This action might not be possible to undo. Are you sure you want to continue?
Celebrating the appearance of our beloved Gurudeva
Srila Bhakti Gaurava Narasingha Maharaja
Srila Gurudeva Pranama
Planets of Faith by Çrîla Bhakti Gaurava Narasi∫gha Mahåråja Can the Guru Make Mistakes? by Çrîla Bhakti Gaurava Narasi∫gha Mahåråja The Post of Guru by Çrîla Bhakti Gaurava Narasi∫gha Mahåråja A Wrong Civilisation by Çrîla A.C. Bhaktivedånta Svåmî Prabhupåda Problems & Solutions by Çrîla Çrîdhara Deva Gosvåmî Mahåråja Sri Sri Radha Krsna by Çrîla Bhakti Pramoda Purî Gosvåmî Hari-katha in Purusottama Ksetra by Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura Gitara Janma Rahasya by Çrîla Bhaktivinoda ˇhåkura What are We Looking For? by Çrîpåda Bhakti Bhåvana Viß√u Mahåråja
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Giri Mahåråja The Meaning of Diving Deep by Dhîra-lalita Dåsî What Have We Got to Lose? by Advaita Åcårya Dåsa Brahmacårî Deva-deva Jagat-pate by Rüpånuga Dåsa Brahmacårî Vaisnavism & Religious Equality by Gaura Gopåla Dåsa Brahmacårî Mission Events 59 65 71 77 81 87 93 108 197 Offerings Acknowledgements .V.Getting with the Plan by Haridåsa Båbåjî Mahåråja Heart & Halo by Svåmî B.
Planets of Faith by Çrîla Bhakti Gaurava Narasi∫gha Mahåråja .
çraddhå. In other words we cannot see or distinguish the cloud from the night sky. at that time we are given the capacity to see the cloud. I have seen in the works of Çrîla Bhaktivinoda ˇhåkura that çraddhå has been described as the ‘halo of Çrîmatî Rådhårå√î’ and I have heard this also from Çrîla Çrîdhara Mahåråja. the verse yasya-deve-parå-bhaktir confirms this point of Gau∂îya siddhånta: yasya deve parå bhaktir yathå-deve tathå gurau tasyaite kathitå hy arthå˙ prakåçante mahåtmana˙ Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed. Çrîla A. I say amongst those Vaiß√avas residing in western countries because. She alone has the capacity to reveal K®ß√a to the fallen conditioned souls and that capacity is Her investment in all living beings which appears in the heart as faith. Bhaktivedånta Svåmî Prabhupåda. Similarly. She has more faith and deeper faith in K®ß√a than any other entity. If one does not have proper faith in Hari. Therefore. Thus She is known as Çraddhå-devî. Is it essential or only a necessity for the beginner? Personally. is called Çraddhå-devî or the predominating Deity of faith. guru and Vaiß√ava then one’s progress in K®ß√a consciousness will be next to nil. I would like to see more discussion on this topic. Knowledge. (Çvetåçvatara Upanißad 6. Çrîmatî Rådhårå√î is the only agency by which we can know or realise K®ß√a. In Gau∂îya siddhånta the higher position is given to faith rather than to knowledge. L 2 . unknown and unknowable). To the contrary – whatever meagre reference I have to that sublime point has been gained by their association. at least amongst the followers of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura in India I have never found any lack of understanding in that area. Çrîmatî Rådhårå√î. By light we can thus distinguish the cloud.ast week I came across some discussion on the internet regarding çraddhå – the importance of faith. faith must be given the highest position.C. Surely it is not simply an abstract concept for beginners with no essential purpose for advanced souls. the Supreme Goddess of Fortune.38) Our Guru Maharaja. However. when there is lightning. Amongst the Gau∂îyas. In fact. even the study of the Vedas. was very fond of this verse. a flash of light in the night sky. There is a nice analogy in this respect in that K®ß√a is like a dark rain cloud on the dark moon night (He is indistinguishable. She is faith personified. will be to no avail unless one has çraddhå in guru and K®ß√a. because I see it as an area of siddhånta that is little understood by a vast majority of the Gaudîya Vaiß√avas residing in western countries.
affection and harmony – not for power.It is a fact that çraddhå is often confused with the blind faith of various mundane religionists and others. who realise. The intellect has no capacity to enter into the higher subjective area. is the instrument to understand and to know the higher subjective realm. A bråhma√a means one who knows what is Brahman/Parabrahman. The faith/belief that there are many gods or that Durgå. But it is rare for a soul to reach such a clear stage of hankering for reality as to understand this point. marginal potency. Indra. or Jesus is God is not actually çraddhå anymore than having a university degree means that one is a bråhma√a. Çraddhå. Just as a bee cannot taste honey by licking the outside of a glass jar. The innermost hankering of every living soul is for beauty. Similarly. Just as a bee cannot taste honey by licking the outside of a glass jar. That Supreme Truth is atîndriya-manasa gocara˙ – beyond the plane of the senses. mind and intellect. This is Vedic knowledge. Ga√eça. can fulfill the heart’s innermost hankering and aspiration. We are not interested in mere credulity. knowledge. One who has this understanding will be able to combat all the existing intellectualists. only then will we be able to understand the nature of the higher plane. It can touch us. çraddhå means the conviction that by serving K®ß√a all other purposes are served. and if we want to know any truth about higher reality. one cannot enter the domain of higher spirit through the intellect. Knowledge (jñåna) is useful only in as much as it destroys ignorance and increases our çraddhå. Here is a nice quote from Çrîla Çrîdhara Mahåråja in regards to the limitations of knowledge: An intellectual understanding of K®ß√a consciousness is impossible. We are ta†asthå-çakti. This 3 . This is the diagnosis of the whole creation in time and space – their common cause is one. but we cannot climb up to that domain out of our own sweet will. one cannot enter the domain of higher spirit through the intellect. “We want K®ß√a! We want V®ndavåna!” Such sincere souls are not easily found. faith proper. çara√ågati. Few souls are to be found in this world who are really conscious of their innermost necessity. Only by service will K®ß√a be satisfied and come down. An intellectual understanding of K®ß√a consciousness is impossible. Only if we are given the grace which can take us up can we go. we must realise that it is more subtle than our existence – it is super-subjective. love. or anything else. Only çraddhå which takes us to surrender.
That is the tasteful thing within. Divine revelation is not a matter of research within this world – we should have a sincere heart to serve.30) Çrîmad Bhågavatam tells us that we can try to enter the world of higher reality through intellectualism. either by the instructions of others. In that way. Beauty is reality.4) So jñåna. Then our life becomes a disappointment. like those who try to beat rice from an empty husk.14. He may be satisfied with our attempt and reveal Himself to us. (Bhåg. mind and words. and beautiful: satyam. 10.expression. baffled in our attempts. Energy and knowledge are only outer aspects.5. Their inclination towards K®ß√a is never aroused. The real substance. So the conclusion being that if we neglect the importance of çraddhå we will ultimately not be successful. or by a combination of both. ecstasy is reality. knowledge. is like an empty husk. çivam. but we will again come back. manaso vapußo våco vaibhavam tava gocara˙ by Brahmå. But what is within the cover is tasteful. is devotion – love. the only condition for realising Him is a submissive attitude. auspicious. (Bhåg. persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. by their own efforts. Other things are covers (jñåna-karmådy-anåv®tam). 4 . 7. çreya˙ s®tiµ bhaktim udasya te vibho kliçyanti ye kevala-bodha-labdhaye teßåm asau kleçala eva çißyate nånyad yathå sthüla-tußåvaghåtinåm O Lord. we cannot get the substance within. If we want to know the Absolute Truth. those who want to have a clear conception of You through their intellect find their attempts useless. If we try to press with our intelligence to enter into that domain. was not only a lip-deep statement of the mouth. everything else is only an outer cover – with the cover. In Çrîmad Bhågavatam it is written: matir na k®ß√e parata˙ svato vå mitho ‘bhipadyeta g®ha-vratånåm adånta-gobhir viçatåµ tamisram puna˙ punaç carvita-carva√ånåm Because of their uncontrolled senses. admitting to K®ß√a that He was beyond the reach of his body. eternal. sundaram. we will come back dissatisfied in despair and will wander here within this mortal world again and again. the rice. Their endeavours end only in frustration.
jîva-tattva. One should not envy him. (Bhåg. They may regard him as an ordinary man and this is intolerable for a genuine disciple. pure.17. He is understood in the eyes of the disciple as guru-tattva. if necessary. the dictionary should be changed. The guru is never to be considered as an ordinary man. The non-disciple section. however. åcåryaµ måµ vijånîyån nåvamanyeta karhicit na martya-buddhyåsüyeta sarva-deva-mayo guru˙ One should know the åcårya as Myself and never disrespect him in any way. If by chance the guru misspells or incorrectly pronounces a word the enthusiastic neophyte disciple will feel his guru is right and. my guru is so kind.11. While correcting his guru’s so-called mistake a sincere disciple will think. A more senior disciple will consider that if the non-disciple section sees a so-called mistake committed by his guru that they will consider him an ordinary man and therefore miss the chance to take to K®ß√a consciousness. He is showing some defect just to give me a chance to serve him.27) Because the guru is representing K®ß√a at every moment he is no longer seen by the disciple as an ordinary jîva. “Oh. Therefore.can the guru by Çrîla Bhakti Gaurava Narasi∫gha Mahåråja W e must always hold our guru in the highest regard. Whatever the guru does will be seen by the faithful disciple as wonderful. The disciple must see the guru as the representative of K®ß√a. for he is the representative of all the demigods.” 5 . may find fault with our guru. and always representing K®ß√a. thinking him an ordinary man. in the eyes of the disciple the guru never makes a mistake. perfect. A senior disciple will consider the necessity to correct whatever so-called mistake his guru has made for the benefit of the non-disciple section. But the non-disciple will see such a thing as a mistake.
In a private gathering of our godbrothers and godsisters we may express such exclusive vision that our guru is the best of millions of jagat-gurus and it must be so. He is purely transcendental – acyuta. But He is so kind that He has given us some service in His sa∫kîrtana movement. There is a danger for the disciple if he considers the so-called mistakes of his There is a danger for the guru to arise from the conditioning of the disciple if he considers three modes of material nature. make mistakes? Similarly.” But we were thinking that he was so kind that he allowed us some service in his mission. Even the senior conditioning of the three disciple will experience great difficulty if he modes of material nature. Çrîla Prabhupåda did not require our help and whatever we are doing in the right way is simply by his grace.Our Guru Mahåråja. “Lord Caitanya Mahåprabhu could have spread K®ß√a consciousness all over the world. not just India. The disciple must always remember this çloka and maintain such regard for his guru. Çrîla Prabhupåda used to say that.” There can never be a material defect in K®ß√a. åcåryaµ måµ vijånîyån – “Know the åcårya as My very self.C. Bhaktivedånta Svåmî Prabhupåda used to say. Çrîla A.” This is the mood of all great åcåryas and spiritual masters in our disciplic succession. Actually. So K®ß√a has said. the so-called mistakes of we must be very careful how we associate with the guru and in what consciousness his guru to arise from the we observe his activities. There is no difference between your guru and my guru yet we will not necessarily see other’s gurus in the same way as we see our guru. Otherwise why have we come to the shelter of our guru? 6 . proudly thinks that his guru is dependent on his services. “You are all helping me to spread this K®ß√a consciousness movement all over the world. above the senses and the laws of material nature. Therefore. Çrîla Prabhupåda could have spread this movement singlehanded and actually he did that.
once. a topmost swan-like devotee? Guru Mahåråja: What am I? That I know very well. and I informed him that just prior to taking sannyåsa I was an ordinary brahmacårî preaching in Africa. Rådhå-Mådhava Dåsa. For example. Each will see him according to their individual relationship with him. For example. may also have such a perception of me. The post of the guru is paramahaµsa. He has such a vision of his Gurudeva. All will not see him as guru. my godbrother. adoration and distinction before accepting the post of guru and accepting disciples. profit. I was discussing my earlier devotional life with one of my disciples. to which he immediately replied. We must give respect to the post of guru. Are you actually a paramahaµsa. if I ask you if Çrîla Prabhupåda was a paramahaµsa you will say yes. or a friend. The disciple only sees the inspired side of the Vaiß√ava who is his Gurudeva. one should have the necessary qualification – guru-niß†ha and nißkiñcana-bhakti – firm faith in the order of his Guru Mahåråja and freedom from the desires for power. but what is your proof? Can you say? What is your proof? 7 . Of course. It will be very difficult to say from an objective point of view who is or who isn’t a paramahaµsa. or a relative of his previous family will not see him as absolute. “Ordinary? Never!” The post of the guru is paramahaµsa. but the godbrothers.the post of by Çrîla Bhakti Gaurava Narasi∫gha Mahåråja (The following is a conversation between Çrîla Guru Mahåråja and a godbrother in 1996) Godbrother: When your disciples recite the jaya-dhvåni prayers after kîrtanas in the temple etc. But my disciples – they will not see like that. He sees and he is interested only with the investment or delegation of K®ß√a within his Gurudeva. The disciple does not see anything ordinary about his guru. His disciples see him as absolute. they refer to Your Holiness as a paramahaµsa. I am the very fallen and lowly servant of K®ß√a. At the same time the guru is relative. You.
but ultimately we must hear from our heart. We may judge the position of so many persons in this world by their various qualifications and disqualifications. Then what is your actual proof? Godbrother: I have my faith and I know it in my heart that Çrîla Prabhupåda is a paramahaµsa. Çrîla Prabhupåda did that and much more. to understand. our faith. Faith allows us to know. Guru Mahåråja: Yes! That is your proof. K®ß√a Himself reveals the guru to a prospective candidate. It is a matter of knowing from the inner flow of the heart. to measure the standard and that is our only real proof. Your faith is your proof. 8 . The knowledge of the position of the guru descends from above. You can seek help from the scripture to know some of the necessary qualifications to become guru. It is not a matter of voting a man to the post of guru nor is the position of guru understandable by those who have no faith. If we have proper faith then the truth is revealed in our heart and there is no greater proof than that.38) The qualification to know the truth – to understand the position of the guru. depends on çraddhå. K®ß√a chooses who will be guru and for whom. Çrîla Prabhupåda came to America alone and he published many books on the topic of K®ß√a consciousness. Do you mean to say that if an old man simply comes to America and publishes some books about K®ß√a that we should consider him a paramahaµsa? No. yasya deve parå bhaktir yathå-deve tathå gurau tasyaite kathitå hy arthå˙ prakåçante mahåtmana˙ Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed. but that is external.Godbrother: Well. That is the real proof. It is a subjective experience. Guru Mahåråja: Yes. It is not objective but subjective. but if we try to understand what is guru in that way we will be baffled. (Çvetåçvatara Upanißad 6.
in k®ß√a-lila. Similarly. So what was the purity of Çrîla Prabhupåda’s father that he took him to be a pure 9 . we may strictly follow the regulative principles. many lifetimes but he may remain impure. You will be cast out from the society. he must be perfect. a sannyåsî should never touch such a person. One may perfectly follow the four regulative principles for many. he must be pure. Guru Mahåråja: Yes. Guru Mahåråja: Yes. a pure devotee of K®ß√a. Not only that. Godbrother: Like who? Guru Mahåråja: Like Çrîla Prabhupåda’s father for example. in his house for entertaining saintly persons and he sometimes supplied them with gañjå. Everyone knows Çrîla Prabhupåda dedicated his K®ß√a Book to.” Yet his father kept a hookah.Godbrother: But the guru must be pure and perfect. Also Råmånanda Råya was a çüdra. therefore he was impure by Vedic standards and as such. the wives of the Vedic bråhma√as were also more pure than their husbands because they simply tried to satisfy K®ß√a and His friends. Çrîla Prabhupåda taught us to strictly follow the regulative principles. They have no separate desire other than to please K®ß√a. but without surrender to guru and K®ß√a where is our purity? It remains only material purity. but they were pure devotees nonetheless. They were unchaste from the material point of view but what was their standard of spiritual purity? They are actually the purest of the pure because they simply wanted to satisfy K®ß√a. There are many bråhma√as and sannyåsîs in India who strictly follow the four regulative principles. your godbrothers will drive you out with a stick. a water-pipe. yet they are great oppressors and offenders to Caitanya Mahåprabhu’s movement. yet he may still be a pure devotee of K®ß√a. We cannot know what is spiritual purity simply by trying to measure it by material standards. But Caitanya Mahåprabhu rejected such measures of purity and impurity and embraced Råmånanda Råya. otherwise we cannot go back to Godhead. “Gaura-mohån De. So what was his purity if he supplied a water-pipe and gañjå to his guests? If you do such things. On the other hand one may not expertly observe the regulative principles. but what is your conception of purity and perfection? In which way shall we consider that he is perfect or not? How shall we understand his purity? By Vedic standards the gopîs were impure. Godbrother: But that’s not possible. but He accepted Råmånanda Råya as His rasa-guru. there are examples of many devotees who were not so strict about the regulative principles. a government servant.
how amazing it is! The sister of Bakåsura (Pütanå) desiring to kill Çrî K®ß√a. not from the external circumstances. smeared poison on her breasts and forced K®ß√a to drink her milk.23) When Pu√∂arîka Vidyånidhi heard this verse he became very serious and soon shivering and the shedding of tears in ecstasy became manifest in his body. We have to judge purity from the inner plane. When he came to Navadvîpa he was sitting in his luxurious house smoking a water-pipe. Godbrother: Is there more than one pure devotee manifest on the planet at a time? Guru Mahåråja: Certainly. jagat guru – “My guru is jagat-guru”. Many of Çrîla Prabhupåda’s godbrothers were also pure devotees – Çrîpåda Keçava Mahåråja. aho bakî yaµ stana-kåla-kü†aµ jighåµsayåpåyayad apy asådhvî lebhe gatiµ dhåtry-ucitåµ tato ‘nyaµ kaµ vå dayåluµ çara√aµ vrajema O. Of whom should I take shelter but the most merciful K®ß√a? (Bhåg.2. and K®ß√a Dåsa Båbåjî Mahåråja just to name a few. As Çrîla Prabhupåda once said. He prayed to all those saintly person whom he entertained to please give this blessing to his son. but outwardly he appeared to be an ordinary materialist.” A neophyte devotee who has some faith in his guru thinks that his guru is the only paramahaµsa. The neophyte must make progress in his vision otherwise he runs the risk of committing offences and again falling back into the mundane world. This thinking will be troublesome for the disciple. But when he heard the verse. “My spiritual master did not initiate fools. Çrîla Çrîdhara Mahåråja. Even so. From his external appearance and habits he seemed to be a materialist. Amåra guru. “Of whom should I take shelter but the most magnanimous Lord? Where should I take refuge without such a Lord?” Pu√∂arîka Vidyånidhi had so much devotion for K®ß√a within. and so she attained the position of a nurse. 10 . 3. aho bakî yam stana-kålakü†aµ recited by Mukunda Datta he became mad with love of K®ß√a. Çrîla Prabhupåda used to say that there were many pure devotees living in V®ndåvana chanting 100 rounds of japa daily. He simply desired for his son to become a pure devotee of Çrîmatî Rådhårå√î. Lord K®ß√a accepted her as His mother. But it is not so easy to find such devotees because they usually keep themselves hidden from the public eye. wearing costly clothing and perfumes. Another example is Pu√∂arîka Vidyånidhi.devotee of K®ß√a? His purity was that he simply desired that his son would become a pure devotee of Çrîmatî Rådhårå√î. The neophyte does not understand the faith of others – he thinks that everyone must be of his mark. That was his purity. He began to roll on the floor and cry.
There is not simply one guru or one pure devotee but many. This point has not been properly understood by the general body of devotees. For example, just after the disappearance of our Çrîla Prabhupåda it was said that there were only eleven pure devotees. Now, it is widely said that there are no pure devotees at all! The propaganda machine goes on, but where is the proper understanding? Where is the knowledge and realisation? There is always a plurality of gurus – ceta-guru, vartmana-pradarçaka-guru, sikßå-guru, nåmaguru, mantra-guru, sannyåsa-guru, rasa-guru, çåstra-guru, dhåma-guru, parama-guru, etc. There are many gurus, but the neophyte devotee has trouble to understand what is actually guru so he sometimes accepts one (or eleven) and rejects another (or everyone). The search for guru is not limited to your society, mine, or anyone else’s. Guru is a universal principle, not a sectarian concern. Çrîla Prabhupåda had to leave the Gau∂îya Ma†ha started by his spiritual master in order to preach and pursue the truth. Similarly, we have had to leave the Iskcon movement to maintain the proper conceptions of the Gau∂îya Vaiß√ava sampradåya. Not only us, but many have had to leave Iskcon to find a bona-fide guru and to maintain the proper standards of purity, free from vaiß√ava-aparådha, since the disappearance of Çrîla Prabhupåda. Godbrother: Can one have two gurus? Guru Mahåråja: Why two gurus? One can have hundreds of gurus if necessary. For example, if in a previous life one has accepted a guru, but due to his own shortcoming he could not achieve success, then in a future life he will be given another chance. He will meet Çrî Gurudeva in a future life, but that may or may not be the same identical personality who was his guru in the past. But he will get a guru – that is sure. We may pass many lifetimes being helped by many gurus before we reach perfection. Godbrother: But what about this lifetime? Can one have more than one guru in this lifetime? For example, you have first, second and sannyåsa initiation from Çrîla Prabhupåda – but you also have a disciple relationship with Çrîla Çrîdhara Mahåråja. How is that possible? Guru Mahåråja: That is also not a new thing. It is more the standard in our paramparå to have two or more gurus rather than having only one. In fact, Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura often remarked that the eka-guru-vådîs (those who preach the philosophy of having only one guru) will certainly have a difficult time achieving perfection. If you study our guru-paramparå carefully you will see that many of our åcåryas such as K®ß√a Dåsa Kaviråja Gosvåmî, who offers respect to Rüpa and Raghunåtha at the end of every chapter of the Caitanya-caritåm®ta, had two or more gurus. Actually, after the disappearance of Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura, many of his disciples accepted sikßå from Çrîla Çrîdhara Mahåråja. Our Çrîla Prabhupåda also accepted Çrîla 11
Çrîdhara Mahåråja as his sikßå-guru. And on the order of Çrîla Prabhupåda, I have also accepted Çrîla Çrîdhara Mahåråja as my sikßå-guru and that has been a great blessing for me. Godbrother: Wouldn’t it be better if everyone was just a ®tvik-åcårya and initiated disciples on behalf of Çrîla Prabhupåda?
Çrîla Prabhupåda also accepted Çrîla Çrîdhara Mahåråja as his sikßå-guru. And on the order of Prabhupåda I have also accepted Çrîla Çrîdhara Mahåråja as my sikßå-guru and that has been a great blessing for me.
Guru Mahåråja: That is all right, but we are not Sikhs. That is the conception started by Guru Govind Singh. He announced that there would be no more gurus – only that a body of ®tvikåcåryas would initiate. Since then, Sikhism has become a dead religion. We are not interested in that. We are members of a living conception, a living sampradåya. This ®tvik-åcårya idea is a dead conception. Where is the life? The life means I must become pure, I must surrender, I must embrace a life of unalloyed devotion and I must preach. But what are the ®tvik-åcåryas doing? Nothing! Simply sitting back and pointing with the finger of their crippled faith toward the socalled disqualifications of others. They say no one is qualified to hold the post of guru. They see only disqualification in everyone. They are like Duryodhana. But we should not see like that. We should try to see like Yudhiß†hira Mahåråja. There is a story – one day K®ß√a met with Duryodhana and Yudhiß†hira Mahåråja. K®ß√a asked Duryodhana to go out into the kingdom and bring back a person more qualified than himself. Duryodhana was highly qualified in the military sciences. Duryodhana went out and at the same time K®ß√a requested Yudhiß†hira Mahåråja also to go out into the kingdom but to find a person less qualified than himself. Yudhiß†hira Mahåråja was also highly qualified in all the military sciences and more. After some time, both men returned alone, empty handed. K®ß√a then inquired from each why they had returned alone. Duryodhana said, “I could not find anyone more qualified than myself.” And Yudhiß†hira said, “I could not find anyone less qualified than myself.” Do you see? Those with the ®tvik mentality are like Duryodhana, they cannot see the good qualities of others. In this way, what they want to say is that they alone are qualified – at least to judge the qualifications of others. This kind of thinking is avaiß√ava, against the devotional line. 12
Another argument is this – the ®tvik-åcåryas are saying that no one is qualified, but they have not seen everyone so how do they know for sure? It is the same old story – a man says he has not seen anyone who has seen God, therefore he says, nobody has seen God. But how does he know? Has he met everyone and inquired, “Have you seen God?” No. And if he met someone who said he had seen God would he believe him? Probably not. Consider this point also – Çrîla Prabhupåda had at least five-thousand disciples. Many of them are still carrying on in K®ß√a consciousness even to this day. Now you want to say that none of them have become qualified? None of them have have become K®ß√a conscious? If that is true then why on earth would you want to become a disciple of Çrîla Prabhupåda? After all, not even one of his disciples became qualified even after following the process for almost thirty years. Then what will be the use of you following that process? Certainly it must be defective. If someone is a professor but none of his students have qualified to pass the examination, then why should I want to enroll as one of his students? I would do much better for myself to find a professor who has some qualified students. Then at least I might have a chance to qualify myself. Do you follow? Those who are preaching this ®tvik-åcårya conception are actually doing great harm to Çrîla Prabhupåda’s movement. This ®tvik idea is a dangerous conception. It simply leads to the grave. It has no life. Godbrother: But how can we know for sure if a godbrother is a qualified paramahaµsa or not? Guru Mahåråja: First you must surrender and become a pure devotee of K®ß√a and your spiritual master, then you will know for sure who is who. It takes one to know one.
Bhaktivedånta Svåmî Prabhupåda .a wrong civilisation by Çrîla A.C.
5) With the birth of a living being we see a certain quantity of matter also. progress is applicable to life only and not to dead matter which is always subservient to life. Empiric science only deals with matter. The etymological explanation of the word civilisation. as a covering of the living being and with the advancing age of the particular living being the material covering also undergoes a gradual change. because in other forms of life there is no possibility of a gradual process of improvement in the standard of life. The one is animation and the other is dead matter. Generally speaking. Man is a rational 16 . individual or collective. to the most polished and advanced form of cultured society. under which heading comes plant and stone life. we mean the civilisation of human society. accept the authority of Çrî Gîtå which defines life as the principle which holds together this material universe. therefore. Whenever there is animation there is also free initiative which is the prime symptom of life and civilisation can be interpreted as the development of this initiative. objects that are visible to our naked eyes are divided into two broad groups. We.g. superior energy of Mine. however. accept the theory of life being born out of matter. is the state of being refined in manners from the rude savage life and improved in arts and learning. stays here for a certain period of time and then dies. as we find often in the dictionary. The animate kingdom is divided into two groups namely the sthåvara and the ja∫gama. the corpse remains as dead matter for a different purpose independently of the living being with whom it had been born. Amongst animals that move on land the human form of life is considered to be the highest. Civilisation is applicable to human society only. The sthåvara means that which cannot move from one place to another. In the animate group we find that a life is born. When the living being leaves that material covering. Modern science has more or less accepted the vegetable kingdom as having life. According to Çrî Gîtå matter cannot have any separate existence: W apareyam itas tv anyåµ prak®tiµ vidhi me paråm jîva-bhütaµ mahå-båho yayedaµ dhåryate jagat Besides these. The ja∫gama are those that can move from one place to another. (Gîtå 7. nation or people and it bears a meaning of a gradual process of evolution of a certain standard of life. there is another. Amongst the ja∫gama group are aquatic animals. Under the circumstances. There are different gradations of man beginning from life in the most savage and barbarous state of society.hen we speak of civilisation. but it is not at present the subject matter of our discussion. inferior nature. animals that move on land and those that fly in the air. Thus by civilisation we mean a progress of life towards a certain desired ideal by the human race only. O mighty-armed Arjuna. but the Hindu scriptures state that there is also life in stone e. We cannot. which comprises the living entities who are exploiting the resources of this material. the hills etc.
has not fallen down and died. but according to the authorities of the Vedas and the Gîtå etc. and unless and until we engage ourselves in the study of the metaphysical questions and reach to the absolute goal.animal. We can distinguish the human form of life from other forms of animation by the principle of rationality. The word progress denotes movement from one state to another. inquisitiveness arises within ourselves to know what we are and about the real nature of this world and the creator. although temporary. In the lower form of life we cannot understand what is really good for us. it can be termed as wrong civilisation. whereas K®ß√a consciousness is possible only for a human being. 17 . but in the human form of life we have the highest developed form of consciousness to study the phenomenal objects and naturally. Thus a sober person should immediately endeavour to attain the ultimate perfection of life as long as his body..11. There is no difference of physical necessities between a lower animal and a human being. the true function of a human being is to culture this part of his special gift by a systematic quest for the proper solution of the above metaphysical questions. There is no denying the fact that this inquisitiveness never arises in the consciousness of the lower animals and as such. a man without rationality is no better than the lower animals. it should not be misused. Therefore. a human form of life is considered to be a better chance for the soul which if not properly used. the progress becomes degradation and this is what we think has happened in the modern trend of civilisation.9. which is always subject to death. It is said therefore. The more the rationality of man individually or collectively is developed. out of our misunderstanding. The Darwinian theory of the gradual progress of species by differentiation and development may be partially correct. (Bhåg. All other animals are as if under the guidance of Mother Nature. Men are considered to be her elderly children who are given a certain amount of freedom to make the best use of their rational portion of life which is a special gift to them. to think that the misuse of this rational portion of life may result in our being degraded from this highest form of life to the lowest one. the movement is directed towards the wrong side. the so-called civilisation of human society may be termed as polished animalism. It is quite reasonable therefore. But if. sense gratification is available even in the most abominable species of life.29) We have got this human form of life after crores of births and deaths and therefore. But the modern trend of civilisation is more or less suicidal to the policy of this progress of life and therefore. many births and deaths one achieves the rare human form of life. affords one the opportunity to attain the highest perfection. in the Bhågavata: labdhvå su-durlabham idaµ bahu-sambhavånte månußyam artha-dam anityam apîha dhîra˙ tür√aµ yateta na pated anu-m®tyu yåvan ni˙çreyasåya vißaya˙ khalu sarvata˙ syåt After many. After all. causes the offender to be hurled back into the whirlpool of lower births and deaths in the cycle of eighty-four lakhs of types of life. which. the society is considered to be more civilised.
They are as follows: åhåra i. were above the mere physical wants. the principle of fearing from others maithuna i.e. In plain language these four principles cover only the physical wants of our life and they may be termed as sensuous enjoyments sought after by all classes of animals. The objects that minister to these sensuous enjoyments are called vißayas and they are equally attainable by all forms of animation. 18 . the principle of eating or drinking nidrå i.e. we must accept that we have not improved the rational portion of our life by an inch. the principle of sleeping bhaya i. They discovered four common principles of animal life. think over our present position to ascertain whether we have endeavoured for something more than these. Nature has given us sufficient resources to fulfill this aspect of our life and they are supplied to us even without any effort on our part and even in the most degraded form of our existence.Unless and until we engage ourselves in the study of the metaphysical questions and reach to the Absolute goal. These four principles of life are common to the lower as well as the higher forms of life. The civilisation that had developed in ancient India had a different vision. therefore. and the sages. the so-called civilisation of human society may be termed as polished animalism. who were able to discover the real necessities of human civilisation.e.e. the sexuality If our civilisation is bound up within the walls of these four categories. Let us.
as the lower animals are free from such maladies. We have undoubtedly learnt the art of preparing good dishes for the relish of our palate. we can make our material body immortal any more than the lower animals. So in this respect also. We cannot. The lower animals such as dogs are always envious of fellow dogs. The scholars of the scriptures call them the traps of the deluding energy. we must be awakened souls. We do not think we have much improved this dog qualification in ourselves any more than they.The so-called civilisation of modern society is more or less an organised expression of all the abovementioned sensuous enjoyment. we have not improved the quality of our sleeping more than the lower animals. On the contrary. one community or nation is afraid of another community or nation. One man is afraid of another fellow man in spite of the slogans of equality and fraternity etc. By our inventions of various kinds of up-to-date furniture and sleeping accommodations in the most fashionable and comfortable cushions with decorated electric lights and fans. influenced by the extended selfishness. Our civilisation in this connection has not helped us in the least to prepare such foodstuff by eating which. therefore. both to animals and to human beings. art. and in a broader sense. 19 . Why they are called traps may be understood by the close perusal of the following lines. prospering at the expense of the less organised nations. Similarly we have not been able to minimise the volume of our fearfulness by inventing or improving the art of killing others. and all improvements in science. therefore. It will take a long time for us to go into the details of the list of these sensuous enjoyments.. Recently we read in the papers that a Marwari millionaire offered a few lakhs to anyone who could cure his insomnia. The ideals of political philosophy in the shape of the League of Nations are. and we do not think we are less envious of our fellow men by the advancement of our present civilisation. But the results derived by eating the cooked or uncooked foodstuff are the same. manners or learning are targeted towards this end only. our conventional and extraordinary arrangements for sleeping-comforts have brought forth in their turn an ugly disease known as insomnia which the lower animals do not dream of. which are considered to the best gifts of modern civilisation. The dogs can improve their collective interests and combine in a society at a certain locality and. and invented varieties of foodstuff which the lower animals cannot do. Science and art or culture have deceived us as far as this point is concerned. we are no better than the lower animals. Individually or collectively we are always fearful of our fellow brothers out of fear for loss. be proud of our civilisation from this point of view. So before we are competent enough for correcting the gross mistakes that have crept into our present system of civilisation. they can effectively make an attack on another dog or group of dogs from a different locality.
while on the other hand. we must be awakened souls. irrespective of social or economic restraint. they are too much eager to introduce the re-marriage of widows who have been accustomed to abstain from sexuality. These symptoms prove nothing but encouragement of sensuous enjoyment for all. and therefore. It is quite understandable that a house has no useful existence if there is no living resident within 20 . And because it is a failure even on the highest ideals of manners and improvement in arts and literature there is always a tint of canine barbarism within.And lastly. We have been pulling too much stress on the material side of our existence. the whole thing has been merely a destructive contrivance. As we have already mentioned herein. before that. But simple condemnation of the present system of civilisation is not all. are in many respects worse than big forests. it may be safely concluded that we are in the trap of the deluding energy. that the trend of the present civilisation in its crude sense. So our present civilisation which puts too much importance on the material side without any reference to the life or soul. and there are many more animals who can abstain from sexuality more voluntarily than ourselves. and therefore. is no improvement on the animal portion of our life. There are many animals who are expert in producing more children than ourselves. After all we are human beings and it lies in our power to rectify the mistakes already committed and take up the proper path for actual progress. The leaders of society now openly reject the ideals of the voluntary checking of sexuality as is enjoined by religious scriptures. without any reference to the constructive side of civilisation pertaining to the living entity – we mean the necessity of the soul. The present civilisation is not a healthy one. Çrî Gurudeva can alone teach us how even the traps of the deluding energy can be utilised for the service of the absolute by the awakened soul. is undoubtedly found to be wrong civilisation. We must try to find out the cause of it. They are infested with organised gangs of criminals and robbers who are far worse than the wild beasts of the forests. we do not think we have made any greater advancement than the lower animals. Human society has developed a sense of hypocrisy in matters of sexuality with the advance of civilisation. they are for increasing or decreasing the rapid growth of population. in the matter of sexuality. In other words. the whole arrangement is an unqualified failure. It is quite evident therefore. The big cities which are considered to be the highest gifts of modern civilisation. from the study of the above facts. By the progress of the present system of civilisation we have no chance of improving the status quo inspite of our having been given a chance of utilising the rational part of our life. They have adopted artificial means of birth-control. So before we are competent enough to correct the gross mistakes that have crept into our present system of civilisation. But this sort of unrestricted sexuality is absent from the society of the lower animals. matter has no separate useful existence from life. They are equivocal at one. and at the same time.
It will be no wisdom to extinguish the fire at the cost of the lives within. 1936) 21 . When there is an outbreak of fire. The wrong type of civilisation can be accepted as being good in itself only by dormant souls. for the whole of this mundane universe. it certainly does not show any good use of our intelligence. The whole world is painfully labouring under the pressure of a wrong civilisation and paying a heavy toll for all the misdoings. Extinguishing is not to be neglected. The authors of modern civilisation have given too much weight to the exoteric view of human life. and we are glad that there is a missive light already shining. The message of Lord Caitanya needs to be broadcasted all the world over for a thorough over-hauling of the wrong civilisation. The time is ripe for the revival of var√åçrama-dharma under the guidance of the teachings of Lord Caitanya. An awakened soul can point out that all our frail tactics to avoid the traps of the deluding energy are nothing but a waste of energy and are like throwing stones in the darkness. But if we misunderstand the whole position by mistaking the house for the residents and go on polishing and improving the house only. That remains the only hidden treasure for all humanity. but they do not know that måyå cannot really be overcome by any conditioned soul. but the lives within the house must be saved at all costs. it cannot satisfy the same members of human society who possess the esoteric view. the fire brigade members show their ingenuity by saving the lives within the house and not simply by extinguishing the fire itself. Some four-hundred and fifty years ago Lord Caitanya Himself appeared as a great religious teacher in Bengal to bring this message of the awakened soul home to everybody. Therefore. The modern civilised people are out to lord it over nature or måyå. The upkeep of the material house is needed as much as is congenial to the health of the living residents within the house. but with the fall of the indigenous civilisation of India. and they are trying their utmost to control the forces of måyå.the house. The system of var√åçrama-dharma was in practice long ago in India. and therefore. nay. Number 3 on November 25th. (This article was originally written in English by Çrîla Prabhupåda for The Harmonist magazine Volume 33. The beginning of human civilisation properly dates only from the establishment of var√åçrama-dharma. var√åçrama-dharma has also been wrecked. and it requires to be overhauled from every side by those who are awakened. a warning halt should be sounded for the endeavours of all conditioned souls if they do not desire to be victims of måyå.
which is kept for the welfare of the common people.he present honourable Prime Minister of India. Everyone accepts that due to the overzealousness of warmongering nations. then there will be no necessity of spending millions to finance defense machinery and armies. If the policy of ‘peaceful co-existence’ is followed to the point. he cannot follow the path of peaceful co-existence. then the necessity of a police force. This means that there is no possibility of peace in the negative world until the jîva enters into connection with the positive world. Now it needs to be seen what is the origin of the aforementioned policy. if that money is utilised in developing other activities for the country. nor will there be a need to invest millions in maintaining the department of defence to protect the country. will also reduce – this is a fact. Although it may seem impossible to the human intellect at present. then the nation will become prosperous and the ordinary citizens of the country will be able to live in peace. Instead. in other words. it is a clue to peace for Indian politics. It is easily discernable to an impartial acute observer. If the jîva is not guided by his belief in the inner world. When one is in connection with the positive world 23 T . a belief in the Supreme. If the above policy attains more prominence. there is a chance of complete annihilation of world peace. Çrî Jawaharlal Nehru has suggested ‘peaceful co-existence’ as an antidote to the principal problems faced by today’s extroverted state of world affairs. or knowledge of dharma. Its origin lies in a belief in the world within us.
then one realises the insignificance of ‘small and great,’ ‘profit and loss,’ ‘happiness and distress,’ and ‘victory and defeat’ found within this negative world. When one studies the history of spirituality, one finds that the mahåtmås, who were expert in spiritual topics, instead of focusing on making permanent arrangements to stay in this mortal or external world, utilised their entire endeavour in obtaining ‘membership’ in the internal or eternal world. In such efforts, they also achieved success. They only accepted whatever elements or products that were easily obtainable in this world for maintaining their lives. One has to bid goodbye today or some days later to this plane. If one tries to make a permanent arrangement to stay in this temporary ‘hotel-like’ world, he will attain no permanent gain except for increasing the intensity of his misery. There are famous mahåtmås in history who, in spite of obtaining a very long life spanning many yugas, considered it very negligible compared to eternity. Considering things in this way, they set an example by residing under a tree, absorbed in meditating on the eternal spiritual world. Even some mahåtmås considered it a waste of time to collect clothes for the body and remained naked. This is the country of that great culture. Therefore it needs to be seen what are our problems and what are their respective solutions. Needless to say that the policy of ‘peaceful existence’ is only momentarily successful in alleviating the raging problems the world is facing – it is not a permanent solution. This is because the element that creates or forms our problems is the one that possesses the inclination to acquire jñåna and perform activities – namely the consciousness. In reality, the necessity of food and clothing are not the prime problems. Countries that have sufficient food and clothing and immense wealth also cannot avoid problems. They do not have less problems and suffering. Presently, America is the most prosperous country. But if we analyse America a little closer, you will find that those who are famous as the wealthiest amongst them, who are immersed in all sorts of worldly enjoyment, have the highest record of suicide amongst all the countries of the world. Therefore it needs to be seen where the fault lies. It makes no sense for a person who is completely bereft of food to hope for food, or for one who is ultimately bereft of peace to hope for peace. Similarly, expecting solutions to problems from living entities who are always bogged down by problems is also futile. The solutions to all problems have been given by the all-knowing Bhagavån Veda-Vyåsa through the medium of the sun-like purå√a, the Çrîmad Bhågavata and the Çrîmad Bhagavad-gîtå which occupy the highest positions in saintly conclusions. Çrîmad Bhagavad-gîtå and Çrîmad Bhågavata have manifested to provide solutions to the most serious problems ever faced. From the words of Mahåtmå Bhîßma we come to know that the great warrior Arjuna had the power to defeat a whole army of eighteen akßauhinîs (one akßauhinîs consisted of 218,700 troops) in a moment. Yet in spite of his being so immensely powerful and being capable of creating such massive destruction, he was perplexed in solving the problems that he faced. At that time Çrîmad Bhagavad-gîtå appeared. 24
On the other hand, when we see the position of one who was worshipped as the undisputed sovereign controlling the destiny of all his subjects (Parikßit Mahåråja) – when he understood that he had been given seven days notice that he would depart from this world, then one can imagine the grave problem confronting him. You will see that his problem far surpasses all other problems commonly faced by us. At that time, what manifested to give him proper guidance was the Çrîmad Bhågavata – that which eradicates sorrow, illusion and fear (çokamoha-bhayapåhå). Çrîmad Bhågavata or Bhagavad-gîtå have not cultured any sectarian concept. In a universal manner they have given us solutions. Even if we are enamored by all kinds of problems, they have given us the thing that can give us real peace. For this reason these two suns are shining brightly in all countries for all time in their full splendour. Take the case of Çrîmad Bhågavata – when Parikßit Mahåråja was deeply concerned about the dilemma he was in after hearing various opinions from great men and sages, at that moment, by divine providence, Çukadeva arrived. The enquiry of Parikßit is not that of any particular group or class of people, it is not even confined to the human species – it is relevant to all conscious jîvas. At that final moment he only had one question – what activity within this very short phase of time can lead to attaining supreme auspiciousness and transcendental peace? In what way is it possible to obtain the greatest benefit? Parikßit was affected by this problem – the giver of the solution was Çukadeva. One is in an extreme crisis and the other is the solution-giver at that extremely critical situation. On this point there are similar comparative narrations in the Çrîmad Bhågavata through which you can understand more detail. Hearing Parikßit’s question Çrî Çukadeva, who is self-satisfied and worshipped even by the denizens of Brahmaloka, became satisfied and replied, “O King, this question of yours is not only relevant to you – this question is relevant to the entire world and is a most pertinent one. çrotavyådîni råjendra n®√anaµ santi sahasraça˙ apaçyatåm åtma-tattvaµ g®heßu g®ha-medhinåm O best of kings, those who are engrossed in materialistic household affairs and are blind to knowledge of the self, find thousands of subject matters to hear about within human society. (Bhåg. 2.1.2) In this world, from animals, birds, insects (both flying and non-flying), to the different levels of human beings – all are busy trying to satisfy their own requirements. Eating, sleeping, sense gratification etc. is their requirement, and this requirement is the root cause of all problems. Yet all of them are ignorant of self-realisation (anåtmavit). This is because one who is self-realised (åtmavit) only has one programme. Those who have not seen themselves
or have not learnt to see their actual requirement, will only accept those things that they consider to be necessities. But those who know themselves, who know their actual necessity, will accept your question as the real question or the only question. The programme of those who are anåtmavit will always be ‘booked’ for eternity. That is because they are g®heßu g®hamedhinåm (engrossed in materialistic household affairs).” The only programme of the åtmavit is to be delivered from the clutches of ignorance. The only programme of a person who has submerged under water will be to try and save himself. Despite all kinds of external endeavours that are made to improve this world, all such attempts still remain confined to the realm of mortality. ajñånenåv®tam jñånaµ tena muhyanti janatava˙ The living entities are bewildered because their knowledge is covered by ignorance. (Bhåg. 5.15) Entrapped in illusion and suffering miserably, those who are anåtmavit do not achieve any result other than running from one body to another. Their consciousness is fully covered by ignorance and by identifying themselves with the material body, they revolve eternally, subjugated by birth and death. No immediate relief can be obtained in spite of increasing one’s wealth, followers or equipping oneself with more weapons. House and home, wealth, close relatives and dear friends – none of these things are mine. Even my body does not belong to me. Identifying one’s body as ‘I’ or ‘mine’ is an animalistic mentality. While I continue to think of these things as ‘I’ or ‘mine’ I will surely continue to face problems of birth, death, old age and disease. Yet, at that time, I will surely be tricked into transmigrating from one body to another. Thus, in this way, for all eternity, I will never be able to discover the path that will deliver me from these problems. The Bhågavata has said, “You have not even learnt how to look at these problems properly. The way to look at these problems is svapne yathå çiraç-chedaµ (like the cutting off of one’s head in a dream). The man who is sleeping shouts in his dream, “I have been caught by a tiger!” He only needs to be woken up to solve the problem that he is facing. If he is woken up, he will see that everything is fine. He will see that the hope of relief that keeps him absorbed day and night in innumerable programmes are actually no ones problem. Çukadeva has said, tvaµ tu råjan marißyeti paçu-buddhi˙ – this means that death is ‘animal conception.’ You can’t die! You won’t die! So many types of problems are not yours. Back to God – become situated in the self! muktir-hitvånyathå rüpaµ sva-rüpe√a vyavasthiti˙ Liberation is the permanent form of the living entity after he gives up his gross and subtle bodies. (Bhåg. 2.10.6) 26
Reject any material form! You are a member of the spiritual sky. That which you are thinking is nectar is actually poison. What you are thinking is happiness is actually sorrow; those things that you consider to be ‘mine’ and ‘yours’ are nothing. It is all ignorance. asato må sad gamaya tamaso må jyotir-gamaya m®tyor må’m®taµ gamaya From falsity, lead me to truth; from darkness lead me to light; from death lead me to immortality. (B®had-åra√yaka Upanißad 1.3.28) Leaving behind ignorance, advance towards light. Make your journey from matter to consciousness – you will be saved from unnecessary garbage to “make the best of a bad bargain.” All philosophers that are searching for the self, both in the eastern and western world, say the same thing. All of them say – ‘instead of chasing the hawk outside, first try to touch your own ears.’ * In the Vedas and other scriptures, various reformatory measures are mentioned for ignorant jîvas that are mentally deranged to guide them to become truly ‘self-centred.’ When the uncultured jîvas are disciplined through all these injunctions that will raise them to the plane of the åtma, then they will be able to realise their true identity. yato yato niçcalati manaç cañcalam asthiram tatas tato niyam yaitad åtmany eva vaçaµ nayet The nature of the mind is flickering and unsteady. However, one should always endeavour to control the mind from its wanderings and bring it back under the control of the åtmå. (Gîtå 6.26) All endeavours progress from ‘shadow’ to ‘substance,’ from ‘phenomena’ to ‘reality.’ It is a one-way journey and this is considered to be real bhüta-çuddhi (purification of the self). Once bhüta-çuddhi happens, then everything is solved. Although with pure knowledge one can overlook or ignore one’s connection to this world, again one faces a problem regarding that other (spiritual) world which we try to conceive of from here. Therefore I will speak a little on this topic and conclude my speech. We find various åcåryas teaching various ways of how to undergo the journey from the mundane to the spiritual. From our perspective, a constellation of stars may look as if they are all on a single plane in spite of actually being many light years away from each other. Similarly, there are vast differences amongst the spiritual contributions of various åcåryas. And if we understand them properly, then we will fully realise the unique contribution of Çrî Caitanyadeva. I have found the solutions to all these topics very beautifully explained in
* This refers to a Bengali proverb which advises a foolish man to first touch his ears to be sure that they are still there before running after a hawk, whom he thinks has stolen his ears.
åcåryas have shed light in different directions with the intention of bringing auspiciousness to the lives of the jîvas. On the basis of their individual realisations and dedication.53) 28 . bliss and knowledge. full of eternity. other lights have paled into insignificance. He Himself glorifies the process of achieving the highest goal attainable by a sådhaka and executes that Himself in order to teach others by His own example. (Cc. Then. But due to the influence of the wonderful effulgence of Çrî Caitanyadeva’s supreme magnanimity. only by His mercy. We offer our respectful obeisances unto You. Under proper guidance if you read the eighth chapter of the Caritåm®ta you will be able to clearly understand all these things. He is the possessor of all opulence and in order to distribute Himself fully. Thus we can make our lives successful by chanting the pra√åma-mantra spoken by Çrî Rüpa: namo mahå-vadånyåya k®ß√a-prema pradåyate k®ß√åya k®ß√a-caitanya nåmne gaura-tviße nama˙ O most munificent avatåra! You are K®ß√a Himself appearing as Çrî K®ß√a Caitanya. one can realise Him as the sva-bhajana-vibhajanaprayojanåvatårî-bhagavån (the original Supreme Lord whose goal is to come and distribute His own worship and simultaneously taste His own intrinsic ecstasy). You have assumed a golden colour and You are distributing love of K®ß√a. The primeval Supreme Lord is the cause of all causes. 19.the Råmånanda-samvåda portion of Çrî Caitanyacaritåm®ta. Madhya. Depending on different levels of perfection there are also different levels of endeavour required to achieve them.
2. In the first sütra of the Vedånta philosophy. Therefore speak about the ‘direct approach.20). “To offer the results of one’s actions to K®ß√a is the essence of all perfection. pa∂a çloka-sådhyera-nir√aya – “With the help of evidence from proper authorities. Mahåprabhu said that realising one’s relation with the Lord through the medium of var√åçrama is restricted within the boundaries of the material world – eho båhya åge kaha åra (“This is external. He is the ‘owner’ – the internal substance of the whole cosmos. Råya kahe – svadharmåcara√e viß√u-bhakti haya – What is one’s true duty (sva-dharma)? It is performing one’s activities according to var√åçrama.” This question regarding the ultimate goal arises in the heart of the jîva due to good fortune accumulated over several lifetimes. In the process of answering Mahåprabhu’s questions. the åcåryas have presented that conclusion in an elaborate and clear way.59) prabhu kahe – eho båhya åge kaha åra råya kahe – svadharma tyåga ei sådhya-såra 29 . However. speak more!” Råmånanda said. explain the goal for which the jîvas should engage all their endeavours. He is the knower of the field of activity (kßetra-jña) – the soul within the body. Who is Viß√u? He that pervades the entire universe (Viçvaµ vyåpnoti). It is a long process. Mahåprabhu. but to prove it through çåstrika reasoning with the help of authorised evidence. he gradually concluded by arriving at the highest stage of achievement. and the very soul of the soul. Why? sa yat pramå√aµ kurute lokas-tad-anuvartate Whatever standard a great man sets. speak more!”).” Then – prabhu kahe – eho båhya åge kaha åra råya kahe – k®ß√e karmårpa√a sarva-sådhya-såra The Lord said. Here. In other words “Such a process is meant for those who are preoccupied with externals. athåto brahma-jijñåså.” (Cc. Madhya.21) It is not a question of merely repeating something. Mahåprabhu desires to listen to the answers to these questions in a straightforward manner from Råma Råya. Here. (Gîtå 3. during His ‘human-like’ pastimes asked. What is the the ultimate goal (sådhya)? It is devotion to Viß√u. 8. Råya Råmånanda has taken the side of the moralists (niti-vådîs) and said that the ultimate way to attain devotion to Viß√u is by following one’s dharma according to var√a and åçrama. Anor-a√îyån mahato mahîyån (‘He is the smallest of the smallest and the greatest of the greatest’ – Kathå Upanißad 1. the whole world will follow. His satisfaction is the ultimate goal. “This is external. Råmånanda continued to raise various important theories and in this way.We can briefly find a summary of the most vital essence of the ambrosial teachings of Çrî Caitanya in the Råmånanda-samvada.
61) prabhu kahe – eho båhya åge kaha åra råya kahe – jñåna-miçra-bhakti sådhya-såra The Lord said. Madhya 8. “The essence of all perfection is devotion mixed with knowledge. Madhya.64) Karma-miçra-bhakti (devotion mixed with fruitive work). 8. “Bhakti devoid of jñåna is the essence of spiritual practice.” (Cc. eha haya – meaning that. “Giving up one’s occupational duties according to the system of var√åçrama is the essence of all perfection. “I want to understand everything!” – this tendency must be rejected.The Lord said. jñåne prayåsam udapåsya namanta eva jîvanti – your capability to grasp reality is very insignificant and limited. Madhya 8. we cannot even fully measure a small atomic particle! For this reason the Bhågavata has given the following point.” Devotion free of knowledge (jñåna-çünya-bhakti) is the starting point of true devotion.” (Cc. “Now the real path is being taken. or a certain consideration of measuring oneself. But then – råya kahe – jñåna-çünya-bhakti sådhya-såra Råya said. nor are they the means to achieve it. What to speak of knowing Him with our tiny brains. This is because the very intelligence to estimate is faulty by nature.66) Then Mahåprabhu said. Even in The Bible we see that the fruit of the Tree of Knowledge is the cause of fall down. speak more!” Råmånanda said. Each of them is tinged by måyå. There are personalities who know about your real benefit innumerable times more than yourself! You simply need to hatefully reject 30 .” (Cc. “This is external. speak more!” Råya Råmånanda said. each of them has a mood of considering oneself knowledgeable. “This is external. Although there is a delineation of progressive advanced stages. naißkarma (activities free of karmic reaction) and jñåna-miçra-bhakti (devotion mixed with empirical knowledge) – these are not the ultimate goal.
don’t you think they possessed a little common sense – no. even an intellectual giant cannot. Fear itself runs away upon seeing such a person. bhaktyåham ekayå-gråhyam (“I am attained only by devotion”). Mayo became notorious for her book Mother India in which she denounced Indian culture and religion. in his commentary to the Vedånta. you will be raised to a position in Vaiku√†ha. The book was condemned by many for its racist tone and in a review of the book.’ Only this will save you. Your misconception. And moreover. did they have less knowledge or intelligence than you possess? * Katherine Mayo (1867-1940) was an American historian and political writer. They will be thousands and thousands of miles away from the proper understanding of worship. your ‘heart disease’ of lust will all be cured if you take shelter of a worshipful attitude. For this reason Baladeva Vidyåbhüßa√a. One who is able to approach it with a true mood of worship has nothing to fear. from there itself you attend. And where should you apply your hearing? You should hear from the one who can properly guide you. There should be ‘guidance proper. your malady. even ordinary people can attain service to the Supreme Lord. The sådhu is the living source. Mayo was criticized by Gandhi as having the mentality of a ‘drain-inspector’. like Miss. Many.(udapåsya) your desire to be ‘all knowing’ and embrace the path of dedicating your life serving the Lord (namanta eva jîvanti). This is because only the words of the Bhågavata emanating from the lips of a sådhu can save us. Seeing with an attitude of worship or service is vaiku√†ha-darçana. For the one who follows this. san-mukharitåµ bhavadîya vårtåm – once you learn to give a submissive hearing to this. you will see that your journey through eighty-four million species will be terminated. We find this teaching in the Bhågavata verse. Mayo* in spite of having preached about the filthiness of such worship. and of an unconquerable nature. Whatever condition you are situated in (sthåne sthita˙). due to the influence of association of a sådhu one becomes sarvair-gu√ais tatra samåsate (all good qualities reside with him). difficult to attain. Under the shelter of sådhusa∫ga and jñåna-çunya-bhakti. Due to the influence of sådhu-sa∫ga even a very abominable person can become an instrument of service to the Bhågavata. vikrî∂idtaµ vraja-vadhu. One who takes shelter of such a worshipful attitude completely destroys all filthy sentiments and misconceptions – that very auspicious intelligence is the only way to be delivered from the bewildered consciousness that we are in. You will see that everything will become clear. whereas without it. in spite of the Supreme Lord being impenetrable. Whatever was binding you will become your obedient follower. Throughout the Bhågavata there are phrases such as. 31 . have actually never experienced even a slight trace of true worship. You will see. Even if one has no good quality. just like being in an elevator or a lift. has proven the importance of sådhu-sa∫ga by citing various evidences. ultimately he can capture Him. Those persons that composed the Li∫ga Purå√a etc.
who is all-auspicious. you should remember. they never obtain darçana of Çrî Caitanya and their own identity remains concealed from them. becomes like a jewel in the hand of His devotees.4. nor the great givers of charity. no auspiciousness can be obtained. Therefore those who see K®ß√a or His pastimes with mundane intelligence. Without offering their actions unto Him. and that itself is the highest manifestation of the supremacy of the all-powerful independent Bhagavån (sarva-tantra sva-tantra bhagavån). who already had knowledge of Brahman (brahmajñåna) and was completely self-satisfied (åtmaråma).” tapasvino dåna-parå yaçasvino manasvino mantra-vida˙ suma∫gala˙ kßemaµ na vindanti vinå yad-arpa√aµ tasmai subhadra-çravase namo nama˙ I offer my repeated obeisances unto the Supreme Lord. Çukadeva Gosvåmî. 32 . are not only deceived. 2. he established the transcendental platform of his dialogue. whose feet Lakßmî takes shelter of. nor those who are expert in Vedic mantras. when he introduced himself – “You all know that I am well situated in the realisation of the nirgu√a plane. Everything about Him is comprising of reality. Agastya etc.17) Saying this. Why? Their sole intention was to release us from the fear of the ghost of this material world – to permanently bury our ideology of enjoyment – to frustrate our materialistic mentality. neither the performers of austerities. but they also commit a great offence. warned the great assembly of principal religious leaders like Atri. Vasiß†ha. and without taking shelter of His feet. if my mind becomes enchanted by the narrations of someone’s character and I become so attracted that I forget everything. In every way Çrî Caitanyadeva has declared to the world that His worship is beautiful. I never speak about things pertaining to this world.But still they wrote – still they took the position of transcending duality such as sorrow and illusion and wrote only for our eternal benefit. Bhagavån is supramundane (turîya-vastu). nor the mystics. I am presenting to you the summum-bonum. nor those who are most virtuous can attain any result without dedication to Him. therefore. Lest the jîvas see bhagavata-tattva from a mundane perspective. and as a result. and the method of that worship is also so beautiful that any person can achieve it by following the path shown by Çrî Caitanya – govindåbhidam indiråçrita-padaµ hasta-stha-ratnådivat He that is known as Govinda. then those stories cannot be about an ordinary mundane person who is full of lust. (Siddhånta-ratam 4) The Lord becomes just like his play-doll. (Bhåg. Cayavana. auspiciousness and beauty (satyaµ-çivaµ-sundaram).
This is the very zenith of achievement. Upon gaining this. This is the ‘fullest adjustment’ of the Lord’s form (sarvottama nara-lîlå) – where His devotees.For this reason Kaviråja Gosvåmî has said.22) Çrî Caitanya-candra has made that thing which is very rare to achieve into something which is very easy to achieve. “O noble men.101).” (Caitanya-candråm®ta 8.Madhya 21. yaµ labdhvå cåparaµ låbhaµ manyate nådhikaµ tata˙.90) (This lecture was delivered by Çrîla Çrîdhara Mahåråja in 1955. That is why He is the most munificent and magnanimous. during the month of December in Navadvîpa) 33 . one thinks there is no greater gain (Gîtå 6. whatever you know please cast it far away and cultivate attachment for the lotus-feet of Çrî Caitanya-candra. who have taken shelter of Him see His ‘all-accommodating’ form as the incomparable Çyåmasundara (atulaµ çyåmasundaram) and completely serve Him eternally in five rasas. For this reason Çrîla Prabhodånanda Sarasvatîpåda has exhorted and appealed very earnestly to the jîvas of this world to take shelter of Çrî Caitanya-candra’s feet by saying: dante nidhåya t®√akaµ padayor nipatya k®två ca kåku-çatam etad ahaµ bravîmi he sådhava˙ sakalam eva vihåya düråd caitanya-candra-cara√e kurutånurågam Taking a straw between my teeth I fall at your feet and beseech you again and again. k®ß√era yateka khelå sarvottama nara-lîlå (‘The most attractive play of K®ß√a is His human-like pastimes’ – Cc.
Sri Sri Radha Krsna The Fountainhead of All Tattvas By Çrîla Bhakti Pramoda Purî Mahåråja .
it is only She who is the personified SvargaLakßmî. original Godhead (svayam-Bhagavån). Durgå-devî. In this second catur-vyüha. again She is situated in Brahmaloka on the chest of Çrî Brahmå as Çrî Såvitrî-devî. the source of sound within ether (çabda-rüpå) and the source of beauty in the moon (çobha-rüpå). She is the source of smell within the earth (gandha-rüpå). the second bodily expansion of svayam-rüpa Çrî K®ß√a is the original Sa∫karßana. In Vraja. similarly there is no difference between Them. She is G®ha-Lakßmî who dwells within the homes of ordinary people. In ancient times Devî appeared as the personification of Çrî Hari’s mercy as Bhagavatî by the power of the demigods and after annihilating the demons. Çrî Rådhå is situated at the chest of Çrî Nåråya√a as Mahå-Lakßmî. She is Råja-Lakßmî who resides in the houses of kings of this earth. due to His various pastimes. hence He is naturally famous as ‘Våsu’ and since His Lord is Çrî K®ß√a. She is the burning potency of fire and the personification of all strength found in the living beings. Again after leaving her body due to hearing blasphemy of her husband. Çrî Rådhå is the female fountainhead (aµçinî) who is the main reservoir of all potencies – She is the highest potency of the Lord (svarüpa-çakti). she appeared as Pårvatî. the king of the Devas. the daughter of Himådrî. the daughter of Dakßa. whose partial representation is the first purußåvatåra. She is the village-goddess of various villages. later appeared in the form of Satî. namely Çrî Våsudeva. it is written – “Just as Çrî K®ß√a is the universal father. gave Indra. who is the very personification of all power and the destroyer of all obstacles. It is only Çrî Rådhå who is the very personification of the supreme intelligence and wealth of Paramåtmå Çrî K®ß√a. He is famous as ‘Våsudeva’. Sa∫karßana. Çrî Balaråma takes the form of Mahå-Sa∫karßana. his kingdom back safely. manifests infinite numbers of different forms. The only distinguishing characteristic is that the Power is under the control of the Powerful. In MahåVaiku√†ha this manifests as the second catur-vyüha.” Therefore. By the order of Çrî K®ß√a. is like the left part of His body. the Lord of lords (sarveçvareçvara) and the primeval. 36 I . Pradyumna and Aniruddha. Sixth Chapter. During the time of creation that Goddess is the principal controller of material nature (müla-prak®ti-içvarî) – She is the mother of Mahå-Viß√u. as Çrî Sarasvatî She is the mother of scholars. the original feminine form (svayam-rüpå) and the original Goddess (svayam-bhagavatî). who resides at the chest of Çrî K®ß√a. She is the daughter of the ocean of milk (kßiroda-sindhu) situated at the chest of Çrî Viß√u as Çrî Lakßmî-devî. Mahå-Viß√u is great and all-expansive – all the universes manifest from the pores of His body. Çrî Rådhå. She is lustre and the source of lustre found in the sun and great kings. This K®ß√a-Balaråma of Vraja manifest Their opulence (aiçvarya) as the first catur-vyüha in Dvåråka. Çrî Rådhå is the universal mother. svayamprakåça Çrî Baladeva. that eternal Bhagavatî. She is the source of truth found in water (satya-svarüpå). the illusory potency of Viß√u. Çrî K®ß√a is completely powerful (pür√a-çaktimån) and Çrî Rådhå is the complete potency (pür√a-çakti). Both of them are fundamentally the same.n the text of Çrî Nårada-Pañcaråtra. There is no difference between the powerful (çaktimån) and the power (çakti). who dwells in the residence of Indra in the heavenly planets. similarly. one K®ß√a. in the Second Råtra. Just as Çrî K®ß√a is the male fountainhead (aµçî). Just as milk and its whiteness are non-different.
by the effect of His inconceivable potency (acintya-çakti) has manifested His catur-vyüha forms – He also manifests infinite forms such as Brahmå. Brahmå is born. The non-dual eternal form of the Absolute appears as the sound of the one-syllabled pra√ava (oµ) and. Råma etc. Paramåtmå. Garbhadakaçåyî. who is one without a second. The Çrî Gopåla-tåpanî Çruti has also said: ekam-evådvitîyaµ brahma måyayå tu catuß†ayaµ The Lord.11) This interpretation from the Bhågavata should be followed. Viß√u. has manifested the catur-vyüha. Thus. The second purußåvatåra. The syllable ’u’ has given rise to Pradyumna and from the syllable ‘m’ Aniruddha appeared. one K®ß√a. As He lies there. From the lotus emanating from His navel. Lakßmî-devî serves His lotus-feet. He again becomes the third purußåvatåra lying on the ocean of milk – the Paramåtmå within the hearts of every individual living being in the material universe. He then fills up half of every universe with water emanating from the pores of His body and in that He manifests Svetadvîpa where He lies on the bed of Çeßaçåyî. Kårå√ådakaçåyî. (Bhåg. enters every universe as the indwelling Paramåtmå of the collective living beings (samaß†i-jîva).1. The syllable ‘u’ presides 37 . although it expands into many syllabled forms such as Sri Gopåla. (Gopåla-tåpanî Upanißad 2. who is one without a second. He is the principal cause of the countless material universes.67) This means that that Absolute Truth.Kårå√åbdhiçåyî who is lying on the Causal Ocean. by His own eternal potency. by His potency expanded Himself into four. The syllable ‘a’ of the pra√ava manifested Råma. and Bhagavån. He becomes Garbhodaçåyî – the second purußåvatåra. is the indwelling Paramåtmå of all living entities of the countless collective universes. and the first purußåvatåra. those various forms are based on knowledge of the one non-dual Absolute. The syllable ‘a’ presides over all and represents the awakened state (jågrata). Maheçvara etc. the son of Rohi√î. vadanti tat tattva-vidas tattvaµ yaj jñånam advayaµ brahmeti paramåtmeti bhagavån iti çabdyate Seers of the truth state that the non-dual knowledge of the Absolute is referred to as Brahman.2.
After this. Rådhå. as She is especially glorious in His. the basis of material nature (müla-prak®ti) and the Lord’s highest potency (svarüpaçakti). delivered an egg after being pregnant through K®ß√a for a period of one hundred manvantaras. the complete sound of the pra√ava and the Complete Absolute (pür√a-brahma). it is Rådhå in whose company Mådhava is especially glorious. In the Skanda and Matsya Purå√as it is mentioned: rukmi√î dvåravatyåµ tu rådhå v®ndåvane vane Rukmi√î is in Dvåråka what Rådhå is in the forest of V®ndåvana. although You will be bereft of offspring. In the Brahma-vaivarta Purå√a. and the syllable ‘m’ corresponds with the state of sleep (sußupti). The manifestations that take birth from You will also be barren. But K®ß√a is turîya-vastu – He is transcendental to the aforementioned three conditions of jågrata. svapna and sußupti. the primeval Goddess of material nature (Çrî Rådhikå Herself) gave birth to the Mahå-Virå†-Purußa. “Because You have abandoned Your offspring. They performed rasa in the råsa-ma√∂ala for a period of Brahmå’s lifetime. but for eternity they will also possess vitality and youth. henceforth You can never have any children. the ever blissful K®ß√a. Prak®ti-khanda. You will remain eternally young. However. desiring to create by His own will. (råsa-krî∂aµ cakåra ha yåvad vai brahma√o vaya˙). He manifested the forms of Çrî Rådhå-K®ß√a. Once Rukmi√î is presented. who is the cause of infinite numbers of universes. He is the inexplicable half-syllable that cuts off the vowel. Müla-prak®ti-îçvarî. Due to her identification with Çrî K®ß√a. who is more dear to K®ß√a than His own life. Çrî K®ß√a.over the dream state (svapna). From the left part of His body He assumed the form of a beautiful woman and from the right part He assumed a male form – in other words. (2nd and 3rd Chapters). Kårå√åbdhaçåyî Mahå-Viß√u. Çrî Rukmi√î is like K®ß√a and is the Creator of the universe (jagat-kartrî). For this reason it is mentioned in the Nårada-pañcaråtra that during the time of the creation of the universe. The whole universe rests upon Him. she is also worshiped through pra√ava and represented by it. then Çrî Rådhå is automatically presented. K®ß√a cursed Her that. the description of the appearance of Mahå-Viß√u has been given in this way – “At the beginning of the entire creation. Seeing that egg She became morose and when She threw it into the water. divided Himself into two. the giver of all wealth (sarva-sampaddayinî). who is situated in the heart of K®ß√a.” 38 . Due to the nature of non-difference between the Powerful and the Power. It is said in the ‰k Parißiß†ha: rådhåya mådhavo devo mådhavenaiva rådhikå vibhråjante jåneßu Among all persons.
after remaining in the water for a lifespan of Brahmå. and by the will of Sarasvatî and Rådhårå√î. Then Rådhårå√î further divided and Kamalå-devî (Lakßmî) appeared from Her left side.Thereafter. It is He. Durgå-devî appeared. began meditating on Çrî K®ß√a. Seeing this. All the material universes are of a transitory existence. many four-handed associates. In every universe there is a Brahmå. this Brahma-vaivarta Purå√a has been termed as the tenth Purå√a – daçamaµ brahma-vaivartam. innumerable gopikås were born. Goloka and Vaikuntha are the only two places that are eternal. Kårå√åbdhiçåyî Mahå-Viß√u. prak®ti is activated and gives birth to all that is animate and inanimate in this material world. split in two and from within a beautiful child emerged as effulgent as millions of suns combined and feeling the pangs of hunger. lamentation. the goddess of all scriptures. Simply by the glance of Mahå-Viß√u. After this. He began to cry. with his five mouths. Lakßmî and Sarasvatî remained childless. from the tip of the Goddess Rådhå’s tongue. Meanwhile. from the lotus-navel of Çrî K®ß√a (from Garbhodaçåyî) appeared four-headed Brahmå and on his left was a woman of unparalleled beauty (Såvitrî). old age. after attaining knowledge. K®ß√a appeared before Him and blessed Him with a boon of becoming equally knowledgeable as Himself and being free from disease. By the will of K®ß√a. from the limbs of K®ß√a. Lakßmî became the consort of Nåråya√a. from the pores of Çrî K®ß√a’s body. many similarities can be seen between the statements of Çrî Nårada-pañcaråtra and the Brahma-vaivarta Purå√a. Çrî K®ß√a also gave Him the supreme secret six-syllable mahå-mantra – oµ k®ß√åya svåhå in His right ear and advised Him to continuously meditate on His mother. After this. the white complexioned Sarasvatîdevî. Nåråya√a went to Vaiku√†ha. It is from His forehead that the eleven Rudras manifest etc. just like a drop of water. that accepts Brahmå on His lotus navel. This husband and wife chanted many prayers to K®ß√a. Due to being manifest from Çrî Rådhå. Then K®ß√a further divided Himself and His left part became Mahådeva. Mahå-Viß√u. they were all childless. Viß√u and Çiva within all those countless universes. innumerable gopas appeared and from the pores of Çrî Rådhå’s body. who were as effulgent as Viß√u. from the limbs of Nåråya√a. This was the Master of countless material universes. Nåråya√î (the energy of Nåråya√a) and ˆçånî (she who fulfills all desires). K®ß√a also divided His form. the egg. appeared dressed in yellow garments and holding a vî√å and books. His right half remained as the two-handed K®ß√a. In Çrî Viß√u Purå√a. started k®ß√a-nåma kîrtana. Therefore He is the Master of each and every Brahmå. were born. All of them became companions of Lakßmî. while His right part remained the same as the Lord of the gopîkås. Then. It is her illusory potency that has bewildered the three worlds. due to K®ß√a’s curse. Viß√u and Çiva existing. Mahådeva. The right part of Her remained as the form of Rådhå. However. His left half manifested the fourhanded Nåråya√a. who is known as Sanåtanî (the eternal one). death etc. in the form of Garbhodaçåyî. the chaste Çrî Rådhikå. Then. 39 .” Thus. From Kamalå-devî’s limbs millions and millions of maidservants manifested. Viß√u-måyå (the potency of Viß√u).
Vol. Çrî K®ß√a is the Supreme Father of the universe. Issue 7. published on 1st September 1976) 40 . If someone chants it in the opposite way. Verses 6-7) This means that after pronouncing the word ‘Rådhå’. 6th Chapter. Çrî Rådhikå is the Supreme Mother of the universe. thus Mådhava means ‘the Lord of Lakßmî’). (Translated from Çrî Caitanya-vå√î. he will surely incur the reaction of killing a bråhma√a. worshippable and honourable than the father.In the aforementioned Çrî Nåradîya it is written – adau samucchared rådhåµ paçcåt k®ß√añca mådhavam viparîtaµ yadi pa†het brahma-hatyåµ labhed dhruvam çrî k®ß√o jagatåµ tåto jagan-måtå ca rådhikå pitu˙ çata-gu√ai˙ måtå vandyå pujyå garîyasî (Nårada-pañcaråtra. 2nd Råtra. one should pronounce the word ‘K®ß√a’ or ‘Mådhava’ (må means Lakßmî. dhava means ‘Lord’. The mother is a hundred times more respectable. 16.
This depends upon çrava√a. Çrîla Prabhupåda’s wonderful instructions are presented below: Above all else. and kîrtana. and taking the association of those who serve Him and serving them is an even greater engagement – then our life will be a life of surrender. who transcends mundane perception (adhokßaja). remembrance of Hari is the most essential thing. The awakening of the natural taste to hear and chant leads to self-surrender (åtma-samarpa√a). Only through the continual hearing of hari-kathå does kîrtana and smara√a occur. ‘‘We are in the midst of all sorts of calamities!” Many times. Çrava√a leads to kîrtana and kîrtana further leads to smara√a. and we take up public service etc. åradhånånåµ sarveßåµ viß√or-årådhanaµ param tasmåt parataraµ devi tadîyånåµ samarcanam (Padma Purå√a 6. Whenever we perform kîrtana of Hari. In this world we accept the unholy association of various kinds of people. which only gives fleeting results. retired Deputy Collector Çrîyukta Amarendranåtha Påla Chaudhurî of Rå√åghå†a came to Ca†aka-parvata and heard hari-kathå in the presence of Çrîla Prabhupåda. Only if Bhagavån gives us His mercy will we attain the association of a sådhu who performs kîrtana of pure hari-kathå. the service of Viß√u is the best engagement.253. then immediately remembrance of Hari comes to us. We have rejected the service of K®ß√a. Çrîla Bhaktisiddhånta Sarasvatî Gosvåmî Prabhupåda 42 .O n the afternoon of the 11th April (1936).176) This means that of all engagements. this type of consideration forces us to cultivate a taste for hari-kathå.
Some of us have employment.We must consider the life after we leave this present body. Similarly His mercy also bestows complete mercy. Without approaching the Complete it is impossible to achieve complete auspiciousness. Birth after birth we have performed public service. but there is no certainty that we even have seven days! Our necessity is to perform kîrtana of the Çrîmad Bhågavata – such discussions on the Çrîmad Bhågavata are not meant for earning money and food. but what have we discussed in connection to that which is eternal? The significance of this human life is that it enables us to deliberate upon the next life and eternal life. some have a business and others are doing something else. should we not attain a higher promotion? Everything here is of a temporary and mortal nature. King Parîkßit only had seven days. 43 . If we attain finite happiness or limited happiness. In this life we are able to hear hari-kathå and speak hari-kathå. Even animals behave in various ways for the benefit of their own kind. sound and touch – these things are constantly charming us. He is the Complete Reality. smell. The Complete Reality gives Himself to the incomplete. Later that evening. But as humans. Yet even after accepting retirement. taste. There is a huge chasm between ourselves and the Supreme Controller. sitting at the Bodhåyana-ku†îra. Form. in order that we may come before Him. and this is the only method by which remembrance of Hari is awakened. In this way the incomplete can easily attain the Complete Reality. We should hear how we may become associated with Bhagavån. Then we must cross the bridge without plunging into that abyss. we still continue to ruminate over the memories of such activities. Çrîla Prabhupåda spoke the following glorious instructions that are written below: K®ß√a is full of mercy. We have no other activity to do here except hari-kathå. and it is necessary to bridge that gulf. then we will not be completely satisfied.
(Bhåg. then he is able to remember hari-kathå.” has also been given this instruction. He descends along with His weapons.11. Those with fine intelligence worship Him by the performance of sa∫kîrtana-yajña. then different types of coverings surround the mirror of our consciousness and we cannot see our own svarüpa.32) 44 .5. “Constantly chant hari-nåma. smara√a arises. K®ß√a appears in a golden form.çrî-k®ß√a-caitanya-dayå karaha vicåra vicåra karile citte påbe camatkåra If one deliberates upon the mercy of Çrî K®ß√a Caitanya. “May çrî-k®ß√asa∫kîrtana be fully victorious. There is no time when one should not chant hari-nåma – hari˙ sadå kîrtanîya˙ (Hari should always be glorified). one’s heart will be struck with wonder. when we perform activities other than the kîrtana of k®ß√a-kathå. (Cc. his whole åtma is completely bathed in sevå-rasa.51) In life and in death. potencies and eternal confidential associates. Ådi 8. similarly. we have no other refuge or activity than performing kîrtana of k®ß√a-kathå. Whoever has heard this statement. When the person performing kîrtana glorifies Hari. Çrî Caitanyadeva instructed all of us to perform constant hari-nåma-kîrtana. The Çrîmad Bhågavata declares: kaler doßa-nidhe råjannasti hy eko mahån gu√a˙ kîrtanåd eva k®ß√asya mukta-bandha˙ paraµ vrajet O King. and by performing kîrtana. Just as when a mirror is covered with dust and we cannot see our own reflection within it. yet it has one great quality – he that performs k®ß√a-kîrtana can certainly attain liberation from material bondage and receive entrance to the highest destination.12. k®ß√a-var√aµ tvißåk®ß√aµ sa∫gopå∫gåstra-pårßadam yajñai˙ sa∫kîrtana-pråyair yajanti hi su-medhasa˙ In the age of Kali.” By hearing kîrtana one will begin to perform it. Bhagavån is full of great compassion and He has given us the opportunity to perform çrava√a and kîrtana of bhagavata-kathå. by His mercy. If we perform kîrtana of He who is allattractive then. For one who properly performs kîrtana of K®ß√a. chanting the two syllables k®ß-√a. (Bhåg. we can easily become attracted to Him. Çrîman Mahåprabhu said.3. Kali-yuga is an ocean of faults.15) Due to His compassion for everyone.
In such Names You have kindly invested all Your divine potency. Vårßabhånavî (Çrîmatî Rådhårå√î) constantly chants k®ß√a-nåma. Vårßabhånavî is the greatest of all who possess good intelligence. kara jape bhåi yo åpnå man man jape usko balihåri jåi 45 . But in regards to His primary Names there is no difference. marame paçila go åkula karila mana prå√a Who made Me hear the Name of Çyåma? When it entered My ears and into My heart. In actuality She is none other than K®ß√a Himself. The fact is that such people cannot understand that hari-kîrtana is the greatest type of compassion. Out of Your causeless mercy. (Çikßåß†akam 2) We do not know the reality that is K®ß√a – thus K®ß√a has placed all His potencies within k®ß√anåma. and those persons with crooked intelligence (ku-medhasa) harbour other desires (anyåbhilåßa) such as the desire for jñåna. it agitated my mind and My life-airs. but simply engages in gossip as if he had five mouths.Those persons who possess fine intelligent (su-medhasa) are the ones who perform kîrtana of k®ß√a-kathå. And in chanting these Names. place or circumstance in connection to hari-kîrtana. karma and ritualistic sacrifices. there are no strict rules concerning time or place. and has descended in this world in the form of His Holy Name. She is not simply the effulgence of K®ß√a. so some of them say: målå jape çålå. You have descended in the form of divine sound. Amongst His secondary Names (gau√a-nåma) there are some differences between the Name and the Named (çabda and çabdî) – He who is indicated by the Name. eligibility is a consideration. We can hear the words of Çrî Rådhå in the påda of Ca√∂îdåsa: kevå sunåila çyåma nåma kå√era bhitara diyå. Your Name bestows auspiciousness upon all and You have unlimited Names by which You reveal Yourself. taken bath etc. one should have accepted dîkßå. There is no consideration of eligibility when one takes up the chanting of the Holy Name. It is necessary to perform kîrtana loudly. There is no consideration of time. For example. and Gaura-sundara is the principal personality amongst those who possess good intelligence: nåmnåm akåri bahudhå nija sarva-çaktis tatrårpitå niyamita˙ smara√e na kåla˙ etåd®çî tava k®på bhagavån mamåpi durdaivam id®çam ihåjani nånuråga˙ O my Lord. but my great misfortune is that I have no love for Your Holy Name. however in worship of the Deity. If one does not perform loud kîrtana of hari-kathå. then he will be seized and devoured by the serpent of time.
Baka˙ parama-dhårmika˙ (the silent meditation of the crane is the most virtuous of all). Apart from k®ß√a-kathå. “bravo!” “Do not speak hari-kathå loudly! Just chant within your mind. qualities etc. those performing so-called meditation (dhyånîs). Thus. if you go on performing kîrtana without any type of duplicity. caityaguru (the Lord within the heart) will correct any mistakes found there. Those who neglect the remembrance of Hari.Hey çålå! You are chanting on beads? O brother. then they will rectify any mistakes within it. In order to cultivate their own selfish interests. place and circumstance and thereby shows cruelty to others. I say to him. people simply talk drivel because they are most enthusiastic to engage in useless talks. There are two types of people who do not perform k®ß√a-kîrtana – firstly there are those that are extremely foolish – this means impersonalists (Måyåvådîs). This has been forbidden by Mahåprabhu. those who follow the path of silence will suddenly perform sinful activities. everything else that remains is mere babble – it is simply the shrieking of a she-jackal. he commits violence unto himself and also to others.” Apart from hari-kîrtana. In his minds he constantly thinks about the objects of the senses. One who performs loud kîrtana is most munificent. If cunningness and the desire for prestige are present in one’s heart.” As a result of such advice. both for himself and for others. endeavouring for a solitary life and taking up vows of silence ultimately block the path to çrava√a and kîrtana. you are chanting on your hand? Whoever can chant within his mind. That person who does not distribute K®ß√a’s mercy according to time. nothing else should be allowed to enter our ears. if they are your friends. If there is no kîrtana of k®ß√a-kathå in the world. they become a maunî (those that take a vow of silence) a dhyånî (those that sit and meditate) and behave in a disruptive way with others. His declaration is kîrtanîya˙ sadå hari˙ (always perform kîrtana of Hari) and nåma-lîlå-gu√ådînåm-uccair-bhåßå tu kîrtanam (kîrtana means to loudly call out the Lord’s Name. The Çrîmad Bhågavata says: ç®√vata˙ çraddhayå nityaµ g®√ataç ca sva-ceß†itam nåtidîrghe√a kålena bhagavån viçate h®di 46 . Then there are others who do not actually perform k®ß√a-kîrtana. the path of distress will gain greater strength. those that take a so-called vow of silence (maunîs) etc. he never commits violence towards others.). Whoever hears your kîrtana. Mahåprabhu’s instruction is to always perform kîrtana. pastimes. Being driven by their deceit. But for one who takes up silence – who does not perform k®ß√a-kîrtana – his suppression of the urge to speak becomes an inauspicious practice. offenders (aparådhîs). Therefore. eventually kills himself. but nevertheless continue to think. one must hear topics about Mahåprabhu and His teachings (gaura-vihita-çrava√a) and only then one can glorify Mahåprabhu and His teachings (gaura-vihita-kîrtana). Also. “We are performing k®ß√a-kîrtana. you will take to the so-called religious practice of silence (mauna-dharma). The gates of çrava√a and smara√a are closed for those who are maunîs.
In Çrî Gau∂îya Ma†ha. What does Nårada do? At every moment he performs k®ß√a-kîrtana with all his senses. and sincerely make endeavours to do so. Again. In order that this k®ß√a-kîrtana does not fade into thin air.4) Bahubhir-militvå yat kîrtanam tadeva sa∫kîrtanam – kîrtana which is performed by many people is known as sa∫kîrtana. Çuka. When we say ‘k®ß√a-sa∫kîrtana. Vyåsa. then it is not actual kîrtana of K®ß√a. However. what to say of the future? (First published in The Gau∂îya. Issue 37) 47 . Sura. What is Çrî Gau∂îya Ma†ha doing at present? Many preachers perform kîrtana of hari-kathå in many different ways. If the mind is not engaged in k®ß√a-kîrtana. Bhågavata-dharma is not a dharma that observes so-called silence – it is kîrtana-dharma.’ it should be understood to be the transcendental kîrtana of the transcendental name. kîrtana with our words and kîrtana with our body must be performed simultaneously. Some perform hari-kîrtana with the help of tunes and rhythm. tåla and måna should all be used for k®ß√a-kîrtana. tempo (laya) and metre (måna) or making a loud noise for some other similar purpose. Sa∫kîrtana is not for satisfying peoples material senses through the medium of tunes (sura). (Bhåg.2. mind and words (kåya-mana-våkya). All the personalities in our guru-varga perform k®ß√a-kîrtana and none of them observes so-called vows of silence. whoever is preaching by compiling books or writing articles for periodicals are actually performing k®ß√a-kîrtana.8. it is sa∫kîrtana-dharma. Vol. the transcendental qualities. 14. The proper way of performing hari-kîrtana is by engaging one’s body. it is being recorded in books. Kîrtana with our mind. some by giving classes at diorama exhibitions and some by writing books. some by dancing. What does five-headed Çiva do? He performs k®ß√a-kîrtana. Actually. the transcendental pastimes and the special characteristics of the transcendental associates of the transcendental K®ß√a. They are performing k®ß√a-kîrtana through the medium of the ‘Big M®da∫ga’ which also includes opening a post-office and establishing a printing press. The six rågas and the thirty-six råginîs are the servants of k®ß√a-kîrtana. those who only perform solitary meditation and remain in silence can hardly even benefit themselves and indeed they cannot give any benefit to others at present.For those who always hear with faith about the Lord. the four Kumåras and Çeßa all perform k®ß√a-kîrtana. so that people in the future will also be able to hear this k®ß√akîrtana. Organising exhibitions is also k®ß√a-kîrtana. the transcendental form. such is not genuine kîrtana of K®ß√a. if it is always inattentive. What does four-headed Brahmå do? K®ß√akîrtana. k®ß√a-kîrtana is also not performed by neglecting sura. Some perform k®ß√akîrtana through their own good conduct. rhythm (tåla). måna and laya. within no time the Lord Himself manifests in their heart. tåla.
which is entitled Jñåna-yoga (the yoga of knowledge). This knowledge was given by Him to Arjuna because Arjuna was His devotee and friend. who in turn instructed Ikßvåku. Bhagavån Çrî K®ß√acandra told Arjuna that previously He had instructed the sun-god on the topic of the perfection of nißkåma-karma (activities without material desires) within jñåna-yoga. After hearing this from Çrî K®ß√a. This system of yoga almost perished due to it’s absence for a long time. In this way the saintly kings obtained realisation of yoga via the paramparå. The sun-god explained this knowledge to Manu. Arjuna played the role of a materialistic historian and put forward the argument. “O K®ß√a! Sürya was born many years before and You were born in recent times. How can I believe that You have instructed Sürya on the abovementioned yoga many years before?” Çrî K®ß√a answered – 49 I .Gitara Janma-rahasya The Secret of the Lord’s Appearance According to the Gita By Çrîla Bhaktivinoda ˇhåkura In the beginning of Çrîmad Bhagavad-gîtå’s fourth chapter.
is not bound by any regulation pertaining to this material world. My potency is one. How can it be doubted? Although måyå. “My dear Parantapa Arjuna! Both you and I have passed through many births. As a result of their karma. Unlike the jîva. Whenever I descend to the world. is also owned by Me. 50 . one must also understand that My very own nature is spiritual. My perfected devotees also appear with Me to nourish My pastimes. I appear in the form of demigods and even in the lower species etc. With the help of My internal potency. Although all of you and I come to this world again and again. Being the Supreme Lord. it remains completely pure. how does pure consciousness manifest within the material realm? Listen – My power is indisputable and beyond the reach of all types of thought processes. It is enough if you dutifully understand with your normal intelligence that Bhagavån. or convert the entire material creation into the spiritual world. My pure conscious form is not covered by a gross and subtle body. But I am the only all-knowing Purußa who is cognizant of everything. I remember all of them. there is a categorical difference between My appearance and yours. But the jîvas are controlled by My måyå-çakti to take birth in this world. that very same form I manifest effortlessly in this material realm. Therefore whatever can be possible through it cannot be understood simply by your reasoning. beyond birth and imperishable by nature. You may ask.bahüni me vyatîtåni janmåni tava cårjuna tåny-ahaµ veda sarvå√i na tvaµ vettha parantapa ajo’pi sannavyayåtmå bhütånåm-îçvaro’pi san prak®tiµ svåm-adhiß†håya saµbhavåmy-åtmamåyayå yadå yadå hi dharmasya glånir bhavati bhårata abhyutthånam adharmasya tadåtmånaµ s®jåmyaham paritrå√åya sådhünåµ vinåçåya ca dußk®tåm dharma-saµsthåpanårthåya saµbhavåmi yuge yuge janma karma ca me divyam evaµ yo vetti tattvata˙ tyaktvå dehaµ punar-janma naiti måmeti so’rjuna (Gîtå 4. Whatever eternal form I have in Vaiku√†ha. This occurs only due to My independent desire to this effect. yet to Me that potency is spiritual while to the conditioned jîvas it is the illusory potency and has various kinds of influence. My form of eternity.5-9) Çrî K®ß√a said. who is unimaginably powerful. In this way they cannot remember their previous births. By His will He can manifest the entire vaiku√†ha-tattva effortlessly in its pure form in this mundane world. In that place. they attain another birth. bliss and knowledge (saccidånanda-vigraha) is beyond the rules of this material realm and in spite of manifesting in this world. You are a minutely conscious jîva. taking shelter of their subtle body (li∫ga-çarira). who controls the jîvas. hence you don’t remember any of them. I appear in this world. I am the Master of all creation.
I establish the jîva’s eternal constitutional position. My rules and regulations governing universal affairs are unconquerable. You will also be able to observe this by descending as His associate. Whenever there is degradation in dharma and a rise of adharma. But in the land of Bhårata. I manifest. due to the influence of time. I appear in all places inhibited by demigods or demons due My own will. It is said that I descend in every age – from this you can accept that I also descend in the age of Kali. will only annihilate the evil propensity.I appear only due to My supreme will. Thus. aµça-avatåras etc. who is the deliverer from the age of Kali. and by preaching the devotional processes of hearing and chanting. adharma gains more prominence. there is no killing of demons as in other ages. then that much degradation is also rectified and I safeguard dharma as a çaktyåveça-avatåra. Where there is no var√åçrama-dharma there is no proper execution of nißkåma-karma-yoga or the perfection of jñåna-yoga or the ultimate achievement of bhakti-yoga. It is not that I appear only in the land of Bhårata. Apart from that. by becoming the yugåvatåra I protect the sådhus and I isolate the non-devotees and establish them in the religions meant for annihilation (nåçya-dharma). Within the saintly kings and others who are My devotees. then I manifest due to My own will. Depending on the extent and depth to which those men have accepted true dharma as their own religion. it becomes essential for Me to descend. This avatåra. Except for Me there is no one who is capable of rectifying those faults. to save them from non-devotees. since var√åçrama-dharma is effectively practiced there as one’s prescribed duty (sva-dharma). 51 . Therefore you will observe all the most charming avatåras such as the yugåvatåras. This is the supreme secret regarding this hidden avatåra. Since He has no other purpose. it should be understood that it is the result of a devotee’s mercy that there is a sudden connection established. within the land of Bhårata. Depending on the necessity. in spite of this avatåra being the best of all avatåras. Whenever I desire. when all these rules and regulations lose their qualities for no particular reason except for faults arising with the passing of time. However. So do not think that I never appear in the land of Mlecchas and other lower races. The avatåra for the age of Kali will establish the most rare prema only with the help of the paraphernalia used in kîrtana. He is hidden from the common people in general. I consider the countrymen of this land as My subjects and I am more concerned in mercifully establishing dharma there. But if it is observed amongst the lower classes (outside the var√åçrama system) that there is a significant advancement in bhakti. Therefore I appear with My own cit-çakti in this material world and rectify the degradation of dharma. I give them the empowerment in order to establish var√åçrama-dharma. But for those sådhus who are great devotees. My greatest devotees will naturally be especially attracted by that avatåra.
due to lack of proper knowledge.” 52 . are cast into this cycle of birth and death as a result of their ignorance. come to the conclusion that My birth. By coming to such conclusions. never takes birth again after he leaves his body. the hlådinî-çakti. men under the influence of materialistic activities. He comes under the influence of the manifestation of My spiritual potency. Without the mercy of a sådhu.One who realises through proper deliberation of previously revealed knowledge. the inconceivable spiritual potency through which I accept My divine birth and activities. and achieves My eternal service. Those who. remain entangled in mundane deeds. they cannot attain pure devotion. activities and form are manifest from this material world and are temporary and mundane.
B. However. but desire all of the above and much more. What is it we really seek? Comfort? Safety? Knowledge? Warmth? Love? Security? Peace? Sustenance? In reality. Curing a headache does not mean that we automatically feel well – but the neutral feelings of no pain/no pleasure may seem like pleasure in comparison to our previous pain. we find repeatedly that when 53 .What are We Looking For? by Svåmî B. only relief from the tedium. “About three feet!” This anecdote is quite funny. Are we happy after finishing a tedious job? Again. we not only seek. but this temporary good feeling we experience while laughing is not equivalent to real happiness. Viß√u W hat are you looking for? What does it mean to be happy? Can we find happiness in a funny joke? Once Emperor Akbar asked his minister Birbal. All of these are required for us to be peaceful and content. this is not real happiness. “What is the difference between you and an ass?” Birbal measured the distance between himself and the emperor and replied.
Do we know what real satisfaction or happiness is? We have to ask the right questions to the right person to get the right answers and most people won’t or can’t. we are looking in the wrong place. often without a conscious choice on our parts – prak®te˙ kriyamå√åni gu√ai˙ karmå√i sarvaça˙. Where shall we focus our endeavour? How do we know what is important and what to do? Unfortunately most humans and all animals do not know the purpose of life and therefore waste their lives engaging in inconsequential endeavours and activities.the goal we have set is reached. Unfortunately we have misused this wonderful gift to exploit our senses and the result is that we are stuck here in this material world – a veritable prison house where we have no actual control over our lives. Without a proper guide for our spiritual journey one is totally lost. etc. we are not satisfied. it is temporary or illusory at best. or K®ß√a as we know Him. the Absolute Truth. Proper education is essential. One must know what is the right thing to do. Knowledge is available everywhere. we are not the controller. sleeping. How we act changes our future and we have the freedom to do anything we like. Even if we ask the right questions. We spend our lives learning and utilising that knowledge to facilitate our lives. Our greatest gift from the Lord is free will – the freedom to do anything our heart desires. Unfortunately. nidra. taunting us with moments of apparent happiness. We are not even able to control the activities we are involved in. Why is this? Perhaps. mating and defending. without real clues as to how to lead a proper life. Our life flitters about. Even if we do find some satisfaction. Although we are engaged in so many activities. Knowledge gives us power because we can understand our options and how our pursuance of such will play out – what will happen to us when we act in a certain way or various other ways. Perhaps we just don’t know what is what and we are trying to settle for something less that the real thing. the education that most of us receive simply perpetuates the animal propensities of åhåra. We have options such as apparent control over our own destiny. which disappear only too quickly amidst our many endeavours. our minds. to whom shall we ask them? Who is qualified to answer them? Who can teach us the most important things in life? Those who are more earnest in their quest look far and wide for life’s secrets. only to be frustrated and disappointed. So why should we bother? We bother because it is the inherent nature of all humans to desire happiness (ånando mayo’bhyasåt) and to repeatedly believe that we can find ultimate happiness. what is in our best interest and where it will lead us. our desires. Yet we almost always choose a less fortuitous path. Nor do we understand the Controller behind everything. We even have the freedom to do wrong. God. This is the nature of this material world – to lull us into a false sense of comfort and satisfaction with lower ideals. so we attempt to achieve it again and again. We are all forced to act in certain ways by the modes of nature and our innate qualities. as the Vedas suggest. as is everything in this material world. bhaya and maithuna – eating. Thus we are servants of our senses. but 54 .
the most voluminous set of books known to mankind. What is true pleasure? Absorption in devotional service. What is our purpose of existence? To serve K®ß√a. What should we do? Engage in unalloyed devotional service. Then. When Sanåtana Gosvåmî. kene åmåya jåre tapa-tråya – “Who am I? And why am I suffering the threefold miseries?” Sanåtana then asked what was his real duty and who he was. Even though Sanåtana was the Prime Minister he did not know who he actually was and what his eternal duties were. some directly. In the Bhagavad-gîtå K®ß√a states that we should come to Him in an indirect way: sva-dharme nidhanaµ çreya. presented himself to Çrî Caitanya Mahåprabhu he asked. And all the Vedas lead us to K®ß√a. What do we want? Happiness. What is our goal? Pure love of God. “Who am I? And why am I suffering the threefold miseries?” 55 . Our premise is that the ancient Vedic literatures of India. for all will be revealed. How will we achieve it? Listen carefully. contain everything we need to know about the purpose and goal of life. The Vedic conception declares firmly that we must search out the truth now – athåto brahmajijñåså.real knowledge is more difficult to locate. When Sanåtana Gosvåmî. the Prime Minister for the Mohammedan government in Bengal. Our aspiration? To serve our Lord eternally. ke åmi. presented himself to Çrî Caitanya Mahåprabhu he asked. some indirectly – vedaiç ca sarvair aham eva vedya˙ – all the Vedas help us to understand K®ß√a. later He instructs us to come directly – sarva-dharmån parityaja måm ekaµ çara√aµ vraja. the Prime Minister for the Mohammedan government in Bengal.
The man. all are searching after happiness. wasps and drones will rise and you will not get your treasure. whose father left him a fortune. the emporium of all rasas. What is true lasting pleasure? A scientific search of pleasure or bliss will reveal k®ß√ånusandhåna. The astrologer said. Inquire from him submissively and render service unto him. That is. Çrîla Çrîdhara Mahåråja states that instead of simple inquiry as proclaimed by the Vedas (brahma-jijñåså). your hands will immediately touch the pot of treasure. there is a ghost who will create such a disturbance that your hands will not even touch the treasure. the epitome of all taste. where there is the narration of an astrologer who is describing a poor man’s fortune to him. The quintesimally profound Bhagavad-gîtå introduces us to our spiritual nature and states that we need to find a bona-fide spiritual master: tad viddhi pra√ipåtena paripraçnena sevayå upadekßyanti te jñånaµ jñåninas tattva-darçina˙ Just try to learn the truth by approaching a spiritual master.. the astrologer indicated the path of bhakti to this poor soul – for this was his real treasure. does not know he is actually rich. there is a big black snake that will devour you if you attempt to dig up the treasure. we must accept k®ß√ånusandhåna and begin the search for Çrî K®ß√a. the combination of all different types of that pleasing substance which alone can supply ecstasy. This essential truth is illustrated very nicely by K®ß√a Dåsa Kaviråja Gosvåmî in the Caitanyacaritåm®ta. speculative knowledge and the mystic yoga system and instead take to devotional service. The self-realised souls can impart knowledge unto you because they have seen the truth.Because anything acquired by our reason will not satisfy us. In an indirect way. love and harmony within us. but if you dig toward the southern side. “The treasure is in this place. but they do not know how to search it out properly. If you dig on the northern side. our only business is service to our Lord K®ß√a. All seeking will culminate in Him. Our process is called bhakti-yoga and the first step is to find a qualified spiritual master who can instruct us in these principles of devotional service and guide us in their execution. K®ß√a Dåsa Kaviråja Gosvåmî goes on to describe the actual goal of bhakti-yoga – to become situated firmly in devotional service.” These verses are summarized in verse 135: Revealed scriptures conclude that one should give up fruitive activity. If you dig on the western side. not the wealth that was buried. However if you dig up a small quantity of dirt on the eastern side. by which K®ß√a can be fully satisfied.127-136. 56 . Madhya-lila 20. Çrîla Çrîdhara Mahåråja writes in Absolute Harmony: Everyone wants pleasure.
without the blessings of our guru. These principles are designed as a complete programme to immerse the aspirant in devotional activities. A number of famous devotees went to great extremes to maintain their devotional integrity – Bali Mahåråja abandoned the order of his guru (to follow the Lord’s direct instruction). yet because the process itself is perfect. it is impossible to make spiritual advancement. train us in the regulative principles of devotional service and guide us along the path. Prahlåda gave up his demoniac father. K®ß√a and the devotees. with everything else paling in comparison. or which sacrifice is necessary in bhakti-yoga? In essence. Madhya 8. “Satisfaction of the self-realised spiritual master is the secret of success in spiritual life. Çrîla Prabhupåda quotes our predecessor åcårya. success is assured. k®ß√a-bhakti-rasa-bhåvitå mati˙ kriyatåµ yadi kuto’pi labhyate tatra laulyam api mülyam ekalaµ janma-ko†i-suk®tair na labhyate Pure devotional service in K®ß√a consciousness cannot be had even by pious activity in hundreds and thousands of lives. minimizing our bodily necessities. giving us shelter at every step – guru-pådåçraya. one must purchase it without delay. Our own guru. If it is available somewhere. The process of devotional service is so perfect and complete that even though the practitioner may have difficulty following. Kha†vå∫ga Mahåråja left the worship of the demigods and the yajña-patnîs neglected their husbands to be with Lord K®ß√a. This is related nicely in the Bhagavad-gîtå 2. we must simply focus on our sådhana (daily practices of bhakti-yoga). they only wish to give up the lower pleasures/tastes. chanting and remembering K®ß√a.59 – param 57 . that laulyam. or eagerness. is the price one must pay for success in bhakti-yoga. duly illustrating the essential role of our guru.70) If we are eager to achieve our goal then we will be more determined in our endeavours. Çrîla A. Bhårata Mahåråja rejected his mother. C. In any worthwhile engagement sacrifice is necessary – we must ignore many things to focus on our goal. He will teach us the philosophy. Çrîla Rüpa Gosvåmî in his Padyåvalî. Nevertheless. Those who have tasted or experienced the sweet reciprocation of the Lord for their devotional activities never wish to give this taste up. such as hearing. Real happiness is achieved on a deep level by the careful practice of devotional service. (Cc. But what. Bhaktivedånta Svåmî Prabhupåda.” The nature of the true guru has been captured in the Gurvåß†akam. Its final verse states that only by the guru’s mercy can we get K®ß√a’s mercy and conversely. The higher taste of K®ß√a consciousness is all satisfying. Vibhîßana gave up his relatives to achieve perfection. we must be extremely eager for success. states in his Nectar of Devotion.This is the most important step in the spiritual process – to approach a qualified spiritual teacher and render service unto him. for once experiencing the higher taste. It can be attained only by paying one price – intense greed to obtain it.
Pure devotees reject anything short of pure devotional service. All the ordinary mundane activities that we engage in every day will never be finished. deriding liberation. for nothing else resonates so deeply on the soul level. So the platform of ultimate and eternal happiness is none other than the platform of devotional service. Only the unalloyed service of Çrî K®ß√a is satisfying. no quantity of wealth. Simply being engaged in devotional activities is so pleasing to the jîva soul that no other activities are required. nor any amount of anything other than devotion will truly satisfy our heart of hearts. No amount of material energy. the soul can never be happy unless engaged in devotional service. All the material desires we have will never be fulfilled and similarly. Chant the Names of K®ß√a and Be Happy! Hare K®ß√a Hare K®ß√a K®ß√a K®ß√a Hare Hare Hare Råma Hare Råma Råma Råma Hare Hare 58 .d®ß†vå nivartate – experiencing this higher taste one is fixed in consciousness. karmic material achievements and other shortsighted goals.
Getting with the Plan by Haridåsa Båbåjî Mahåråja 59 .
then the path of devotion becomes a very difficult road wrought with disaster. “Oh. There is really only one thing we need to do to become successful spiritually and that is to abide by the order of Çrî Guru.’ is a good one when dealing with sat-guru. one should not think. It is better to just 60 I . “Your wish is my command. both materially and spiritually. We should always follow to the best of our abilities the advice and suggestions of Çrî Guru and not doubt his vision. let me bring milk instead – after all. Çrî Guru is sometimes compared to the captain of an ocean-going ship. wisdom and direction.” It is said one cannot fully understand the mind of a great Vaiß√ava. If we want to relieve ourselves of this burden and transcend the material realm we must abandon our own plan and wholeheartedly follow the plan of the sat-guru. Even the suggestions of guru must not be neglected if we wish to make any spiritual advancement. Even in this material world one would be foolish to take a long trip on a boat with a captain whom one did not fully trust. Only then was he able to render pure devotional service. Only after surrendering to K®ß√a and following His plan did Arjuna become successful. If we do have doubt and follow that. milk is better. We do not always have to understand why he wants something. The old axiom. How much more important is it to have faith in the person who will take us across the ocean of birth and death? We must deal with Çrî Guru with the utmost care and attention. Arjuna followed his doubts in the beginning and K®ß√a described them as demons. It is these plans that take us all over the universe. enjoying and suffering in different material situations. Even what may appear to be a small detail from a spiritual point of view may be very big.n this world every living entity has his or her own plans. The result of these plans is death. If Çrî Guru asks for a glass of water.
They also thought that perhaps he was even better than Arjuna. considering oneself to have a better plan. As they continued to penetrate deeper into the dense forest. But if Çrî Guru tells me that I should offer a grand feast on this day and eat sumptuously – if I follow that order. and with this in mind approached Dro√åcårya to become his apprentice disciple. The benefits of such a fast are glorified in many scriptures. It was he who had shot the arrows at the dog because the animal had been barking and disturbing his concentration. When one takes this mentality a step further and completely rejects the orders of guru. and he went as far as promising Arjuna that no one would ever be greater than him at the art. the result will be millions of times more beneficial than observing even the most rigid of austerities on this day. they came across an unknown archer tirelessly practicing his marksmanship. Ekalavya gradually became most expert in archery. Arjuna humbly reminded Dro√åcårya of his promise that no one would ever excel him in archery. But Dro√åcårya refused to teach him. went to the forest with Arjuna to meet him. It was Dro√åcårya’s plan that Arjuna would be the greatest archer in the world. Dro√åcårya. But Ekalavya had a plan of his own that obstructed the plan of his so-called guru. Lying peacefully on the ground was a dog whose mouth had been sewn closed by seven arrows. Ekalavya desired to become the greatest archer of all time. The story of Ekalavya comes to mind. the Kauravas and the På√∂avas went together for a walk in the forest when they suddenly saw something quite astonishing. they saw him sitting down before the clay image of Dro√åcårya and shooting arrows with great expertise. I have committed an offence by second-guessing and considering that I know what is good for Çrî Guru. The boys thought that one who could perform such an extraordinary feat was undoubtedly the best archer in the world. Ekalavya went to the forest and fashioned an image of Dro√åcårya out of clay. 61 . When they reached Ekalavya’s cottage. Ekalavya was bull-headed and determined to learn archery from Dro√åcårya who taught Arjuna and made him the greatest archer. Because I think my plan is better. they related the incident to Dro√åcårya in detail. When the boys returned to the palace. he commits the most grievous of offences – vaiß√ava-aparådha. who was very surprised to hear of the existence of such an expert bowman. By bringing milk I have obstructed my guru’s plan and failed to carry out his order. instead he tested his faith. The foremost Ekådaçî instruction that outweighs all others is that on this day. even abstaining from water and sleep. one should follow the order of Çrî Guru. Then he began to practice archery in front of this idol – I use the word ‘idol’ here because this image of guru was a concoction and not sanctioned by Dro√åcårya. Today is Nirjala-Ekådaçî and many devotees around the world will be observing a complete fast. One day. Concentrating his mind on the image. Eating or fasting is less important than following the order of our guru on this day.comply with the order or request without second-guessing.
It is better that we go on our own admitting that we are not surrendered. his accomplishments were an irritation to Dronåcårya and an obstruction to his plans.As soon as Ekalavya saw them. rather than to artificially declare ourselves surrendered followers when we are not actually following and have our own ideas of what is good for us. Dakßi√å is the donation or gift given to a guru. In ancient times. Faith in guru is the necessary key in our endeavour towards K®ß√a. he paid them due respects. Unless one is such an advanced soul that he can hear the Lord speaking to him directly from the heart. Though the loss of the thumb meant that he would no longer be able to shoot. He did not take the instruction of his guru to heart. Any endeavour we engage in without the sanction of guru. masters used to extract their due dakßi√å from their disciples at the time of initiation. honoring Dro√åcårya as his master. When Dro√åcårya heard that Ekalavya considered him to be his guru. Although he became a great archer. Dro√åcårya then demanded that Ekalavya give him the thumb of his right hand. any austerity or penance done Ekalavya worshipped the form of guru but not the substance. his supposed guru. Because Ekalavya lacked faith. on our own whim does not fall into the category of bhakti. 62 . Following this is the safest path that assures success. Ekalavya cut it off without hesitation. instructions and plans of a sat-guru. Dro√åcårya tested his faith and Ekalavya failed. his path was obstructed. We should desire to fit into the plan of Çrî Guru – not continue with our own plans under the guise of following him. he requested dakßi√å from him. We can understand from this story that all of Ekalavya’s practice was for naught and it displeased Dronåcårya. Ekalavya stood with folded palms in front of Dro√åcårya and told his master that he was ready to do whatever he ordered. the best course is to follow the advice. He will be directing us to follow the plan of our guru. And if we are really hearing the Lord from within. We should not be like Ekalavya when it comes to our guru.
Ekalavya worshipped the form of guru but not the substance. He did not take the instruction of his guru to heart. Dro√åcårya had good reason not to instruct him in the science of archery. A surrendered soul would have simply accepted the order of guru and asked what service he could offer. Instead, Ekalavya disregarded the desire of his guru and used his guru’s image as a means to accomplish his own ambition for fame in the material world. He maintained enmity in the form of envy towards Arjuna whom he desired to surpass, and using the form of his so-called guru, he continued to pursue his own selfish goal. Externally he appeared to be surrendered to Dro√åcårya worshipping his form, but his show as a surrendered soul was all a sham. His endeavour was not sanctioned by his guru or any higher Vaiß√ava and was therefore nothing but more accumulated karma for poor Ekalavya. He was so close externally to K®ß√a and K®ß√a’s associates, but internally he was far away. Eventually, Ekalavya was awarded impersonal liberation in the effulgence of K®ß√a, the destination of mystic yogîs and demons. Sadly, today in the Vaiß√ava world there are many who give precedence to form and mundane achievements over cultivating the internal spirit of the åcåryas in our sampradåya. Externally, such souls appear to be Vaiß√avas, surrendered to the movement of Caitanya Mahåprabhu, but internally they are like Ekalavya. Having disregarded the essence, they have opted for the form. Considering wealth, temples and many followers to be a sign of success, they plow forward without the sanction of a bona-fide guru. They trample over many spiritual laws thinking themselves safe in their societies. Like Ekalavya, they appear to be worshipping the forms of great souls, but just like Ekalavya they are nothing more than idol worshippers. Externally they appear to be successful in the same way that Ekalavya appeared successful, but internally they are no better than him.
The sure sign of sincerity is recognising that the instructions and plans of Çrî Guru are none other than the instructions and plans of K®ß√a.
If we want to become successful spiritually we must not detach ourselves from the desires and plans of Çrî Guru and our åcåryas. The sure sign of sincerity is recognising that the instructions and plans of Çrî Guru are none other than the instructions and plans of K®ß√a. We must develop the strong faith that whatever is coming from my guru is coming from K®ß√a. Whatever comes into our minds, adverse to the desire and plans of Çrî Guru, are the workings of Måyå. With such a mentality, the path towards K®ß√a becomes very clear and easily traversed. The såragråhî Vaiß√avas are seekers of the essence and not the form. We should aspire to become like that – giving up our own personal ambitions in this material world. Surrendering ourselves 63
completely at the feet of Çrî Gurudeva, we should aspire to have a small part in his plan. Even the smallest part of Çrî Gurudeva’s play is millions of times better than being the star of our own illusory show. This article is written as a personal reminder that I should always try to rid my mind of the Ekalavya-like mentality and surrender myself at the feet of Çrî Guru and the Vaiß√avas. It is a reminder that this surrendering process must take place everyday. Everyday I must try to surrender a little more than the day before. Aspiring to become the friend of all living entities, this article is submitted on the day of Nirjala-Ekådaçî of the year 2013 by Haridåsa Båbå.
by Svåmî Bhakti Vijñåna Giri
he following is an excerpt from a class by Bhakti Vijñåna Giri Mahåråja, given on Gaura Pür√imå 2013. There is a very famous verse composed by Çrîla Svarüpa-Dåmodara Gosvåmî through which we can understand the vaiçiß†hya (speciality) of Mahåprabhu. anarpita carîµ ciråt karu√ayåvatîrna˙ kalau samarpayitum-unnatojjvala-rasåµ sva-bhakti-çrîyaµ hari˙ purata-sundara-dyuti-kadamba-sandîpita˙ sadå h®daya-kandare sphuratu va˙ çacî-nandana˙ May the son of Çacî-devî be transcendentally situated in the inner-most chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in Kali-yuga by His causeless mercy and inaugurated the sa∫kîrtana movement in order to bestow what no avatåra ever offered before – the most sublime and radiant mellow of mådhurya-rasa. (Cc. Ådi 1.4) Çrî Caitanya Mahåprabhu is known as the yugåvatåra and He appears for two reasons. What are those two reasons? K®ß√a Dåsa Kaviråja Gosvåmî says that He appears for yuga-dharmapravartana, in order to propagate the yuga-dharma. This is predicted by Karabhåjana ‰ßi in the Eleventh Canto of the Çrîmad Bhågavatam:
The Reason for Mahaprabhu’s Descent
k®ß√a-var√aµ tvißåk®ß√aµ sa∫gopå∫gåstra-pårßadam yajñai˙ sa∫kîrtana-pråyair yajanti hi su-medhasa˙ In Kali-yuga K®ß√a appears in a golden form, chanting the two syllables k®ß-√a. He descends along with His weapons, potencies and eternal confidential associates. Those with intelligence worship Him by the performance of sa∫kîrtana-yajña. (Bhåg.11.5.32) In the age of Kali, K®ß√a appears, not in a blackish form (k®ß√a-var√aµ), but tvißåk®ß√a, in a golden form. And, sa∫gopå∫gåstra-pårßadam – He comes with His associates and His weapons. Generally the Lord holds a cakra, mace or sword, but in this avatåra it is different. Then, Karabhåjana ‰ßi says, yajñai˙ sa∫kîrtana prayai˙ – He will initiate yajñå-sa∫kîrtana. There are different types of yajñas, but in Kali-yuga the main yajñå is sa∫kîrtana-yajñå. Yajanti hi sumedhasa – who worships that golden avatåra? Su-medhasa –those that are most intelligent. Not just intelligent, but su-medhasa. The prefix su accentuates something, so su-medhasa means the most intelligent people will worship that personality. Another verse is found in the Bhågavatam explaining what is yuga-dharma: k®te yad dhyåyato viß√uµ tretåyåµ yajato makhai˙ dvåpare paricaryåyåµ kalau tad-dhari-kîrtanåt Self-realisation which was achieved in the Satya-yuga by meditation, in Tretå-yuga by the performance of different sacrifices, and in Dvåpara-yuga by worship of Lord K®ß√a can be achieved in Kali-yuga simply by chanting the Holy Names. (Bhåg. 12.3.52) In K®ta-yuga, the yuga-dharma was meditation (dhyåna). In Treta-yuga, very elaborate homas were performed. In Dvåpara-yuga, very elaborate Deity worship. But, kalu tad-dhari-kîrtanåt – in Kali-yuga the yuga-dharma is nåma-sa∫kîrtana. Sa∫kîrtanaika pitarau – the initiator of that sa∫kîrtana is Çrî Caitanya Mahåprabhu. When Çrî Caitanya Mahåprabhu comes to initiate and propagate nåma-sa∫kîrtana He does so in the mood of Gaura-Nåråya√a. Mahåprabhu appears every Kali-yuga as Gaura-Nåråya√a in order to propagate the yuga-dharma and through that nåma-sa∫kîrtana all living entities can attain mokßa. It is the opinion of Çrîla V®ndåvana Dåsa ˇhåkura, who wrote the first biography of Mahåprabhu known as Çrî Caitanya-bhågavata, that the aspect of Mahåprabhu as Gaura-Nåråya√a is actually the avatåra of Kßiradakaçåyî Viß√u, Paramåtmå. This is because Paramåtmå has some sympathy for all the living entities. He resides in the hearts of all jîvas and witnesses their suffering, therefore, He appears as Gaura-Nåråya√a in order to alleviate that suffering. But in the twenty-eighth Kali-yuga, once in a day of Brahmå, Çrî Caitanya appears, not only as Gaura-Nåråya√a, but as Rådhå-K®ß√a combined. To spread nåma-sa∫kîrtana He appears as the yugåvatåra, Gaura-Nåråya√a. But when Mahåprabhu takes sannyåsa and performs His purußottama-lîlå (pastimes in Jagannåtha Purî), that is not Gaura-Nåråya√a; that is Rådhå-K®ß√a combined. Mahåprabhu’s appearance as the yugåvatåra to spread nåma-sa∫kîrtana is only one 66
K®ß√a Dåsa Kaviråja Gosvåmî explains that yuga-dharma pravartana is actually anusa∫ga-prayojana – it is auxiliary. This is actually the primary reason why Mahåprabhu appears in this world. The Supreme Lord Hari. In the Bhagavad-gîtå. Vibhajana – also He is distributing Himself. reasoning based on the çåstras. K®ß√a appears as Mahåprabhu. then K®ß√a is no longer God. If we see through çåstra-yukti. The yuga-dharma of nåma-sa∫kîrtana is spread in every Kali-yuga. Therefore. sva-bhajana vibhajana prayojanåvatåra – sva-bhajana means that He is tasting Himself. maintains and destroys unlimited universes etc. Ådi 1. He says: ye yathå måµ prapadyante tåµs tathaiva bhajåmy aham mama vartmånuvartante manußya˙ pårtha sarvaça˙ 67 . Çrîdåmå. richly endowed with Her emotions. the Lord has made a promise. it is not primary. We can also look at this in more detail. and that is for the masses – that is for everyone. and most important reason why Mahåprabhu came. This is mentioned in the Caitanya-caritåm®ta: çrî rådhåyå˙ pra√aya-mahimå kîd®ço vånayaivåsvådyo yenådbhuta-madhurimå kîd®ço vå madîya˙ saukhyaµ cåsyå mad-anubhavata˙ kîd®çaµ veti lobhåttad-bhavådya˙ samajani çacî-garbha-sindhau harîndu˙ Desiring to understand the glory of Çrîmatî Rådhårå√î’s love.” “my lover. He is not Supreme. In the words of Çrî Jîva Gosvåmî.reason for His appearance in this world. then we can understand that K®ß√a is the Absolute – k®ß√as tu bhagavån svayam. This is accepted on the basis of çåstra-yukti. Sudåmå. Viçåkhå and Rådhårå√î. endowed with the emotions of Çrîmatî Rådhårå√î. He is replete with all unlimited opulence. He creates.” The residents of Vraja perceive K®ß√a through the lens of rasa and this causes a dilemma for Him. irrespective of their caste. Therefore. gender etc. the wonderful qualities in Him that She alone relishes through Her love. Mahåprabhu performed nåma-sa∫kîrtana.” “my friend. appears from the womb of Çacî-devi as the moon appears from the ocean. and the happiness She feels when She realises the sweetness of His love. This brings us to the second. Therefore it is said.6) K®ß√a desired to understand the glory of Rådhårå√î’s love. They see Him in the role of “my son. bahirå∫ge sa∫ge kare nåma-sa∫kîrtana – for humanity at large. And He is the prayojanåvatåra – He is giving life’s ultimate goal to the living entities. (Cc. When we apply rasa-vicåra then the Absolute is no longer Supreme. Yaçodå. Lalitå. Mahåprabhu takes the mood of Çrîmatî Rådhårå√î. Through the subjective perception of His devotees such as Nanda. He wanted to experience the happiness of Rådhårå√î when She experiences His love. But now a question arises – when is God no longer God? Is K®ß√a always God? Is He always Supreme? When we take rasa-vicåra (deliberation of rasa) into account.
10. their reputations. “You cannot send us away like this! We don’t care for these things – reputation. Thus. children. 10. and sacrificed even their religious principles to take shelter of the lotus-feet of K®ß√a. is conquered by His topmost devotees. This is recognized by Uddhava: åsåm aho cara√a-re√u-jußåµ ahaµ syåµ v®ndåvane kim api gulma-lataußadhînåm yå dustyajaµ sva-janam årya-pathaµ ca hitvå bhejur mukunda-padavîµ çrutibhir vim®gyåm The gopîs of V®ndåvana gave up their husbands. I reward accordingly. finds His limit in V®ndåvana. everything has been sacrificed in order to meet with K®ß√a. He becomes indebted to the gopîs and this becomes a problem. since He has already promised in the Gîtå that He will reciprocate with His devotee’s level of surrender.32. family etc. O grant me the fortune to take birth as a blade of grass in V®ndåvana. “Why are you here? You should go back to your homes! You will be rejected by your family and by society.” Çrîla Çrîdhara Mahåråja says that K®ß√a tells them.As they surrender unto Me. You are free from any kind of deceit. K®ß√a becomes fully indebted to them. “I cannot repay this debt! You have surrendered everything to Me. ajita. He that is unconquerable.22) He says. “I am an infinite storehouse. I have given you everything and there is nothing more left that I can give you. The gopîs come to meet with K®ß√a at night. They have left everything – their families. açeßa. This is what happens to K®ß√a when He meets with Çrîmatî Rådhårå√î and the gopîs in V®ndåvana.” But the gopîs did not care. which are sought after even by the Vedas themselves. They care for nothing and no one. (Gîtå 4. You have worshipped Me.47. Just as the gopîs gave everything up for K®ß√a. K®ß√a has a problem – specifically He finds a problem in regards to the gopîs.” But in V®ndåvana. I reciprocate with them accordingly. Therefore K®ß√a has to become Çrî Caitanya. But in this case.61) K®ß√a tells them. O son of P®thå. Everyone follows My path in all respects. He tells them: na påraye ’haµ niravadya-saµyujåµ sva-sådhu-k®tyaµ vibudhåyußåpi va˙ yå måbhajan durjara-geha-ç®∫khalå˙ samv®çcya tad va˙ pratiyåtu sådhunå I am not able to repay My debt to you properly even within a lifetime of the demigods. (Bhåg.11) “As My devotees surrender to Me. He cannot reciprocate – He has nothing to give. You have made Me bankrupt!” He that is unlimited. We will not go!” Due to their intense and high level of çara√ågati. K®ß√a as 68 . (Bhåg. let your own wonderful deeds be your compensation. cutting all family ties which are very difficult to overcome. We came to serve You. and families who are difficult to renounce. so that I may take the dust of the lotus-feet of those great souls upon my head.
also gives everything up. Çrî Caitanyadeva. var√åçrama-dharma. that is like parakîya-rasa. disobedience against our family. But if we disobey that environment to serve K®ß√a. Viß√u-priyå and Lakßmî-priyå. He comes to give that which has never been given before – anarpita carîµ. Rådhårå√î is the ultimate åçraya-tattva. Parakîya-rasa means that conjugal rasa which is not consummated by marriage. Çrîla Çrîdhara Mahåråja gave a unique definition of the parakîya-rasa that Mahåprabhu is cultivating. our money – everything. When both vißaya-tattva and åçraya-tattva combine. Mahåprabhu is spreading disobedience against the environment. And what is that thing that was never given before? It is unnatojjvala-rasa. on the highest level. “Mahåprabhu is 69 . Bhaktisiddhånta Sarasvatî ˇhåkura says that. Unnata means highest. or the Supreme Enjoyer. even disobedience against the çåstra. that is Mahåprabhu. and the environment that we live in is like our husband. We serve that environment hand and foot. Ujjvala means the most splendorous – that rasa which is the highest and most magnificent – in particular. Çåstra dictates that we should follow so many rules and regulations. parakîya-rasa. upa-dharma etc. K®ß√a is considered to be the vißaya-tattva. He explains that the environment that we live in demands everything from us – it claims our time. He comes to give that which has never been given before. This is the specialty of what Çrî Caitanya Mahåprabhu came to give and to experience Himself also. In other words.Mahåprabhu becomes a ‘canvasser’ for Rådhårå√î and the gopîs. our energy. Mahåprabhu becomes a ‘canvasser’ for Rådhårå√î and the gopîs. even that is rejected. who takes shelter of the vißaya-tattva. but ultimately. disobedience against society. We are like the dutiful wife. In the words of Çrîla Çrîdhara Mahåråja. Tyaktvå sudustyaja-surepsita-råjya-lakßmîµ – even the association of the Goddess of Fortune. A married woman may have a secret lover – that is parakîya-bhåva.
the Lord spreads the highest rasa. maintaining and destroying the universe? How auspicious is it that Varåha lifts the earth out of the Garbhodaka Ocean? I don’t consider the activities of these other avatåras to have much importance. and Mahåprabhu is not merely K®ß√a – Mahåprabhu is the personification of the intense embrace of Rådhå and K®ß√a. creating. Therefore we should glorify Him.” That is rådhå-bhåva-dyuti suvalitam – He becomes. In this mood. in k®ß√a-lîlå. Lalitå and Viçåkha. He imbibes the mood (bhåva) and lustre (dyuti) of Çrîmatî Rådhårå√î. Viß√u and Çiva. Brahmå. in the words of Çrîla Çrîdhara Mahåråja. explains: yathå yathå gaura-padåravinde vindeta bhaktim k®ta pu√ya-raçi˙ tathå tathot-sarpati h®dya-kasmåd rådhå-padambhoja-sudhambu raçi˙ As much as one can devote his full attention to the lotus-feet of Çrî Caitanya. to that extent he will be able to taste the nectarine service of the lotus-feet of Rådhårå√î in V®ndåvana. (Caitanya-candråm®ta 88) He says that in order to come to the lotus-feet of Çrîmatî Rådhårå√î and taste the same sweetness that Mahåprabhu Himself tastes. The most important thing is that Çrî Caitanya has appeared in this age of Kali to give that which has never been given before – that unnatojjvala-rasa. “What is the benefit of other avatåras like Narasiµha and Råmacandra killing so many demons? What is the point of so many avatåras such as Kapila and Dattatreya coming to teach different systems of yoga? What is so glorious about the gu√åvatåras. but how do we access this gift of Mahåprabhu? Prabodhånanda Sarasvatî. we must worship the lotus-feet of Çrî Gaurå∫ga Mahåprabhu. in his Caitanya-candråm®ta.” That is the speciality of Mahåprabhu. and these are the reasons why He came. He is giving this. Prabodhånanda says that there is a speciality in Mahåprabhu that cannot be found in any other avatåra: rakßo-daitya-kulaµ hataµ kiyad idaµ yogådi-vartma-kriyåmårgo vå praka†î-k®ta˙ kiyad idaµ ç®ß†y-ådikam vå kiyat mediny-uddhara√ådikaµ kiyad idaµ premojjvalåyå mahåbhakter vartma-karîµ paråµ bhagavataç caitanya-mürtiµ stuma˙ (Caitanya-candråm®ta 56) He says.not simply Rådhå. are Rådhårå√î’s most confidential friends. mådhurya-prema. Råya Råmånanda and Svarüpa-Dåmodara Gosvåmî who. the ‘heart and halo’ of Rådhårå√î. And who is enhancing that mood for Mahåprabhu? His most intimate associates. 70 .
The Meaning of Diving Deep 71 .
This is a way that in no time. How can we understand this point? Çrîla Çrîdhara Mahåråja further explains that in this plane it is like the ocean with many waves on the surface. This point is well explained by Çrîla Çrîdhara Mahåråja. Even devotees live in fear sometimes – fear of poverty. the land of love. By self-dedication one may compensate other’s inadequacies. the sattva. In the middle of such disharmony how are we to keep a balance and a solid consciousness full of divine thoughts? How are we to remember ourselves as the devotee’s servant as well as K®ß√a’s? How are we going to perform our devotional service with the appropriate consciousness? Our materially diseased mind is always looking for the defects in others or in the environment. fear of being neglected etc. With our faith (çraddhå) and with our intelligence (buddhi). but the land of mercy. we must come to realise what this consciousness is. He says: Don’t be a member of discord and create a world of discord. Even devotees may fight. and it creates clashes between the consciousness of separatism. but try to be a member of the world of harmony. It is not even the land of justice. The clashing plane is made of the three gu√as. not only do we become free of duality. It is the gu√a plane. find fault or disagree with each other on a particular topic. it produces love. there is Vaiku√†ha 72 T . Rarely do we look for the defects within. But if we dive deep. rajas and tamas of Måyå. difference of interests etc. We will find positive love when we go deeper into this world and that is what V®ndåvana is – what K®ß√a consciousness is. there is no such wave-clashing.. no waves can disturb us. It does not produce a disturbance. you can come in connection with the world of harmony. In that plane we are separated from Bhagavån. And before that. the deepest existence of K®ß√a consciousness.As Expressed by Çrîla Çrîdhara Mahåråja by Dhîra-lalitå Devî Dåsî his material world is a place of discord and disharmony. Since K®ß√a reciprocates according to his/her degree of surrender. from K®ß√a. On the surface we see so many disturbing small waves clashing. But when we dive deep. always there is an argument. where does the sådhaka stand? We are practicing K®ß√a consciousness and the answer must come from developing the correct consciousness. especially in Kali-yuga. the land of mercy. That is the land of love. He assures us that once our mind is set. That is V®ndåvana. But if we connect with the deep sea. but also we become full of the quality of love – a welcoming adoration. Vaiku√†ha’s quality is nirgu√a – not only nirgu√a. and this fear may paralyze his or her ability to surrender to guru and K®ß√a. With the guidance of guru and K®ß√a. in a very short time. we come in touch with the more universal characteristic of the world. we can come to this realisation in a very short time. we must dive deep. Love means one who compensates for the shortcomings of others – that is love. a difference of opinion.
” The answer came from Råmånanda Råya. such sacrifice gives others happiness and sustains the general happiness of the place. to pray to get closer to it everyday. as Gopa Kumåra did. If you go on with your duties that are in the realm of var√åçrama-dharma. making it easy for us to understand through the mercy of Çrîla Kaviråja Gosvåmî in his Caitanya-caritåm®ta. There. Everyone is contributing something out of their love. But we are here in this måyika world. Why? To determine what is our goal in life. which is subtler. Actually. We must live a spiritual. in his famous conversation with Råmånanda Råya.” Sva-dharma means var√åçrama-dharma. if we could make progress. everyone is compensating for each other’s shortcomings. If we were to pass through Brahmaloka and enter there. they are not defects really. It is not only I that wants to hear your simple statements. K®ß√a consciousness. Maha. You must discharge them without any remuneration (var√åçrama-dharma-nißkåma). Then again going deeper. In this land. Madhya 8. “I shall recite a verse from the revealed scriptures concerning the ultimate goal of life. without any particular mundane aim. the land of justice. the land of justice. the duties you have to discharge. go deeper!” prabhu kahe – pa∂a çloka sådhyera nir√aya råya kahe – sva-dharmåcara√e viß√u-bhakti haya (Cc. We should connect our duties with that consciousness. Svar. Bhuva˙. We must give up the spirit of exploitation and renunciation because they keep us from approaching K®ß√a. Råya Råmånanda said that viß√u-bhakti is the destination – our adherence is to He who pervades everywhere. Now it is up to us to practice this very mentality. Then. Satyaloka. B®hat-bhågavatåm®tam) we would come to Vaiku√†ha. Mahåprabhu began in a very general and comprehensive way: We should look deeper than performing ordinary duties such as what has already been ordered in the Vedas and Upanißads. If one executes the prescribed duties of his social position. Tapa. you will get viß√ubhakti. the land of divine love. we would find equilibrium. But through love and mercy. the brahma√∂a – a world where separate consciousness clashes and separate interest fights each other. Eho båhya – “This is superficial. deeper life pertaining to a deeper plane. A statement was made on the banks of the Godåvarî River. we would find K®ß√a consciousness.consciousness.57) “What is the goal of our life? Please explain with quotations from scriptures. that has been given in the Çrîmad Bhågavatam. he awakens his original K®ß√a consciousness. Jana. 73 . but still the tendency is there due to our finite nature. and that is the land of V®ndåvana. but I want to also hear evidence. (the hero of Sanåtana Gosvåmî’s book. a world that clashes with injustice – Bhür. Çrî Caitanya Mahåprabhu came to point out that consciousness.
fix my mind upon You and become Your unalloyed devotee? Surely this is not possible for me. Var√åçrama is more for religious principles performed as a routine. Do not fear.59) Someone may say. whatever we do with our present body (if we are aware of the connection with K®ß√a). With this consciousness. Thus. all the fruits must be offered to K®ß√a. will take us closer to the goal of life. But Mahåprabhu replied to Råmånanda Råya that. Eho båhya – “This is superficial. We need to pay more attention to the object and less importance to the form of the activity. the object of our life will mean more to us. (Cc. Råmånanda Råya suggested k®ß√a-karmårpa√a (offering the results of fruitive activities to K®ß√a). go deeper!” Then. Råmånanda said: råya kahe – jñåna-miçra bhakti – sådhya-såra Devotional service mixed with empiric knowledge is the essence of perfection. (Cc. We must not pay too much attention to our external tendencies because the form of our circumstances may change and our duties with them. Råmånanda Råya came with a new light: råya kahe – k®ß√e karmårpana – sarva-sådhya-såra To offer the results of one’s activities to K®ß√a is the essence of all perfection.66) Therefore. whether we are a kßatriya. They may or may not know.” The answer to this objection is found in the Bhagavad-gîtå when Çrî K®ß√a spoke the verse: sarva-dharmån parityajya måm ekaµ çara√aµ vraja ahaµ tvåµ sarva-påpebhyo mokßayisåymi må çuca˙ Abandon all varieties of religion and just surrender unto Me. they have no direct consciousness of K®ß√a or Viß√u. or in this case. all social. and so many practices and they may or may not know how this work links with K®ß√a. go ahead. and whatever we are doing in var√åçrama. But it is better to have a direct consciousness that K®ß√a is the authority. which generally means to perform external activities. çråddha. Var√åçrama-dharma is fixed in convention. They perform Durgå Püjå. socially (since var√åçrama-dharma is a thing of the past). Those who follow that. and not be so conscious of the activities themselves. a bråhma√a. “O Lord. (Gîtå 18. a vaiçya or a çüdra – that does not matter. Madhya 8. national or physical activities. Madhya 8. do not care even to give up the fruit of their actions – even if they did. if we perform our duty.The Lord replied – eho båhya åge kaha åra. We must have no attachment for our external propensities. go deeper!” Then. I shall deliver you from all sinful reaction. “This is also superficial. how can it be possible for me to give up all obstacles on the path of spiritual realisation. we must be particular with the object of life – in this case Çrî K®ß√a. We should look deeper than performing ordinary duties such as has already been ordered in the Vedas and Upanißads. Then. religious.64) 74 .
it is performed on the spiritual plane and untainted by mundane aspirations. that 75 . (Bhåg. If you want to enter into the domain of K®ß√a. you have to realise that everything is superior to you. So he is the master. Jñåne prayåsam udapåsya – one must give up the endeavour for knowledge. He has not entered yet. dedicating their lives to these narrations. how good it is. His serving attitude now becomes more pure. so any loss or gain in this mundane world is of no use to us. words and mind offer all respects to descriptions of Your personality and activities. which are vibrated by You personally and by Your pure devotees. 10. You will be made to understand that your external position is negligible. The recruitment from that side will consider the purity of your purpose – not your present position in that capacity. But this is also superficial. certainly conquer Your Lordship. He is on the verge. jñåne prayåsam udapåsya namanta eva jîvanti san-mukharitåµ bhavadîya-vårtåm sthåne sthitå˙ çruti-gatåµ tanu-vå∫-manobhir ye pråysaço jita jito ‘py api tais tri lokyåm Those who. the world of consciousness. (Gîtå 18. but he has not entered the domain – he is just waiting at the door. he is already established in the consciousness that he is the soul proper.brahma-bhüta˙ prasannåtmå na çaucati na kå∫kßati sama˙ sarveßu bhüteßu mad bhaktiµ labhate paråm One who is transcendentally situated at once realises the Supreme Brahman and becomes fully joyful. You have to go there to be a slave. throw away the process of speculative knowledge and with their body. has real consideration there. When one reaches the brahma-bhüta platform. We understand that we are souls with nothing to do with this mundane world. while your present position does not. Our prospect is in the world of the soul. is very strong. From here your life will be one of a servant eternally. If you can accept such a position of surrender and slavery. how it is useful to you. You will be allowed to ask honest inquiries.14. You stand with your head erect and that won’t do. Of course. From the position of a master he is making inquiries. and he still wants to have the account of loss and gain. The key is in his hands. although You are otherwise unconquerable by anyone within the three worlds. You must bow your head to enter into that land. your aspiration and eagerness. The ego. how great it is. He still thinks he is the master.54) Now we come to the stage of identifying ourselves with spirit. has nothing to do with matter and thus he feels some sort of satisfaction. it seems that you are going to be a slave but the result is the opposite – ajita jita (the unconquerable is conquered). However. the purity of your purpose. and we have nothing to do with this material world. the ‘I’.3) Apparently. you may expect to be educated about this line. even while remaining situated in their established social positions. and not the servant. at the marginal position. not a master.
We have to make arrangements for His interest in all respects and a wholesale dedication for His satisfaction by every atom of our existence. çuddha-bhakti develops from a crude form to a more developed state. but the positive process should be considered and taken. but once we do. with no connection to karma or jñåna. In that way we shall progress and become like the inhabitants of V®ndåvana who consider K®ß√a a thousand times more valuable than their own lives. full of fear and anxiety? By diving deeper we can come to K®ß√a consciousness. By giving.Ajita.” Ajita is being jita. We can get the highest gain through this path. It must take the shape of çånta. this is çuddha-bhakti. the reservation. Then gradually we will find our position in K®ß√a’s service amongst His dearest devotees. We may be fearful to let go of our safe plank in this material ocean full of huge waves at first. Our inquiries should be honest.” Then. Are we to remain in such an animalistic consciousness. The object of our worship or love changes in another way. Awe and reverence. but He sometimes wants to become the slave of His slaves. He is the Master of slaves. The heart is full of service of a peculiar type – that is the criterion. This is the key to success. They have so much affection for the Lord. pomp and apprehensive respect – all these gradually vanish due to more confidence in devotional service. sakhya. (Çrîla Çrîdhara Mahåråja) 76 . K®ß√a will reciprocate accordingly. It is the nature of this world. is conquered in this process. “I accept that here it begins. It is a long process which takes time. we can get as much as we risk. As Çrîla Çrîdhara Mahåråja points out himself. “Go further. As much as we surrender. “This statement is very good. We should aim at finding our service capacity with K®ß√a. And by surrendering fully to K®ß√a we can reach that plane of fearlessness. There we find the unqualified grace of K®ß√a underground. våtsalya and mådhurya-rasa. By surrendering we capture. who can never be conquered. splendor and grandeur. we are free to dive deeper and deeper. In this material world there is fear and anxiety. it is not enough to set our goal just to get out of Måyå. The lower segment of the living entities such as the animals are under the spell of fear. We cannot avoid it. concerned with increasing our service rather than an accumulation of knowledge. Not only to get out of the negative side. I admit it is the plane of love divine.” Then he tells him again. dåsya. Mahåprabhu said to Råmånanda Råya. Mahåprabhu said to Råmånanda.
However. where is the question of currency? Çraddhå is our wealth that gives us impetus to march towards the Absolute Truth. charm and sweetness – specifically towards K®ß√a.” The Vedic aphorism. A worldly petition cannot be couched inside real çraddhå. search for your greatest treasure in Çrî K®ß√a. It is our greatest fortune that in this age Çrî Nityånanda Prabhu who is none other than Çrî Baladeva. On the other hand. the Absolute Reality. The çraddhå that I speak of is not the same as it is perceived by the majority of temple-goers. By nature. a simplehearted person graced with çraddhå will find no difficulty. The Vedas are branched in many directions that cater to the spiritual progress of seekers at different levels. çrutvapyenam veda na caiva kaçcit – even after hearing about the Absolute Truth some don’t understand. It can be said that when the hazy conception of brahma-jijñåsa takes a definite shape. What have you got to lose?” Çrîla Çrîdhara Mahåråja says k®ß√ånusandhåna is the ripe fruit of the Vedas – the plane of Çrîmad Bhågavatam. Much of the Vedas deal with karma-ka√∂a which prescribes many 77 . They fight a losing battle since they will never replace this world of sensory experience with the positive experience of the spiritual world – something that will always elude the mundane senses. “Take the Name of K®ß√a. athåto brahma-jijñåsa marks the beginning of one’s spiritual transaction and çraddhå is the currency. After all. Çraddhå can only be for k®ß√ånusandhåna – the search for Çrî K®ß√a. Spiritual knowledge is such that while a great scholarly philosopher goes amiss in understanding the Absolute Truth. it does not take a philosopher to understand the Absolute Truth. çraddhå propels one towards beauty. “I have nothing to ask. I am satisfied with what I have and I worship my Creator out of gratitude. but it does require eyes that can appreciate beauty. is calling people of faith (çraddhå-vån jana he).What Have We raddhå is a wonderful substance. In the Bhagavad-gîtå. Empiric philosophers and scientists will eventually deduce through logic that this material world is futile. çraddhå also cannot harbour the feeling. it is k®ß√ånusandhåna. K®ß√a says. If there is no transaction. it does not require complex deductions to understand that a rose is beautiful. In no time it transports us beyond the calculations of this world.
the fear of death is subdued and thereby the greatest calamity of life is defeated. Only the divine 78 . or any physically taxing vows in order to reach the Absolute Truth. People that follow karma-ka√∂a are essentially selfish.Got to Lose? by Advaita Åcårya Dåsa Brahmacårî rituals that will award higher births. their husbands did not even recognize Him even when He was at their doorsteps. the senses wither away. they are assured to have the mercy of K®ß√a. Kuntî-devî says. bhavato‘darçanaµ yarhi h®ßîkå√åm iveçitu˙ – “On not being able to see You. They would even give up their lives when thwarted in their attempt to meet K®ß√a. Die to live – each death is a death of our selfish being and a birth of fresh dedication to K®ß√a. The ritualistic bråhma√as were more interested in calculations and rituals prescribed in the Vedas. By embracing death in this way. One wonders – what has happened to the value of mortal existence? The life that we are trying to hold on to so desperately seems only like a tool to achieve the death of our present selves. We have heard expressions from devotees that they are ready to accept millions of births if. But the attraction of the yajña-patnîs was such that they rushed out to meet K®ß√a and Balaråma without considering their status within var√åçrama as the wives of bråhma√as. or their duties towards their husbands. aß†å∫gayoga.” Such is the fire of k®ß√ånusandhåna that it devours all the charms of mortal existence. and as per Bhagavad-gîtå. and lead to material enjoyment. We find in the earthly pastimes of Çrî K®ß√a that the yajña-patnîs were most intensely attracted to K®ß√a simply by hearing about His qualities. power. We have also heard devotees curse their own selves to take millions of births when there is the slightest error on their part in serving their guru. What then have we got to lose? Çrîla Çrîdhara Mahåråja says that externally we need not move mountains or oppose river currents in the form of long periods of penance. wealth. grand Deity worship. whereas. elaborate yajñas. after that. they do not attain the resolve to fix their minds on the Supreme Lord until they are shaken by the character of an unalloyed devotee of K®ß√a endowed with çraddhå.
not only do they conquer worldliness.” This is also our aspiration. Uddhava. The guru inspires us to search for Çrî K®ß√a and teaches us the secrets of devotional service. More than anything else. When we take a step towards sådhu-sa∫ga and accept a guru. and detachment from things not related to K®ß√a happen simultaneously for the one who finds true humility in wholehearted surrender to one’s guru (prapadyamånasya). Even though there is no necessity to move mountains or oppose river currents. is wonderstruck by the intense feeling of the gopîs. worldliness is a disease. He thinks. Still. the most confidential and dear associate of K®ß√a. Yet. he shows us our aspiration. we begin our internal journey towards true humility. anything that does not conform to worldliness is abnormal. talk of themselves as just being ordinary women. when the highest goal of human life is to become a madman. what have we got to lose? Çrîla Çrîdhara Mahåråja teaches us that in the line of Mahåprabhu. Although he says. The gopîs. even a million births is not enough to repay our guru for giving us this aspiration. This is very exclusive to the line of Mahåprabhu beginning with Çrî Mådhavendra Purî. We find the same feeling in the songs of Çrîla Bhaktivinoda ˇhåkura. he has gifted us this gem of a song: kabe gaura-vane. transcendental experience of the Lord. To be madly in love with K®ß√a is no small achievement. pareçånubhava and viraktir – devotion. The ˇhåkura is alive in this contemplation and out of his causeless compassion towards us. Çrîla Guru Mahåråja says that our aspiration is to become a madman. oh fie! My knowledge has become my greatest enemy. fallen in the deep well of household affairs (geham jußåm). although being the most favored by K®ß√a. In one of his lectures. internally we will have to cross many oceans and planets in the form of different layers of ego to reach the true plane of humility. intense humility and separation and the highest aspiration go hand in hand. suradhunî-ta†e ‘hå rådhe hå k®ß√a’ bale kå∫diyå be∂å’ba. Should we accept millions of births just to become a madman? On the contrary. Bhakti. our ultimate engagement in the service of Çrî Çrî Rådhå-K®ß√a. but just by diving into the depths of humility they reach the zenith of spiritual realisation and make K®ß√a their own. The followers of Mahåprabhu are the best amongst the sober because. They think that K®ß√a is the property of yogîs and liberated souls.sound of the Holy Name is sufficient in all respects when taken with true humility. For the sober. Çrîla Bhaktivinoda ˇhåkura gives us a vivid glimpse of our aspiration in the following prayer. deha-sukha chå∂i’ nånå latå-taru-tale 79 . What should I do? Where can I find such a simple heart as that of the gopîs? Even after a million births I will not succeed in achieving a fragment of the amount of love that the gopîs have for K®ß√a. “Fie. Let me just roll in the dust of their lotus-feet and purify myself (asåm aho cara√a renu jußåm). For the worldly-minded majority. we will do all those things if it pleases our guru and thereby make progress internally.
raising a loud uproar of “K®ß√a! K®ß√a!” dhåma-våsî jane. çva-paca-g®hete. “O Rådhe! O K®ß√a!” and I will completely forget about all the so-called pleasures of this material body. oh when will I wander here and there. pranati kariyå mågiba k®påra leça vaiß√ava-carana renu gåya måkhi dhari’ avadhüta-veça When will I bow down to all the inhabitants of the holy land of Navadvîpa and receive a bit of their causeless mercy? I will smear the dust of the Vaiß√avas’ lotus-feet all over my body. and in ecstasy I will roll to and fro on the banks of the river. I’ll keep this article short – not only out of courtesy towards the reader. mågiyå khåiba piba sarasvatî-jala puline puline. the most competent representative of the purest line of Mahåprabhu. has shown us this aspiration out of his causeless mercy. and I will thus become one of the maidservants of Çrîmatî Rådhårå√î. and I will wear the dress of a mad wandering mendicant. therefore the topics related to Him are also infinite and infinitely sweet. K®ß√a is infinite. This is our saving grace. it is beyond my diseased state to have a taste for even a fragment of it. And yet.When. ga∂å-ga∂i diba kari k®ß√a-kolåhala When will I be able to live so simply by begging some food from the homes of the untouchables who live here and there? I will drink the water of the Sarasvatî. sphüribe nayane haiba rådhåra dåsî When I factually observe that the transcendental land of Navadvîpa is non-different from Çrî Vraja-bhümi. Then I will see the true form of the transcendental realm opening up before my very eyes. then I shall be transformed into a Vraja-våsi also. my Gurudeva. bheda nå dekhiba haiba varaja-våsî dhåmera svarüpa. Otherwise. but also because the topic that I speak of may become too high for my small mouth. gau∂a-vraja-vane. weeping under the shade of the trees and creepers along the banks of the celestial Ga∫gå in Navadvîpa? I will cry out. what have we got to lose? 80 . However.
Deva-deva Jagat-pate by Rüpånuga Dåsa Brahmacårî 81 .
Seeking material benedictions is for less intelligent beings who are driven by lust. Anything outside this process is considered worthless and insignificant. antavat tu phalaµ teßåµ tad bhavaty alpa-medhasåm devån deva yajo yånti mad-bhaktå yånti måm api The results achieved by persons of little intelligence are temporary. 82 S .23) The common idea that is floated around in the present era of spiritualism by so-called gurus and spiritual preceptors is. Generally in India. either due to the desire for material prosperity or simply due to lack of proper knowledge. a Vaiß√ava never disrespects the demigods.ome of us are very fortunate to be under the shelter of a bona-fide spiritual master who is imparting the true meaning of Vedic knowledge. a fake god-man or just an ordinary rock covered with vermillion and turmeric! This idea of ‘all is one’ is fallacious and one of the many reasons why there are so many misconceptions about Bhagavån. you will attain the Absolute Truth because all paths leads to the same destination” – whether you worship a powerful deva. He clearly knows that they are serving the Supreme Lord in their own capacities and are directly empowered by Him. “Regardless of what or whom you worship. the Supreme Lord Çrî K®ß√a spoke directly to His dearmost friend and student Arjuna about the different aspects of demigod worship and also about those who worship Him directly. Since they hold some elevated position and powers. at times. At the same time. But a Vaiß√ava has a much higher understanding of the ontological position of the demigods and never indulges in their worship. Those that worship the demigods reach them. but My devotees attain Me. The sole purpose of their existence is to develop pure love towards the Supreme Godhead and serve Him eternally. By the mercy of Çrî Guru and Hari. Hence. have no interest in worshipping or meditating on demigods. Vaiß√avas on the other hand. Unless one comes in connection with the Vaiß√ava tradition. sects and ancestries one is thoroughly committed to different demigods. it is highly unlikely for anyone to understand the Supreme position of Çrî Hari. On the battlefield of Kurukßetra. The demigods are assigned to various tasks managing the material world. common people may find it very hard to understand or accept the fact how K®ß√a is the Supreme Being. we are bestowed the knowledge of understanding the qualities of the Supreme Lord and His position according to our capabilities. greed and selfishness. just like the appointed subordinates of a head of state or a king carrying out different duties. One of the foremost philosophical points for a devotee to understand is the distinction between the Absolute Truth and His subordinates. they can easily grant benedictions to those who seek material benefits. a devotee who has the proper understanding of the Vedic scriptures and is under the shelter of Çrî Guru will always understand the difference between the worship of Çrî Hari and the demigods. (Gîtå 7. However. the worship of demigods is predominant and depending on different regions. devî.
will attain the supreme abode of Godhead and reside there eternally. (Varåha Purå√a) vede råmåya√e caiva purå√e bhårate tathå ådåv-ante ca madhye ca hari˙ sarvatra gîyate In the Vedas. though they do not know that they are created by Me because they are deluded by My illusory energy. (Mahåbhårata) nåråya√a˙ paro devas tasmåj jåtaç catur-mukha˙ tasmåd rudro’bhavad deva˙ sa ca sarva-jñåtåµ gata˙ Nåråya√a is the Supreme Being and from Him Brahmå was born. Brahmå tells his son Nårada: våsudeva parityajya anya deva upåsate sva-måtaraµ parityajya çvapacîµ vandate hi sa˙ 83 . the Råmåya√a. From Him the demigods attained all knowledge. When K®ß√a Himself assures us of this through His own words. we should never be bewildered by other forms of worship. demigods may have to take birth again in lower planets depending on their actions. the Mahåbhårata and Purå√as. as well as within the middle. or at times they may even advance to the spiritual abode of the Supreme Lord after rendering devotional service to Him from their positions. But a person with higher intelligence understands that it is the Supreme Lord who creates and empowers demigods with their various potencies.Those who desire material prosperity and seek worldly pleasures worship the demigods and may even attain the respective planetary systems of those gods in this material world for a limited period of time. One may argue that even demigods are highly praised in the Vedic scriptures and they too seem to possess many supernatural qualities. practices and affiliations to lesser personalities. Çåstra also clearly mentions the different results one procures when worshipping the demigods as opposed to the worship of the Absolute Truth. Similarly. once his term is finished. who is self-realised and who only seeks to serve the lotus-feet of Çrî Hari. from the very beginning to the end. just like a government servant may enjoy a certain status and benefits while holding office. However. Çiva and others are created by Me. (Hari-vaµça) There is a multitude of çåstric references establishing Çrî Hari as the supreme authority over all the demigods. prajåpatiµ ca rudraµ cåpy-aham eva s®jåmi vai tau hi måµ na vijånito mama måyå-vimohitau Çrî K®ß√a said – The Prajåpatis. positions and prestige. In the Skanda Purå√a. he is not entitled to the same benefits. only Lord Hari is glorified. from whom Çiva was born. But a devotee of the Supreme Lord.
one should avoid sa∫kalpa. nor wear kuça.One who neglects the worship of Våsudeva and worships other gods is like one who gives up his own mother to show respect to a lowborn woman who eats dogs. one who is initiated with viß√u-mantra never worships demigods in order to gain material benefits. In relation to this verse. to solve mundane difficulties or overcome astrological doßas etc. dåna. those arising from personal desire. This is also explained in the Revå-kha√∂a of Skanda Purå√a: sa∫kalpañca tathå dånaµ pit®-devårcanådikam viß√u-mantropadiß†haç cen-na kuryåt kuça-dhåra√am If one is initiated into the mantra of Viß√u. Çrîla Gopåla Bha††a Gosvåmî. Çrî Madhvåcårya states: viß√or upekßakaµ sarve vidvißanty-adhikaµ sura˙ pataty-avaçyaµ tasmai hari√å taiß ca påtita˙ All the demigods become hateful towards one who ignores Viß√u. Therefore. says: What to speak of brahmacårîs and others. Gopåla Bha††a Gosvåmî also quotes the following verse from the Rudra-yåmala: itåreßåµ ca devånåµ manaså yadi püjanaµ viß√u-bhaktas tu kurute hy-aparådhåt pataty-adha˙ If a devotee of Viß√u worships any other demigod even in his mind. charities or vows that are in connection with either the worship of the demigods or the worship of the ancestors by çråddha and tarpana. he falls down because of this offence. Such a fallen person is pushed into the darkest regions by them. The Vasiß†ha-saµhitå also states: nityaµ naimittikaµ kåmaµ dånaµ sa∫kalpam eva ca daivam karma tathå paitraµ na kuryåd vaiß√avo g®hi A householder Vaiß√ava should not perform any fruitive activities prescribed on a daily or periodic basis. in his Sat-Krîyå-Såra Dîpikå. 84 . worship of the forefathers and demigods. even g®hasthas who are initiated by a bona-fide guru with viß√u-mantra – being under the complete shelter of the Lord – must never perform any rites apart from the worship of Lord Viß√u.
Çrî Guru is regarded as higher than all the demigods because of his complete surrender to the lotus-feet of the Lord. 85 . Çrî Guru and the Vaiß√avas. Thus. However. What happens? One who is bound with the ropes of such material activities. någas. even if a devotee of Lord Viß√u does such activities out of illusion. as aspiring devotees we should never neglect to show respect to K®ß√a’s appointed representatives.” Of all offences. He is never perturbed by the material elements and he is solely dependent upon the mercy of the Supreme and never forgets Him. In reality.Çrî Gopåla Bha††a Gosvåmî elaborates: What to speak of anything else. In other words. he falls down because of committing sevåparådha and nåmåparådha (offences to the service and the Holy Name of Lord Viß√u). demigods are miçra-bhaktas (mixed devotees) who engage in sense-gratification and sometimes forget their temporary positions due to the illusory potency of Måyå. a human. Such a humble attitude will help us to become better servants of Çrî Hari. an animal or even an insect. devîs. those who neglect the worship of K®ß√a in order to worship devas. a devotee is always better situated than the demigods in terms of pleasing the Lord and attaining His supreme abode. the demigods (püjya devas tata˙ sadå). Despite their elevated material status. tad bhaktånåm upekßakå˙ kuryur viß√åv api dveßam –“Those who neglects Hari and His devotees are to be considered offenders at the lotus-feet of the Lord. sometimes goes to the heavenly planets and sometimes goes down to the lower planets. bhütas etc. Çrî Madhvåcårya states. That is his position. do so under the influence of the Lord’s illusory energy and make offences at the Lord’s lotus-feet. A true Vaiß√ava shows respect to all jîvas. by serving and worshipping the spiritual master. bewilderment or carelessness. vaiß√ava-aparådha is the most dangerous and distances one from service to the Supreme. all problems can be overcome because Çrî Guru is sarva-devamaya – the sum-total of all the demigods. whether it be a demigod.
at some point in the future. Unlike other religious scriptures. Some. This knowledge originates from it’s eternal source outside of this temporal realm. the whole canon of Vedic knowledge is creditable. these Abrahamic religions. Babylonians and Assyrians were practiced for thousands of years and affected vast numbers of people. they do not point to a higher source of knowledge and their texts have not been altered or revised. Yet we find that the theology found in other religions mainly deals with basic morality and fails to evolve beyond that. However they all have one thing in common . this is still very recent in terms of human history on this planet. However. Christianity. can be traced back to a human source. or untainted by the faulty senses of mortal man. In relation to some of the religious systems that preceded them. 1800 BCE) and other Old Testament prophets have been disproven by modern scholars due to a lack of any tangible evidence. Therefore. will continue to exist in the future. before the cult of Osiris came into existence. the Vedas are not attributed to any author. The core of Vedic literature describes in minute detail the nature of the soul and our eternal relationship with God. these Abrahamic faiths are still quite young. While the Vaiß√avas put emphasis on certain portions of the Vedas that pertain to self-realisation and the worship of K®ß√a. However. Greeks. Arguments to set the roots of these three religions with Abraham (approx. Romans. long before the Greeks built their temples to Apollo. the fervor of their prayers and the conviction of their followers. Despite their claims of being the eternal word of God. Everything that is born in this temporary world has a beginning and an end. Islam and Judaism. The Vedas are known as apaurußeya. At present. but he does not claim credit as the author of this vast body of knowledge. was formulated sometime between 400-200 BCE. such as those of the Egyptians. Despite the predictions of their priests. 88 H .they were prevalent for a period of time but ultimately faded away and only exist today in our history books. the Vedic culture of India was thriving with its timeless system of self-realisation. before the Assyrians began their worship of Ashur. they will suffer the same fate as all the manmade religions that came before them. Vedic knowledge comes from an eternal source and thus. Archaeological evidence has proven the worship of Viß√u/K®ß√a predates all known religions of the world. Olmecs. Judaism. just like their predecessors. Phoenicians. they did not carry on into eternity. Çrîla Vyåsadeva is well known as the compiler of the Vedas in their written form. While the man-made belief systems of this world will come and go as they always have. Mayans. the vast majority of theists in the world count themselves as followers of the three Abrahamic religions. The oldest of the three.Vaisnavism & Religious Equality by Gaura-Gopåla Dåsa Brahmacårî istory shows us that numerous religions and cults existed throughout the ancient world.
Such dialogue can only be maintained on a very superficial level because when one analyses the teachings of these various faiths. From these verses wes see that K®ß√a does not condone capricious acts of violence and expects His devotees to tolerate all insults and to reject identification with the material body: ati-vådåµs titikßeta nåvamanyeta kañcana na cemaµ deham åçritya vairaµ kurvîta kenacit 89 . They hope that such comparisons will accord them broad acceptance in modern society. Then two she-bears came out of the woods and tore forty-two of the children to pieces. Even one quote about the God of Abraham from the books of these religions should be enough to convince any discerning devotee that the sweet personality of Çrî K®ß√a is incomparable and cannot be associated with such fabricated deities. a true Vaiß√ava would find such comparisons nonsensical at the very least and offensive at best. After analyzing the nature of these Abrahamic gods. many Vaiß√avas engage in interfaith discourses in order to find similarities between the eternal Vaiß√ava system of sanåtana-dharma and the temporary man-made religions of this world. (2 Kings 2:23-24) In contrast with this contemptible and merciless scenario where ‘God’ sends bears to tear little children to pieces due to the whimsical curse of his follower.” they shouted. The inevitable result of interfaith discussion will be the practitioner of Vaiß√avism trying to equate K®ß√a with the deities worshipped in these Abrahamic religions. Beyond this. Yet ultimately. They feel the need to include such things as Buddhist meditational techniques. While he was on his way. “Go up baldhead. some modern practitioners of Vaiß√avism (perhaps due to sentimental attachment to previous religious beliefs) find it necessary to augment their devotional disciplines with practices and ideas from other religions. For the benefit of the reader I have included a few comparative quotes from the Abrahamic scriptures and the Vaiß√ava texts – From there Elisha went up to Bethel.Despite all this. philosophical equality is out of the question. such mundane comparisons are a compromise of faith and will only dilute the essential teachings of sanåtana-dharma. alternative readings of the Bible and studies on the lives of various holy men of other faiths. some small boys came out of the city and jeered at him. the next two quotes are from Vaiß√ava çåstra regarding the nature of a true devotee of God. “Go up baldhead!” The prophet turned and saw them. and he cursed them in the name of the Lord.
One should tolerate all insults and never fail to show proper respect to any person. Avoiding identification with the material body, one should not create enmity with anyone. (Bhåg. 12.6.34) çrî-bhagavån uvåca k®pålur ak®ta-drohas titikßu˙ sarva-dehinåm satya-såro ‘nvadyåtma sama˙ sarvopakåraka˙ The Lord said: O Uddhava, a saintly person is merciful and never injures others. Even if others are aggressive he is tolerant and forgiving toward all living entities. His strength and meaning in life come from the truth itself, he is free from all envy and jealousy, and his mind is equal in material happiness and distress. Thus, he dedicates his time to work for the welfare of all others. Thou shalt not bow down thyself to other gods, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. (Exodus 20.5) That the Jewish nation is the only nation selected by God, while all the remaining ones are contemptible and hateful. (The Talmud, Zohar Vayshlah 177b) In contrast to the above quotes where God is described as jealous and racist, K®ß√a has clearly stated below that He is impartial, equal to all and does not envy any person: samo ‘haµ sarva-bhüteßu na me dveßyo ‘sti na priya˙ ye bhajanti tu måµ bhaktyå mayi te teßu cåpy aham I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him. (Gîtå 9.21) Lo! Those who disbelieve our revelations, we shall expose them to the fire. As often as their skins are consumed we shall exchange them for fresh skins that they may taste the torment again. Lo! Allah is ever Mighty and Wise. (Quran 4.56) In the Vedic literature, there is no such thing as eternal damnation – even for those who reject K®ß√a. He is merciful to all living beings: roma-küpa-bhramat-ko†i-ko†i-brahmå√∂a-ma√∂ala prasüva åga˙-sahana jagan-måtar jagat-pita˙ 90
O K®ß√a, millions of universes emanate from the pores of Your transcendental body. O father and mother of the universe, just as a mother tolerates the offences of her children, You tolerate the offences of the living entities. (K®ß√a-lîlå-stava 39.154) These are just a few comparisons to show how dissimilar these conceptions of God are with K®ß√a. Are these really the words of God? Are these even the words of a civilised nation? Although The Bible states in the Book of Genesis that man was created in the image of God, it would seem from his flawed character that the God of Abraham was actually created in the image of man – a man who is jealous, vindictive, unforgiving, bloodthirsty, racist and genocidal. He is devoid of any real divine qualities. There are no redeeming or endearing characteristics to be found in him whatsoever. He can only be compared to a malevolent and delinquent child who has been given super powers over mankind. Is there any comparison to be made with K®ß√a here? A religion that after thousands of years has not understood the fundamental nature of God does not deserve to stand next to Vaiß√avism. What is the neccessity to seek acceptance from religions professing to be religions of peace, that have been spread through violence, intimidation and corruption? The practitioner of Vaiß√avism has a veritable banquet of transcendental understanding within his grasp – why should he go searching for spiritual nourishment from a confusing amalgam of manufactured creeds? When one attempts to seek acceptance from these religions it validates their false philosophies and misrepresents the path of sanåtana-dharma. The defining reason why Vaiß√avas should maintain a separate identity from other religious beliefs is that Vaiß√avas are personalists. The Vaiß√ava philosophy teaches a message of a personal and individual God who is knowable, beautiful and captivating. All other faiths, whether it is Christianity, Buddhism, Islam, Judaism, Jainism, Sikhism or Hinduism, teach a non-personal conception of God. To them, God is either unknowable, unattainable, one with everything and everyone, or simply non-existent. Impersonalism (nirviçeßavåda) and voidism (çünyavåda) are the complete antithesis of Vaiß√ava philosophy. For Vaiß√avas to try and find theological similarities and claim that ‘all roads lead to Rome’ is to belittle the teachings and activities of the entire paramparå. This is not to incite hatred towards people of other faiths, but to promote real knowledge and real understanding free from misguided ideas. With such a wealth of knowledge and understanding, it is the duty of all Vaiß√avas to share this with others. Sharing the knowledge of K®ß√a and showing the example of what the human form of life is truly meant for is a real example of interfaith relations. The K®ß√a conception is the pinnacle of theism in it’s purest form. It does not need to be augmented or altered to fit. Without a doubt, full satisfaction will be found in the flawless teachings of Çrî K®ß√a. ekaµ çåstraµ devakî-putra-gîtam eko devo devakî-putra eva eko mantras tasya nåmåni yåni karmåpy ekaµ tasya devasya sevå (Gitå-måhåtmya 7) 91
In this present day, people are very much eager to have one scripture, one God, one religion, and one occupation. Therefore, let there be one scripture only, one common scripture for the whole world – Bhagavad-gîtå; let there be one God for the whole world – Çrî K®ß√a; one hymn, one mantra, one prayer – the chanting of His name: Hare K®ß√a, Hare K®ß√a, K®ß√a K®ß√a, Hare Hare/ Hare Råma, Hare Råma, Råma Råma, Hare Hare; and let there be one work only – the service of the Supreme Personality of Godhead. (Çrîla Prabhupåda – Introduction to Bhagavad-gîtå)
Report by Svamî B.V. Giri
By the mercy of Çrîla Guru Mahåråja and Çrî Çrî Gaura-Rådhå-Mådhava, our Janmåß†amî celebrations were very successful in 2012. Both the åçrama devotees and our congregational members began preparations two months ahead by sending out invitations, collecting donations and bhoga and arranging for lighting, car parking, security etc. A new dress was presented to the Deities on Janmåß†amî made from purple silk that Çrîpåda Mådhava Mahåråja had brought from China recently. Our thanks go to Gopåla Dåsî Måtåjî for her service of designing and overseeing the work on the outfits. In the morning of Janmåß†amî, Çrîla Guru Mahåråja gave class and then gave hari-nåma initiation to four devotees – Sanåtana Dåsa, Mådhava Dåsa, Paramåtmå Dåsa and Råma Dåsa. Throughout the day there were various activities such as bhajanas, kîrtanas, a yajñå, flute-recitals, nagesvaram, a rathotsava, årati etc. An estimated eight-thousand people came to Govindajî Gardens to take darçana of Çrî Çrî Rådhå-Mådhava, participate in the kîrtanas and to honour prasådam.
After offering guru-püjå to Çrîla Prabhupåda at the samådhi. Çrî Vyåsa-Püjå was held outdoors due to the dry spell that we experienced during the monsoon season in Karnataka. Finally guru-püjå was offered to Guru Mahåråja and gifts were presented to him by disciples and well-wishers. Çrîpåda Viß√u Mahåråja spoke first and glorified Guru Mahåråja and explained how he is always thinking of his disciples welfare. Çrîla Guru Mahåråja presented gifts to all the devotees who had helped make our recent Janmåß†amî festival a success. Various disciples read their offerings and finally Çrîla Guru Mahåråja spoke some words glorifying our guru-varga.Vyåsa-Püjå 2012 For the first time. Guru Mahåråja sat on his vyåsåsana under the banyan tree to receive homage from the devotees. In turn. 94 .
Jagadîçvara Prabhu helped to renovate our old goçålå in the åçrama. Special thanks go to Deepa Måtåjî for the wonderful peacock-dress that she designed and made for the Deities. prior to the purchase of the cows. we celebrated Govardhana Püjå. 95 . Also. Our new cows were nicely decorated and worshipped along with Çrî Giri-Govardhana. Kannada Bhagavad-gîtå In December 2012 Gosai Publishers printed Çrîla Guru Mahåråja’s Bhagavad-gîtå commentary in Kannada.Govardhana Püjå 2012 During the auspicious month of Kårttika. Lakßmî and Ekådaçî are two Jersey cows that are presently being taken care of by Gaura-Gopåla and Satyaråja. The translation was done by Caitanya Dåsa with help from Çyåmasundara who edited the text and Rasikånanda who did the design and layout. Go-seva In October 2012 Våmanadeva Dåsa purchased two cows for Govindajî Gardens.
Rüpånuga and Gaura-Gopåla. 96 . Guru Mahåråja took the opportunity to preach to many of the foreign guests at the camp as well as some of the local Hindu pilgrims. Quite a few Bhagavad-gîtås were distributed by our devotees as well as Devavision Kumbha-Mela DVDs. While at the Mela.Mahå Kumbha-Mela 2013 In February Çrîla Guru Mahåråja attended the Mahå Kumbha-Mela in Allahabad accompanied by Çrîpåda Viß√u Mahåråja. Kuñja-vihårî. Giri Mahåråja. Guru Mahåråja was enthusiastic to be at the Mela and spoke of his experiences of the 1977 Kumbha-Mela with Çrîla Prabhupåda and the 1989 Kumbha-Mela.
At 5:00pm there was an abhiçeka for Mahåprabhu followed by a rathotsava and årati. Pånihå†i Mahotsava and Ratha-yåtrå 2013 In July 2013 our devotees celebrated both the Pånihå†i Cîra-dahî Mahotsava of Çrîla Raghunåtha Dåsa Gosvåmî and Lord Jagannåtha’s Ratha-yåtrå festival. A few weeks later. Guru Mahåråja gave specific instructions last year how he wanted the Pånihå†i festival to be celebrated. After the morning class there was chanting of Çrîla Çrîdhara Mahåråja’s Prema-dhåma-deva Stotra and bhajanas continued throughout the day. 97 . Ratha-yåtrå was celebrated with class by Çrîpåda Viß√u Mahåråja and Giri Mahåråja about the significance of Lord Jagannåtha’s ratha festival and culminated in a rathotsava where devotees performed sa∫kîrtana while pulling Lord Jagannåtha’s chariot around the temple compound. Everyone then honoured Mahåprabhu’s prasådam. The Deities were dressed in a new multicoloured dress designed by Deepa Måtåjî. Accordingly.Gaura Purnima 2013 The 528th appearance of Çrî Caitanya Mahåprabhu was celebrated by our devotees on March 27th 2013. devotees sat outside under the banyan tree and listened to the story of Raghunåtha Dåsa Gosvåmî from Çrî Caitanya-caritåm®ta. An årati was offered to Çrî Çrî Gaura-Nitåi and devotees partook of a variety of flat-rice preparations.
then moving on to ‰ßikeça. the source of the Ga∫gå. 98 . Here we saw the samådhi of the great propounder of Måyåvåda philosophy. Ådi Ça∫kara. Our final destination was Badarînåtha. Fortunately for us. Ga∫gotrî. the famous temple of Lord Viß√u and the cave of Çrîla Vyåsadeva in the village of Må√å. Yet despite the austerity. taking darçana of the famous glacier was a reward in itself. the temple of Çiva nestling at the base of the mighty Himalayas. myself and Gaura Gopåla Dåsa travelled for four weeks to North India to see the Himalayan Chår-dhåma (Yamunotrî. The long trek to the Ganges Glacier was an amazing experience. we managed to safely return to Govindajî Gardens a week before tragedy struck Uttarkhand when massive floods devastated the whole area. Kedarnåtha and Badarînåtha) and to take photos and footage for an upcoming Devavision documentary. albeit physically taxing.Himalayan Pilgrimage In early May. Starting at the holy city of Haridvåra. we first went to the source of the Yamunå River at Yamunotrî then onto Ga∫gotrî and Gaumukh. Our next stop was Kedarnåtha.
UFOs. such as Çrîla Çrîdhara Mahåråja.Gaudiya Touchstone Three new issues of Gaudiya Touchstone. Çrîla Sarasvatî ˇhåkura and Çrîla Bhaktivinoda ˇhåkura into English. videos and correspondence for future reference. scientific topics as well as essays by Çrîla Guru Mahåråja and our previous åcåryas. Additionally. Rasikånanda Dåsa has been providing the layout and Advaita Åcårya Dåsa is the webmaster. photos. we have been transcribing Guru Mahåråja’s lectures as well as the talks of Çrîla Çrîdhara Mahåråja for use in books and on-line publications. essays on Indian art. 99 . Sanåtana Dåsa has also been helping considerably to translate Bengali articles and lectures of our previous åcåryas. The new issues cover a wide range of topics such as the Mahå-Kumbha-Mela. our online magazine. Çrîla Guru Mahåråja is the Editor-in-Chief of the publication. Çrîla Purî Mahåråja. Archiving. January 2013 and May 2013. articles and publications. were published in September 2012. Transcribing and Translations Beginning in 2012 we started to archive all of Çrîla Guru Mahåråja’s audio files. the temple-town of Melkote. We were able to purchase a 12TB digital storage system for this important project.
In March. Shettahalli in Mandya District where many copies of our Kannada Gîtå were distributed. Where they used to grow. Gurudåsa helped to organise a Bhagavad-gîtå yajña in K. Most of the bamboos were removed with great effort and burned. tulasî-bushes and trees. the devotees have been busy planting flowers. 100 . The bamboos that were originally planted in the early days had become old and dry and their thick roots were destroying the walkways. Balaråma and Bhakta Vishal. Gardens This last year was a busy one in the åçrama gardens.Monthly Prasådam Distribution Every month our devotees have been going from village to village near to Govindajî Gardens performing nåma-sa∫kîrtana and distributing Çrî K®ß√a prasådam. Weekly Programmes in Mysore and Mandya Preaching programmes have been going on regularly in Mysore and Mandya with the help of Madhuma∫gala. Most of the programmes have been held in local temples as well as the homes of our congregation. This service is being organised by Çyåmasundara Dåsa and Gurudåsa.
Kaliya Mardana Krsna Asrama . the surfing experience. The åçrama received about 135 to 150 guests during that time and most of them stayed with us for an extended period. Bollywood actor Mr. 101 . In January 2012 the åçrama bought a new Zodiac inflatable boat and 15Hp motor to take guests along the Çambhavî River.Mulki Report by Kuñja-vihårî Dåsa The Kålîya-mardana K®ß√a Åçrama in Mulki (Åçrama Surf Retreat) had another great year from August 2012 to August 2013. one of our guests from Australia. We received great testimonials from all our guests who highly appreciated the åçrama ambience. Chris Wood. Many of the guests showed a keen interest in K®ß√a consciousness and left the åçrama with copies of Çrîla Guru Mahåråja’s Bhagavad-gîtå. Çrîla Guru Mahåråja’s friend and our åçrama well-wisher. Gaura-na†aråja’s yoga classes. pizzas etc. Sunil Shetty and his brother Dhanajaya Shetty donated a brand new SeaDoo jet-ski and from now on there will be plenty of jet-ski activities in addition to surfing at the åçrama. helped us build a wood-fired mud oven for cooking bread. the taste of K®ß√a prasådam and the friendliness of the åçrama members. In December 2012.
more than 100 participants from around India took part in Spice Coast Open and a few foreign surfers also took part in the open category. Jonty Rhodes. 102 . who is also an avid surfer and who has a huge fan base in India. cash awards and many consolation prizes for winners and participants. One of the prime objectives of SFI has always been to hold India’s first official surfing event to promote and develop the sport in India. Altogether. the ex-South African cricketing star. Later he addressed the media about surfing and praised the efforts of SFI in promoting the sport in India.Surfing Federation of India Events Report by Rüpånuga Dåsa The Spice Coast Open Surf Event The Surfing Federation of India (SFI) was established in 2011 by our devotees from the Mantra Surf Club at the Kålîya-mardana K®ß√a Açrama in Mulki to make surfing an acknowledged sport in India. the event had an excellent crowd turnout with lots of curiosity about the sport of surfing. SFI is now recognised as the National Governing Body for surfing in India by the ISA (International Surfing Association) which is the World Governing Authority for Surfing. The event got extensive national media coverage and wide publicity throughout the duration of the event. SFI had also roped in international judges from Thailand to preside over the programme. Over the course of three days. The Spice Coast Open came to an end with a prize distribution ceremony which included surf trophies. The event got underway at Kovalam Beach in Kerala from May 3-5. inaugurated the event with some inspiring words to all the participants. 2013 with the support of the Kerala Tourism Department.
In normal conditions. For the next few weeks. Previously. there was a discussion between Rüpånuga. setting a world record for Stand Up Paddle. The journey began from Manali in Himachal Pradesh and went towards Ladakh in Jammu and Kashmir. The task was to explore large bodies of water and river rapids. 10 fold! We managed to go to some of the world’s highest lakes and grade-four river rapids at an altitude of 16.000 feet. strength and endurance.000 feet. In their case. they needed more than all of these.Stand Up Paddling Expedition in the Himalayas During the surfing event in Kerala.000 feet. get acclimatised to altitude sickness. 103 . The challenges they faced were sometimes the simplest of everyday things such as finding good food/shelter as well as battling out tough terrains and weather conditions. whereas our expedition would begin at 12. Kirtanånanda and a friend of our Mulki åçrama. April Zilg who is the Stand Up Paddling (SUP) ambassador to India. SUP requires good balance. The challenge that laid ahead was to pass through some of the highest mountain passes in the world. Ultimately the expedition was a great success and in a few months time it will be widely published across many magazines around the world and will officially enter the Limca Book of Records. the crew prepared themselves rigorously training and getting ready for the expedition. take out our SUP boards and paddle in the freezing waters at higher altitudes. erratic weather and extreme terrains. about leading a SUP expedition to some of the world’s highest altitudes in Himachal Pradesh and Ladakh. It was physically and mentally exhausting for the crew. SUP had only been done at an altitude of 7.
So far we have printed five books of Çrîla Çrîdhara Mahåråja and one of Çrîla Guru Mahåråja and we working on more. We are regularly translating Çrîla Guru Mahåråja’s articles into Czech and sharing them with our devotees. eight aspiring devotees and around twenty supporters and friends. summer camps and whenever Çrîla Guru Mahåråja comes to visit us. We have two main projects going on – one is an åçrama guesthouse at Premånanda Prabhu’s place near Kadan. preaching programmes etc. There are also other services such as book translating. The other is a land development project in Moravia. public lectures. Janmåß†amî. Dolna Sucha for kîrtana. All our members are looking forward to Çrîla Gurudeva’s visit in December after a long 19 months separation. publishing. All our members meet regularly for festivals like Gaura-Pür√imå. near Ostrava in Czech Republic. 104 . book distribution.Czech and Slovakia Sanga Report by Pañca-Tattva Dåsa At present our sa∫ga in Czech and Slovak Republic has eight initiated disciples. k®ß√a-kathå and prasådam. for public relations and preaching we have started a new website – www. Devotees also meet locally on a week to week basis in different places like Kadan. Brno. Ostrava. Also. eight accepted candidates and sikßå disciples. but one the whole the sa∫ga is developing more and more.poutsrdce.cz. All the devotees are moving forward on the path of bhakti at an individual speed.
A farming project was started on several hectares of land. Giriråja took residence at Govardhana Hill. Our sådhana programme was increased with an årati for Govardhana Hill. 105 . took residence at the åçrama along with two peacocks. two rabbits and a dog. The programme at Jardines Govinda was expanded into Huejutla where a sa∫ga of devotees is developing. Rainbow. The gardens around the åçrama and Govardhana Hill were competed. A new grove of fruit trees was started in the lower garden and a fruit orchard was started near Govardhana Hill. The walkways around the gardens have improved and continue to improve. Haridåsa Dåsa and Yugadharma Dåsa came to live at the åçrama this year. plans were hatched to secure land for another åçrama on the Gulf Coast towards the ocean from Huejutla. There are walkways all around the åçrama and Govardhana Hill now. An overhang to protect the kîrtana hall and temple from rain was also installed.Jardines Govinda . Also. Mexico Report by Haridåsa Båbåjî Mahåråja This year there was a lot of progress at Jardines Govinda. our new cow.Chical.
From the cooks.Guanajuato. all the devotees have taken on many new tasks and challenges. bakery. With the launching of an Indian-Mexican fusion restaurant back in October of 2012. have received countless amazing classes by both Çrîla Guru Mahåråja and Mådhava Mahåråja. There has been a lot of mercy and grace distributed to this sincere group of devotees in Guanajuato. to the bakers. translated and designed by Maitreya Dåsa. to the restaurant waiters. being new in K®ß√a consciousness. Ekanåtha Dåsa and Dåruka Dåsa. Now. there are plans to start weekly programmes that will be open to the public so that the mercy can continue to be distributed and shared with all other sincere individuals. Each devotee has been instrumental in making Centro Bharati a reality under the direction of Bhakti Çrîrüpa Mådhava Mahåråja. in this coming year. everyone here has learned and grown a lot in their area or areas of service. Most of the devotees here. as well as offering massages and aß†å∫ga-yoga classes. rooftop garden. 106 . Mexico Report by Daruka Dåsa This past year in Guanajuato has been a busy and eventful one for the devotees at Centro Bharati. along with an Indian boutique clothing and gift shop. With little to no experience of running such an operation with various businesses all under one roof.Centro Bharati . Our first ever Spanish publication (Mahåprabhu. It is a series of articles by our åcåryas on Mahåprabhu’s teachings which was compiled. El Santo de la India) was presented to Guru Mahåråja.
On this occasion we want to offer our sincere gratitude and appreciation to Båbåjî Mahåråja for his dedication. it is already showing tangible results. to work on different tasks and challenges connected to these projects. Bhadrå Måtåjî passed away after a short illness. takes us through the waves of the Holy Name. who with his guitar and his sweet singing. and together we have established quite a compact and mature team. lectures on the basic philosophy of K®ß√a consciousness. Fridays and Sundays and are focused on training new recruits. Finally the programme closes with some light prasådam offered to all our guests. Haridåsa Båbåjî Mahåråja is currently our local leader from Jardines Govinda in Mexico. has blessed us so that this programme is becoming a remarkable success. All the devotees in Mexico miss her association and offer their heartfelt pra√åmas to Mother Bhadrå. that are being introduced gradually to different types of service. She was the wife of Janårdana Prabhu and the mother of ‰ßi Dåsa. There are different bhajanas and kîrtanas.Mexico Report by Janårdana Dåsa The Huejutla sa∫ga in the Huasteca Hidalgo area is part of the Jardines Govinda project. so that we can now move forward after more than four years. we have around fifteen to twenty members in our sa∫ga who are mainly close friends and family members. has captivated the hearts of our guests. tolerance and faith in the Jardines Govinda project. In October 2012 one of our dear devotees in Mexico. 107 .Huejutla Sanga . a chance for questions and answers and also cooking classes. Our weekly programmes are on Wednesdays. The Huejutla sa∫ga has manifest primarily by the çakti of Çrîla Guru Mahåråja who. K®ß√a-kîrtana Dåsî and Çyåmala-mañjarî Dåsî. We already have three new young aspirants who are very sincere and enthusiastic. At present. In fact. and in a very simple and spontaneous way. The Huejutla sa∫ga is a new project that is being supported primarily by our mentor and advisor Çrî Haridåsa Båbåjî Mahåråja. through His mercy.
We began a farming project that is now well underway and covers around four hectares. The Temple of Harideva. This year we saw the garden around the åçrama grow profusely and we completed planting a variety of exotic shrubs. Kusuma-sarovara. Rådhå-ku√∂a and Çyåma-ku√∂a. The rock and cement road to the top of the hill. We were blessed with two 109 . fruit and flower trees and a large assortment of perennial and annual flowering plants. Please accept my head at your lotus-feet. Within the ku†îra of Giriråja were installed sacred earth. After He took residence. Dana-Ghati. Dana-nirvartanaku√∂a. much has been accomplished.Offering from Dear Guru Mahåråja. The past year has been a very good one here at Jardine Govinda in Mexico. We even found malatî near the åçrama and have begun to cultivate it for the pleasure of Mahåprabhu. Govinda-ku√∂a. Directly after ma∫gala-årati and tulasî-püjå. where the åçrama sits is being worked on daily and should be finished within a few months. water and prasådam from many holy places around Govardhana Hill in India including. A grove of fruit trees has been started that will eventually cover a couple of acres of land or more. There are now walkways completely encircling the åçrama. This year Giriråja took residence on the hill that you started back in 2010. we do Govardhana püjå and all the devotees circumambulate the Hill happily chanting the Holy Names. Although we are a small crew. No more getting stuck in the rainy season! The åçrama truck was upgraded this year. This year Çrî K®ß√a Caitanya Mahåprabhu along with His devotees journeyed to both Huejulta in Hidalgo and to the wonderful Centro Bharati in Guanajuato. Manasî-Ga∫gå. Giriråja and the Vaiß√avas. by your mercy. No more mud on the feet or in the kîrtana hall during the rainy season! A first class overhang was added to the veranda and kîrtana hall that nearly blocks all the rain from entering those areas. before class. Indra-Tîla. we began the worship of Govardhana Hill adding it to our morning programme. The garden around Govardhana Hill is completed now with many flowing plants in all seasons.
The programme at Jardine Govinda in the state of St. Seeds have been planted to establish another åçrama on the Gulf Coast of Mexico toward the ocean from Huejutla and we will be searching this year for a suitable spot. Although a relatively small group. Other animals such as peacocks and rabbits have been added to the åçrama menagerie.Gaura-Pür√imå Festivals this year!!! Rainbow. Båbåjî 110 . Luis Potosi was expanded to Huejutla. we are seeing this slowly coming to a reality. Everyone here agrees that none of this could have happened without your blessings and support. “The nicest åçrama in the Western World. in the state of Hidalgo this year. It is only by your mercy that such a dream could come true. A nice sa∫ga is slowly growing in Huejutla with devotees who are regularly visiting Jardine Govinda. A Mulki style åçrama is in the ether and could very well become a reality within the next year or so! I have rarely seen such an enthusiastic and fired up bunch of devotees. With my head at your feet I humbly beg your continued blessings so that this project can become as you once alluded to.” With your support and backing along with our guru-varga. the quality is very big. Su seviente. where we now have regular gatherings. the åçrama cow took residence this year and a first class barn and corral were built for her. With my head at your feet begging for your continued mercy I offer my humble respects thousands of times.
27) In this somewhat mystical and revelatory verse. considering him to be an ordinary man. (Bhåg. The position of Çrî Guru is subjective.15. (Bhåg.Offering from We find in the Eleventh Canto of the Çrîmad Bhågavatam that before Çrî K®ß√a returns to His eternal abode. If one even considers the guru to be a mere expansion of the Supreme Lord instead of one within whom the Lord is directly present and thinks him to be an ordinary human. simply to get dirty again.17. One should not envy him. If one considers his spiritual master to be an ordinary man everything he does becomes useless. 111 . He instructs His beloved devotee Uddhava by stating. åcåryaµ måµ vijånîyån nåvamanyeta karhicit na martya-buddhyåsüyeta sarva-deva-mayo guru˙ One should understand that I am non-different from the åcårya and one should never disrespect him. then all that he has heard from the guru becomes as useless as bathing an elephant that comes out of the water. The Bhågavata says – yasya såkßåd bhagavat jñåna-dîpa-prade gurau martyåsad-dhî˙ çrutaµ tasya sarvaµ kuñjara-çaucavat For one with faulty intelligence who considers his guru – who bestows unto him the torchlight of knowledge and is non-different from the Lord – to be an ordinary mortal. 7. 11. because he represents all the demigods. såkßåd bhagavatîti bhagavad-aµça-buddhir api gurau na kåryeti bhåva˙.26) In his commentary to this verse Çrîla Viçvanåtha Cakravartî ˇhåkura writes – kiµ ca satyåµ bhüyasyåm api bhaktau gurau manußya-buddhitve sarvam eva vyarthaµ bhavatîty-aha–yasyeti. Çrî K®ß√a becomes accessible to us in the form of the åcårya. Çrî K®ß√a warns us that we should not see the ‘humanness’ of K®ß√a’s agent based upon our own objective observations and experiences (na martya-buddhyåsüyeta).
in the same composition. Çrî Guru is observed as the delegated representation of Çrîmatî Rådhårå√î (rådhå-priya-jana). In other words. “What are you saying? I gave many lectures in front of him! I know all his children. But if we cultivate the disease of attempting to see the spiritual master objectively and allow such mundane criterion to somehow diminish our appreciation of that descent. Thus. He is to be seen as a nitya-siddha – not as a sådhana-siddha or a k®på-siddha. nikuñja yuno rati-keli-siddhyai (the spiritual master is expert in uniting Çrî Çrî Rådhå and Govinda in the groves of Vraja). The inspiration descending in the heart of Çrî Guru is Çrî K®ß√a revealing Himself to the disciple. Çrîla Cakravartî ˇhåkura further emphasises this point in his Guruvaß†akam wherein he says såkßad-dharitvena (the spiritual master is non-different from Hari). such as the dikßå-mantra etc. “What to say of lecture from Gîtå to him. then we are simply cheating ourselves. Sarasvatî ˇhåkura turned to his followers and said. Sarasvatî ˇhåkura replied. Çrîla Çrîdhara Mahåråja explained that Çrî Guru is never considered to be jîva-tattva. We should become an object of his vision!” 112 . by seeing Çrî Guru as K®ß√a’s agent. Such objective experience transforms us into guru-aparådhîs and deceives us so that we will never recognise spiritual substance. It is not that the spiritual master has achieved a particular position – it is to be thought that he has descended from the eternal satvata-plane in order to collect the maximum çraddhå from the disciple. In this regard we are reminded of an incident when a famous professor came to meet Çrîla Sarasvatî ˇhåkura and declared that he had intimately known ˇhåkura Bhaktivinoda and had even recited the Gîtå in his presence.” The professor protested and finally left in a huff. he also writes. you were never able to see him! Bhaktivinoda had no children because he was not of this material world. one can never see Çrîla Bhaktivinoda. In the Gau∂îya Vaiß√ava siddhånta. He kept himself hidden from those who thought they saw him. and his process of hearing and meditation all become useless. including you!” Sarasvatî ˇhåkura exclaimed. However. This is how the true disciple is supposed to view the spiritual master. the concept of guru-tattva culminates in the understanding of Çrî Guru as the representative of Rådhårå√î. Such thinking is not meant to be some sort of self-delusion on the part of the disciple wherein he pretends that his guru is a nitya-siddha in order to attain some benefit. we see him further as the agent of K®ß√a’s potency in the primary mellow of mådhurya-rasa.then whatever he has heard. upon finer analysis. “As long as one maintains mundane vision. He is always seen as guru-tattva. “You never met Çrîla Bhaktivinoda!” The professor was shocked.
then we become deprived of the mercy of Çrîmati Rådhårå√î (apa-rådhå – to become distant from Rådhå).” If one truly sees guru as a delegated power. the disciple must always show great caution when associating with the spiritual master so that he never considers the so-called ‘mistakes’ of his spiritual master to be products of the modes of material nature. again and again – without the mercy of Rådhå. is that you kindly forgive me if I have made the grievous offence of gurußu nara-mati (considering Çrî Guru to be an ordinary human being). we can never attain the mercy of K®ß√a: satyam satyam puna˙ satyam satyam eva puna˙ puna˙ vinå rådhå-prasådena mat prasådo na vidyate I tell you – this is true. Upon being deprived of Her mercy. (Brahma√∂a Purå√a) Some years ago. I pray to Çrîman Mahåprabhu that He may bless me by removing my cataract-like ignorance so that I may develop the eyes to see your true glories. Being the direct delegation of Rådhårå√î. then whatever activities he performs.A disciple should never think that. if we make offences at the lotus-feet of Çrî Guru. but in managerial or so-called ‘mundane’ affairs he is fallible and prone to err. “My spiritual master is expert in spiritual matters. again I tell you this is true. Hari-jana-ki∫karåbhåsa – Svåmî Bhakti Vijñåna Giri 113 . Therefore. He will see that his guru is eternally on the all-accommodating nirgu√a plane and leading his life without any material reference. this is true. this is true. For this reason. the faithful disciple will always see them as all-perfect and instructive. my heartfelt prayer at your lotus-feet Çrîla Guru Mahåråja. one will never know My mercy. you told me that the most difficult service for a devotee is to be in close proximity to his spiritual master. on this day of Vyåsa-Püjå.
Your devotees can see you through their ears by the process of bona-fide hearing. In the Bhagavad-gîtå K®ß√a says that. since the devotees are above the ordinary. I feel sad that the current society has watered down the role of the guru to a farce.” However. Purå√as and the Itihåsas – however. not only theoretically. The åcårya gives us the darçana of K®ß√a through the medium of sound by giving us specific instructions. The devotee is expected to crossover the barrier of narrow mindedness (kaniß†ha mentality) and give more emphasis to the vå√î (instructions) than to the vapu (form). and you take Your seat there. Being born in a Hindu family. and thus their hearts are cleansed.11) K®ß√a also says to Uddhava that one must never disrespect the åcårya (nåvamaneyta karhicit). tvaµ bhakti-yoga paribhåvita h®t saroja åsse srutekßita-påtho nanu nåtha puµsåm O my Lord. K®ß√a says to Uddhava that the åcårya should be given the same position as Himself (K®ß√a) – åcåryaµ måµ vijåniyån. No wonder society is in such a pitiable state. In the Bhågavatam. but more so practically. K®ß√a says – “How a great man behaves the common people follow or imitate. Indeed. Indeed. it is only through hearing from the guru can we have darçana of K®ß√a. (Bhåg.” The victims of irreligion may wonder what K®ß√a is waiting for – religion is already non-existent. 3.9. The åcårya is the best of men and he puts the scriptural injunctions in practice so that the common people can follow. I manifest Myself to re-establish it.Offering from Dear Çrîla Guru Mahåråja. I had some minimal acquaintance of the Vedas. But actually. they were all but pieces of a big puzzle. it is not 114 . K®ß√a has already sent and will continue to send His representatives for the upliftment of society. “Whenever pure religion is jeopardized (dharmasya glåni˙). Upanißads. Please accept my humble obeisances. I feel fortunate to have been brought into the association of yourself and all other fortunate devotees of our mission. Under your shelter I understood how they fit together. more is expected.
you have accepted this role.31) The position of an åcårya (guru) is difficult and grave. even in form. Your servant. it is not our duty to impose the rules of this world upon him (sadåcåra and duråcåra). just by coming under your shelter. the åcårya is a great controller (îçvara). Even though he may have manifested in a material body. It is on us to discern with wisdom and accept only those actions that are backed by his instructions (vå√î). and he has an intimate connection with K®ß√a.possible to serve the guru. In this we way we avoid imitation and succeed in following the guru in substance without making offences. even if grammatically incorrect (åbådhavatyapi). only offences are made. The great writers with all their subtleties did not meet the mark due to the lack of a guru who can impart the understanding of the true nature of this world. all his activities are intrinsically pure. îçvarå√åµ vaca˙ satyaµ tathaivåcaritaµ kvacit teßåm yat sva-vaco yuktaµ buddhimåµs tat samåcaret The statements of a great person (îçvara) are always true. even though I am most dull and fallen. Although eternally seated in the position of an uttama-bhakta. And only by your mercy will my words be pleasing to the ears of the devotees and K®ß√a. I have received a topic that is full of variety and inexhaustible by words. 10. you have taken up the duties of a madhyama for our benefit. The åcårya is never a duråcårî (sinner) – however. The åcårya is the master of his senses. and yet there is so much literature on it. It is certainly a thankless task. Indeed. It is as if Måyå is continuously presenting the same thing in infinite forms to lure the fertile intellect of her captives. without properly understanding the imports of his teachings – in such a case. Advaita Åcårya Dåsa 115 . the åcårya should never be considered an ordinary mortal. Out of unfathomable compassion towards the fallen souls. and out of attachment towards the desires of Mahåprabhu. there is not much to write about the mundane.33. Even K®ß√a is obliged to fulfill his wishes (aham bhakta paradhino) – therefore. and the acts they perform are exemplary when consistent with those statements. Therefore one who is intelligent should carry out their instructions. Ironically. What can be more glorious than that? In reality. the position of an åcårya is transcendental – therefore. (Bhåg.
se snažím dodržovat Vaše pokyny a žít podle možností ve vědomí Kršny. že je to Vaše milost. protože z duchovního pohledu jsem více připoutáván ke Kršnovi a stále jasněji si uvědomuji. Alarnátha Dása 116 . Někdy je to těžké. že jste mě přijal za svého žáka.Offering from Gurudévo. co jsem od Vás obdržel zasvěcení. jen Vaše milost zůstane navždy. zvláště když v rodině nenacházím podporu. Děkuji. Až nic jiného nezůstane v tomto materiálním světě. přijměte prosím moje uctivé poklony: Gurudévo. Na druhou stranu to vnímám jako pozitivní.Od doby. chci Vám poděkovat. Hare Kršna.
conocimiento. Su hija espiritual.Offering from Mi querido padre espiritual: No tengo muchas palabras para expresar todo lo que quisiera. maya y alcanzar la meta. amor y fe a usted. pero mis sentimientos son de profundo respeto. Me ha dado una gran conexión hacia la verdad absoluta. yo se que solo con la ayuda de esa conexión puedo tratar de luchar cada día contra mi mente. entusiasmo y amor para todos. K®ß√a y los devotos. ejemplo y gran misericordia usted es una fuente de inspiración. Le agradezco mucho el poder dejarme servirlo a usted en el proyecto aquí en Mexico junto con todos los devotos que ahora los siento como a mi verdadera familia. Con su guía. Ana∫ga-mañjarî Devî Dåsî 117 .
May my life be always engaged in your service.Offering from Dear Çrîla Guru Mahåråja. Life is dead without K®ß√a consciousness. It’s like drowning in the deep and dark well without even realising it. Anurådhå Devî Dåsî 118 . All glories to you. Please accept my humble and sincere obeisances at your lotus-feet on this most auspicious day of your appearance. Your servant. May I never forget how blessed my life is because of your love and compassion for me. I do not know what my life would have been if you were not in it.
jako bych se z role „obsluhované“ začínala již konečně přesunovat do skutečného postavení nás všech –věčných služebnic našeho Nejvyššího Pána Krsny. vaišnavům a Šrí Krsnovi. Za všechno Vám z celého srdce děkuji. Jste úžasná duše. že jsem mohla loni pobývat ve Vašem ášramu u překrásné řeky Kaveri a že jste mi dal zasvěcení. Velmi Vám děkuji. která ze svého velkého soucitu pomáhá nám pokleslým a daleko méně pokročilým duším. S láskou a úctou Vaše žákyně. abychom se postupně vymanily z hmotného zapletení. Opravdu si toho vážím a díky Vaší milosti začínám někdy pociťovat. Vy jste pro mě ten nejmoudřejší člověk na celé Zemi.Offering from Drahý Swamí Bhakti Gauravo Narasingho Maháradži.služebnice Asta-sakhí dásí 119 . Přijměte prosím moje pokorné poklony. kéž jste tu s námi ještě mnoho let šťastný ve službě svým duchovním učitelům.
All glories unto you on this special day. that are saµsåra-sågara-vimocaka (that which saves us from the ocean of birth and death). Çrîla Bhakti Gaurava Narasi∫gha Mahåråja whose glance is full of mercy and is the bestower of transcendental bliss. Çrî Çrî Bhakti Gaurava Narasi∫gha Mahåråja who is a wish-fulfilling tree for all devotees. I offer my obeisances unto the spiritual master of the entire world. The servant of your lotus-feet. all glories to the lotus-feet of my Gurudeva. May your glories be sung eternally throughout the three worlds. Åtmå-tattva Dåsa 120 .Offering from I offer my sincere obeisances unto the lotus-feet of my spiritual master. O Gurudeva! May you always be the object of my vision. All glories.
Bhaktivedånta and by that knower of tattva-såra named Çrîla Bhakti Rakßaka Çrîdhara. Holier than Ga∫gå or any other ground. Place of worship. where all opposing doctrines are put to test And all doubts are put to rest. Place of the holy association. Kurukßetra.Offering from Govindajî Gardens Place of harmony. This amala-siddhånta is taught by the true followers of Srila A. For all these. Manifestation of Çrî Guru’s desire. Dåsa Baladeva 121 . place to aspire. Place of k®ß√a-kathå where Çrî Govinda can be found. Govindajî Gardens. place – second to none Is to us the most worshipable one. selﬂess-service. Found through dedication. Those who preach doctrine of acintya bhedåbheda-tattva. Residence of bhaktas. next life preparation.C. Training ground. fulfillment and inner peace. çuddha-çaktas.
As long as we remain under your shelter and fully surrender ourselves to your divine service. Please accept my humble pra√åmas unto the dust of your lotus-feet. It is said in Bhagavad-gîtå: manußyå√åµ sahasreßu kaçcid yatati siddhaye yatatåm api siddhånåµ kaçcin måµ vetti tattvata˙ Out of countless souls. where is the need for us to fear anything? We are even protected from the influence of Måyå-devî. (Gîtå 7. who is living a life exemplifying pure devotion and servitude to her master. Måyå-devî can have no influence around a stalwart devotee like you. some endeavour to attain direct perception of the individual soul and Supersoul. I feel extremely fortunate to have been accepted by you. some have reached the human form of life. In spite of being in such invaluable association of pure devotees – conditional souls like us. only a few receive actual perception of Me. and you show this by your dealings and example.Offering from Jaya Çrîla Gurudeva. However. Guru Mahåråja. and among many thousands of such aspirants who have attained to seeing the soul and the super soul. have spent so many lifetimes of ignorant lifestyles and it is hard to get out of this illusion and comprehend our true identity of saccidånanda-svarüpa. This is also declared by the Lord Himself in Bhagavad-gîtå: daivi hy eßå gu√amayî mama måyå duratyayå måm eva ye prapadyante måyåm etåµ taranti te This divine potency of Mine which consists of the three modes of material nature is extremely difficult to defeat. anyone who is sincere will achieve the highest goal of life.14) 122 . Yet those that take shelter of Me can cross beyond it.3) You are a pillar of faith. and among many thousands of human beings. (Gîtå 7. I have full faith that under your guidance and shelter.
can make us a part of that divine family and bring us back to Godhead? As it is mentioned in Caitanya-caritåm®ta: sådhu-sa∫ga. Your insignificant servant. Please accept this soul in your service eternally. Guru Mahåråja. With these words. Madhya 22. you have turned my inabilities into abilities. Balaråma Dåsa 123 . sådhu-sa∫ga. I once again offer myself wholeheartedly at your lotus-feet.sarva çåstre kaya lava måtra sådhu-sa∫ge sarva-siddhi haya A moment’s association with the sådhu awards all success. By accepting me as your disciple and utilizing me in the service of K®ß√a. and this is the verdict of all the scriptures.54) You have made it possible for us to have this association and now it is up to us to be able to make the most of it. (Cc. on this auspicious day of your appearance Gurudeva.Who else but you.
You live by the truest principles and care only for what is genuine and not the trappings of this realm which disturb and overwhelm so many of us.Offering from Dear Çrîla Guru Mahåråja. Your most wondrous self personifies the possibility and joy inherent in such a pursuit. Through your words and actions You protect the siddhånta from corruption and the the devotees from harm. kevala bhakati sadma bando mui såvadhåna mate jåhåra prasåde bhåi. as you give to us all so easily and constantly. I offer my humble obeisances unto your lotus-feet. the most caring friend and greatest caretaker. I try to wrap my mind around what it would mean to believe in something so strongly you would risk your life to share it. We are never more perilously situated than in a life lacking dedication to real truth and beauty. The stories of your pastimes in Africa so many years ago always causes me to think on the meaning and manifestation of faith. but there is nothing else to do but try! Perhaps to try and to fail and to try again but never give up practicing to live a life of loving service. I feel so far away from being able to give you even a particle of real and selfless love. Every year as your auspicious appearance day approaches I try to think of what I have learned and felt in the last year due to your divine Grace and the wonderful Vaiß√avas in our sa∫ga. never straying far. 124 . k®ß√a pråpti haya jåhå hå’te The lotus-feet of the spiritual master are the only way by which we can attain pure devotional service. All glories unto you! çrî guru-cara√a-padma. It seems we could never be more unsafe then when we stay in our comfortable homes. By his grace one can cross the ocean of material suffering and obtain the mercy of K®ß√a. I am reminded that I should recall these things not only at certain times in the year but to practice counting my blessings every day. e bhava toriyå jåi. I bow to his lotus-feet with great awe and reverence. You are our guide. Through your life’s example it is evident there are things truly worth risking everything for.
Çrîla Guru Mahåråja ki jaya! Your servant. it is the greatest blessing that there are wonderful sanctuaries now in several places in the world. The åçrama centers in Mexico and India are truly a refuge for any weary heart. The material plane is a terrible and difficult place without the guidance of those dedicating their lives to living truly. It is unwavering dedication in the commotion. I feel so fortunate to have spent some time in Centro Bharati this year. Blissful servitude is what we are made of and happiness our natural state. In that. is only through your Grace. Bhakta Priyå Dåsî 125 . You inspire us to see how every moment is another chance to live focused on serving the Absolute Truth. there is true and sweet hope. For those of us that do not live in the åçrama all the time. whatever I may come to know that is worth knowing. We are so self-centred and petty but you never give up on those of us that stutter and start and stop again. but necessary.You demonstrate how truly actions speak more loudly than words. It is in those places in association of the loving devotees that it is so clear that our constitutional position has nothing to do with this world at all. You could inspire the most darkened soul to reach towards a life of sweetness and charm. We are all most indebted to your boundless compassion for our struggling selves. I am deeply grateful for the chance to associate with the devotees and to render whatever service I may to you and them. Every time I have the fortune of being in your presence I am overwhelmed with how a life of K®ß√a Consciousness seems not only real and possible. You are fearless and fierce but also the most merciful. that in this material world is the key to the door of the infinite. Whatever I may have that is worth having.
Please accept my humble obeisances at your lotus-feet. all auspiciousness manifests in my life – this gives me spiritual energy and devotion to progress in K®ß√a consciousness. Your spiritual grace endows them with transcendental energy to carry out their services sincerely. In a householders life. I consider that my life can only be successful if I am able to please you and Lord Gaurå∫ga by rendering service sincerely at your holy lotus-feet and your associate Vaiß√avas. who are all surrendered souls – not just by words. Their constant association guards me from taking any wrong steps in the devotional path and gives a feel of security to this most insignificant soul. Gurudeva. Sometime in utter helplessness and distress. I pray for your mercy to transform my addiction towards material things to spiritual subjects. All glories to you on this most auspicious anniversary of your appearance day on this earth. but by action and purity of heart. Gurudeva. please bestow upon me the capacity to endure all the trials that are encountered in the course of my sådhana and to execute the duties as a sincere disciple for the pleasure of Çrî Guru and K®ß√a as well as to remain as an insignificant part of Çrî Gaurå∫ga Mahåprabhu’s most exalted mission of sa∫kîrtana. All glories to them too. Gurudeva. Gurudeva. Just by remembering them. I consider myself very fortunate for being in the association of your bona-fide disciples. your transcendental lotus-feet are my only shelter. developing love for material things is very easy.Offering from Dear Çrîla Guru Mahåråja. The realisation that all of one’s activities should be focused in the service of Çrî Guru and K®ß√a can be understood and gained only by çara√ågati to Sri Guru. 126 . but to understand that this human life is meant for the service of Çrî Guru and Çrî K®ß√a requires unfathomable mercy of the guru. many impossible things in my life became possible by your mercy. Gurudeva.
Please be merciful unto me and protect me from material entanglement. there is no other shelter for me other than you. Caitanya Dåsa 127 . The most insignificant servant of your servants. I humbly pray for your eternal mercy.anyathå çara√aµ nåsti tvameva çara√am mama tasmåt kåru√ya bhåvena rakßa rakßa gurudeve O Gurudeva. you are the only shelter for me.
First surrender (pra√ipåt) then the serving mood (sevå) manifests. May we take up this blessing that has been so graciously gifted upon us and serve you with full affectionate reciprocation. Mexico has been blessed by your presence and your continued eagerness to share K®ß√a consciousness. how you continue to inspire them. You have told me time and time again that this spiritual path and more specifically Gau∂îya Vaiß√avism. Dåruka Dåsa 128 . All the devotees unite as a family and a real ‘home’ atmosphere manifests. There is an undenying sense of safety and harmony when you are present. çara√ågati and sevå (faith. surrender. how you uniquely relate to each and every one of them. Additionally. and service). Çrîla Çrîdhara Mahåråja says.” You go on to explain. Each one of the special and one-of-a-kind devotees in this mission are here because of you. Çrîla Guru Mahåråja. Because of how you awakened them. you personify patita-påvana (friend of the fallen). It transcends matter and it is an experience that confirms reality and ultimately encourages us towards surrendering to K®ß√a.” All three are interconnected and support each other. “Faith. “Çraddhå comes from the spiritual world. then serve: tad viddhi pra√ipåtena paripraçnena sevayå. çraddhå. And to surrender one must have faith – çraddhå. The abundant opportunity and variety of services you have provided for us all is indeed more than many of us could have conceived of. and how you share K®ß√a consciousness with them. Gracias for your unwavering dedication and commitment in helping guide such lost and conditioned souls in this world towards the ultimate goal of life – love of God (prema-prayojana).Offering from Dear Çrîla Guru Mahåråja. all Glories to you and your grace! Almost every year when I sit down and meditate upon this offering to you. çraddhå and çara√ågati presuppose sevå. how you treat them. Surrender means complete obedience to the will of K®ß√a and not to that of anything else. one of the first things that comes to mind are the devotees. is connected to the soul and the mind is connected to matter. First surrender. K®ß√a’s mercy comes through the devotees. On a more geographical note. It is your affectionate character that charms us all. Your undeserving chillón. is built on three spiritual principles – çraddhå.
I will do my best to follow this path and learn more about K®ß√a consciousness. I am very grateful that you have taken me under your shelter. By giving me the opportunity to be in the åçrama and serve in the association of devotees. I will always try to improve my service. I am sure even I would have been confused about my future and life – especially now. You have guided me in the proper path of K®ß√a consciousness without which I too would have ended up somewhere else according to my own interests.Offering from Da√∂avats Çrîla Guru Mahåråja. There are many people outside doing many different things and trying to make decisions and plans for the future. you have made it very clear to me that the very first step of K®ß√a consciousness is to accept the fact that we cannot serve K®ß√a without the help of Çrî Guru and the devotees – that association and guidance are necessary. Please accept my humble obeisances unto your lotus-feet. entering my twenties. Dhruva Dåsa 129 . Your servant. But I am fortunate to have the guidance of the devotees and your Divine Grace.
Tú tienes el remedio ante los ataques de mis demonios. pero tú sentirás cuál es la verdad. mejor será tu concepto del mundo CIT. No te beneficiarás con tan solo escucharlo si yo te lo digo sino que entre más despiertes carácter CIT a través del cultivo de Harinama. Tu cuerpo es material y todas sus funciones también lo son pero en realidad tú no eres materia sino una entidad atómica consciente ó CIT. Tú cargas en tu espalda sin yo poderle ver a todos tus amados Gurus.Offering from Da√∂avats Çrîla Guru Mahåråja. Tú amplias la visión de esta alma caída. Tú eres la acción andante de mis dudas. La mente y el habla tienen ambos origen en relación con la materia y no 130 . humildad y respeto me recuerdan que son principios básicos y eternos. pero entre más cultives los asuntos CIT en mayor proporción será evidente la diferencia entre el CIT y la materia. Tu tolerancia. Tú cargas con esa chispa del todo atractivo. Tú alivias con solo dirigir una mirada o no hacerlo. Aún así no tengo la capacidad de poder rendirme ante ti gran alma que derrama ríos de misericordia. Esto es lo que escucha un discípulo de su maestro espiritual: “Nuestras afirmaciones son materiales. Tú inspiras a saborear el Santo Nombre. entre más sepas acerca de tu ser más sentirás que tu naturaleza esencial es superior al mundo material . yo sé que no podrás realizar en un momento está verdad. Las argumentaciones no tienen fundamento aquí ya que es inútil su aplicación respecto a las verdades inescrutables. cualquier cosa que digamos está entre mezclada con la suciedad de las palabras. Tú me haces vibrar con tu perspectiva del tiempo y el espacio.
yo tan solo te doy indicios ”.pueden tener acceso a los asuntos CIT a pesar de los grandes esfuerzos que se realicen. actos. 131 . como lo menciona el sruti Taittiriya Upanisad que dice: Las palabras junto con la mente retroceden del Brahman sin poder obtenerle. Gracias. Tu aspirante a sirviente. instrucciones etc. Con profundo respeto agradezco tu presencia y poder estar conectado a ti. te aconsejo que no le preguntes a ninguno la conclusión de esto. Lo que se menciona aquí ha sido el ejemplo con tus palabras. Ekanath Dasa. por darme destellos de la esclavitud divina. más bien siéntelo dentro de ti mismo.
The root of all devotion is dedication to the guru. He imparts the mantra and gives detailed instruction on the worship of the Divine Name. The guru is most dear to the Supreme Lord Himself and is thus His perfect representative. By your grace we are all on that path. and worshipable deity of the spiritual aspirant and all perfections ensue by sincerely following him. The path of pure devotion is one of absolute surrender and dependence on the divine guide. the Lord Himself sends His dear associates to this world. and also by expounding on sacred literatures for our enlightenment. One day we hope we will attain perfection through the disciplic succession. Gaura-Na†aråja Dåsa 132 . To bestow His mercy upon all those on the plight of conditioned existence. maintainer. He is the protector. by whose grace one is enabled to overcome all personal deficiencies and obstacles. Thus the spiritual preceptor extends the grace of divinity by exhibiting the life of the devotee in his pure character and spiritual dealings.Offering from I offer my most humble obeisances unto the sacred lotus-feet of His Divine Grace püjyapåda Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. and to ultimately attain the highest goal of life (love of Godhead). Your servant.
The bhakti-latå-bîja can remain a dry seed for lifetimes until it is cultivated and watered by the careful compassion of the spiritual master. this spiritually crippled servant of yours bows his head to you. Our philosophy is one of the descent of divinity and all things favorable to devotion – so how can we possibly hope to make progress from our own lame position? Our only connection to divinity is through service. This is because all of our potency and spiritual growth comes by the blessing of Çrî Guru. It is never by our own endeavour that we make forward progress. Gurudeva. If I have any value as a living entity it is through my association with you. and our only connection to service is through guru. The paramparå is a potent river of transcendent spiritual knowledge – a connection through which the Vaiß√ava gains the mercy of his guru and vicariously the mercy and goodwill of all the åcåryas who came before. adau çraddhå (first have faith) will not flourish beyond the seed state. Always praying for your grace. the very first step in our devotional life. There is no better way to progress ourselves than under the merciful shelter of Çrî Guru. Gaura Gopåla Dåsa 133 .Offering from A Vaiß√ava’s connection to the paramparå is of vital importance to his spiritual well-being. nothing is possible. without my connection to you. Without that shelter.
spiritual strength and devotional qualities. The perfect is not perfect if He cannot assert Himself or help others. Hearing from you is the most important thing in my whole life because from that everything else comes – proper conception. the first thing that I can think of is hearing about the Absolute Truth from the mouth of His pure representatives. Divine help comes to imperfect souls from the Absolute Himself through the divine medium. changed my heart and even my destiny. Please accept my pra√åmas and this humble attempt to glorify you on this very special day. and because the glories of the Lord are non-different from the Lord. proper serving mood. Çrîla Gurudeva. his taste for chanting and hearing the transcendental glories of the Lord became prominent. and that too. I feel connected to the transcendental realm.Offering from Dear Çrîla Guru Mahåråja. In one of his purports Çrîla Prabhupåda explained how Nårada Muni developed the transcendental qualities of the devotees by associating with and hearing from them: Simply by associating with the devotees and by eating the remnants of their foodstuff. that is the most essential thing in my whole existence. Çrîla Çrîdhara Mahåråja. 134 . When I hear you talk about transcendental topics. Our Guardian. of His own accord. has wonderfully described the function of Gurudeva in the following way: The imperfect is not so if it is not in need of help. Just hearing from you for a short while was enough to make a huge impact on me. and the divine agent through whom this function manifests is Çrî Guru or the divine guide. For me. he got direct association with the Lord by means of sound representation. and that also from beyond itself. By such association. When I think about that help. So the guidance to perfection or Absolute Truth is necessarily a function of the absolute Himself. he gradually developed the transcendental qualities of the devotees. It had such an effect that it changed my life completely. proper attitude.
you do everything only for the satisfaction of the Supreme. powerful. interesting. The way you convey the message of the absolute world. You are selfless. I consider myself most fortunate to have the blessing to hear from you and have your association. Your humble servant. kind. be it through your classes. Gopåla Dåsî 135 . You don’t have any personal interests. You are K®ß√a’s pure devotee and His pure servant. beautiful. You are very merciful. informal talks or writings. loving and compassionate to conditioned souls like myself. humble and fully surrendered. On this day I humbly beg for your blessing to become a worthy recipient of the transcendental message you are mercifully distributing. is so deep. amazing and pure. Always aspiring for your mercy.Hearing from you has such a power because you are pure representative of the Supreme Lord Çrî K®ß√a and you always carry Him in your heart. guidance and protection.
K®ß√a-priyå Dåsî. your activities and lîlås will be praised for generations.Offering from Jaya Çrîla Guru Mahåråja! We are incredibly grateful and happy about your divine appearance on this planet. We are amongst the most fortunate of our generation to have been sheltered and affectionately disciplined by your authentic and divine grace. Govardhana Dåsa. We wish you a wonderful and transcendental appearance day. and offer a small poem in your praise: Çrî Guru Ray of Viß√u Heart of the Deep Dark Blue Loving Servant of the Golden Hued Attracting Luminous Moons into Your Orbit You Dance Around the Central Sun Radiating Its Divine Purpose to Everyone We Celebrate You. Your contributions will be studied and adopted by our grandchildren. Your actions are exemplary. You mercifully gave us service to Çrî Rådhå-Govinda and Mahåprabhu along with their incarnations and servants like Çrî Narasiµhadeva and our illustrious paramparå. Lîlåm®ta and Våyu 136 . Oh Lover of Absolute Truth! You Are the Guiding Luminary and Shelter of Sincere Souls! Your servants.
Gracias por estar en nuestras vidas Su caída sirvienta. me siento afortunada por darme la dicha de cantar los santos nombres de Krß√a y ser mi guía. mi maestro espiritual.Offering from Da√∂avat-pra√åmas Çrîla Guru Mahåråja. Desde que llego a huejutla la vida me cambio por completo. Gracias por darme la oportunidad de servirle y por darme la iniciación que en tanto tiempo había esperado. Govinda Dåsî 137 .
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Bhaktivédanty Svámího Prabhupády. Díky studiu knih těchto velkých duší můžeme lépe a mnohem hlouběji chápat knihy A. že jste ta pravá osoba. na naše první setkání v RádhaDámodara Templu. om ajñåna-timiråndhasya jñånåñjana-çalåkayå cakßur unmîlitaµ yena tasmai çrî-gurave nama˙ Vzpomínám. aby mě obdařil duchovní silou. Modlím se u lotosových nohou Pána Nitjánandy. avšak jako poustevna pro kluky bez rodin. který to v těch dobách neměl vůbec jednoduché. Prosím přijměte moje uctivé poklony v tento příznivý den vašeho zjevení. Děkuji mnohokrát za vše co pro nás děláte. kterou bych si přál následovat jako hlavního duchovního mistra. se zdá být ideální. Všechna sláva vám.C. kde se budou sdružovat oddaní a společně si budou pomáhat rozvíjet vědomí Krišny. O dva měsíce později našel Zbyněk inzerát. Při vaší návštěvě České Republiky na jaře roku 2012 jste zasvětil několik oddaných včetně mě a také proběhlo mnoho diskuzí ohledně naších životních situací. přesto spoustu oddaných dovedl až k vaším lotosovým nohám. Váš žák Hamsa-rüpa Dása 139 . díky které budu lepší a upřímnější kandidát na bhakti jógu.Offering from Drahý Guru Maharaja. abychom obstarali nějaké místo.mít vlastní zdroj vody a žít ve větším klidu v ústraní. Chodívali jsme pravidelně na vaše ranní přednášky a čím více jsem od vás naslouchal a měl vaší svatou společnost. který byl velice výhodný a koupili jsme kus pozemku s malou chatou na samotě v pěkném a klidném prostředí nedaleko hor. Jeden z důležitých bodů byl. pěstovat si vlastní zeleninu. Toto místo je přirozeně dost odříkavé a žádné velké výstavby tam nebudou možné. když jsme před čtyřmi roky cestovali po Indii. Díky vám jsme přišli do kontaktu s knihami a učením Šríly Bhakti Rakšaka Šrídhara Déva Gosvámiho a Šríly Bhakti Pramoda Purí Maharáje. Za naše setkání vděčím především upřímnému a nebojácnému Panca Tattva Prabhu.tím více jsem si uvědomoval.S vaším požehnáním se pokusíme toto místo postupně rozvinout.
Jaya Çrîla Guru Mahåråja! Su tan caído sirviente. aprender. usted también quería que yo me fuera al åçrama y por su misericordia ese día llego. Hace un poco mas de un año.Offering from Querido Çrîla Guru Mahåråja. yo continuaba en la escuela. Gracias a usted pude desarrollarme. Quiero pedirle humildemente que nos deje seguirle prestando un poco de servicio y no deje de venir a Jardines Govinda por favor. por mucho tiempo insistí en que me dejaran salir e irme a Jardines Govinda. en primer lugar la llegada de la vaquita. Estoy realmente emocionado por todos los eventos que sucederán en Jardines Govinda. vivir con los devotos y hacer servicio. Y después cuando los primeros turistas lleguen al åçrama que sera algo histórico. que es algo muy maravilloso. Quiero decirle como me siento en Jardines Govinda. Haridåsa Dåsa 140 . Da√∂avat-pra√åmas. Quiero darle las gracias una vez mas. Es lo mejor que me ha pasado en esta vida. Y el tiempo pasa y siento que la felicidad dentro de mi crece un poco mas. La construcción del camino. convivir y disfrutar de la compañía de los devotos. Salí de la escuela y me fui a vivir al åçrama. Estoy muy feliz de estar aquí. Todo eso gracias a su misericordia. Y ahora usted que me ha inspirado a introducirme al mundo de la competición en bicicletas. y usted sabe que yo no quería estar ahí. en verdad no creo conocer algo mejor que asociarse con los devotos de K®ß√a.
comenzando en este camino y esperando obtener sus bendiciones para continuar a sus pies de loto. sirviendo a usted y cada uno de los devotos. De nuevo. El crecimiento que eh tenido es gracias a usted con sus palabras. Gaura-Haribol! Su fiel sirviente y amigo. sus clases. muchas gracias por la misericordia de K®ß√a de estar junto a usted un año más brindándole mi servicio a usted y a sus devotos. y compartir esta vida espiritual con cada uno de ellos. oµ ajñåna timiråndhasya jñånåñjana çalåkåya cakßur unmîlitam yena tasmai çrî gurave nama˙ Gracias por su misericordia eh podido estar junto a los devotos. sus enseñanzas. La convivencia con sus devotos no se compara con nada en este planeta y hace que quiera seguir en este camino de espiritualidad con todos y cada uno de ustedes.Offering from Da√∂avat-pra√åmas! Ofrezco mi más respetuosas reverencias a los pies de loto de mi guru. gracias a su misericordia eh podido estar aquí y eh podido ser parte de su familia espiritual. Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. ˆçvara Dåsa 141 . me gusta mucho tener la misericordia de K®ß√a de poder escucharlo y aprender siempre de sus palabras y acciones. sirviéndole a usted y sus devotos con gran entusiasmo y rendición. mis queridos hermanos.
(Bhåg. yadyapi åmåra guru caitanyera dåsa tathåpi jåniye åmi tå∫håra prakåça Although I know that my spiritual master is a servitor of Çrî Caitanya.27) jîve såkßåt nåhi tåte guru caittya-rüpe çikßå-guru haya k®ß√a-mahånta-svarüpe 142 . Please accept my ko†i da√∂avat-pra√åmas to your lotus-feet. Lord K®ß√a in the form of the spiritual master delivers His devotees. the spiritual master is nondifferent from K®ß√a. But how can we ever repay our debts to Gurudeva who himself leads us and guides us on the path of bhakti? Gurudeva. because he represents all the demigods.Offering from Dear Çrîla Guru Mahåråja. considering him to be an ordinary man.17. guru k®ß√a-rüpa hana çåstrera pramåne guru-rüpe k®ß√a k®på karena bhakta-gaçe According to the deliberate opinion of all revealed scriptures. The least I could do is recollect some invaluable verses from Çrî Caitanya-caritåm®ta and Çrîmad Bhågavatam glorifying and explaining the nature of Sri Guru. Parents take care of their sons/daughters by giving them so much love and care. One should not envy him. The only way the children can fully repay their debts to their parents is to lead them to the path of bhakti. 11. I know Him also as a plenary manifestation of the Lord. åcåryaµ måµ vijånîyån nåvamanyeta karhicit na martya-buddhyåsüyeta sarva-deva-mayo guru˙ One should understand that I am non-different from the åcårya and one should never disrespect him. I am forever indebted to you and always wish to remain your loving servant.
He appears before us as a liberated devotee. I pray that your lotus-feet may grant me çraddhå and thereby I can surrender to you and hence our Lord Çrî Gaurahari. Always your loving servant. Please instill in me an attitude of loving service towards the Vaiß√avas and Çrî Gaurahari like you have already done with my godbrothers and godsisters. Such a spiritual master is none other than K®ß√a Himself. I am so lax in my service towards Your Holiness. In spite of the clear statements from the scriptures. Jagannåtha Dåsa 143 .Since one cannot visually experience the presence of the Supersoul.
the Vaiß√avas and K®ß√a. the highest manifestation of çrî guru-tattva. It is Çrî Gaurå∫ga Mahåprabhu. Our only solace is that we are going through His agent. Çrî Guru appears. as you touch our hearts. and that is our hope. Çrî Gurudeva.Offering from All glories and pra√åmas to you Gurudeva on this most divine day. You show loving affection to them always and it touches their hearts. for thereby we betray ourselves. when a person aspires to live a life of dedicated service. It is divinely ordained that one who seeks pure devotional service to Them shall be introduced to Them through Their divine representative. and not be become traitors to His agent. practical and spiritual way. If we enter into the domain of our guardians care. earnestly seeking shelter in the ambrosial embrace of Çrî Rådhå and K®ß√a’s blissful. loving pastimes. You are a wonderful harmoniser. Begging always for the mercy to serve you. As Çrî Gurudeva is a living principle of guru-tattva. I am most fortunate and deeply thankful to to be under your divine care. and is thus a natural transparent medium for the seekers to enter into the eternal life with Them. We must be thankful for that. Jåhnavî Devî Dåsî 144 . We must be cautious to see we do not betray His agent. and guide – a kind messenger of immortal divine hope and prospect. who has beautifully revealed its conclusive truths to the world. You are the one to give us that which is most high. With humble affection. He’s so kind and benevolent that He has sent His agent to recruit us. He revealed that. dear Gurudeva are that divine and affectionate Guardian. You give this in a most charming. You. he is a direct expansion of the grace of the Divine Couple. dear wonderful Gurudeva. K®ß√a cannot dismiss the guardian very easily because the Guardian has a solid position in the Lord’s relationship. The cause of the guru-disciple relationship that manifests in the life of a spiritual seeker is the sweet will of the Divine Couple. friend. You are the great example of those who you deeply and dearly love – all of the Divine Guardians before you. our position will be assured. Çrî Çrî Rådhå-K®ß√a. affectionate. as you are most dear to the Divine Couple. Çrî Guru is known as an affectionate guardian.
Janaka ‰ßi Dåsa 145 . I pray that I could be engaged more and more in your divine service as I realise it is the only way for me to learn that there is no real pleasure in this material world. but you can guide them to find how they can happily add k®ß√a-sevå to their daily activities according to their nature and their condition. And last but not least – I wish you all success in your nice activities and good health. By this clear logic you save devotees from different traps they could meet during their journey. who are not on the level where we can see K®ß√a directly. I appreciate your deep knowledge in different areas of history and religions and how you are able to connect this knowledge in context with K®ß√a and clearly explain why serving K®ß√a is really the highest perfection in life. You teach us discrimination as to what real K®ß√a consciousness is and what are deviations. the spiritual master is His representative. it isn’t necessary to completely change your life. I also wonder how nicely you are able to engage devotees in different kinds of service to the Supreme Lord. Your unworthy servant.Offering from Dear Guru Mahåråja. Please accept my humble obeisances. But I will try at least to express my neverending gratitude to you. Stay where you are. Different people are in different situations. I want to really understand the fact that the only meaning of life is life with K®ß√a in the centre. as after I met you. I feel incapable to glorify you on this auspicious day of your appearance. Thank you so much for this. my life has changed a lot by your divine influence. For us. You showed me the real meaning of Çrîla Prabhupåda’s words: “If you want to serve K®ß√a.” That is really a great help to my life. So I pray I can please you somehow. and just add K®ß√a consciousness to activities you already do.
. Todas las Glorias a Çrîla Prabhupåda. Ella no tenía otro propósito en la vida que servir a nuestra misión.Offering from Querido Çrîla Guru Mahåråja. Madre Bhadrå nunca exigió nada para sí. tan limpia de cuerpo y mente. era experta en hacer preparaciones rápidas vistosas y siempre a tiempo para ser ofrecidas. Hoy en el Glorioso dia de Su Vyåsa-Püjå quiero pedir perdón a Bhadrå Måtåjî por todas mis faltas a su santa persona y a través de Usted Guru Mahåråja lograr dar paz y esperanza a mi corazón afligido por la perdida de tan gran alma que definitivamente no supimos apreciar y valorar. Una mujer de un perfil muy pequeño pero de un corazón muy grande fuerte y lleno de esperanza. sólo trabajaba y trabajaba sin esperar ninguna retribución. Siempre mantuvo muy escondido ese deseo enorme de que un día un gran proyecto bajo la guía de un Gran Maestro y Lider llegaría hasta éste lugar recóndito y olvidado. y experta en resolver detalles en la cocina. Madre Bhadrå Vivirá por siempre en nuestros corazones y será la luz que ilumine nuestro camino en momentos difíciles. Su sirviente más insignificante y caido Janårdana Dåsa 146 . Con su ejemplo nos deja una gran herencia y una gran joya para nuestra misión. nunca reclamó atención o aprecio por su Servicio. siempre se mantuvo de pie en los momentos difíciles y dispuesta a enfrentar cualquier reto. nunca se doblegó ante ninguna dificultad por seria que pareciera. y que ahora que se ha ido nos a roto el corazón por la separación. siempre haría un festival de prasådam de la nada.. sus últimos años los pasó absorta en Servico Devocional sin esperar reconocimiento alguno. nunca exigió reconocimiento alguno. era tan humilde y renunciada que francamente espantaba. y siempre satisfacía los paladares más exigentes con sólo unos instantes de servicio en la cocina. en ésta ocación del día de Su Vyåsa-Püjå quiero permitirme recordar con mucho respeto y cariño a nuestra querida Bhadrå Måtåjî.desde entonces ella fué muy feliz y satisfecha de que su sacrificio había valido la pena. esa herencia y esa joya son su humildad y entrega sin reservas. tan simple y certera en su hablar. Por favor acepte mis más humides reverencias postradas a sus pies. Madre Bhadrå fué realmente una gran pionera incansable y determinada a lograr que el sueño de un proyecto de Conciencia de K®ß√a en México se diera. servir a Guru Mahåråja y Sus devotos. Nunca bajó la guardia en su propósito de arreglar todo para el tiempo en que usted y sus devotos llegarían a ésta tierra.
your wonderful devotees. your service and your dedication to the Lord – all this will always reside within me and will never leave my simple heart. On this special occasion. I beg you again and again to give me your association that I lack.Offering from Dear Çrîla Guru Mahåråja. I offer my respectful obeisances onto your lotus-feet. thank you for allowing me to express a few simple and humble words towards you. Every year I sit down to write an offering and I feel that I have absolutely no realisation to express – it shows how much knowledge I really have! Your association. All glories to you. Your goal is my full time mission. your respect for your gurus. “What did I do in my past life to get so close to such great spiritual master as you?” O Gurudeva. your sharp lectures. Often I remember all that I just mentioned above and repeatedly I ask myself the question. Your eternal servant. Kîrtanånanda Dåsa 147 . on this wonderful occasion and I hope to serve you sincerely.
y de no olvidar mi posición como sirviente.. para comenzar nuestro regreso al verdadero hogar. Kiçorî Devî Dåsî 148 . Poder aprender y escuchar todo lo que comparte con tanta humildad y con ganas de hacernos saber la verdad. Muchas Gracias Guru Mahåråja! Por esta oportunidad de poder servirle. la mas dulce verdad que jamas haya escuchado. Con mucho aprecio su servidora. aveces de resistencia. y sin ningún propósito mas que. difícil cuando me doy cuenta que tan caída estoy. tratando de despertar y de recordar a cada momento que no soy este cuerpo. Esta nueva vida para mi a sido de muchos cambios.Offering from Hace un año que llegue a Guanajuato y también hace un año que empece a ejecutar actividades con conciencia de K®ß√a. ahora se que estos días han sido de pura misericordia.. el hacernos despertar.
Please accept my humble obeisances. I am guilty of my pride and ‘independence’. and feel completely humbled to have the privilege of your association and instructions. and exceeded all expectations. In whatever ways I may best serve you. Despite this. I pray to have the prospect. and its immutable knowledge. was highly anticipated. and on all to come! Your servant. on this day. Thank you for adding this gem to the vast collection of spiritual truth we so fortunately have available. whose sweet instructions bring joy to the whole world. Your commentary on this greatest of classics. All glories to you. you have my continuous respect and loyalty. a powerful truth unable to be neglected. Try as I may. K®ß√a-Kîrtana Dåsa 149 . He is the guardian of the treasure of nectarean pastimes of V®ndåvana and is the shelter of the most fallen souls on the earth. Life moves at intervals of incredible speed. Çrîla Guru Mahåråja. All glories to you on this most auspicious day of your appearance! jagadåhlåda-kåraka-madhu-vå√îµ vana-lîlå-kathåm®ta-dåna-patim patitådhama-dhåra√i-loka-gatiµ pra√amåmi svåmî-narasi∫gha-pådam I offer my obeisances unto the lotus-feet of Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. When feeling lost I take shelter in your Bhagavad-gîtå. Distractions and duties are easy to get occupied in. they are burned into the recesses of my heart.Offering from Dear Çrîla Guru Mahåråja. I cannot forget the power of your teachings.
tu predica. como. tu andar. tolerancia y compacion.Offering from Da√∂avat-pra√åmas Acepte mis humides reverencias a sus pies de loto. la Fe firme. y todas tus maravillosas cualidades como. misericordia. tu misericordia. me dejan perpleja al contemplar. estas Tu hoy aqui con nosotros. Su insignificante hija espiritual. en la verdad absoluta. Amado Padre espiritual. guellas y enseñanzas enormes. Su sencilles. nos esta enseñando con su propio ejemplo. Que el Señor de nuestros corazones lo proteja siempre. ver como esta Usted. dejo en mi. constantemente contagiandonos. Soy inmerecedora de tener tu asociacion. inyectandonos tanto entuciasmo a cada momento. Es tan sorprendente. entrega. la Fe firme en sus palabras. rendicion. A si como mi amada Bhadrå Måtåjî. Gracias a nuestro amado Çrîla Prabhupåda. Dåsî K®ß√a-kîrtana 150 . el amor y respeto por los devotos y K®ß√a. es tan fuerte. infinitas gracias por todo lo que nos das. tan solo al tenerlo como un gran Padre Espiritual. tal como un padre amoroso. como lo es Usted. A si mismo Usted Gurudeva esta forjando en mi.
Lord Narasiµha-deva the protector of His devotees in times of danger is worshiped here with the highest attention and proper understanding. Çrî Jagannåtha-deva. the Lord of the universe and the saviour of all devotees. thus making Govindajî Gardens the ultimate place for rendering service to Çrî Guru and K®ß√a. Mulki. thus making the Govindajî Gardens the ultimate place of worship of Çrî Narasiµha-deva. guardian and well-wisher on the path of devotion to K®ß√a. Mexico and all over the world are such fortunate souls to have such a great personality like you as their spiritual master. 151 . has also manifested and accepts service from His dear devotees in Govindajî Gardens. You have given me the opportunity to try and render some insignificant service unto your lotus-feet and to your dear disciples. Again I offer my respectful obeisances to that spiritual master who opened our blinded eyes from the darkness of ignorance and liberated us from the ocean of repeated birth and death. The worship of Çrî Çrî Rådhå-K®ß√a and Mahåprabhu with the highest understanding of pure K®ß√a consciousness can be found here at Govindajî Gardens. The magnificent Govardhana Hill along with Govinda-ku√∂a is also here as part of this holy dhåma.Offering from Jaya Çrîla Guru Mahåråja! Please accept my respectful obeisances unto your lotus-feet. Again I offer my obeisance unto my spiritual master who has showered his unlimited mercy upon me and has enabled me to serve him and his disciples who have the highest understanding of the Gaudiya Vaiß√ava sampradåya. All of your disciples in Govindajî Gardens. I am thankful to my parents for bringing me under your guidance. One must thank his lucky stars to be under your constant guidance and to worship and render service to all the Deities at Govindajî Gardens. you are the most wonderful and merciful personality that I have ever met in my life. O Çrîla Guru Mahåråja. I offer my obeisances unto my spiritual master who is the master of giving the Holy Name of K®ß√a to everyone and also the ultimate leader on the right path of devotional service to guru and K®ß√a. We are most fortunate in this age of Kali where måyå’s energy is everywhere because you have given us the power to overcome that. thus making it the V®ndåvana of South India. thus making it the Nîlacala-dhåma of South India. to be completely surrendered to you and render service unto your lotus-feet.
Only out of his immense compassion does the personality of Godhead reveal himself as the spiritual master. He is the supreme personality of servitor Godhead. Although I am an ignorant fool and have committed many offences and mistakes while serving you and your disciples. and we pray for your kind mercy upon us. 146. your sådhana and your realisations in K®ß√a consciousness are our guiding light towards the worship of Çrî Guru and K®ß√a. It is our fortunate moment to take shelter of such a great Vaiß√ava. (CC. I hope that I can attain forgiveness from all and I beg for your mercy to be under your lotus-feet to serve you for many more lives to come. Who is called åçraya-vigraha. you are the highest Vaiß√ava that we have the opportunity of worshiping. of the manifestation of form of the lord of whom one must take shelter. Your lotus-feet servant. Kuñja-vihårî Dåsa 152 . Therefore in the dealings of an åcårya there are no activities but those of transcendental loving service to the lord. Your unlimited teachings in line with the guru-paramparå. Purport) O Gurudeva. Ådi.
y que sin su inspiración no tiene importancia estar aquí.adicta a los deceos mundanos. Solo puedo decirle que usted es para mí el motivo de mi vida. el motor de mi cuerpo. vale más una gota de agua que mi misma persona. la sangre de mis venas. Quiero expresarle mis sentimientos muy sinceros en este día tan especial. para todos nosotros como familia espiritual.Offering from Mi querido Padre Espiritual – nama˙ oµ viß√upådåya k®ß√a-k®på çrî-mürtaye çrîmate bhakti gaurava narasi∫gha iti nåmine namo åcårya-siµhåya gaura-dayå svarüpi√e su-siddhånta prakåçåya ku-darçana vinåçine Gurudeva. Se que no tengo ninguna buena cualidad . su misericordia es esencial para mi Con mucho respeto y afecto su hija espiritual y servidora Kuntî Devî Dåsî 153 . soy una persona materialista. no encuentro nada de valor. Por lo tanto. Cuando me examino.
puedo decir que tengo un algún propósito para continuar viviendo. 154 . Gurudeva. no se aprovechar sus enseñanzas . Tengo poco mas de 1 año bajo su cuidado y nunca e tenido el gusto de conversar directamente con usted. pero me cuesta tanto trabajo ser humilde y sincero. Lakßma√a Dåsa. estoy escribiendo una ofrenda para usted . Pero solo por su gracia puedo estar sirviendo a sus discípulos y eso es demasiado. Quien es el mejor ejemplo para aquel devoto neófito que aspira al éxito en la comprensión de la meta divina. Y solo gracias a usted y a lo poco que comprendo. Tengo sinceridad pero esta cubierta por muchas cosas desagradables . su sirviente neófito. Mis demonios son tan horribles que no me dejan ni siquiera seguir los principios regulativos de un devoto de Çrî K®ß√a. Dentro de toda la misión si no es hablar de mas. soy el disimulo mas neófito.Offering from Le fresco unas respetuosas reverencias a sus misericordiosos pies Çrîla Guru Mahåråja. de todo el mundo.
Viem. aby sa môj život uberal tým správnym smerom. Ešte veľa vecí musím zmeniť .. ako konáte v rôznych životných situáciách. že bez Vašej pomocnej ruky by som bol stále v hlbokej nevedomosti. aká špeciálna milosť je to. že ste ma prijal pod svoju ochranu. Nedokážem slovami vyjadriť to. to je pre mňa ten najlepší vzor. čo cítim vo svojom srdci.Offering from Drahý Guru Maharája! Pri príležitosti Vášho sviatku si uvedomujem viac ako inokedy. ktorý nasledujem v duchovnom aj bežnom živote. Vaše nebojácne správanie a spôsob. S hlbokou úctou Váš služobník Loka-guru Dása 155 .
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Offering from My respectful obeisances unto you. Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. I offer all respects unto them. You are the fathomless reservoir and protector of all the illustrious conclusions of pure devotion. I bow down to the holy feet of the pure Vaiß√avas who are like desire trees. resplendent in the pastimes of loving dedication and distinguished amongst those endowed with divine intelligence who freely grants our true fulfillment of life. able to fulfill all the devotees aspirations. my spiritual master. The Lord’s devotees are comparable to an ocean of causeless mercy as they deliver the fallen souls from material existence. Mahå-mantra Dåsa 157 . I offer myself unto him who has manifest the divine loving attachment to the holy service of Lord Çrî K®ß√a and who possesses a wonderful proficiency in all devotional rites of the Vaisnavas. Your fallen soul.
158 . pero aun así la fe. Padre. en cualquier oportunidad que se me presente. Estos versos expresan mi deseo y mi meta. no tengo sabor por el santo nombre. Por favor utilizame en cualquier cosa. Un simple gusano pero con sinseridad. Maitreya Dåsa para servirle a usted y a Dios. Amigo.Offering from Gurudeva. gurura åjñå haya balavån La orden del maestro es muy potente. los pensamientos y deseos que tengo. Tengo la ignorancia. es el poder comlacerlo lo mas que yo pueda. åjñå gurü√åm hy avicåra√îyå La orden del maestro espiritual se debe obedecer sin hacer consideraciones de ningún tipo. Quiero servirle en lo que sea posible. Maestro.
Since then. Please accept my humble da√∂avat-pra√åmas. to make you happy. asking and praying – please give me a drop of your mercy so that I can be instrumental in your mission as much as possible.Offering from Most dear Gurudeva. our dîkßå and çikßå Gurudeva. who is willing to help us on the path to K®ß√a consciousness. developing an åçrama and farm projects and creating a healthy devotional community with K®ß√a in the centre in Czech Republic. In spite of this difficulty. guide and hope. I will eternally worship the day when you kindly manifested yourself in front of me. Dear Gurudeva. Guru-tattva is just like that – difficult to understand. Gradually you have become our most beloved Guardian. Your servant. I eternally worship that day which brought us divine mercy in the most wonderful way – the opportunity to meet face to face a real sådhu. a sat-guru Vaiß√ava. Please stay with us forever – only with you do our lives have meaning. sharing K®ß√a consciousness with others. me and many of my friends have found complete shelter at your lotusfeet. Since that day many things happened and everything is just an amazing miracle. I am begging. We are hearing from you and about you. we are seeing and observing you. our loving father and ever well-wisher. develop true Vaiß√ava relationships and cooperate in fulfilling your desire to establish your mission in Czech Republic through printing and distributing books. Pañca-Tattva Dåsa 159 . easy to wonder. at least we understand that the essential point is to please you. we are talking about you – we are amazed and find you just wonderful – we are unable to discover the extent of your unlimited glories and transcendental position. It was in Karttika 2009 at Rådhå-Dåmodara Mandira where the most auspicious connection in my whole life was made. you are our shelter. It is simply wonderful – åçcarya-vat – exactly as K®ß√a explains to Arjuna in Bhagavad-gîtå 2.29 regarding the nature of the spirit soul. So far we can understand that our love for you will be shown in how much we are able to follow your instructions. to satisfy you.
help me redirect my vision to your lotus-feet in my heart. Çrîla Sarasvatî ˇhåkura says. every new month. tråhi måm! In the service of your servants. The company of mundane people has proven to be deceptive. help me redirect the attraction to touch the dust under your holy feet. When my eyes fall upon a mundane object. When my nose pursues the smells of mundane particles. “If I do not remember the lotus-feet of Çrî Guru at the beginning of every new year. help me redirect it to the smell of flowers at your lotus-feet. The jugglery of words in ordinary books seems meaningless. While still in the clutches of my senses I have nothing worthy to offer to you. I can dedicate a few conscious and focused thoughts in your service. I pray on this auspicious day that out of the remaining ones. With great enthusiasm I pursued the pleasures of mundane things until recently. When my skin attracts mundane things. Gurudeva. Paramåtmå Dåsa 160 . The rapture from the lonely shores seems incomplete. help me redirect them to the sounds of the Holy Name. When my tongue craves mundane tastes. rare are those dedicated to you. The silence inside the mountain caves seems devoid. The cobweb of relationships and its pursuits have proven to be endless. help me satiate the craving by partaking the prasådam that you have honored. every new day and every new moment. When my ears lends themselves to mundane sounds.” Tråhi måm. then I’m sure to fall into far greater inconveniences. Out of many million of thoughts that my mind has produced so far.Offering from Da√∂avats Guru Maharaja. The walk alone in the pathless woods fails to provide the thrill anymore.
Vaše slova jsou jako čistý pramen vody. jste jako slunce. abyste se ode me neodvracel. bala diyå koro nija måne sp®ha-hîna Milý Gurudévo. Přesto si troufám vás požádat. Děkuji vám mnohokrát váš nevděčný služebník Premananda Dasa 161 .Offering from Drahý Guru Maharádž. gurudeva! k®på-bindu diyå. které mi svítí na cestu a hřejivé paprsky mi dodávají sílu kráčet dál. koro ei dåse t®√åpekßå ati hîna sakala sahane. přijměte prosím mé uctivé poklony. Nevím jestli vás kdy budu schopen potěšit. který hasí mou žízeň.
(Guruvaß†akam. By his grace.27) The åcårya has been identified with God Himself. we are lost. All glories to the lotus-feet of our divine master. (Bhåg. after which we should hanker at every step of our life’s journey. Begging for your mercy. we should always meditate on Çrî Gurudeva.Offering from Who is Çrî Gurudeva? åcåryaµ måµ vijånîyån nåvamanyeta karhicit na martya-buddhyåsüyeta sarva-deva-mayo guru˙ One should understand that I am non-different from the åcårya and one should never disrespect him. Therefore. without his grace. So. 8) This is the position of Çrî Guru. yasya prasådåd bhagavat-prasådo yasyå prasådåt na gati˙ kuto’pi dhyåyaµ stuvaµs tasya yaças tri-sandhyaµ vande guro˙ çrî-cara√åravindam I bow down to the lotus-feet of Çrî Gurudeva. Now I pray that K®ß√a keeps me close so that I can fulfill the ultimate goal of life beside my Gurudeva. without whose grace. and pray for his mercy. Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. his mercy is beyond our understanding and without mercy what good is there that we can really benefit from? It has been my good fortune to serve Çrî Gurudeva in the last five months and now I can say from a very practical point of view that these qualities are present. Dåsa Purußottama 162 . Gurudeva. who without a doubt has the quality of a real sådhu. He has nothing to do with the affairs of this mundane world. One should not envy him. in this way. we have no other prospect. Your friend and aspiring servant. 11. we achieve the grace of K®ß√a. we must have reverence for he who has given us our first connection with K®ß√a consciousness. because he represents all the demigods.17. considering him to be an ordinary man. by whose grace we can get everything. He appears before us to reveal the light of the Vedas and bestows upon us the blessing of full-fledged freedom. We can get the grace of K®ß√a.
If we avoid such rules. Råma Dåsa 163 . Måyå will be ready to catch us. a person has to suffer many problems due to Måyå. Through sat-sa∫ga in the åçrama Viß√u Mahåråja. Måyå will test us continuously. Every devotional instruction should be performed in a proper manner so that while performing sa∫kîrtana we will not be confused. Giri Mahåråja. So. Even while entering K®ß√a consciousness. We are all in the middle of the sea so we can expect disturbances at any time. in the beginning we have to face such Måyå. Your servant forever. Sat-sa∫ga has helped me in so many ways. When we try to understand K®ß√a. Çyåmasundara Prabhu and all the brahmacårîs have helped me in my K®ß√a consciousness. Måyå is another power of K®ß√a. she sees whether we have come to be consciousness of K®ß√a or if we have come to disturb K®ß√a? She will test us firmly. So while entering K®ß√a consciousness.Offering from Jaya Çrîla Guru Mahåråja. as Srila Guru Mahåråja has told us. She never gives freedom to anybody to disturb K®ß√a. This is the duty of Måyå.
(Cc Ådi 1. 164 . guiding me at every step of my devotional life and giving me a chance to serve the highest aspect of devotional principles.Offering from yadyapi åmåra guru caitanyera dåsa tathåpi jåniye åmi tå∫håra prakåça Although. duty to family and moral ethics form the perfection of their lives. It is most unfortunate that I fail to see it.45) Every fortune. It is by your causeless mercy that I have an opportunity to be an insignificant part of Mahåprabhu’s movement. It is one thing to receive a great fortune. faith and surrender. delivers even the lowest of jîvas. where so much is always subject to change. In this material world. I offer my most humble obeisances unto your lotus-feet. It is rare that some will subject themselves to brahma-jijñåså. every blessing and every teaching always comes with a price. Many fail to understand or seek higher standards of basic human life and yet what is bestowed upon meaningless and mindless inquiries of this world comes with a price. though I have no qualification whatsoever. similarly Çrî Guru cannot be separated from the Absolute Truth. I fail to accept it. determination or wealth. by his causeless mercy. Many find their solace in the basic understanding of human life. Duty to self and others. A price of dedication. duty to nation. Mahåprabhu makes the arrangement of a divine representative – a spiritual master who. But this too comes with a price – a price of dedication. He comes to cleanse our heart. For them. You have taken me under your shelter. He accepts us under his shelter and guides us on the path of devotion. dear Çrîla Guru Mahåråja. I know that my spiritual master is a servitor of Çrî Caitanya Mahåprabhu. Just as sunlight cannot be separated from sun and therefore non-different from the sun. Fortunate is my position to have come under your guidance. where so many activities. but it is another to be able to use that fortune wisely. It is rare that some amongst them venture into a plane of higher understanding of the self and of higher consciousness. relevant or irrelevant to human nature go on – very few care for each other or even themselves. Though the highest conception is being distributed. purify our consciousness and prepare us for divine service. I know Him also as a plenary manifestation of the Lord.
Rasikånanda Dåsa 165 . You have imbibed the motto of Çrîla Sarasvatî ˇhåkura in your life and taught us the proper way by which to approach the highest conception. Only you can guide me on that path. I seek your mercy. I humbly request that you forgive my mistakes and bless me so that I can become a better servant. so that I can properly understand the aspects of çara√ågati. By your exemplary life you have set the benchmark of devotion. dedicate myself on the path of devotion with firm conviction. better serve the Vaiß√avas and. Your eternal servant.The path of devotion is one of constant awareness and is paved with a proper attitude of service. I shall forever be in your debt and forever be your servant. måtala hari-jana kîrtana ra∫ge püjala råga-patha gaurava-bha∫ge I once again offer my sincere respects unto your lotus-feet.
on this auspicious day of your Vyåsa-Püjå. Being a neophyte devotee. but still. Your eternally fortunate servant. Ratna-cintåma√î Devî Dåsî 166 . false. Please accept my eternal da√∂avat-pra√åmas at the dust of your lotus-feet. There are many special days in the Vaiß√ava calendar to celebrate. you are the confidential representative of God. Today in the sinful age of Kali the world is full of bogus-gurus who are all self-interested. and teach yoga or various meditation techniques for good health while labeling it as a spiritual process and thus misleading the innocent people for selfish reasons. You alone can bring back our lost relation to Him. Gurudeva. Gurudeva. for a Vaiß√ava no day is as special as the guru’s appearance day. Your unconditional divine love and mercy is the only food for our spiritual advancement. From birth to death there are many teachers in one’s life. Only under your authority and direction can I achieve k®ß√ak®på. you are the manifestation of Çrîla Vyåsadeva and no amount of chosen words are sufficient to describe your transcendental qualities and services for the Lord. all your teachings are based on the highest principles of the Absolute Truth. I am entirely depending on your mercy as you alone can lead me to the ultimate goal of life. Your words are non-different from K®ß√a’s words. Please give me the shade of your lotus-feet forever. It is really my good fortune to be empowered by you in the service of the Lord. but it is Çri Guru’s grace which helps us escape from material bondage.Offering from Dear Guru Mahåråja. Gurudeva.
Mi Gurudeva es un ser de infinita misericordia por los mas caídos y los mas vejados. Era una tarde de luna llena en Guanajuato y desde ahí mi Gurudeva lanzo su misericordia para que todos los mexicanos despertáramos nuestro Yuga-dharma. protege el verdadero ser con todo el corazón y nos da la siempre fresca y nueva fragancia de la realidad espiritual. Mi Gurudeva es un rayo. 167 . se ha agolpado por interminables vidas en mi ser. Los conceptos errados han hecho de mi una piltrafa sin sentido. me arropo y me cuido..... Gurudeva ungió con sus manos de felicidad la vida verdadera y siempre feliz. Solo contemplar sus actividades y su profunda devoción por K®ß√a y su devotos hacen que los cuervos de las dudas desaparezcan para no volver mas.Offering from He andado hasta lo indecible en los caminos de lo ilusorio. aquí estoy yo. ¿Como seguir abrevando de lo erróneo? ¿Como seguir empeñado en ser feliz en el pantano de la infelicidad? ¿Como buscar desesperadamente el solaz en los soldados falibles? ¿Como buscar lo eternamente verdadero en lo temporalmente engañoso? Y entonces un llamado de amor verdadero. Y entonces de los dolores humanos. Mi Gurudeva por su profunda devoción de servicio a sus amados Gurus ha establecido dos lugares en México donde un típico y promedio mexicano ha recibido el Yuga-dharma.. Rompe con todo lo que nos detiene. un León y un Loto. Y entonces de la piltrafa de este mundo de muerte surgió el beneplácito del conocimiento eterno y siempre dulce. Lo que no es. Me atrapo. la prueba de eso. desde lo profundo del ser se manifestó por la misericordia de K®ß√a en mi amado y siempre misericordioso Gurudeva.
A sus pies. los estigmas sociales o los juicios de miras cortas. Jagat-guru Svåmî Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. mis reverencias postradas cientos y cientos de veces. Bhadrå Måtåjî por la inspiración de Çrî Guru en su corazón dedico su vida y la culmino en lo que Bhaktivinoda ˇhåkura expresa: “Están equivocados aquellos que dicen que los Vaiß√avas mueren. trato de glorificar lo mas glorioso y no encuentro términos para describir la bondad y la misericordia del devoto mas querido del Señor K®ß√a. mi dulce y mas cierto amigo encumbra toda la misericordia de K®ß√a en sus palabras. me ocupa en servicio y me cuida de mi mas grande enemigo: yo mismo. nombro a Govinda dasi y nos mostró el poder de su amor por las almas caídas y condicionadas. ‰ßi Dåsa 168 . Aquel que da su vida por los demás. aquel que derrama en cada momento el increíble amor por K®ß√a. siempre cuidando. Sin que importe nada mas. mi eterno bienqueriente. en el altar de Mahåprabhu. los Vaiß√avas mueren para vivir y mientras viven. A usted. sin importar nada mas que el deseo sincero de servir al Señor de los ojos de loto. Hoy en el día de su gloria aparición en este mundo. Mi Gurudeva. Mi Gurudeva impacto tanto la existencia de Bhadrå Må†åjî que su vida se convirtió en una ofrenda de amor a K®ß√a en el altar de Jardines Govinda. enseñando. expanden el santo nombre por doquier” Bhadrå Måtåjî estaba en esa categoría. ni los problemas relativos de la existencia. mi querido y amado Gurudeva. guiando y formando nuevos devotos. El perdón y el amor en nombre de la misericordia sin causa.Mi Gurudeva por su infinita misericordia de K®ß√a en Él. protegiendo.
Su sirviente Rukmi√î Dåsî 169 .Offering from Querido Padre Espiritual: La gracia de K®ß√a una vez más ha tocado mi vida al permitirme expresar por escrito lo agradecida que estoy de recibir su instrucción y estar cerca de usted. Gracias por estar aquí y por iluminar mi existencia. Sólo refugiándome en usted y cantando el santo nombre seré capaz de apreciar la misericordia en mis hermanos espirituales.
But none of these seem to have much significance over a period of time and as time goes by. personalities and achievements almost everyday of the year. janme janme prabhu sei. They are not forever. But the worship of Çrî Guru and the observance of his appearance and disappearance has always been a momentous occasion and an eternal activity. I know Him also as a plenary manifestation of the Lord.Offering from Dear Guru Mahåråja. we should and must remember that today is not an ordinary day or a mundane gathering of like-minded individuals. similarly Çrî Guru cannot be separated from the Absolute Truth. Just as sunlight cannot be separated from sun and therefore non-different from the sun. This particular day holds very significant importance in all our lives because our relationship with Çrî Guru is eternal – cakßu dana dilo yei. but çåkßåt-hari – the direct potency of Çrî Hari. The world celebrates many different events. as we gather here today to celebrate the divine appearance of our beloved Gurudeva.45) Hence. Some are political. I know that my spiritual master is a servitor of Çrî Caitanya Mahåprabhu. Throughout the Vedic literature and from time immemorial. we are sailing in a boat called the material world which is being consumed by the rapid fire called Måyå. many of these simply fade away and become history. parama-püjyapåda Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. (Cc Ådi 1. one can find many examples of the guru-disciple relationship. Çrî Guru is no ordinary being. Yet we are busy accumulating many worthless 170 . yadyapi åmåra guru caitanyera dåsa tathåpi jåniye åmi tå∫håra prakåça Although. Please accept my humble obeisances unto your lotus-feet and my inept attempt to glorify you. social. His guidance and his mercy is always eternal and without any discrimination. He is not a conditioned soul. economic. artistic or religious. Engaging us in Mahåprabhu’s eternal sa∫kîrtana movement is His only activity. it’s reverence and the topmost worship of Çrî Guru amongst His disciples. As conditioned souls and in the most deplorable situation.
The pårßadas of Mahåprabhu are even more merciful. It becomes very important to understand how our most deplorable situation has actually become more favourable towards us because Çrî Guru and the guru-varga are constantly guiding us and Mahåprabhu is being merciful. Thus.objects of desire without understanding the grave situation we are in. Ultimately this is the only hope and benediction in this world. we have found the shelter of a bona-fide spiritual master. I humbly pray again and again that I always remain in the line of our illustrious guruvarga. taking the opportunity of putting myself at your lotus-feet and begging acceptance. I sign off as your’s eternally – Rüpånuga Dåsa 171 . We shouldn’t be sitting idle or wasting the opportunity of maximising our chances to attain the lotus-feet of the Supreme Lord. Once again. serving K®ß√a through his agents and always hankering to achieve the dust of those who attain the lotus-feet of Çrî Rüpa and Çrî Raghunåtha. hence our only hankering and duties should be towards these positive elements. By our own past suk®ti and by the causeless mercy of the Lord. Therefore. He is acting as a true agent to help us escape the agony of this burning boat of the material world and to attain the abode of service and dedication.
si∫hera nåi tumi diyåcho abhaya ei ati kßudra jîvere Like a lion you have given protection to this tiny soul. duß†a hîna mana sadå kare kapa†a mora jîvana måjhe My wicked mind is always cunningly deceiving me in this life. kindly accept my offering on the auspicious occasion of your Vyåsa-Püjå. çara√a laite påri jena tomåra pade kßama kara aparådha jadi gha†e Let me fully surrender to your lotus-feet. tomåra påda-padme ei minati jena çrî-guru vaiß√ava o bhagavåne hai avicala moti I beg at your lotus-feet that I develop unflinching dedication to Çrî Guru. Vaiß√ava and Bhagavån. tomåra k®på vinå ki åche åmåra ei ati hîna sadå vißayî malina What hope is there without your mercy for this most lowly and dull materialistic person. 172 .Offering from çrîla gurudeva! tava çubha vyåsa-püjå våsare mora pra√ati Dear Çrîla Gurudeva. Kindly forgive me if I commit any offence. tomåra ahaituki k®på mora diça ei tåmasa jagata måjhe Your causeless mercy is my guiding light within this dark world.
tomåra pada-tale ei mågi våraµvåra jå kichu mora bhåvi tåhå diyå jena sevi abirata tomåra çrî cara√a I earnestly beg at your feet that whatever I think belongs to me.durbala cañcala mana sadå måyå pralabhana ei ati sankate abhaya-cara√a diyåcho amåi jadiyo gu√a-hîna åmi My mind is weak and flickering. In this grave situation your lotusfeet give me fearlessness although I have no qualification. I may use to serve your holy feet always. 173 . Still I hope in my mind that I will receive the causeless mercy of Guru and Vaiß√ava on my head. nija karma phale vißaye halåhale parechi durnivårå tabuo åmi åsi mane çrî guru vaiß√ava ahaituki k®på habe mora çire By the reaction of my own karma I have fallen into the poison of materialistic life. abirata sebibo tadera pada-dhüli h®daya nirmala kari sårthaka habe månava jîvana mora Then I will continuously serve the dust of their feet with a pure heart and my human life will be successful. Måyå is always enticing me.
you became well known amongst your godbrothers and also to your guru as a fearless preacher of K®ß√a consciousness. you led the ascetic life of a brahmacårî – doing yoga. Where many others would have failed. seemingly as an ordinary person – as you grew you left your house although you did not come in contact with your spiritual life immediately. Please accept my humble obeisances unto your lotus-feet.Offering from My dear eternal father. To fulfill your guru’s desire and to please your guru. eating simply. a perfect example of how a disciple should dedicate himself with enthusiasm and determination to a guru. you devoted your life to him and served him without reserving anything – once again showing the perfect example of how one should serve his guru with full surrender. On this day you took birth 68 years ago. showing me how to lead an auspicious life in the service of Çrî Guru and Gaurå∫ga. When you came in contact with your spiritual master. Dear Guru Mahåråja. meditation. 174 . Once again. You have shown a perfect example of how a person should renounce everything and meditate upon the Lord and live a life of simplicity – the life of a brahmacårî. From the beginning you engaged yourself in the process of studying and book distribution as your life and soul. every year I try to write my offering and I fail miserably trying to glorify you. you were successful with your sincere dedication to your guru. you went to Africa to preach with enthusiasm and determination. To spread the message of Çrî Caitanya Mahåprabhu you had to overcome many obstacles. his only desire should be to please his master. Due to the many dangerous risks in pushing on Çrî Caitanya’s sa∫kîrtana movement that you took on in Africa. Just like a slave without any selflessness. and renouncing all material things for a life of austerity. How can I completely glorify you and your activities in this lifetime? It is said that Anantaçeßa with his unlimited mouths could never complete his glorification of the Lord – how then can I even think of glorifying you with my unworthy mouth? Every moment of your life has been an example to me.
You have alway worked restlessly to keep us from going off track and getting lost again in the material world.A verse from Hari-bhakti-vilåsa gives the following definition of a guru: One who is an ocean of mercy. Your qualities can be compared to the great åcåryas in our sampradåya. who is perfect in all respects. My dear eternal father. having not been able to taste the nectar that my godbrothers and godsisters have received and tasted. Compared to your mercy and kindness even the space in the universe is limited. who is free from lust. who is fulfilled in all respects. only for the benefit of others – you let us serve your louts feet by your kindness and mercy. Keeping these thoughts in mind I pray to remain in your service. I beg for your forgiveness for the offences I have committed. who is possessed of all good qualities. Your servant. Satyaråja Dåsa 175 . You give the nectar that you received from your gurus – but I am unfortunate. who always works for the benefit of all souls. Never have you desired anything for yourself. what to speak of the ocean. who is well-versed in the scriptures and who is always alert in the service of K®ß√a is to be known as a guru.
he will eventually develop K®ß√a consciousness and become a devotee of K®ß√a.Offering from Çrîla Guru Mahåråja. Without the Holy Name our life is useless. Your eternal servant. In this human life. To me there is no one except you who can purify the fallen souls. I am very fortunate to be your disciple. Çrîla Guru Mahåråja. if anyone chants the Holy Name of K®ß√a offencelessly. Whoever has firm faith in K®ß√a is never deceived. you are the best example. Sevånandî Dåsî 176 . It is all by the mercy of Çrî K®ß√a. I offer my humble obeisances unto your lotus-feet. When we get a taste for chanting the Holy Name our life will be successful. By your mercy I got the Holy Name and by chanting the Holy Name I will become free from offences.
Çrîla Sarasvatî ˇhåkura and Çrîla Prabhupåda. as a råja®ßi or as 177 . This world is always wrought with problems. a famous Indian politician remarked – “It is rather easy to find a genuine guru. this world is plagued by problems. is very special and occupies the highest place because only he can lead the faithful disciple to the highest goal of human life. but not a genuine disciple”. the rüpånugas didn’t care for the external situation. In both the above scenarios. Çrî Guru is the leader. To fix the problems of this world can at best only be done properly by a Vaiß√ava. to establish a Hindu empire to defend the country and sanåtana-dharma against Muslim aggression. (Bhåg. should be understood to be bona fide spiritual masters. leaving aside all material considerations.3. There is no need to mention how difficult times those were for the followers of sanåtana-dharma. The majority of the population are followers and only a very few will be leaders. Çrî K®ß√a has told in the Bhagavad-gîtå that this world is du˙khålayam and açåçvatam. an åcårya in the lineage of Ådi Ça∫kara inspired and led two converted Muslim youths. Çrî Vidyåra√ya. the British were ruling India. Good leaders are always scarce in this world. Hakka and Bukka. Muhammadans were ruling this country. 11. During the time of Çrîla Bhaktivinoda ˇhåkura. who have taken shelter of the Supreme Godhead. So many national leaders worked to arouse råß†ra-bhakti in people to fight the British. When Çrîman Mahåprabhu appeared.21) Recently. The qualification of the bona fide guru is that he has realised the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. This is not true. This is very significant. any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation.Offering from tasmåd guruµ prapadyeta jijñåsu˙ çreya uttamam çåbde pare ca niß√åtaµ brahma√y upaçamåçrayam Therefore. Thus was born the Vijayanagar Empire which ruled a glorious 300+ years over large parts of India. It very well drives home the point that at every time in history and at present. as a leader. Sometime before this. They went on preaching the highest goal of life to sincere seekers. Such great personalities. Çrî Guru.
pure love of God. We have so many such examples of Vaiß√ava åcåryas throughout history. there are so many disturbances in the world. We also learn from the lives and conduct of Vaiß√avas that no matter what the external situation is. Chand Kazi. But by the grace of Çrîman Mahåprabhu he was converted and the sa∫kîrtana movement went unhindered. All other prospects look so bleak in front of this.an åcårya. Çrî Gopåla Dåsa 178 . Çrîla Guru Mahåråja. they inspired sincere seekers of truth to work for the highest goal of human life – premå-pumartho mahån – that the fountainhead of purußårtha. Rather. not even death. the age of quarrel and hypocrisy. It is destined to get worse with time. if one is fully dependent on Çrî K®ß√a and completely absorbed in His service and the service of His disciples and Çrî Guru. was opposed to sa∫kîrtana. prema-bhakti.” Your unworthy servant. At the present moment too. On this auspicious day of your appearance. the rüpånuga åcåryas rightly didn’t try to fix the problems of this world politically. then one need not fear anything. is to love K®ß√a. under your leadership. I humbly pray at your lotus-feet – “may I not be distracted or attracted by the disturbances or lurings of this world. The Muhammadan ruler. the crest jewel of all goals of life. Knowing that we live in Kali-yuga. The rüpånugas åcåryas enlightened people that it is not worth fighting political struggles in Kali-yuga. May I always fix my mind and intelligence to attain the fifth and the highest purußårtha – k®ß√a-prema.
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your disciples. By your causeless mercy I can improve my service and my service attitude and sådhana. You have always placed service attitude above many things and so we. You are an expert in engaging the devotees. In this way you give hope to everyone who comes across you. and surf instructing. By your causeless mercy and grace I feel fortunate to have developed some taste in this process of K®ß√a consciousness. Please accept my humble ko†i ko†ti pra√åmas onto your lotus-feet. I beg you please forgive my mistakes that I may have committed. Thank you very much for guiding the devotees and me through your love. Çyåma-ku√∂a Dåsa 180 . care. Your instructions are both profound and practical. You have mercifully laid a strong foundation for everyone in K®ß√a consciousness. not only in their quality of service. are fortunate to have the most wonderful association on the planet. The service that is given to each and every disciple is done with purpose. and giving me a chance to interact with many people who are interested in spiritual life and being able to share my life changing experiences in my life in the åçrama. chastisement and by your personal example. Çrî Gurudeva shows the path to perfection and the disciple has to make the endeavour to reach there. The attention you give to your disciples is unfathomable. but in their attitude as well. I love each and every moment at the åçrama. the only real offering that a disciple can give is the proper understanding of what he has heard from his guru and the åcåryas. I hope you are happy with my service. Although a disciple can never repay the debt received from his guru. such as helping run the surf retreat. On may see that. Your unworthy servant. instructions.Offering from Da√∂avats Çrîla Guru Mahåråja. I am really happy with the service that you have given me in Kåliya-mardana K®ß√a Åçrama. Please guide this unworthy soul.
Me he dado cuenta que la vida es corta y es fundamental tomar refugio a los pies de loto del Señor amigo de los caidos y de sus adorables devotos. Por eso mi querido Padre Espiritual. tan solo permitame mantenerme a su servicio nacimiento tras nacimiento. corregir y mostrar el camino del servicio devocional. Centro Bharati e incluso Huejutla. ya que es este mundo solo hay sufrimiento. A sus pies Çyåmalå-mañjarî Dåsî 181 . Por su misericordia podemos felizmente hacer servicio en Jardines Govinda. ¿Pero como puedo siquiera describir esto que nos esta pasando? Ha venido a Mexico como un regalo mandado por Çrîla Prabhupåda a eseñar.Offering from Querido Padre Espiritual: Por la Gracia de K®ß√a y los Vaiß√avas me encuentro de nuevo aqui tratando de expresarle mis sentimientos de gratitud.
You’re the wonder of all wonders. you have the power to give Him to me. chanting. Please grant that our service to you will grow more and more. By your mercy we visit V®ndåvana once in a week (Çrî Narasi∫gha Caitanya Ma†ha) By your mercy we get a lot of nectar from your books. By your mercy we get a service opportunity to Gaura-Rådhå-Govinda. You’re the master of masters. You’re the essence of the Mahå-mantra. Your servants servants. By your mercy we get good association with more advanced devotees. O Çrîla Guru Mahåråja. Yaçodå-nandana is yours. By your mercy we become free from the network of måyå. We pray for your endless mercy. You’re the savior of all fallen souls. Çyåmånanda Dåsa & Bhakti Devî Dåsî 182 . please accept our humble da√∂avat-pra√åmas unto your lotus-feet on this auspicious day.Offering from All glories to Çrî Guru and Gaurå√ga. service and association of sådhus and prasåda.
Feeling. it is first. He is Çrî Guru the direct representative of K®ß√a. All the attachments. Thinking and willing happens through the mind. Why are we in this åçrama? Why did we come here? You have established this åçrama to provide us shelter. greed etc. then willing. Those feelings die with the death of this body. that we experience in this world are all feelings we have for or against something or somebody.Offering from Dear Guru Mahåråja. only then K®ß√a reveals Himself. lust. you have given us association of devotees and in this association we serve. To have such a feeling one has to take shelter of a person who has the experience of the higher type and who can make others also experience it. You have taught us the philosophy to help us understand better. Real feeling is experienced only by the åtmå when it comes in connection with a superior åtmå. 183 . Before reading this description I had always thought feelings are something related to our emotions. You have taught us that neither our thinking nor our willingness can ever help us to know K®ß√a. Thinking and willing rules here in this world and feeling is mostly considered emotional. but no. Please accept my humble obeisances unto your lotus-feet. We are all searching. This is true when it comes to the feelings of this world which are simply mundane. Whatever reason it may be which brought us here. With these senses we are never going to have any experience about K®ß√a. Çrîla Çrîdhara Mahåråja says: Ordinarily we may think that feeling is the last of all. but feeling is something which is experienced in our heart and not in the mind. but it is the feeling in the heart which can give us the experience of K®ß√a. but only through çara√ågati. ultimately we are here to develop a feeling – a feeling of love for K®ß√a and His devotees which is the highest type of feeling. First feeling. only when we have the feeling that nothing belongs to me and everything belongs to guru and K®ß√a. real feeling has been given such a high position. No. anger. Service leads to realisations and realisations give us a deeper vision into reality. We think feeling is the result. and feeling is commanding. then thinking. Feeling is commanding everything. We are all under feeling.
Whenever we have any visitors to the åçrama. As a guru and åcårya you have given us the highest conception of the Holy Name of K®ß√a. Those that are allured by externals can never understand your mood. With his superficial vision he cannot see the mood with which the spiritual master is serving his guru. Similarly. Before ending. what is your mood? Pracåra karye siddhånta-sarasvatî-samå kßamå – “With the same mood as Çrîla Bhaktisiddhånta Sarasvatî ˇhåkura. I would like to quote this famous line from Çrîla Sarasvatî ˇhåkura: püjala råga-patha gaurava-bha∫ge Çrîla Çrîdhara Mahåråja quoted this very often in remembering the mood of Çrîla Sarasvatî ˇhåkura as this was the very mood with which Çrîla Sarasvatî ˇhåkura came to preach the philosophy of Mahåprabhu.The mood of the spiritual master prevails on all his disciples and depending on the depth of a disciple’s realisation. There is purity and class in whatever you do. may look very ordinary or even mundane and they cannot understand the purpose behind them. in our åçrama we have all the latest technology being used in serving K®ß√a. being a tiny soul. Without service there will be no appreciation and one will either leave the association or end up committing offences. he will catch the inner mood of his spiritual master. for a neophyte. By giving instructions you guide us on the path of devotional service. but you Guru Mahåråja use it to present K®ß√a in a way to show that He is the ultimate enjoyer. They are only charmed by the external characteristics. almost everyone is charmed by the beauty of the åçrama. I pray at your lotus-feet that I may be able to serve and revere this mood. They fail to catch the internal mood with which the spiritual master has come to preach. keeping it always upon my head. you use it for sometime then you are giving it away to the devotees. They seriously lack deeper vision. you do not tolerate any slight deviations in the distribution of that sublime nectar”. It is so well presented that many ask us whether we get lot of funds from the west. Çrî Guru will be performing actions suitable for the present circumstances which. The difference is that most of the gurus use money for personnel sense gratification. Hence serving the spiritual master is the only way by which one can experience and understand the inner mood of Çrî Guru. Usually people get lost and lose faith seeing the external attributes of a bona-fide guru. Thus. Çyåmasundara Dåsa 184 . For example. Whatever it may be. By doing so you are setting the example of being a sannyåsî. Your servant. ‘Give to live’– we have always seen you giving things to devotees. you offer that also to your guru. There is only giving all throughout and whatever is given to you. By giving us your blessings you take away our miseries.
Tattva-darçî Dåsa 185 . Trusting that there is something higher surpassing me in action and the ways of our Lord Caitanya are unfathomable. I remember you – a tyågî. I try to remain your servant. I am left with little field open. A paradox in action.Offering from Dear Guru Mahåråja Please accept my obeisances. be humble! Don’t you see this nice example?” And that gives me a hope that everything has its value and some day may come where I will be able to do a little more than to deliver a few jars.” I said to myself. “Tattva-darçi... For so many years I could preach and translate and lecture and do things and now. Since then my understanding of siddhånta and philosophy became the most clear I have ever had in my life. not having to bother with the raising of children – you did take care of few. even not being your own! Like the father. Seems everything has it’s time. Through thick and thin it did not fade away and like honey it is regularly coming back to me. “This inspiration is too prominent to be disregarded. And even in times of digesting what I have got and just sharing it weekly with few friends. “Tattva-darçi. you cannot ignore this.life is tragicomical and it is ironic that my capabilities of being able to do something practical above the daily maintenance family duties is the least in my life. But. Your speaking has attracted me and after so many years I again had a feeling of trust and genuineness.” So I followed and since then you still live in me in the form of sound. when my understanding is maturing by contact with you and our paramparå.
It is by your mercy that we are in your close association and blessed by your grace. His associates. After coming into K®ß√a consciousness we came to know what life is about.Offering from Dear Gurudeva. I offer my respects unto you who has shown all devotees what is pure devotion to Lord K®ß√a. Yours eternally. I offer my humble obeisances unto your lotus-feet. Gurudeva. keep showering your spiritual mercy upon all our devotees so that we may continue on the path of devotional service and knowledge. His pure and great åcåryas and their pastimes. It is due to our past suk®ti that we have come in connection with you. Uddhava Dåsa 186 .
form.” Çrîla Rüpa Gosvåmî gave us an essential instruction in the following verse: ata˙ çrî-k®ß√a-nåmådi na bhaved gråhyam indriyai˙ sevonmukhe hi jihvådau svayam eva sphuraty ada˙ One cannot understand the transcendental nature of the name. That is the only way to connect this physical world with Vaiku√†ha and V®ndåvana. “Such intense engagement in the service under the guidance of Vaiß√ava is an all-important factor that can connect us with the spiritual world.234) While commenting on this verse Çrîla Çrîdhara Mahåråja explains that all our senses are mundane and cannot come in touch with apråk®ta. either directly or indirectly. form. Your insignificant servant. Please accept my most humble obeisances unto the dust of your holy lotus-feet! On this most auspicious occasion of your holy Vyåsa-Püjå I wanted to express my deepest gratitude to your Divine Grace for accepting me under your shelter and teaching me the utmost importance of cultivating a proper serving attitude. (Bhakti-rasåm®ta-sindhu 1. the importance of transcendental loving service to the Supreme Lord. Vaiß√avånanda Dåsa 187 . Only when one becomes spiritually saturated by transcendental service to the Lord are the transcendental name. Therefore there must be something to connect this mundane with transcendental and that is sevonmukhata – “our earnest desire to serve Him.” On His own accord the Lord will reveal Himself to us. to satisfy Him. In the words of Çrîla Çrîdhara Mahåråja.2. There is practically no occasion when I heard you talking about K®ß√a consciousness that you didn’t stress.Offering from Dear Çrîla Guru Mahåråja. qualities and pastimes of Çrî K®ß√a through one’s materially contaminated senses. qualities and pastimes of the Lord revealed to him. Knowing this important truth I must admit that I’m failing to do enough to put it into practice and I pray for your causeless mercy to help me overcome my shortcomings that are preventing me from engaging more intensely in the service under your expert guidance.
Offering from Dear Çrîla Gurudeva. Your servants forever. I lack nothing nor do I need to gain anything – yet I still engage in activities. Våmanadeva Dåsa & Prema-mañjarî Devî Dåsî 188 . You lack nothing nor do you need to gain anything in this world. (Gîtå 3.22) Çrîla Guru Mahåråja. We beg you to always give us the strength to follow your footsteps which is the purpose of our lives. but you still engage in K®ß√a conscious activities only for the benefit of all fallen souls (like us). only by your mercy have we understood that you have no duty to perform in this world. Please accept our repeated humble obeisances unto your lotus-feet. I have no duty to perform whatsoever in the three worlds. na me pårthåsti kartavyaµ trißu lokeßu kiñcana nånavåptam avåtavyaµ varta eva ca karma√i O Pårtha.
Gurudeva. Please accept my obeisances. You have surrendered and served so completely to our guardians. we are able to offer to you what we can muster from our hearts and deepen our relationship with our true family. you show us the sweet absolute. Gracias. Printed in a beautiful publication.2. tad-vijñånårthaµ sa gurum evåbhigacchet samit-på√i˙ çrotriyaµ bramha-niß†ham (Mu√∂aka Upanißad 1. Your are the highest exemplification of trida√∂î. Through your actions of body. Again comes to us the wonderful opportunity to express our appreciation for your unending mercy and hopefully our ever-deepening understanding of guru. You see what we yet cannot. but it is from you Çrîla Guru Mahåråja that we learn to see. guru can be found in many places. we can understand that if we look with the proper eyes. om ajñåna-timiråndhasya jñånåñjana-çalåkayå cakßur unmîlitaµ yena tasmai çrî-gurave nama˙ You see K®ß√a in everything. Çrîla Çrîdhara Mahåråja. In the line of Çrî Rüpa. In all of these things. aware of the present and the past.12) 189 . your guardians are Çrîla Bhaktivinoda and Sarasvatî ˇhåkura. your depth of mind and force of words you give form to the ideals after which we aspire. you provide us a bona fide service connection to the highest truth. A simple “buenos dias” transforms into an in-depth critique of civilisations old and new. On so many occasions you have overwhelmed us with ever fresh observations of this material world and countless dates from history. From your çîkßa and that which we receive from the words of Çrîla Çrîdhara Mahåråja. by the service of your staunch disciples.Offering from Dear Çrîla Guru Mahåråja. Çrîla Puri Mahåråja and Çrîla Prabhupåda. You press us to be aware of the world.
sådhu-çåstra-guru-våkya. Ådi 7. The proof is in the large and beautiful sa∫ga that has been happily engaged in service. our programme moves fast. to go deeper. more service than we can fill our days with and always the opportunity to go beyond. in which you open the flood gates and become a smiling fountain of enthusiasm. You go above and beyond the call to provide us with your direct association. a few of which have occurred right here in Mexico. You came to Mexico just a short time ago. or whomever’s hand you shake. but the sa∫kîrtana of Lord Gaurå∫ga. I recall many occasions. you see right through us. now something has started here that will surely be a legacy. Here in Mexico. Su hijo espiritual y sirviente indigno. Steady sådhana. Never do you let us forget that our service is not money collection. amazement. cittete kariyå aikya (Cc. Guru Mahåråja. on far too many occasions.For our eternal benefit. faith and love you magnanimously give to all of us. making their devotional experiences wonderful. Whatever we need. With whomever you speak. you have the capacity to give it to us exactly how we need it. what we have and what we lack. you sacrifice your energy to be with your disciples. Çrîla Viß√u Mahåråja said it best: Fearless and lion-like – You are exceptionally strong and confident in your preaching and in confrontations. This is our great fortune. Gracias. friendship. yet have a gentle and soft nature in Vaishnava dealings.48) You are a treasured touchstone. enthusiasm surely follows. I hope that these few words may return to you the appreciation. respect. Våsudeva Dåsånu-dåsa 190 . Kind to the devotees – You understand the necessities of your disciples and devotees of the mission and go to great effort to give them your association and assistance. In this way your provide us with the perfect knowledge and a gentle push or sometimes a firm kick in the right direction.
is the eternal father because the spiritual master has the responsibility to lead the disciple to spiritual salvation. or the ultimate goal of life.5. otherwise he is no more than the lower animals. Varåha and N®siµha. Your mercy flows out from you in all directions and rains down on the poor creatures as a spray of flowers from the sky. and He manifests His different transcendental activities for the welfare of the twice-born. the cows and the demigods. Your grace is beyond the knowledge of ordinary human beings. But the bona fide spiritual master. a civilised man must be twice-born. You are my dearest person in the world and I constantly pay tribute to you. as the representative of the Lord. but a civilised human being has another birth by contact with a spiritual master.Offering from Dear Çrîla Bhakti Gaurava Narasi∫gha Mahåråja. Kürma. Your grace is elusive. My only wish is to serve you life after life. A human being is born due to union of the father and mother. The father and mother of the material body are so only in one birth. Your mercy is boundless. You are avyakta-mårga-vit. I could not for a long time so clearly define why I feel such a strong paternal bond. who becomes the actual father. Therefore. Your grace is the grace of the Lord Caitanya. Today and every day I bow to your lotus-feet. The Lord is directly concerned with the twiceborn or civilised men. A civilised man is one who has taken his birth twice.7: The Lord appears in this universe in different incarnations like Matsya. until I came across this explanation by Çrîla Prabhupåda in his purport to Çrîmad Bhågavatam 3. and in the next birth the father and mother may be a different couple. Your surrendered soul. because it is you who is the liberator of the fallen souls. A living entity takes birth in this mundane world due to the union of male and female. Vijaya-K®ß√a Dåsa 191 .
service and sådhana in whatever way possible. our goal is to add our days to His. For without any of those things. I pray I have the continued opportunity to remain connected to the shelter and instructions found in service to your holy lotus-feet. “In the beginning of K®ß√a consciousness our goal is to add K®ß√a to our days. thank you for giving me the opportunity to say a few words in praise of Your Divine Grace. All glories to Çrî Guru and Gaurå√ga! Your servant. and some time living on my own. Vraja-kiçora Dåsa 192 . I always remember the time I heard you say. and observe how I am spending my time. Please accept my humble obeisances. this has highlighted to me the absolute necessity of maintaining association.” This statement has been on my mind recently as I go about my days. and will start doing so. It is by your kind efforts. and that I can provide what little service I may presently. I have very much been contemplating what that means and how it should positively influence the choices I make. this life is a waste of time. But when we become truly advanced in K®ß√a consciousness. Furthermore I am very grateful that I have the ability to do any kind of sådhana on my own thanks to Your Grace. Having spent some years outside the åçrama. I look forward to being able to having a chance to serve you soon when you visit. On this most auspicious day of your appearance.Offering from Dear Çrîla Guru Mahåråja. I would be completely lost without you and your disciples being the light to guide my way and pull me back from måyå and ignorance. Due to your merciful reminder of the opportunities I have been given in this life. and the efforts of other Vaiß√avas that I have any connection at all. Am I really making an effort to add K®ß√a to my day? How is my attitude and awareness towards this? Am I being enthusiastic or careless? I am ashamed to find this is not always consistent and I know I can do more.
(Bhåg. the US and Europe. where. Çrîla Çrîdhara Mahåråja. the cowherd men as their relative. everywhere. that we cannot but be charmed and pray to surrender wholesale to your words. and all forms of karmîs and materialists – we are all so incredibly fortunate. the impious rulers as a chastiser. Gracias for the service opportunity here in Mexico. and Çrîla Purî Mahåråja. Gracias siempre para su misericordia. this day goes by as any other. Vraja-leela Dåsî 193 . realisations and instructions – to surrender wholeheartedly at your feet. yet profound way. your mood and intensity to share the essence of K®ß√a consciousness – Rådhå consciousness – respectfully and harmoniously transgresses culture. Balaråma: The wrestlers saw K®ß√a as a lightning bolt. And while the scenery changes. With each individuals perspective varying views are held. in different circumstances across the globe. This opens our eyes. the unintelligent as the Supreme Lord’s universal form. the women as Cupid in person. the King of the Bhojas as death. pura y sin causa. while for those who have not yet received the opportunity to meet you. from Mexico. respect and celebration – for your well wishers. language and customs to reveal deeper and deeper truths in the everyday. the yogîs as the Absolute Truth and the V®ßnis as their supreme worshipable Deity.Offering from Da√∂avat-pra√åmas Çrîla Guru Mahåråja! For your disciples. to India. Humble pra√åmas – Your aspiring servant.43. we have the amazing opportunity to assist in your service to your Guardians. 10. this day gives us the opportunity to share with you our heartfelt gratitude. to help us real-eyes that Reality the Beautiful is at play in a most simple. with a very unique approach you engage all in the Lords divine energy – from Zapata Burgers to jugos for carniceros. appreciation. His parents as their child. taqueros. the men of Mathurå as the best of males. Çrîla Prabhupåda.17) As your disciples. just as the various groups of people in the wrestling arena regarded K®ß√a in different ways when He entered it with His elder brother.
can give me. Your eternal servant. only thanks to your infinite mercy I may have the opportunity to be part of the camp of aspiring devotees. a miserable soul. All glories to you! Offering petals at your feet to honor your holy person. a hope to make a small step forward in spiritual realisation. who are the absolute worthy representative of Çrî K®ß√a. accept my obeisances. I thank Çrî Çrî Gaura-Nitåi for allowing me to meet you and I thank you from the bottom of my heart for giving me the opportunity to be able to stay in touch with devotees. Without your love I’d be completely lost.Offering from Hare K®ß√a Guru Mahåråja. Vraja-sundarî Devî Dåsî 194 . Please. Only you. all glories to this auspicious day! saµsåra-dåvånala-lî∂ha-lokatrå√åya kåru√ya-ghanåghanatvam pråptasya kalyå√a-gu√år√avasya vande guro˙ çrî-cara√åravindam (Guruvåß†aka 1) Although I am not worthy to be part of your family.
Muchas Gracias por todo Guru Mahåråja. A mi me hace muy feliz poder ofrecerle al menos unas cuantas palabras. Tambien gracias por la fuerza que nos da a mi y a mis hermanos espirituales de seguir sirviendolo y tambien por la gran oportunidad de cuidar a la pequeña Rainbow. En estas fechas todos los devotos esperamos con ansia a que llegue este dia. Mi Querido Padre Espiritual. Gracias por venir a Mexico a poner esa chispa de entusiasmo en mi para tratar de hacer seva en Jardines Govinda y tambien por aquel dia en el que me dio iniciacion en la conciencia de K®ß√a. Yuga-dharma Dåsa 195 . donde le expresamos lo que usted son su infinito amor y misericordia nos hace sentir.Offering from Pra√åmas. Su sirvient. ese dia se me quedo grabado en la mente.
Vijaya-K®ß√a Dåsa and the devotees of our Czech and Slovakian sa∫gas ‰ßi Dåsa and Rukmi√î Devî Dåsî Rüpa-Sanåtana Dåsa Sanåtana Dåsa Çyåmalå-mañjarî Dåsî Vaiß√avånanda Dåsa and Gopåla Dåsî Vraja-kiçora Dåsa .Acknowledgements We would like to thank the following devotees who helped with the publication of this year’s Vyåsa-Püjå book – Bhakta-prîya Dåsî K®ß√a-Kîrtana Dåsa Leda Garcia da Eira Pañca-tattva Dåsa.
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