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  1. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja March 19-20, 2010 March 19th Isa dasa: Shrila Gurudeva, your daughter Sudevi from Alachua said she was told that you said it is okay to read the books of Ananta dasa Babaji. I am asking for her if this is true. Shrila Narayana Gosvami Maharaja: I have not said that. Paramananda dasa (of Ireland): The ahankara (false ego) of the baddha-jiva is making the body dance by the vibration of the ahankara. By guru’s mercy, can we rise above this? Shrila Narayana Gosvami Maharaja: If you practice the principles of bhakti, the rest will be done by Gurudeva. If you are not practicing, Gurudeva will not give the spiritual result. He can do so, but he will not. Isa dasa: Is it possible to make advancement by doing service without doing harinama japa? Shrila Narayana Gosvami Maharaja: No. There will be no fruit. Rohininandana dasa: By a sadhaka’s chanting, he cannot achieve prema-bhakti in this body. The maximum he can achieve in this body is bhava-bhakti. You told us that when he achieves bhava, vastu-siddhi is still very far away. When he leaves his body, he will go to that planet where Shrila Bhaktivinoda Thakura and the Gosvamis are performing their sadhana. Shrila Narayana Gosvami Maharaja: (to Padmanabha Maharaja) Have you heard me answer this before? Shripad Padmanabha Maharaja: Yes. Shrila Narayana Gosvami Maharaja: You can answer. Shripad Padmanabha Maharaja: It is just as you have stated, Shrila Gurudeva has said that when the jiva comes to bhavavasta (bhava-bhakti) and becomes further qualified, then Yogamaya transfers him to other universes, where these eternal associates of Gauranga Mahaprabhu – like Shrila Bhaktivinoda Thakura Shrila Narottama dasa Thakura, Shrila Visvanatha Cakravarti Thakura, and the Six Gosvamis – are performing their pastimes. In this way, the jivas receive the opportunity to have their direct association, to hear from them, and to serve them. In this way they attain the necessary samskaras (impressions on the heart) and qualification to directly associate with Gauranga Mahaprabhu in a future birth. [Shrila Narayana Gosvami Maharaja indicates twice, as the discussion progresses, that this explanation is not correct. –ed] Rohininandana dasa: My next question is this: Do we see the same form that we see now? For example, Shrila Bhaktivinoda Thakura is a little heavyset and Shrila Gaura-kisora dasa Babaji Maharaja is hunched over. Every day we perform arati to them, and it is the vision from their photos that comes in our heart. Shrila Narayana Gosvami Maharaja: You will hear their katha, and you will follow them. Then you will come at the time of Shrila Visvanatha Cakravarti Thakura and others. Then, gradually, you will come to Mahaprabhu. In this way, when you will reach up to Mahaprabhu, you will have svarupa-siddhi. Brajanath dasa: He is asking if we will see the same form as we do now, in their picture. Shrila Narayana Gosvami Maharaja: He will have the same features. He will not have a proxy (a person empowered to stand in for another). He will personally be there. Rohininandana dasa: Shrila Prabhupada Bhaktivedanta Svami Maharaja will be there? Shrila Narayana Gosvami Maharaja: That is what I am saying. He himself will be there. Isa dasa: Shrila Gurudeva, you are the sum total of our guru-parampara – Shrila Visvanatha Cakravarti Thakura, Shrila Lokanatha Gosvami, etc. You are giving everything that they are giving us. So, why can’t we take all of this from you? Why do we have to take so many births? Shrila Narayana Gosvami Maharaja: It is necessary for you to take many births. When a devotee attains the stage of svarupa-siddhi, there will be no more births. Isa dasa: How high can we go by your association? Shrila Narayana Gosvami Maharaja: You can progress to an advanced stage of bhakti by this association, and by hearing daily. You will progressively graduate to higher stages by the association of Shrila Bhaktivinoda Thakura, Shrila Visvanatha Cakravarti Thakura, Shrila Krishnadasa Kaviraja Gosvami, and then Mahaprabhu. Isa dasa: You can give us everything Shrila Bhaktivinoda Thakura can give us. Brajanath dasa: Gurudeva, you were telling that if we are lucky in this life, and if we are performing sadhana-bhajana, we will take our next birth in the association of Shrila Bhaktisiddhanta Sarasvati Thakura to receive more training, because we have not attained the level of rati, or asakti. So they will help us further and further. Isa prabhu is saying that you can give us everything, and I am telling him that our container is not so good. Shrila Narayana Gosvami Maharaja: Yes, you are not able to take what I am giving. Can you take it? Isa dasa: Not yet, but I am begging, begging, begging for your mercy. Shripad Srauti Maharaja: Our container is full of holes. Shrila Narayana Gosvami Maharaja: At present you are not able to receive much. I give according to your stage. There are so many things I am telling which you cannot follow. Rohininandana dasa: Yesterday, Brajanath prabhu was telling me that in Vrndavana ISKCON they are playing Shrila Prabhupada’s lecture, with a microphone in front of his murti. Everyone sits and watches, as if his murti is speaking. Is the siddhanta all right? Shrila Narayana Gosvami Maharaja: It is not all right. Rohininandana dasa: But you have said he is eternally present. Shrila Narayana Gosvami Maharaja: He is eternally present; that is true. But there is no need to do this. What is the necessity to put the microphone in front of his mouth? What is necessary is that we repeat his instructions to each other and to others. Will he speak from the murti what is on his mind at the moment? Will he speak, or not? Why this imitation? March 20: Acyutananda dasa: Can you give us an instruction on how to stop being greedy with food? Shrila Narayana Gosvami Maharaja: You can control your tongue by chanting the holy name. Don’t give it any time to engage in chatter-patter. Shripad Srauti Maharaja: A devotee asked me through internet how to develop firm attachment to Krishna. Shrila Narayana Gosvami Maharaja: By always chanting the holy name and having attachment for Vaisnavas and Shri Guru. Devotee: What should be our meditation while preaching and distributing books? Shrila Narayana Gosvami Maharaja: You can meditate that you are doing good for others. Always be absorbed in that service and in chanting. Shripad Damodara Maharaja: Is there any relation between the form of Gurudeva that we see in this world and his form in Mahaprabhu’s lila? Shrila Narayana Gosvami Maharaja: You can vividly see his form here; that is clear. In aprakata-lila (the pastimes which take place in the spiritual world) it will be any good form… Shripad Madhava Maharaja: Young form. Shrila Narayana Gosvami Maharaja: …very qualified, very beautiful; an attractive gopi lady. Shripad Damodara Maharaja: That is in Krishna’s lila. What about in Mahaprabhu-lila? Shrila Narayana Gosvami Maharaja: Like others in His lila. Shripad Madhava Maharaja: Young. Shripad Nemi Maharaja: “Shri Krishna-Caitanya Radha-Krishna nahe anya.” Shri Caitanya Mahaprabhu is Krishna with the mood of Radharani. Does that mean Radharani is fully present with Him? That is why it is stated, “Radha-Krishna”? Shrila Narayana Gosvami Maharaja: Yes, She is fully present in Mahaprabhu. Devotee: What are the symptoms of a fully surrendered soul? Shrila Narayana Gosvami Maharaja: He will always be happy. He knows that, “I am always with my Prabhu.” He has no fear at all. Tamal Krishna dasa: Yesterday, you were discussing that if we are fortunate, then in future lives we may go to Shrila Bhaktivinoda Thakura, Shrila Visvanatha Cakravarti Thakura, Shrila Rupa/Raghunatha Gosvamis, and so on for our training to increase. You have explained that the relationship between guru and disciple is eternal; but also that guru-tattva is one. So, I have some doubt: When perfection comes, do we have an eternal relationship with you specifically? Will we always be under your guidance and in your association in Gaura-lila and Krishna-lila? Shrila Narayana Gosvami Maharaja: Guru is akanda-tattva. Nityananda Prabhu and Baladeva Prabhu are akanda-tattva. Therefore, guru can be seen in them. Do you understand? Tamal Krishna dasa: But my question, my fear… Shrila Narayana Gosvami Maharaja: You can see akanda-guru-tattva. Tamal Krishna dasa: But your personality is unique and wonderful. Will we always have the fortune of your personal connection? Shrila Narayana Gosvami Maharaja: You should think like that. Acyutananda dasa: When chanting harinama, if any realization comes, how will we know if it comes from guru and Krishna, or it is just our own speculation? Shrila Narayana Gosvami Maharaja: If you are genuinely sincere, you will know, otherwise not. It depends on you – how sincere you are and how you have surrendered (atma-samarpana). Madhava dasa: How do we chant the holy names? Do we chant silently or loudly? Shrila Narayana Gosvami Maharaja: Both. You can also chant without mala. Shripad Madhava Maharaja: For example, you may be busy, or your hand may be occupied. Shrila Narayana Gosvami Maharaja: First we are going to China? Brajanath dasa: First Miami, Florida, to Raghunatha prabhu’s house. Shrila Narayana Gosvami Maharaja: By what way? Shripad Madhava Maharaja: Through Germany. Gurudeva mentions China so often. Brajanath dasa: We will go to China later in the year. When we go to Hawaii for your Vyasa-puja, we can stop in China on the way. [*ENDNOTE: Shrila Krishnadasa Kaviraja Gosvami thus describes the competition between Shri Krishna and the gopis, which ended in a draw. Shrila Kaviraja Gosvami ‘whistled’ and gave judgment that neither side had won. Actually, we Gaudiya Vaisnavas do not want this. We want the whistle to be blown to indicate Shrimati Radhika’s victory. Radhika will be so happy, and we will applaud and celebrate. This is the real mood of Shrila Krishnadasa Kaviraja Gosvami, Shrila Raghunatha dasa Gosvami, and Shrila Rupa Gosvami. If Shrimati Lalita-devi is the mediator in a game, she will blow the whistle to say it is a draw, that no one has been defeated. But Shri Rüpa Manjari will whistle to announce that Shrimati Radhika has defeated Krishna. It is Shri Krishna Himself who will experience the greatest pleasure when He is defeated, although His friends like Madhumangala and others will not be pleased at all. Kundalata-gopi will also be sorry that Krishna has lost, and Dhanistha-gopi may even faint. Krishna’s defeat causes such friends great distress, and His victory fills them with joy. (taken from Shrila Narayana Gosvami’s book entitled “Gopi-gita.”)
  2. A108-AI

    Yuga-Acarya Award

    Presentation of the Yuga Acarya award Uchagaon, India, October 31, 2003 Shrila Bhaktivedanta Narayana Gosvami Maharaja [Included with Shrila Narayana Gosvami Maharaja's lecture is a short report on a historical festival that took place in Vrndavana during this year's Kartika parikrama. At that festival Shrila Maharaja was awarded the title "Acarya of the Millennium". Just before and just after the festival, in his own Shri Kesavaji Gaudiya Matha, he told the devotees that he does not think himself qualified for such an honor. Actually Shrila Rupa should be honored with this title. So, only on behalf of our previous acaryas like Shrila Rupa Gosvami, Shrila Bhaktivinoda Thakura and our Shrila Prabhupada that he accepting this honorary title.] On October 31, 2003 in the Vraja village of Uchagaon (Lalita-sakhi's village), Vrajacarya Pith and the World Religious Parliament in Delhi jointly awarded Parama-pujyapada Shrila Bhaktivedanta Narayana Maharaja the title "Yuga Acarya". The program began with traditional and ancient songs sung by the Nandagaon and Varsana panditas. After that the various representatives of each village performed the puspa abhiseka ("bathing" with a shower of flowers) of Shrila Narayana Gosvami Maharaja. All the heads of the various communities representatives threw flowers on Shrila Maharaja's divine body and honored him by placing garlands on him. Svami Shamaji, the head of the World Religions Parliament, gave Shrila Maharaja an upper cloth, a special cloth for the Yuga Acarya. A certificate was then presented to Shrila Maharaja by Deepak Raja Bhatta, who is the head of Vrajacarya Pith. The following individuals garlanded Shrila Narayana Maharaja: The Chairmen of Varsana and Nandagaon Head of Vraja gopa community Shri Singh Cadri Head of Lalita-devi temple Shri Krsnananda Gosvami Head of Premapith Dijara Shri Lalitji Head of the brahmana community of Uchagaon Pandit Harivallabha Sharma Head of the brahmana community of Gazipur Village Shri Gangashamji Head of Chiksoli village (Citra sakhi's village) Senior doctor of Varsana Shri AK Sharan Savita didi representing Shrila Gurudeva's disciples Shri Krsnakumar Mahesvari Padmanabha Maharaja was then called by the organizers to come to the podium, to read the words written on the award plaque. Although the plaque was not written in perfect grammatical English, it had a power and exactitude in its choice of words that seemed to the audience to supercede and transcend all languages of this world. "Vrajacarya Pith and the World Religious Parliament of New Delhi, India presents acarya of the millennium. Engrained with the comprehensive spiritual wealth of the Vedas and Vedangas, Ayurveda, Jyotisa (astrology) and related sciences; the protector of traditional heritages, eloquently knowledgeable in the doctrines of Sanskrit which is the mother of all languages; staunch believer in its spread and propagation, a passionate seeker of human social welfare; dedicated to the traditional path and following Caitanya Mahaprabhu, Caitanya Matha and the bhaskara gurus, being disciple of Shrila Bhaktiprajnana Kesava Gosvami Maharaja, and entrenched in service through bhakti; a remarkable follower and adherent of the Aryan-sanatana philosophical traditions, propagator of love of all faiths, humility and selflessness towards every religion, saintly with pristine spirituality and giver of profoundest love to one and all; follower and practitioner of luminous sanatana knowledge upholding the great tradition of universal brotherhood; dedicated to the promulgation, propagation and protection of the unique Vraja culture and environment, and immeasurably desirous of the redevelopment of Vraja his divine holiness is one who is enlightened and embraced with divine benevolence and is an authoritative acarya filled with eruditeness, a teacher of teachers, and a guardian and flag bearer of the Shri Krsna bhakti movement his divine grace Om visnupada astottara-sata Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja. [Shrila Narayana Maharaja then addressed the leader of the Vraja Pyadisha, Deepak Raja Bhatta, and all the exalted and renowned scholarly persons who gathered from Varsana, Nandagaon and all the places of Vraja. His discourse was given in Hindi, simultaneously translated by Shripad Akhilesa dasa Adhikari for those Western devotees who were fortunate to have headphones, and later translated for the transcriber of tis document by Shripad Ramacandra dasa Adhikari:] "I am in no case fit for the high class of honor you have given to me. It is due to your own greatness, benevolence and charitable natures that you are giving it to me. I feel ashamed to accept this designation, because it is far too elevated for me. Syamaji, the head of the World Religious Parliament, and Deepakji, the head of the Vraja Pyadisha, intensely insisted again and again to give me this award, and I rejected it again and again. But finally they forced me to accept it. In this honorific title you have used the word acarya. In that regard there are so many past acaryas, such as our Gosvamis, Shri Madhvacarya, Shri Vallabhacarya and so on. In comparison to all of them, I am insignificant. I do not understand the reason you all find me fit for this designation of Yuga Acarya. This is Kali-yuga and so many exalted, self-realized acaryas came. It may be possible that this is Kali Yuga and I am the present, or most recent, acarya of Kali Yuga. "One fact is true though; from the core of my heart I am always totally surrendered and dedicated to the Vrajavasis. My very big concern is that all the important places in Vraja-mandala are vanishing and they are not being looked after correctly. Nowadays there is little concern in the people like our Shripad Ramesh babaji and others. I heard that an enormous number of rupees is allotted for the upliftment of Vraja-mandala, but that the money has gone in vain, in individuals' pockets. "I have arranged this parikrama in order to bring the foreign devotees here to narrate to them the glorification of Vraja-mandala and to have them visit all these glorious places. I would like them to understand the glories of the holy places. I also want them to see the dilapidated condition of these places so they can begin to think about their renovation. These foreigners should see what they are giving their life to, and through them I will do what I can to redevelop the pastime places in Vraja. "I tried, by my own efforts, to renovate Brahma-kunda and Uddhava-kyari, which is practically totally destroyed, but the government did not want to cooperate. At Uddhava-kyari we have planted many trees, but then the government members told me, "Why have you done this on your own? You should go through the government." If we go through the government, however, the government men do not do anything to help. I want to redevelop Uddhava-kyari and I have already spent 150,000 rupees to do so. The government men wrote me, "Don't plant trees there." But before the government's letter reached us we completed the planting in two days. I met the magistrate but he had no brain. I told him and his associates, "In the entire universe Vraja is the most important place, and you want to stop redeveloping it?" "I do not think that there is one real Indian in the Parliament otherwise he would have thought about renovating these places. This Vraja-mandala is the life and soul of Bharata (India), and unless we accept its culture our life will go in vain. It is the Indian government in name only. If its members were Indian they would have taken care. "Shrimati Radharani is Vrndavanesvari. Lord Krsna may be Vrajesvara, but He cannot be Rasesvara because our Shrimati Radharani is Rasesvari. Shri Krsna dances when Shrimati Radhika snaps Her fingers. What to speak of Radharani, even Mother Yasoda terrifies Him, by showing Him a stick. "Shri Krsna falls down at the feet of the gopis. All demigods worship Him as God, yet the position of these gopis is so highly elevated that that the Supreme Personality of Godhead, Krsna falls at their lotus feet. He told the gopis: na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhana ["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Shrimad-Bhagavatam 10.32.22)] "I am completely absorbed in and influenced by the culture of Vraja-bhava. It is the real "jyotir gamaya" the light into we should enter. We should understand that the ultimate limit of bhagavat-prema (love of God) is radha-dasya (service to Shrimati Radhika). "What is bhagavat prema? Without radha-dasya no one can attain Lord Krsna. Who is a Vrajavasi? Not everyone born in Vraja is a Vrajavasi. A Vrajavasi is one who has a mood like Nanda Baba, or Mother Yasoda, or Shrimati Radharani. One who has a bhava (transcendental emotion) like Nanda Baba "Krsna is my son" or that "Shrimati Radhika is my sakhi" is a Vrajavasi. One who has such a relationship with Shrimati Radharani will think, "We don't want any direct relationship with Krsna. Our mistress, our life and soul, is Shrimati Radhika. If Shri Krsna calls me I won't go. I will only do what is required to make Them meet." The manjaris, those Vrajavasis who think Shrimati Radharani is our friend, understand that Shri Krsna is fully controlled by Her. They are palya-dasis of Shrimati Radharani and are so great that they can even stop Krsna when He is on the way to see Her. This culture is full of prema. "This spiritual culture has degenerated now in Vraja. I would like to see that when people come from outside to look into this culture, the residents approach them in an honorable way not to rob the Westerners pockets to fill their own. These days Indians don't read Shrimad-Bhagavatam, and certainly they don't read it in Parliament. I don't think that anyone in our Parliament knows these truths or has even read Shrimad-Bhagavatam. "I am happy that Syamadasaji, the head of World Religious Parliament has read my translation and commentary of Shri Bhagavad-gita and appreciates it. Bhagavad-Gita is our real treasure. I have not done anything wonderful. I simply translated the commentary of Shrila Visvanatha Cakravarti Thakura and, having taken his remnants, I also wrote something. "Our Vraja consists of Kadamba-kyari (Uddhava Kyari), Pavana-sarovara and many other places of Lord Krsna's transcendental pastimes, and according to my capacity I am donating money to renovate them. I want to make the government members understand that by my renovating Vraja-mandala their own status will be glorified, but they do not understand. They said we should do this in a proper way, but when I asked them what is the proper way they said, "Submit an application." We gave them an application and nothing happened for four months the magistrate was transferred and no action was taken to renovate. Without their help we have begun renovating Ter-kadamba and Pavana-sarovara, and we have already started cleaning the water of Radha-kunda and Manasi-ganga. We are trying to purify the water of Pavana-sarovara, Pili Pokhara and Yasoda-kunda. Three-quarters are already purified by the apparatus we brought, and we will try to purify the rest, and also the Yamuna. By the help of rich scientists and others I will help them. "Yavat is the place of Shrimati Radharani's in-laws, not Nandagaon. We don't believe that Nandagaon is the place of Shrimati Radharani's in-laws, but rather that place is Yavat. Shrimati Radharani is not married to Shri Krsna. Radharani is dear to Shri Krsna, but Yogamaya didn't allow their marriage. If Shrimati Radhika was Krsna's wife and Nanda Baba was Her father-in-law, they would have taken Her in their home but they didn't. She didn't live there. Also, Satyabhama and Rukmini had so many children. Why didn't Shrimati Radhika have any children? "Shrimati Radhika did not stay or live in the house of Nanda Baba as a bride because She is Krsna's paramour. This paramour- rasa is the topmost rasa. A wife is a type of servant. If one becomes a wife she is forced to serve her husband, and her husband is bound to supply her necessities like clothing and other paraphernalia. We have never seen that Krsna gave clothes, soap or anything of the sort to Shrimati Radharani. He only gave Her garlands, which are free of cost. He never spent any money on the gopis. "We have to reconcile Shrimati Radhika's supposed marriage. She was married in Bhandirvana, but that was not a real marriage. It was by the gandarva system of simply exchanging garlands. No in-laws were present. By Yogamaya's order She and Krsna never married. The essence of this Shrimad-Bhagavatam is parakiya-bhava and this is what Shri Caitanya Mahaprabhu came to give. I want to present the idea of Shri Caitanya Mahaprabhu. Shrimad-Bhagavatam was spoken by Shri Sukadeva Gosvami and written by Vyasadeva. This is what Shri Caitanya Mahaprabhu came to give. He accepted that Shrimati Radharani was never married to Krsna, and our Gosvamis like Shrila Rupa Gosvami, Shrila Sanatana Gosvami and Shrila Jiva Gosvami are in the same line. There are so many examples of Shri Caitanya Mahaprabhu's mercy in the form of Shrila Rupa Gosvami's Bhakti-rasamrta-sindhu. These books are only descriptions of these principles. "I want to renovate Yavat. I went to that sacred place of Shrimati Radharani's in-laws, but I saw that the managers are installing deities of Durga-devi and Ganesh. Ganesh, Sankara, and Parvati are sitting there on the altar. I was sad to see these deities sitting there. I told the managers, "If you take them off the altar then I will develop this place." They became angry. "I am trying to beautify this small place where the pastimes of Yavat can be remembered. Now, even the vata tree is not there in Yavat, but rather another tree is there. This is shameful. In Vrndavana, at Rasa-sthali, there is no vata, banyan tree. I want to plant a vata tree there. I came to know that Bhattaji wants the renovation of this place. Let them come up with program and I'll see it. Since I already want to serve this sacred place. I can expand my program to include them." After Shrila Maharaja's talk, When Mr. Syama, the organizer of the program, went up to the podium and thanked him, He addressed him as "this fellow". He explained that he used the word "fellow" because, When we Vrajavasis love someone, we accept him as our own intimate family member or our own self so we call him 'fellow'. This Yuga Acarya, this fellow, demonstrated that he is fit for this post. He says he is not fit for it, but his humble words are also the symptom of the greatness of great personalities.] [Some of the Nandagaon panditas were upset by Shrila Maharaja's saying that Nandagaon was not Shrimati Radharani's in-laws place, so he spoke further:] "The Shrimad-Bhagavatam is written in paroksavada. Paroksavada is a statement that is made only indirectly. For example, Krsna told the gopis who came after hearing His flute playing, "Go back to your homes and serve your husbands. It is the dharma religious duty of a chaste wife to serve her husband even if her husband is ugly, sick, lame or crippled or harsh." "Oh," the gopis replied, "We have just heard this message from you. You are so great to have given us this instruction, and therefore You are our guru. We have heard from authority that we must serve our guru first, and then anyone else. We accept You as our guru because You are giving us this religious knowledge Also, you are our real pati, one who nourishes another. You are the personality who nourishes our heart. You nourish everyone, even our husbands, and therefore you are our pati in real sense." Pati also means husband. "We should therefore understand that this section of Shrimad-Bhagavatam contains statements made indirectly. Shrimati Radharani possesses all the qualities that attract Lord Krsna. At the same time, Krsna is so attractive that He attracts Her. He attracts Shrimati Radharani more than He is attracted towards Her. So I am not rejecting Krsna. He is unlimitedly beautiful and has such unlimitedly great qualities that even Shrimati Radharani becomes attracted towards Him. Please do not misunderstand that by glorifying Shrimati Radharani I am undermining the glorification of Krsna. I am not trying to make Krsna look small. By paroksavada, indirect reference, I am truly glorifying Him." Pujyapada Madhava Maharaja composed two verses in honor of Bhaktivedanta Shrila Narayana Maharaja receiving the Yuga Acarya award. The first verse is for both of his Guru Maharajas his diksa-guru Shrila Vamana Maharaja and his siksa-guru Shrila Narayana Maharaja, and the second verse is for Shrila Narayana Maharaja: 1st sloka: vande bhaktivedantau Shri vamana narayanau sahaditau gaudadaye sobhabantau (puspabantau) parivrajakacarya yugacaryau 2nd sloka: yugacarya prabhum vande Shri Narayana karunamayam Shri radha dasye lobham datva tarayate bhuvana trayam 2nd sloka: "I offer my obeisances to he who was awarded the title Yuga Acarya, Shrila Bhaktivedanta Narayana Gosvami Maharaja. He is an ocean of mercy. Radha dasye lokam datva he is giving greed to follow the maidservants of Shrimati Radhika, and by giving this greed he is delivering the three worlds."
  3. About Srila A.C.Bhaktivedanta Swami Prabhupada. О Шрила А.Ч. Бхактиведанта Свами прабхупаде.
  4. Varsana, Vraj-mandala, India October 12, 1996 Devotee: Why do we celebrate Dipavali, and in what mood is it celebrated by Vrajavasis? Shrila Bhativedanta Narayana Gosvami Maharaja: Dipavali means a time of happiness. When Lord Rama defeated Ravana and reached Ayodhya, a big Dipavali festival was performed there. Shri Vamanadeva wanted to cheat Bali Maharaja. He did not cheat him; rather he gave his mercy, although it seemed that he was cheating. When Bali Maharaja was offered a benediction from the Lord, he requested, "Always remain in my home." In this way the Lord Himself was cheated. Lord Vamana was very glad, and he agreed to stay there forever. Due to great happiness, Bali Maharaja then asked all his associates to hold a Dipavali festival, and that was the first Dipavali. When Krishna defeated Duryodhana and returned to Dvaraka, a Dipavali was also celebrated there. Lord Krishna Himself, along with Mother Yasoda, Nanda Baba and all other Vrajavasis, came here and celebrated this festival with their own hands. In other words they themselves offered dipa (a lighted ghee wick) and rendered many other services. Divali also means light. If there is no bhajana of Krishna there is darkness, and in Krishna Consciousness there is light. We celebrate this function in order to give up darkness and to bring the light of bhakti, pure devotion. This is the same celebration. Real happiness comes from playing karatalas and mrdangas. If one hears this, and if maya hears, maya will go away at once. Shri Chaitanya Mahaprabhu brought the sankirtana movement to this world to drive out maya. Shri Krishna and Shri Chaitanya Mahaprabhu do this Themselves, and we should try to follow Them.
  5. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Varanasi, India (evening) [In the mid-afternoon of November 7th, 2002, just after Parama-pujyapada Shrila Bhaktivedanta Narayana Gosvami Maharaja's Vraja-mandala parikrama party reached Varsana from the lap of Giriraja Govardhana, the devotees heard the news: "Prapujya-carana Shri Shrimad Bhaktivedanta Trivikrama Maharaja has just left this world." That very evening, in great bereavement, along with all the parikrama pilgrims, Shrila Narayana Gosvami Maharaja held a viraha-mahotsava, separation festival. The following is a transcription of his puspanjali glorification, offering the flowers of his heart: (listen to lecture here) ] Shrila Narayana Gosvami Maharaja: I offer my humble obeisances unto the lotus feet of my Gurudeva, nitya-lila-pravista Om Visnupada Shri Shrimad Bhakti Prajnana Kesava Gosvami Maharaja, to all the Vaisnavas, and to Shri Gauranga. By the causeless mercy of Shri Guru and Gauranga, the first fifteen days of our niyama-seva Kartika-vrata (vow to follow the rules and regulations of the Kartika month) have passed without a problem; it passed sweetly and happily. Today, however, we received very sad news. In Shri Chaitanya-charitamrita, Shri Chaitanya Mahaprabhu asked Shrila Raya Ramananda: duhkha-madhye kona duhkha haya gurutara? Krishna-bhakta-viraha vina duhkha nahi dekhi para ["Shri Chaitanya Mahaprabhu asked, 'Of all kinds of distress, what is the most painful?'Shri Ramananda Raya replied, 'Apart from separation from the devotee of Krishna, I know of no unbearable unhappiness.'" (Chaitanya-charitamrita, Madhya-lila, 8.248)] Shri Mahaprabhu asked Shri Raya Ramananda, "What is the worst type of suffering?" Shri Ramananda Raya replied, "Vaisnava-viraha." Para means 'the highest or greatest.' The greatest or most grievous suffering is Vaisnava-viraha, separation from pure Vaisnavas. After the disappearance of Shrila Bhaktisiddhanta Sarasvati Thakura Prabhupada, my Gurudeva, Shrila Bhakti Prajnana Kesava Gosvami Maharaja, along with a few others, established the Gaudiya Vedanta Samiti; and Shrila Bhaktivedanta Svami Maharaja was one of the founding members. Gurudeva had already taken sannyasa and had been preaching for a long time, but now he established the new Gaudiya Vedanta Samiti's headquarters in Navadvipa and began preaching through the Samiti. As Krishna is bhakta-vatsalya, very affectionate to His devotees, Shri Guru is sisya-vatsalya, very affectionate to his disciples. After some time, some of Guru Maharaja's god-brothers saw his sisya-vatsalya, which was more affectionate than the most loving father could be to his son. These god-brothers could not reconcile this, because previously they had been the objects of all his affection. Hurt, most of them left Guru Maharaja, and only a few stayed with him. Guru Maharaja had three pillars of devotion – three prominent sevakas. Parama-pujyapada Shri Shrimad Bhaktivedanta Vamana Maharaja, Parama-pujyapada Shri Shrimad Trivikrama Maharaja, and I began to serve him totally, with our lives and souls, taking our lives in our hands [an Indian expression meaning 'ready to risk our lives']. From the very beginning, Pujyapada Vamana Maharaja, Pujyapada Trivikrama Maharaja, and I were made the three pillars of the Gaudiya Vedanta Samiti by my Guru Maharaja. At that time Shrila Pariyataka Maharaja was not with us; he joined after some time. Shrila Vamana Gosvami Maharaja, especially, served Shrila Guru Maharaja in so many ways. He was the publisher of our Gaudiya Patrika monthly magazine and many other literatures. He was also the 'scribe' of Guru Maharaja's dictations for his correspondence, articles, and books. Even before I joined, when I was a police officer and had never personally met Guru Maharaja, Guru Maharaja would write to me with great love and affection. He would dictate his letters, addressing me as Tiwariji because I came from a high-class brahmana family with the surname Tiwari, and Shrila Vamana Maharaja would write down his words. Then, after I joined and until I was initiated, Pujyapada Vamana Gosvami Maharaja would also call me 'Tiwariji.' Shrila Vamana Maharaja was like the mother of the Gaudiya Vedanta Samiti. He took care of everyone in the Matha and supplied whatever anyone needed, like prasadam, clothing, and so on. As for Shrila Trivikrama Maharaja, he was very, very qualified. Our Guru Maharaja was in charge of publications, and he put Shrila Trivikrama Maharaja in charge of organizing all the preaching, and his services included sending other preachers to various districts of Bengal. Shrila Trivikrama Maharaja would personally go collecting and preaching, especially in the district of Bardavan, and Guru Maharaja did a great deal of preaching in Midnapura, Chaubis Parganas, and other places. When I first joined, Parama-pujyapada Shrila Trivikrama Maharaja showed me even more familial affection than did Shrila Vamana Maharaja. Our Guru Maharaja placed me in his hands, and we became very close. It was Shrila Trivikrama Maharaja who taught me how to perform kirtana, how to preach, and how to collect donations. And sometimes, in a very loving way, he would also rebuke me. In all the years that I spent with Guru Maharaja, I was never rebuked by him, but with so much love and affection Shrila Trivikrama Maharaja used to do so. We had such a close connection that sometimes our discussions would become very heated; I would counter his arguments and he would counter mine, and our Guru Maharaja would kindly support me by taking my side. Shrila Trivikrama Maharaja used to preach all over India, and when he would go to preach with our Guru Maharaja I would go with them as Guru Maharaja's personal servant. I would massage him, cook for him, wash his cloths, carry a lantern for him because there was no electricity at that time, and I performed many other services. Sometimes I made mistakes, and at those times Shrila Trivikrama Maharaja would protect me. For some time it was a regular procedure that in each village, along with his lectures, Guru Maharaja would present a slide show depicting Chaitanya Mahaprabhu and other great personalities. I once forgot to bring the slide projector, and when I realized this, I was in great anxiety that Gurudeva would be upset with me. Shrila Trivikrama asked me what was wrong, and when I told him he said, "Don't worry. I will handle the matter. I will take care of everything for you." Later on, when our Guru Maharaja was ready to give his lecture and slide show presentation, he asked Shrila Trivikrama Maharaja, "So, is everything ready?" Trivikrama Maharaja replied, "Oh, today is a very cloudy day and it may rain. If you also show the slides, the program will take a long time. The rain may come and everyone will leave before you have completed your class." Guru Maharaja asked him, "Then what should I do?" Trivikrama Maharaja replied, "Why not just give the class?" Guru Maharaja was satisfied to do that. Years later, Shrila Trivikrama Maharaja reminded me of this incident and asked me if I remembered it. I said, "Yes!" and we happily and tightly embraced one another. Guru Maharaja entered nitya-lila in October of 1968, but internally he is always looking after us and encouraging us. Externally, Shrila Trivikrama Maharaja took the place of my Gurudeva in the sense that he encouraged me in all activities. When I began preaching in the West and writing and translating books there, I would write to Parama-pujyapada Shrila Vamana Maharaja and Shrila Trivikrama Maharaja, and others for advice – because they are very qualified preachers. Shrila Trivikrama Maharaja would reply my letters without delay. He would encourage me and inspire me to write more books and to preach all over the world. Pujyapada Vamana Maharaja is the present acarya of the Gaudiya Vedanta Samiti and he was very busy with many grave responsibilities. He was always very happy with my preaching, but sometimes he was sick and therefore he could not always answer my letters. Pujyapada Trivikrama Maharaja, on the other hand, usually remained in one place, and he always replied without delay; I cannot forget him. I consider both Bhaktivedanta Vamana Maharaja and Bhaktivedanta Trivikrama Maharaja to be my siksa-gurus. They supported, nourished and inspired me so much so that I cannot express my feelings in words; but Pujyapada Trivikrama Maharaja's familial love for me was even greater than that of Pujyapada Vamana Maharaja. We used to sleep together, quarrel together over philosophy, and we loved each other in so many ways. Sometimes we presented different ideas and we countered each other's arguments, but he greatly honored me. Although I was giving honor to him as a siksa-guru, sometimes, in his last days, he used to offer me sastang pranama (offering of obeisances while lying on the ground like a rod). He even used to offer pranamas to my sandals when I was not present before him. No one else could have done this; he was so polite and humble. He was a senior Vaisnava in all respects and he could help the entire world, but he used to write me, "We cannot do the services you are doing for Gurudeva, so I especially favor you and praise you. May you preach for a long time. May you write and publish many books." We have lost one of the pillars of the Gaudiya Vedanta Samiti today, but I feel some relief knowing that he left during this Kartika month, during niyama-seva-vrata, and that he was in Navadvipa-dhama. Also, he left at the time of amrta-yoga, an auspicious time of the day according to the movement of the sun and moon, and it was also tritiya-tithi, one of the most auspicious days of the month. He inspired us to observe Annakuta Mahotsava, Dipavali, and Bhaijaduja (also known as Yama-dvitiya) [The blessing of Yamaraja (the demigod who punishes sinful persons after death) to his sister Yamuna-devi (the personified river), that if brother and sister take bath on this day (the day after Govardhana annakuta), they will not go to the adobe of Yamaraja after death. -ed] Internally, in my heart, Shrila Trivikrama Maharaja told me that he would leave this world after we observe those festivals; it was a wonderful thing. Otherwise, if he had left before, we would have been absorbed in thoughts and activities in relation to him, and we would not have been able to properly observe those important holy functions. Now, being the representative of you all, I am offering my heartfelt puspanjali at his lotus feet. I think that he has been placed in Samadhi today. Where is he now? He is in Navadvipa-dhama or Vraja-dhama. I pray for all of us that he will be very merciful to me, and to all of you, and that he will inspire us and give us blessings so that we can try to serve Gurudeva and do bhajana as he did. Parama-pujyapada Trivikrama Maharaja ki jaya! The disappearance day of Pujyapada Shrila Trivikrama Maharaja ki jaya! Gaura premanande.
  6. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaj Govardhana, India: November 13, 2007 pm [This year, 2018, the disappearance day of Shrila Bhaktivedanta Vamana Gosvami Maharaja and Shrila Bhaktivedanta Trivikrama Maharaja, the intimate god-brothers and friends of Shrila Bhaktivedanta Narayana Gosvami Maharaja, is on November 9th & 110h (see calendar). Please accept the following glorification of him, given on his disappearance day during Kartika 2007. During the auspicious month of Kartika, Shrila Bhaktivedanta Narayana Gosvami Maharaja and the assembled international parikrama pilgrims celebrated the disappearance day of Shrila Bhaktivedanta Vamana Gosvami Maharaja and Shrila Bhaktivedanta Trivikrama Gosvami Maharaja. Shrila Trivikrama Maharaja left the vision of this world in 2002, and Shrila Vamana Maharaja left on the same day, two years later. As he does every year at this time, Shrila Narayana Gosvami Maharaja organized a Separation Festival (Viraha Mahotsava) for them, at which time he called on several of their disciples to speak about their glories and offer heart-felt sentiments. Almost everyone spoke in Hindi, as did Shrila Narayana Maharaja himself. The following is a simultaneous translation of Shrila Narayana Maharaja’s glorification, given by Akhilesh dasa Adhikari, who spoke into a transmitter. Most of the 700 or so Westerners from various countries present were able to hear the translations in their headphones, because there were also simultaneous translations from English to Russian, Chinese, and so on. For a great soul there is no difference between his appearance and disappearance days * because he is actually always present to guide and give his blessings. These days are especially powerful occasions to remember them and receive abundant blessings. Therefore, please accept the transcription of the lecture below, given this Kartika, on Shrila Vamana Maharja’s disappearance day:] Today we will discuss the glorious characters of Parama-pujyapada Shrila Bhaktivedanta Vamana Gosvami Maharaja and Parama-pujyapada Shrila Bhaktivedanta Trivikrama Gosvami Maharaja, and the devotees will offer puspanjali (their flower-like hearts’ offering of glorification) at their lotus feet. According to the degree of love and affection towards someone, one will experience that much separation for a person. The gopis had so much affection for Shri Krsna, and that is why they felt so much separation when He went to Mathura. We have read about the various stages of their separation in the Shrimad-Bhagavatam and other scriptures. Similarly, the more one is attached to Shrila Gurudeva’s lotus feet, the more separation one will feel in his absence. We see the topmost example of this in the life of Shrila Ragunatha dasa Gosvami, who had so much affection in his heart towards his siksa-gurus, Shrila Rupa Gosvami and Shrila Sanatana Gosvami. What was the condition of Shrila Raghunatha das Gosvami when their pastimes became un-manifest in this world? He saw Giriraja Govardhana like a python, all of Vraja seemed empty to him, and appeared like the mouth of a very ferocious tiger. Due to his love and affection, this is how he described his separation from Shrila Rupa and Sanatana Gosvamis. According to how much affection you have towards your Gurudeva’s lotus feet, that much separation you will feel. You must understand that the devotee who feels separation from his Guru is very elevated in bhakti, and he will soon attain the lotus feet of Shri Shri Radha and Krsna. Without Gurudeva’s mercy, this is not possible. I spent more than sixty years with Pujyapada Shrila Bhaktivedanta Vamana Gosvami Maharaja and Pujyapada Shrila Bhaktivedanta Trivikrama Maharaja. We had a very special relationship, and we were related in so many different ways. I had a first-hand opportunity to observe their guru-seva. I directly saw how Shrila Vamana Maharaja was ready to give his life for his Gurudeva, and I understood how my Gurudeva used to feel indebted to Shrila Vamana Maharaja for his service. When Shrila Vamana Maharaja’s hand was caught in the printing press, Shrila Guru Maharaja wept, and he traveled with Shrila Vamana Maharaja to the hospital in Kolkata. When you see Shri Guru crying for his disciple, you can understand that his affection towards that disciple is very deep. I have seen that if there was work which involved a lot of responsibility, my Gurudeva would not give that work to me or Shrila Vamana Maharaja, but to Shrila Trivikrama Maharaja, and he would not take it easily. He would argue and ask questions, and then he would accept that work and complete it. Shrila Gurudeva always saw Shrila Vamana Maharaja as his small child, because he had come to the Matha in his young age, as a very small child. But Shrila Vamana Maharaja was expert in performing all kinds of services. From his example, we should all take great inspiration in how he served non-stop and always brought pleasure to his spiritual master and the Vaisnavas. Shrila Gurudeva entrusted the more responsible services to Shrila Trivikrama Maharaja, not because Shrila Vamana Maharaja was not qualified, but because Gurudeva gave that opportunity to Shrila Trivikrama Maharaja, who joined the Matha when he was in his mid twenties. I observed the character of Shrila Vamana Maharaja; I saw how he has served Shrila Gurudeva. There was nothing he would not do. If someone wants the ability to perform bhajana and service to Shri Guru, he should learn from the life of Shrila Vamana Maharaja. Unless and until one has such firm faith in Guru, he cannot perform bhajana. Wherever Shrila Gurudeva went for preaching, I would come along with Shrila Trivikrama Maharaja and Shrila Vamana Maharaja. For sixty years I had the fortune to reside with Shrila Vamana Maharaja. How many days have you (Shrila Vamana Maharaja’s disciples and followers present in the audience) remained with him? You have been with him only for a few years, and from at a great distance. I lived with him as a friend, and our lives were so intimately connected that we were like two bodies with one soul. I have seen some of my Gurudeva’s character in Shrila Vamana Maharaja, and he helped me write my Gurudeva’s biography. Before I met my Guru Maharaja, I was never second to anyone in running. I was a very good athlete, and Shrila Vamana Maharaja used to walk a lot, but when Shrila Guru Maharaja used to walk while residing in various temples, both of us remained behind him. We could no keep up with him because he would walk so swiftly. Being with Guru Maharaja, Shrila Vamana Maharaja and I used to work in the kitchen and engage in many other services. We used to clean the pots in those days, and also write sometimes. We worked at the printing press, publishing Guru Maharaja’s books, and we also traveled with Guru Maharaja when he went to various places for preaching. We were engaged in so much service. I learned so much from both Shrila Trivikrama Maharaja and Shrila Vamana Maharaja; they are my siska gurus. What can I tell you about their glorious characters? I remain always indebted to them; I can never become free from their debt. At the time of Navadvipa parikrama, there used to be thousands of pilgrims, and all of them would come to meet Shrila Guru Maharaja. He would speak to all of them, and Shrila Vamana Maharaja, with a paper and pen in his hand, was near him. While the large darsans would be going on, Shrila Vamana Maharaja would ask Shrila Gurudeva to speak something for the publication in the Gaudiya Patrika Magazine, and Shrila Gurudeva would say, “Ok, take a pen.” He would then speak fluently for a few minutes, and at which time Shrila Vamana Maharaja would write three or four pages, and whatever he wrote would not need to be corrected. When we write, corrections and editing must be done, but this was not the case with Shrila Vamana Maharaja. Just after taking notes and writing the articles, on the same day, the magazine would go to press, and the next morning we would offer it to Lord Narasimhadeva. In this way, Shrila Gurudeva and all the devotees who assisted him used to publish the Patrika. I have firm faith that today, on the disappearance day of Pujyapada Shrila Vamana Maharaja and Pujyapada Shrila Trivikrama Maharaja, the topics that the devotees have spoken about, the discussions we have heard of their glorious lives and characters, as well as the established philosophical truths that have been told – are not being spoken in the Gaudiya Vedanta Samiti. In fact, it is doubtful that they are observing this holy day. They celebrate the vyasa-puja day of Paryataka Maharaja, but not the vyasa-puja of Shrila Vamana Gosvami Maharaja. I know this. There are no people who have such kind of affection for Pujyapada Shrila Vamana Maharaja. Pujyapada Shrila Vamana Gosvami Maharaja’s disciples are slowly coming to me. I am very happy that you [Shrila Vamana Maharaja’s diksa- and siksa disciples] are all present here today and I am pleased by the way you are respecting and glorifying your Gurudeva. In Gaudiya Vedanta Samiti, they have broken their parampara; they do not even keep the correct photographs of the parampara. Our parampara is perfect; first my Gurudeva, Shrila Bhaktivedanta Swami Maharaja, then Shrila Vamana Maharaja, and then myself. This is the parampara. In the homes of my disciples throughout the world, Shrila Vamana Maharaja’s photo is placed on their altar. Therefore, at this place, the pastimes of Shrila Vamana Maharaja have been spoken, but there in Gaudiya Vedanta Samiti, everything is spoiled. You should always follow Guru and Vaisnavas. Always consider that siksa-guru and diksa-guru are non-different. I am very pleased that all of you are progressing in bhakti, and I am very happy with all the speakers. [Shripad Madhava Maharaja:] So many devotees from Siliguri have come here. [Shrila Narayana Gosvami Maharaja:] After Navadvipa parikrama I will go there. If we go to Siliguri after Gaura-purnima, and Bangalore in a few days, right after Kartika, then many more devotees will be here next year. I will go to Siliguri for five or six days with all the senior Vaisnavas, and to Shilang also, and many small villages in South of Bengal. I will go to all these places. [Shrila Maharaja requested Shrila Vamana Gosvami Maharaja’s senior disciple Uma didi to glorify her Gurudeva, after which he said:] She had the association of Shrila Vamana Maharaja since childhood, and she took harinama from him at a young age. When she came to stay at our matha (temple) in Mathura, many of her god-brothers criticized her, saying, “She has left Guru Maharaja and is residing here with Narayana Maharaja.” They disrespected her, but on the other hand, right until the end of his manifest stay in this world, Shrila Vamana Gosvami Maharaja had so much affection for her. [Shrila Narayana Maharaja called on Damodara Maharaja to glorify Shrila Trivikrama Maharaja, and then he himself spoke:] Whenever Shrila Trivikrama Maharaja’s parents would come to our matha, he would treat them in a rude manner and use harsh words. I was unhappy to hear this, so I told him, “You have to respect your mother and father.” He replied, “You don’t understand. If I behave very nicely towards them, then they will come here all the time and disturb my bhajana. They will harass me to come back to their village.” He was a very good cook, and he was also very renounced. He would almost always wear simply one cloth, which would reach to just above his knees, and a sleeveless shirt – not more than that. He was always serving Vaisnavas and living very simply. In this way he spent his life. [*Endnotes: So our adoration, our worship is to Bhaktivinoda Thakura today , because he may bless us to make peaceful progress in Krsna consciousness. Acarya-upasana; simply by the blessings of the acaryas, we can make very rapid progress. Vedesu durlabham adurlabham atma-bhaktau [Bs. 6.33]. Yasya prasadad bhagavat-prasadat. We sing this every day. By the mercy of the spiritual master, acarya, we immediately get the blessings of the Lord. Immediately. (Shrila Sac-cid-ananda Bhaktivinoda THakura’s Appearance Day Lecture – London, September 3, 1971] [Bhaktisiddhanta Sarasvati Thakura passed away from this material world on December 31, 1936, so almost forty years has past. There are two phases: prakata and aprakata, appearance and disappearance. We have nothing to lament on account of disappearance, because Krsna and Krsna’s devotee do not disappear. Not only devotees – even the nondevotees – nobody disappears. Nobody disappears because every living entity is eternal, as Krsna is eternal. This is confirmed in the Vedic literature: “nityo nityanam cetanas cetananam.” (Katha Upaniñad 2.2.13) The description of the Supreme Lord is that He is nitya, eternal, and the living entities are also eternal; but He is the chief eternal. So spiritually, in appearance and disappearance, there is no difference. Just like in material point of view, suppose you get a son born, you become very happy. When the same son passes away, you become very unhappy. This is material. But spiritually, there is no difference in appearance or disappearance. So although this is the disappearance day of OmVisnupada Shri Shrimad Bhaktisiddhanta Sarasvati Thakura, there is nothing to be lamented. Although we feel separation, that feeling is there, spiritually there is no difference between appearance and disappearance. Although this is the Disappearance Day of Om Visnupada Shri Shrimad Bhaktisiddhanta Sarasvati Thakura, there is nothing to be lamented, although we feel separation. That feeling is there, but spiritually there is no difference between appearance and disappearance. There is a song, Narottama dasa Thakura's song, ye anilo prema dhana-can you sing that song, anyone? I don't remember exactly the whole song. That is all lamentation. (from Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura’s Disappearance Day Lecture, given by Shrila Prabhupada Bhaktivedanta Swami Maharaja, LA, December 13, 1973)] [People may say, "The devotee is also dying, and the non-devotee, sinful man, is also dying. What is the difference?" There is much difference. The example is given: just like a cat catching a rat in his mouth and at the same time carrying his cubs in the mouth. Superficially, we can see that the same mouth is being used, but one is feeling comfortable being carried by the mother, and another is feeling the death knell. (Bhagavad-gita Lecture 2.13, London, August 19, 1973)] Similarly, at the time of death, the devotee is feeling that they are being transferred to Vaikuntha, whereas the ordinary sinful man is feeling that the Yamadutas, the constables of Yamaraja, are dragging him to the hellish condition of life. So one should not conclude simply by seeing that he is dying. No. The process is different. Janma karma ca me divyam (Bg. 4.9). As Lord Krsna's appearance and disappearance are all spiritual, transcendental, they are not ordinary things, similarly, Lord Krsna's devotees, His representative, who is sent to this material world for preaching the glories of Lord Krsna, their appearance and disappearance is also like Krsna's. Therefore, according to Vaisnava principles, the appearance and disappearance of Vaisnava is considered all-auspicious. Therefore we hold festivals. Just like yesterday we had the disappearance day of His Divine Grace Bhaktisiddhanta Sarasvati Gosvami Prabhupada. So we offered our respects and observed a festival. (Shrimad-Bhagavatam Lecture, 6.1.27-34, Surat, December 17, 1970)] Assistant Editor: Hariballabha dasi Translator: Shripad Akhilesh dasa Transcriber: Sulata dasi Typist and proofreader: Vasanti dasi Editor: Shyamarani dasi
  7. A108-AI

    Govardhana Annakuta

    Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaja Badger, Califiornia May 18, 2003 Today, Annakuta Mohotsava, is a very auspicious day. This day is observed in India during the month of Kartika. Many of Krsna's other sweet pastimes were also performed in the month of Kartika. In this month, under the guidance of Nanda Baba, the Vrajavasis observed Govardhana puja. They did this, having given up the puja of Indradeva, and that resulted in Krsna lifting Govardhana Hill on His little finger. Yasoda-devi bound Krsna in this very month, which is how the song Shri Damodarastakam originated. Kartika is also the month in which Krsna and the gopis performed Saradiya Rasa (Autumn rasa-lila). After Krsna lifted Giri Govardhana, Indra understood that his torrential rain would have no effect, and thus he began to repent his actions. He thought that Krsna would punish him, and that the only way to save himself would be to take shelter of Surabhi cow. Surabhi would be able to please Krsna. She would pray to Krsna on his behalf, "Please, excuse him." No one else would be able to achieve this. Krsna considers Himself the servant of the cows and always supports them. It would therefore be easy for Surabhi to please Him. If Surabhi would not go, Krsna would not be pacified and would therefore punish him. Indra thus took shelter of Surabhi, walking behind her, and they both approached Krsna. Krsna said, "O Mother, you have come!" Surabhi said, "Yes. I have brought my son with me. I request that You please excuse him." Surabhi then began to supply large quantities of milk, and Indra, the demigods, and the great sages present began to abhisheka (bathe) Krsna, just as we did here today. Krsna then became very happy and said, "In the future I don't want to have to tolerate your nonsense activities. For your own good you should go to Navadvipa, and there, in the company of Surabhi, perform austerities. In that way you will be excused." Indra thus understood that Krsna was the Supreme Personality of Godhead. Up until the time of that abhiseka, Krsna was known as Yasoda-nandana and Nanda-nandana Krsna. Now, He would also be known as Govinda. Go indicates gopa, gopi, go (cow), govatsa (calf) and Veda. Krsna gives pleasure to all these gos and He also protects them; therefore His name is Govinda. Govinda and Govardhana are in the same line: He has the same duty, the same function, as Giriraja Govardhana (vardana means to nourish). Now our Govardhana-puja is completed. Giriraja is Krsna Himself; and moreover, He has come from the heart of Radhika. He can fulfill our every desire very easily, and he can even give krsna-prema. He very rarely does so, but he can. We should also remember that the Annakuta Mohotsava was also performed by Shrila Madhavendra Puripada, as we saw in the drama play. Madhavavendra Puri went to Vrajabumi,Vrndavana, and there he stayed on the banks of Govinda-kunda at Govardhana. One day, after taking his bath, he sat beneath a tree on the banks of Govinda-Kunda. Krsna came there in the form of a cowherd boy and said to him, "Oh, why you sitting here, starving. No one starves here. My mother has sent some milk. Please drink it." Madhavendra Puri thought, "Throughout my entire life I have never been attracted by any human, and especially to any lady, but now I am attracted to this boy. Who is He?" He took the milk and he began to weep, his heart melting. Then he cried, "Oh! That cowherd boy was actually Krsna, and now He has left me." And he wept bitterly. In the last part of the night Madhavavendra Puri had a dream. In that dream he saw that same boy, that very Gopala, come to him and say, "I have been here, waiting in this bush for you for a very long time; and now you have come. I'm feeling very hungry and very hot. Please make a temple for Me, and perform My abhiseka ceremony and Annakuta festival (festival in which there is cooked rice that is stacked like a small mountain) so that I shall feel satisfied." When Madhavavendra Puri awoke, he fixed his mind on executing the order of the Lord. After his morning bath he gathered some of the villagers and together they went to the kunja where Gopala was waiting and that kunja is still there today, nearby Govardhana. After clearing away the thick bushes, they very easily dug Him out and took Him to the top of Govardhana Hill. They erected a throne from stones there – one piece for the seat and one to support Him from behind. Then they began to worship Him. Annakuta was performed for several months. Many wealthy persons from Mathura heard that Gopala had arrived and they became very happy. They brought all types of paraphernalia, such as gold, cloth, scents and bhoga. Cooking was performed for Thakurji daily, and for many months lakhs and lakhs of people honored the maha-prasadam of Gopala at that place. After 2 years Gopala again came in a dream to Madhavavendra Puri and said, "I'm satisfied by taking all of your offerings, but My body is still hot. Can you bring malaya-candana sandalwood from Jagannath Puri?" Thus, Madhavavendra Puri once again set off to fulfill the desires of the Lord. We are very lucky to be in the line of Madhavavendra Puri. Every year, in the month of Kartika, we observe the Annakuta Mohotsava (festival) of Giriraja Govardhana, and hundreds of devotees attend. There we worship Giriraja Govardhana Himself, not one piece (as Govardhana-sila). Actually, although a piece of Govardhana and Govardhana Hill Himself are one, still, Govardhana Hill in Vrndavana has a special glory. In Vrndavana we worship Govardhana with many pounds, not only a little, of milk, ghee, and yogurt, with many types of preparations – even more than here in Badger. Many of you have been to our Kartika-vrata and have personally seen this festival. We are fortunate to take part. We will continue to perform this festival every year; and we will do so until our life in this world is over. We cannot obtain pure bhakti without the mercy of Govardhana. Many sweet pastimes take place at Govardhana. For example, Shrimati Radhika, Lalita and Visakha and the other gopis are on their way to the fire sacrifice of Bhaguri Rsi. During their journey there is a discussion with Krsna. Krsna wants to check them and make them pay a toll tax, the gopis defeat Him, and He has to apologize. There is so much history there, and it is all coming in our mind and hearts. Wherever you are, you can worship Giriraja by mind and pray: krsna-prasadena samasta-saila- samrajyam apnoti ca vairino pi sakrasya yah prapa balim sa saksad govardhano me disatam abhistam "May Govardhana Hill fulfill my deepest desire – to get darsana of Shri Radha and Krsna's lilas. By Shri Krsna's mercy Govardhana became the emperor of all mountains, and received the offerings meant for Indra despite Indra's enmity." (Shri Govardhanastakam, verse 1) yatraiva krsno vrsabhanu-putrya danam grhitum kalaham vitene sruteh sprha yatra mahaty atah Shri govardhano me disatam abhistam "Demanding a road tax, Krsna quarreled for several hours at Dan Ghati with the daughter of Vrsabhanu Maharaja. Rasika-bhaktas visiting Govardhana are eager to listen to that sweet prema quarrel. May that Govardhana fulfill my desire that I also can hear that verbal battle." (Shri Govardhanastakam, verse 3) These prayers will do as much for you as worshipping Govardhana Himself, because there are many moods contained within them. Try to pray in this way. This is bhajana. Gaura premanande.
  8. 06 November 2012 Shrila Bhaktivedanta Narayana Gosvami [Respected Readers, November 1 (in India), is the divine appearance day of Shri Radha-kunda. In honor of this sacred day, we are sending the following explanation of Shri Radha-kunda from Shrila Narayana Gosvami Maharaja's Vraja Mandala Parikrama Book:] Shri Radha-kunda is within Bahulavana, and for this reason there is a custom to take bath in Shri Radha-kunda on the day of Bahulastami. A huge assembly of people take bath in Shri Radha-kunda on that day. The Padma Purana states: yatha radha priya visnoh tasyah kundam priyam tatha sarvagopisu sevaika visnoratyantavallabha "Among all the gopis, Shrimati Radhaji is most dear to Shri Krsna, being His principal prana vallabha. Similarly, Radhaji's dear kunda is also very dear to Him." The Varaha Purana declares: sarvapapaharastirtham namaste harimuktidah namah kaivalyanathaya radhaKrsnabhidhayine "O Shri Radha-kunda! O Shri Krsna Kunda! You destroy all sins and award one-pointed prema. I bow down to you again and again." The puranas are filled with innumerable descriptions of the glories of these two kundas. In Vraja-vilasa-stava (text 53), Shrila Raghunatha dasa Gosvami prays: sri-vrindavipinam suramyam api tac chriman sa govardhanah sa rasa-sthalikapy alam rasamayi kim tavad anyat sthalam yasyapy amsa-lavena narhati manak samyam va mukundasya tat pranebhyo 'py adhika-priyeva dayitam tat kundam evasraye "Not even Shri Vrindavana, which is supremely delightful because of places like the rasa filled rasa-sthali, or Shriman Govardhana, which is the arena of the nectarian rasa where the most confidential amorous pastimes (keli-krida) of the Divine Couple take place, are equal to even a shadow of a particle of the glories of Shri Radha-kunda, what to speak of other pastime-places within Braja Mandala. I take shelter of this Shri Radha-kunda, which is more dear to Shri Mukunda than His own life." Shri Radha-kunda lies in a village named Arita Gaon, about three miles north-east of Govardhana and fourteen miles from Mathura and Vrindavana. Aristasura was a servant of Kamsa who assumed the form of a bull and attacked Krsna with the aim of killing Him. However, Krsna killed him instead at this place. At Shri Radha-kunda, Shri Radha-Krsna Yugala perform Their midday (madhyahnik) lila-vilasa. Here They perform a variety of amorous pastimes freely and without any obstruction. This is not possible anywhere else. Therefore, Radha-kunda is considered to be the topmost place of bhajana, superior even to Nandagaon, Barsana, Vrindavana and Govardhana. This most confidential place, surcharged with paramount bhavas, was revealed by Shri Caitanya Mahaprabhu Himself, who is endowed with the bhava (sentiment) and kanti (lustre) of Shri Radha. Previously, Shri Madhavendra Puri, Shri Lokanatha Gosvami and Shri Bhugarbha Gosvami also came to Braja, where they revealed various pastime-places of Krsna; but they did not reveal this confidential place, which was manifested by Shri Gaurasundara Himself, who is Shri Radha and Krsna combined. Shri Krsna killed Aristasura during the day. That same night, He met with His beloved Shri Radhika and the other sakhis here. Shri Krsna was very eager to embrace Shrimati Radhika, but as soon as He reached out towards Her, She stepped back. Jokingly, She said, "Today, You have killed a bull, which belongs to the cow family. You have therefore committed the sin of killing a cow. Please don't touch My pure body." Krsna smilingly answered, "Priyatame! It was a demon that I killed, who had deceitfully assumed the form of a bull; so how can sin even touch Me?" Shrimatiji insisted, "Whatever he was, he had assumed the form of a bull when You killed him. Hence, the sin of killing a cow has definitely touched You." The sakhis supported Her statements. Shri Krsna asked how He could atone for this sin. Smilingly, Shrimatiji answered, "The only atonement is to take bath in all the tirthas of the entire Earth planet." Hearing this, Shri Krsna created an extensive kunda simply by striking His heel on the ground. He then summoned all the tirthas of the entire planet to it. Uncountable tirthas immediately came before Krsna in their personified forms. Krsna asked them to enter the kunda in the form of water. In a moment, the kunda filled with pure, sacred water. Shri Krsna took bath in that kunda and again tried to touch Shrimatiji. But Shrimati Radhika now wanted to manifest a kunda full of water that was larger and more exquisite than Krsna's, in response to Her Priyatama's bragging. She and Her sakhis therefore stubbornly dug out a very attractive kunda nearby with their bracelets. However, not so much as a drop of water appeared in it. Krsna joked that they could take water from His kunda, but Shrimatiji along with Her innumerable sakhis prepared themselves to bring water from Manasi Ganga in clay pots. Shri Krsna signaled to the tirthas that they should insist that Shrimatiji and Her sakhis fill up their kunda by taking water from His kunda. The tirthas personified pleased Shrimati Radhika by offering Her and the sakhis many prayers. Shrimati Radhika then gave them permission to enter Her kunda. Immediately, the current of water that had flowed into Krsna Kunda also filled Radha-kunda. With great pleasure, Shri Krsna bathed and performed water sports (jal-vihara) with Shrimati Radhika and the sakhis in this dear kunda. These two kundas manifested at midnight on Krsnastami (the eighth day of the dark moon) in the month of Kartika. Hundreds and thousands of people therefore bathe here at midnight on this day known as Bahulastami. The Padma Purana states: govardhana girau ramye radha-kundam priyam hareh kartika bahulastamyam tatra snatva hareh priyah naro bhakto bhaved vitatsthatasya tasya pratosanam "Radiantly beautiful Shri Radha-kunda is situated at the foot of Govardhana Hill. Faithful persons who bathe here on Krsnastami in the Kartika month receive prema-bhakti filled with the seva of Shri Radha-Kunjabihari Shri Hari." The Padma Purana also states: dipotsave kartike ca radha-kunde yudhisthira drisyate sakalam visvam bhrityair visnu-parayanaih "On the day of Dipavali in the month of Kartika, the ekantika (one-pointed) bhaktas of Shri Radha-Krsna can see the entire universe and the complete Braja Mandala in Shri Radha-kunda." Some time later, when Shri Krsna had left for Dvaraka, both kundas disappeared. While manifesting the pastime-places of Braja, Shri Krsna's great-grandson, Maharaja Vajranabha, again restored these two kundas under the guidance of Sandilya and other risis. Five thousand years later, however, they had again disappeared. When Shri Caitanya Mahaprabhu came to this place, He inquired from the local people about Radha-kundaand Syama Kunda, but they could provide Him with no information. Instead, they told Him about the two fields named Kali Khet and Gauri Khet that lay before them, which contained a little water. Mahaprabhu respectfully addressed Kali Khet as Syama Kunda and Gauri Khet as Radha-kunda and offered them His pranama. Then, as He bathed in them, He became overwhelmed. Losing all patience, He cried out, "Ha Radhe! Ha Krsna!," and fainted. The place where He sat down is now called Tamala Tala. It is also called Mahaprabhu's baithaka (sitting-place). After the disappearance of Shri Caitanya Mahaprabhu, Shri Raghunatha dasa Gosvami came from Jagannatha Puri and performed bhajana at Radha-kunda. Once, the Mughal emperor Akbara was making his way along this path with his vast army. The entire army along with elephants, horses and camels were very thirsty. Akbara asked Dasa Gosvami, "Is there any big pond nearby?" Dasa Gosvami motioned to him to take water from Kali Khet and Gauri Khet. The emperor thought, "This water is not even sufficient for a single elephant. How will it quench the thirst of my entire army?" However, on the repeated requests of Dasa Gosvami, Emperor Akbara encouraged his men to drink. To his utter amazement, the entire army together with horses, elephants and camels drank to their full satisfaction, and yet the water in these ponds did not reduce even slightly. The emperor's astonishment knew no bounds. After performing bhajana here for some time, the thought of restoring these two kundas entered Shri Raghunatha dasa Gosvami's mind. However, when he remembered the transcendental glories of Shri Radha-kunda, he began to reproach himself for thinking this. Just then, a wealthy person arrived at that place from Badrikasrama, looking for that supreme renunciate Shri Dasa Gosvami. He offered his dandavat pranamas (prostrated obeisances) at the feet of Gosvamiji and said, "I am returning from a pilgrimage to Badarikasrama. Bhagavan Shri Badri-Narayana has sent me to you. On His order I am offering to cover all the expenses required to restore these two kundas to their beautiful forms. Kindly accept my offer." Shri Dasa Gosvami became overjoyed. At first he rejected the offer, but he later relented, knowing it to be the desire of Shri Radha-Krsna. He thus began the work of re-constructing the two kundas. Shri Radha-kunda easily manifested in the shape of an elegant quadrangle. The construction work on Syama Kunda then began, with the idea of giving it a quadrangular shape also. To achieve this, some trees on its bank needed to be cut down. That night, while Shri Dasa Gosvami was performing bhajana, he dozed off for a short time. In his dream, he saw five persons standing in front of him. "We are the five Pandavas," they said. "In the form of trees, we worship Yugala-Kisora here, so please don't cut us down. Rather, let the shape of the kunda be crooked." For this reason, Shri Dasa Gosvami did not have the trees cut down and instead allowed the kunda's shape to be crooked, just like Shri Krsna's shape. He only deepened the kunda and had its ghatas well repaired. Both kundas still have these shapes today, and only a few repairs have occasionally been carried out. Shri Giriraja Govardhana stretches out from north to south and has the shape of a peacock. His tail in the south is called Puchari, and his two eyes on his face in the north are called Shri Radha-kundaand Shri Syama Kunda. In Krsna-bhavanamrta, Shrila Visvanatha Cakravarti Thakura describes Shri Radha-kundaand Shri Syama Kunda in a very delightful and charming way: Although Brajendranandana Shri Krsna is the source of all incarnations, is the origin of everything and is yet Himself without any origin, is akhila rasamritamurti (the personification of all nectarean mellows) and is sarva-saktiman (the source of all saktis), He is subservient to the prema of mahabhava svarupa Shrimati Radhika, the topmost of all of Krsna's beloveds. He always establishes the glories of His priyatama Shri Kisoriji as superior to His own. Shri Radha-kunda and Syama-kunda are non-different from the svarupa of Shri Radha and Syamasundara, but Krsna Himself nonetheless gives more fame to Shri Radha-kunda. In the northern part of Shri Radha-kundais the kunja of Shri Lalita-devi, Lalitanandada, which is shaped like a golden, eight-petalled lotus. In the north-east is Visakhanandada, the bejewelled kunja of Visakha Sakhi, which is shaped like a sixteen-petalled lotus. In the east is Citranandada, the kunja of Citra Sakhi, which displays an amazing variety of forms and colours. In the south-east is the kunja of Indulekha Sakhi, Indulekhanandada. It is shaped like an eight-petalled lotus and is made of diamonds. In the south is the kunja of Campakalata Sakhi, Campakalatanandada Kunja, which is shaped like a golden lotus. And in the south-west is the lotus-shaped kunja of Rangadevi, Rangadevi-sukhada, which is inlaid with blue sapphires. Tungavidyanandada is the kunja of Tungavidya Sakhi. This kunja is in the west and is shaped like a lotus made of red rubies. In the north-west lies Anandada or Sudevi-sukhada Kunja, the lotus-shaped kunja of Sudeviji, which is inlaid with emeralds. In the center of Shri Radha-kundais Anangamanjari-anandada Kunja shaped like a sixteen-petalled lotus inlaid with moonstones. This kunja is also known as Svanandasukhada Kunja, and is the kunja of Ananga Manjari. It is connected with the bank by a bridge made of moonstones. Similarly, around Shri Syama-kunda are the kunjas of the sakhas. In the north-western area of the kunda is a delightful place made of diamonds, emeralds and other precious stones where Shrimati Radhika daily takes bath. North of this place is Subalanandada Kunja, the kunja that Subala Sakha has offered to Shrimati Radhika. Shri Radha-Krsna perform resting pastimes (sayana-vihara) here. In the northern part of Syama Kunda is the kunja of Madhumangalaji, Madhumangalanandada, which is inlaid with white jewels. He has offered this kunja to Lalitaji. Here Shri Yugala-Kisora enjoy all kinds of joking and laughing. Ujjvala Sakha's Ujjvalanandada Kunja in the north-east is made of red jewels, and he has given it to Visakha Sakhi. In the east is Arjuna Sakha's Arjunanandada Kunja, which is made of blue sapphires. He has offered this kunja to Citra Sakhi. Gandharvanandada Kunja in the south-east displays a variety of colours and forms, and belongs to Gandharva Sakha. He has offered it to Indulekha Sakhi. In the south is Vidagdhanandada Kunja belonging to Vidagdha Sakha, which is made of green emeralds. He has given this kunja to Campakalata. Here Yugala-Kisora play the game of chaupada1. Bhringa Sakha's Bhringanandada Kunja lies is in the south-west, and he has given this kunja to Rangadevi. In the west is Daksasanandananda Kunja made of a variety of jewels. Kokila Sakha's Kokilanandada Kunja is also in the west. He has given this kunja to Sudevi. At the sangama, or meeting place, of the two kundas is a platform made of many kinds of jewels. This place is also called the Yogapitha of Krsna-lila. To the south of Shri Kunda are jeweled swings hanging from the branches of campaka trees. Swings inlaid with precious stones hang from the branches of kadamba trees to the east. To the west, swings made of jewels hang from the branches of mango trees, and to the north jewelled swings hang from the branches of bakula trees. Rasika Shri Krsna plays on these swings with Shrimati Radhika and the other sakhis. Surrounding both Radha-kunda and Syama-kunda are kalpataru trees of mango, jackfruit, kadamba, bakula and so forth, which are laden with an abundance of flowers and fruits. The bases of these trees are held by platforms of various precious stones. All seasons are eternally serving Shri Yugala under the guidance of the spring season. Vrnda-devi makes all the arrangements in a variety of ways for the seva of the Divine Couple. The cuckoos coo and the peacocks dance and make the sweet ke-ka sound. Blue and red lotuses and various kinds of ketaki flowers frolic on the waves of the sri kundas while intoxicated, buzzing bees hover above. Royal swans, cakravakas and cranes play in the water with their consorts, making sweet sounds. Different kinds of birds recite love poetry on the branches of the trees, thus giving pleasure to Shri Radha-Krsna Yugala. Deer and does roam about in the attractive kunjas nearby. Except for Shrimati Radhika's most intimate girlfriends, no one can enter this forest.
  9. Shri Kesavaji Gaudiya Matha, Mathura November 2, 1996 Today is the disappearance day of Shrila Narottama Thakura dasa, so it is a very sacred day. Shrila Narottama dasa Thakura took birth in West Bengal as the son of a very great king, and he was a beautiful prince. The king was one of two brothers, but there was only one son in the family. Still, from the beginning of his life he was very pure and devoted, and he remained a life-long brahmacari, never marrying. At the age of sixteen he left home and went to Vrndavana with Shri Syamananda Prabhu and Shrinivasa Acarya. He had desired the darsana of Shri Caitanya Mahaprabhu who was in Jagannatha Puri at that time, but when he was on his way to Puri he heard that Shriman Mahaprabhu and His associates, like Shri Svarupa Damodara, Shri Raya Ramananda and Shri Gadadhara Pandita, had all disappeared. This broke his heart. He therefore changed the destination of his journey and went to Vrndavana. On the way, however, he heard that Shrila Rupa Gosvami and Shrila Sanatana Gosvami had also disappeared. Still present in Vrndavana at the time was Shrila Raghunatha dasa Gosvami, residing at Radha-kunda. Shrila Raghunatha dasa Gosvami had been in Jagannatha Puri when Shri Caitanya Mahaprabhu and His associates disappeared. At that time he had decided to go to Vrndavana to jump from Govardhana or to jump in the Yamuna, to give up his life. He first decided to die by jumping in the Yamuna, but he saw that there was very little water there because Yamuna herself was feeling separation from Krsna. Then he thought, "I should go to Govardhana; I will jump from the top of Govardhana and thus give up this life". Shrila Rupa and Sanatana Gosvamis were still there at that time, and they consoled him by saying, "If by giving up this life one can have the darsana and service of Shri Shri Radha and Krsna, we would be the first persons to give up our lives. But we know that Lord Shri Krsna is not achieved by this. You should not try to do so; you should do bhajana." He then went to Govardhana to perform bhajana. His mode of worship was so severe that no one can follow him. It was very, very hard. He ate practically nothing and was always weeping, always chanting, always remembering, and sometimes he was rolling on the bank of Radha-kunda. Later, when he heard that Shrila Rupa Gosvami had left this world and entered aprakata-lila (the unmanifest pastimes of Radha and Krsna), he felt unbearable separation. He thought, "I don't want to live at Radha-kunda, because it now seems like the gaping mouth of a tiger, and Giriraja Govardhana seems like a very large python. Everything in Vraja seems to be void, without life. Under these circumstances I cannot remain alive." He expressed his separation by these words in his prayers. This was the general mood of separation after the disappearance of these great personalities. In the meantime, Shrila Narottama Thakura, accompanied by Shrila Syamananda Prabhu and Shrinivasa Acarya, came to Vrndavana, seeking the shelter and guidance of a Vaisnava. The three of them approached the lotus feet of Shrila Jiva Gosvami, who was at that time residing at the Shri Radha-Damodara temple. Shrila Jiva Gosvami was very happy to see them. He considered that Lord Krsna and Shri Caitanya Mahaprabhu had personally arranged for these three young devotees to be given classes on all the teachings of Shrila Rupa Gosvami, Shri Caitanya Mahaprabhu, Shrila Sanatana Gosvami and the other great acaryas. He was very pleased to have students like them, and he began to teach them sastras like Sat-sandarbha, Brhad-bhagavatamrta with the explanations of Shrila Sanatana Gosvami, Brhad-vaisnava-tosani, Hari-bhakti-vilasa, Bhakti-rasamrta-sindu, Ujjavala-nilamani and many others. Thus, the three devotees very quickly became masters of all the subject matters. During this period, Shrila Jiva Gosvami was accepted by the entire Vaisnava community as the "Vaisnava king", the topmost Vaisnava, of three mandalas: Shri Navadvipa Mandala, Shri Vraja Mandala, and Shri Ksetra Mandala (Jagannatha Puri). He established the Visva Vaisnava Raja Sabha. "Visva" means world and "Vaisnava-raja" means pure devotees. He established Visva Vaisnava Raja Sabha for the whole world, so that any person in any part of the world can come to that spiritual institution, to inquire from pure devotees and to read and study Vaisnava philosophy. Shrila Jiva Gosvami was the second president of that society, Shrila Rupa Gosvami having been the first, and that society still exists today under different nomenclatures. Sat-Sandarbha is the scripture of Shrila Jiva Gosvami. It is an exceptional book regarding Vaisnava philosophy and the culture and principles of Vaisnava etiquette and procedures. The thoughts of Shrila Jiva Gosvami in Sat-Sandarbha appear in Shri Caitanya-caritamrta and all other Gaudiya Vaisnava literatures. Sat-Sandarbha came first, and after that, Shri Caitanya-caritamrta. All its essence has been taken from Sat-Sandarbha. At that time, only those given the consent and authority of Shrila Jiva Gosvami were considered learned and qualified Vaisnavas. On this basis, one would be accepted as a Vaisnava by the entire society of Gaudiya Vaisnavas in the three places: Navadvipa, Jagannath Puri and Vrndavana. Vaisnavas from every part of India used to come to Shrila Jiva Gosvami to study the sastras under his guidance. Although Shrila Narottama dasa Thakura, Shrila Shrinivasa acarya and Shri Syamananda Prabhu were not his initiated disciples, Jiva Gosvami adopted them and became their siksa-guru, giving them all siddhanta. He taught them Shrimad Bhagavatam, Sat-Sandarbha, all the books of Shrila Rupa Gosvami with an emphasis on Shri Bhakti-rasamrta-sindhu and Shri Ujjvala-nilamani, the books of Shrila Sanatana Gosvami like Shrimad Brhad-bhagavatamrtam, and all the other books of Gaudiya Vaisnavism. Although these three devotees had their own diksa-gurus, they held greater respect for Shrila Jiva Gosvami. If the siksa-guru is fully qualified, he should be respected as much as Krsna, and if diksa-guru is similarly qualified, he should be also treated like that, as a manifestation of Lord Krsna. If both are qualified, both should be given equal respect and regarded as Krsna's manifestations. Siksa-guru is not inferior to diksa-guru, and in some cases he is superior to diksa-guru. This is according to qualification. Shrila Jiva Gosvami never made any formal disciple. He never gave anustanika-diksa (fire sacrifice); he gave only Krsna-siddhanta, which is more important than the fire sacrifice and other rituals. Shrila Sanatana Gosvami never initiated any disciples and Shrila Rupa Gosvami only initiated one – Shrila Jiva Gosvami – but all the Vaisnavas of the world consider them to be even greater than both their diksa and siksa-gurus. Do you treat Shrila Sanatana Gosvami and Shrila Rupa Gosvami as Guru? You should; they are siksa-gurus and are nearer to Krsna. Every day we say the prayer, "Vande 'ham sri guru sri jutah padakamala...sri rupam sagrajatam..." Therein the word "sagrajatam" means elder brother. Sanatana Gosvami is the elder brother of Rupa Gosvami. You must all utter this prayer daily – each morning. This is a very good prayer by Shrila Krsna dasa Kaviraja Gosvami, as all other prayers are included within it. All Gurus and Vaisnavas are included; the six Gosvamis are there, all the associates of Shriman Mahaprabhu headed by Lord Nityananda and Shri Advaita Acarya are there, all the associate sakhis of Shrimati Radhika are there like Shrimati Lalita and Visakha devis, and all the manjaris headed by Shri Rupa Manjari are there. It is a very good pranama – everything is in one mantra. Imparting everything he knew to those three Vaisnavas, Shrila Jiva Gosvami told them that although he had accepted them as more than disciples, they would have to take diksa from others. Syamananda Prabhu was already initiated by Hrdaya Caitanya Gosvami of Kalna, but Shrila Narottama dasa Thakura and Shrinivasa Acarya were not yet initiated. Jiva Gosvami ordered Shrinivasa Acarya to be initiated by Shrila Gopala Batta Gosvami, and he instructed the three to treat all qualified Vaisnavas as guru. After his teaching to Shrila Narottama Thakura was completed, he directed him, "Go to Shrila Lokanatha dasa Gosvami and try to make him your diksa-guru." The Thakura said, "I have been given everything by you and I have accepted you as my Guru. I don't believe there is anyone in all of Vraja who is as qualified as you. You are akincana, niskincana (without any material desires), and a parama-tattva-rasika Vaisnava (one who has realized all established truths and is tasting all devotional mellows). I want to be initiated by you." Shrila Jiva Gosvami denied the request, considering that he was not qualified. He directed him to go to Shrila Lokanatha Gosvami, saying, "I am your Guru, but you should go to him." Shrila Lokanatha Gosvami was an associate of Shri Caitanya Mahaprabhu. He had come to Vrndavana with Shrila Bhugarbha Gosvami to do bhajana. He had requested Shrila Krsnadasa Kaviraja Gosvami not to write anything about him in Shri Caitanya-caritamrta, and Shrila Krsnadas Kaviraja followed his instruction. He was an akincana niskincana Vaisnava (having nothing but Shri Krsna as his own). He had no money and no home. He had nothing to claim as his own. He had made up his mind not to make disciples, lest his mind be diverted towards them. He considered, "So many disciples will come and say, 'I will perform service and I will prepare everything for you.' They will do biksa (collect donations) and give money to me, and then praise will come and I will be diverted from Krsna." He made up his mind, "I will not make any disciples, but if anyone comes to me I will give him krsna-katha." Narottama dasa Thakura was so akincana that when so requested by Shrila Jiva Gosvami, he approached Shrila Lokanatha Gosvami, fell flat at his lotus feet and prayed, "Please initiate me. I am not qualified, yet I want your initiation." Lokanatha dasa Gosvami asked, "Who are you? He replied, "I am a Bengali." Lokanath asked again, "Who are you?" Narottama dasa replied, "I am the son of a king." Lokanatha dasa asked, "Do you have any brother?" Narottama dasa said, "No, I am the only son of my father." Lokanatha dasa Gosvami replied, "You are a prince, you are very learned and very beautiful. You are now a young boy, and you are the only son of your father. I will never accept you as my disciple. Go to someone else." Again and again Narottama Thakura requested Shrila Lokanatha dasa to accept him, but Lokanatha dasa refused every time. He would make statements like, "You have grasped all siddhanta from Shrila Jiva Gosvami. I cannot initiate you. I have no disciples and I don't want to create any disciples". Narottama dasa then vowed, "I will only be initiated by Lokanatha dasa Gosvami. I will not have any other guru". Lokanatha dasa Gosvami was living and doing bhajana in the forest of Vrndavana. At night, with little chance of being seen, Narottama dasa began to secretly come to the place where Lokanatha Gosvami would go to pass stool, and he began to clean that area with a coconut stick broom. He discarded the stool very far away from there and, spreading cow dung, made the place quite pure. He also cleared the path to that place. He used to hide nearby and hear the chanting of Lokanatha dasa Gosvami. He listened to how he chanted and what he chanted. After some days Shrila Lokanatha Gosvami began to wonder, "Who is the "thief" who comes daily and cleans my place of passing and the path to that place? Who is that person?" One day he decided to investigate. He used to do bhajana throughout the night without sleeping, so one night he hid in a kunja and watched to see who had been coming and cleaning. In the dark of night that very beautiful prince Shri Narottama Thakura came there. He was just about to clean the area when Lokanatha Gosvami appeared and caught hold of his hands asking, "Who are you?" Narottama Thakura was fearful and began to weep bitterly. "Who are you? Tell me," Lokanatha dasa asked. The prince replied, "I am dukhi Narottama, unhappy Narottama. I am a worthless and useless person. But I am a recipient of the mercy of Shrila Jiva Gosvami and I want to do bhajana of Krsna, so please be merciful to me." "And why are you doing this?" asked Shrila Lokanatha Gosvami. "You have not accepted me as your disciple; I thought that somehow I must please you. Being a prince, I am doing this menial service for you so that you shall be pleased with me and I might receive your mercy". Lokanatha Gosvami said, "Yes, I am pleased and satisfied by your service. I had made up my mind not to accept any disciples, but I see that you are a qualified person, so I will accept you as my only disciple." He took Shrila Narottama dasa to his bhajana kutir and told him to bathe in the nearby Yamuna in the early morning. Narottama dasa was then initiated by Shrila Lokanatha Gosvami in the krsna-mantra, that is, the gopala-mantra, and in the kama-gayatri mantra – 'klim krsnaya' and 'klim kamadevaya'. He continued to serve his guru, who arranged a separate bhajana kutir for him nearby his own and gave him many instructions. He told him, "Give up all worldly desires; do not go anywhere for anything, and do not associate with common people. Always chant harinama and always think of the pastimes of Lord Krsna. Be trnad api sunicena taror api sahisnuna, more humble than a blade of grass and more tolerant than a tree." He instructed him to always stay there at his bhajana kutir, always chant harinama, and always think of the pastimes of Krsna. Narottama dasa followed all those instructions. One very hot summer day, a thirsty farmer came to Shrila Lokanatha dasa Gosvami, requesting water. There was a well nearby, and Lokanatha Gosvami had a rope and bucket, but he was chanting harinama – Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare – absorbed in remembering the pastimes of Krsna and sinking in the ocean of rasa. He had no outward awareness and therefore did not respond to the farmer, who then went to the young mahatmaji and asked, "Oh chota baba, little baba, I'm so thirsty and I have no rope and bucket. Please give me water". The farmer twice made this request of the Thakura, who was in the midst of his bhajana. The Thakura left his harinama mala and went to fetch water from the well, and he gave that water to the farmer, who drank it and went on his way. In the meantime Shrila Lokanatha Gosvami returned to external consciousness, and he knew everything that had happened. He called the young babaji, Shrila Narottama Thakura, and told him, "You should at once return to your home. I don't want a disciple like you. I will not permit you to do bhajana here with me. You have so many desires. You are a very kind man to all, so return to your kingdom, live in your palace and be charitable to your people. You should give them all water, bread and butter, clothes, and everything else. You cannot do bhajana as yet." "Why?" "Because you have no idea of Shri Krsna's name. Krsna's name is Krsna Himself, and Hare Krsna means Shri Shri Radha-Krsna. There is no difference between Radha-Krsna and Their names. When a Vaisnava chants the names of Radha and Krsna and Hare Krsna, he understands he is serving Krsna directly, in the kunjas of Vraja. You think that the service of Radha and Krsna in the kunjas is less important than quenching the thirst of a common person who doesn't do bhajana. So you should do bhajana at your palace, and at the same time engage in all these ordinary pious activities. I will not accept you here." Shrila Narottama Thakurs began to weep and said, "The farmer was so thirsty." Shrila Lokanatha Gosvami replied, "Perhaps you don't know that nama and nami are the same. When you are chanting harinama you should think, 'I am serving Shri Radha and Shri Krsna.' Hara is Shrimati Radhika, who controls the mind and heart of Krsna. From Hara comes Hare, meaning 'O Hara', or 'O Shrimati Radhika'. Rama is Radha-Ramana, Shri Krsna. So Hare Krsna is Radha-Krsna, and while chanting we should serve Them, remembering Their pastimes. Giving up the service of Radha and Krsna you went to quench the thirst of an ordinary person. You thought that giving that water was more important than serving Them; so you should return to worldly life and do anything there. I don't like this behavior." Although Shrila Narottama cried and pleaded, Shrila Lokanatha dasa Gosvami did not allow him to stay in Vrndavana. Do you understand his siddhanta – his view? It is very high, but it is actual; factual. Nama cintamani krsna caitanya rasa vigraha / purna suddha nitya mukta abhinnatvad nama naminoh. Nama and Krsna Himself are the same. In another sense Krsna has manifested all His power in His name, more so than in His form. From the beginning of creation of this world until the end, His name can deliver one to Goloka Vrndavana, but He Himself cannot do this. He will not deliver the nama-aparadhis, offenders to His name, but His name will do something. In some cases, therefore, krsna-nama is superior to Krsna Himself, because He has invested all His powers therein. When we chant Lord Krsna's name we should be completely absorbed in that, remembering the pastimes of Krsna and Shri Caitanya Mahaprabhu, as well as the mercy of Nityananda Prabhu. We should try to be absorbed like Shrila Rupa Gosvami, Shrila Sanatana Gosvami and Shrila Raghunatha dasa Gosvami. They were always chanting and serving Radha and Krsna. They often sat together chanting, and they were oblivious to the passing of day into night and night into day. Shrila Narottama dasa returned to his kingdom in East Bengal and widely preached the glories of Radha and Krsna and his Gurudeva. He established several temples, such as Radha Madana-mohana, Radha-Govindaji, Radha-Gopinatha, Radha-Ramana, as well as those of Shri Caitanya Mahaprabhu and Shri Nityananda Prabhu. He began to preach through his kirtanas, and he became a very well-known kirtaniya. He preached in Assam and Manipur and in all the Eastern provinces. At that time no one in these regions knew anything of krsna-bhakti, and all were ignorant of dharma, but nowadays hundreds of thousands of Vaisnavas are there. He invited all the Vaisnavas from Vraja Mandala, Navadvipa Mandala, Ksetra Mandala and Gaura mandala, to come there to Kheturi, and countless devotees came. He called Nityananda Prabhu's sakti, Shrimati Jahnava Devi to preside over that gathering. When he performed kirtana of Radha-Krsna, Shri Caitanya Mahaprabhu with all His associates appeared there and began to do kirtana, mixing their voices with his. This was visible to all the devotees present, and tears came in everyone's eyes. All were amazed and wondered, "What are we seeing? Are we seeing a dream or are we seeing reality?" Then, when the kirtana ended, Shri Caitanya Mahaprabhu and His associates at once disappeared. Narottama dasa Thakura discovered a new type of kirtana, and that kirtana is followed by all Gaudiya Vaisnavas to date. We Gaudiya Vaisnavas are known as Narottama-parivara, the family of Shrila Narottama dasa Thakura. He was a very pure bhakta, empowered by the energy of Shri Caitanya Mahaprabhu. Once, accompanied by Syamananda Prabhu and Shrinivasa Acarya, Shrila Narottama dasa Thakura was bringing all the Gaudiya Vaisnava books to Bengal for preaching. On the way, however, having heard that the three devotees were carrying a valuable treasure, jewels, a dacoit king looted all the books. These books were jewels indeed, but not worldly jewels; they are spiritual jewels. Shrinivasa Acarya sent Narottama Thakura and Syamananda Prabhu to Bengal, and he remained there searching for the books. At last he came to the king's palace, where the king begged apology, fell at his lotus feet, and became his disciple. The king's name was Vihambir, and he became a qualified disciple and Vaisnava. Narottama Thakura was kayastha, like a ksatriya, by caste, but in actuality he was beyond caste and creed. He was Lord Krsna's associate; Shri Caitanya Mahaprabhu's associate. It is an offence to categorize any Vaisnava by caste or creed; we should not do this. Vaisnavas have no caste and creed, as the atma has no such designation in this world. Naham vipro na ca nara pati na ca yatir va gopi bhartuh pada kamalayor dasa dasanudasa. We are the servants of Shrimati Radhika – servants of the servants of the servants of the dust of Her lotus feet. This is our pure identity. We are not brahmana, ksatriya, vaisya, or sudra, nor we are grhastha, brahmacari, vanaprastha or sannyasi – nor anything of this world. Our one and only pure identity is Krsna-dasa, servant of Lord Krsna. Narottama dasa Thakura was the associate of Krsna, and He came to serve Caitanya Mahaprabhu by bringing all the worldly people towards Him. This being so, many brahmana families became his disciples, and that caused disturbance in other brahmana sectors, among those who neither understood Vaisnava principles nor the glory of Shrila Narottama dasa Thakura. They alleged that his initiating of brahmanas was improper. He was the son of a king, and for him to give diksa to brahmanas was considered by some to be highly improper. "We are brahmanas," they thought." He is giving initiation to brahmanas, so he is bound to go to hell and he will also suffer in this world. A brahmana is jagat-guru and can initiate brahmanas and others; but he, like a sudra, is giving initiation to brahamanas and all other casts of devotees. This is wrong and against sastra." One day they challenged him to debate these points. On the day before the appointed debate, Shri Ramacandra Puri and all Narottama Thakura's other very learned disciples went to the local market-place and, posing as shop-keepers, began to sell items of basic necessity such as clay pots, betel nuts, rice, wheat, and so on. When the opposing party of brahmanas came into the town, they wore big, big turbans. They had titles like sastri, maha sastri, sapta acarya, panca acarya, pancami, and nyaya pancami. They declared that on the next day there would be a meeting to discuss the argued matter, and Shrila Narottama dasa Thakura would come and be present in the meeting. The brahmanas had come from different parts of India, and before the meeting they went from shop to shop to purchase various ingredients. Some were fond of betel nut. Some wanted to do their cooking with their own hands so they went for dry wood and other things. When any one of them went to a shop, a very simple Vaisnava was there. He asked, "What do you want? Who are you and what caste are you from?" The person answered, "My name is such and such." The "shop keeper" replied, "It is not true," and a long discussion ensued. When the person said, "I am brahmana", the "shopkeeper" said, "That is the jati (cast) of this physical body, matter; but we are atma; so you cannot be that designation." The brahmanas were invariably defeated in these discussions. Not only the shopkeepers, but the other customers coming to the shop also asked them, "Who are you?" When the inimical brahmanas told their worldly designations arguments, ensued and all the brahmanas were defeated there. They met in the night and conferred, "How can we show our faces tomorrow? Everywhere in this village the shopkeepers and others are so learned that they defeated us. How can we enter the assembly of Shrila Narottama Thakura himself? They all fled from there during the night. Shrila Narottama Thakura resided by the Ganges. Before the meeting he had become paralysed – he had made himself like that. All his disciples had gone to him and prayed, "O Thakuraji, Gurudeva, if you die now, giving up your body and going to Lord Krsna, all the brahmanas will say it is because you are initiating brahmanas, and this is why you are paralysed and are suffering so much. They will say you have gone to hell. So we pray that you become completely cured, regaining your health. Hearing this, Narottama Thakura became like a young man and began to run here and there. He returned to his asrama, all ill-health and paralysis having completely disappeared. This was observed by those who were saying that he was to go to hell for initiating brahmanas. Then, after coming to his village, some of those brahmanas became paralyzed, some became blind, some were bitten by snakes, etc. Eventually they became so worried that they approached his lotus feet and apologized. He excused them, and again he became paralyzed and went to the bank of Ganges. He entered in the realm of Shri Goloka Vrndavana Dhama and Shri Navadvipa Dhama, Svetadvipa. Narottama Thakura wrote so many songs, such as 'Gauranga bolite ha'be pulaka-sarira', 'Radha-krsna prana mor yugala kisora', and 'Je anilo prema-dhana koruna pracura' – all good songs. He was unparalleled. In the entire Gaudiya Vaisnava parampara he was the most prolific singer of Gaudiya Vaisnava padyavali, and after him only Saptam Gosvami, (the Seventh Gosvami), Shrila Bhaktivinoda Thakura was like this. Both were associates of Shri Krsna and Caitanya Mahaprabhu. So we beg at his lotus feet that today he will be merciful to us and bestow his mercy upon us. We are so unqualified, unworthy and insignificant, but by his mercy we can chant purely, come in the line of Shri Caitanya Mahaprabhu and His associates in guru-parampara, and thus become qualified. We should pray like this today. We pray that the songs he has written should be manifest in our heart, and we can realize and practice all these things truly.
  10. 10 October 2003, Mathura, India Shri Shrimad Bhaktivedanta Narayana Gosvami Which is greater – puja (worship) or stuti (making our offerings full of love). Simply ringing bells and performing arati is not sufficient. These activities should be full of emotions, bhava, and our hearts should be attached to the object of worship. During this month, if we pray to Shri Krsna, Shrimati Radharani will be pleased, and if we pray to Shrimati Radharani Krsna will be pleased. This is the way to make our offerings in this month. This month of Kartika comes after the rainy season. It is a very beautiful season and it has been described in the Shrimad-Bhagavatam. Yamuna and other rivers, as well as all ponds and kundas, become very sweet and clean. Many flowers bloom and bumblebees hum over them. The atmosphere and weather at this time is very pleasing and Lord Krsna is in an ecstatic mood. He smiles with His flute in His hand and enters Vrndavana along with His brother. At this time there are many tulasi plants with manjaris on them, so many bumblebees humming over them, and cuckoos singing. The narration of the description of all this scenery it is so elegant and sweet, and therefore we can only imagine how beautiful the real Vraja with Krsna will be. All stimulants are present, and therefore Shri Krsna performs His rasa dance during this time. In this month many of the advanced and rasika Vaisnavas in our line disappeared or appeared. For example, Pujyapada Shrila Shridhara Maharaja, Pujyapada Shrila Bhaktivedanta Swami Maharaja, Pujyapada Shrila Bhaktivedanta Trivikrama Maharaja and Pujyapada Shrila Bhakti Pramoda Puri Maharaja disappeared in this month. Why did they leave during this month? They entered the rasa dance. Especially, today is the anniversary of the disappearance of our Gurudeva Shrila Bhakti Prajnana Kesava Gosvami Maharaja Today is a most auspicious day. Shrila Gurudeva disappeared from this Earth and entered into rasa, and this fact was established by Pujyapada Shri Rupa-Siddhanti Maharaja. He declared that Shrila Gurudeva entered into this pastime. He gave this thought to all his disciples and he established his samadhi along with his disciples. He established that Shrila Gurudeva disappeared from this world in Saradiya-purnima. Gurudeva had a desire to enter into Shri Krsna’s Saradiya-rasa dance. He disappeared in the evening time when the moon was rising, as it is described in sastra regarding the commencement of Shri Krsna's rasa-lila. Whatever I explain from various scriptures, such as Shri Brhad-Bhagavatamrta and others, I received from my Gurudeva. We are enjoying his grant to us. In other words, by his endeavor we are preaching and doing bhajana. There is so much opposition, but because of him this opposition is ineffective. If the foundation of a building is very deep and strong, a good building can be erected. Similarly, because of his preaching we are now preaching very easily, without any difficulty or obstruction. We do not understand the value of guru, and especially of siksa-guru. If diksa and siksa-guru are the same person, that is a wonderful position. The importance of siksa-guru should be realized. He teaches his disciple in visrambha-bhava, intimacy. He does not have the awe and reverence relationship with his siksa disciple. I was very open and frank with my Gurudeva. I asked him many questions from texts such as Shri Ujjvala-nilamani. For example, I’d thought that the wives of Krsna are in srngara-rasa svakiya-bhava (wedded conjugal love), but Gurudeva said they are in dasya-bhava. I asked, “Why did you say they are only in dasya-bhava?" Gurudeva replied, “You will understand it later on.” Now I realize how he was correct. He made a platform and on that platform we are creating this castle. Shri Gaudiya Vedanta Samiti was established by him, and it is so much indebted to him. We, his first sannyasa disciples, understood him by serving him. Shrila Vamana Maharaja and I used to spend a lot of time with him, and Shrila Vamana Maharaja had even more chances than I to be with him. If one wants to be a real servant, he must be like Param-pujyapada Shrila Vamana Maharaja. Shrila Gurudeva used to be able to write a book in three days. He would speak so eloquently, and Shrila Vamana Maharaja would write down his words so nicely, that no editing was required. A book would be ready without the delay of editing and proofreading. He disappeared on this day, and that is not an ordinary thing. From his childhood he displayed the characteristics of an elevated devotee. His mother was a very strong lady, and she showered her affection and disciplined him. When he came home late one night his mother was waiting for him with a stick in her hand – waiting to chastise him. She asked, "Why are you late?" He stared at her and didn't say anything for some time. When she asked again and again, he said softly, "My friends and I have made a club and we are making a fund. Whatever money we get, we don't spend on ourselves. We use it to help the poor, downtrodden, and diseased people. Today there was an old lady who had cholera, an infectious disease, and nobody was there to look after her. The doctor prescribed medicines, and she became a bit relieved by this medicine. I left a colleague there with her and came home, but I have come late." When Gurudeva's mother heard this, she began to weep, the stick fell from her hand, and she said, "I will never chastise you again." Parama-gurudeva was extremely compassionate toward other living entities from his childhood, so when he accepted his Gurudeva, how much greater was his condition? I used to go here and there, preaching with him, and he walked so fast that it was not possible to keep up with him. I’d thought I was a good sportsman, a good runner and fast walker, but I used to fall behind my Gurudeva’s pace. Shrila Gurudeva was so much concerned for the living entities; he felt pain for all of them, and that is why he was able to preach so nicely. Now, we are preaching according to his teachings and because of his mercy.
  11. 28 October 2002 Tridandisvami Shri Shrimad Bhaktivedanta Narayana Maharaja [In describing the many important pastimes that took place in this holy month of Kartika, which in turn establish the glory of Kartika, Shrila Narayana Gosvami Maharaja discussed several verses from Shrimad-Bhagavatam:] [In describing the many important pastimes that took place in this holy month of Kartika, which in turn establish the glory of Kartika, Shrila Gurudeva discussed several verses from Shrimad-Bhagavatam:] dhanyah sma mudha-gatayo 'pi harinya eta ya nanda-nandanam upatta-vicitra-vesam akarnya venu-ranitam saha-krsna-sarah pujam dadhur viracitam pranayavalokaih (Shrimad-Bhagavatam 10.21.11) It was during this month, while feeling separation from Krsna, that the gopis lamented, "We are not fortunate like the deer in this forest. People say they are foolish, but they are not so. We are foolish, because we don't know how to love Krsna like these deer. When prema is very high, it breaks all boundaries. These deer, although by nature very shy, have broken all boundaries by their intense love for Krsna. They gave up their shyness, they approached Him, and they are exchanging their hearts feelings with Him through their loving glances. We cannot do this, and therefore we are unfortunate. We will be lucky if we can die and take birth as deer in our next life. In that way we can see Krsna and approach Him when He is cow-grazing." In this month the gopis remembered that when Krsna plays on His flute in the forest, the cows become stunned. With eyes of transcendental emotions the gopis see both Krsna and the cows, and further lament in their mood of separation. They see that although it is the nature of animals to spend their time in eating, when Krsna plays His flute these cows forget to eat and instead pick up their ears to hear. Humans have very small ears, but cows have large ears, like cups. Through the cups of their ears these cows drink the nectar of Krsna's flute playing, and when they taste it they forget everything else. They have grass in their mouths, but they forget to chew. Even the calves, who were drinking the milk from the udders of their mothers, are like this. The milk is coming into their mouths, but they have forgotten to swallow. They simply stand with tears gliding down from their eyes, and they embrace Krsna in the core of their hearts. The love of the cows is not as high as that of the gopis, but due to the nature of their own prema, the gopis think the cows are greater. Those who are maha-bhagavatas, and what to say of maha-maha-bhagavatas like the gopis, see their own love and their own mood in all others. Yet they think, "I am unfortunate; I have no love." In this month, Shri Radhika lamented in separation: purnah pulindya urugaya-padabja-raga sri-kunkumena dayita-stana-manditena tad-darsana-smara-rujas trna-rusitena limpantya anana-kucesu jahus tad-adhim (Shrimad-Bhagavatam 10.21.16) ["The aboriginal women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aboriginal women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety."] This is an example of Radhika's madanakhya-mahabhava (the highest ecstatic love for Krsna). Here She glorifies the aboriginal girls who live in the forest, and She says that they are lucky – whereas She is not. In the morning time, when they walk around Giriraja Govardhana, they see some red kunkuma powder on the grass and go to pick it up. This kunkuma came from the lotus feet of Krsnacandra when He was returning home in the early morning on the damp grass, but it originally came from the breasts of His beloved. The Pulindi girls think themselves to be very fortunate to obtain this kunkuma. Simply by their smelling the fragrance, Krsna appears in their hearts, and then they smear that kunkuma paste all over their bodies and faces and thus meet with Krsna in their hearts. There He fulfills all their desires. Radhika is thinking that these Pulindi girls are fortunate, but more fortunate is the grass because it was directly touched by Krsna's feet. Even more fortunate is that beloved gopi from whose breasts this kunkuma has come. That gopi is Radhika Herself, but because of Her madanakya-mahabhava she forgets this – and instead glorifies others. Govardhana-puja also took place in this month. All the Vrajavasis worshiped Giriraja Govardhana and performed Annakuta Mahotsava. Seeing this, Indra became very angry and created torrential rain, and Krsna cut away his pride. In this month, Indra came and worshiped Krsna after his pride was cut, all the demigods performed kirtana, and Krsna received the name Govinda. Saradiya rasa-lila was also performed in this month. As stated in Shrimad-Bhagavatam: sri-badarayanir uvaca bhagavan api ta ratrih saradotphulla-mallikah viksya rantum manas cakre yoga-mayam upasritah (Shrimad-Bhagavatam 10.29.1) ["Shri Badarayani said: Shri Krsna is the Supreme Personality of Godhead, full in all opulences. Yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency."] Although Krsna is Bhagavan, and although He is atmarama (taking pleasure within) and aptakam (fully satisfied), in this month He became inspired by the beauty of the Vrndavana forest. There, in the middle of the night, He left his home and took shelter of Yogamaya: drstva kumudvantam akhanda-mandalam ramananabham nava-kunkumarunam vanam ca tat-komala-gobhi ranjitam jagau kalam vama-drsam manoharam (Shrimad-Bhagavatam 10.29.3) ["Lord Krsna saw the unbroken disk of the full moon glowing with the red effulgence of newly applied vermilion, as if it were the face of the goddess of fortune. He also saw the kumuda lotuses opening in response to the moon's presence and the forest gently illumined by its rays. Thus the Lord began to play sweetly on His flute, attracting the minds of the beautiful-eyed gopis."] He began to play on His flute, and the flute sound entered the hearts of the Vraja gopis. They became mugdha, completely bewildered and, forgetting everything else, they ran into the forest to meet with Him. In this month, the gopis who were locked inside their homes were brought to Krsna by a mood of their very strong fire of separation from Krsna. By this viraha-tap, any imperfection in the moods of those who did not yet have sufficient association with the nitya-siddha gopis was completely burned away. By deeply meditating in intense separation they at once met with Krsna in their hearts and embraced Him. These sweet pastimes took place in this month. In this month the gopis saw the footprints of Radhika and said: anayaradhito nunam bhagavan harir isvarah yan no vihaya govindah prito yam anayad rahah (Shrimad-Bhagavatam 10.30.28) ["Certainly this particular gopi has perfectly worshiped the all-powerful Personality of Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and brought Her to a secluded place."] "This gopi, whom Krsna has taken alone into the forest, leaving all the rest of us, is most fortunate." In this way, all the Vraja gopis give honor to Shrimati Radhika in this month. When Krsna disappeared from rasa-lila, the gopis cried and sang in separation the verses from Gopi-gita. One example is as follows: tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham sravana-mangalam srimad atatam bhuvi grnanti ye bhuri-da janah (Shrimad-Bhagavatam 10.31.9) ["The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent."] This verse is so sweet and powerful that when Shri Caitanya Mahaprabhu heard it from the lotus mouth of Maharaja Prataparudra, He told him, "You have given me so many valuable jewels. I have nothing to give you in return; I have only have my self, so I am embracing you." When Mahaprabhu embraced Prataparudra Maharaja, the bhavas and sweet meanings of the verses of Gopi-gita manifested in his heart. In this month Krsna told the gopis of Vrndavana: na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhuna (Shrimad-Bhagavatam 10.30.22) ["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation."] Krsna said, "O My dear gopis, you have left all other obligations, including your families, and all other dharmas for me. This is very difficult to give up, but you have left all this for my happiness only. Therefore, even if I have a lifetime as long as Brahma, and even if I will serve you for many such lifetimes, still I would not be able to repay you. I would always be indebted to you for the love you have given me." After describing these pastimes of Rasa-lila and Gopi-gita, Shrila Sukadeva Gosvamipada stated: vikriditam vraja-vadhubhir idam ca visnoh sraddhanvito 'nusrnuyad atha varnayed yah bhaktim param bhagavati pratilabhya kamam hrd-rogam asv apahinoty acirena dhirah (Shrimad-Bhagavatam 10.33.39) ["Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart."] Bhagavan Shri Krsna is the Supreme Personality of Godhead, He is transcendental and His katha (descriptions of His glories and pastimes) is very powerful. Of all types of such katha, the katha of His servants is more powerful, the katha of his friends is more powerful, the katha of his parents in vatsalya-bhava is still more powerful, and the katha of His sporting with the young brides of Vraja is the highest and most powerful katha. It is so powerful that if even a fallen or sinful person hears it with faith, it can purify him. If one understands this and hears this katha, gopi-prema must enter into that person's heart, kick aside all anarthas, and turn him into a parama-bhagavata, topmost devotee. In this month, Krsna killed the demon Sankasura and cut the jewel from his forehead. He then entered the company of all the gopis, who were all wondering to whom He would give that jewel. Krsna was thinking, "If I give the jewel to one, the others will be upset." Therefore, to avoid an argument among the gopis, Krsna gave the jewel to Baladeva Prabhu, who gave it to Madhumangala, who gave it to Shrimati Radhika. In this month Krsna killed Aristasura, and as a result of that killing Radha Kunda and Syama Kunda were manifest. That pastime took place today, (Oct 28th) and this holy day is called Bahulastami. In this month, Krsna killed the demons Kesi and Vyomasura, and in this month Akrura came to Vraja and took Krsna and Balarama to Mathura. Krsna also killed Kamsa in this month. In this month Krsna and Balarama performed the upanaya-sanskara (sacred thread ceremony). Because they had been brought up in Vraja, they have the mood that, "I am a cowherd boy and Mother Yasoda and Nanda Baba are My parents." However, Vasudeva and Devaki think, "We are the real parents of Krsna. It is part of the Vedic tradition that parents arrange for the upanaya-sanskara of their child, so if we arrange this function for Krsna, the impression will come in his heart that, "Vasudeva and Devaki are My parents." They tried to do this, but they failed. Krsna had already received the Radha mantra from Bhaguri Rsi. He received this mantra when He was in Vraja, but at that time He had no upanaya-sanskara. His upanaya-sanskara was performed in Mathura according to the duties of ksatryas. Gargacarya gave Krsna the brahma-gayatri mantra, and when Krsna heard this mantra He fainted. Why? Radhika is the predominating deity of gayatri. Then, after His fire yajna, Krsna was looking for his mother and called out, "O Mother, where are you?" Devaki was standing near Him, but Krsna did not approach her – for He was looking for Mother Yasoda. In this way, although the Mathuravasis made the plan to give Krsna the sanskana that He is the son of Vasudeva and Devaki, it failed. This pastime took place in this month. Shri Narada Rsi received the benediction from Krsna that those who will hear His sweet lila-katha in the places of His pastimes, especially during this Kartika month, will surely attain krsna-prema very soon. We should therefore have confidence; we need never become hopeless. We should know that by performing all these simple activities – offering a ghee lamp every day, attending mangal-arati, performing kirtana, singing Shri Damodarastakam, doing parikrama, offering maha-prasada, observing Annukuta Mahotsava, hearing hari-katha in all the pastime places – there is no doubt about success. It is only a question of time, and that time will not be very long. We will attain Krsna-prema and thus serve Radha-Krsna Yugala.
  12. Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Before beginning our study of Sri Vilapa-kusumanjali, we offer our obeisances to Srila Raghunatha dasa Gosvami, Srila Rupa Gosvami, Sri Caitanya Mahaprabhu, Srimati Radhika, Sri Vrajendra-nandana Syamasundara, and also to Sri Vilapa-kusumanjali. First, we should know the identity of Srila Raghunatha dasa Gosvami. Srila Gopala-guru Gosvami has stated in his Paddhati that in his siddha-svarupa, his spiritual form in Goloka Våndavana, Srila Raghunatha dasa Gosvami is Sri Rati-manjari, and her nickname is Sri Tulasi-manjari. All the sakhis (gopis) address her as Tulasi-manjari, although they also sometimes address her as Rati-manjari. Raghunatha dasa Gosvami came with Sri Caitanya Mahaprabhu from Goloka-dhama, the Lord's abode in the spiritual world, along with Rupa-manjari and all the other sakhis. In his form as a practicing devotee, or sadhaka, Srila Raghunatha dasa Gosvami's diksa-guru and also family guru was Srila Yadunandana Acarya, and he had some association with Srila Haridasa Thakura. He also met Sri Nityananda Prabhu, and after that he came to Sri Caitanya Mahaprabhu. Since his boyhood, Raghunatha dasa wanted to join Sri Caitanya Mahaprabhu, but Mahaprabhu advised him not to leave his home, father, and mother so early. Sriman Mahaprabhu told him, "First become mature in bhakti, and then you can leave your home. For now, return to your home. Don't be like a mad person and don't be anxious. Sometimes, seeing the activities of another person, one becomes enthusiastic and acts impulsively. Later, however, when his 'fever' subsides, he understands that he has made a mistake. Now you are a very young child in these religious affairs. Don't be over-enthusiastic or impatient. Go back and love your father and mother outwardly, yet maintain firm faith in your bhajana. God will help you one day, and you will achieve your ultimate goal." Sri Raghunatha dasa returned to his parents' home and lived together with his wife, father, and mother. After some time he met Sri Nityananda Prabhu at Panihati, and there he received the Lord's mercy. Then, soon after his return from Panihati, his Gurudeva, Srila Yadunandana Acarya, came to his home very early one morning while the sky was still dark. He told Raghunatha dasa, "One of my disciples has left his service and my Thakura's puja has not been performed. Come with me to that disciple, and let us again engage him in Thakura's worship." Raghunatha dasa was very glad, because now he could leave his palace without being obstructed. Many guards had been watching over him so that he would not leave home, but when they saw that he was with his guru, they did not disturb him. Coming out of the palace he told his Gurudeva, "You may go to your home. I will go alone to your disciple and send him to you." His Gurudeva left, and Raghunatha dasa gave the message to that disciple. The disciple went to his guru, and Raghunatha dasa quickly went to Jagannatha Puri. When Raghunatha dasa arrived in Jagannatha Puri he met Sri Caitanya Mahaprabhu, who placed him in the hands of Sri Svarupa Damodara Gosvami. Sriman Mahaprabhu instructed him thus: gramya-katha na sunibe, gramya-varta na kahibe bhala na khaibe ara bhala na paribe amani manada hana krsna-nama sada la'be vraje radha-krsna-seva manase karibe (Caitanya-caritamrta, Antya 6.236-237) Do not talk like people in general or hear what they say. Do not eat very palatable food, nor dress very nicely. Do not expect honor, but offer all respect to others. Always chant the holy name of Sri Krsna, and within your mind render service to Srimati Radharani and Sri Krsna in Våndavana. There are many pastimes concerning Srila Raghunatha dasa Gosvami's renunciation in Puri, and concerning the mercy of Sri Caitanya Mahaprabhu and Sri Svarupa Damodara Gosvami upon him. When Caitanya Mahaprabhu left this world, Srila Raghunatha dasa Gosvami felt shelterless. He had previously been eating rice, dal, and so on, but after Sriman Mahaprabhu left he took only fruits and milk. Within three or four months Sri Svarupa Damodara also left and joined Sri Caitanya Mahaprabhu in aprakata-lila, His eternal pastimes in the spiritual world, and at hat time Raghunatha dasa also gave up taking even fruits and milk. He soon proceeded to Våndavana and planned to give up his life by jumping from Govardhana Hill. Previously, while he had been living in Jagannatha Puri, Sri Caitanya Mahaprabhu gave him two Deities: a Govardhana sila and a gunja-mala (necklace of gunja beads, representing Srimati Radhika), which Sankarananda Sarasvati had given the Lord upon returning from Våndavana. Sriman Mahaprabhu personally used to perform worship of this sila by offering the water of His tears and the flowers (moods) of His heart. Sometimes He kept it on His heart, sometimes on His head, sometimes on His eyelids, and sometimes He could not find a satisfying place. After three months Sriman Mahaprabhu gave the sila to Srila Raghunatha dasa Gosvami, who considered, "By doing this, Mahaprabhu has given me to Govardhana; I should serve Govardhana. And, by giving me this gunja-mala, He has offered me to the lotus feet of Srimati Radhika." When he performed his worship, Srila ­Raghunatha dasa Gosvami would place the gunja-mala around his neck, taking shelter of Srimati Radhika. He served Govardhana as Sri Krsna, Vrajendra-nandana Syamasundara, and he always thought of himself as a palya-dasi, or maidservant, of Srimati Radhika – a manjari. He came with these two Deities to Vrndavana, and there he met Srila Rupa Gosvami and Srila Sanatana Gosvami. He told them about his idea of going to Govardhana, but he did not disclose his plan to give up his life by jumping from Govardhana. They could understand his intention, however, and Srila Sanatana Gosvami instructed him, "Don't do so. You are my brother, and Srila Rupa Gosvami's also." Srila Sanatana Gosvami then told him something from his own life history. He explained that while he was traveling from Våndavana to Jagannatha Puri he had become infected with a skin disease, the moisture of which was oozing from sores all over his body. As soon as Sri Caitanya Mahaprabhu saw him He embraced him, at which time the moisture from his body touched the body of Sriman Mahaprabhu. Greatly distressed, he thought, "I should leave this body by throwing myself under the wheel of Lord Jagannatha's chariot." Sri Caitanya Mahaprabhu knew about this and told him, "You have given this body to Me, and now you are behaving independently. You give yourself verbally, but internally you do not. You have no right to this body, for you have already surrendered it to Me." Sriman Mahaprabhu continued, "If I would have thought that by giving up My life I could receive the service of Sri Sri Radha and Krsna, I would want to give up My life hundreds of thousands of times every day. But I know that Krsna and krsna-prema cannot be attained simply by dying. They can only be achieved by krsna-bhajana." Srila Sanatana Gosvami now told Srila Raghunatha dasa Gosvami, "So, you can die, but you cannot receive krsna-prema by such an act. Rather than die, it is better to perform bhajana at Radha-kunòa, Govardhana, Våndavana, and other places of Srimati Radharani and Krsna's pastimes." In addition to his association with Srila Sanatana Gosvami, Srila Raghunatha dasa Gosvami had a great deal of association with Srila Rupa Gosvami. He wholly followed Srila Rupa Gosvami, from whom he received all realization about his service to Sri Sri Radha-Krsna, and Srila Sanatana Gosvami also acted as his siksa-guru. Srila Raghunatha dasa Gosvami's Form in Krsna-lila As previously mentioned, in his siddha-sarira Srila Raghunatha dasa Gosvami is a manjari, a certain type of sakhi. There are five kinds of sakhis: sakhi, nitya-sakhi, prana-sakhi, priya-sakhi, and priya-narma-sakhi. Sakhis are exemplified by gopis like Dhanistha, who serve and support Krsna. Although they serve both Srimati Radhika and Sri Krsna, they have more sneha, affection, for Sri Krsna than for Srimati Radhika. Thus, they are called krsna-snehadhika gopis. Priya-narma-sakhis are also called parama-prestha-sakhis, and priya-sakhis are also called narma-sakhis. The priya-sakhis and priya-narma-sakhis are sama-sneha. The word sama-sneha means that they have equal affection for Radha and Krsna, yet they are somewhat more attracted to Srimati Radhika. They sometimes rebuke Krsna when they see Him committing any fault in relation to Srimati Radhika, and they sometimes admonish Srimati Radhika when She is angry and very hard-hearted towards Sri Krsna. Generally they want that Sri Krsna will always be under the control of Srimati Radhika, and they show favoritism towards Her; yet, they are sama-sneha. The prana-sakhis and nitya-sakhis are radhika-snehadhika, meaning they have more affection towards Srimati Radhika. They always serve Her and associate with Her, wherever She happens to be, and they render Her innumerable services. They are extremely pleased if Srimati Radhika is pleased. If She feels separation from Krsna, they also feel separation; when Krsna meets with Her, they feel in their hearts that they themselves are meeting with Him. Their mood is appreciated by the example of a bee playing on a flower. The bee cannot play on the manjari of the flower because the manjari is not stable, yet when the bee plays on the flower, the manjari trembles with happiness. In the same way, when Krsna meets with Radhika, these manjaris become exceedingly happy. One day Srimati Radhika told one of Her sakhis, for whom she has great affection, "Mani-manjari is My very obedient friend. Please go to her and cleverly tell her that Krsna is waiting for her in a sanketa-kunja (meeting grove). Please take her to Him by any means. It is My desire that she meet with Him." The sakhi went to Mani-manjari and requested her in a roundabout way to meet with Krsna. She said, "Krsna is waiting for you. I also know the desire of Srimati Radhika. She has not told me to come to you, but I know Her desire. She will not be angry." The sakhi tried in many different ways to convince her to go, but Mani-manjari said, "Please do not request me to do this. I will never go. When I see Srimati Radhika and Sri Krsna meet, I feel so much pleasure, much more pleasure than if I were to personally meet with Him. If a person knows where he can achieve greater happiness, he will not purposely strive for lesser happiness. When Krsna meets with Radhika it is my gain, but if I would meet with Him it would be a very great loss. Why should I choose loss over gain?" Thus, Srimati Radhika has so much faith in the manjaris. Radhika once wanted Sri Rupa-manjari to meet with Krsna. She looked towards Krsna and hinted for Him to catch hold of her. Krsna wanted to do so, but Rupa-manjari fell at His feet and prayed, "Please don't do this. I am Radhika's dasi. When You meet with Her I derive more pleasure than I can describe. I request You to give me that pleasure, not this lesser pleasure." Krsna agreed to her request. The sadhana to attain this mood of devotion is called tat-tad-bhava-icchatmika. Tat-tad-bhava-icchatmika is one of the two types of kamanuga-bhakti, and the other is sambhoga-iccha-mayi. Aspiring to become an independent nayika (heroine) like Srimati Radhika and Candravali is called sambhoga-iccha-mayi, which means the desire to have a direct relationship with Krsna. Those gopis who become greatly pleased by witnessing the meeting of Sri Sri Radha-Krsna and who experience all the symptoms of directly meeting Krsna simply by seeing Sri Radha and Sri Krsna meet are called sakhi snehadhika. They experience what Radhika has experienced with Krsna, which is more than what they would have experienced by directly meeting with Him. Tat-tat-bhava means 'the specialty of the meeting of Radha and Krsna, and its bhava.' Although the manjaris have all the qualities of the nayika, or other heroines, if not more, they only want to serve Sri Radha. Sri Rupa-manjari and Sri Rati-manjari are both in this category. The sadhana to attain this devotion is therefore called tat-tad-bhava-icchatmika. How can this type of devotion be attained? Sri Caitanya Mahaprabhu has come to this world only to give this bhava – not the love of Srimati Radhika or the love of a nayika. anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam (Caitanya-caritamrata Adi-lila, 1.4) He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service. Sva-bhakti-sriyam is that unnatojjvala-rasa, or elevated conjugal mellow, which can be attained by the jiva soul. The soul cannot have what Srimati Radhika has – mahabhava [SEE ENDNOTE 1] in both madana and modana [SEE ENDNOTE 2] – in exactly the same way that She has it. Sri Caitanya Mahaprabhu came to taste radha-bhava, Radhika's transcendental ecstatic sentiments, and radhayah pranaya-mahima, the glory of Her love. He came also to distribute manjari-bhava, engagement in the service of Srimati Radhika and Sri Krsna. Srila Rupa Gosvami and Srila Sanatana Gosvami thus advised Srila Raghunatha dasa Gosvami, and they gave him Radha-kunòa as his place to live and perform bhajana. There he was always crying for Srimati Radhika, and always rolling in the dust of the bank of Radha-kunda. Although he is a special sakhi of Srimati Radhika and is never separated from Her, in this lila, as Srila Raghunatha dasa Gosvami, he has played the highest role of a jiva – a raganuga-sadhaka, a practicing devotee who desires the service of the manjaris. He was not merely pretending. By the arrangement of Yogamaya he actually felt himself to be a sadhaka. Although Lord Krsna is God of Gods, He weeps by seeing the stick in the hand of Mother Yasoda. He is not pretending. He actually fears Mother Yasoda and therefore He genuinely weeps. Similarly, although Srila Raghunatha dasa Gosvami is a near and dear sakhi of Srimati Radhika in his spiritual form as a manjari, he is not pretending to feel greed to achieve that service. By the influence of Yogamaya he does what he actually feels. He has two roles: one as a practicing raganuga-bhakti-sadhaka, and at the same time another, in his siddha-sarira, as Sri Rati-manjari, who is always serving Radha and Krsna. 'mane' nija-siddha-deha kariya bhavana ratri-dine kare vraje krsnera sevana (Caitanya-caritamrta Madya-lila, 22.157) There are two processes by which one may execute raganuga-bhakti – external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the sastric injunctions, especially hearing and chanting. Within his mind, however, in his original, pure, self-realized position, he serves Krsna in Vrndavana in his particular way. He serves Krsna twenty-four hours a day, throughout the day and night. Every jiva has a siddha-deha, or siddha-sarira (spiritual body). Without a siddha-deha one cannot serve Sri Radha and Sri Krsna. This material body is not fit for serving Them. In Sri Caitanya Mahaprabhu's pastimes, one can perform bhajana and sadhana with this body, but for manasa-cintana, meditating on and entering Radha and Krsna's pastimes, the siddha-deha is essential. This can be achieved if a person has greed, if he has gone to a siddha-gurudeva, and if he is very eager to serve Radha and Krsna. Initially his Gurudeva will cause him to hear all Their pastimes. The guru will watch and see in which rasa the disciple has taste. Accordingly, he will let him hear the pastimes that will be appropriate and useful for him. When bhava manifests in one's body, one becomes situated in the stage called svarupa-siddha (internal cognizance of one's spiritual identity). After attaining this svarupa-siddha, one can 'imagine' these pastimes, but the word imagination has a specific meaning here. There is some realization. Suppose a devotee is hearing a verse of Srila Raghunatha dasa Gosvami from the lips of a pure guru. In that verse Sri Rati-manjari smiles as she tells Sri Rupa-manjari, "O Rupa-manjari, I know that you are a very chaste lady in Våndavana. Everyone knows this; yet although your husband has been out of home for so many days, I see some unusual marks on your lips. Why is that? Perhaps, while you were sleeping, a parrot came; thinking your lips to be a bimba fruit, he has bitten and cut them." In another verse Srila Raghunatha dasa Gosvami has written: sri-rupa-manjari-kararcita-pada-padma- gosthendra-nandana-bhujarpita-mastakayah ha modatah kanaka-gauri padaravinda- samvahanani sanakais tava kim karisye (Sri Vilapa-kusumanjali, text 72) Srimati Radhika and Sri Krsna are tired from wandering in Våndavana and performing Their pastimes in the kunjas. They are perspiring and their faces look very beautiful. Srimati Radhika is lying on the lap of Lord Krsna, keeping Her feet on the lap of Sri Rupa-manjari, and Rupa-manjari is massaging Her feet ever so softly. Krsna is caressing Srimati Radhika's hair and She is feeling great happiness on His lap. Srila Raghunatha dasa Gosvami, in the mood of Rati-manjari, is praying to Rupa-manjari, "Will you give me your prasadi seva?" Prasada means remnant. "Rupa-manjari is massaging. Will she give her 'remnant service' to me?" If one remembers this pastime, is the remembrance imagination? The pastime is reality. Therefore, the meaning of 'imagination' in this connection is thinking about the pastimes performed by Sri Krsna and Srimati Radhika, but without realization. If one is first hearing the pastimes from a bona fide guru and then thinking about them without realization, is this imagination? The subject matter is true. Although there is no realization, something is there, and after this 'imagination' the devotee will have some realization. He continues to hear more and more, and he continues his practices of raganuga-bhajana. Then, gradually, his siddha-çarira will manifest by the grace of Sri Krsnacandra, Srimati Radhika, and Yogamaya. By thinking alone, however, one cannot achieve anything. These pastimes manifest in the heart only by the grace of Bhagavan Sri Krsna. If the guru is qualified, if he is a suddha-guru (pure guru) and has realization of all the pastimes, he will also help. He will see the rasa of his disciple's siddha-sarira – as did the guru of Vrajanatha and Vijaya Kumara of Jaiva-dharma – and give him appropriate guidance for his spiritual development. If a person is situated in raganuga-bhakti, spontaneous devotion following in the wake of the residents of Vrndavana, he will surely understand his spiritual form and try hard to achieve it by the grace of Lord Krsna and Sri Sri Guru and Gauranga. Without this, one cannot factually meditate upon asta-yama-lila, the pastimes that Sri Sri Radha-Krsna perform throughout the day and night. Without this, he does not know who he himself is, nor has he any idea of Krsna or Radhika – how beautiful They are and what are Their qualities. He should know his/her seva (particular service), vasana (dress), bhusana (decoration), ayu (age), husband, father-in-law, mother-in-law and sister-in-law, residence, and the place in which her marriage was performed. He will have to know all the elements of his spiritual personality, the realization of which comes at the stage of svarupa-siddhi. When the devotee becomes matured in this practice, Yogamaya will take him, after death, to a sphere where Sri Krsna's lila is going on in the material world. The devotee will take her birth in a gopi's womb and, in the association of nitya-siddha (eternally perfect) gopis, she will completely realize and serve Srimati Radharani and Sri Krsna. We are advised to think of Srila Raghunatha dasa Gosvami as a raganuga-sadhaka, not as siddha (eternally perfected devotee). There is no doubt that he is siddha, a manjari, but we can only follow him if we see him as a raganuga-sadhaka. In our present stage we cannot follow Krsna or any siddha maha-purusa. We can only follow sadhakas. We therefore consider Srila Raghunatha dasa Gosvami as a sadhaka, and we can gradually follow the way in which he performed his sadhana, or spiritual practices. Here, Raghunatha dasa Gosvami weeps on the bank of Radha-kunòa towards the end of his life, when he is not able to live without the darçana of Srimati Radhika for even a second. Feeling great separation, he prays to Her for service. His prayers are flowers. Vilapa means 'weeping,' and that weeping is his palmfuls (anjali) of numerous varieties of flowers (kusuma) which he offers to Srimati Radhika's lotus feet. In each service reside unique moods, or bhavas. When Raghunatha dasa Gosvami has one kind of mood of separation and is praying for a specific service, that is one kind of flower. There are so many flowers in the form of one hundred and four verses, and all the verses are uttered only for achieving manjari-bhava. None are for achieving nayika-bhava, the mood of becoming the beloved of Sri Krsna and having a direct relationship with Him. [ENDNOTE 1: Mahabhava – the highest stage of prema, divine love. In Ujjvala-nilamani (14.154) mahabhava is defined thus: "When anuraga reaches a special state of intensity, it is known as bhava or mahabhava. This stage of intensity has three characteristics: (1) anuraga reaches the state of sva-samvedya, which means that it becomes the object of its own experience; (2) it becomes prakasita, radiantly manifest, which means that all eight sattvika-bhavas become prominently displayed; and (3) it attains the state of yavad-asraya-vrtti, which means that the active ingredient of the intensified state of anuraga transmits the experience of Radha and Krsna's bhava to whomever may be present and qualified to receive it."] [ENDNOTE 2: Vijaya, "How many kinds of adhirudha-bhava are there?" Gosvami, "This wonderful bhava is of two hues: modana and madana." Vijaya, "What is modana-adhirudha-bhava?" Gosvami, "In maha-bhava, when the entire spectrum of sattvika-bhavas being exchanged between the nayika and nayaka, Sri Radha and Sri Krsna, scintillates exceptionally, higher than even the uddipta, blazing, level, then this is called modana-adhirudha-bhava. In modana-adhirudha-bhava, both Srimati Radhika and Sri Krsna are overcome with anxiety and discontent. Furthermore, in modana-adhiruòha-bhava, the love of Srimati Radhika touches heights of ecstasy unknown to all the other gopis." Vijaya, "Gurudeva, I am eager to learn about some particulars of modana-adhirudha-bhava—for instance, in whom does this bhava reside?" Gosvami, "Modana-bhava is only present in the yutha of Srimati Radhika, nowhere else. Modana is the favourite pleasure arena of the hladini sakti. At a certain stage, in viraha-dasa, the anguish of separation, modana converts to mohana and then, as viraha-dasa becomes all-encompassing, all the magnificent sattvika-bhavas radiate at the level of suddipta, greatest brilliance" (Jaiva-dharma, chapter 36). Madana and mohana – highly advanced ecstasy is divided into two categories: madana and mohana. Meeting together is called madana, and separation is called mohana. On the madana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there is divyonmada, which includes many features such as udghurëa (unsteadiness) and citra-jalpa (varieties of mad emotional talks). Citra-jalpa has ten divisions, called prajalpa and so on. An example of this is the ten verses from Srimad-Bhagavatam spoken by Srimati Radharani entitled "The Song to the Bumblebee." In conjugal love (srngara) there are two departments: meeting and separation. On the platform of meeting, there are unlimited varieties that are beyond description. When the lover and the beloved meet, they are called yukta (connected). Previous to their meeting, they are called ayukta (not connected). Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting. Similarly, sambhoga is described in the following verse quoted from the Vedic literature by Srila Bhaktisiddhanta Sarasvati Thakura in his Anubhasya commentary on Sri Caitanya-caritamrta: "Meeting each other and embracing each other are aimed at bringing about the happiness of the lover and the beloved. When this stage becomes increasingly jubilant, the resultant ecstatic emotion is called sambhoga." Sri Caitanya-caritamrta (Madhya-lila 23.58–62) (part of 23.62 purport included).]
  13. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja November 9, 2002 Today is a very auspicious day. It is the appearance day of param-pujyapada nitya-lila-pravista om visnupada Shrila Bhakti Shri Rupa Siddhanti Gosvami Maharaja. He was born and brought up in East Bengal. He was a learned scholar and a good writer. When he first came to Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura, he saw that all the brahmacaris in the temple were very learned, and he thought, "I am not learned, so I should return to my home. There I will study Sanskrit, law, and other subjects, and then I will join and serve Shrila Prabhupada." He returned home and began to study law; but our Guru Maharaja, his elder god-brother and also like his father, went to his home and inspired him, "Oh, what will law do for you? Law cannot give you love and affection. At once return to the matha and study love and affection under the guidance of Shrila Prabhupada. You are wasting so much time, and perhaps you will die in the meantime. Please come at once." By the inspiration of our Gurudeva, he returned to the matha. The name given to him by Shrila Prabhupada was Bhakti Siddha-svarupa brahmacari, meaning "the personification of perfected bhakti." Shrila Prabhupada selected a very good name for him. Bhakti Siddha-svarupa brahmacari was so bold – very, very bold. He once went to preach in East Bengal, in Dhaka, with pujyapada Nemi Maharaja. Nemi Maharaja was an extremely learned person and an excellent scholar. Shrila Prabhupada used to send him to learned circles. He inspired all audiences to laugh and weep, and he inspired all by his scholarship. Nemi Maharaja was giving class there in Dhaka, and because Siddha-svarupa brahmacari was a good speaker, he called out to him, "Oh, Siddha-svarupa brahmacari, please speak something." Bhakti Siddha-svarupa brahmacari began to speak boldly, saying that, "Vivekananda is not vivekananda (meaning "one who has knowledge and a sense of discrimination)." In other words he saw the real meaning of the word in connection to that person and proclaimed, "Vivekananda has no knowledge at all. Vivekananda went to Western countries like America and gave a class on zero, saying that the world is zero. In other words, he was speaking Buddhist and mayavada philosophy. So he is Vi-ve-ka-nanda, not Vivekananda." *[See endnote 1] He added that Rabindranath Tagore, who had received a nobel prize, was nothing more than a ramachagal, a goat with a long beard. He should be in the kitchen where people who are interested only in cooking and not in hearing elevated hari-katha will hear him, but those who want pure bhakti will not be able to do so. *[See endnote 2] Hearing this, the people in the audience became upset and left that assembly, and they turned against the Gaudiya Vaisnavas. Nemi Maharaja sent a telegram to Shrila Prabhupada in Mayapura complaining that, "My whole preaching has been spoiled by this boy. Please call him back to you. I cannot preach here because no one is willing to listen anymore. All are against us." Prabhupada at once answered in a telegram, "Oh, Siddha-svarupa brahmacari is very bold. He has preached what I personally wanted to tell. I am coming just now, and I will prove that he is correct. He has done billions of rupees worth of preaching here – not small scale at all. The right audience is attracted. Those who are sincere and know how to discriminate – they are attracted. I am very, very happy. I am coming immediately." Prabhupada then very soon came to Dhaka, where he called the entire assembly. He proved that the words of Siddha-svarupa were true to the highest extent, and everyone became very inspired. Siddha-svarupa brahmcari had great regard for his god-brothers, and in fact he used to refer to my Gurudeva as his siksa-guru. Gurudeva and he sometimes went to markets together with him to collect vegetables. At that time our Gaudiya Matha was very poor. The devotees used to take spinach and a few other varieties of bhoga, but they had no rice at that time. It wasn't until Bhakti Saranga Gosvami Maharaja came that everything changed. Siddha-svarupa brahmacari used to go to Howrah market, very nearby to the train station, two or three miles from Ulta Danga. He and Guru Maharaja would collect vegetables and put them in two big bags, one being heavier than the other. Siddha-svarupa prabhu used to run after the heavy one. My Gurudeva also used to run after that one, saying, "I will take the bigger one," and he would say, "No, I will take the bigger one." Guru Maharaja told him, "Why should you take it?" "You are my senior, so I must take it." Guru Maharaja replied, "I am elder than you; I am stronger, so I should take it." Thus they quarrelled like this -- a prema-kalaha, or loving quarrel. Nowadays we see the opposite. Now, what to say of god-brothers, even the relation between disciples and Gurudeva has been changed. Gurudeva now has to see, and to fulfil, all the desires of his disciples, otherwise the disciples may leave him. Gurudeva is serving according to the wish and desire of his disciples, while the disciples don't care for Gurudeva. Nowadays they don't think about the desire of Gurudeva, but at the time of Prabhupada the only thought was, "How to serve Gurudeva." They used to keep their lives in their hands for their gurudeva, as my gurudeva did for Shrila Prabhupada at the time of Navadvipa parikrama. At that time disciples did not quarrel among themselves, whereas nowadays we see the opposite. A guru has to be very careful that, "How can I fulfil all the desires of my disciples so that they may not give up bhakti?" I see and realize this. Very few disciples want to offer their lives and souls for Gurudeva; one can count their names on one's fingers. So, I request you all to follow your Gurudeva, the other disciples of Shrila Prabhupada Bhaktisiddhanta Sarasvati Thakura, and Shri Shrimad Bhakti Shri Rupa Siddhanti Gosvami Maharaja. Follow parama-pujyapada Shrila Bhaktivedanta Svami Maharaja. He risked his life and went by boat to America. He was very ill, performing an illness pastime, but he was not concerned with this. Rather, he was praying to Krishna, "What service can I do for You there?" So many of Shrila Bhakti Siddhanta Sarasvati Thakura's disciples were like that. This was Shrila Bhakti Shri Rupa Siddhanti Gosvami Maharaja, a perfect example of disciple. He did what his Prabhupada wanted, and what my Gurudeva wanted. He wrote a commentary on Shrimad-Bhagavatam, establishing the link between Shrimad-Bhagavatam and Brahma-sutra. He also published two Bhagavad-gitas – one with the commentary of Shrila Visvanatha Cakravarti Thakura compiled by Shrila Bharati Maharaja, and the second with the commentary of Shrila Baladeva Vidyabhusana. Also, Shri Isopanisad and the books of Shrila Visvanatha Cakravarti Thakura: Bhakti-rasamrta-sindhu-bindu, Ujjvala-nilamani Kirana and Brhad-Bhagavatamrta Kana." Shrila Shri Rupa Siddhanti Maharaja was also a very strong ruler, so bold to speak the truth. He was a good controller and manager too. He was also a kavi, or poet. He had all good qualities. I am giving puspanjali in the lotus feet of Shrila Bhakti Shri Rupa Siddhanti Gosvami Maharaja. I pray that he should be pleased to give us his causeless mercy -- that we can follow his footprints. I want to say that Rasananda brahmacari [now Shripada Shridhara Maharaja, the disciple of Shrila Shri Rupa Siddhanti Maharaja] has spoken very excellently about his Gurudeva. Now we must go to parikrama, and upon returning, Ramacandra prabhu or someone else will translate the Hindi into English so that all can benefit. Also, I want to give my blessings to Janardana prabhu [now Shripada Sagar Maharaja] of Venezuela. He has translated five of my books: "Acarya Kesari Shri Shrimad Bhakti Prajnana Kesava Gosvami – His Life and Teachings," with all siddhanta; "True Conception of Guru-tattva," "Secret Truths of the Bhagavatam," "Upadesamrta" of Shrila Rupa Gosvami, and "Happiness in a Fool's Paradise." I am giving my blessings to him. Now he is going to translate our edition of Bhagavad-gita and many other books. My heartly blessings to him that in the future he may produce more publications. Vrndavanesvari devi dasi from Spain and Durlabha prabhu from Mexico City have also helped so much. My thanks to you. *Endnote 1: (excerpts from the books, lectures, and conversations of parama-pujyapada Shri Shrimad Bhaktivedanta Svami Maharaja, quoted from his Vedabase folio): Disciple: For Kierkegaard, the important thing is not so much what one chooses but that one makes the choice. Through choosing one discovers his own integrity. Shrila Prabhupada: But it is not clear how a person can make the right decision. One man may choose to slaughter, and another man may choose to help others. Or a man may give charity to others and yet at the same time encourage killing animals. For instance, on the one hand Vivekananda advocated feeding the poor, but on the other hand he suggested feeding them with Mother Kali's prasadam—the flesh of bulls. So what kind of ethics is that? What is the value of ethics if it is based on imperfect knowledge? ("Beyond Illusion and Doubt") There is no difficulty. Simply one must be sincere, not sinful. But a sinful man cannot understand Him. The sinful man, he will say, "Oh, Krishna is also man. I am also man. Why I am not God? He is simply God? No, I am also. I am God. You are God, you are God, every God." Just like Vivekananda said, "Why you are searching after God? Don't you see so many gods are loitering in the street?" You see. This is his God realization. This is his God realization. And he became a big man: "Oh, he is seeing everyone God." This foolishness, this rascaldom, is going on all over the world. One does not know what is God, what is power of God, what is meant by God. They are accepting some rascal as God. (London: July 17, 1973) I have read one speech, Chicago speech by late Vivekananda Swami. He's talking to the audience that "You work so hard, why you give credit to God?" (LA: Dec. 16, 1968) Now we are speaking of Krishna and the Supreme Person. Mattah parataram nanyat [Bhagavd-gita, 7.7]. So there is no need of Vivekananda. When the Supreme Person is speaking, accepted by all. In the Bhagavad-gita it is said that "You are accepted by authorities." Vyasa, Devala, Asita, Narada. We have to accept authority who is accepted by authorities. Vyasadeva, Narada, Devala, Asita, Ramanujacarya, Madhvacarya, Caitanya, even Sankaracarya—they have accepted Krishna as the supreme authority. You take the authorities statement. Don't go elsewhere. Then you'll be misled. When the supreme authority is speaking, take it and apply it in life. You'll be happy. Hare Krishna. (India: Aug. 17, 1976) Therefore sometimes we find that although they say it [the world] is mithya [false], jagan mithya, and take sannyasa and for some days they remain meditation or aloof from any worldly affairs, but later on, when they do not find Brahman, they come again to this mäyä to open hospitals, schools, as sannyasi. Just like in our country there are many. The beginning we see that... Vivekananda Swami, he took sannyasa and meditation. Later on, after his touring in the Western countries, he came to India to open hospitals, schools, like that. But if the world is false, then why you are coming to open school and hospitals? (SA: Oct 18, 1975) Hayagriva dasa: For Kierkegaard, the important thing is not so much what one chooses, but how one makes the choice. Through choosing one discovers his own integrity. Shrila Prabhupada: But it is not clear how a person can make the right decision. One man may choose to slaughter, and another man may choose to help others. Or a man may give charity to others and yet at the same time encourage killing animals. For instance, on the one hand Vivekananda was advocating feeding the poor, but on the other hand he was suggesting feeding them with Mother Kali's prasada—the flesh of bulls. So what kind of ethics is that? What is the value of ethics if it is based on imperfect knowledge? (Back To Godhead Magazine) *Endnote 2 (excerpts from his lectures and conversations, quoted from his Vedabase folio): Bhaktijana: Is he a nice poet? Prabhupada: He is nice poet from materialistic point of view. That's all. To satisfy the materialistic person. He is not a nice poet from spiritualistic point of view. We have nothing to do with him. (chuckles) We have to do with the poet like Vyasadeva. Don't you see how nicely he has written Shrimad-Bhagavatam? There is no comparison, even from the literary point of view. He is perfect poet. (New York: Oct 26, 1966) Prabhupada: Because they have no conception of Godhead. Nirakara [the conception of a formless, qualitiless God]. So nirakara, where is the loving affairs with nirakara? I cannot love the air. If I want to love, if somebody says, "You love this air, nirakara," oh, where is my love? Love must be there. Just like here we have got Krishna. We can love. We cannot love this sky. So they have no conception of God; therefore their love of God is all fictitious. Just like Rabindranath Tagore, he has written Gitanjali, "Tumi." Who is that tumi, he does not know. All the poetry's "tumi, tomara," and who is that rascal, tumi or tomara? But that he does not know. This is going on. Now if I say, "My husband, tumi," I know, he's my husband. Or his form is like that. Then I can say. But he does not know who is that tumi. Everyone... The impersonalists will pray, tam eva mata tam eva pita. But who is that mata, who is that pita? That he does not know. We say, "Here is your mata, pita, Krishna. Here is Krishna." That is tangible. Fact. Not fictitious. (Calcutta: Jan. 29, 1973) Rabindranath became very popular on account of his introducing Maghmela, where young boys and girls could easily meet. (Delhi: Nov, 29 1975) Gopala Krishna: How do you feel about Rabindranath Tagore, the poet? Prabhupada: (laughs) So you want my right answer? The answer is that anyone who has no Krishna consciousness, he has no good qualification. Or he's a fool, in simple word. So we have to test whether one has got Krishna consciousness or God consciousness. If one has no God consciousness, then according to Bhagavata: harav abhaktasya kuto mahad-guna [SB 5.18.12]. Those who are not Krishna conscious, they cannot have any good qualification. Why? Manorathena asato dhavato bahih. Because they are, they have no God consciousness means they do not know what is God; therefore their consciousness is either on the bodily platform or mental platform or intellectual platform. God consciousness is on the spiritual platform. (New York: July 28, 1971)
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    Shrila Bhakti Vedanta Narayana Goswami - lectures, 1982-2010. Language: English. Format: MP3. Content: Шрила Бхакти Веданта Нараяна Госвами - лекции, 1982-2010. Язык: Лекции на английском языке. Формат: MP3. Содержание:


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    Shrila Bhakti Vedanta Narayana Goswami - Lectures, 1996-2010. Language: English. Format: AVI, WMV, DVD, MP4. Content: Шрила Бхакти Веданта Нараяна Госвами - лекции, 1996-2010. Язык: Английский. Format: AVI, WMV, DVD, MP4. Содержание:


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    Texts by Bhakti Vedanta Narayana: books, prayers, lectures, darshans. Language: English, Russian, Hindi, German, Italian, Chinese, Spanish, Portuguese, Tamil. Format: pdf. Content: Тексты Бхакти Веданта Нараяны: книги, молитвы, лекции, даршаны. Язык: русский, английский, хинди, немецкий, итальянский, китайский, испанский, португальский, тамильский. Формат: pdf. Содержание:


  17. Germany: Dec. 12, 2001 Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja [Respected Harikatha Readers, Please accept our humble obeisances. All glories to Shri Guru and Gauranga. September 22 and 23, 2018, is the divine appearance day of Shrila Bhaktivinoda Thakura. We ask you to kindly accept this class, wherein he glorifies Shrila Bhaktivinoda Thakura’s mood of devotion by glorifying his song Vibhaveri Sesa. Hundreds of thousands of devotees around the world sing this song to their Deities daily, and we pray that you will be happy to read this very deep explanation for your meditation. Today we were singing 'vibhavari sesa aloka-pravesa nidra-chadi' utho jiva.' (From The song, Vibhavari Sesa, End of Night, by Shrila Bhaktivinoda Thakura). What is the meaning? [Bhaktisar Maharaja:] Now the night is over and dawn is coming. All living entities should wake up with the rising of the dawn and chant these names of the Lord. [Shrila Narayana Gosvami Maharaja:] What is the meaning? Try to hear very carefully. [Syamarani dasi:] Shrila Bhaktivinoda Thakura is calling out to the jivas, "Now the night is over." Night does not only mean nighttime. He is calling, "Now is the time to wake up. Now is the time of nisanta-lila, the time to give up the darkness of ignorance, the time to begin bhajana of the holy names of the Lord. Bolo Hari Hari, Mukunda Murari. It is not that Lord Shri Krishna is in His holy name, or that He has taken the form of the holy name. The holy name is Shri Krishna Himself, and the holy names perform all the wonderful pastimes of Putana-ghatana (Krishna the killer of Putana-witch), Yasoda-nandana, and so on. Shrila Gurudeva has often said we should chant all these names, remembering the pastimes in relationship to those names, and weep in separation in the mood of Shrila Bhaktivinoda Thakura. [Shrila Narayana Gosvami Maharaja:] We have forgotten Shri Krishna Bhagavan since the beginning of creation. From time immemorial, from the beginning, we have forgotten that we are Krishna dasa, servants of Shri Krishna. This is called night. By Krishna’s causeless mercy we were especially given the very strong boat of this human form, and He has given us sat-guru. This is His causeless mercy. He has given the favorable winds of sadhu-sanga, and He has given the human body and intelligence. He has given everything, and this is called morning. Vibhavari-sesa means, "Now your darkness, your night, is about to go, and morning time is coming. If you utilize these opportunities in a good way, your darkness will leave very quickly." Bolo hari hari, mukunda murari, rama Krishna hayagriva. Why did Shrila Bhaktivinoda Thakura write 'Dasarathi Rama'? Dasarathi Rama is not a different avatara from Lord Krishna. Shrila Bhaktivinoda Thakura explains that Lord Rama is also Lord Krishna. When Krishna performs His pastime of establishing maryada (rules and regulations, etiquette, and worship in awe and reverence), He is called Rama. The pastime of Rama is also one of the sweet pastimes of Krishna. The pastimes of Putana-ghatana, Nrsimha, Vamana, and all other incarnations are actually all the sweet pastimes of Svayam Bhagavan Krishna Himself. Ravanantakara. Shri Krishna is very powerful. He can kill Ravana, Kamsa, Jarasandha, and so many others, but He is makhana-taskara (the butter thief) at the same time. He is omniscient and also mugdha. Mugdha means bewildered and knowing nothing. Lord Krishna is both at the same time. Guru is also like this; in some cases he may also play in this way. Ravanantakara-rama, and gopi-jana-vastra-hari. Krishna stole the clothing of the gopis. He is Maryada Purusottama (the establisher of religion), and sometimes He is gopi-jana-vastra-hari (He who steals the garments of the young gopis). This pastime is apparently against the principles of religion, and this is very hard to reconcile, but Shrila Bhaktivinoda Thakura is reconciling it here. Vrajera-rakhala. This means that Lord Krishna is the protector of Gokula or Vraja. Gopa-vrnda-pala. He is the protector of all the 'gos,' such as the gopas, gopis, and govatsa (calves) in Gokula. Citta-hari-vamsi-dhari. By His flute playing He attracts the hearts of all. Ananda-vardhana, prema-niketana, phula-sara-yojaka-kama. What is the meaning? [Rama-Sraddha dasa:] Krishna is like the transcendental Cupid who throws arrows of flowers; flowers of kama. These arrows are actually meant to… [Shrila Narayana Gosvami Maharaja:] For whom is this word used. [Rama Sraddha dasa:] For the gopis of Vrndavana. [Shrila Narayana Gosvami Maharaja:] Is the word used for Shri Krishna or for His arrows? Do you understand the question? What do you mean by 'arrows of flowers'? [Devotee:] It refers to Krishna Himself, not to outside arrows. The arrows are Krishna's eyebrows, His eyes, His smile, and His cheeks. By His senses and His sensory engagements, He enchants all the gopis. [Shrila Narayana Gosvami Maharaja:] Krishna Himself is the arrows of flowers. He enchanted the gopis by His glancing, His smiling, especially His flute playing, His walking, His movements, His speaking, and everything else about Him. For example, He called all the gopis in the dead of night by His flute playing, and then joked with them by saying, "Oh, the night is very dark. You should go home." Krishna is therefore called phula-sara-yojaka-kama. Puspabanaya dimahi. This means, "I meditate on puspabana, the (embodiment of the) arrows of flowers, His form, senses, and everything else about Him." Gopangana-gana citta-vinodana, samasta-guna-gana-dhama. Yamuna-jivana. Shri Krishna Himself is Yamuna-jivana. All the gopis are attracted by His sweet pastimes on the bank of Kalindi, Yamuna. If He were not there, the gopis would not have come there. He is Yamuna-jivana, the life of the sweet pastimes that take place on the bank of the Yamuna. Manasa-candra-cakora. What is the meaning? [Syamarani dasi:] The cakora bird only drinks the moonlight. Krishna is the moonlight for all the gopis who don't look anywhere else for their sustenance. They only look towards Krishna, and they become attracted. [Shrila Narayana Gosvami Maharaja:] No. You have given the opposite meaning (or the general, external meaning). Krishna Himself is the cakora of radha-manasa. He always tastes the beauty and sweetness of Shrimati Radhika. [Shripad Madhava Maharaja:] Without the moon, the cakora bird cannot survive. Similarly, without Shrimati Radhika, Krishna cannot survive. [Shrila Narayana Gosvami Maharaja:] You must know the meaning of all these words. All are names of Krishna Bhagavan, from ‘top to bottom’. Yogendra-vandana, Nanda-nandana, and Vraja-jana-bhaya-hari are all names of Krishna, and they perform so many sweet pastimes. This song, Vibhavari-sesa, and also Yasomati-Nandana, which is also by Shrila Bhaktivinoda Thakura, are the topmost, sweet glorifications of Krishna. They are very elevated songs. Nama-sudha-rasa. Nama-cintamani Krishna Chaitanya rasa-vigraha. Nama is rasa-svarupa (the embodiment of transcendental mellow relationships), Krishna is rasa-svarupa, and His pastimes are the same. There is no difference at all. These sweet pastimes of Lord Krishna are rasamayi, composed of rasa, as is Krishna Himself; and His names are of the same quality. Gao Krishna-yasa, rakho vacana mana mora. "O mind, you should try to follow my words. You should have a strong belief in my words. If you chant, you will realize all the mellow tastes in Krishna, and your life will be successful." Gaura Premanande! Transcriber and typist: Ananga Manjari dasi Edited by: Syamarani dasi
  18. [Respected Readers, This year, 2018, Shrila Jiva Gosvami Prabhupada’s Appearance Day is September 21 and 22 around the world.. Please accept these two lectures of Shrila Bhaktivedanta Narayana Gosvami Maharaja, given in honor of Shrila Jiva Gosvami:] [Today is a very auspicious day. It is the disappearance day of Shrila Jiva Gosvami. We don't observe the disappearance days of Lord Krishna, Lord Chaitanya Mahaprabhu, Lord Rama or any other incarnation of Bhagavan, but we observe the disappearance days of His associates. By such observance we learn many things about their worshipable Shri Shri Radha-Krishna, Shriman Mahaprabhu and Lord Nityananda Prabhu. We can understand how they practiced bhakti-yoga and how they received the service of Krishna and Mahaprabhu. We can learn from their lives’ examples how they accepted the process of sadhu-sanga, bhajana-kriya and anartha-nivrtti, and how they gradually developed nistha, ruci, asakti and rati. This is more important for us. [Although they are nitya-siddha devotees, they sometimes act as conditioned souls in the beginning, so we can learn how a conditioned soul can become a pure devotee.] Shri Chaitanya Mahaprabhu, Svayam Bhagavan Shri Krishna Himself who has taken the beauty and intrinsic mood of Shrimati Radhika, came to this world, but it was Shrila Rupa Gosvami who established in this world His innermost heart's feelings. If Shrila Rupa Gosvami had not come, perhaps we would not have known His identity. Shrila Jiva Gosvami served Shrila Rupa Gosvami, and the credit for all the publishing of Shrila Rupa Gosvami's literatures belongs to him. By publishing Rupa Gosvami's literatures, he established his innermost desire. At that time it was very difficult to publish books because the authors had to write all their books with their own pens, as there were no printing presses. Jiva Gosvami wrote down, in his own handwriting, every copy of every book of Shrila Rupa Gosvami. He was the topmost learned person at that time, and he preserved the legacy of Shrila Rupa Gosvami. Because he was always with him, he was able to write many commentaries in pursuance of Rupanuga Vaisnavism. If it were not for him, all of Shrila Rupa Gosvami's books would have been lost. He also preached, especially to Shri Syamananda Prabhu, Shri Narottama dasa Thakura, and Shri Shrinivasa Acarya. Try to practice serving the cause of Chaitanya Mahaprabhu's mission as he has done. So-called gurus hanker to make many disciples. They spend so much money, make so many agents, and tell them, "If you bring five disciples, I will pay you so much." This is going on nowadays, but Shrila Jiva Gosvami and the Six Gosvamis did not practice this. How many disciples did Shrila Raghunatha Das Gosvami, Shrila Sanatana Gosvami, Shrila Rupa Gosvami and Shrila Raghunatha Bhatta have? Shrila Jiva Gosvami did not have any formal disciples at all, but the whole world is his disciple. Shri Syamananda Prabhu was initiated by another guru, Shri Hrdaya Chaitanya, Shrila Narottama dasa Thakura was initiated by Shrila Lokanatha dasa Gosvami, and Shrila Shrinivasa Acarya was initiated by Shrila Gopala Bhatta Gosvami, but they all came under the shelter of Shrila Jiva Gosvami. He then explained to them the Vedas, Upanisads, and all other sastras, and he also thoroughly explained to them all tattvas, established philosophical truths. They wanted to be initiated by him, but he refused. He told them, "There are so many elevated Vaisnavas more qualified than I. Please, you should go to Lokanatha Gosvami, and you should go to Gopal Bhatta Gosvami." They had not intended to go to them; they wanted him to be their guru. Yet, they followed his instructions. Shrila Narottama dasa Thakura went to Shrila Lokanatha Prabhu and Shrinivasa Acarya Prabhu went to Shrila Gopala Bhatta Gosvami. Lokanatha Gosvami refused to give Narottama dasa Thakura initiation, although the Thakura waited for many years. At night, Narottama dasa cleaned the place where Lokanatha Gosvami had passed stool, and finally, seeing his sincerity of purpose, Lokanatha Gosvami was bound to give him initiation. Similarly, Gopal Bhatta Gosvami never wanted to accept any disciples. By the request of Shrila Jiva Gosvami he accepted only one disciple – Shrinivasa Acarya. However, those two disciples, along with Syamananda Prabhu, went to Bengal and collected thousands and thousands of followers. Shrila Gaura Kisora dasa Babaji also never wanted to accept any disciples. Only by the special request of Shrila Bhaktivinoda Thakura did he initiate his son, Shrila Prabhupada Bhaktisiddhanta Sarasvati Gosvami. He saw in his own heart that if he did not initiate Shrila Sarasvati Thakura, he would die. Shrila Babaji Maharaja was therefore bound to give him initiation, but he gave no initiation to anyone else. His disciple, Shrila Sarasvati Thakura, performed a miracle. He made disciples in all of Bengal, all over India, and after that all over the world. Thus, who is more merciful: the guru or the disciple? We see that disciples are more merciful than their gurus. This is because they go out to everyone, to invite them to experience the mercy of their guru. Once, when Shrila Lokanatha Gosvami and his disciple Shrila Narottama dasa Thakura were both engaged in bhajana, a thirsty person came to them desiring water. He went to Lokanatha Gosvami, who was chanting and absorbed, oblivious to his presence. Then, when he went to Narottama dasa Thakura, that 'baby sadhu' procured some water and gave it to him. Lokanatha Gosvami understood this and later told him, "You are not qualified. You should go at once to your village. I don't want a disciple like you, who has no faith in Shri Krishna Bhagavan’s name. Krishna's name is Krishna Himself. He has manifested all His power, beauty and opulence in His name. That name is more powerful than He Himself, but you have no faith in this truth." [Shrila Maharaja explained on another day that in real bhajana, the devotee is personally serving Shrimati Radha and Shri Krishna while chanting. Shrila Lokanatha dasa Gosvami told Shrila Narottama dasa that he was not qualified because he had interrupted his service to Radhika and Krishna, and went to serve an ordinary man. Had Shrila Narottama dasa Thakura continued his bhajana, Krishna would have been pleased and the man also would have been pleased. By Lord Krishna's arrangement, he would have gotten water from another source] Shrila Narottama dasa Thakura was so faithful that he followed his guru's instructions, and he also initiated thousands and thousands of disciples in the course of his preaching on his guru's behalf. I think that Shrila Narottama dasa Thakura is so much more merciful than his gurudeva. Although Lokanatha Gosvami is a manjari and Narottama dasa Thakura is also a manjari, it appears that Narottama dasa Thakura is more merciful. He had mercy for all, as shown by his extensive preaching. In another way, however, we can see that Lokanatha Gosvami is extremely merciful because he parted with his only disciple, who served him so intimately, just so the people of Bengal could benefit. There are many teachings to contemplate in this regard. Shrila If Jiva Gosvami had not written Sad-Sandarbha, if he had not written Shri Gopala Campu, if he had not revealed his commentaries on Shri Ujjvala Nilamani, Shri Bhakti-rasamrita-sindu and so many other books, we would not be able to know the mercy of Shrila Rupa Gosvami. We therefore offer our obeisances today unto the lotus feet of Shrila Jiva Gosvami. We pray that we may serve our gurudeva as he served Shrila Rupa Gosvami. He manifested both Shri Chaitanya Mahaprabhu and Shri Shri Radha-Krishna. It is very rare for anyone to be like him. Transcriber: Yasoda Gopi dasi Editor: Rsabhadeva dasa Adhikari Ass't editor: Syamarani dasi Typists: Malati dasi and Radhika dasi
  19. September 10, 2005 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja [This year, 2018, Srimati Lalita-devi’s appearance day is on September 16th (in India, see calendar), one day before Radhastami. Srila Narayana Gosvami Maharaja and the assembled devotees observed the appearance day of Sri Radha's most intimate sakhi, Srimati Lalita-devi on September 10, 2005. The following is a transcription of the class given in her glorification, and it explains her significance in our personal lives:] Lalita-devi was born in the village of Karehla, and later on her father brought her to Uccagaon, the place of her pastimes (lila-sthali). There are still many evidences of her pastimes here, like a rock containing the imprints of her lotus feet and some small utensils she used when she and the other sakhis fed Krsna there. When the sun-rays fall on the imprints of those pots and plates, they glitter and shine. All of Srimati Radhika’s sakhis used to play with Krsna and Lalita in Uccagaon, and there are many places there where you can see their footprints to this day. On the hill there is a slippery rock showing a specific pastime that was enacted in a marriage arena. There, the gopis arranged a special kind of marriage between Lalita and Krsna. This should not be misunderstood as a real marriage, but rather a play marriage, like the marriage that was once enacted between Srimati Radhika and Krsna. This is technically known as Gandharva marriage. In that pastime, Krsna had been sitting beside Lalita, and the sakhis began to play mischievously. Visakha and some of the other sakhis tied Sri Lalita's veil to Krsna's pitambara (yellow shawl). Then suddenly, on the indication of Srimati Radhika, Rangadevi and other sakhis began to sing wedding songs while Tungavidya and others uttered wedding mantras, and the remaining sakhis showered flowers on Sri Krsna and Lalita. When Lalita noticed that something tricky was being done to her, she tried to run away, but because her garments were tied to Krsna's pitambara, she could not do so. All the sakhis then surrounded the couple and married them. Even today, one can see the indication of the slide on the hill, as well as the markings of alta (red lac) from the gopis’ feet. Although this pastime took place 5000 years ago, you can still visualize it with your own eyes. Lalita is 27 days elder than Radharani. [According to the tithi calculation, Lalita-devi's appearance day falls on the day before Srimati Radhika's appearance day.] She generally has the same loving mood towards both Radha and Krsna, yet she is more inclined towards Srimati Radhika. The following is the Sanskrit song called Sri Lalita-astakam, along with its translation, and I will further explain each verse. This Lalita-astakam was composed by Srila Rupa Gosvami: radha-mukunda-pada-sambhava-gharma-bindu nirmanchanopakarani-krta-deha-laksam uttunga-sauhrda-visesa-vasat pragalbham devim gunaih sulalitam lalitam namami [I offer my obeisance unto the outspoken Sri Lalita-devi, who is charmingly endowed with many beautiful, sweet qualities (sulalita). She has natural expertise in all arts (lalita), and thus her service self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of Sri Radha and Madhava when They meet. She is perpetually immersed in the most elevated mellow of sauhrda-rasa, or undivided absorption in fulfilling the heart's desire of her intimate friend Srimati Radhika. (Sri Lalitastakam, verse 1)] There are four types of sakhis: svapaksa, vipaksa, tatastha and suhrt. Svapaksa means those sakhis who are totally favorably disposed towards Srimati Radhika. Vipaksa means those gopis who are totally favorably disposed towards Candravali and opposed to Radhika. Tatastha means those who are neutral towards Srimati Radhika and more favorably disposed towards Candravali. Suhrt means those who are more favorably disposed towards Srimati Radhika and neutral towards Candravali. Suhrt gopis never do anything unfavorable towards Srimati Radhika. Lalita-devi and Visakha-devi are examples of gopis who are svapaksa to Srimati Radhika, Candravali is vipaksa, Bhadra is tatastha, and Syamala is suhrt. The mood of Lalita is that she is always trying to favorably serve the pastimes of Radha and Krsna; she always tries to please Them. She engages in millions upon millions of endeavors to please Them. When Radha and Krsna meet and engage in amorous pastimes, Lalita wipes away the droplets of perspiration on Their lotus feet. This means that she is engaged day and night in the service of Their sweet pastimes. There are two types of services in madhurya-rasa (conjugal rasa). One is in the mood of the manjaris and the other in the mood of the sakhis. Lalita always serves in the mood of a sakhi. One of her qualities is that she has some controlling mentality. She can command both Radha and Krsna, but at the same time she has a friendly disposition towards both of Them. She is always immersed in the ocean of love. She is very beautiful and very sweet, but at the same time very sober and composed. Her heart is so sweet that she attracts the heart of all others, but at the same time she is pragalbha, which means she can speak harsh words, and can thus control both Radha and Krsna. raka-sudha-kirana-mandala-kanti-dandi vaktra-sriyam cakita-caru-camuru-netram radha-prasadhana-vidhana-kala-prasiddham devim gunaih sulalitam lalitam namami [I offer pranama unto Sri Lalita-devi whose beautiful face mocks the brilliance of the full moon, whose eyes are ever-restless like those of a startled doe, who is famous for her extraordinary expertise in the art of dressing Srimati Radhika, and who is the treasure-house of unlimited feminine qualities. (Sri Lalitastakam, verse 2)] This verse begins by describing Srimati Lalita-devi's beauty. She is so beautiful that her beauty surpasses the combined beauty of millions of moons, and her eyes are said to be so restless that they can defeat the restlessness of the eyes of a female deer. Her specific quality is that she is very expert in applying make-up, and especially in arranging the hair decoration of Srimati Radhika. Although all the eight principle sakhis are very famous in putting on the bodily decorations and applying the make-up of Srimati Radhika, Lalita and Visakha are the most expert. Moreover, of these two, Lalita is considered the most proficient. The pastime of decorating Srimati Radhika by Lalita and the other sakhis is described in "Govinda-lilamrta", written by Srila Krsnadasa Kaviraja Gosvami, and in "Krsna-bhavanamrta," written by Srila Visvanatha Cakravarti Thakura. Those who want to serve Radha and Krsna in the mood of a manjari should seriously take help from these scriptures. Sadhakas (devotional practitioners) can find pastimes such as the above-mentioned in those books, and they can try to be absorbed in them at the time of their devotional practices. With reference to the verse above, Lalita and the other sakhis tell Srimati Radhika, "When you go to meet with Krsna, this is how You should behave with Him." They want Sri Krsna to be totally under the spell of Srimati Radhika. While they are applying kajal (black eyeliner), they remind Srimati Radhika or Her previous pastimes with Krsna. For example, once, when She was going out to meet Krsna, She forgot to put kajal on one of Her eyes, and Krsna Himself put it on upon Her arrival. Similar pastimes are brought to the attention of Srimati Radhika at the time of putting on Her make-up, and in that way Her mood of bringing pleasure to Krsna is enhanced. When the gopis put the tilaka mark on Her forehead, they recite the kama-yantra, which still further inspires Srimati Radhika in the mood of Her service to Krsna. All these pastimes are arranged by Lalita-devi, and therefore she is described as the fountainhead of various wonderful qualities. lasyollasad-bhujaga-satru-patatra-citra pattamsukabharana-kanculikancitangim gorocana-ruci-vigarhana-gaurimanam devim gunaih sulalitam lalitam namami [I offer pranama unto Sri Lalita-devi whose body is adorned with a splendid sari as brilliant as the multi-colored tail-feathers of an ecstatically dancing peacock, whose breast is covered with an exceedingly attractive blouse (kanculi), whose hair part is decorated with shimmering red vermilion, and who wears various necklaces and other jeweled ornaments. Her golden complexion defeats that of even gorocana, the bright golden pigment that comes when rain-water during the svati-naksatra constellation hits the head of a qualified cow, and she possesses innumerable good qualities. (Sri Lalitastakam, verse 3)] This verse gives a similarity with a peacock. When the rainy season comes, the peacock becomes very happy. He has been especially gifted by God to have beautiful colors on his feathers, and he expresses his happiness on seeing the clouds by spreading his wings. In the same way, Srimati Lalita-devi's dresses are so beautifully ornamented and colored that they express the mood of a peacock showing his happiness by spreading his wings. The color of her sari, various kinds of necklaces and all her ornaments brilliantly glitter, and all this glittering combined with the luster of her own body give a profound impression. The word gorocana is also mentioned in this verse. In that connection there is a particular constellation called svati-naksatra. When rain water hits the hoof of a cow at that time, it becomes yellow, like the color of turmeric. This very special yellow color of gorocana defeats even the shimmer of gold, and the substance gorocana is also considered very costly. This is the impression Lalita-devi gives when she is serving Srimati Radhika with all her paraphernalia, ornaments and beauty. dhurte vrajendra-tanaye tanu susthu-vamyam ma daksina bhava kalankini laghavaya radhe giram srnu hitam iti siksayantim devim gunaih sulalitam lalitam namami [I offer pranama unto Sri Lalita-devi, the charming treasure-house of all good qualities, who instructs Srimati Radhika in this way: "O Kalankini (unchaste one)! Radhe! Listen to my good instructions which are favorable for you! Vrajendra-nandana is very crafty (dhurta). Don't display Your mood of gentle submission (daksina bhava) to Him; instead, in all circumstances be contrary." (Sri Lalitastakam, verse 4)] radham abhi vraja-pateh krtam atmajena kutam manag api vilokya vilohitaksim vag-bhangibhis tam acirena vilajjayantim devim gunaih sulalitam namami [I offer pranama unto the abode of all good qualities, the supremely charming Sri Lalita-devi, who, upon hearing Sri Krsna speak even a few sly words to Srimati Radhika, immediately becomes furious and shames Krsna with her biting, sarcastic remarks, "You are so truthful and simple-hearted, and such a chaste lover!" (Sri Lalitastakam, verse 5)] Srimati Radhika is controlled by the extreme love of Lalita-sakhi. When She is with Lalita-sakhi, Lalita can even chastise Her: "When Krsna comes, You should remain very unsubmissive and enter a sulky mood." Radhika may reply, "What can I do? As soon as I see Krsna in the distance, My sulky mood goes away. I cannot maintain it." Then with a raised finger, Lalita says, "Don't give up your unsubmissive mood. You should chastise Krsna, for He has so many bad qualities. He is crooked and unchaste. He is a cheater. He will come to You early in the morning – and what will He do? He will hold onto Your feet and beg forgiveness. But don't believe anything He says. Don't become submissive. Instead, You should chastise Him!" Sakhis are of two types and two moods: (1) daksina – right wing or submissive. This is called ghrta-sneha (like ghee), and it is a quality of Candravali's group. (2) vamya – contrary or unsubmissive. This is called madhu-sneha (like honey), and it is a quality of Radhika's group. [Ghee is wholesome, but without much taste, whereas honey is wholesome and also sweet] Radhika's mood is called vamya (left-wing, contrary, or unsubmissive) and Candravali's mood is called daksina (right-wing, or submissive). Only those gopis in the mood of vamya can completely control Krsna. The two groups, that is, Radhika's group and Candravali's group, do not appreciate each other. Candravali criticizes Srimati Radhika and Her group, saying, "How can they dare to do maan (be in a sulky mood) towards Krsna? He is so sweet and lovely!" Srimati Radhika and Her group think, "Why does Candravali become so submissive towards Krsna!?" Srimati Radhika says, "One must apply a weapon to control Krsna. Why doesn't Candravali control Him like us? How can she serve Him if she is not like us?" Thus, both groups cannot appreciate each other's moods. Lalita is the siksa-guru of all the gopis in Radhika's group, and also of Radhika Herself. Srila Rupa Gosvami writes: Lalita-devi sometimes chastises Radhika, saying, "Oh Kalankini, Oh unchaste one, [She will be called unchaste by Her in-laws, and for that reason She may try to be contrary, but Lalita-devi is telling Her here that no matter what others say, She should still be contrary to Krsna.] Don't become submissive to Krsna." In this song, Srila Rupa Gosvami repeatedly offers his prostrated obeisances to Srimati Lalita-devi. If Sri Krsna approaches Srimati Radhika and uses some clever cheating words, Lalita-devi cannot tolerate it. In nisanta-lila, Srimati Radhika has been waiting all night for Krsna to come, and yet He doesn't come. He finally comes very early in the morning, with signs on His divine body that He has been with other gopis. Lalita-devi tells Him, "Don't come here. We don't want Your service. Where is Your beloved? You should go to her." His eyes are very red and other symptoms are there. Lalita then chastises Him, saying, "Yes, I know You, Krsna. You are very chaste, simple and honest." By her sharp and harsh words, she makes Krsna ashamed and causes Him to be shy. This is described in "Sri Krsna-bhavanamrta". Krsna sometimes challenges the gopis in the forest: "Why have you come here? Don't you know I am Vrajendra, the King of Vrndavana? By picking flowers here, you are destroying My Vrndavana!" At that time Lalita-devi says, "We know what kind of 'protector' You are. Actually you have never planted one seed or watered one tree. Instead, with Your hundreds of thousands of cows, it is You who destroys Vrndavana. We are the real owners of Vrndavana. We have planted every seed and watered every tree." Krsna then says, "Don't you know who I am? I am a very religious person and I have never told a lie." Then Srimati Lalita-devi says, "Yes, we know what type of religious person You are. We heard that when You were only seven days old, You killed a woman named Putana, who came as a mother to You. And which house in Vrndavana have You not stolen from? Are You the same religious person who stole all the clothing of the gopis? Are You the same religious person who performed rasa-lila with all the married gopis of Vrndavana?" Krsna then becomes ashamed. vatsalya-vrnda-vasatim pasupala-rajnyah sakhyanusiksana-kalasu gurum sakhinam radha-balavaraja-jivita-nirvisesam devim gunaih sulalitam lalitam namami [I offer pranama unto the supremely charming Sri Lalita-devi, who possesses all divine qualities; who is also the recipient of Yasoda-devi's parental affection; the guru of all the sakhis, instructing them in the art of friendship; and the very life of both Srimati Radhika and the younger brother of Baladeva. (Sri Lalitastakam, verse 6)] Without the presence of vatsalya-rasa (parental love), the glories of madhurya-rasa (conjugal love) do not manifest. One example occurs when Srimati Radhika goes with all Her sakhis to Nandagaon to cook. Mother Yasoda is there, but there is no disturbance. When Srimati Radhika goes to Nanda-bhavana with Lalita and the asta-sakhis (Radhika's eight most intimate friends), Yasoda-devi exhibits intense parental love towards Her – not less than the parental love she has towards her son Krsna. She also shows great affection to all the other sakhis and manjaris, because of their relation with Her. All the asta-sakhis have so many excellent qualities, and therefore Srila Rupa Gosvami writes, "Of all the gopis, the asta-sakhis are the topmost." For example, Srimati Tungavidya-devi can speak with all types of birds and animals. She understands their language and can communicate with them. What can be greater than performing services to Srimati Radhika under the guidance of Lalita and Visakha and the other asta-sakhis? Lalita and Visakha are the siksa-gurus of all the gopis in the group of Srimati Radhika. Lalita-devi's life and soul is Srimati Radhika and Krsna. Srila Rupa Gosvami prays, "I offer pranama again and again unto Srimati Lalita-devi." yam kam api vraja-kule vrsabhanu-jayah preksya sva-paksa-padavim anurudhyamanam sadyas tad-ista-ghatanena krtarthayantim devim gunaih sulalitam lalitam namami ["I offer pranama unto the supremely charming Sri Lalita-devi, the treasure house of all good qualities. Upon seeing any young maiden anywhere in Vraja and discerning that she is inclined towards her priya-sakhi Srimati Radhika, Lalita immediately tells Radha that She must accept this person in Her own party (svapaksa). Radha obeys Lalita, who thus fulfills that maiden's desires." (Sri Lalitastakam, verse 7)] Lalita has many charming qualities. What is Her greatest quality – Her quality that is most favorable for the sadhakas of this world? If she sees in Vrndavana any gopi, or anyone who has even a slight touch of a scent of desire to serve Srimati Radhika, she immediately fulfills that gopi's desire and gives her the unlimited wealth of the service of Srimati Radhika's lotus feet. If one has a one-pointed desire to perform service to Srimati Radhika under the direct guidance of Srimati Lalita-devi, and furthermore under the shelter of Sri Rupa Manjari, that devotee may know that Lalita-devi's shelter is the only path by which one can achieve this. radha-vrajendra-suta-sangama-ranga-caryam varyam viniscitavatim akhilotsavebhyah tam gokula-priya-sakhi-nikuramba-mukhyam devim gunaih sulalitam lalitam namami [I offer pranama unto Sri Lalita-devi, the embodiment of all divine virtues and the foremost of all the favorite sakhis of Gokula. Her primary task is providing pleasure for Sri Radha-Govinda by arranging Their meetings – this delightful seva surpasses the enjoyment of all the best festivals combined together. (Sri Lalitastakam, verse 8)] Without the mercy of Lalita-devi, Giriraja or Yamuna, it is not possible to enter rasa-lila. The first and greatest is Srimati Lalita-devi herself, the second is Giriraja Govardhana and the third is Yamuna or Visakha-devi. Lalita is the same age as Srimati Radhika, or she is twenty-seven days older. [It may happen one way in one yuga (millennium) and one way in another.] Like Radhika, Lalita also has all the qualities of being a yuthesvari – able to control her own group of subservient gopis. Why is she qualified to be a yuthesvari? If Bhadra, Syamala or Candravali can become yuthesvaris, then what to speak of Lalita-devi? However, despite being the same age as Radhika and having the qualification of a yuthesvari, still, the only goal of her life is to serve Srimati Radhika and to facilitate the meeting of Sri Sri Radha and Krsna. Her only happiness is the meeting of Radha and Krsna, and to achieve that goal, she never considers any amount of discomfort or suffering. Sri Raghunatha dasa Gosvami prays: padabjayos tava vina vara-dasyam eva nanyat kadapi samaye kila devi yace sakhyaya te mama namo 'stu namo 'stu nityam dasyaya te mama raso 'stu raso 'stu satyam [O Goddess! I shall never pray to You for anything but the excellent service of Your lotus feet. I offer my constant obeisances unto the idea of becoming Your friend, but I truly relish the idea of becoming Your maidservant. (Vilap-kusumanjali text 16)] "Oh, I offer my obeisances millions of times to the position of a sakhi of Srimati Radhika. But my only real desire, birth after birth, is to attain the service of Srimati Radhika in the mood of a manjari. I have no desire to become equal to Radhika, like the sakhis." Srila Raghunatha dasa Gosvami also prays, "I will never leave the feet of Radhika to go to Krsna. Even if Krsna goes to Dvaraka and calls me there, I will not go. However, if out of some madness Radhika has somehow gone to Dvaraka, I will fly even faster than Garuda to serve Her there." (Svaniyama dasakam, verses 3 and 4) nandann amuni lalita-guna-lalitani padyani yah pathati nirmala-drstir astau pritya vikarsati janam nija-vrnda-madhye tam kirtida-pati-kulojjvala-kalpa-valli [If a person with a cheerful and pure heart recites this astakam in praise of Lalita-devi, he will be affectionately brought into Srimati Radhika's own group of sakhis. Lalita-devi is superbly ornamented with beauty, grace and charm, and, along with Srimati Radhika, is the effulgent wish-fulfilling creeper (kalpa-valli) of Vrsabhanu Maharaja's family that winds around the kalpa-vrksa of Krsna. (Sri Lalitastakam, verse 9)] In conclusion, Srimati Lalita-devi is the wish-fulfilling tree of the prema-seva (service in love) of Sri Sri Radha and Krsna. Whoever chants this Lalita-astakam will make Radha and Krsna happy. Moreover, Lalita-devi herself will be happy, and all our desires will be fulfilled.
  20. A108-AI

    Shri Radhastami

    14 September 2002 Tridandisvami Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja [In the early morning of September 14th, 2002, in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha in Mathura, Srila Narayana Gosvami Maharaja requested the devotees to sing "Sri Krsna Virahe" by Srila Bhaktivinoda Thakura. After that he explained some of the verses as follows:] sri krsna-virahe, radhikara dasa, ami to' sahite nari yugala-milana, sukhera karana, jivana chadite pari ["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (Verse 1)] Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. And, for Their meeting together, he is readily prepared to easily give up his life. radhka-carana, tyajiya amara, ksaneke pralaya hoya radhikara tare, sata-bara mari, se duhkha amar soya ["If I were ever to renounce Radhika's lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (Verse 2)] Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika, even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet? e heno radhara, carana yugale, paricarya pabo kabe haha braja-jana, more doya kori, kabe vraja-vane laibe ["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (Verse 3)] vilasa manjari, ananga manjari, sri rupa manjari ara amake tuliya, loho nija pade, deho more siddhi sara ["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (Verse 4)] Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple. Especially, please place me in the service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service." [The devotees then sang Srila Gaura-Kisora dasa Babaji Maharaja's "Uddesye Racita Gita Boliya Pracalita," (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)] [The following is the first Bengali verse and the English translations of all the verses:] Kothaya go premamyi radhe radhe Radhe, radhe go, jaya radhe, radhe Where is She who is full of prema? All glories to Sri Radha. (1) O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2) O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3) O Radha, You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4) Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5) ...sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6) ...sometimes in Nidhuvana, sometimes at Seva Kunja. (7) ...sometimes at Radha Kunda, sometimes at Syama Kunda. (8) ...sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9) ...sometimes at Talavana, sometimes at Tamalvana. (10) Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11) Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12) He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13) He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14) He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15) [Srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is presenting this tattva. Srimati Radhika's name is Govinda-nandini (She who makes Sri Krsna happy), and there is nothing higher than this. Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Sri Krsna. He is full with unlimited opulence and sweetness. Who can give happiness to Him? Only one personality can do so - Krsna Himself in the form of Srimati Radhika. She is Govinda-mohini. Krsna attracts all living entities, including animals, trees and creepers. He especially attracts all the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone; yet Srimati Radhika can bewilder Him. Radhika is Govinda-sarvasya. She is everything to Krsna. She is the be-all-and-end-all of Krsna; for Him, nothing remains. Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the Rasa dance. When Her own svapaksa gopis (the gopis from Her own group) saw Her footprints along with Krsna's, they became very happy – knowing them to be Hers. However, when the other groups of gopis saw them, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other – and therefore He left the Rasa dance with Her alone. Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. She Herself has become all the Laksmis (Goddesses of Fortune), and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires. She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only for and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the Rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone? Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda. I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, Your reflection, Radhika, which He sees in every tree. Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita: ananda-cinmaya-rasa-pratibhavitabhis tabhir ya eva nija-rupataya kalabhih goloka eva nivasaty akhilatma-bhuto govindam adi-purusam tam aham bhajami ["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."] Sri Radhika is Sarva-Laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the predominating deity of all the sakhis. As many beloveds as there are, She is their controlling deity. She is Kanti, which means that during Rasa-lila, only She could fulfill all the desires of Sri Krsna. There were hundreds of millions of gopis dancing, but when Radhika left, the Rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods; He cannot do so in Vraja-lila. What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, I am roaming in those forests, playing on My flute, only in search for You. O Radhika, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You. "I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became so eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra (constellation). The skylark (cakora bird) won't drink any other water besides the water coming from the clouds at the time of the svati-constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during that constellation. I am eagerly waiting for You, to have Your darsana. Your beauty and qualities steal My heart. I don't want those qualities to steal My heart, but I forget everything else in My separation from You." Hearing this, Radhika replied, "O Prananatha, lord of My life's breath, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me, in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in my life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning. "By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My mistress, My life and soul.' No one can understand the happiness I feel; there is no comparison to it in this world. "When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed, because You are happy when You taste the words Radha-Pranesvari, etc. I feel shy to hear this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy." Then Krsna said to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I'm foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy –there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love." na paraye 'ham niravadya-samyujam sva-sadhu-krtyam vibudhayusapi vah ya mabhajan durjara-geha-srnkhalah samvrscya tad vah pratiyatu sadhuna ["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (Srimad-Bhagavatam 10.32.22)] Now He confirmed this, as He told Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy. Only You can give Me love and fulfill My desires." Hearing this, Srimati Radhika became shy and replied, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of the king of Vraja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, respect from others, religion, and irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire." Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality that "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein. Srila Gaura-Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in this kirtana called "Uddesye Racita Gita Boliya Pracalita." He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!" Gaura premanande
  21. A108-AI

    We Are One Family

    [This year, 2018, the appearance days of Shrila Bhaktivedanta Svami Prabhupada is on September 4th (in India). Please accept the following glorification of him, given by Shrila Narayana Gosvami Maharaja in Los Angeles, May, 2000:] Gurudeva graveI pray to my siksa-guru, my friend, and also my sannyasa god-brother. I have so many kinds of relations with him - so many. We used to talk, sitting on the same bed, or the same chair, and joking about so many things. Though I treated him as my siksa-guru, he never saw me as a disciple. He told me, "Our relationship is transcendental." I was so fortunate that as his last request for my service he told me, "Give me samadhi." I am so much obliged to him, because he gave me so many services. I know that he has not established anything new. He gave the same eternal Krsna consciousness, but with an English name. It is coming from Krsna Himself; He is the root. In this world, in this ISKCON, Brahma is the first acarya. Then, Brahma's son Narada, who is also Brahma's disciple, is the second ISKCON acarya. And Narada's elder brothers and teachers, the four Kumaras, are also ISKCON devotees. Shri Caitanya Mahaprabhu and Nityananda Prabhu are also the real ISKCON. We should try to know that we are all in one family. Anyone who is following even a little bit, who is chanting and remembering Krsna in the line of Shri Caitanya Mahaprabhu and Nityananda Prabhu – they are ISKCON. They may be in saffron cloth and sannyasa apparel, or they may be in the grhastha asrama, with or without family, alone, or anywhere. All are in ISKCON. That is why the follower of Shri Caitanya Mahaprabhu, Shrila Rupa Gosvami, has instructed us to honor all devotees who are in ISKCON, from top to bottom: kanistha-adhikaris, madhyama-adhikaris, uttama-adhikaris, and also uttama uttama uttama adhikaris. We have to respect every one; otherwise we are not ISKCON devotees. krsneti yasya giri tam manasadriyeta diksasti cet pranitam ca bhajantam isam susrusaya bhajana-vijnam ananyam anya- nindadi-sunya-hrdam ipsita-sanga-labdhya (Nectar of Instruction, Text 5)| ["One should mentally honor the devotee who chants the holy name of Lord Krsna, one should offer humble obeisances to the devotee who has undergone spiritual initiation and is engaged in worshiping the Deity, and one should associate with and faithfully serve that Pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others."] Shrila Rupa Gosvami never said that we should only respect our god-brothers, or that we should only respect those in his own line. Never. Whoever is serving Radha-Krsna, anywhere in this world, we should honor that person. Even beginners who accept that Krsna is the Supreme Personality of Godhead and who also want to serve Radha and Krsna are to be honored. If one is not initiated, but he is not offensive and is not associating with mayavadis, he should also be considered as an ISKCON devotee; but as a kanistha-adhikari. Those who have given up all nonsense anarthas and misconduct, and who are not criticizing anyone – not even those who are fit to be criticized – and are always chanting and remembering Krsna, are madhyama-adhikari. There are so many categories in madhyama-adhikari: madhyama-kanistha, madhyama-madhyama, and madhyama-uttama, and we should try to respect these madhyama-adhikaris according to their degree of devotion.| We should also honor those who are superior, who are serving Radha-Krsna in astakaliya-lila. They have no time to criticize anyone. Offering pranama to all, paying respect to all, they think that everyone is serving Radha-Krsna. They are more than Prahlada Maharaja. We should understand that they are maha-bhagavatas. krsna-bhakti-rasa-bhavita matih kriyatam yadi kuto 'pi labhyate tatra laulyam ekalam mulyam janma-kotibhis sukrtibhair na labhyate (Caitanya-caritamrta. Madhya-lila, 8.70) We should honor such a devotee, whether or not he is a disciple of our Gurudeva. He may be of the Syamananda-parivara, the family or disciplic succession of Syamananda Prabhu, or he may be of the Narottama-parivara, or he may be of the Bhirabhadra-parivara, that is, Jahnava-parivara; no harm. Wherever he is, we should understand that he is a maha-bhagavata. I know personally that Shrila Bhaktivedanta Svami Maharaja, my siksa-guru, used to give proper honor to all. Although I was not initiated by him, oh, how he used to honor me. I was not qualified to sit with him in the same line, but still, he used to take me in his lap like a child. When he would see me he would say, "O, you should sing; I like your singing." He used to play the mrdanga. I know he was a first-class singer. You can hear on his cassettes that he used to sing in a pathetic tune (a tune revealing his intense separation feelings for Radha-Krsna), coming from his heart. And the hearts of anyone hearing him sing these songs would be melted. This is real kirtana. 'Pasu pakhi jhure pasana vidare, suni jara guna gatha.' Shrila Locana dasa Thakura sings, "By the mercy of Gaura and Nitai, even the animals and birds cry and the stones melt. Simply my heart has not melted." Shrila Rupa Gosvami has given instructions that we should try to properly respect all kinds of Vaisnavas. Rupa Gosvami knows the heart of Shri Caitanya Mahaprabhu, and your Prabhupada was a Rupanuga Vaisnava. Only very rare persons know what is Rupanuga; very rare. But one day we will have to know. Without knowing what is Rupanuga, we cannot advance. If we do not know all these things, we cannot even become madhyama-adhikari. Shrila Bhaktivedanta Svami Maharaja came to this world with a mission of ISKCON – Vaisnavism. What was that? It is the same mission as that of Shri Caitanya Mahaprabhu. Who is Mahaprabhu? The Supreme Personality of Godhead, Krsna Himself. But He is also more than that; He is not only Krsna. He is the combination of both Shrimati Radhika and Krsna, and therefore He is not only Krsna; He has combined with Shrimati Radhika, His power. Shri Caitanya Mahaprabhu used to always be absorbed in Radha's mood. Krsna did not have Radha's beauty and Her intrinsic mood. Radhika has adhirudha-mahabhava, and even more than that. Krsna's mood goes up to mahabhava, but beyond that – how to serve and to please Krsna – He does not know. He will have to learn by going to the school of Visakha-devi, and sometimes to Lalita-devi. Without the help of Lalita and Visakha, He cannot relish the mood of Shrimati Radhika. So this was the mission of Shri Caitanya Mahaprabhu – to give these things. Krsna Himself could not do this, but when He took the beauty and the intrinsic mood of Radhika, then He could relish everything in Gambira under the guidance of Svarupa Damodara (Lalita) and Ramananda Raya (Visakha). And what was Gadadhara Pandita doing? He was watching to see if Mahaprabhu was playing His role perfectly or not. If He was making some mistake, Shri Gadadhara Pandita, in the mood of Radhika, would 'twist the ears' of Krsna, He would say, "O, You are doing wrong; You should it do like this." When Mahaprabhu was singing: 'barahapidam nata-vara-vapu,' Gadadhara Pandita quickly came and said, "O, You should do it like this: barhapitam nata-vara-vapuh karnayoh karnikaram bibhrad vasah kanaka-kapisam vaijayantim ca malam randhran venor adhara-sudhayapurayan gopa-vrndair vrndaranyam sva-pada-ramanam pravisad gita-kirtih ["Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrindavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories." (Shrimad-Bhagavatam, 10.21.5)] He was perspiring, His heart was melting, and His tears were falling like heavy rain. There was some defect in Krsna, and Gadadhara Pandita therefore instructed Him. To think that Krsna had taken away the beauty and intrinsic mood of Radhika and had become Shri Caitanya Mahaprabhu, and that Gadadhara Pandita had thus become Rukmini, is quite wrong. It is not like this. Shrila Bhaktivedanta Svami Maharaja came for the same object and mission as Shri Caitanya Mahaprabhu – for the jivas to be given raga-marga. They should know who Shrimati Radhika is, and what are all these moods. When he came to New Jersey, Boston, and New York, however, he realized that he had to cut so many jungles. If the land is not fertile, how can this seed of bhakti be given? The jungles were very dense and wild, with so many wild beasts, dangerous animals and poisonous snakes. It took time, and at the same time he kept everything reserved in his books. He told his disciples to read about the life and character of Prahlada Maharaja, Citraketu Maharaja, and others. He had so little time, because the bell rang. Krsna called him, "I cannot be without you. I need your service. Please come at once." He was then bound to go to his Prabhu. One may say that he has given everything in his books. Yes, he has given everything. But you will have to go deep, with the help of any pure Vaisnava: yaha bhagavat pada vaisnavera sthane ekanta asraya kara caitanya carane (Caitanya-caritamrta, Antya-lila 5. 131) A so-called Vaisnava cannot give you these truths. If one is not following, what will be the result? You will not understand. No one can be in the same class for twenty or twenty five years, or for his whole life, or forever. If he is not advancing, improving, then he must fall down; and that is now becoming the fact. Prabhupada's disciples came with so much honor to serve Krsna. This desire was there, and they are engaged in so many services. However, they don't have any way to advance now, and that is why their whole way is blocked. Where will they go? They are sure to go down. We should not always remain in the kanistha-adhikari stage. There should be a way to go up to something superior, but our minds will not go there. We should try to make advancement through someone who is superior, through those who are practically serving, whose minds are there, who knows Prabhupada's mood, and who know the very deep process of Shrila Rupa Gosvami and Shrila Raghunatha dasa Gosvami that he has written about in his books. We should try to go very deep. You can see in the sloka: tan-nama-rupa-caritadi-sukirtananu- smrtyoh kramena rasana-manasi niyojya tisthan vraje tad-anuragi jananugami kalam nayed akhilam ity upadesa-saram (Nectar of Instruction, Text 8) Shrila Svami Maharaja has explained the mood of Rupa Gosvami so well. If a person has many worldly desires and is full of anarthas, no harm. If he has some greed to serve Radha-Krsna in the line of Rupa Gosvami, he can do so. He can think of Radha-Krsna. He can sing, "Radha-Krsna prana mora yugula kisora," and also, "Rupa raghunatha pade hoibe akuti, kabe hama bujhabo se yugala piriti". What is the meaning? Prema-prayojana dasa: When will I become eager to follow in the footsteps of Shrila Rupa Gosvami and Shrila Raghunatha dasa Gosvami? Only then will I be able to realize what is the priti, the love and affection between Radha and Krsna. Shrila Gurudeva: How will this be possible? By the mercy of Nityananda Prabhu. 'Ara kabe Nitaicandra.' Nityananda Prabhu's mercy is essential. I have heard Shrila Svami Maharaja sing this song: 'parama karuna, pahu dui jana, nitai gauracandra; saba avatara sara siromani kevala ananda kanda.' Even in the beginning we realize the mercy of Nityananda Prabhu. But why has Shrila Narottama dasa Thakura prayed to Rupa-Raghunatha? Shrila Rupa Gosvami is the heart of Shri Caitanya Mahaprabhu. Shri Rupa-Raghunatha can give the service of Radha-Krsna. Nityananda Prabhu can also give it, but not in the shape of Baladeva Prabhu or Nityananda Prabhu. He can give it in the shape of Ananga-manjari. Rupa Gosvami is Rupa-manjari. He can give all the moods to serve Shrimati Radhika. We should try to know these truths and advance from kanistha-adhikari to madhyama. Then we will never fall down. A taste will come, and when that taste comes in chanting, remembering, and hearing hari-katha, then Krsna will manifest in the heart and purify it. We will become madhyama-kanistha, madhyama-madhyama, madhyama-uttama, and then maha-bhagavata-kanistha. So, we should try to know all these things, and try to have all these things. First we should try to have taste. How will it come? If you are not always associating with a high class of Vaisnavas, even your chanting and remembering will not do. Shrila Sukadeva Gosvami has therefore given the process: First sravanam, and then kirtanam, and then serving and meditating. Sravana, hearing, should be done. Shrila Rupa Gosvami and Shrimad-Bhagavatam have both told: dharmah svanusthitah pumsam visvaksena-kathasu yah notpadayed yadi ratim srama eva hi kevalam ["Duties (dharma) executed by men, regardless of occupation, are only so much useless labour if they do not provoke attraction for the message of the Supreme Lord." Following a system of religion that does not awaken one's Krsna consciousness, or God consciousness, is merely a waste of time and labour." Shrimad-Bhagavatam, 6.16.43] Shrila Gurudeva: What is the meaning? Shyamarani dasi: If someone is following all the principles of varnasrama, following all the regulations, and following the Vedas, but he doesn't have any taste for hearing from the topmost sadhus... Shrila Gurudeva: Even if he is chanting and serving in so many ways; even if he is reading the books, but... Shyamarani dasi: If he doesn't have any taste for hearing from pure sadhus about the sweet lila and glories of Krsna, then all of his activities come to zero. Shrila Gurudeva: Yes. You should always know this. Chanting alone will not do. It will not be first-class, or pure. If you are hearing hari-katha, then your chanting of the Holy Name will be pure. The Holy Name is always pure. 'Purna suddha nitya mukta vinatva nama namine.' The Nama is always Krsna Himself. They are not different. But we cannot realize this. We must always be hearing from realized souls. Narada can tell anyone, any creature, even just by looking at him, "O, may you now become a high-class maha-bhagavata." Simply by telling someone this, he can make that person become like himself. A madhyama-bhagavata cannot do this. He will give his association and hari-katha. A kanistha-adhikari can only say, "You should come to my Gurudeva; you should come to this pure devotee." He can only say this much. On one hand all this is mercy, but Narada can at once say, "O, Krsna-prema should come, and you should dance and sing." He has the capacity to say that, because he has controlled Krsna in his heart by his services. He is therefore a maha-maha-maha-bhagavata. I request everyone to remember that we are in the one family of Shri Caitanya Mahaprabhu. Shrila Bhaktivedanta Svami Maharaja's mission was to give this vision. He came to these western countries where there was no sign of bhakti, where all were engaged in sense gratification. The people were always accustomed to take beef and so many other abominable things. Mercifully, in a year or two, he changed the whole world. It was a miracle. He translated so many books, and by his mercy he accepted so many disciples who were very powerful at that time. He inspired them and engaged them through his teachings everywhere he went. He made them all so powerful that you cannot imagine it. I know that in France and other areas Bhagavan Prabhu was so famous. He made a big school, New Mayapura, where there were more than three hundred devotees and also a big gosala. You cannot imagine. However, when I went to see that place two years ago, I saw that all the land and trees were weeping. There was no life there; it was like a desert. When Shrila Svami Maharaja used to sing there, he was weeping in ecstasy. But what became of it all after he left? So I request Bhagavan also, "You cannot be happy in this world, my dear friend Bhagavan Prabhu. This world can cheat you. You will never be happy. You should therefore have strong faith in your Gurudeva. He was not any ordinary person; he was transcendental. He came from there, for the enlightenment of all." jnane prayasam udapasya namanta eva jivanti san-mukharitam bhavadiya-vartam sthane sthitah sruti-gatah tanu-van-manobhir ye prayaso 'jita jito 'py asi tais tri-lokyam ["Lord Brahma said, 'O my Lord Krsna, a devotee who abandons the path of empiric philosophical speculation aimed at merging in the existence of the Supreme and engages himself in hearing Your glories and activities from a bona fide sadhu, or saint, and who lives an honest life in the occupational engagement of his social life, can conquer Your sympathy and mercy even though You are ajita, or unconquerable.'" (Shrimad-Bhagavatam, 10.14.3)] All have seen that in this world there is no happiness. There are so many problems and problems. These problems are like poisonous snakes, and death is like a tiger. We cannot say when we will die. Problems are coming one after another, like very large waves of twelve feet and even twenty feet. So I request you all, not to come down. Try to have a taste in the Name and in hari-katha. And, when you hear that a good, bona fide devotee is coming and giving classes, you must certainly attend. This will bring you a taste in all devotional activities. All your paths will be thus open, and then you can go up very soon and very easily. You will see that your Guruji is smiling and saying, "Oh, I am very lucky that you have come. Now let us all serve Radha and Krsna." So we should be like a family – not thinking that we are enemies. There should be no fear at all. Why fear? If we want to serve Radha-Krsna in the same line as our predecessor acaryas, why fear? Helping each other, therefore, we should follow the mission of Shrila Bhaktivedanta Svami Maharaja, Shrila Bhaktisiddhanta Sarasvati Thakura, our Gurudeva, and Shrila Rupa and Sanatana Gosvamis; and be happy. Then we may see that ISKCON will be changed. I went to so many places in the world, and I saw that nowadays hardly anyone honors ISKCON leaders, or their god-brothers, or even third class devotees. Hardly anyone honors anyone. That is why they are losing so much. If they properly respect each other, and also chant and remember, they must change. Gaura Premanande!
  22. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Janmastami morning Mathura, India: August 31, 2002 In the beginning of this morning's class, Shrila Narayana Maharaja asked Krsna dasa to lead the assembled devotees in singing Shri Mangala-gitam. He said that because today is Krsna's Appearance Day, we should begin by first singing this kirtana. Then he said, "Who is really qualified to hear this bhajana? Shri Krsna Himself is actually the only person qualified to hear it. Shri Jayadeva Gosvami is only singing this song to give Krsna happiness. He hopes to see the Lord pleased." After the bhajana, Shrila Narayana Maharaja gave the following elaboration of the verses: When Krsna sees Radharani looking towards Him with sidelong glances, He looses all His power and begins to fall to the ground. His cowherd friend Madhu-mangala notices this and says, "What are You doing? Your mother, father, and all Your relatives are watching. You should check Yourself." srita-kamalakuca-mandala! dhrta-kundala! e kalita-lalita-vanamala! jaya jaya deva hare Shri Krsna takes shelter of kamala. Shrita means shelter, and here, kamala means Radharani. Kuca-mandala means that Krsna is taking shelter of the breasts of Radharani. Dhrta-kundala. Krsna's kundala (earrings) are not ordinary. His kundala is the glories of Radharani, and He is always "wearing" that. Kalita Lalita: Lalita means very attractive and beautiful. Here, Lalita refers to Krsna's vanamala, His garland is made from different varieties of forest flowers. It hangs around His neck and extends down to His lotus feet. Jaya jaya deva hare: All glories to this Krsna who steals all the distress of the living entities. Especially, He steals the heart of Shrimati Radharani. No one can steal the heart of Radharani, except for Krsna. dina-mani-mandala-mandana! bhava-khandana e muni-jana-manasa-hamsa! jaya jaya deva hare Generally, dina mani means ‘the sun,’ but here it refers to all the universes. India is the topmost place in all the universes, and Shri Vraja Bhumi, the topmost place in India, is the crown jewel in all the universes. So here, dina mani means that Vraja-mandala, not the Sun-god, is the crown-jewel in all the universes. Bhava means ‘material existence,’ and it also means ‘bondage.’ He who delivers others from this material bondage is called bhava-khandana. In this connection, is there any material bondage for the Vraja-devis? They have none at all. Their only bondage is their feelings of separation from Krsna. Krsna is the only person qualified to remove this bondage of separation from the Vraja-devis, so bhava-khandana means that Krsna can remove the distress of the separation of the gopis. Muni-jana-manasa-hamsa means the ‘great sages,’ and especially refers to those who meditated on Krsna for a long time in the Dandakaranya forest. It applies to all the yautiki rsis (those who came to Krsna in a group) and ayautiki rsis (those who came individually) who became gopis in their next birth. Muni also refers to Shri Sukadeva Gosvami. Krsna is just like the swan, swimming in the minds of these munis. Jaya jaya deva hare: Jayadeva Gosvami is singing, "All glories to this Krsna." kaliya-visadhara-ganjana! jana-ranjana e yadu-kula-nalina-dinesa! jaya jaya deva hare Kaliya-visadhara ganjana refers to that Krsna who smashes the pride of Kaliya. Krsna easily removed the poison of Kaliya, although Kaliya was extremely poisonous, and after doing so Kaliya became like nectar. In the same way, Krsna can also smash our anarthas, or unwanted desires. We therefore pray to that Krsna. Jana-ranjana: Jana here means Vraja-jana, or ‘the residents of Vraja,’ like Nanda Baba, Yasoda Ma, and all of Krsna's friends and cows. Jana here especially means the Vraja-devis, and among them, Shrimati Radhika is the most prominent. Krsna is the only person who gives pleasure to the Vraja-jana. He has no other duty; He is always thinking how to give pleasure to Shrimati Radharani. Yadu-kula-nalina-dinesa: Yadu-kula means ‘the dynasty of Nanda Baba,’ not the dynasty of Mathura. Nalina means ‘lotus flower,’ and here nalina especially means the lotus flower of the Vraja dynasty, or the Vraja-devis, who are just like the lotus in Vraja-mandala. Dinesa means ‘the sun,’ and here dinesa refers to Krsna. Krsna is just like the sun for the lotus flower of Vraja-bhumi. When the lotus flowers of Vraja-mandala offer themselves to Krsna, they begin to blossom, and therefore Jayadeva Gosvami is singing, jaya jaya deva hare: "I'm praying to this Hari, who, just like the sunlight, can make the flower-like gopis blossom." madhu-mura-naraka-vinasana! garudasana! e sura-kula-keli-nidana! jaya jaya deva! hare Madhu, Mura, and Naraka were demons who were killed by Krsna – not really by Krsna Himself, but by other Visnu incarnations. Janmastami is known to have taken place on the eighth day of the moon, but in reality, the eighth day of the moon is the full moon day. In other words, the moon is always complete; only according to our own vision do we see that today is the eighth day of the moon – or the fifth, or sixth, etc. Although always full, the moon is sometimes covered in part by a shadow, and thus we see only three-quarters, half, one quarter, or less. In the same way, all of the incarnations of Krsna, the Visnu incarnations, are also Krsna. It is only our vision that makes us see any difference. It is generally understood that visnu-tattva kills the demons, not Krsna. But actually Visnu is Krsna Himself, Purnacandra (a name of Krsna that means ‘the full moon’), the source of all incarnations. Just as the full moon is also always present on the eighth, and any other day of the moon, Purnacandra, Krsna, is eternally present. In this way, when Visnu killed the Madhu and Mura demons, Krsna was also there. Here it says, madhu mura vinasana. He who killed Mura, and Madhu is also Krsna; the verse indicates Krsna. Garudasana: Generally Garudasana refers to Narayana, He whose carrier is Garuda. But here, Garudasana means Krsna. Krsna once made Shridama His Garuda-carrier. Jayadeva Gosvami is uttering the word Garudasana, meaning Krsna. Sura kula keli nidana, jaya jaya deva hare: Sura generally means ‘demigods,’ but Krsna's madhurya pastimes are not for the demigods. Not only can't they see these pastimes, they also have no qualification to hear them. Venu-gita of Shrimad Bhagavatam explains that the demigoddesses have a chance to see something of Vraja-lila, but they cannot see completely. Yet, even when they saw only the semblance of the pastimes there, they fainted and became unconscious. The demigods on the other hand, have no qualification to see Krsna's pastimes, especially the madhurya-mayi pastimes. Only those who attain a qualification like Krsna can hear these pastimes. Keli-nidana: Keli means those pastimes that are giving pleasure to this type of sura. amala-kamala-dala-locana! bhava-mocana! e tri-bhuvana-bhavana-nidhana! jaya jaya deva! hare Amala means ‘without any spots or blemishes,’ and kamala means ‘lotus flower.’ Krsna's eyes are just like the petals a spotless lotus flower. Tri-bhuvana-bhavana-nidhana: Tribhuvana here means Vrajabhumi, which is the essence of all of the three worlds. Krsna is the only shelter of Vrajabhumi and the Vrajavasis. Jaya jaya deva hare: I offer my obeisances to this Hari, who is the shelter of all the Vrajavasis. janaka-suta-krta-bhusana! jita-dusana! e samara-samita-dasakantha! jaya jaya deva! hare The general meaning of janaka-suta is Sita devi, the consort of Lord Ramacandra. In the pastimes of Ramacandra, Janaka-suta is decorating Rama with many kinds of paraphernalia. This can also be applied to Krsna's and Radharani's pastimes. Sometimes, Radharani decorates Krsna in the forest. Janaka also means ‘father,’ and suta means ‘daughter.’ Therefore janaka-suta in this connection means the daughter of Vrsabhanu Baba. Janaka-suta-krta-bhusana: Bhusana means ‘decoration.’ Krsna is decorated by the daughter of Vrsabhanu Baba. Jita-dusana means ‘He who defeated the demon, Kala Dusana.’ But, jita-dusana also means ‘those things that are very bad,’ like the very intense separation of the Vraja-devis. Hari, Krsna, removes this, so I offer my obeisances unto that Hari. Samara-samita-dasakantha: This Nanda-lala (the darling son of Nanda Baba) is defeating dasakantha, the many demons. Jayadeva Gosvami is saying that this Nanda-lala is killing all the demons in Vraja. Jaya jaya deva! hare. I offer my obeisances unto the lotus feet of Hari. abhinava-jaladhara-sundara! dhrta-mandara! e sri-mukha-candra-cakora! jaya jaya deva! hare Abhinava means ‘very new,’ and jaladhara means that the newly formed cloud is appearing in the sky. It is very soft, glistening, pleasing, and attractive. Krsna's complexion is like this nava-jaladhara. Dhrta-mandara: Mandara here doesn't refer to Mandara-parvat (one of the largest mountains in the universe; the mountain of the demigods); it means Giri-Govardhana. In one way, it can also be understood that mandara means the two Giriraja Govardhanas of Shrimati Radhika's breasts, upon which Krsna takes shelter. The elevated ideas in this connection cannot actually be expressed. We will have to understand them by our bhajana. Shri-mukha-candra-cakora: Here, sri-mukha refers to Shrimati Radharani, whose lotus face is just like the moon. Krsna always hankers to have darsana of that moon. Just like the cakora bird, Krsna is also always one-pointed. The cakora bird will only drink water that comes directly from rain, not from any pond, or ocean, or river. In the same way, Krsna is always hankering to drink the nectar of the lotus face of Shrimati Radharani. tava carane pranata vayam iti bhavaya e kuru kusalam pranatesu jaya jaya deva! hare Here, Jayadeva Gosvami, who is most merciful and a very rasika Vaisnava within our sampradya, is saying, tava carane pranata vayam. Vayam is plural. Jayadeva Gosvami alone is writing this song, but he is including us within his prayer to Krsna: "Oh, please be merciful. We are now taking shelter at Your lotus feet." Kusala means ‘welfare.’ What is the real welfare? Shri Jayadeva Gosvami is praying, "Oh, please make me the maidservant of Shrimati Radharani." Kuru kusalam pranatesu: "Please! We are taking your shelter. We are remembering Your lotus feet. Therefore, please make us the maidservants of Shrimati Radharani." Shri Jayadeva Gosvami is uttering, jaya jaya deva hare three times, so that Krsna will listen to his prayer. The position of the maidservant of Shrimati Radharani is topmost, and Krsna Himself wants to serve Her as Her maidservant. Although it is the topmost position, still, Jayadeva Gosvami is appealing three times so that Krsna will accept his prayer. He is indicating, "It is for this purpose that I offer my pranama unto the lotus feet of that Hari." sri-jayadeva-kaver idam kurute mudam mangalam-ujjvala-gitam jaya jaya deva! hare Jayadeva Gosvami is praying to Krsna, "Only You are qualified to listen to this song. No one other than You is qualified to listen to this type of glorification of Shrimati Radharani, and therefore I'm writing this song for You. I pray that you will become pleased by hearing it." What happened to Krsna when He heard this song? His ears stood up and, just like the ears of a calf or a cow, took the form of cups. This song, only meant for Krsna, is the only real offering of prayers of glorification to Him. He becomes very pleased when His devotees sing this song. He will be pleased when you worship She who is dearest to Him. Radha-Krsna's exalted pastimes are explained in Ujjvala Nilamani and other scriptures of the Gosvamis, and if we pray to pastimes such as Shri Krsna offering His head at the lotus feet of Shrimati Radhika, He will become very pleased."