Krishna and Chaitanya Mahaprabhu, and he glorifies Shri Sanatana Gosvami as the one who blessed him with this vairagya-yuga-bhakti, or renunciation enriched with bhakti. In Chaitanya Mahaprabhu's own life we see this vairagya-yuga-bhakti, and when He sees His followers performing bhakti with vairagya He is so pleased. He desires that every one of His devotees should be akincana, niskincana, thinking that their only possession is Krishna. We are not like this, and therefore we have so many problems. If we maintain any attachment for anything other than Krishna – to name and fame, wealth, women, or food – then bhakti will become very remote for us. It will be very, very remote. It is stated in Shri Chaitanya-caritamrita, Antya-lila 6.310: sade sata prahara yaya kirtana-smarane ahara-nidra cari danda seha nahe kona dine sade sata prahara—7.5 praharas (one prahara equals three hours); yaya—is spent; kirtana-smarane—in chanting the Hare Krishna maha-mantra and remembering the lotus feet of Krishna; ahara-nidra—eating and sleeping; cari danda—four dandas (one danda equals twenty-four minutes); seha—that; nahe—is not; kona dine—some days. ["Raghunatha dasa spent more than twenty-two hours out of every twenty-four chanting the Hare Kåñëa maha-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible."] A complete day and night is eight prahara, and one prahara, three hours, consists of six or seven danda. Our Gosvamis spent four dandas; that is, about one and a half to two hours, on eating, drinking, and sleeping. They spent the rest of the day and night, over seven and half prahara, doing asta-kaliya-lila smarana. Moreover, there were some days when they neglected to eat or sleep at all. We sleep from eight to nine hours daily. Then, so much time is spent in oil massage, bathing, roaming here and there, general laziness, sitting and sitting, and thinking. The rest of the day passes as we talk about things other than hari-katha. Then, sometimes we feel sick, and at that time doctors must be brought and medicine administered. Our whole time goes in vain. Certainly, this is a situation of great hopelessness! Krpambudhir yah. Sanatana Gosvami is a great ocean of mercy, the highest extent of mercy. He can also give Radha's mercy. He can pray, "O Shrimati Radhika, please give Your mercy to this devotee." Lalita devi can also give this, and we can pray to her: yam kam api vraja-kule vrsabhanu jayah preksya sva-paksa-padavim anurudhyamanam sadyas tad ista-ghatanena krtarthayantim devim gunaih su-lalitam lalitam namami (Shri Lalitastikam verse 6) ["I offer my obeisances to Shrimati Lalita devi, who is the embodiment of all sublime qualities. When she approaches any young maiden upon seeing her in the vicinity of Vrndavana, and finds out after some clever interrogation that she is inclined toward her mistress Radhika, immediately fulfills her desires and satisfies her completely."] If Lalita hears that any teenage gopi in Vraja wants to be a playa-dasi (unpaid maidservant) of Shrimati Radhika, she at once fulfills the desires of that gopi. If anyone, anywhere, has in his form as a sadhaka the desire that, "I only want to be a playa-dasi of Radhika," and if he prays to Lalita-devi, "I want to be a playa-dasi of Radhika; this is so high, but I want it. O Lalita-devi, please be merciful to me so that I may have that service," then Lalita will manage to do this at once. This is the mood of this sloka. Lalita will ask any kisori (teenage gopi) moving within Vraja, "O kisori, where are you going?" The young girl may reply, "I'm going to Varsana (or Javat or Radha Kunda). "Why are you going there, kisori?" "I know it is very difficult to achieve, but I am going there with the hope that Shrimati Radhika may keep me as Her playa-dasi." When Lalita knows this she at once tries to give that bhava. She will order – not pray – to Shrimati Radhika, "Keep this girl as Your palya-dasi. I'm writing her name in the register of Your playa-dasis." Shrimati Radhika cannot disobey. She is bound to obey the order of Lalita. If Lalita sees any sign at all that one wants to become a playa-dasi, she certainly arranges for it. At once she tells Radhika, and Radhika obeys her order. This is the meaning of krpambudhir (an ocean of mercy) in this prayer by Srjila Raghunatha dasa Gosvami to Shrila Sanatana Gosvami, and there is no krpa (mercy) beyond this. Shri Sanatana Gosvami, as Lavanga Manjari, is an ocean of mercy because he can distribute the mercy of Shrimati Radhika. Para duhkha-duhkhi. Sanatana Gosvami is always unhappy to see the unhappiness of any jiva. No jiva is saying to him, "Please have mercy upon me." Rather, he sees that they are pots or vessels for mercy though they don't want it. He will go to a person and request, "Can you give me water to drink?" Why is he asking for water? This is because he wants to give his mercy; he is creating their sukriti. He therefore travels to every village and contacts the sense enjoyers. In the grhasta's home he questions, "I have heard that your daughter is soon to be married." The grhastha may reply, "Her marriage has already been performed." "Oh, how is she?" Although he has no self-interest, Sanatana Gosvami will listen to all the samacara, news, of the villagers. What is the need? He wants to give them bhakti by his association – somehow or other. He will instruct someone, "Your father is very ill. Try to chant 'Hare Krishna, Hare Krishna, Hare Krishna' and he will improve." In any way he can, Sanatana Gosvami gives his mercy. This is the symptom of para-duhkha-duhkhi. He has nothing to be gained for himself. Rather, he is simply unhappy to see the unhappiness of others. Sanatanas tam prabhum asrayami. Raghunatha dasa Gosvami is addressing Sanatana Gosvami as Prabhu. Who is Prabhu? Mahaprabhu is Mahaprabhu, and Nityananda and Advaita Acharya are both Prabhus. A Prabhu is one who can give anything to any person. He should be master of all things. I may ask you, "I want a son. Please give me a son." Can you fulfill my request? No, you cannot. But if I request you, "Give me five rupees," you can give that. What you have, you can give. You cannot give what you don't have. Because Sanatana Gosvami can give anything we may desire, Raghunatha dasa Gosvami has addressed him as Prabhu: "O Prabhu, you have something in your treasury which you can supply to me. Please give me radha-pada dasya. You are the master of that. Prabhu asrayami. I am taking shelter of your lotus feet." The question is raised: "We hear that Raghunatha dasa Gosvami prays to Shri Rupa Manjari, but does he not pray to Lavanga Manjari in the same way? The answer is that he has not prayed here, but he knows that Sanatana Gosvami is Lavanga Manjari. He can pray, but not everything can be written. In his mind he always prays. He has prayed to all the sakhis, and he has prayed even to Saibya, Padma and Candravali who are Radhika's rivals – and what to speak of Lavanga Manjari. Raghunatha dasa Gosvami has prayed to Sakhi Sthali (the abode of Candravali, Radhika's chief rival), though in one way he should not do so. A man once brought buttermilk from there, and he became very furious; yet he prayed to Sakhi Sthali. He has also offered pranama to Jatila and Kotila (the mother-in-law and sister-in-law of Radhika, who ae always trying to prevent Radhika from meeting with Krishna). If Jatila and Kotila were not there, there would be no rasa. So it must be that he also prays to Lavanga Manjari, Sanatana Gosvami in his form as a manjari, but not everything can be given in writing. In Çrimad-Bhagavatam we see the same thing. Only one day's rasa has been described, and only eight days' association of Uddhava has been given. It is stated that Uddhava stayed in Vrndavana for six or ten months, but what took place and what conversations transpired have not been written. We should always remember all these topics, as well as the pastimes of Krishna – not only for others, but with a wish to have a relationship with Him.
  4. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaj October 3, 2006 Mathura, India Very sad news came today, that one of the prominent disciples of Shrila Bhaktivedanta Swami Maharaj, Shripad Bhakti Svarupa Damodara Maharaj, has left his body. He was injured by a bomb attack in Manipura, and yesterday he left his body. Tomorrow they will bring his body to Radha-kunda and they will give samadhi. He was really a Vaisnava, even from his home-life. I have seen this in Shripad Gour Govinda Maharaj, and he was like this also. They are real Vaisnavas. They followed the principles of their Guru in the real sense. They never accepted what ISKCON is now propagating. Shripad Svarupa Damodara Maharaj was my bosom friend. He was very humble, very humble and he has told his disciples, "You can associate with Narayana Maharaj. He is pure Vaisnava." He met me in Govardhana last year; and in Navadvipa also. Whenever I was in Navadvipa he used to meet me. He helped me, and I also used to help him. So we have lost one very good devotee. I pray to Shri Krsna and Shri Caitanya Mahaprabhu that they will bless him that pure bhakti will come in his heart. He has not died. The soul will never die. May Krsna be merciful, and sprinkle His mercy upon him. Gaura Premanande! Editor: Shyamarani dasi Transcriber and typist: Janaki dasi
  5. (The second class in a lecture-course on "Prema-samput, The Treasure Chest of Love") October 12, 2005: Mathura, India Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaj [A Note to the Readers In the conversation between Shri Krishna and Shrimati Radhika as discussed in the following lecture transcription, Radhika is not aware that She is speaking with Krishna, because He is in disguise.] We have been speaking about Shrila Visvanatha Chakravarti Thakura’s book, Prema-samput, since the day before yesterday. Shrimati Radhika had sent Vishakha-devi to get some medicinal oil, so that she Herself could rub it on the head of Shri Krishna who had disguised Himself as Shyama-sakhi. [*See part one of this lecture] Shrimati Radhika said, "Alas, this sakhi is quite a cheater. We are trying our best to find out the cause of her sadness and disease, but she is not speaking at all." She ordered Her sakhis to take some warm water to bathe Syama-sakhi and then give her a massage. In this way her disease would be removed and she would be able to speak. She would smile and become happy. Shrimati Radhika continued, "If that doesn't work, I have another medicine. By placing this medicine on her body, all diseases of her body, mind and senses will disappear and her body will be nourished. This medicine was given to Me by Dhanvantari. “Actually, I think that if Rasika-sekhara Krishna, the topmost connoisseur of conjugal love, will come and touch this young girl's body, she will definitely be okay and her happiness will return. Krishna's touch is completely indescribable. Ashta-sattvika bhavas will appear on her body without a doubt, and she will smile." Hearing the words of Shrimati Radhika, Shri Krishna began to smile a bit. To disguise His smile He hung His head, and with His very beautiful, delicate fingers He brushed away the curls that had fallen on His forehead. With a very lovely lady-like voice, He then began to speak with Shrimati Radhika and the sakhis. His speech was just like that of a cakori bird and, hearing His beautiful voice, Radhika and the sakhis became astonished. Krishna as the heavenly damsel said, "Oh supremely beautiful Radha, I am actually from Svarga (the heavenly planets). I came here because I have a doubt about a certain subject, and apart from You, nobody in the entire world can completely fulfill My desire to have this doubt dispelled. That is why I have come down to this Earth planet." Shrimati Radhika replied, "What You have said is completely true. You must be a goddess from a heavenly planet, and that is why You are so astonishingly beautiful. You are equal in beauty only to Yourself. There is no one to compare to You. You are so attractive, like a lotus from the heavenly planets. Actually O beautiful one, whatever we said before regarding Your unhappiness, such as your husband leaving you, you leaving your husband or your husband not giving you so much affection, was only a joke. Please do not take any offense. Because You are so dear to us and we have so much affection for you, we feel we have the right to joke with You." Shri Krishna replied, "Oh Radha, You are indeed very dear to Me. You have all good qualities. I am completely indebted to You. You have so much prema, which is astonishing and unlimited. You also have unlimited glorious qualities. Just to attain one drop of your prema I have come here to become your maidservant." From this point Prema-samput actually begins. Krishna as the demigoddess continued, "Oh Radha, listen carefully. I left Svarga to come to this planet. I was very unhappy there because a doubt had arisen in My heart, and only You can dispel it. Thus far, although I am hearing Your nectar-like words, My doubt and the unhappiness in My heart have not been dispelled. The sound of Krishna's flute reaches even the heavenly planets. Despite sitting on the laps of their husbands, the ladies of the heavenly planets become mad upon hearing the sound of His flute and desire to run to Him. They become mad not only by hearing His flute, but by experiencing anything related to Him – such as His form, His speech, or His touch (His touching His dear devotees in Vraja). Anything related to Krishna is so attractive that it easily breaks one’s attachment towards material objects. One of Shrimati Radhika’s sakhis said, “This is very strange, because it seems that nectar is actually mixed with a great poison. There is a poison called halahala, which was produced by the churning of the Milk Ocean. How can a bitter poison be nectar? Hearing the sound of Krishna's flute is like nectar, but the suffering we receive upon not meeting Him is like bitter poison. All the nectar in the world combined together cannot compare to one drop of the sweetness of Krishna's flute. And all the poison and suffering in the world combined together cannot compare to one drop of the suffering we feel in separation from Him. Shri Krishna continued, “That sound enters the ears like Cupid Himself, and the ladies in the heavenly planets become unconscious. They feel a burning sensation in their bodies, and their husbands cannot understand where this disease has come from. So much burning sensation is in their wives' bodies, that they keep those ladies separate so they themselves will not become burned. "Oh Radha, another name for Svarga or heaven is Tri-dashalaya, which means there are only three stages of life there: childhood, adolescence and youth. There is no old age there. By the heavenly girls' hearing the sound of Krishna's flute, the name Tri-dashaloya became false, because everyone entered the same situation. There are not three situations anymore – but only one. Everyone enters the same mood, thinking, 'Let's go to Krishna.' The mood of being chaste and loyal to one's husband becomes crushed and defeated, and all become bewildered by the sound of Krishna's flute." Krishna as the demigoddess continued, "I began to think deeply about where this flute-sound came from and to whom it belonged. Thinking in this way I followed the sound from the heavenly planets to this Earth planet. When I arrived here I stayed for some days at Vamsi-vata, where Krishna was performing His Rasa-lila. There, from a distance, I saw you all dancing with Him; and this is how I have come to know all of you – who is Vishakha, who is Lalita, who is Champakalata and so on." Shrimati Radhika laughed and said, "Oh, You are most fortunate, and therefore You are very dear to us. With the sword of your desire to meet Shri Krishna, You have separated yourself from all other desires. You are the most fortunate damsel in the heavenly planets. To attain Krishna, ardent desire is necessary. Once this desire enters the heart, one cannot be pacified by anything else. When one feels constant pain by this desire to meet Krishna, it is called sumana, auspicious mind-set, but when we fall unconscious that quality of sumana is lost. When we fall unconscious we cannot go to meet Krishna, but You are the most fortunate girl because You have crossed all this and have met Him." Hearing Shrimati Radhika's joking words, Krishna began to smile and said, "Oh Radha, other ladies are not equal to You. I am also not equal to You, because I am not very attracted to Krishna at all. Besides, I have seen Him but He has not seen Me; I am only watching from a distance." Shrimati Radharani said, "Only You saw Krishna, so this is proof that You are attracted to Him. He is not a paramour lover for You; rather He is Your own beloved. You have seen Him and realized His pastimes, and You are therefore most fortunate. For this reason we cannot be joking with You. I cannot say anything false to You. Lakshmi, who was produced from churning of the Milk Ocean, and Parvati, the wife of Siva, are not equal to You in any way. Therefore we cannot lie to You. You are really attracted to Krishna." Shrimati Radhika continued, "Oh Sakhi, You have seen the beauty of Krishna; so what is the necessity of any husband or any other man besides Him? Please tell me, what is Your question? For what reason have You come here? I joked with You for a moment only. Please present Your doubt to Me. What do You wish to ask? Krishna replied, "Oh Radha, who can defeat You in joking and who can stop You from joking?" When Shrimati Radhika defeats Krishna in joking, all the sakhis clap their hands and chant, "Jaya Shri Radhe." Krishna continued, "Despite your being human, all the girls in the heavenly planets bow their heads and offer obeisances to You." Shrimati Radhika is not human. She is Lord Shri Krishna's own hladini-shakti, who manifests a human-like form in order to serve Krishna's human-like pastimes. Shri Krishna continued, "Oh Radha, don't be shy. Even Lakshmi, Parvati, and the crest-jewel of chaste women like Arundhati have been defeated by Your ocean-like qualities of chastity and playful activities. They hope to achieve a drop of Your qualities. If it is not even possible for the girls in the heavenly planets to achieve equality with You, then what to speak of the girls of this world!" Translator: Shripad Damodara Maharaj Editor: Shyamarani dasi Transcriber: Vasanti dasi Proofreader: Krishna Kamini dasi.
  6. Mathura, India, October 5, 2000 Yesterday I explained the reasons why Krishna left Vraja and did not return after killing Kamsa; and why He did not even visit there from time to time. I explained why He did not bring the Vrajavasis to Mathura, as He had previously brought the Mathuravasis to Dvaraka-in a moment-during the night. You should know all this first, and then you will be able to taste why Krishna wanted to pacify the gopis, what Uddhava did in relation to the gopis, and what he realized. There are so many reasons why Krishna left Vraja, but they are not the real reasons. First I will try to reconcile the other reasons, and then I will tell you why He really left. If Krishna wants to go to another place without Devaki and Vasudeva's permission, He cannot go. Though they do not want Krishna to leave them, they will allow Him to go to places like Mithila and Janakapura. They know that after completing His 'job' He will return. Vrindavan, on the other hand, is rasamayi-bhumi. He would go there only to relish rasa. There is no time there, and He can sing there for many lives. That 'job' will never be finished. Krishna's and Balarama's hearts melt with a desire to go to Vrindavan. They are ready to go-but They do not. If without permission Krishna leaves for Vrindavan, Vasudeva and Devaki would weep day and night. They would think that so many of their sons were killed by Kamsa, and now another Kamsa has come, in the form of Nanda Baba, and taken away their dearest son. Nanda and Yasoda will weep that, "There will be no welfare for my son," and Devaki and Vasudeva will weep because they want Krishna in Mathura. Nanda and Yasoda only want Krishna's happiness and welfare, and Vasudeva and Devaki see towards their own happiness. Another point is that it may be possible for Krishna to go without telling anyone. He could go secretly-for a moment or for a day. He could go and meet all the Vrajabasis, and after consoling them He could return. Can this be? No, it cannot. A small lamp can be extinguished by a small wind, but a great fire will get larger by that same small wind. The Vrajabasis are like a great fire, and therefore their separation will only increase if Krishna would visit. The fire in the hearts of the gopis and other Vrajabasis is unlimited. If Krishna comes for one day, He would be burned in this fire. Therefore He could not go. One solution is that Krishna bring all the Vrajabasis-the cows, gopis, and gopas-to Mathura. He is capable, but at the same time this can never be done. There would be an incompatibility due to different abhimanas. In Mathura Krishna is a kshatriya. He wears no peacock feather, He carries no flute, and He is like a raja-kumara prince. In Vrindavan He has a gopa's vesa and avesa, dress and mood. In Mathura He is para-devata, and therefore all worship Him. In Vrindavan, on the other hand, He is the servant of all. All the Yadus take His foot dust on their heads, but all the cowherd boys will jump on His shoulders and make Him their horse. Devaki fears to accept obeisances from Him, but Yasoda will bind His hands and say, "I'll not take you in my lap. Stay far away from me." In Mathura, Vasudeva offers stavas and stutis, prayers in His glory, but Nanda Baba will order Him to bring his shoes, and Krishna will carry those shoes on His head. Nanda Baba will give Him his remnants to eat, but in Mathura no one would dare to do so. In Mathura He will sit on a palatial throne, and in Vraja He will go cow-herding. There is a conflict between the moods of aisvarya and madhurya. In the mood of madhurya, especially Radharani will order Him to decorate and paint Her feet. He will put Her feet on His head, as a stamp, and He will say, "I am the certified, stamped dasa of Radhika." A flower on a tree has a very beautiful fragrance. When it is taken off the tree, however, it withers, loses its fragrance, and soon it becomes rotten. It is doomed. If the Vrajabasis would come to Mathura and see Krishna sitting on a throne, they would be doomed. He would not be able to go to the lap of Mother Yasoda, and He would not be able to freely play with the cowherd boys. All will be doomed. This situation is called rasa-dusta, an incompatible mixing or overlapping of mellows-clash of mellows. What will the gopis do in Mathura? Will they make yogurt? To whose lap will Krishna go? With whom will He sleep at night? Not even a bird of Vrindavan will go to Mathura-not even a mosquito. They will die, but they will not go there. Shrila Vishvanatha Chakravarti Thakur has explained why Krishna left. It was not because Akrura came. Once day, at Prema Sarovara, which is in between Varsana and Nandagaon, Krishna was sitting with Shrimati Radhika, Lalita, Visakha, and all the gopis. Because Radharani's lotus feet are very fragrant and soft, a bumble bee thought they were a lotus and wanted to enter them, Radharani became fearful. Although She kept pushing the bee away, the bee became more and more attracted, due to the sweet fragrance. Krishna gave indication to Madhumangala to take the bee away. Madhumangala chased away the bee with a stick, and returned in a mood of victory. He said, "I took away Madhusudana and he will never return." In Hindi the word madhusudana means bumble bee and also Krishna. The bee likes to enjoy the honey of the lotus, and Krishna enjoys the honey of the gopis' love. The highest stage of love is madanakya mahabhava. Although She was in the midst of meeting with Krishna, She thought that He was gone. She therefore adopted a mood of separation and fainted. When She regained Her consciousness she cried, "Where is Madhusudana?" Krishna was unable to pacify Her. He realized that this was the highest manifestation of mahabhava. It was so deep that even in meeting the separation mood was there-in the extreme stage. This stage is only present in Radharani. Even Krishna is not able to adopt it, and therefore, in order to taste this highest taste, He had to come as Shri Caitanya Mahaprabhu. We do not have even shraddha. We will leave our gurudeva without a second thought. We leave for petty reasons. We do not know who he is-that he has been sent by Krishna, so that we can go to Krishna. Krishna is realized only by the mercy of gurudeva. We do not have one percent of shraddha, however, and therefore we cannot realize this. Krishna never wants to leave Radharani. He thinks, "I will pacify Her by taking this harsh step. When she is separated from me, due to Her madanakhya mahabhava She will feel that she is meeting with Me." When She sees a tamal tree She runs to embrace it, thinking that it is Krishna Himself. Thinking Him present, She will cook for Him and decorate Herself for Him. Then Her separation will be pacified to some extent. Krishna therefore decided to leave. He was afraid that again she would feel that separation, and that will be a disturbance to His own heart. 'Evam vrttam sva priya nama krtya.' In Navadvipa, Shrivasa Pandita entered the classroom of Devananda Pandita, where he was singing, "barharpidam nata vapuh." Hearing this description of Krishna in the forest of Vrindavan, Shrivasa Pandita cried, "Ha Krishna," and fainted. We see in Shrimad Bhagavatam that when a very high class of devotee chants Krishna's names, he rolls on the ground, weeping, weeping, weeping, and weeping bitter tears. His heart is melting, and sometimes he laughs as if he is meeting with Krishna. All these conditions come to such a devotee, but we cannot realize any of it because we have no love and we do not try for it. You can realize this if you have bhava. So, under the guidance of Shrila Rupa Gosvami, Shrila Vishvanatha Chakravarti Thakur is explaining all this. Our prayer is that some day all these thoughts will touch our hearts.
  7. Mathura, India: October 2, 2003 (from the lecture series on Shri Brhad-Bhagavatamrta) Shri Shrimad Bhaktivedanta Narayana Maharaj [Last year we sent out about 10 hari-katha classes from this series. We stopped when there became an abundance of more recent classes. Recently there was some time again, while Shrila Narayana Maharaj was in Penang, Malaysia (editing and proofreading a compilation of his Hindi lectures on Shri Raya Ramananda Samvad) until his official 2005 Summer tour began in Australia on April 29, 2005.] When Lord Shri Krishna went with Baladeva Prabhu from Dvaraka to Raivataka Mountain in Nava-Vrndavana, the queens of Dvaraka were there hiding, watching Krishna’s loving exchanges with the murtis of the Vrajavasis. After returning to Dvaraka, Shri Krishna asked Uddhava, “Oh Uddhavaji, where is Satyabhama? Why has she not come? What is the cause for her absence?” Uddhava replied, “O Prabhu, when You were absorbed in Your Vraja mood in Raivataka Mountain – wearing a peacock feather and holding Your flute in such a way as to impress the gopis – Padma (the mother of Kamsa), Rohini (the mother of Shri Baladeva), and many queens were also present there, watching.” jinha ke rahi bhavana jaisi prabhu murti tinha dekhi taisi Not everyone sees Shri Krishna in the same way. Everyone is able to see Him according to the depth of their own natural relationship. Padma, Rukmini, and Satyabhama saw Him in Raivataka Mountain according to their individual moods. They could not see Him in the same way the Vrajavasis saw Him. The emotions and beauty exhibited by Him for the Vrajavasis, and especially for the vraja-gopis, is extremely rare to see and experience. Padma-devi only saw His opulence mood, and only from a neutral point of view. Seeing the loving exchanges between Lord Krishna and the Vrajavasis, Padma made a comparison in her mind. She thought, “The parental mood of Nanda and Yasoda is like the topmost peak of the highest mountain, whereas the parental mood of Devaki and Vasudeva is like the base of the mountain.” When Krishna was meeting with Shrimati Radhika and the gopis, He was embracing them in such a way that even Krishna’s two principle queens Rukmini and Satyabhama had never seen or experienced, and they became bewildered. Krishna was also touching the feet of Mother Yasoda. When Padma saw all this she said to Devaki, “Oh Devaki, you are so unfortunate. You have never performed any pious activity, nor has Rukmini or Satyabhama. You should give up your false ego and perform austerities to attain the service of the gopis.” Satyabhama and Rukmini did not see Krishna in the same mood as Padma, but like Padma they were also unable to see the beauty and emotions of Shri Krishna that was seen by the Vraja gopis. Krishna has two types of beloveds; One is called svakiya and the other is called parakiya. The 16,108 queens of Dvaraka are all svakiya; they are married to Krishna. They are always very chaste, and always obedient to carry out His each and every order. They have a relationship with Him by a ritualistic marriage ceremony only. In aprakata Dvaraka (the non-manifest Dvaraka in Goloka) there is no marriage ceremony as there is in prakata-lila (Krishna’s transcendental pastimes as they are manifest in this mundane realm). In aprakata-lila the queens have the ego or self-conception that “I am the married wife of Shri Krishna. He is my husband,” and this self-conception exists eternally. The influence of time only exists in this world. Beyond the Viraja River, the dividing line between the spiritual and material worlds, there is no influence of material time, and therefore the conception or ego that “Krishna is my husband and I am His wife” is eternally present. Sometimes the queens may think, “Our marriage ceremony was held five years ago or ten years ago”, but in truth material time does not exist there. They have the ego that “I have produced a child,” but actually their children are also eternal residents of Dvaraka. These pastimes are without beginning. Marriage ceremonies and other events of time only exist in prakata-lila. Mother Yasoda thinks, “Krishna took birth from my womb a few years ago” – not that Krishna is eternally her son. In prakata-lila, Krishna’s pastimes appear human-like – otherwise no one would be able to understand them. If He had behaved differently, His pastimes would have become like those in Mathura, Dvaraka or Vaikuntha. Suppose the wife of a certain man has a paramour relationship with another man, the emotional nature of that paramour relationship is called parakiya-bhava. Parakiya-bhava means that both the nayaka (male lover) and nayika (female beloved) are completely controlled by anuraga (deep, ever-fresh and ever-unfolding love and affection). Due to anuraga, the nayaka and nayika meet together, giving up all types of etiquette and dharma (worldly religious and moral considerations). The gopis think, “Krishna is our lover, and we are also His dearly beloveds. To meet with Shri Krishna they give up all kinds of Vedic religious principles – even chastity – only due to their anuraga for Him. This type of lover manifests as teenagers in parakiya-bhava. And, although in parakiya-bhava, at the same time they are actually pure svakiya.*[See endnote 1] Their pure relationship with Shri Krishna is explained in Brahma-samhita: ananda cinmaya rasa pratibhavitabhis tabhir ya eva nija-rupataya kalabhih goloka eva nivasaty akhilatma bhuto govindam adi purusam tam aham bhajami [Shri Govinda, who is all-pervading and who exists within the hearts of all, resides in His Goloka-dhama along with Shri Radha, who is the embodiment of His pleasure potency and the counterpart of His own spiritual form. She is the epitome of transcendental rasa, and is expert in sixty-four arts. They are also accompanied by the sakhis, who are expansions of Shri Radha’s own transcendental body, and who are infused with blissful, spiritual rasa. I worship that original personality, Shri Govinda. (Shri Brahma-samhita, 5.37)] Here the gopis are described as the kala (direct expansions of the pleasure-potency) of Shri Krishna, but Rukmini and Satyabhama are never considered as such. They are the vaibhava prakasa of Shrimati Radhika. There is no cause, either religious or otherwise, for the gopis and Shrimati Radhika to meet with Shri Krishna. The only cause is anuraga. Shrila Krishnadasa Kaviraja Gosvami has written in Shri Chaitanya Charitamrita, in the dialogue between Shrila Raya Ramanada and Shri Chaitanya Mahaprabhu: pahilehi raga nayana-bhange bhela anudina badhala, avadhi na gela na so ramana, na hama ramani dunhu-mana manobhava pesala jani' e sakhi, se-saba prema-kahini kanu-thame kahabi vichurala jani' na khonjalun duti, na khonjalun an dunhukeri milane madhya ta panca-bana ab sohi viraga, tunhu bheli duti su-purukha-premaki aichana riti [`Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Krishna, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Krishna's mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, though Krishna might have forgotten all these things, you can understand and bring this message to Him. But during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf, because if one is in love with a beautiful person, this is the consequence.' (Chaitanya Charitamrita madya 8.194)] When the two eyes of the gopis meet the two eyes of Lord Shri Krishna, anuraga immediately begins. There is no need for a messenger between Krishna and the gopis, because anuraga in the form of sidelong glances is the messenger. There are two components in bhakti-rasa (the transcendental mellow relationship of Shri Krishna and His associates); one is asraya (Krishna’s associate; the container or reservoir of love for Krishna) and the other is visaya (Krishna, the object of love). In madhura-rasa, Krishna is the lover, the object of gopis' unprecedented love, and the gopis are the reservoirs of love. The gopis are asraya of alambana and Shri Krishna is visaya of alambana.*[See endnote 2] Each gopis' rati (mood of love) is not equal to the other. There are gradations of gopis. Depending on the rati they possess, they experience that type of attachment in their heart. These gradations are also seen in the five kinds of rasa: santa (neutral), dasya (servitorship), sakhya (friendship), vatsalya (parenthood), and madhurya (conjugal love). Dasya-rasa is deeper then santa-rasa, sakhya is deeper then dasya, vatsalya is deeper then sakhya, and madhurya is deeper then santa, dasya, sakhya, and vatsalya. The rati of all the different gradations of gopis is deeper then that of Nanda and Yasoda. There are 360 types of gopis, such as dhira (sober), adhira (restless), dhira-mugdha (sober and captivated), adhira-mugdha (restless and captivated) and dhiradhira (mixture of sober and restless). Among all of them Shrimati Radhika is the best, and Shrila Rupa Gosvami has explained this in his literature. In madhurya-rasa, rati is of three types: sadarani-rati (ordinary love), samanjasa-rati (due to its divided nature, it is doubtful that this love can control Krishna fully) and samartha-rati (that love which thoroughly controls Krishna due to its undivided nature). According to their rati, the nayika (female beloved, or heroine) is also of three types: sadarani-nayika, samanjasya-nayika, and samartha-nayika.*[See endnote 3] A prostitute meets with many males for money, but she is never attracted by her clients' qualities or beauty. Of course, this does not make her a sadarani-nayika, because she is a mundane person. Kubja was also a prostitute, but she is considered by Rupa Gosvami to be a nayika. If a prostitute's love will only be for Shri Krishna and not for any other male person, she will be a sadarani-nayika. When someone desires her own sense gratification but not from any male person other then Shri Krishna, her rati is called sadharani-rati. Kubja is the best example of this. Her rati can increase up to prema, but not to sneha, mana, pranaya or higher levels. If she will do maan (feel anger or jealousy) or be sulky, Krishna will simply say, “Ok, go away then.” A nayika may desire happiness with her husband. Then, upon meeting with her husband, her separation mood and hankering subsides or disappears. In relation to Shri Krishna, this is called sadharani-rati of a sadharani-nayika. Her happiness depends on seeing Shri Krishna, but when her hankering disappears her rati also disappears. Her rati is diluted; not condensed and everlasting, like samartha-rati. Samanjasa-rati is more condensed then sadharani, and samartha-rati is more condensed then both samanjasa and sadharani. Krishna is only fully controlled by samartha-rati. Shrila Rupa Gosvami translated Shriman Mahaprabhu's mood in the following verse, uttered by Mahaprabhu during the Ratha-yatra festival: yah kaumara-harah sa eva hi varas ta eva caitra-ksapas te conmilita-malati-surabhayah praudhah kadambanilah sa caivasmi tathapi tatra surata-vyapara-lila-vidhau reva-rodhasi vetasi-taru-tale cetah samutkanthate [“That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire.” Chaitanya caritamrta Madya-lila. 1.58] In this verse the same lover who stole away the youth of the heroin later became her husband. This is not an example of samartha-rati, because in the case of the gopis Krishna never became their husband. He became the husband of others, in Dvaraka. By the causeless mercy of Shriman Mahaprabhu, Shrila Rupa Gosvamipada knew His heart and composed a parallel verse: priyah so 'yam krsnah saha-cari kuru-ksetra-militas tathaham sa radha tad idam ubhayoh sangama-sukham tathapy antah-khelan-madhura-murali-pancama-juse mano me kalindi-pulina-vipinaya sprhayati [“My dear friend, now I have met My very old and dear friend Krishna on this field of Kuruksetra. I am the same Radharani, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamuna beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vrndavana.” Chaitanya caritamrta Madya-lila 1.76 ] Pure love depends on the sense of mineness or possessiveness, which manifests according to one's relationship with Shri Krishna – as a parent, friend or beloved. As previously mentioned, the parental mood is deeper then the mood of friendship, and the mood of a gopi is deeper then that of both friendship and parenthood. Sometimes the mamata (mineness) of Krishna's cowherd friends is considered stronger then that of Nanda Baba, and Yasoda-Maiya, but actually the cowherd boys don't know when Krishna will be hungry, nor can they chastise Him or bind Him as His mother can do. Therefore, parenthood is superior to friendship. How will it be possible for a sadhaka (spiritual practitioner) to attain this possessiveness for Shri Krishna? It will first sprout for Shrila Gurudeva, the asraya or associate of Krishna. The sadhaka will feel, “He is my life and soul. He is more dear and intimate than my own soul.” Then, when that possessiveness for Gurudeva gradually matures, Gurudeva will personally transform it into possessiveness for Shri Krishna Himself. Regarding samanjasa-rati, the love of Shri Krishna's queens: Satyabhama and Rukmini have deep self-identification that, “Krishna is our husband and we are His wives.” This ego has a sense of deep mineness, but their mineness or possessiveness is not equal to that of the Vraja gopis. When did the Queens' mineness for Krishna start to develop? Rukmini's affection and mineness for Shri Krishna began to develop after she heard about Him from Narada Rsi and others – when she was a teenager of 13 and 14 years old – not before that; not from her birth. Rukmini and Satyabhama did not have the feeling of mineness for Shri Krishna from birth, nor could they ever consider breaking social etiquette for Him, even as His Queens. When prema begins or increases without any cause, or when there is cause for prema to subside but it doesn't – by this kind of prema will control Lord Krishna completely. This kind of prema is possible only in samartha rati; not in sadharani nor samanjasa. The samanjasa-nayika sometimes desires something that is separate from Krishna's desire. Sometimes they want to control Krishna, as mentioned in Shrimad Bhagavatam: They tried to control Him to their level best, but they could not. They failed. On the other hand, because the gopis desires are tadatma (in oneness) with Krishna's, there is no difference between their prema and their hankering for Him, they can fully control Him. Shrila Rupa Gosvami has discussed this in Shri Bhakti-rasamrta-sindu and other places. The gopis prema (love) and kama (transcendental lust) are non-different from each other. For others there is a difference between prema and kama, but for the gopis there is no difference. Their prema and kama are one with the heart of Shri Krishna. They only want to make Him happy; they never hanker for their own self interest. In the case of samanjasa-rati, the nayika's relationship depends on or was caused by a marriage ceremony, but for the gopis there is no cause. Their affection for Shri Krishna is svabhavika or sahajik (natural). It was there since their birth, but was gradually manifest. Shrila Bhaktivinoda Thakura has said that when the gopis saw Mother Yasoda bind Krishna, their love for Him increased and they vowed, “Oh, we should not leave Him anymore, otherwise mother will bind Him.” One of the unique characteristics of the gopis’ prema is that it cannot be described by words. There is no instance in Vraja that any gopi married Krishna – rather they married other gopas. We see that Shrimati Radharani married Abhimanu and Candravali married Govardhana-malla. It is mentioned in Shrimad Bhagavatam: pati-sutanvaya-bhrata-bandhavan ativilanghya te ’nty acyutagatah gati-vidas tavodgita-mohitah kitava yonitah kas tyajen nisi [Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud song of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. (Shrimad-bhagavatam 1031.16)] To meet with Shri Krishna, the gopis gave up their sons, husbands, brothers and other relatives. Their mood is always tadatmika with His. Shrila Bhaktivinoda Thakura has written, “tomara icchai mora iccha milanu –Your desire is our desire. We have no separate desire from You. Whatever You want, we also want.” This parakiya-bhava or samartha-rati began from their babyhood and, as it increased, the gopis broke all kinds of social and religious etiquette. Samartha-rati can never be penetrated by other ratis like servitorship, friendship or parenthood. There are 360 kinds of gopis, and all of them have different kinds of madhurya-rati. Shrimati Radharani's madanakya-mahabhava is supermost, and no one else can penetrate it. When Krishna came to Kamsa's wrestling arena in Mathura to kill him, the ladies of Mathura sang: ya dohane ’vahanane mathanopalepa prenkhenkhanarbha-ruditoksana-marjanadau gayanti cainam anurakta-dhiyo ’sru-kanthyo dhanya vraja-striya urukrama-citta-yanah [“The ladies of Vraja are the most fortunate of women because, with their minds fully attached to Krishna and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Krishna consciousness they automatically acquire all desirable things.” (Shrimad-bhagavatam 10.44.15)] Shri Krishna rides on the chariot of the gopis' hearts and they ride on the chariot of His heart. The entire world may think about Krishna, but that Krishna can only think about the gopis. Even when He is in Dvaraka, He can never forget about the gopis. He is always absorbed in their moods and the Vraja mood. [While translating this class, Shripad Madhava Maharaj commented, “This subject is very deep – more so then the Pacific Ocean. Being absorbed in these deep moods, Shrila Gurudeva is giving us teachings that are very hard to translate. If he will infuse this knowledge in my heart, then I will be able to translate properly.” The above is a transcription of the translation of Shrila Narayana Maharaj’s Hindi talk. At the end of the class Shrila Narayana Maharaj himself spoke the following words in English. Because this class was given just before the beginning of the Kartika parikrama, the parikrama was the subject matter of his words:] Our Mathura parikrama will begin tomorrow. I request that you don't take bath in ponds and rivers; otherwise you will be quickly overpowered by ‘cough and cold’. Try not to become sick. Don't jump in Pavana Sarovara and Bimala Sarovara, and don't drink the water. Also, you should not become tired. Young people can do parikrama in all places in Mathura, but those who are old, who have little energy and who wear bifocals should only go to very special places here. Otherwise, they may become sick and then infect and spread diseases to all the other devotees on parikrama. You should also be careful of another thing. It may be that Indian devotees – whether they are actually devotees or not is a question; they could be disguised as devotees – may come to you and say, “I want this and I want that. I want $100. That is nothing for you.” Or they may say, “I only want $200. I want to buy this and that.” Or they may say, “I want to purchase some paraphernalia for the Deities” or “I want to purchase some ingredients for the Deities.” You should reply, “Please ask my Gurudeva. If he gives me written permission, then I can give you what you ask for; otherwise not.” [*Endnote 1 – “Situated above these two emotions is permanent love, which is called sthayi-bhava. In other words, attachment to Krishna is permanent. That permanent loving attitude is sometimes mixed with different kinds of taste, called vibhava, anubhava and vyabhicari. Vibhava is a particular taste for attachment to Krishna, and it can be divided into two further categories—alambana and uddipana. In the Agni Purana and other authoritative scriptures, that which increases one’s love of Krishna is said to be vibhava… Uddipana is induced by Krishna’s transcendental qualities, His activities, His beautiful smiling face and the aroma of His body, the sound of His flute, the sound of His conchshell, the marks on the bottom of His feet, His dwelling place… ” (Teachings of Lord Chaitanya)] [Although the Lord Absolute and His potency are one and the self-same existence, still They exist eternally as separate entities, as Radha and Krishna. In both the ecstatic energy and the transcendental Lord Krishna, there exists srngara-rasa (amorous love) whose quality is inconceivable. The vibhava (extension) of that rasa (mellow quality) is twofold, viz., alambana and uddipana (stimulation). Of these alambana is twofold, viz., asraya (supported) and visaya (supporter). Asraya signifies Radhika Herself and the extensions of Her own form and visaya means Krishna Himself. Krishna is Govinda, Lord of Goloka. The gopis are the asraya of that rasa. With them Krishna indulges in eternal pastimes in Goloka.] [Visaya and asraya are two very significant words relating to the reciprocation between Krishna and His devotee. The devotee is called the asraya, and his beloved, Krishna, is the visaya. Different ingredients are involved in the exchange of love between the asraya and visaya, which are known as vibhava, anubhava, sattvika and vyabhicari. Vibhava is divided into the two categories alambana and uddipana. Alambana may be further divided into asraya and visaya. In the loving affairs of Radha and Krishna, Radharani is the asraya feature and Krishna the visaya. The transcendental consciousness of the Lord tells Him, “I am Krishna, and I experience pleasure as the visaya. The pleasure enjoyed by Radharani, the asraya, is many times greater than the pleasure I feel.” Therefore, to feel the pleasure of the asraya category, Lord Krishna appeared as Shri Chaitanya Mahaprabhu. (Adi 4.135)] [“The object of love is Krishna, and the container of that love is the devotee of Krishna. Learned scholars call them alambana—the foundations.”] [*Endnote 2 – The detailed explanations of svakiya and parakiya-bhava by Shrila Jiva Gosvami in his commentary on Shri Ujjvala-nilamani and by Shrila Vishvanatha Chakravarti Thakura both present proper siddhantas according to their own perspectives. The only difference is in their angle of vision. Shrila Jiva Gosvami has taken the side of svakiya, keeping in mind tattva, while Shrila Vishvanatha Chakravarti Thakura has supported parakiya-bhava, keeping in mind the lilas. The gopis are expansions of Krishna’s own svarupa sakti – that is why they are like His wives (svakiya). Although it is not possible for them to be other men’s wives (paradaratva), still, in their pastimes as they are manifest in this world, the gopis appear to be married to others. This is only an illusion of Yogamaya. (Venu-Gita Verse 12 purport, page 80-81) [*Endnote 3– There are three kinds of rati: sadharani (general), samanjasa (proper), and samartha (competent). The rati of Kubja is an example of sadharani-rati. It has been condemned because its fundamental basis is the desire to enjoy union. The rati of the mahisis of Dvaraka is called samanjasa (proper), because it satisfies worldly standars of righteous conduct, and it is awakened by the regulative principles of marriage. “I am His wife, He is my husband,” this rati is limited by such sentiments. The rati of the residents of Gokula is samartha because such rati magnificently goes beyond even the boundaries of social restrictions and religious principles. Samartha rati is not actually improper. Indeed, from the perspecitve of the ultimate transcendental objective (parama-paramartha), only samartha rati is correct in the highest sense. Sadharani rati is like a jewel; samanjasa rati is like cintamani; and samartha rati is supremely rar, like the Kaustubha-mani. (Jaiva Dharma, page 770) ] Translator: Shripad Madhava Maharaj Editor: Shyamarani dasi Transcriber: Kanta dasi
  8. Mathura, India: October 10, 2005 Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaja [To begin the Kartika month’s observances, Shrila Narayana Maharaja gave a series of classes on Shrila Vishvanatha Chakravarti Thakura’s book, Prema-samput. He spoke in Hindi, as many of the devotees present listened to a simultaneous translation on their headphones. Every ten minutes or so, he called on Shripad Damodara Maharaja to translate his words into English, and at that time the devotees from Russia and elsewhere heard simultaneous translations in their own languages. The following is a transcription of the English translation of the first class in that series.] By the mercy of Shri Guru and Gauranga we are trying to explain the words of Shrila Vishvanatha Chakravarti Thakura in his book called Prema-samput. Shri Chaitanya Mahaprabhu, who is the combined form of Radha and Krishna, stayed for some time in the Gambhira and tasted many varieties of prema in the association of Shrila Raya Ramananda and Shrila Svarupa Damodara. Shrila Rupa Gosvami wrote about some of these jewel-like varieties in his books, especially in Shri Ujjvala-nilamani. Shrila Vishvanatha Chakravarti Thakura expanded on these ideas, especially in his Shri Krishna-bhavanamrta and this Prema-samput. The word samput means box. Prema-samput means box or treasure chest of this prema (pure love for Shri Krishna, and also pure love possessed by Krishna for His associates). Many hidden truths have been given in this book, and only those who hear or read it can understand the science of prema. Herein, Shrila Vishvanatha Chakravarti Thakura has opened the treasure chest of prema. If he had not come and done so, we would not be able to understand the conceptions of Shrila Rupa Gosvami. Prema has a particular nature (svabhava). What is that? The nayaka (hero) has a great spiritual greed to taste a variety of transcendental ecstatic moods from the mouth of his beloved. The nayaka wants to hear how his prema or love has some lacking or faults. The essence of this book is that Shri Krishna wants to hear directly from the lotus mouth of Shrimati Radhika how His prema is faulty. Shrila Vishvanatha Chakravarti Thakura has said that Krishna is rasa-lampata. This means that He will do anything to relish transcendental love. He will place Himself into any situation that will give Him a chance to taste that rasa (mellow). This is His nature. When Radha and Krishna meet directly, Radhika will not explain His faults, but when She is in the association of like-minded gopis She will explain everything. Therefore, in order to hear these things from Her own lotus mouth, one day Shri Krishna dressed in the disguise of Syama-sakhi (a beautiful teenage gopi named Syama). How lovely He looks in that dress! Wearing beautiful ornaments and dress, the demigoddess-disguised Krishna entered the courtyard of Shrimati Radhika’s home in Yavat. Shrimati Radhika, Lalita and Visakha could not understand that She was Krishna. Therefore, as She approached from a distance, Shrimati Radhika said to Lalita, “Dear Lalita, who is this girl? She is extremely beautiful. Her beauty defeats the splendor of millions upon millions of moons!” [Shrila Gurudeva speaks in English:] Are you understanding something? If you don’t understand, I can stop speaking about this subject and speak about something else.] [Devotees:] No! [Continuation of the translation:] Shrimati Radhika continued, “O Lalita! The beauty and the bodily effulgence of this sakhi are like millions of sapphires. Her effulgence is so luminous that it seems as if our courtyard has also become like a sapphire.” Shrimati Radhika then sent Her sakhis, especially Lalita and Visakha, to bring the ‘girl’ close and inquire from ‘Her’. “Who are you? Where have you come from? Is there any special reason for Your coming here?” Lalita and Visakha especially asked this again and again, but Syama-sakhi gave no answer. Finally Syamali-sakhi asked, but she also received no answer. Radhika thought, “I must go there myself.” She approached the Syama-sakhi disguised Shri Krishna and asked, “Oh sakhi, who are You? You have attracted My mind. Are You not a demigoddess? It seems that all the beauty of this world has condensed and become Your form.” Still, ‘Syama-sakhi’ did not say anything. Shrimati Radhika requested again and again, “O Sundari, beautiful one! Although You have come here, You have not told us your identity. You should pacify the greed of My mind and tell us who You are. I see that You are very shy, and this is a good quality. Your shyness increases Your beauty more and more, but there is no need for shyness or hesitation here. You should open Your heart and explain everything to us.” At that time the Syama-sakhi-disguised Krishna began to take very long breaths, and then became silent. It looked as though ‘She’ had some distress, sadness or problem. Seeing this, Shrimati Radhika said, “Oh, You have some pain or disturbance in Your heart. I think that is why You remain silent. Oh Kamala-nayane, Oh girl with very long, beautiful lotus eyes! Open Your heart. There should be no hesitation or shyness in You. You should say directly what the cause of Your dissatisfaction is. After all, we are Your dear friends. That is why we are so interested in You and that is why we want to remove the cause of Your sadness. If anyone reveals her unhappiness to someone who is very near and dear to her, her suffering will definitely decrease and become very negligible. “Has Your beloved perhaps abandoned You? Or, maybe You saw some fault in his character and therefore You left him. Or, maybe he committed some offence to you; or You committed some offence to him and therefore he left You. “Or, maybe you didn’t commit any offence at all. Maybe some third person has come and falsely accused you to your beloved and has thereby destroyed your relationship.” Syama-sakhi Krishna again maintained silence. Shrimati Radhika asked again, “O most beautiful one! I think I know what happened. It must be that you are married. Yes, yes; I think you have married, but I think you must have married a bad person. Or maybe you were cheated. “Sometimes parents may show the girl a very nice boy, or to cheat a boy they will show a very nice girl, but at the time of marriage, they will give a very bad girl to the boy in marriage. So maybe you have been cheated in the same way. Is your husband lacking in good qualities? Or maybe after You were married You found out that Your husband did not like You at all. Maybe he detests You and tortures You. “Or maybe, after your marriage, You became attracted to another man and fell in love with him. Maybe Your family members are like Jatila and Kutila. Maybe they always surround You like my family members Jatila and Kutila always surround and defame Me , proclaiming My faults to everyone. Did this happen to You?” Still, Syama-sakhi didn’t reply. Instead She lowered Her face, and Shrimati Radhika’s inquisitiveness increased still more. Shrimati Radhika said, “Maybe You have a co-wife. Maybe she has completely attracted the mind of Your husband and therefore your husband neglects You and she burns Your heart with cruel words. “But I think this is not possible. After all, sakhi, You are so beautiful and qualified that it would be quite impossible for any man to ever be attracted to another girl.” “O Sundari, lovely one,” Shrimati Radhika continued, “I have heard from Paurnamasi, that the Supreme Lord took the female form of Mohini-murti. That form was so attractive that it bewildered and stole the heart of Mahadeva Siva. I think You may be that same Mohini, who has come here to bewilder us. Mohini captured the mind of Mahadeva and She herself was not bewildered. But sakhi, I tell You; if Krishna, Hari, comes here and throws His sidelong glance towards You, You will easily become bewildered. Our Krishna is Nayaka-cudamani, the crest-jewel of beloveds. He is very, very attractive, but You are also most beautiful. I think that if You and Krishna could meet He would become mad seeing You, but You would also become mad seeing His beauty.” Listening to the conversation between Shrimati Radhika and Syama-sakhi, the gopis became astonished and forgot themselves. They forgot who they were and where they were. Shrimati Radhika’s words and language were very sweet. Hearing them, Shri Krishna felt such extreme happiness that His body became affected with asta-sattvika-bhava (the eight ecstatic bodily transformations like bodily hairs standing on end and trembling). In order to cover the horripilation appearing on His body, Krishna covered all His limbs with His sari. Shrimati Radhika asked, “Oh sakhi! Oh beautiful one! I think that maybe You have some disease, some sickness; and that is why you are covering Your body.” Shrimati Radhika then told Visakha devi, “O Visakha, My most respected father is full with great affection for me, and he also knows how to remove all types of diseases. He has therefore sent some very special medicinal oil for me. That oil is in the corner of my bedroom. O Visakha, please go there and bring that oil, and we will massage it on this girl. After all, this is one female to another.” She then told Krishna in the dress of a demigoddess, “This is not actually oil. You should think that this medicinal oil is the affection of my father, which has taken the form of oil. It is the symptom of affection that one will give to one’s beloved anything which is very dear to one’s self. Therefore O beautiful one, the life of this oil will be successful if we can put it on You. This oil removes all types of diseases. I will personally take this oil and massage it on top of your head with great affection.” [It is now 6.50 PM] Now many of you will have to return to Vrndavana (from Mathura), so we will end here. Gaura premanande! Translator: Shripad Damodara Maharaja Editor: Shyamarani dasi Transcriber and typist: Krishna Vallabha dasi
  9. Mathura, India, October 4, 2000 Krishna has left Vrindavana for Mathura. Shrila Vishvanatha Chakravarti Thakura has explained in his commentary that all the Vrajabasis, especially the gopas and gopis, and Krishna's father and mother, are feeling so much separation that is beyond the limit of explanation. It is said that the Vrajabasis sent a swan as a messenger to Mathura, and the Puranas say that they sent many messengers; but Shrimad Bhagavatam has not told so. Shrimad Bhagavatam has explained that it was Krishna who sent the messenger. Sastra says that the devotees feel separation for Krishna, but Shrimad Bhagavatam says that Krishna, feeling separation for the Vrajabasis, weeps all day long-for the gopas, gopis, His father, His mother, and all others. He is always weeping in Mathura and Dvaraka. Although He is surrounded by His wives, sons, and daughters, He is not satisfied. What is that love and affection that induces the gopis to weep? We are separated, but we do not weep. There is one point to especially note here: If I explain about the worldly separation of a lady who is weeping for her beloved man, we will also weep. Hearing about Krishna's separation, however, we cannot. Why not? It is due to so many offences from past lives and this life. Krishna is feeling so much separation, and He is weeping, weeping, weeping-all day and night. That is why Shrimad Bhagavatam has told about Krishna's sending a message. Krishna sent Uddhava from Mathura, and therefore Uddhava sandesa is explained in Shrimad Bhagavatam. Did Krishna send the message to console the gopis and gopas, or to console and pacify Himself? It was not for them, but for Himself. His heart was loaded with the suffering of separation, and He wanted to divide it, or share it, with others. Vrajendranandana Krishna had spent His first three years in Gokula, almost up to His seventh year in Vrindavana, and remained until ten years and eight months in Nandagaon. After killing Kamsa, He installed Ugarsena on the throne. I have already explained all this. Krishna has now returned from His schooling at the asrama of Sandipani Muni, and He was standing on the roof of the raja palace, the house of Vasudeva Maharaja. He was looking across the Yamuna, who was floating gently and sweetly, with sounds of 'kala kala.' He at once remembered all His pastimes in Vrindavana, and He could not check His heart. He wept continually. In the meantime Uddhava came, and Krishna put his hands in His own hands. Again He wept. His voice was choked up, but finally he controlled Himself and began to speak to him. Vrindavana is the place of high-class love and affection-up to madanakya mahabhava in madana and modana. Why did Krishna leave there and go to Mathura? In Mathura there is also love and affection, but it is on a low level because it is mixed with aisvarya. Therefore, if after killing Kamsa He could not go forever, why did He not go from time to time? Why did He not send messengers? Why did He not bring the Vrajabasis to Mathura and Dvaraka, as He had previously transferred the Mathuravasis to Dvaraka when they were under attack by Jarasandha? If we can understand this, it will help us understand the meaning of prema. Shrila Vishvanatha Chakravarti Thakura explains that there are two prakasas, sections, of Krishna's lila-aprakata and prakata, unmanifest and manifest. In aprakata lila, Krishna returned with Nanda Baba, and in prakata lila Nanda Baba returned alone. In one section there was separation, and in one section there was not. There is even separation in madana and modana mahabhava-a fear of future separation. Anyone in this world will want to stay where there is affection. Even though parents take good care of their children throughout their young life, when the children get married they feel they are getting more love from their own wife and children, and prefer to stay with them. This is the nature of both humans and demigods, and this is also true for Krishna. 'Ye yatha mam prapadyante, tams tathaiva bhajamy aham.' If one worships Him as impersonal Brahman, He reciprocates accordingly. If one wants to worship Him in santa rasa, He appears to that devotee as Narayana. If one wants to serve Him as a sakha, He appears as Nandanandana. In this world there are many categories of devotees, and Krishna cannot neglect any of them. Even when He is very busy in rasa-lila, still He cannot neglect the devotees in Mathura and Dvaraka. Otherwise He would be defamed. There is no comparison between the love and affection of the Vrajabasis and that of anyone else, but still Krishna cannot neglect anyone else. Devaki and Vasudeva had spent so many years in jail on Krishna's account, tortured by Kamsa for the ten years and eight months that He was in Vrindavana. Even if someone is not a suddha-bhakta, but he prays to Krishna with a little sraddha, Krishna hears his prayers. It is not Paramatma who hears, but Krishna Himself. In that case, how can He forget Vasudeva and Devaki? He cannot. Krishna is playing at Vamsivata near Yamuna, but still, how can He forget Ugrasena in prison? He remembers him. After He killed Kamsa and enthroned Ugrasena as king, He could not leave because Ugrasena and Vasudeva could not take care of the kingdom themselves. Shrila Vishvanatha Chakravarti Thakura has explained all this in his commentaries. Kamsa's two wives, Asti and Prapti, had gone to their father, Jarasandha after the death of their husband. Weeping bitterly they said, "O father, our husband was so sober and sweet. He was simply sitting and watching Krishna play, and act, and kill the wrestlers. But without any cause Krishna dragged him from the rangasala and killed him. Because Krishna was his nephew, he did not fight back. Generally no uncle will slap his nephew, and therefore Kamsa did [not] protest when Krishna was beating him. He was defenseless." Hearing and seeing his daughters cry in this way, Jarasandha said, "I'll go to Mathura and kill them all." He thus proceeded to attack Mathura seventeen times. There was a fort in Mathura, and so many defenses to protect it. Krishna thought that if He stayed in Mathura Jarasandha would attack Mathura, and if he went to Vrindavana, even for a short visit, Jarasandha would certainly come and attack there. In Vrindavana there was no wall and no weapon. There were only sticks for cow-grazing. Even Nanda Baba knew that Jarasandha was angry. He thought, "If Jarasandha comes here and attacks my beta (son), what will He do? How will He fight back?" The Yadus are warriors but the Vrajabasis are cow-herders, grazing cows on Govardhana. If even one cow is running from Govardhana to Mahdhuvana, they cannot stop her with their sticks. How, then, can they stop Jarasandha? Besides this, at that time not only was Jarasandha attacking, but also Kalayavana and Dantavakra. Therefore he could not go to Vrindavana. Madhurya-lila-and everything else-would be finished. Another point is that Devaki and Vasudeva would not allow Him to go to Vrindavana. They knew that He would never return because He would be absorbed in rasavadana, relishing the taste of rasa. It would be impossible for Him to return to Mathura. They would therefore allow Him to go anywhere else, but not there. The prema of Nanda and Yasoda and the sakhas and sakhis is so great that Vrindavana is called rasa-bhumi. If Krishna went elsewhere for a job, for some duty or work, He would surely return. He went to the battle of Kuruksetra and to Janakapura for business, and then returned. In Vraja, however, there is only rasa. Rasavadana has no beginning and no end. Vrindavana is rasa-bhumi, and Dvaraka and Mathura, being full of aisvarya, is karma-bhumi. Therefore He would never return. Why did Krishna not kill Jarasandha the first time he attacked? Baladeva had caught hold of him with His plow and was about to hit him with His club, but Krishna said, "Let him go. In this way he will collect more and more demons, and we will kill them all at last." Another question may arise: Krishna had fought with and killed so many demons when He was living in Vraja, so what would be the problem now? The answer is that Krishna did not actually fight with them. He was only playing. He did not kill Putana. He was only sucking. He did not kill Trnavarta. He wanted to play in the sky, and when He was up there he caught cold of Trnavarta to protect Himself from falling. That was all. So, what to do? He did not kill Denukasura. He was simply playing as though with a toy. Aghasura had taken Krishna and all the cowherd boys into his mouth, and Krishna's body became like burning fire. When the demon's head burst open and Krishna came out automatically, it was just play.
  10. October 9, 2005: Mathura, India Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaja [Respected Readers, Please accept our humble obeisances. Regarding the 2005 Kartika observance, Mathura parikrama began on October 9, and on that evening Shrila Narayana Maharaja gave a short talk as an introduction to the celebration of this most auspicious month of Kartika. He spoke a few sentences in Hindi, then a few in English, back and forth, to satisfy his large Western, Eastern and Indian audience. The following is a transcription of His English sentences, and some of his Hindi:] By the mercy of the Supreme Lord, we have assembled here to observe Kartika-vrata (the vows followed in the month of Kartika), niyama-seva (the rules and regulations of Kartika) and Urja-vrata. Some people will begin from Ekadasi, some from Dvadvasi, and some will begin from Purnima. In our line, Shrila Prabhupada Bhaktisiddhanta Sarasvati Gosvami Thakura used to begin from Purnima. Once, a certain Maharaja was beginning Kartika from Dvadasi. I asked him, “You are a disciple of Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura, so what ground do you have for beginning your Kartika-vrata from Dvadasi?” He replied, “Shrila Sanatana Gosvami has told us to do so.” I told him, “Shrila Sanatana Gosvami has told about both dates, but you are a follower of Shrila Prabhupada.” He could not answer. My Guru Maharaja and Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura follow this. Therefore we begin from Purnima; we must follow this. In this month we don’t eat tomatoes, honey, eggplant, loki, parmal or sesame seeds. I think, however, that it is more important to take a vow to not have any desire for sense gratification. We should vow that our mind will not go anywhere except to please Krishna – to please Damodara. Also, we should try to follow what Shrila Sanatana Gosvami has told in Hari-bhakti-vilasa regarding this month, what Shrila Rupa Gosvami has told in Upadesamrta and what Shrila Raghunatha dasa Gosvami has told in Manah-siksa. Urja means power. Shrimati Radhika is the Urja-sakti, power, of Krishna. Urja-vrata (vrata means vow) means Radha-vrata. Although we regularly recite Shri Damodara-astakam in the morning and evening, we must keep in mind that this is Shri Radha-vrata. We are attending classes – to please Shrimati Radhika. Both in the morning and evening we will sing kirtanas of Radhika, and we will also visit the places of Shri Shri Radha and Krishna’s pastimes – we will go everywhere in Vraja Mandala. speakingWhy are we performing Vraja Mandala parikrama? It is because Shri Krishna gave a blessing to Narada Rsi that if one meditates on the Lord's pastimes or visits His pastime places in the holy dhama, these very pastimes will manifest within his or her heart. The dhama has power like that of Krishna; it will fulfill all desires of the devotees. We will go to Radha-kunda, Syama-kunda, Govardhana, Bhandiravana, Bhandiravata, Varsana, Nandagaon, Visakha-kunda, Purnamasi ki Gufa, the place where Shrimati Radhika sang Brahmara-gita in Uddhava-kyari, Ter-kadamba, Yavat and Kokilavana. We will also go to the three Carana-paharis; one in Kamyavana, one in Nandagaon and one near Baithana. We will also go to Rasa-sthali in Vrndavana, and to so many other places. We will pray to Shrimati Radhika at all these places. We will try to give up all things that are unfavorable to bhakti and we will accept very strongly what is favorable for bhakti. Don’t endeavor at all for sense gratification. Those who want material happiness and a life of ease should not go on parikrama. Sometimes we may be late in taking prasadam and there will be only kitchri (rice and dahl mixed together) and nothing else, and sometimes there will be so many items. Sometimes there will be no attached bathroom, air conditioning or other facilities. These are austerities. There may be difficulties, and that is the austerity. Perform parikrama only for attaining bhakti. Don’t quarrel with anyone; and especially don’t make our parikrama a place for looking for a marriage partner; be here only for bhakti. Don’t think, “I have come to find a husband or wife,” for this will make me very upset. I request that some senior ladies guide others in their groups. Make any resolution that this mentality should be stopped for one month. The ladies and men can look for their marriage partners in their own countries, but not here. Regarding evening classes, I have spoken on Bhajana-rahasya in previous Kartikas and I reached up to chapter six. I may speak on that, and I may speak on Madhurya-kadambini. We can also speak about the places that we will visit. I would like the devotees who have come to register their names. Editor: Shyamarani dasi Transcriber: Vasanti dasi Typist: Janaki dasi
  11. Mathura, India, October 3, 2000 The evening after Krishna killed Kamsa and made Ugrasena king, He and Baladeva met Nanda Baba and tried to satisfy him. Krishna and Baladeva went to Vrindavana in one prakasa and in another stayed in Mathura. In one prakasa Nanda Baba went to Vrindavana alone and was very sad. He was weeping bitterly and feeling so much separation. In another prakasa Krishna returned and played with the gopas, gopis and cows. This was not seen by people in general, but the separation mood was seen by all. In Mathura Krishna's yajna-pavitra (sacred thread ceremony) was performed, because the Yards wanted Him to think that He is Devaki and Vasudeva putra. After that they sent Him to the asrama of Sandipani Muni, where He learned sixty-four arts in sixty-four days. He learned vidya, archery, politics and many other subjects. The sisya goes to his guru to learn two kinds of vidya, knowledge: para and apara. The four Vedas, that is, Rg, Artharva, Sama, and Yajura, and the Upanisads and their teachings, are para vidya, spiritual or transcendental knowledge. The Vedas contain so much knowledge, but there is no description of prema. Shrimad Bhagavatam is paravidyavadi. Everything is complete there. Krishna also learned worldly knowledge, like kalpa, jyotisa, astrology, and vyakarana, grammar, When His training was complete, just before His return, Krishna asked His guru what daksina He could give. His guru said, "By association with You all my material desires have vanished. I only want bhakti to You. But I will consult with my wife." His wife requested that Krishna bring her dead son back to life. He had been playing on the beach, and somehow he drowned. Krishna and Baladeva went to the shore of the ocean and ordered the god of the ocean to give back that son. The ocean replied, "He is not in my grip. He is in the grip of the demon Pancajanya, who is in the shape of a conch-shell." Krishna entered the sea and killed the demon, but He and Baladeva did not find the boy. Krishna took the conch-shell and went to Yamapura, the kingdom of Yamaraja, where innumerable jivas are suffering. When Krishna blew His conch, all became happy. By Krishna's presence, the entire atmosphere became sweet. Dharmaraja welcomed Them. When Krishna ordered the boy's return, Dharmaraja said that he had vanished, but by Krishna's order his form returned. The boy offered many prayers, and Krishna then returned him to his father. Krishna asked His guru what further daksina He could give, and Sandipani Muni replied, "You have already made me world-famous. I don't want anything from You but Your bhakti." Who was the son of Sandipani Muni? Madhumangala. How did he become his son? He had come with Krishna from Vraja. We learn from Shrila Rupa Gosvamipada that just as Visakha and Shrimati Radhika entered the Yamuna, and from there reached the Sun-god, and from there went to Dvaraka; and just as Candravali became Rukmini, the daughter of Bhismaka, and just as all the asta-sakhis became mahisis, and other gopis became their girlfriends; and just as all of Krishna's sakhas became His sons and nephews in Dvaraka as members of the Yaduvamsa; similarly, Madhumangala, playing by the sea in Dvaraka, became the son of Sandipani Muni. They had all changed their dress and mood. They are the same personalities, but at the same time different. I saw a lady who was about forty years old. When she dressed in an Indian sari she looked like herself. Sometimes, however, she dressed herself differently. She wore tight pants, an abundance of cosmetics, hardly anything on the upper part of her body, carried a western shoulder bag, and briskly strutted along. She looked about sixteen years old, and onlookers could not recognize that she was the same person. She had certainly changed. Similarly, Madhumangala had changed. All the changes of Krishna and His associates were arranged by Yogamaya. Sometimes Krishna used to come to Radharani and the gopis, disguised as Syama-sakhi and other so-called gopis. He was even able to imitate Radharani's voice, and sometimes even She could not recognize Him. These disguises were part of the sixty-four arts He had learned at the school of Sandipani Muni.
  12. Mathura, India, September 29, 2000 Shrila Vishvanatha Chakravarti Thakura is asking, "Is it impossible that Krishna and Balarama and the Vrajavasis can take more than one form?" He is also answering his own question. During Rasa-lila Krishna took millions of forms and danced between millions of gopis. If he does so in Vrindavana, then what to speak of Dvaraka? There He took 16,108 forms, and He had 16,108 palaces. In many other pastimes as well, Krishna simultaneously took many different forms. There are also many evidences in Shrimad Bhagavatam that Krishna was actually staying in Vrindavana as well as in Mathura, and that form was realized and seen by Uddhava, Balarama, and also by the gopis. All the Vrajavasis see Krishna in dreams. Sometimes, when He directly comes in front of them, they still think, "This is our imagination." But that evidence is given in Bhagavatam. After Krishna and Balarama killed Kamsa They approached Their Vasudeva and Devaki and cried, "Please forgive us. It is the duty of the son to serve the parents, but we left you at a young age. We could not serve you, and therefore you could not taste the happiness of vatsalya-rasa. So please forgive us; now We will serve you. Vasudeva and Devaki asked, "If by chanting the holy names, if by remembering You, one becomes free from all types of sin, then what type of sinful activity have we committed that we had to spend eleven years in the jail of Kamsa, that our seven sons were killed, and that Kamsa tortured us by hitting our chests with big rocks? What type of sinful activity did we commit that we had to suffer that type of punishment?" Krishna called His Yogamaya and said, "O mother, O father." Balarama and Krishna then went to the camp of Nanda Baba. Krishna sat on his right lap and Balarama sat on his left lap. Nanda Baba put his hands on each of Their shoulders, and he was weeping and weeping. Krishna and Balarama were also weeping. Externally, in the Bhagavatam, we see that Balarama is saying, "We are your actual children because you nourished and protected Us. The person who simply gives birth is not the real father." Externally Krishna said, "O Baba, you should go home because you must protect the Vrajavasis and look after the cows." The internal meaning is that Krishna is asking Nanda Baba, "O father, you nourished Us with so much love and affection. We have one question for you. We want you to completely clear our doubts. Just tell the truth as it is. Now We are staying in Mathura. Vasudeva and Devaki, Ugrasena, and the all the Mathuravasis are saying, "Oh, You are actually the sons of Vasudeva and Devaki. You are not the sons of Yasoda and Nanda Baba. In order to protect You from Kamsa, Devaki and Vasudeva sent You to Gokula where You were protected for ten or eleven years. Now that Your business is finished, You have come back to Your real mother and father. Now Your duty is to serve them and give them happiness." Krishna asked, "Baba, what is the meaning? Are We your actual sons, or are We your adopted sons? Everyone in Mathura is telling Us, "Don't return to Vrindavana. You should stay here. This is Your real home." We wanted to come and see you yesterday, but all the Mathuravasis called us by force and told us, "O stay here." Then Vasudeva and Devaki, with much affection, forced Us to take prasada in their house. We could not come and see you last night, and My mind is very disturbed. Even though you are a friend and brother of Vasudeva, they never invited you for mahaprasada. When you were leaving they never even escorted you on your way back to Vrindavana. Our minds are therefore very disturbed. We have come here secretly, and We want you to tell us the direct truth. Whose sons are We?" Then Nanda Baba said, "Oh? Krishna, my son; You are my son, but Gargacarya told us that in your last birth You were the son of Vasudeva. This is why Your name is Vasudeva." It is natural that Vasudeva is thinking that You are his son, because You are so qualified, so beautiful, and so attractive. Everyone wants You as their son. So this is not such an unusual thing. Balarama is actually Vasudeva's son because Rohini's husband is Vasudeva. Vasudeva can say that his son is Balarama because it is true. But how can he say that Krishna is his son? It is not possible." Because Nanda Baba is Krishna's father, he is more intelligent than Him. He therefore turned the question around and put that question back to Krishna. Nanda Baba said, "Krishna, I thought You were so intelligent. I can't believe it. You stayed with me for so many years. We gave You so much love and affection from Your birth. In one day You have forgotten all that. In one day You have forgotten everything. It is not proper to ask such a question from Your father. How can You even think such a thing?" Krishna mind was shaking and He thought, "Oh, I have done the wrong thing. I should not of asked such a question." Nanda Baba said again and again, "I served You since birth. It is impossible that a stepfather can give the love and affection I gave You. It is impossible; completely impossible. The love I gave You can only come from the real father. Still, in one day Vasudeva has changed Your mind." Krishna then became very angry and said, "Accha. Vasudeva is My number one enemy. I previously thought he was My well-wisher, My friend. But now I see that he is trying to steal Me from My father. Now I understand; he is My number one enemy. I never want to see his face again. In fact, We should leave here immediately and go back to Vrindavana." Nanda Baba then said to Balarama, "Alright, Balarama. I have heard Krishna's side. What is Your decision? Vasudeva is Your father, so what do You want to do?" Krishna, Balarama, and Nanda Baba were all crying at this time. Balarama said, "Actually, he is My father only by definition. Someone who only gives birth is not the father. Yes, he is My father, but I am not his son. You have nourished and protected Me from birth; so you were the actual father. There are five types of father. Janma-he who gives birth; palan-he who nourishes; guru-he who gives the sacred thread; kanya dana-he who gives the daughter in charity. By accident, by chance, I became his son. I did not have any say in the matter. Such a father is organized by fate, and after death there is no relationship with that father who gives birth. By chance I came to you and you cared for Me. You are My father-My real Father-because you protected me. I can never leave Krishna, it is completely impossible." Balarama made a drda sankalpa, a fixed vow. He said, "I will never stay here in Mathura. Even if Brahmaji himself comes and gives Me the direct order: 'You have to stay in Mathura with Your mother and father,' I will never accept it. I will never follow him. I must go back to Vrindavana." Nanda Baba, Krishna, and Balarama were all weeping. Nanda Baba then spoke, "It is true that they are very selfish and they want their own happiness. Otherwise, why would they want to steal my sons? It is because they want happiness-not Krishna Balarama. It is true that they are very selfish; but why should I become like them?" Nanda Baba thought, "If I take Them with me, then all the others will become unhappy. Why should I follow him? He is not my gurudeva." He then became silent for sometime. He was thinking, "What should I do? Krishna and Balarama told Nanda Baba, "We should go right now and not stay here for one minute." Balarama explained that there are two types of relationship. One is jyati and another is suhrt. Jyati is a person who, when he stays with you, there is no need to burn yourself. If you want to burn yourself, there is no need to get a matchstick, or kerosene, or a fire, or anything else. That jyati will do the job simply by staying with you. This person will be so bad that his presence will burn you. Actually, jyati is a person who has a blood relationship with us. He is not an outside person. Rather he is a person who has a blood relationship with us-but no love and affection. Nowadays a father wants to burn his own daughter, or a brother wants to burn his own brother or father. Even though he has a blood relationship, there is no love and affection, and no attachment. On the other hand, those persons who may or may not have a blood relationship, and have love for us, are known as suhrt. Balarama then said, "These Mathuravasis are jyatis because I am the son of Vasudeva. However, by saying that I should not go back to Vrindavana, that I should not go back with Nanda Maharaja, and that I should not stay with Yasoda Mata, they are not my suhrts. You are my suhrt, and therefore I will go with you." Of course Nanda Maharaja and all the Vrajavasis may also be called jyatis in one sense, because he has a relationship with Vasudeva. Balarama said, "O Nanda, you are in this Yadu-vamsa. You are in the dynasty of Yadu. Actually Vasudeva is not your suhrt, he is your jyati. Even though he is your brother, I should give more love to you." Krishna said, "You have also come from the Yadu dynasty." You are both Balarama's jyati and suhrt. He has both relationships with you-jyati and suhrt-because We are also from the Yadu dynasty". Who is suhrt to Balarama and Krishna in Vraja? All the Vrajavasis-Nanda Maharaja, those in ujjvala rasa, those who are priyas of Krishna, and those who are well wishers of Krishna are all suhrt. When Yasodamaiya wanted to bind Krishna, the rope was always two fingers short. In the same way, Nanda Baba's intelligence is always two fingers more than that of Krishna and Balarama. That is why he was able to ask that cutting question to Krishna and Balarama. After hearing Nanda Baba's question, Krishna began crying. Nanda Baba had said, "Oh, You have been staying so long with us, and still, after coming here for one day you are asking this question." Weeping, Krishna, Balarama and Nanda Baba climbed upon Nanda Baba's chariot. Although his chariot was made of gold, it was not a chariot of Mathura. It was a bullock cart from Vraja, but still it was made with jewels and gold. It was not the same type of bullock cart that people used for carrying loads. Krishna, Balarama, and Nanda Maharaja thus went to Vraja. By the arrangement of Yogamaya, in one prakrost, section or type of lila, Krishna, Balarama, and Nanda Maharaja went together to Vrindavana. Also by the arrangement of Yogamaya, in another prakrost Nanda Maharaja came to Vraja alone. There were two aspects of Nanda Baba. One Nanda Baba came back with Krishna and Balarama to Vrindavana, and the second Nanda Baba came back empty-handed. Vrindavana itself includes aprakat, unmanifest, and prakat, manifest, lilas. In prakat lila the Vrajabasis are feeling separation, and in aprakat they are not. In aprakat, Nanda Maharaja, Balarama, and Krishna are together with everyone, and in prakat everyone is feeling separation.
  13. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Mathura, India: September 29, 1992 Shrila Gurudeva: There was a gopi, and at first she had had no association of Krishna's beloved gopis. Although she was a gopi, she had not seen Krishna nor did she know anything about Him. She was newly married, and by chance her marriage was performed in Yavata. She had recently come to her father-in-law's house, and there she met Visakha, Kundalata, and other gopis. These gopis always talked about Krishna, and she was now hearing from them about Him; who He is and how beautiful He is. Gradually she began to know something about Him. Seeing that the other gopis were always anxious to meet Him, talking about Him and nothing else, she gradually became like them. A samskara (impressions on the heart) came, "How can I see Krishna?" She told Rupa Manjari and other sakhis, "I also want to see Krishna." They prohibited her, but she did not care for their prohibitions. Then, one day she saw Krishna with them and became maddened. This is 'samskara in raganuga bhajana.' By hearing the pastimes of Krishna and the gopis, a samskara comes that one only wants to hear and chant and immerse in this. That devotee has no taste in anything else; he has taste only in this process. This is samskara. You are coming to me, and a samskara is going into your heart and giving pictures. That samskara will get stronger and stronger, and stronger, and then you will no longer listen to anyone's prohibition. Skillfully, in a hidden way, you will somehow have all these things. The ISKCON leaders say, "Don't read these books," but you will somehow or other collect them. While reading one of these books, the ISKCON leaders will come and you will cover that book with another. Then, when they'll go, you will again put that book on top. This is all samskara. Shyamarani dasi: It is by samskara that we will be able to remember Krishna more and more? We forget so easily now. Shrila Gurudeva: Samskara comes by association and by practicing. Our utmost goal is gopi-prema, the love of the gopis for Gopijana-vallabha, and we have given our hearts for this. If we are not gradually advancing, it is our own fault. If we are advancing, if our heart is developing, then we can know that our sadhana-bhajana is going on properly. We can look and see whether or not kama (lust), lobha (mundane greed), and krodha (anger) is present within us. Are these contaminations gradually reducing? If they are developing instead of reducing, then we can understand that our sadhana-bhajana is wrong. Shyamarani dasi: Will it help us to repeat what we read and hear? Shrila Gurudeva: Time to time you can meet with others and discuss all these topics. Regarding Vrajanatha and Vijaya Kumara in Jaiva-dharma, someone asked me why one of them married and the other did not. Vrajanatha married and Vijaya Kumara left his married life and became a paramahamsa. Shrila Bhaktivinoda Thakura has given this point that whether one is married or not doesn't matter in regard to advancing in bhakti. Bhakti can be performed by both grhasthas and renunciants. In the end, though, we will have to leave. When one is advanced, no maya or sense of possessiveness will endure for worldly things. Do you understand? If a grhastha listens and performs bhakti in raganuga, in the end he will leave. If a man is not married, he will develop to the stage of paramahamsa. Whether one is married or not, he can advance, and at last he will only love Krishna. Jagatarini dasi: We understand that everyone in the material world is controlled by sex desire, and this is what stops us from wanting to leave this material life. We also understand that this is a perverted reflection of our love for Krishna, because prema has become kama. If a jiva is in sakhya-rasa or vatsalya-rasa, he doesn't have a relation with Krishna in madhurya-rasa. What is his sex desire in its pure form? Shrila Gurudeva: Your question should be, "How can we receive bhakti?" "How will we attain bhakti?" In bhakti, these other questions will not be raised. Why these questions? We will have to leave all these things. The real question is, "How will we leave all these things?" Do you understand my view? Jagatarini dasi: I am not asking about right or wrong. In the pure form of sakhya and vatsalya, how did they come... Shrila Gurudeva: What do you want? Don't ask for others. Think that "I want this," and then go on doing bhakti. There is no need to ask so many questions of the world and here and there. Nanda Baba has a relation with Krishna. What is his relation to Yasoda? Jagatarini dasi: Husband and wife. Shrila Gurudeva: How will it help you to know this? There are so many cowherd men, who live with their wives. What are their relationships with them? Jagatarini dasi: I don't mean to ask in that way. Shrila Gurudeva: Simply ask, "How can I get what I want?" If there is no greed, then so many varieties of questions will arise. We should minimize this. Don't go here and there. I am only telling what is helpful for your bhakti. Actually, we are now qualified for vaidhi-bhakti; but somehow, some little greed has come, so we should make it stronger and stronger, going in one direction. Shyamarani dasi: Shrila Prabhupada has a little book called, 'Perfect Questions, Perfect Answers.' You can have a book called, Mediocre Questions, Perfect Answers. Shrila Gurudeva: If a Vaisnava is perfect, he will give perfect answers. Try to have perfect questions. Shyamarani dasi: Vrndavana-vilasini didi wants me to ask you a question. Shrila Prahupada said at the beginning of the movement in America that there are no dogs in Krishnaloka. In this translation of Radha-Krishna Ganodesa Dipika, it says that Vyagra and Brahmaraka are Krishna's pet dogs. Shrila Gurudeva: He has two dogs. The word vyagra means 'tiger,' so that Vyagra looks like a tiger. And the other dog is so black that it has the color of a bee (brahmara). Jagatarini dasi: Are there more dogs, or only two? Shrila Gurudeva: Only two near and dear dogs. They always try to be with Krishna, and they are very helpful. They are liberated souls. They can call the gopis. They go to the gopis, and protect them so that they can come to Krishna. Jagatarini dasi: Do they have hogs in the spiritual world? Shrila Gurudeva: Everything is there, but we don't think about all these things. Only think of the gopis. Shyamarani dasi: You have mentioned many times about the natya-sastra in your discussions. What is that? Shrila Gurudeva: Natya-sastra explains the skill of drama. There are also drama-sastras. There are Sangita-sastras, singing sastras, and so many other kinds of sastras. Drama sastra is a part of kala (the creative arts). Lalit dasa: (From England): What is sambandha-jnana? Shrila Gurudeva: It is the knowledge and realization that "Krishna is my master and I am His servant." Do you understand sambandha-jnana? Lalit dasa: Something. Shrila Gurudeva: After doing bhajana, Hare Krishna Hare Krishna, you will have realization and know only that, "I am Krishna-dasa." Lalit dasa: What is the significance of Lord Nrsimhadeva? Shrila Gurudeva: He can protect us from the obstacles that come in our attempts to engage in pure bhakti. Krishna is Nrsimhadeva. When we pray to Krishna, "Please remove our obstacles," He comes in the form of Nrsimhadeva, as He did when He protected Prahlada Maharaja. This is our relationship with Him, not more than this. Always chant and remember Radha and Krishna. Indulekha dasi (From England): When Nrsimhadeva was killing Hiranyakasipu, what .... Shrila Gurudeva: If you don't do bhakti, He will come and punish you as He punished Hiranyakasipu. Lalit dasa: Some persons say that only brahmacaris and sannyasis can worship Nrsimhadeva. Is that true? Shrila Gurudeva: Everyone should pray to Nrsimhadeva, but worship only Radha and Krishna. If any Deity of Nrsimhadeva is present, then offer Him worship. Otherwise, only remember Him one time, or three times – Jaya Nrsimhadeva – and then do your Krishna-bhakti. Lalit dasa: What about Lord Jagannatha? Shrila Gurudeva: You don't prefer and love Radha and Krishna? Why are you going here and there? Lalit dasa: Because these things are there. Shrila Gurudeva: Has guru told you to do all these things? Lalit dasa: No. Shrila Gurudeva: Then why are you doing so? Simply concentrate on Radha and Krishna. You have so many ambitions and desires? Lalit dasa: No. Indulekha dasi: We were just wondering about Lord Jagannatha's facial expression. Is it showing Krishna's separation from Vrndavana? Shrila Gurudeva: It may be. Do you have any more questions? Indulekha dasi: We'll ask you afterwards. Shrila Gurudeva: No, ask now. I want to give you preference, because you say that you get no scope for questioning. Lalit dasa: The gopis are serving and worshiping Radha and Krishna. When I think of 'worship,' I thinking of big, elaborate worship; and I wonder how to do this? Shrila Gurudeva: Do you serve me? How do you do so? To serve by heart is so many times greater. As a man loves someone and renders service to that beloved, so the gopis serve in that way. They have given everything; their hearts, minds, bodies, souls, and all possessions to Krishna. They don't need any paraphernalia. Just by their gazing upon Krishna, He accepts their services. By His eyes, Krishna talks with the gopis, and they talk with Him and give everything, wholly and solely. Kanistha-adhikaris can also do arcana , but they cannot give their heart and soul and everything they possess. The gopis give everything, although outwardly it looks like they're doing nothing. Kanistha and madhyama-adhikari devotees cannot imagine how they serve. You will misunderstand that they are abusing and offending Krishna, but they are rendering the most superior services. Have all your questions been satisfactorily answered? Devotee: Mainly. Shyamarani dasi: Anything else? Devotee: How should we meditate on prasadam when we offer it and take it? Shrila Gurudeva: You can chant: maha-prasade govinde nama-bramani vaisnave svalpa-punyavatam rajan visvaso naiva jayate ["Those who have very few pious activities to their credit can never develop faith in maha-prasadam, in Shri Govinda, in the holy name of the Lord, or in the Vaisnavas, which are all on the same platform." (Prasada-sevaya: Songs for Honoring Prasada)] bhai re! sarira avidya-jala jadendriya tahe kala jive phele visaya-sagare ta'ra madhye jihva ati, lobhamaya sudurmati ta'ke jeta kathina samsare ["Oh brother, this material body is a lump of ignorance and the senses are a network of paths leading to death. We have fallen into this ocean of material sense enjoyment – of all the senses the tongue is the most difficult to control and is always very greedy to taste things." (Prasada-sevaya: Songs for Honoring Prasada)] krsna bada dayamaya, karibare jihva jaya sva-prasada-anna dila bhai sei annamrta pao, radha-krsna-guna gao, preme daka caitanya-nitai ["But brother, Krishna is so merciful that He gives us His prasada, the remnants from His own mouth, to help us conquer the tongue. This prasada is full of nectar. Honoring this prasada, sing the glories of Radha and Krishna, and with love call for the help of Caitanya-Nitai." (Sarira Avidya-Jal, verse 2)] Utter these slokas, meditating that prasadam is Krishna Himself, and then serve the maha-prasadam as Krishna. Lalit dasa: How? Shrila Gurudeva: By heart. You can only hear now, continue to chant "Hare Krishna," and after some days you will understand all these topics. Shyamarani dasi: Regarding his question about prasadam, is there an explanation regarding how to see prasadam as Krishna? We don't want to 'chew' Krishna, so how do we see it as Krishna? Shrila Gurudeva: Krishna is so kind to us. He is sitting here and you are preparing the bhoga and offering that to Him. But can you guess whether or not He is glad to receive whatever you are offering? Shyamarani dasi: He doesn't need it. He wants the devotion. Is that what you mean? Shrila Gurudeva: You are offering maha-prasadam to Krishna; you are offering arati to Krishna. Can you realize that you are offering this to Krishna, and that by taking and tasting this, Krishna is so pleased? You are fanning Krishna; how do you know if He is pleased or not? Shyamarani dasi: How can we know? If He tells us? Shrila Gurudeva: How do you know that by your chanting, "Hare Krishna Hare Krishna," Krishna is pleased? Devotee: By feeling something in the heart. Shrila Gurudeva: If your heart is so good and clear, He will give you some sign that He is pleased. He will not give any signs to ordinary persons. Devotee: When we are chanting Hare Krishna, we try to think of pastimes, or we try to think of Vilapa-kusumanjali; feeling that desire to serve. Shrila Gurudeva: Can you utter any verse of Vilapa-kusumanjali in this regard? Devotee: Shrila Raghunatha dasa Gosvami prays to Shrimati Radhika, "When will I wash the drains of Your house with fresh water and dry them with my hair in the early morning?" Are these the proper meditations while chanting japa? Is it that we can't really grasp the holy name without the pastimes and feelings of Raghunatha dasa Gosvami? It's not enough to hear the sound vibration of the holy names? Shrila Gurudeva: If it is with that bhava (mood), it is so good. If that bhava is not coming, then we should think, "O Harinama, you are personally Krishna and Radha. I am not realizing any mercy. I am so foolish, ignorant, and offensive. I am in the trap of maya, and therefore You are not manifesting in our heart. I am so foolish and ignorant that I cannot weep." In the sixth verse of Siksastakam, Mahaprabhu prays: nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira pulakair nicitam vapuh kada tava nama-grahane bhavisyati ["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke up? And when will the hairs of my body stand erect in ecstasy as I chant Your holy name."] Do you know this verse? Who has written it? Devotee: Lord Caitanya. Shrila Gurudeva: What is He telling? "O Krishna, O Namadeva, You are Krishna. When I utter Your name, that name does not wholeheartedly reveal itself. No tears come at all, which shows that I must be so offensive. Worldly people weep bitterly at any news of peril to their children, any calamity, or the death of wife, husband, or children. I am so far away from You that I have no feeling for You. My heart is made of strong iron." Try to offer prayers and weep. If the pastimes of Krishna really come it your heart, you will become very happy. Devotee: Should we try to force them to come into our mind while chanting? Jagatarini dasi: Can we force them? Is it possible to force Krishna? Shrila Gurudeva: This is sadhana. The mind is not desiring to accept this sadhana, but we should try again and again. This is called abhyasa, or practice. Devotee: Does it matter which pastime of Krishna and the gopis we remember? Shrila Gurudeva: Try to think of the pastimes according to the time of day. This is best. Devotee: Do you mean whatever pastimes are happening at the time of our chanting? Should I read the books in relation to that? Shrila Gurudeva: Read books, but also hear. Reading books alone will not suffice. Hearing will add to your understanding and realization. This is called sruti-vidya, or knowledge achieved by hearing. Devotee: Hearing from you? Shrila Gurudeva: I'm not saying to hear from me. I'm saying to hear from any qualified Vaisnava. This will give you good impressions for many births; it will be remembered always. Devotee: So, when you tell us a pastime, can we ask you what time of the day it took place in order that we can remember it at that time? Shrila Gurudeva: The time is fixed. There are fixed times for taking maha-prasadam, going cow-herding, sleeping, and evening and night pastimes.

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Shri KrishnaChant daily with love to Shri Krishna:
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