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Our Relationship With Balarama Tridandiswami Sri Srimad Bhaktivedanta Narayana Maharaj,

Eulogy of Srila Bhaktivinoda Thakura by Srila Bhaktisiddhanta Saraswati Thakura (The Harmonist, Dec. 1931, vol. XXIX No. 6) It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase... The mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves... Thakura Bhaktivinoda is acknowledged by all his sincere followers as possessing the powers of the pure devotee of Godhead. His words have to be received from the lips of a pure devotee. If his words are listened from the lips of a non-devotee they will certainly deceive. If his works are studied in the light of one's own worldly experience their meaning will refuse to disclose itself to such readers. His works belong to the class of the eternal revealed literature of the world and must be approached for their right understanding through their exposition by the pure devotee. If no help from the pure devotee is sought, the works of Thakura Bhaktivinoda will be grossly misunderstood by their readers. The attentive reader of those works will find that he is always directed to throw himself upon the mercy of the pure devotee if he is not to remain unwarrantably self-satisfied by the deluding results of his wrong method of study. The writings of Thakura Bhaktivinoda are valuable because they demolish all empiric objections against accepting the only method of approaching the Absolute in the right way. They cannot and were never intended to give access to the Absolute without help from the pure devotee of Krishna. They direct the sincere enquirer of the truth, as all the revealed scriptures do, to the pure devotee of Krishna to learn about Him by submitting to listen with an open mind to the transcendental sound appearing on his lips. Before we open any of the books penned by Thakura Bhaktivinoda, we should do well to reflect a little on the attitude which serves as the indispensable prerequisite to approach its study. It is by neglecting to remember this fundamental principle that the empiric pedants find themselves so hopelessly puzzled in their vain endeavor to reconcile the statements of the different texts of the scriptures. The same difficulty is already in process of overtaking many of the so-called followers of Thakura Bhaktivinoda and for the same reason... Those who want to understand the contents of the volumes penned by the piecemeal acquisitive method applicable to deluding knowledge available to the mind on the mundane plane, are bound to be self-deceived. Those who are sincere seekers of the truth are alone eligible to find Him, in and through the proper method of His quest. In order to be put on the track of the Absolute, listening to the words of the pure devotee is absolutely necessary. The spoken word of the Absolute is the Absolute. It is only the Absolute Who can give Himself away to the constituents of His power. The Absolute appears to the listening ear of the conditioned soul in the form of the name on the lips of the sadhu. This is the key to the whole position. The words of Thakura Bhaktivinode direct the empiric pedant to discard his wrong method and inclination on the threshold of the real quest of the Absolute. If the pedant still chooses to carry his errors into the realm of the Absolute Truth he only marches by the deceptive by-path into the regions of darker ignorance by his arrogant study of the scriptures. The method offered by Thakura Bhaktivinoda is identical with the object of the quest. The method is not really grasped except by the grace of the pure devotee. The arguments, indeed, are these. But they can only corroborate, but can never be a substitute for, the word from the living source of the Truth who is no other than the pure devotee of Krishna, the concrete Personal Absolute.

http://allaboutradha.com/ Also from this site:

A Darsana of August, 1992 [Part 3] Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja - Continued

A Darsana of August, 1992 [Part 3] Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

Prabhupada, "Everyone is helping you". Who is "you"? Paramahamsa, and he is hearing this directly from Prabhupada, face to face. Those who read the books of Srila Bhaktivedanta Prabhupada and met him, even, saw him for one second are very fortunate. Those who read his books while he was on the planet but never met him, also that is a good position. Those who read his books when he first departed (and of course never met), a little less, but still good fortune, although those who joined the institution were put through the travails of falling "gurus". The best situation was to read and hear directly from his lotus mouth. But his books are so powerful that those reading for the first time will get much benefit, and some will have the past pious merits and intelligence to seek out good association for bhakti (Krishna Consciousness).

Srila Bhaktivedanta Narayana Maharaja:

Interesting discussion (debate) about whether Kalki avatar comes in the this Kali Yuga that is a Kali Yuga where Sri Caitanya Mahaprabhu comes as with the mood and effugence of Srimati Radhika. This occured almost exactly a year ago: http://www.indiadivine.org/audarya/spiritual-discussions/437243-misconceptions-about-kalki-avatar.html

In tattva Krsna and Narayana or Visnu are one, but by rasa-vicara (consideration on the basis of rasa) they are different. Actually there are three 'vicaras', perspectives, from which to understand the relationship between Krsna and Narayana. Vicara means point of view or consideration. One vicara is called 'tattva-gata-vicara'. This is the viewpoint of conclusive philosophical truth. From this vicara, Krsna and Narayana are non-different. Another is called 'aisvarya-gata vicara'. This is the view point of pastimes in opulence and majesty. The third is madhurya-gata-vicara, the viewpoint of the Lord's pastimes which appear like those of an ordinary human being or nara lila. From the ‘madhurya-gata-vicara’, which is a subdivision of the rasa-vicara, it is ascertained that the pastimes of Vraja Krsna and of Sri Caitanya Mahaprabhu who is Radha and Krsna combined, are the most madhurya or sweet. (In Sri Caitanya Mahaprabhu’s lila or pastimes this sweetness is being distributed widely and freely so it is also know as audarya.) Because the Brahma Samhita is actually a rasa sastra it is ascertaining that Krsna must be the source of Visnu and all His manifestations because the pastimes of Krsna in Vraja and Vrndavana are the sweetest.

<table><tbody><tr><td align="center">Madhya-līlā</td><td class="m" align="center"> Chapter 23: Life's Ultimate Goal — Love of Godhead</td></tr></tbody></table> Bhaktivedanta VedaBase: Śrī Caitanya Caritāmṛta Madhya 23.84-85 līlā premṇā priyādhikyaḿ mādhuryaḿ veṇu-rūpayoḥ ity asādhāraṇaḿ proktaḿ govindasya catuṣṭayam evaḿ guṇāś catur-bhedāś catuḥ-ṣaṣṭir udāhṛtāḥ SYNONYMS līlā — pastimes; premṇā — with transcendental love; priya-ādhikyam — an abundance of highly elevated devotees; mādhuryam — sweetness; veṇu-rūpayoḥ — of the flute and the beauty of Kṛṣṇa; iti — thus; asādhāraṇam — uncommon; proktam — said; govindasya — of Lord Kṛṣṇa; catuṣṭayam — four special features; evam — thus; guṇāḥ — transcendental qualities; catuḥ-bhedāḥ — having four divisions; catuḥ-ṣaṣṭiḥ — sixty-four; udāhṛtāḥ — declared. TRANSLATION "'Above Nārāyaṇa, Kṛṣṇa has four specific transcendental qualities — His wonderful pastimes, an abundance of wonderful associates who are very dear to Him [like the gopīs], His wonderful beauty and the wonderful vibration of His flute. Lord Kṛṣṇa is more exalted than ordinary living beings and demigods like Lord Śiva. He is even more exalted than His personal expansion Nārāyaṇa. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full.'

http://bvml.org/SBTP/JD/index.html#1 From Jaiva dharma by Srila Bhaktivinoda Thakur, quoting Bhakti Rasmrta Sindhu by Srila Rupa Goswami,

Bhagavat Prabhu (direct disciple of Srila Bhaktivedanta Swami Prabhupada),

http://www.purebhakti.com/lectures/lecture19930902.shtml (From a lecture given at Krsna-Balarama Mandira, Vrndavana, India September 2 1993) Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja Conclusive Statements Regarding Controversies: Some Vrajavasis hold an opinion that Baladeva appeared after Krsna. They say that Krsna appeared on astami, the 8th moon day, and Baladeva appeared after Krsna on catra, the following 6th moon day. However, Srila Jiva Gosvami, Srila Sanatana Gosvami, Srila Rupa Gosvami, and all our Gosvamis don't agree on this point. They explain that if Baladeva appears on the following 6th moon day, then Krsna will be older than Baladeva Prabhu by several days. Or, if Baladeva came the year before, then He will be almost one year older than Krsna. Therefore, Jiva Gosvami states in his Vaisnava Tosani that, according to Srimad Bhagavatam, Krsna and Baladeva were both named by Gargacarya on the same day, they were crawling at the same time, their annaprasana, mahaprasada-taking ceremony of any new child, was performed on the same day, and all their developments took place at the same time. When Krsna took birth in Gokula and Baladeva first saw Him, that was the first time Baladeva had opened His eyes. When Mother Yasoda and Rohini Ma placed Them both on the same hanging swing, they were very much pleased to see each other. Some say that Baladeva Prabhu and Krsna took birth in Mathura, but this understanding belongs to ordinary persons, not rasika and tattva-jnana bhaktas. They have a different opinion. In Srimad Bhagavatam and Hari-vamsa it is stated that Devaki is another name for Yasoda. This is written in so many Puranas, and especially in Hari- vamsa. There was no birth in Mathura. Krsna appeared there as Visnu, as Parambrahma, as a youth of sixteen years. In Mathura He appeared in the form of Vasudeva. He was four-handed and was holding His sanka, gada, cakra, and padma. He had long, wavy hair. He wore sarana makuta, a golden crown, and He was adorned with golden ornaments. Bhagavan never takes birth. But Krsna is not only Bhagavan; He is Svayam Bhagavan. Srila Visvanatha Cakravarti Thakura has written a sloka that reveals the opinion of Sri Caitanya Mahaprabhu: "Aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavana." First of all, Krsna is Vrajendra-nandana, the son of Nanda Maharaja, and He is aradhya, the supreme worshipable Deity. Tad-dhama vrndavanam. His abode, Vrndavana, is equally worshipable. Lord Sri Krsna and His abode, Vrndavana, are equally worshipable. This is the idea of Caitanya Mahaprabhu. Krsna is not the son of Vasudeva and Devaki. He is only the son of Yasoda and Nanda Baba. Vrajesa-tanayas means Nanda Baba. Our aradhyadeva is Krsna, and He took birth in Gokula. Just as Krsna took birth in Gokula, so Baladeva Prabhu also takes birth, only in Gokula. He comes from the womb of Devaki in part, but 'in whole' He comes from the womb of Rohini, in Gokula. Rohini devi was one of Vasudeva's many wives in Mathura. In Gopala Campu it is stated that when Vasudeva and Devaki were put in Kamsa's jail, she used to go from time to time to visit and serve them there. On one visit she became pregnant, and Devaki also conceived a child at that time. The mula, original and complete, Balarama entered her womb, and His plenary portion was in the womb of Devaki. After two or three months, in order to protect Rohini from the atrocities of Kamsa, Vasudev sent her to Vrndavana to live in the home of Nanda Baba and Yasoda. Yogamaya had inspired him to do so. After Baladeva's plenary expansion had been in Devaki's womb for six months, Yogamaya took Him from her womb to Gokula, where she put Him in Rohini's womb, and both the plenary portion and original Balarama merged there. It appeared, and everyone thought, that Devaki had a miscarriage, but actually that plenary portion had been transferred to Rohini's womb. As a magnet attracts iron, so the original Baladeva attracted His own expansion. Eight months later, Rohini begot her son, and therefore, all in all, Sri Baladeva had been in her womb for fourteen months.) When Krsna appeared as Vasudeva, His four-handed plenary expansion in Mathura, Vasudev and Devaki prayed to Him, "Please appear as a very little boy, and then we can try to save You from Kamsa." At that time Krsna, who had just taken birth from the womb of Yasoda, at once came to Mathura and took chatur-buja (four-handed) Krsna in Him and both mixed. Vasudev took this baby Krsna to Gokula, left Him there, and took Yogamaya [Krsna sister, who had also just taken birth from Yasoda's womb along with Him]. Similarly, we should know that Rohini's son Baladeva Prabhu's plenary expansion was present in the womb of Devaki, and by the arrangement of Yogamaya, was carried to Gokula. Both 'mixed together' there, as Rohini-nandana. Balarama always thought, and He was in the mood, that His father was Nanda Baba -- not Vasudev Maharaja. He never thought, "I am the son of Devaki and Vasudeva." Mula Sankarsana is Baladeva in Dvaraka or Mathura. Baladeva in Gokula or Vraja is not Mula-Sankarsana; He is something different. In tattva they are both one, but by rasa-vicara, consideration on the basis of rasa, They are not one. When Krsna appeared in Mathura He was not the original Krsna, but Vasudev-nandana. Similarly, when Baladeva appeared in Mathura, He was not Rohini-nandana, but rather Mula-Sankarsana. In both Dvaraka and Mathura He is Mula-Sankarsana, a partial manifestation of Baladeva Prabhu. From Him, Maha-Sankarsana in Vaikuntha is expanded, and from Him, Karanadakasayi Visnu comes. From Karanadakasayi Visnu, Garbodakasayi comes, and from Garbodakasayi comes Khirodakasayi Visnu. The last part of Maha Sankarsana is Khirodakasayi Visnu, as Ananta Sesa. All these expansions have the mood to serve Krsna, and they are serving Him. Baladeva and Krsna Are the Same There is no difference between Krsna and Baladeva. Krsna is Svayam-rupa, and Baladeva Prabhu is also like that -- but still He is Krsna's prakash or manifestation. There is only some difference in color and paraphernalia. Baladeva never carries His hala and mussala, plow and club, in Vraja; and Krsna also never carries any weapon there. He only carries His vamsi, and Baladeva Prabhu carries only His sringar (buffalo horn). Sometimes Baladeva also carries a vamsi, but the vamsi is not prominent. Krsna also carries a sringar, but the vamsi is prominent for Him. By that vamsi He performs rasa-lila and all similar pastimes. Baladeva does not keep a plough or club because there is no use for them in Vraja, where all His lilas are madhura, sweet. He is not married in Vraja, and Krsna is also not married there -- openly. They only engage in Their sweet lilas there. In Dvaraka however, it is Vasudev-nandana and Devaki-nandana who appear. 'Vrndavana parityaja na padam ekam gacchati.' It is not only the part of Krsna, but also the part of Baladeva Prabhu, who go there. Baladeva Prabhu also never leaves Vrndavana. He always lives in Vrndavana. (Someone may say that Baladeva was in the womb of Rohini in Mathura, and at that time, therefore, He was out of Vrndavana. But this is not true. Rohini is a visuddha Vrajavasi. She is always in the consciousness that, "I am a Vrajavasi." Even when Nanda Baba and the cowherd boys went to Mathura with Krsna, they were still in Vrndavana because their consciousness was such. Yogamaya Paurnamasi apparently lived in Ujjain before moving to Vrndavana, but actually she is an eternal visuddha Vrajavasi. Rohini apparently came from Mathura, but she is also an eternal visuddha Vrajavasi. Therefore, when Rohini-nandana Baladeva appeared in her womb, He was in Vrndavana.)

Generally I agree with this, It just seems that there should be more explanation or detail such as in this lecture excerpt from Srila Narayana Maharaja, Although Srila Swami Maharaja actually came to this world as a representative of our guru-parampara, some people want him to be the only guru. They want that there be only one guru – for the past, present and future. They want to deny our guru-parampara. This is very bad; we should not try to do this. Rather, we should know what is guru-tattva. Guru means "heavy," more so than anyone else in this world – even more so than Krsna Himself. Sometimes Krsna may come to that guru and take his foot dust; it may be so. It is written in Sri Gita-Govinda by Srila Jayadeva Gosvami that Krsna said to Srimati Radhika, "Dehi pada-pallavam udharam – Please be merciful and place Your lotus feet on My head. Be pleased with Me." Krsna sometimes also says this to the gopis who serve Srimati Radhika more so than they serve Him. He may pray to them, "Please place your footdust on My head," This is guru-tattva. In other words, all the pure gurus in the disciplic line of Srila Rupa Gosvami, in their spiritually perfected forms, are gopi maidservants of Srimati Radhika. The subject of guru-tattva is the essence of all of our bhakti literature. This subject is very heavy, and therefore you should hear it with the core of your hearts. We can only worship Krsna after we have worshipped guru. All of us in this world have turned away from Krsna. Whether you accept it or not, it is true. Although we are greatly suffering, we do not realize it. Why not? We have drunk such a large quantity of the alcohol of maya that we have become completely mad; and in this madness we think ourselves very happy. You should know that one day you will have to give up your bodies and all that you have collected in this world. One day you will surely have to be old. Old age is very eagerly waiting to embrace you, and none of you will be able to escape it. A devotee of the caliber of Sri Narada Muni can escape this maya and its presentation of old age, but you are not like Narada Muni. You will have to suffer if you are not careful. It is stated in the Vedas: yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah (Svetasvatara Upanisad 6.23) ["Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."] The instruction has been given since ancient times: "Be careful." Yasya deve para bhakti. Those who are suffering and who want to be happy in this world and in the next, especially those living in the present age of quarrel and hypocrisy called kali-yuga, should serve Krsna, the Supreme Lord. And, not less than Him, such persons must serve the bona fide gurudeva. Here in this verse the word para-bhakti has been used, and we should therefore know the meaning of bhakti: anyabhilasita sunyam jnana-karmady anavrtam anukulyena krsnanu silanam bhaktir uttama (Bhakti-rasamrta-sindhu 1.1.11) ["The cultivation of activities which are meant exclusively for the pleasure of Sri Krsna, or in other words the uninterrupted flow of service to Sri Krsna, performed through all endeavors of the body, mind and speech, and through the expression of various spiritual sentiments (bhavas), which is not covered by jnana and karma, and which is devoid of all desires other than the aspiration to bring happiness to Sri Krsna is called uttama-bhakti, pure devotional service."] Para-bhakti is the continuous, uninterrupted flow of the activities performed by our body, mind, words and moods (bhavas), which are executed only for the benefit of Krsna. Such activities are not disturbed or covered by jnana (mental speculation or knowledge leading to impersonal liberation) and karma (the desire to enjoy the fruits of one's activities), and it is performed under the guidance of guru-tattva. If there is a lack of the above symptoms in a devotee's activities but bhakti is there to a small degree, we can still call it bhakti – but not para-bhakti. The Vedas tell us that para-bhakti is certainly to be applied to Krsna, but first it must be applied to guru. If one has no guru, all his devotional activities will be like zero; only worldly fruits will come. If one thinks, "I am already chanting, remembering, and performing arcana (regulative worship of the deity)", but he is not truly initiated by a bona fide guru, the fruit of his activities will only be worldly. Intoxicated by sense enjoyment such a person may think himself happy, but he will not actually be happy.It is therefore stated in sastra: brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija (Caitanya-caritamrta Madhya 19.151) ["According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Krsna. By the mercy of both Krsna and the spiritual master, such a person receives the seed of the creeper of devotional service."]

THE REAL REASON (Mathura, India, October 5, 2000) Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja Yesterday I explained the reasons why Krishna left Vraja and did not return after killing Kamsa; and why He did not even visit there from time to time. I explained why He did not bring the Vrajavasis to Mathura, as He had previously brought the Mathuravasis to Dvaraka-in a moment-during the night. You should know all this first, and then you will be able to taste why Krishna wanted to pacify the gopis, what Uddhava did in relation to the gopis, and what he realized. There are so many reasons why Krishna left Vraja, but they are not the real reasons. First I will try to reconcile the other reasons, and then I will tell you why He really left. If Krishna wants to go to another place without Devaki and Vasudeva's permission, He cannot go. Though they do not want Krishna to leave them, they will allow Him to go to places like Mithila and Janakapura. They know that after completing His 'job' He will return. Vrindavana, on the other hand, is rasamayi-bhumi. He would go there only to relish rasa. There is no time there, and He can sing there for many lives. That 'job' will never be finished. Krishna's and Balarama's hearts melt with a desire to go to Vrindavana. They are ready to go-but They do not. If without permission Krishna leaves for Vrindavana, Vasudeva and Devaki would weep day and night. They would think that so many of their sons were killed by Kamsa, and now another Kamsa has come, in the form of Nanda Baba, and taken away their dearest son. Nanda and Yasoda will weep that, "There will be no welfare for my son," and Devaki and Vasudeva will weep because they want Krishna in Mathura. Nanda and Yasoda only want Krishna's happiness and welfare, and Vasudeva and Devaki see towards their own happiness. Another point is that it may be possible for Krishna to go without telling anyone. He could go secretly-for a moment or for a day. He could go and meet all the Vrajabasis, and after consoling them He could return. Can this be? No, it cannot. A small lamp can be extinguished by a small wind, but a great fire will get larger by that same small wind. The Vrajabasis are like a great fire, and therefore their separation will only increase if Krishna would visit. The fire in the hearts of the gopis and other Vrajabasis is unlimited. If Krishna comes for one day, He would be burned in this fire. Therefore He could not go. One solution is that Krishna bring all the Vrajabasis-the cows, gopis, and gopas-to Mathura. He is capable, but at the same time this can never be done. There would be an incompatibility due to different abhimanas. In Mathura Krishna is a ksatriya. He wears no peacock feather, He carries no flute, and He is like a raja-kumara prince. In Vrindavana He has a gopa's vesa and avesa, dress and mood. In Mathura He is para-devata, and therefore all worship Him. In Vrindavana, on the other hand, He is the servant of all. All the Yadus take His foot dust on their heads, but all the cowherd boys will jump on His shoulders and make Him their horse. Devaki fears to accept obeisances from Him, but Yasoda will bind His hands and say, "I'll not take you in my lap. Stay far away from me." In Mathura, Vasudeva offers stavas and stutis, prayers in His glory, but Nanda Baba will order Him to bring his shoes, and Krishna will carry those shoes on His head. Nanda Baba will give Him his remnants to eat, but in Mathura no one would dare to do so. In Mathura He will sit on a palatial throne, and in Vraja He will go cow-herding. There is a conflict between the moods of aisvarya and madhurya. In the mood of madhurya, especially Radharani will order Him to decorate and paint Her feet. He will put Her feet on His head, as a stamp, and He will say, "I am the certified, stamped dasa of Radhika." A flower on a tree has a very beautiful fragrance. When it is taken off the tree, however, it withers, loses its fragrance, and soon it becomes rotten. It is doomed. If the Vrajabasis would come to Mathura and see Krishna sitting on a throne, they would be doomed. He would not be able to go to the lap of Mother Yasoda, and He would not be able to freely play with the cowherd boys. All will be doomed. This situation is called rasa-dusta, an incompatible mixing or overlapping of mellows-clash of mellows. What will the gopis do in Mathura? Will they make yogurt? To whose lap will Krishna go? With whom will He sleep at night? Not even a bird of Vrindavana will go to Mathura-not even a mosquito. They will die, but they will not go there. Srila Visvanatha Cakravarti Thakura has explained why Krishna left. It was not because Akrura came. Once day, at Prema Sarovara, which is in between Varsana and Nandagaon, Krishna was sitting with Srimati Radhika, Lalita, Visakha, and all the gopis. Because Radharani's lotus feet are very fragrant and soft, a bumble bee thought they were a lotus and wanted to enter them, Radharani became fearful. Although She kept pushing the bee away, the bee became more and more attracted, due to the sweet fragrance. Krishna gave indication to Madhumangala to take the bee away. Madhumangala chased away the bee with a stick, and returned in a mood of victory. He said, "I took away Madhusudana and he will never return." In Hindi the word madhusudana means bumble bee and also Krishna. The bee likes to enjoy the honey of the lotus, and Krishna enjoys the honey of the gopis' love. The highest stage of love is madanakya mahabhava. Although She was in the midst of meeting with Krishna, She thought that He was gone. She therefore adopted a mood of separation and fainted. When She regained Her consciousness she cried, "Where is Madhusudana?" Krishna was unable to pacify Her. He realized that this was the highest manifestation of mahabhava. It was so deep that even in meeting the separation mood was there-in the extreme stage. This stage is only present in Radharani. Even Krishna is not able to adopt it, and therefore, in order to taste this highest taste, He had to come as Sri Caitanya Mahaprabhu. We do not have even sraddha. We will leave our gurudeva without a second thought. We leave for petty reasons. We do not know who he is-that he has been sent by Krishna, so that we can go to Krishna. Krishna is realized only by the mercy of gurudeva. We do not have one percent of sraddha, however, and therefore we cannot realize this. Krishna never wants to leave Radharani. He thinks, "I will pacify Her by taking this harsh step. When she is separated from me, due to Her madanakhya mahabhava She will feel that she is meeting with Me." When She sees a tamal tree She runs to embrace it, thinking that it is Krishna Himself. Thinking Him present, She will cook for Him and decorate Herself for Him. Then Her separation will be pacified to some extent. Krishna therefore decided to leave. He was afraid that again she would feel that separation, and that will be a disturbance to His own heart. 'Evam vrttam sva priya nama krtya.' In Navadvipa, Srivasa Pandita entered the classroom of Devananda Pandita, where he was singing, "barharpidam nata vapuh." Hearing this description of Krishna in the forest of Vrindavana, Srivasa Pandita cried, "Ha Krishna," and fainted. We see in Srimad Bhagavatam that when a very high class of devotee chants Krishna's names, he rolls on the ground, weeping, weeping, weeping, and weeping bitter tears. His heart is melting, and sometimes he laughs as if he is meeting with Krishna. All these conditions come to such a devotee, but we cannot realize any of it because we have no love and we do not try for it. You can realize this if you have bhava. So, under the guidance of Srila Rupa Gosvami, Srila Visvanatha Cakravarti Thakura is explaining all this. Our prayer is that some day all these thoughts will touch our hearts.

Srila Bhaktivedanta Narayana Maharaja:

A MORNING WALK CONVERSATION Alachua, Florida USA, May 27, 2001 Srila Narayana Maharaja: As you like. According to your stage. But why not do other things? Sadhana bhajan, loud kirtana? Why do you want to jump? Devotee: We have to do everything. Srila Narayana Maharaja: Not everything. If you jump you will fall down. Do your practices from the beginning. Anartha nivrti. You should try to take what is favorable to the process -- very strongly. And give up unfavorable things very strictly. Try first to control krodha-vegam, jihva-vegam, and udaropastha-vegam. You should try to do this.

Srila Narayana Maharaja Badger, California May 20, 2004,

Rupanuga and Raganuga Mathura, India: October 12, 1996 Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja There is a difference between rupanuga [*Endnote 1] and raganuga [*Endnote 2]. Those who are in this world and serve Sri Sri Radha-Krsna on the path of raga (loving attachment), following in the footsteps of the ragatmika-bhaktas who are described by Srila Rupa Gosvami in Sri Bhakti-rasamrta-sindhu and Sri Ujjvala-nilamani, all are raganuga. This applies to those devotees who have some greed for vraja-bhakti and are actually following the process to attain it. Still, it may be that they are not rupanuga, but raganuga. Sri Jayadeva Gosvami was not rupanuga, but raganuga. Sri Bilvamangala Thakura was truly raganuga, but not rupanuga. Sri Svarupa Damodara and Sri Raya Ramananda were not rupanuga, although they were in the intimate association of Srila Rupa Gosvami. They are Lalita devi and Visakha devi themselves, so they are in a different category of eternal associates of Sri Sri Radha and Krsna. They are not rupanuga. Those who follow Srila Rupa Gosvami’s Bhakti-rasamrta-sindhu and are under the guidance of Krsna’s cowherd friends (sakhas), like Subala, Sridama and all others, and who want to serve Lord Krsna like the sakhas – will not be called rupanuga. They will be called raganuga. Lalita and Visakha and Yasoda-maiya are neither raganuga nor rupanuga. They are not “anuga”, followers. Those who are siddha, perfect, liberated associates, and are serving Radha and Krsna in Vrndavana are called ragatmika [*Endnote 3]. Those who want to serve Lord Krsna like them are called sadhakas (practitioners). Thus following raga-marga (the path of raga) they are raganuga. If one follows this path, inwardly mediating, “How can I serve Lord Krsna like Mother Yasoda or Nanda Baba?” he will be called raganuga, not rupanuga. Srila Rupa Gosvami has explained the glory of all these relationships in Bhakti-rasamrta-sindhu. Still, they will not be called rupanuga. Those who are truly raganuga and follow the manner and mood in which Sri Rupa Manjari serves Radha and Krsna – those who, in their constitutional form, are in the same mood as Sri Rupa Manjari, and who are in the same mood and perform the same devotional activities as Srila Rupa Gosvami at the time of practice – only they are called rupanuga. Rupanuga is the following of the way in which Sri Rupa Manjari serves both Radha and Krsna – being more inclined towards Srimati Radhika – happy in the happiness of Srimati Radhika and suffering like Her when She suffers. A person who follows in such a way can be called rupanuga. Parama-pujyapada Srila Svami Maharaja has come especially to give this – rupanuga-bhakti. He did not come only to give raganuga-bhakti, nor did he come only to give vaidhi-bhakti. He could not give this to his general disciples at that time, however, because most of them were not in the stage to understand. Even now I am endeavoring with great labor to make you understand, but still only a few are trying to understand. About 25 years ago, when Srila Svami Maharaja went to America to preach, how could he openly preach this topic? There was practically no one qualified to understand – and thus he was mostly engaged in cutting jungles. The entire disciplic-succession of our Gaudiya mission is rupanuga. The sampradaya of Srila Nimbarkacarya is raganuga, but of Dvaraka – of Satyabhama and Rukmini. His followers are not like Srila Rupa Gosvami. Only the acaryas coming in the line of Sri Caitanya Mahaprabhu are rupanuga. Srila Svami Maharaja came to give what is already in each soul. krti-sadhya bhavet sadhya- bhava sa sadhanabhidha nitya-siddhasya bhavasya prakatyam hrdi sadhyata [“When transcendental devotional service, by which love for Krsna is attained, is executed by the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.”] The soul is perfect in itself. The soul’s relation with Krsna, its name, qualities and all specialities, are already present within. This perfection is not brought from outside. Unfortunately maya covers it, but Sri Guru removes that maya and then everything manifests automatically. This pure prema will not come by any efforts or any sadhana. What is there will come out; no new thing will come. No type of association can change what is already in the soul. What is in your soul will manifest by sravana (hearing), kirtana (chanting) and smarana (remembering). Whatever rasa is in the soul will manifest. If it is dasya-rasa, then dasya-rasa will manifest. It is a fact that if someone is in madhurya-rasa, he will have only a little taste for dasya or sakhya-rasa. This will automatically come – it will come when our anarthas will disappear. It is sometimes misunderstood that Srila Svami Maharaja was only in sakhya-rasa, and that he cannot give madhurya-rasa. This is not a fact. He came only for spreading the same mission to the world that was brought by Srila Rupa Gosvami. He has not come only to give vaidhi-bhakti.* [see Endnote 4] We will have to perform vaidhi-bhakti, of course, and by this, bhakti will manage everything. Bhakti is not only a quality – she is not nirvisesa, impersonal. She is a person. Krsna is controlled by prema-bhakti. Krsna, and Srimati Radhika, and all Their associates, are controlled by bhakti. Bhakti can make Radha dance, Krsna dance, the gopis dance, and bhakti herself dance. She makes all dance. * Endnotes: On Rupanuga: 1. It is not that Srila Bhaktivedanta Svami Prabhupada has discovered something new, and that we are "Prabhupadanugas". It is not that Rupa Gosvami’s followers are Rupanuga Vaisnavas and Srila Prabhupada’s followers are Prabhupadanuga. All our acaryas have told us to follow the Rupanuga Vaisnavas – but who are Rupanuga? Sri Caitanya Mahaprabhu first of all inspired all spiritual truths in Srila Rupa Gosvami's heart, as well as all knowledge of the Vedas, Upanisads and all other scriptures. Then, by the Lord´s mercy, Srila Rupa Gosvami knew His heart: sri-caitanya-mano-'bhistam sthapitam yena bhu-tale svayam rupah kada mahyam dadati sva-padantikam [“When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?"] By the mercy of Sri Caitanya Mahaprabhu, Srila Rupa Gosvami manifested, or wrote, so many books, such as Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nilamani and Sri Upadesamrta. He explained everything about Vraja-bhakti in Sri Ujjvala-nilamani and Sri Bhakti-rasamrta-sindhu. He wrote Sri Ujjvala-nilamani especially to give vraja-prema and vraja-bhakti. He explained in Bhakti-rasamtra-sindhu that bhakti can be experienced by five moods and five kinds of services; santa, dasya, sakhya, vatsalya and madhurya. Among them, three are prominent – sakya, vatsalya and madhurya. The mood of the Vrajabasis is vraja-bhakti; especially, the mood of the gopis is madhurya-rasa in vraja-bhakti; and especially, the mood of Srimati Radhika is the highest emblem of vraja-bhakti. Srila Rupa Gosvami explained, "There are two processes of practical devotional service. One is regulative devotional service, and the other is spontaneous devotional service." (Caitanya-caritamrta Madhya-lila 22.108)] Those who follow the path of raganuga in any rasa other than manjari-bhava in madhurya-rasa are rupanuga, but not so much – partly, very partly. In fact, it can also be said that they are not rupanuga. (Srila Narayana Maharaja’s lecture of May 18, 2004; Badger, California)] 2. “Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Srila Rapa Gosvami, one can become a rupanuga devotee.” (Purport Sri Caitanya-caritamrta Madhya-lila 19.132) 3. "We Gaudiya Vaisnavas are known as Rupanuga. Rupanuga means the followers of Rupa Gosvami. Why should we become followers of Rupa Gosvami? Because sri-caitanya-mano 'bhistam sthapitam yena bhu-tale. He wanted to establish the mission of Sri Caitanya Mahaprabhu." (Srimad-Bhagavatam 5.5.2, Hyderabad, April 13, 1975) 4. “Rupa Gosvami and Sanatana Gosvami are the most exalted servitors of Srimati Radharani and Lord Sri Caitanya Mahaprabhu. Those who adhere to their service are known as rupanuga devotees.” (Mad.8.246 Purp.) 5. “Unless you become rupanuga, you cannot understand the Gaudiya philosophy.” (Vrnd. Oct. ’72 lecture) On Raganuga-bhakti: 1. “One has to serve Krsna according to these regulative principles, but if one develops spontaneous love for Krsna as exhibited in the activities of those who live in Vrajabhumi, one attains the platform of raganuga-bhakti. One who has developed this spontaneous love is eligible for elevation to the platform enjoyed by the inhabitants of Vrajabhumi. In Vrajabhumi, there are no regulative principles set forth for Krsna's service. Rather, everything is carried out in spontaneous, natural love for Krsna." (Sri Caitanya-cartiamrta, Madya 8.221 purport) 2. "Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vrndavana. Devotional service that accords with their devotional service is called raganuga-bhakti, or devotional service following in the wake of spontaneous loving service." (Sri Caitanya-cartamrta, Madhya 22.154)] On Ragatmika 1. "The original inhabitants of Vrndavana are attached to Krsna spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called ragatmika-bhakti. When a devotee follows in the footsteps of the devotees of Vrndavana, his devotional service is called raganuga-bhakti." (Sri Caitanya-caritamrta, Madhya 22.149) 2. "When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called ragatmika, or spontaneous devotional service.” (Madhya 22.149) "Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhi bhakti.” (Mad. 22.109)

Srila Bhaktivedanta Narayana Maharaja: Now Mahaprabhu has become ratnakara, realizing all siddhanta. What kind of ocean is Caitanya Mahaprabhu compared with? That ocean is endless, with great waves of transcendental moods, like sancari, sattvik and vyabacari. Its waves are not like those of the salty sea, that drag you beneath the surface of the water and kill you. The waves of this ocean do not roll like those in the mundane ocean. They are very sweet, like nectar. The material ocean is not endless. It ends somewhere, because it is on the Earth. Nearby here (Murwillumbah) is the Gold Coast ocean, and on the other side there must be an island or continent. But Mahaprabhu's ocean is endless. There is no bottom, no end, no sides; no west, east, north nor south. In the material ocean there are so many crocodiles, sharks, whales, poisonous snakes and other creatures that we don’t even know about. These large creatures can take elephants in their mouths and turn over large ships. We only know up to whales, but I have heard that bigger than whales are timingilas, and they can swallow those whales. None of these creatures are in Mahaprabhu’s ocean. In other words, there is no worship of jnana (mental speculation and knowledge leading to impersonal liberation), karma and yoga, which swallow your existence. There are no crocodiles of mayavadism and voidism. There is only the sweet desire to serve Sri Sri Radha and Krsna, and especially the desire to serve Srimati Radhika. There are so many specialities of mellows in that ocean – 360 kinds of mellows in madhurya-rasa. Each sakhi is an embodiment of a particular mellow, and there are so many that we cannot count them. This ocean is so endless that even Sri Krsna, the Supreme Lord, can drown in it; and even He will find no end to it. There are no big roaring waves here – only the waves of vipralambha (separation) and sambhoga (meeting) moods are here. Sambhoga and vipralambha are very sweet. When seen from the neutral point of view, sometimes the mood of separation appears sweeter than that of meeting. It dances on the head of sambhoga-rasa. However, if we examine this from the point of view of persons in that pastime, we see that they never accept vipralambha-rasa to be higher. They will think it like a poison. No sakhi of Radhika desires that Radha and Krsna should be separated. We don't want Radha to lament and feel separation from Krsna. This mood of the maidservant of Radhika, or that of Her intimate sakhis, is so grave and deep that Raya Ramananda, as a devotee, and Sri Caitanya, as the Supreme Personality of Godhead, will drown in it. This is such beautiful and tasteful nectar.

[srila Narayana Maharaja:] If there is no milana, meeting, no actual separation will come. Do you understand? You have seen me, you have met me and heard from me many times. So if you will not see me, you may have feelings of separation. You have met your Prabhupada and so you have feelings of separation for him. If you had never met him, how would you feel separation? For conditioned souls aspiring for bhakti; real separation will not be realized. Now you can think, because of the words of our Guru, that we are dasa or dasi of Lord Sri Krsna, and by the grace of Guru we can meet with Him. By chanting the holy name, eagerness to see Him may come, and that eagerness will create some mood of separation. A sadhaka-jiva can come only to this limit. Understand? [question:] What I don’t understand is that you said we can’t feel separation unless we have seen Krsna. But if we were never in lila before, where is the question of feeling separation? [srila Narayana Maharaja:] There is no separation mood in the conditioned soul, but by continually hearing, this mood can develop. Rukmini devi had never seen Krsna before her marriage with him, but she heard from Sri Narada Rsi about His beauty, liberality and many other good qualities. She heard “There is none as beautiful as Krsna, and He is so loving.” Hearing this, Rukmini gave her heart to Him. She had not only heard from Narada, but many others told her, “Krsna is so beautiful, and He is about your age. Rukmini thus gave her heart to Him, even though she had never seen Him. This is called purva-raga (attachment that comes previous to meeting). She was not a sadhaka, but we are. Do you understand? Not so much separation mood will come in us. Gradually, however, by doing bhajana, when we get only a glimpse of Krsna, whether it is in a dream or spurti (vision), when He will come in our sight like a flash, we will then weep and feel separation. Do you understand something of this?

Tridandisvami Sri Srimad Bhaktivedanta Gosvami Maharaja A CHRISTMAS MESSAGE North Shore, Hawaii: December 25, 2006 Srila Narayana Maharaja in Hawaii. Today is Christmas Day, the birthday of Jesus Christ. In Europe and other countries, hardly anyone knows what Jesus Christ was doing in his youth, at around 15 years of age. Indian history shows that he was in India, where he visited Vrndavana, Ayodya, Jagannatha Puri, and other pilgrimage places. In Vrndavana he heard the name of the Supreme Personality of Godhead, Krsna, and when he went to Jagannath Puri he heard how the local persons pronounce Krsna as Krusna or Krusta. Later, Krusta became Christos. Later, Krusta became Christos (or Khristos) , and then Christus , so the change in name is actually only a difference in language. *[see Endnote 1] When Jesus returned to Galilee from India, he preached the same devotion he had learned in India. By his mercy, his followers preached the mission of God everywhere, and it was therefore gradually distributed in Western countries. There are not many Gods – There is only One. In the Bible it has been written: “God created man after His own image.” If the Supreme Lord, God, has no form, then how can He create so many worlds and so many forms? God has form. He has all qualities. ‘Christ’ means ‘Krsna’, the One without a second, the Supreme Lord. In the Bible we see that God has a transcendental form. Jesus has called him father, so there is some relation. We are refined Christians because we totally follow this understanding. Many of those who call themselves Christians don’t truly follow Christianity, because they say that God is formless, but the Bible actually tells that God has a form and that form is transcendental. Today, on the birthday of Jesus, we are giving honor to him. He was a manifestation of God called saktyavesa-avatara. God has empowered him, and that is why he was able to preach everywhere. Krsna is very merciful – very, very merciful. He is so beautiful, His qualities are transcendental, and the song of His flute is so sweet that it attracts everyone. We have forgotten Him. We are His part and parcel; that is, we are His servants or maidservants, whether we accept this or not. We have forgotten Him, and that is why maya (the Lord’s material, deluding potency) has taken us to this world. No one can be happy in this world, which is like a prison. Sri Krsna’s deluding potency maya keeps those who have forgotten Him in this jail, and anyone who wants happiness here is a foolish person. No one can be happy in jail. Only the watchmen – police of the jail – can be happy, and they are devotees. Only devotees can be happy in this world. Sri Krsna has mercifully given this human body, which is very strong, like a boat. He has placed a captain in this boat, and that captain is Sri Gurudeva. The favorable winds are blowing very fast, and these winds are sadhu-sanga, the association of devotees. For example, while you remained in your homes, we came from India. One of Gods messengers was Srila Bhaktivedanta Swami Maharaja. Srila Swami Maharaja went door to door, to islands in the midst of oceans, on the top of hills, and in the depths of forests. He went everywhere and preached. How merciful are Krsna and His associates! Having all these facilities, if you do not take the opportunity to realize your self, to realize that you are soul and that the Supersoul, Krsna is present with you, then you are committing spiritual suicide. [*See Endnote 2] So don’t waste a minute’s time without worshipping Krsna. The money, houses, dogs, cats, cars, and so many other things you are collecting cannot give you any help at the time of death. You will have to go alone, and where you will go, you don’t know. So don’t waste time. All facility is available, so you are very fortunate. The only aim and object of this life should be this: ‘Realization of my self and Krsna, and performance of pure bhakti.’ Krsna is causelessly merciful. He has all powers, and He has invested all His powers and qualities in harinama (His holy names): Hare Krsna Hare Krsna Krsna Krsna Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare Krsna’s names are more powerful than Krsna Himself. These names can stop your pain of endless birth and death, and they can give you love for Krsna. You should chant and remember the sweet pastimes of Krsna with great honor and strong belief. Krsna lives in Goloka Vrndavana with His associates – Nanda Baba, Mother Yasoda, Sridama, Subal, Madhumangala, and the gopis, including Srimati Radhika. He always plays there. He thinks, “My servants and maidservants have forgotten Me.” In order to deliver them, He therefore descends with all of His associates in this material world and performs so many sweet pastimes here. He is unlimited, He is beyond the limitation of length and breadth, inside or outside; He is everywhere. All worlds are within His belly, and yet Mother Yasoda binds Him with the silken rope which holds her hair in a braid. He kindly picked up the great mountain Govardhana and held it for seven days on His left pinky. At that time He told all the Vrajavasis, “Come under Govardhana. I will save you from the rains arranged by Indra.” In Vrndavana He killed so many demons, like Aghasura and Bakasura. He killed Kamsa, who was as strong as 10,000 elephants. He also killed so many demons in Dvaraka, through Bhima and Arjuna; He killed so many in the Mahabharata War, such as Dronacarya and Bhisma. All the warriors had unparalleled immense strength, but they were all killed by Krsna. Paundraka Vasudeva, Sisupala, Kalayavana, and so many other demons were also killed by Him. At the end of His manifest pastimes, He took with Him His associates from Dvaraka as they were in the guise of their fighting and killing each other. Thus He removed the burden of the Earth, and then ascended with His eternal associates to His Goloka Vrndavana. He performed such sweet pastimes. How merciful He is! He came as Lord Ramacandra, with Sita, Laksmana, Bharata, Sratrugna, and Hanuman, and in that form He performed very pathetic, heart-rending pastimes. Ravana kidnapped Sita-devi, and Hanuman discovered where She was. With the help of monkeys and bears Ramacandra built a bridge over the ocean, and He killed Ravana and Ravana’s entire army. Sita is Rama’s eternal spiritual energy, but He sent Her away. This is a very sad pastime, so why did He do this? He thought: People will hear or read My pastimes and engage in bhakti (devotional service) to Me. Bhakti is so powerful that it is able to take out all the malice and manifest pure love in their heart. They will be liberated, they will join Me in My service and become happy. Bhakti is a very easy method to reach God. If you cannot pray, then simply offering respectful obeisances will do. If you sing God’s names and dance, or even chant loudly while walking, or even if you chant softly in the mind, or even if you name your dog or cat or cow Narayana, Krsna, or any of Gods names, you will be liberated at once, like Ajamila. [*See Endnote 3] My request is that you should not waste this human life. Don’t be always engaged in money-making. Even if you become more wealthy than Bill Gates, still, you cannot be happy. So try to engage in this very easy method of bhakti. Then you will be liberated from all miseries, and you will be happy forever. [*Endnote 1: “Prabhupada: Christian religion is practically, from the name it appears – ‘Christian’ and ‘Krsnian’. Original word of this ‘Christ’ comes from the Greek word ‘Kristo’. Dr. Weir: Anointed. Prabhupada: Yes. This ‘Christa’ is Krsna. Dr. Weir: From the Sanskrit? Prabhupada: Yes. Krsta is the popular word for Krsna. And Krsna is always anointed with tilaka. We follow this, tilaka, Krsna, anointed with this sandal pulp. So, so far I think, there is some very near relationship with this ‘Christian’ and ‘Krsnia’. Krsta means ‘love’, love of Godhead or love.” (Room Conversation, September 4, 1971, London). Father Emmanuel: I think Jesus, as the son of God, has revealed to us the actual name of God: Christ. We can call God ‘Father’, but if we want to address Him by His actual name, we have to say ‘Christ’. Srila Prabhupada: Yes. ‘Christ’ is another way of saying Krsta, and ‘Krsta’ is another way of pronouncing the name of God, Krsna. Jesus said that one should glorify the name of God, but yesterday I heard one theologian say that God has no name-that we can call Him only "Father." A son may call his father ‘Father’, but the father also has a specific name. Similarly, ‘God’ is the general name of the Supreme Personality of Godhead, whose specific name is Krsna. Therefore whether you call God ‘Christ’, ‘Krsta’ or ‘Krsna’, ultimately you are addressing the same Supreme Personality of Godhead. Father Emmanuel: Yes, if we speak of God's actual name, then we must say, "Christos." In our religion, we have the Trinity: the Father, Son, and the Holy Spirit. We believe we can know the name of God only by revelation from the Son of God. Jesus Christ revealed the name of the father, and therefore we take the name Christ as the revealed name of God. Srila Prabhupada: Actually, it doesn't matter – Krsna or Christ – the name is the same. The main point is to follow the injunctions of the Vedic scriptures that recommend chanting the name of God in this age. The easiest way is to chant the maha-mantra: Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.” (Science of Self Realization, Chapter 4). “Yes. Krsna means ‘the supreme lover and beloved’. He attracts everyone. There is one Greek word, krista. The meaning is the same, ‘love.’ And from this Krista, the word Christ has come. So this word Christ also has connection with Krsna.” April 13, 1975 Srimad-Bhagavatam lecture) [*Endnote 2: “nr-deham adyam su-labham su-durlabham plavan su-kalpan guru-karnadharam mayanukulena nabhasvateritam puman bhavabdhim na taret sa atma-ha The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.” (Srimad-Bhagavatam 11.20.17)] [*Endnote 3: “Ajamila was a resident of Kanyakubja (the modern Kanauj). He was trained by his parents to become a perfect brahmana by studying the Vedas and following the regulative principles, but because of his past, this youthful brahmana was somehow attracted by a prostitute, and because of her association he became most fallen and abandoned all regulative principles. Ajamila begot in the womb of the prostitute ten sons, the last of whom was called Narayana. At the time of Ajamila's death, when the order carriers of Yamaraja came to take him, he loudly called the name Narayana in fear because he was attached to his youngest son. Thus he remembered the original Narayana, Lord Visnu. Although he did not chant the holy name of Narayana completely offenselessly, it acted nevertheless. As soon as he chanted the holy name of Narayana, the order carriers of Lord Visnu immediately appeared on the scene. A discussion ensued between the order carriers of Lord Visnu and those of Yamaraja, and by hearing that discussion Ajamila was liberated. He could then understand the bad effect of fruitive activities and could also understand how exalted is the process of devotional service.” (Srimad-Bhagavatam 6.1 Summary by Srila Bhaktivedanta Swami Maharajá Prabhupada)]

Then lets slightly change or adust something: