Beggar

Sure, Sridhar Maharaja was a proponent of caution, "fools rush in where angels fear to tread." Clarity or jnana has its place as Sridhar Maharaja would say as a servant of bhakti. I'm not arguing against knowing the sadhya (the goal) and the sadhana (the means to the goal). Its the faith of many of those who got his association that Sridhar Maharaja embodies that goal. Maybe its hard for you to see this considering the three shelled baba means three gunas remark.

When Srila Sridhar Maharaja would give Hari katha he would often become quite estatic and you could hear the bhava in his voice. Same thing is true in the recorded bhajans. His conception of Krsna Consciousness is so high, so deep and so madhuram, sweet. Mahduram madhuram madhuram. The talks and bhajans are all there are on mp3s in your interested. What your getting often on the internet is his conception filtered through current erstwhile followers who have a bit of conditioning and misconception. Then there is the whole rift between some Sridhar Maharaja followers and Narayana Maharaja. In their attempt to attack the conception of Narayana Maharaja then tend to become so zealous that they unwitingly portray Sridhar Maharaja as rather stern and dry. Here is something by Sridhar Maharaja, let him speak for himself: iI am not teaching raganuga-bhakti, but I am making it clear that it is our goal. We must have that on our head – pujala raga-patha gaurava bhange. We are worshipping this and our highest aim is raganuga-bhakti. With that object in mind we are doing work here in this world. The different stages of development, sambandha, abhidheya, and prayojana, are also different stages of devotional service, like vaidhi-bhakti, raganuga-bhakti etc. In vaidhi-bhakti, we generally see the constitutional position of the Master, the Master of the world. He is in cooperation with us, and we are guided by some law – that is Narayana in Vaikuntha. “This is a good thing, I get some special pleasure by His service. The sastra also encourages me to do this.” This sort of conclusion is held by the servitor in vaidhi. There is some awe, grandeur, and some apprehension that I may not do my service correctly – it is calculated devotion and calculated service. But in raga-marga one’s service is spontaneous and automatic. “I am helpless – I can’t resist doing it.” That service is fully dependent, just as in the inner workings of the body, there is some voluntary action, and some reflexive involuntary action. It is involuntary that when we eat something, the process of digestion is automatic – I can’t assist it. Without my consciousness the work is going on. So in raga-marga, it goes on without our calculated faculty – our voluntary faculty does not have much scope there. It must follow this internal, spontaneous energy which works there. Those in raga-marga cannot live for anything but to do their service. That is the position there. But it is not measured or calculated – it is automatic and spontaneous.

The smile symbol by a post will often mean that the post is done in light hearted jest. So the post wasn't meant to offend...sorry if it did. In many ways you are correct. Srila Sridhar Maharaja said that, "we are faith makers, not faith breakers" and I accept that. Great advice to all aspiring devotees. So if you have a guru that you honestly have faith in, then go forward, chant Hare Krsna and be happy:)

A friend of mine from Alachua wanted to post but is too hyperactive to concentrate. I just got off the phone with him. He wants to know if by sad guru, ya'll mean either a sorrowful guru or a sat guru on the platform of eternal, blissfull knowledge? His first guru was a sorry asana guru and then his local GBC forced him to get initiated by a very sad case guru. Anyway it was a very sad story so enough said:)

Srila Sridhar Majaraja said, "Those who say they have raga-bhakti, we hate them". He didn't say, "Those who have raga-bhakti, we hate them". Pujala raga patha gaurave bhange means that we worship and serve those in raga marga. The raga marga consists of two levels. First the ragatmika devotees like Mother Yasoda, Subal, Visaka and the other eternal associates of the Lord. “When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called ragatmika, or spontaneous devotional service.” (Cc Madhya-lila 22.150) The next group are those that follow the ragatmikas and they are known as raganuga. Anuga means to follow. Not just any one can follow the ragatmikas, one must have intense greed. PURPORT “Srila Bhaktisiddhanta Sarasvati Thakura says that a devotee is attracted by the service of the inhabitants of Vrndavana—namely the cowherd men, Maharaja Nanda, mother Yasoda, Radharani, the gopis and the cows and calves. An advanced devotee is attracted by the service rendered by an eternal servitor of the Lord. This attraction is called spontaneous attraction. Technically it is called svarupa-upalabdhi. This stage is not achieved in the beginning. In the beginning one has to render service strictly according to the regulative principles set forth by the revealed scriptures and the spiritual master. By continuously rendering service through the process of vaidhi bhakti, one’s natural inclination is gradually awakened. That is called spontaneous attraction, or raganuga bhakti. (Cc. Madhya-lila 22.153)

Was Sri Krsna Cheating? Mathura, India August 30, 2003 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja Devaki has great mamata (sense of posessiveness) towards Lord Krsna, but she also has her own self-interest in mind. She thought to herself, "It doesn’t matter that the gopas, gopis and cows will die in Vrndavana if Krsna does not go there. We can give anything to the Vrajavasis, but we cannot give Krsna." After hearing the promise of Devaki to give the Vrajavasis a donation, Padmavati, the mother of Kamsa, became afraid. She thought, "Now there will be a big problem. Devaki may give the whole kingdom to Nanda and Yasoda." Therefore, in a clever way, she began to give many arguments. Padmavati asked, "Why are you talking so much about what to give to the Vrajavasis? It is a very simple matter. Krsna was only 10 years and 8 months old when He left Vrndavana, so there is nothing to be confused about. We just have to make an account of how much He ate and how much buttermilk He drank in those years. Subtract four years because for the first four years of His life He only drank breast milk from the breast of Yasoda, and there is no cost for that. We will calculate how much they owe Krsna for His cow-grazing, how much food He ate and how much chach (buttermilk) He drank, and whatever we owe we will give them double that amount. So there is nothing to be confused about. We can ask Garga Muni because He is an expert astrologer. His calculation will not be off by even one paisa. "There are great quantities of buttermilk in Vrndavana – because no one drinks it. After taking the butter out of the milk, what is left is chach. It is so useless that the Vrajavasis throw it down the drain and it goes into one big buttermilk pond in Nandagaon; the price for it is nothing. So take away three or four years of only drinking breast milk, and that means about eight years of drinking buttermilk which costs nothing." Some people say that Krsna is in the stage of kaisora (teenage years – youth) up to 10 years and 8 months, and some people say that His kaisora-lila goes up to 15 years. Srila Sanatana Gosvami has reconciled this. Krsna has three ages – balya, pauganda and kaisora, and the junction between the three ages is called vayasasandi. Each of these three ages also has three stages. When Akrura came to Vrndavana he saw Krsna as kisora, and when Krsna went to Mathura to fight with Carana and Mustika, the Mathura-ramanis saw Him as the personification of Kamadeva which is His kaisora age. One specialty of Lord Krsna, and also of Bhagavan Lord Ramacandra, is that when they appear in this world they never look beyond the age of kaisora. When Krsna was in Kuruksetra, for example, He was 125 years old, but He did not have a mustache or beard, and this is one specialty of bhagavat-tattva. The Srimad-Bhagavatam describes that Krsna's kaisora-lila is performed up to his eleventh year. We can reconcile this by thinking that when He was in Vrndavana and eating a lot of butter He appeared like a 15 year-old. Also, He was the son of Nanda Baba who was a king, so also because of that He appeared as a 15 year-old – older than He actually was. When Krsna came to Mathura He offered pranama to Mother Devaki, and at that time He told her, "O Mother Devaki, We are your sons." As soon as she heard this, aisvarya-bhava manifested in her heart and she became fearful. Krsna continued, "Unfortunately, after our birth we were taken to Vrndavana, and therefore you could not see our pastimes in our balya, pauganda, and kaisora; ages. You were cheated because you could not see My pastimes." Immense opulence is displayed in Mathura. Jarasandha came seventeen times to fight with Krsna. Sometimes Krsna manifests His four armed form and carries His wheel, club, lotus and conch shell there. The symptoms of His kaisora age are described in Sri Ujjvala-nilamani, but this is such a confidential subject that it is very rare to find someone who can and will explain it and someone who can understand it. When Rohini devi and the Dvarakavasis heard the comments of Padmavati – that they should work out how much they owe Nanda Baba and pay him, they simply ignored her, thinking her ignorant. Lord Krsna had a desire to go to Vrndavana, but at the same time He considered, "If I go to Vrndavana, what will happen to Vasudeva, Devaki and all the other Dvarakavasis if they know I want to leave? They will die if they know I want to leave." Uddhava previously went to Vrndavana for three months, and he somewhat knows the heart of Sri Krsna and the Vrajavasis. Krsna therefore cleverly asked him in front of all the others present, "You know what the Vrajavasis want. You know what I can do for them and what I can give them." Krsna considered. "If I myself say that I want to go to Vrndavana, everyone would blame Me, but if Uddhava says I should go there, then nobody will blame Me. They will all blame Uddhava." He therefore very cleverly asked Uddhava this question, and He also began to cry. Hearing Krsna’s words Uddhava became astonished and said, "What is this? I went to Vrndavana and promised all the Vrajavasis that I would bring Krsna back by hook or by crook. He is Bhagavan and He is sarvajna (all-knowing), so why is He asking me what the Vrajavasis want? They do not want any type of opulence or payment, and they are not interested in anything material or spiritual in the three worlds. They only want that "my Krsna", "my son", "my beloved" should put His lotus feet here in Vrndavana." Uddhava became disturbed thinking, "Krsna is very crooked, and clever. He knows everything but still he is asking me if He should go to Vrndavana .This means that He does not really want to go there. He is simply cheating everyone by asking me." In whatever position Krsna is situated, whether He is in Vrndavana, Mathura, Dvaraka or anywhere else, He is always sarvajna – He knows everything. In Mathura He is fully situated with His aisvarya-sakti and He manifests His mood of knowing everything. In Vrndavana, however, He is simultaneously mugdha, like an ignorant child and not knowing anything, and He is sarvajna meaning He knows everything. Both exist at one and the same time. For example, when Krsna is performing rasa-lila with the gopis and playing on His flute, Draupadi is in Hastinapura calling out to Him, "Dusasana is trying to disrobe me. Oh Krsna, save me, save me!" Does Krsna know this? Yes, He knows even in His situation of being in rasa, because it was He who put Draupadi in Her situation of attempted disrobement. Thinking in this way, Uddhava considered, "Krsna is very cruel-hearted. He is a cheater. His behavior is very poor, otherwise why would He ask me that question?" When Akrura went to Vrndavana his heart did not melt, When Uddhava went there, however, his heart melted somewhat and he somewhat understood the moods of the Vrajavasis. By the mercy of the gopis he offered many prayers to their lotus feet, and by their mercy realization came in his heart. All the Vrajavasis have no self-interest, and of all the Vrajavasis the gopis are the topmost. They are the unique examples of the complete definition of pure bhakti as stated in Bhakti-rasamrta-sindhu (1.1.11): anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krsnanu- silanam bhaktir uttama ["The cultivation of activities which are meant exclusively for the pleasure of Sri Krsna, or in other words the uninterrupted flow of service to Sri Krsna, performed through all endeavors of the body, mind and speech, and through the expressions of various spiritual sentiments (bhavas), which is not covered by jnana (knowledge aimed at impersonal liberation) and karma (reward-seeking activity), and which is devoid of all desires than the aspiration to bring happiness to Sri Krsna, is called uttama-bhakti, pure devotional service." The Vrajavasis perform continuous service to Lord Krsna. They are not interested in any type of material opulence from Svarga (heaven) or from anywhere else. This is the difference between the Vrajavasis and the Dvarakavasis. For example, in the previous class we heard how Satyabhama wanted the parijata flower from heaven. So even the Dvarakavasis have some type of desire and want something from Svarga (the heavenly planets). On the other hand the Vrajavasis are not interested in anything material or spiritual. They are only interested in seeing the lotus feet of Krsna again and serving Him. In the mood of the most exalted gopi, Srimati Radhika, prays, aslisya va pada-ratam pinastu mam adarsanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah ["Let Krsna tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart." (Sri Siksastakam Verse, 8)] The gopis' goal is Sri Krsna's happiness. They think "If Krsna is happy in Mathura and Dvaraka, we do not want to force Him to return to Vrndavana. Let Him happily stay there." Srimati Radharani prayed, "I don't want My own happiness. Krsna can do anything He likes. He can make Me happy by embracing Me or He can crush My heart underneath His feet. Even though He is a debauchee and full of bad qualities, He is my only beloved." When Uddhava was in Vrndavana and heard the prayers of the gopis and the Vrajavasis, he considered, "Maybe the gopis want to give a return message to Krsna." So he asked them three times, "Is there anything you want to say to Krsna?" Srimati Radhika said, "There is no need to give Him any message. In fact, you should not mention that we are suffering in separation from Him in any way. Tell Him that we are very happily residing here in Vrndavana. His heart is very soft, more so than butter. If He hears that we are suffering in His separation, then perhaps He will also experience great suffering – and He may die." Uddhava now replied to Krsna, "I can give you advice, but I do not know if my advice is good or bad. You can decide for Yourself." After Krsna killed Kamsa and Carana and Mustika and their friends, Nanda Baba was waiting on his bullock cart just outside Mathura. He waited throughout the night, but Krsna didn't return. The next day Krsna and Balarama somehow managed to meet with him. Krsna was thinking, "What should I do? Should I stay in Mathura or should I return to Vrndavana with Nanda Baba? He said, "O Nanda Baba. Vasudeva and Devaki are your friends. They have lost six sons. Devaki has no sons and no one to comfort her. What should we do?" Baladeva is the son of Vasudeva, so Nanda Baba suggested, "Balarama can stay in Mathura for a few days." Balarama said, "That is not possible. I cannot be separated from Krsna." They finally agreed that Krsna and Balarama would stay in Mathura for a few days, and then they would both return to Vrndavana. Krsna had become prince and Devaki had given Him many ornaments such as necklaces and armbands. As a token of His affection Krsna gave all this jewelry to Nanda Baba, and Nanda Baba went back to Vrndavana empty-handed – except for the jewelry. Nanda Baba promised Mother Yasoda and all the Vrajavasis, "Don't fear. I promise to bring Krsna and Balarama back to Vrndavana." When Nanda Baba came back, however, all he had was one pile of jewelry. All the Vrajavasis became grief-stricken and began to accuse Nanda Baba. They said, "What have you done? Have you sold Krsna and Balarama for this jewelry? Nanda Baba was also overwhelmed with grief. He said, "No, my son Krsna is satyavaka – whatever He says must come true. This jewelry is simply His token of affection for you. When He returns to Vrndavana, as He said He would, and sees that you are not wearing these decorations and ornaments, He will be very unhappy. Therefore, in order to fulfill His desire, please wear these ornaments." If one is a saranagata-bhakta, fully surrendered, Krsna hears his prayers. sad-anga saranagati hoibe jahara tahara prarthana sune sri nanda-kumara ["The prayers of one who submits unconditionally to this six-fold surrender are heard by Sri Nanda-kumara." (Sad-Anga Saranagati verse 5)] If Lord Krsna is totally absorbed in Vrndavana in rasa-lila, day and night serving Srimati Radhika, and if someone like Draupadi, Gajendra or any saranagata bhakta prays to him from the core of his heart, who will hear him? After all, Krsna is totally absorbed there in Vrndavana. Someone may say that the manifestation of Krsna known as Paramatma will hear. But that devotee is not praying to Paramatma, Ksirodakasayi Visnu, or Lord Narayana. He is praying to Sri Krsna, to Nanda-Kumara; so Krsna is bound to hear. He is mugdha in Vrndavana, forgetful of everything except His loving relationships there, but at the same time He is sarvajna. Yogamaya serves Him there; she always searches for any occasion to serve. Although Krsna may not be aware of all the happenings outside His intimate surroundings, she is aware. This is all inconceivable When Nanda Baba returned alone with the jewels that Krsna had given him, the gopis and all Vrajavasis were thinking," Fie on us. This is how little Krsna appreciates our love for Him. He is giving us these jewels as a payment – so we are the most unfortunate." Suppose someone goes to a foreign country and sends money every month to his family – will the family be happy? No, because this is only one type of self-interest on the part of that family member. The gopis were lamenting, "This is how little Krsna values our love. We are the most unfortunate. Fie on us and fie on Nanda Baba." The only reason the gopis and Vrajavasis did not die was because Krsna had promised that He would return the "day after tomorrow." The priya, lover, is very fortunate because she lives only for the happiness of the priyatam, beloved, and the priyatam is most fortunate because he lives only for the happiness of his priya. Both only live for the happiness of each other. This principle of lover and beloved is described in Sri Caitanya-caritamrta Cc Madhya-lila ch. 13), a most wonderful and astonishing book. Srimati Radharani puts a flower in the hand of Lalita and, weeping, told her, "O Lalita, when I die you can give this flower to Krsna. I planted a creeper of malati flowers and I will not be able to nourish it after I die, so you can tell Krsna that I died thinking of Him – and give Him this flower." When Yasoda devi was waiting for Nanda Baba to return to Vrndavana, she had some hope that Krsna would surely return. When she saw him coming with a bag of jewels, however, her last hope was destroyed. She gave up eating, sleeping and all other bodily activities, and simply wept day and night. This was the condition of Yasoda Maiya, so what to speak of the condition of the gopis. Uddhava now considered, "What can I do? I cannot go there again, because I promised the gopis that I would return and definitely bring Krsna. Nanda Baba was weeping and crying for three days and his life airs had come up to his throat, but he did not die. Just before someone dies their life airs come up to their mouth. Nanda Baba was thinking, 'If Krsna comes back to Vrndavana and we have all died, He will experience great suffering and pain. So we should live – for Krsna's happiness. My son always tells the truth, so we must have faith in His words. When He says He will return, He will certainly return.' With this hope, therefore, the Vrajavasis are maintaining their lives." Krsna had sent a message with Uddhava saying, "O Nanda Baba, don't worry. I stay here with the Yadus and all your friends like Vasudeva and Devaki – only because they are related to you. I stay with them to give them some happiness." When Nanda Baba saw this message he told all the Vrajavasis, "My son is truthful, He will surely return just as He said." Krsna had written, "Nanda Baba, you are the life of My life. I must come to see you again." Nanda Baba used many types of logic to help all the Vrajavasis understand that, "Krsna has a few duties there, like killing Jarasandha and a few other demons, but when He is finished He will return. This jewelry is not a sign of neglect; it is a sign of His prema for us. When He sees us wearing this jewelry He will become very happy because we fulfilled His desire. All the Vrajavasis complained about the words of Nanda Baba. Uddhava considered that the Vrajavasis were very simple but that Krsna was very crooked – because even after hearing this He did not return to Vrndavana. Uddhava said, "I went to Vrndavana to try to pacify the Vrajavasis but their separation increased – more and more. O Krsna, don't you know that the Vrajavasis have unlimited love towards You? Their love is like an ocean, and still You neglect them. What is this?!" Uddhava remembered that Krsna had sent a message to the gopis which told them to meditate on Him: "Be in samadhi. Just as the earth is everywhere, so I am everywhere and nothing is separate from Me. This universe is made of earth, air, fire, water, ether, mind, intelligence and false ego – which all comes from Me. You, and everything in this world, are nothing but Me, the Supersoul; I am all-pervading. You can therefore meditate, and you can see Me in your meditation." This was all jnana (knowledge of God's opulence). The Vrajavasis put that jnana in a cloth, threw it in the Yamuna, and it flowed down to Varanasi (a place of studying jnana). Krsna later gave the same message to the gopis at Kuruksetra, and hearing it they became angry. The gopis are always in a natural samadhi. They always think of Krsna in walking, eating and everything they do. They replied to Krsna's words, "Don't tell us to meditate. We don't want to think of You. We try to forget You and to think of our household affairs, but we cannot. Your instructions for us to perform bhakti, to take us out of the material world, is not very instructive to us. Srimati Radharani continued, "My mind and Vrndavana are one. You tell Me to think of You in My mind, but My mind and Vrndavana are the same. So therefore, if You put Your lotus feet on the land of Vrndavana, this will be true meditation." Gaura Premanande.

Hey, this birth, death, disease (cerebral palsey etc.) and old age is nothing compared to what that black Krsna did to the inhabitants of Vrndavana. He performed so many loving pastime with the gopas and gopis of all ages and then left with Akrura to go to Mathura and kill King Kamsa. He swore up and down that He would be back in a short time but never returned. Think about it and you can really get peeved! Not only that but he sent Balarama, and then His friend Uddhava with all kinds of false promises that He would return. To make matters worse Uddhava had the same bodily complexion as Krsna. When Uddhava arrived in Vrndavana Mother Yashoda and Srimati Radharani appeared to be near death. In the Brhat-bhagavatamrta it is said that Sri Narada Muni has gone to Dvaraka, via the celestial skyways, in his search to establish the glory of the greatest recipients of Lord Krsna's mercy – the gopis of Vrndavana. There in Dvaraka, he instigated a discussion between Krsna's associates, and in the course of the discussion there was a consideration of the possibility of Krsna returning to Vrndavana. The following is a continuation of that discussion given in a class by Srila Narayana Maharaja: Baladeva Prabhu has been hearing the conclusions of Rohini Maiya – who had been describing the separation of the cows in Sri Vrndavana. Baladeva Prabhu added, "What to speak of the cows in Vrndavana; due to separation from Krsna, even the deer, does, cuckoos, birds, beasts, trees in Bhandiravana and elsewhere, creepers and blades of grass have all become completely dried up. "Day by day, all the mountains, such as Sri Giriraja Govardhana, become increasingly lean due to their grief in separation, and gradually they are disappearing into the ground. Giriraja Govardhana was more than one mile high, and now it is entering into the ground and disappearing." "This is the condition of the Vrajavasis since Krsna went to Mathura and then Dvaraka. If the trees, creepers, animals and mountains are in this condition, what will be the condition of the gopis of Vrndavana? Even the river Yamuna has dried up. Now it has become like a thin stream. In Krsna's absence the peacocks no longer dance and the bumblebees no longer take honey from the flowers." Baladeva Prabhu then told Sri Krsna, "For the sake of the Vrajavasis, gopas and gopis, You must return to Vrndavana. The only reason they remain alive is that they remember your promise and think, 'Krsna is satyasankalpa; He always speaks the truth. So He will certainly return.' Only with this hope do they stay alive – just about stay alive. "But for how long can they remain alive? If You don't go at once to Vrndavana and give mercy to the Vrajavasis, Yamaraja will give his mercy – which means that they must give up their lives. Krsna, You must return to Vrndavana. Automatically, by meeting with You, the Vrajavasis' grief of separation will go away. There is no other way. "The poison of Kaliya was so strong that it killed all the birds, and many of the Vrajavasis became unconscious. You delivered them from this, so won't You deliver them from this present pain of separation? They cannot give up their life by jumping from Giriraja Govardhana, because Govardhana has become too small. The Vrajavasis stay alive by uttering Your name – even in a negative way, by making statements like, 'Krsna is so cruel.' They are always absorbed in krsna-katha." This means that discussions about Krsna and His name are amrita (nectar) and makes one immortal (amrita). tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham sravana-mangalam srimad atatam bhuvi grnanti ye bhuri-da janah ["The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent." (Srimad-Bhagavatam 10.31.9)] Sri Baladeva continued, "All the Vrajavasis have given up eating, drinking and speaking with their family members or anyone else. They only call out the name, "Krsna! Krsna! Oh Krsna, when will You come back to Vrndavana?" Hearing this, Lord Sri Krsna felt intense pain – because His heart is softer than butter and He cannot tolerate the pain of others. He cried loudly and He kept His arms around the neck of Baladeva Prabhu, embracing him. Tears flowed from His eyes like the flow of Ganga and Yamuna. He began to roll on the ground, fainted and became unconscious. Rohini-maiya, Devaki, Rukmini, Satyabhama and all the ladies in the innermost chamber of the palace, and all the male members present, could not keep their patience for another moment. They all broke down crying and felt so much pain of separation that there was nobody left to console them. At that time, from Bramhaloka, Catur-mukha (four faced) Lord Brahma saw what was going on. He therefore came along with his associates, various Vedas in the form of demigods, and arrived in Dvaraka. Now, seeing the condition of Sri Krsna, Brahmaji became bewildered and was about to weep. He thought, "By the influence of maya, Lord Krsna’s illusory energy, anyone may become bewildered; but how can Krsna Himself become bewildered?" He wondered, "What is Krsna's inner desire?" He then understood that Lord Krsna wanted to show the entire universe the greatest recipients of His mercy. The gopis, and among them Srimati Radhika, are the greatest recipients. Brahma saw that all had fainted. Garuda was weeping and also about to faint. Brahma addressed Garuda and said, "O carrier of Lord Krsna, please come here. He consoled Garuda and said, "Please take Sri Krsna and Sri Baladeva on your back, and bring Them in the midst of the ocean where there is a mountain named Raivata." Garuda is not an ordinary bird. He is able to do anything and everything. "By the desire of Lord Krsna and myself, Visvakarma (the demigod architect) made ‘New Vrndavana.’ If one stands in the middle of this place, he will see it as Vrndavana. If he moves to the outskirts, however, he will understand that it is not. While standing in the center one cannot understand whether he is in Vrndavana or another place." Visvakarma made murtis (worshipable statues) of Nanda Baba and Mother Yasoda. They were extremely attractive and looked like they were moving and about to talk. In this world a murti simply stands and does not speak, but those made by Visvakarma seemed as though they were just about to talk. He also made many cows, calves and green grasses. It seemed as though the cows were grazing. Brahma thus told Garuda to take Sri Krsna and Sri Balarama, and put them in the midst of the Raivata Mountain. Receiving the order from Lord Brahma, Garuda gently placed Krsna and Baladeva on his back and carried them to Raivata Mountain. From there he flew into the sky and situated himself there so that he could see their next pastimes – and no one could see him. Narada thought, "I am the root of all these problems. All these calamitous events are due to me. So what should I do now?" He therefore also went there and situated himself in a place where he could see upcoming pastimes. Brahmaji ordered that no one else could go except for Mother Rohini. There, Krsna could not understand whether He was in Vrndavana or anywhere else. He also could not distinguish if the murtis were ‘original’ or murtis. While watching the pastimes from the sky Garuda shielded the brothers and their associated from the strong sun and heat by his large wings. In the meantime Brahmaji very skilfully sent Vasudeva and Devaki back to their own homes, because as parents they are not allowed to see the pastimes of Krsna with the gopis. Uddhava positioned Padmavati, Satyabhama, Rukmini and others at a distance behind a bush, so they could witness the pastimes but so that Krsna would not be able to see them. Otherwise, their presence would disturb the pastime. Gradually, Lord Baladeva became conscious and realized Brahma's desire and plan. He took some water and cleaned Krsna's face and body. Krsna was weeping bitterly and lamenting so much that His tears glided down from His eyes to his chest. Due to the tears mixing with dust from the earth, some muddy spots appeared on His body, and Baladeva Prabhu removed them. He dressed Krsna the way He used to dress when He was in Vraja. He put a peacock feather on His head, a flute and buffalo horn in His waist belt, and srngara under his armpit. He embraced him and said, "O my dear brother, wake up. Mother Yasoda and Nanda Baba are thinking, 'Why is my son sleeping so much?’ Not only that, look! All the gopis are walking towards you. Everyone is whispering and wondering, "Why is He sleeping so long?’ Don't delay. Please get up, please get up or they will joke about you." Sri Krsna became somewhat conscious. He opened His eyes, yawned and stretched His body, chanting, "Siva, Siva, Siva - May everything be auspicious." He previously did that in Vraja. Seeing Nanda Baba, He offered pranama with folded palms, and He became ashamed. Then He saw Mother Yasoda standing close by. In Vraja, whenever He would come home late, Mother Yasoda would be standing in the same position as now. He noticed that there was some butter in His mother’s hand, just as she used to have in Vraja. He smiled and posed for her in a dancing position, just as He would do in Vraja. He took the butter from her and said, "O Mother, I came so late. I had many dreams – I dreamed that I gave up Vraja and went to Mathura, and then to Dvaraka; and I married 16,108 queens. Each queen had 10 sons and one daughter. Now it is late. When I come back I will give you the details, so don't worry." Krsna held the butter in His hand but didn't eat it, because He could not eat it without first offering it to Baladeva Prabhu. Nowadays there is no such affection between brothers. Nowadays brothers quarrel with each other, but Krsna and Baladeva did not quarrel. Baladeva said, "O Krsna, please come quickly. Sridama and Subala cannot control the cows; so please come quickly." Lord Krsna said to Baladeva Prabhu, "O Brother, if you will believe me when I tell you what I have seen in My dream, I will tell you everything in detail in the forest." The above narration was spoken to Pariskit Maharaja to his mother, and he advised her to listen carefully.

Commentary by Srila Bhaktirakshaka Sridhar Dev Goswami Maharaja How does the soul first appear in this world? From what stage of spiritual existence does he fall into the material world?" This is a broad question, which requires some background information. There are two classes of souls, jivas, who come into this world. One class comes from the spiritual Vaikuntha planets by the necessity of nitya-lila, the eternal pastimes of Krsna. Another comes by constitutional necessity. The brahmajyoti, the nondifferentiated marginal plane, is the source of infinite jiva souls, atomic spiritual particles of nondifferentiated character. The rays of the Lord's transcendental body are known as the brahmajyoti, and a pencil of a ray of the brahmajyoti is the jiva. The jiva soul is an atom in that effulgence, and the brahmajyoti is a product of an infinite number of jiva atoms. Generally, souls emanate from the brahmajyoti which is living and growing. Within the brahmajyoti, their equilibrium is somehow disturbed and movement begins. From nondifferentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the jiva is conscious it is endowed with free will. So, from the marginal position they choose either the side of exploitation or the side of dedication. Krsna bhuli sei jiva anadi bahirmukha . Anadi means that which has no beginning. When we enter the land of exploitation, we come within the factor of time, space, and thought. And when we come to exploit, action and reaction begins in the negative land of loan. Although we strive to become masters, really we become losers. Goloka and Vaikuntha servitors are also seen to be within the jurisdiction of the brahmanda, the material universe, but that is only a play, lila. They come from that higher plane only to take part in the Lord's pastimes and then return. The fallen souls come from the marginal position within the brahmajyoti and not from Vaikuntha. The first position of a soul in the material world will be like that of Brahma the creator. Then his karma may take him to the body of a beast like a tiger where he is surrounded with a tigerish mentality, or to the body of a tree or creeper, where different impressions may surround him. In this way, one is involved in action and reaction. The case is complex; to analyze the details of the history of a particular atom is unnecessary. We are concerned with the general thing: how the transformation of the material conception springs from pure consciousness. Matter is not independent of spirit. In the brahmajyoti we are equipoised in the marginal potency as an infinite number of pinpoints of spiritual rays, electrons of consciousness. Consciousness means endowed with free will, for without free will no consciousness can be conceived. An atomic pinpoint of consciousness has very meager free will, and by misuse of their free will some jivas have taken their chance in the material world. They refused to submit to the supreme authority; they wanted to dominate. So, with this germinal idea of domination, the jiva enters into the world of exploitation. In the Bhagavad-gita (7.27) it is stated: <CENTER>iccha-dvesa samutthena dvandva-mohena bharata sarva-bhutani sammoham sarge yanti parantapa </CENTER> "Two principles in a crude form awaken in the jiva: hatred and desire. Then, gradually the soul comes down to mingle with the mundane world." At first, sympathy and apathy develop in a crude form, just as when a sprout springs up with two leaves. And gradually these two things help us to dive deep into this mundane world. Upon retiring from the world of exploitation, the soul may return to his former position in the brahmajyoti as spirit. But, if the soul has gathered the tendency of dedication through his previous devotional activities, he does not stop there; he pierces through the brahmajyoti and goes towards Vaikuntha. Why has the soul come to the world of exploitation" and not the world of dedication? That should be attributed to his innate nature, which is endowed with free will. It is a free choice. This is substantiated in the Bhagavad-gita (5. 14): <CENTER>na kartrtvam na karmani lokasya srjati prabhuh na karma-phala-samyogam svabhavas tu pravartate </CENTER> "The soul is responsible for his entrance into the land of exploitation." The responsibility is with the soul, otherwise, the Lord would be responsible for his distressed condition. But Krsna says that the soul's innate free will is responsible for his entanglement in the material world. The soul is conscious, and consciousness means endowed with freedom. Because the soul is atomic, his free will is imperfect and vulnerable. The result of that free choice is that some are coming into the material world, and some are going to the spiritual world. So, the responsibility is with the individual soul. Once, an Indian political leader, Syamasundara Cakravarti, asked our spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, "Why has the Lord granted such freedom to the jiva ?" Prabhupada told him, ""You are fighting for freedom. Don't you know the value of freedom? Devoid of freedom, the soul is only matter." Freedom offers us the alternative to do right or wrong. Once, Gandhi told the British authorities, ""We want freedom."' They replied, "You are not fit to have self-government. When you are fit, we shall give it to you." But finally, he told them, "We want the freedom to do wrong." So, freedom does not guarantee only acting in the right way; freedom has its value independent of right and wrong. Free will is only absolute with the Absolute Truth. Because we are finite" our free will is infinitesimal. The possibility of committing a mistake is there. Our first choice was to dominate" and so, gradually we have entered the world of domination. As a result of this first action, everything else has developed. So, in different ranks" the species have been divided" from the demigods down to the trees and stones. And watery bodies, gaseous bodies, anything that we find here has evolved in that way. The activating principle in any form of embryological development is the soul, and from the soul, everything has evolved." ______________________________ Additional information for our readers: (In the beginning of his reply to the question as to how the soul first appears in the material world, Srila Sridhar Maharaja mentions that this requires some background. Similiarly, before some of our readers can accept Srila Sridhar Maharaja's above statements as being important guidance for ISKCON in the matter of philosopy we would like to give some background information. Shortly before departing from this world our spiritual master, Srila A.C. Bhaktivedanta Swami Prabhupada instructed his disciples, that if they had any questions regarding philosophy they should approach his Godbrother, Srila B.R. Sridhar Maharaja. "For philosophy you may go to my Godbrother, Sridhar Maharaja at Navadwip.) This has been amply documented in " Our Affectionate Guardians ."

If you'll look closely the text says, "This was spoken according to the qualification of the person who was asking the question" applies specifically to the topic of the identity of Sri Gadadhar Pandit in Krsna lila. Nothing here indicates that Narayana Maharaja is saying that everything Sridhar Maharaja gave during the 1980s is relative to his audience. Some who have read or heard the records of Srila Sridhar Maharaja's talks in those days will be able to percieve that some of his Hari katha was over the heads of the audience and some was, "spoken according to the qualification of the person who was asking the question". Some who listen or read nowadays will be able to detect the difference and some will not. This whole topic is an example of what Srila Sridhar Maharaja called the "relative application of the absolute conception". Again, irrespective of my personal viewpoint on Narayana Maharaja I am shocked at how Srdhar Maharaja's so called followers who are on a smear Narayana Maharaja campaign, will alter the teachings of Sridhar Maharaja to further their goal. One of the reasons that it was so important to get Sridhar Maharaja's teachings out to ISKCON in the 1980s was that many ISKCON devotees had a habit of demonizing Srila Prabhupada's godbrothers. Just recently one lady Prabhupada disciple told me after I had quoted Sridhar Maharaja to her in person, "didn't Srila Prabhupada say that all his godbrothers were mayavadis and demons?" This is some of the ignorance and prejudice that still goes around. The 1982 Vyasa Puja book for Srila Prabhupada contained insulting and abusive remarks against Srila Sridhar Maharaja in so called glorifications by GBC members. Now in the name of Sridhar Maharaja the same kind of thing is going on, but this is worse, because its more organized, more venomous and has been going on for a much longer time. Plus those who know the mood of Srila Sridhar Maharaja know that this could have never happened in his day. He wouldn't have had to stop it for it never would have occured. Such was the power of his mood and presence on this Earth. And this is irrespective of his opinion of Narayana Maharaja. Srila Sridhar Maharaja had differences with his godbrothers and this is well documented. If he disagreed on Ratha Yatra with Keshava Maharaja then he certainly disagreed with Bhaktivendanta Srila Prabhupada on the issue, but their relationship went on anyway. The result of these differences was that he went to live alone and give his own uncompromising realizations in peace. A few times the topic of the Ratha Yatra dispute were brought up by him in his 80s dicourses but only a FEW TIMES. If you don't like one camp then stick with your own camp. But if you want associate with devotees of different camps,(and maybe different realizations) in person or on the internet you will have to comport yourself as Sridhar Maharaja would in these circumstances. Otherwise why did you come to Sridhar Maharaja's side in the first place?

Srila Sridhar Maharaj: Lack of consciousness means misconception, disease: This is described in Srimad-Bhagavatam: bhayam dvitiyabhinivesatah syad - the disease is separate interest. The deviation from our normal spiritual condition, the development of misconception, is based on the charm - the prospect - of separate interest. That is the root cause of all misunderstanding. The conception of local, provincial interest has caused the difference between a proper conception of reality and misconception. We have gone away from the central conception. From universal consciousness we have come to this provincial plane. And according to the gradation of consciousness in its development from provincial to universal, we may find ourselves in so many different planets or planes of existence: bhur, bhuvah, svah, jana, mahar, tapa, satya, all these different stages of development are involved in this process of provincialism and universalism. But loss of consciousness of the center is the root of this entire material existence. One who is conscious of the organic whole, on the other hand, is in the most healthy position. That is proper adjustment, and maladjustment is the cause of our present diseased condition. Adjustment is life; it is liberated life, and to be the prey of maladjustment is to approach pain and misery. Everything within the environment is all right; the only difficulty is found in the conception of selfish special interest. Our aversion to the universal interest is the cause of our detachment from the conception of the whole and from happiness and health. We have been deprived of the happiness of our healthy position, and the cause is selfish interest. The Absolute Autocrat is absolute good. So there is no room for complaint against him. Krsna says: suhrdam sarva-bhutanam. He is the owner of everything - in comparison, we are nothing. But still, He is our friend. We should not forget that. We are represented in Him. Our detachment from Him is the cause of all the miseries that we are suffering. We and others like us have lost faith in Him, but He is our friend. We are jealous of Him and are thinking, 'I am not the master? Someone else is the master - this is intolerable. No taxation without representation!' But our interests are well-represented in Krsna. He cares about us even more than we can conceive. Why do we forget that? If we only reinstate ourselves in that faith, we will be all right. It is our fault that we are suffering; otherwise there is no difference in vision from the universal standpoint. Isad apetasya, we have turned away from our master. But we should remember that He is our master, He is our well-wisher, He is our guardian. Deviation from that consciousness is misery of an infinite magnitude. Its cause is very subtle and very minute; it is our mentality of separate interest. And as a result, we have been captured by the enemy camp. Patanjali has said we are moving towards evil in an intelligent, organized way. That is not only mad but wicked; it is worse than mad, according to Patanjali. What will be the relief of a soul in such a deplorable condition? A madman is in possession of everything - he is only out of his mind. His consciousness has to be adjusted properly. Then he will find, "Oh, everything is all right - let me go back home.'' At present his consciousness is cast aside. He is not at home; his consciousness must be pushed homeward. That is the problem. Our Guru Maharaja used to say, "I don't admit any famine in this world - only that of a lack of Krsna consciousness, jagate eka matra hari-katha-durviksa chada ara kona durviksa nai." Whenever he became excited, he used to use this _expression. He would say: "From door to door tell everyone, 'Krsna is the Supreme, you are all servants of Krsna.' Remind everyone of this, from door to door. Then they will find, 'Oh, I have everything I need. I am krsnadasa, a servant of Krsna. I must connect with Krsna.' That link must be supplied, and then everything will be all right. There is no dearth of anything else. There is no real misery, except that we have forgotten Krsna, our Lord. That is the only point we must push. This is the universal necessity. I don't admit any necessity besides this." Within this world there is always a fire burning; but there is no necessity of extinguishing the fire, because we have nothing to do with the world that will be burned into ashes by the fire. All our inner demands can be met only in connection with Krsna. All other things are unnecessary. They may be burned into ashes or devoured by flood. We have no real concern with any of those things. Rather, those material attachments are dragging us back towards the wrong thing. And as a result, we can't allow our mind to be attracted to Krsna. The things of this world, or attachments, are all negative; these things are all our enemy. The whole universe may be burned to ashes, but we will not be affected in any way. The world may be devastated - the Earth, the sun, the moon, the stars - everything may vanish, but still we remain. The soul is eternal. And if we can have a connection with Krsna, the things of this world are all unnecessary for us and for everyone else. Why should we come to live in the mortal world, erroneously identifying ourselves with flesh and blood? We only think that we are being born and dying. But it is a false notion. Everything is conscious. And when we realize it fully, we shall be fixed in the svarupa-sakti domain in the spiritual world. There, the different living beings may pose as matter, as the Yamuna, as water, as creepers, as trees, but they are all conscious units simply posing in different ways.

Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja Autocrat, Despot, and Liar The Krishna Conception of Divinity God is not a constitutional king, but He is an autocrat. To work for an autocrat is the highest conception of sacrifice. What degree of selflessness and courage is required to work for an autocrat, a despot, a liar who is up to anything? Not only that, His normal position is such. It is not a temporary temperament, but His eternal inner nature. Krishna is an autocrat because law emanates from Him. An autocrat is above law. When there are many, there is a need for law; when there is only one, there is no need for law. Krishna is a despot, but He is absolute good. If there is any check in His despotism, the world will be the loser. Goodness must have its full flow. Is that bad? Can there be any objection to this? Goodness must have its freedom to flow anywhere and everywhere. If we say that God is absolute good, then what do we lose by giving Him autocracy? Should autocracy be with the ignorant and the fools? No. The absolute good must have full autocracy. Not that law will go to bind His hands. Then we will be losers. And Krishna is a liar, to entice us, because we cannot understand the whole truth. So to entice us to gradually come to the truth, He has become a liar. The first thing to understand is that He is all goodness, so everything emanating from Him cannot but be good. Any defect is on our side. We are encroachers. He is not an encroacher. But He shows this as His play, Lila. Everything belongs to Him, so there is no lying. When He says, "Let there be light," there was light: "Let there be water," there was water. If He has such potential power, can there be any lying there? We have to sacrifice ourselves for Krishna, because He is the absolute good, beauty, and love. Faith and selflessness are required to such a high degree. If we accept Krishna consciousness as our highest ideal, then so much sacrifice is necessary, but sacrifice means life: "Die to live." There is no loss by sacrifice. We can only gain by giving ourselves.

Fortunately not all gurus and sanyasis both inside and outside ISKCON are quite that bad. Who is "real" or not is another issue for each to decide on their own. Kannat or wealth, kamini or women, and pratishtha or pride and position are the enemies. Prabhupada discribed the same phenomena as, "profit, adoration and distinction". Pratishtha is the most subtle and difficult of these to overcome. It can be overcome by hearing from the proper source so that one can imbibe both the transcendental knowledge and the transcendental mood of a truly self-realized soul. If you believe that there are no pure devotees left on the planet then that is your position. Srila Prabhupada is manifesting as shastra guru in his books. At least try to hear those books explained by devotees who you believe are more advanced than yourself. I'm sure that you already know all these things but I am just preaching to myself for my own benefit so I can think of Krsna before I take rest.

Many who became devotees especially Westerners had the same outlook before coming into contact with Vedic and Vedantic thought. Many were in that position right up to the point of reading Bhagavad Gita As It IS. But upon reading Prabhupada's books their whole paradigm was turned upside down. Only offenses at the feet of devotees can again turn that paradigm 180 degrees opposite. The real answer in within you. Chant, pray alot and try to get some good association.

Yes, this is the detached mood of the real preachers. If I can give some Hari katha by the mercy of my guru varga that's all I can do. If any seeds are planted then those seekers will go to an association of devotees or guru according to their sukriti and Krsna's divine will. I like this approach better than "preaching on behalf of the math". It is a more universal approach and mood and it was the mood of Srila A.C. Bhaktivedanta Swami Prabhupada and others.

You made certain allegations concerning Srila Maharaja's attitude to Srila Bhaktipramoda Puri Maharaja. What I just posted was Srila Narayana Maharaja expressing his feelings and views concerning Srila Puri Maharaja on his divine appearance day. If you don't give fair hearing to facts or events that don't fit your preconcieved notions about things then you are prejudging, simply running on rumors, innuendos and statements taken out of context. In Gaudiya circles time, place and circumstance is extremely important. Do you think that expressing rudeness, bigotry and prejudice is important on your progressive march to the Kingdom of God? How could this be? What has gone terribly wrong here? Even if I was a neutral party on this issue, viewing this in the light of Mahaprabhu's trnapi sunicena, I would be agast at the mode of communication of so-called devotees. Krsna Conscious aspirants always comport themselves in a dignified way, for each of us in our own tiny sphere are representatives of Sri Sri Guru and Gauranga. There's a saying that, "we cannot be free until all persons are free". Maybe we cannot be free from the indignity of insults and aparadha's if any sadhu or aspiring sadhu shall be maligned in this manner.

Mathura, India: October 20, 2001 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja <HR><!-- start of cut paste -->[October 7, 2005 was the divine appearance day of Parama-pujyapada Srila Bhakti Pramoda Puri Gosvami Maharaja. In honor of this holy day we are presenting this glorification given by Srila Bhaktivedanta Narayana Maharaja. Srila Maharaja dictated this presentation in Hindi and it was translated by Madhava Priya brahmacari.] All glories to Sri Sri Guru and Gauranga The following is a holy puspanjali at the lotus feet of Parampujyapada astottarasata Sri Srimad Bhakti Pramoda Puri Gosvami Maharaja in his divine remembrance: In November of 1946, I left my home and came to Sri Devananda Gaudiya Matha in Sri Dhama Navadvipa. After a short time, in 1947, at the end of Sri Navadvipa Dhama Parikrama which was held on the occasion of the divine appearance of Sri Caitanya Mahaprabhu, I took shelter at the lotus feet of my most beloved om visnupada astottarasata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He made my life successful by initiating me with harinama and diksa. After celebrating the holy festival of Gaura Purnima and Sri Dhama Parikrama, I accompanied Gurudeva to one of the branches of Sri Gaudiya Vedanta Samiti, namely Sri Uddharana Gaudiya Matha in Chinchurah. It was there, at Sri Uddharana Gaudiya Matha, that I had darsana of Parampujyapada astottarasata Sri Srimad Bhakti Pramoda Puri Gosvami's lotus feet for the first time. He had already accepted the renounced order on March 3, 1947 at Sri Gaura-Gadadhara Matha, Campahatti, from nitya-lila pravista om visnupada astottarasata Srila Bhakti Gaurava Vaikhanas Maharaja, one of the prominent sannyasa disciples of jagad-guru Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada. I was very impressed by his darsana, and my most beloved Gurudeva, Sri Srila Bhakti Prajnana Kesava Gosvami Maharaja, engaged me in his service. Every day I used to go with him to take bath in the Ganges nearby, carrying his outer garment, kaupin and kamandalu (water pot). After bathing I carried his wet clothes and kamandalu, now filled with water, back to our Matha, and then I fed him prasadam. Moreover, I obeyed the many instructions he used to kindly give me on various occasions. I submissively put so many questions (pariprasnena) before him, and he used to reply all my inquiries with great affection. During our discussions in those days, he used to tell me some things about his life history. His name was previously Pramoda Bhusana. His parents were religious and from brahmana (Cakravarti) caste. He took birth on October 8, 1898 in the village of Gangananda Pura in the district of Jessore, in the present-day Bangladesa. From his very childhood he was fond of hari-kirtana. He felt so much pleasure in hearing hari-kirtana that sometimes he would become forgetful of his bodily condition. During his student life he met a Gaudiya Vaisnava named Sri Bhaktiratnakara Thakura. Sri Bhaktiratnakara Thakura was the first person to introduce him to the books of Srila Bhaktivinoda Thakura. After receiving the books he studied them thoroughly, and then he began to read Sri Caitanya Caritamrta in the association of that Vaisnava. After completing his B.Sc. degree at Calcutta University, he wanted to continue his education, but the burden of maintaining his family fell on his shoulders. He unwillingly left his studies and accepted employment at the Post Commission in Calcutta. It was during that period that he met jagad-guru nitya-lila pravista om visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada and was deeply influenced by hearing his powerful hari-katha. In 1923, on the auspicious occasion of Sri Krsna Janmastami, he received diksa from Srila Prabhupada at Uttadanga Gaudiya Matha and was given the name Sri Pranavananda Brahmacari. Srila Prabhupada was immensely satisfied by his steadiness, full surrender, loving service endowed with bhava, and especially his art of writing. Therefore he was given the responsibility to manage sankirtana, preaching, hari-katha, brhad-mrdanga, the Dainika Nadia Prakasa, and the writing of articles for Sri Gaudiya Matha's journals. For the service of the brhad-mrdanga, he stayed at different places such as Calcutta, Krsna Nagar, and Mayapura. For the sake of preaching gaura-vani, the message of Gaurasundara, he traveled not only throughout Bengal, but also to so many different places throughout India, and he met with great success. He sometimes traveled with Srila Prabhupada and sometimes with the senior intimate sannyasa disciples of Srila Prabhupada. In this way he served his Gurudeva by internal, mano'bhista seva, fulfilling his innermost cherished desires. After the disappearance of Srila Prabhupada, Srila Bhakti Pramoda Puri Gosvami Maharaja stayed for a few months with my beloved Gurupadapadma Sri Srila Bhakti Prajnana Kesava Gosvami Maharaja, Srila Bhakti Dayita Madhava Gosvami Maharaja, Srila Bhakti Raksaka Sridhara Gosvami Maharaja, and other god-brothers. I had a wonderful opportunity to serve him and hear his hari-katha during that period. He had so much affection for me that he used to consider me his disciple, and I used to respect him as I respected my Gurudeva. On numerous occasions he blessed me with abundant kindness. Once, when we were at Chinchurah Matha, we went together for bathing in the Ganga. I was carrying his cloth and water-pot, and also my own lota (cup) that I still had from my purvasrama (previous home life). I put them down on the ghata and we both entered the water of Bhagavati Bhagirathi for bathing. After bathing I found that my lota was gone. It had been carried away by the waves of the Ganga, which was very near the ocean at that place. Pujyacarana Puri Maharaja smiled and said, "You left your home, family, wife, son and wealth to become an akincana-vaisnava, so what need is there to be attached to a lota?" I was also smiling. Taking his wet clothes and water-pot, we returned to the matha. As long as he was present, every time we met he used to remind me of this pastime, and I also cannot forget the mercy he showed to me throughout my life. After a long time, Prapujya-carana Srila Puri Gosvami Maharaja was given the responsibility of serving the Deity of Sri Ananta Vasudeva of Kalna. The King of Vardhman was unable to serve this Deity. When he observed the pure disposition and devotion of Srila Puri Gosvami Maharaja, he was immensely impressed and offered the service of Ananta Vasudeva to him. Later, he took charge of the temple along with his disciples. I also went to have his darsana there many times at Kalna. I always saw him busy in writing. His pen never stopped. He used to spend every moment in writing articles about suddha-bhakti, whenever a chance came after completing his fixed number of rounds of harinama, serving the Deity, and studying the sastras. He also used to submit many articles to the journals of different Gaudiya Mathas. Especially, he was the editor-in-chief of "Sri Caitanya Vani", the journal of Srila Bhakti Dayita Madhava Gosvami Maharaja's Matha. In the last years of his life, he stayed in Sridhama Mayapura, where he established Sri Gopinatha Gaudiya Matha at Isodyana. In the last stage of his life he stayed at Bankim Muhana Cakratirtha in Sri Purusottama Dhama. Finally, he entered into nitya-lila on November 22nd 1999 at 2.07 am. Whenever I used to go to Sridhama Vrndavana, Sridhama Mayapura or Calcutta, I had the good fortune to have darsana of his lotus feet. At that time I used to present to him whatever new publications we had produced from our Matha in the Hindi language such as Jaiva Dharma, Caitanya Siksamrta, the Teachings of Sriman Mahaprabhu, Srila Visvanatha Cakravarti Thakura's Bindu, Kirana and Kana, Upadesamrta, Manah Siksa, Raga Vartma Candrika and also some English publications. He was delighted to receive all these books from me, and in return he inspired and instructed me to publish more books of Gaudiya Vaisnava siddhanta. Whenever we would meet he would ask, "What new publications are coming in Hindi?" He was present to pacify us at the time our beloved Gurudeva entered into nitya-lila and also when the Samadhi Mandira was established at Sri Devananda Gaudiya Matha. During his visit, he told us with a melting heart, "Vinoda Da (Srila Bhakti Prajnana Kesava Gosvami Maharaja) was very affectionate to us. Whenever we knew that Vinoda Da was not in Mayapura, we would also cancel our scheduled program to visit Mayapura." He said that there was no one as warmly affectionate as Vinoda Da. So Srila Puri Gosvami Maharaja was fully surrendered and one of the internal associates of Srila Prabhupada. At the time of performing kirtana and giving lectures he would close his eyes, which were brimming with tears, being incessantly immersed in the bhava of bhakti. He would express such deep realizations while discussing bhakti-tattva and rasa-tattva that his whole audience would be enchanted. He was the embodiment of Sriman Mahaprabhu's verse, "trnad api sunicena". He was a parama-bhagavata and guna-grahi (deeply appreciative of others' merit). Until this very day, I never saw him criticize anyone, and he even used to give inspiration and respect to this insignificant person who is thoroughly bereft of bhakti. I always saw him walking with his danda, traveling barefoot in Navadvipa Dhama and eighty-four krosa Vraja Mandala Parikrama. Even in his advanced age, I saw him doing parikrama, without eating and drinking, always singing kirtanas and speaking hari-katha. I went to see him almost one month and fifteen days prior to his divine disappearance. At that time he was not speaking at all and he kept his eyes closed. I caught hold of his lotus feet and said, "I am your most insignificant servant, Narayana Maharaja." Upon hearing this, he caught both of my hands in his and gave me his blessings. Then he ordered his servants to give me prasadam. I do not know if he spoke to anyone else again after that moment. He entered into nitya-lila at the age of 101 years. He was expert in all siddhanta and a pure devotee in the line of Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada, and I felt so much inspiration from his blessings and instructions. Now, after his entrance into the divine aprakata-lila, I am bereft of the touch of that hand which used to confer upon me profuse blessings and inspiration, and thus I feel a profound sadness in his absence. In this way I am offering sri sri puspanjali at the lotus feet of such a parama-niscincana mahabhagavata, Sri Sri Bhakti Pramoda Puri Gosvami Maharaja. May he be pleased to shower his causeless mercy upon me. Vaisnava krpalesaprarthi, Tridandisvami Bhaktivedanta Narayana Maharaja

Narayana Maharaja never gave Hare Nama or diksa until after the manifest lila of Srila Sridhar Maharaja. This is not a coincidence and is a verifiable fact.

There's a saying in America, "no publicity is bad publicity". You should know that by placing the Narayana Maharaja issue in so many posts, you and your cohorts are keeping it constantly in the minds of many devotees who are in different camps. I wouldn't be suprised that if it was possible to do research on this, you would find by constantly stiring the pot of this controversy the results are far more devotees opening up to Narayana Maharaja than those rejecting him. But although many are advising that you and your comrads give up Vaisnava aparadha its like pleading with moths not to fly into the fire. Its their nature.

I may not have read the previous posts closely enough. I probablly should have said, If a NM person was assaulted by a Rtvik person they could probably prove it was a "hate crime" under the law in most U.S. states. Don't be a hater or a dude, try to comport yourself like a bhakta.

If the current SCSM didn't have an agenda and a vendeta vis a vis Narayana Maharaja they would seek to harmonize his statements. For harmony they might say that this is an example of guru abhimana, the ego of the guru or acarya and that by this he is merely trying to "collect and concentrate the faith of his disciples". If there are disagreements over shastric interpretations and sidhhantas that's one thing but this thing is way out of hand. If a NM person was assaulted by a SCSM person they could probably prove it was a "hate crime" under the law in most U.S. states. Don't be a hater or a dude, try to comport yourself like a bhakta.

If you had made a statement like this during the time of Srila Prabhupada you would have been severley chastised by the temple president or any ISKCON authority. Srila Prabhupada's program was that his followers would become sat or sad(hu), situated in brahma bhuta, by chanting at least 16 rounds, following the regulative principles and following the process. He certainly wanted his sanyassis and temple presidents and others to become sadhu. These are the devotees who would then give BG and SB classes when possible. The search for sadhus outside of ISKCON began when ISKCON leaders began to act asadhu. Then the fact that Srila Prabhupada wanted his followers to go to Sridhar Maharaja for siksa or instruction was revealed to the general mass of ISKCON devotees by Sripad Satsvarupa das Goswami in a talk at the Potomac temple in 1981.

Sastra is passive but sadhu is active, Sadhu can give active help but sastra helps in a passive way. We have to draw the purport from it, but sadhu can distribute its nectar. He can correct me from my erroneous ideas, but sastra cannot do so. Srila Sridhar Maharaja

Nitai Gaura Hari bol, Nitai Gaura Hari bol, Nitail Gaura Hari bol, Dayal Nitai, Dayal Nitai, Mahaprabhu Gauranga Sundar, Mahaprabhu Gauranga Sundar, Caitanya, Caitanya, Nitai Gaura Hari bol, Nitai Gaura Hari bol...

Reserve me a spot on the time-machine boat and we can go hear from Srila Sridhar Maharaja early in the morning. What time are you leaving?