anadi

This Story is from the Refutation 12 to the Objection 12 of the same article, a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION. More than that I've personlly heard this story from a sanyasi who left ISKCon, who said that in that temple on the wall there is a letter from the Initiation Ceremony where oficialy Srila BV Svami Prabhupada gives the name Radha Krishna to the Deities.

Hey Hey Srila Bhaktivedanta Svami Prabhupada is not a jiva. He is an avatar of a kaya vyuha form of Srimati Radharani, who has his part in Caitanya lila too. He is not in the category of nitya siddha or sadhna siddha jivas. The jivas are not empowered to preach about Her shy, sweet, tender love to her prananatha valabha. Vasudeva and Devaki are sadhana siddha jiva who attained the perfection of vatsalya rasa becoming servants of YaSoda Ma and Nanda Baba in Goloka Vrindavan.

Brahma Samhita Vers 1 TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) The word aMSa-maNDala (circle of expansions) is generally interpreted as a reference to the catur-vyUha: VAsudeva, SaNkarSaNa, Pradyumna and Aniruddha. However, in this context, one should understand aMSa-maANala to mean the expansions of Sri RAdhA (kAya-vyUha-rUpA).

"i do not understand why ths commentary of srila sridhara maharaja is against the fact that yasomati and nanda maharaja are jivas" The eternal parents of kRSNa are not jiva, they have never been in TataStha. They are direct expansions of Srimati Radhika. My gurudeva says that when Srimati Radhika loves Krishna in pure vatsalya prema, She takes the form of YaSoda mayia and Nanda baba. That is why sometimes YaSoda mayia seems to have so much more love for Radha than for kRSNa. But Gurudeva says that we cannot really understand these things. [moderator's note: edited to keep from going off screen]

Jaiva Dharma Prameya: Sakti-Tattva That svarUpa-Sakti, Srimati RadhikA, has three kinds of <font color="red"> potency of activity (kriyA-Sakti)</font color>. They are known as: <font color="blue"> cit-Sakti, jIva-Sakti and mAyA-Sakti. </font color> The cit-Sakti is also called the internal potency (antaraNa-Sakti); MayA Sakti is called the external potency (bahiraNga-Sakti); and the cit-Sakti is called the marginal potency (taTastha-Sakti). Although svarUpa-Sakti is one, She acts in these three ways. All the eternal characteristics of <font color="red"> svarUpa-Sakti</font color> are <font color="blue"> completely present</font color> in the cit-Sakti, present to a minute degree in the jIva-Sakti, and present in a distorted way in the mAyA-Sakti.

Put some name at the end of your post or wherever... It is easier to follow who is who. Regarding your wish to attain YaSoda nandan kRSNa, you will never make it by puja, just because to attain that original Svayam Bhagavan in all His sweetness, you have to follow the mood of the vrajavasis. And they don't do puja of kRSNa, they worship hari dasa varya, the best servant of kRSNa in Vraja, as the gopi say it: Sri Giriraja Govardana. So you have to follow the devotees in Vraja in the raga marga if your greed is so high, under the guidance of the one who knows the way.

The root of offense: Disobeying the spiritual master! Not understanding his mood! As far as the names RukmiNi-DvArakAdhiSa are concerned, when PrabhupAda performed the prANa-prathistha (installation) ceremony for “RukmiNi-DvArakAdhiSa” in Los Angeles in 1968, he named the deities “RAdhA-kRSNa”, and later he went to India. When he returned, he found that a disciple had changed the name. PrabhupAda became disturbed and said, “KRSNa has a peacock feather and flute. He is the son of Nanda. DvArakAdhiSa is the son of VAsudeva. He has no flute and no peacock feather. Why have you changed the name?” The argument was given that since the Los Angeles Temple was opulent, and thus attractive to many people, the names of the deities should reflect that opulence. Srila PrabhupAda replied that Sri Sri RAdhA-kRSNa are supremely opulent. Shortly thereafter PrabhupAda again went to India, and the devotees still kept the name as RukmiNi-DvArakAdhiSa.

PrabhupAda: That’s all. Yes. RAdhA-kRSNa-praNaya-vikRtir AhlAdinISaktir. When He is fighting, the AhlAdinI-Sakti is there. IT IS NOT MANIFEST. (Morning Walk in Madras: January 9, 1976) Here, Srila PrabhupAda states that Srimati RadharANi is NOT MANIFEST in the presence of PArtha-sArathi.

***IT IS NOT MANIFEST. Radha, Anadi for materialists NOT MANIFEST. Dear Moderator please delete these stupid and offensive remarks of the revered guest or as he is continuing to behave like bann him, please.

Brahma Samhita Vers 1 TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) The word prakRti in the previously quoted verses from the Gautamiya-tantra indicates the illusory energy called maya, which is the shelter of all the principal ingredients, beginning with the aggregate of primal matter (mahat-tattva) from which all the universes are manifested. Sri KRSNa is the highly concentrated form of condensed bliss, and He is supremely effulgent like a blue sapphire. <font color="blue"> ISvara means vallabha, beloved.</font color> Another sense of the word ISvara is “one who is everywhere” or <font color="red"> “one who pervades the vraja-gopis’ hearts, minds, intelligence</font color> and so on.” The fundamental meaning of prakRti (dominated energy) is Sri KRSNa's intrinsic personal potency, which is radiantly present as the gopis of Vraja, and famous by the name of MahA-LakSmi in realms such as VaikuNTha, which are situated far beyond this material world.

Furthermore, it is stated: acintyAH khalu ye bhAvA na tAMs tarkeNa yojayet prakRtibhyaH paraM yac ca tad acintyasya lakSaNam MahAbhArata, BhiSma-parva (5.22) All transcendental tattvas are beyond material nature, and are therefore inconceivable. Dry arguments are within the jurisdiction of material nature, so they can only be applied in mundane subject matters. They cannot even come close to transcendental tattvas, what to speak of grasping them. As far as inconceivable conceptions are concerned, the application of dry arguments is undesirable and useless. This Sloka of the MahAbhArata establishes the limits of logic, and Srila RUpa GosvamI, the AcArya of bhakti-mArga, has therefore written in Bhakti-rasAmRta-sindhu (Eastern Division 1.1.32): svalpApi rucir eva syAt bhakti-tattvAvabodhikA yuktis tu kevalA naiva yad asyA apratiSThatA One can comprehend bhakti-tattva when one has gained even a <font color="blue"> little taste for SAstras that establish bhakti-tattva, such as Srimad-Bhagavatam</font color>. However, one cannot understand this bhakti-tattva by dry logic alone, because logic has no basis, and there is no end to arguments. Source Jaiva Dharma, Chapter PramAna and the commencement of prameya

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the names Srila PrabhupAda gave to ISKCON deities. REFUTATION 12 Part 5 <font color="blue"> Rather, he questioned whether PrabhupAda ACTUALLY gave them.</font color> According to Srila NArAyaNa MahArAja, PrabhupAda never intended the Delhi deities to be called RAdhA-PArtha-sArathi. In the early 1970s, when Srila NArAyaNa MahArAja heard Their name, he asked Srila Prabhupada why he had done that. PrabhupAda answered that he had never given Them such a name, as that would have been a contradiction to his own books. This history is confirmed by the siddhänta presented in the following conversation: Acyutananda: The deities’ name is RAdhA-Partha-sArathi. Prabhupäda: Hm? Acyutananda: The name of the Delhi deities is RAdhA-PArtha-sarathi. So how do we understand? Because PArtha means Arjuna. So RAdha, how does RAdhA get there? Prabhupäda: When KRSNa is Partha-sArathi, RAdhA is out of Him? Does it mean? Indian man (1): What you mean, Partha-sArathi is KRSNa. Acyutananda: Yes. Prabhupäda: That’s all. Yes. RAdhA-kRSNa-praNaya-vikRtir AhlAdinISaktir. When He is fighting, the AhlAdinI-Sakti is there. IT IS NOT MANIFEST. (Morning Walk in Madras: January 9, 1976) Here, Srila PrabhupAda states that Radha is NOT MANIFEST in the presence of PArtha-sArathi. <font color="blue"> This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION. </font color> For previous references see http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

Jaiva Dharma Prameya: Sakti-Tattva BAbAji: As Sri KRSNa is the complete SaktimAn-tattva, Srimati RAdhikA is His complete Sakti. She can be called the complete svarUpa-Sakti. So that They can enact and relish Their lilA, Srimati RAdhikA and KRSNa are <font color="red"> eternally separate</font color>, but They are also <font color="blue"> eternally inseparable, </font color> just as musk and its scent are mutually inseparable, and fire and its heat cannot be separate from each other.

What in particular do you think the Bahai motivation is? It is sinister, as every system devised by conditioned souls. If they would be pure at mind they would have followed their bahaula, who might had his revelations What kind of? brahmeti paramAtmeti bhagavan? Is their message transcendental? Should I waste my time to find this out? No. Have they knowledge about the sweetness of Krishna, that our love for Him is our real treasure, that we have nothing to do with this material world? Or is this religion more a salvationist type of religion, that rather steals from everyting something, with no clear concept of what is what? The world religion is the eternal religion of the soul- <font color="blue"> vaiSnava dharma: which is divine love for the most attractive one </font color>(Sri Krishna the most madhur and soft and gentle and amazing and wonderful, to hug and play with and oh so much). Read Jaiva Dharma. But to come there first one should learn the nectar of instruction UpadeSamRta by Srila Rupa Gosvami, but not alone, in the company of some devotees, and learn Mana Sikza - Teachings to the mind by Srila Raghunata Dasa Gosvami and than Bhagavat-gita And than <font color="blue"> seek the association of more advanced devotees (if possible pure devotees)</font color> and from them you should hear the <font color="blue"> pure message of Srimad Bhagavatam</font color>, which arose like a sun after Sri Krishnas departure <font color="red"> to make the white lotus of the heart of the jivas to blosom and open up</font color> , and the ocean of divine love to drawn you under its sweling wawes. Up to that point first understand that we are wretch, and that's why we should be humble and than we should surrender to guru like making a vow: to accept what is favorable for pure devotion to reject what is unfavourable for pure devotion like having faith that Bhagavan Sri Krishna is your only and real maintainer that Bhagavan Sri Krishna is your only and real protector recongnizing that one is a wretch and one must be humble and in the end gives one soul to guru and Krishna And than goes in the process of sadhana KRti-sadhya bhavet sadhya bhava sa sadhanabhidha nitya-siddhasya bhavasya prakatyam hrdi sadhyata under the guidance of guru and vaiSnavas to attain the goal of it which is the arising of the sun of divine love on the horizont of the heart. And than you can go deeper and deeper in that ocean. and after a while you come out of it and start to preach about how glorious it is. Otherwise preach about the glories of your spiritual master, who resides in the ever increasing ocean of bliss. And when your detachment from this material world became natural and you satisfied your guru, certainly you will be able to receive gurus mercy, that he is eager to give it to you as soon as possible so that your love for the soft gentle and sweet ones Radha and Krishna will become reality.

Jaiva Dharma Prameya: Sakti-Tattva <font color="blue"> One who suffers from jaundice sees everything as yellow</font color>, and one whose eyes are covered by clouds perceives the sun also to be covered by clouds. Similarly, those with mAyika intelligence imagine that transcendental names, forms, qualities and pastimes are also mAyika. The purport is that mAyA-Sakti is a shadow of cit- Sakti, so the variegatedness found in spiritual activities is also reflected in the workings of mAyA. The variegatedness seen in mAyA-Sakti is an inferior reflection, or shadow, of the variegatedness found in cit- Sakti, so although these two types of variegatedness are apparently similar to each other, they are actually completely opposite. Superficially, a person’s reflection in a mirror appears the same as his body. However, with careful examination they are seen to be exactly the opposite, for one is the body and the other is its reflection. The body’s various parts appear opposite in their reflection: the left hand appears on the right side and right hand on the left; the left eye appears on the right side and the right eye on the left. Similarly, the variegatedness of the spiritual world and that of the material world appear superficially the same. From a subtle point of view, however, they are opposed to each other, for material variegatedness is a distorted reflection of transcendental variegatedness. Therefore, although there is some apparent similarity, they are nonetheless different in essence. That independent Supreme Person, who works by His own sweet will, is the controller of mAyA. He is free from any mAyika transformation, and through mAyA He fulfills His purposes. <font color="red"> One who suffers from jaundice sees everything as yellow</font color>.

Brahma Samhita Vers 1 TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) aneka-janma-siddhAnAM gopInAM patir eva vA nanda-nandana-ity uktas trailokyAnanda-vardhanaH GautamIya-tantra (2.23) The purport of this verse is that those gopis who had been performing sAdhana for many lifetimes attained Nanda-nandana Sri KRSNa as their husband or beloved paramour, who is dearer than life itself. He increases the bliss of all the three planetary systems, and He is the ever-fresh KAmadeva, who awakens transcendental desire in the heart of every living entity in the universe, and then fulfills it. He increases the spontaneous, transcendental dedication in the hearts of the devotees, and He increases the prema of His dearmost associates. <font color="blue"> That original form of BhagavAn Sri KRSNa is the ever-new deity of amorous love in VRndAvana.</font color> This same Sri KRSNa is thus the worshipable deity of the first guru of our sampradaya, Sri Brahma, who is seated upon a lotus flower.

Never! Not for us. This bahaula is an eclectic religious attempt to expend over the world (for what reasons whatever) which defintely laks the purity of message. We are Gaudya VaiSnava and follow pure bhakti as taught by Sri Caitanya Mahaprabhu. tan-nAma-rUpa-caritAdi-sukirtanAnu- smRtyoH krameNa rasanA-manasi niyojya tiSThan vraje tad-anurAgi-janAnugAmi kAlaM nayed akhilam ity upadeSa-sAram tiSThan vraje living in Vraja; anugAmi as a follower; anurAgi-jana of the eternal residents of Vraja who possess inherent spontaneous love; tad for Him (Sri KRSNa); kalam nayet one should utilise all his time; niyojya by engaging; rasana the tongue; manasa and the mind; krameNa sequentially; sukIrtana anu-smRtyoH caritAdi of the names, form, qualities and pastimes; tad of Him (Vrajendra-nandana Sri KRSNa); iti this only; sAram is the essence; akhilam of all upadeSa instruction

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the names Srila PrabhupAda gave to ISKCON deities. REFUTATION 12 Part4 <font color="blue"> Rather, he questioned whether PrabhupAda ACTUALLY gave them.</font color> Since RAdhA never leaves Vndavana in Her original form (the expansion sam-yogini Radhika goes to KurkSetra), and since KRSNa can never be addressed as PArtha-sArathi in Vrndavana, the combination of these names contradicts the principles of rasa. “If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Sri Caitanya MahAprabhu would not tolerate it and would become very angry.” (Srila BV Svami Prabhupa in Sri Caitanya-caritAmRta, Madhya-lila 8.97) <font color="blue"> This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION. </font color> For previous references see http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

If that kind of name is not coming, then we are not uttering suddha-nama. There are two kinds of name. When we are chanting the name by mind, forcibly, it is like a vibration of sound. It is not the pure name. However, although it is asuddha-nama, [some nama-aparadha and some nama-abhasa,] our Gosvamis have said that such chanting is part of the process of bhakti. It is called sadhana-bhakti. There are two kinds of sadhana, and they are vaidhi-bhakti sadhana [sadhana regulated by sastric injunctions] and raganuga-bhakti sadhana [sadhana impelled by a greed to follow in the wake of the Vrajabasis]. When we are engaging our tongue and all other senses for the purpose of achieving transcendental bhakti, then it is also called bhakti. It is not exactly bhakti, but still it is called so. An example can be given of a boy going to school. Although he was weeping very much and crying out, "I will not go to school", still the father or mother took him in their arms and forcibly took that boy to school. Then, in school, a red book with so many pictures was given to him, and the teacher asked him, "Oh, what is this?" "This is a book." "Now open the book." The boy opened the book. "What is this?" "Oh, it is a mango." "A -- apple. Now you know that this is an apple." The boy became very happy, and the teacher said further, "Oh, you are a very good boy. You are very intelligent. And B -- ball, C -- cat. Now you are learned. You are a good student." On the next day the boy eagerly inquired, "Mummy, when will I go to school?" Learning to recognize the picture of a ball is not actually study, but this activity is like studying. Here is another example. Suppose I want to have a fire sacrifice. I order you, "O Gaurasundara, you should go and bring some bricks and make a place. O, you should go and bring some ghee and some paraphernalia. You should go and bring that book, Hari-bhakti-vilasa. And you, you should bring some dry wood. And you should also bring some very green leaves of mango." Is this the fire sacrifice? It can never be so. What is the fire sacrifice? It is your offering of yourself: Svaha! Svaha! Sva means myself. Om krsnaya svaha means I am offering myself to the lotus feet of Krsna. This is the fire sacrifice. To bring all the paraphernalia has also been accepted as part of the fire sacrifice, however, because it is gotten for the sacrifice. Similarly, when we are chanting and doing sadhana, devotional practices performed by these mortal senses and this body, still it has been called bhakti. Krti-sadhya bhavet sadhya-bhava sa sadhanabhidha / nitya-siddhasya bhavasya prakatyam hrdi sadhyata (Bhakti-rasamrta-sindhu 1.2.2). What is the meaning? [syamarani dasi]: Krti-sadhya bhavet sadhya. This verse was spoken by Sri Caitanya Mahaprabhu to Sri Sanatana Gosvami, and it is also quoted by Srila Rupa Gosvami in Bhakti-rasamrta-sindhu. This is the definition of sadhana-bhakti. There is something that is eternally situated in the heart of every living entity, (nitya-siddhasya bhavasya) and that is the emotional sentiments in relation to Krsna. Bhava-bhakti, the sprout of the beautiful plant of krsna-prema, is eternally situated in the heart of every jiva ( hrdi sadhyata) . What is my constitutional relationship with Krsna, what I look like, what is my service -- these are already in my heart in potentiality, as a seed. There is a process by which that bhava-bhakti becomes awakened in the heart (kRti-sadhya bhavet sadhya). It is already there, and it awakens in the heart by the nine processes of bhakti beginning (adi) with chanting and hearing. Sravan adi -suddha-citte karaye udaya (Caitanya-caritamrta Madhya 22.107). It is not brought about by anything external. It is already in the heart. The process, which is executed by the material senses (kRti-sadhya bhavet sadhya) and which awakens bhava-bhakti, is called sadhana-bhakti. If my aim and objective is not that very bhava-bhakti, if there is some other aim, then I am not doing sadhana. I am doing sadhana-abhasa, a shadow or semblance of sadhana-bhakti. [sripad Aranya Maharaja]: Srila Gurudeva gave the two examples to show the nature of sadhana -- the boy saying A is for apple, and the fire sacrifice. This is to show that sadhana is not actually bhakti, as bhakti is the vritti, function, of svarupa-sakti. Unless bhava has begun to appear, the activities cannot actually be called bhakti. Yet, Rupa Gosvami has included sadhana within the umbrella name of bhakti because it is essential to perform this in order to make the platform on which svarupa-sakti vritti, or in other words bhava-bhakti, will manifest. Gaura-premanande! From the same lecture by Srila Bhaktivedanta Narayana Maharaja

In spite of creating the material world by His desire through His mAyA-Sakti, this cit nature remains in eternal, unbroken existence. MAyA has no connection with the astonishing, variegated lilA (pastimes) of Bhagavän in the spiritual world. However, jivas (the souls) whose intelligence has been rendered dull by the influence of mAyA think that the wonderful variegatedness of the spiritual world is just another affair of mAyA.

OBJECTION 12 : Srila NArAyaNa MahArAja criticized a number of the names Srila PrabhupAda gave to ISKCON deities. REFUTATION 12 Part 3 “KRSNa’s another name name is PArtha-sArathi. PArtha. Arjuna’s name is PArtha. PArtha means, ‘The son of PRtha’. Kunti’s another name is PRthA. Kunti’s father’s name was PRthu, so Kunti’s name was PRthA. Therefore Arjuna’s name was PArtha. And because KRSNa served as the chariot driver of Arjuna, His another name is PArtha-sArathi. So it is a fact that God has no name. Sometimes some philosophers say that ‘God has no name’. That is fact. But why does God have so many names? THESE NAMES ARE CALCULATED ACCORDING TO HIS PASTIMES.” ( <font color="red"> Srila BV Svami Prabhupada Lecture in Los Angeles: January 11, 1974</font color>) <font color="blue"> This article is a reply to the paper entitled “ISKCON’s position on Srila NArAyaNa MahArAja” by His Grace Badri-nArAyaNa Prabhu. The article will examine, one by one, the points made in that paper, in the light of scriptural evidence and the statementsof Srila Prabhupada himself. Statements of the ISKCON position paper will be refered to as OBJECTION, and ours as REFUTATION. </font color> For previous references see http://www.audarya-fellowship.com/showflat.php?Cat=&Board=hinduism&Number=61233&page=0&view=collapsed&sb=5&o=&fpart=1&vc=1

Brahma Samhita Vers 1 TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) Also, in the statement gopi tu prakRti rAdhA janas tad-aMSa-maNDalaH, the word jana refers to those gopis who are direct expansions of Srimati RAdhikA’s divine form. So gopijana refers to Srimati RadhikA and Her own direct expansions such as LalitA and ViSAkhA. Thus the word vallabha (beloved) can only refer to their most dearly beloved sweetheart, prANa-priyatama Sri KRSNa. The word <font color="blue"> vallabha means “one who gives inspiration,”</font color> “the instigator,” or “the lover (ramaNa).” That hero who enjoys supremely sweet pastimes with the gopis is Sri Gopijana-vallabha. Gopijana-vallabha also means <font color="blue"> the pati or sole refuge of the gopis,</font color> and specifically prANapati, the only shelter of the life’s breath of Sri RadhikA, who is always surrounded by Her sakhis headed by Sri LalitA and ViSAkhA. Nanda-nandana Sri KRSNa is the <font color="blue"> crownjewel among connoisseurs of ecstatic transcendental mellows (rasika-Sekhara)</font color>. As Madana-mohana, the enchanter of the god of amorous love, He is elegantly present in Sri VRndAvana with Srimati RadhikA, who stands in the midst of Her supremely beautiful, ever-fresh, lotus-eyed friends. Therefore only this budding youth, the Madana-mohana form of Sri KRSNa – also called Govinda or GopAla – is actually Sri Gopijana-vallabha. Gopijanavallabha is the eternal form of Sri KRSNa who is always held in Sri RAdhikA’s loving embrace. Therefore it is automatically understood that gopijana-vallabha refers to the Divine Couple, RAdhA-KRSNa Yugala.

The gopis were seeing Krsna playing on His flute, accompanied by Baladeva, and lakhs and lakhs friends and cows were following behind them. The melody of the sweet vamsi was entering the ears of the gopis, at once taking their hearts, and then returning to Krsna. At that time the gopis became restless and followed that thief. They called out, "Where are You taking my heart?" Sometimes feeling separation and sometimes meeting, a devotee can do this. Why he will sleep? He will not be able to sleep. from the same lecture by Srila Bhaktivedanta Narayana Maharaja The gopis were seeing Krsna playing on His flute! the melody of the sweet vamsi was entering their ears...

I didn't read it (and I will certainly not - if I read the begining I know ...) but your comment made me really laugh. Your sense of humour is sometimes so welcome.

akamah sarva-kamo va moksa-kama udara-dhih tivrena bhakti-yogena yajeta purusam param " 'One who is actually intelligent, although he may be free from material desires, desiring all kinds of material facilities, or desiring liberation, should seriously engage in bhakti-yoga for the satisfaction of the Supreme Personality of Godhead. satyam disaty arthitam arthito nrnam naivarthado yat punar arthita yatah svayam vidhatte bhajatam anicchatam iccha-pidhanam nija-pada-pallavam " 'Whenever Krsna is requested to fulfill one's desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause someone to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord's service, Krsna forcibly gives one shelter at His lotus feet, where one will forget all other desires. Maybe it is not quite appropriate to ask such an intimate question to anyone in a forum, except one is in a special situation and is looking from advice. Reminder dadAti pratigRhNAti guhyam AkhyAti pRcchati bhuNkte bhojayate caiva SaD-vidhaM prIti-lakSanam Offering pure devotees items in accordance with their requirements, accepting prasAdA or remnant items given by pure devotees, revealing to devotees one;s confidential realisations concerning bhajana, inquiring from them about their confidential realisations , eating with great love the prasAda remnants given by devotees and lovingly feeding them prasAda these are the six symptoms of loving association with devotees.