Join Our Parikrama

12 May 1996

 

Join Our Parikrama

 

[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja – Srila Gurudeva.]

 

To listen to the audio file of this class, please click on this link:

 

 

Srila Gurudeva: . . . a resolution was passed that, “He should not come. If he comes, we should not meet him and we should not give a chance for him to speak.”

 

But I must go. If they shut the door on me, I will bow my head and take the foot dust of Srila Svami Maharaja. If they open the doors of places where Svamiji stayed, then I will go to the place where Svamiji first came after he set foot in New York. I want to go to Tompkins Square park, which is situated near the sea. There, playing a pair of karatalas, Svamiji would sing, “Sri Krishna Caitanya Prabhu Nityananda, Sri Advaita Gadhadara Srivasadi Gaura Bhakta Vrinda.”

 

And everyone in the park would sing, “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.”

 

I was determined and thought, “I should surely go there and take darsana.”

 

And I will pray to Svamiji, “Svamiji, please give me the energy to unite all the senior devotees who have left Iskcon. They should be united again and with much enthusiasm, they should develop their bhakti. And, you should come in any form to help them.”

 

Sripada Madhava Maharaja: Gaura Premanande! Haribol!

 

Srila Gurudeva: Because Gurudeva never dies. If we are sincere, he will always be in our hearts, and everywhere, showering his blessings on us.

 

Despite being unmanifest to us, Gurudeva will say, “Oh don’t care for opposing forces! I am with you and I will always inspire you.”

 

So, perhaps Svamiji has sent me. I am so glad and happy to meet all you devotees. I am so much pleased to meet Svamiji’s first female disciple, do you know who she is? She is a very qualified devotee who is sitting in the corner of this room—Jadurani dasi. But I don’t call her Jadurani, I call her, “Shyamarani.” So, I have met many devotees who are so sincere and senior. I am so glad to have met them. I am so happy that Krishna and Svamiji are arranging for me to meet with all these devotees. I request you all to never be far away from Krishna Consciousness that Sri Caitanya Mahaprabhu and Srila Svami Maharaja have inculcated in you. And nourish your seed of devotion with the water of harikatha. By gradually being nourished, the seed will sprout into a plant with many leaves, fruits, and flowers. This plant will grow into a tree that will give shade to the whole world.

 

Devotees: Gaura Premanande! Haribol!

 

Srila Gurudeva: I request you all to never give up your practice of devotion. Protect and nourish your devotion by listening to harikatha in sadhu sanga. And in no time, by the mercy of Krishna, you will conquer this illusory maya of Krishna. And I will see to it in my life that your bhakti progresses to bhava bhakti and culminates in prema bhakti. Do you know who the sadhaka of bhava bhakti was? It was Sri Bilvamangala Thakura. Perhaps, some of you know who he is. Prema bhakti will not be achieved in this world; it will be achieved in Vaikunta, or beyond Vaikunta—in Goloka Vrindavana. There, the stages of sneha, maan, pranaya, raga, anuraga, bhava, and mahabhava will also be obtained.                   

 

If you follow this process, then your bhakti will be called Raganuga bhakti. In Vraja, this process is called Ragatmika. The devotees who follow this line of spontaneous devotion in this world as a sadhana (practice) are called Raganugas. In this world, Raganuga bhaktas are very rare. But our aim and object will be to attain Raganuga bhakti and not less than this. The object of your bhakti must be ascertained, and that object is called Prayojana. Prema is prayojana. But what kind of prema? Vraja prema, gopi prema. The aim and object of your sadhana should guide you like a polestar in the realm of devotion. You should think, “Being a conditioned soul, I am so wretched. But yet, I want that prema.”

 

So, we should follow in the footsteps of Srila Svami Maharaja. I also give my heartly honor to Srila Svami Maharaja and to you all. I think we will meet again.

 

Gaura Premanande! Haribol!

 

Kirtana should be sung.

 

[Maha mantra is sung]

 

[Break of audio]

 

Devotee: You are inspiring devotees to keep following the path of bhakti. And I think it is important that there have been some divisions that have exhausted all. We are trying to accomplish the exact same thing, which is to spread Vedic knowledge and Krishna Consciousness to as many people as possible. I think the divisions that are there are of really a minor importance. There will always be some differences, as you are different personalities. Srila Prabhupada, Bhaktivedanta Svami Maharaja had a particular way of presenting Krishna Consciousness to the whole world. Other people may have a slightly different way, but what is important I feel is the essence. I very appreciate the fact that you want to wherever possible; revitalize that essential knowledge of Krishna consciousness. And inspire devotees everywhere to follow Krishna consciousness. It is totally irrelevant that whatever school, division, or tradition, one belongs to, is the same Vaisnava tradition and that is really the most important thing.

And again, I think it is unfortunate that there are some divisions that people make such important issue out of it. Really, it is not important at all. The main thing is that Krishna is served, and that Krishna is made well known throughout the world. People should also become acquainted with devotional service and Vedic knowledge as much as possible, and to whatever degree they can understand. Some people can understand a little bit, while some can understand more. Some other people can understand even more. I think it is natural and there is nothing wrong about it. As long as we understand that there may be different levels of understanding, and we try to adjust our knowledge, or teachings of knowledge to those different levels; then I think everything is fine and we can co-operate together. So, I think this is my personal view. I know that when you came here, there were some different opinions and I really think it is unimportant. I feel very much blessed and appreciative that you are here. You are also following the same mission as Srila Bhaktivedanta Svami Prabhupada, and what he was doing. I think that it is a very important and positive thing. I very much appreciate your visit and once again, I hope your mission will be successful and will inspire as many people as possible to either carry on with their Krishna Consciousness or take it up or take it to a new level.

 

Hare Krishna.

 

Devotees: Gaura Premanande! Haribol!

 

[Applause from devotees]

 

[Srila Gurudeva begins his class]

 

First of all, I offer my heartly honor to the lotus feet of my Gurudeva, Srila Bhakti Prajnana Kesava Gosvami Maharaja. I offer my heartly honor to the lotus feet of my Siksha guru, Sannyasa godbrother, and bosom friend Srila Bhaktivedanta Svami Maharaja. My dandavat pranamas to all Vaisnavas who have assembled here. I want their help in my service of preaching and in all my activities. I have told previously in the home of Hare Krishna dasa Prabhu that I have come to Western countries to fulfill certain purposes. I want to touch the lotus foot dust of Srila Svami Maharaja, who made the whole world Krishna Conscious in a very short time. I thought that I must try to go to the places where Svamiji has given his lotus foot dust. I was determined to take that foot dust on my head. I wanted an abhiseka (bathing ceremony) performed on me with that lotus foot dust. This way, I will have energy, and I can continue giving Svamiji’s message to the whole world.

 

I want to meet all the senior devotees who have left Iskcon, or are bound to leave Iskcon. I want to unite them again and inspire them to not give up the mission of Svamiji. By following the way that Svamiji led us on, we should go forward. Our bhakti should not be stopped. We have come to Holland and met many senior and new devotees. They all want to continue Svamiji’s mission to serve Krishna. I am so glad to have the association of all the devotees. I think that my mission in coming to the Western countries is fulfilled. I know that if you have been deprived of good Vaisnava sanga (association), sadhu sanga, the current of your bhakti will be stopped and it will dry. It is essential for the advancing devotees to have the association of bonafide Vaisnavas. Sri Nityananda Prabhu went door to door and requested, “Please give Me bhiksa (alms).” But what was that donation?

 

“Only chant harinama. Chant, “Krishna Krishna.” This is the alms I seek from you,” Nityananda Prabhu would say. Going door to door, Nityananda Prabhu would say, “My brother! Please chant one time, “Haribol,” or [devotees repeat loudly] “Gaura Premanande! Haribol!”

 

Nityananda Prabhu would say, “yathesna re bhratau! kuru hari-hari-dhvanam anita…” [Sri Nityanandaastakam]

 

With upraised arms, Nityananda Prabhu would tell everyone He would meet, “You should chant harinama and you will cross the ocean of birth and death. And If it is not so, I will take the responsibility to deliver you from the ocean of material existence.” So, you should chant and you will surely go across this bhava roga, the ocean of birth and death.

 

This was Svamiji’s mission also. And this is also the mission of Sri Caitanya Mahaprabhu. But the mission did not give the holy name alone; the bestowal of the holy name was secondary. Some devotees are of the opinion that this alone is the mission of Svamiji and Mahaprabhu, but it is true to the fullest extent that the bestowal of the holy name is secondary. It has been written in Sri Caitanya Caritamrita and in the books of Srila Rupa Gosvami that by chanting harinama, you will realize that there are two kinds of name (harinama)—sadhana name (chanting harinama in the stage of practice) and sadhya name (chanting harinama in the stage of perfection). By chanting regularly, you will ascend to the stage of prema, up to gopi prema, and Radha prema. If you do not have good association, or you are in the association of a mayavadi (impersonalist), then your bhakti will weaken. The mayavadis also chant Hare Krishna, and the karmis (materialists) also chant harinama. By obtaining the fruit of chanting harinama, the karmis will go to heaven and again come to this world. The mayavadis chant, “Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare Hare.” But by this chanting, they want mukti or salvation. The name will give salvation, entrance into the heavenly realm, or whatever requirements you desire to be happy in this world. The holy name will give the facility for enjoyment and vanish.

 

But, if you have the association of Vaisnavas like Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Krishna dasa Kaviraja Gosvami, Srila Bhaktivinoda Thakura, and the Vaisnavas of our disciplic order, then the name we chant in their association will take us to Goloka Vrindavana. But if the association is not good, and there is the absence of a qualified, rasik Vaisnava; then we will not have that prema. I have explained this in the class where I delineated the meaning of the slokas:

 

satam prasangan mama virya-samvido

bhavanti hrt-karna-rasayanah kathah

taj-josanad asv apavarga-vartmani

sraddha ratir bhaktir anukramisyati

 

—Srimad Bhagavatam 3.25.25

 

[In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.]

 

krsna-bhakti-rasa-bhavita matih

kriyatam yadi kuto ‘pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

 

–Sri Caitanya-caritamrta Madhya 8.70

 

[‘Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price-that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.’]

 

Do you know what sukriti is? It is good activities, but not just any good activities. Sukriti constitutes those activities of service rendered to Krishna and His parikaras (associates). As a result of service rendered to Tulasi-devi, Yamuna, Govardhana, or any bhakta (devotee) for thousands and thousands of births, in a regulated manner; you will have real sadhu sanga. Otherwise, by lack of sukriti, even the association of a bonafide guru or Vaisnava will be in vain. Due to lack of sukriti, you will say, “He is an ordinary person.” Like how Kamsa thought that Krishna was an ordinary person. Sukriti accrued for many births is of the essence here.

 

I will give an example to explain what sukriti is:

 

There was a pigeon sitting on the branch of a tree. Nearby, there was a temple of Radha and Krishna. Lack of unassuming prey made a hunter take aim at the pigeon. The arrow pierced the heart of the pigeon, and the pigeon fell flat on the branch of the tree. The pigeon was not in its senses, and it was languishing in its piteous state. In that state, it circumambulated the temple in a haphazard manner. What was the result of flying around the temple? The temple was a Sri-mandir of Sri Radha and Krishna. So by this unintentional action, sukriti was accrued. In its next life, the pigeon became a devotee and a pure, bonafide guru was arranged for him. And thus, his bhakti flourished.

 

What have Sri Caitanya Mahaprabhu and Sri Raya Ramananda Prabhu said?

 

krsna-bhakti-rasa-bhavita matih

 

Raganuga bhakti is rarely practiced. And a Raganuga Vaisnava is extremely rare in this world. By the sukriti accrued for lakhs and lakhs of births, you cannot have the association of a rasik bhakta like Sri Raya Ramananda Prabhu. His association is topmost. To have the association of Svamiji again seems improbable. I don’t know after undergoing how many births, you will have the association of Svamiji.

Real rasika Vaisnavas very rarely descend to this world. Their association is not gained by the fruit of your sukriti. Instead, their association is received by only the unconditional mercy of an Uttama mahabhagavat or that of Krishna Himself. Sri Caitanya Mahaprabhu has said this. To have the association of a rasik Vaisnava, sukriti will not work; Krishna bhakti rasa bhavita matih. Have you seen a rasagulla? It is a famous Indian sweet. It is permeated with rasa (liquid sugar). Every inch, nook, and corner of this rasagulla is saturated with rasa. Devotees of the highest grade have their hearts immersed in that ocean of rasa (devotional mellows). The devotee’s body, senses, mind, and soul have become saturated with rasa. Such devotees are rarely found in this world. If by your greatest fortune or by the unconditional mercy of Krishna or His associates, you know of the presence of such Vaisnavas, then you should at once “buy” this Krishna bhakti rasa. But how can you buy it? There is a process. What is the process? You should approach, serve, and hear from this highest class of devotees. In their powerful association, you can listen to Krishna’s innumerable pastimes. And those pastimes will take us to Krishna’s abode—Goloka Vrindavana, where there is no birth, death, old age, and disease. In that abode, an ocean of ananda (ecstatic bliss) continuously flows.

 

What kind of harikatha is spoken in this assembly of sadhus? Who are these sadhus? They are Rupa and Sanatana Gosvamis. They were brothers from a social perspective, but who were they really? They were Rupa-manjari and Lavanga-manjari. But in their sadhaka forms, they are Rupa and Sanatana Gosvami. They are brothers and they also share a deeper relationship of guru and disciple. Can you tell who the guru is and who the disciple is? Who is the guru?

 

Devotees: Srila Sanatana Gosvami.

 

Srila Gurudeva: But I think Srila Rupa Gosvami is the guru. Srila Sanatana Gosvami has himself admitted, “I am the disciple of Rupa Gosvami. He is my guru.” And Srila Rupa Gosvami says, “Sanatana Gosvami is my beloved guru. And I am his disciple.” Who should we decide on as being the guru and disciple? In the eternal world, they are sakhis. But in this world, Srila Rupa Gosvami and Srila Sanatana Gosvami identify themselves as being the disciple of each other. Whose side will we take? In whose favor will you decide?

 

Devotee: Both.

 

Srila Gurudeva: I will try to follow Srila Rupa Gosvami. Why? He is both—guru and disciple. But yet, Srila Narottama das Thakura has said:

 

sri-caitanya-mano-’bhishtam

sthapitam yena bhu-tale

svayam rupah kada mahyam

dadati sva-padantikam

—Prema-bhakti-candrika [Srila Narottama Das Thakura]

 

[When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]   

 

We will favor Srila Rupa Gosvami as the disciple of Srila Sanatana Gosvami. We will also try to serve and obey Srila Rupa Gosvami.

 

Envision yourselves to be sitting in Nandagaon. But where in Nandagaon? Near Ter Kadamba. Those who have done parikrama with me have seen this pastime place. Otherwise, you have not seen this place. I would also take many Iskcon devotees along with me and I would show them this pastime place. In my life, I have done parikrama more than fifty times. Every year, parikrama is organized. If you will join us in Vrindavana, during the kartika month, you may see these sacred, confidential pastime places. I am inviting you all to Sri Vraja Mandala parikrama.

 

Devotees: Gaura Premanande! Haribol!

 

Srila Gurudeva: Join our parikrama, and see all the holy places of Vraja.  

 

Srila Rupa Gosvami and Srila Sanatana Gosvami were sitting and talking to each other under the shade of a kadamba tree. Those who are most lucky and fortunate will follow this hari-katha. What was the nature of the hari-katha being spoken between the two brothers?

 

tasmin mahan-mukharita madhubhic-caritra-
piyusa-sesa-saritah paritah sravanti
ta ye pibanty avitrso nrpa gadha-karnais
tan na sprsanty asana-trd-bhaya-soka-mohah

 

–Srimad Bhagavatam 4.29.40

 

[“My dear King, in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life – namely hunger and thirst – and become immune to all kinds of fear, lamentation and illusion.”]

 

When Vaisnavas meet together, sweet, marvelous harikatha (pastimes of Krishna) are discussed. Srila Sanatana Gosvami asked Srila Rupa Gosvami, “Do you know why Brahma came and stole the cowherd boys and calves?

 

Srila Rupa Gosvami humbly replied, “I know a little of the underlying reasons behind Brahma’s actions. But I don’t know the details as you do. But you have ordered me to speak, so obeying your order, I will speak.”

 

There are many siddhantas (philosophical conceptions) behind this pastime that you can learn in your lives and strengthen your commitment to the path of bhakti. By the strength of this commitment, your sadhana bhakti will bloom into bhava bhakti. And bhava bhakti will blossom into prema bhakti. This prema bhakti is our goal. Chanting harinama, without ascertaining the goal, will lead to bhakti being stopped. And you will be of nothing. The result will be zero. So, you should first determine the goal of your devotion. Keeping the goal in mind, practice sadhana bhakti. What is the goal?

 

“Oh you are not qualified to select a goal,” foolish people say.

 

Before a student enrolls in a college, he will decide on the best course to attain his goal. He will choose a course and college depending on what he wants to become—a doctor, architect, scientist, or a businessman. Making the right decision, the student duly proceeds to choose the best course and college, otherwise he will not be successful in achieving his goal. So, you must have a goal of your sadhana bhakti. And what is the goal? It is Krishna prema. In Sri Caitanya Caritamrita, in the books of our Gosvamis, and in the message of our Guruvarga, the goal is clearly ascertained—it is Krishna prema. Krishna prema is prema prayojana. Prayojana means the ultimate goal. Any blind person who will read Sri Caitanya Caritamrita will realize that Madana Mohana is sambhanda (relationship), bhakti is abhideya (process), and prema is prayojana (goal). By adopting the practices of bhakti (sadhana), you will attain bhava bhakti and prema bhakti respectively. Without practicing sadhana bhakti, you can never have love and affection to Krishna. So, the object of your bhakti is Krishna prema.

 

Higher than Krishna prema is Gopi prema.

 

Higher than Gopi prema is the service of Srimati Radhika; to be the maidservant (palya-dasi) of Srimati Radhika.            

 

anarpita-carim cirat karunayavatirnah kalau
samarpayitum unnatojjvala-rasam sva-bhakti-sriyam
harih purata-sundara-dyuti-kadamba-sandipitah
sada hrdaya-kandare sphuratu vah saci-nandanah

 

–Sri Caitanya-caritamrta Adi 1.4

 

[May the Supreme Lord who is known as the son of Srimati Saci-devi (Sacinandana), 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 conjugal love.]

 

 

What is unnata-ujjvala rasa? It is the service rendered to Krishna by Srimati Radhika and the gopis. Sri Caitanya Mahaprabhu has come to give a sprinkle of this mood. If a devotee does not know that the object, or the ultimate goal of his bhakti is to serve Srimati Radhika, or to serve Krishna like the gopis, or to serve Krishna by serving under the guidance of the Vrajavasis; then this lack of insight will spoil his bhakti. Bhakti is like a current, if you try to control this flow by many dams and other barricades, bhakti will disappear. And you will end up being a controller like Hiranyakasipu, Ravana, Kamsa, and other demons. These demons always tried to control devotees and bhakti.

 

Now I will return to the mainstay of our harikatha—the discussion between the two brothers—Srila Rupa and Sanatana Gosvami. They were sitting under the shade of Ter-kadamba. What is this place, Ter-Kadamba? At Ter-Kadamba, Krishna would call all His cows—Shayamali, Dhavali, Yamune, Gange, and Pisangi. All of Krishna’s cows have the most enchanting names! If out of lakhs and lakhs of cows, a single cow is absent, Krishna will count on His fingers or His mala (a string of beads), and on missing the count of a cow, He would anxiously think, “Oh a cow is missing! Where is she?”

 

Taking His flute, He would climb on top of a kadamba tree and call out, “Oh Gange! Where are you! Come on! Come on!” Listening to Krishna’s calls, the cow-Gange would come running to Krishna. Hence, this place is called Ter Kadamba—to call.

 

Another section of pastimes take place at Ter Kadamba. At midnight, having His beloved flute in His hands, Krishna would climb to the top of a Kadamba tree and call, “Radhe! Lalite! Visake!”

 

On listening to Krishna’s calls, all the gopis would come running to Him, and they would all think, “I am alone.” All the gopis would come. So, this place is called Ter Kadamba. When we go there and sit under the shade of the kadamba tree, all these sweet pastimes manifest in our hearts as a chain. Even if you don’t want them to manifest, they will, such is the potency of this sacred place.

 

So, which pastime was being discussed between Srila Rupa Gosvami and Srila Sanatana Gosvami? It was the pastime of the cowherd boys and calves being stolen away by Brahma.

 

As a disciple would duly answer to his Gurudeva’s questions, Srila Rupa Gosvami prayerfully said, “In Vraja, all the gopis who were like Krishna’s mothers, wanted that Krishna drink their breast milk.” They were hankering to serve Krishna as their own child. The married and unmarried girls of Vraja wanted Krishna to be their beloved, like a husband.

 

Each of these girls thought, “I should be married to Krishna.”

 

All the cows wanted Krishna to be their calf and drink milk from their udders. All the Vrajavasis—gopis, gopas, cows, and calves, they all wanted to serve Krishna in their own particular way.

 

Krishna thought, “How can all their desires be fulfilled?”

 

“I will be the calves of all the cows in Vraja. I will be the husband of all the gopi girls of Vraja. And I will be the child of all the elderly gopis of Vraja.” In one pastime of Krishna’s, many purposes are fulfilled. When Krishna entered the mouth of Aghasura, Aghasura’s good fortune knew no bounds. How lucky and fortunate Aghasura was! He has not performed any devotional service, yet, Krishna went in his mouth and heart. Many sacred yogis are unable to call Krishna in their hearts. These yogis are very sacred and they have been engaged in austerities for lakhs and lakhs of years. Brahma and Sankara are examples of such yogis, but despite their severe austerities, Krishna does not enter their hearts for even a moment.

 

Yet, we see that Krishna, with all His cowherd boys and calves entered the mouth of Aghasura. How did Aghasura become so fortunate that Krishna Himself entered His mouth? After that, Krishna gave Aghasura salvation (sarupya mukti). Brahma and all the demigods watched this pastime unfold, this pastime especially caught Brahma’s attention. Brahma thought, “Oh how wonderful this is! This demon wanted to swallow Krishna. But yet, Krishna has given him salvation (sarupya mukti). So why did Krishna benedict this demon?”

 

“Krishna is the Lord of lords. He is the Supreme Personality of Godhead. I should try to see more pastimes of Krishna.”

 

Brahma was not going to test Krishna. Ordinary people think that Brahma was testing to see if Krishna was God or not. But this is not the truth. Brahma is our Adi-guru (the first guru), so he cannot do like this.”

 

Instead, Brahma thought, “I should do something, by which I will see other pastimes of Krishna.”

 

So, Brahma did not pray, but he tried to have darsana (audience) of Krishna by himself. Trying to attain Krishna’ darsana by one’s own endeavors or becoming a devotee will not be fruitful if Krishna’s mercy is not there. Your endeavors will be fruitful if there is the mercy of a devotee or of Krishna. You will especially have Raganuga-premamayi bhakti, bhava bhakti by this unconditional mercy. Without this mercy, all your efforts will go in vain. Despite all her unrelenting efforts, Yasoda Maiya was unable to bind Krishna. When Krishna was happy, Yasoda automatically bound Krishna. So, mercy is needed and this mercy is causeless and unconditional.

 

Here, Brahma wanted to see many pastimes of Krishna, but by his own efforts. With this intention in mind, Brahma stole the cowherd boys and calves. He wanted to see what Krishna would do in the absence of the cowherd boys and calves. If Brahma would have prayed to Krishna to have audience of His pastimes, Krishna would have assented. But Brahma did not wish to pray and he tried to see the pastimes by himself.

 

Why did Brahma steal the cowherd boys and calves? Because Krishna wanted to be the calves, cowherd boys, and the husband of the gopis. To achieve this purpose, Brahma was summoned from Brahmaloka. After summoning Brahma, Brahma was shown the deliverance of Aghasura. After Aghasura’s salvation, a desire was created in Brahma, “I want to see many more pastimes of Krishna.” Brahma thought, “I will steal the cowherd boys and calves away,” where did this desire come from? It came from Krishna Himself, through the agency of Yogamaya. After this desire was manifest in Brahma, he came under the false impression that he was the active doer, he thought, “I am doing so.” But actually, he was not doing so. Krishna had many roles to play, so He summoned Brahma and manifested this desire in him.

 

When Brahma stole the cowherd boys and calves, Krishna performed a miracle. In a moment, He became all the lakhs and lakhs of cowherd boys and calves. He also expanded Himself and became their sticks and blankets. He expanded Himself into all the paraphernalia. Krishna also manifested the exact nature, voice, and characteristics of the cowherd boys like their flute and clothes. But this pastime of Krishna, escaped everyone’s notice. Even Baladeva Prabhu was unaware of this pastime for a year.

 

In the meantime, in Vraja, Krishna was present in everyone’s house as the calf of every cow, and as the son of each gopi. Before this pastime manifested, the gopis loved Krishna more than their own sons. But now, equal love and affection was shown to Krishna and their sons. This was so, because Krishna had become all their sons. Similarly, the cows also loved Krishna more than their calves, but now, equal love and affection was shown to the calves and Krishna. Baladeva Prabhu noticed this.

 

Another miracle was performed. Gargacharya, the priest of Vasudeva declared to the parents, “This year is a very good year to get your daughters married. They should be married even if they are little. You should have them married this year.” So, the gopis were married. Those who were matured, and those who were not matured, were all married. Who were they married to? All the cowherd boys, the gopis were married to, were Krishna Himself. So, automatically, all were married to Krishna. When the separated cowherd boys and calves returned to their homes, the gopis still had the conception of being married to the particular cowherd boy, Krishna had expanded Himself into. But the gopis had no love and affection for them, their love was entirely for Krishna. But they did not consider Krishna to be their husband and this mood is called Parakiya bhava (mood of a paramour). In the realm of the devotional universe, this love for Krishna is topmost. Without the gopis and Vrindavana, this love cannot be found in Mathura, Dvaraka, Ayodhya, or Vaikunta. Krishna only tastes this love of the gopis in Vrindavana.

 

Everything was done miraculously—Krishna became the husband of all the gopis, married and unmarried. He became the calf of each cow. He also became the sons of all the gopis, and played with them for a year.

 

When Brahma returned to his abode- Brahmaloka, the sentry demanded an answer on seeing Brahma, “Who are you?” asked the sentry.

 

“You don’t know? You don’t recognize me? I am Brahma!”

 

“I am unable to recognize you. Our Brahma is sitting on the throne and controlling everything. Who are you? Where has this “Brahma” come from?”

 

Brahma saw what had happened in his mind. He realized, “Krishna has taken my place and is seated on the throne. Oh! I have committed an offense at the lotus feet of Krishna.” Repentantly, he immediately returned to earth. But according to human calculations, a year of this earth had already passed. In the meantime, Baladeva Prabhu saw that the cows were grazing on Govardhana. Their new born calves were also present, but the cows were not caring for them. Instead, their gaze was fixed on their elder calves that were grazing under the watchful eye of Krishna in Madhuvana. Leaving their new born calves behind, the cows ran towards the direction of Madhuvana.

 

[End of audio file]

[Transcribed by the Bhaktabandhav Team]

 

 

 

 

Srila Svamiji Has Arranged Everything

12 May 1996

 

Srila Svamiji Has Arranged Everything

 

[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Srila Gurudeva]

 

Srila Gurudeva: All glories to Sri Guru and Gauranga. All glories to Sri Radha Govindadeva. Firstly, I offer my heartly dandavat pranamas at the lotus feet of my spiritual master, and who is also the sannyasa guru of Svamiji—Srila Bhakti Prajnana Kesava Gosvami Maharaja. I also bow down to the lotus feet of Srila Bhaktivedanta Svami Maharaja. Srila Svami Maharaja is my siksha guru and dear friend. He is also my sannyasa godbrother. We share many relationships. I was fortunate to serve Svamiji when he came to Mathura. I especially inspired him to take the renounced order of life.

 

At that time, Svamiji was penniless. He would tell me, “After I was initiated by Srila Prabhupada, I saw a sloka in Srimad Bhagavatham. That sloka states that for those who take shelter of Krishna, Krishna makes them street beggars. Despite becoming a street beggar, if he doesn’t leave Krishna and Krishna bhakti—then Krishna gives them everything. Devotees like Yudhistira Maharaja, Prahlada Maharaja, and Ambarisa Maharaja testify to this fact.”

 

Svamiji confided to me, “I feared that Krishna would make me a street beggar while I chanted His names and engaged in devotional services to Him.” Gradually, Svamiji lost his medicine factory, the shop in Allahabad, and everything. Penniless, he came to me in Mathura. I told him, “You should take the renounced order and fulfill the desires of your gurudeva. He has ordered you to preach in the Western countries through the medium of the English language. Your children have left you; your wife has left you, so why are you still selling medicine?”

 

Svamiji replied, “I must take the renounced order of life.”

 

At midnight, our Gurudeva reached Sri Kesavaji Gaudiya math in Mathura from Mayapura, and he also told Svamiji to accept the renounced order of life. At once Svamiji was convinced and he took sannyasa. I was the priest of the ceremony. I also made the sannyasa danda (bamboo sticks symbolizing the renounced order of life) of Svamiji’s with my own hands. Svamiji was unacquainted with the sannyasa apparel, so I showed the way by which they may be donned. I served him in many ways. He told me to send all his books to the Western countries. At that time, Svamiji was perhaps in New York. I sent many of Svamiji’s belongings to him—his books, mridanga, karatalas, deities, and the famous sweet—Mathura peda. Svamiji was fond of very tasteful delicacies. He would cook many varieties of the most delectable preparations with his own hands.

 

He also told me to come to the Western countries. But I was, and still am, serving my gurudeva’s preaching mission in Mathura, so I told Svamiji, “After some time, we will see.” Svamiji is a satya sankalpa purusha (he whose vows always come true), what he will tell will never be false. At that time, he told me to come to the West and help him in his preaching. Although I could not follow his order at that time, I think Svamiji has made me follow his order this time, and he has himself managed my service of preaching in the West. My English is poor, so I cannot fully express all my ideas. I was penniless like him. I think he has managed for me to come to the Western countries because he has now left this planet. He is serving his master, and Sri Gaura- Nityananda Prabhu. On another altar, he is serving Sri Radha and Krishna.

 

My motive in coming to the Western countries is to fulfill two purposes:

 

The first purpose is to have darsana of all the places decorated with Svamiji’s lotus foot dust. I resolved, “I must go to those places Svamiji preached in, and take his very sacred foot dust on my head and heart.” Svamiji did such splendid preaching work! In a very short time, he traversed all the parts of the world. He completely transformed drunkards and hippies. These recipients of his mercy did not know who Krishna is, what sankirtana is, for before meeting him, they were always engrossed in eating, drinking, and making merry. But Svamiji magically turned all these people towards his Lord. He made them good, and qualified devotees. I am seeing this miracle by my own eyes.

 

I will now explain the second purpose. When I was in Mathura, I heard for five or six years that many sincere senior devotees, who worked hard for Svamiji, who helped him and served him, like myself—were being neglected. Thus, they were bound to leave Iskcon. I know that some of them, who are very sincere devotees and want to serve Svamiji- Srila Prabhupada with all their hearts, are not getting a chance to serve him from the Iskcon devotees, especially by the leaders. So, I wanted to come to those places, and help unite the devotees again. Some inspiration should be given to them and they should eagerly advance in chanting Hari’s name and in their devotional services. This way, they should progress in their Krishna Consciousness. The message of our Guruparampara in whose line Svamiji is in is the same as that of what Sri Caitanya Mahaprabhu came to give us. Bhakti is like the current of a river. With the intention of controlling the current of a river, if you place a huge mass, the current of the river will be blocked. Without finding a way out, the water will stagnate and dry. Bhakti is like the swift flow of a river, it should develop up to prema. Bhakti has been divided into three parts—sadhana bhakti, bhava bhakti, and prema bhakti.

 

Satangam prasangam mam viryudo samvido

 

Svamiji came, and he told us who Krishna is, what Krishna Consciousness is, who a sadhu is, and what maya is. Svamiji did not have enough time to make sadhana bhakti into rati, and rati into prema. Most of his time was spent in cutting the jungles of karmis (materialists), jnanis, and mayavadis (impersonalists). Svamiji has given everything in his books, but due to time constraints he could not fully preach what he wanted to preach—the latter and topmost stage of devotion—prema bhakti. Svamiji began his mission based on the concise evidence from Srimad Bhagavatham and Srila Rupa Gosvami’s Bhakti Rasamrita Sindhu.

 

It has been stated in Srimad Bhagavatham:

 

satam prasangan mama virya-samvido

bhavanti hrt-karna-rasayanah kathah

taj-josanad asv apavarga-vartmani

sraddha ratir bhaktir anukramisyati

 

—Srimad Bhagavatam 3.25.25

 

[In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.]

 

“Satam,” refers to sadhus, bonafide Vaisnavas. What is the symptom of a bonafide Vaisnava? It has been explained in Srimad Bhagavatham, Sri Bhakti Rasamrita Sindhu, and especially in Sri Caitanya Caritamrita. When Sri Caitanya Mahaprabhu came to attend the Ratha Yathra festival (festival of the chariots) in Sridhama Puri, He was in the mood of Srimati Radhika. On seeing Jagannatha, He saw the svarupa (intrinsic form) of Sri Vrajendra-nandana Syamasundara. Jagannatha is Vasudeva- Krishna of Dvaraka, because He has Baladeva Prabhu and Subhadra- devi on His side. So Puri is like Dvaraka. When Sri Caitanya Mahaprabhu would see Jagannatha, He would only see Him, and not Baladeva Prabhu and Subhadra- devi. Fixing His gaze at Jagannatha, Mahaprabhu would see and think, “He is Syamasundara, He is Madana- Mohana. He is the son of Vrajendra- Nanda Maharaja and Yasoda. He is especially Radhakantha.” Thinking as such, Mahaprabhu became immersed in the mood of Srimati Radhika and tasted what Srimati Radhika tastes in Her service to Krishna.

 

When the festival was over, a Vaisnava called Satyaraja Khan came to Caitanya Mahaprabhu and said, “Now we are going back to our homes. What should we do upon our return?”

 

Mahaprabhu replied, “You should serve Krishna. You should chant and meditate on harinama. And you should serve Vaisnavas.”

 

Mahaprabhu gave these three important instructions to Satyaraja Khan that should leave an indelible impression on all of you: “You should be in the association of qualified Vaisnavas. Always chant and remember harinama. And serve the deities of Radha and Krishna.”

 

On the second year of his visit, Satyaraja Khan asked Mahaprabhu, “What is the symptom of a Vaisnava?”

 

Mahaprabhu replied in a simple fashion, “Those who chant harinama—Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare. Or only chant Sri Radha and Krishna’s name—these devotees should be known as Vaisnavas, whether they are initiated or not. They should never be judged by their caste and creed. They are in our line. Some of them may have ego, lust, and other bad qualities, but because they chant harinama, they should be honored and not neglected. You should offer your dandavat pranamas (prostrated obeisance) to them, knowing them to be Vaisnavas.”

 

On the third year of his visit, Satyaraja Khan asked Mahaprabhu the same question.

 

Mahaprabhu answered, “Being initiated, those who continuously chant harinama should be considered as Vaisnavas.”

 

Mahaprabhu’s previous answer to this question was, “Those who chant Hare Krishna or only Krishna, with or without being initiated, should be treated as Vaisnavas and served. You should also offer your obeisance to them.”

 

But here, Mahaprabhu states, “Those who are initiated and chant regularly, having given up their bad habits and chant with sambandha jnana (knowledge of their relationship with Krishna)…What are the different relations the jivas can have with Krishna? This sambandha jnana is bestowed by a pure guru at the time of diksa.

 

We are all the servants of Krishna—“Jivera svarupa haya Krishnera nitya dasa.” All the jivas in the entire creation, the conditioned and liberated souls—are the servants of Krishna, whether they accept this or not. Everyone is the dasa (servant) and Krishna is the Prabhu (Supreme Master). This knowledge constitutes an ordinary, simple relationship. By chanting Krishna’s names and associating with His devotees, you will come to realize, “Krishna is my friend.” But this friendship is not like the relationship between Vibhisana and Rama, or Sugriva and Rama. Vibhisana and Sugriva cannot sit on the same seat where Sri Ramachandra sits. They cannot embrace Ramachandra, or give their remnants to Him. But, Krishna’s friends like Sridhama, Sudhama, Vasudhama, Stoka Krishna, Lavanga, Arjuna, Madhumangala, and Subala will check to see if the food is tasty, and if it is tasteful, they will offer their remnants in the mouth of Krishna. They are the bosom friends of Krishna.

 

Vatsalya bhava (parental love) is a more advanced relationship than sakhya bhava. This relationship is distinctly characterized by the relationship shared between Mother Yasoda and her son, Krishna. Yasoda can even twist the ears of Krishna. Yasoda chastises Krishna, “Oh You have become so naughty! You have become a thief! You will be spoiled, so I should rebuke You.” Yasoda calls Krishna names like, “Dhurta, chor,” and other names filled with the love of the most loving mother. Sometimes, she tightens the hands of Krishna, and sometimes she binds Krishna to a grinding mortar. Brandishing a stick in her hand, Yasoda tells Krishna, “I will beat You!”

 

Once, Krishna was playing in the courtyard of Yasoda Maiya. Krishna was bitterly weeping and calling out to His mother, “Oh mother! Oh mother! I want to sit on your lap and drink milk.”

 

Yasoda said angrily, “No! I will not take You on my lap. Now You have become a thief, You go to the neighbors houses and steal butter all the time!”

 

Listening to His mother speak, Krishna started bitterly weeping. Narada arrived at the scene and wondered, “Oh Krishna is the Supreme Personality of Godhead! He is the Supreme almighty Lord, possessing all power. He is an ocean of rasa. And He is rolling on the courtyard of Yasoda Maiya, hankering to be placed on the lap of Yasoda Ma. But yet, Yasoda Ma is telling Krishna, ‘No, no!’ “

 

Overwhelmed by what he saw, Narada prayed to Yasoda Ma, and wondered, “What miracles and austerities has Yasoda Ma performed in her past lives? To which sacred places has she gone that the almighty Krishna is rolling on the ground, pleading to be placed on her lap? How fortunate she is! Alas I could have been like Yasoda, so I must be the dust of the lotus feet of Yasoda Maiya.”

 

So this is the relationship between Yasoda and Krishna. You should not consider yourself to be a son and Krishna as your parent, otherwise bhakti will be upset. We should like to be the father and mother of Krishna. As a parent of Krishna, the devotee should think, “I will serve Krishna from His boyhood.” But if you consider yourself to be Krishna’s son, Krishna will have to serve you from your boyhood. So this is not bhakti. This is the relationship of Vatsalya bhava.

 

Higher than Vatsalya bhava is Madhurya bhava , where Krishna is considered, “Gopijana-vallabha,”—the beloved of the gopis. A devotee in madhurya bhava will think, “Krishna is my Prana- vallabha.” In madhurya bhava, Krishna can be served in every way. Yasoda cannot serve Krishna by all ways, or by all her senses. Only the gopis can serve Krishna by all their senses. The relationship between Krishna and the gopis is super most. All the jivas (souls) constitutionally have any one of these relationships —neutrality, servitude, friendship, parenthood, and beloved, with Krishna. Guru or Krishna descend to this world to manifest these latent relationships the jivas have with Krishna. Their descent also facilitates the blossoming of the jivas’ sadhana bhakti into bhava bhakti and finally to prema bhakti. From prema, the stages—sneha, maan, pranaya, anuraga, bhava, mahabhava follow. These stages of devotion also pave the way for higher states.

 

Satanga prasanga mama viryudo samvido…

 

On the third year of his visit, Satyaraja Khan asked Mahaprabhu, “Who is a Vaisnava?”

 

Mahaprabhu replied, “Those who have given up everything at the lotus feet of Krishna and who have become saranagat, sincerely surrendered at the lotus feet of Krishna are Vaisnavas. They have taken shelter of Krishna’s lotus feet in every way. They have conquered anger, lust, false ego, and all other detriments to the path of devotion. They are not blemished by any offenses; they are never inclined to quarrel with anyone. Envy has no place in them. They have become:

 

trnad api su-nicena

taror iva sahisnuna

amanina mana-dena

kirtaniyah sada harih

 

–Sri Siksastakam 3

 

[“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.”] 

 

The Vaisnava is humbler than a blade of grass, and more tolerant than a tree. If anyone wants fruits, the tree will give it unrestrictedly. The tree also gives shade and its wood can be used as fuel and to make furniture. But despite this unconditioned yield of the tree, it never asks for a drop of water. It’s everything—bark, leaves, branches, flowers, and fruits- it’s everything is for others and not for itself. A Vaisnava should be like this tree. According to their respective qualifications, he will praise and honor others, without seeking any for himself. A Vaisnava is of the conviction, “All are the servants of Krishna, so I should honor all. Even an ant is worthy of my honor.”

 

While being embellished with these qualities, those who chant harinama and meditate on asta kaliya lila.. What is asta kaliya lila? The pastimes of Krishna that extend from one morning (nisanta) to another comprise the entirety of asta kaliya lila. A day has been divided into eight parts, starting from the morning pastimes Krishna is engaged in with the gopis, His parents, and sakhas. A Vaisnava is engaged in serving these pastimes that dawn in his heart in a chain like manner. The Vaisnava is oblivious of his body and surroundings. The Vaisnava always thinks, “I am in Vrindavana, with Krishna.” A Vaisnava always thinks like this. These Vaisnavas are Uttama- mahabhagavats. Vaisnavas of this caliber are very rare in this world. Like Krishna, they very rarely descend to this world. It is not so difficult to have the darsana (audience) of Krishna. But to have the darsana of sadhus is extremely difficult and rare. When Krishna gives Himself, He only does so partly; He will not offer His entire self. But an Uttama- mahabhagavat will offer Krishna with His entire entourage—Srimati Radhika, Vrindavana, and everyone.

 

So, when we pray to Sri Giriraja Govardhana, we don’t do so while thinking of him as Krishna. He is like Krishna, but the gopis have addressed him as, “Hari dasa varya.” Sri Giriraja Govardhana is the most intimate servant of Hari. He can give anything we like, but Krishna cannot give anything we like. Krishna will have to borrow something from Srimati Radhika, and then He will give. But Srimati Radhika has not to borrow anything from Krishna, and She can give Krishna in His entirety, with all His love and affection. The maidservants (palya-dasis) of Srimati Radhika are the most special recipients of Her mercy.

 

If a Vaisnava possessing the highest love and affection for Sri Radha and Krishna is found, then you should see that:

 

Krishna bhakti rasa bhavitah matih, kriyatam kuto pi labhyate…

 

Sri Raya Ramananda Prabhu quoted this sloka in his dialog with Sri Caitanya Mahaprabhu. If a devotee having a good quality of prema is found, who is very rasik and tattva- darsi (who is conversant with all the tattvas of Srimad Bhagavatham, and Sri Bhakti Rasamrita Sindhu), then know it to be your greatest fortune. As well as being a siddhanta- vit, he is very rasik (adept in relishing the mellows of devotion) in Srimad Bhagavatham. If this kind of a devotee is found, without a moment’s delay, you should surrender at his lotus feet. In this world, it is very rare to have the darsana of he, whose mind and heart is immersed in Krishna prema. If anyhow, by your good fortune, you see this kind of Vaisnava, you should at once seek his association. His association should be sought after at any cost, for by his association Krishna prema will be bought. By ordinary sadhu- sanga, you can have bhakti, but you cannot have prema bhakti. But by associating with Rasik Vaisnavas like— Sri Raya Ramananda Prabhu, Sri Narada Gosvami, Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Jiva Gosvami, Srila Krishna das Kaviraja Gosvami and our Guru parampara; Krishna prema will be achieved. This prema will not be obtained by the practice of Vaidhi bhakti for lakhs of lives. Nor can it be had by ordinary sadhu sanga. But by associating with first class, rasik, and tattva- vit Vaisnavas, Krishna prema will automatically descend in your heart. So, we should try to seek this association.

 

Satam prasangam mam virya samvido…

 

By associating with a Vaisnava of the aforementioned characteristics, you will be able to listen to the sweet, transcendental, rasa- purna (filled with nectarean mellows) harikatha from him. Aural reception to this harikatha is so powerful that without any effort from your side; you will be the heir to Krishna prema. An instance of this transcendental effect of harikatha is epitomized in the dialog between Sri Sukadeva Gosvami and Pariksita Maharaja. Pariksita Maharaja had only seven days to live, so he had no time to practice the nine limbs of devotion. By listening to Srimad Bhagavatham for seven continuous days, Sri Pariksita Maharaja went to Goloka Vrindavana. It has been told in Sri Brhad Bhagavatmrita that Pariksita Maharaja received Krishna’s service in the mood of the gopis. By Pariksita Maharaja’s mercy, his mother Uttara- devi also had this prema.

 

So, satam prasanga mama viryudo samvido…

 

“Hrt karna rasayanah katha,” this sweet, rasa- laden katha is very pleasing to the ears. By understanding the meanings and explanations, it is very rasayanah to the heart also. I will give an example to clarify this:

 

Krishna is going to graze the cows, with lakhs of His cows and companions. Nanda Maharaja has nine lakh cows, Vrishabanu Maharaja has eleven lakh cows, which is more than Nanda baba, Upananda, and the other gopas also have many lakhs of cows. Being controlled by Krishna, all the cows are grazing together. When Krishna’s flute makes the sound, “Dhiri, dhiri,” all the cows stand and slowly proceed. On seeing a river and a pond, Krishna makes the sound, “Niri, Niri,” on His flute. “Niri,” means water. Krishna tells the cows, “You have come to the banks of a pond, so now you should proceed to drink the water.” On listening to Krishna’s flute, all the cows duly proceed to the banks of a river. When Krishna’s flute makes the sound, “Chu, chu,” the cows are told to drink the water. This way, all the cows are controlled by Krishna. Krishna knows all the cows by their names. When the cows hear the sound, “Tiri, Tiri,” they emerge from the ponds and proceed on their way.

 

The scenery is very good. Before Krishna departed to the forest, He was surrounded by the unbroken gaze of the gopis. Yasoda Maiya chanted many auspicious hymns to protect Krishna. As she did, she told Him, “You should return safely.” She was unwilling to let Krishna depart to the forest. But as Krishna went on His way, the Vrajavasis returned to their homes. The Kisori gopis like Lalita, Visaka, Citra, Campakalatha, and all the other gopis assembled in their homes. Once assembled, they began to tell each other the glories of Krishna. This is satam prasangam mam viryada samvido..

 

What Katha did the gopis speak to each other? One gopi said, “What is the fruit of having these God given eyes? I know of nothing besides the sight of Krishna. Eyes have been given by God only for this purpose, and not for seeing any worldly objects. But why has He made the eyelids? The eyelids and the tears flowing from our eyes obstruct our vision of Krishna.”

 

While another gopi said to another, “Oh Krishna is going to graze the cows. Come on! Come on!”

 

A gopi answered, “How can we go? My mother-in-law, sister-in-law, husband, and parents are there. So don’t speak loudly, otherwise they will listen and break our legs!”

 

“No, no. We should go. Why are your family members going to see Krishna? We must also go and see Krishna. Having a flute on their lips and playing on it so sweetly, Krishna and Baladeva are going from one forest to another, surrounded by Their sakhas and cows. The gopis speak of how Krishna and Baladeva proceed to the forest while playing on their flutes, but this is not the fact. This is an outward understanding. They only want to see Krishna. Baladeva Prabhu very rarely uses the Vamsi (flute), He only uses the sringa (bugle). As Baladeva Prabhu and Krishna proceed to the forest, Baladeva Prabhu walks ahead of Krishna, and thinks, “I should not disturb the meeting between Krishna and the gopis.” So, He walks further ahead. Who is behind and playing the flute? It is Krishna, who we should see.

 

There is another hidden meaning here. The gopis tell each other, “Sometimes, leaving all His friends behind, Krishna meets us gopis at Kusuma- sarovara or Radha kunda.” When the consideration of two flute players arises, we should know that the two flute players are Radha and Krishna. Baladeva Prabhu is omitted here. “Vrajesa- sutayoh,” here Vrajesa- sutayoh means Baladeva Prabhu and Krishna. But Sri Vyasadeva tell us that there are two Vrajesas (Kings of Vraja)—Vrshabhanu Maharaja and Nanda Maharaja. When the son of Nanda Maharaja and the daughter of Vrshabhanu Maharaja are together, anuvenu justam, Krishna played on the flute and Srimati Radhika took it in Her hands. And She began to blow air in it, while Krishna made some gestures. It seemed that Both combined, were playing on the flute. If anyone has the eyes to see this vision, then the purpose of possessing eyes is made successful.

 

It is told, “Satangam prasangam mam viryada samvado…”

 

By telling each other these pastimes of Krishna.. This harikatha is so powerful that it will enter your heart through the medium of the ears, and your heart will be cleared of all evils. This way, a good, sweet asana (sitting place) for Krishna will be made. And Krishna will easily take His seat there. We should have the association of Vaisnavas who speak such harikatha. The bhakti of such Vaisnavas will not be stopped. Your bhakti should blossom from shraddha (faith), to bhava bhakti, and to prema bhakti. If the devotee is in the same level of bhakti for a hundred or thousand years, having shraddha for lakhs of births, then his shraddha may be destroyed. Your shraddha should blossom up to bhava. From bhava, your bhakti should blossom into prema. Then, you will be out of this illusory maya and you will go to Goloka Vrindavana.

 

So, you should try to develop your bhakti in the association of powerful Vaisnavas. If this association is obtained; then it is so good. Otherwise, your bhakti will be stopped; will turn rotten and ultimately dry. So, Srila Svami Maharaja has come to give these devotional sentiments. Your bhakti should not be the same as it was before fifteen or twenty years. Gradually, you must go and be in the association of advanced devotees. You should try to develop your bhakti. Your bhakti should not be stopped for even a moment.

 

I wish to continue carrying forward the mission of Srila Svamiji. Svamiji also told me at the time of his departure from this world that, “I have brought many disciples from the West. I tried my best to improve their bhakti. To some extent, I did, but now Krishna is calling me and I have to go there. I request you to help them. Otherwise, their bhakti will be stopped and they will not go up.”

 

I thought, “I must go to there. Srila Svamiji has arranged everything. Krishna has also arranged.” I am also fulfilling my mission of taking the sacred foot dust of Svamiji from every place he visited.  

[Transcribed by the Bhaktabandhav Team]

What Do You Want?

12 May 1996 Den Haag

 

What Do You Want?

 

[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Srila Gurudeva]

 

Srila Gurudeva: Krishna began to lick His fingers and tried to take them in their hearts. The Gopas who protected the older cows while they grazed, were so angry with their boys. They thought, “I will go there and give a good slap to my son.” But when they descended to the lower plain and approached their little boys, the sight of the little boys who were none other than Krishna Himself, soothed their anger and the love for their children reached its zenith. Kissing and holding their boys in a tight embrace, they began to weep. Baladeva Prabhu watched everything as it happened. He told Krishna, “Krishna, I see that You Yourself are all the calves and cowherd boys! I would wonder when I thought that the milk from Mother Yasoda’s breast wasn’t enough for You, so You would take milk from the other gopis. But what I see now far exceeds My wonder— being dissatisfied, You have become all the cowherd boys and drink milk from many mothers! Possessing an insatiable appetite, You weren’t satisfied. So, You have become millions of calves to drink the milk from the udders of millions of cows. Whose maya is at play here? I see that Your Yogamaya is orchestrating everything. It is not the maya of Brahma. Oh I am astonished to see this wondrous sight!”

 

Listening to Baladeva Prabhu speak, Krishna smiled for Baladeva Prabhu knew everything.

In the midst of Sri Rupa and Sanatana Gosvami’s discussion, Srila Rupa Gosvami said, “These pastimes are so powerful! If anyone listens to these pastimes of Krishna, Krishna will enter their hearts through the media of the ear and eye. Consequently, all offenses, and anarthas will be cleared. The heart will be so immaculately clean, soft, and sweet that Krishna will make His residence there.” It has been written in Srimad Bhagavatham that those who have no taste in listening to the pastimes of Krishna are not devotees. You must listen to the pastimes of Krishna in the association of good, rasik Vaisnavas. If such association is not found, still; the madhyama-adhikaris should discuss the pastimes of Krishna among themselves and chant, “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” This is the message of Sri Caitanya Mahaprabhu.

 

tasmin mahan-mukharita madhubhic-caritra-
piyusa-sesa-saritah paritah sravanti
ta ye pibanty avitrso nrpa gadha-karnais
tan na sprsanty asana-trd-bhaya-soka-mohah

 

–Srimad Bhagavatam 4.29.40

 

[“My dear King, in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life – namely hunger and thirst – and become immune to all kinds of fear, lamentation and illusion.”]

 

The current of the nectarean ocean of hari-katha always flows in the association of these kind of Vaisnavas. What to speak of a drop, if we imbibe even a sprinkle of this hari-katha, our lives will be successful. We pray to Krishna that He should mercifully give us this kind of association, by which our bhakti will be developed. We have not come to be situated in the same stage of bhakti for a century or half. In a river, by the force of the swift current, the water we have taken bath in a second before, will not remain the same. Similarly, the days are passing, not waiting a moment for us. Time is always on the move. So, bhakti is also like a current. Our bhakti should always develop and flourish in the association of high class, uttama Vaisnavas. The association of Vaisnavas should be of a higher quality of bhakti and superior to you. Your bhakti will not advance if you are in the same stage of bhakti for years on end. So Srila Rupa Gosvami has told us to strive for the association of a bonafide Vaishnava more advanced than ourselves. By the strength of this association, you will advance in bhakti. Otherwise, the current of bhakti will be checked and the flow of bhakti will subsequently dry. I foresee this happening in the lives of some devotees. Some devotees don’t want the association of a bonafide Vaisnava. They close their door and in turn tell others, “Don’t go to that Vaisnava.” The Vaisnava may be a madhyama or uttama-adhikari. Their self-interest is the driving force behind their actions. But by these actions, they are losing all devotional merit. They should not fear bona fide Vaisnava association. I pray to Krishna and their Gurudeva who is also my beloved Siksha Gurudeva, that they be causelessly merciful to them. By the bestowal of this unfathomable mercy, all inappropriate tendencies will be driven away from their hearts. They should try to be in good association and in the shelter of that association they should chant, remember and engage in the five primary limbs of devotion—sadhu-sanga, Mathura-vasa, sri murtira shradhaya sevana, bhagavat shravana, and nama-sankirtana.

 

I wanted to speak on many more tattva-siddhantas, but I will end my discourse here. We will meet again, and I will try to give the message of Sri Caitanya Mahaprabhu, and the message of Svamiji, by which your honor for him will develop. I will strengthen your relationship and honor for your own Gurudeva. By this process, devotion for Sri Radha-Krishna, and Sri Caitanya Mahaprabhu will also increase. So Krishna should be merciful to them and make them liberal. They should also hear and follow the message of Sri Caitanya Mahaprabhu and our Guruvarga.

 

Try to honor each other. If a person chanting harinama is a kanista vaisnava, the madhyama adhikari should give him much honor. They should give honor to each other and to especially the Vaisnavas who are in a higher stage of devotion than them. These Vaisnavas must be given much honor and if you are not doing so, your bhakti, your shraddha, and everything will be ruined. Try to honor all Vaisnavas who are chanting harinama. There may be some faults and offenses on the part of certain Vaisnavas, but if they have honor for Krishna, Sri Caitanya Mahaprabhu, then they must be embraced.

 

You should try to honor all Vaisnavas who are following the path of Sri Caitanya Mahaprabhu and are chanting, “Haribol! Haribol!”

 

[Srila Gurudeva and the devotees in unison]

 

Gaura Premanande! Haribol!

 

[After a short break, a question and answer session begins]

 

Devotee: To what tattva does Rupa-manjari belong; jiva tattva?

 

Srila Gurudeva: No, she doesn’t belong to jiva-tattva. She is the kaya-vyuha expansion of Srimati Radhika Herself. Eight gopis and manjaris are the kaya-vyuha expansions of Srimati Radhika. Sridhama, Sudhama, and some sakhas are the kaya-vyuha expansions of Baladeva Prabhu. There are some sadhana-siddha jivas (souls perfected by devotional practices) like the personified Vedas who are collectively called sruti-caris. The rsis and munis (saints and ascetics) of Dandakaranya forest who were engaged in raganuga-bhajan in the footsteps of the gopis, are also called sadhana-siddhas. Srimati Rupa-manjari is not a sadhana-siddha. If we engage in raganuga bhakti under guidance, our devotional practices will mature and we will attain the shelter of the Rupa-manjari, Rati-manjari, and the other gopis, who are the kaya-vyuha expansions of Srimati Radhika. You should engage in bhajan, and serve the Vaisnavas who are superior to you. By always engaging yourself in the worship of Sri Radha-Krishna, you will gradually know all these realities. But at your present stage of bhakti, you will not realize all these subtle differences. Later on, you will realize everything if you will not give up this process of devotion. But you will not realize by your own efforts, only by the mercy of a pure Vaisnava, will you realize the different features of the realm of devotion.

 

Haribol!

 

Devotees: Haribol!

 

Srila Gurudeva: If the devotees have no monetary problems, they should come to Vrindavana during the Kartika month.

 

Devotees: Jaya!

 

Srila Gurudeva: We will manage to show the all the pastime places of Vraja mandala.

 

Devotees: Haribol!

 

[Break of audio]

 

Srila Gurudeva: I honor even a dog related to Svamiji, what to speak of devotees? If anyone has a relation with Svamiji in any respect, whether he is a senior devotee, junior devotee, or the great-grand disciple of Svamiji, yet, he is honorable for me. I want to honor all.

 

[Break of audio]

 

[Class begins]

 

Srila Gurudeva: Previously, I told you all that we are the servants of Krishna.

 

jivera ‘svarupa’ haya–krsnera ‘nitya-dasa’

krsnera ‘tatastha-sakti’ ‘bhedabheda-prakasa

 

–Sri Caitanya-caritamrta Madhya 20.108

 

[It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one and different from the Lord.]

 

All are the servants of Krishna, regardless of anyone’s admittance. But if you have the desire for sense gratification, you are free to act according to your discretion, because, as Krishna is free, you are also free. But you will have to utilize your independence properly; otherwise you will go to hell and stay enmeshed in the ocean of repeated birth and death. Krishna never forgets us, whether we remember Him or not. If some souls serve Krishna, He is so happy and so are the souls serving Him. But, Krishna is so anxious for those souls that have forgotten Him and being ensnared by illusory maya, have come to this world. Krishna is exceedingly worried for them.

 

To deliver these conditioned souls, Krishna descends to this world with His entourage. Sometimes, He sends one of His associates to this world. Sometimes, He sends His expansions like Lord Rama, Nrsingha, Vamana and others to this world. Occasionally, He sends one of the sadhaka-siddha jivas who serve in Vaikunta, who are the energy of Krishna. They come as an Acharya (preceptor), as an Uttama-mahabhagavat. Narada, Vyasa, Sukadeva Gosvami, and Hanuman are examples of such Uttama-mahabhagavats. They are not conditioned souls. And even if the conditioned souls are not coming towards Krishna, then Krishna Himself comes with Srimati Radhika, Lalita, Visaka, Subal, Sridhama, Sudhama, Nanda-Yasoda, and all of His associates. He wants to attract all conditioned souls by manifesting the sweet pastimes He engages in, with His associates. He even attracts the souls present in the creepers, trees, mountains, rivers, and insects like ants. If they are not attracted to Krishna despite Krishna’s endeavors, then Krishna takes the mood of Srimati Radhika. And He descends to this world with all His parikaras(associates). The parikaras of Rama, Narsingha, Vamana, Kurma, Narayana, and other expansions also aid His cause by descending alongside Him. Krishna also descends with His expansions like Rama, Narayana, Narsingha, Vamana, who are situated inside Him. The devotees’ of these expansions like Jaya-Vijaya, Prahlada Maharaja, Brahma, Sridhama-Subala, indeed, all of His associates descend with Him. Krishna is accompanied by not only His Goloka-Vrindavana associates; the associates in the different regions of the spiritual sky also accompany Him.

 

When Krishna descends with the mood of Srimati Radhika, Srimati Radhika also descends; but in male form. Following in the footsteps of Srimati Radhika, all the gopis also descend in male forms. The sakhas also descend. Jaya-Vijaya also come from Narayana-dhama, Vaikunta-dhama because their Prabhu is within Krishna. Narsinghadeva is also within Krishna, so Prahlada Maharaja also descends in the form of Srila Haridas Thakura. Hanuman also descends in the form of Sri Murari Gupta, because his Prabhu—Rama is also included within Krishna. So the entire spiritual realm descends here.

 

Sri Caitanya Mahaprabhu manifests such heart-rending pastimes wherein He goes everywhere, delivering everyone without wearing any shoes, or holding an umbrella, with nothing in His possession. Weeping and weeping, Mahaprabhu prays, “Krishna! Krishna! Where is Krishna? Where is Lalita?” Mahaprabhu would call out to them this way.

 

he radhe vraja-devike ca lalite he nanda-suno kutah

sri-govardhana-kalpa-padapa-tale kalindi-vane kutah

ghosantav iti sarvato vraja-pure khedair maha-vihvalau

vande rupa-sanatanau raghu-yugau sri-jiva-gopalakau

 

—Sri Sadgosvamyastakam 8

 

[I offer my respectful obeisances unto the six Gosvamis, namely Sri Rupa Gosvami, Sri Sanatana Gosvami, Sri Raghunatha Bhatta Gosvami, Sri Raghunatha dasa Gosvami, Sri Jiva Gosvami, and Sri Gopala Bhatta Gosvami, who were chanting very loudly everywhere in Vrndavana, shouting, “Queen of Vrndavana, Radharani! O Lalita! O son of Nanda Maharaja! Where are you all now? Are you just on the hill of Govardhana, or are you under the trees on the bank of the Yamuna? Where are you?” These were their moods in executing Krsna consciousness.] 

 

With tears in His eyes, Sri Caitanya Mahaprabhu would always cry out, “Where is Vrindavana? Where should I go? Where will I have Krishna? Without Krishna, I cannot live! What should I do?” Crying out this way, Mahaprabhu would roll on the earth. At that time—grass, mountain, trees, deer, cows, children, old people, young people, anyone who would see Sri Caitanya Mahaprabhu in that condition would continuously weep.

 

[Break of audio]

 

Srila Gurudeva: . . .those who are against Krishna become sanmuka (favorable). Those who are favorable have much more shraddha. If they have some shraddha, that shraddha will mature and ripen to nista. And those who have nista will find themselves relishing the stage of ruci. Those situated in ruci, will find their bhakti blossoming into asakti. And those in asakti will surely have bhava. Those who have bhava, will be in prakata lila playing with Krishna. They will go to Vraja and have themselves manifested from the wombs of the gopis. There is no material birth there, nor is there death. The souls there are infallible like Krishna. But they will be of the conception, “I have come from the womb of a gopi.” The manifestation of this conception is the role of Yogamaya. There is no marriage, but everyone thinks, “Krishna is my beloved.” This is the part of Yogamaya. She plays a very good role there.

 

Thus, Sri Caitanya Mahaprabhu is more liberal than Krishna. Why is He more liberal? Krishna is liberal, and Srimati Radhika is more liberal. Krishna becomes Mahaprabhu after having taken the mood and luster of Srimati Radhika, so Sri Caitanya Mahaprabhu being a combined manifestation of Srimati Radhika and Krishna becomes more liberal. Do you understand? So Sri Caitanya Mahaprabhu is most liberal. In Srimad Bhagavad Gita, it has been told:

 

ye yatha mam prapadyante
tams tathaiva bhajamy aham

 

–Sri Bhagavad Gita 4.11

 

[All of them-as they surrender unto Me-I reward accordingly.]

 

Krishna states, “I have a balance scale, where I equally reciprocate with those who serve Me. If anyone gives Me a pence or a farthing, I will give them prema of one farthing; not more, not less. His balance scale is extremely accurate. Krishna will wait and give what the recipient deserves. But Sri Caitanya Mahaprabhu does not wait to see if the recipient is deserving or undeserving. Sri Caitanya Mahaprabhu doesn’t consider if the conditioned souls have shraddha or not, if they have any love and affection for Krishna, or whether they are unmukha (favorable) or vimukha (unfavorable). In spite of their present circumstances, if they will come towards Sri Caitanya Mahaprabhu and if Mahaprabhu will see them, He will immediately bestow prema to them, not waiting for a moment.

 

Krishna will tell, “Bring a pot. I will wait and give prema according to your shraddha.”

 

Sri Caitanya Mahaprabhu will never say like this. He will say, “Come on, come on! I will give you prema, whether you have a pot or not. My shop has many pots also and I will give you a pot. I will give you prema whether you have shraddha or not.” Mahaprabhu gave this prema to tigers, snakes, trees, mad elephants, and other beings. After receiving this prema, those mad elephants and other animals chanted, “Haribol! Haribol!”

 

Gaura Premanande! Haribol!

 

So, Sri Caitanya Mahaprabhu is so generous. It is a matter of great regret that despite only five hundred years having passed since the advent of Sri Caitanya Mahaprabhu, you still haven’t received that prema. At the time of Krishna’s descent, you were there, although I don’t know in which form you were there. But certainly you were there. You were also present during the time of Ramachandra, but even so, you were deprived of the grace of Ramachandra, Krishna, and Sri Caitanya Mahaprabhu. You were there, but in spite of your physical presence, you were not touched by the dust of the lotus feet of Ramachandra, Krishna, or Sri Caitanya Mahaprabhu.

 

On the other hand, you are so lucky, because only five hundred years have passed since Mahaprabhu’s advent. That line or disciplic order of Sri Caitanya Mahaprabhu, comprising of rasik and tattva-vit Vaisnavas (who know the tattva of Krishna, bhakti, and other facets of devotion) is to this day—not ruined. That disciplic order stands untainted and unblemished. But we cannot tell if the order will be ruined or not as time sets in, because many so-called gurus, teachers, and pretending preachers are coming. It seems that they will destroy the line, but I think that the line can never be destroyed. Any real Vaisnava of this world will always protect the line.

 

So, you are all so lucky and have many pious activities to your credit because you have taken the dust of Srila Bhaktivedanta Svamiji. Some devotees were very fortunate to have been directly initiated by him. We have all been initiated by devotees who are in the line of Srila Bhaktisiddhanta Sarasvati Thakura, and Srila Bhaktivinoda Thakura. These personalities are very exalted and not of this world. They have come from there—from Krishna. Srila Bhaktivinoda Thakura is Kamala-manjari and Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura is Nayan mani-manjari. Sri Radha and Krishna sent them here to preach. So, we are very lucky and fortunate, that we are in this line. Make the best use of this opportunity given to you, especially in this life where you have many benefits—like having a good, healthy body not stricken by manifold diseases. You also have the association of good, sincere Vaisnavas. Situated in this boat of the human body, the favorable winds of Vaisnava association will impel you forward. Without these winds, you cannot go forward. And Gurudeva is the captain of this boat. He gives directions and steers the boat away from dangerous, murky waters. He will tell you where to go and where not to go. Krishna’s mercy is the favorable winds, and this mercy is the association of good Vaisnavas.

 

[Srila Gurudeva addresses the audience]

 

Do any of you want money? Who wants money? We only want Krishna-prema, not any worldly possessions like money and so forth.

 

Who wants to go to heaven? If anyone wants to go to heaven, they will be deprived of the mercy of Sri Caitanya Mahaprabhu. Because they will have to come down to this earthly realm again, in the form of she-hogs, animals, trees, and other beings. Svamiji, Sri Caitanya Mahaprabhu, and the Srimad Bhagavatham have stated these universal truths. At the cost of forsaking harinama, don’t ever accept worldly things. Don’t use harinama to gain worldly things, or to gain entrance into heaven, and Vaikunta. Entrance into Vaikunta is also not to be aspired for. We don’t want Vaikunta, because Sri Caitanya Mahaprabhu has taught us as such. Do any of the devotees want salvation? We consider salvation to be hellish. But the whole world, indeed, everyone is mad after salvation. They want to be like a stone. To aspire for salvation means to aspire to become a stone. Nothing is obtained by cutting the stone into pieces, throwing it in water, or offering it in nectar. Sri Caitanya Mahaprabhu has taught us that salvation is like a detestable commodity of this world. So we don’t want this.

 

Do you want entrance into Vaikunta and serve Narayana there like Jaya-Vijaya? In South India, the residents there are mad for this benediction. But if Krishna were to tell you, “Do you want Vaikunta?”

 

You should reply, “No Prabhu, I don’t want.”

 

“You want to be the maidservant of Rukmini?”

 

Being the maidservant of Rukmini is an elevated status. To know all these different gradations, you must consider Sri Caitanya Mahaprabhu to be the root of all expansions and incarnations. He came to give the highest benediction—Vraja-prema. Sri Caitanya Mahaprabhu told and taught us all these confidentialities of the spiritual realms in His dialog with Sri Raya Ramananda Prabhu. Sri Caitanya Mahaprabhu also clearly enunciated on these principles in his teachings to Srila Rupa Gosvami and Srila Sanatana Gosvami. We are lucky to be in this line and to listen to who Sri Caitanya Mahaprabhu is and what He came to give. So we are lucky.

 

In this human form of life, having a guru like Srila Svamiji, Srila Bhakti Prajnana Kesava Gosvami Maharaja, Srila Gaura Govinda Maharaja, Srila Bhakti Raksaka Sridhara Gosvami Maharaja, having a guru like…

 

Devotee: Like yourself.

 

Srila Gurudeva: No, no.

 

[Laughter]

 

Srila Gurudeva: I am not a guru, having a guru like Srila Puri Maharaja, Srila Sridhara Maharaja… So we are so lucky to have been initiated by such personalities and to have come in this line. So our luck is inestimable! If you will fall…

 

Devotees: Gaura Premanande! Haribol!

 

Srila Gurudeva: Can I give an example for this? If you are not serving Krishna in this life and you are not developing your bhakti, what will become of you? I will give a simple example to elucidate on this.

 

There was a blind beggar; those who are not serving Krishna, not chanting His names, all such people are blind and foolish. I am not telling this, this has been stated in Srimad Bhagavatham and all other scriptures. With the aid of a stick, the blind beggar went on his way to beg something.

 

On reaching the doorstep of a household, he said, “Oh mother, give me something. Help me, help me!” He would go to the precincts of many houses and shout like this. One day, while he was on the streets, he reached a door, which was three feet high and one foot wide. He entered this door and began to say, “Oh mother, give me something. Help me! Help me!” As he entered the inner chambers, he came across a towering wall. He thought, “There must be a person standing here. So I should go on.” Holding the stick in one hand, and placing the other hand on the wall, he proceeded on his way. Lakhs and lakhs of years passed as he tried to find his way through the maze, but he still couldn’t find the exit. There was no one to lend a helping hand. He thought, “I should by any means emerge out of this barricade.” The wall was eighty four lakh miles long.

 

What is this eighty four lakh mile wall? It is the eighty four lakh species of life in which you will have to go. Only in the human form of life can you get out, and not in any other form of life. So, he was helplessly treading the path, hoping to find an exit route. When eighty four lakh years passed, he fortunately came across the exit route. In a bid to get out, he quickly reached the doorstep. But on reaching it, he started to scratch his head. A mosquito bit him while he contemplated on what to do.

He contemplated, “For many years I haven’t found the exit door, so why will I come across it now?” Thinking as such, he avoided the door. On sensing the presence of the wall, he again turned around and went in circles.

 

So, at this critical juncture, you have come in front of the door. The door is the human form of life. Gurudeva repeatedly tells you, “The door is right in front of you! Open it and get out.” But we don’t want to listen to him. You should know that if you miss the opportunity in this human form of life; then you will miss it forever. And you will have to undergo the rigors of repeated birth and death in many forms of lives. You should be firmly determined (drda sankalpa) and think, “In this life, I have taken the shelter of a very qualified guru and I also have the priceless association of Vaisnavas to benefit from. So I should go out of this world.” But, if you don’t wish to act this way and are rather interested in cheating others, then—you will cheat yourself.

 

You cannot cheat Krishna. You may chant, “Hare Krishna, Hare Krishna, give me a horse.”

 

[Laughter]

 

“O Krishna, give me a horse.” The person was very tired so he asked for a horse. Assenting to his request, Krishna gave him a horse. Unbeknownst to the unassuming person, the horse was pregnant. He was immensely happy to have the horse and wanted to ride on it. This way he thought of reaching his destination. But just as he proceeded to mount the sea horse, it gave birth to a foal. The horse was unable to move, so he had to take the foal on his shoulders. Do you understand?

He wanted to ride on a horse, but instead, the horse rode on him. Then he thought, “O Krishna, why did You give me this horse?”

 

[Laughter]

 

Similarly, this is your condition. By chanting the Hare Krishna mantra, we pray to Gurudeva and Krishna, “O Krishna, give me wealth. Give me a house furnished with all luxuries.” And Krishna relents to these requests. But when the recipient dies, he leaves everything behind. He cannot take a strand of hair. He begins to weep at his misfortune, but he has lost his chance. So, try to never cheat others. Don’t try to cheat them by siphoning money from them. Try to develop pure bhakti in this human form of life where you have the priceless shelter and association of a bonafide guru and Vaisnavas. Don’t aspire for silly things, they will ruin your life and take you to hell. For maintaining our lives, we only need a little wealth. We don’t need immense wealth, otherwise you will have mamata (possessiveness) to that wealth. If you are attached to wealth, you will be like Bharatha Maharaja, who was excessively attached to the deer. Keeping two, three dogs at home, if you always remember them, you will become a dog your next life. Don’t attach yourself to any worldly things. Try to attach your mind, heart, and soul to Krishna and His associates.

 

Always chant, “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.” Some devotees ask me, “What should we remember when we chant? What should we think? How to chant?” Gurudeva, Vaisnavas, and Caitanya Mahaprabhu, tell us to always remember Krishna. You are all well aware of this. When you chant, cry for Krishna, “O Krishna, I want Your darsana. I want to serve You by my soul. But I haven’t realized my identity as spirit soul—a part and parcel of You. I want to have a relation with You. But that relationship is not being manifested. I don’t want my mind to be absorbed in worldly things, but it is absorbed anyway, owing to its uncontrolled nature.”

 

“O Hare Krishna! You are Srimati Radhika and Krishna Themselves. Krishna You are Hari, in no time as if by magic, You can steal my heart. Please give me energy and power. Make me a beneficiary of Your unconditional mercy. I am so fallen!”

 

kalah kalir balina indriya-vairi-vargah 
sri bhakti-marga iha kantaka-koti-ruddhah 
ha ha kva yami vikalah kim aham karomi 
caitanyacandra yadi nadya krpam karosi 

 

–Sri Caitanya-candramrta 125, Srila Prabhodananda Sarasvati Thakura

 

[“Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful path of bhakti is spiked with countless thorns (like karma, jnana, and unrestricted sense enjoyment). My spirit is weak. My senses are powerful and agitated. O what shall I do? Where shall I go? O Lord Caitanya-candra, if you do not grant me Your mercy, what shall I do to save myself?”]

 

A sadhaka, sincere devotee, will pray to Krishna and Caitanya Mahaprabhu, “O how wonderfully merciful You are! You are so liberal! You never consider a devotee’s qualification. You are so liberal! You never consider a devotee’s qualification. You only consider, ‘Oh my devotee calls for Me.’”

 

Kalah kalir—it is kali kala, the age of kali. “Kali,” means kalaham lathi iti kali—the age of quarrel. This age represents the tendency to quarrel. Husband, wife, children, neighbors, and countries, are always fighting with each other. I think a war is being fought as of now among the neighboring countries. Everyone’s quarreling, and many obstacles present themselves in our bhajan. If a lady wants to engage in bhajan, her husband will oppose her. If a father wants to engage in bhajan, his children and other members of society will oppose him. You may want to do bhajan, but your mind will not permit. The mind will tell you, “You should go here and there.”

 

Pray, “This is a very hard, testing time. Sri Caitanya Mahaprabhu, please be merciful to me and let me continuously engage in chanting Harinama with tears in my eyes.”

 

nayanam galad-asru-dharaya
vadanam gadgada-ruddhaya gira
pulakair nicitam vapuh kada
tava nama-grahane bhavisyati
 
–Sri Caitanya-caritamrita Antya 20.36
 
[‘My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?’]

 

Sri Caitanya Mahaprabhu weeps and calls out, “O Krishna! O Krishna!” Mahaprabhu doesn’t think of Himself as Krishna. Then who is He? He is Radha. He expresses His sentiments in this shloka as a devotee. Nayanam galad asru dharaya—when will a day come when I will chant Hare Krishna with tears cascading from my eyes. Tears will flow in unobstructed streams.

 

Sometimes Mahaprabhu rolls on the floor, and prays, “When will a day come when I will fall, and roll on the earth as I chant Hare Krishna, Hare Krishna? The hairs on My body will stand erect in ecstasy.” When Mahaprabhu would chant, His voice would choke, and He would utter, “Ja Ja, Ga Ga,” but not Jagannatha. Mahaprabhu would also chant Hare Krishna in a deep, resonant voice filled with longing and separation. When will such a day come? You should chant like this. If you are chanting and your uncooperative mind wanders here and there, then you can go to Govardhana. Have all of you seen the mountain, Sri Giriraja Govardhana? Those who have not seen Govardhana, must have at least heard the name Sri Giriraja Govardhana. He is a manifestation of Krishna, and he is so superior, he is a maha-bhagavat. By mind, sitting here, offer pranamas to Govardhana, to Dana-ghati. Take a bath in Yamuna. Going to Vraja, offer your sastang dandavat pranamas, and weep bitterly.

 

What happened at Dana-ghati? Here, Krishna took dana (charity) from the gopis. What was that dana? There is a very beautiful pastime behind this charity. While doing parikrama (circumambulation) of Sri Giriraja Govardhana, you should weep from the core of your heart.

 

Sripada Madhava Maharaja: Fifty-five minutes have passed.

 

Srila Gurudeva: Fifty five minutes have passed? I thought I hadn’t spoken for even a minute, rather, I thought I was readying myself to start the class. So, engage in bhajan like this. You should go to parikrama of Vrindavana, and Navadvipa- dhama. You can do parikrama of Puri- dhama, but it is better, if you are doing Vraja mandala parikrama. On parikrama, you should see Govardhana, Yamuna, Bhandiravana, and other pastime- places. Weep and pray all the while. This will increase your devotion.

 

If Krishna comes and asks you, “What do you want?”

 

Don’t ask for a service that is less than the highest service. What is the highest service? What is our goal, prema- prayojana?

 

Krishna will ask, “Do you want the prema of Kubja?”

 

“We don’t want the prema of Kubja.”

 

“Do you want the prema of Subala- Sridhama?”

 

“We will offer our pranamas (obeisance) to that prema.”

 

“What do you like? Do you want to be My beloved?”

 

“No.”

 

“Then what do you want?”

 

“Padabjayos taba vina…dasyayati namo stu stu satyam.”

 

“Krishna, if You are pleased by my services and want to offer me a benediction, then this is the benediction I seek—I want to serve the foot dust of the lotus feet of Srimati Radhika. There is nothing more I seek.”

 

All of you are most fortunate to come in this line. Don’t give up. Be energetic and try to develop your bhakti with the aid of enthusiastic endeavors. You should earn because you are grhastas (householders), you should. But don’t be completely engaged and immersed in only those efforts. Money is needed only to maintain our lives, but it is not the object of our lives. The aim and object of our lives is to cultivate the topmost prema to Krishna. In this life, you should surely have this. Otherwise, you will have to suffer in eighty four lakh species of life.

 

Promise to yourself that you will leave all kinds of worldly desires behind. Also, discard anger, lust, and the tendency to commit offenses. Have tolerance, if anyone rebukes you, tolerate like a tree. Or else, time will be wasted in quarrelling. We have no time to quarrel. We should go straight and forward in our devotional endeavors, only desiring that benediction from Krishna, which I stated earlier. Thus, lead a life of an easy living and moving. If you want that objective of Krishna prema, you should respect your senior Vaisnavas. And the senior Vaisnavas should also give love and affection to the juniors and to those who engaged in hari-kirtana, chant, “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.”

 

Vrajanatha Prabhu: Gaura Premanande! Haribol!

 

Srila Gurudeva: My basket has many ambrosial fruits of harikatha that I wish to speak on. But I cannot, for it seems that an hour of harikatha is spoken—in a second. I am helpless. We will try to arrange for another class of harikatha. I am also here tomorrow. I am so loved by all the good devotees here. After I leave, I desire that all the devotees try to meet every seven or fifteen days. You should decide among yourselves as to how often you can meet. In your assembly, there should be no consideration of caste and creed. Anyone who chants the holy name should be thought of as a friend who is in the line of Sri Caitanya Mahaprabhu. Honor each other, honor devotees like Tirthakara Prabhu, and all the other devotees who reside in different regions. I am also so fortunate to have come here, to Holland and met you all. I have witnessed how many devotees are chanting the Hare Krishna maha- mantra with so much love and affection, though situated in countries, which are continents apart from India.

 

I am so glad to come here.

 

Sripada Madhava Maharaja: On your visit, Holland turns into Holy- land.

 

[Laughter]

 

Srila Gurudeva: Now it is holy- land!

 

Gaura Premanande! Haribol!

[Transcribed by the Bhaktabandhav Team]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Prahlada’s Devotion

11 May 1996

 

Prahlada’s Devotion

 

[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Srila Gurudeva]

 

Srila Gurudeva: We have come to this bhajan kutir of (?)Prabhu and his wife Shyamabihari devi dasi. His family is also here, so is his mother in law. Srila Bhaktivedanta Svami Maharaja has managed for me to come here. He has made a very sweet and soft platform and certainly he has brought me here, to meet all these beautiful devotees. When I reached the bhajan kutir of any devotee like (?)Prabhu, I become overjoyed and wonder that how he has managed all these devotional programs? There are no words to express my gratitude to him. So combined together, we should all try to fulfill the desire of Svamiji. The Vaishnavas may be from any section, they may be the disciples or the grand disciples of Svamiji. The Vaishnavas are also the godbrothers of Svamiji like Pujyapada Srila Bhakti Rakshaka Sridhara Gosvami Maharaja and Srila Bhakti Pramoda Puri Gosvami Maharaja or anyone. A devotee is of the conviction, “I am of Sri Caitanya Mahaprabhu. I am a follower of Sri Caitanya Mahaprabhu and Srila Rupa Gosvami,” and worships and meditates on Sri Caitanya Mahaprabhu or remembers Sri Radha-Krishna and chants Hare Krishna in the line of Sri Caitanya Mahaprabhu. This devotee may be a dog or a mosquito, or anything, but we should honor the devotee from the core of our hearts. And we should serve and help the devotees. You should not tell the devotee, “You should not speak.” Don’t confine the Vaishnava using a “lock and key.” Because the Vaishnava will speak on Krishna bhakti in the line of Sri Caitanya Mahaprabhu and you will be deprived.

 

I have seen from many years that without the help of Vaishnavas and sadhu-sanga, no one can avail themselves of the mercy of Sri Krishna or Sri Caitanya Mahaprabhu. Anyone who comes in the vicinity of sadhu sanga, even if they are animals like monkeys and dogs; regardless, all will be benefited. The dog who took shelter of Sri Sivananda Sena Prabhu is one such example. By the effect of this bona fide sadhu sanga, they will become immaculately pure and they will be most worthy of our honor. We sing in the kirtan, Gurudeva krpa bindhu diya kore ei dase trna peksha ati dina— “Sakale sahane bala diya koro nija mane spriha hina,” and “Sakale sammana korite sakathi deha natha yatha-yatha.” Without the mercy of Gurudeva and sadhu-sanga, we cannot honor all Vaisnavas. So Srila Bhaktivinoda Thakura prays, “O Gurudeva! You are the repository of such power and energy that through your grace, I will properly honor all Vaisnavas.” There is no envy or spite among Vaisnavas, who have taken shelter at the lotus feet of Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu and who are serving the lotus feet of Sri Radha and Krishna. Offenses are never committed in the association of such Vaisnavas. If any so-called Vaisnava is engaged in committing offenses, we should try to tolerate. We should not quarrel and cause harm to them. When Srila Haridasa Thakura was being beaten by his perpetrators who were not devotees but demons, he did not call out to his Prabhu and tell Him, “You should punish them.”

 

Rather, Srila Haridasa Thakura prayed, “O Prabhu, You should excuse them.” Prahlada Maharaja also prayed like this. We should be tolerant like how Vaisnavas are. Our policy is not, “Tit for tat.” This is the policy of Chanakya and the demons. Vaisnavas always tolerate, they know that, “Krishna is saving us. Gurudeva is saving us.” So we should try to honor each and every Vaisnava, regardless of him belonging to other sections of the school of Vaisnavas. This is the first criteria. Guru is never sectarian. He embodies the sloka:

 

trnad api su-nicena

taror iva sahisnuna

amanina mana-dena

kirtaniyah sada harih

 

–Sri Siksastakam 3 Sri Caitanya-caritamrta Adi-lila 17.31

 

[“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord.”]

 

We should not only try to speak on all these principles. You should be established in these principles, otherwise you will be a so-called Vaisnava. Bhakti is a very easy path. But if you try to control bhakti and Vaisnavas, you will be like Putana. Who is Putana? Pu-ta-na—“Puta,” means very sacred and “na,” means no. Putana means she who is not sacred, but who externally poses herself as the mother of Krishna. In a bid to kill Krishna, Putana tried to appear as Yasoda—the mother of Krishna. So, so-called devotees who behave like Putana, who externally pose as Vaisnavas and inwardly have no Vaishnavata (the nature of Vaisnavas), who have no honor for Vaisnavas, then they are like Putana. They want to control, exercise many rules and regulations on Vaisnavas on the pretext of protecting bhakti. But they will be destroyed by these very rules and regulations, as Putana was destroyed. She went to control and kill Krishna for the protection of Kamsa Maharaja. She was a so-called mother. We should not be like that. Instead, we should be like Mother Yasoda.

 

When Yasoda saw Putana, she thought, “Oh this demigoddess is really the mother of Krishna! I am not as beautiful and qualified as she is. She should take Krishna in her arms.”

 

Taking her boy Krishna in her lap, Yasoda was caressing, kissing, and smelling the head of Krishna. In the meantime, milk that was kept boiling on the stove started to boil over. And the milk started to make its way into the fire. Yasoda ran to save the milk at once.

 

The milk was thinking, “I am not serving Krishna. Yasoda has boundless quantities of milk in her breasts that Krishna can suckle on for millions of births. Nonetheless, the supply of the milk from Yasoda’s breasts will never be depleted. On the other hand, Krishna’s stomach is so big that it will remain empty despite Krishna drinking endless quantities of milk. I realize that I have no chance to serve Krishna because Krishna will never cease drinking the milk of Yasoda Ma and there will never be an end to Yasoda’s supply of milk. So what am I to do? If I am not serving Krishna, it is better that I enter fire and give my life up. There is no use of sustaining this life if it is not used in Krishna’s service.” A devotee thinks like this.

 

You should also think, “If I am not serving Vaisnavas, Gurudeva, Radha-Krishna Conjugal, Gaura-Nityananda Prabhu, Gaura-Gadadhara Prabhu, then I must die for I have no right to live.” Thinking like this, the milk wanted to suicide and started to meander its way into the fire. Yasoda Ma saw what was happening from a distance and ran to save the milk.

 

She cried out, “Don’t enter the fire! Don’t suicide! I am coming at once!”

 

“I will give Krishna up and save you. And I will engage you in the service of Krishna.” Saying thus, Yasoda hurried to save the milk.

 

Krishna thought, “I am still hungry. I wanted to drink more milk.”

 

Now, time is over.

 

[Laughter]

 

Brajanatha Prabhu: We have one more program.

 

Srila Gurudeva: I will continue for two more minutes. What should I tell?

 

Devotee: Gaura Premanande! Haribol!

 

[Laughter]

 

Srila Gurudeva: Krishna thought, “My appetite hasn’t been satisfied yet. So I will not give maiya up.” He entwined His legs around the stomach of Yasoda and His hands clung to her neck, like how a monkey would cling to its mother. With the full power of Purna Brahma at His disposal, Krishna clung to His mother. Putana wanted to break free of Krishna’s hold, and despite having the power of sixty thousand elephants; she couldn’t get rid of Krishna. With all her might, Putana tried pushing Krishna away, but she couldn’t. When Krishna gripped Putana, He only used a fraction of His power, but when He clung to Maiya Yasoda, He used His entire power and indeed, at that moment He used all His might as the Supreme Personality of Godhead would. By His mouth, He caught hold of Yasoda with all His strength.

 

But Yasoda said, “Oh sit down!”

 

[Laughter]

 

Using only one of her hands, she made Krishna sit down as a helpless child. Krishna’s power and opulence failed Him and He was bound to sit on the floor. This was a miracle.

 

Yasoda is so liberal! She helps other devotees serve Krishna. Leaving her service aside, she gives others the opportunities to serve Krishna. We should be like Ma Yasoda. A devotee should not be of the mentality, “He is my Gurudeva, so I must serve him. But I will give no chance to others.”

 

Instead, a devotee should think, “My Gurudeva is jagat-guru, so I will give a chance to others to also serve him. My Gurudeva is my Gurudeva always. So all should be given a chance to serve him.” This is Vaisnavata—the culture and character of the Vaisnavas. So we must follow all these etiquettes from the core of our hearts. Bhakti is not controlled by rules and regulations. Bhakti will vanish if she is tried to be constricted by rules and regulations. When Putana came to harm Krishna, He vanished away. She couldn’t even touch Krishna. But she was under the false impression of holding Krishna in her hands, so she thought of killing Him. But she could not. She thought that Krishna was in her hands but Krishna had eluded her ghastly clutches. Yogamaya performed an amazing miracle!

 

So we should try to follow the deep imports of all these pastimes and gradually develop our Krishna Consciousness.                     

 

Gaura Premanande! Haribol!

 

I am happy to meet all devotees. Prasad should be distributed to all.

 

[Break of audio.]

 

[A devotee introduces Srila Gurudeva in Hindi and soon after, Srila Gurudeva begins his Hindi class.]

 

[Devotee introduces Srila Gurudeva to the audience and speaks in Hindi.]

 

Devotee: Our heartily welcome to all the members of the audience, comprising of the devotees and Srila Svami Maharaja’s disciples. All of you have spared some part of your priceless time and assembled to be a part of this sat-sanga, so we thank you all. Today, by our greatest fortune, an esteemed guest from Vrindavana who is in the line of Sri Caitanya Mahaprabhu and performs bhajan of Sri Radha-Krishna, has come to the temple and graced us all by being within our midst. He is a preacher of the scriptural injunctions stated in the Sri Bhagavat Gita, Srimad Bhagavatham, Sri Ramayana, the Vedas, the dharma sastras, and the Puranas. He also preaches pure bhakti in the line of the afore-mentioned scriptures. So we offer our humble obeisance to our most esteemed guest—Sri Narayana Maharaja. The physical body of Srila Narayana Maharaja is from Bihar. It has been fifty-five years since Sri Narayana Maharaja has left home. Sri Narayana Maharaja resided in the Buxar district of Bihar, while he was situated in his previous asrama. Buxar district is the very place where great ascetics and Brahmarsis like Vishvamitra performed austerities and attained perfection. While residing in that abode of perfection, Lord Ramachandra vanquished the fierce some demoness—Taraka. Bhagavati Ahilya was also delivered by Lord Ramachandraji in that same place. Sri Narayana Maharaja is the disciple of Srila Bhakti Prajnana Kesava Gosvami Maharaja. On the order of his Gurudeva and Siksha Gurudeva, Sri Narayana Maharaja who is already steadfastly preaching in Bharath-varsa, is now also preaching pure bhakti in the Western countries and gracing them with his divine presence.

 

Sri Narayana Maharaja is the Vice President and the general secretary of Sri Gaudiya Vedanta Samiti. He is also the supervisor of Sri Kesavaji Gaudiya Math in Mathura. He, who has love for the devotees and the precepts of sanatana-dharma, acceding to the request of the devotees, has embarked on the distinguished journey of preaching and inculcating the tenets of pure bhakti to all the citizens of the world. Exactly a month from today, Sriman Istadevaji’s son called me on the phone and informed me of the impending arrival of a mahan (great) acharya from Vrindavana to Holland and his stay here for ten or eleven days.

 

[Addressing the managers of the temple:] If you could allot one day of the temple schedule to Sri Narayana Maharajaji, it would be your great mercy. When saints of this stature and caliber come to bestow mercy on us, it would be our limitless fortune to invite, and host Maharajaji in our temple for at least a day. This way, we can avail ourselves of the bhakti rasamrita (nectar of devotion), Maharajaji has come to give. Today, Sri Narayana Maharajaji has blessed us with his presence, but it as matter of great sadness that we can have the darsana and listen to the hari-katha from Sri Narayana Maharajaji for only one day. However, we requested Sri Narayana Maharajaji to speak for at least three or four days in the temple instead of just one day. We would have made all the arrangements for Maharajaji and his entourage. But, Sri Narayana Maharajaji’s disciples have already scheduled Maharajaji’s visit to various places around Holland, so we have deprived ourselves of Sri Narayana Maharaja’s association by not informing him of our desire earlier. That is why; we were unable to arrange a three or four day program for Sri Narayana Maharajaji. Even so, Sri Narayana Maharajaji has come for at least a day. Now much time has already passed, and I do not wish to speak further. I beseech Sri Narayana Maharajaji to inundate us with the rasa (mellow) of the amrtamayi (nectar laden) bhakti, for which we have assembled. I request Maharajaji to please start his amrtamayi vani (nectar laden discourse) on the glories of Bhagavan.

 

With folded hands, let us prayerfully entreat Maharajaji to begin his glorification of Bhagavan.

 

[The devotee-speaker and the audience recite an invocation prayer in Sanskrit.]

 

Devotee: Now I pass the mike to Parama pujaniya (most worshipful) Sri Narayana Maharajaji.

 

[Srila Gurudeva begins his Hindi lecture.]

 

Srila Gurudeva: We should chant the maha-mantra for a couple of minutes.

 

[Maha-mantra is chanted and Srila Gurudeva begins the class.]

 

Srila Gurudeva: After many days, today, I am going to speak in the Hindi language. The devotees who are native to Holland will perhaps not understand my discourse. So I request that an English translation is arranged for them. I will now speak in the Hindi language for those well acquainted with it.

 

[Srila Gurudeva speaks in English:] I have been speaking in English for many days, but today, I want to speak in Hindi as the audience comprises of many speakers of the Hindi dialect. Thereafter, the katha will be translated into English.

 

[Srila Gurudeva resumes speaking in Hindi:] I am very happy that today, I will speak hari-katha to the audience in the Hindi language. I can speak many languages of India like—Sanskrit, Hindi, Bangla, Assamese, and Oriya. I can also speak many more languages. I am very happy that today I will able to speak in my mother tongue, the language I was born into—Hindi.

 

We should all understand…If you know Hindi then you will surely be familiar with the name of Tulasidasji. Tulasidasji has said, “Sruti siddhanta ye he urugari, bhajiye ram sabkaj visari.” Bhajiye ram sabkaj visari—even if you have abandoned all your material works; there is no harm in this, if you are engaged in the bhajan of Rama and Krishna. If you have obtained all the treasures and benedictions of this world, like how Ravana attained a city of gold, and how Hiranyakashipu achieved an immensely long life, where his invincibility stood unchallenged by the demigods and even by Brahma. All the demigods bowed to him in submission. His benediction bore the guarantees of not being killed by any of Brahma’s creations, either in the earthly, heavenly realms, or the sphere of the netherworlds. Even upon acquiring these godly opulence’s, if you don’t perform the bhajan of Bhagavan, then your life has been completely squandered. All the sastras speak this truth. This is the only essence of all the conclusions of the sastras like—Srimad Bhagavad Gita, Srimad Bhagavatham, Ramayana, and the Puranas. They are unequivocal in their standpoint that if you perform bhajan everything has been achieved, but if you have not performed bhajan, all has been lost, and you have lived the life of an animal.

 

dharmena hina pasubhih sammana

 

If you lack a sense of dharma, you are an animal. But what kind of an animal will you bear the characteristic features of? The animal that has no horn and tail. You will be that sort of an animal if you don’t worship Bhagavan. Personalities like Sabari and Vidurani had no material possessions, but by the performance of bhajan, they became the most renowned personalities of this world. Despite being a monkey, Hanuman is worshipped by the entire world, but why is this so? Every part of Hanuman’s body chants the name of Rama, there is no place on his body that doesn’t reverberate with the name, “Rama.” His entire body is permeated with Ramanama. So he is worshipful for the entire world. On the contrary, by seeing the face of an ordinary monkey, you will not get any food for the entire day and misfortune will befall you. The pilgrimage you would have undertaken will also be swung into the opposite pole of inauspiciousness, if you see the face of a monkey. This is especially true for black monkeys. But by remembering Hanuman, the person becomes worshipful for the entire world.

 

Rama nama ka anka hai, sab sadhana hai…

 

If zero is added next to one, the number ten is formed. If another zero is added, hundred is formed. The number increases ten times over when another set of zeros are added. But if you remove the number one and add millions of zeros, it would amount to nothing. Perhaps all of you understand?

 

[Srila Gurudeva speaks in English]

 

The name of Krishna is like the digit- one and all other practices you are involved in are like zeros. The number, “one,” is of paramount importance to a set of innumerable zeros.

 

[Srila Gurudeva resumes speaking in Hindi]

 

Rama nama ka anka hai, sab sadhana hai su…

 

If you have engaged in bhagavat-bhajan, your life will be successful. Or else, the life you have led has already taken a blind turn to the life of an animal, rather, a life that is worse than that of an animal. Animals also eat, sleep, procreate, and engage in other activities, which you are involved in. Without Bhagavat-bhajan, your lives are no different to that of the animals. Animals eat—you eat, animals procreate—you procreate, animals sleep—you sleep. All these traits also have their rightful places in animals. Animals are always fearful of being killed, while you are also. So where is the distinction between the animals and you, when you are engaged in the same activities as them? The only distinguishing feature that separates them from you is—Bhagavat-bhajan. Your lives will be successful if you realize your constitutional position as the servant of Rama and Krishna. But if you do not understand your constitutional position, then all endeavors have been in vain, and your state is more degraded than that of a donkey. Which animal is the most ignorant among all animals? It is the donkey. You will also be a donkey if you remain ignorant. The donkey will not taste anything by itself, despite being overburdened with a burgeoning load. Even if you stack a donkey’s back with bags of milk, sugar, ghee, butter, and other foodstuffs, it will carry the load, but will not taste anything by itself. It will always eat repulsive foodstuffs. So, you will also be like a donkey, if you don’t engage in bhagavat-bhajan.

 

Tulasidasji has taken the essence of the Bhagavatham, Gita, and the Vedas and written the Ramayana. He has written it in very simple language. Those who don’t know Hindi will also understand the Ramayana. Based on my intuition, I understand that katha on Tulasidasji’s Ramayana is also arranged here from time to time.     

 

So, he has written, “Sruti siddhanta ye hai…” All your work of this world may be ruined, no harm, only engage in the bhajan of Bhagavan. Or else, life will be wasted. To support this, Tulasidasji gave nine examples. What are those examples?

 

Do you all know what a tortoise is? Hair may grow on the shell of a tortoise, this may be possible. Although it never happens, let’s agree that it may happen—hair growing on the shell of a tortoise.    

 

It may also be likely that a barren woman gives birth to a son and someone kills him. This is also possible—a barren woman’s son being killed. How can this boy be killed when the woman is barren? But, we agree that this may also be possible.

 

It may also be probable that flowers bloom in the sky. How can flowers bloom in the sky when the sky has no support? But the poet tells us that this may be possible.

 

Due to excessive heat, the air creates an illusion of the presence of water. Seeing this body of water, the deer runs to the imaginary body of water to quench its thirst. The more the deer approaches the mirage, the farther the mirage gets out of reach. Scorched by the excessive heat, the deer slowly starts losing its life and finally breathes its last while hopelessly treading the unforgiving desert. Water was not found anywhere. Quenching your thirst without Krishna’s grace is also possible.

 

But, without Bhagavat-bhajan, a person’s miseries will never be dispelled and his life will not be successful.

 

Darkness may engulf the sun, though this phenomenon has never happened. But despite the extreme rarity of all these incidents happening, Tulasidasji consents to the chance of these incidents manifesting.

 

Fire is never produced by ice. But, we agree that this may happen—fire produced by ice. Logically, there is no chance of this happening, but we agree that this might happen.

 

Tulasidasji says, “There is the chance of ghee being churned from water. Ghee is obtained from the churning of milk. Despite churning water for lakhs of years, nothing will be obtained. But we agree that this might happen.

 

Oil may also be extracted by grinding the dust present on the road. The chance of this happening is next to impossible. But again, we agree that this might happen. Oil can only be obtained by grinding mustard seeds, not by pressing dust and sand.

 

But despite the probabilities of these outrageous phenomena’s manifesting, one truth is unflinching—without Hari-bhajan, no person can cross this insurmountable, overwhelming ocean of birth and death. We will never agree to the possibility of a person devoid of the practice of Hari-bhajan, crossing the ocean of birth and death. All our sastras like the Vedas, Upanisads, Puranas, Bhagavat, Gita etc.; all of them state this truth—it is imperative that you engage in the bhajan of Bhagavan. He who doesn’t engage in Hari, Rama, or Krishna bhajan has squandered his life.

 

Firstly, I want to tell you all that all our sastras state that the pre requisite principle of entering spiritual life is that you understand that you are not this physical body. We should understand this. To enable you to understand this indefatigable truth, I will present an example:

 

If the audience was willing and I would give hari-katha for seven days, then I would be convinced that I have the time to speak what I came for. Only an introduction can be given in the time frame of a single day’s hour. If we come the next time, I request that I am given at least five days to speak. That way, I can at least speak a little on what I have realized during my life’s practice of hari-bhajan. I will also relate some of the facts that are stated in the Ramayana, Bhagavat, and the Bhagavat Gita.

 

Today, I will narrate a pastime from the Bhagavat that will act as a corollary to the statement of the Gita: “I am not this body, I am a spirit soul—a part and parcel, and eternal servant of Krishna.”

 

There was one son born of a father. A disagreement arose between them. The father would tell the son, “Don’t take the name of Rama, Visnu, or Krishna.”

 

The son would reply, “I will not give up on chanting Krishna’s name even if I were to give up my life.”

 

The father’s name was Hiranyakashipu and the son’s name was Prahlada Maharaja. Prahlada was only of five years of age. He was a small boy. But his determination was unflinching. “My life may leave, but not my chanting of the Lord’s names.”

 

“I will always chant Krishna’s names, even if my body is cut into pieces. My determination to engage in bhajan will not slacken despite your unrelenting threats. This body is yours, so you can treat it any way you see fit; I will not offer any resistance. But, I will never forsake the chanting of the holy names,” Prahlada told Hiranyakasipu.

 

Hiranyakasipu vehemently said, “The Person whose names you incessantly chant is my sworn enemy!”

 

“Krishna is not anyone’s enemy. He is the beloved of everyone. Try to understand this.”

 

“All right, now go to school.” And Prahlada was sent to school. But to whose school? It was the school of Sukracharya. Sukracharya is the acharya (preceptor) of sukra (semen). Through the agency of sukra, birth of the material body takes place. A person impregnates his wife and soon after, a child is born from the womb of the mother. Sukracharya is called as so, because he is well conversant with this process of impregnation. He is the acharya of this science of impregnation. If he so desires, through the medium of mantras, he can revive a dead being. He would often do this. By sprinkling some water and uttering some mantras, he would revive thousands of dead demons.

 

He would proclaim, “Arise!” And the demons would be brought to life.

 

So, Prahlada was sent to this school. But at that time, Sukracharya was not present, instead, his two sons—Sanda and Amarka, were present. Do you know what “Sanda” means? It is a bull, which always eats and wanders here and there. It doesn’t remain under anyone’s control. It is always running behind cows and engrossed in thoughts of eating. “Eat, drink, and be merry,” is its motto.

 

In the absence of Sukracharya, the school’s acharyas were Sanda and Amarka. Prahlada was sent to this school to get educated. After educating Prahlada for some days, Sanda and Amarka said, “Prahlada, we have educated you. Now go offer your pranamas (obeisance) to your parents.”

 

Prahlada reached his home and offered his obeisance to his parents. His mother decorated him and placed him on the lap of his father. Seeing his well-groomed and educated son, Hiranyakasipu was greatly pleased.

 

He asked, “My dear son Prahlada, what did you learn in school today?”

 

“Should I tell you what I have studied?”

 

“Why not?”

 

“I have studied: Tat sadhu manye asura varya dehinam…”

 

Prahlada said, “O best of the demons, to engage in the bhajan of bhagavan is the most exalted activity. This grha (house) is a blind well. What kind of a blind well? The well is parched and has no water. Pippal trees and weeds grow in corners of the well. The well is filled with grass.” Once, a person was walking in the forest. His solitude was broken by a lion, which gave him a fiercesome chase. In a bid to save his life, the beleaguered man took shelter of a dry well. He lowered himself into the well by the agency of some branches of a pippal tree. The lion was unable to grab him as he had lowered himself. The lion held its paws out and roared in frustration, while waiting for him from the top of the well. If the man would climb to the top, he would only find himself to be devoured by the lion. So he clung to the branches of the pippal tree.

 

When he thought of resting on the bottom of the well, he saw black, venomous snakes hissing with upraised hoods. Death awaited him if he would lower himself to the bottom of the well. If he would climb to the top, the lion would devour him.

 

Meanwhile, a couple of mice caught his attention. A black and white colored mouse was continuously gnawing the branches and in a little time, the man would fall to the bottom as the branches would have been completely gnawed. He would not survive.

 

After a few short seconds, another sight caught his eyes. Drops of honey were dripping from a beehive situated above. He stuck his tongue out and began to relish whatever drops of honey he could muster. He thought, “The honey is so wonderful and sweet!” Enamored by the delectable taste of the honey, he forgot the sight of the gnawing of the branches by the mice. The starving lion and hissing snakes also escaped his notice.

 

The couple of branches he hung onto is your lifespan. You taste the fruits of your previous karma and those fruits are the mainstay of your bodily existence. One branch represents good karma while the other represents bad karma. And what are the mice? The black mouse is night, while the white one is day. Time runs on, not waiting for anyone.

 

A man was asked, “What is your age?”

 

“A hundred years,” he replied with great gusto and happiness.

 

“A hundred years have passed, now how much longer will you live? Do you understand in the first place that a hundred years have passed?”

 

The entire life of a person has passed and he will die today or tomorrow. As every day and night passes, your life is being reduced without invoking the slightest notice from you. One day, you will have to surely die. Except for the Lord, His incarnations, and His devotees, there is no one in this world who can claim to have not died after taking birth. He who has taken birth, will surely have to die. If one who has taken birth will die, than what is the fate of those who have died? If they haven’t engaged in bhagavat bhajan, they will assuredly have to take birth again. The name of this cycle is, “bhava-sagara.”

 

What is this bhava- sagara? It is punarapi jananam, punarapi maranam, punarapi janani jatare gamanam. Since millions of lifetimes, a conditioned soul has entered a mother’s womb, taken birth, and died. Since the dawn of creation, this cycle has been prevalent. But many of the conditioned souls haven’t been delivered yet. Lord Ramachandra, Krishna advented…

 

[End of audio file]

[Transcribed by the Bhaktabandhav Team]

 

 

 

 

We Will All Meet Again

11 May 1996

 

We Will All Meet Again

 

[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Srila Gurudeva]

 

Srila Gurudeva: I explained before, that we should not try to always remember Krishna as the Supreme Personality of Godhead. What is the harm in remembering Him as so? If we think of Krishna as the Supreme Personality of Godhead, having innumerable attributes, and opulence’s, then what is the harm? It has been told in Sri Caitanya Caritamrita: yaha hoite Krishnera lage sudhrda mana, siddhanta boliya cite na koro alasa. We should know the different kinds of tattvas: Krishna tattva, bhakti tattva, jiva tattva, maya tattva, sadhana tattva, prema tattva, Caitanya Mahaprabhu tattva-Gaura tattva, Nityananda tattva, and Guru tattva. We should know all these tattvas, or else we cannot enter the realm of devotion. By knowing all these tattvas, your faith in Krishna will be greatly strengthened. Otherwise your faith will be weakened.

 

Practice sadhana acknowledging Krishna as the Supreme Personality of Godhead. But why has it been told in Caitanya Caritamrita and the Srimad Bhagavatham to forget Krishna as the Supreme Personality of Godhead and to just listen to His pastimes? Don’t try separately to know all these tattvas. All tattvas will be known by listening to and glorifying the pastimes of Krishna. But what harm is there if you are inquiring, preaching, and discussing of Krishna as the Supreme Personality of Godhead, possessing many opulence’s? Krishna especially has six opulences. What are those?

 

Devotee: I am trying to understand your question, what is the harm of preaching about Krishna as the Supreme Personality of Godhead?

 

Srila Gurudeva: Not preaching. Firstly, what are the six opulences of Krishna?

 

Devotee: Beauty, wealth, fame, renunciation, strength, and knowledge.

 

Srila Gurudeva: Do you know the sloka?

 

Sripada Madhava Maharaja: Aisvaryasya samagrasya..

 

Srila Gurudeva: What is aisvarya? It is opulence. What is Virya?

 

Devotees: Strength.

 

Srila Gurudeva: What is Yasha?

 

Devotees: Fame.

 

Srila Gurudeva: What is Sri?

 

Sripada Madhava Maharaja: Beauty.

 

Srila Gurudeva: What is Jnana and Vairagya?

 

Sripada Madhava Maharaja: Knowledge and renunciation.

 

Srila Gurudeva: What is vijnana?

 

Sripada Madhava Maharaja: Renunciation.

 

Srila Gurudeva: There are six opulence’s. And they are fully embodied in Krishna. But what form of Krishna? Vrajendra-nandana Krishna, Radhakantha Krishna. Dvarakadisha Krishna is also not being referred to here. Fuller than Dvarakadisha is Mathuresh Krishna and the fullest form of Krishna is Vrajendra-nandana Shyamsundara. He is full in Dvaraka, fuller in Mathura, and fullest in Vrindavana. So, like I asked before, what harm is there in referring to Krishna as the Supreme Personality of Godhead, and as the embodiment of the six kinds of opulence’s?

 

Devotee: I am trying to find the right words.

 

Srila Gurudeva: Oh yes, I will hear from you.

 

Devotee: We want to develop a relationship with Krishna not knowing His aisvarya.

 

Srila Gurudeva: Does anyone else want to add anything more?

 

Devotee: My Guru Maharaja would say, “If you want to see the pole star, you can only see the darkness. The sun is an obstacle, similarly jnana is an obstacle.

 

Srila Gurudeva: It is right. But I want you to explain more. What is the harm and gain in considering Krishna as the Supreme Personality of Godhead? If you can’t understand, then ask again. You should try to know all these tattvas.

 

Devotee: In the fourth chapter of Adi lila, Srila Krishna das Kaviraja Gosvami explains the purpose of Mahaprabhu’s advent. There, he reveals Krishna’s inner thoughts, and Krishna says that the world worships Him in the mood of awe and reverence, according to vidhi. So Krishna says, “Love that is weakened by vidhi cannot control Me.” So if one is excessively cultivating knowledge of Krishna’s opulence and supremacy, then he will not be able to control Krishna through that process.

 

Srila Gurudeva: Pundarika, stand up and explain.

 

Pundarika Prabhu: Can Navina Prabhu explain?

 

Srila Gurudeva: I don’t know Navina, you should explain yourself.

 

Pundarika Prabhu: We cannot control Krishna if we know about Krishna’s opulence, because He is infinite and we are infinitesimal. We are always worshipping Him with a mood of awe and reverence. If we want to control Him like the Gopis and the Vrajavasis, then one should not have the understanding that Krishna is the Supreme Personality of Godhead.

 

Srila Gurudeva: Then what is the use of knowing all the tattvas? How has this been said?

 

Vrinda, you should speak.

 

Vrinda dasi: [Indistinct.]

 

Srila Gurudeva: Firstly, we should know all these principles. We cannot enter the realm of Krishna bhakti, if we don’t know these principles. We should listen to a bona fide guru. Dasa mula tattva, the ten fundamental truths, is a very powerful medicine for all diseases. This dasa mula tattva is a very powerful panacea for the person trying to uplift himself from this world to the world of the Absolute. We should take this medicine and consequently all kinds of diseases will go away. The diseases will not go if we don’t take this medication. All kinds of pramana (evidences) are embodied in this dasa mula tattva. What is the root of all evidences, or the principal, primary evidence?

 

They are the Vedas. But the Vedas are tri-gunatmakam—having sattva guna (the mode of goodness), rajo guna (the mood of passion), and tamo guna (the mood of ignorance). You will have to churn the Vedas and then nirguna (the mood of transcendence) will come. Gopala tapani Upanishad is one such agama. Krishna is Hari, this is the root of all truths. Srimad Bhagavatham is the most prominent prameya for paramarthic pramana (spiritual evidences). If all the Vedas propound one truth and the Srimad Bhagavatham propounds another—we will have to choose Srimad Bhagavatham. It is amala purana.

 

It is written somewhere that Sridhama cursed Srimati Radhika and Srimati Radhika cursed him back. But this has not been written in Srimad Bhagavatham, so you will refuse this point. You will not consider it as paramarthic evidence. Srimad Bhagavatham and all pramanas tell us that Krishna is Hari. Krishna is the possessor of all potencies and He is the ocean of rasa. All jivas have come from Krishna. Acintya bhed-abheda tattva, there is simultaneous difference and non-difference between Krishna and His power. The jivas are His power. Everything is a manifestation of His power. In some cases, there is difference between Krishna and the jivas, and in some cases there is no difference. This oneness and difference is called acintya—inconceivable. We cannot realize this truth by the aid of our mundane intelligence. This tattva can be known by the Vedas, Puranas, and Srimad Bhagavatham.

 

Jivas are of two kinds—conditioned souls and liberated souls. The liberated souls have never come to this world. They have been always liberated and never been conditioned. Some of these jivas are in Goloka- Vrindavana, some are in Dvaraka. Some of the conditioned souls are in Vaikunta serving Rama, Vaikuntanatha, Narsingha, Vamana, and the other expansions of Krishna. Some of the liberated souls are the kaya-vyuha of Baladeva Prabhu, they are not jiva tattva. The sakhas like Sridhama, Sudhama, Subala, Lavanga, Madhumangala, Arjuna, and Krishna’s father—Nanda Maharaja are not jiva tattva. They have come from Baladeva Prabhu and Baladeva Prabhu has manifested Himself as these associates of Krishna. Some of the souls serving Srimati Radhika and Krishna in Vraja are jivas, some souls are the kaya-vyuha of Baladeva Prabhu, and some souls are Srimati Radhika Herself. The gopis are not jiva tattva, they are the kaya- vyuha (manifestations) of Srimati Radhika, while some associates like Sridhama, and Subala are the kaya- vyuha of Baladeva Prabhu. The jivas belonging to jiva tattva serve Krishna in many forms under the guidance of these eternal associates of Krishna. These jivas are not sadhana- siddhas, they have not achieved perfection through devotional practices. Though they are in the category of jiva- tattva, they don’t know what the material world is, what maya is, and what sense gratification is. They have always been serving Krishna. They have never been to this world, nor will they ever come. Even if they do come to this world, they come under the guidance of Krishna. They can come following Krishna’s order, and they will play a part in Krishna’s pastimes. They will not come to this world as conditioned souls, never and never.

 

Baladeva Prabhu is Mula- Sankarsana, and His expansion is Maha- Sankarsana, who is the predominating deity of Vaikunta. Many jivas have their origin in Him. These jivas have never been to this world, they are all liberated. There may be some sadhana- siddha jivas, but they will never return to this world from the eternal realm of Vaikuntaloka. They will never become covered by maya and become conditioned souls. They will come to this world with Yogamaya and serve Krishna. There are some conditioned souls that have manifested from Karanabdhasayi Visnu. These souls are of two kinds—conditioned souls and liberated souls. The liberated soul goes to the eternal realm, while the conditioned soul enters the mortal realm. Out of these innumerable conditioned souls, a soul who is most fortunate will accept a bonafide guru and Vaisnava sanga (association). By the strength of this association, a conditioned soul will gradually develop his bhakti and may become a liberated soul. They will never come to the material world again. They will never come. If they come, there are chances of the eternally liberated souls who reside there to also become covered by maya and enter the material world.

 

yad gatva na nivartante
tad dhama paramam mama

 

–Sri Bhagavad Gita 15.6

 

[One who reaches it never returns to this material world.]

 

The relationship between Krishna and the jivas is based on acintya bheda-abheda tattva (inconceivable oneness and difference). Those souls who have fallen to this material world, should accept bhakti. Without this, they cannot be liberated and they cannot serve Krishna in Goloka- Vrindavana. Our abhideya (practice), sadhana is bhakti. By gradual engagement in bhakti, bhava bhakti will be attained. Soon after, prayojana, the fruit of bhakti will manifest. The fruit of sadhana bhakti is bhava bhakti. And the fruit of bhava bhakti is prema bhakti. So prema is our prayojana (ultimate goal). What should be our goal when we practice bhakti?

 

Devotee: Bhava.

 

Srila Gurudeva: Prema. But you will attain prema by crossing the stage of bhava bhakti. Prema should be our ultimate goal.

 

Not only prema—Vraja prema.

 

Not only Vraja prema—Gopi prema.

 

Not only Gopi prema—Kamatmika-tad-tad bhava icchamayi, the mood of the manjaris. If a devotee is not engaged in cultivating these moods then he is not really a devotee. So we should try to know all these gradations of devotion. But when we reach bhava bhakti, by especially following raganuga bhakti, we should forget all these things. We practice, “Sa-re-ga-ma-pa-di-ni-sa.” And then we sing the same meter with a weakened tone. We practice singing this way. Without singing, we cannot practice. We can sing any song, when being matured in our practices, we have learned everything. We can sing many meters and songs without looking at the song book. During the time we sing, we forget all our movements of the fingers and just sing.

 

[Srila Gurudeva leads the devotees in singing the Hare Krishna maha-mantra]

 

When we sing, we will forget the harmonium and the positioning of our fingers. Not knowing the movements of our fingers, we will sing melodiously. Likewise, Krishna is the Supreme Personality of Godhead, but when we reach the stage of bhava bhakti, then…

 

Devotee: Forget.

 

Srila Gurudeva: Don’t forget, the bhava will make you forget. Do you understand what I am saying?

 

Devotee: You speak perfectly Maharaja.

 

Srila Gurudeva: There is no contradiction here. We should know all the tattvas and forget them in the stage of bhava bhakti. During the budding stages of devotion, consider Krishna to be the Supreme Personality of Godhead, but during the blossomed stage of devotion, you should forget Krishna to be the Supreme Personality of Godhead. There is the first class and the post graduate class.

 

These are not separate lines. Svamiji told you, “You should know who Krishna is. He is the Supreme Personality of Godhead.” But I am telling you to forget this.

 

[Laughter]

 

Some devotees are of the opinion, “We are the monarchs of all. Maharaja should not speak like this. This is not the line of Svamiji.”

 

To them, I reply, “But this is the actual line of what Svamiji spoke. He wanted to bring everyone to the shelter of this line. There is not the slightest difference between his words and mine.”

 

I wanted to speak on Sri Raya Ramananda Samvad. You should know all tattvas (philosophical conclusions). I will question everyone on the ten principles of Bhakti—Dasa mula tattva. You should note these words down. Dasa mula tattva has been written and explained in Jaiva Dharma. Srila Bhaktivinoda Thakura especially, has manifested these priceless devotional conclusions for the upliftment of the conditioned souls of this world. We should honor and serve this devotional masterpiece of a book—Jaiva dharma. I will ask everyone the ten principles Srila Bhaktivinoda Thakura has stated and enunciated on in Jaiva dharma. These principles are in an unmanifested form in Sri Caitanya Caritamrita, the books of Srila Rupa Gosvami, Srila Jiva Gosvami, and in the teachings of Sri Caitanya Mahaprabhu, Srila Bhaktivinoda Thakura manifested them for our benefit. These ten principles have also been stated in the Bhagavad Gita, Srimad Bhagavatham, and the Vedas. They have been stated in all scriptures. We should know all these principles. I will question everyone on these ten principles tomorrow.

 

If the devotee remembers and realizes these ten principles, then jnane prayasam udapasya…will manifest at the stage of bhava. This will not manifest in the stage of sadhana bhakti. In sadhana bhakti, we must know all these principles.

 

Visrambena gurau seva (to engage in intimate service to guru) applies to whom? It applies to those who are advanced and to those who have been initiated. Perhaps, I have not taken diksa (initiation). Externally, I have been initiated, but I don’t know if I am established in diksha. I don’t know if the all the members of the assembly have taken diksa or not. I think most of you have taken diksa. Who have taken diksa?

 

[Devotees raise their hands]

 

When we will be established in diksa.. What is diksa? Di—stands for divya jnana, sambhanda jnana, Krishna tattva jnana, bhakti tattva jnana, and maya tattva jnana. The second part of the word- diksha i.e., ksa—stands for the removal of all unwanted, repulsive elements that obstruct our sadhana- bhajana like offenses, and anarthas. The heart is washed clean of all undesirable tendencies. Then the real fruit of diksa is borne. You have written your name down as a student in the preliminary class of diksa, when you have been initiated. Real, internal diksa hasn’t yet taken place. Diksa has taken place in the truest sense of the term, when you have realized all tattvas and as a result, all evil subtleties like offenses have been eliminated. During that realized stage, you will know the answers to questions like—who is Krishna? What is bhakti? Who is Srimati Radhika? What is mahabhava? You will know the answers to these questions, but you will be unrealized. If you are realized, you will be situated in the stage of prema bhakti and not being bound to a material body anymore, you will have realized your original spiritual body. In the stage of sadhana, you should at least have a nut shell of an idea of these tattvas.

 

He says:

 

jnane prayasam udapasya namanta eva

jivanti san-mukharitam bhavadiya-vartam

sthane sthitah sruti-gatam tanu-van-manobhir

ye prayaso ‘jita jito ‘py asi tais tri-lokyam

 

–Sri Caitanya-caritamrta Madhya 8.67

 

[Lord Brahma said, ‘My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any asrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.’]

 

If we know Krishna to be the Supreme Personality of Godhead Himself, the possessor of innumerable opulences, and the source of all spiritual and material creation, if you are rooted to this conception—you cannot have prema. You can only get santa prema (to love Krishna from a neutral position) or dasya prema (to love Krishna as His servant). You will not be qualified to enter Vraja and serve Krishna. Entering the stage of bhava avastha, you will have to gradually forget that Krishna is the Supreme Personality of Godhead. If you still have a mood of Krishna’s Godhood, you will be unable to keep your heart in Krishna’s. There will be a wall of maryada (awe and respect) separating Krishna from you. In the stage of sadhana, you must obey the etiquette of maryada. Your seva will be visrambha (intimate), as you reach the stage of full-fledged love and devotion.

 

Otherwise premature visramba may lead to an instance where a guru will tell his disciple, “You should bring me some water.”

 

The erring disciple will say, “Oh you should bring water for me instead, because we are friends.”

 

Don’t do like this. In sadhana, maryada plays a pivotal role. When you will have realization of all these gradations of pure devotion, maryada will go and you will serve Krishna like a bosom friend. What is visramba seva (service infused with intimacy)? When a guru returned to the temple from preaching and other activities, the ideal disciple was quick to attend to the needs of his gurudeva. The disciple saw that guruji’s lips were dry, and he needed water. The disciple got water for his gurudeva at once. An instance should not arise where guru will order his disciple, “You should bring water.” You should know the heart and requirements of gurudeva. Without waiting for his order, you should manage everything.

 

An instance of misjudging guru’s needs and requirements is: The disciple will tell his guru during the winter season, “Oh gurudeva, I want to wash your feet. So bring your feet forward.”

 

[Laughter]

 

Being the season of winter, the chilly weather is making the guru tremble. He is also very thirsty and repeatedly tells his disciple, “Just bring me water and after that, you can perform the puja.”

 

But his disciple is overbearingly insistent and repeatedly tells him, “Gurudeva, please bring your feet forward.”

 

“I am thirsty!”

 

“Please bring your feet forward. I will wash them, because it is written is sastra.”

 

[Laughter]

 

This way, the disciple quarreled with his gurudeva. You should not behave like this. You should know what your gurudeva wants, his needs and requirements need to be fulfilled. Guru doesn’t need someone to fan him during the winter season.

 

A situation should also not arise where you will fan Krishna with a peacock- feathered fan for one hour.

 

Being disturbed, Krishna will say, “Are, stop it! Stop it!”

 

The overbearing devotee will reply, “How can I stop? I will have to fan You for one more hour.”

 

[Laughter]

 

Then Krishna will tell, “Don’t come.”

 

[Laughter]

 

“I don’t want to be fanned.”

 

So, you should know the appropriate measures you have to adopt for every kind of service. We should know the needs and requirements of gurudeva and see to his needs before receiving an order from him. Then you will be an ideal disciple. A disciple who doesn’t know what his guru wants—is a kanista sisya.

 

And a disciple who performs services on being ordered by his gurudeva, is anyhow a more advanced disciple.

 

The disciple who performs services without being ordered to and brings the same things his guru wants—is an uttama (topmost) disciple.

 

On being told to perform a service, a disciple who tells his gurudeva, “Wait a little, I am coming,” is not a sebaka (servant), rather, he is a baka (crane) without the letter, “se”. This disciple is like a crane, which has a foot in water and stands in a meditative pose. But what is it meditating on? It is meditating for fish while standing on one leg.

 

So, vishrambena guru seva, means performing the appropriate services without being ordered to. The disciple will take all the orders of his guru on his head. And then, jnane prayasa udapasya…

 

We should try to forget Krishna as the Supreme Personality of Godhead. By thinking of yourself as infinitesimal and Krishna as infinite, a wall of maryada (awe and reverence) will stand between Krishna and you, and you will not be able to serve Krishna according to His needs and wants.

 

So, jnane prayasa udapasya…

 

After this, a sloka comes. On hearing Raya Ramananda speak, Caitanya Mahaprabhu said, “Yes, yes. This is something but go on. It is not external neither is it internal. I accept what you have to say, but you should go further.”

 

Sri Raya Ramananda Prabhu then spoke a sloka. The sloka states how a person will only be hungry if he has an appetite and thirst. At that time, any preparation will be tasty. The taste of the preparation is directly proportional to the appetite. Lack of appetite will make even a delicious preparation taste bland and tasteless. On having a lakh of appetite, you will say, “Oh what preparation have you made? What kinds of sabjis’ are there? What sort of dahl is there? These preparations are not very good.” Lack of appetite will make you pass comments on the preparation. But if you have a blazing appetite inside you, you will not ask, “What has been prepared?” You will take capattis without ghee and butter with sheer delight.

 

Without asakti (attachment) and mamata (a sense of possessiveness—myness), prema to Krishna will not be awakened. Prema will follow asakti. The thicker the asakti is, the thicker the prema will be. And Krishna will be controlled.

 

I will explain on these condensed stages of devotion during the evening classes. You should know all these facets of the realm of devotion; they are very helpful in enhancing your service to Krishna. There are many deep explanations behind them. If you have no prema to Krishna, despite offering lakhs of tasteful preparations, and sixteen types of worship to Him; Krishna will not be happy. And accordingly, we will not be happy, because it has been stated in Srimad Bhagavatham:

sa vai pumsam paro dharmo

yato bhaktir adhoksaje

ahaituky apratihata

yayatma suprasidati

 

–Srimad Bhagavatam 1.2.6

 

[The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.]

 

What is the meaning of Atma sam-prusadati? Will we be content if the soul is satisfied? No. Here atma means Krishna. If Krishna is happy, pleased, and satisfied, our atma (soul) will also be happy, pleased, and satisfied. If Krishna is not pleased, we cannot be pleased. Krishna is always thinking of ways to make us happy. Offering of many kinds of worship to Krishna without asakti, mamata, and prema…Will you offer like Duryodhana? If you do so, Krishna will tell, “I have no appetite.”

 

I will explain more in the following days.

 

Devotee: You were saying that there is no way for the jiva to fall down once he has been liberated. My Guru Maharaja said, “When it is said that one falls down it refers to… May you elaborate on this?

 

Srila Gurudeva: I will tell the answer during the class. You should try to know all these facts.

 

Gaura Premanande! Haribol!

 

[Class ends with maha-mantra being sung]

 

Srila Gurudeva: All glories to Sri Guru and Gauranga.

 

All glories to the assembled devotees.

 

Devotees: All glories to Srila Gurudeva.

 

Srila Gurudeva: We will all meet again.

[Transcribed by the Bhaktabandhav Team]

To serve Krishna for your happiness is not bhakti

11-12 May 1996 Boven Leeuwen

 

To serve Krishna for your happiness is not bhakti

 

[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja Srila Gurudeva]

 

Srila Gurudeva: So, remember Bhagavan who will uplift you from this drain. Except for Bhagavad-bhajan there is no other means. When Hiranyakashipu’s younger brother Hiranyaksha died… among the two, both are older and younger. In the womb of the mother came…

 

[Break of audio]

 

Srila Gurudeva:

 

nanopacara-krta-pujanam arta-bandhoh

premnaiva bhakta-hrdayam sukha-vidrutam syat

yavat ksud asti jathare jaratha pipasa

tavat sukhaya bhavato nanu bhaksya-peye

 

–Sri Caitanya-caritamrta Madhya 8.69

 

[‘As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.’]

 

He tells, “If anyone has appetite, then food that is tasteless, will in turn be tasteful. But if there is no appetite, even very tasteful food will fail to arouse our attention.”

 

It depends on our appetite and not on tasteful, delicious, or bland food. Then a question arises here, “I will take food like bread, rice, if I have an appetite, but not otherwise.” Here, the example is opposite. Should this appetite be in Krishna or in the devotees? Are you making a note of these subtleties?

 

He tells, “If I have an appetite, I will eat, and feel blissful.” There should be the appetite in devotees, but the example is opposite. How is it opposite? It means if Krishna is pleased, we will be pleased. But here, he is speaking oppositely. If the devotee has the appetite to be happy by himself, then it is not bhakti but rather, it is kama (lust). Do you understand this or not?

 

Devotees: Yes.

 

Srila Gurudeva: To have a desire like, “I am serving Krishna, so I must be happy.” To serve Krishna for your happiness is not bhakti. If you have an appetite to serve Krishna and are worshipping Krishna, then you must realize ananda (bliss). Try to go deep. Desiring your own happiness is not bhakti. Worshipping Krishna with an expectation of material reciprocity is kama and not bhakti. Whatever we do, we should do for the happiness and benefit of Krishna and not for our satisfaction. Otherwise, our bhakti will weaken. What is the deep meaning of this sloka? When you have deep affection and love filled moods, with the conviction, “I will serve Krishna.” Yashoda thinks, “I want to give milk for Krishna.” Sensing His mother’s desire, Krishna has an appetite. Krishna is atmarama and aptakama. He has no desire to have anything from anyone. If a devotee is hankering to feed Krishna, then Krishna is unable to restrain Himself and an appetite develops in Him, or else not. Yashoda Ma wants to serve Krishna by offering Him her breast milk, and weeping, Krishna runs to her calling out, “Oh mother! Oh mother! I want to drink your breast milk.” Otherwise, Krishna has no need to drink.

 

If a devotee has the strong will that, “I want to be with Krishna,” then Krishna will indeed be with Him.

 

When Krishna went to meet Duryodhana, Duryodhana offered Him thousands of delicious food preparations in golden pots.

 

But Krishna said, “I have no appetite. You have no affection for Me. My mission has not been fulfilled, so how can I take what you offer?”

 

But Krishna became very hungry when he saw what Vidurani had to offer. Vidurani heard that Krishna had come and that He had not taken anything. She thought, “He must come to me and I will feed Him.” In her desire to greet Krishna, Vidurani grew extremely restless. She would intermittently walk, in and out of the room to see if Krishna was coming.

 

Krishna became desperately hungry when He reached Vidurani’s house. He requested Vidurani, “Oh mother, I am so hungry! I want to eat some food.” Soon, Vidurani got the bananas.

 

Vidurani completely forgot what she held in her hands when she heard Krishna speak. In her bid to feed Krishna, she handed Him banana peels instead of the fruit. Krishna was so happy to take her offerings.

 

At that time, Vidura arrived and asked his wife, “Oh what are you giving Krishna?”

 

Krishna told Vidura, “Don’t disturb. I don’t consider the offering; I only accept the prema with which it is offered. And she is giving Me her heartfelt love through this offering. I was so hungry but now I am fully satisfied.”

 

Krishna will not accept our offerings if we worship Him without prema. He will not be pleased and thus, you will also not be pleased. So anything we give Krishna, we should give with all our love and affection. He will gladly accept even a dry piece of straw, if you offer it with all your love. He will also take leaves and water, if we follow the prerequisites of offering them with all our love and affection. Otherwise, He will not take anything.

 

But this is Vaidhi bhakti. Sri Caitanya Mahaprabhu said, “Yes, yes. Go on.”

 

And then, Sri Raya Ramananda Prabhu recited a sloka. What is that sloka?

 

krsna-bhakti-rasa-bhavita matih
kriyatam yadi kuto ‘pi labhyate
tatra laulyam api mulyam ekalam
janma-koti-sukrtair na labhyate

—Sri Caitanya-caritamrita Madhya 8.70

[‘Pure devotional service in Krsna consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price-that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.’]

 

I will explain it on another day.

 

Gaura Premanande! Haribol!

 

Devotees: Oh!

 

[mahamantra kirtan is sung.]

 

Srila Gurudeva: I want to finish Raya Ramananda Samvad? I wanted to come here and explain all these tattva-siddhantas and lilas for one complete hour. But I could not. I wanted to give an outline of Sri Raya Ramananda samvad that will add to our sadhana-bhajana and help us advance in our bhakti. By this, you can know the mood of Sri Caitanya Mahaprabhu, Raya Ramananda Prabhu, Svarupa Damodara Gosvami, and Srila Rupa Gosvami. I wanted to explain all these topics. Perhaps today we will have to go? Will we be here tomorrow morning?

 

Devotee: Yes.

 

Srila Gurudeva: Then tomorrow, I will give class for one hour. I request you all to assemble here and I will try to explain up to madhura rasa. If I give a summary, no harm, but I will try to explain more.

 

Gaura Premanande! Haribol!

[Transcribed by the Bhaktabandhav Team]

Understanding The Moods Of Our Mantras

29 June 1996 New Braja
 
Understanding The Moods Of Our Mantras

 
[Hari-katha spoken by Nitya Lila Pravista Om Visnupada Astottara Sata Sri Srimad Bhaktivedanta Narayana Gosvami Maharaja – Srila Gurudeva]
 
To listen to the audio file of this class, please click on this link:
  
We will have to add something in our sadhana-bhajana. Do you know that there is a book called Hari bhakti vilasa? What we should do and should not; everything is there in the book. We should try to follow the injunctions stated therein. For Archana there is a book descending from Sri Caitanya Mahaprabhu, through Srila Vakreshvara Pandit, Srila Gopala Guru Gosvami, and his disciple Dhyanachandra Gosvami. There is a paddhati, arcana paddhati, and the two forms of worship are explained—bhava marga, and arcana marga there. Arcana marga has been existent since ancient times, but Sri Caitanya Mahaprabhu came to especially give bhava marga. But for those who weren’t qualified, Mahaprabhu told them to follow Vaidhi bhakti. In Vaidhi bhakti, archanam is also to be done. So arcana should not be speculated on; by thinking, “This is good, this is bad.” But we will have to follow Hari bhakti vilas and all other scriptures. If you are doing arati, then you will have to sing the kirtana of the arathi. If you are doing arathi of Gurudeva, then you will have to sing the arati song of Gurudeva. If you are doing arathi of Mahaprabhu, then you should sing, “Jaya Jaya Gorachander arotika sobha.”
 
If you are doing the arati of Radha-Krishna, then you will have to simultaneously sing the arathi song of Radha-Krishna—“Jaya Jaya Radha Krishna Yugala milana.” And if you are not chanting this song while performing arati, then there is a lack in your worship. So we must sing while we perform arathi. The songs are also not long; I see that you spend more than an hour in performing arathi. So the performance of arati must be accompanied with the singing of arati songs. There are many kirtanas being sung in the background also, so we can adjust if we like. Those who follow me must certainly do what I have said.
 
Do you remember the kirtana, “Jaya Jaya Radha Krishna Yugala Milana?” Radha and Krishna are Conjugal there. “Arati kore Lalitadi sakhi gana”—Lalitha is performing arathi.  You should see that the personality who is performing arathi is Lalitha herself. Standing behind Lalitha, Visakha is engaged in chamara seva and is also doing kirtana. All the sakhis are present—Tungavidya is playing the mridanga, Chitra is playing the karatalas, and lakhs of sakhis are standing, beholding this very beautiful scene. One Gopi is playing the Vina. Tungavidga, Chitra, and the other sakhis are all experts. Many instruments are being played and the Gopis’ are singing accompanied by the chiming of the karatalas and other instruments. What are they singing? “Jaya Jaya Radha Krishna Yugala milana, arathi koroye lalithadi sakhi gana.”
 
“Madana Mohana rupa tribhanga sundara,” how is Krishna standing? In a tri-bhanga pose (three fold bending form). [Gurudeva points to the different parts of Krishna’s body that are curved.] This scene is very beautiful. Krishna is playing on His flute and a peacock feather adorns His head. Krishna also has a vanamala (forest garland) decorating His chest. Standing in this pose, Krishna is affectionately looking towards Srimati Radhika and smiling. “Madana-mohana rupa,” anyone who sees this form, even Kamadeva himself will be charmed by beholding this form. “Tri bhanga sundara,” pitambara, Krishna… here I am not seeing Krishna wearing a pitambar, is He wearing one? We should try to give Krishna a pitambara. It is so good, so we should try to give Krishna a pitambara. “Pitambara sikhi pucca cuda manohara, Lalita Madhava bame Vrishabanu kanya,” Vrishabanu kanya—Srimati Radhika is standing on the left side of Krishna. What does the word, “Lalita Madhava” mean? This word has been explained in the Ujjvala Nilamani. “Lalitha Madhava,” who is Madhava? He is lalit. Lalit Madhava is so beautiful, He never stands or sits with Yashoda, Nanda baba, or the sakhas. Where is Lalit Madhava? Where Srimati Radhika is; there, is Lalit Madhava. At that time, Srimati Radhika will be called, “Lalit Madhavi.” There are many explanations to the word, “Lalit.” Only Krishna is “Dhira Lalita Nayaka,” Rama is not dhira lalita nayaka, neither is Dvarakadisha, or Vaikunthadipati—Lalit. Subal Sakha is not Lalit, the son of Yashoda is not Lalit. Who is Lalit? He, who has Srimati Radhika standing to His left, and where the sakhis—Lalita, Visakha, Citra, Campakalatha, Tungavidya, Rangadevi, Indulekha, Sudevi, Rupa-manjari, Rati-manjari, Lavanga-manjari are present; there He can be Lalit. So by singing this song, so many moods and thoughts will come; as if you are seeing Him. And Lalita is doing arati.
 
Here, Srimati Radhika is called, “Vrishabanu-kanya,” why not, “Kirtika-kanya?” Because Srimati Radhika is especially beloved to Her father Vrishabanu Maharaja; more than even Her mother Kirtika-devi. Srimati Radhika wasn’t born from the womb of Kirtika-devi, She was floating on a lotus on the waters of the Yamuna. And sometimes, Srimati Radhika is born from the womb of Kirtika-devi. But yet, Vrishabanu Maharaja loves Srimati Radhika more than Kirtika-devi. But for Krishna, Yashoda Ma loves Him more than Nanda baba. Nanda baba also loves Krishna, but Yashoda Ma’s love exceeds his. As for Srimati Radhika, the opposite is seen.
 
“Nila-vasana,” Srimati Radhika wears blue clothes. But Krishna has stolen Her clothes and dressed Himself. “Nila vasana gauri rupe gune dhanya.”
 
“Nana vidhi alankara kore jhalamala,” Srimati Radhika wears many kinds of ornaments that are decorated by Krishna Himself. Who decorated Srimati Radhika? Krishna Himself. And then Lalita tells Krishna, “Oh You don’t know how to decorate Radhaji!” And she gives Him a slight nudge.
 
Krishna retorts, “Oh you don’t know, I know more!” And they start to quarrel. Seeing their quarrel,      Srimati Radhika is laughing.  
 
“Nana vidhi alankara kore jhalamala, Hari mana vimohana vadana ujjvala.”
 
“Hari mana vimohana,” Srimati Radhika’s love is so overpowering, that Krishna gives His heart to Her. Or Radhika takes Her heart.
 
“Vishakadi sakhi gana nana rage gaya,” Vishaka and many sakhis are singing kirtans. Some of these sakhis are Vishaka, Champakalatha, Chitra, Rupa-manjari, Rati-manjari, Lavanga-manjari, Ananga-manjari, and all the sakhis. They sing various kinds of melodious kirtans.
 
“Priya-narma sakhi jata chamara dhulaya,” who are the priya-narma sakhis? They are Lalita, Visakha, and after that, Citra, Campakalatha, Tungavidya, and all the other sakhis. There are so many sakhis. They are doing chamara-seva, very beautifully and humbly. Their posture is so good and marvelous that Krishna cannot; but be enchanted.
 
“Sri Radha Madhava pade sarasija ase,” Srila Bhaktivinoda Thakura is praying… This is the arati kirtan of Sri Radha and Krishna. Srila Bhaktivinoda Thakura is praying that by this song, “Radha Madhava pada,” ‘sarasija’ means lotus. Sri Radha Madhava’s feet are like the tender blossoms of a lotus. And Srila Bhaktivinoda Thakura wants to serve those lotus feet of Sri Radha and Krishna. This way, Srila Bhaktivinoda Thakura sings. So when arati is going on, we can add these moods to our worship. If you are worshipping and doing arati; at that time if we sing the song, “Kesava dhrta Narahari rupa,” what is the use there? Can Narahari go to Vrindavana? But Svamiji gave this mantra when he not yet initiating disciples with the Radha and Krishna mantra. For common persons who should by any means be induced for the worship of Sri Radha and Krishna; for them Svamiji gave this mantra. This is called, “Gathering of devotees.” At initial times, Svamiji did this. Those who are beginners should perform this worship, but those who want to advance, should perform their worship in their houses. Let the daily programs run in the temples as they were before. But when I am with my family and some rare, like minded devotees, we should try to follow these processes. Then we will see that our devotion is going on nicely.
 
One thing, I have heard from some devotees that they offer bhoga (unoffered foodstuffs) to Sri Radha Krishna, Sri Caitanya Mahaprabhu. While offering the bhoga they offer prayers like: namo maha vadanyaya… or Vancha kalpa tarubhyas ca krpa sindhu..but this is not the mantra of bhoga. When any novice devotee knowing nothing and is in the preliminary stages of devotion, he can chant the mantras. But in mind, he will think, “I am giving and offering these very beautiful, delicious foodstuffs to You and You should take it.” This will be the conception of those in the beginning stage of devotion. If you come in the line of what I am saying i.e., the line of Hari bhakti Vilasa, Srila Gopala Guru Gosvami, Srila Dhyanachandra Gosvami, up to Srila Bhaktisiddhanta Sarasvati Thakura, my Gurudeva, Svamiji… Each subject has its own mantra.
 
[Pointing to the audience:] I think all of you have taken second initiation. Who has not taken second initiation?
 
So I should not declare all these views in public. So I am giving an outline. We will have to follow the mantras when we offer the bhoga to Thakuraji. Don’t think, “I am offering,” otherwise it will be rejected. Do you understand my point of view? Why will it be rejected? You are not having even saranagati. Do you know the six symptoms of saranagati?
 
Some symptoms are: “Krishna will support me. Krishna will nourish me. He will certainly save me. He will give anything we want.” If you have so much faith in Krishna, then why do you beg from many rich people? Why? When any suffering comes, why do we tell, “O save me God! Save me God!” Why do we beseech Him like this? Has Prahlada Maharaja beseeched Him like this or not? Can you tell? When Hiranyakashipu wanted to kill him, did Prahlada beg Krishna, “O Krishna save me!”
 
You know Haridasa Thakura. He was beaten in 22 market places and he was about to die. But did he ever say, “O Krishna save me!” He has never said so. But why did He never petition Krishna for His help? He knows that, “Krishna will save me.” He had no doubt at all and indeed, he was saved. So this is saranagati (surrender). Krishna will not take anything from those who are not saranagat (surrendered) to Him. And He will also not take from the hands of those who are not chanting one lakh of Harinama.     
Then what to do? So you should offer them, but to whom? You know that your Gurudeva is bona fide, and he is saranagat to Krishna. Moreover, he has so much affection and he is Guru-sakhi. He is very near and dear to Sri Caitanya Mahaprabhu in his male form. If you will offer it to your bona fide Gurudeva, it will be offered to Krishna; certainly it will be offered. There is no doubt at all. But if I am giving the bhoga by myself, it is doubtful if Krishna will take or not. We are not bona fide Vaishnavas yet, so we must call Gurudeva. “O Gurudeva come accept your seat; ‘idam asanam.’”
 
“Aing Gurave namah.” “Idam acamaniyam, this is the water for washing your mouth Gurudeva.” While offering bhoga, you should think, “Gurudeva has taken his seat. So I will give it in his hands. He will not take it for himself. He will offer it to Radha-Krishna.”
 
Listening to our prayers, Gurudeva will call, “O Srimati Radhike, You should come and offer it to Your Svami, Your istadeva, and beloved—Krishna. Because He will not take from anyone else’s hands. If You give it to Him, surely He will take.”
 
So Gurudeva will call Srimati Radhika, “O Srimati Radhike, my Istadevi, my Svamini! You should come and give it to Krishna.”
 
When They are both seated, Srimati Radhika will fan Krishna and tell Him, “O this laddu is so beautiful! You should take it first.” And Krishna takes this laddu. Srimati Radhika gives another laddu called ‘manohara laddu.’
 
“O You have not taken this chutney.” This chutney is very beautiful and delicious. Krishna will eat the chutney and remark, “This chutney is very delectable.” And Srimati Radhika will give another spoonful of chutney. All the preparations are very delicious and ambrosial and Srimati Radhika will request Krishna, “You should take this preparation, and this one.” Listening to Srimatiji Krishna will take. There is a special mantra for this, vancha kalpa tarubhyasca will not do. When there are many Vaishnavas, we will say, “Vancha kalpa tarubhyasca, kripa sindhubhya…” this prayer will not go to Goloka, why? It is of sadhana-bhakti, but in Goloka all are the parikaras (associates) of Radha Krishna. All are the sakhis and sakhas of Radha Krishna. Mother Yashoda and all the associates are there. We cannot tell this mantra there, but we will chant this mantra here. Do you understand? We will chant, “Vancha kalpa tarubhyasca…,” at a gathering of devotees where we will hear harikatha. This way, we will honor all Vaishnavas. We should not chant this mantra at the time of taking mahaprasadam or when offering mahaprasadam. You can chant, “Namo maha vadanyaya…” after arati or at the time of prayer, especially when you are beginning to chant. You can remember this mantra while chanting harinama and supplicate Mahaprabhu, “O Mahaprabhu, I am so worthless, but You are maha-vadanyaya. Namo maha vadanyaya Krishna prema…” But you should not chant this mantra at the time of bhoga. Mantras should be chanted after due deliberations. We have been told to chant special mantras at special times. There is a special mantra of Radha and Krishna, but you should not offer it to Gurudeva and tell him, “You should take and after that, you should give it to Radha and Krishna.” These are not symptoms of proper etiquette. So while performing arati if Gurudeva’s altar is separate from Radha-Krishna’s altar and Caitanya Mahaprabhu’s altar, then we can offer the arati to Gurudeva first and keep the lamp there. After that, you should take another lamp with freshly lit ghee wicks and offer it to Radha-Krishna and Sri Caitanya Mahaprabhu. And when arati is finished, the lamp should be given to Gurudeva and then to all. During an offering, the offering is first given to Sri Radha-Krishna and Sri Caitanya Mahaprabhu. After that, the Guru-sakhi will give the remnants to all the sakhis. Guru will not take the entire offering and offer the remnants to Radha-Krishna and Sri Caitanya Mahaprabhu. This is not proper. Arcana will be offered to Gurudeva first, but offerings should be offered to Radha-Krishna and Sri Caitanya Mahaprabhu first. And if there are three altars, then three separate bhogs can be offered. But after offering it to Radha-Krishna and Mahaprabhu, the remnants should be given to Gurudeva, Lalita, Visakha, and all others. We should always remember all these principles. Then our offerings will be in line and They will accept.
 
So, at the time of vandana and stava-stuti, we will do all these things. But at the time of arati, only the special arati songs for Gaurachandra, Nityananda Prabhu, or another, or Radha-Krishna should be sung, like I explained before. But don’t disturb anyone and make problems. What Svamiji has established and is being continued, let it be continued. But who those who want to advance more should practice their sadhana in their rooms, in their houses with some devotees. This should be done so that no problems will come.
 
Devotee: So you should call for your Gurudeva, so that he will offer it to Radha-Krishna, if I understand correctly?
 
Srila Gurudeva: Yes. First we should call Gurudeva, but not with the intention of offering the bhoga entirely to Gurudeva. We should call Gurudeva with the mantras, “Idam acanam, aing gurave namah,” and if you think that Guru has come, then give the bhoga to Gurudeva and petition him, “You should offer. I am not able to; I am not qualified to offer.” And he will call Srimati Radhika. But mantras should be chanted by us within our minds.    
 
In this way, we should offer. “Idam acamanam, idam acamaniyam.” And after that, when Krishna has taken, we should chant, “idam acamaniyam,” and the Radha-Krishna mantra. And after that, we chant, “idam tambulam,” where we offer betel-nuts to Radha and Krishna. Gurudeva gives the betel-nut preparation to Lalita and Visakha and they give it to Srimati Radhika, who gives it to Krishna.
 
Then, “etad puspanjalim—” flowers are offered to Gaura-Nityananda Prabhu, or to Gaurachandra and to Radha and Krishna. This is called puspanjalim. Everything is done, and garlands are offered. And after that, you should do arati in midday. So all this should become systematic. Who will give these instructions? Siksha guru may tell. So, I think that a siksha guru is also needed, to whom we have the same faith as our diksha guru and who is in the line of our diksha guru. He is so advanced. And if he is not advanced as much, and our Guru is not available or he has departed from this world, then a madhyama-adhikari who is very qualified and more advanced than us; he can make us qualified.
 
At the time of arati, we should have some moods. Without moods, arati is not performed. When you are making an offering, you should follow the right mood. You can follow the mood of Yashoda Ma, who is giving everything and distributing. Or being very qualified and having a little greed, you desire to follow the moods of the Gopis’; then you will see that Srimati Radhika is giving the offering to Krishna. But we should try to follow Srila Bhaktivinoda Thakuraji, Srila Narottama das Thakuraji, and our Guruvarga.
“Bhaja bhaktavatsala Sri Gaurahari,” this kirtan should be sung. And after it has been sung, “Yashomati Nandana, Vraja vara nagara should be sung.”
 
[Srila Gurudeva leads the devotees in singing, “Yashomati nandana, Vraja vara nagara.”]
 
These are the processes we have to follow and sing kirtans like these in the right mood. During mangala arati, we should especially remember the way Lalita and Visakha perform arati of Radha and Krishna. Yasoda Ma performs arati of Krishna at 7 or 8 am, when Krishna is going to the forest for cow grazing. She takes away all the ills and sufferings, which may affect her little Krishna. When Lalita and Visakha perform arati, they tell Radha and Krishna, “Now You will have to go to Your own houses.” So we should know all these things. When you chant, sleep, and laziness may grab a hold of you, and you chant with a lack of taste; but yet, you should chant. By force, you will have to tell your mind, “I will not give up on chanting. I should give you a nice lesson.” And then you should tie your sikha to a nail on the wall, that way, you will be prevented from falling asleep. Boys don’t want take any food, but by hook or crook, their mothers’ will feed them. So you will have to chant Harinama with the strongest of determination. You must tell your mind, “I will not give you anything, if you have not chanted sixteen rounds by morning while sitting in one place.” We try to do more than twenty-two rounds in the morning in one sitting.
 
Tell your body and mind, “I will not give you a drop of water if you will not chant. Indeed, I will not give you anything. O mind, I know that you are a very bad person. I will have you whipped.” We should be determined like this. And after some days, you will see that ruci (taste) has come. And all rogas (diseases) will go away. Then in one sitting, you can chant one lakh of Harinama. There will be no need for you to wander here and there, trying to sit in many places. Nidra (sleep) and idleness will not come. During mid-time you can chant shlokas like:
 
he Krishna karuna sindho…
 
tapta kanchana gaurangi radhe vrindavaneshvari…
 
You should chant these prayers in a mood of longing and humility, and tears will cascade from your eyes. “O Radhike! O Krishna! O Harinama! You are non-different from Your names. O Krishna-nama, You are Krishna Yourself. O Radhike, You are Hare Yourself.” Saying thus, we weep. Then where is the scope for sleep or idleness to arise? We should chant Hare Krishna like this, with these moods from time to time.
 
Bhajami radham aravinda netram…
 
Reciting these prayers, we should chant Hare Krishna. Then all our anarthas like sleep, lust, anger, greed, illusion, pride, and envy will fly away. You should weep and pray, “There is no one as sinful and wretched as me. You have given me Your entire treasure trove of mercy, but I am so wretched that I am unaware of Your mercy.”
 
Do you remember the second shloka of Sikshastakam?
 
Devotees: Namnam akari bahudha nija sarva sakthis…
 
Srila Gurudeva: Do you remember the meaning of this shloka?
 
“O Prabhu! You are endlessly merciful, but I am a bona fide wretched person. None are like me. You are most magnanimous, but I am such a person that I am not accepting Your mercy. O Prabhu! I only need Your mercy and nothing else.” Beseeching thus, and weeping.
 
Nayanam galad asru dharaya…
 
We should utter these prayers while weeping, then the six impediments— lust, anger, greed, illusion, pride, and envy will be dispelled. Sleep and idleness will be conspicuous by their absence. Then you can chant Hare Krishna for hours. You can taste this by yourself. After some time, you will see why Svamiji came to give this mood. This mood will dawn on us automatically. This is Krishna Consciousness. You are not to control anyone, only your mind needs to be controlled; nothing else. Don’t try to control anyone, try to control your bad, wicked mind. Don’t criticize anyone; only criticize your mind and your detestable actions. Give honor to everyone, and think, “All are more advanced and honorable than me. I am most wretched.” Thinking like this, chant, “Hare Krishna Hare Krishna Krishna Krishna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare.”
 
You should contemplate, “Why aren’t my eyes being filled with tears? Why isn’t my heart melting? Oh it is harder than stones; it is steel-cased. What should I do? O Namadeva! You are my only help! None are helpful. Yet, I think that I am a bona fide guru, Vaishnava, and Acharya. I think I can control everyone.”
 
“This mood comes, so what I am to do Prabhu?” Praying this way, you should continue chanting.
 
What is the seventh sloka?
 
Devotees: Yugayita nimisena caksusa pravarsayitam…
 
Srila Gurudeva: You should think, “I don’t have this mood, but yet—I want to follow. I want to have that mood; a greed.” Then you should continue chanting.
 
Do you remember the last sloka?
 
Devotees: Aslisya va pada ratam pinastu mam…
 
Srila Gurudeva: Who is telling the sloka? Srimati Radhika Herself is. Sri Caitanya Mahaprabhu has given everything in Sikshastakam. Very rare, bona fide Vaishanavas can give these impressions in our hearts. And a Vaishnava who does so—he is actually a siksha guru. You will have to learn everything—how to do bhajan, how to do archana, how to offer, and how to do everything systematically with mantras. We will not progress if we are not chanting the proper mantras. It has been stated in Bhakti Rasamrta Sindhu that, “You are not offering all these articles, and you are following Vaidhi bhakti with the proper mantras and paraphernalia of worship. Then it is not offered or not done.”
 
So we should try. These are for beginners and for those who want to advance. So we should try to advance. Don’t waste your time in criticizing anyone and in trying to control others.
 
Think, “Gurudeva can control; he is a controller. Krishna, Caitanya Mahaprabhu, Nityananda Prabhu are Controllers. I am not a controller, rather I should be controlled by Them. I should try to control myself.”
 
Likewise, we should try to develop our Krishna Consciousness. I think you and I both—will be benefited and we can advance in Krishna Consciousness. We should always try to advance in this way. Also, we will have to take care that we don’t commit offenses while we are chanting and hearing. Otherwise, these offenses will spoil everything. All our efforts will be nullified and laid rest to, in the garbage bin. So we should not offend anyone, we should always honor everyone. If you are seeing that a person is wretched and bad, then don’t associate with him. When you across him, offer your dandavat pranamas and tell him, “I should leave.” But don’t criticize him. Guru can criticize and chastise, but we are not masters to chastise. So always be very humble—dina-hina, hankering for bhakti and pray to have your heart melted by devotion. Try to serve Guru and Vaishnavas. If you are chastising Vaishnavas, not honoring them, but at the same time engaging in much service to Gurudeva; even so, Gurudeva will not accept your service. Gurudeva wants you to realize that service to the Vaishnavas is also Guru puja.
 
If any guru tells, “Don’t serve any Vaishnavas, except for me. Serve only me. You should give all your money to me and not spare a single paisa to any other Vaishnava.” A bona fide guru will not tell like this. He is broad minded and will honor even an ant, acknowledging Krishna’s presence in its heart, he will say, “Krishna is everywhere.”
 
So first of all, we should try to follow the Upadesamrita of Srila Rupa Gosvami, Manah siksha of Srila Raghunatha das Gosvami, and the Sikshastaka of Sri Caitanya Mahaprabhu. We should also read and follow Srila Vishvanatha Chakravarthi Thakura’s three books—Bhakti Rasamrita Sindhu-bindhu, Ujjvala Nilamani-kirana, and Laghu Bhagavatamrita-kana. He who has greed to serve Radha Krishna in Vraja, they can read Raga Vartma Candrika. Otherwise, Vaidhi bhakti will not serve as a qualification. But how will that greed come? It comes very rarely. By serving a bona fide, rasika, bhagavat, tattva-jna Vaishnava; greed will arise.
 
[Break of audio.]
 
[Srila Gurudeva begins in mid-sentence:] “If you want, you can go to Navadvipa. Then he you can have it.” Then he will go where? He will go to Navadvipa and search everywhere. Then Nityananda Prabhu, or a bona fide follower, or any disciple like Sri Krishna das Kaviraja Gosvami, and in Navadvipa, Isana Thakura and Vamsivadananda Thakura are always there to help. Saci Maiya and Vishnupriya-devi are always there to help. Vishnupriya-devi took her foot dust and sprinkled it on his head. She tells him, “Now, you can go to Rupa-Sanatana in Vrindavana. Srila Raghunatha das Gosvami, Srila Gopala bhatta Gosvami, Srila Krishna das Kaviraja Gosvami, Srila Jiva Gosvami are also there. Go and take their foot dust. I will imprint a stamp of my foot on your head. Show it to Rupa-Raghunatha, they will accept you. And then you should go and search for Rupa-Raghunatha. Where are Rupa-Raghunatha? They are everywhere but we cannot see. But if Nityananda Prabhu is merciful, Rupa Gosvami will himself come and tell, “Oh come on! Come on!” This is bhakti and a process on how we can develop on all these moods.
 
Gaura Premanande! Haribol!
 
So try to develop your Krishna Consciousness. Don’t waste your time.        
 

« Older posts
Newer posts »