Shri Vyasa-Puja


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1


Śri Śri Guru
-
Gauranga
u

Jayatah





Śrila
Gurudeva’s Śri
Vysa
-
Pūjä





A series of spiritual discourses presented by

Śripad Bhaktivendanta Vana Mahārāja for the pleasure of

Śri Śrimad Bhaktivedanta Nārāyana Gosvāmi Mahārāja,

his disciples and well wisher
s.

2


Acknowledgement



There were many contributors to the compilation of
Śri Vyāsa
-
Pūjā

in the form of
translators, editors, typists, proof
-
readers, designers and well
-
wishers. Their names are
listed here͗ Śripad Bhaktivendanta Vana Mahārāja, Professor Hosé

Hermgenes,
Vrajendranandana dasa, Krsna Krpa dasa, Jayadeva dasa, Anuradha dasi, Govinda Priya
dasi, Damodara P
riya dasi and Acyuta Priya dasi, Ananga Mohini dasi (Australia), Srinivas

dasa & Anuradha dasi

(Australia), Ghanashyama dasa (Australia), Tamal

Krsna (USA),
Natavara dasa, Laxman dasa and Amal Krsna dasa (Malaysia)


All rights reserved by the editors.


www.purebhakti.com

For news, updates and free downloads of spiritual books and lectures.


www.harikatha.com

To receive e
-
mail lectures given by Śri Śrimad Bhaktivedanta Näräyana Gosvämi
Mahrja on his world tours.


Chant


hare krsa hare krsa

krsa krsa hare hare

hare rma hare rma

rma rma hare hare


and be ha
ppy!

3


Contents



A Brief Biography of Śri Śrimad Bhaktivedanta Näräyana Gosvämi Mahäräja

7

Preface










11


How to Enter Spiritual Life








13


The Importance of Sdhu
-
Sanga




20



The Bona
-
fide Guru









26


:ow to Fulfill Śril
a Guru’s :eart’s Desires






33


The Practic
e of Devotional Service







33


Nine types of Bhakti









36


Śri Vyäsa
-
Pūjä










47








Mauni Amavasya










50


The Glories
of Mauni Amavasya








52


The Birth and Activities of Guru are Transcendental





54


:ow Śri Guru Nourishes :is Disciples







58





4




Ś
ri Caitanya Mah

prabhu Worshiped by
Ś
rip

d Bhaktivedanta Vana Mah

r

ja

5




Śri Śrimad Bh
aktivedanta N

r

yana Gosv

mi Mah

r

ja






6





Śripad Bhaktivedanta Vana Mah

r

ja and devotees in Rio de Janeiro, Brazil





7


A brief biography of Śri Śrimad Bhaktivedanta
Nryana Gosvmi Mahrja



Nitya
-
lila
-
pravista

om visupda

Śrimad Bhaktivedanta Nā
rāyana Gosvāmi Mahārāja is
the disciple of
nitya
-
lila
-
pravista

om visupda

Śrimad Bhakti Prajnāna Keśava Gosvāmi
Mahārāja, who is one of the foremost leading disciples of
nitya
-
lila
-
pravista

om
visupda

Śri Śrimad Bhaktisiddhānta Sarasvati Prabhupada.


O
n February 16, 1921, Śrila Nārāyana Mahārāja made his divine appearance in the
village of Tewaripur, located near the bank of the sacred Ganges River in Bihar, India. It
was here that Lord Rāmacandra killed the Taraka demon. Śrila Nārāyana Mahārāja
appeare
d in this world on the
amāvasyā

(new moon) day. :is birth name was Śriman
Nārāyana Tiwari. :e was born in a very religious Trivedi
brhmana

family and
throughout his childhood he would regularly accompany his father to kirtanas and
lecture assemblies.


In
February of 1946, he had his first meeting with his gurudeva, Śrila Keśava Mahārāja,
in Śri Navadvipa Dhāma, West Bengal. :e had traveled there from his village after
meeting Śriman Narottamananda Brahmacāri, a disciple of Śrila Bhaktisiddhānta
Sarasvati T
hākura who had been touring in the area, preaching the message of Śri
Caitanya Mahāprabhu. After some discussions with him, Śrila Nārāyana Mahārāja
became convinced of the paramount position of the philosophy disseminated by the
ācaryās in the line of Śril
a Rupa Gosvāmipāda. Within days of meeting his gurudeva, he
left home to join the mission of his spiritual master and surrendered his life to him.


Arriving in Śri Navadvipa Dhāma, Śrila Nārāyana Mahārāja enthusiastically joined the
annual
parikramā
. At t
he end of the
parikramā
, on the auspicious day of Śri Gaura
-
purnima, he was given both
harināma

and
diksa

mantras by Śrila Keśava Mahārāja,
receiving the name Śri Gaura Nārāyana Brahmacāri. Soon afterward, Śrila Keśava
Mahārāja also awarded him the title ‘
Bhakta
-
bhandava
’, which means, ‘friend of the
devotees’, as he was always serving the Vaisnavas in a very pleasing manner.


Over the next seven years, Śrila Nārāyana Mahārāja traveled extensively with his
gurudeva on preaching tours throughout India. In 1
952, again on the auspicious
occasion of Śri Gaura
-
purnima, his beloved gurudeva awarded him initiation into the
sacred order of
sannyasa,

giving him the name Śri Śrimad Bhaktivedanta Nārāyana
Goswami Mahārāja. =n 1954, his gurudeva placed him in charge of

the newly opened
temple in Mathura, Śri Kesavaji Gaudiya Matha. Śrila Nārāyana Mahārāja then began to
spend part of the year in Mathura and the other part in Bengal, serving extensively in
both areas. This continued for the next fourteen years.


8


Śrila Nār
āyana Mahārāja’s responsibility further increased when Śrila Keśava Mahārāja
appointed him vice
-
president of his institution, the Gaudiya Vedanta Samiti, as well as
editor
-
in
-
chief of its :indi publications and monthly magazine, Śri Bhagavat Patrika. =n
19
68, his gurudeva departed from this world and Śrila Nārāyana Mahārāja personally
performed all the necessary ceremonial rituals for his
samadhi
. During this period, as a
humble servitor of the Gaudiya Vedanta Samiti, he began to organize the annual Kartik
a
Vraja
-
mandala
-
parikramā, which he continues to carry on up to this present day.


Śrila Nārāyana Mahārāja was instructed by his gurudeva to translate the books of Śrila
Bhaktivinoda Thākura from Bengali into his native language, :indi. :e has carried out
this order by translating some of Śrila Bhaktivinoda Thākura’s most prominent books
such as
Jaiva
-
dharma, Caitanya
-
Siksamrta, Bhakti
-
tattva
-
viveka,
and

Vaisnava
-
siddhanta
-
mala

to name only a few. All these books, as well as his translations and
commentarie
s of the works of other prominent
acaryas

in his
guru
-
parampara
, are
presently being translated into English and other languages by his followers. To date, he
has translated and published over eighty books in Hindi, and over fifty books in English.
In addi
tion, many of his English books have now been translated into other languages,
including Spanish, French, German, Italian, Russian, Portuguese, Chinese, and several
Indian languages.


He continues to lecture in Hindi, Bengali and English throughout India a
nd
internationally, and all of his discourses are recorded. Many Hindi lectures have been
transcribed, as well as translated into English and other languages for publication. In
addition, thousands of his English lectures have been recorded, filmed and are

currently
thousands of fortunate souls.


A significant relationship in the life of Śrila Nārāyana Mahārāja is his association with
nitya
-
lila
-
pravista

om visupda

Śrila Bhaktivedanta Swami Mahārāja, known
throughout the world as Śrila Prabhupada, the famous preacher of Gaudiya Vaisnavism
and Fou
nder
-
first met in Calcutta in 1946, on the occasion of the inauguration of a new branch of the
Gaudiya Vedanta Samiti when they had both come to render their services. Śrila Swami
M
ahārāja was one of the society’s founding members.


Śrila Nārāyana Mahārāja accompanied his gurudeva to Hhansi, where Śrila Swami
Mahārāja (or Abhaya Caranaravinda Prabhu, as he was formerly known) had been trying
to start a Vaisnava society called “The L
eague of Devotees”. A few years later, in the
early fifties, Śrila Swami Mahārāja came to reside in Mathura at Śri Keśavaji Gaudiya
Matha on the invitation of his
god brother

Śrila Keśava Mahārāja. :e remained there for
several months. Sharing regular devo
tional exchanges and deep discussions of Vaisnava

siddhanta with him, Śrila Nārāyana Mahārāja developed a still more intimate
relationship with Śrila Swami Mahārāja, regarding him as both his
siksa
-
guru

and bosom
friend.

9



=n 1959, Śrila Keśava Mahārāja in
itiated Abhaya Caranaravinda Prabhu into the sacred
sannyasa

order, giving him the
sannyasi

name Śri Śrimad Bhaktivedanta Swami
Mahārāja. The fire
yajna

ceremony was personally performed by Śrila Nārāyana
Mahārāja. Śrila Swami Mahārāja was already residing

in Vrndāvana during this period,
first at the Vamsi
-
Gopala Mandira and later at Śri Śri Rädhä
-
Damodara Mandira. Śrila
Nārāyana Mahārāja would often go there to visit him. :e would cook for Śrila Swami
Mahārāja and honor the
prasada

with him, and they woul
d exchange intimate
discussions on Vaisnava philosophy.


When Śrila Swami Mahārāja went to preach in the West and succeeded in starting the
first Śri Śri Rädhä
-
Krsña temple in America, Śrila Nārāyana Mahārāja sent him the first
mrdanga

drums and
karatalas

for
sankirtana
.



Śrila Swami Mahārāja maintained regular monthly or bimonthly correspondence with
Śrila Keśava Mahārāja and Śrila Nārāyana Mahārāja up until 1968, when Śrila Kesava
Mahārāja entered
nitya
-
lila


Śri Krsña). After th
at, Śrila Swami
Mahārāja continued to write to Śrila Nārāyana Mahārāja until his own divine departure
in 1977.


On several occasions towards the end of his manifest pastimes in this world, Śrila Swami
Mahārāja requested Śrila Nārāyana Mahārāja to kindly g
ive his association to his
Western disciples and help them to understand the deep truths of the Vaisnava
philosophy in the line of Śrila Rupa Gosvami. Śrila Nārāyana Mahārāja humbly agreed to
honor his request, considering him to be one of his worshipable
siksa
-
gurus
. Śrila Swami
Mahārāja also requested Śrila Nārāyana Mahārāja to take complete charge of
performing all the rituals for his
samadhi

after his departure. Both of these requests
clearly demonstrated Śrila Swami Mahārāja’s firm and utter confidence

in Śrila
Nārāyana Mahārāja.


For three decades since Śrila Swami Mahārāja’s departure from the vision of this world
in November 1977, Śrila Nārāyana Mahārāja has been unwaveringly carrying out this
final request by providing insightful guidance and loving

shelter to all who come to him.
Through the medium of his English books and extensive world touring he is now giving
his association and divine realizations to Śrila Swami Mahārāja’s followers and all other
sincere searchers of truth throughout the globe.

age he regularly travels throughout =ndia and abroad preaching the glories of Śri
Caitanya Mahāprabhu and Śri Śri Rādhā
-
Krsña, the true glory of =SKCON’s Founder
-
Acarya Śrila Swami Mahārāja, and his entire
guru
-
paramp
ara.


=n 2009, Śrila Nārāyana Mahārāja completed his thirtieth world preaching tour. =n many
countries he is invited to prominent :indu temples to give lectures on =ndia’s Vedic
sanātana
-
dharma
.
When he is in India he is regularly invited by dignitaries to

speak at
their spiritual programs. A prominent member of the Brahma
-
Madhva
-
Gaudiya disciplic
10


succession, he is highly acclaimed throughout India as a spiritual scholar and teacher,
and as a pure devotee of Lord Śri Krsña in the line of Śri Caitanya Mahāpr
abhu. He is
recognized as a strict follower of Vedic culture
-

Hindu
sanātana
-
dharma
, Vaisnava
daivi
-
varnasrama

and
bhagavat
-
bhajana
. Most of the notable spiritual
scholars of Śri Mathura and Śri Vrndāvana invite Śrila Nārāyana Mahārāja to speak

in
their assemblies and he invites them to attend programs at his matha.


Many Indian government officials, like the Deputy Commissioner of Police and also
many court judges in Delhi, Bombay, Calcutta, Mathura and elsewhere are his disciples.
Many renowne
d industrialists and businessmen regularly come to him to inquire about
spiritual life and receive his blessings. Many head
pujaris
throughout Vraja
-
mandala visit
him. The head
pujari

of the well
-
known Śri Rädhä
-
Govinda Mandira in Jaipur regularly
arranges to bring garlands and
maha
-
prasada
from the Deities, especially on the
occasion of Śrila Nārāyana Mahārāja’s commencement of a world tour. This is also true
of the
pujari

of Śri Haga
nnatha Mandira in Puri. The leader of all Lord Hagannatha’s
servants, the Dayita
-
pati of Puri, also attends Śrila Nārāyana Mahārāja’s classes when he
is in Puri.


Śrila Nārāyana Mahārāja has been conducting Śri Vraja
-
mandala
-
parikrama for over 50
years and

during that time the heads of all the villages come to him and pay their
respects. For several years he
has been

engaged in organizing the renovation of many
holy places in Śri Vrndāvana, such as Bhandiravata in Bhandiravana, Kadamba
-
kyari near
Nandagrama
, Brahma
-
kunda and Surabhi
-
kunda in Govardhana and Kaliya
-
ghata in
Vrndāvana. :is work in this regard is recognized by the public, the government and the
press. For this and his other spiritual achievements he was awarded the title
“Yuga
-
Acarya”

by the hea
ds of the various villages throughout Vraja
-
mandala.


:e also leads Śri Navadvipa
-
Dhāma parikrāma every year at the time of Gaura
-
purnima.
At that time he and his
sannys
is

are followed by over 20,000 pilgrims from
Bengal

and
over 2,000 from India and the

West. Most of the devotees from Bengal are poor village
people and they are given free facilities and
prasadam

throughout the week
-
long
festival.


Śrila Nārāyana Mahārāja has exemplified the unadulterated life of utter dedication and
pure loving service t
o his gurudeva, his
guru
-
parampara
, Śri Caitanya Mahāprabhu and
the Divine Couple, Śri Śri Rädhä
-
Krsa. He is Their intimate servitor. He continues to
illuminate the path for those who wish to discover and dive deeply into the ecstatic
ocean of
rdh
-
dasya
m

-

service to the radiant lotus feet of Śri Krsña’s beloved, Śrimati
Radhika.




11


Preface



This book consists of transcriptions of the wonderful spiritual discourses of Śripad
Bhaktivedanta Vana Mahārāja. These lectures were given in Brazil in 2007, on t
he most
auspicious occasion of
om visupda paramahamsa parivrjakcrya astttara
-
sata

Śri
Śrimad Bhaktivedanta Nārāyana Gosvāmi Mahārāja’s Vyāsa
-
puja. The objective of this
publication is to demonstrate how we can enter into spiritual life and attain the

most
exalted state of perfection (
uttama
-
bhakti
) under the guidance of a bona fide spiritual
master. The description of that stage is presented in the sacred scriptures as follows:


anyābhilāsitā
-
śūnyam

jňāna
-
karmādy
-
anāvƏtam

ānūkūlyena krsnānu
-

śīlanam b
haktir uttamā


“Uttama
-
bhakti, pure devotional service, is the cultivation of activities that are meant
exclusively for the benefit of Śri Krsña. =t is the uninterrupted flow of service to Krsña,
performed through all endeavors of body, mind and speech, as

well as through the
expression of various spiritual sentiments (bhavas). =t is not covered by jnāna
(speculative knowledge aimed at impersonal liberation), karma (reward
-
seeking
er than the
aspiration to bring happiness to Krsña”. (Bhakti
-
rasāmrta
-
sindhu 1.1.11)


Always glorifying our most beloved Śrila Gurudeva, Śripad Vana Mahārāja’s words infer
with beautiful examples and analogies that without the direction of a bona fide gur
u
one can never comprehend transcendence.


Beyond establishing the importance of the relationship between Śri Guru and his
disciple, this book discusses Śri Vyāsa
-
puja, the divine appearance day of Śri Guru, and
the benefits of celebrating this day, which

is very auspicious for all sincere souls seeking
divine love (
prema
). When one is able to understand the desire of his spiritual master
and satisfy it with perfection, the
jiva

finally attains supreme and eternal happiness.
Śrila Gurudeva is the most perf
ect example of this as he fulfills all the inner heart’s
desires of his own gurudeva,
nitya
-
lila
-
pravista

om visupda paramahamsa astttara
-
sata

Śri Śrimad Bhakti Prajnāna Kesava Gosvami Mahārāja, and also of the

guru
-
parampara
.


12


Śrila Rupa Gosvamipada,
the foremost
acarya

in our disciplic succession and the
compiler of many
bhakti
-
sastras
, satisfied all transcendental desires of Śri Caitanya
Mahāprabhu. =t is said in Śrila Narottama dasa Thakura’s
Prema
-
bhakti
-
candrika
:


śri
-
caitanya
-
mano ’bhīstam

sthāpi
tam yena bhūtale

svayama rūpah kadā mahyam

dadāti sva
-
padāntikam


“When will Śrila Rupa Gosvamipada, who has established within this material world the
mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?”

(
Prayer

by Śrila

Narottama dasa Thakura)


We are eternally grateful to Śrila Gurudeva for guiding us, his foreign devotees, and
making pure Vedic philosophy accessible and attractive to all. His causeless mercy
spreads far and wide through his representatives like Śripad
Vana Mahārāja and other
advanced disciples
.

With this high class association, all devotees can nourish their
spiritual life and progress in the understanding and propagation of Śri Caitanya
Mahāprabhu’s message.


All glories to Śrila Gurudeva!

In the serv
ice of Vaisnavas,

Acyuta Priya dasi


Compiled on the auspicious occasion of Śri Vyāsa
-
puja (Appearance day) of Pujyapada
Śri Śrimad Bhaktivedanta Nārāyana Gosvami Mahārāja in Brazil, on 14th Hanuary 2010.






13


How to Enter Spiritual Life



First of all I
, nitya
-
lila
-
pravista

om visupda paramahamsa parivrjakcrya astttara
-
sata

Śri Śrimad
Bhaktivedanta Vamana Gosvāmi Mahārāja, and to my dear
siksa

gurudeva Tridandi
Swami Śri Śrimad Bh
aktivedanta Nārāyana Gosvāmi Mahārāja. = also offer my humble
reverences to
nitya
-
lila
-
pravista

om visupda paramahamsa parivrjakcrya
astttara
-
sata

Śri Śrimad Bhaktivedanta Swami Mahārāja͖ to
nitya
-
lila
-
pravista

om
visupda

Srila Go
ur

Govinda Mahārāj
a; to
nitya
-
lila pravista

om visnupda

Śrila Bhakti
Promode Puri Mahārāja͖ to
nitya
-
lila pravista

om visupda

Śri Śrimad Bhakti Raksaka
Śridhara Goswami Mahārāja, to all Vaisnavas and Vaisnavis and to all respectful readers.


If one wants to advance in s
piritual life it is necessary to take shelter of a bona fide
spiritual master. All the Vedic scriptures explain that without spirituality human life is
useless. Eating, sleeping, defending and mating are activities common to both human
beings and animals.T
his is why spirituality is so essential in human life. It is said in the
ancient scriptures that in this age of Kali one does not live more than one hundred
years. Every day we sleep around 12 hours, which means we spend fifty years sleeping;
that is half
of our lives. More than 10 years pass during our childhood, when we cannot
distinguish between right and wrong actions. We only want to play with our little
friends. Thus up to here sixty years have already passed.



The scriptures also declare that if on
e wants to be expert in any subject it is necessary to
study for at least 25 years, that includes school, college and all kinds of studies in the
subjects of law, medicine and so on. And during the remaining 15 years, we enjoy family
life, when one has to
raise his children, get money, properties and so on. With all these
activities a hundred years have already passed.



Did we dedicate even a second to spiritual life? The answer is no. This is how
materialistic people spend their lives to satisfy their ow
n desires. Moreover, some of
these years are wasted with diseases when we do not have time to make spiritual
inquiries and ask ourselves͗ “Why we have come to this material world, and, where we
will go after death?”


balasta vatkri dasaktah

tarunasta avat
taruni saktah

vriddhastava deha saktah


pare brahmani koapi na saktah

(verse.7.)


Sankarcrya wrote a beautiful song called
“Bhaja Govinda”

in which he clearly explains
that during childhood one is always engaged in playing with friends, when

youth comes
14


one is always eager to enjoy married life, and when old age comes there is complete
attachment to the material body.


material world is to cause many types
of distress to the gross body (especially in old
age). The senses will fail; the sight will become cloudy and the hearing poor, the hands
will always shake, and one by one the teeth will fall out. The body will age however the
mind will not. The mind will
always think about how to enjoy more and more, but this
will not be possible because all the senses will be disabled.


bhaja govindam bhaja govindam

bhaja govindam muda mathe


“Please, oh intelligent person, listen to me! Hust chant Govinda’s name”.


Now
while we are young we can perform
bhajana

and
sadhana

but when old age comes
it will be very hard. It is sure and certain, you have come alone and you will go alone.
Who will go with you at the time of death? Your friends? Your boyfriend or girlfriend?
You
r wealth? No one will go! At the time of departure you will realize, “Oh! What have =
done? My life has been completely useless.”


=f your pocket is full of money people ask, “:ow are you?” But if you have no money at
all they ask, “
Who

are you?” Try to u
nderstand that this is the nature of this world.
Without chanting the holy names we will never be delivered from this ocean of material
existence. The body can vanish but the soul will never die. The soul is living inside this
body, but when the body dies,

the soul goes to another gross body. According to our
karma

(actions), we take birth in various species, thus remaining in the ocean of
repeated birth and death.


punarapi jananam punarapi maranam

punarapi janani jathare shayanam


“Birth again, death aga
in
-

=’ve come again to stay in a mother's womb! =t is indeed hard
to cross this boundless ocean of samsara. Oh, Murari! Redeem me through Thy mercy!”



kate kanta kaste putrah

samsaro'yamativa vichitrah

kasya tvam kah kuta ayatah

tattvam chintaya tadiha
bhratah


“Oh mad man! Why this engrossment in thoughts of wealth? =s there no one to guide
you? There is only one thing in the three worlds that can save you from the ocean of
samsara. Get into that boat of sat
-
sanga quickly.”

15



Sankaräcärya said, “Oh my br
other, try to understand this philosophy: what is your
only the Lord is always with you. He is your best friend because when you were born He
came with you and when y
ou die, :e alone will go with you.”


There are two persons residing in this body; ourselves, the
ātma

(soul), and the
Parāmatma

(the Supersoul). The Supersoul is always with us. If we want to go deep into
this understanding it is necessary to take shelter of a
guru
, a spiritual master. If we take
birth in any species, like in the body of a dog or a co
eating, sleeping, defending and mating. But for some reason we have forgotten all this
and think, “Oh, this is my first life!”


We should not think that this is our first birth. Scriptures reveal that we have been bo
rn
in many different kinds of bodies but until now we have never had the association of
exalted, saintly persons. However, God is very merciful and has given us the chance to
enter into spiritual life and get the association of
sadhus
, pure devotees.


In m
any sacred scriptures, like
Mahabharata
,
Śrimad Bhagavad
-
gitā
, the Holy Bible, the
Holy Koran,
Śrimad Bhagavatam
and
Rāmayana
, there are explanations about the
importance of chanting the holy names of the Lord. Especially in this Kali
-
yuga, there is a
very

easy process to achieve the Lord’s lotus feet͗


harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā


“=n this Age of Kali there is no other means, no other means, no other means for self
-
realization than chanting

the holy name, chanting the holy name, chanting the holy
name of Lord :ari.’” (Brhan
-
Naradiya
-
Purana 38.126)


hare krsa hare krsa krsa krsa hare hare

hare rma hare rma rma rma hare hare


It does not matter if one is a householder (
grhastha
), a ce
libate student (
brahmacri
),
retired from family life (
vnaprastha
), or if one is in the renounced order of life
(
sannysi
). It is not necessary to stop working or change our lives. We can stay with our
family and friends, there is no harm. Whatever situat
ion we are in we should never
forget God.


In this age of Kali the holy names are so powerful. Just by chanting the holy names we
will easily be delivered from material existence. In this age the Lord gives a special
16


concession to all. We only need to fol
low four principles and chant His names. If we lose
this chance, it will be very difficult to get it again. The four principles are:


1. N
o eating of meat, fish and eggs, onion and garlic

2. No intoxication.

3. No illicit sex.

4. No gambling.


Śri Caitanya Mahāprabhu indiscriminately distributed this holy name to all, even to
those not qualified to receive it.


kali
-
kāle nāma
-
rpe krsa
-
avatāra

nāma haite haya sarva
-
jagat
-
nistāra


nāma vinu kali
-
kāle nāhi āra dharma

sarva
-
mantra
-
sāra nāma, ei śā
stra
-
marma


“=n this age of Kali, Lord Krsña has descended as the incarnation of :is holy names.
Through this Śri nāma the entire world can be delivered from material bondage. =n this
age of Kali there is no religious principle other than the chanting of t
he holy name, which
is the essence of all mantras and the purport of all scriptures.” (Caitanya Caritamrta, Adi
17.22 and 7.74)


There is no difference between Krsa and His holy names.


madhura
-
madhuram etan mangalām mangalānām

sakala
-
nigama
-
valli sat
-
ph
alam cit
-
svarūpam

sakrd api parigītam śraddhayā helayā vā

bhrgu
-
vara! nara
-
mātram tārayet krsna
-
nāma


“Śri Krsña
-
nāma is the sweetest of all sweet things and the most auspicious of all that is
auspicious. It is the fully ripened fruit of the flourishing cr
eeper of the Vedas and the
embodiment of divine knowledge, cit
-
sakti. O best of the Bhrgu dynasty! If someone
chants the holy name only once, be it with faith or contempt (hela), he is immediately
delivered from this ocean of birth and death!” (:ari
-
bhakti
-
vilasa 11.234)


Just follow the four principles and chant the holy names. Nothing else is needed. Many
people go to the
karmis, jnnis
and
yogis

and then have to perform hard austerities and
follow strict principles. But in Krsa
-
consciousness you simply
have to chant
harināma

(the Lord’s holy names). Even laying down in your bed you can do it.
Bhakti
-
yoga

is a
very easy process because the Lord knows the conditioned souls cannot practice
anything else. Therefore He has given us this concession: just chant

His sweet names.


17


Even with such a facility conditioned souls do not want to practice this chanting. But
don’t waste this opportunity. There is no guarantee that we will get another human
body. This human form is very rare:


labdhvā su
-
durlabham idam ba
hu
-
sambhavānte

mānusyam artha
-
dam anityam apīha dhīrah

tūrnam yateta na pated anu
-
mrtyu yāvan

nihśreyasāya visayaù khalu sarvataù syāt


“After many, many births and deaths one achieves the rare human form of life, which
although temporary, affords one the
opportunity to attain the highest perfection. Thus,
a sober person should quickly endeavor for the ultimate perfection of life as long as his
body, which is always subject to death, has not fallen down and died. After all, sense
gratification is available
even in the most abominable species of life, whereas Krsa
consciousness is possible only for a human being”. (Śrimad Bhāgavatam, 11.9.29)


jalajā nava
-
laksāni

sthāvarā laksa
-
vimsati

krmayo rudra
-
sankhyakāh

paksinām daśa
-
laksanam

trimśal
-
laksāni paśavah

ca
tur
-
laksāni mānusāh

(Padma Purana)


Halajā nava
-
laksāni

There

are 900,000 species of life within the water.
Sthāvarā

laksa
-
vimsati
and trees.
Krmayo

rudra
-
sankhyayāh
, there
are 1,100,000 different species of insects.
Rudra
-
sankhyayāh paksinām daśa
-
laksanam
, there are 1,000,000 species of birds. Then
beasts,
paśavah trimśal
-
laksāñi
, 3,000,000 types of four
-
legged animals.
Catur
-
laksāni
mānusah
, there are 400,000 forms of human

beings. Out of these human beings most
are uncivilized because they eat meat and are therefore considered to be demonic.


The only reason we are granted the opportunity of a human body is so we can associate
een good and bad because God has given
us the intelligence. Hence we should not lose this chance. It is so rare because it is only
as humans that we can we achieve the Lord. If we reside in animal bodies, we cannot
perform
bhajana

and
sādhana

(spiritual practices).


We know that this world is very beautiful, but the transcendental realm is incomparable.
=f we go to Goloka Vrndāvana (the abode of Śri Krsña), we will see how beautiful that
place is. There
,

one never becomes old, one’s hai
r never turns grey, everyone is always
healthy and all serve the Divine Couple Śri Śri Rädhä
-
Krsa continuously.


18


Sri Locana dasa Thakura sang the song ‘Ke Hābi Ke Hābi Bhāi’ (Sri Gaudya Giti
-
Guccha):




ke jābi ke jābi bhāi bhava
-
sindhu
-
pāra




dhanya ka
li
-
yugera caitanya
-
avatāra

(1)


“Who will go? Who will go, brothers? Who will cross over this ocean of material
suffering? This Kali
-
yuga in which Śri Caitanya
-
avatāra has appeared is blessed.
(Caitanya
-
avatāra does not come in every Kali
-
yuga.)





amara
gaurangera ghate adana
-
kheya vaya




jada, andha, atura avdhi para haya
(2)


“At the bathing place of my Gauranga, a free ferry
-
boat is waiting. There is no restriction


everyone is coming, including the lame, blind and distressed. All are climbing aboa
rd to
cross over.




Hari
-
namere nauka khani sri guru kandari




sankirtana kheoyala du'bahu pasari
(3)


“:arinama is the boat, Sri Guru the helmsman
and the

sankirtana party moving with
upraised arms are the oars!




Saba jiva hoila para premera batase




padiya rohila locana apanara dosa
(4)


“All souls can cross over with the favourable winds of prema. Only Locana dasa is so
unfortunate that due to his own fault he has been left behind.”





How powerful are these holy names! They make us dance and
When one chants the holy names he forgets his bodily identification and gets
intoxicated with the sweet divine names. No matter if you are a de
votee or not, just
chant the holy names and you will experience their power! Lord Nityānanda very
humbly says, “Oh My brothers and sisters, = raise My hands and promise͗ Hust chant the
holy names and I will deliver you from the ocean of material existence.



Lord Caitanya Mahāprabhu is the personification of divine love and :e roams from
house to house calling, “Oh My brothers, just chant
harināma
!” Caitanya Mahāprabhu
said, “:ey Nityānanda, Advaita Acarya, and :aridas, hear My request. Go from door to
doo
r and beg for donations. What sort of donations? That everyone will chant
harināma
!”


bolo krsa, bhaja krsa, kara krsa
-
siksa


19



Bhaja Krsña’
, worship Lord Krsña, ‘
Bolo Krsña’
, chant :is sweet names and ‘
kara

Krsa
-
siksa’͖

follow the rules and regulations

of Krsa
-
consciousness; this is called
Krsa
-
samsara
or living our life for Krsa. This is the essence of all religion. Chant the holy
names and make
Krsa
-
samsara
. This is the way to make our lives successful.


20


The Importance of Sadhu
-
Sanga



We are very

fortunate because we are discussing spiritual subjects. Most people do not
consider that anyone may suddenly leave their body. Hence, we should all take shelter
of a bona fide guru. All things will be realized with the association of a high class
Vaisava

(
Krsña’
s devotees). The Third Canto of
Śrimad
-
Bhāgavatam

declares:


satām prasangān mama vīrya
-
samvido

bhavanti hrt
-
karna
-
rasāyanāh kathāh

taj
-
joñanād āsv apavarga
-
vartmani

śraddhā ratir bhaktir anukramisyati


“=n the association of pure devotees discuss
ion of the pastimes and activities of the
Supreme Personality of Godhead are 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 at
traction becomes fixed. Then real devotion
and devotional service begin.” (Śrimad Bhāgavatam, 3.25.25)


During a conversation with her son Kapiladeva, Mother Devahuti asked,

How can
someone achieve God?” Lord Kapiladeva replied, “Oh mother, always associ
ate with
high class devotees and listen to the sweet loving pastimes of Śri Śri Rädhä and Krsña
from them.” This is how one can always be absorbed in Krsña
-
consciousness.



have
the association of an exalted Vaisava. It is said in the
sastras
, “You cannot get
sandalwood in every forest, nor can you find exalted
sādhu
-
sanga

everywhere.”


The Vrajavāsis always sing Krsña’s glories, name and fame͗


govinda dāmodara mādhaveti

h
e krsña he yādava he sakethi

govinda dāmodara mādhaveti


Being totally absorbed in Krsa, gradually
krsa
-
bhakti
will manifest in our hearts. Śri
Guru plants the seed of
bhakti

in his disciple’s heart, but without serving him it is not
possible to attain t
he supreme perfection.


21


There are many processes to attain the Lord but the easiest is serving Śri Guru. Without
service to Śri Guru and Vaisnavas life is useless and one cannot enter spiritual life.
Without
sukrti

(spiritual pious activities) it is not p
ossible to develop taste for chanting
the holy names, nor is

it possible to attain
suddha
-
bhakti
(pure devotion). In
Śrimad

Bhagavad
-
gitā
, Śri Krsña says to Arjuna͗


catur
-
vidhā bhajante mām

janāh sukrtino’rjuna

ārtto jijnāsur arthārthī

jnānī ca bharatarsa
bha


“O best among the Bhāratas, four kinds of pious men begin to render devotional service
unto Me; the distressed, those desirous of wealth, the inquisitive, and he who is
searching for knowledge of the Absolute.” (Śrimad Bhagavad
-
gitā, 7.16)


There are
four kinds of people who worship the Lord: those who suffer great material
distress, those who are eager for wealth, the scholars who seek knowledge, and those
bhakti

if they
have some
s
ukrti
. Without
sukrti

they will never attain the Lord’s lotus feet and will only
suffer many types of miseries.


Once when Gajendra the elephant was about to die he remembered the Lord and Lord
N
ārāyana saved him. :ow is it possible that an elephant remembered the Lord at the
time of death? =t is because in his previous life he had served Śri Guru and Vaisnavas and
had received the blessings of Agastya Rishi. Gajendra was =ndradyumna Mahārāja in h
is
past life, a very exalted and pious king who abandoned his great kingdom and went to
the forest to perform
bhajana
. One day Agastya Rishi arrived at his
asrāma

and at that
moment =ndradyumna Mahārāja was chanting his
gayatri
-
mantra

so he did not
welcome

the Rishi. Agastya Rishi cursed him, “= am a great sage but you do not give me
any respect when I come to your house! Why have you done this? You behave like an
elephant, so you will be an elephant in your next life!” Elephants are very proud. They
are so

proud that they walk without looking sideways.


Hearing this curse Indradyumna Mah
ārāja very humbly paid his obeisance unto Agastya
Rishi’s lotus feet. :e begged him, “O! Please be merciful to me!” Then Agastya Rishi’s
heart softened and he replied, “Don’t worry! =n your next life you will be Gajendra, the
elephant king, and Lord Nārāya
na will personally release you from that body.”


In
Bhagavad
-
gitā,
Krsa describes
ārtt
o as the person who suffers excessively in the
material world. But when that person gets some
sukrti

and the association of a
sadhu

he
can begin to chant the holy names.

Krsa also discusses the
arthārthi

as he who yearns
for material wealth, like Dhruva Mahārāja, who desired the position of a king and was
blessed by the Lord. Sri Krsa talks about
jijnāsur
,
a person

with an inquisitive mood, like
22


Saunaka Rishi who posed
many questions to Suta Gosvāmipada. Finally Krsña describes
the
jnānis

who are eager for knowledge, like the four Kumaras.


For our lives to be successful we must serve Śri Guru and Krsña. But what can we give to
God? Nothing! Actually nothing belongs to
us. Everything is the property of the Lord. So
we should offer everything to Him for His pleasure. Some people think that because
they work very hard they are the doers and the rightful enjoyers of the fruits of their
actions. But who gives people their br
ain and intelligence? Who gives the energy to the
body? God gives all this and that is why we are able to work. In fact we have nothing at
all; everything comes from the Lord. Try to understand that everyone and everything
belongs to the Lord and all must
be offered to Him. By doing so one gains
sukrti
, and

automatically, taste for spiritual practices comes into one’s heart. Chant the Lord’s holy
names and learn how to progress in spiritual life. Don’t waste this golden opportunity.
This chance comes to you
r door only once. If we open the door all benefits will enter.


In this life serve
Śri Guru, Vaisnavas and Bhagavan (God). The material world will never
satisfy us. Children, wife, and wealth, these
things never

we offer all our energy we can never please everyone. Those who try to please
everybody cannot p
lease anyone. But if we give our energy to try to satisfy Śri Guru and
Śri Krsña our lives will be successful. =t is not necessary to leave your family, friends or
your daily life. Hust chant the holy names and serve Śri Guru and Vaisnavas. Without this
on
e can never conquer
māyā,

the Lord’s deluding potency.


The Lord told Arjuna, “What little you give Me will be repaid many times over.” By
observing this material world we see that there are rich and poor people, intelligent and
foolish people, and so on.

their
karma

(activities) from past lives. If we performed good
karma

previously then in
this life we will reap good fruits. But if we have done bad things, like taking the property
of others,
we will have to suffer. For every action there is an equal and opposite
reaction.



At the time of death no one will go with us. We have come alone and we will go alone.
But there is one thing that is coming and going with us. What is that? Our
karma
, the
good and bad actions of previous births. There is also one person who is always with us.
He came with us and He will go with us. He is our
caitya
-
guru,

the Supersoul who resides
in our hearts.
Caitya
-
guru

is Śri Guru and Sri Bhagavan. Despite the
caitya
-
gu
ru

always
being with us we never look to Him because we have turned our face away from the
Lord. If only we would point our eyes in a new direction we would see how wonderful
the Lord is.


Try to understand that without chanting the Lord’s names it is impo
ssible to become
liberated from the material world. Our primary necessity is to engage ourselves in
Śri
Guru’s service. Then one day the pure name will manifest to us. The
karmis, jñānis,
yogis, māyāvādis

and atheists also chant the holy names, but the pure name will never
23


come to them and they will not be delivered from this world. What is lacking in th
em?
Service to Śri Guru and Sri Vaisnavas.


Śri Caitanya Mahāprabhu instructed all his followers, “Do just two things, serve
Vaisnavas and chant the holy names.” Everyone can stay with his wife and children, all
can work, go to school, college, become doc
tors, and lawyers
-

no harm! However,
chant
harināma

and make
a friendship

with Śri Guru and Vaisnavas like they are
members of your own family. It does not matter if our practice of
bhajana

and
sadhana

is not perfect. If we become the friends of

sudhya
Va
isnavas immediately we will be
delivered from material existence. This is a very simple process! Just chant:


rādhe rādhe rādhe! jay jay jay sri rādhe!


hare krsa hare krsa krsa krsa hare hare

hare rāma hare rāma rāma rāma hare hare


Pariksit Mahārāja

asked the following question to Śukadeva Gosvāmi͗ “The Vrajavāsis,
especially the
gopis
, never think that Krs
a
, is the Supreme Personality of Godhead.
They never say :e is Parabrahma͖ they don’t have any knowledge about this. Yet the
Vrajavāsis are the r
esidents of the Lord’s own abode. :ow have they achieved the Lord,
having no knowledge about :is opulences?” Śukadeva Gosvāmipada replied,

The
Vrajavāsis established a family relationship with Krsña.”


Here is one example about this. Some years ago one de
votee in America asked
Gurudeva, “My son is ten years old and he doesn’t perform any
sādhana
. He only chants
five or six rounds of
japa

and does not practice in a proper way. So how can he attain
the Lord?” Then Gurudeva said, “Listen. Once there was a per
son working in the lands of
a king and he used to labor hard all day. One day this servant went to the king and
complained, ‘= work very hard and serve you loyally but still you aren’t fully satisfied
with me. However I see that all day your son is only ea
ting and watching TV, but you are
very pleased with him. Why is that?’


“The king replied, ‘Oh my servant, listen. = am more pleased with my son for two
reasons. First of all there is no family relationship between you and me, only that of
master and serva
nt. But I have an intimate paternal relationship with my son. The
second reason is that you are working here only to earn money.
Your entire

endeavor to
please me is for the purpose of garnering wages. You come to me only for this and if I
stop paying you,

you will never come back. In a material relationship respect develops
only when the servant is subordinate to his master. But my relationship with my son is
natural and everlasting. Even if he only eats and watches TV now, when he grows up he
will take ca
re of my kingdom and royal duties. That is why =’m always pleased with him.”


24


=n the same way, in this world Śri Guru accepts his disciple and feels so much love and
affection for him. Gurudeva thinks, “:e belongs to me.” Śri Guru will give the treasure o
f
his own heart to his disciple. But if we commit offences to the spiritual master this
treasure will be lost. So when we receive initiation we must make three promises:




Never give up Gurudeva



Never give up :arināma



Never criticize any Vaisnava


The Vraj
avāsis have an intimate relationship with Krsña and always think, “Govinda is
our life and soul.” To practice
bhajana

and
sādhana

means to be fully absorbed in Krsa
with such a mood of intimacy.


In
Manah
-
siksā
, Śrila Raghunātha dāsa Gosvāmi prays to his

own mind (sloka 3):


“O Mind, just listen to me! =f you desire residence in Vraja and if you desire to directly
serve the youthful Divine Couple, then birth after birth always remember and bow down
with great love to Śrila Svarupa Dāmodara Gosvāmi, to Śri
la Rupa Gosvāmi and his elder
brother Śrila Sanātana Gosvāmi, and to all their associates and followers.”


In
Śri Caitanya
-
caritāmrta
, Śrila Krsña dāsa Kavirāja explains͗

caitanyera bhakta
-
ganera nitya kara ‘sanga’

tabeta jānibā siddhānta
-
samudra
-
taranga


“S
varupa Dāmodara said,

‘Associate regularly with the devotees of Śri Caitanya
Mahāprabhu, for then only will you understand the waves of the ocean of devotional
service.’” (Caitanya Caritamrta, Antya 5.132)


Always associate with Mahāprabhu’s devotees f
or this will bring all
tattva
-
siddhānta

(conception of the scriptures) into your heart. Especially in this dark age of Kali, Śri
Caitanya Mahāprabhu is the very personification of magnanimity and munificence. :e
doesn’t discriminate as to who is qualified
to receive His mercy and who is not.


Nityānanda Prabhu, with a straw in his teeth said, “Oh my brothers and sisters just
chant Gaura’s holy names. =n this Age of Kali, by Gaura
-
sundara’s mercy, all can be
delivered from the ocean of material existence!”


It is said in
Caitanya
-
caritāmrta
͗ “While chanting the holy names one should avoid the
ten offenses (
nāma
-
aparādha
). Those who chant the holy names committing offences
will not get
harināma
’s mercy. But the personifications of divine love, Caitanya
Mahāpr
abhu and Nityānanda Prabhu, will give everything to us. While chanting

Gaura
-
Nitai’s names no offense is considered.” Simply chant͗


25


gaura gaura gaura gaura gaura gaura gaura he!

nitāi nitāi nitāi nitāi nitāi nitāi nitāi he!


Sacinandana Gaurahari distribu
ted
prema
(divine love) to all living beings without
discrimination. Krsa distributed
prema

only inside Vrndāvana, not elsewhere, but
Gauranga distributed it freely everywhere. There is only one person to whom He did not
give this love. Who is that? The
v
aisnava
-
aparādhi,

the person who offends Vaisnavas.


When Caitanya Mahāprabhu was making :is pilgrimage to Vrndāvana, :e journeyed
through the Hharikanda forest, and :e was constantly singing “Krsña Krsña Krsña Krsña!”
Along the way He suddenly came upon
a tiger blocking the path. Mahāprabhu was so
absorbed in
krsa
-
nāma

that :e didn’t notice the tiger’s presence until :is lotus feet
touched the body of that animal. Then Mahāprabhu commanded, “Hust chant
krsa
-
nāma
!” and suddenly the tiger raised his paws
and chanted, “Krsña Krsña Krsña!”


In this way all the wild animals, the tigers, elephants, deer and monkeys became
intoxicated by Krsña’s divine love. They had never performed any kind of
bhajana

or
sādhana

but just by the causeless mercy of Lord Gaurānga

they all experienced real
divine love.


One day when Mahāprabhu was bathing in the river a mad elephant came. :e sprinkled
some water on the elephant and immediately it became intoxicated with
Krsa
-
prema

and started to chant the holy names.


See how mer
ciful Mahāprabhu is? :e gave us the easiest process to achieve spiritual
perfection. We should always remember Mahāprabhu and :is associates. Even if our
practice is not perfect but we are careful to never criticize any Vaisnava, then the Lord is
not far f
rom us. What is the distance between us

and the Lord? Only two fingers;

just
chant the holy names and serve Vaisnavas!


26


The Bona fide Guru



bahūnām janmanām ante

jnānavān mām prapadyate

vāsudevah sarvam iti

sa mahātmā su
-
durlabhah


"After many births and
deaths, he who is actually in knowledge surrenders unto Me,
knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
(Śrimad Bhagavad
-
gitā , 7.19)


In every life one gets parents, friends and relatives, but it is very rare
to have a bona fide
and genuine
guru
. The word
su
-
durlabhah

means ‘very rare.’ A qualified disciple is also
very rare. What is the qualification of a perfect disciple? He must be fully surrendered to
his
guru
’s lotus feet, giving him everything, even his v
ery life. Such a disciple follows all
his
guru
’s instructions, not the instructions of his own mind. Understand? =t is not so
easy to completely surrender to Gurudeva’s lotus feet like Arjuna surrendered to Krsña.


=n this world, ‘arrow’ disciples are ver
y common. When an arrow is shot from the bow it
never comes back. Many people take
harināma

and
diksa

and then never come back.
We do not need such arrow disciples.


Sri Guru does not come to the material world to make disciples. He comes to make
gurus
. E
veryone should think, “:ow will = become
guru
?” When we go to school, the
master is always teaching many things to his students. He wants them to become
masters, not to remain in the condition of being students forever.


Nitya
-
lila
-
pravista om visnupada a
stottara
-
sata
Śri Śrimad Bhaktisiddhanta Sarasvati
Prabhupada made many
gurus

in this material world. Everyone knows of Śrila Bhakti
Raksaka Śridhara Mahārāja, Śrila Bhaktivedanta Swami Mahārāja and many others. Our
Gurudeva also comes in the line of Śrila Bhaktisiddhan
ta Sarasvati Prabhupada.


If we want to become bona fide disciples and finally bona fide masters, we should
completely surrender to Gurudeva’s lotus feet. But one thing is very
important;

we
should never consider ourselves to be
gurus
. This
abhimāna

(self
-
conception) will make
us fall. The real
guru

never considers himself to be a
guru
. :e always thinks, “= am the
disciple of the disciple of the disciple of my guru.”


Śri Caitanya Mahāprabhu is our original guru. One who is a genuine master not only
preache
s but practices. :e preaches everywhere through the example of his own life. Śri
Caitanya Mahāprabhu came to this world to teach us how to worship the lotus feet of
Śri Śri Rädhä and Krsña.

27



āpane ācare keha, nā kare pracāra

pracāra karena keha, nā karena

ācära


‘ācāra’, ‘pracāra’,


nāmera karaha ‘dui’ kārya

tumi


sarva
-
guru, tumi jagatera ārya


Śrila Sanātana Gosvāmi said to Śrila :aridāsa Thākura͗


“Some behave very well but do not preach the cult of Krsña consciousness, whereas
others preach but do no
t behave properly. You simultaneously perform both duties in
relation to the holy name, by your personal behavior and by your preaching. Therefore
you are the spiritual master of the entire world for you are the most advanced devotee in
the world.” (Caitan
ya Caritamrta, Antya. 4.102
-
3).


First we should practice and then preach. It is very simple to understand: if we do not
chant the holy names and become one
-
pointed, how is it possible to preach? The
person who does not chant the holy names and does not fo
llow the rules (the four
regulative principles) is not a bona fide
guru
. :e is a ‘kangaroo (kan
-
guru).’ :e is not
only deceiving others but also himself. First of all it is necessary to practice and chant
sixty
-
four rounds of
harinama
.


We can observe our

disciplic succession. All our
acaryas

practiced and preached.
Brahma, Narada, Vyāsadeva, Sukadeva Gosvāmipada͖ they all preached by example.
Their lives were the example all could follow.


Let us describe specifically the character of Śri Narada Muni. Once Vyāsadeva went to
his
gurudeva

Nara
daji and said, “Oh Gurudeva, my mind is so disturbed! What should =
do?” :is master replied, “= know the cause of all your problems.”


Vyāsadeva manifested many
sastras

(scriptures), like the Vedas, Puranas and
Upanishads and because of this his mind was v
ery confused. As we know, Vyāsadeva
manifested the
Visnu Purana, Kurma Purana

and many others. If we read all these texts
we won’t come to know the conclusion, who the Supreme Lord is. =f we read
Visnu
Purana

we will think the Supreme God is Visnu, if we r
ead
Kurma Purana

we will think
the Supreme Person is Kurma, and so on. So people were confused at that time. “Who is
the real Supreme Personality of Godhead?”


Vyāsadeva had extensively described
dharma

(religion),
artha

(economic development),
kama

(sense

gratification) and
moksa

(liberation). Having so many options the people
wondered, “What is our ultimate objective?” Another question was, “What is
krsa
-
lila
?
Why are there are so many different versions in the various Puranas?” Then Narada told
Vyāsadev
a, “You have caused much confusion in society and now you are suffering the
28


reaction.” Vyāsadeva replied, “:ey Naradaji, =’m completely surrendered to your lotus
feet͖ please instruct me what = should do.”


Naradaji said, “Listen, you must practice
bhakti
-
yoga.
” What is that?
Sravana
, listening
to sweet
hari
-
katha

emanating from the lotus lips of a genuine
guru
.



bhakti
-
yogena manasi

samyak pranihite ’male

apasyat purusam prnam

m
ā
y
ā
m ca tad
-
apsrayam


“Thus the sage Vyāsadeva fixed his mind, perfectly eng
aging it by linking it in devotional
service (bhakti
-
yoga) without any tinge of materialism, and thus he saw the Absolute
Personality of Godhead along with His external plenary portions and with His svarupa
-
sakti potency (Śrimati Rādhika). :is external pot
ency, maya, was seen in the
background, under :is full control.” (Śrimad Bhāgavatam, 1.7.4)


Through the process and practice of pure devotional service to the Lord Vyāsadeva
could realize everything. :e directly saw Krsña’s beautiful form and all :is swe
et
pastimes. He also saw how the conditioned souls are bound by
maya
and he

understood
the process by which they can escape from this material prison. This process is called
bhakti
-
yoga
, immaculate devotional service to the Supreme Lord. If we perform this

we
will realize everything.


Vy
āsadeva submitted one more question to Narada Muni͗ “What should = do to help all
these people to understand the Absolute Truth?” Narada Muñi replied, “Write the final
Purana, the
Śrimad
-
Bhagavatam
”.


ete cāmsa
-
kalāh pumsah

krsñas tu bhagavān svayam

indrā
ri
-
vyākulam lokam

mrdayanti yuge yuge


“All the lists of the incarnations of Godhead submitted herewith are either plenary
expansions or parts of the plenary expansions of the Supreme Godhead, but Krsa is the
original Supreme Personality of Godhead Himsel
f.” (Śrimad Bhāgavatam, 1.3.28 /
Caitanya Caritamrta, Adi 2.67, 5.79)


In
Śrimad
-
Bhagavatam,

Śrila Vyāsadeva declared that all incarnations manifest from
Krsña’s lotus feet.
Krsñas tu bhagavān svayam
, Krsña is Svayam Bhagavān, the Supreme
Personality of Go
dhead. Even Rāma, Nrsimha, Kalki and all other incarnations are
coming from Him.


29


That is why everyone should be one
-
pointedly devoted to Krsa. The altar should have
only Rdh
-
Krsña and Caitanya Mahāprabhu, not many demigods and demigoddesses. =f
we go t
o =ndia, we will see on people’s altars not only demigods, but many
bhutas

(ghosts). The altar should not be like a forest full of things. It must be very neat and
clean. Everyone should know that the Supreme Personality of Godhead is Vrajendra
-
nandana Śri

Krsa.


Suppose a president is sitting in one place at a certain level. His servant cannot sit at the
same level as the president. =t is not possible to accommodate Brazil’s president and a
police officer at the same level. So how is it possible to place
Rdh
-
Krsa and
Mahāprabhu with
bhutas

and demigods on the same altar?


Westerners are very innocent and they don
’t know about this. They look at

an Indian
altar and want to do the same. But
Śrimad
-
Bhagavatam

explains very clearly that Krsa
is the Suprem
e Lord
-

Svayam Bhagavān. Vyāsadeva explained that
bhakti
, pure
devotional service to the Lord, is our ultimate goal. This goal is beyond
karma, jnāna,
yoga, tapasya

and all kinds of mystic powers.


Our final objective is
uttama
-
bhakti
. Through this practi
ce we will be able to attain
prema

(divine love) for Śrimati Rādhika and Krsña. Vyāsadeva also explains how to attain
vraja
-
prema
, the most exalted loving service to Krsa, and then he describes His sweet
pastimes. That is how Śri Guru reveals the path to
his disciple, purifying his heart like a
surgeon so that he can fully surrender to his lotus feet. Without this practice life is
useless.


This week we are performing Guru
-
Puja or Vyāsa
-
Puja (worship of the lotus feet of our
spiritual master). The meaning
of the word ‘
puja
’ is the action of pleasing Gurudeva’s
heart. Our ultimate objective is to give happiness to Gurudeva through our perfect
worship.


We should focus exclusively on the worship of Rdh
-
Krsña’s lotus feet under the
guidance of Sacinandana G
aurahari. Then Gurudeva will be very pleased. The scriptures
explain that by rendering service and pleasing Sri Guru’s heart, one can attain
vraja
-
prema
. Our only aim is to please his

heart. By doing this, by beginning with chanting and
following the four
regulative principles, we will be able to preach everywhere.


There are two kinds of
guru
-
seva

(service to Sri Guru):
vapu
-
seva
and

vāni
-
seva
.
Vapu
-
seva

means to serve physically, to wash our
guru
’s clothes, massage his lotus feet,
and
cook

for him and so

on.
Vāni
-
seva

means to follow his instructions and preach
worldwide. This is very important. We should give emphasis to
vāni
-
seva
.





30


Caitanya Mahāprabhu told all his followers͗


prthivīte āche yata nagarādi grāma

sarvatra pracāra haibe mora nāma


“=n e
very town and village on this earth the glories of My name will be chanted.”


bhārata
-
bhūmite haila manusya
-
janma yāra

janma sārthaka kari’ kara para
-
upakāra


“One who has taken his birth as a human being in the land of =ndia (Bhārata
-
vara)
should make h
is life successful and work for the benefit of all other people.” (Caitanya
Caritamrta, Adi. 9.41)


This is our mission
-

how to preach Mahāprabhu’s holy names. This is
gaura
-
vāni
. Gaura
is the name of Caitanya Mahāprabhu and
vāni

is His message:


ārādhyo
bhagavān vrajeśa
-
tanayas tad
-
dhāma vrndāvanam

ramya kācid upāsana vraja
-
vadhū
-
vargena yā kalpitā

śrimad
-
bhāgavatam pramānam amalam premā pum
-
artho mahān

śri
-
caitanya
-
mahāprabhor matam idam tatrādaro nah parah


“Bhagavan Vrajendra
-
nandana Śri Krsña is our o
nly worshipful object. In the same way
that :e is worshipful, so is :is transcendental abode, Śri Vrndāvana Dhama. The mood in
which the young brides of Vraja (the gopis, especially Śrimati Radhika) worship :im is
the highest perfectional form of love of G
od. Śrimad
-
Bhagavatam alone is the
immaculate scriptural evidence of this (sabda
-
pramana) and Krsa
-
prema is the
supreme objective of life (the fifth and highest goal of human life: beyond mundane
religiosity, economic development, sense gratification and
impersonal liberation. These
are the teachings of Śri Caitanya Mahāprabhu (gaura
-
vani). We hold this conclusion
(siddhanta) in supreme regard and have no inclination or respect for any other
conclusion or cheating opinion”. (Caitanya
-
manjusa, Śrila Visvana
tha Cakravarti
Thākura)


This verse explains Mahāprabhu’s message. Our worshipful deity (
aradhya
-
deva
) is
Vrajendra
-
nandana Syamasundara Krsña. :is abode is called Vrndāvana
-
Dhāma. We
should serve Vrajendra
-
nandana Śri Krsña under the guidance of the Vraja
vāsis,
especially in the mood of the
gopis

-

parakiya
-
bhava

-

the most exalted paramour mood.


Especially
Śrimad
-
Bhagavatam

explains how one can serve Śri Krsña in this special way.
Our goal is to serve Gurudeva in the same way that Rupa and Raghunatha Gos
vamis
served Lord Caitanya Mahāprabhu. They served with one
-
pointed minds. Reading
The

Nectar of Instruction (Sri Upadesamrta)

and
Śri Manah
-
siksa

we clearly see their moods,
always focused. Raghunath das Gosvāmi says in his Manah
-
Siksa, verse 4:

31



asad
-
vār

-
vesyā visrja mati
-
sarvasva
-
haranih

kathā mukti
-
vyāghryā na śrnu kila sarvātma
-
gilanīh

api tyaktvā laksmī
-
pati
-
ratim ito vyoma
-
nayanīm

vraje rādhā
-
krsau sva
-
rati
-
mani
-
dau tvam bhaja manah


“Oh my dear brother mind! Please abandon altogether the prostitu
te of contemptible
mundane talk, which plunders the entire treasure of pure wisdom. You must
unequivocally give up hearing all talk of liberation which, like a tigress, devours your very
soul. Furthermore, please abandon even the attachment to Laksmipati Ś
ri Nārāyana,
which leads to Vaikuntha. You should only live
in Vraja and worship Rdh
-

Krsa
, who
bestow upon devotees the precious jewel of Their rati”.


We shouldn’t serve even Laksmipati Nārāyana in Vaikuntha. Our goal is to serve only
Vrajendra
-
nanda
na Śri Krsña
-

Krsña from Vrndāvana and the D
ivine Couple Śri Śri
Rdh
-

Krsa
. =’m asking everyone, mainly those who already have first and second
initiations, to be one
-
pointed. Follow only one point. Everyone should exclusively have
Rdh
-
Krsa and Cait
anya Mahāprabhu on their altar. =t is not necessary to have an
entire forest or any
bhutas

there. Being one
-
pointed, we will be able to please Caitanya
Mahāprabhu, Gurudeva and Krsña.


Tomorrow we will try to fulfill the desires of our Gurudeva’s heart, an
d as a symbol of
this we should bring a very beautiful plate with many flowers. We should respect and
make friendship with all Vaisnavas and Vaisnavis, because they belong to
gaura
-
parivara
, the family of Caitanya Mahāprabhu.


Everywhere the sun rises and
time, so
guru
-
puja

will happen all day, everywhere. Tomorrow will be the most
auspicious day in the year. According to Vedic culture it will be
mauni
-
amāvasyā
.

Mauni
’ means to keep silence and ‘
amāvasyā
’ means dark moon. What is the meaning
of keeping silence? It means that tomorrow we should only speak and hear
hari
-
katha
.
There should be no mundane talk. Raghunath das Gosvāmi explains ‘
asad
-
vārtā
-
vesyā
visrja mati
-
sarvasva
-
haranih’
;

mundane tal
k is like a prostitute who steals all our
belongings. Do not waste time with this kind of conversation or with
mukti
-
katha
,
discussions of impersonal liberation, which is like a soul
-
devouring tigress.


Give up all this and talk about
bhakti

and the sweet
pastimes of Rdh and Krsa. On
mauni
-
amāvasyā

day, Lord Shiva has taken a vow of silence. This is why it is called
mauni
-
amāvasyā
. Tomorrow during the day we will glorify the divine birth of our
beloved Gurudeva, his life history, his teachings and his importance in the disciplic line.
=t is very important. Without listening to Gurudeva’s pastimes,
bhakti

will never
manifest in our hearts. Always listen to
hari
-
katha

about his sweet pastimes,
guru
-
caritra
, and divine character. Then your heart will be full of bliss.


32


‘Haya dau


in Benga
li means
‘Haya Gurudeva!’

and the word ‘jaya’ means “all glories.” All
glories to Śrila Gurudeva! Glorifying him will enable us able to conquer maya!


33


:ow to Fulfill Srila Gurudeva’s =nternal Desire



Soon we will celebrate Vyāsa
-
puja
-

the appearance day of Śrila Gurudeva. Try to

understand the meaning of the word ‘
puja’
. ‘
Puja
’ means to worship, but in fact, this
Sanskrit word means “to fulfill the desires.” :ence its real meaning is the way we can
satisfy the internal desire (
mano ‘bhistam
) of Gurudeva. If we are able to fulfill

this
desire, that is to serve Śri Śri Rädhä
-
Krsña under the guidance of Śri Rupa Manjari, this
will be the real Vyāsa
-
puja.


If we do not give up all worldly things, do not follow the four regulative principles, and
do not chant the holy names, it will b
e impossible for us to perform real
puja
. Imagine a
dwarf who thinks, “Oh! =’ll touch the Moon!” =t will never be possible. Premananda
Thākura says in one of his songs, “Without climbing a tree, how can one pick its fruits?”
ana
rthas

(unwanted desires and thoughts), we will never
become Śrimati Rādhika’s maidservants.


Everyone’s heart melts when we hear, “= want to become Śrimati Rādhika’s
maidservant.” We do not want to become Rāmachandra’s servants or servants of
Laksmi
-
Nārāya
na, nor the servants of Krsa in Dvaraka. We want to serve the beloved of
Vrajendra
-
nandana Śri Krsña. The songs composed by Srila Narottama das Thakura and
Śrila Bhaktivinoda Thakura, like ‘Rädhä
-
Krsña Prana Mora’ and ‘Paliya Dasi Kori,’ reveal
the moods
of Srimati Rädhärani’s maidservants. =f all
anarthas

do not go out of our
hearts, however, these kinds of sentiments will never manifest within us.



The Practice of Devotional Service



Śrila Rupa Gosvāmi explains how to perform unalloyed pure devotional
service to
Krsña’s lotus feet. This is called
suddha
-
bhakti
, and its definition is as follows:


anyābhilāsitā
-
śūnyam

jňāna
-
karmādy
-
anāvƏtam

ānūkūlyena kƏsñānu
-

śīlanam bhaktir uttamā



“Uttama
-
bhakti, pure devotional service, is the cultivation of activiti
es that are meant
exclusively for the benefit of Śri Krsña. =t is the uninterrupted flow of service to Śri Krsña,
performed through all endeavors of body, mind and speech, as well as through the
expression of various spiritual sentiments (bhavas). It is no
t covered by jnāna
34


(speculative knowledge aimed at impersonal liberation), karma (reward
-
seeking
aspiration to bring happiness to Śri Krsña”. (Bhakti
-
rasāmrta
-
sindhu
1.1.11)


If we want to fill a small pot with Ganges water but that pot is already full of mud and
clay, how will that holy water be able to enter? It is impossible to fill a pot that is already
full. First we need to clean out all the dirt and be sure tha
t the vessel is empty. Similarly,
if our hearts are full of
anarthas

we cannot become Śrimati Rādhika’s maidservants.



Śrila Rupa Gosvāmipada clearly explains that if we want to become Śrimati Rādhika’s
maidservants, especially under the guidance of Śri Rupa Manjari, it is necessary to
practice real and immaculate devoti
onal service to the Lord. Such service must be
performed in the association of Vaisnavas who are very high class, always absorbed in
the mood of Vraja, and who have clean and pure hearts free of all
anarthas
.


Hence in this
sloka

(verse), Śrila Rupa Gosvā
mipada explains two things: the first is
‘anukulyena krsña anusilanam,’

which means to serve Krsa in a favorable way. This is
the direct characteristic of this
sloka
. The indirect characteristic is
‘jnāna karmadi
anavrtam’
. Thus
‘anukulyena krsña anusilan
am’

means everything favorable to Śri
Krsa, and this is the kind of service we must practice.


‘Anyabhilasita’

means to enjoy the objects of the senses and this must be avoided.
However, without
anyabhilasa

(desires) it is not possible to live in this wo
rld. This
material body needs water and food and meeting these demands is also
anyabhilasa



activities not exclusively for Krsña’s pleasure. All these actions are
karma
. Krsa says in
Śrimad Bhagavad
-
gitā
:


na hi kaścit ksanam api

jātu tisthaty akarmakrt

kāryate hy avaśah karma

sarvah prakrti
-
jair gunaih


“Everyone is forced to act helplessly according to the qualities he has acquired from the
for a moment.” (Bhagavad
-
gi
tā, 3.5)


What is
karma
? Everything we do for ourselves is
karma
. Eating, drinking water,
breathing, all these actions are
karma
. According to Sanskrit grammar there are two
aspects͗ the object and the subject. For example, ‘= eat rice.’ ‘=’ am the subject

because
‘=’ am the one who does the action. What am ‘=’ doing? ‘=’ am eating rice. So, if = am the
subject, I am performing
karma
. Whatever we do for ourselves is
karma,
but when we
act for Krsa then He is the subject, the enjoyer of our actions. This is

called
bhakti
.



35


laukik
ī vaidikī vāpi yā kriyā kriyate mune

hari
-
sevānukūlaiva sa kāryā bhaktim icchatā



“A devotee may act as an ordinary human being or as a strict follower of Vedic
injunctions. In either case, everything he does is favorable for the advancement of
devotional

service because he is in Krsña consciousness.” (Bhakti
-
rasāmrta
-
sindhu
1.2.200).



Krsa

declares in
Bhagavad
-
gitā
:


yat karosi yad aśnāsi

yaj juhosi dadāsi yat

yat tapasyasi kaunteya

tat kurusva mad
-
arpanam


“Whatever you do, whatever you eat, whatever y
ou offer or give away, and whatever
austerities you perform͖ do that, O son of Kunti, as an offering to Me.” (Bhagavad
-
gitā,
9.27)


Krsa tells Arjuna,

karma
,
yoga

or
tapasya
(austerities)
-

make everythi
ng an offering to My lotus feet.” This is how one
can offer all his activities to Krsa and this is a type of
bhakti

called
karma
-
misra
-
bhakti

(devotional service mixed with fruitive activities).


If we perform
karma

we will suffer the reaction of our acti
vities. For example, our
breathing is
karma
, and simply by breathing many microbes and other small living
beings die. Walking is also
karma

and when we walk we may step on small insects and
they will perish. So we are killing many types of living entities
and thus we incur sinful
reactions. So we may ask, “:ow can = live without performing
karma
? Without breathing
or walking = cannot survive. = am not a tree with roots standing in one place!” Krsña
gives the solution͗ “Offer the fruits of your
karma
,
yoga
,
and
tapasya

to Me and you will
be free from all reactions.”


yaj
na
-
śistāśinah santo

mucyante sarva
-
kilbisaih

bhunjate te tv agham pāpā

ye pacanty ātma
-
kāranāt



“The devotees of the Lord are released from all kinds of sins because they eat food which
is offered first for sacrifice. Others, who prepare food for their ow
n sake and personal
sense enjoyment, verily eat only sin.” (Bhagavad
-
gitā 3.13)



The Lord’s devotees are liberated from all kinds of sins because they only eat what was
first offered to Him. Others
, however,

who prepare the food for their own sense
36


gratif
ication, eat only sins. It is true we all need to eat rice,
dhal
,
chapatti

and other
healthy foods. If we prepare and offer these to Krsa, then accepting His remnant
prasadam

will not be
karma
. Krsña says, “=f you do not offer Me the food before taking
it

you are acting like a thief. You are stealing from Me because you are not asking for
permission.” =f we take anything without permission it will be robbery. But if we have
the permission, it is considered love and affection. For example, if we take anythi
ng
from our father with his permission he will be so happy. The father is like a very good
bank; if we take money from him it is not necessary to pay it back. In this material world
we always have to repay with high interest but we do not have to give back

anything to
our father. This is coming from the Vedas. In fact, God is the best among all banks. If we
much more. So the Lord is our real father, our real bank.


What do
es ‘asking permission’ mean? =t means offering everything to the Lord and
accepting His remnants, like rice and
dhal
. Then the Lord will be very pleased and will
say, “Take more! Take more! Please take all this!” But if we don’t offer everything first it
w
ill be considered stealing.



Nine Types of Bhakti



There are two kinds of activities (karma): lower activities and higher activities. The
Śrimad
-
Bhāgavatam

explains that
bhakti

is not attained by either of these two types of
activities.
Bhakti

comes only from
bhakti
. In
bhakti
-
yoga

everything is meant for Krsña’s
pleasure. In
Śrimad
-
Bhāgavatam (7.5.23),
Prahlāda Mahārāja states͗


śravanam k
irtanam visnoh

smaranam pāda
-
sevanam

arcanam vandanam dāsyam

sakhyam ātma
-
nivedanam


This is
bhakti
-
yoga
͗ hearing and singing the glories of the Lord’s transcendental holy
names, form, qualities, paraphernalia and pastimes, remembering Him, serving His lot
us
feet, worshipping Him, offering prayers, becoming His servant, considering Him our best
friend and surrendering fully unto :im. Prahlāda Mahārāja explains these nine types of
bhakti
-
yoga
. How will we practice these? First of all it is necessary to surre
nder or else
not even
sravanam

and
kirtanam

will be genuine
bhakti
. Unless we take shelter of Sri
Krsña and Gurudeva’s lotus feet
,
none of these activities will be real devotional service.

Prahlāda Mahārāja continues͗




37


iti pumsārpitā visnau

bhaktiś cen
nava
-
laksanā

kriyeta bhagavaty addhā

tan manye ’dhitam uttamam



“These nine processes are accepted as pure devotional service. One who has dedicated
the most learned pe
rson, for he has acquired complete knowledge.” (Śrimad
-
Bhāgavatam 7.5.24)


“=ti pumsārpitā visnau”,
and practicing pure devotional service is
bhakti
. The first stage of
bhakti

is
saranagati

(surrender) and this is very essential. Without
saranagati
, any activity cannot be
considered
bhakti
. One may begin by practicing
karma
-
misra
-
bhakti

(devotion mixed
with fruitive activities), or
jnāna
-
misra
-
bhakti

(devotion mixed with speculative
knowledge
), but neither of these are
suddha
-
bhakti

(pure devotion).


anyābhilāsitā
-
śūnyam

jňāna
-
karmādy
-
anāvƏtam

ānūkūlyena kƏsnānu
-

śīlanam bhaktir uttamā


“Uttama
-
bhakti, pure devotional service, is the cultivation of activities that are meant
exclusively for the

benefit of Śri Krsña. =t is the uninterrupted flow of service to Krsña,
performed through all endeavors of body, mind and speech, as well as through the
expression of various spiritual sentiments (bhavas). =t is not covered by jnāna
(speculative knowledge

aimed at impersonal liberation), karma (reward
-
seeking
aspiration to bring happiness to Krsña”. (Bhakti
-
rasāmrta
-
sindhu 1.1.11)


Śrila Rupa Gosvāmipada used the term

‘anyabhilasita sunyam’
after deeply considering
this subject.
Anyabhilasa

and
anyabhilasita

are two distinct Sanskrit words. It is
necessary to understand these two words.
Anyabhilasa

means having desires and
aspirations other than to please
Krsa.

When t
he suffix ‘
ita
’ is added, the word
anyabhilasita
is formed, and this specifically means repeatedly desiring our own
personal gain and not giving up this propensity
.

Anyabhilasita sunyam

means we are to
give up all kinds of
anyabhilasita.



If a calamity be
falls us naturally we will remember Krsña and pray, “Oh, Krsña, save
me!” :owever, this is not
anyabhilasita
. If an emergency comes we can ask protection
from Krsa, and this will not be detrimental to our
bhakti
.


Once Durvasa Rishi went to Draupadi’s pl
ace with 60,000 disciples and at that time the
Pandavas had already finished honoring
prasadam
. Draupadi had a mystic pot that
38


could manifest unlimited amounts of food but after she had eaten and washed that
magic pot, no more food would come out. So just
at that time Durvasa Rishi appeared
with his thousands of disciples and they said, “We want to take
prasadam
.” Draupadi
had taken her meal already and she had also washed her mystic pot. Durvasa Rishi was
very bad
-
tempered. If his desires were not fulfille
d he would punish and curse people. In
this predicament, Draupadi cr
ied out to Śri Krsña, “Oh!
Krsa
, please come and protect
us!”


Calling for Śri Krsña in a dangerous situation is also called
anyabhilasa
. Draupadi was not
calling Śri Krsña for :is satisfaction. Draupadi called Krsña for her own interest, not for
His serv
ice. This is
anyabhilasa
, but it is not
anyabhilasita
. Understand? If we are in a
prison and pray, “Gurudeva! Oh, Gurudeva! When will = get out of this prison?


t
his will
not be service to Krsña’s lotus feet. :owever, even though it is
anyabhilasa
, it is n
ot
habitual self
-
interest (
anyabhilasita
) it is an extraordinary

emergency situation.


The suffix ‘
ita’

indicates repeatedly praying to Krsa for our own interest. This is
anyabhilasita
.
We pray, “Oh, Krsña, give me bread and butter. Give me this and that.”
Like this we consider Krsa to be our servant. Imagine we have a servant at home and
we always order him, “Bring me water. Bring me this and that.” =f we do the same with
Krsa it is ca
lled
anyabhilasita
.


Once a cowherd boy was grazing his cows and thought, “=’ll play a joke.” Running down
the mountain, he screamed, “Oh! The tiger is coming! Please, protect me! Save me!” At
that moment all the farmers who were working on the nearby lan
ds came running to
save him. But when they got there the boy was laughing and said, “Hust kidding!” And
the farmers said, “Don’t do that! =f you behave like this, some very serious trouble may
come.” After a few days that boy decided to play the same joke.

He started screaming,
“Please! :elp me! :elp me! The tiger is here! =t will eat my cows!” The farmers
immediately came there, but there was no tiger. The boy played this joke for three or
four days, always pretending the tiger was there. But then on the f
ifth day, the tiger did
come. When the boy saw that ferocious animal coming to him he cried, “Oh! :elp! :elp!
The tiger is here!” But now everyone thought it was just a joke and they did not come to
save him. Then the tiger killed that boy and his cows.


Praying repeatedly out of self
-
interest is
anyabhilasita
. Therefore, Śrila Rupa
Gosvāmipada says, “
anyabhilasita sunyam
”, become free from all unwanted selfish
habits, desires, interests and thoughts. All activities should be meant for the exclusive
pleasu
re of Śri Krsña. That means abandoning
karma, yoga, tapasya

and
jnana

as, ‘
jnāna
karmadi anavrtam
’ means that our heart should not be covered with
yoga, tapasya

and
jnāna.

If we maintain these things we will never become pure devotees.


A question may aris
e: the verse says that we should give up all kinds of desires other
jnāna, tapasya, karma
and

yoga,

since these are also not
bhakti
? Actually in the beginning of our spiritual life some
39


kinds of
kar
ma, jnāna, yoga
and

tapasya

are necessary and favorable to
bhakti
. We
have to accept what is helpful but not let our hearts become covered by these things.
But what are these acceptable things? In the beginning we practice
karma
-
misra
-
bhakti
. This
karma

i
s everything we offer to Krsa. We should also cultivate
sastra
-
jnana

(scriptural knowledge) because without this we cannot discriminate between what is
prasadam

and
bhoga
. Especially

in the western countries many people do not know the difference
prasadam

(food offered to Krsa) and un
-
offered food.


How can you tell if a person is an
uttama
-
bhagavata

(exalted, pure devotee) or a
mleccha

ay be difficult. An
uttama
-
maha
-
bhagavata

does not discriminate between
prasadam

and
bhoga
. Sri Nityananda Prabhu
is like this, for Him everything is the same. There are many sweet pastimes regarding
Advaita Acarya and Nityananda Prabhu. Once
,

Nityananda P
rabhu went to the house of
Advaita Acarya. Advaita Acarya was a perfect
brahmana

and he followed all the rules
and regulations from scriptures. He prepared many delicious preparations and offered
these to :is Thākuraji and then gave the
prasadam

to Nityana
nda Prabhu. After
accepting

prasadam
, Nityananda Prabhu took His own remnants and started throwing
them everywhere. Advaita Acarya became very angry and said, “:ey Nityananda! Why
are you doing this? You are contaminating everyone with Your remnants!”



Ni
tyananda Prabhu is an
avadhuta
, a person beyond all rules and regulations. He is an
uttama
-
uttama
-
maha
-
bhagavata
. A person who is an
uttama
-
maha
-
bhagavata

does
not discriminate thinking, “This is good. This is bad”. :e sees his
istadeva

(worshipable
Lord)
everywhere. Sri Advaita Acarya protested to Nityananda Prabhu, “This is not
correct!”


We cannot offer anything to the Deity with dirty hands. We are not Subal,
Madhumangal, Mother Yasoda, or the gopis. We cannot offer our own remnants to
Krsa. Subal and
Śridama take their own remnants and feed Krsña, and :e happily
accepts. They are His
nitya
-
parikaras

baddha
-
jivas

(conditioned souls). If we do this it
will be an offenc
e. This is the difference. Krsña’s
nitya
-
parikaras

like Nityananda Prabhu
or Subal Sakha can offer Him their remnants or anything. There are no rules for them.
Since we are not
Vrajavāsis

(inhabitants of Lord’s abode, Vrndāvana), we cannot act in
this way.

We must discriminate͗ “this is
prasada
, this is not.” We cannot take
prasadam

hugging the plate, soiling our clothes and then go to the altar to make an offering.


Therefore, in the verse “
anyabhilasita sunyam,
” the essential meaning is that in the
beginn
ing of our spiritual life some
jnāna

is needed. For this reason our Gosvāmis
-

Śri
Rupa, Sanatana, Hiva, Gopala Bhatta, Śrila Raghunatha Dasa and Śrila Raghunatha Bhatta
Gosvāmis
-

have written so many beautiful books like
Bhakti
-
rasamrta
-
sindhu, Ujjvala
-
n
ilamani, Hari
-
Bhakti
-
Vilasa

and many others. All these scriptures explain
bhakti
40


thoroughly. Without these guidebooks, how could we learn what to do and what not to
do? How could we practice pure
bhakti
?


There are three types of
jnana
. The first is
bhaga
vata tattva
-
jnana
, knowledge about
the Lord. The second is
atma
-
tattva
-
jnana

or
jiva
-
jnāna
, knowledge of the soul. The
third type of
jnana

is called
jiva
-
brahma
-
aikya
-
jnāna
, knowledge of the living entity’s
oneness with
brahman
.
Jiva
-
brahma
-
aikya
-
jnana,

is

an impersonal conception and it
should be rejected. Only knowledge of the soul and of the Supreme Lord is acceptable.


There are many kinds of
yoga

-

astanga
-
yoga, karma
-
yoga, jnāna
-
yoga, raja
-
yoga,
bhakti
-
yoga
and so on.
Yoga

means to connect with the Su
preme. Eighteen types of
yoga

have been described in
Śrimad Bhagavad
-
gitā

throughout its eighteen chapters,
but ultimately Krsña says to Arjuna, “Although = have explained all these kinds of
yoga
,
just become a
bhakti
-
yogi
, a devotee.” =n the middle of
Bha
gavad
-
gitā

(from the 9th to
the 12th chapter),
bhakti
-
yoga

is described. There it is stated that the
yogis

and
jnanis

are higher than the
karmis
, and the
bhaktas
are higher than all others.

Therefore Krsa told Arjuna,

Become My
bhakta
, My devotee.


Gita

explains how we
can become His devotees:


evam jnātvā krtam karma

pūrvair api mumuksubhih

kuru karmaiva tasmāt tvam

pūrvaih pūrva
-
taram krtam



“All the liberated souls in ancient times acted with this understanding of My
transcendental nature. Therefore

you should perform your duty, following in their
footsteps.” (Bhagavad
-
gitā, 4.15)


“Knowing this basic principle the liberationists from time immemorial have renounced
all fruitive action and, without personal interest, have performed all their activitie
s as an
offering to Me. In this same way you should adopt this path of abnegated
-
actions
-
yoga,

as many great saintly personalities have done from time immemorial.”


man
-
manā bhava mad
-
bhakto

mad
-
yāji mām namaskuru

mām evaisyasi yuktvaivam

ātmānam mat
-
parā
yanah


“Engage your mind always in thinking of Me, become My devotee, offer obeisances to
Me and worship Me. Being completely absorbed in Me, surely you will come to Me.”
(Bhagavad
-
gitā, 9.34)




41


śraddhāvān

labhate jnānam

tat
-
parah samyatendriyah

jnānam la
bdhvā parām śāntim

acirenādhigacchati


“A faithful man who is dedicated to transcendental knowledge and who subdues his
senses is eligible to achieve such knowledge, and having achieved it he quickly attains
the supreme spiritual peace. (Bhagavad
-
gitā, 4.3
9)



What is the qualification to practice
bhakti
-
yoga
?


śraddhāvān jana haya bhakti
-
adhikāri

‘uttama’, ‘madhyama’, ‘kanistha’


śraddhā
-
anusāri


“One who is faithful is a proper candidate for devotional service. =n terms of one’s degree
of faith in devot
ional service one is a first
-
class, second
-
class or neophyte Vaisñava.”
(Caitanya Caritamrta, Madhya 22.64)


A person who has faith in the instructions of the scriptures is qualified to practice
bhakti
-
yoga

and develop pure service unto the lotus feet of t
he Lord. We should know
the value of the word
bhakti
-
yoga
. But how can we become a
bhakta
?


Consider the terms
tapasya, karma
and
jnāna. Tapasya
means austerities. We should
practice all kinds of austerities that are favorable to Krsa, such as observing
Ekadasi
-
tithi
,
Janmasthami
and
Rdhsthami
. Other kinds of
yogis

perform different types of
austerities. Some of them remain sitting amidst blazing fires during the summer. Others
meditate in icy rivers during the winter. But this is not
bhakti
. We should
give up
everything for the pleasure of Krsa.


krsnārthe akhila
-
cestā, tat
-
krpāvalokana

janma
-
dinādi
-
mahotsava lanā bhakta
-
gana


“(31) One should perform all endeavors for Krsña. (32) One should look forward to :is
mercy. (33) One should partake of variou
s ceremonies with devotees
-

ceremonies like
Lord Krsña’s birthday or Lord Rāmacandra’s birthday." (Caitanya Caritamrta, Madhya
22.126)


‘Krsnārthe akhila cesta parayana’
, all endeavors must be done only for His satisfaction.
Understand the Sanskrit term,
bhoga
-
tyaga

it means to abandon sense gratification.
Always remember these two words! Our nature is to always forget and Mahārāja’s
nature is to always remind us. Here we are explaining everything one by one, as a
mother feeds her baby.


42


‘Krsñarthe akhila

bhoga
-
tyaga’. Krsñarthe


for the pleasure of Krsa,
akhila



that
which is unlimited or that which is exclusively for His pleasure,
bhoga


sense
gratification, and
tyaga


to

give
-
up, abandon, get rid of. “
Krsarthe akhila cesta
parayana.”

Cesta

means e
ndeavors and
parayana

means to be always absorbed in
giving pleasure exclusively to Krsa.


The
yogis

perform various types of austerities for their own benefit while the
bhaktas

do everything for Sri Krsña’s pleasure. Therefore, on
Ekadasi
perform some a
usterities
from the morning till midday. Not drinking water or taking food is a great austerity!
After midday we can take water and milk and eat
some fruit. This is our

austerity for the
pleasure of Krsa. We celebrate
Ekadasi

for His pleasure. It is
‘Krsñ
arthe akhila cesta
parayana’
.
Bhakti

depends on these two things, endeavours and constant absorption in
pleasing Sri Krsna. Always remember!


So let’s remember the
sloka
:


anyābhilāsitā
-
śūnyam

jňāna
-
karmādy
-
anāvƏtam

ānūkūlyena kƏsnānu
-

śīlanam bhaktir utta



“Uttama
-
bhakti, pure devotional service, is the cultivation of activities that are meant
exclusively for the benefit of Śri Krsña. =t is the uninterrupted flow of service to Krsña,
performed through all endeavors of body, mind and speech, as well as th
rough
expression of various spiritual sentiments (bhavas). =t is not covered by jnāna
(speculative knowledge aimed at impersonal liberation), karma (reward
-
seeking
asp
iration to bring happiness to Krsña”. (Bhakti
-
rasāmrta
-
sindhu, 1.1.11)


In
Jaiva
-
Dharma
, Śrila Bhaktivinoda Thākura explains very clearly that
kanistha
-
adhikaris

(neophyte devotees) are not
bhaktas
. Maybe they are
bhakta
-
abhasa
, shadows of
bhaktas
. Genuin
e devotional life, however, begins when the devotee advances to
madhyama
-
adhikara,
the intermediate stage.



In
Jaiva Dharma

Śrila Bhaktivinoda Thākura explains all these things very clearly. =f we
are eager to become devotees we must read this book. Witho
ut learning
Jaiva
-
Dharma

we will never become real devotees. Therefore, we must study the contents of
Jaiva
-
Dharma

again and again until we can become genuine Vaisnavas.


=n the verse “
anyabhilasita sunyam
” the words
‘Krsña anusilanam
’ are very difficult t
o
understand.
Anusilanam
means constantly, without interruption. We should
continuously serve Śri Krsña. When we pour honey from the jar it flows down in an
unbroken stream, not in drops like water. In the same way one should serve Krsa
without interrupti
on.

43



There is much more to say about this
sloka
but it depends on our evolution. If we
describe everything here it will be very difficult to digest. Therefore, according to our
present
adhikara

(level of advancement), this much is enough.


Without underst
anding the meaning of this verse how can we possibly sing, “
palya dasi
kori,”

or “
Rädhä Krsñë prana mora”
? =t is just “blah blah blah”
-

Many parrots are able to talk, but by simply repeating they do not know the meaning of
what they sa
y. However, if we read and study we will be able to understand. Without
talking about this no one will read and be able to enter the realm of
bhakti
. Śrila
Bhaktisiddhanta Sarasvati Prabhupada said, “= know that
hari
-
bhakti
is a very high
subject which not

everybody can understand, but if among thousands
,

one
person
becomes

a devotee, our preaching can be considered successful.”


Bhakti
Once we surrender to Krsa and Gurudeva
, everything will automatically become easy.



āmāra bolite prabhu! āra kichu nāi

tumi āmāra mātra pitā
-
bandhu
-
bhāi


“Oh Lord, apart from You = have nothing in this world. Father, friend, brother͖ You alone
are everything for me.” (Amara Bolite Prabhu by S
rila Bhaktivinoda Thākura)


Śrila Bhaktivinoda Thākura says, “Oh Lord, = do not want any
karma, jnāna, tapasya
or

yoga
. = just want to surrender unto Your lotus feet.” Surrender is very important, but it
is not easy to surrender. Try to become a “sold
-
ou
t animal.” Such animals are not free
because they belong to someone. Pets never go away from their owners. If guru and
Krsa are our owners we will not go back to
maya
. We will be Krsña’s pets
-

Gurudeva’s
sold
-
out animals. That is why we wear this collar
(the
kanti
-
mala

necklace made of tulasi
beads), because we belong to guru and Krsa.


Śrila Bhaktivinoda Thākura says, “Oh Krsña, You are my Lord and = am your pet.” =magine
doned
dog wanders here and there. It does not know where to go and has nobody to take care
of it. However when one wears this necklace of tulasi beads it means this person is not
alone. He belongs to Sri Krsa. But it is not enough just to wear a
kanti
-
mal
a
. We have
to follow Guru’s instructions or it will only be pretending. We should always act with
bhakti

and surrender.



nāyam ātmā pravacanena labhyo

na medhayā na bahudhā śrutena

yam evaisa vrnute tena labhyas

tasyaisa ātmā vivrnute tanu svām

44



“The Sup
reme Lord is not obtained by expert explanations, by vast intelligence, or even
by much hearing. He is obtained only by one whom He Himself chooses. To such a
person, :e manifests :is own form.” (Katha Upanisad, 1.2.23)


By only reading and studying
sastra

it is not possible to attain the Lord. So how can we
do so? We should belong to Guru and Krsa. The exact moment they accept us as their
own is called ‘
vrinute
’, or ‘
bharam
’, “You belong to me”.


=n Vedic culture, the moment the bride enters the groom’s h
ouse she belongs to the
family. So “
bharam
” means to accept. For western culture it is very difficult to
understand this concept. If the bride has a different caste than the groom when they get
married, she immediately becomes part of his caste. In the wes
tern world it is not like
this. Everyone dates before getting married and they even have children before
marriage. So how can they understand it?


Śrila Rupa Gosvāmi prays at the lotus feet of Śrimati Rādhika͗


ha! devi kaku
-
bhara
-
gadgadayadya vaca

yace
nipatya bhuvi dandavad udbhartartih

asya prasadam adbhudasya janasya krtva

gandharvike tava gane gananam vidhehi


“Oh! Devi Gandharvike! =n utter desperation, = throw myself on the ground like a stick
and with choked voice humbly implore You to please be m
erciful to this fool and count
me as one of Your own.” (Śri Gandharva
-
Samprarthanastakam)


Without Śrimati Rādhika accepting us into :er family, we will not be able to be part of
:er camp. We must beg, “Oh Śrimati Rādhika, please, ‘
bharam’,

accept me in Yo
ur
camp. Give me permission to enter Your own family of confidential associates.”


Who knows this verse? We should read it because within this
sloka

it is explained how
to become a member of Śrimati Rādhika’s group. ‘
Nija
-
gane’

means ‘accept me in Your
ow
n group’. ‘
Vidhehi
’ means Śrimati Rādhika will think, “Oh, she belongs to me”.


This verse also means that the moment Gurudeva accepts us as a member of his group,
of his own family, all auspicious things will automatically manifest in our hearts. We
shou
ld always remember these
slokas
as they are very important.


Maybe one can ask, “:ow will Krsña accept us into :is own group?” This will happen
absorbed in mundane objects. W
hen one has a boyfriend or girlfriend his or her mind is
always very agitated. In the same way that one absorbs his mind in such kinds of
relationships, we should absorb it in Krsña. “When will = see Krsña? When will :e give
45


me His
darsana
?” Listen very ca
refully because it is the same thing. Just change the
direction. Always be absorbed in Guru and Vaisnavas! Then they will accept us as
members of their own group. This is the process by which one can focus his mind
twenty
-
four hours a day on Guru and Krsa
.


Narahari has said “
mana re, kaha na gaura katha”͗

“:ow can = be absorbed in my
Caitanya Mahāprabhu?” (“Kaha Na Gaura Katha,” Giti
-
Guccha).




Mana re! Kaha na gaura katha



gaurera nama amiyara dhama, piriti murati data
(1)


O mind! Speak only about Ga
ura. Gaura's name is the abode of nectar, and the
worshipable bestower of
unnatojjvala
-
prema.




Sayane gaura svapane gaura,gaura nayanera tara




jivane gaura marane gaura, gaura galara hara
(2)


In sleeping


Gaura, in dreaming
-

Gaura. Gaura is the

s
ta
r of my eyes. In life
-

Gaura, at
the time of death


Gaura. Gaura's name is the precious necklace I wear round my neck!




Hiyara majhare gauranga rakhiye, virale vasiya rabo


manera sadhate se rupa
-
candere,nayane nayane thobo
(3)


Keeping Gauranga inside

my heart, I will sit alone and fix my mind on His enchanting
form. I will gaze in His eyes and become absorbed in His beauty.




Gaura vihane na vanchi parane, gaura ko'rechi sara



gaura boliya jauka jivane, kichu na cahibo ara
(4)


Without G
aura I

cannot live. Gaura is my
everything. I pray to give up my life talking the
name of Gaura
-
I ask for nothing else.




Gaura gamane,gaura gathana, gaura mukhere hasi




gaura
-
piriti, gaura murati, hiyaya raholo pasi
(5)


Gaura's movements, Gaura's nat
ure, Gaura's smiling face, Gaura's love, Gaura' full form


all enter my heart.




Gaura dharama, gaura karama, gaura vedera sara



gaura carane, parana sampinu, gaura paribena para
(6)


Gaura is my
dharma
, Gaura is the object of my
karma,

Gaura is the es
sence of the
Vedas
. I surrender my life at Gaura's lotus feet.

It is Gaura who will take me across (the
ocean of material existence).

46





Gaura sabada gaura sampada, jahara hiyaya jage




narahari dasa, tara dasera dasa, carane sarana mage
(7)


G
aura is the essential sound vibration and wealth for

that person in whose heart He
manifests. Narahari dasa always prays to take shelter at the feet of such a person.





47


Śri Vyäsa
-
puja



Today is the most special and auspicious day because it is the app
earance day of our
beloved Śrila Gurudeva. Also, according to Vedic culture today is
Mauni Amāvasyā
. On
this day two very auspicious things happen.


If we go to India we will be able to see that all religious people are celebrating the
Mauni Amāvasyā
. ‘
Mau
ni’

means to keep silence and ‘
amāvasyā
’ means the new moon
night. Once a year this
Mauni Amāvasyā

occurs. Everyone is chanting:


hare krsa hare krsa krsa krsa hare hare

hare rma hare rma rma rma hare hare


Lord Caitanya Mahāprabhu appeared on

Gau
ra Purnima

(‘
purnima
’ means full moon)
and on the same day a lunar eclipse occured (
candra
-
grahana
). On the occasion of
eclipses, in India, the people chant
nama
-
sankirtana
, the holy names of the Lord. So in
this way, in the middle of this
nama
-
sankirtana
, Caitanya Mahāprabhu, who is Śri Krsña
Himself and the personification of holy names, appeared in this world. Just like
Mahāprabhu our beloved Gurudeva
om

visñupada parāmahamsa parivrajakacarya
astottara
-
sata

Śri Śrimad Bhaktivedanta N
ā
r
ā
yana Gosvāmi
Mahā
rāja has also come to
this world during this
nama
-
sankirtana.


Gurudeva appeared in a very learned family of
brahmanas

in Bihar, endowed with the
same mood and sentiments as Śri Caitanya Mahāprabhu. :ence their appearances took
place under very similar ci
rcumstances.


Mauni Amāvasyā
. Why do Indian people celebrate this day? There is a
very beautiful pastime described in the
Puranas
and in

Śrimad
-
Bhāgavatam,
in which
Śrila
Ś
ukadeva Goswami glorifies Lord Shiva. The
Śrimad
-
Bhāgavatam

very c
learly
explains:


nimna
-
gānām yathā gangā

devānām acyuto yathā

vaisnavanām yathā śambhuh

purānānām idam tathā


"Hust as the Gangā is the greatest of all rivers, Lord Acyuta, the supreme among deities
and Lord Sambhu (Shiva) the greatest of Vaisnavas, so Ś
rimad
-
Bhāgavatam is the
greatest of all Purānas." (Śrimad
-
Bhāgavatam, 12.13.16)


Vaisnāvam yathā Śambhuh’
, there are many Vaisnavas, but Shivaji is the highest. We
should offer respect to Shivaji as a Vaisnava or guru because most of Vedas have
48


manifested
from the conversations between Shivaji and Parvati. This
sloka

says,

nimna
gānām yathā gangā’
, there are many sacred rivers in India, but among all of them the
Gangā

is supreme. If we take bath in her waters all of our sinful reactions will be
destroyed.



gangāra parasa hoile paścāte pāvana

darśane pavitra kara


ei tomāra guna


“Oh venerable Vaisnava, after touching the Gangā one becomes purified, but your
quality is such that just the sight of you purifies one of all sins!” (Ei Bāra Karunā Kara, by
Śri
la Narottama dāsa Thākura
, Sri Gaudya Giti
-
Guccha)




ei
-
baro koruna koro vaisnava gosai



patita
-
pavana toma vine keho nai
(1)




kahara nikate gele papa dure jaya



emona doyala prabhu keba kotha paya
(2)




gangara parasa hoile pascate pavane



darsa
ne pavitra koro
-
ei tomara guna
(3)




hari
-
sthane aparadhe ta're harinama



toma sthane aparadhe nahiko edana
(4)




tomara hrdoye sada govinda visrama



govinda kohena
-
mamavaisnava parana
(5)




prati
-
janame kori asa caranera dhuli



narottame ko
ro doya apanara boli'
(6)








So what is the inner meaning of
Mauni Amāvasyā
? Today Shivaji is remembering the
sweet pastimes of the Divine Couples Sri Sri Rdh
-
Krsa and Sri Sri Sita
-
Rāma. Shivaji is
always chanting Their names. Materialistic people, e
specially the
asuras

(demons),
always ask Lord Shiva for mundane things and he quickly bestows whatever they ask.
Lord Shiva’s nature is that he is very easily pleased and fulfils the desires of his
worshipers.


Kumbakarna, Jarasanda, Kalanemi and all demo
ns worshiped Shiva, but still they were
killed by the Lord. Other examples are Kamsa and Ravana who were also killed by Krsa
and Rāma respectively. =t is described in the
Śrimad
-
Bhāgavatam
that Shivaji, being very
tricky, did not protect Kamsa.


49


We shoul
d give respect to Shivaji as
guru

but always remember that he is not Svayam
Bhagavan (the Supreme Personality of Godhead). Those who think Shivaji is Bhagavan
will be killed by the Supreme Lord.


Shiva
-
tattva

is a very complex
tattva

to understand. Shiva
is a very simple person but he
can give all types of benedictions. Also, Shivaji always serves Lord Krsa. Sri Krsa told
Shivaji, “Go and preach
mayavada
philosophy (impersonalism) everywhere.” Therefore
Lord Shiva appeared in this world as Śri Shankaraca
rya and deluded all demoniac
people. :e said, “
aham brahmasmi
-

I am
brahman
,” and cheated all of them.


māyāvādam asac
-
chāstram

pracchannam bauddham ucyate

mayaiva vihitam devi

kalau brāhmana
-
mūrtinā


(Sri

Caitanya caritamrta, Madhya 6.
182)

[Lord Siva in
formed goddess Durga, the superintendent of the material world:
] In the
Age of Ka
li I take the form of a brahmana and explain the Vedas through false sciptures
in an atheistic way, similar to Buddhist philosophy.


Here it is very clearly explained that Shi
vaji preached irreligion. Buddha taught nihilism
(
sunyavada
) and Shivaji appeared as Shankaracarya to propagate this same Buddhism in
a disguised way. However in
Jaiva
-
Dharma

it is very clearly explained that there is no
fault in Lord Shiva; he came and di
d this under instruction from Lord Krsa.



vedarthan maha
-
sastram mayavadam avaidikam

mayaiva vihitam devi jagatam nasa
-
karanat

svagamaih kalpitais tvam ca janan mad
-
vimukhan kuru

mam ca gopaya yena syat srstir esottarottara

(Padma Purana, Uttara khanda 6
2.31)


Vaisnava acar
yas such as Sri Ramanuja Acarya, Sri Madh
va Acarya, Sri Jiva Goswami, Sri
Vallabha

Acarya, Sri Krsnadasa Kaviraja Goswami and Sri Baladeva Vidhyabhusana have
pointed out that Sankara Acarya is a hidden Buddhist and that his doctrine is
covered
Buddhism. Some scholars of the S
ankara Sampradaya think that Vaisnavas only say this
out of envy, but in this they are mistaken. Many scholars who are not Vaisnavas have
also accepted Sankara as the one who nurtured the flow
of the Buddhist conc
ept
ion.
These scholars include Vijnanabhiksu, who was a prominent scholar of
Sankhya

philosophy; learned yogis of the Pa
t
anjali doctrine;

and even Buddhist scholars.


sankarah sankarah saksat


Acarya Shankara is the direct incarnation of Shivaji, who is the

most exalted Vaisnava
and is very dear to the Lord.

But we should not hear
mayavadi

(impersonalist)
50


instructions otherwise we will be deviated from our ultimate goal. If we hear
Shanakaracarya’s philosophy everything will be destroyed. =t is very dangerou
s.


Shivaji is always chanting the holy names with his five mouths (
panca
-
mukha
). He
always sings, “
:are Krsña :are Krsña Krsña Krsna :are :are :are Rāma :are Rāma
Rāma Rāma :are :are,”
and glorifies the most confidential pastimes of Rdh
-
Krsa
-

asta
-
ka
lya
-
lila
. The conversation between Sadashiva and Vrnda
(
about
astakalya
-
lila)
is
the highest glorification of the most confidential
lila
of Sri Krsa.


During this very day of
Mauni Amāvasyā,

Shivaji gives
krsa
-
prema

(Love of Godhead)
and speaks Rdh
-
Krs
ña’s

lila
-
katha

to everyone. To Krsna's devotees he gives
krsa
-
lila
-
katha,

and to materialistic and demoniac people he says, “You are
brahman
.” Thus he
performs two
lilas

at the same time. As Sankaracarya, he deceives the demoniac people
and in the other
lila

he gives
krsa
-
prema

to all Krsña’s devotees.



Mauni Amavasya



krsa
-
varnam tvisākrsñam

sāngopāngāstra
-
pārsadam

yajñaih sarikīrtana
-
prāyair

yajanti hi su
-
medhasah


"In the age of Kali, Krsa appears with a golden complexion (akrsa). He is constan
tly
singing the two syllables 'krs' and 'a', and He is accompanied by His associates,
s
ervitors, weapons (harinama) an
d confidential companions. Intelligent people worship
Him by performing sankirtana
-
yajna". (Śrimad Bhāgavatam, 11.5.32)




Sri Caitanya Mahāprabhu is non
-
different from Lord Krsa, and He descended from
Goloka Vrndavana to this material world. His appearance day, known as Gaura
-
purnima,
was extremely special because everyone was chanting the h
oly names while bathing in
the Ganges River.


sarva
-
sad
-
guna pūrnām tam vande phālguna
-
purnimām,

yasyam sri krsña chaitanyo ‘vatirnah krsña namabhih




I offer my respectful obeisances unto the full
-
moon evening in the month of Phalguna, an
auspicious tim
e full of auspicious symptoms, when Lord Sri Caitanya Mahaprabhu
advented Himself with the chanting of the holy name, Hare Krsna.


phālguna
-
pūrnimā sandhyāya
-
prabhura janmodaya,

sei
-
kāle daiva yoge candra grahan haya.

51



On the full
-
moon evening of the month

of Phalguna when the Lord took birth,
coincidentally there was also a lunar eclipse.


‘hari’ ‘hari’ bale loka harasita hañā,

janmilā caitanya
-
prabhu nāma janmāiyā


In jubilation everyone was chanting the holy name of the Lord
--
"Hari! Hari!"
--
and Lord
Sri
Caitanya Mahaprabhu then appeared, after first causing the appearance of the holy
name.

janma bālya
-
pauganda
-
kaisora
-
yuvā
-
kāle

hari
-
nāma laoyāilā prabhu nānā chale





At His birth, in His childhood, in His early and later boyhood as well as in His youth
,
Lord Caitanya Mahaprabhu, under different pleas, induced people to chant the holy
name of Hari.

(Caitanya Caritamrta, Adi Lila 13.19
-
22)



At the time of either a lunar or solar eclipse people in =ndia chant the Lord’s holy names.
Like Sri Caitanya Mahā
prabhu our beloved Gurudeva was also born at an auspicious
time, known as
Mauni Amavasya
, in the month of Magha
.
On this day all Indian people
chant the holy names and take bath in the holy rivers. This
Mauni Amavasya

is very rare;
it occurs only once a ye
ar when a special constellation manifests in the sky. ‘
Mauni’

means to keep silence. No mundane talk, only

krsa
-
katha
. In
Śri Manah
-
siksa
, Srila
Raghunatha dasa Goswāmi says͗


asad
-
vārtā
-
veśya visrja mati
-
sarvasva
-
haranīh

kathā mukti
-
vyāghryā na śrnu kila

sarvātma
-
gilanīh

api tyaktvā lakshmi
-
pati
-
ratim ito vyoma
-
nayanīm

vraje rādhā
-
kau sva
-
rati
-
mani
-
dau tvam bhaja manah


talk, which plunders the entire treasure of pure wis
dom. You must unequivocally give up
hearing all talk of liberation which, like a tigress, devours your very soul. Furthermore,
please abandon even the attachment to Laksmipati Sri Narayana, which leads to
Vaikuntha. You should only live in Vraja and worshi
p Sri Rdh
-
Krsa, who bestow upon
devotees the precious jewel of Their rati". (Manah
-
siksa, verse 4)


The word “
Mauni”

means silence and ‘
amavasya
’ means new moon. This ‘silence means
that we should speak only
hari
-
katha
. In
Venu
-
gita
, Śrila Sukadeva Gosw
āmi says to
Pariksit Maharaja:


prayo batamba vihaga munayo

vane

'smin

52


krsneks
itam
tad
-
uditam kala
-
venu
-
gitam

aruhya ye druma
-
bhujan rucira
-
pravalan


srnvanti milita
-
drso vigatanya
-
vacah



O mother, in this forest all the birds have risen onto the beauti
ful branches of the trees
to see Krsa. With closed eyes they are simply listening in silence to the sweet vibrations
of His flute, and they are not attracted by any other sound. Surely these birds are on the
same level as great sages.

(
Śrimad Bhāgavatam
,
10.21.14)



This verse indicates the cessation of all sound other than
hari
-
katha
. By the mercy of
Krsa or His devotees it is possible for even unintelligent beings like birds to follow
mauni

dharma
. In the same way, it is possible for
munis

(sages) to ta
ke the form of birds
and sit with half
-
closed eyes on the branches of the trees of Vrndavana and greedily
relish the sweetness of Krsña’s incomparably enthralling beauty and flute
-
song.


Sri Kavi Karnapura describes that all the birds of Vrndavana are
mun
is

and Krsa is their
guru
. This we know very well and there is not the slightest doubt about it. The
venunada

(song of the flute) performs such magic that all the birds have taken
mauni
-
vrata
, a vow
of silence, and with fixed minds are listening to the lo
vely song of the flute. So everyone
should avoid speaking
vaikuntha
-
katha
,
advaita
-
katha

(impersonalist topics) or
mundane conversation. Our dear Gurudeva, Sri Srimad Bhaktivedanta Narayana
Gosvami Maharaja, was born on this sacred day amidst
sankirtana
, j
ust as during Lord
Sacinandana Gaurahari’s appearance.



The Glories of Mauni Amavasya



Once Shivaji was meditating in trance and began to smile. Seeing this, Sati Devi, his
consort, asked, "My dear husband, why are you smiling?" Shivaji replied, "I am se
eing
the beautiful pastimes of my Lord Ramachandra. My Lord Sri Rama appeared in
Ayodhya and then married Sita Devi. Now they are in exile in Dandakaranya forest. Lord
Rama is performing a very sweet pastime chasing behind a golden dear. His brother
Laksma
na is following Him. Now Lord Rama and Laksmana have come back to the
cottage and have discovered that Sita Devi is not there; the demon Ravana has
kidnapped her. My Lord Rama is performing human
-
like pastimes (
naravata
-
lila
),
Lokabatto Lila

Kivalyam
. Alth
ough He is Bhagavan, the Supreme Personality of Godhead,
:e is desperately searching for Sita Devi. :e is shouting loudly, ‘:a Sita! :a Sita! Where
are You?!’ Embracing all the trees of the forest my Rama is looking for :is dear wife
Sita."


Hearing this n
arration Sati Devi became very disturbed. In her mind a doubt arose. She
53


If Lord Rama is actually Bhagavan
-

omniscient and omnipresent
-

why is He crying and
calling
for Her like an ordinary lusty person?"


In
Srimad Bhagavad
-
Gita
, Lord Krsa says that the person who has doubt about guru
and Bhagavan will again fall down into the cycle of birth and death. We must be very
careful about this.


Without asking Shivaji, Sa
ti Devi went to Dandakaranya forest to test Sri Rama. Arriving
there, she manifested Sita Devi's form and came before Lord Rama, but Lord Rama did
not embrace her or even acknowledge her. Sati Devi thought, "Maybe :e doesn’t see
me," and repeatedly stood i
n :is way. Seeing her insistence, Lord Rama finally said, “Oh
My mother Sati, what are you doing here? Your husband Shiva is waiting for you in
Kailasa! Go back there!"


Then Sati Devi became very ashamed. She returned immediately to Mount Kailasa.
Realizi
ng that Sati Devi was confused, Shivaji said, "Did you test Him? Did you see if Lord
Rama is the Supreme Personality of Godhead?" She replied, "No, I did not."


Now Sati Devi had committed two offenses. First she doubted Bhagavan, and then she
told a lie t
o Shivaji.


We should never tell lies to Sri Guru and never have doubts about the Lord. Sometimes
we think that we can do all kinds of wrong things and that our Guru does not know but
in fact he knows everything. Sri Guru lives in our heart as
caitya
-
guru
and he witnesses
all our activities.


gurau gosthe gostālayisu sujane bhūsura
-
gane

sva
-
mantre śri
-
nāmni vraja
-
nava
-
yuva
-
dvandva
-
śarane

sadā dambham hitvā kuru ratim apurvām atitarā
-

maye svāntar bhrātaś catubhir abhiyāce dhrta
-
padah



"O my dear brother, m
y foolish mind! Taking hold of your feet, I humbly pray to you with
sweet words. Please give up all pride and quickly develop sublime and incessant rati for
Sri Gurudeva, Sri Vraja
-
dhama, the residents of Vraja, the Vaisnavas, the brahmanas,
your diksa
-
man
tras, the holy names of the Supreme Lord, and the shelter of Kisora
-
Kisori, Sri Sri Rdh
-
-
siksa,1)


Suppose you develop a boil on your private portion. You have to go to the doctor
otherwise you

will die. In the same way, if you have any lust or anger in your mind you
should express that to Sri Guru and he will do an operation on your heart.


From that day on Shivaji became very serious. In meditation he realized that Sati
Devi

54


had manifested the

form if his
istadevi
, Sita
Devi
, and that she had also lied to him. Shiva
thought, "She is an
aparadhi
, an offender." Those who commit offenses to Vaisnavas,
guru and Krsa should be rejected. We should never talk to them, otherwise our heart
will be cont
aminated. That is why Shivaji rejected Sati
Devi

forever. He gave her one
asana

to sit in front of him and not at his left side as his wife
.
Srimad
-
Bhāgavatam

describes ‘
Sati deha tyaga
.’ This is the main reason why Sati
Devi

gave up her body in
her
lila
.


That is why Shivaji keeps silence today in Mauni
-
amavasya. The meaning of this silence
is that he only remembers the sweet pastimes of Sita
-
Rama and Rdh
-
Krsa. All people
who follow Vedic culture also keep silent, reading
Ramayana
,
Mahabharata

and
liste
ning to
hari
-
katha
.


The Birth and Activities of Sri Guru are
Transcendental



Krsa said to Arjuna in
Śrimad
-
Bhagavad
-
gitā
:


janma karma ca me divyam

evam yo vetti tattvatah

tyaktvā deham punar janma

naiti mām eti so ’rjuna


“One who knows the transcende
ntal nature of My appearance and activities does not,
abode, O Arjuna.” (Bhagavad
-
gitā, 4.9)


This means that if we realize Krsña’s transcendental activities we won’
t have to be born
again in the womb of a mother.
Yogamāyā
-
samāvrtah,

Krsa does not come to this
planet in the same way as a conditioned soul does. He comes by
Yogamāyā’s

arrangement. Those who are in
madhurya
-
rasa

think that Krsa was born from the
womb o
f Mother Yasoda and those who are in
aisvarya
-
rasa

think that Krsa
manifested directly in this material world. So there are two kinds of devotional moods:
one is called
madhurya

(sweetness) and the other is called
aisvarya

(opulence).


Krsa appeared in
Kamsa’s prison in :is
prakata
-
lila
(pastimes manifest in this world)
.

He came in His four
-
armed form blazing with effulgence and carrying various
paraphernalia. However
,

those who are in
madhurya
-
rasa
, like the Vrajavāsis, always
consider that Krsa was si
mply born from Mother Yasoda.


55


Demoniac people and atheists think that Krsa is an ordinary boy. They think He takes
birth like a common human being and they consider His body to be mortal and made of
the five material elements.


Just like Krsa, the
sudd
ha
-
bhaktas

(pure devotees) also take transcendental birth and
perform transcendental activities. We should be very careful and understand that
Gurudeva’s birth and activities are not like those of a conditioned soul. The body of an
ordinary person is produ
ced by the combination of a man and a woman but Gurudeva’s
body is not like this.


We should always remember that just like Krsña’s body is transcendental (comprised of
sat
-
cit
-
ananda
) the bodies of
suddha
-
bhaktas

like Śri Guru are also transcendental.



sāksād
-
dharitvena samasta
-
śāstrair

uktas tathā bhāvyata eva sadbhih

kintu prabhor yah priya eva tasya

vande guroh śri
-
caranāravindam


“All the scriptures proclaim that Śri Gurudeva is sāksāt hari, the direct potency of Śri
Hari, and is thus considered by s
aintly authorities to be His non
-
different representative.
Because Śri Gurudeva is so dear to the Lord, being :is confidential servitor (acintya
-
bhedabheda
-
prakasa
-
vigraha, the inconceivable different and non
-
different worshipable
manifestation of the Lord
), = offer prayers unto his lotus feet.” (Śri Gurvastakam, verse 7)


ācāryam mām vijāniyān

nāvamanyeta karhicit

na martya
-
buddhyāsūyeta

sarva
-
deva
-
mayo guruh


“One should know the ācārya to be as good as Myself and never disrespect him in any
way. One shou
ld not envy him, thinking him an ordinary man, for he is the representative
of all the demigods.”(Śrimad
-
Bhāgavatam, 11.17.27)


Always remember these above two slokas.


All disciples should give respect to Gurudeva as being non
-
different from Śri :ari. But

what kind of
bhagavan

is Gurudeva? He is called
asraya
-
bhagavan

(Servitor Godhead)
and Krsa is v
isaya
-
bhagavan

(Enjoyer Godhead). Thus the births of both Krsa and guru
are transcendental and are beyond material nature.


56


Try to understand
guru
-
tattva

an
neither easy nor cheap. It is very rare. If we go to India, just by giving a coin we will be
able to find an ordinary guru, like the
brahmavadis
,
sahajiyas

and
mayavadis
. But here
we are not giving some
thing cheap; we are distributing something very precious and if
guru
-
tattva
.


One question may arise͗ “Gurudeva was once very young, but now he has become sick
and old. How is it possible that his body is transcende
ntal?” Śrila Visvanatha Cakravarti
Thākura explains very clearly that Sri Guru must perform a human
lila
, because without
this it is not possible for us to develop love and affection for him. For example, Lord
Nrsimhadeva appeared before Sri Prahlada Mahār
āja, who thought, “:e is the Supreme
Personality of Godhead”, and paid his obeisances. But Prahlada Mahārāja did not have
any
seva
-
vrtti

(service mood). Why? Beacause Prahlada Mahārāja’s idea was that, “the
Lord is Bhagavan
-

He is omnipresent, omniscient,

omnipotent and self
-
satisfied. How is
it possible to serve Him? He is my maintainer and protector; why should I bring Him a
glass of water?” For this reason Prahlada Mahārāja did not even offer a glass of water to
Lord Nrsimhadeva.


Lord Krsa appeared i
n Vrndāvana as an ordinary human being͖ all the Vrajavāsis

had so
much love and affection for Him and thought they were His protectors and maintainers.
They did not think that Krsa was their maintainer and protector.


Here we can see two different concep
tions͗ the conception of Prahlada Mahārāja and
the conception of the Vrajavāsis. Both Nrshimhadeva and Vrajendranandana
Syamasundara Śri Krsña are Bhagavan but they perform different
lilas

and have different
types of devotees. Śrila Visvanatha Cakravarti T
hākur explains that when human
-
like
lila

is performed, so much love, affection and compassion manifest. Which conception is
superior
-

that Krsa is our maintainer and protector, or that we are His? The conception
of the Vrajavāsis is better because by thi
nking in this way it is possible to consider that
Krsa has so much love and affection for us. This love (
madhurya
) is as sweet as honey.
So when Krsa plays His human
lila

automatically we develop love, affection and a
servitor mood towards Him. Where the

Lord manifests His opulence the devotees do
not have this tendency. Hust observe how the Vrajavāsis

have this natural tendency to
serve. =n the same way, with his human pastimes, Śrila Gurudeva sometimes becomes
sick and everyone develops so muc
h affectio
n fo
r him, and by this we

a chance

to
serve him.


Lord Nārāyana, Nrsimhadeva and Kalki never get sick so we never get the chance of
serving Them. Krsña from Vrndāvana s

chance for the
Vrajavāsis to serve :im.


Many probl
ems happened in Vraja but we have never heard about any problems in
Vaikuntha. No
asura

(demon) entered into Vaikuntha to attack Nārāyana but in Lord
Krsña’s abode,

prakat Vrindavana,

many
asuras

came and all of them thought Krsa was
57


only an innocent chil
d. Yet all incarnations come from Krsa
-

even Nārāyana and
Rāmachandra.


Rāmādi
-
mūrtisu kalā
-
niyamena tisthan

nānāvatāram akarod bhuvanesu kintu

kåñëah svayam samabhavat parāmah pumān yo

govindam ādi
-
purusam tam aham bhajāmi


“= worship the Supreme Perso
nality of Godhead, Govinda, who is always situated in
various incarnations such as Rāma, Nrsimhadeva and many sub
-
incarnations as well, but
who is the original Personality of Godhead known as
Krsa

and who incarnates
personally also.”(Brahma Samita, 5.39)


siddh
ā
ntatas tv abhede ’pi

śriśa
-
krsa
-
svarūpayoh

rasenotkrsyate krsa
-

rūpam es
ā

rasa
-
sthitih


“Venkatta Bhatta continued, ‘According to transcendental realization, there is no
difference between the forms of Nārāyana and Krsña. Yet in Krsña there is a s
pecial
transcendental attraction due to the conjugal mellow and consequently He surpasses
Nārāyana. This is the conclusion of transcendental mellows.’” (Bhakti
-
rasāmrta
-
sindhu,
1.2.59 / Bhakti
-
tattva
-
viveka Ch.1)


The scriptures declare that there is no d
ifference between Krsña, Rāma and Nārāyana
but according to
rasa
-
vicara

(the conception of transcendental mellows) they are
different. It means that Krsa manifests Himself in various forms. It is like the one full
moon seen in different phases.


Devotees

in the
aisvarya

mood see Krsña as Nārāyana, and devotees in
madhurya
-
rasa

see Krsa in His Syamasundara form. In this way the
suddha
-
bhakta
, Gurudeva,
performs his transcendental
lilas
. Without doing so, no compassion, love or affection
would manifest in
our hearts. All should realize that Gurudeva’s birth and actions are
just like Krsña’s
-

fully transcendental.









58


:ow Śri Guru Nourishes :is Disciples



The significance of Gurudeva’s mercy and chastisement is the same. =n the present day
of Kali fin
ding a pure gurudeva and a pure disciple is extremely rare. In this regard
Mahadeva (shivaji) tells Parvati, “
sad guru durlabha͙

sad
-
guru

is very rare. The perfect
guru clears all the miseries
(anarthas)

of his disciple, controlling by love
(sneha sasana)

and merciful chastisement (
krpa
-
danda
). In
sastra
, the mercy of Gurudeva and his
chastisement both have the same importance. Śri Guru’s only objective is the welfare of
the
jivas
. Gurudeva descends from the higher plane to liberate the people from the
thr
ee
-
fold miseries. That is why Śrila Visvanath Cakrvarti Thakur says in his
Gurvastaka
m
,
“samsāra dāvānala
-
līdha
-
loka.
” Gurudeva is saddened watching people
suffering due to attachment to
maya

and he always worries how to relieve them of the
three
-
fold mise
ries.


The disciples who are completely surrendered to Śrila Gurudeva have his special
attention, he is always thinking about their welfare in his heart. =n his commentary, Śrila
Bhaktisiddhanta Prabhupada writes, “=f Gurudeva observes or hears about the f
aults of
his disciples he will be eager to clear all this from their heart.” This parental
sneha

(affection) makes Gurudeva anxious for his disciple. These symptoms of affection,

bandhu na amangala asanka,
” mean that one who has affection is always anxiou
s to
solve all the inauspiciousness of the beloved person. For example, in
damodara
-
lila

Mother Yasoda chastised and bound Bala Gopala when He broke the yogurt pot.


Once a very small dung beetle that lived inside stool went out of his home and saw a
beaut
iful black bumblebee. He felt attracted by his sweet singing and the fragrance
emanating from his lustrous body. Hearing that melody, the dung beetle was curious to
know where the bumblebee came from. Then he asked͗ “Where are you from, beautiful
bumblebee
? Why is your mustache reddish? What song is this?”


:umbly, the black bumblebee answered͗ “= come from Mana Sarovara, a very beautiful
lake in the Himalayas. There the reddish pollen of flowers make the water colorful, the
fragrance in the air like ambros
ia and many lotus flowers dance on the lake’s gentle
waves. Many

birds like cuckoos, peacocks and peahens are always chirping and the
bumblebees are always humming. At Mana Sarovara many pilgrims, saints, demigods
and demigodesses are always chanting

the L
ord's

names, glories and fame.”



Hearing the description of this place and realizing his abominable situation inside the
Sarovara alone as he did not have wings. Seeing how desp
,

the bumblebee said, “Please climb on my shoulders and = will take you there.” They
quickly reached that sacred lake and the bumblebee placed the dung beetle on a
fragrant blue lotus flower.

59



The lit
tle dung beetle did not know th
e
day was very special, it was Shiva
-
ratri! During
this festival, a princess had made a vow to offer 108 lotus flowers to Lord Shiva, and she
went to the lake to pick the flowers. When she finished offering 107 lotus flowers while
chanting “
om namah shivay
a
”, the princess offered the last one, wh
ich was the very
blue lotus

the dung beetle was sitting. She offered that blue lotus by placing it on the
head of Shivaji.


The next morning the princes
s took the blue lotus, offered it to

the head of Lord Shiva
and

drank the sacred Ganges water. At that moment he gave up his gross material body and
manifested a
very beautiful

spiritual form and went to Goloka Vrndavana to serve Sri
Rad
ha and Sri Krsna.


This pastime shows how the merciful bumblebee (the
sadhu
) saved the dung beetle (the
conditioned soul) that lived in the cow dung (material existence) without seeing
sadhu

g
ave him the greatest treas
ure,

Sri Guru, as
represented by Lord Shiva. The good fortune of a disciple is to have his heart nourished
by Sri Guru, be it by his mercy or his
chastisement;

both are the direct manifestation of
the highest love and affection.


When one hears
hari
-
katha

(spiritual topics) from the lotus lips of sadhu and guru, greed
manifests inside the heart.




krsna
-
bhakti
-
rasa
-
bhavita matih



kriyam yadi kut'pi labhyate



tatra laulyam api mulyam ekalam



janma
-
koti
-
sukrtair na labhyate



“Pure devotional service in
Krsna consciousness cannot be had by pious activities, even
in hundreds and thousands of lives. It can be attained only by paying one price and that
is, intense greed to obtain

it. If it is available somewhere one must purchase it without
delay.” (Caitanya

Caritamrta, Madhya, 8.70)


This greed comes when we hear the description of how the Vrajavasis have deep
anuraga, love and affection, for Govinda. The gopis are especially fortunate because
they have given up everything for the sake of Govinda:




ya doha
ne'vahanane mathanopalepa



prenkhenkhanarbha
-
ruditoksana
-
marjanadau



gayanti cainam anurakta
-
dhiyo'sru
-
kanthyo



dhanya vraja
-
striya urukrama
-
citta
-
yanah


60


“The ladies of Vraja are the most fortunate of women because, with their minds fully
atta
ched to Krsna and their throats always choked up with tears, they constantly sing
about Him while milking the cows, winnowing grain, churning butter, gathering cow
dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground
w
ith water, cleaning their houses, and so on. By their exalted Krsna consciousness they
automatically acquire all desireable things.” (SB. 10.44.15)



In Vrndavan even the trees are always chanting Radha
-
nam
a
:




Vrndavan
ko briksha ke maram na jane

koi,



dala dal or pat para me radhe radhe hoy



Radha meri Swamini mai Radharani ko das,



janama janam moui dio Vrndavan ko base

(Hindi song)


When Krsna enters the Vrndavana forests the trees make a nice celebration of Vijaya
-
mahotsava. The leaves of the

trees start moving like a fan, the creepers swing like
caramaras and they make an umbrella over the head of Krsna with their long branches.
Just like when Sri Guru enters the house of his disciple and many flowers are offered to
his lotus feet, all the fl
owe
rs of Vrndavana offer soft petals
to the lotus feet of Krsna
while singing,
“Swagatum, swagatum, swagatum! Mama mana mandire, swagatum,

swagatum!”

Welcome, dear Krsna, welcome to the temple of our minds!


Bhaktivinode Thakura sang the song Yamuna
-
Puline
,
“krsna
-
lila heri prakti sundari
bestari che shova vane,”
thus I beheld Krsna's lilas with His beautiful beloveds as they
roamed through the splendid forest.”
It is stated in Srimad Bhagavata
m:


ancaraih samanuvarnita
-
virya

adi
-
purusa ivacala
-
bhutih

vana
-
caro giri
-
tatesu carantir

venunahvayati gah sa yada hi

vana
-
latas tarava atmani visnum

vyanjayantya iva puspa
-
phaladhyah

pranata
-
bhara
-
vitapa madhu
-
dharah

prema
-
hrsta
-
tanavo vavrsuh sma

darsaniya
-
tilako vana
-
mala
-

divya
-
gandha
-
tulasi
-
madhu
-
mattaih

ali
-
kula
ir alaghu gitam abhistam

adriyan yarhi sandhita
-
venuh

sarasi sarasa
-
hamsa
-
vihangas

caru
-
gita
-
hrta
-

harim upasata te yata
-
citta

hanta milita
-
drso dhrta
-
maunah


61


“Krsna moves about the forest in the company of :is friends who vividly chant the
glor
ies of His magnificent deeds. He thus appears just like the Supreme Personality of
Godhead exhibiting His inexhaustable opulences. When the cows wander onto the
mountainsides and Krsna calls out to them with the sound of His flute, the trees and
creepers i
n the forest respond by becoming so luxuriant with fruits and flowers that
they seem to be manifesting Lord Visnu within their hearts. As their branches bend low
with the weight, the filaments on their trunks and vines stand erect out of ecstasy of
love of

God and both the trees and creepers pour down a rain of sweet sap. Maddened
by the divine, honey like aroma of the tulasi flowers on the garland Krsna wears
,

swarms

of bees sing loudly for Him and that most beautiful of all persons thankfully
acknowledges

and acclaims their song by taking His flute

to His lips and playing it. The
charming flute song then steals away the minds of the cranes, swans and other lake
-
dwelling birds. Indeed they approach Krsna, close their eyes and, maintaining strict
silence, wo
rship :im by fixing their consciousness upon :im in deep meditation.” (SB,
10.35.8
-
11)


In Vraja everyone is grhasta and the whole family, the husband (trees), wife (creepers),
daughters (flowers) and sons (fruits) worship Krsna as He passes through the fo
rest.
How much love and affection they have for Lord Krsna! The trees represent the men of
Vrndavan, the creepers are the ladies, the flowers (daughters) are the divine

love
,

sentiments (bhava
-
kusham)
, and the

sons are the

fruit of

divine love (prema
-
phala
).


The pollen coming from the fragrant flowers is so beautiful and colourful. They make
Holi
-
mahotsava
when Krsna comes,
“aaj biraj mein holi re rasiya.”

All creepers, trees,
fruits and flowers think, “:ow can our beloved Govinda, whose lotus feet are so
soft,
walk in the land of Vrndavana which has

many hard stones and thorns?”
T
hey make a
Govinda with her soft tongue. She has so much love and affection for Krsna.


When

a bona fide Guru comes his genuine disciple immediately offers many flowers
unto his lotus feet, some fruits, garlands and gifts. In the same way all the residents of


When Govinda has to

leave and move from one forest to another with his friends and
cows the trees feel a very acute pang of separation from

:im and shout, “Oh Govinda,
please, do not go! Do not go! Oh
, Krsna
!
Please write our names in the page of your
mind (manapatra)
. Pleas
e always remain in the temple of our heart and mind!” They
sing (Mama Mana Mandire by Srila Bhaktivinode Thakur, Sri Gaudya Giti
-
Guccha):


mama mana mandire raha nisi
-
din

krsna murari sri krsna murari


“Please abide in the temple of my heart both day and n
ight, O Krsna Murari, O Sri Krsna
Murari!”

62



bhakti priti mala candan

tumi nio citta
-
nandan
(1)


“Devotion, love, flower garlands and sandalwood, please accept them O Delighter of the
:eart!”


jivana marana tava puja nivedan

sundara he mana
-
hari
(2)


“=n li
fe or in death I worship You with these offerings, Beautiful One, O Enchanter of the
:eart!”


eso nanda
-
kumar ar nanda
-
kumar

habe prema
-
pradipe arati tomar
(3)


“Come son of Nanda, and then, O son of Nanda, = will offer Your arati ceremony with the
lampligh
t of my love.”


nayana jamuna jhare anibar

tomara virahe giridhari
(4)


“The waters of the Yamuna River cascade incessantly from my eyes in your separation
,
O

:older of Govardhana :ill!”


bandana gane tava bajuk jivana

krsna murari sri krsna murari
(5)


“May

I pass my life absorbed only in songs of Your praise, O Krsna Murari, Sri Krsna
Murari!”


By hearing such high level hari
-
katha from the lotus lips of sadhu and Guru real greed
for divine love will

arise in our hearts. May we be able to fulfill Guru's des
ires and then
our life will be successful!

.






All Glories to Śrila Gurudeva!

Gaura Premanande!


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