Shakti-Fan

According to, ???????? Where do you see the corelation? It's absurd that you would draw out such a conclusion based on that quote alone.

If you take the side that we were in Krsna lila in Goloka Vrndavana "the Crows and Tal-Fruit" statements of Srila Prabhupada seem at first glance to support your contention. But Srila Prabhupada never says Krsna lila in Goloka Vrndavana. He only says "Krsna lila". Then he defines Krsna lila in relation to his previous statements, "The real position is servant of Krsna, and servant of Krsna means in Krsna lila. Directly or indirectly, always we are serving Krsna's lila." Now the certainty of "Krsna lila in Goloka Vrndavana" as the jiva's origin being proven by Srila Prabhupada's Crows and Tal-fruit Logic statements begins to fade for those who try to think beyond a superficial level. Those who wish to take the superficial approach will have to assume that the statements that we read in the English translations of Srila Bhaktivinode Thakurs "Jaiva Dharma", are the result of somekind of sinister conspiricy by "unrealized" Gaudiya Math translators. Srila Prabhupada wanted to engage those who would come to either conclusion in his (as Krsna's representative) and Krsna's service.Yet the contempory condition is a kind of spiritual anarchy for those of a certain ilk. Now, and for the last thirty years they have been drinking the intoxicating brew of their own delusions. As Srila Sridhar Maharaja said some quarter of a century ago, "they are defending an imaginary Prabhupada". While doing so they are and have been for thirty years mounting a campaign against the real Gaudiya Siddhanta.

I am again posting this excerpted article which I first posted on "The Curse is on Me" thread. I am posting it again because I believe in shows first a transformation of one at first opposed to liberalizing and opening up kirtan and then a very insightful analysis and siddhantic arguments to give such appreciation a strong foundation.

http://www.hare-krishna.org/articles/1122/1/Urgent-Proposed-Bylaws-Adoption-by-the-GBC-Requires-Your-Involvement/ <table class="Panel ViewArticlePanel"><tbody><tr><td class="Heading" colspan="2">Urgent: Proposed Bylaws Adoption by the 'GBC' Requires Your Involvement</td> </tr> <tr> <td class="Details"><hr align="center" size="1" width="100%">By Nimai Pandit Das | Published 01/25/2007 Rating: Article Viewed 89 Times </td> </tr> <tr> <td> As you all may be aware by now, the "GBC" has ordered all temples in North America to adopt a set of Bylaws which in essence makes a ISKCON GBC Society, registered in West Bengal, the centralized controller of all the temples, very much against the direct orders of Srila Prabhupada who did not want such centralization of his ISKCON. It is very dangerous for our future generations. This is going to kill ISKCON as Srila Prabhupada desired it to be. I implore you to please take a little of your valuable time to go through two articles posted on Sampradaya Sun recently, if you have not already done so. Our Whole Movement Could be Killed Bylaw Adoption: A coup attempt If you find these articles useful, you can take three actions for now: 1. Please forward this email to as many devotee friends or associates as you can. 2. Write your views, as an article, to the Websites, like Sampradaya Sun at sun@harekrsna.com or to ISKCON Today at secretary@iskcontoday.org, Chakra and Dandavats etc. Let yourself be heard! 3. You can also sign a petition, with your views as comments, for electing the actual GBC of ISKCON. Your own rights are at stake here. your humble servant in Srila Prabhupada's service, Nimai Pandit Das Temple President ISKCON Long Island, New York </td></tr></tbody></table>

Harmonizing Different Standards Among Gaudiya Maths (Excerpt) Sripad Bhakti Alok Paramadvaiti Maharaja, disciple of Srila A. C. Bhaktivedanta Swami Maharaja, Sannyasa disciple of Srila Bhakti Rakshak Sridhar Maharaja (also siksa guru), and siksa disciple of Srila Bhakti Pramode Puri Maharaja. With the translations of many books and songs for Srila Bhaktivedanta Swami Maharaj's world-wide movement, the worship of Krishna gradually took on different variations. Who could forget the beautiful Govinda song composed by George Harrison which Srila Bhaktivedanta Swami Maharaj introduced in his temples for the greetings of the deities. In addition, in Africa people celebrated the leading devotees as tribal chiefs, and in Brazil everybody brought their samba instruments to join in Lord Chaitanya's kirtan. Srila A. C. Bhaktivedanta Swami Maharaj's style of preaching in the West was very revolutionary; but his own guru's suggestions for preaching had not been any less revolutionary. To open ashrams for Vaisnava ladies was quite unique. Yet, Srila Bhaktivinode Thakur had already spoken about their existence and necessity in Prema Pradip . This quality of adaptation is not new to our sampradaya. Over the years, different branches of the Gaudiya Math have developed many styles of kirtan, artik, puja, and preaching techniques. Both Srila Narottam Das Thakur and Srila Syamananda Prabhu developed particular kirtan styles. Vaisnavas of different areas also chanted their bhajans in their respective languages, and the influence of their local cultures became noticeable. Manipuri Vaisnavas and Orissa Vaisnavas are examples of this. The soul's craving for love of God is her constitutional right, but in the external world everything changes to some degree. Even deity styles, temple constructions, styles of Vaisnava book publishing, festivals, and prasadam recipes change. While visiting different Gaudiya Maths, I noticed that they chanted different songs for their morning worship, and that the artik was also carried out with subtle variation. Some had the guru-parampara on the altar starting from the right side, some started from the left; some had a picture of Vamsidas Babaji Maharaj, some did not. Once I witnessed my sannyas guru, Srila Sridhar Maharaj, eat a piece of pizza out of love for his Western lady disciple. All in all, I understood that we are only interested in the essence. Neophyte devotees have the tendency to think that something can only be done in one particular way but, in truth, an empowered preacher may make adjustments according to time, place, and circumstance. Srila Rupa Goswami Prabhupad states that all bona fide spiritual masters teach the same essence of Krishna Consciousness even though the details may change. If the essence is present in a preaching mission and there is no deviation in the siddhanta, the details of delivering that essence should be happily accepted. This may not always be easy to understand. When I first heard of Straight-edge hard-core music for Krishna I was horrified by the idea. Then, when I met young people who were totally convinced of Vaisnavism due to their contacts with this music scene, I recognized my narrow-mindedness in this regard. Today, many Vaisnava rock groups have affiliated with our temples and help bring many souls closer to the Holy Name of Krishna. We have to judge things by their results. We cannot expect all devotees of the Lord to act in the same way. Krishna loves variety. If, however, He is displeased with some adjustment made in a mission, it will come to be known soon or later. As long as we do not forget the essence of Krishna Consciousness, all differences can be harmonized with a generous mind. In this way, we will see that Lord Chaitanya's plan is really for the whole world; and we will not be surprised of all the new variations that arise as Krishna conquers the hearts of people around the world. Brihat Kirtan Harmonizing the devotional community could be compared to harmonizing a large kirtan. An inspirational kirtan requires the cooperation of many different types of devotees under proper guidance and conception. It is the responsibility of spiritual authorities with vision to arrange the kirtan with everyone's benefit in mind. Srila Bhaktivinode Thakur states that the more advanced devotees should lead the kirtan so that everyone may benefit. A devotee should not lead a kirtan simply to satisfy his ambitious, passionate nature, ignoring more qualified devotees. Fancy mirdanga playing with excessively loud beats that drown out the chanting and call too much attention to the player are also to be avoided. The instruments used are meant to support the chanting of the Holy Names: the focus and center of any kirtan being the Name of Krishna. The yuga dharma is coming together to glorify Krishna through his Names and the Name should be the prominent vibration supported by all other vibrations. Life in a community, like a kirtan, requires constant harmonization and protection. Srila Bhaktisiddhanta Sarasvati Prabhupad used to hold meetings in which disciples who did not appreciate each other had to say something good about the other person. Srila Sridhar Maharaj also taught us that it is simply a waste of time to go adjust the environment - to adjust everything and everyone around ourselves. Time is better spent 'oiling our own machine' or working on our own Krishna Consciousness. Srila A. C. Bhaktivedanta Swami Maharaj changed forever the lifes of countless Westerners by his personal example. The Title Prabhupad In my experience in the Gaudiya Math I have often come across mixed feelings with respect to Srila A. C. Bhaktivedanta Swami Maharaj being called Prabhupad by his disciples in front of his godbrothers, or, on the other hand, the not calling him Prabhupad by his godbrothers. Overall, I believe the topic of who can be called Prabhupad and when one can be called by that name can be harmonized quite easily. We all know that the title Srila Prabhupad has been given to great acharyas in our sampradaya in the past. (Even other caste Goswamis use it for their gurus.) Every spiritual master is also considered a great acharya by his disciples and, as a representative of his guru's line, he is no more or less than other spiritual masters. Whatever name or title a spiritual master accepts to be called by his disciples is really of no business to his godbrothers. But, as godbrothers, they also have a valid name for him. This sentiment is understandable in that it would bring about equal confusion for each of us if one of our godbrothers began being called the very same name which we are accustomed to use for our guru. It is for this reason that Srila A. C. Bhaktivedanta Swami Maharaj's godbrothers call him Swami Maharaj to this day. Since this book is meant for all members of the Gaudiya Math family, we have also used his original sannyas name. It should be understood that it is never a mistake to call one's guru by the name one has learned, but in front of the guru's godbrothers it is the proper etiquette to call him by the name known by his godbrothers. The disciple should also learn not to feel disturbed or upset when his guru's godbrother call his guru by their private brotherly name. Sometimes a godbrother may make an exception to encourage the disciples of his godbrother, or he may have accepted his godbrother as his siksa guru and thus also call him his guru name. Such a behavior, however, should not be expected. Nor should we be surprised if other great Vaisnavas do not consider our guru to have the same exclusive importance as we do. Only if such a standard can be introduced will missions and leaders be able to freely associate with respect and a strong sentiment of Unity in Diversity. I think that is what all of us really aspire for. After the physical departure of even the most powerful acharyas in the world, the Vaisnava world is the only hope for disciples to happily continue in separation from their guru. This is my understanding of proper Vaisnava etiquette regarding names of gurus; and it is my heartfelt wish that we can all create a VVRS-WVA environment where the non offensive Vaisnavas will share with each other and help to protect each other's preaching efforts and successes. Every acharya will always be seen in the light of the contribution he gave to the sampradaya. There is no need to demonstrate the importance of our gurus by attaching numbers of exclusive titles and glorification to his name. On the other hand, if some disciples feel comfortable by glorifying their guru with many titles, we should be generous enough to accept that. However, let me ask you a question. Why is nobody anxious to attach many titles to Narada Muni or Sukadev Goswami when they speak about them? I fear that as long as we make the names an issue of contempt, we are not really in contact with the substance. Divine Reconciliation Vaisnavas of the world unite for an increased effort to save the conditioned souls from their karmic reactions. Let us all create the loving network which will properly exhibit the dignity of the supreme Lord Sri Krishna and all his empowered beloved sons and daughters. The Visva Vaisnava Raj Sabha - World Vaisnava Association is the perfect forum through which we can all associate within the plan of Sri Chaitanya Mahaprabhu. Therefore, let us join together at meetings, Melas, and festivals of the VVRS-WVA. Let us share our preaching accomplishments and encourage each other by hearing from each other. When Srila Sukadev Goswami spoke, all the sages of India came to listen. It is well known that the lord conveys his blessings through his devotees. Thus, we need each other's association. Taking a straw between my lips I fall at your feet and beg you not to deprive all of us of your holy association. If we can present the world with the religious culture of the Vedic tradition and a new strength of Unity in Diversity, we will all sing and dance with increased happiness. Strong, independent acharyas and Vaisnava missions will all stand up for the one truth of Love Supreme. They will do so not to control each other, but to exhibit the glories of this living tradition which continuously grows as more and more people with Vaisnava faith work to carry on the sacred tradition of the guru parampara. Additional facilities such as the Internet allow for Vaisnavas to communicate with each other all over the world. It also allows for the accessibility of information on Vaisnava missions and their literature for the majority of households in the world. Whatever differences may have existed in the past are instrumental in the growth of our transcendental understandings. Broadmindedness and Vaisnava love, beyond the limits of one mission or another, is a symptom of an advanced Vaisnava. It will not always be easy, and some problems will not be resolved in a day, but this is not important. The effort is the glory in itself which protects us from any failure. All true Vaisnavas are members of this sanga. No formalities are required to be a part of it. But, if we want this forum to be more effective, it will take many qualified Vaisnavas to invest a lot of energy and ideas. All volunteers should try to meet and gather further strength and ideas to make all Vaisnavas happy. In this way the Vaisnava world will further enhance the Golden age of the spiritual renaissance begun by Lord Sri Chaitanya in this age of Kali. Again, I beg to be forgiven for the omissions and possible mistakes made in this presentation. Time has been short and we want to offer this publication to you in the year of the 100 birthday of Srila Bhakti Promode Puri Maharaj, the President of the VVRS-WVA. All Glories to him and to all the living disciples of Srila Prabhupad Bhaktisiddhanta Sarasvati Thakur. They have done a marvelous job to help this sanga come together and have blessed us with their association and encouragement. They, and all the Vaisnavas make living in this world bearable. We fall at their feet and pray for causeless blessings. Let the glorious kirtan of the Gaudiya Math branches embrace the world, so that the jivas may discover real Love. Full Article: http://www.vrindavan.org/English/Books/GM/GMIV.html

Yes, very true. But devotees will alway think that their guru is the best, ma guru jagat guru. Still some individuals are not in a frozen position and are at least willing to consider other poster's ideas. Some are not. Look at my reply to Brajeshwara Prabhu just posted.

Then you should make sure that you don't read mine or anyone else's posts because don't know what kind of ideas or information you might come across. It that is the case then of what value are your replies to other person's posts? Beggar made a good point to you a little while back. Did you read it? Your outside your guru's (father's) property when your on a forum like this where there are devotees from various camps. Sometimes Audarya Fellowship, Spiritual Forums can be like "swimming with the sharks" but one must be open minded in some sense at least. Otherwise if everyone is completely set in their ideas, it becomes a static condition where various competing ideas only clash. A dynamic condition allows for some give and take communication. In that condition the thesis will naturally meet it anithesis and a synthesis will arise. In a sense this is a "college level" Krsna Consciousness debating (discussion) league. If one's faith in guru gauranga is young and fragile they could be in spiritual jeopardy in this and any other similar field. At any rate, be forewarned, this is not a place for everyone.

Here you adopt the theory and do a better job proving it than do I. Here you put me in the position of a closed minded individual who has accepted the theory on the level of a theology. By doing this you distance yourself from the theory so that no one will call you a sahajiya. It's similar to the early 1950's McCarthy era in the United States when to be called a Communist could ruin someones life. I think that they call it a witchhunt.

Yes, you are correct. Sometimes we need a proof reader. I needed to explain that in my thesis. Yet still, B.V. Prabhupada was pushed towards taking the mantram from Kesava Maharaja. I was making the point that there may be a deeper reason for Prabhupada taking sanyassa from Kesava Maharaja. This doesn't mean that he wasn't very close to Sridhar Maharaja but rather he was very close to both. It is an historical fact that he was also very close to both Narayana Maharaja and Govinda Maharaja. There are those who claim that Prabhupada attended Navadvipa Rathayatra in the early '50s. At any rate he certainly brought the Rathayatra to the west and performed it as a child in Calcutta. Prabhupada was not entirely one with Sridhar Maharaja or Kesava Maharaja. Every pure devotee is a distinct individual. Yet is historically true that Sridhar Maharaja's and Kesava Maharaja's relationship became strained at least from the external viewpoint. I was just really trying to raise the point that Kesava Maharaja and Prabhupada may have had a very similar conception of Rathayatra which is distinct from Sridhar Maharaja's. How could they have not seen that the inhabitants of Vrndavana would not be distressed by seeing the Ratha carts approaching for it would remind them of Akrura? Perhaps Sridhar Maharaja is not stating an objective fact but rather expressing a subjective internal mood. If it was an objective fact, how could both Kesava Maharaja and Prabhupada hold Rathayatra outside of Jagannatha Puri? When informed of Sridhar Maharaja's conception of this did they think that he was foolish. Some how I don't think so. Focusing on Rathayatra in Navadvipa (Vrndavana) for a moment, is it possible that in Kesava Maharaja's internal conception that when he sees the Ratha carts approaching he doesn't become fearful of Krsna being taken from Vrndavana but rather sees Krsna returning to Vrndavana? Are we only seeing that this is a question of siddhanta but rather it is relative to ones internal serving mood. And if this is true, is our squabbling over such an issue from the external viewpoint a sure sign of our mundanity? I don't think that my thoughtless ommission negates the entire premise.

Yes you are correct, your post is not really extreme. But you are required to take the postion of your math otherwise you are "unchaste". The followers of the other math are required to take their math's position. Your position is condemning towards Narayana Maharaja, but his position is not condemning towards Govinda Maharaja and he (Narayana Maharaja) desires that this conflict will be healed. The only true resolution is to understand that the conflict over Rathayatra in Navadvipa is a manifestion of a conflict over divine service which is going on in a higher realm. Inhabitants of the lower realm of kannisthas such as us cannot really understand these things so as B. V. Prabhupada has said it is dangerous for us to take sides between higher devotees in this regard. When one guru is called a sahajiya this makes the resolution impossible. Perhaps we should wonder if the only reason B.V. Prabhupada took sanyassa from B.P Kesava Maharaja was that Sridhar Maharaja was too close to his family? After all the sanyassa mantra gives entrance into radha-dasyam, so there might be a chance that it does matter from who one receives that mantram. Could it be that Sridhar Maharaja while giving another installment on the next level avoided certain topics based on the experience and adhikara of the audience at that time in the early and mid-eighties? Is Sridhar Maharaja dynamic or static? Also it was Sridhar Maharaja himself who said, "we cannot get everything from one guru". So even if we are chlidlike and prohibited from venturing outside of our father's property line, why are we imposing this on everyone? And then we are wondering why many of Prabhupada's and Sridhar Maharaja's disciples go elsewhere for devotional instruction? You say that you don't know much about ISKCON, but then what do you know of it's Prabhupada? Yet if it wasn't for Prabhupada you and I never would have heard of the Sri Caitanya Saraswat Math or Krsna Consciousness. Never in a billion lifetimes!

It seems you are becoming defensive. We are trying to use the internet to "tear down walls". What walls? The wall of sectarianism. The idea that in the Information Age of Instant electronic communication the different maths or sects of Sri Saraswat Gaudiya Vaisnavism can continue to exist and preach to the public as if in a vacuum. Such a vacuum may have existed when the disciples of one guru never came into contact with the disciples of another guru some 100 miles apart. But those days are long over and were even over in the 1940s which is how long ago some of these disputes began. These sectarian disputes are draining the life blood out of Sri Saraswat Gaudiya Vaisnavism in this era and they are anachronistic. Things will only get better when this historical anachronism is resolved. I believe that the irony of the entire matter is that Srila B.V. Swami Prabhupada's model for ISKCON was in fact a more modern evolved system for spreading and maintaining a Krsna Concious society.

Dear Censor: Muralidhar Prabhu's post is actually of historic importance for those of us in this small pond. Several that I have spoken to who do not frequent this forum, who I showed that post, found Muralidhar's words to be both astonishing and eye opening. Remember for several years he kept an article attacking NM directly on his SCSM Aus. website. Who can really deny the high probability that such a mentality eventually led to an attack on Srila B.V. Prabhupada? So if you read my last post I was attacking the idea not the person and also tried to give some respect for that person by using and honorific title. The idea that must be defeated is the idea that if an exalted person makes apparent criticisms for preaching purposes that we can imitate such behavior. Not everyone knows about Prabhupada telling a disciple who made a critical remark about his godbrother, "I can do but you cannot". When the Rathayatra issue comes up many associated with the SCSM become activated to go on an extreme attack, although most have only a superficial knowledge of the situation, and quite frankly have not really considered the overall ramifications of their stance outside their small circle. This is especially true when associating with those in other circles in cyberspace. Thus in the devotional sphere just as in mundane spheres the Internet tears down walls.

This essentially verifies that Srila Sridhar Maharaja did not support Srila B.V. Swami Prabhupada's Rathayatra preaching program. Why was there such a firestorm over Srila Kesava Maharaja's Navadvipa Rathayatra and not San Francisco or London Rathayatra? It really sounds like a continuation of some kind of dispute that may have caused Sridhar Maharaja and Kesava Maharaja to go their seperate ways. I'm just wondering. Perhaps Guest108 is just wondering about the above statement. There is nothing in writing to support this statement therefore it is simply hearsay or belief.

Sri Bhagavat Patrika, Kartika Agrahayana, Samrat 2026, Varsa 15 Sankhya 6-7 — 26^th December 1969. Sri Ratha-yatra in Sri Dhama Navadvipa Is it contradictory to the conceptions of Rupanuga Bhakti? Having read the essay entitled 'Sri Rathayatraya Sri Rupanuganucintana' [Ratha-yatra according to the conception of the followers of Srila Rupa Gosvami] published in the first issue, volume 13 of 'Sri Gaudiya Darsan' [the journal of Sri Caitanya Sarasvat Matha], it seems that this article has been printed without showing it to the most honourable editor, Pujyapada Srila Bhakti Raksaka Sridhara Maharaja. In the aforementioned essay, the uninformed author, by the name of Bhakti Kovida Mahodaya, without taking the trouble to research the subject matter, has rashly written the following groundless and imaginative statements: Ratha-yatra is not performed in Sri Vrndavana. Therefore, in Sri Navadvipa Dhama, which is abhinna-vraja mandal (non-different from Vraja), why should this lila be exhibited? Seeing the ratha (chariot) would stimulate a terribly undesirable apprehension in the hearts of the vraja-gopis. Therefore, how can the rupanuga vaisnavas, who are following the moods of the gopis, join in the Ratha-yatra procession? From ancient times up until the present day, no great personality who was expert in the performance of bhajana has ever performed the procession of Ratha-yatra lila in abhinna-vraja mandala, Sri Navadvipa Dhama. Furthermore, Jagad-guru Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakur has not performed Ratha-yatra-lila in Sri Gaura-dhama. In Sri Navadvipa Dhama, how is the darsan of Dvaraka possible or appropriate? Therefore, it is against the principles of the followers of Srila Rupa Gosvami to hold the Ratha-yatra procession in Sri Navadvipa Dhama. It is definitely necessary to analyze these 5 arguments. 1) "One cannot see the Ratha-yatra-lila in Sri Vrndavana " — This statement made by Bhakti Kovida Mahodaya is completely groundless and a figment of his own imagination. It is evident that the writer has never been to Vrndavana or Vraja-mandala, or he has never taken the trouble to inquire from the realized vaisnavas who constantly reside here. The three worshipful Deities of the Gaudiya vaisnavas, namely Sri Madana-mohana, Sri Govindaji and Sri Gopinatha have Their respective temples in Vrndavana. The festival of Ratha-yatra-lila has been held in these temples with great pomp and splendour for hundreds of years. At the same time as the Sri Ratha-yatra procession in Puri, the same festival is also held in the temples established by the Gosvamis such as the Sri Radha-Damodarji mandir, and also in the Sri Radha-Syamasundarji mandir, the Sri Radha-Gokulanandaji mandir and others. In addition it is also held in almost all the prominent temples of the other sampradayas such as the Sri Ranganathji temple and the Sri Shaha-Bihariji mandir. This annual Ratha-yatra-lila is also a common sight in the homes of thousands of Vrajabasis. This procession takes place not only in Vrndavana but also in Mathura, Nanda-gaon, Varsana and even in Radha-kunda. Moreover, there are also ancient temples of Sri Jagannatha deva in Vrndavana and Radha-kunda. Therefore, to say that the Ratha-yatra-lila is not performed in Vrndavana or Vraja-mandala is completely false. There are Rupanuga vaisnavas throughout the world. They performed the procession of Sri Ratha-yatra-lila in the past, and they are still performing it, in order to nourish their bhajana (confidential service). An associate of Sri Gaurasundara, Sri Kamalakara Pippalai, is a friend of Krsna named Mahabala Sakha among the Dvadasa Gopalas (twelve prominent cowherd boys) in Krsna-lila. He has manifested the service and Ratha-yatra-lila of Sri Jagannathadeva in Bengal, in the district known as Mahesa. Even today this Sri Ratha-yatra festival is observed annually with magnificent pageantry. In the nearby district of Sri Rama-pura, the service of Sri Jagannathadeva is conducted both in Vallabhapura and Chatara, where Ratha-yatra has been observed for hundreds of years. In the village of Dhama-rai, (district of Dhaka) Ratha-yatra is very famous. The Vyasadeva of Sri Gaura-lila, Sri Vrndavana dasa Thakura, has also established a Deity of Sri Jagannath deva in his own village of Sripata, Sri Mamagacchi in Sri Modadruma Dvipa in Sri Navadvipa Dhama. The service of Sri Jagannathadeva is still going on there even today. The Ratha-yatra of Mahisadala, in the district of Medinipura, is also very famous. These days even in the huge cities of America such as San Francisco, Sri Ratha-yatra is celebrated in a grand style, in accordance with the mood of Sriman Mahaprabhu. Sri Caitanya Mahaprabhu has expressed a particular mood in regard to Ratha-yatra. He always considered that Sri Krsna, being mounted upon His chariot, is returning to Vrndavana, to meet with all the gopis, especially with Srimati Radhika, who had been afflicted by the severe pains of separation from Krsna for a very long time. We should always remember that the Sri Rupanuga acaryas who were possessed of the necessary facilities, have manifested this pastime of the Ratha-yatra festival on the earthly plane in order to stimulate the aforementioned mood of Sri Caitanya Mahaprabhu within their hearts and to nourish their bhajana. Some niskincana Rupanuga vaisnavas, being bereft of the necessary facilities for observing this festival have stimulated this mood within their hearts by manasi-seva. Alternatively, they nourish their bhava by taking darsana of Sri Ratha-yatra-lila in various places such as Puri Dhama. The purpose of both approaches is fundamentally one. There is no difference between them. 2) Seeing the ratha (chariot) would stimulate a terribly undesirable apprehension in the hearts of the vraja-gopis. Therefore, how can the rupanuga vaisnavas, who are following the moods of the gopis, join in the Ratha-yatra procession? This conception is also completely wrong in all respects. Adorned with the sentiment and complexion of Sri Radha, Sri Gaurasundara is directly Sri Krsna Himself, Sri Gadadhara Gosvami (Srimati Radha), Sri Svarupa Damodara (Sri Lalitaji), Sri Raya Ramananda (Sri Visakha), Srila Rupa Gosvami (Sri Rupa Manjari), Sri Sanatana Gosvami (Sri Lavanga Manjari), Sri Das Gosvami (Sri Rati Manjri) and all of the associates of Sri Gaurasundara, who were all mainly sakhis or sakhas in Vraja, assembled together for Ratha-yatra. They all danced and chanted before the chariot, deeply immersed in the mood, krsna lana vraje yai--e-bhava antara: "Let us take Krsna and go back to Vrndavana." Did the associates of Mahaprahu feel any distress or anguish upon seeing the chariot? Definitely not. Then why will their followers, the Rupanuga vaisnavas feel any anguish or undesirable apprehension? The internal purpose of the moods of Ratha-yatra as promoted by Sri Gaurasundara is as follows: after a long period of separation, on the occasion of the solar eclipse at Kuruksetra, Srimati Radhika and the gopis met with Sri Krsna. But Srimati Radhika was not satisfied due to the fact that Sri Krsna was dressed as a king and was surrounded by immense opulence, elephants, horses, military generals and His associates of Dvaraka. She wanted to see Krsna dressed as a cowherd boy in Vrndavana, the place of His sweet, human-like pastimes. Therefore she wanted to bring Krsna back to Vraja. It is evident from the Padma Purana that Sri Ratha-yatra-lila, the pastime of Krsna's returning again to Vrndavana on a chariot, is exhibited in Sri Jagannath Puri and other places. Therefore, what is there to impede the manifestion of Ratha-yatra in Sri Vrndavana or Sri Navadvipa Dhama? In order to stimulate this profound mood that was established by Sriman Mahaprabhu, His devoted followers can perform Ratha-yatra everywhere, and have indeed done so. The mood of Sriman Mahaprabhu has been revealed in the verse: <dl> <dl> <dt>yah kaumara-harah sa eva hi varas ta eva caitra-ksapas </dt><dt>(Sri Caitanya Caritamrta Madhya-lila: Chapter Thirteen, Text 121) </dt><dt>and also: </dt><dt>ei dhuya-gane nacena dvitiya prahara </dt><dt>krsna lana vraje yai--e-bhava antara </dt></dl> </dl> "Sri Caitanya Mahaprabhu used to sing this song [seita parana-natha] especially during the latter part of the day, and He would think, 'Let Me take Krsna and go back to Vrndavana.' This ecstasy was always filling His heart." (Sri Caitanya Caritamrta Madhya-lila: Chapter One, Text 56) Yes, it is true that when the gopis, or the vaisnavas who have taken shelter of gopi-bhava, see the chariot which takes Krsna out of Vraja and far away from them, they feel anguish and the apprehension that Krsna will not come back. However, when they see the chariot on which Krsna sat and came back to Vrndavana, they become overjoyed, not sorrowful. Uddhava, after taking permission from the gopas and gopis of Vrndavana, sat upon his chariot and was about to return to Mathura to meet with Krsna. At that time the Vraja gopas and gopis, overwhelmed with prema, adorned the chariot with various presents for Krsna and bade Uddhavaji farewell with great respect. <dl> <dl> <dt>sri-suka uvaca </dt><dt>atha gopir anujnapya </dt><dt>yasodam nandam eva ca </dt><dt>gopan amantrya dasarho </dt><dt>yasyann aruruhe ratham </dt></dl> </dl> (Srimad Bhagavatam 10.47.64) Furthermore, after some time, Sri Baladevaji came to Nanda Gokula on a chariot. When he arrived, all the gopas and gopis welcomed Him with great affection. <dl> <dl> <dt>sri-suka uvaca </dt><dt>balabhadrah kuru-srestha </dt><dt>bhagavan ratham asthitah </dt><dt>suhrd-didrksur utkanthah </dt><dt>prayayau nanda-gokulam </dt><dt>parisvaktas cirotkanthair </dt><dt>gopair gopibhir eva ca </dt><dt>ramo 'bhivadya pitarav </dt><dt>asirbhir abhinanditah </dt></dl> </dl> (Srimad Bhagavatam 10.65.1,2) Sri Gaudiya vaisnava acarya Srila Jiva Gosvami, on the basis of`the verses of Padma Purana, has described that Krsna, after killing Dantavakra, indeed returned to Vraja upon a chariot. Upon hearing the sound of Krsna's conch and the rumbling of His chariot, all the gopas and gopis of Vraja surmised that Krsna was returning. Driven by excessive eagerness to see Him, even feeble, old women ran with great haste, from wherever they were, in the direction of the sound of Krsna's conch and chariot. When they drew nearer and saw that Garuda was sitting on the flag of the chariot, they became sure that Krsna was definitely returning to Vraja. Being overwhelmed with joy, they became motionless like statues and were unable to go any further. Only their gaze advanced in the direction of the approaching chariot. <dl> <dl> <dt>stri-bala-vrddha-vanita-braja-vasinaste </dt><dt>krsna gatim yadu-pura-danu-maya sankhat </dt><dt>evam dravanti capalam sma tatha vidurna </dt><dt>svatmanamapyahaha kim punaragrapascat? </dt><dt>atha punah parya-ginkhacchanikha </dt><dt>dhvaniniragala-ratha-ghargharasvana </dt><dt>svarga-janakrta sadya eva </dt><dt>sthagati-gataya-starava va'vatasthire </dt></dl> </dl> (Sri Gopal Campu tri. pu. 34, 35) Therefore, the idea that the Vraja-gopis become distressed and apprehensive upon seeing a chariot in all circumstances is not at all correct. In the pastime of Sri Ratha-yatra and also on the path of Sri Rupanuga bhajana, the importance of the internal mood is predominant. Externally perceived substances or places are not more important than the internal mood. In Ratha-yatra the internal mood that Krsna is returning to Vraja is stimulated. There is no internal sphurti (inspired vision) relating to Dvaraka or Mathura dhama in this lila. The inspired vision is only of Sri Krsna's returning to Vraja after being absent for a very long time. It is in this mood that Sri Jagannatha-devaji travels from the Jagannatha Mandira in Puri to the Sri Gundica Mandira. This signifies His journey from Dvaraka to Vrndavana. During this journey Sri Gaurasundara and His confidential associates experienced the utmost jubilation, being deeply absorbed in the moods of Sri Radha and the Vraja-gopis respectively. Moreover, they all assembled together before the chariot, singing and dancing in great joy, fully absorbed in exactly the same bhava during the ulti-ratha-yatra (the festival of Jagannathadeva's return to the Sri Mandir from Sri Gundica). Did they think that by observing Ratha-yatra in the opposite direction Sri Krsna was leaving Vrndavana and returning to Mathura or Dvaraka? Never. Such an understanding must be mistaken. It has been mentioned in Sri Caitanya Caritamrta how Sri Caitanya Mahaprabhu and His associates assembled together, danced and performed kirtan at the ulti-ratha-yatra: <dl> <dl> <dt>ara dine jagannathera bhitara-vijaya </dt><dt>rathe cadi' jagannatha cale nijalaya </dt></dl> </dl> "The next day Lord Jagannatha came out from the temple and, riding on the car, returned to His own abode." <dl> <dl> <dt>purvavat kaila prabhu lana bhakta-gana </dt><dt>parama anande karena nartana-kirtana </dt></dl> </dl> "As previously, Sri Caitanya Mahaprabhu and His devotees chanted and danced with great pleasure." (Sri Caitanya Caritamrta Madhya-lila 14.244, 245) Although the Vraja-gopis, and especially Srimati Radhika. were extremely anxious to see Sri Krsna, they would not leave Vrndavana even to go the very short distance to where Krsna was staying in Mathura. Then how can Sri Gaurasundara, Who is adorned with the sentiments of Srimati Radhika, and His associates stay at the Puri Mandira or Sri Gambhira? The Puri Mandira and Sri Gambhira are the embodiment of Dvaraka because the Ratha-yatra sets off from there. Alternatively, Sri Gaurasundara used to see the gardens of Puri as Vrndavana, the ocean as Yamuna and Cataka-parvata as Govardhana. In such a Vrndavana, what aspect of the Ratha-yatra-lila festival would be contrary to the principles of raganuga or rupanuga bhakti in the eyes of the respectable Bhakti-Kovida Mahadaya? Why did the Vraja-vasi Gosvamis, Srila Thakura Bhaktivinoda, Srila Prabhupada, Pujyapada Srila Sridhara Gosvami Maharaja and all the prominent Sri Rupanuga Acaryas go to Sri Puri Dhama to have darsan of Ratha-yatra, if Ratha-yatra darsana would be the cause of any type of disturbance or apprehension that something undesirable was about to happen? It appears that Vraja-gopi-prema is simply stimulated by having darsana of Ratha-yatra. 3) From ancient times up until the present day, no great personality who was expert in the performance of bhajana has ever performed the procession of Ratha-yatra lila in abhinna-vraja mandala, Sri Navadvipa Dhama. The respectable writer, Bhakti-Kovida Mahadaya, has stated that is inappropriate to hold Ratha-yatra in Sri Navadvipa Dhama because no great historical personalities who are proficient in bhajana have ever manifested Ratha-yatra-lila in Navadvipa. This statement is meaningless and incoherent in all respects for the following reason. From the time of Sriman Mahaprabhu until the present day, almost all Gaudiya acaryas and bhaktas have made a pilgrimage to Puri Dhama at the time of Ratha-yatra to have darsana of the festival. In this way, the divinely inspired vision of the moods exhibited by Sri Gaurasundara is stimulated within their hearts and thus their bhajana is nourished. Until now, there had been no impetus to manifest Ratha-yatra in Sri Navadvipa Dhama and our previous acaryas had not considered it necessary to do so. However, whenever the inspiration came in the hearts of great personalities, they have manifested this lila in various places in Gauda-mandala, such as in the district of Mahesa. Thus, if a great personality is also inspired to manifest this lila in Sri Navadvipa Dhama, then it is in no way contrary to the path of Sri Rupanuga bhajana. For example, in the Sri Gaudiya vaisnava-sampradaya, from the time of Sriman Mahaprabhuji, Srimad Bhagavatam has been considered the natural commentary on Sri Brahma-sutra. However, when the necessity arose, Sri Gaudiya Vedantacarya Sri Baladeva Vidyabhusana prabhu manifested a separate commentary, namely Sri Govinda Bhasya. From the point of view of Bhakti-Kovida Mahadaya, is this activity contrary to siddhanta, or is it the embodiment of prestige for our Sri Gaudiya sampradaya? 4) Jagad-guru Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakur has not performed Ratha-yatra-lila in Sri Gaura-dhama. Jagadguru Om Visnupada Srila Bhaktisiddhanta Sarasvati Thakura has manifested Sri Radha-kunda and Sri Syama-kunda in Vrajapattana (Sri Caitanya Matha) within Sri Dhama Mayapura. He has preached daiva-varnasrama dharma. He has reestablished the use of saffron cloth and tridandi sannyasa in the Gaudiya vaisnava sampradaya. He has flown the victory flag of Gaudiya vaisnava dharma throughout the world. Prior to the appearance of this crown jewel in the dynasty of acaryas, no other acarya ever inaugurated the aforementioned activities. Yet can any of these projects of Srila Prabhupada be considered contrary to the principles of Sri Rupanuga bhakti? Never. Anyone who could say such a thing would have to be utterly ignorant of bhakti-tattva. 5) In Sri Navadvipa Dhama, how is the darsan of Dvaraka possible or appropriate? We have already explained that the predominant bhava in Sri Ratha-yatra-lila is " krsna lana vraje yai." There is not even the slightest scent of a sphurti (momentary vision) or darsana of Dvaraka in this bhava. Therefore, even the question of any kind of Dvaraka darsana arising from the performance of Ratha-yatra-lila in Sri Navadvipa Dhama is completely irrelevant. On the other hand, Sri Navadvipa Mandala, which is non-different from Vrndavana, is amsi-dhama i.e. the root cause of all dhamas in which all other dhamas exist. Mathura, Dvaraka, Ayodhya and Paravyoma are all eternally existing in Sri Navadvipa Dhama, just as all the plenary portions of "amsi" Krsna, such as Narayana and Visnu, exist eternally within Him. At Candrasekhara Bhavan (Vrajapattana), in Mayapura Dhama, Sri Gaurasundara personally used to dance in the mood of Sri Rukmini. It is well known that Sri Rukminidevi is an associate of Dvaraka-lila. Therefore, if this lila is possible in Vrajapattana, which is non-different from Vraja or Sri Radha-kunda, then how can Dvaraka darsana be impossible in Sri Dhama Navadvipa? Thus, on what grounds can it be said that the manifestation of Ratha-yatra-lila is not possible? Hence the conclusion is that there is an inseparable relationship between Ratha-yatra-lila and Rupanuganugatya. Sri Rupanuga vaisnavas manifest this lila everywhere in Navadvipa Dhama and thus, according to the path founded by Sriman Mahaprabhu, they inspire the internal mood expressed in the following verse written by Srila Rupa Gosvami: priyah so 'yam krsnah….. kalindi-pulina-vipinaya sprhayati (Padyavali 383, Sri Caitanya Caritamrta, Madhya-lila 1.76) This thoroughly nourishes the bhajana of the genuine Sri Rupanuga vaisnavas. -- Editor (Tridandisvami Bhaktivedanta Narayan)

Just like Srila B.V. Swami Prabhupada taking Rathayatra to the west for "big propaganda". But Srila Sridhar Maharaja did say, "Swami Maharaja and myself are not always one". We try to give honor to both.

<table><tbody><tr><td>Antya-lila</td><td class="m">Chapter 20: The Sikshashtaka Prayers</td></tr></tbody></table>Bhaktivedanta VedaBase: Sri Caitanya Caritamrita CC Antya 20 Summary CC Antya 20.1: Only the most fortunate will relish the mad words of Sri Caitanya Mahaprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions. CC Antya 20.2: All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaitacandra! And all glories to all the devotees of Sri Caitanya Mahaprabhu! CC Antya 20.3: While Sri Caitanya Mahaprabhu thus resided at Jagannatha Puri [Nilacala], He was continuously overwhelmed, night and day, by separation from Krishna. CC Antya 20.4: Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarupa Damodara Gosvami and Ramananda Raya. CC Antya 20.5: He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction. CC Antya 20.6: He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends. CC Antya 20.7: Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste. CC Antya 20.8: In great jubilation, Sri Caitanya Mahaprabhu said, "My dear Svarupa Damodara and Ramananda Raya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali. CC Antya 20.9: "In this Age of Kali, the process of worshiping Krishna is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Krishna. CC Antya 20.10: "'In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.' CC Antya 20.11: "Simply by chanting the holy name of Lord Krishna, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Krishna. CC Antya 20.12: "'Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.' CC Antya 20.13: "By performing congregational chanting of the Hare Krishna mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service. CC Antya 20.14: "The result of chanting is that one awakens his love for Krishna and tastes transcendental bliss. Ultimately, one attains the association of Krishna and engages in His devotional service, as if immersing himself in a great ocean of love." CC Antya 20.15: Lamentation and humility awoke within Sri Caitanya Mahaprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation. CC Antya 20.16: "'My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as "Krishna" and "Govinda," by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.' CC Antya 20.17: "Because people vary in their desires, You have distributed various holy names by Your mercy. CC Antya 20.18: "Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection. CC Antya 20.19: "You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names." CC Antya 20.20: Sri Caitanya Mahaprabhu continued, "O Svarupa Damodara Gosvami and Ramananda Raya, hear from Me the symptoms of how one should chant the Hare Krishna maha-mantra to awaken very easily one's dormant love for Krishna. CC Antya 20.21: "'One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.' CC Antya 20.22: "These are the symptoms of one who chants the Hare Krishna maha-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways. CC Antya 20.23: "When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water. CC Antya 20.24: "The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others. CC Antya 20.25: "Although a Vaishnava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Krishna. CC Antya 20.26: "If one chants the holy name of Lord Krishna in this manner, he will certainly awaken his dormant love for Krishna's lotus feet." CC Antya 20.27: As Lord Caitanya spoke in this way, His humility increased, and He began praying to Krishna that He could discharge pure devotional service. CC Antya 20.28: Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Krishna. CC Antya 20.29: "'O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.' CC Antya 20.30: "My dear Lord Krishna, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life." CC Antya 20.31: In great humility, considering Himself a conditioned soul of the material world, Sri Caitanya Mahaprabhu again expressed His desire to be endowed with service to the Lord. CC Antya 20.32: "'O My Lord, O Krishna, son of Maharaja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.' CC Antya 20.33: "I am Your eternal servant, but I forgot Your Lordship. Now I have fallen into the ocean of nescience and have been conditioned by the external energy. CC Antya 20.34: "Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant." CC Antya 20.35: Natural humility and eagerness then awoke in Lord Sri Caitanya Mahaprabhu. He prayed to Krishna to be able to chant the maha-mantra in ecstatic love. CC Antya 20.36: "'My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?' CC Antya 20.37: "Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God." CC Antya 20.38: Separation from Krishna awoke various mellows of distress, lamentation and humility. Thus Sri Caitanya Mahaprabhu spoke like a crazy man. CC Antya 20.39: "'My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.' CC Antya 20.40: "In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season. CC Antya 20.41: "The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire. CC Antya 20.42: "Lord Krishna has become indifferent to Me just to test My love, and My friends say, 'Better to disregard Him.'" CC Antya 20.43: While Srimati Radharani was thinking in this way, the characteristics of natural love became manifest because of Her pure heart. CC Antya 20.44: The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once. CC Antya 20.45: In that mood, the mind of Srimati Radharani was agitated, and therefore She spoke a verse of advanced devotion to Her gopi friends. CC Antya 20.46: In the same spirit of ecstasy, Sri Caitanya Mahaprabhu recited that verse, and as soon as He did so, He felt like Srimati Radharani. CC Antya 20.47: "Let Krishna 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. CC Antya 20.48: "I am a maidservant at the lotus feet of Krishna. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life. CC Antya 20.49: "My dear friend, just hear the decision of My mind. Krishna is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness. CC Antya 20.50: "Sometimes Krishna gives up the company of other gopis and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me. CC Antya 20.51: "Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life. CC Antya 20.52: "I do not mind My personal distress. I only wish for the happiness of Krishna, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness. CC Antya 20.53: "If Krishna, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Krishna to engage her for His happiness. CC Antya 20.54: "When a beloved gopi shows symptoms of anger toward Krishna, Krishna is very satisfied. Indeed, He is extremely pleased when chastised by such a gopi. She shows her pride suitably, and Krishna enjoys that attitude. Then she gives up her pride with a little endeavor. CC Antya 20.55: "Why does a woman continue to live who knows that Krishna's heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Krishna. CC Antya 20.56: "If a gopi envious of Me satisfies Krishna and Krishna desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened. CC Antya 20.57: "The wife of a brahmana suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahma, Vishnu and Mahesvara]. CC Antya 20.58: "Krishna is My life and soul. Krishna is the treasure of My life. Indeed, Krishna is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation. CC Antya 20.59: "My happiness is in the service of Krishna, and Krishna's happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Krishna, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant. CC Antya 20.60: "Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Narayana, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly." CC Antya 20.61: These statements by Srimati Radharani show the symptoms of pure love for Krishna tasted by Sri Caitanya Mahaprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind. CC Antya 20.62: The pure devotional service in Vrindavana is like the golden particles in the river Jambu. In Vrindavana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Sri Caitanya Mahaprabhu has written the previous verse and explained its meaning. CC Antya 20.63: Thus overwhelmed by ecstatic love, Sri Caitanya Mahaprabhu spoke like a madman and recited suitable verses. CC Antya 20.64: The Lord had formerly composed these eight verses to teach

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja Part of a Lecture Birmingham, England, June 26, 2001 tava kathamrtam tapta-jivanam kavibhir iditam kalmasapaham sravana-mangalam srimad atatam bhuvi grnanti ye bhuri-da janah ...There are so many hundreds of meanings for 'tava kathamrtam tapta jivanam,' but I will tell you two meanings in brief. The first is general and the second one is somewhat deep. The gopis tell Krsna, "Tava kathamrtam. O, Your sweet pastimes are the life and soul of those who are facing many difficulties, sorrows, and sufferings in the endless chain of birth and death in this world. Your pastimes are like nectar for them. If one hears Your pastimes, then You Yourself, in the form of hari-katha, comes in his heart." srnvatam sva-kathah krsnah punya-sravana-kirtanah hrdy antah stho hy abhadrani vidhunoti suhrt satam (SB 1.2.17) ["Sri Krsna, the Personality of Godhead, who is the Paramatma in everyone's heart and the benefactor of the truthful devotee, cleanses the desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted."] For those who very carefully hear these pastimes of Krsna, Krsna Himself enters through their ears into their hearts as a bandhu, a bosom friend, and He clears away their lust, anger, worldly desires, and problems. All impediments are quickly swept from their hearts and made clear, and Krsna comes to live there. If one is being tossed in the ocean of problems and is always unhappy, he will become happy by hearing hari-katha. Pariksit Maharaja was to die in seven days from the bite of a poisonous snake, and no one in this world was qualified to save him. Therefore, for seven days he remained on the bank of the Ganges, giving up all food, water, and sleep, and during that time he heard from Sukadeva Gosvami. Nivrtta-tarsair upagiyamanat. Sukadeva Gosvami had no worldly desires at all. If such a person as he, a rasika tattva-jna devotee, speaks hari-katha, that hari-katha is the maha high class of medicine for you. You will be cured. Snakebites and other calamites will quickly disappear along with all desires and lust and anger. Don't have any doubt in this. Tava kathamrtam tapta-jivanam. If any self-realized devotee explains the sweet pastimes of Krsna, his hari-katha will pacify you and you it will become calm and quiet. Kavibhir iditam. Kavis (poets and writers) like Brahma, Sukadeva Gosvami, Valmiki, and the most high class of kavi, Krsna Dvaipayana Vyasadeva, have all said, 'kalmasapaham.' All kinds of sins and past fruitive karmas will disappear very soon. Sravana-mangalam. If you do nothing but hear, all kinds of auspiciousness will come to you. Srimad atatam. By this your sri, that is, your opulence, wealth, beauty, and fortune will spread over the world. Srimad atatam. One who purely gives hari-katha will be famous throughout the world. For example, before taking sannyasa and coming to the West, Srila Bhaktivedanta Swami Maharaja was not a very popular speaker. Although he was very learned, not many people came to hear him and his wife and children rejected him. Then, after taking the renounced order and reaching America, a miracle occurred. In a moment he established many centers all over the world, and he made lakhs and lakhs of devotees. We cannot count the number; so many became his servants and his disciples. This was is a miracle. And, although I am like a dry straw, I am also realizing something of this. Those who explain sweet hari-katha under the guidance of Srila Sukadeva Gosvami, Srila Rupa Gosvami, Srila Bhaktivinoda Thakura, Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, my Gurudeva and Srila Swamiji Maharaja, are the greatest donors in this world. Bhuvi grnanti ye bhuri-da. They glorify Krsna, and by this they benefit the whole world. There are so many donors who can give thousands and thousands of pounds or dollars, and rich persons can give their whole kingdom or the opulence and wealth of the whole world, but they are not bhuri da. The greatest donors are those who give these sweet pastimes to others. This is a general understanding of that sloka, tava kathamrtam, and it is clearly a glorification. Perhaps this is Candravali speaking and praying. Srimati Radhika, on the contrary, is in an angry mood, and She says, "Tava katha mrtam. Your katha is not amrtam, nectar. It is poison. What type of poison? Deadly poison. There is no need to even drink this poison. One can be far away from it. As long as one smells it he will die, and no one will be able to save him. Those who hear Your pastimes must die. They die like flapping fishes. First they will flap, and then they will die. Tapta-jivanam. Gopis like Radhika say, "We are the proof of this. We were extremely happy in our family life, but then Krsna came and created so many problems, and now we are helpless. He made us street beggars, and now we have no place to stay and we are on the edge of death. If one wants to be happy with his family, he should never hear the pastimes of Krsna. "Kavibhir iditam. Kavis will glorify even a paper horse. They will say, 'It is very strong, and it runs faster then the air and mind.' There is no substance in their words. Similarly, such kavis have said, 'By hearing hari-katha you will be very happy.' This is a bogus idea. It is not true. When we heard this sweet katha we became street beggars with no place to live. Krsna cheated us and His hari-katha also cheated us. "Now we are intelligent, however. We don't believe in hearing these pastimes anymore, and we are warning everyone never to hear them. If a lady hears these pastimes, she will forget her husband and children, she will become like a bird without any place to live, and she will always weep. "If you don't want to be like this, then don't hear the pastimes of Krsna, especially from the mouths of cheaters. They will come to you with a book under their arms and say, 'Come here, come here. I will tell you the sweet and beautiful pastimes of Krsna and I won't charge any donation at all. Don't worry that you will have to give a donation. There is no cost. Simply hear.' Such kavis will sing in a beautiful tune like a suka parrot. They will charm you and then they will at once kill you with a very sharp knife. They are Bhuri-da janah, which means they will take all your worldly happiness, get you in trouble, and make you like a beggar. So don't hear from them. "Sravana-mangalam. Hearing Krsna's pastimes seems to be very sweet, but it is actually like poison or a sharp knife. Krsna is very tricky, and He will ruin your life forever. So don't hear His topics and don't chant His name." Once the gopis were greatly lamenting to Krsna, "Without You we cannot maintain our lives." Krsna said, "Then why don't you die? Why are you still not dead? I am separated from You, but I see that You have not died." The gopis replied, "Do You know why we are still alive? You and Your friend Brahma, the creator, are very cruel. You both want to give suffering to others. If you see that anyone is suffering, You become so happy. If we die, how will You be able to give suffering to others? We are the best recipients and best candidates for those suffering due to You, and You will never find anyone like us. We tolerate so much. If we die, to whom will You give suffering? How will You be happy? Your friend is also like You. He also wants to see us suffering. That is why Your very cruel creator-friend gave our life to You, and that is why we don't die. Our soul is not here within us. It is in You and it was Brahma who created us like this. If our souls were with us, we would have already died long ago." The gopis lamented and wept in this way. "Why do we remember You, hear so much about You, and chant Your name?" mrgayur iva kapindram vivyadhe lubdha-dharma striyam akrta virupam stri-jitah kama-yanam balim api balim attvavestayad dhvanksa-vad yas tad alam asita-sakhyair dustyajas tat-katharthah (Bhramara-gita) ["Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him."] We don't want to have any love and affection for You. What can we do about it? We cannot do anything. We want to forget You, but Your pastimes are always coming in our remembrance." The gopis are anupama, incomparable. No one in this world can compare with them. You should hear their pastimes and try to remember them. They will give you so much energy and strength that all your unwanted, bad habits and anarthas will disappear very soon. It is better to forget your jobs and everything else. There is no harm in that. Yogamaya will arrange everything for your maintenance. Krsna has given an order to Yogamaya, and I, myself, will also manage everything for you. Don't worry that you will have to go to your job and perform so many other duties. I have no job. Who is managing all my affairs? I have thousands and thousands of servants who always help me. They worry about me and think, "I should give something to Maharaja." Who is behind this? It is Krsna Himself. Have strong faith in Krsna. Don't worry about your maintenance. Chant and remember more and more. Don't worry and wonder, "Who will look after me? After Maharaja leaves this world, what will become of me? This is a very big problem." Actually there is no problem at all. Chant and remember. By Krsna's order, Yogamaya will always help you, and Krsna's cakra will always save you from danger. Don't be worried. This is the message in this car festival and this meeting. When you return to your homes, keep this valuable jewel in you hearts and chant and remember. These are not my teachings. They are the teachings of Sri Caitanya Mahaprabhu, Srila Rupa Gosvami, Srila Bhaktivinoda Thakura and all others like them. I have brought their message to you like a postman. Take it and return to your homes and be happy. Try to help each other and be happy. Gaura Premanande Hari Haribol.

Sri Krsna Katharta Bindu Issue 146 Caitanya Caritamrta is Post Graduate Study Sri Srimad Gour Govinda Swami Maharaja <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Caitanya Caritamrta is postgraduate study because it contains the most confidential tattva---prema tattva. It discusses gopi-prema-tattva and radha-prema-tattva. It is very deep and confidential. It is not discussed in the general public because it is meant for very, very, advanced paramahamsa-vaisnavas who have at least achieved the stage of bhava. Some how or other we have established this Caitanya University and we have opened this postgraduate class. I am a fool to have opened such a class because I don’t know how many qualified students are present. I beg for the mercy of the lotus feet of Sri Caitanya Mahaprabhu, who is the supreme authority on this subject. He is wonderfully merciful and His mercy is so inconceivably powerful that, as the saying goes, kakere garuda kare, He can make a crow into Garuda (Cc Madhya 12.182) In Caitanya Caritamrta this topic of prema-tattva comes up. I cannot speak on it, but what shall I do? Although crows are present who cannot understand it, this curse is on me. If I don’t speak it, I will die.

First of all I am not a "card carrying" member of the Narayana Maharaja Sanga. Although I have been to several of their festivals and personally met with Srila Narayana Maharaja, I have heard that the insiders there consider me to be "stand-offish". Anyway you can't satisfy everyone. I do however very much appreciated NM's preaching and siddhanta and I do believe in sadhu sanga. I also believe that persons can find sadhu sanga with other sadhus and I don't believe that everyone must be a follower of any particular sadhu no matter how great they are. I also believe that Prabhupada's potency is there in his books. But I also must qualify that point with the fact that the ordinary devotee like ourselves in the beginning and early middle stages of bhakti will get much more benefit from Prabhupada's books by getting help and assistance through a higher association.

Perhaps I should say that the philosophy you expouse is covered rtvikism. I am writing this because although you don't accept the posthumous rtvik initiating technique, you espouse a viewpoint which helps open the flood gates of rtvikism.

The reason I was equating your philosophy with rtivikism is because they both have the same underpinnings and tend to influence others to reject the need for higher association in apparent physcial form, the sadhu. I believe this is the main criticism that Saraswati Thakur had against the "so-called followers of Bhaktivinode Thakur". As long as one sees the need of sadhu sanga expressed in the writings of Bhaktivinode Thakur and Prabhupada, then they can get so much from those books. But one must yearn for the association of the sadhu or sadhus, if our reading fuels that desire then it is fruitful, and only then. Any other understanding is mental concoction and a disruption in the devotional community and should be kicked out, utpatyaiva kalpate for in is not in line with the sruti, smriti, puranas and pancharatrika literature.

This topic is concerning points of the Krsna conscious philosophy that appear to be opposite, so therefore need to be harmonized. First we must apply Mahaprabhu's conception that the harmony lies in the fact that both poles are inconceivably, simultaneously, one and different. Acintya bheda A-bheda tattva. Acintyah khalu ye bhava na tams tarkena yojayet. It is acintya, it is beyond our conception, how Krsna can tell in sastra how to qualify for krpa, mercy and then come as Sri Gaura Nitai and distribute it wholesale without any qualification. Srila Prabhupada would often make a statement and then say, "on the other hand" and give the antithesis, which would be just as true. On this thread we have the thesis attempting to cut off the hand of the antithesis and visa versa. It begins to border on some kind of aparadha for there is no search for synthesis, but rather only argumentum ad nauseum.

A rose by any other name is still a rose. Shakespeare

Yours is not a unique approach. Yet it seems that in your view by ommission you claiming that all may "hear Srila Prabhupada directly". You make no distinction between those who have diksa or hare nama from him and those who don't. Further you make no distinction between those who had his personal darshan and those who have not, and so on. Why not say, All three groups operate under the same false premise of not being able to hear Srila Bhaktivinode Thakur directly and their distinctions are merely window dressing. I'm sure by now you and all the regular contributors here have read Srila Bhaktisiddhanta Saraswati Thakur's opinion about those who promoted such a statement during his time. We already have a major world religion based on everyone approaching Jesus Christ through their own Bible. I know that you do not label yourself a "rtvik", in fact you seem rather unconcerned with the diksa concept. But it seems to me that it is very clear that your underlying premise and the underlying premise of the rtvik philosophy are identical. If a newcomer was to follow your approach then still most would eventually journey into the realm of the initiation question. The most logical outcome for them would be to consider that either they had been initiated by Prabhupada through his books or to seek out a rtvik initiator and then consider themselves a direct disciple of Srila Prabhupada. To all rtviks I offer my obeisances from afar, so likewise I am doing for you, for you sir are most certainly a rtvik.

Srila Narayana Maharaja warned about this tendency just last month in Kona, Hawaii. This is universal and not unique to any devotional sanga or group.