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]