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  1. 03 December 2002 bhayam dvitiyabhinivesatah syad isad apetasya viparyayo 'smrtih tan-mayayato budha abhajet tam bhaktyaikayesam guru-devatatma ["Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul." (Srimad Bhagavatam 11.2.37)] What are the causes of fear? Srila Sukadeva Gosvami has explained it. We all fear. Although everyone in all species of life throughout all the material universes only wants peace of mind and happiness, everyone is full of fear. Happiness and peace of life follow us like a shadow. If we want to take that shadow within our grasp, we will find it to be intangible – with no substance. On the other hand, when we proceed forward, turning away from our shadow, that shadow will follow us. This is the nature of shadows. Perhaps all of you know the meaning of maya? Maya, in the form of economic development, sense gratification, and impersonal liberation, is like a shadow. When we turn to her and try to enjoy sense gratification, we find sense gratification to have no substance. In other words, the desire for material happiness becomes the cause of pain and grief. There is no happiness in the material world, only distress and suffering, and this suffering is experienced as the endless chain of birth and death. No one is happy to be in maya. On the other hand, if we progress towards Krsna, then all material facility and liberation will follow us. We are part and parcel of the Supreme Lord, Krsna, and He is an ocean of ananda, unlimited happiness and peace. He is the reservoir of pure ananda, and in fact He Himself is ananda. Because we are His parts and parcels, by our constitutional position, by nature, our bodies are made of pure ananda. This refers to our transcendental body, however, not our material body. bhayam dvitiyabhinivesatah syad isad apetasya viparyayo 'smrtih tan-mayayato budha abhajet tam bhaktyaikayesam guru-devatatma Somehow we have departed from that Supreme Lord, the ocean of rasa and ananda, who is ananda Himself, and now we are entangled in illusory maya. Ma – Ya. We are seeing that which is not actually a fact to be a fact. Whatever we see or feel by our sensory perception is maya. When we first departed from Krsna, when we first forgot Him, maya came at once and attacked us. She defeated us and put us in her jail. What is that jail? It is this body and mind. Actually there are two jails, one within the other. This gross body is the outer jail and the subtle body is the inner jail. We have been suffering and fearing since time immemorial, and we are never free from that. Pariksit Maharaja asked Srila Sukadeva Gosvami, "How can we come out of this endless chain of birth and death? How can we get free from maya?" Srila Sukadeva Gosvami replied, "Tan-mayayato budha abhajet tam / bhaktyaikayesam guru-devatatma." Being in maya, we cannot become free from maya at once and go to Goloka Vrndavana. It is possible only by the help of Vaisnavas. By the association of pure Vaisnavas, you can have a very pure guru – not an imitation guru or a kan-guru, but a sad-guru. If we take shelter in his lotus feet, he will take full charge of our lives. He will take all kinds of responsibility for our lives, and he will teach how to do bhajana of Krsna. Guru-devatatma. First, we must think that guru is our atma. Being totally surrendered to him, we must depend solely on him. Tan abhajet. Tan means the Supreme Lord, Krsna. If we serve Krsna under the guidance of sad-guru, then certainly, like magic, we will be out of maya. We will see that our transcendental form has manifested, that we are serving Krsna, and that we are now bathing in the endless ocean of ananda and rasa. At that time we will also be embodiments of ananda, and we will simultaneously be the enjoyers of ananda by serving. Try to realize all these facts. It is not sufficient to simply hear about this and tell others. We will have to be established in this truth. We are in deep maya, and to the extent we are in maya we are that far away from Krsna. Our only hope is the fact that Krsna has sent sad-guru and Vaisnavas to this world. I realize this; I was a third-class bogus person, but my Gurudeva picked me up and engaged me in this transcendental service. To give the happiness of direct service to Radha-Krsna Yugala is the mission of Srimad Bhagavatam, Sri Narada Rsi, Srila Sukadeva Gosvami, Sri Caitanya Mahaprabhu, our guru-varga, and especially, in Western countries, Srila Bhaktivedanta Swami Maharaja – who ordered me to also preach it. I request you all to understand these eternal truths and be established in them, and to also preach this mission of our guru-parampara to others. If you are practicing but not preaching, you are selfish. Do not be weak. Preach. It is stated in Caitanya Caritamrta: "Sthane sthitah sruti-gatam tanu-van-manobhir" If you are wearing the saffron cloth of a brahmacari or sannyasi, do not marry and do not fall down. If you are grhastha, then remain grhastha, but after you are fifty years old, try to come out of grhastha life. Do not engage your whole life in the grhastha asrama. If you can be a grhastha like Prahlada Maharaja or the Pandavas, that is fine; but that is very rare. Gaurapremanande * [Endnote: "This is a quotation from Srimad-Bhagavatam (11.2.37). It is an instruction given by Kavi Rsi, one of the nine saintly personalities called the nine Yogendras. When Vasudeva, Krsna's father, asked Devarsi Narada in Dvaraka about devotional service, it was mentioned that previously King Nimi, who was the King of Videha, was instructed by the nine Yogendras. When Sri Narada Muni discoursed on bhagavata-dharma, devotional service, he indicated how a conditioned soul can be liberated by engaging in the loving transcendental service of the Lord" (Caitanya Caritamrta Madhya 20.119 purport by Srila Prabhupada Bhaktivedanta Swami Maharaja).]
  2. This year, 2017, June 25th and 26th around the world is the commemoration of the divine Ratha Yatra festival. Please accept this lecture excerpted from Srila Narayana Gosvami Maharaja's book, The Origin of Ratha-yatra, chapter 5. Mahaprabhu's mood at Ratha-yatra At the beginning of the Ratha-yatra Festival, Sri Caitanya Mahaprabhu offers a prayer to Jagannatha-deva, not to His form as Lord Jagannatha or Vasudeva-Krsna, but to His form as Vrajendra-nandana Sri Krsna: jayati jana-nivaso devaki-janma-vado yadu-vara-parisat svair dorbhir asyann adharmam sthira-cara-vrjina-ghnah su-smita-sri-mukhena vraja-pura-vanitanam vardhayan kama-devam Srimad-Bhagavatam (10.90.48) ["Sri Krsna is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious, as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all-glorious and happy."] Caitanya Mahaprabhu is praying in the mood of Srimati Radhika meeting Krsna at Kuruksetra. There, by their mood, the gopis bring Krsna to Vrndavana and decorate Him with flowers. By their mood they forcibly give Him the flute He left in Vrndavana with Mother Yasoda, along with His peacock feather, and they whisper in His ear, "Don't say that Your father and mother are Vasudeva and Devaki. Don't say that You are from the Yadu dynasty and that You are a Yadava. Say only that You are a gopa." Krsna replies, "Yes, I will follow your instructions." Sri Caitanya Mahaprabhu prays, jayati jana-nivaso devakijanma- vado. This sloka, which Sri Sanatana Gosvami has quoted in his Brhad-bhagavatamrta, has many profound meanings. If Caitanya Mahaprabhu or Srila Sanatana Gosvami were to explain it, they would do so with a hundred different meanings, each deeper and more unfathomable than the previous one. It contains the entire Srimad-Bhagavatam from beginning to end. The general meaning of jana-nivasa is, "You are always in the hearts of all as Paramatma." However, Krsna cannot live as Paramatma in the hearts of the Vrajavasis; He can only be present there in the form of Vrajendra-nandana Syamasundara. Jana also means nija-jana (near and dear), and therefore it means Krsna's personal associates. All the Vrajavasis are Krsna's nijajana, for He is the jivana (life-air) of Nanda, Yasoda, all His friends, and especially of the gopis. He is also radhika-jivanera jivana, the very life of Radhika's life, and He always resides in Her heart. This relationship is reciprocal; the Vrajavasis are His life, just as much as He is theirs. Devaki-janma-vado. Only Mathuravasis and worldly people can say that Krsna took birth from the womb of Mother Devaki. General people say this, but actually He is the son of Mother Yasoda; she is His real mother. Yadu-vara-parisat svair dorbhir. The members of the Yadu dynasty are the nija-jana of Dvarakadhisa-Krsna, for they are His associates. It seems that this sloka refers to Vasudeva-Krsna, and describes Arjuna, Bhima, and His other associates as His arms. Vasudeva-Krsna fought in the Mahabharata War and in various other battles, and He fought with Paundraka Vasudeva and other demons. The sloka seems to describe dvaraka-lila, but actually, in its deeper meaning, it glorifies Vrajendra-nandana Krsna. In Vrndavana, Krsna killed Putana and other demons with his own arms. Moreover, in Vrndavana He killed the greatest demon – the feelings of separation felt by Srimati Radhika and the gopis. Sthira-cara-vrjina-ghnah su-smita-sri-mukhena vraja-puravanitanam. In Vrndavana, Krsna always took away all kinds of problems and suffering, simply with His smiling face and His flute. What was the suffering of the Vrajavasis? It was only their mood of separation from Him. They had no other problems at all. This verse includes the pastimes of Gokula, Vrndavana, Radha-kunda, Syama-kunda, rasa-lila, and all the other Vraja pastimes as well. Vardhayan kamadevam. In this connection, Kamadeva does not mean lust, but prema. What kind of prema? Sneha, mana, pranaya, raga, anuraga, bhava, and mahabhava. The gopis tell Krsna, "You are that person – that Kamadeva." In this way, Sri Caitanya Mahaprabhu is offering pranama and praying, putting the whole of Srimad-Bhagavatam, and all of Krsna's pastimes as well, into this one sloka. The meaning of gopi-bhartuh As I have explained before, Mahaprabhu very rarely sees Jagannatha, Baladeva, and Subhadra. When He does, He at once enters a mood of very intense separation and prays, "After a long time I am meeting with My most beloved, for whom I was burning in the fire of separation." He addresses Jagannatha as gopibhartuh and prays, "Pada-kamalayor dasa-dasanudasah." The word gopi-bhartuh reveals Krsna's relationship with the gopis, for it means "the gopis' most beloved," or "He who is always controlled by the gopis." Mahaprabhu concludes, "I want to be the servant of the servant of the servant of that Krsna." naham vipro na ca nara-patir napi vaisyo na sudro naham varni na ca grha-patir no vanastho yatir va kintu prodyan-nikhila-paramananda-purnamrtabdher gopi-bhartuh pada-kamalayor dasa-dasanudasah Sri Caitanya-caritamrta (Madhya-lila 13.80) ["I am not a brahmana, a ksatriya, a vaisya, or a sudra. Nor am I a brahmacari, a grhastha, a vanaprastha, or a sannyasi. I identify Myself only as the servant of the servant of the servant of the lotus feet of Sri Krsna, the maintainer of the gopis. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing in full brilliance."] Sri Caitanya Mahaprabhu prays not only for Himself, but for everyone. He is the Supreme Personality of Godhead, gopibhartuh Himself, and He offers prayers in order to teach us how to pray. He is teaching us our actual identity; we are not Indian or American, nor are we from Great Britain or anywhere else. We are not brahmanas, administrative ksatriyas, mercantile vaisyas or sudra laborers, nor are we brahmacari students, grhastha householders, retired vanaprasthas, or sannyasis in the renounced order. We are eternally servants of Krsna. Sri Caitanya Mahaprabhu uses the name gopi-bhartuh for further clarification, and by this He is indicating, "We are not servants of that Krsna who lived here and there in Dvaraka without His flute. Others may be, but as for My associates and Myself, we are only gopi-bhartuh pada-kamalayor dasa-dasanudasah, the servants of the servants of the servants of the lotus feet of Sri Krsna, the beloved of the gopis." Who is gopi-bhartuh? He is Radha-kanta, Radha-ramana, and Gopinatha. The gopis must be there as the aradhya (worshipable deities) of Krsna. He must be their worshiper, and then we are His servants; otherwise not. We are not Krsna's servants if Rukmini and Satyabhama are there, or if He is four-handed and holding His Sudarsana cakra. Krsna must be with the gopis, He must be controlled by their prominence, and especially by Radha. We are servants of that Krsna. We are all transcendental, and our intrinsic, constitutional nature is to serve Krsna; but we are not servants of all His manifestations. There are very big differences in these manifestations, and to be the servant of gopi-bhartuh is very, very rare. We can consider that those who have come in the line of Mahaprabhu are radha-dasis, as gopi-bhartuh pada-kamalayor dasadasanudasah only applies to the maidservants of Radhika. Caitanya Mahaprabhu's statement therefore refers to those who are coming in His disciplic line, those who are coming in the line of Srila Rupa Gosvami, Srila Raghunatha dasa Gosvami, and our entire guru-parampara. One day, if our creeper of bhakti blossoms and the fruits and flowers of prema-bhakti manifest, we will be able to realize this. This is the aim and object of our life. Leading up to the meeting: Krsna sends Uddhava to Vraja Mahaprabhu was so absorbed that He could not utter Jagannatha's name. He could only chant, "Jaja gaga! Jaja gaga!" Tears fell from His eyes, and His heart melted. One can realize this state only if he is a devotee of the highest standard. What was the cause of Mahaprabhu's bitter weeping? What was the reason behind it? Mahaprabhu told Svarupa Damodara to sing a song that suited His mood, and Svarupa Damodara began to sing: sei ta parana-natha painu yaha lagi' madana-dahane jhuri' genu Sri Caitanya-caritamrta (Madhya-lila 13.113) ["Now I have gained the Lord of My life, in whose absence I was being burned by Cupid and was withering away."] You will have to consult Srimad-Bhagavatam to understand the meaning of this verse, because the history of Ratha-yatra has been indicated there. Krsna left Vraja at the age of eleven1 [Krsna is exactly ten years and eight months old when He leaves for Mathura,but His transcendental body is like that of a full-grown kaisora of fourteen orfifteen years] and went first to Mathura, and then after some time He went to Dvaraka. While He was in Mathura, He sent Uddhava to console the gopis, and later He also sent Baladeva Prabhu from Dvaraka to console them. The gopis had now been feeling separation for a long time. Everyone in Vrndavana was feeling separation from Him, and even the cows and calves were upset. The gopas and gopis were weeping continuously, and everyone, including the entire forest of Vrndavana, was drying up. When Krsna was sending Uddhava from Mathura, He told him,"Uddhava, go to Vrndavana and pacify My father and mother, Nanda and Yasoda, and especially pacify the gopis who have given Me their life and soul and everything they possess. The gopis always remember Me, and they do nothing else. They never decorate themselves and they have even given up taking their meals. They don't bathe and they don't even sleep." mac-citta mad-gata-prana bodhayantah parasparam kathayantas ca mam nityam tusyanti ca ramanti ca Bhagavad-gita (10.9) ["The thoughts of My pure devotees dwell in Me, their lives are fully devoted to serving Me, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me."] The gopis' only relief from their feelings of separation came when they sometimes fainted and sometimes slept. However, even these two friends – fainting and sleeping – abandoned the gopis when Krsna took them with Him to Mathura. In this way Krsna sent Uddhava to Vraja, and there Uddhava related His message, word by word, letter by letter. However, this only made the gopis more unhappy. Previously they had thought, "Krsna has promised that He will come;" but after hearing the message, they thought, "Krsna will never come," and they felt even more separation. Srimati Radharani began to weep: he natha he rama-natha vraja-natharti-nasana magnam uddhara govinda gokulam vrjinarnavat Srimad-Bhagavatam (10.47.52) ["O master of My life, O master of the goddess of fortune, O master of Vraja! O destroyer of all suffering, Govinda, please lift Your Gokula out of the ocean of distress in which it is drowning!"] Srimati Radhika said, "I am dying without Krsna. My dear sakhis, if Krsna does not come, I will die; I will surely die. Take My body, place it at the base of a tamala tree, and place My arms around that tree so that I may feel connected to Krsna. I pray that the water in My body will mix with Pavana-sarovara where Krsna bathes, so that I may touch Him. Let the air in this body go to Nanda Baba's courtyard and touch Krsna when He is fanned. May the fire in this body become rays of sunshine in Nanda Baba's courtyard, and then My soul will be happy. Now I cannot see Krsna, or touch Him." She was in a very pitiful condition, always in a mood of deep separation. Krsna was also feeling unbearable separation, but no one knew that. The gopis could share their suffering with each other, but Krsna could not share His feelings with anyone. He wept alone. This is why He sent Uddhava to Vrndavana; He wanted Uddhava to be admitted into the school of the gopis, so that he would learn the meaning of the two-and-a-half letters in the word prema. [Unlike English, which has only full letters, Sanskrit words can contain both full and half letters.] Krsna considered, "When Uddhava understands the love of the gopis, he will be qualified to realize My feelings of separation." When Uddhava returned from Vraja, he told Krsna about the glories of the gopis and their one-pointed love. He said, "It is so very high that I could not touch it. I only saw that mountain of love from a great distance, but still it was so high that my hat fell off the back of my head as I looked up at it. I cannot imagine how glorious the gopis are. I wanted to take the dust of their lotus feet, but now I am hopeless. I am not qualified to touch their foot-dust, so I simply offer pranama to it from very far away. Uddhava then uttered the following prayer in glorification of the gopis: vande nanda-vraja-strinam pada-renum abhiksnasah yasam hari-kathodgitam punati bhuvana-trayam Srimad-Bhagavatam (10.47.63) ["I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of Sri Krsna, the vibration purifies the three worlds."] Instead of becoming pacified by Uddhava's explanation, Krsna felt more and more separation. He wanted to go to Vraja, but for some reason He could not. What Krsna never told before Krsna had told Uddhava, "My father and mother are weeping bitterly. They have become blind, and they are hardly more than skeletons. Perhaps they will only live for one or two days more; in fact, they may die at any moment. Please go and pacify them. And go also to the gopis. I know that My father and mother are weeping bitterly, that they are blind, and may die... but I don't know what is the condition of the gopis. They are feeling the topmost separation for Me. I don't know whether they are alive, or if they have already died; so go at once, quickly. They always remember Me, keeping Me on the chariots of their minds, without any selfish motive. They know that nobody in Mathura knows My heart." The gopis know that Krsna is very shy, and cannot ask anyone for something to eat when He feels hungry. Yasoda-maiya is not present in His palace; so who will pacify Him, and who will serve Him? This is why the gopis feel so much separation. Krsna had told Uddhava, "The gopis are mat-prana, My life and soul." He had not said this about His father and mother, only about the gopis. He continued, "They have left everything for Me. For My sake, they have stopped caring for their bodies and have forgotten all their bodily duties. I am their only beloved, and they are My most beloved; indeed, they are My life and soul. They have left their shyness and their worldly responsibilities, and they have also abandoned all social etiquette for Me. For My sake, they have disobeyed their parents and left their source of maintenance. I must somehow save them and maintain them. Now they are far away, thinking, 'Krsna will surely come tomorrow. If we die now, He will also die when He finds out.' This is the reason they somehow maintain their lives without dying. "The gopis think, 'Krsna has promised, and He cannot break His promise. He must come. He will come tomorrow.' That is why they maintain their lives. Actually, I think that they are not maintaining their own lives. Their lives rest in Me, and I am maintaining them, otherwise they would have been finished. Go at once and see whether they have died or not; and if not, please pacify them." Krsna had only spoken like this about the gopis; never about anyone else, including Arjuna and the Pandavas, or His queens, Satyabhama and Rukmini. The gopis are unique in their boundless and causeless love and affection for Krsna. Our highest aim and object is the love for Krsna that is in the gopis, and especially in Radhika. When Radhika was feeling separation, gopis like Lalita, Visakha, Citra, Campakalata, and Rupa Manjari were serving Her and trying to pacify Her; but who could actually pacify Her? She was totally mad, with no external sense at all. The others were trying to pacify Her because their consciousness was still somewhat functional. Their love is very high, millions of times greater than that of Uddhava, Satyabhama, and Rukmini, and higher even than that of the other sakhis of Vrndavana; but it is not as high as Radhika's love. Radhika was totally mad, as Uddhava saw when he witnessed Her talking to the bumblebee. Actually, Krsna Himself had gone to Vraja in the form of that bumblebee, and He also saw that Radhika was totally mad. She was lying on a bed of rose petals, which had become dried up by the touch of Her body, and all the candana that had been put on Her body to cool Her was also completely dried. At first, Uddhava could not understand whether She was dead or alive. Then, he saw that Radhika was very angry with Krsna, criticizing and abusing Him, and calling Him an ungrateful cheater. No one else could have spoken to Krsna in this way, including Satyabhama and the other queens, and even Mother Yasoda and Nanda Baba. Radhika told Him, "You are ungrateful, and You are like a six-legged bumblebee. Human beings have two legs and animals have four; but bumblebees have six legs, so they are more ignorant than any animal. We don't want to have any relationship with that black person whose heart is as black as a bumblebee. Rama was also black, and he cheated Surpanakha and cut off her nose and ears." Srimad-Bhagavatam is actually an explanation of the glory of Radhika's love. Her love is supreme, and it is the goal of all living beings. We can never grasp its breadth, but we can taste a drop of it, and even that one drop can drown the entire universe. Sri Caitanya Mahaprabhu gave Srila Rupa Gosvami that drop of the endless ocean of nectar, bhakti-rasa. If we can serve the gopis, and especially Radhika, we can also have love and affection for Krsna, and then we can feel separation. Otherwise, it will never be possible. Caitanya Mahaprabhu, the Six Gosvamis, Srimad- Bhagavatam, and Sukadeva Gosvami have proclaimed this conclusion: our goal is krsna-prema, the prema that the gopis have for Krsna. Previously, Uddhava had heard about how much love and affection the gopis have for Krsna, but he had no experience of it. He had heard that the gopis are Krsna's most beloved, and that Krsna is their most beloved, but even knowing this, he could not know the intensity and the ways of their love. Uddhava also loves Krsna, and thinks, "Krsna is my master, He is also like my brother, and we have so many other relationships." However, Krsna did not say anything about Uddhava's love. Rather, He told him to go to Vraja and learn there: "Go and realize the nature of prema." He said, "There is no one in Mathura like these gopis." Sri Caitanya Mahaprabhu has mercifully sprinkled a drop of that love on the world (Sri Caitanya-caritamrta (Adi-lila 1.4)): anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah ["May the Supreme Lord who is known as the son of Srimati Sacidevi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of amorous love. Uddhava failed the entrance exam Uddhava had great love and affection for Krsna, but when he arrived in Vraja, he realized that vraja-prema was totally new to him. He saw Krsna playing with all His sakhas. Millions and millions of cows were hankering after Him, and milk was flowing from their bulging udders because of their spontaneous love. The very beautiful black and white calves were jumping here and there, and Nanda Baba's big bulls were fighting with each other. As Uddhava saw that scene, beautiful ghee lamps flickered in the gopis' rooms, and the light from these lamps was soft and fragrant – not like the dead light from electric bulbs. Varieties of flowers spread their sweet aroma in all directions, and the songs of the humming bumblebees were like the blowing of Cupid's conchshell. Cuckoos and other birds were singing everywhere, and peacocks were dancing about and calling, "Ke kaw! Ke kaw!" All the gopis were churning yogurt and singing, "Govinda Damodara Madhaveti." They were all very beautiful, and Mother Yasoda was the most beautiful of all. How else could Krsna have become so beautiful? He would only have been black otherwise; it was because of her that His beauty was like the luster of pearls. Uddhava saw all this, but in a moment the scene changed completely, and now he saw that all the residents of Vrndavana were weeping for Krsna: "O Krsna, where are You? Where are You?" Cows were not going out to graze. They simply wept, keeping their heads and eyes toward Mathura, and the calves were not drinking the milk from the udders of their mothers. The peacocks were not dancing; rather, they looked as if they were blind. Every person and creature was mad in separation from Krsna. It was now evening, and Uddhava found himself in Krsna's home, where he became dumbstruck to see the love and affection of Mother Yasoda and Nanda Baba. He could never have imagined that such high-class love could exist, but now he was able to realize something of its elevated nature. Early the next morning, Uddhava went to Kadamba-kyari, where, by Krsna's mercy, he was able to see the gopis, who were all mad in separation and just about to die. This is why Krsna had sent him to Vrndavana: to try to be admitted into the school of the gopis. Krsna had told him, "Be admitted into the school in which I studied. Then, when you return, we will be able to have some discussion about love and affection. First, go and become qualified." However, Uddhava was not qualified for admittance into the school of the gopis. His entrance examination score was about 25 percent, but the gopis demanded more than 85 percent. Still, although they rejected him, he was able to enter the school and see the very high-class students there. He saw professors like Visakha and Lalita, and he saw the principal, Radhika Herself. Now he knew something of the glories of the gopis, and he realized a little of their love for Krsna. He had never seen anything like this before, and now he felt, "If I want to love Krsna, I must be admitted into this school. But I am not qualified." He therefore requested the gopis, "If you do not admit me, can you at least take me on as a servant, to bring water and clean the school?" The gopis rejected even that request, however, and they told him, "You should go back to Mathura. First become qualified, and then you can sweep our kuïjas; you cannot sweep here at the moment." Uddhava then prayed: vande nanda-vraja-strinam pada-renum abhiksnasah yasam hari-kathodgitam punati bhuvana-trayam Srimad-Bhagavatam (10.47.63) Nanda-vraja-strinam means the beloved gopis of Krsna. Uddhava prayed to them, "I want to offer myself unto the dust of your lotus feet. I want to keep even one particle of your foot-dust on my head, and if I can only get one particle of dust, it must be Srimati Radhika's." Neither Brahma nor Sankara, nor even Satyabhama and the other Dvaraka queens, can attain this. Krsna had sent Uddhava to see the glories of the gopis, and now he saw Mount Everest, the highest peak of the Himalayas of the gopis' love. He could not become like them, however, so he had to return to Krsna empty-handed. "I went there and saw something very mysterious and wonderful, which I cannot explain," he told Krsna. "You told me about the gopis, and what I saw was even more wonderful than what You told me. But I had to return without realizing anything." Yasam hari-kathodgitam, punati bhuvana-trayam. The songs of the gopis, such as Bhramara-gita and Gopi-gita, purify the whole universe, and if one recites them, or even remembers them, he will actually be purified. So try to recite all these songs (gitas) and know them. The meanings are very deep, and Srila Bhaktivedanta Swami Maharaja wanted to teach that the very wonderful moods therein are our aim and object. He wanted to teach this and he did discuss it in his books, but how could he actually plant it in barren lands and deserts? First he had to cultivate the lands to make them fertile. He wanted to give this highest goal, but in the meantime his Svamini, Srimati Radhika, called to him, "Come at once! We need your service." This is our goal – the dust of the lotus feet of Srimati Radhika. asam aho carana-renu-jusam aham syam vrndavane kim api gulma-latausadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim srutibhir vimrgyam Srimad-Bhagavatam (10.47.61) ["The gopis of Vrndavana have abandoned the association of their husbands, sons, and other family members who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their lotus feet."] Uddhava prayed, "If I cannot attain Radhika's lotus feet, then I will be satisfied with the dust particles from the feet of any of Her sakhis. I don't want the dust of Krsna's lotus feet, because I will have to take a particle of the gopis' moods if I want to please Krsna." We must engage in the process given by Srila Rupa Gosvami, Srila Bhaktivinoda Thakura, Srila Visvanatha Cakravarti Thakura, and Srila Narottama dasa Thakura. The teaching of our present acaryas is the same wine in new bottles. The bottles are different colors, but the wine is the same. If you drink that wine, you will certainly become mad, but this madness is actually desirable. Krsna meets His parents at Kuruksetra Years later there was to be a solar eclipse and Krsna planned to go to Kuruksetra with all His commanders, His army, and all His 16,108 queens. He did not invite Nanda Baba directly, but He thought, "Father will know, and he will not be able to remain in Vraja. He will come at once; he must come." In Vrndavana, Nanda Baba somehow came to know about the religious function to be held at Kuruksetra. Thus, all the gopas, gopis, and young people prepared their bullock carts and proceeded toward Kuruksetra, leaving Upananda and some other elders in Vraja to look after everything. They took with them many personal items for Krsna, such as butter and other things that He liked, and on the way they constantly remembered: "Krsna, Krsna, Krsna." By then, the gopis had been lamenting for perhaps fifty, sixty, or seventy years. Krsna also felt separation for that long, but even after all those years, He was still youthful (kisora), and the gopis remained young as well. In the meantime, the sun was covered by a shadow and the whole world became dark. According to Vedic culture, during a solar eclipse one should take bath three times: when it is just beginning, when the sun is fully covered, and when it is again fully visible. At that time, one should bathe and give donations in charity. It is written in Indian history and in the Vedas and Upanisads that many kings used to donate their entire wealth to the brahmanas and needy persons. Every golden pot and utensil was given in charity. Having given away their own clothing, keeping only a loincloth for themselves, the kings themselves would become penniless. Those charitable persons were giving so much charity that there was no longer anyone to take it. Those who had accepted charity began to give charity to others. They gave their charity in charity, and therefore there was no one left to think, "I want charity." All were giving and all were satisfied – because Krsna was there. Even recently in India, many people would donate all these things. Now, however, although giving in charity is for the betterment of the donors, this culture is gradually reducing. Everyone bathed there at Kuruksetra, made their donations, and after that they came to Krsna's tent to take His darsana. Thousands and thousands of rsis, maharsis, brahmavadis, realized souls like Narada, Bhisma Pitamaha (the grandfather of the Kauravas and Pandavas), Vyasadeva, Gautama, Yajïavalkya, Duryodhana and all his brothers, Dronacarya, Karna, and all the Kauravas came from all over India, and from all over the world. Rsis and maharsis from the Caspian sea, like Kasyapa, also came, and from Mongolia, sages like Mangala Rsi came with all his sons and daughters. Almost all the kings of the world had assembled there to bathe in the very pious lake there, and the crowd consisted of more than ten million people. All were there to bathe in that lake, and all were residing there in separate camps. Now, everyone assembled in the camp of Vasudeva and Devaki to take darsana of Krsna, and they began to enter His tent. His tent was so large that thousands of people could sit inside. Although there was no arrangement for a loudspeaker, everyone could easily hear Him speak, and in fact everyone thought, "Krsna is sitting near me. I'm joking with Him, I'm telling Him something, and He is very happy to hear it." The Pandavas – Yudhisthira, Arjuna, Bhima, Nakula, Sahadeva, and Draupadi – had also joined the assembly, and their mother, Kunti, was also there. Kunti met with her brother Vasudeva, and pitifully weeping with tears falling profusely from her eyes, she told him, "Brother, you did not remember me when my sons were given poison, when they were about to burn in a fire, or when all their wealth, kingdom, and everything else was taken and we were begging here and there. Like a demon, Duryodhana cheated my sons. He drove them from their kingdom, and he and Duhsasana also tried to strip Draupadi in the big council where Dhrtarastra, Bhisma Pitamaha, and other elders were present. You are my brother. You should have remembered me." Weeping loudly, she put her arms around Vasudeva's neck, and Vasudeva Maharaja also began to weep. Kunti continued, "Perhaps, my brother, you forgot me." Vasudeva replied, "O elder sister, please do not lament. This was all caused by the time factor of Sri Bhagavan. At that time my wife and I were imprisoned in the jail of Kamsa, and we were suffering so grievously. Kamsa was always abusing and insulting us. His men bound me in iron chains and they were kicking me with their boots. How could I do anything? Moreover, our six sons were killed right in front of us, snatched from my lap and put to death. Luckily, Baladeva and Krsna are saved. I was in unbearable distress, and that is why I could not help you. Nevertheless, despite everything, somehow I always remembered you, and when I came out of jail I sent my first message to you. "Everything depends on the mercy of God. Sometimes we meet and sometimes we are separated from each other. Sometimes there is suffering and sorrow, and sometimes we are very prosperous. Nothing depends on any soul. Don't worry anymore. Now it is over." In this way Vasudeva was consoling Kunti. In the meantime, Nanda Baba and the Vrajavasis were coming on many bullock carts. Mother Yasoda, Nanda Baba, all the gopis like Srimati Radhika, Lalita, and Visakha, and all Krsna's cowherd friends like Dama, Sridama, Sudama, Vasudama, Stoka-krsna, Madhumangala, and all others were on their way. Thousands of gopas and gopis were on their way to Krsna. While everyone else was meeting with Krsna, someone came and told Him and Baladeva, "Oh, Your father and mother are coming in a bullock cart." When Krsna heard this, He immediately left all the members of the assembly. Although there were many thousands upon thousands of devotees, like Kasyapa, Kavi, Havi, Antariksa, Narada, Vasistha, Agastya, and Valmiki, Krsna left them all and began to run at once towards Yasoda and Nanda – weeping with tears in His eyes. In one second His heart had melted, and now He called out, "Oh, Mother is coming? Father is coming?" Upset, He cried out, "Mother, Mother, where are you?" The bullock cart had now stopped. Baladeva Prabhu was following Krsna, and they both exclaimed, "Oh, the bullock cart is here." Nanda Baba and Yasoda-maiya came down from the cart, and when they saw Krsna they became overwhelmed and began to weep, "O my son, my son! Krsna, Krsna!" Standing at a distance, all the gopas and gopis, including Radha, Lalita, and Visakha, were also weeping. Somehow they had been tolerating their separation from Krsna while traveling from Vraja, and in Vraja they were also somewhat tolerating. Now, however, as they came nearer and nearer, their tolerance began to disappear and they began to cry like babies. Krsna at once sat on the lap of Yasoda-maiya, and Baladeva Prabhu fell at the feet of Nanda Baba. Seeing Krsna, whom she had lost for years and years, all Yasoda-maiya's separation mood, in the form of tears, began to flow out. She wept loudly, "My dear son! My dear son!" She covered Krsna's face as she had done when He was a baby, and milk flowed automatically from her breasts. She covered Him as though He was a helpless, small baby and she wept bitterly – so bitterly. In Vrndavana she had never wept as much as she did now. There she was like a statue, and her heart was dried up in separation. Krsna had also been like dry wood, or like a stone, but now He also wept aloud. Nanda Baba took Baladeva in his lap and he also began to weep, and it was a very piteous scene. Krsna cried out, "Mother! Mother!" Baladeva Prabhu, sitting on the lap of Nanda Baba, was crying out, "Father! Father!" and Nanda Baba caressed him. Having followed Krsna, Vasudeva, Devaki, and Mother Rohini arrived there, and Rohini thought, "Oh, how very wonderful this situation is!" Krsna had always been somewhat shy in front of Devaki. If He was hungry, He would tell Mother Rohini – not Devaki – and now Devaki saw Him weep uncontrollably. Devaki thought, "Krsna never sat on my lap. He has never called me, 'Mother, Mother.' But now He is in the arms of Yasoda crying, 'Mother, Mother, Mother.' Yasoda thinks, 'Krsna is my own son,' and Krsna also thinks, 'My mother is only Yasoda – not Devaki.' Yasoda will surely take Krsna and return to Vraja. Krsna will go forever and He will never return to Dvaraka!" She wanted to tell Yasoda, "O Yasoda, Krsna is not your son. He is my son, but now He is forgetting me and accepting you as His real mother." She also wanted to tell Krsna, "You are not the son of Yasoda. You are my son." She could not say all this in the assembly of so many persons, however, and therefore she spoke her mind in a roundabout way. Being very intelligent, she said, "O dear friend Yasoda, you are wonderful and merciful. When we were in the prison of Kamsa, we could not support Krsna. Then, in a hidden way, we sent our son to Gokula – to you. Although He is my son, you have kept and supported Him. You have nourished Him better than anyone could nourish her own son. Although you knew that Krsna is my son, you nourished Him as though He was yours. As the eyelids protect the most important part of the eyes – the pupils – you protected Krsna. You never thought, 'He is the son of Devaki.' You saw Him only as your son. I see, therefore, that there is no one as merciful as you in the entire world. You are very humble and broadminded, and you have served Him up to now. Because of this, He never remembers me. He always thinks that you are His mother." Rohini saw that Devaki was trying to do something wrong – she was trying to come between Yasoda and Krsna. Rohini wanted her not to disturb them. To trick her, therefore, she quickly said, "Oh, Mother Kunti and so many more persons are waiting for you. We should go there." She cleverly sent her away to welcome all the guests, and she also sent Vasudeva Maharaja. After some time Yasoda-maiya became relieved, but she could not say anything. She was not in a state to say anything, and Krsna was also in that condition. There was now only an exchange of moods – from heart to heart. Yasoda then thought, "Outside, nearby, all the gopis like Lalita, Visakha, and Srimati Radhika are waiting. They cannot meet Krsna if I am here – and Nanda Baba and Baladeva are also here." Up until now the gopis were checking their moods of separation and their lives remained in their bodies. Once they reached Krsna, however, they could no longer tolerate a moment's separation. They were about to die. Being very kind and generous, Mother Yasoda thought, "They will die if I do not give a chance to them at once. I must take everyone away from here, by trick, and then the gopis will come. If I delay, they will all die. They cannot tolerate the separation any longer." I remember an example from my boyhood, when I was fifteen. My father was a farmer. I went with him to a place far from my house, and there I picked a bundle of very delicious, beautiful green chickpeas. At first I thought the bundle was very light, when I reached the midway point it became heavy, and as my village became nearer I could not bear the weight. When I came into the village I should have instantly fallen down, but somehow I persevered. When I reached the door of my house, however, I could not take the load inside. I dropped it outside. This was also the case with the gopis. When they were in Vraja they were somehow tolerating separation, and as they traveled to Krsna their separation-feeling increased. Then, when they saw Krsna but had no chance to meet Him because Yasoda, Nanda Baba, and others were with Him, they could not endure the separation at all. Yasoda realized this fact, and she at once took the hand of Baladeva Prabhu. She put his fingers in her hand and, looking towards Nanda Baba, she told him, "Let us meet with the others." Being very intelligent, Baladeva Prabhu also considered, "If I am here, the gopis will not come," and he hurriedly left with his parents. Yasoda thus went to Devaki and embraced her, and some dialogue ensued. Nanda Baba met with Vasudeva and others, and they also engaged in conversation.
  3. Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja The Bona fide process of Siddha-Pranalil France: June 27 1997 The glories of Shrila Bhaktivinoda Thakura are so great that even Lord Brahma, with his four mouths, cannot completely describe them. Shrila Bhaktivinoda Thakura was a transcendental personality and we are not transcendental, so how then can we touch his glory? Only a transcendental person can expound on his glory. We have heard from our gurudeva and other Vaisnavas, and we have also read in authentic books, that Shrila Bhaktivinoda Thakura was given the title 'Seventh Gosvami.' From the time of the Six Gosvamis up to his time, no one else was ever designated as such. During his manifest stay in this world (1838-1914), learned persons and devotees saw his glorious activities and gave him this title. It was he who once again illuminated the true principles of Gaudiya Vaisnavism. If he had not appeared when he did, all the teachings of pure Gaudiya Vaisnavism would have been forever drowned in an ocean of oblivion. That time was a dark period for Gaudiya Vaisnavaism. The sahajiyas [see endnote 1] used to give what they called siddha-pranali (the process, or system, that gives perfection), or siddha-deha (one's perfected spiritual body, by which one can render transcendental service unto Shri Radha and Krsna), to anyone and everyone, without even knowing whether or not their so-called followers were actually devotees. The followers neither knew any Gaudiya Vaisnava philosophy nor did they have any sadacara, (proper etiquette and behavior), yet they would take shelter of their sahajiya-babaji gurus who pretended to give them their siddha-deha. They misunderstood Shri Chaitanya Mahaprabhu's teachings. According to their conception of siddha-deha, Gaudiya bhajana meant traveling to Vrndavana, living there, and having children with other's wives. They considered that by doing this they had become gopis. "Come on, come on," their guru would say to them. "I'm giving you siddha-deha and siddha-pranali." To whom did he pretend to give siddha-deha? Thinking, "I am this body," his disciples did not even know the ABCs of Shri Chaitanya Mahaprabhu's teachings. Such persons did not know that they are eternally part and parcel and servants of Krsna. In reality, instead of being given gopi-bhava they were given 'goopi'-bhava! What are 'goopis'? Goopis are those who are lovers or beloveds of this world. They think that they should find a lady, live with her, and enjoy sex life. They think this bogus prema to be Shri Chaitanya Mahaprabhu's philosophy. [Prakrta-sahajiyas are those who understand the aprakrta (spiritual) pastimes of the aprakrta Supreme Personality of Godhead to be prakrta (mundane) like the affairs of ordinary men and women, and who think that the aprakrta-tattva is attained by a material sadhana (malpractice in the name of spiritual practice). (from Parama-gurudeva's biography, part 6)] In the name of Gaudiya Vaisnavism, these sahajiyas would perform Hare Krsna kirtana, following the dead body during funeral processions, and then take a large payment from the deceased's rich relatives. In their so-called kirtanas the word 'Krsna' did not clearly manifest; it was difficult for the audience to actually find the word "Krsna." The chanters sang, "Hare Kr-sna-a-a-a-a-a-a," in a very fancy melody. Then the audience applauded, calling out, "O, very good, very good," and paid them some rupees. Although those chanters drank wine and ate meat and fish, they still thought what they were doing to be all right, and they were still called Vaisnavas by unintelligent people. Because of such disgraceful displays, learned and educated persons became ashamed and did not want to associate themselves with the words 'Gaudiya Vaisnavism.' Shrila Bhaktivinoda Thakura was, in his time, the first person to preach the factual philosophy of Shri Chaitanya Mahaprabhu to this learned society. By his preaching, people came to know about true transcendental love, prema-bhakti, and it is for this reason that he was given the title Seventh Gosvami. Just as King Bhagiratha brought the Ganges River to the Earth, to India, Shrila Bhaktivinoda Thakura brought the bhakti-ganga (the flowing Ganges River of bhakti) to this world. Because of him, so many people became inspired to follow pure Gaudiya Vaisnavism. If he had not appeared, we would not have joined this mission. If Shrila Bhaktivedanta Svami Maharaja had not come to the West – if he had not gone to Shrila Bhaktisiddhanta Sarasvati Thakura and if Shrila Bhaktisiddhanta Sarasvati Thakura had not come from Shrila Bhaktivinoda Thakura, what would have been your fate? Your good fortune is coming from Shrila Bhaktivinoda Thakura, who preached the very pure doctrines of Shri Chaitanya Mahaprabhu. To Help Them It is due to lack of intelligence – to ignorance – that these so-called babajis speak the way they do. In order to help them, Shrila Bhaktivinoda Thakura clearly explained the entire process for achieving spiritual perfection in his final literary work, Jaiva-dharma. In that book he clearly elucidated the qualifications for receiving siddha-deha, explaining how the bona fide guru reveals siddha-deha to a qualified disciple; and previously, in his book Bhajana-rahasya, he clarified many deep siddhantas on the same subject. Those who actually want to enter into the realm of bhakti may try to follow Bhajana-rahasya, Jaiva-dharma, and all his other books. In Bhajana-rahasya Shrila Bhaktivinoda Thakura wrote that our bhakti begins by our trying to serve and realize the first verse of Shri Siksasakam: ceto-darpana-marjanam bhava-maha-davagni-nirvapanam, Then we follow and practice the second verse: namnam akari bahudha nija-sarva-Saktis. And then the third: trnad api sunicena taror iva sahisnuna. If we factually adopt the qualities delineated therein, we may enter the fourth: na dhanam na janam na sundarim. At that time we are detached from worldly desires and tastes. Then, when we become still more pure, when we are always chanting and remembering Krsna without being disturbed by any obstacle, we can enter the fifth: ayi nanda-tanuja kinkaram. Entrance into this fifth verse is the beginning of siddha-deha, at which time we realize ourselves as eternal servants of Krsna in a specific relationship. All aspects of our eternal relationship with Krsna are already in our atma, or soul, just as the potency of a fully grown tree is present in the seed of that tree. With water, air, and light the seed sprouts, and gradually leaves, branches, flowers, manjaris, and finally fruits also manifest. The entire tree or creeper is there in its seed, but only when air, water, and sunlight touch it do all its features sprout. Similarly, the full potency of our pure bhakti is present in our atma, but it manifests only by adopting the correct bhakti process. In this fifth verse, the jiva-svarupa is revealed. The sixth verse of Shri Siksastakam states: nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira pulakair nicitam vapuh kada tava nama-grahane bhavisyati ["O Prabhu! When will my eyes be filled with a stream of tears? When will my voice choke up? And when will the hairs of my body stand erect in ecstasy as I chant Your holy name."] When a devotee realizes his atma and understands that he is an eternal servant of Krsna, he has no worldly attachments. It is then that the svarupa-sakti [see endnote 2], as hladini and samvit, mercifully manifests in his heart. He then begins to weep, and, while chanting the holy name of Krsna, he rolls on the earth and sings, "Agha-damana (O Krsna, the killer of the Agha demon), Yasodanandana (O son of Yasoda), O, Nanda-sunoh (O, son of Nanda Maharaja), where are You?" The devotee may sometimes get a glimpse of Krsna and immediately run towards Him. And then, when Krsna goes out of sight, that devotee rolls on the ground in separation. If a person does not feel this type of separation from Krsna, his siddha-deha will not manifest. Those who artificially exhibit emotions of separation will go to hell, like the thousands of babajis (those with false initiation into false renunciation and false spiritual perfection) in Vrndavana and Radha-kunda who are simply illicitly giving birth to children and engaging in other malpractices. One of the brothers of Shrila Bhaktisiddhanta Sarasvati Thakura used to think that his father, Shrila Bhaktivinoda Thakura, was his physical body. In fact, he thought of himself as the son of Kedarnatha Datta (Shrila Bhaktivinoda Thakura's civil name), not Shrila Bhaktivinoda Thakura. But Shrila Bhaktisiddhanta Sarasvati Thakura considered his father to be an associate of Shri Krsna, Shrimati Radharani, and Shri Chaitanya Mahaprabhu. He never considered him his material father, a person made of blood and flesh. Shrila Bhaktisiddhanta Sarasvati Thakura actually followed the path of Shrila Bhaktivinoda Thakura. Whatever his father spoke, he totally accepted and followed. Our goal is siddha-deha, but what is siddha-deha? What is siddha-pranali? Who started it, in what year did it begin, and from where did it originate? Shrila Sanatana Gosvami and Shrila Rupa Gosvami are called Gosvamis, not Babajis. No one has given them the title Rupa Babaji, Sanatana Babaji, or Shrila Raghunatha dasa Babaji. At the time of Shrila Visvanatha Cakravarti Thakura, no one addressed him as Visvanatha Cakravarti Babaji. During his time the process of giving someone this bogus version of gopi-bhava was not practiced. Who gave this siddha-pranali to them? What is siddha-pranali? Siddha-pranali is Siksastakam – from the beginning verse, the first verse. One knows first of all that he is an eternal servant of Shri Krsna and Shri Chaitanya Mahaprabhu, and he therefore follows trnad api sunicena. He becomes detached from worldly attractions and chants and remembers Krsna twenty-four hours a day under the guidance of any very qualified Vaisnava. tan-nama-rupa-caritadi-sukirtananu- smrtyoh kramena rasana-manasi niyojya tisthan vraje tad-anuragi jananugami kalam nayed akhilam ity upadesa-saram [Shri Upadedamrta 8] ["The essence of all advice is that one should utilize one's full time – twenty-four hours a day – in nicely chanting and remembering the Lord's divine name, transcendental form, qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In this way one should reside in Vraja [Goloka Vrndavana-dhama] and serve Krsna under the guidance of devotees. One should follow in the footsteps of the Lord's beloved devotees, who are deeply attached to His devotional service."] This is real siddha-pranali, and Shrila Raghunatha dasa Gosvami has explained it in his prayer called Manah-Siksa. All the verses of his prayer are pranali – not artificially imagining, "Oh, you are a gopi. You are Lalita-gopi. You are Visakha-gopi." From where and from whom has this artificial siddha-deha come? There is no history. It is not in our culture, nor is it the teaching of Shri Chaitanya Mahaprabhu. Real siddha-deha and siddha-pranali manifest when we follow the correct process – from sraddha to nistha to guru-karana (taking complete shelter of guru), guru-bhajana, and guru-seva and after that, bhajana-pranali. It comes by purely adopting the process of sravanam (hearing), kirtanam chanting), visnoh-smaranam (remembering the Lord), pada-sevanam (serving the Lord's lotus feet), arcanam (worshipping), vandanam (offering prayers), dasyam (becoming a servant), sakyam (becoming a friend), atma-nivedanam. (surrendering everything) It comes by: sadhu-sanga, nama-kirtana, bhagavata-sravana mathura-vasa, sri-murtira sraddhaya sevana [ Shri Chaitanya-caritamrta (Madhya 22.128)] ["In the association of devotees one should chant the holy name of the Lord, hear Shrimad-Bhagavatam, reside in Mathura, and worship the Deity with faith and veneration."] These are the processes to adopt, by following which, Shri Krsna and Shrimati Radhika will mercifully give us siddha-deha. How Shri Narada Muni Received Siddha-Deha Shrimad-Bhagavatam states that Narada Muni received his mantra from Sanaka, Sanandana, Sanatana and Sanat-kumara. Later, as soon as his mother died, he left for the dense forest. There he bathed in a river, sat down silently under the shade of a banyan tree, chanted his mantra, and meditated upon the Supersoul within his heart. After practicing this for many years, Lord Visnu momentarily manifested in his heart and then vanished. Narada wept bitterly in separation from Lord Visnu, and then a voice from the sky called to him, "Narada, I will not give you darSana again as long as you are in this material body. Continue chanting My name, remembering Me, and glorifying My pastimes all over the world. At the appropriate time, when death comes, you'll put your feet on the head of death." Following Visnu's instruction, Narada always chanted and remembered the Lord, and while playing on his vina he sang songs and poems glorifying the pastimes of Krsna. For example, he sang, "Radha-ramana haribol." Bhaktivinoda Thakura wrote about many pastimes of Krsna and His devotees in his own poetries and songs. For example he wrote a song beginning, "Narada muni bajaya vina radhika ramana name – Narada Muni plays his vina while chanting the glories of Radha and Krsna." He also wrote, yasomati-nandana, braja-baro-nagara, gokula-ranjana kana gopi-parana-dhana, madana-manohara, kaliya-damana-vidhana ["Lord Krsna is the beloved son of mother Yasoda; the transcendental lover in the land of Vraja; the delight of Gokula; Kana ; the wealth of the lives of the gopis. He steals the mind of even Cupid and punishes the Kaliya serpent."] After many years, death came to Narada. At that same moment his siddha-deha manifested, and in that siddha-deha (transcendental body) he became so strong that he could travel anywhere in the universe or beyond. Unlike Dhruva Maharaja, Narada did not require the help of an airplane to transport him to Vaikuntha. We should try to know all of the processes taught by Shrila Bhaktivinoda Thakura: sravana dasa, varana dasa, smarana dasa, bhavapana dasa (the stage of bhava or svarupa-siddha), anusmrti, and finally prema-sampatti dasa. It is in sampatti dasa that siddha-deha (vasthu-siddhi, one's spiritual form) will manifest. In sravana dasa, one hears from his bona fide guru about Shrimad-Bhagavatam, Shri Chaitanya-caritamrta, and the entire philosophy of Shrila Rupa Gosvami. In sravana dasa there are many things to learn, such as who you are and what is your name – not the name of your material body, but of your transcendental body. The true guru knows this. A false guru does not know all this, but by imagination he gives this type of information. The bona fide guru knows everything: your name, your relationship with Shri Krsna and Shrimati-Radhika and the gopis, your place of residence – whether it is at Radha-kunda or Javata or Nandagaon or Varsana – the name of your father and mother, your service, and the nature of your beautiful form. He then reveals your particular service (agya) to Radha-Krsna conjugal, and your palya-dasi-bhava. There are eleven items in all. In sravana dasa, therefore, you will hear and understand about the process for perfection from Jaiva-dharma, Shrimad-Bhagavatam, Shri Chaitanya-caritamrta, and all the books of Shrila Rupa Gosvami. Taste in the Name and Mercy to All To teach the actual process was the main objective of Shrila Bhaktivinoda Thakura, whose teachings can be summarized in two lines: Jiva-daya krsna-nama, sarva dharma sara. This is also the sum and substance of all the teachings of all the Vedas, Vedanta, Upanisads, Bhagavad-gita, the Puranas, Srutis, Smrtis, Pancaratra, etc. In essence, there are two principles – jiva-daya and krsna-nama. The meaning of jiva-doya is 'mercy to conditioned souls.' Shrila Bhaktivinoda Thakura has elaborately explained that the best daya, or mercy, is turning conditioned souls from their worldly moods to the mood of service to Krsna. It is worth more than opening hundreds of thousands of hospitals and universities, or donating hundreds of thousands of dollars in charity. Jiva-daya is the most special gift, and it can be given only by a realized soul. harer nama harer nama harer namaiva kevalam kalau nasty eva nasty eva nasty eva gatir anyatha [Shri Chaitanya-caritamrta (Adi 17.21)] ["In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the holy name of the Lord. There is no other way. There is no other way. There is no other way."] Jiva-doya is attained only by chanting Krsna's holy name. Krsna's name is Krsna Himself, but we can chant suddha (pure) nama only in the association of the bona fide guru and bona fide Vaisnavas. Without this association we can neither chant the pure name nor engage in pure suddha-bhakti. What is suddha-bhakti (pure devotion)? Raganuga-bhakti is suddha-bhakti. [see endnote 3 and 4] We may think that vaidhi-bhakti is auddha-bhakti, but it is not, nor will it ever become so. Spontaneous devotion to Krsna is raganuga-bhakti, and when the practice of raganuga-bhakti fully matures, it is then called ragatmika-prema. When we yet have no ragatmika-prema, then cultivation of that pure ragatmika-bhakti with all of our senses is called raganuga. When our hearts accept the same mood that Shrila Rupa Gosvami possesses in his heart – the mood of a palya-dasi (unpaid maidservant) of Shrimati Radhika – it is called rupanuga-bhakti. We conditioned souls are eligible to become palya-dasis. We cannot become like Lalita or Visakha, whose position (as a direct beloveds of Krsna) is beyond our limit of attainment. We can follow only Shrila Rupa Gosvami or Rupa-manjari, Rati-manjari, Lavanga-manjari, and all the other manjaris. The sahajiya-babajis' utterance of "Oh, you are Lalita. I am Lalita" is nothing but mayavada philosophy, or monism, artificial imitation. Shrila Bhaktivinoda Thakura foretold that in the near future many hundreds of thousands of Western devotees with Sikha and tulasi-mala will meet with Indian devotees, and they will all chant together, "Haribol, haribol," "Gaura premanande, hari haribol," and "Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare." Thus, all over the world, this pure mission of Shri Chaitanya Mahaprabhu will spread. This idea was started by Shrila Bhaktivinoda Thakura. He is the root of all our preaching, and therefore we are truly indebted to him. [Endnote 1: from Paramagurudeva's biography, part 6 section g, quoting Shrila Bhaktivinoda Thakura's essay entitled The Depravity of the Sahajiya Doctrine) : The jiva is cinmaya (spiritual), and its only natural dharma is cinmaya service to Krsna. The word 'sahaja' means saha-ja, i.e. that which arises along with the atma. Transcendental service to Krsna is sahaja (natural) for the pure atma, because it occurs along with the jivatma and thus it is naturally inherent. However, it is not natural in the stage of bondage to inanimate matter. Sahajiyas cheat others and are themselves cheated or deprived of their pure and natural love for Krsna by transforming the union of man and woman into a mundane, supposedly natural dharma.] [endnote 2: The Lord's divine potency is known as svarupa-sakti. It is called svarupa-sakti because it is situated in the Lord's form. This potency is cinmaya, fully conscious, and thus it is the counterpart and antithesis of matter. Consequently it is also known as cit-sakti (potency endowed with consciousness). Because this potency is intimately connected with the Lord, being situated in His form, it is further known as antaranga-sakti (internal potency). Because it is superior to His marginal and external potencies both in form and glory, it is known as para-sakti (superior potency). Thus, by its qualities, this potency is known by different names – svarupa-sakti, cit-sakti, antaranga-sakti, and para-sakti. The svarupa-sakti has three divisions: (1) sandhini, the potency which accommodates the spiritual existence of the Lord and all His associates, (2) samvit, the potency which bestows transcendental knowledge of the Lord, and (3) hladini, the potency by which Krsna enjoys transcendental bliss and bestows such bliss upon His devotees.] [endnote 3 – from Shrila Prabhupada, Bhaktivedanta Svami Maharaja (lecture in Vrndavana, Nov.12, 1972): The more you are engaged in devotional service, the more your senses become pure or uncovered. And when it is completely uncovered, without any designation, then you are capable to serve Krsna. This is apprenticeship. Vaidhi-bhakti, that is apprenticeship. Real bhakti, para-bhakti, that is raganuga-bhakti. [endnote 4 – from cc: "The original inhabitants of Vrndavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika bhakti. When a devotee follows in the footsteps of the devotees of Vrndavana, his devotional service is called raganuga bhakti.]
  4. Tridandisvami Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja Shrila Bhaktivedanta Swami Maharaja came to this world with the mission of ISKCON – Vaisnavism. What was that? It is the same mission as Shri Chaitanya Mahaprabhu. And who is Mahaprabhu? He is the Supreme Personality of Godhead, Lord Shri Krsna Himself. But He is also more than that; He is not only Krsna. He is the combination of both Shrimati Radhika and Krsna. Shri Krsna has combined with Shrimati Radhika, His power. Shri Chaitanya Mahaprabhu used to always be absorbed in Radha's mood. Krsna Himself could not possess Her beauty or Her intrinsic mood. Radhika has adhirudha mahabhava, and even more than that. Krsna's mood goes up to mahabhava, but after that, He Himself does not know the mood of how to serve and please Him. He has to learn that by going to the school of Visakha-devi, and sometimes Lalita-devi. Without the help of Lalita and Visakha, He cannot relish the mood of Shrimati Radhika. This was the mission of Shri Chaitanya Mahaprabhu – to give the service of these moods. Krsna Himself could not do this, but when He took the beauty and the intrinsic mood of Radhika, He could then relish Her moods in Gambhira under the guidance of Svarupa Damodara (Lalita) and Ramananda Raya (Visakha). At this time Gadadhara Pandita, who is Radhika Herself, serving Shri Krsna in Shri Chaitanya Mahaprabhu's pastimes, was watching to see whether or not Mahaprabhu was playing Her role perfectly. If Krsna as Mahaprabhu would make a mistake in feeling and displaying the mood of Radhika, Gadadhara Pandita prabhu would 'twist the ears' of Krsna. He would say, "Oh, You are doing it wrong. You should it do it like this." Once, when Mahaprabhu was singing, "Barahapidam nata-vara-vapu...," Shri Gadadhara Pandita quickly came and said, "Oh, You should do it like this: barhapitam nata-vara-vapuh karnayoh karnikaram bibhrad vasah kanaka-kapisam vaijayantim ca malam randhran venor adhara-sudhayapurayan gopa-vrndair vrndaranyam sva-pada-ramanam pravisad gita-kirtih (Shrimad-Bhagavatam 10.21.5) ''Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krsna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories.'' Although Krsna, as Mahaprabhu, was perspiring, His heart melting, and His tears falling like heavy rain, there was some defect, and Gadadhara Pandita therefore instructed Him by showing Him through his own example. To think that Shri Krsna had taken away the beauty and intrinsic leftwing mood of Radhika to become Shri Chaitanya Mahaprabhu, and that Gadadhara Pandita had thus become Rukmini, is quite wrong. It is not like that at all. * Shrila Bhaktivedanta Swami Maharaja came for the same object and mission as Shri Chaitanya Mahaprabhu – that the jivas should be given raga-marga. They should know the identity of Shrimati Radhika and the nature of all Her moods. However, when he came to New Jersey, Boston, and New York, he saw that he had to first cut so many jungles. If the land of people's hearts is not fertile, how can the seed of this bhakti be given? The jungles were very dense and wild, with so many wild beasts, dangerous animals, and poisonous snakes. It took time to cut those jungles, and at the same time Pujyapada Shrila Svami Maharaja kept everything reserved in his books. He told his disciples to read about the life and character of Prahlada Maharaja, Citraketu Maharaja, and others. He had so little time, because the 'bell rang' and Krsna called him, ''I cannot remain without you. I need your service. Please come at once.'' He was bound to go to his Prabhu. Yes, he has given everything, but you will have to go deep into them with the help of any pure Vaisnava: yaha bhagavat pada vaisnavera sthane ekanta asraya kara caitanya carane (Antya-lila 5. 131) "If you want to understand Shrimad-Bhagavatam, you must approach a self-realized Vaisnava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Shri Chaitanya Mahaprabhu." [The second excerpt is from a lecture given by Shrila Gurudeva on the morning of July 8, 2000. There, he explained the essence of Shriman Mahaprabhu's appearance in a most interesting way:] Shri Krsna is the Supreme Almighty, but if you go deep into the scriptures you will see so many more things about Him, as given us by Shrila Rupa Gosvami. Krsna wanted to attract the fallen souls to Him, and He wanted to give the ocean of rasa, Shrimati Radhika's mahabhava, to the world – but He could not. He could only give His own love, not love TO Him, which only Radhika has in completeness. He would therefore have to steal Her beauty and mood. He could not steal it, however, because Radhika is always alert and more clever and intelligent than He. He could only have the wish for it, and therefore He had to beg Her. Her sakhis were also present when He prayed to Her, "I beg Your mercy, Your beauty, and Your mahabhava." Shrimati Radhika replied, "Yes, I'm donating it for some time, but You will have to attend the class of My sakhis (Visakha-devi in the form of Shri Ramananda Raya, and Lalita in the form of Shri Svarupa Damodara) so that they can sprinkle that upon You. And I will also be there (as Shri Gadadhara Pandita). Krsna was thus able to come and give what no other incarnation or acarya gave before: manjari bhava, direct service to Shrimati Radhika as Her maidservant. *Endnote: (from Shrila Gurudeva's lecture in Jagannatha Puri, on October 7, 2001) One should not think that when Shri Chaitanya Mahaprabhu took Shrimati Radhika's bhava She became zero. In a drama, someone may take the part of someone else who is present in the audience. That second person has not become zero. Someone may play Radha and Krsna, and Radha and Krsna may also be present, watching. Similarly, when Lord Shri Krsna 'took' the bhava of Radhika and became Shri Chaitanya Mahaprabhu, She was also present, watching, in the form of Shri Gadadhara Pandita. Radhika came in the form of Shri Gadadhara. It is extremely important to know Gadadhara-tattva, the established philosophical truths of Shri Gadadhara Pandita. There is no difference between Shri Gadadhara Pandita and Shrimati Radhika, but the activities are different in Krsna's pastimes and Gaura's pastimes. In Gaura-lila Shri Gadadhara Pandita is in the mood of a servant. No gopi, including Candravali, Lalita and Visakha, is qualified to experience Shrimati Radhika's madanakya-mahabhava (Her super-most ecstatic love). Krsna experiences the ecstatic loving moods of rudha and adirudha, but not madanakhya-mahabhava. Shri Gadadhara Pandita, on the other hand has madanakya-mahabhava. In Gaura-lila, however, it is covered, so that Gadadhara Pandita can help Krsna to play the part of Shrimati Radhika. In the form of Shri Gadadhara Pandita, Shrimati Radhika is looking and examining, and if there is something wrong in Krsna (as Mahaprabhu), She corrects it... Shri Gadadhara Pandita is Shrimati Radhika, and he therefore has up to madanakya mahabhava, but He wants to serve Mahaprabhu. He wants to do what Krsna wants, and thus he covers this madhurya-bhava. Shri Gadadhara Pandita knows what Mahaprabhu wants: Mahaprabhu wants to play the part of Shrimati Radhika. Right from the beginning He is in Shrimati Radha's mood, and He is chanting "Krsna prananatha (My beloved Krsna)!" He came here to Tota-Gopinatha to hear Shrimad-Bhagavatam from Shri Gadadhara Pandita, Shrimati Radhika, to learn better how to play Her part. In its deepest understanding, Shrimad-Bhagavatam is really the glories of Shrimati Radhika's moods. vande nanda-vraja-strinam pada-renum abhiksnasah yasam hari-kathodgitam punati bhuvana-trayam (Shrimad Bhagavatam 10.47.63) "I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of Shri Krsna, the vibration purifies the three worlds." Why did Mahaprabhu come to hear from Shri Gadadhara Pandita? Since Shri Gadadhara Pandita is Shrimati Radharani, he was able to explain Her moods described in Shrimad-Bhagavatam. The explanations of Gadadhara Pandita are the highest explanations and glorification of Her mood. His explanations will be greater than those of Vyasa, Sukadeva, and Krsna Himself. Mahaprabhu came here to know the glories of all the gopis, and especially Shrimati Radharani: sri-gopya ucuh aksanvatam phalam idam na param vidamah sakhyah pasun anuvivesayator vayasyaih vaktram vrajesa-sutayor anuvenu-justam yair va nipitam anurakta-kataksa-moksam (Venu-gita, text seven) "The gopis began to speak among themselves: O sakhis! We think that for those who have eyes, there is but one thing which is a suitable object of vision. Success of the eyes lies in beholding this object alone; we know of no other. And what is that most precious object of attachment for the eyes? It is the vision of the two sons of Maharaja Nanda, Shri Krsna and Baladeva, accompanied by the gopas, as They enter the forest taking the cows, or as They bring them back to Vrndavana. They hold Their flutes to Their lips and look upon us with mild smiles and amorous sidelong glances filled with love. At that time we drink the sweetness of Their faces." This verse in Venu-gita of Shrimad-Bhagavatam is spoken by Shrimati Radhika and the gopis when Krsna goes cowherding. Shri Krsna is behind and Baladeva is ahead. Krsna is playing on His flute and searching for Shrimati Radhika. Shrimati Radhika comes and takes His flute, and He begins looking at Her with sidelong glances. If Shrimati Radhika explains this pastime Herself, saying, "My mood was such and such," it is surely the best explanation. mrgayur iva kapindram vivyadhe lubdha-dharma striyam akrta virupam stri-jitah kama-yanam balim api balim attvavestayad dhvanksa-vad yas tad alam asita-sakhyair dustyajas tat-katharthah (Shrimad Bhagavatam 10.47.17) "Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with amorous desires. And, even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him." This verse and the one below were uttered by Shrimati Radhika at Uddhava Kyari, when Krsna was residing in Mathura. The deepest meanings of these verses were revealed to Mahaprabhu by Gadadhara Pandita Prabhu. yad-anucarita-lila-karna-piyusa-viprut- sakrd-adana-vidhuta-dvandva-dharma vinastah sapadi grha-kutumbam dinam utsrjya dina bahava iha vihanga bhiksu-caryam caranti (Shrimad Bhagavatam 10.47.18) "To hear about the pastimes that Krsna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living." Shri Chaitanya Mahaprabhu came here to hear, and when He heard, He fainted. Both He and Shri Gadadhara Pandita fainted. Gadadhara Pandita knew that by Mahaprabhu's hearing from him, Mahaprabhu would become more perfect to play Shrimati Radhika's part. Shrimati Radhika is the principal in the school of Shrimad-Bhagavatam, in the course of tasting its meanings. There were three and a half confidential associates of Shri Chaitanya Mahaprabhu in Gambhira. Why was Shri Gadadhara Pandita not one of them? He is superior to these other three and a half confidential associates. This is a hidden secret. If Shri Gadadhara Pandita were there, Mahaprabhu's separation mood would not have come. In the association with Shrimati Radhika He would have thought Himself to be Krsna. MORE ABOUT SRI GADADHARA PANDITA PRABHU Jagannatha Puri: October 13, 2001 Darsana Shrila Gurudeva: Gadadhara Pandita is always serving Krsna. In Krsna-lila, whatever Krsna wishes, Shrimati Radhika always serves Him more than Candravali, Lalita, Visakha, and all others. Her whole mood is to satisfy Krsna. In Mahaprabhu-lila, because Krsna wants to relish His own self, He takes Radhika's mood, and She responds accordingly: "He wants that, so I should not disturb Him. If I help Him in this, this will be My service." Do you understand? When Mahaprabhu was calling, "Krsna! Krsna! O Prananatha!" Radhika was there, but as an obedient servant. She was in a daksina (submissive) mood. The relationship of dasa (servant) always constitutes a daksina mood. Shri Gadadhara Pandita was even more daksina than Rukmini. Rukmini sometimes had some maan (transcendental loving anger or sulky mood), but Shri Gadadhara Pandita was not like that. If He had been in a vamya (left-wing or unsubmissive) mood, it would have been unfavorable to the mood of Krsna as Mahaprabhu. Gadadhara Pandita was always thinking, "I am His servant." If he had said to Mahaprabhu, "My dear Krsna, my dear beloved," Mahaprabhu's mood would have been disturbed. Tunga-vidya dasi: That was in Puri. But what was the mood in Navadvipa? Shrila Gurudeva: In Navadvipa also. At that time Gauranga was also calling out, "Krsna, Krsna," not "Radha, Radha." But at that time He was untrained. He was not yet admitted in the school of Visakha – Shri Svarupa Damodara. At that time also, Gadadhara Pandita always served as an obedient servant, covering all his moods as Shrimati Radhika. Tunga-vidya dasi: Are Mahaprabhu and Gadadhara Pandita in the same mood in nitya-Navadvipa Dhama as well? Shrila Gurudeva: Same mood. Gauranga was not in the mood of nagara (Krsna as the male lover). We never accept Him as nagara.
  5. About Srila A.C.Bhaktivedanta Swami Prabhupada. О Шрила А.Ч. Бхактиведанта Свами прабхупаде.
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