Shakti-Fan

There are always defects in material statements (made in material languages) when we try to describe spiritual reality. "We are obliged to use these examples", which are therefore material examples. It's almost like Sarva gattah believes that Srila Prabhupada's use of the English language transcended this limitation language but actually it did not and in fact, he never proposed such a thing. When we go to sleep at night in these material bodies, we dream. Our material existence is like a dream but at a certain point the analogy fails. For instance some people don't need an alarm clock to awaken in the morning, they just get up by themselves. But we are never told that although we are "dreaming" our material existence, that we can "wake up" without receiving the holy name of Krsna from Sri Guru and following his instructions. If we really were just dreaming then we could just wake up. In Sarva gattah's fertile imagination we propel ourselves into the mahat-tattva by our "conscious imagination". But the nature of the Lord and the living entities is thinking, feeling and willing. So on some level we have thought, felt and willed to be in the material creation. But that process of coming to the material world was carried out by the agency of the Lords, purusa avataras and the material energy, Mahamaya. So again the dream or imagination analogy falls short. This does not mean that there is not something very profound within the dream analogy that can give us some deep insight into our predicament. There certainly is, or the acaryas, including Srila Prabhupada would have not used such an analogy. But because language is such a difficult and clumsy tool to describe cit-tattva we must be extremely careful about it's use in this respect. Srila Sridhar Maharaja has said that a sadhaka should not preach on his own until he has reach the level of attainment. Generally when I write about these topics I try to stick to the language style of the different acaryas whose siksa I am taking. Sarva gattah on the other hand has created his own style and terminolgy to try to describe the spiritual reality of how the jiva enters this world. This is because he needs to do this because he is stating things that Srila Prabhupada never meant him to say, only he imagines it is so.

Srila Narayana Maharaja: Although the jivas are actually eternal and so many things are told about their origin, and there is a different viewpoint from Goloka Vrndavana, still: Srila Narayana Maharaja: And Srila Narayana Maharaja would never accept Sarva gattah's philosophy. If he thinks that he does then he should contact him:Srila Bhaktivedanta Narayana Goswami Maharaja swamibvnarayan@gmail.com

Regarding Jaiva Dharma: Srila Prabhupada's lecture on September 23, 1969, on the divine appearance day of Srila Bhaktivinoda Thakura, Regarding Srila Bhaktivinoda Thakura's books in general, a conversation took place with Prabhupada on May 13, 1975: Srila Narayana Maharaja: Srila Narayana Maharaja:

This means that the jiva is always under the control of either Mahamaya in the conditioned state or Yogamaya in the Paravyoma, spiritual world in the liberated state.

Vrajanatha: What is the difference between Isvara and the jiva? <o:p></o:p> Babaji: First you should understand the non-difference between Isvara and the jiva, and after that, I will explain their eternal difference. Isvara is the embodiment of knowledge (jnana-svarupa), the knower (jnata-svarupa), one who considers or reflects (mantasvarupa) and the enjoyer (bhoktr-svarupa). He is self-effulgent (svaprakasa) and He also illuminates others (para-prakasa). He has His own desires (iccha-maya), and He is the knower of all (ksetra-jna). The jiva, too, is the form of knowledge, the knower, and the enjoyer; he too, is self-effulgent, and he illuminates others; and he too, has desires, and is the knower of his own field (ksetra-jna). From this perspective, there is no difference between them.<o:p></o:p> However, Isvara is omnipotent, and by dint of this omnipotence, He is the basis of all these qualities, which are present in Him in full. These qualities are also present in the atomic jiva, but only to a minute degree. Thus, the nature and form of Isvara and the jiva are eternally different from each other because one is complete and the other is minute; and at the same time, there is a lack of distinction between Isvara and the jiva because of the similarity between their qualities.<o:p></o:p> Isvara is the Lord of svarupa-sakti, jiva-sakti and maya-sakti because of the completeness of the internal potency (atma-sakti). Sakti is His maidservant, and He is the Lord of sakti, who is activated by His desire; this is the svarupa of Isvara. Though the qualities of Isvara are present in the jiva to a minute degree, the jiva is nonetheless under the control of sakti.<o:p></o:p> The word maya has been used in Dasa-mula not only to indicate material maya, but also to indicate svarupa-sakti. Miyate anaya iti maya, “Maya is that by which things can be measured.” The word maya refers to the sakti that illuminates Krsna’s identity in all the three worlds, namely, the cit-jagat, acit-jagat, and jiva-jagat. Krsna is the controller of maya and the jiva is under the control of maya. Therefore, it is said in the Svetasvatara Upanisad (4.9-10):<o:p></o:p> asman mayi srjate visvam etat<o:p></o:p> tasmims canyo mayaya sanniruddhah<o:p></o:p> mayan tu prakrtim vidyan mayinan tu mahesvaram<o:p></o:p> tasyavaya-bhutais tu vyaptam sarvam idam jagat<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Paramesvara is the Lord of maya, He has created the entire world wherein the jivas are bound in the illusion of material identification. It should be understood that maya is His prakrti, and He is Mahesvara, the controller of maya. This entire world is pervaded by His limbs.<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> In this mantra, the word mayi is used to indicate Krsna, the controller of maya, and prakrti is used to indicate the complete sakti. His great qualities and nature are the special characteristics of Isvara; they are not present in the jiva, and he cannot attain them, even after liberation. It is stated in Brahma-sutra (4.4.17), jagatvyapara- varjjam prakaranasannihitatvat, “The creation, maintenance and control of the entire transcendental and inert world is the work of brahma only, and no one else.” Except for this activity in relation to the cit and acit worlds, all other activities are possible for liberated jivas. The sruti states, yato va imani bhutani jayante (Taittiriya Upanisad 3.1): “He is that by which all the jivas are created and maintained, and into which they enter and become unmanifest at the time of annihilation.” These statements have only been made in relation to brahma, and they cannot be applied to the jiva by any amount of manipulation, because there is no reference to liberated jivas here. The sastras state that it is only Bhagavan, and not the liberated jiva, who performs activities of creation, maintenance and annihilation. One may suppose that the jiva can also perform these activities, but this gives rise to the philosophy of many isvaras (bahv-isvara-dosa), which is defective. Therefore, the correct siddhanta is that the jiva is not qualified for the above-mentioned activities, even when liberated.<o:p></o:p> This establishes the eternal difference between the jiva and Isvara, and all learned people support this. This difference is not imaginary, but eternal; it does not disappear in any state of the jiva. Consequently, the statement that the jiva is an eternal servant of Krsna should be accepted as a fundamental statement (maha-vakya).<o:p></o:p> Vrajanatha: If one can only prove the eternal difference between Isvara and the jiva, how can one accept the oneness? Another point is that, if there is oneness, do we have to accept a state of merging with Isvara (nirvana)?<o:p></o:p> Babaji: No, not at all. The jiva is not one with Krsna at any stage.<o:p></o:p> Vrajanatha: Then why have you spoken about acintya-bhedabheda (inconceivable oneness and difference)?<o:p></o:p> Babaji: From the qualitative perspective of cid-dharma, there is oneness between Krsna and the jivas, but from the quantitative perspective of their essential nature and individual personalities (svarupa), there is eternal difference between them. Despite the eternal oneness, it is the perception of difference that is eternally prominent. Though the abheda-svarupa is an accomplished fact, there is no indication that any such state has independent existence. Rather, it is the manifestation of nitya-bheda (eternal difference) that is always prominent. In other words, where eternal difference and eternal oneness are present simultaneously, the perception of bheda is stronger. For example, let us say the owner of a house is called Devadatta, his house is simultaneously a-devadatta (independent of Devadatta) and sa-devadatta (identified with Devadatta). Even though from some points of view it may be considered independent of Devadatta, still its specific characteristic of being identified with Devadatta eternally exists. Similarly, in the case of Isvara and the jivas, non-difference, or oneness, is not part of the essential identity, even at the stage of svarupa-siddhi, just as the house can be called both a-devadatta and sa-devadatta.From one perspective it may be viewed as a-devadatta, but still, the real identity is sa-devadatta.<o:p></o:p> Let me give you another example from the material world. Sky is a material element, and there is also a basis for its existence, but even though the basis is present, only the sky is actually visible. Similarly, even within the abheda existence, the distinctive nityabheda, which is real, is found, and that is why nitya-bheda is the only definitive characteristic of the essential reality (vastu). <o:p></o:p> Vrajanatha: Please explain the eternal nature of the jiva even more clearly.<o:p></o:p> Babaji: The jiva is atomic consciousness and is endowed with the quality of knowledge and is described by the word aham (‘I’). He is the enjoyer, the thinker, and the one who comprehends. The jiva has an eternal form which is very subtle. Just as the different parts of the gross body, the hands, legs, nose, eyes and so on combine to manifest a beautiful form when established in their respective places, similarly a very beautiful atomic spiritual body is manifest, which is composed of different spiritual parts. However, when the jiva is entangled in maya, that spiritual form is covered by two material bodies. One of these is called the subtle body (linga-sarira) and the other is called the gross body (sthulasarira). The subtle body, which is the first to cover the atomic spiritual body, is unavoidable (apariharya) from the beginning of the jiva’s conditioned state until his liberation. When the jiva transmigrates from one body to the next, the gross body changes, but the subtle body does not. Rather, as the jiva leaves the gross body, the subtle body carries all its karmas and desires to the next body. The jiva’s change of body and transmigration are carried out through the science of pancagni (the five fires) which is delineated in the Vedas. The system of pancagni, such as the funeral fire, the fire of digestion and rain, has been described in the Chandogya Upanisad and Brahma-sutra. The jiva’s conditioned nature in the new body is the result of the influences from his previous births, and this nature determines the varna in which he takes birth. After entering varnasrama, he begins to perform karma again, and when he dies, he repeats the same process. The first covering of the eternal spiritual form is the subtle body, and the second is the gross body.<o:p></o:p> Vrajanatha: What is the difference between the eternal spiritual body and the subtle body?<o:p></o:p> Babaji: The eternal body is the actual, original body, and it is atomic, spiritual, and faultless. This is the real object of the ego – the real ‘I’. The subtle body arises from contact with matter, and it consists of three vitiated transformations, namely, of the mind, intelligence and ego.<o:p></o:p> Vrajanatha: Are mind, intelligence, and ego material entities? If they are, how do they have the qualities of knowledge and activity?<o:p></o:p> Babaji:<o:p></o:p> bhumir apo ’nalo vayuh kham mano buddhir eva ca<o:p></o:p> ahankara itiyam me bhinna prakrtir astadha<o:p></o:p> apareyam itas tv anyam prakrtim viddhi me param<o:p></o:p> jiva-bhutam maha-baho yayedam dharyate jagat<o:p></o:p> etad-yonini bhutani sarvanity upadharaya<o:p></o:p> aham krtsnasya jagatah prabhavah pralayas tatha<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Bhagavad-gita (7.4-6)<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> My separated eight-fold apara or maya-prakrti consists of the five gross elements – earth, water, fire, air and space – and the three subtle elements – mind, intelligence and false ego. Besides this, O mighty-armed Arjuna, I have a tatastha-prakrti, which can also be called para-prakrti (superior nature). That prakrti is in the form of consciousness, and the jivas. All the jivas who have manifested from this para-prakrti make the inert world full of consciousness. The jiva-sakti is called tatastha because it is eligible for both worlds; the spiritual world, which is manifest from My antaranga-sakti; and the material world, which is manifest from My bahriranga-sakti. <o:p></o:p> Since all created entities are manifested from these two types of prakrti, you should know that I, Bhagavan, am the sole original cause of creation and destruction of all the worlds of the moving and non-moving beings.<o:p></o:p> These slokas of Gita Upanisad describe the two types of prakrti of sarva-saktiman Bhagavan. One is called para-prakrti (the superior energy) and the other is called apara-prakrti (the inferior energy). They are also known as jiva-sakti and maya-sakti respectively. The jiva-sakti is called para-sakti, or srestha-sakti (the superior sakti), because it is full of spiritual atomic particles. The maya-sakti is called apara (inferior) because it is material and inert (jada).<o:p></o:p> The jiva is a completely separate entity from the apara-sakti, which contains eight elements: the five gross elements – earth, water, fire, air, and space – and the three subtle elements mind, intelligence and ego. These last three material elements are special. The aspect of knowledge that is visible in them is material, and not spiritual. The mind creates a false world by basing its knowledge of sensual objects on the images and influences that it absorbs from gross subjects in the mundane realm. This process has its root in mundane matter, not in spirit. The faculty that relies on that knowledge to discriminate between real and unreal is called buddhi, which also has its root in mundane matter. The ego, or sense of ‘I-ness’ that is produced by accepting the above knowledge is also material, and not spiritual.<o:p></o:p> These three faculties together manifest the jiva’s second form, which acts as the connection between the jiva and matter, and is called ‘the subtle body’ (linga-sarira). As the ego of the conditioned jiva’s subtle body becomes stronger, it covers the ego of his eternal form. The ego in the eternal nature in relationship to the spiritual sun, Krsna, is the eternal and pure ego, and this same ego manifests again in the liberated state. However, as long as the eternal body remains covered by the subtle body, the material self-conception (jada-abhimana) arising from the gross and subtle body remains strong, and consequently the abhimana of relation with spirit is almost absent. The linga-sarira is very fine, so that the function of the gross body covers it. Thus, identification with the caste and so on of the gross body arises in the subtle body because it is covered by the gross body. Although the three elements –mind, intelligence and ego – are material, the abhimana of knowledge is inherent in them because they are vitiated transformations of the function of the soul (atma-vrtti).<o:p></o:p> Vrajanatha: I understand the eternal svarupa of the jiva to be spiritual and atomic in nature, and within that svarupa is a beautiful body composed of spiritual limbs. In the conditioned state, that beautiful spiritual body remains covered by the subtle body, and the material covering of the jiva-svarupa in the form of the jadasarira causes its material transformation (jada-vikara). Now, I want to know whether the jiva is completely faultless in the liberated state.<o:p></o:p> Babaji: The atomic spiritual form is free from defect, but because of its minute nature, it is inherently weak and therefore incomplete. The only defect in that state is that the jiva’s spiritual form may be covered through association with the powerful maya-sakti.<o:p></o:p> It is said in Srimad-Bhagavatam (10.2.32),<o:p></o:p> ye ’nye ’ravindaksa vimukta-maninas<o:p></o:p> tvayy asta-bhavad avisuddha-buddhayah<o:p></o:p> aruhya krcchrena param padam tatah<o:p></o:p> patanty adho ’nadrta-yusmad-anghrayah<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> O lotus-eyed Lord, non-devotees, such as the jnanis, yogis and renunciants, falsely consider themselves to be liberated, but their intelligence is not really pure because they lack devotion. They perform severe austerities and penances, and achieve what they imagine to be the liberated position, but they still fall from there into a very low condition due to neglecting Your lotus feet.<o:p></o:p> This shows that the constitution of the jiva will always remain incomplete, no matter how elevated a stage the liberated jiva may achieve. That is the inherent nature of jiva-tattva, and that is why it is said in the Vedas that Isvara is the controller of maya, whereas the jiva remains eligable to be controlled of maya in all circumstances.<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> THUS ENDS THE FIFTEENTH CHAPTER OF JAIVA-DHARMA,<o:p></o:p> ENTITLED<o:p></o:p> “PRAMEYA: JIVA-TATTVA”

yato vaco nivartante aprapya manasa saha<o:p></o:p> The speech and the mind return from brahma, being unable to attain Him.<o:p></o:p> I advise you not to inquire about this matter from anyone, but to realize it yourself. I have just given you an indication (abhasa). <o:p></o:p> Vrajanatha: You have explained that the jiva is like a spark of a burning fire, or an atomic particle in the rays of the spiritual sun. What is the role of jiva-sakti in this?<o:p></o:p> Babaji: Krsna, who in these examples is compared to the blazing fire or the sun, is a self-manifest tattva. Within the compass of that blazing fire or sun – in other words, Krsna – everything is a spiritual manifestation, and the rays spread far and wide beyond its sphere. These rays are the fractional function (anu-karya) of the svarupa-sakti, and the rays within that fractional function are paramanu (atomic particles) of the spiritual sun. The jivas are compared to this very localized, atomic tattva. Svarupa-sakti manifests the world within the sphere of the spiritual sun, and the function outside the sphere of the sun is carried out by jiva-sakti, which is the direct partial representation of cit-sakti. Therefore, the activities related to the jiva are those of jiva-sakti. Parasya saktir vividhaiva sruyate (Svetasvatara Upanisad 6.8), “That acintya-sakti is called para-sakti. Although it is one, this innate potency (sva-bhavikisakti) has manifold varieties based on jnana (spiritual knowledge), bala (spiritual strength), and kriya (spiritual activities).” According to this aphorism of sruti, the cit-sakti is a manifestation of the para-sakti. It emanates from its own sphere – the spiritual realm –as the jiva-sakti, and in the marginal region between the spiritual and the material worlds, it manifests innumerable, eternal jivas, who are like atomic particles in the rays of the spiritual sun. <o:p></o:p> Vrajanatha: A burning fire, the sun, sparks, and the atomic particles of sunshine – these are all material objects. Why has a comparison been made with these material objects in the discussion of cit-tattva?<o:p></o:p> Babaji: As I have already said, inevitably there are material defects in any material statements we make about cit-tattva, but what alternative do we have? We are obliged to use these examples, because we are helpless without them. Therefore, those who know tattva try to explain cid-vastu by comparing it to fire or the sun. In reality, Krsna is far superior to the sun; Krsna’s effulgence is far superior to the radiance of the sun; and Krsna’s rays and the atoms in them – that is the jiva-sakti and the jivas – are far superior to the rays of the sun and the atomic particles in the rays. Still, these examples have been used because there are many similarities within them.<o:p></o:p> Examples can explain some of the spiritual qualities, but not all. The beauty of the sun’s light and the ability of its rays to illuminate other objects are both qualities that compare with the cittattva, for it is the quality of spirit to reveal its own beauty and to illuminate other objects. However, the scorching heat in the sunrays has no counterpart in the cid-vastu, nor does the fact that the rays are material. Again, if we say, “This milk is like water,” we are only considering the liquid quality of water in the comparison; otherwise, if all the qualities of water were present in milk, why would the water not become milk? Examples can explain certain specific qualities of an object, but not all of its qualities and traits.<o:p></o:p> Vrajanatha: The spiritual rays of the transcendental Krsna-sun and the spiritual atoms within those rays are non-different from the sun, yet at the same time they are eternally different from it. How can both these facts be true simultaneously?<o:p></o:p> Babaji: In the material world, when one object is produced from another, either the product is completely different from its source, or else it remains a part of it. This is the nature of material objects. For example, an egg becomes separate from the mother bird once it is laid, whereas a person’s nails and hair remain part of the body until they are cut, even though they are produced from his body. However, the nature of cid-vastu is somewhat different. Whatever has manifested from the spiritual sun is simultaneously one with it, and different from it. The rays of the sun and the atomic particles in the rays are not separate from the sun, even after they have emanated from it. Similarly, the rays of Krsna’s svarupa, and the atoms in those rays – that is jiva-sakti and the jivas – are not separate from Him, even though they are produced from Him. At the same time, although the jivas are non–different from Krsna, they are also eternally different and separate from Him, because they have their own minute particle of independent desires. Therefore, the jiva’s difference and non-difference from Krsna is an eternal truth. This is the special feature of the cit realm. <o:p></o:p> The sages give a partial example from our experience of inert matter. Suppose you cut a small piece of gold from a large piece, and use it to make a bangle. From the perspective of the gold, the bangle is not different from the original piece of gold; they are nondifferent. However, from the perspective of the bangle, the two are different from each other. This example is not a completely correct representation of cit-tattva, but it illustrates an important aspect: from the point of view of cit-tattva, there is no difference between Isvara and the jiva, whereas from the perspective of state and quantity, these two are eternally different. Isvara is complete cit, whereas the jiva is atomic cit. Isvara is great, whereas the jiva is insignificant. Some people give the example of ghata-akasa and maha-akasa (the sky in a pot, and the unlimited sky) in this regard, but this example is completely inconsistent with regard to cit-tattva.<o:p></o:p> Vrajanatha: If transcendental entities and material objects belong to completely different categories, how can material objects be used as appropriate examples for understanding transcendental entities?<o:p></o:p> Babaji: There are different categories of material objects, and the panditas of the Nyaya school consider them eternal. However, there is no such categorical difference between the cit (transcendental) and jada (material). I have already said that cit is the only reality, and jada is simply its transformation (vikara). The vikara is different from the original source, but it is still similar to the pure, original object in many respects. For example, ice is a transformation of water, and it becomes different from water through this transformation, but the two remain similar in many of their qualities, such as coldness. Hot and cold water do not both have the quality of coldness, but their quality of fluidity is the same. Therefore, the transformed object certainly retains some similarity to the pure object. According to this principle, the transcendental (cit) world can be understood to some extent with the help of material examples. Again, by adopting the logic of arundhati-darsana1, one can use material examples to understand something about the spiritual nature.<o:p></o:p> Krsna’s pastimes are completely spiritual, and there is not even the slightest scent of a material mood in them. The vraja-lila described in Srimad-Bhagavatam is transcendental, but when the descriptions are read in an assembly, the fruits of hearing them are different according to the respective qualifications of the various listeners. Appreciating the ornamental figures of speech from the mundane perspective, those who are absorbed in material sense gratification hear it as a story of an ordinary hero and heroine. The madhyama-adhikaris take shelter of arundhati-darsana-nyaya, and experience the transcendental pastimes, which are similar to mundane descriptions. And when the uttama-adhikari bhaktas hear the descriptions of those pastimes, they become absorbed in the rasa of pure transcendental cid-vilasa, which is above all mundane qualities. The Absolute Truth is aprakrta-tattva, so how can we educate the jivas about it without taking help of the principles that I have just described? Can the conditioned jiva understand a subject that renders the voice dumb and stops the working of the mind? There doesn’t appear to be any method of explaining these subjects other than the principle of similarity, and the logic of arundhati-darsana1. <o:p></o:p> Material objects can be either different or non-different from each other, so difference and non-difference are not visible in them at one and the same time, but this is not the case with paramatattva. We have to accept that Krsna is simultaneously different and non-different from His jiva-sakti and from the jivas in it. This bhedabheda-tattva (simultaneous difference and oneness) is said to be acintya (inconceivable) because it is beyond the limit of human intellect.<o:p></o:p> 1 Arundhati is a very small star, which is situated close to the Vasistha star in the Saptarsi constellation (the Great Bear). In order to view it, its location is first determined by looking at a bigger star beside it, then if one looks carefully one can see Arundhati close by.“Similarly, the madhyama-adhikari, although taking help from the senses and the language of the material world in describing the spiritual world, realizes and sees the aprakrta-tattva after having applied the anjana, ointment, of prema to the eyes of bhakti.” <o:p></o:p> <!--[if !supportEmptyParas]-->

Jaiva Dharma Srila Bhaktivinoda Thakura Chapter Fifteen Prameya: Jiva-Tattva The next day, Vrajanatha reached Srivasangana earlier than on previous days. The Vaisnavas from Godruma had also come before evening to take darsana of sandhya arati, and Sri Premadasa Paramahamsa Babaji, Vaisnava dasa, Advaita dasa, and other Vaisnavas were already seated in the arati-mandapa. When Vrajanatha saw the bhavas of the Vaisnavas from Godruma, he was struck with wonder, and thought, “I will perfect my life by having their association as soon as possible.” When those Vaisnavas saw his humble and devotional disposition, all of them bestowed their blessings on Vrajanatha.<o:p></o:p> When arati was over, Vrajanatha and the elderly Babaji began to walk southwards together in the direction of Godruma. Raghunatha dasa Babaji saw an incessant stream of tears flowing from Vrajanatha’s eyes and, feeling very affectionate towards him, asked lovingly, “Baba, why are you weeping?”<o:p></o:p> Vrajanatha said, “Prabhu, when I remember your sweet instructions, my heart becomes restless and the entire world seems to be devoid of all substance. My heart is becoming eager to take shelter at Sri Gaurangadeva’s lotus feet. Please be merciful to me and tell me who I really am according to tattva, and why I have come to this world.”<o:p></o:p> Babaji: My dear son, you have blessed me by asking such a question. The day that the jiva first asks this question is the auspicious day on which his good fortune arises. If you will kindly hear the fifth sloka of Dasa-mula, all your doubts will be dispelled.<o:p></o:p> sphulingah rddhagner iva cid-anavo jiva-nicayah<o:p></o:p> hareh suryasyaivaprthag api tu tad-bheda-visayah<o:p></o:p> vase maya yasya prakrti-patir evesvara iha<o:p></o:p> sa jivo mukto ‘pi prakrti-vasa-yogyah sva-gunatah<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Just as many tiny sparks burst out from a blazing fire, so the innumerable jivas are like atomic, spiritual particles in the rays of the spiritual sun, Sri Hari. Though these jivas are non-different from Sri Hari, they are also eternally different from Him. The eternal difference between the jiva and Isvara is that Isvara is the Lord and master of maya-sakti, whereas the jiva can fall under the control of maya, even in his liberated stage, due to his constitutional nature. <o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Vrajanatha: This is an exceptional siddhanta, and I would like to hear some Vedic evidence to support it. Sri Bhagavan’s statements are certainly Veda, but still, people will be bound to accept the teachings of Mahaprabhu if the Upanisads can substantiate this principle. Babaji: This tattva is described in many places in the Vedas. I will cite a few of them:<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> yathagneh ksudra visphulinga vyuccaranti<o:p></o:p> evam evasmad atmanah sarvani bhutani vyuccaranti<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Brhad-aranyaka Upanisad (2.1.20)<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Innumerable jivas emanate from para-brahma, just like tiny sparks from a fire.<o:p></o:p> tasya va etasya purusasya dve eva sthane<o:p></o:p> bhavata idan ca paraloka-sthanan ca<o:p></o:p> sandhyam trtiyam svapna-sthanam<o:p></o:p> tasmin sandhye sthane tisthann ete ubhe<o:p></o:p> sthane pasyatidan ca paraloka-sthanan ca<o:p></o:p> Brhad-aranyaka Upanisad (4.3.9)<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> There are two positions about which the jiva-purusa should inquire – the inanimate material world, and the spiritual world. The jiva is situated in a third position, which is a dreamlike condition (svapna-sthana), and is the juncture (tatastha) between the other two. Being situated at the place where the two worlds meet, he sees both the jada-jagat (inert world) and the cid-jagat (spiritual world).<o:p></o:p> This sloka describes the marginal nature of jiva-sakti. Again, it is said in Brhad-aranyaka Upanisad (4.3.18):<o:p></o:p> tad yatha maha-matsya ubhe kule ‘nusancarati<o:p></o:p> purvan caparan caivam evayam purusa etav ubhav antav<o:p></o:p> anu sancarati svapnantan ca buddhantan ca<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Just as a large fish in a river sometimes goes to the eastern bank and sometimes to the western bank, so the jiva, being situated in karana-jala (the water of cause that lies between the inert and conscious worlds), also gradually wanders to both banks, the place of dreaming and the place of wakefulness. <o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Vrajanatha: What is the Vedantic meaning of the word tatastha? <o:p></o:p> Babaji: The space between the ocean and the land is called the tata (shore), but the place that touches the ocean is actually nothing but land, so where is the shore? The tata is the line of distinction separating the ocean and the land, and it is so fine that it cannot be seen with the gross eyes. If we compare the transcendental realm to the ocean, and the material world to the land, then tata is the subtle line that divides the two, and the jiva-sakti is situated at the place where the two meet. The jivas are like the countless atomic particles of light within the sunrays. Being situated in the middle place, the jivas see the spiritual world on one side and the material universe created by maya on the other. Just as Bhagavan’s spiritual sakti on one side is unlimited, maya-sakti on the other side is also very powerful. The innumerable subtle (suksma) jivas are situated between these two. The jivas are marginal by nature because they have manifested from Krsna’s tatasthasakti (marginal potency).<o:p></o:p> Vrajanatha: What is the tatastha-svabhava (marginal nature)? <o:p></o:p> Babaji: It is the nature that enables one to be situated between both worlds, and to see both sides. Tatastha-svabhava is the eligibility to come under the control of either of the saktis. Sometimes the shore is submerged in the river because of erosion, and then again it becomes one with the land because the river changes its course. If the jiva looks in the direction of Krsna – that is, towards the spiritual world – he is influenced by Krsna sakti. He then enters the spiritual world, and serves Bhagavan in his pure, conscious, spiritual form. However, if he looks towards maya, he becomes opposed to Krsna and is incarcerated by maya. This dual-faceted nature is called the tatastha-svabhava (marginal nature). <o:p></o:p> Vrajanatha: Is there any material component in the jiva’s original constitution?<o:p></o:p> Babaji: No, the jiva is created solely from the cit-sakti. He can be defeated – that is, covered by maya – because he is minute by nature and lacks spiritual power, but there is not even a scent of maya in the jiva’s existence.<o:p></o:p> Vrajanatha: I have heard from my teacher that when a fraction of the conscious brahma is covered by maya, it becomes the jiva. He explained the sky to be always the indivisible maha-akasa, but when a part of it is enclosed in a pot, it becomes ghata-akasa. Similarly, the jiva is originally brahma, but when that brahma is covered by maya, the false ego of being a jiva develops. Is this conception correct? <o:p></o:p> Babaji: This doctrine is only Mayavada. How can maya touch brahma? The Mayavadis propose that brahma has no sakti (luptasakti), so how can maya – which is a sakti – possibly approach brahma, if sakti is supposed to be non-existent? The conclusion is that maya cannot possibly cover brahma and cause such a miserable condition. Conversely, if we accept the transcendental sakti (parasakti) of brahma, how can maya, which is an insignificant sakti, defeat the cit-sakti and create the jiva from brahma? Besides, brahma is indivisible, so how can such a brahma be divided? The idea that maya can act upon brahma is not acceptable. Maya plays no role in the creation of the jivas. Admittedly, the jiva is only atomic, but even so, it is still superior as a tattva to maya.<o:p></o:p> Vrajanatha: Once another teacher said that the jiva is nothing but a reflection of brahma. The sun is reflected in water, and similarly, brahma becomes jiva when it is reflected in maya. Is this conception correct?<o:p></o:p> Babaji: Again this is simply another example of Mayavada philosophy.<o:p></o:p> Brahma has no limits, and a limitless entity can never be reflected. The idea of limiting brahma is opposed to the conclusions of the Vedas, so this theory of reflection is to be rejected. Vrajanatha: A dig-vijaya sannyasi once told me that in reality there is no substance known as jiva. One only thinks of himself as a jiva because of illusion, and when the illusion is removed, there is only one indivisible brahma. Is this correct or not?<o:p></o:p> Babaji: This is also Mayavada doctrine which has no foundation at all. According to sastra, ekam evadvitiyam: “There is nothing apart from brahma.” If there is nothing except brahma, where has the illusion come from, and who is supposed to be in illusion? If you say that brahma is in illusion, you are saying that brahma is not actually brahma; rather, it is insignificant. And if you propose that illusion is a separate and independent element, you negate the undivided oneness (advaya-jnana) of brahma.<o:p></o:p> Vrajanatha: Once an influential brahmana pandita arrived in Navadvipa, and in a conference of intellectuals, he established that only the jiva exists. His theory was that this jiva creates everything in his dreams, and it is because of this that he enjoys happiness and suffers distress. Then, when the dream breaks, he sees that he is nothing but brahma. To what extent is this idea correct?<o:p></o:p> Babaji: This is, again, Mayavada. If, as they say, brahma is undifferentiated, how can it possibly produce the jiva and his dreaming state? Mayavadis use examples, such as, ‘the illusion of seeing mother-of-pearl in an oyster shell as gold’ and ‘the illusion of taking a rope to be a snake,’ but their philosophy cannot provide a consistent basis for advaya-jnana.<o:p></o:p> Vrajanatha: So maya has nothing whatever to do with creating the svarupa of the jivas – this has to be accepted. At the same time, I have also clearly understood that the jiva is by nature subject to the influence of maya. Now I want to know, did the cit-sakti create the jivas and give them their tatastha-svabhava (marginal nature)? <o:p></o:p> Babaji: No, the cit-sakti is paripurna-sakti, the complete potency of Krsna, and its manifestations are all eternally perfect substances.The jiva is not nitya-siddha, although when he performs sadhana, he can become sadhana-siddha and enjoy transcendental happiness like the nitya-siddhas, eternally perfect beings. All the four types of Srimati Radhika’s sakhis are nitya-siddha, and they are direct expansions (kaya-vyuha) of the cit-sakti, Srimati Radhika Herself. All the jivas, on the other hand, have manifested from Sri Krsna’s jiva-sakti. The cit-sakti is Sri Krsna’s complete sakti, whereas the jiva-sakti is His incomplete sakti. Just as the complete tattvas are all transformations of the complete potency, similarly innumerable atomic, conscious jivas are transformations of the incomplete sakti.<o:p></o:p> Sri Krsna, being established in each of His saktis, manifests His svarupa according to the nature of that sakti. When He is situated in the cit-svarupa, He manifests His svarupa as Sri Krsna and also as Narayana, the Lord of Paravyoma; when He is situated in the jiva-sakti, He manifests His svarupa as His vilasa-murti of Vraja, Baladeva; and being established in the maya-sakti, He manifests the three Visnu forms: Karanodakasayi, Ksirodakasayi and Garbhodakasayi. In His Krsna form in Vraja, He manifests all the spiritual affairs to the superlative degree. In His Baladeva svarupa as sesa-tattva, He manifests nitya-mukta-parsada-jivas, eternally liberated associates, who render eight types of service to Krsna sesitattva-svarupa, the origin of sesa-tattva. Again, as sesa-rupa Sankarsana in Paravyoma, He manifests eight types of servants to render eight kinds of services as eternally liberated associates of sesi-rupa Narayana. Maha-Visnu, who is an avatara of Sankarsana, situates Himself in the jiva-sakti, and in His Paramatma svarupa, He manifests the jivas who have the potential to be involved in the material world. These jivas are susceptible to the influence of maya, and unless they attain the shelter of the hladini-sakti of the cit-sakti by Bhagavan’s mercy, the possibility of their being defeated by maya remains. The countless conditioned jivas who have been conquered by maya are subordinate to the three modes of material nature. Bearing all this in mind, the siddhanta is that it is only the jiva-sakti, and not the cit-sakti, that manifests the jivas. <o:p></o:p> Vrajanatha: You said earlier that the cit world is eternal, and so are the jivas. If this is true, how can an eternal entity possibly be created, manifested or produced? If it is created at some point of time, it must have been non-existent before that, so how can we accept that it is eternal?<o:p></o:p> Babaji: The time and space that you experience in this material world are completely different from time and space in the spiritual world. Material time is divided into three aspects: past, present and future. However, in the spiritual world there is only one undivided, eternally present time. Every event of the spiritual world is eternally present.<o:p></o:p> Whatever we say or describe in the material world is under the jurisdiction of material time and space, so when we say – “The jivas were created,” “The spiritual world was manifested,” or “There is no influence of maya in creating the form of the jivas,” – material time is bound to influence our language and our statements. This is inevitable in our conditioned state, so we cannot remove the influence of material time from our descriptions of the atomic jiva and spiritual objects. The conception of past, present and future always enters them in some way or another. Still, those who can discriminate properly can understand the application of the eternal present when they comprehend the purport of the descriptions of the spiritual world. Baba, be very careful in this matter. Give up the inevitable baseness, or the aspect of the description that is fit to be rejected, and have spiritual realization. <o:p></o:p> All Vaisnavas say that the jiva is an eternal servant of Krsna, that his eternal nature is to serve Krsna, and that he is now bound by maya, because he has forgotten that eternal nature. However, everyone knows that the jiva is an eternal entity, of which there are two types: nitya-mukta and nitya-baddha. The subject has been explained in this way only because the conditioned human intellect being controlled by pramada (inattentiveness), is unable to comprehend a subject matter. Realized sadhakas, though, experience transcendental truth through their cit-samadhi. Our words always have some material limitation, so whatever we say will have some mayika defects. My dear son, you should always endeavor to realize the pure truth. Logic and argument cannot help at all in this regard, so it is futile to use them to try to understand inconceivable subject matters.<o:p></o:p> I know that you will not be able to understand these subjects in a moment, but as you cultivate these transcendental moods within your heart, you will realize cinmaya-bhava more and more. In other words, all the transcendental moods will manifest themselves in the core of your purified heart. Your body is material, and all the activities of your body are also material, but the essence of your being is not material; you are an atomic conscious entity. The more you know yourself, the more you will be able to realize how your svarupa is a tattva superior to the world of maya. Even if I tell you, you will not realize it, or simply be hearing you will not attain it. Cultivate the practice of chanting hari-nama as much as possible. As you go on chanting hari-nama, these transcendental bhavas will begin to manifest in your heart automatically, and to the degree that they do so, you will be able to realize the transcendental world. Mind and speech both have their origin in matter, and they cannot touch the transcendental truth, even with the greatest endeavor. The Vedas say in Taittiriya Upanisad (2.9)

Chapter Twenty Two (Continued- Part Three) Vrajanatha: Should we understand that rati towards Krsna has arisen in every individual in whom we observe this kind of emotion?<o:p></o:p> Babaji: No. Rati is emotion (bhava) that arises spontaneously towards Krsna. Similar emotion may be observed in relation to other objects, but it cannot be called rati.<o:p></o:p> Vrajanatha: Will you kindly give one or two examples to make this subject clear?<o:p></o:p> Babaji: Suppose a man desires liberation, but the dry and difficult worship of the nirvisesa-brahma seems troublesome to him. Then he hears from somewhere that one can very easily attain mukti simply by uttering the names of Bhagavan. For example, Ajamila obtained mukti easily by uttering the name of Narayana. When the man hears this, he becomes overjoyed. As he remembers the power of sri-nama to give liberation, he becomes agitated with ecstasy, thinking that he will receive liberation easily. He chants sri-hari-nama, weeps continuously, and falls down unconscious. In this instance, the name uttered by the sadhaka who desires liberation is not suddha-nama, and the bhava that he displays is not krsna-rati (suddha-bhava), because his spontaneous feeling isnot directed towards Krsna. His main objective is to obtain mukti, and not krsna-prema. The name that he utters is called namaabhasa, and his emotional display (bhava) is called bhava-abhasa. <o:p></o:p> Another example is that of a person who worships Durga-devi in order to obtain material enjoyment. He prays, “Please give me benedictions! Please give me wealth!” Then, thinking that Durgadevi will fulfill his heart’s desire as soon as she becomes pleased, he exclaims, “O Durga!” and rolls on the ground before her, crying. This person’s bhava when he cries and falls on the ground is not suddha-bhava. It is sometimes described as bhava-abhasa, and sometimes as false or impure emotion (kubhava). Bhava cannot arise unless one performs unadulterated worship of Krsna (suddha-krsnabhajana). Bhava is known as kubhava or bhava-abhasa if it arises from a desire for material enjoyment (bhoga) or liberation (moksa), even if it is related to Krsna.<o:p></o:p> The word kubhava refers to any sort of bhava that may arise in the heart of one who is contaminated with Mayavada philosophy. Even if such a person lies unconscious for seven praharas, this display cannot be called bhava. Aho! Even the most elevated liberated souls, who are freed from all kinds of desires, incessantly search out bhagavad-rati. It is the supreme secret, and Krsna does not easily bestow it, even on completely sincere bhaktas whose practice of bhajana is fully accomplished. How, then, can it arise in the hearts of those who do not have suddha-bhakti, and who are contaminated with desires for material enjoyment and liberation? Vrajanatha: Prabhu, it is often observed that when those who desire material enjoyment and liberation perform hari-namasankirtana, they manifest the bodily symptoms of bhava that you have described. How is this to be understood?<o:p></o:p> Babaji: Only foolish people are astonished to see the external symptoms of bhava in such people; those who understand bhavatattva properly call this sort of bhava “the semblance of rati (ratyabhasa),” and they remain far away from it.<o:p></o:p> Vijaya: How many kinds of raty-abhasa are there?<o:p></o:p> Babaji: There are two kinds of raty-abhasa: reflected raty-abhasa<o:p></o:p> (pratibimba raty-abhasa) and shadow raty-abhasa (chaya raty-abhasa).<o:p></o:p> Vijaya: What is pratibimba raty-abhasa?<o:p></o:p> Babaji: People who desire liberation think that one can only obtain mukti through brahma-jnana, but the spiritual discipline of brahma-jnana is difficult and troublesome. Some of them come to understand that mukti may be achieved simply by performing harinama, and that one may obtain brahma-jnana in this way very easily, and without hard labor. When they think like this, they become blissful, expecting to obtain mukti without having to undergo great difficulty. Then this semblance (abhasa) of the bodily transformations, such as tears, horripilation, etc., appear in their bodies. Such transformations are known as pratibimba-abhasa.<o:p></o:p> Vrajanatha: Why are they called ‘reflected (pratibimba)’? <o:p></o:p> Babaji: If those who desire liberation or material sense enjoyment have the good fortune to associate with advanced bhaktas, they also begin to adopt the processes of hari-nama-kirtana and so on. At that time, some reflection of the bhava-moon in the sky of the suddha-bhakta’s heart also appears in the heart of those who are thirsty for liberation. This reflection is called pratibimba. Suddhabhava never arises in the hearts of those who desire material sense enjoyment or liberation, but bhava-abhasa arises in them when they see the bhava of suddha-bhaktas. That bhava-abhasa is known as pratibimba-abhasa, and it does not generally produce any enduring benefit. It only bestows material enjoyment and liberation, and then it disappears. Such bhava-abhasa may also be understood to be a kind of nama-aparadha.<o:p></o:p> Vrajanatha: Please explain the nature of chaya-bhava-abhasa. <o:p></o:p> Babaji: When a kanistha-bhakta who is unacquainted with knowledge of the self (atma-tattva) associates with activities, time, places, and bhaktas that are dear to Hari, a shadow (chaya) of rati may appear. Compared to rati itself, this shadow is insignificant by natureand unsteady, but it creates curiosity (as to the rati the suddhabhaktas experience), and it destroys sorrows. This is called chayaraty-abhasa. The bhakti of these bhaktas may be pure up to a certain limit, but it is not resolute, and that is why it gives rise to ratyabhasa. In any case, such chaya-bhava-abhasa only arises through the influence of many pious activities. By the association of Vaisnavas (sat-sanga), chaya-bhava-abhasa becomes pure, and subsequently gives rise to suddha-bhava. Nonetheless, one should bear in mind that, no matter how developed this bhava-abhasa may be, it gradually wanes like the moon in the dark half of a lunar month if one commits some offense towards a pure Vaisnava. What to speak of bhava-abhasa, even suddha-bhava will gradually vanish if one commits offenses towards Krsna’s bhaktas. If one repeatedly associates with those who desire liberation, his bhava will also become bhava-abhasa, or he may fall victim to the pride of thinking himself to be Isvara. This is why it is sometimes seen that when new bhaktas are dancing, they develop the desire for liberation. These new bhaktas do not think carefully and consider their situation, and so they associate with those who seek liberation, which results in disturbances. New bhaktas should, therefore, carefully avoid the association of people who aspire for liberation.<o:p></o:p> Occasionally the state of bhava is seen to arise in someone suddenly, and without apparent cause. The explanation for this is that he practiced sadhana extensively in his previous birth, but<o:p></o:p> that practice could not bear fruit until now because of various kinds of hindrances or impediments. However, suddha-bhava suddenly arose in his heart when these obstacles were removed. Sometimes, an excellent state of bhava like this may also arise suddenly because of Krsna’s causeless mercy. This kind of bhava is known as sri-krsna-prasada-ja-bhava.<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> One should not criticize a person in whom true bhava has manifested, even though one may observe some slight fault inhis behavior, for once bhava has arisen, the sadhaka becomes completely successful in all his endeavors. Under such circumstances, it is not possible for him to behave sinfully, but if any sinful behavior is sometimes observed, it should be understood in one of two ways. The maha-purusa-bhakta may have performed some sinful activity by force of circumstances, but he cannot possibly remain in that condition permanently. Alternatively, some semblance of sin (papa-abhasa) from his previous life has not been completely destroyed, and is still present even after bhava has arisen in him, although it will be destroyed very soon. One should think like this and not pay any attention to the commonplace faults that may be seen in bhaktas, for it is nama-aparadha to do so. The Nrsimha Purana forbids us to absorb our attention in such faults.<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> bhagavati ca harav ananya-ceta<o:p></o:p> bhrsa-malino’pi virajate manusyah<o:p></o:p> na hi sasa-kalusa-cchavih kadacit<o:p></o:p> timira-paro bhavatam upaiti candrah<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Just as the moon is never obscured by darkness, even though covered with black spots, similarly, a person exclusively devoted to Sri Hari remains glorious, though by appearance he may be wicked and depraved.<o:p></o:p> It should not be concluded from this instruction that a bhakta repeatedly engages in sinful activities. Once a bhakta has developed nistha in bhakti, he will have no inclination to sin further. However, as long as the material body exists, there is a chance that sinful activity will occur unexpectedly. If a bhakta is exclusively devoted, the influence of his bhajana immediately burns to ashes all kinds of sins, just as a blazing fire easily consumes a small heap of cotton, and he becomes cautious not to become victimized by any sinful activity again.<o:p></o:p> All kinds of sinful actions are dissipated at the stage of steady, uninterrupted ananya-bhakti, so it may be clearly understood thatthose who repeatedly engage in sinful activities have not yet developed this type of bhakti. To engage repeatedly and knowingly in sinful activity while practicing bhakti-yoga is nama-aparadha, which uproots bhakti completely and casts it aside. Bhaktas therefore keep themselves distant from such offenses.<o:p></o:p> Rati is by nature restless (asanti), warm, vigorous, and blissful, because it is perpetually full of increasing spiritual longing (abhilasa). Although it produces warmth in the form of sancaribhava, it is more cooling than millions of moons, and it tastes as sweet as nectar.<o:p></o:p> When Vrajanatha and Vijaya Kumara heard this explanation of bhava-tattva, they were wonderstruck and sat silently for a while, absorbed in thoughts of bhava. After some time, they said, “Prabhu, the powerful rain of your nectarean instructions has created a flood of prema in our scorched hearts. Now what should we do? Where should we go? We cannot understand anything. It is very difficult for us to attain bhava because our hearts are bereft of humility. We are full of pride because of our brahmana birth, and the only thing that can save us is your abundant love and mercy. If you bestow a drop of prema on us we shall certainly achieve our objective. Our only hope is that we have been able to establish a spiritual relationship with you. We are extremely poor, wretched, and destitute, and you are Krsna’s dear associate, and supremely merciful. Please be merciful to us and instruct us as to our duty.”<o:p></o:p> Vijaya Kumara took advantage of the opportunity, and said, “At this very moment Prabhu, the desire is arising in me to renounce householder life and obtain residence as a servant of your lotus feet. Vrajanatha is just a boy, and his mother wants him to become a grhastha, but he does not desire to do so. Please give your instruction as to what he should do in this connection.”<o:p></o:p> Babaji: You have both received Krsna’s mercy. You should serve Krsna by transforming your household into Krsna’s household.Everyone should act according to the instructions which Caitanya Mahaprabhu gave to the world. He taught that there are two ways by which one may worship Bhagavan while in this world: one may live as a householder or in the renounced order. Until one is qualified to take up the renounced order, he should remain a householder and engage in Krsna’s service.<o:p></o:p> In the first twenty-four years of His manifest pastimes, Caitanya Mahaprabhu displayed the ideal for a grhastha Vaisnava, and during His last twenty-four years, He set the ideal for a renounced Vaisnava. Mahaprabhu’s example as a grhastha established the goal of householder life. In my opinion, you should also do the same. You should not think that one cannot obtain the goal of krsnaprema in householder life. Most of Mahaprabhu’s favored devotees were grhasthas, and even Vaisnavas in the renounced order of life pray for the dust from the lotus feet of those grhastha-bhaktas. <o:p></o:p> The night was far advanced. Vijaya Kumara and Vrajanatha spent the whole night in Srivasangana, chanting the glories of Sri Hari in the company of the other Vaisnavas. At dawn the next morning, they finished their ablutions, bathed in the Ganga, and then offered dandavat-pranama at the feet of their Gurudeva and the Vaisnavas. Then they again performed sankirtana, took mahaprasada, and returned home before noon. Vijaya Kumara called his sister and said, “Now Vrajanatha will marry, so you should make the necessary preparations. I am going to Modadruma for a few days. You can send news to me when you have fixed a date for the wedding. I shall come with other family members to enhance the auspicious marriage ceremony. I shall send my young brother Harinatha here tomorrow. He will stay here and arrange everything.”<o:p></o:p> Vrajanatha’s mother and paternal grandmother felt as if they had obtained sovereignty over the earth. Completely overjoyed, they presented Vijaya Kumara with new clothes and other gifts before they bade him farewell.<o:p></o:p> THUS ENDS THE TWENTY-SECOND CHAPTER OF JAIVA-DHARMA,<o:p></o:p> ENTITLED<o:p></o:p> “PRAMEYARAYOJANA-TATTVA”<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> <!--[if !supportEmptyParas]-->

Bhava that arises within the heart due to mercy is called hardabhava, and this is observed in the life history of Sukadeva Gosvami and other bhaktas. When Sri Krsna descended as Sri Caitanya Mahaprabhu, there were many instances of these three kinds of bhava arising from His mercy. One cannot count the number of people who were filled with bhava when they saw Sriman Mahaprabhu. Jagai and Madhai are examples of those who obtained bhava because of the Lord’s words, and Jiva Gosvami obtained bhava from within his heart (harda-bhava), by Sri Gauranga’s mercy. <o:p></o:p> Vrajanatha: What is bhava arising from the mercy of a bhakta? <o:p></o:p> Babaji: Dhruva and Prahlada obtained bhava for Bhagavan by Narada Muni’s mercy, and bhava-bhakti arose in the hearts of innumerable people by the mercy of Sri Rupa, Sanatana and other associates (parsada) of Krsna.<o:p></o:p> Vijaya: What are the symptoms of the appearance of bhava? <o:p></o:p> Babaji: The following characteristics begin to manifest in the sadhaka when bhava appears:<o:p></o:p> 1. ksanti—tolerance,<o:p></o:p> 2. avyartha-kalatva—concern that time should not be wasted,<o:p></o:p> 3. virakti—detachment,<o:p></o:p> 4. mana-sunyata—freedom from pride,<o:p></o:p> 5. asa-bandha—bound by hope,<o:p></o:p> 6. utkantha—deep longing,<o:p></o:p> 7. nama-gane sada-ruci—taste to always chant sri-hari-nama,<o:p></o:p> 8. asaktis tad-gunakhyane—attraction for hearing about Sri<o:p></o:p> Hari’s transcendental qualities, and<o:p></o:p> 9. tad-vasati-sthale priti—affection for the places of Krsna’s pastimes.<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Vijaya: What is ksanti (tolerance)?<o:p></o:p> Babaji: Ksanti means that one remains peaceful even when there<o:p></o:p> is cause for anger or mental agitation. Ksanti may also be called<o:p></o:p> ksama.<o:p></o:p> Vijaya: What is avyartha-kalatva (concern that time should not be wasted)?<o:p></o:p> Babaji: Avyartha-kalatva means that one does not let a moment pass in vain, and thus is incessantly engaged in hari-bhajana. <o:p></o:p> Vijaya: Please explain the meaning of virakti (detachment).<o:p></o:p> Babaji: Virakti is disinterest in sense gratification. <o:p></o:p> Vijaya: Can those who have taken vesa (renounced order, sannyasavesa or babaji-vesa) assert that they are detached?<o:p></o:p> Babaji: Vesa is a matter of social etiquette. When bhava appears within the heart, ruci for the spiritual world becomes very strong, and taste for the material world gradually diminishes. Finally, when bhava fully manifests, taste far the mundane world becomes practically nil (sunya-praya). This is called detachment (virakti). A detached Vaisnava is one who has attained virakti and then takes vaisnava-vesa to diminish his necessities. However, the sastras do not sanction taking vesa prior to the appearance of bhava; that is not real vesa at all. Sriman Mahaprabhu taught this lesson to the whole world when he punished Chota Haridasa. <o:p></o:p> Vijaya: What is mana-sunyata (freedom from pride)? <o:p></o:p> Babaji: Pride (abhimana) arises when one identifies with one’s wealth, strength, beauty, high position, high caste, good family, lineage, etc. Mana-sunyata means being free from pride in spite of possessing such material qualification. Padma Purana gives an excellent example of mana-sunyata. There was a wise emperor, who ruled all other prominent kings. However, when by good fortune krsna-bhakti arose within his heart, he gave up his opulence and his pride in being the emperor, and maintained his life by begging in the cities of his enemies. He offered respects to all, regardless of whether they were brahmanas or enemies.<o:p></o:p> Vijaya: What is asa-bandha (the bondage of hope)?<o:p></o:p> Babaji: Asa-bandha means to engage the mind in bhajana bound by<o:p></o:p> is cause for anger or mental agitation. Ksanti may also be called ksama.<o:p></o:p> Vijaya: What is avyartha-kalatva (concern that time should not be wasted)?<o:p></o:p> Babaji: Avyartha-kalatva means that one does not let a moment pass in vain, and thus is incessantly engaged in hari-bhajana. <o:p></o:p> Vijaya: Please explain the meaning of virakti (detachment).<o:p></o:p> Babaji: Virakti is disinterest in sense gratification. <o:p></o:p> Vijaya: Can those who have taken vesa (renounced order, sannyasavesa or babaji-vesa) assert that they are detached?<o:p></o:p> Babaji: Vesa is a matter of social etiquette. When bhava appears within the heart, ruci for the spiritual world becomes very strong, and taste for the material world gradually diminishes. Finally, when bhava fully manifests, taste far the mundane world becomes practically nil (sunya-praya). This is called detachment (virakti). A detached Vaisnava is one who has attained virakti and then takes vaisnava-vesa to diminish his necessities. However, the sastras do not sanction taking vesa prior to the appearance of bhava; that is not real vesa at all. Sriman Mahaprabhu taught this lesson to the whole world when he punished Chota Haridasa. <o:p></o:p> Vijaya: What is mana-sunyata (freedom from pride)? <o:p></o:p> Babaji: Pride (abhimana) arises when one identifies with one’s wealth, strength, beauty, high position, high caste, good family, lineage, etc. Mana-sunyata means being free from pride in spite of possessing such material qualification. Padma Purana gives an excellent example of mana-sunyata. There was a wise emperor, who ruled all other prominent kings. However, when by good fortune krsna-bhakti arose within his heart, he gave up his opulence and his pride in being the emperor, and maintained his life by begging in the cities of his enemies. He offered respects to all, regardless of whether they were brahmanas or enemies.<o:p></o:p> Vijaya: What is asa-bandha (the bondage of hope)? <o:p></o:p> Babaji: Asa-bandha means to engage the mind in bhajana bound by the unswerving faith that “Krsna will certainly bestow His mercy upon me.”<o:p></o:p> Vijaya: What is utkantha (deep longing)?<o:p></o:p> Babaji: Utkantha is extreme greed to obtain one’s heart’s desire.<o:p></o:p> Vijaya: What is nama-kirtana-ruci (taste for chanting sri-harinama)?<o:p></o:p> Babaji: Ruci in nama-kirtana means incessant engagement in harinama<o:p></o:p> with the faith (visvasa) that sri-nama-bhajana is the highest<o:p></o:p> of all the many types of bhajana. Ruci for nama-kirtana is the key to<o:p></o:p> attaining supreme auspiciousness. Another day I will explain the<o:p></o:p> truth regarding sri-hari-nama.<o:p></o:p> Vijaya: What is asaktis tad-gunakhyane (attachment to the descriptions of the transcendental qualities of Krsna)?<o:p></o:p> Babaji: It is said in Sri Krsna-karnamrta:<o:p></o:p> madhuryad api madhuram manmathata tasya kim api kaisoram<o:p></o:p> capalyad api capalam, ceto bata harati hanta kim kurmah<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Sri Krsna, as the transcendental Cupid (manmatha), is sweeter than the most sweet, and His adolescence is more restless than the most restless thing. The qualities of that transcendental Cupid, which defy description, are stealing my mind. Alas! What shall I do now?<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> No matter how much one hears about Sri Krsna’s qualities, one never becomes satiated. The attachment to hearing goes on increasing incessantly, and one never stops wishing to hear more and more.<o:p></o:p> Vijaya: What is tad-vasati-sthale priti (affection for the places of Krsna’s pastimes)?<o:p></o:p> Babaji: When a bhakta performs parikrama of Sri Navadvipa-dhama, he inquires as follows: “O residents of the dhama, where is the birthplace of the dearmost Master of our life? In which direction would Mahaprabhu’s kirtana party pass? Please tell me where our Master used to perform his forenoon pastimes with the gopas.” residents of the dhama reply, “This place where we are standing is Sri Mayapura. The elevated place that you see directly in front of us, surrounded by the grove of tulasi plants, is the very place where the most precious appearance of Sriman Mahaprabhu took place. Just see the villages of Ganga-nagara, Simuliya, Gadigacha, Majida, and others. Sriman Mahaprabhu’s first sankirtana party passed through these very villages.” Hearing such sweet talks saturated with prema from the mouths of the residents of Gauda, his body thrills with horripilation, his heart becomes overwhelmed with bliss, and tears trickle from his eyes. In this way, he performs parikrama of all Mahaprabhu’s pastime places. This is called affection for the places where the Lord performed His pastimes (tadvasati-sthale priti).

Jaiva Dharma Srila Bhaktivinoda Thakura Chapter Twenty Two Prameya: Prayojana Tattva It was Ekadasi, and the Vaisnavas were performing kirtana on the large raised platform beneath the Bakula tree in Srivasangana. Some were sighing heavily, saying, “Ha Gauranga! Ha Nityananda!” None of them could understand in what kind of bhava their revered, elderly Babaji was absorbed. Before their eyes, he became stunned. Then after some time he burst into tears, crying, “Woe is me! Alas! Where is my Rupa? Where is my Sanatana? Where is my Dasa Gosvami? Where is my Krsnadasa Kaviraja, the dearmost brother of my heart? Where have they gone, abandoning me all alone? Fie on me that I remain alive, simply tolerating the pain of their separation! I am undone by their separation. Even the remembrance of Radha-kunda is troublesome to me. My lifeforce writhes in agony. Only the vision of Rupa-Sanatana will save my forlorn life. I have not given up my life, even though separated from them! I am simply condemned in every way!” Speaking in this way, he began to roll in the dust of the courtyard. <o:p></o:p> All the Vaisnavas there said, “Babaji, be patient. Rupa and Raghunatha are in your heart. Look here, Sri Caitanya Mahaprabhu and Nityananda Prabhu are dancing before you.” <o:p></o:p> “Oh! Oh, where?” Babaji suddenly leapt to his feet, and saw before him Sri Caitanya Mahaprabhu, Sri Nityananda Prabhu, Sri Advaita Prabhu, Sri Gadadhara, Srivasa and all the devotees performing kirtana. They were all dancing, completely absorbed in mahabhava. Seeing this scene, he said, “Blessed is Mayapura! Only Sri Mayapura can remove the grief of separation from Vraja.”When the scene disappeared, he went on dancing for a long time.Later, becoming peaceful, he sat in his cottage. <o:p></o:p> Just then, Vijaya Kumara and Vrajanatha came and offered obeisances at his lotus feet. Seeing them, Babaji Maharaja was very pleased and said, “How is your bhajana?”<o:p></o:p> Both of them humbly folded their hands and said, “We need your mercy, for it is everything to us. It is only because of so much sukrti (pious activities) accumulated over many births that we could so easily attain the shelter of your lotus feet. Since it is Ekadasi today, with your permission we will observe nirjala fasting. We have come to take your darsana.”<o:p></o:p> Babaji: You two are blessed. Very soon you will attain the state of bhava.<o:p></o:p> Vijaya: Prabhu, what is the state of bhava? So far, you have not told us anything about this. Kindly bestow your mercy upon us by speaking on this subject.<o:p></o:p> Babaji: Up to this point, I have only given you instructions concerning the practice of sadhana. By continually practicing sadhana, one gradually comes to the perfected stage. Bhava is the preliminary condition which heralds the stage of perfection (siddhaavastha). Sri Dasa-mula (10a) gives the following description of this perfected state:<o:p></o:p> svarupavasthane madhura-rasa-bhavodaya iha<o:p></o:p> vraje radha-krsna-svajana-jana bhavam hrdi vahan<o:p></o:p> paranande pritim jagad-atula-sampat-sukham aho<o:p></o:p> vilasakhye tattve parama-paricaryam sa labhate<o:p></o:p> <o:p></o:p> In the mature stage of sadhana-bhakti, when the jiva becomes situated in his svarupa, then by the influence of the hladini potency, the state of bhava in madhura- rasa arises within him. In other words, the mood to follow in the footsteps of the dearmost associates of Sri Sri Radha Krsna in Vraja arises in his heart. Gradually he obtains happiness and prosperity that is unsurpassed in this world, in the form of the supreme service of paramananda-tattva, which is known as vilasa. There is no greater gain than this for the jiva.<o:p></o:p> <o:p></o:p> This sloka describes prayojana-tattva, the stage of prema. The first stage of prema is bhava.<o:p></o:p> prabhuh kah ko jivah katham idam acid-visvam iti va<o:p></o:p> vicaryaitan arthan hari-bhajana-krc chastra-caturah<o:p></o:p> abhedasam dharman sakalam aparadham pariharan<o:p></o:p> harer namanandam pibati hari-daso hari janaih<o:p></o:p> Dasa-mula (10b)<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Who is Krsna? Who am I, the jiva? What is this temporary material (acit) world, and the eternal spiritual (cit) world? He, who is exclusively devoted to the bhajana of Sri Hari and has made an intelligent analysis of the Vaisnava sastras under the guidance of suddha-bhaktas, who has abandoned all offenses and attachment to dharma and adharma, and who can consider and dispose of all questions, that servant of Sri Hari drinks the sublime beverage of sri-hari-nama in the company of other hari-janas.<o:p></o:p> This Dasa-mula is a compilation of unparalleled beauty, in which all of Sriman Mahaprabhu’s instructions have been expressed concisely.<o:p></o:p> Vijaya: I would like to hear the exalted position of Dasa-mula in brief.<o:p></o:p> Babaji: Then listen.<o:p></o:p> samsevya dasa-mulam vai hitva ‘vidyam ayam janah<o:p></o:p> bhava-pustim tatha tustim labhate sadhu-sangatah<o:p></o:p> Dasa-mula-mahatmya<o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> When the jiva studies and carefully follows this Dasa-mula, he throws far away material disease in the form of ignorance. Thereafter, through the association of sadhus, he obtains the nourishment of bhava, and becomes fully satisfied. <o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Vijaya: Prabhu, may all of us wear the necklace of this incomparable Dasa-mula about our necks. We will recite this Dasa-mula every day, and offer respectful obeisances unto Sriman Mahaprabhu. Now kindly elaborate on the subject of bhava (bhava-tattva). <o:p></o:p> <!--[if !supportEmptyParas]--> <!--[endif]--><o:p></o:p> Babaji: The characteristic feature of bhava is that it is situated in unalloyed goodness (suddha-sattva-visesa-rupa-tattva). It can be compared to a tiny ray of the prema sun.<o:p></o:p> The constitutional characteristic (svarupa-laksana) of bhava is that it is situated in unalloyed goodness (visuddha-sattva). Bhava is also known by the name rati, and is sometimes called a sprout of prema (premankura). The propensity for divine knowledge (samvitvrtti) is an aspect of the all-enlightening internal potency (svarupasakti), and is the state of unalloyed goodness (suddha-sattva), having no connection with maya. When this samvit-vrtti combines with the propensity for unalloyed bliss (hladini-vrtti), the essential aspect of that combination is called bhava.<o:p></o:p> One obtains knowledge of an object (vastu) by means of the propensity for consciousness (samvit-vrtti), and one tastes that object through the propensity for unalloyed bliss (hladini-vrtti). Krsna is the supreme object, and His svarupa can only be known through the all-enlightening propensity of svarupa-sakti, and not by the mental faculty of the marginal jivas. When the svarupa-sakti manifests herself within the heart of the jiva by the mercy of Krsna or of His bhakta, then the cognitive faculty (samvit-vrtti) of the svarupa-sakti begins to act within the heart. When that happens, knowledge of the spiritual realm (cid-jagat) is revealed. The spiritual world is constituted of suddha-sattva, whereas the material world is constituted of a combination of the three material modes of sattva, rajah and tamah. The essential combination of hladini with the knowledge of the spiritual world enables one to taste the sweetness of that spiritual realm, and when that taste attains fullness, it is called prema.<o:p></o:p> If prema is compared to the sun, bhava can be compared to a ray (kirana) of the sun. The constitutional nature (svarupa) of bhava is that it is a ray of the sun of prema, and its unique characteristic (visesata) is that it purifies the heart of the jiva and thus causes the heart to become softened or melted (masrna). The word ruci signifies three desires. These are 1) the desire to attain the service of Radha and Krsna (prapty-abhilasa), 2) the desire to do that which is favorable for Krsna’s pleasure (anukulya-abhilasa), and 3) the desire to serve Krsna with love and affection (sauharda-abhilasa). <o:p></o:p> Bhava can be described as the first glimpse of prema. The word masrna means ‘softness and melting of the heart.’ Bhava has been described in the tantra as the preliminary state of prema, and when it arises, horripilation and other transformations of ecstasy (sattvika-vikara) are manifested slightly. However, the state of bhava is self-established (svatah-siddha) in the nitya-siddha-bhaktas, which means that suddha-sattva is eternally present in them, so there is no question of it becoming manifest in them. <o:p></o:p> In the baddha-jiva, this state of bhava first manifests in the mental faculties (mano-vrtti) and then becomes identified (svarupata) with them. Therefore, although bhava is self-manifest (svayam-prakasa), it appears that it did not exist previously, and that its manifestation was brought about by something else (prakasya). The natural function of bhava is to reveal the intrinsic identity (svarupa) of Krsna and His sweet pastimes. Bhava manifests in the mental faculties (mano-vrtti), yet it appears to have been manifested by some other faculty of knowledge. In reality, the nature (svarupa) of rati is self-tasting (svayam-asvadanasvarupa); in other words, it is itself the object of taste and enjoyment for the bhakta, and yet at the same time it becomes the cause of the baddha-jiva relishing Krsna and His lila.<o:p></o:p> Vrajanatha: How many types of bhava are there?<o:p></o:p> Babaji: There are two types of bhava, arising from two different causes. The first is bhava that has arisen as a result of ardent spiritual practice (sadhana-abhinivesa-ja-bhava); and the second is bhava that has arisen due to Krsna’s mercy or the mercy of Krsna’s bhakta (prasada-ja-bhava). Bhava that arises from the practice of sadhana is the most commonly observed; bhava arising from special mercy is very rare.<o:p></o:p> Vrajanatha: What is bhava arising from practice (sadhana-abhinivesa-ja-bhava)?<o:p></o:p> Babaji: There are two kinds of bhava arising from practice, one on the vaidhi-marga and the other on the raganuga-marga. Ruci appears first, before bhava, and it is followed by attachment (asakti) to Krsna, and finally rati. I consider bhava and rati to be the same because this is the opinion of the Puranas and the sastras concerning the performance of the dramatic arts (natya-sastras). <o:p></o:p> In the case of bhava arising from vaidhi-sadhana, sraddha comes first, and then gives rise to nistha, which in turn develops into ruci. However, in the case of bhava arising from raganuga-sadhana, ruci is produced immediately.<o:p></o:p> Vrajanatha: What is bhava arising from the mercy of Krsna or His bhakta (prasada-ja-bhava)?<o:p></o:p> Babaji: Bhava arising from the mercy of Krsna or His bhakta (prasada-ja-bhava) is bhava that occurs spontaneously, without the performance of any kind of sadhana.<o:p></o:p> Vrajanatha: Please explain this further.<o:p></o:p> Babaji: Krsna’s mercy is bestowed in three ways: 1) by words (vacika), 2) by granting vision (aloka-dana), and 3) by grace manifest in the heart (harda). Suppose that Krsna bestows His mercy upon some brahmana by saying, “O best of the twice-born, may supremely auspicious, blissful, and uninterrupted bhakti arise within you.” Simply by such words, vacika-prasada-ja-bhava arises within the heart. <o:p></o:p> The rsis residing in the forest had never previously seen Krsna, but when they attained His darsana, bhava arose within their hearts. Such is the power of Krsna’s mercy. This is an example of bhava arising due to Krsna’s granting His vision (aloka-dana).

Srila Prabhupada in black and Sarva gattah in red. Srila Narayana Maharaja: Here (in blue) is the part of the siddhanta previously uknown to the elementary school class that sends a knock out blow to their apasiddhanta. They place the jivas who descend to assist Krsna's pastimes or lila in the same position as the fallen jivas. When Srila Prabhupada said that the baddha jivas are already liberated it was part of the elementary education but also in a specific context. To apply it to every aspect of the siddhanta is a big mistake. The conditioned souls do not have a temporary swarupa or form here in the material world and an eternal form back in the Vaikunthas as did Jaya and Vijaya.

Same thing with a lecture. One has to wonder why there are no statements like this (quoted by Sarva gattah) in the books of Srila A.C. Bhaktivedanta Swami Prabhupada? Could it just be that Srila Narayana Maharaja is correct and Sarva gatah is wrong?

Srila Bhaktivedanta Narayana Gosvami Maharaja Murwillumbah, Australia: Feb. 16, 2002

Srila Bhaktivedanta Narayana Maharaja From Alachua, USA, May 23, 2001

Srila Bhaktivedanta Narayana Maharaja<o:p></o:p> The Appearance Day of Srila Narottama das Thakura<o:p></o:p> Bali, Indonesia<o:p></o:p> February 22, 1997,<o:p></o:p>

Again and again Narottama Thakura requested Srila Lokanatha dasa to accept him, but Lokanatha dasa refused every time. He would make statements like, "You have grasped all siddhanta from Srila Jiva Gosvami. I cannot initiate you. I have no disciples and I don't want to create any disciples". Narottama dasa then vowed, "I will only be initiated by Lokanatha dasa Gosvami. I will not have any other guru". Lokanatha dasa Gosvami was living and doing bhajana in the forest of Vrndavana. At night, with little chance of being seen, Narottama dasa began to secretly come to the place where Lokanatha Gosvami would go to pass stool, and he began to clean that area with a coconut stick broom. He discarded the stool very far away from there and, spreading cow dung, made the place quite pure. He also cleared the path to that place. He used to hide nearby and hear the chanting of Lokanatha dasa Gosvami. He listened to how he chanted and what he chanted. After some days Srila Lokanatha Gosvami began to wonder, "Who is the “thief” who comes daily and cleans my place of passing and the path to that place? Who is that person?” One day he decided to investigate. He used to do bhajana throughout the night without sleeping, so one night he hid in a kunja and watched to see who had been coming and cleaning. In the dark of night that very beautiful prince, Sri Narottama Thakura came there. He was just about to clean the area when Lokanatha Gosvami appeared and caught hold of his hands asking, "Who are you?" Narottama Thakura was fearful and began to weep bitterly. "Who are you? Tell me," Lokanatha dasa asked. The prince replied, "I am dukhi Narottama, unhappy Narottama. I am a worthless and useless person. But I am a recipient of the mercy of Srila Jiva Gosvami and I want to do bhajana of Krsna, so please be merciful to me." "And why are you doing this?" asked Srila Lokanatha Gosvami. "You have not accepted me as your disciple; I thought that somehow I must please you. Being a prince, I am doing this menial service for you so that you shall be pleased with me and I might receive your mercy". Lokanatha Gosvami said, "Yes, I am pleased and satisfied by your service. I had made up my mind not to accept any disciples, but I see that you are a qualified person, so I will accept you as my only disciple." He took Srila Narottama dasa to his bhajana kutir and told him to bathe in the nearby Yamuna in the early morning. Narottama dasa was then initiated by Srila Lokanatha Gosvami in the krsna-mantra, that is, the gopala-mantra, and in the kama-gayatri mantra ø 'klim krsnaya' and 'klim kamadevaya'. He continued to serve his guru, who arranged a separate bhajana kutira for him nearby his own and gave him many instructions. He told him, "Give up all worldly desires; do not go anywhere for anything, and do not associate with common people. Always chant harinama and always think of the pastimes of Lord Krsna. Be trnad api sunicena taror api sahisnuna, more humble than a blade of grass and more tolerant than a tree." He instructed him to always stay there at his bhajana kutir, always chant harinama, and always think of the pastimes of Krsna. Narottama dasa followed all those instructions. One very hot summer day, a thirsty farmer came to Srila Lokanatha dasa Gosvami, requesting water. There was a well nearby, and Lokanatha Gosvami had a rope and bucket, but he was chanting harinama ø Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare ø absorbed in remembering the pastimes of Krsna and sinking in the ocean of rasa. He had no outward awareness and did not respond to the farmer, who then went to the young mahatmaji and asked, "Oh chota baba, little baba, I'm so thirsty and I have no rope and bucket. Please give me water". The farmer twice made this request of the Thakura, who had been doing bhajana but could not remain seated there. He left his harinama mala and went to fetch water from the well, and he gave that water to the farmer, who drank it and went on his way. In the meantime Srila Lokanatha Gosvami returned to external consciousness, and he knew everything that had happened. He called the young babaji, Srila Narottama Thakura, and told him, "You should at once return to your home. I don't want a disciple like you. I will not permit you to do bhajana here with me. You have so many desires. You are a very kind man to all, so return to your kingdom, live in your palace and be charitable to your people. You should give them all water, bread and butter, clothes, and everything else. You cannot do bhajana as yet.” “Why?” “Because you have no idea of Sri Krsna's name. Krsna's name is Krsna Himself, and Hare Krsna means Sri Sri Radha-Krsna. There is no difference between Radha-Krsna and Their names. When a Vaisnava chants the names of Radha and Krsna and Hare Krsna, he understands he is serving Krsna directly, in the kunjas of Vraja. You think that the service of Radha and Krsna in the kunjas is less important than quenching the thirst of a common person who doesn't do bhajana. So you should do bhajana at your palace along with all these ordinary pious activities. I will not accept you here." Srila Narottama Thakurs began to weep and said, "The farmer was so thirsty." Srila Lokanatha Gosvami replied, "Perhaps you don't know that nama and nami are the same. When you are chanting harinama you should think, ‘I am serving Sri Radha and Sri Krsna.’ Hara is Srimati Radhika, who controls the mind and heart of Krsna. From Hara comes Hare, meaning ‘O Hara’, or ‘O Srimati Radhika’. Rama is Radha-Ramana, Sri Krsna. So Hare Krsna is Radha-Krsna, and while chanting we should serve Them, remembering Their pastimes. Giving up the service of Radha and Krsna you went to quench the thirst of an ordinary person. You thought that giving that water was more important than serving Them; so you should return to worldly life and do anything there. I don't like this behavior." Although Srila Narottama cried and pleaded, Srila Lokanatha dasa Gosvami did not allow him to stay in Vrndavana. Do you understand his siddhanta ø his view? It is very high, but it is actual, factual. Nama cintamani krsna caitanya rasa vigraha / purna suddha nitya mukta abhinnatvad nama naminoh. Nama and Krsna Himself are the same. In another sense Krsna has manifested all His power in His name, more so than in His form. From the beginning of creation of this world until the end, His name can deliver one to Goloka Vrndavana, but He Himself cannot do this. He will not deliver the nama-aparadhis, offenders to His name, but His name will do something. In some cases, therefore, krsna-nama is superior to Krsna Himself, because He has invested all His powers therein. When we chant Lord Krsna's name we should be completely absorbed in that, remembering the pastimes of Krsna and Sri Caitanya Mahaprabhu, as well as the mercy of Nityananda Prabhu. We should try to be absorbed like Srila Rupa Gosvami, Srila Sanatana Gosvami, and Srila Raghunatha dasa Gosvami. They were always chanting and serving Radha and Krsna. They often sat together chanting, and they were oblivious to the passing of day into night and night into day. Srila Narottama dasa returned to his kingdom in East Bengal and widely preached the glories of Radha and Krsna and his Gurudeva. He established several temples, such as Radha Madana-Mohana, Radha-Govindaji, Radha-Gopinatha, Radha-Ramana, as well as those of Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. He began to preach through his kirtanas, and he became a very well-known kirtaniya. He preached in Assam and Manipur and in all the Eastern provinces. At that time no one in these regions knew anything of krsna-bhakti, and all were ignorant of dharma, but nowadays hundreds of thousands of Vaisnavas are there. He invited all the Vaisnavas from Vraja Mandala, Navadvipa Mandala, Ksetra Mandala and Gaura mandala, to come there to Kheturi, and countless devotees came. He summoned Nityananda Prabhu’s sakti, Srimati Jahnava Devi to preside over that gathering. When he performed kirtana of Radha-Krsna, Sri Caitanya Mahaprabhu with all His associates used to appear there and began to do kirtana, mixing their voices with his. This was visible to all the devotees present, and tears came in everyone's eyes. All were amazed and wondered, "What are we seeing? Are we seeing a dream, or are we seeing reality?" Then, when the kirtana ended, Sri Caitanya Mahaprabhu and His associates at once disappeared. He discovered a new type of kirtana, and that kirtana is followed by all Gaudiya Vaisnavas to date. We Gaudiya Vaisnavas are known as Narottama-parivara, the family of Srila Narottama dasa Thakura. He was a very pure bhakta, empowered by the energy of Sri Caitanya Mahaprabhu. Once, accompanied by Syamananda Prabhu and Srinivasa Acarya, Srila Narottama dasa Thakura was bringing all the Gaudiya Vaisnava books to Bengal for preaching. On the way, however, having heard that the three devotees were carrying a valuable treasure, jewels, a dacoit king looted all the books. These books were jewels indeed, but not worldly jewels; they are spiritual jewels. Srinivasa Acarya sent Narottama Thakura and Syamananda Prabhu to Bengal, and he remained there searching for the books. At last he came to the king's palace, where the king begged apology, fell at his lotus feet, and became his disciple. The king’s name was Vihambir, and he became a qualified disciple and Vaisnava. Narottama Thakura was kayastha, like a ksatriya, by caste, but in actuality he was beyond caste and creed; he was Lord Krsna's associate, Sri Caitanya Mahaprabhu's associate. It is an offence to categorize any Vaisnava by caste or creed; we should not do this. Vaisnavas have no caste and creed, as the atma has no such designation in this world. Naham vipro na ca nara pati na ca yatir va gopi bhartuh pada kamalayor dasa dasanudasa. We are the servants of Srimati Radhika ø servants of the servants of the servants of the dust of Her lotus feet. This is our pure identity. We are not brahmana, ksatriya, vaisya, sudra, nor we are grhastha, brahmacari, vanaprastha or sannyasi ø or anything of this world. Our one and only pure identity is dasa of Lord Krsna, Krsna-dasa. Narottama dasa Thakura was the associate of Krsna, and He came to serve Caitanya Mahaprabhu by bringing all the worldly people towards Him. This being so, many brahmana families became his disciples, and that caused disturbance in other brahmana sectors, among those who neither understood Vaisnava principles nor the glory of Srila Narottama dasa Thakura. They alleged that his initiating of brahmanas was improper. He was the son of a king, and for him to give diksa to brahmanas was considered by some to be highly improper. "We are brahmanas," they thought." He is giving initiation to brahmanas, so he is bound to go to hell and he will also suffer in this world. A brahmana is jagat-guru and can initiate brahamanas and others; but he, like a sudra, is giving initiation to brahamanas and all other casts of devotees. This is wrong and against sastra." One day they challenged him to debate these points. On the day before the appointed debate Sri Ramacandra Puri and all Narottama Thakura's other very learned disciples went to the local market-place and, posing as shop-keepers, began to sell items of basic necessity such as clay pots, betel nuts, rice, wheat, and so on. When they came into the town, the opposing party of brahmanas wore big, big turbans. They were sastri, maha sastri, panca, sapta acarya, panca acarya, pancami, and nyaya pancami. They declared that tomorrow there would be a meeting to discuss the argued matter, and Srila Narottama dasa Thakura would come and be present in the meeting. The brahmanas had come from different parts of India, and before the meeting they went from shop to shop to purchase various ingredients. Some were fond of betel nut. Some wanted to do their cooking with their own hands so they went for dry wood and other things. When any one of them went to a shop, a very simple Vaisnava was there. He asked, "What do you want? Who are you and what caste are you from?" The person answered, "My name is such and such." The “shop keeper” replied, "It is not true," and a long discussion ensued. When the person said, "I am brahmana”, the “shopkeeper” said, "That is the jati (cast) of this physical body, matter; but we are atma; so you cannot be that designation." The brahmanas were invariably defeated in these discussions. Not only the shopkeepers, but the other customers coming to the shop also asked them, "Who are you?" When the inimical brahmanas told their worldly designations arguments ensued and all the brahmanas were defeated there. They met in the night and conferred, "How can we show our faces tomorrow? Everywhere in this village the shopkeepers and others are so learned that they defeated us. How can we enter the assembly of Srila Narottama Thakura himself? They all fled away from there during the night. Srila Narottama Thakura resided by the Ganges. Before the meeting he had become paralyzed ø he had made himself like that. All his disciples had gone to him and prayed, “O Thakuraji, Gurudeva, if you die now, giving up your body and going to Lord Krsna, all the brahmanas will say it is because you are initiating brahmanas, and this is why you are paralyzed and are suffering so much. They will say you have gone to hell. So we pray that you become completely cured, regaining your health. Hearing this, Narottama Thakura had become like a young man and began to run here and there. He returned to his asrama, all ill-health and paralysis having completely disappeared. This was observed by those who were saying that he was to go to hell for initiating brahmanas. Then, after the meeting, some of those brahmanas became paralyzed, some became blind, some were bitten by snakes, etc. Eventually they became so worried that they came to his lotus feet and apologized. He excused them, and again he became paralyzed and went to the bank of Ganges. He entered in the realm of Sri Goloka Vrndavana Dhama, and Sri Navadvipa Dhama, Svetadvipa. Narottama Thakura wrote so many songs, such as 'Gauranga bolite ha'be pulaka-sarira', 'Radha-krsna prana mor yugala kisora', and 'Je anilo prema-dhana koruna pracura' ø all good songs. He was unparalleled. In the entire Gaudiya Vaisnava parampara he was the most prolific singer of Gaudiya Vaisnava padyavali, and after him only Saptam Gosvami, (the Seventh Gosvami), Srila Bhaktivinoda Thakura was like this. Both were associates of Sri Krsna and Caitanya Mahaprabhu. So we beg at his lotus feet that today he will be merciful to us and bestow his mercy upon us. We are so unqualified, unworthy and insignificant, but by his mercy we can chant purely, come in the line of Sri Caitanya Mahaprabhu and His associates in guru-parampara, and thus become qualified. We should pray like this today. We pray that the songs he has written should be manifest in our heart, and we can realize and practice all these things truly.

The Disappearance Day of Srila Narottama dasa Thakura Mathura, India: November 2, 1996 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja Srila Maharaja in Mathura Mathura, India: November 2, 1996 [This year, 2006, February 11th (or 12th, depending on what part of the world you reside in) is the anniversary of the appearance day of Srila Narottama dasa Thakura. Some time ago we had found a cassette recording of a class on his glories, given by Srila Narayana Maharaja in 1996, which also contained a darsana on the same subject given in 1992. In order to avoid repetition, Srila Maharaja has authorized us to combine the two and present a complete picture to you herein:] Today is the disappearance day of Srila Narottama Thakura dasa, so it is a very sacred day. He took birth in West Bengal as the son of a very great king, and he was a beautiful prince. The king was one of two brothers, but there was only one son in the family. From the beginning of his life he was very pure and devoted, and he remained a life-long brahmacari, never marrying. At the age of sixteen he left home and went to Vrndavana with Sri Syamananda Prabhu and Srinivasa Acarya. He had desired the darsana of Sri Caitanya Mahaprabhu who was in Jagannatha Puri at that time, but when he was on his way to Puri he heard that Sriman Mahaprabhu and His associates, like Sri Svarupa Damodara, Sri Raya Ramananda and Sri Gadadhara Pandita, had all disappeared. This broke his heart, and he therefore changed the destination of his journey and went to Vrndavana. On the way, however, he heard that Srila Rupa Gosvami and Srila Sanatana Gosvami had also disappeared. Present in Vrndavana at the time was Srila Raghunatha dasa Gosvami, residing at Radha-kunda. Srila Raghunatha dasa Gosvami had been in Jagannatha Puri when Sri Caitanya Mahaprabhu and His associates disappeared. At that time he had decided to go to Vrndavana to jump from Govardhana or to jump in the Yamuna, to give up his life. He first tried to die by jumping in the Yamuna, but he saw that there was very little water there because she had been feeling separation from Krsna. Then he thought, "I should go to Govardhana; I will jump from the top of Govardhana and thus give up this life". Srila Rupa and Sanatana Gosvamis were still there at that time, and they consoled him by saying, "If by giving up this life one can have the darsana and service of Sri Sri Radha and Krsna, we would be the first persons to give up our lives. But we know that Sri Krsna is not achieved by this. You should not try to do so; you should do bhajana." He then went to Govardhana to perform his bhajana. His mode of worship was so severe that no one can follow him. It was very, very hard. He ate practically nothing and was always weeping, always chanting, always remembering, and sometimes he was rolling on the bank of Radha-kunda. Later, when he heard that Srila Rupa Gosvami had left this world and entered aprakata-lila (the unmanifest pastimes of Radha and Krsna), he felt unbearable separation. He thought, "I don’t want to live at Radha-kund because it seems like the gaping mouth of a tiger, and Giriraja Govardhana seems like a very large python. Everything in Vraja seems to be void, without life; under these circumstances I cannot remain alive." He expressed his separation by these words in his prayers, and this was the general mood of separation after the disappearance of these great personalities. In the meantime, Srila Narottama Thakura, accompanied by Srila Syamananda Prabhu and Srila Srinivasa Acarya, came to Vrndavana, seeking the shelter and guidance of a Vaisnava. The three of them went to the lotus feet of Srila Jiva Gosvami, who was at that time residing at the Sri Radha-Damodara temple. Srila Jiva Gosvami was very happy to see them. He considered that Lord Krsna and Sri Caitanya Mahaprabhu had arranged for these three young devotees be given classes on all the teachings of Srila Rupa Gosvami, Sri Caitanya Mahaprabhu, Srila Sanatana Gosvami, and the other great acaryas. He was very pleased to have students like them, and he began to teach them sastras like Sat-sandarbha, Brhad-bhagavatamrta with the explanations of Srila Sanatana Gosvami, Brhad-vaisnava-tosani, Hari-bhakti-vilasa, Bhakti-rasamrta-sindu, Ujjavala-nilamani, and many others. The three of them thus very quickly became masters of all the subject matters therein. During this period, Srila Jiva Gosvami was accepted by the entire Vaisnava community as the “Vaisnava king”, the topmost Vaisnava, of three mandalas: Sri Navadvipa Mandala, Sri Vraja Mandala, and Sri Ksetra Mandala (Jagannatha Ksetra Mandala). He established the Visva Vaisnava Raja Sabha. “Visva” means world and “Vaisnava-raja” means pure devotees. He has established Visva Vaisnava Raja Sabha for the whole world, so that any person in any part of the world can come to that spiritual institution, to inquire from pure devotees and to read and study Vaisnava philosophy. Srila Jiva Gosvami was the second president of that society, Srila Rupa Gosvami having been the first, and that society still exists today under different nomenclatures. Sat-Sandarbha is the scripture of Srila Jiva Gosvami. It is an exceptional book regarding Vaisnava philosophy and the culture and principles of Vaisnava etiquette and procedures. The thoughts of Srila Jiva Gosvami in Sat-Sandarbha appear in Sri Caitanya-caritamrta and all other Gaudiya Vaisnava literatures. Sat-Sandarbha came first, and after that Sri Caitanya-caritamrta. All its essence has been taken from Sat-Sandarbha. At that time, only those given the consent and authority of Srila Jiva Gosvami were considered learned and qualified Vaisnavas. On this basis, one would be accepted as a Vaisnava by the entire society of Gaudiya Vaisnavas in the three places: Navadvipa, Jagannath Puri and Vrndavana. Vaisnavas from every part of India used to come to Srila Jiva Gosvami to study the sastras under his guidance. Although Srila Narottama dasa Thakura, Srila Srinivasa acarya and Sri Syamananda Prabhu were not his initiated disciples, Jiva Gosvami adopted them and became their siksa-guru, giving them all siddhanta. He taught them Srimad Bhagavatam, Sat-Sandarbha, all the books of Srila Rupa Gosvami with an emphasis on Sri Bhakti-rasamrta-sindhu and Sri Ujjvala-nilamani, the books of Srila Sanatana Gosvami like Srimad Brhad-Bhagavatamrta, and all the other books of Gaudiya Vaisnavism. Although these three devotees had their own diksa gurus, they held greater respect for Srila Jiva Gosvami. If the siksa-guru is fully qualified, he should be respected as much as Krsna, and if diksa-guru is similarly qualified, he should be also treated like that, as a manifestation of Lord Krsna. If both are qualified, both should be given equal respect and regarded as Krsna’s manifestations. Siksa-guru is not inferior to diksa-guru, and in some cases he is superior to diksa-guru, according to qualification. Srila Jiva Gosvami never made any formal disciple. He never gave anustanika-diksa (fire sacrifice); he gave only Krsna-siddhanta, and this is more important than the fire sacrifice and other rituals. Srila Sanatana Gosvami never initiated any disciples and Srila Rupa Gosvami only initiated one ø Srila Jiva Gosvami ø but all the Vaisnavas of the world consider them to be even greater than both diksa and siksa-gurus. Do you treat Srila Sanatana Gosvami and Srila Rupa Gosvami as Guru? You should; they are siksa-gurus and are nearer to Krsna. Every day we say the prayer, "Vande ‘ham sri guru sri jutah padakamala…sri rupam sagrajatam…" Therein the word "sagrajatam" means elder brother. Sanatana Gosvami is the elder brother of Rupa Gosvami. You must all utter this prayer daily ø each morning. This is a very good prayer by Srila Krsna dasa Kaviraja Gosvami, as all other prayers are included within it. All Gurus and Vaisnavas are included; the six Gosvamis are there, all the associates of Sriman Mahaprabhu headed by Lord Nityananda and Sri Advaita Acarya are there, all the associate sakhis of Srimati Radhika are there like Srimati Lalita and Visakha devis, and all the manjaris headed by Sri Rupa Manjari are there. It is a very good pranama ø everything is in one mantra. Imparting everything he knew to those three Vaisnavas, Srila Jiva Gosvami told them that although he had accepted them as more than disciples, they would have to take diksa from others. Syamananda Prabhu was already initiated by Hrdaya Caitanya Gosvami of Kalna, but Srila Narottama dasa Thakura and Srinivasa Acarya were not yet initiated. Jiva Gosvami ordered Srinivasa Acarya to be initiated by Srila Gopala Batta Gosvami, and he instructed the three to treat all qualified Vaisnavas as guru. After his teaching to Srila Narottama Thakura was completed, he directed him, “You should go to Srila Lokanatha dasa Gosvami and try to make him your diksa guru.” The Thakura said, "I have been given everything by you and I have accepted you as my guru. I don’t believe there is anyone in all of Vraja who is as qualified as you. You are akincana, niskincana (without any material desires), and a parama-tattva-rasika Vaisnava (one who has realized all established truths and is tasting all devotional mellows). I want to be initiated by you". He denied the request, considering that he was not qualified for this. He directed him to go to Srila Lokanatha Gosvami.He replied, “I am your Guru, but you should go to him.” Srila Lokanatha Gosvami was an associate of Sri Caitanya Mahaprabhu. He had come to Vrndavana with Srila Bhugarbha Gosvami to do bhajana. He had requested Srila Krsnadasa Kaviraja Gosvami not to write anything about him in Sri Caitanya-caritamrta, and Srila Krsnadas Kaviraja followed his instruction. He was an akincana niskincana Vaisnava (having nothing but Sri Krsna as his own). He had no paise and no home. He had nothing to claim as his own. He made up his mind not to make disciples, lest his mind be diverted towards them. He considered, “So many disciples will come and say, ‘I will perform service and I will prepare everything for you.’ They will do biksa (collect donations) and give money to Gurudeva and then praise will come and I will be diverted from Krsna.” He made up his mind, “I will not make any disciples, but if anyone comes to me I will give them krsna-katha.” Narottama dasa Thakura was so akincana that when so requested by Srila Jiva Gosvami, he approached Srila Lokanatha Gosvami, fell flat at his lotus feet and prayed, "Please initiate me. I am not qualified, yet I want your initiation." Lokanatha dasa Gosvami asked, "Who are you? He replied, "I am a Bengali." Lokanath asked again, "Who are you?" Narottama dasa replied, "I am the son of a king." Lokanatha dasa asked, "Do you have any brother?" Narottama dasa said, "No, I alone am the son of my father." Lokanatha dasa Gosvami replied, "You are a prince, you are very learned and very beautiful, you are now a young boy, and you are the only son of your father. I will never accept you as my disciple. Go to someone else."

Looks like you haven't read post #3 presented by Nrsinghadev. The answers to your initial questions are all there.

Indulekha Indulekha is the sixth of the varistha gopis. She has a tan complexion and wears garments the color of a pomegranate flower. She is three days younger than Srimati Radharani. Her parents are Sagara and Vela-devi and her husband is Durbala . She is contrary and hot-tempered by nature. Noble Indulekha is learned in the science and mantras of the Naga-sastra, which describes various methods of charming snakes. She is also learned in the Samudraka-sastra, which describes the science of palmistry. She is expert at stringing various kinds of wonderful necklaces, decorating the teeth with red substances, gemology and weaving various kinds of cloth. In her hand she carries the auspicious messages of the divine couple. In this way she creates the good fortune of Radha and Krsna by creating Their mutual love and attraction. The group of gopis headed by Tungabhadra-devi are the friends and neighours of Indulekha. Among these gopis is a group, headed by Palindhika-devi , which acts as messengers for the divine couple. Indulekha-devi is fully aware of the confidential secrets of the divine couple. Some of her friends are engaged in providing ornaments for the divine couple, others provide exquisite garments and others guard the divine couple's treasury. Indulekha-devi is thus the leader of all the gopis engaged in these services in the various parts of Vrndavana. (SSRKGD) On the southeastern petal of Madana-sukhada Kunja lies the golden-colored Purnendu Kunja, where Sri Indulekha lives. She has a lemon-yellow complexion and wears a dress that is radiant like a pomegranate flower. She has a deep love for Sri Krsna and possesses the prosita-bhartrka-bhava. She often serves Krsna by bringing Him nectar-like delicious meals. Her age is 14 years, 2 months and 10 1/2 days. She is vama-prakhara and her principal seva is fanning with a camara. Her home is in Yavata, her father’s name is Sagara , her mother’s Vela and her husband’s Durbala . In gaura-lila she appears as Vasu Ramananda. In Sri I ndulekha’s yutha the chief gopis are Tungabhadra, Citralekha, Surangi, Rangavatika, Mangala, Suvicitrangi, Modini and Madana. (SGGSP)

Once in Badger, CA Srila Narayana Maharaja was telling everyone to chant at least 16 rounds and kept saying, "why not chant more"? Then he looked very stern and said, "and rounds chanted while driving don't count"!

The Appearance Day Of Sri Nityananda Prabhu <hr> <table align="right" border="0" cellpadding="0" cellspacing="0" width="110"> <tbody><tr> <td align="center"> Lord Nityananda </td> </tr> </tbody></table> Cessnock, Australia Feb. 25, 2002 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja <hr> [There were about 200 devotees from Australia and other parts of the world gathered in Cessnok, Australia to observe Sri Nityananda Prabhu's Appearance Day celebration. Srila Narayana Maharaja also came to the temple because of the festival, otherwise he usually spent his mornings dictating his translation and commentary of Srila Rupa Gosvami's Sri Ujjvala Nilamani.] [Devotees sing the bhajana, 'Nitai Guna Mani Amara'] [srila Narayana Maharaja:] What is the meaning of abaddha karuna-sindhu nitai katiya muhan? [Premananda dasa:] Nityananda Prabhu has broken open the storehouse of love of God and He's freely distributing it everywhere. [srila Narayana Maharaja:] Very good. [sripad Asrama Maharaja:] The ocean of mercy was closed, and Lord Nityananda broke it open and made a channel by which this love and mercy could be distributed. [srila Narayana Maharaja:] How? [sripad Asrama Maharaja:] He went from house to house. [srila Narayana Maharaja:] What is the meaning of ghare ghare bule prema? [sripad Asrama Maharaja:] Door to door. [srila Narayana Maharaja:] Who went door to door? [sripad Asrama Maharaja:] Lord Nityananda. [srila Narayana Maharaja:] The meaning is hidden. Prema (love) was going door to door, like a flood. [sripad Madhava Maharaja:] Abaddha karuna-sindhu katiya muhan ghare ghare bule prema-amiyar ban. Sri Caitanya Mahaprabhu brought krsna-prema from Goloka Vrndavana, but there was a dam in the river of that love and the water was blocked. If a dam is somehow or other broken, water will come very forcefully and flood everywhere. Similarly, being causelessly merciful, Nityananda Prabhu broke the dam which was blocking the water. The water of prema then came very quickly, like a flood. During a flood, water will move here and there. There will be no need of making a canal or channel to take water here and there, for it will overflow automatically. Similarly, prema was now moving, here, there and everywhere, like amiyar ban, a flood of nectar [srila Narayana Maharaja:] Nityananda Prabhu broke the blockage, and the ocean of love was then free to come to this world, everywhere, door to door What is that prema? Sacinandana Gaurahari is Himself unnatojjvala prema, and He brought unnatojjvala rasam sva-bhakti-sriyam (service to Srimati Radhika as Her maidservant). Nityananda Prabhu is the embodiment of Caitanya Mahaprabhu's complete mercy. Guru is the condensed mercy of Caitanya Mahaprabhu, and Nityananada Prabhu is the complete and undivided guru-tattva. That mercy was somehow blocked, but He requested Caitanya Mahaprabhu to give His love and affection to everyone. We see this now, everywhere in this universe, and because of this, there will be no Kalki Avatara in this Kali-yuga. In this world, all are suffering with so many problems. We know this, and yet we don't take the shelter of Lord Nityananda. If we will take shelter of Nityananda Prabhu, He will quickly manage everything for us, and then we can be happy. He may sometimes perform a big operation, or He may perform a minor operation; it depends on Him. For example, He performed a big operation on Ramacandra Khan and told him, "Muslims will come and plunder you and your whole dynasty. They will cook meat here, and you will all be destroyed." Sometimes Nityananda Prabhu does minor operations and sometimes He gives His full causeless mercy, without any apparent reason. He performed a minor operation on Sivananda Sena, and He was causelessly merciful to Raghunatha dasa Gosvami. Dasa Gosvami had apparently not rendered any service, but still he received Nityananda Prabhu's mercy. [brajanatha dasa:] What was the dam that blocked the mercy? [srila Narayana Maharaja:] It was 'time'. Krsna wanted to come here as Mahaprabhu and taste love and affection, but when He would come, how He would come, and who would assist Him, was not determined. If anyone chants, Nityananda Prabhu will at once give prema. He went to Jagai and Madai, two bogus persons who would not agree to chant the holy name, and He told them, "You must chant." Jagai and Madhai immediately attacked Him upon hearing His words, but still He gave them krsna-prema. The ocean was blocked – within Caitanya Mahaprabhu – but Nityananda Prabhu broke the dam. He told Mahaprabhu, "Don't kill them. You cannot kill anyone in this incarnation. You are obliged not to kill. You have come to give prema and You have promised to give it, so please fulfill Your promise." Thus, if you take shelter of Nityananda Prabhu, you will be free of all problems very quickly. [Devotee:] You said that if we take shelter of Lord Nityananda, all problems go away. Exactly how does one take shelter of Lord Nityananda? [srila Narayana Maharaja:] In this world we take shelter of Krsna by practicing the six limbs of saranagati, and this also applies to Nityananda Prabhu. We pray, "I have offered my life and everything I possess at Your lotus feet. I have so much faith in You." anukulyasya sankalpa pratikulyasya varjanam raksisyatiti visvaso goptvrtve varanam tata "The six divisions of surrender are: the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Krsna will give protection, the acceptance of the Lord as ones' guardian or master, humility, and full self-surrender." (Hari-bhakti-vilasa) If Krsna is supporting, nourishing and saving us, why worry? All tattvas will come, renunciation will come, and all your misfortune will go away. Suppose you want worldly happiness, considering that worldly paraphernalia, relationships and attachments are good, and thinking, "I should have so much money." What will Nityananda Prabhu do? He will take away all these attachments and give you transcendental love. He knows how you can get this love. He will not act according to your advice; He is not your subordinate. He will not come to you and say, "What should I do for you so that you can be happy?" Rather, He will perform a major operation, or a minor operation, or He may just give you transcendental love and affection. [brajanatha dasa:] We see that sometimes those who present themselves as devotees get wealth and position – perhaps because they chant with aparadha. [srila Narayana Maharaja:] That depends on the devotee. Sometimes wealth and position come by namabhasa or namaparadha, but how did so much opulence come to Yudhisthira Maharaja? It did not come as a result of an offence. Yudhisthira wanted to serve Krsna. He wanted to give inspiration to the whole world, saying, "If you worship Krsna, you will not be a beggar." But the example of Maharaja Yudhisthira is very rare. [Premananda dasa:] Someone told me that later in Kali-yuga people will not recognize Mahaprabhu as God, as Krsna. Is this true? [srila Narayana Maharaja:] No, no. When Caitanya Mahaprabhu comes, (once in thousands of Kali-yugas), there is no Kalki Avatar. So the effect of harinama will continue everywhere, until the end.

No matter what mundane authorities have written, whether it is written Rama or Ram is arbitrary like whether maharaja is spelled like this or like - maharaj.

Srila Bhaktivedanta Narayana Maharaja's Bhagavad Gita: brahmano hi pratisthäham / amrtasyävyayasya ca säsvatasya ca dharmasya / sukhasyaikäntikasya ca aham —I (am); hi— certainly; pratisthä—the shelter; brahmano for that (same) nirvisesa-brahma; ca —and (the shelter); avyayasya— or everlasting; amrtasya —immortality; ca —and; säsvatasya dharmasya— for the eternal dharma; ca— and; sukhasya— for the happiness of prema; eka-antikasya— which is achieved through one-pointed (exclusive) devotion to Me. I alone am the basis of that nirvisesa-brahma and the sole refuge of everlasting immortality, eternal dharma and the transcendental bliss of prema arising from aikäntika-bhakti. SÄRÄRTHA-VARSINI One may raise the question: “How can Your bhaktas attain the state of nirguna-brahma, which is possible only by experiencing oneness with brahma?” In response, Sri Bhagavän speaks this sloka beginning with the word brahmano. “I am indeed the basis (parama-pratisthä) of that brahma and am famous as the supreme basis of everything. Since brahma depends upon Me, I am its shelter, or basis. The word pratisthä (basis) has the same meaning as this in all sruti statements such as annamaya. And furthermore, I am also the basis (pratisthä) of immortality (amrta). Is this amrta heavenly nectar? No! It means imperishable moksa: säsvatasya dharmasya. I am also the basis (parama-pratisthä) of bhakti, the supreme eternal dharma (sanätana-dharma) which is eternally existing both in the practice (sädhana) and perfected (siddha) stages, and I am the prema which is attained by aikäntika-bhakti. Thus, since everything depends on Me, one can attain the platform of brahma (characterised by merging with brahma) by performing My bhajana performed with a desire to attain kaivalya.” Kaivalya here refers to a unique state of spiritual existence devoid of physical and mental activities. While commenting on this sloka, Srila Sridhara Svämé quotes Krsna as saying, “I am the pratisthä (basis) of brahma, which means that I am concentrated brahma. Although the sun is concentrated light, it is known as the shelter of light. In the same way, although I am the form of Krsna (krsna-svarüpa), I am the basis (brahmano hi pratisthäham) of nirvisesa-brahma.” The Visnu Puräna also proves this point. “That Visnu is the shelter (äsraya) of all auspiciousness. He is the shelter of citta (consciousness) as well as of the all-pervading ätmä.” While commenting on this sloka, Sréla Sridhara Svämi also writes that Visnu is the parama-pratisthä (supreme shelter, or basis) of parabrahma, the omniscient ätmä. “As sré Bhagavän says in Gitä, ‘I am the pratisthä (basis) of brahma.’” In Visnu-dharma it is said, “Among prakrti, puruña and brahma, only puruña, Väsudeva, is the Lord. This is the conclusion. ” The same sästra also states, “Just as Acyuta, paratattva Sri Bhagavän, is parabrahma, He is also Paramätmä.” In His pastime of bringing back the sons of the brähmana, Sri Krsna tells Arjuna that parabrahma extends Himself as various manifestations (vibhütis) throughout the entire universe. “O Arjuna, that concentrated effulgence should be considered to be My effulgent svarüpa” (Hari-vamsa Puräna, Visnu-parva 114.11.12). In Brahma-samhitä (5.40) it is also said, “I perform bhajana to that primeval Lord Govinda. Brahma, who is born from His effulgence, divides the unlimited opulence in unlimited brahmändas (universes).” Also in Srimad-Bhägavatam (8.24.38), Bhagavän Matsya told King Satyavrata: “At that time, I will respond to your questions, and by My mercy, My glory, popularly known as parabrahma, will manifest in your heart and you will be able to realise it completely.” Sri Madhusüdana Sarasvati writes in his commentary: “The following doubt may be raised: ‘How can Your bhaktas, having attained to Your bhäva (transcendental nature), become qualified to achieve that state of brahma if You are different from brahma?’ Anticipating this doubt, Sri Bhagavän says: brahmano hi pratisthäham (pratisthä implies ‘I alone am sufficient and complete’). ‘Since I am the basis of brahma, if someone realises Me, then his realisation is sufficient and complete, and the realisation of brahma is also included in that.’” According to the Amara-kosa dictionary, the word paryäpti means the complete Absolute Reality. Srila Madhusüdhana Sarasvati has composed a sloka to establish that brahma is savisesa: parä-krta-mana-dvandvam param brahman naräkrtim saundarya-sära-sarvasvam vande nandätmajam aham I worship the effulgent form of the essence of all beauty, the son of Nanda Mahäräja, the parabrahma who has a human form, and who has put aside the duality of my mind. The three gunas alone create all the anarthas which are obstacles on the path of perfection. This perfection for the jiva is ananya-bhakti, which he can only achieve when he is free from the three gunas. This is what has been explained in this chapter. Thus ends the Bhävänuväda of the Särärtha-Varsini Tikä, by Srila Visvanätha Cakravarti Thäkura, on the Fourteenth Chapter of Srimad Bhagavad-gitä, which gives pleasure to the bhaktas and is accepted by all saintly persons.