Shakti-Fan

Srila Bhaktivedanta Narayana Maharaja: Now I will explain the actual moods of the gopis. Although externally their words seem to have a certain meaning, Srila Krsnadasa Kaviraja is revealing their inner purport. He had heard this meaning from Srila Raghunatha dasa Gosvami, who noted it all down, and he had understood everything from Svarupa Damodara and Rupa Gosvami. Therefore, Krsnadasa Kaviraja Gosvami is explaining the words of Svarupa Damodara and especially Rupa Gosvami. The gopis were not satisfied at all, and in fact they became angry. This anger is also a tie of love and affection, but it was a crooked tie. The gopis actually told Krsna, "You are telling us to meditate, and You previously sent Uddhava and Baladeva Prabhu, who also told us Your version: 'Meditate on Me.' "You must be joking with us! Where is our attachment to this world? Where is our family attachment? We've never had any. We have forgotten 'who am I' and 'where am I'. We have totally forgotten everything, including all of our senses. Where has our attachment gone? To You! We are always remembering You - when You were in Vrndavana - how we were sometimes playing together at Radha-kunda and Syama-kunda, sometimes playing at Bandirvata, sometimes in Nandagaon, and how we sometimes also used to meet together at Ter Kadamba. How glorious it was!" The gopis related some of their previous pastimes to Krsna. For example, when Srimati Radhika was coming with all Her sakhis like Lalita and Visakha to Yasoda Bhavan for cooking, midway, at Ter Kadamba, Krsna was milking His cows. As they walked, Lalita said, "We should change our direction and go by that other path. This cheater has blocked our way. He is milking His cows only because He knows that we will come this way. Better that we change paths." Radhika replied, "Oh, why fear? We will not change our course. Let us see what happens." As She continued walking, Krsna began milking the cows in such a 'tricky' way that Her whole face became splashed with milk and all began to laugh. The gopis were always remembering all these pastimes. There are so many pastimes that even Krsna cannot describe them all, even if He would have thousands and thousands of mouths. The gopis said, "We only remember these pastimes! We are feeling very much separation from You, and now You are telling us, 'You should meditate on My lotus feet.' The great yogis like Brahma, Sankara, and Sukadeva can do this. Bhisma-pitamah and Narada can meditate on You; but we want to forget You totally! We don't want to think about You because You are very cruel and ungrateful." Krsna wanted to hear all these things, and He thus held His head down in shame and thought, "All the gopis are blaming Me." "So You are teaching us to meditate," the gopis continued. "Who do You want to meditate on You? We want to forget You, and You are telling us to meditate on You? We are not yogis! We are not yogesvaras like Brahma, Sankara, Bhisma-pitamah, Narada, Sukadeva, and others. We're not like the four Kumaras. We're not happy with this instruction. "Previously, in Vrndavana, You told us, 'I am coming back tomorrow. If not then, surely I will come the day after tomorrow.' But You never came! You never returned! You told Uddhava to pacify us: 'Tell them that I am coming just now. I am coming after only four days!' After that Baladeva came to Vraja, speaking on Your behalf, and He told us, 'Oh, don't be worried. Krsna is coming very soon.' But you never came." tomara vakya paripati, tara madhye kutinati, suni' gopira aro badhe rosa (C.C.Madhya 13.141) "We do not like Your paripati, Your mode of expression. Tara madhye kutinati. There are so many things that are not good about it. Kutinati: ku - ti - na - ti. You are telling so many 'ku', things that are not good, and 'nati', things that are not favorable. You say, 'You should try to meditate on Me and remember Me.' But You know that since our childhood we were never able to forget You for even a moment." This is pure love, without desire for any gain.

From another thread but relevant:

Here is a quote from '04 from another website:

Part of an Article from “Rays of The Harmonist” by Srila Bhaktivedanta Trivikrama Maharaja When the jiva gives up endeavors to satisfy his body, and instead endeavors to satisfy his atma, he identifies with the atma. By being absorbed in the eternal entity he can attain real happiness. When the jiva gives up attachment to his body and stops making efforts to please his senses, he develops mamatva buddhi for paramatma-vastu, the Supreme Reality. Then, because he has accepted the shelter of Truth, he is able to attain para santi, transcendental peace. It is not possible to become attached to atma-vastu, however, by remaining in bad association (dusanga), or by those who are fortunate enough to attain sat-sanga, saintly association, become eligible to develop attachment to the Transcendental Reality. bhaktis tu bhagavad-bhakta-sangena parijayate sat-sangah prapyate pumbhih sukrtaih purva-sancitaih “The inclination for bhakti is awakened by association with Bhagavan’s bhaktas. The jiva obtains the association of suddha-bhaktas by the accumulated effect of spiritually pious activities performed over many years.” (Brhan-Naradiya-Purana 4.33) mahat-sevam dvaram ahur vimuktes tamo-dvaram yositam sangi-sangam mahantas te sama-cittah prasanta vimanyavah suhrdah sadhavo ye “One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities, the bhaktas. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahatmas are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahatmas.” (SB 5. 5.2) The jivas’ disposition is influenced by his association. Through asatsanga he becomes attached to unreal objects and through sat-sanga alone he develops an inclination for the Real Entity. If from his birth a lion cub lives with a shepherd and his sheep, he learns to eat grass and ‘baa’ like a sheep. Similarly, The result of associating with a thief is that one becomes a thief, and, similarly, by associating with a sadhu one can become a sadhu. If a person lives with the misconception that the body is the soul, then, because of living in the association or shelter of non-reality, he deviates from the path of truth. Bewildered by maya, the jiva forgets that he is an eternal entity and puts his faith in the perishable body as his svarupa. He cannot break the spell of this illusion on his own. As an accumulated result of serving Hari, Guru and Vaisnavas over many births, knowingly and unknowingly, he attains sadhu-sanga. And, it is only by sadhu sanga that he develops mamatva buddhi for the Transcendental Reality. satam prasangan mama virya-samvido bhavanti hrt-karna-rasayanah kathah taj-josanad asv apavarga-vartmani sraddha ratir bhaktir anukramisyati “In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead isvery pleasing and satisfying to the ear and the heart. By cultivating such knowledge,one gradually becomes advanced on the path of liberation. Thereafter he isfreed, and his attraction becomes fixed. At that time, real devotion and devotional service begin.” (SB 3. 25.25) By living in sat-sanga, one develops faith (sraddha), and he gradually attains the stage of prema-bhakti. Baddha jivas (conditioned souls) inclined towards asat-sanga and endeavoring for bodily pleasure, remain uninterested in sadhu-sanga. Only those who have accumulated sukrti become attracted to sadhus. For example, in a religious assembly, everyone hears the message of the sadhu. Even after hearing, however, those who are devoid of sukrti continue to remain absorbed in their wife, children, etc. No change is seen in them. Only one or two persons, those who have accumulated sukrti, develop an eagerness to become closer to the sadhu and hear more hari-katha—the katha of atma-dharma. Therefore, sukrti alone is the basis of sadhu-sanga. How can one accumulate this sukrti? Knowingly or unknowingly, willingly or unwillingly, if a jiva performs any act of auspiciousness for the atma, that becomes his sukrti. For example, if one fasts on the day of Ekadasi because food is unavailable, it becomes ‘unknowing’ sukrti—and will cause bhakti to appear in him. By donating anything to a sadhu, one attains the result of sukrti performed in knowledge. Sukrti is also accumulated in living entities other than humans. A cow gives milk and her protector drinks the milk. One day a sadhu comes to his house and he offers that cow’s milk to this sadhu. By this, both the cow and her owner earn sukrti. Only those jivas who have earned a lot of sukrti develop sraddha in sadhus, and this sraddha is the root of premabhakti. When sraddha appears in the heart, one develops firm faith in the words of sastra and sadhu. At that time, a person gives up performing illusory activities and eagerly accepts the shelter of the Absolute Truth. A faith that “I am Krsna dasa” begins to develop, and a desire to serve Krsna under the guidance of sadhus appears in him. At that time he becomes intent upon giving up the service of nonreality or illusion, in the form of wife, son, and so on. One who is devoid of sukrti cannot give up such attachments. However, one who is endowed with sukrti attains firm faith in statements such as ‘jivera svarupa haya, krsnera nitya-dasa’, the constitutional position of the jiva is that he is an eternal servant of Krsna. “Krsna bhakti karile sarva karma krto haya—by rendering service to Krsna, service to everyone else is performed.” Impelled by this faith, one attains the strength to give up his obligations to his mother, father, wife, son, daughter and other bodily relations. Thus, by sadhu-sanga alone, the jiva becomes established in reality or truth. Thus, man develops priti for Bhagavan, the Absolute Reality, by sincerely hearing His topics in the association of sadhus. Only bhagavat-priti or prema is parama-dharma, the supreme occupation of the jiva, and it is his only para santi, supreme peace.

Still waiting for an answer? My advice is, don't hold your breath.

Srila Bhaktivedanta Narayana Maharaja Srila Jiva Gosvami's Disappearance Day Oahu, Hawaii: Jan. 16, 2002 So-called gurus hanker to make many disciples. They spend so much money, make so many agents, and tell them, "If you bring five disciples, I will pay you so much." This is going on nowadays, but Srila Jiva Gosvami and the Six Gosvamis did not practice this. How many disciples did Srila Raghunatha Das Gosvami, Srila Sanatana Gosvami, Srila Rupa Gosvami and Srila Raghunatha Bhatta have? Srila Jiva Gosvami did not have any formal disciples at all, but the whole world is his disciple. Sri Syamananda Prabhu was initiated by another guru, Sri Hrdaya Caitanya, Srila Narottama dasa Thakura was initiated by Srila Lokanatha dasa Gosvami, and Srila Srinivasa Acarya was initiated by Srila Gopala Bhatta Gosvami, but they all came under the shelter of Srila Jiva Gosvami. He then explained to them the Vedas, Upanisads, and all other sastras, and he also thoroughly explained to them all tattvas, established philosophical truths. hey wanted to be initiated by him, but he refused. He told them, "There are so many elevated Vaisnavas more qualified than I. Please, you should go to Lokanatha Gosvami, and you should go to Gopal Bhatta Gosvami." They had not intended to go to them; they wanted him to be their guru. Yet, they followed his instructions. Srila Narottama dasa Thakura went to Srila Lokanatha Prabhu and Srinivasa Acarya Prabhu went to Srila Gopala Bhatta Gosvami. Lokanatha Gosvami refused to give Narottama dasa Thakura initiation, although the Thakura waited for many years. At night, Narottama dasa cleaned the place where Lokanatha Gosvami had passed stool, and finally, seeing his sincerity of purpose, Lokanatha Gosvami was bound to give him initiation. Similarly, Gopal Bhatta Gosvami never wanted to accept any disciples. By the request of Srila Jiva Gosvami he accepted only one disciple – Srinivasa Acarya. However, those two disciples, along with Syamananda Prabhu, went to Bengal and collected thousands and thousands of followers. Srila Gaura Kisora dasa Babaji also never wanted to accept any disciples. Only by the special request of Srila Bhaktivinoda Thakura did he initiate his son, Srila Prabhupada Bhaktisiddhanta Sarasvati Gosvami. He saw in his own heart that if he did not initiate Srila Sarasvati Thakura, he would die. Srila Babaji Maharaja was therefore bound to give him initiation, but he gave no initiation to anyone else. His disciple, Srila Sarasvati Thakura, performed a miracle. He made disciples in all of Bengal, all over India, and after that all over the world. Thus, who is more merciful: the guru or the disciple? We see that disciples are more merciful than their gurus. This is because they go out to everyone, to invite them to experience the mercy of their guru.

Srila Bhaktivedanta Narayana Maharaja tries to do Vraja Mandala Parikrama and Kartika vrata just as did his guru Srila Bhakti Prajnana Kesava Maharaja who tried to follow this vrata and parikrama just like his guru, Srila Bhaktisiddhanta Saraswati Thakura. Srila Narayana Maharaja generally gives classes on Bhajana-rahasya by Srila Bhaktivinoda Thakura, Madhurya-kadambini by Srila Visvanatha Cakravarti Thakura and Srimad Bhagavatam. It seems safe to infer that this is the style followed by Srila Bhaktisiddhanta Saraswati Thakura.

Vyasa Puja - Hawaii - January 21 2004 Continued In one of the Upanisads there is a history of a Guru and his disciple Aruni. Aruni's Gurudeva decided to test him, to see how surrendered he was to him. He told Aruni, "It is raining and night has fallen. Go at once go to the field." The field was some distance away and there was much rain and also severe cold, and Aruni had no umbrella or any other protection. Still, his Gurudeva ordered him, "Go to the field and collect water there for paddy. You must reinforce the dam so that the water will not go to the other fields." His Gurudeva then gave him a spade. Aruni then went to the field in the downpour and severe cold of dark night. The water was not remaining in the field, because the dam was broken, so Aruni took that spade and began to put some earth on the dam to hold the water. But he failed. Such heavy rain and strong current was coming that all the earth was being washed away. Thinking, "I have failed to do this task," he could not return to Gurudeva. Rather, after some consideration, in order to check the water he laid his own body down beside the dam, and thus he succeeded in keeping some water in the field. The whole night his body was tortured by the water current, but still he was somehow able to sleep. In the morning Gurudeva saw that Aruni had not returned. He asked, "Where is Aruni? I sent him to check the water, but he has still not returned." He then went to the field and called out, "Aruni! Where are you? What are you doing?" Aruni answered in a weak voice, speaking like an almost dead person, "Oh Gurudeva, I am here." Gurudeva then approached him, took his hands, and said, "Stand up.” He gave Aruni a blanket, embraced him, and said, "Oh, you have passed the examination. Now I bless you that all kinds of knowledge – everything that I have learned from the Vedas – shall manifest in your heart. You shall realize all this knowledge and you shall be like me." At once, without delay, in a moment, Gurudeva had performed a miracle! Aruni became knowledgeable in all the Vedas. This was the examination of "cruel" Gurudeva, who was actually very soft. In another Upanisad you can see the history of Upamanyu, who was a disciple of Dhaumya Rsi. Upamanyu came to his Gurudeva and prayed, "I want brahma-jnana (knowledge of spirit beyond matter) Please give me this." His Gurudeva replied, "Brahma-jnana is a very secret and powerful thing. You will have to stay in my gurukula for twenty-five years and graze the cows. After twenty-five years I will give you brahma-jnana if you are qualified." Upamanyu then began to graze the cows, and after six months to one year Dhaumya Rsi called him and asked, "Upamanyu, although I never give you anything to eat, you are very strong and healthy. What do you eat?" He answered, "When the calves drink milk and some remnant is left, I take that." His Gurudeva ordered, "Oh, why you are doing that? You should not do that." But he did not tell him what TO do. Upamanyu again went out with the cows, and after some days Dhaumya Rsi called him and asked, "Oh, you are still very strong. What you are eating? Are you drinking milk?" "No, no!" "Then what do you eat?" "When the cows are resting they chew their cud. Some foam comes outside their mouths and I take that. There are hundreds of thousands of cows, so I am okay." "I have not given you permission to do this, so why you are doing it? You should not take that foam. They are my cows." Upamanyu again went out with the cows, and after some days, when one day he did not return with the cows in the evening, Dhaumya Rsi began searching for him. He called out, "Where is Upamanyu? O Upamanyu, what are you doing? Where you are?" "Gurudeva, I’m in a well." "Why are you in a well?" "Because you told me not to take the foam of the cows, so I took the juice from a plant and I became blind. That is why I am here. I have fallen in the well." Gurudeva approached him, pulled him out, and told him, "First your eyesight shall be restored, and then all Vedic literature and brahma-jnana shall come to you. No need of waiting twenty-five years – you are qualified." Upamanyu is an example of guru-seva. If you will give your life, surrender yourself like Upamanyu and Aruni, then you will receive brahma-jnana. But you will not get Vraja-bhakti; this type of prema is very high. At the time of Sri Vyasa, Sri Krsna and Sri Baladeva went to the gurukula of Sandipani Muni. At that time Sudama Vipra from Dvaraka was also there. He was a brahmana and the same age as Krsna. One day the wife of their Gurudeva told Krsna and Sudama, "I have no wood for cooking and no wood for the fire sacrifice. Go to the forest and bring some wood." They went, and while they were out in the forest a heavy rain came with severe cold and wind. There was so much rain that they could not see where to walk. Everywhere the fields were flooded. The boys had gathered some bundles of dry wood, and now they took shelter under a dense tree and stood there the entire night. At the same time, they were holding the wood on their heads so that the wood would not get wet. In the morning, Sandipani Muni personally came out of his asrama searching for his disciples, calling out, "Where are Sudama and Krsna?" "We are here." "Why did you not return to the asrama?" "Oh, there was such a flood." The two boys were trembling from the cold. Lord Krsna is the Supreme Lord, yet He was trembling and obeying His Gurudeva. When one will be submissive like this, bhakti will then manifest in his heart. Bhakti is not so easy – I think you understand this. You will have to surrender like Krsna did. Then Guru will be happy. He will give his blessings and benedict you with brahma-jnana or even more than that. Sandipani Muni embraced both boys and blessed them by saying, "You have come to me to learn all 64 arts and all Vedic knowledge. I bless you that everything shall come in your heart – at once." Krsna already had all knowledge, but not Sudama, so by serving his Gurudeva he received his blessings of Vedic knowledge and realization. You should try to be like that. To be a disciple of a rupanuga Vaisnava is still far superior, and for that you will have to follow Srila Raghunatha dasa Gosvami, Srila Rupa Gosvami and Srila Jiva Gosvami. Still more sacrifice is required to achieve the type of bhakti they offer. When Srila Rupa Gosvami's disciple, Srila Jiva Gosvami, corrected Vallabhacarya in order to defend the glory of his Gurudeva, Srila Rupa Gosvami told him, “You were disrespectful to a learned brahmana. He was only trying to help me by correcting my manuscript. You should return home." Jiva Gosvami then went to Nanda Ghata, still in Vraja Mandala, where he stayed in a crocodile hole. He fasted there and was on the verge of starving, thinking, "If Gurudeva is not happy, I should give up my life." He became so sick that it seemed there was no hope for him to remain alive. Srila Sanatana Gosvami once passed through the area where he was staying, he saw his condition, and then went to Srila Rupa Gosvami and asked him, "What is your duty to the jiva?" Rupa Gosvami replied, "To help the jiva attain krsna-bhakti." "Then why have you rejected Jiva?" Rupa Gosvami began to weep. Sanatana Gosvami brought Jiva back and Rupa Gosvami gave him medical help and nursed him back to health. Jiva Gosvami fulfilled the desire of Srila Rupa Gosvami. Another perfect example of guru-seva is Srila Raghunatha dasa Gosvami. Sri Caitanya Mahaprabhu placed him in the hands of Sri Svarupa Damodara, and Raghunatha dasa served his Guru with his heart. He did not just massage him; this external seva will not do so much. To massage the heart, to please Gurudeva – this is what is needed. How can we please Guru? How did Srila Rupa Gosvami please his Gurudeva, Sri Caitanya Mahaprabhu? He knew His heart and he wrote Bhakti-Rasamrta-Sindhu, Ujjvala-Nilamani, Lalita Madhava, Vidagdha Madhava and other books. Mahaprabhu was extremely happy when Srila Rupa Gosvami wrote the verse, yah kaumara-harah sa eva hi varas ta eva caitra-ksapas te conmilita-malati-surabhayah praudhah kadambanilah sa caivasmi tathapi tatra surata-vyapara-lila-vidhau reva-rodhasi vetasi-taru-tale cetah samutkanthate "That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of malati flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here I am eager to go back to that place on the bank of the Reva under the Vetasi tree. That is my desire." (Caitanya-caritamrta Madhya-lila 1.58)] The nature of the pure Vaisnavas in our parampara is that when they sprinkle their mercy upon you, you will enter raganuga-bhakti. Under the guidance of Sri Rupa Gosvami you will serve Sri Sri Radha-Krsna, with a leaning towards Srimati Radhika. This truth is very, very secret, and I have brought you here to understand it. Srila Prabhupada, Bhaktivedanta Swami Maharaja wanted to give this, and it is explained in his books, but you were not mature enough at that time for him to discuss it openly in his classes. Therefore, following in the line of our acaryas and by his desire, I am revealing many things about raganuga-bhakti. No one else is speaking like this. All are silent, but I am not silent. In our entire parampara hardly anyone will give this. I want you all to have raganuga-bhakti. To get it, however, you will have to surrender and really become like the devotees I have described today. Don’t be like Ekalabhya. No Guru will name his disciple Ekalabhya. We have no connection with him. He was a demon, not a guru-bhakta. Dronacarya told him, "I will not teach you archery." He replied, "I must learn from you." He made a statue of Dronacarya and learned everything from him (in the form of that statue). When Dronacarya later on came to the forest and saw his skill, he was in wonder and asked him, "How have you learned this?Oh, without your mercy I could do nothing. I received your mercy by worshiping your deity, and in this way I have become very expert in archery." Dronacarya was not pleased with Ekalabhya, who he knew wanted to fight with Sri Krsna Bhagavan and His associates like the Pandavas. He therefore asked him, "Where is your guru-daksina? I want your right hand thumb." Ekalabhya then cut off his thumb and gave it to his Guru, and later on, during the Battle of Kuruksetra, Krsna finished him by the use of His cakra. We should not try to be like Ekalabhya. Someone may want bhakti so that by the power of bhakti he can destroy his enemy, but that is not good . What is the actual method to come to bhakti? trnad api sunicena taror api sahisnuna amanina manadena kirtaniya sada harih ["One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than the tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." (Siksastaka 3)] This is the way by which we achieve bhakti. You will have to sacrifice and you will have to become saranagata, completely surrendered. Sri Krsna explained this in Bhagavad-gita. He played the part of Guru and Arjuna played the part of the disciple. Because Krsna is Guru, we must obey Him if we want krsna-prema. This prema is much higher than brahma-jnana. Now I will worship my guru-parampara and offer puspanjali. Guru-parampara and Srila Vyasadeva are also here. I am very happy with the arrangements today. Gaura Premanande!

<center>Vyasa Puja - Hawaii - January 21 2004 </center> <center>by Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja </center> <center>[spoken on the Avirbhava Tithi (Divine Appearance Day) of Srila Narayana Maharaja]</center> <center>Hilo, Hawaii January 21, 2004</center> In our Brahma-Madhva-Gaudiya Sampradaya it is the custom that any acarya who is widely spreading Krsna consciousness in the line of Sri Caitanya Mahaprabhu and Srila Rupa Gosvami, under the guidance of Sri Krsna Dvaipayana Vyasadeva, will worship Srila Vyasadeva and the guru-parampara on his birthday. This worship is called Guru-puja and also Vyasa-puja. We have seen how our Gurudeva and his god-brothers used to very humbly celebrate their Vyasa-puja. This occasion is not meant for taking puja or worship from disciples. On his birthday the acarya worships his guru and guru-parampara, Srila Vyasadeva, Sri Krsna, Sriman Mahaprabhu, Srimati Radhika and others – in a mood of great respect. This is Guru-puja or Vyasa-puja. Srila Narayana Maharaja in Hawaii Why do we do bhakti to Sri Krsna? What is the reason that we pay so much respect to Sri Gurudeva? If we are gaining spiritual advancement from someone, we respect him. No gain, no respect. Sri Gurudeva always feels indebted to his Gurudeva and guru-parampara. Without Guru, guru-parampara, Sri Caitanya Mahaprabhu and Sri Krsna, what is there? Nothing. In other words there can be no spiritual advancement. Sri Guru considers that all the tattva-jnana, knowledge of established truths, that he has, and whatever bhakti he has, is due to Sri Gurudeva and his guru-parampara. Srila Gurudeva is not independent. He is dependent on his guru-parampara, coming from Srila Vyasadeva. Being a manifestation of Lord Narayana Himself, Srila Vyasadeva is the root of all Gurus, and he has written in his books – Srimad Bhagavatam, Puranas and all others scriptures – about the great debt we owe to Lord Krsna. Alone, a person is never able to search out a bona fide Guru. If you search on your own, you will accept a bogus guru, because you don't know who is Guru and what are his qualities and standards. You will have to judge by the words of Vyasadeva: tasmad gurum prapadyeta jijnasuh sreya uttamam sabde pare ca nisnatam brahmany upasamasrayam (SB 11.3.21) Srila Vyasadeva has given this definition of guru, and our guru-parampara has accepted it. If you are going to search out your Gurudeva independently, I think that most of you will have bogus gurus who are fallen. You will choose Australian kan-guroos – nothing more than that. When you will have the association of a high class devotee you will have power to judge – not before that. You will also have to take the help of a vartma-pradarsaka-guru, he who shows the path to the pure Guru. The vartma-pradarsaka-guru will point him out and tell you, "Oh, he is really Guru." Otherwise, how could you have known that Parama-pujyapada Srila Bhaktivedanta Swami Maharaja is Guru? Could you have judged by your intelligence? No. On you own you are not even able to judge whether or not Sri Krsna is the Supreme Lord. Even Lord Brahma and Lord Rudra are not able to judge. Muhyanti yat surayah – the great sages and demigods are bewildered about Him. (SB 1.1.1). Even liberated persons could not understand that the son of Nanda Maharaja and Yasoda-maiya is the Supreme Lord. So Gurudeva is very merciful. He will attract those who have sukrti (sufficient past spiritual pious activities) and he will reveal his purity in those devotees' hearts. Sri Sarvabhauma Bhattacarya was, in another form, the priest of the demigods named Brihaspati. We cannot imagine how learned he was, but still he could not understand that Sri Caitanya Mahaprabhu is the Supreme Lord. When Sriman Mahaprabhu mercifully revealed that truth in his heart, then he understood. Otherwise, how would he have been able to know? Today we are celebrating Guru-puja, because we are very indebted to our Gurudeva, the guru-parampara and Srila Vyasadeva. In India, all the various sampradayas –Vaisnava and Mayavadi as well – accept Sri Vyasa as Guru, and all worship him on the day of Guru-puja without hesitation. We have heard from our Gurudeva that although Sankaracarya worshiped Vyasadeva externally, he also said that Vyasadeva was "bhranta", meaning that he had spoken wrongly: "In his Vedanta-sutra Srila Vyasadeva has described that everything is but a transformation of the energy of the Lord. Sankaracarya, however, has misled the world by commenting that Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world." (CC Adi 7.121) Sankaracarya is therefore not really a sisya, disciple, and Srila Vyasadeva does not accept his so-called respect and puja. We should try to know the heart of Gurudeva – what he really wants. Don’t cook as you wish. Don't do anything as you like. This is not service to Gurudeva. We should try to know the mood of Gurudeva – what he wants and what Lord Krsna wants. Try to realize this and try to please Krsna. Whatever you do should be done to please Krsna. Here, Sri Krsna means the whole guru-parampara, Krsna Himself, and especially Srimati Radhika and all the gopis, Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. Whatever you do should be done to please Guru and Gauranga. You should only marry – to please Krsna. You should only not marry – to please Krsna. The gopis married their husbands to please Krsna They thought, "We will serve Krsna in parakiya-rasa." If they had married Krsna there would have been no parakiya-rasa. We are very fortunate to come have come to this guru-parampara line of Srila Vyasadeva, Sri Caitanya Mahaprabhu and our Gurudeva. This line is perfect. In this line you can very easily have the topmost bhakti, Vraja-bhakti. You cannot have it anywhere else. Srila Bhaktivedanta Swami Maharaja came to this world and to Western countries only to deliver these truths, and they are present in his books for those qualified to see them. However, due to the fallen state of his audience he had to begin his preaching by cutting the jungles of Mayavada, sakhi-bheki, sahajiya and other philosophies – and then his period of stay in this world was over. Lord Krsna called him: "Please return here. I am sending your successor to take your place." So he left. He could have stayed here longer, but he saw the mood of his Gurudeva and Sri Krsna – and he went to fulfill their desires. Sri Vyasa-puja is observed for the purpose of pleasing Krsna, and it has been celebrated since the very beginning of our parampara. Sri Sukadeva Gosvami first performed Vyasa-puja to his Gurudeva, Srila Vyasadeva himself Then, Srila Suta Gosvami performed Guru-puja to his Gurudeva, Sri Sukadeva Gosvami. Just before replying the questions of the sages at Naimasaranya he prayed: yam pravrajantam anupetam apeta-krtyam dvaipayano viraha-katara ajuhava putreti tan-mayataya taravo bhinedus tam sarva-bhuta-hrdayam munim anato 'smi (Srimad-Bhagavatan 1.2.2) ["I offer pranama to Sri Sukadeva Gosvami, who can enter the hearts of all living beings. When he left home without undergoing the purificatory processes such as accepting the sacred thread, his father Sri Vyasadeva cried out, 'O my son!' As if they were absorbed in that same feeling of separation, only the trees echoed in response to his call."] Srila Sukadeva Gosvami prayed, "O Sri Vyasadeva, my father and Guru, how marvellous you are! And how merciful! You are causelessly merciful! You dragged me from the forest and from Mayavada philosophy to your lotus feet, and you taught me Srimad-Bhagavatam. By your mercy I was totally changed." This is the job of a Guru. The bona fide Guru does not consider that his disciples are his property, He does not think, "They are my property." Nowadays I see this going on. So-called gurus think that their disciples are their property; so they accept all their offerings and fall down. A real guru never thinks like that. At the time of Sri Caitanya Mahaprabhu there was a meeting in the evening after nagara-sankirtana in the house of Srivasa Pandita. In the meeting Sri Caitanya Mahaprabhu announced, “Tomorrow is Vyasa-puja. Srivasa, we will observe Vyasa-puja here in your courtyard. Do you have the paraphernalia?” Srivasa Thakura replied, "Oh, yes. I have sacred thread, betel nut, rice and all other required ingredients and paraphernalia." Mahaprabhu ordered, "We should be ready at nine in the morning." All others came on time the next day, but Sri Caitanya Mahaprabhu Himself arrived somewhat late – and saw that all were waiting for Him. He asked, "Why are you waiting? Nityananda Prabhu is My Guru – My guru-varga (senior). It seems that he is My elder brother, but I see him in relation to his Gurudeva, who is My param-gurudeva (grand spiritual master). Nityananda is My Gurudeva's Guru and he still greater; so He will do Vyasa Puja.” [Nityananda Prabhu had taken diksa from Laksmipati Tirtha, the Guru of Sri Madhavendra Puri, who was in turn the parama-guru of Sri Caitanya Mahaprabhu. Nityananda Prabhu was actually Sri Madhavendra Puri’s god-brother, but He accepted him as His siksa-guru.] Before Mahaprabhu's arrival, Srivasa Thakura, Sri Advaita Acarya and all others had requested Sri Nityananda Prabhu to perform Vyasa-puja. They had told Him, "Please begin." Nityananda Prabhu replied, "Yes, yes, I am just about to do it. I will do it right now" But He was not doing it. He simply remained in his seat. Then, when Sri Caitanya Mahaprabhu came He at once ordered Nityananda Prabhu, "Why are You delaying? You should begin Vyasa-puja." Nityananda Prabhu then took a very beautiful and fragrant garland and placed it around the neck of Sri Caitanya Mahaprabhu, saying, "You are the same as Lord Krsna", and then He began to perform the arati and worship of Mahaprabhu. Sriman Mahaprabhu became ashamed, thinking, "Why is He doing this?" Nityananda Prabhu – Baladeva Prabhu – possesses full knowledge of all tattva (established truths). In fact, His lotus feet stand on the head of all tattvas. He replied, "What I am doing is correct. We should try to please the worshipable deity of Srila Vyasadeva – Rasamayi Sri Krsna, who is akhila-rasamitra-sindhu (an ocean of the nectar of pure transcendental mellows). This is Vyasa-puja." The history of Sri Vyasa-puja began at the beginning of the world, when the Vedas were first created. Vyasadeva divided Veda into four sections, and after that he further explained them in the form of the Puranas and the Upanisads. The Svetasvatara Upanisad states: yasya deva para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah ["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."] For those who have the supreme bhakti for the lotus feet of Parama-brahma, the Supreme Personality of Godhead Sri Krsna, and equal bhakti for the lotus feet of their Gurudeva (who reveals Lord Krsna to them), the essence and all meanings of the Vedas, along with bhakti, will manifest in their hearts. You should not think of Gurudeva like a fashion. In fact, you should have more faith in Guru than in Krsna. Krsna will never cheat you, but even if He will cheat you, Sri Gurudeva will not cheat you. And you should not try to cheat Gurudeva by trying to hide the contents of your heart and thinking, "Oh, Gurudeva should not know." He knows everything, so why attempt to cheat him? At the time of Srila Bhaktivedanta Swami Maharaja there were no disciples advanced enough to understand what kind of faith one must have in the lotus feet of Gurudeva, nor were they able to understand his identity and mission. His disciples thought only that their Gurudeva had come to spread nama-sankirtana. This is not his greatest glory. This is one aspect of his glory, but there is more. His real glory is that he is Dayita-dasa. Srimati Radhika is Dayita, Sri Krsna’s most beloved, and Her dasi is Sri Gurudeva. This is his supreme glory. You should realize who he is. If a person who claims to be Guru is not actually that glorious, how can he give krsna-prema to the whole world? If he has no krsna-prema, not even a scent of krsna-prema, how can he give it? If he has no raganuga-bhakti, how can he give it? If he does not even have vaidhi-bhakti – like Prahlada Maharaja who performed sravanam-kirtanam Visnu-smaranam (pure hearing, chanting and remembering the Supreme Lord) – how can he preach? Such so-called gurus are fallen, and other fallen persons will think, "Oh, my Gurudeva is very, very high." But he is actually fallen like his disciple. So you must learn and realize how to discriminate.

Srila Narayana Maharaja is Vaisnava brahmana not a ksatriya although ironically he was an Indian police officer as a young man. Vaisnava society is there to inculcate the pniciples of trnadapi sunicena taror iva suhisnuna.

Srila Bhaktivedanta Narayana Maharaja Mathura, India, April 21, 2000 From a Lecture on Prema Vivarta Krishna's prema is completely pure, and it is completely transcendental. The symptom of one who has even a small particle of sraddha is that he will commit himself: "Now I will never give up chanting Hare Krishna. I will not give up saying the names of Krishna - even if someone cuts my body into a thousand pieces." This is the symptom. No matter what, or how many, obstacles come in his path, he will continue his practice of bhakti. On the other hand, some other persons have taken diksa or served their Gurudeva, have taken sannyasa and have preached all over the world for 25 years. But then what happened? For some time they served so nicely, but then they became attracted to a woman, and then they wanted to completely give up all their devotion. They started eating meat and taking liquor, and they stopped chanting. This means they did not even have sraddha. So there is a big difference between 'laukhika sraddha', mundane faith, and paramarthika sraddha, transcendental faith. Paramarthika sraddha means that one has committed himself. Just as the highest stage of prema in Srimati Radhika is permanent, the smallest fraction of that transcendental love, paramarthika sraddha, can also never fade. If it has sprouted in anyone's heart, it will continue to grow, grow, and grow. Prema vivarta is experienced in the association of Sri Caitanya Mahaprabhu and His devotees, or in Srimati Radhika and Krishna. Similarly, the smallest experience of prema vivarta is experienced by those who have paramarthika sraddha. This wonderful sraddha is developed by the mercy of Vaisnavas. Of course, without the mercy of Krishna one can never have that sraddha, but we know that Krishna's mercy is always following the mercy of Vaisnavas. Therefore, only one who is fortunate to have pure sadhu-sanga can attain the seed of paramarthika sraddha. Outwardly it may sometimes appear that such a person is not able to properly follow his Gurudeva, or sometimes it may appear that Gurudeva is angry with him, and it may even been seen that they do not have any affection for each other. But no one knows how much prema, love and affection, the disciple has for his Guru, or how much love and affection the Guru has for his disciple. This can never, never change. So many obstacles may come, but this will never stop .

Srila Bhaktivedanta Narayana Maharaja Murwillumbah, Australia, January 20, 2000 ...So we should try to remember this. If anyone is insulting, if anyone is beating, Don't think him as an enemy. Your activities are your enemy. So your activities from now, and in the future, should be how? Not to criticise. Not to offend. Not to do anything wrong. Otherwise, your activites will come and do this. So in this world no one is enemy or anything. That is why Narada Gosvami used to go to Kamsa Maharaja, and he used to think that, "He is my guru." And after that he used to go to Vasudeva Maharaja, and he also used to think that, "He is my guru." Narada Rsi went to Kamsa and said, "Oh, why are you waiting? Why are you not killing all the sons of Vasudeva? When they will come collectively, what will you do? So you should do it. I went to Kailasa or anywhere, and I was in the council of all demigods, and they were making some conspiracy thinking how to kill you. So all these are the sons of the demigods. All are demigods, and they will kill you if you are not alert. So you should be alert." And when he went to Vasudeva Maharaja he said, "Oh, don't worry. Your bad times, your bad times have gone. Now, very soon, your 8th son of Devaki will kill Kamsa. So wait a little; wait a little. Don't feel so weak. He knows everything. So you should try to do bhajan always. No thinking that, "He insulted me. He is my enemy. He is my friend." Not like this. The only friend is Krishna and Guru. It is very hard, very rare to find a real devotee, who is a real friend, and who, without no gain, will do good to you. He will always think of your welfare. Your wife, your sons, your friends - they will always bluff you, and they will try to enjoy their own sense gratification. All these things. Not for you, that you should be happy. Try to know all these things. Wealth cannot save you. Try to know all these things, and be one pointed to Krishna. And then try to be very happy, without no problem. The only problem is, "Oh, how to attain Krishna. Oh, where is Vrajendra-nandana? Where is Vrajendra-nandana? Where is Radhika?" Like this. Sometimes in Vrindavana, sometimes here and there, like Srila Rupa Gosvami and all others. As Srila Bhaktivedanta Svami Maharaja told, "My office is in Bombay, my sadhana-ksetra is Mayapura, and my abode is Vrindavana. So in his last days he was there in Vrindavana. Always think of Vrindavana, Vrindavana Candra and Vrindavana Candri. Gaura Premanande!

[srila Narayana Maharaja:]Sri Caitanya Mahaprabhu has come here only to give the goal of these mantras (Mahamantra and gayatri mantras): anarpita-carim cirat karunayavatirnah kalau samarpayitum unnatojjvala-rasam sva-bhakti-sriyam harih purata-sundara-dyuti-kadamba-sandipitah sada hrdaya-kandare sphuratu vah saci-nandanah ["May the Supreme Lord who is known as the son of Srimati Saci-devi be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love". (Sri Caitanya-caritamrta Adi-lila 1.4)] Have you heard this sloka? Sri Caitanya Mahaprabhu came to donate this gift to the world – unnatojjvala rasa. What is the meaning of unnatojjvala rasa? Sriman Mahaprabhu has come to teach us how to love Krsna. He has not come especially to teach how Yasoda loves Krsna. This has been given before. Srila Vallabhacarya and all others have given this. Sri Caitanya Mahaprabhu has not come to give the love of the cowherd boys for Lord Krsna, nor has He come to teach how Rukmini and Satyabhauma love Him. That has been given by Sri Ramacandra and also by Krsna. Sri Caitanya Mahaprabhu came only to distribute unnatojjvala-rasam sva-bhakti sriyam. Actually, He has come to give sriyam – not ujjvalla-rasa. He has come to taste unnatojjvala-rasa, the bhava of Srimati Radhika. Do you understand? This unnatojjvala-rasa cannot be given because that kind of mahabhava is the topmost point of love – but its sriyam can be given. What is the meaning of sriyam? Sri means beauty. Srimati Radhika is likened to a creeper, and its beauty is its leaves and flowers. When the leaves and flowers of the creeper move gently in the breeze, we can then see how beautiful the creeper is. If there are no flowers or leaves on that creeper, there is no beauty. We don't want to be Srimati Radhika – the creeper. We want to be the leaves and flowers of the creeper. We want to be palya-dasis (unpaid maidservants) of Srimati Radhika and nothing more. Are you understanding something in this regard? I have given you a hint. You should gradually read about this topic, and that will help you so much. You can study Srila Visvanatha Cakravarti Thakura's Madhurya-Kadambini, Srila Bhaktivinoda Thakura's Jaiva Dharma, Sri Caitanya-caritamrta, and Srimad Bhagavatam. All of these books will give you so much fruit.

[sripad Prema Prayojana Prabhu:] "Due to his being opposed to Krsna consciousness, the conditioned soul is punished by the witch of the external energy." [srila Narayana Maharaja:] Why are they being punished? What have they done wrong? Here is the point. Try to understand. They have done something wrong and that is why Krsna's maya is punishing them. What is the defect? What have they done wrong? You should know that here 'nitya-baddha' means 'anadi-baddha.'They are considered 'eternal baddha' because they are conditioned from the beginning of time. They have never served Krsna. They have not relished the sweetness of serving Krsna. Although they don't know anything about this, still they are eternal servants by their constitutional position. That is why a word has come here: tatastha-sakti. What is tatastha-sakti? It is the marginal potency. ["The jivas have grown out of the jiva-sakti of Krsna. Cit–sakti is Krsna's plenary sakti, whereas as the jiva-sakti is the incomplete sakti. From the plenary potency are produced complete entities, but from the incomplete potency have grown the jivas as atomic cit. Krsna manifests entities of different types in accordance with the kind of sakti He applies. When He is established in His essential cit-sakti, He reveals His essential nature as Krsna Himself on the one hand, and on the other as Sri Narayana, the Lord of Vaikuntba. When He desired to have His nitya parisada, eternal servitors in His transcendental plane of Goloka Vrndavana, Vaikuntha etc., then, through Baladeva, He created those eternal associates as nitya-mukta jivas in those divine worlds. He reveals or manifests the three forms of Visnu: Karanodakasayi, Ksirokakasayi and Garbhodakasayi. In Vraja He reveals His own nature as Krsna, with cit in fullness. As Baladeva He reveals the eternally free associate jivas for the performance of the eight kinds of service to Himself as Sri Krsna. Again, in Vaikuntha, as Maha Sankarsana, He reveals or manifests the eternally free associate jivas for service to Sri Narayana. Mahavisnu, the incarnation of Sankarsana, establishing Himself in the heart of jiva-sakti as Paramatma, creates the jiva-souls of tatastha-sakti. These jivas are susceptible to the influence of maya. Till, by dint of God's grace they get shelter under the hladini-sakti, they are liable to be overcome by maya." (Srila Bhaktivinoda Thakura's Jaiva Dharma, ch. 15)] Krsna has His svarupa-sakti, and that sarupa-sakti has three vrttis. Vrttis means? [sripad Prema Prayojana Prabhu:] Functions. Three functions. [srila Narayana Maharaja:] What are these functions? Hladini, samvit, and sandini. Though they are servants by constitution, those jivas have never been in Goloka Vrindavan. Never. They are from the marginal point, and that marginal point is called tatastha-sakti. Tatastha-sakti is one of the saktis of svarup-sakti, but it is not full. A certain type of jiva has come from there, either from Baladeva in Goloka Vrndavan or from Maha Sankarsana in Vaikuntha; but not all jivas. Those jivas who are always serving Krsna are called nitya-unumuka to Krsna. They are always serving. This second kind of jiva is coming from Narayana, that is, Karanodaksayi Visnu. That jiva is tatastha-sakti. Srila Jiva Gosvami has clarified this. He states: 'Tadaivam anantam eva jiva'. There are ananta, unlimited, jivas emanating from tatastha-sakti and, from there, some are bahiramukha. This means they turn away from Krsna and enter the material world. This place, this material world, is like a svapnasthana, a dream-place. Try to understand this. We are now in full worldly knowledge. It seems that we are awake, that someone else is dreaming, and that someone else is fast asleep without dreaming at all. But actually this place is like a dream-place. When we see any dream, we are neither fast asleep nor in such deep sleep that we are fully unconscious. Because he is part of cid-vastu, spiritual substance, the conditioned jiva is in a dream-like state, but he is thinking that he is in full consciousness. The tastatha-sakti jiva comes from Karanodakasayee Visnu, and then comes out through His divine light-filled glance. From there, from that light, Krsna has given the anadi-baddha jivas the intelligence and freedom to consider, "What should I do?" There is a very fine imaginary line between paraloka, the transcendental world, and this loka, the material world. Krsna gave the jiva some freedom, saying, "From here you can see this world of maya, and from here you can see towards the spiritual world. It then depends on you what you choose. I will give a minute of time only. You should at once decide." When certain jivas somehow looked towards this world, they were attracted and decided that they should relish it. As for those who looked from tatastha-sakti and were attracted to Krsna, Yogamaya at once gave them the power to come and serve Krsna for eternity.

[Devotee:] It says here, "Even though Krsna is separate from sakti, He is savisesa." [srila Narayana Maharaja:] He is never separate, but for logic Bhaktivinoda Thakura is telling so. Don't use your intelligence. Always take the intelligence of Srila Bhaktivinoda Thakura, Rupa Gosvami, and our acaryas; then we can understand. What is this called? [Devotee:] Anugatya (being under the guidance of the guru-parampara)? [srila Narayana Maharaja:] Guru-parampara amnaya. Use amnaya. Don't use your own intelligence. Try to realize what is amnaya (the teachings of the Vedas received through guru-parampara).

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja HOW WILL YOU GET THERE? (Continued) Kuala Lumpur, Malaysia: April 17, 2007 The sages requested Suta Gosvami, “We are very unfortunate. So many problems are coming and thus our minds are always disturbed. You know all the Vedic scriptures. If we are qualified to hear, please tell us how our souls can become satisfied: bhurini bhuri-karmani srotavyani vibhagasah atah sadho ’tra yat saram samuddhrtya manisaya bruhi bhadraya bhutanam yenatma suprasidati [There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, O sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (Srimad-Bhagavatam 1.1.11) Suta Gosvami became very happy and said, “You have reminded me of the sweet pastimes of Krsna.” Then he offered obeisances to his Gurudeva: yam pravrajantam anupetam apeta-krtyam dvaipayano viraha-katara ajuhava putreti tan-mayataya taravo ’bhinedus tam sarva-bhuta-hrdayam munim anato ’smi [srila Suta Gosvami said: Let me offer my respectful obeisances unto that great sage who can enter the hearts of all. When he went away to take up the renounced order of life , leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vyasadeva, fearing separation from him, cried out, “O my son!” Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father. (Srimad-Bhagavatam 1.2.2)] He prayed, “Gurudeva, you know everything. As Krsna knows everything about our hearts, you are also everywhere and also in our hearts. I offer obeisances unto you. I am going to tell harikatha now so please inspire me.” Suta Gosvami then said: sa vai pumsam paro dharmo yato bhaktir adhoksaje ahaituky apratihata yayatma suprasidati [The supreme occupation for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. (Srimad-Bhagavatam. 1.2.6)] Here there is one thing to remember. Why did the sages not ask how one’s self as this body can be happy? You should know why and the entire world should know why? The reason is not written or told anywhere in the world, except in Indian Vedic culture, and it is especially told in the Srimad-Bhagavatam. Sa vai pumsam paro dharmo. The original Supreme Lord is Krsna. Service to Him who is above our senses, continuously and without any worldly desires, is the supreme duty (parama dharma) of the soul. The soul is the real self. This material body is nothing but a bag of urine, blood, puss and stool, but the soul and the Supersoul, Krsna are present there. If the soul leaves, at once the body will rot. It will be burnt or put in the earth. So the happiness of the body is therefore not the happiness of the soul. If the soul is happy, then the body is undoubtedly happy. Srila Rupa Gosvami has given the best definition of bhakti: anyabhilasita sunyam jnana karmadi anavritam anukulyena krsnanusilanam bhaktir uttama ["The cultivation of activities that are meant exclusively for the pleasure of Sri Krsna, or in other words, the uninterrupted flow of service to Sri Krsna, performed through all endeavours of the body, mind and speech, and through the expression 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 other than the aspiration to bring happiness to Sri Krsna, is called uttama-bhakti, pure devotional service." (Sri Bhakti-rasamrta-sindhu 1.1.11)] Those of you who are children, and those of you who are young, you should always remember that one day you will have to become old. This is for certain. No scientist or doctor can stop your inevitable old age from coming. After sometime you will have to give up this body and what you have collected in this world. None of your relatives: father, daughter, son, mother, or wife – will go with you. Not a farthing will go with you. Therefore, try to realize the soul, and the Supersoul, Krsna, in your heart. If you lose this opportunity of human life and are only engaged in collecting money, putting your whole energy into that, then you are more foolish than a donkey. Don’t lose this precious life in which, by the grace of Gurudeva, we can realize Krsna. Don’t be weak. You should work only to maintain your life, and try to give all your energy to Krsna Consciousness. Then, you can understand all these essential truths. Now you should hear. Bhakti is very rare. Those who are very fortunate can have it. How? bhaktis tu bhagavad-bhakta sangena parijayate sat-sanga prapyate pumbhih sukrtaih purva sancitaih ["Bhakti becomes manifested by the association of the Lord’s devotees. The association of devotees is obtained by previous accumulated piety.” Brhan-naradiya Purana, 4.33] If someone in his past thousands of lives has accumulated a great amount of pious activities (sukrti) in relation to Krsna or His associates, only then will he receive sadhu-sanga. Without sukrti, you will be unable to find an elevated and qualified, bona fide guru. That sadhu will tell that without Guru your life will not be successful: “If you want to get rid of the pain of endless birth and death, if you want to be happy, if you want to have Krsna-prema, then you will have to go to a bona fide and very qualified guru:” tasmad gurum prapadyeta jijnasuh sreya uttamam sabde pare ca nisnatam brahmany upasamasrayam [Therefore, any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters. (Srimad-Bhagavatam 11.3.21)] Some persons drink alcohol. Then, drunk and senseless they think, “I am the supreme master of this entire world,” and in the meantime, while laying in the street completely senseless, their faces are taking a hot shower in the urine of a dog standing nearby. Some persons think that if we take eggs, meat and wine then we will be happy. What is the meaning of meat? ME-EAT. Whom you eat now will certainly eat you in the future. Don’t take all these things. The symptom of guru has been given in the above verse, beginning with tasmad gurum. When a person realizes that this world is perishable with no real happiness, then they will take shelter of a realized and qualified guru. The above-mentioned verse states that a guru should be very expert in his knowledge of all the Vedic literatures, from beginning to end – Vedas, Upanisads, Puranas, Mahabharata, Ramayana and all others – so that he can remove the doubts of his disciples. He should have realization of the original Supreme Personality of Godhead Krsna. He must know krsna-tattva, jiva-tattva, and maya-tattva. He should know how Krsna is an ocean of rasa, and how He has inconceivable energies or powers, and how He is eternal, full of pleasure and knowledge. He must have realized all these truths and he must be detached from worldly sense gratification. He has controlled his anger, lust and all other urges. The guru goes everywhere, only to help the conditioned souls. These are the symptoms of guru. I have not come for any other reason – not to collect money or anything else. I have come to invite you to Vrndavana for one month, so that you can attend Vraja Mandala Parikrama and hear the sweet pastimes of Krsna, and also to invite you to our Navadvipa Parikrama for seven days, where you will hear the sweet pastimes of Sri Caitanya Mahaprabhu. If you come to Vrndavana or Navadvipa, you will get so much inspiration to do bhajana. All your anarthas (unwanted and degrading habits and thoughts) will automatically go away. You must come to Vraja Mandala Parikrama now. Navadvipa and Calcutta are very near to Malaysia. I see that only Doctor Paramesvari, Vijay Prabhu and a few other devotees have been coming recently, but in previous years so many were coming from Malaysia. I want to see all of you there. Without Guru you cannot receive bhakti. This fact has especially been told in the Vedas: yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmana ["Anyone who has developed unflinching faith in the Lord and the spiritual master can understand the revealed scripture folded before Him." (Svetasvatara Upanisad 6.38)] Those who have honor and supreme devotion to Lord Krsna, they should have the same mood, not less towards their Gurudeva. Always know who Gurudeva is: saksad-dharitvena samasta-sastrair uktas tatha bhavyata eva sadbhih kintu prabhor yah priya eva tasya vande guroh sri-caranaravindam [All the scriptures proclaim Sri Gurudeva is saksat hari, the direct potency of Sri Hari, and is thus considered by saintly authorities to be His non-different representative. Because Sri Gurudeva is so dear to the Lord, being His confidential servitor (acintya-bhedabheda-prakasa-vigraha, the inconceivable different and non-different worshipable manifestation of the Lord), I offer prayers unto his lotus feet. (Sri Guruvastakam, verse 7)] Haritvena, He is not Hari, Krsna, but he is His near and dear associate. Therefore, you should know that if Guru is happy, then Krsna is happy, and if Gurudeva is not happy, then Krsna is also not happy. yasya prasadad bhagavat-prasado yasyaprasadan na gatih kuto ’pi dhyayam stuvams tasya yasas tri-sandhyam vande guroh sri-caranaravindam [Only by the mercy of Sri Gurudeva can one receive the mercy of Krsna; without his grace the living entities cannot make advancement nor be delivered. Meditating three times a day on the glories of Sri Gurudeva and reciting stava-stuti, I offer prayers unto his lotus feet. (Sri Guruvastakam, verse 8)] If you disturb Gurudeva and he becomes angry, then even Krsna cannot help you. We can see this in the case of Durvasa Rsi. He committed an offense at the lotus feet of Ambarisa Maharaja, and therefore even Lord Narayana could not save him. Narayana told him to beg forgiveness from Ambarisa Maharaja. So without Guru, we cannot have bhakti. What to say of ordinary persons and devotees, Krsna Himself accepted a Guru in this world. He accepted Bhaguri Rsi. Lord Ramacandra came and He accepted Visvamitra Muni as a Guru, and Sri Caitanya Mahaprabhu came and accepted Isvara Puripada as His Guru. Why did They do this? To teach, and be an example to all others. It is stated in scriptures: Visrambhena guroh seva. Try to follow the orders of Gurudeva and serve him like a laukika sad-bandhu. Sad-bandhu means like a bosom friend or a worldly relative – like we serve our father, mother or brother. For example, we can see in the Srimad-Bhagavatam how Sri Narada Rsi told about his realizations to Srila Vyasadeva. Vyasadeva is sakti-avesa avatara, a manifestation of Narayana. He was in a dilemma, and in the meantime his Guru Narada came to see him. Narada asked him, “Why are you unsatisfied?” [srimati Syamarani was called on to speak about Narada’s subsequent discussion with Vyasadeva, and then Srila Narayana Maharaja continued with his class.] vasudeve bhagavati bhakti-yogah prayojitah janayaty asu vairagyam jnanam ca yad ahaitukam [“By rendering devotional service unto the Personality of Godhead, Sri Krsna, one immediately acquires causeless knowledge and detachment from the world. (Srimad-Bhagavatam, 1.2.7)] Vyasadeva’s Gurudeva ordered him to enter in trance and witness Krsna’s pastimes. On his Guru’s order, Vyasadeva surrendered totally to Krsna and prayed, “O Lord Krsna, please give me realization of Your sweet childhood pastimes, youthful pastimes and all others as well.” At once he saw the Supreme Personality of Godhead, Nanda Baba, Mother Yasoda, the gopis, the cows and all the other associates of Krsna. He saw Krsna’s childhood pastimes. He saw how even though Krsna is full with unlimited potencies, He was bound by Mother Yasoda. Before and after this pastime, no one was able to bind Krsna in this way with the exception of Srimati Radhika and the gopis. In this way, there are two Damodaras – Radha-Damodara and Yasoda-Damodara. We follow Radha- Damodara, yet Yasoda-Damodara is so important for us. Srila Vyasadeva also saw how Krsna killed Aghasura, Bakasura, Putana, Dhenukasura and so many other demons in Vrndavana, and then Kamsa, Canura, Mustika and all others in Mathura and Dvaraka. He saw how Sri Krsna left Vrndavana and went to Mathura. He saw how later He sent Uddhava to Vrndavana. He said, “O Uddhava, go to Vrndavana and pacify My father and mother, and especially the gopis who cannot remain a moment without Me. I have promised that I am coming tomorrow or the day after. Only because of this are they able to maintain their lives. You should go there.” Sri Krsna wanted to send Uddhava so that Uddhava could be admitted into the same school where He had learned the art of love and affection. He was thinking, “Uddhava will learn from the gopis, and when he returns here, I will open My heart and tell how I am suffering in separation for Radhika, the gopis and all the Vrajavasis. The gopis can discuss amongst themselves, and especially they all pacify Srimati Radhika. They are able to share their suffering but I cannot. So Uddhave should go.” Uddhava went to Vrndavana, but he was not admitted in the University of Prema (transcendental love), where the principal was Srimati Radhika, and Lalita and Visakha were the professors of prema, raga, anuraga, mahabhava and so on. The gopis asked Uddhava, “There are two kinds of love – one with selfishness, and one without. Those who want something in return for their love, from the persons they love, have selfish prema. They are likened to a beggar who goes to a house and says, “Radhe Radhe.” After the resident gives a donation to that beggar, he will not stay there for one moment longer. Another analogy is that a student goes to a teacher; when his lessons are complete he does not stay with that teacher for one more day, and in the future he will not visit his teacher and inquire after his well being. He will not ask, ‘O Gurudeva, how are you?” In a jungle there are many varieties of trees like pippal or banyan. Many birds make their nests and take the fruits of those trees. If those same trees become dry or burn, the birds will no longer remain there. Another analogy: A prostitute has affairs with many men. If anyone gives her money, she will show him so much love and affection, but when she has taken all of his money, that prostitute will kick him out.” These analogies may be likened to those persons who are always attached to worldly sense gratification. When one’s wife is very beautiful, he will serve her and address her: “My dear wife.” However, if she becomes ugly, he will take a second wife. This is selfishness. The gopis told Uddhava, “Krsna loved without any selfishness, and we also love Him without any self interest, so how did this transcendental love and affection of Krsnas break? He left us and went to Mathura and now we are all weeping. Uddhava, can you tell us why He has done this to us?” Uddhava began to scratch his head. He could not give the gopis an answer, so they did not admit him into their school and he returned to Mathura. All this is very sweet hari-katha. By hearing the sweet pastimes of Krsna, all tattva-jnana (knowledge of God, the living entities, the material and spiritual worlds, and pure love of God) will automatically manifest in your heart without any effort to attain it. You may know that even without all kinds of knowledge regarding Sri Krsna’s Godhood and creation, so many persons – ladies, men and even monkeys –have gone to Vaikuntha. Even deer and others have been able to approach Krsna simply by hearing His sweet pastimes. You should all come here tomorrow, and I will tell you about the sweet pastimes of Krsna. After I depart from here, then you will become somewhat weak. I don’t want you to become like this. Therefore I have come to remind you of the importance of hearing, chanting and reading about Sri Krsna’s pastimes. If you always remember Krsna and Gurudeva, they will inspire you. Gaura Premanande.

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja HOW WILL YOU GET THERE? Kuala Lumpur, Malaysia: April 17, 2007 The purpose of our preaching is to present the instructions given by Sri Caitanya Mahaprabhu to Srila Rupa Gosvami. We should know the purpose, the aim and object, of our bhajana and sadhana, and then we must practice the devotional activities that lead us to that goal. If you do not know the real goal of your life – where you must ultimately go – then where will you go? Therefore, we should know the aim and object of our life, and the process by which we can attain it. We can understand all these truths from the literature of Srila Rupa Gosvami, and especially from Srila Visvanatha Cakravarti Thakura. Srila Visvanatha Cakravarti Thakura has written: aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam ramya kacid upasana vraja-vadhu-vargena ya kalpita srimad-bhagavatam pramanam-amalam prema pumartho mahan sri-caitanya mahaprabhor-matam-idam tatradaro nah parah [The Supreme Lord, the son of Nanda Maharaja, and also His transcendental abode, Sri Vrndavana-dhama, are my worshipful objects. The most excellent method of worshipping Krsna is that which was adopted by the gopis, the young wives of Vraja. Srimad-Bhagavatam, which is evidence of this, is the flawless and most authoritative scripture, and Krsna-prema is the fifth and highest achievement of human life – beyond mundane religiosity, economic development, sense gratification and impersonal liberation. This is the opinion of Sri Caitanya Mahaprabhu. We have supreme regard for this conclusion.”] Sri Krsna, who is the son of Nanda Baba and Mother Yasoda, is our topmost worshipful object. There is one Krsna. When He is in Vrndavana He thinks that He is the son of Nanda Baba and Mother Yasoda. He thinks, “I am Radha-kanta, the beloved of Srimati Radhika, and Rasa-vihari (the central enjoyer of the Rasa Dance).” In Vrndavana He has a flute, a peacock feather, and a cow-herding stick; but when He goes to Mathura and Dvaraka, He gives these up and His mood is different. The Krsna of Mathura and Dvaraka has a different mood from the Krsna of Vrndavana. Now He thinks, “I am the son of Vasudeva Maharaja and Devaki.” Though He is one, He has many moods. Dvarakadhisa or Mathuradhisa Krsna is not really the original Supreme Lord, (Svayam Bhagavan). They are not Rasika-sekara (the topmost enjoyer of transcendental loving mellows) or Rasa-vihari. Only Radha-kanta and Rasa-vihari can perform rasa-lila. Without Krsna’s peacock feather and flute, He cannot dance with the gopis. Aradhyo bhagavan vrajesa tanayas, tad dhama vrndavanam. This Krsna never leaves Vrndavana, and His sweet pastimes can only be performed there. In Dvaraka, Mathura and Ayodhya, there is no rasa dance. In those places Krsna has no flute or peacock feather. Radha and Krsna – that is, Vrsabhanu-nandini Radhika, Nanda-nandana and Radha-kanta Krsna – do not leave Vrndavana for even a moment. We see that Radha and Krsna met in Kuruksetra. Who are They? They are not really Vrajendra-nandana Krsna or Vrsabhanu-nandini Radhika. A manifestation of Krsna, that is, Vasudeva-nandana, and a manifestation of Vrsabhanu-nandini, that is Samyogini-Radha, met in Kuruksetra. There are so many deep conclusive philosophical truths in this regard, and from time to time I have told the pastimes in relation to these truths. What is the nature of the gopis love for Krsna? Their love is so strong that they can take the heart of Krsna and control it. Rukmini, Satyabhama, and the other16,108 queens were all very beautiful, marvelous, and possessed all good qualities, but they could not take the heart of Krsna and control it. Only the gopis can do this, and among the gopis, Srimati Radhika can do so still more. In this way, the mood of the gopis in worshiping and serving Krsna is the highest. There is one topic that Srila Visvanatha Cakravarti Thakura has not included in this verse, which is that Radha-dasyam, service as a maid servant of Srimati Radhika, is higher that the worship of Radha-kanta, Vrajendra-nandana Sri Krsna. Sri Krsna bestows Radha-dasyam upon whomever He is pleased. Srimad-Bhagavatam pramanam amalam. The best evidence of the above truths are given in Srimad-Bhagavatam. In all other Puranas, Vedic scriptures and Upanisads there are some worldly considerations, but this Srimad-Bhagavatam is the siddhanta of Sri Caitanya Mahaprabhu. Here we can realize our goal to serve Krsna, and more than that, Radha-dasyam. Once we determine that the goal of life is Radha-dasyam, we should begin from sraddha (and gradually come to anartha nirvriti (becoming free from unwanted habits and thoughts), nistha (steadiness), ruci (taste for bhakti), asakti (attachment to Krsna)and so on. Upadesamrta states that those who want to do bhajana should first of all control their speech, mind, anger, tongue, belly and genitals. A person who can control these six urges is jagat-guru (guru of the entire world); he is a gosvami (controller of the senses). The Six Gosvamis of Vrndavana are Srila Rupa Gosvami, Srila Sanatana Gosvami, Srila Raghunatha dasa Gosvami, Srila Jiva Gosvami, Srila Gopala Bhatta Gosvami and Sri Bhatta Raghunatha Gosvami. The Seventh Gosvami is Srila Bhaktivinoda Thakura. Nowadays many sannyasis call themselves ‘gosvami’, but this is wrong. Gosvami means one who can control the six urges. Now we should understand the meaning of sraddha (faith in the words of Guru, sadhu, and Vedic scriptures). We have heard that sraddha is the smallest fraction of bhakti, but we should know what bhakti is. Srimad-Bhagavatam states that after the disappearance of Krsna from this world, Kali Yuga (the Age of quarrel and hypocrisy) began. Many Rsis and Maharsis (sages and saints were very fearful of this Iron Age of Kali-yuga. They went to Naimisaranya, where Sri Suta Gosvami, the disciple of Srila Sukadeva Gosvami, was also present. The assembled sages asked him, “O, Suta Gosvami, Kali Yuga is coming. In this kali-yuga life is very short, and the mind is always disturbed with so many problems. prayenalpayusah sabhya kalav asmin yuge janah mandah sumanda-matayo manda-bhagya hy upadrutah [“O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (Srimad-Bhagavatam 1.1.10)]

An example of one of the largest vessels in this part of the mahat-tattva:

Srila Prabhupada personally asked Srila Narayana Maharaja to help his disciples after his entrance into nitya lila. Srila Narayana Maharaja tried to rectify these people. But I can tell you one thing from reliable inside sources - after the "Poison Theory" surfaced, Srila Narayana Maharaja was very careful around TKG. And of course a couple of years later TKG, Satsvarupa Maharaja, Bhurijana some others betrayed him to maintain their positions in ISKCON, just like the same people betrayed Srila Sridhar Maharaja a decade earlier for the exact same reason.

aizvarya-jJAne vidhi-bhajana kariyA | vaikuNThake yAya catur-vidha mukti pAJA || (cc 1.3.17) “Those who worship according to scriptural commandments, being aware of the Lord's superhuman prowess, attain the four kinds of liberation in Vaikuntha.” rAga-bhaktye vraje svayaM-bhagavAne pAya || (cc 2.24.85) “Through raga-bhakti, one will attain the Lord Himself in Vraja.” rAgAnuga-mArge tAGre bhaje yei jana | sei-jana pAya vraje vrajendra-nandana || (cc 2.8.221) “He who worships on the path of raganuga will attain Vrajendra-nandana (Sri Krishna) in Vraja.” <hr> From a Darsana of August, 1992 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja,

Srila Narayana Maharaja,

STILL ANOTHER 'PRESENT'

The above painting by Jadurani or Syamarani (her pet name) is in an old style where there are three different "panels" in the same painting. In the upper left background Krishna, Balarama and the Cowherd Boys, cows and calfs are returning in the late afternoon from the forests. In the bottom left panel the Cowherd Boys are returning to their residences. In the main panel Srimati Radihika and her sakhis are watching Krishna play his flute with the deer.