anadi

I think it is above. The are other songs too, but for the moment no link available.

The following article will examine, one by one, the points made in some paper, in the light of scriptural evidence and the statements of Srila Bhaktivedanta Svami Prabhupada himself. Statements of that person in the position paper will be referred to as OBJECTIONS, and ours as REFUTATION. OBJECTION 2 : Srila Narayana Maharaja encourages the reading of literature Srila Prabhupada restricted for his disciples or even dismissed as unimportant or tinged with impersonalism. An example of the former is the intimate writings of the GosvAmis, or the latter Tulasi dAsa’s RAma-carita-manasa. REFUTATION 2 : The scriptures written by our previous acaryas, the Gosvamis, are relevant to different devotees at the various stages of their spiritual development. If Srila Prabhupada has forbidden a disciple to read a particular scripture in 1969, when he was in the beginning of his devotional practice, it does not mean that that particular disciple should not read that scripture in the year 2000, when he comes to a higher stage. The essential point to address herein is that an aspiring devotee requires the guidance of an advanced VaiSNava who can prescribe the appropriate reading matter in accordance with the level of his progress on the path of bhakti. This has been expressed by Srila Prabhupada in the following words: “In this way, after developing a taste for such things, one should try to live in VRndAvana and pass his time constantly remembering KRSNa’s name, fame, pastimes and qualities UNDER THE DIRECTION AND PROTECTION OF AN EXPERT DEVOTEE . This is the sum and substance of all instruction regarding the cultivation of devotional service.” (Nectar of Instruction: Text Eight) Source: Our gurus: "One in siddhanta one at heart"

TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) At the time of KRSNa’s appearance, when GargAcArya came to Nanda-Gokula and performed Sri KRSNa’s name-giving ceremony, Garga Munii said, “O Nanda, your son has appeared in previous ages as well. He came in a white form in Satya-yuga, a red form in TretA-yuga, a yellow form in Kali-yuga , and now in DvAparayuga He has appeared with a blackish complexion. Therefore this boy’s name is KRSNa.” In that statement of GargAcArya, the phrase kRSNatAM gataH means kRSNa-svarUpatAM gataH, entered into KRSNa’s original form. It is evident from this statement that all the incarnations attain identity with KRSNa by entering into KRSNa’s original form. (In Srimad-Bhagavatam it is described that Sri kRSNa descended along with all of His expansions and incarnations. When He performed certain pastimes such as slaying demons, these were carried out by the ViSNu forms within Him.) This conclusion is supported by the logic of filling a pot with milk. Just as a pot is full of milk, so the Sastra is filled with the names of Sri kRSNa. The all-in-all, the Supreme Truth, the supreme non-dual reality has been called Sri kRSNa. In the PrabhAsa-khaNDa of the Padma PurANa, there is a discussion between Sri NArada and KuSadhvaja, in which the following verse has been cited: “nAmnAM mukhyatamaM nAma kRSNAkhyaM me parantapa – O subduer of enemies, the name KRSNa is foremost amongst all My names.” Therefore it is said in Sri Krsna -azTottara-Sata-nama-stotra in the BrahmANDa PurANa (2.3.36.19): sahasra-nAmnAM puNyAnAM trir AvRttyA tu yat phalam ekAvRttyA tu kRSNasya nAmaikaM tat prayacchati The result that comes from reciting the entire ViSNu-sahasranAma (Thousand Names of ViSNu) thrice is attained by reciting the name KRSNa only once.

iSvaraH paramaH kRSNah sac-cid-Ananda-vigrahaH anAdir Adir govindaH sarva-kAraNa-kAraNam Sri Krishna, Govinda, is the embodiment of eternity, knowledge and bliss. He is the Supreme Personality of Godhead, the controller of all lesser controllers, and the source of all incarnations. He has no beginning or origin, though He is the source of everything and the cause of all causes. TRANSLATION AND EXPLANATION OF SRILA JIVA GOSVAMI’S TIKA (BHAVANUVADA) I offer my obeisances to Sri Sri RAdhA-Govinda, by whose grace I have been inspired with the desire to comment upon Sri Brahma-saMhitA. May the glory of the beautiful form of Sri Krishna arise most excellently within my heart. It is impossible for me to illuminate the thoroughly consistent, genuine purports and pleasing considerations within the heart of the greatest of sages, Sri BrahmA, but he is nonetheless my only refuge. Although this Brahma-saMhitA is complete with one hundred chapters, still this Fifth Chapter, being the condensed essence of the entire book, brings the subject matter within our grasp. The deep philosophical considerations in Srimad-BhAgavatam and other ASstras that are seen by persons endowed with immaculate intelligence are all found collected together here. This brings extreme jubilation to my heart. In order to deliberate further on what I described elaborately in Sri Krishna -sandarbha, I am touching upon the content of this scripture with full, thoughtful deliberation. The following verse of Srimad-BhAgavatam has been ascertained to be the defining statement (paribhASA): “ete cAMSa-kalAH puMsaH, kRSNas tu bhagavAn svayam – all the incarnations of Godhead are either plenary expansions or expansions of the expansions of the Supreme Person, but Sri Kishna is Himself the original Personality of Godhead.” Similarly, in the verse at hand Krishna has also been called the supreme controller, or the controller of all other controllers (iSvaraH-paramaH). Other incarnations of KRSNa are also called controllers (ISvara); therefore, only the origin of all incarnations, Sri Krishna, has been called the supreme controller (parameSvara). It is stated in SAstra, “Let me try to understand Sri Krishna , who is the supreme controller of all controllers, the supreme worshipable deity among all worshipable deities, the supreme progenitor of all progenitors, and the master of the entire creation.” In this first verse, the word kRSNa is the subject, and all the other words take the role of adjectives. All the famous perfect authorities, including Sri Sukadeva Gosvami, have established Sri kRSNa as the source of all incarnations by phrases such as “ kRSNAvatAra-mahotsava – the great festival of Sri kRSNa’s descent.” The invocation of SAmopaniSad also supports this through the kirtana of Krsna’s names in verses such as kRSNAya vAsudevAya devaki-nandanaya.

Dear Angekela, Raghu (Raman) Prabhu has already explained very nice that we should not imitate the Lord or the pure devotee because we are conditioned, but they are beyond this conditioning of maya, they are in Suddha sattva (pure goodness) As still I am in England I have the opportunity to associate with advanced devotees from the Bhirmingam Temple (Handsworthwood Road) and I've heard nice stories from intimate disciples of Srila Gour Govinda Maharaja. One remembered that as he first started his service and was put to clean the toilet of Srila Gour Govinda Maharaja after he was passing "stool" he realized that in the closet was smelling only like sandal wood. When he asked the personl servant of Srila Gour Govinda Maharaja if he put incense in the closet, he was told that Maharja would beat him, if he would do this. In this context, we may cite the following verse from Srimad-BhAgavatam (10.33.30): naitat samAcarej jAtu manasApi hy aniSvaraH vinaSyaty Acaran mauDhyAd yathArudro ‘bdhi-jaM viSam The word samAcarana (behaviour), when divided into its constituent parts ( samyak + AcaraNa), indicates complete behaviour. Here it has been used to indicate total prohibition of such activity. Therefore, the purport is that such behaviour should not be adopted even to the slightest extent. What to speak of performing such activities through speech or the senses, one should not even mentally conceive of such activities. The word hi indicates that this certainly must not be done. If one were to behave in that way, he would be completely destroyed. The significance of the word mauDhyAd (stupidity) is that if anyone, being ignorant of the Lord’s omnipotence and his own incompetence, foolishly adopts such behaviour, he will be utterly ruined, just as if anyone other than Lord Siva were to foolishly consume deadly poison, he would be instantly destroyed. But Lord Siva, in spite of drinking poison, is not destroyed; to the contrary, he attains even greater fame and splendour as NilakaNTha, he whosethroat turned blue from drinking poison. Srila KRSNadAsa KavirAja has clarified this topics (of hearing hari katha) by quoting the following verse from Srimad-BhAgavatam (10.33.36): anugrahAya bhaktAnAµ mAnuSaM deham AsthitaH bhajate tAdRiSiH kriDA yAH SrutvA tat-paro bhavet “In order to bestow mercy upon the devotees as well as the conditioned souls, BhagavAn Sri Krishna manifests His humanlike form and performs such extraordinary pastimes ( rasa lila) that anyone who hears them becomes exclusively devoted unto Him.” (quoted in Cc, Adi lila 4.34) Here KRSNadAsa KavirAja points out that the verb bhavet in the above verse is in the imperative mood. This means it is compulsory for the jivas to hear such pastimes, as explained in the following Sloka from Caitanya-caritAmRta (, Adi lila 4.35): “bhavet kriyA vidhiliN, sei ihA kaya kartavya avaSya ei, anyathA pratyavAya In the above verse, the verb bhavet is in the imperative mood. Therefore, this certainly must be done. To not do so would be a discrepancy. The words anugrahAya bhaktAnAM mAnuSaM deham AsthitaH indicate that the Supreme Lord Sri KRSNa appears in His original humanlike form and performs various pastimes in order to bestow favor upon His devotees. Therefore, although KRSNa is satisfied in Himself ( AptakAma), His display of kindness toward the devotees is quite appropriate. This is the distinctive characteristic of viSuddha-sattva (pure goodness). The Lord is always prepared to reward the devotees with a result consistent with their performance of bhajana. The favor shown toward King RahugaNa by JaDa Bharata and the Lord’s favor toward me (Sukadeva) illustrate this. In the verse under discussion, it is said that the Lord manifests His form and pastimes in order to bestow favor upon His devotees. The word bhakta used here refers to the vraja-devis (the gopis), the vraja-vasis (residents of Vraja) and all other VaiSNavas past, present and future. In order to bestow favor upon the vraja-devis, Svayam BhagavAn Sri KRSNa lovingly executes such pastimes as pUrva-rAga (the attachment in anticipation of meeting KRSNa prior to their union). To bestow mercy upon all the residents of Vraja, He enacts His birth and other pastimes, and by all His activities, He bestows favor upon past, present and future devotees through the medium of hearing lila-katha. Source: Preface to Sri Venu Gita by Srila Bhaktivedanta Narayana Maharaja

Srila Visvanatha Cakravarti Thakura gives a similar meaning for ‘ramanti ca’. He explains that raganuga-bhakti is expressed in these words of Bhagavan. The only satisfaction and delight of the ananya bhaktas is the performance of bhakti. This is the secret. Even in the stage of sadhana they attain satisfaction by the unobstructed performance of bhajana. While meditating on their future stage of perfection, sadhya-dasa, they experience delight. In other words, they enjoy with their Prabhu, Krsna, within their minds. In Arjuna's words: iteva putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum ["O Deva, just as a father forgives his son, a friend tolerates a friend, or a lover excuses his beloved, please forgive all my offences." (Gita 11.44)] Here, the subject of atma-nivedana that is endowed with dasya, sakhya, vatsalya, and madhura bhavas, has been clearly expressed. 'Dadami buddhi-yogam tam yena mam upayanti te.' Here, the prominent mahajanas, Srila Baladeva Vidyabhusana Prabhu and Srila Cakravartipada, express that 'buddhi-yoga' is suggestive only of bhava-yukta sadhana, (sadhana endowed with bhava [relationship]). Srila Baladeva Vidyabhusana Prabhu states in his commentary: "I am svabhakti-rasika, the enjoyer of the rasa derived from the happiness of My own bhakti, and I bestow upon My devotees that buddhi-yoga by which they attain Me. I inspire their buddhi in such a manner that they can understand Me, who am replete with unlimited qualities and majesties. Thus, they can attain Me by their worship." Srila Visvanatha Cakravarti Thakura has said in his purport to this verse: "I bestow upon them buddhi-yoga. I inspire that buddhi-yoga within their hearts’ tendencies. That buddhi-yoga cannot be achieved by individual efforts, nor can it be obtained from anyone else. It is bestowed by Me alone, and only such bhava-yukta sadhakas can receive it. This is the meaning of Krsna’s words."

Srila Bhakti Prajnana Kesava Gosvami Maharaja Sri Gitopanisade Atma-nivedana appeared previously in the Harmonist Magazine tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te ["Upon those who perform bhajana to Me with love, yearning for My eternal association, I bestow the transcendental knowledge by which they can come to Me." (Gita 10.10)] Here, Krsna is saying: "Those whose minds and lives are devoted to Me and who always meditate on Me, always speak about Me and derive satisfaction in Me alone. Their minds feel relaxation and comfort only by thinking about Me, and they are constantly desirous of perpetual union with Me. I bestow upon such bhaktas buddhi-yoga, transcendental intelligence and knowledge by which they can attain Me." Most Gita commentators, including Srila Sridhara Swamipada, explained these two slokas from the perspective of common people only. However, vidagdha-siromani Sri Krsna cannot check Himself from speaking the core instructions, even in the midst of speaking His general instruction . That essential instruction is to render visrambha-seva , intimate loving service unto Him. These commentators give a general explanation of the component ‘ramanti ca’ in their purport which is similar to the explanation of ‘tusyanti ca’. Thus, there remains no specific significance to the phrase ‘ramanti ca’. However, unless there is a specific meaning to these words, there would have been no reason for Krsna to use them. Srila Baladeva Vidyabhusana Prabhu and Srila Visvanatha Cakravarti Thakura have therefore excluded the general meaning of ‘ramanti ca’ and have only accepted its specific meaning through its verbal root (which carries its innate meaning). Ram-dhatu i.e. the verbal root ‘ram’, means ‘krida’, sport or play. Use of the verbal root ‘ram’ not only indicates bhava-yukta atma-nivedana, but it indeed also indicates the topmost among all bhavas-- madhura-bhava-yukta atma-nivedana . Srila Baladeva Vidyabhusana Prabhu has said in his commentary: 'ramanti ca yuvati-smita-kataksadisu eva yuvanah.' Only that atma-nivedana that is characterized by accepting Bhagavan as the object of madhura- priti is referred to here . That kanta-bhava (conjugal relationship) has the attributes of smiles, sidelong glances and so on. Srila Jiva Gosvamipada quotes a part of Sri Rukmini-devi's letter (tan me bhavan khalu vrtah patir…), as an example of bhava-yukta atma-nivedanam, which has the same meaning as the inner meaning of the ‘ramanti ca’ portion of the Gita's sloka.

Thank you Q'Hari Prabhu, my little affection, that I have, belongs to you. dandavat pranama

Everything is Ok. Superfragmented is not bad, as long as we preach the same siddhanta (philosophical priciples). But only a very few , that I respect, I admire and I love (somehow) wherever they are, do this.

What I've missed is not only the question, but the quetion mark too, I found it. "Isn't it a type of hypocrisy?" "Isn't it a type of hypocrisy? When the Vaishnavas condemn the breached in modestry and chastity,..." Sorry Angekela, now I think, I understand, you are attributing hypocrisy to the divine couple! <font color="red"> Ok, this aparadha can be counteracted by the mercy of Nama Prabhu</font color>. So, you should hear and chant more. Is not so bad, you didn't do it out of malice. Sorry Angekela. I could not imagine that someone can say such a thing about the Divine Couple. That is why one should here more from the ones that know the subject. Not only my English seems to be poor.

Dear Q'Hari, please don't deviate from the subject. First hearing. <font color="blue"> Don't prohibit the hearing </font color> . Srila Vishvanatha Cakravarti Thakura explains this verse (S.B. 10.33.39) in his commentary known as SArArtha-darSini: bhaktAnAm anugrahAya tAdRiSiH kritaDAH bhajate yAH SrutvA mAnuSaM deham ASrito jivaH tatparas tad viSayakaH SraddhAvAn bhaved iti kriDAntar ato vailakSaNyena madhura rasamayAH asyAH kriDAyAs tAdRSi maNi-mantra-mahauSadhAnAm iva kAcid atarky. Saktir astity avagamyate. ”The Lord performs varieties of pastimes to show favor to His devotees. Having adopted the human form of life, living entities who hear these pastimes become exclusively devoted unto the Lord. In other words, they develop firm faith in hearing the narrations of the Lord’s activities. What more shall I say about the importance of hearing lila-kathA? And this rAsa-lila, being fully imbued with madhura rasa, is eminently distinguished even from the Lord’s other pastimes. <font color="red"> Like a jewel, a mantra or a powerful medicine </font color> , this rAsa-lila is endowed with such indisputable, astonishing potency that by <font color="red"> hearing it </font color> , all persons in the human form become devoted to the Supreme Lord . Therefore, all varieties of devotees who hear the descriptions of these pastimes will become successful and obtain supreme pleasure. Can there be any question of doubt in this regard?” Once again hearing is differentiated: The pastimes of KRSNa with the gopis are not all on the same level .Certain very intimate or apparently sensual pastimes should not be disclosed publicly. Most of the lectures of Srila Bhaktivedanta Narayana Maharaja are posted on the internet for all to read. All the recordings of the lectures are also available from his tape ministry on request dandavat pranama

Dear Q'Hari dandavat pranama The thread is on the so called differences existing between Srila BV Svami Prabhupada and Srila BV Narayan Maharaja, propagated by some institution, up to direct acusations that Srila Bhaktivedanta Narayana doesn't belong to Sriman Mahaprabhu's sampradaya, and he is preaching against His teachings. Obscure book references maybe referes to "Our gurus One in siddhanta one at heart" http://www.purebhakti.com/library/index.shtml That with Ms. Devil's Advocate is not at all important. She wanted to discreditate me, so she should understand that she and I, we have different realizations, and the most important one is that I know that I am not the preacher. And than- we cannot really comunicate guhyam AkhyAti pRcchati guhyam AkhyAti revealing to devotees one's confidential realisations concerning bhajana; pRcchati inquiring from devotees about their confidential realisations; and vaco vegam means means she would have better speak hari katha instead of acusing of deceitfulness, and by that trying to forbind me to post on this subject: "Follow what I say but do not follow what I do." How can I help her, if her mood is unfavorable? Bhakti must be anukul! in a favorable mood in a following mood anukul-yena Krishna anu Silanam. Please forgive me that I confused you. Dandavat pranama.

In this month, Sri Radhika lamented in separation: purnah pulindya urugaya-padabja-raga sri-kunkumena dayita-stana-manditena tad-darsana-smara-rujas trna-rusitena limpantya anana-kucesu jahus tad-adhim (Srimad-Bhagavatam 10.21.16) ["The aborigine women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krsna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety."] This is an example of Radhika's madanakhya-mahabhava (the highest ecstatic love for Krsna). Here She glorifies the aborigine girls who live in the forest, and She says that they are lucky whereas She is not. In the morning time, when they walk around Giriraja Govardhana, they see some red kunkuma powder on the grass and go to pick it up. This kunkuma came from the lotus feet of Krsnacandra when He was returning home in the early morning on the damp grass, and it originally came from the breasts of His beloved. The Pulindi girls think themselves very fortunate to obtain this kunkuma. Simply by their smelling the fragrance, Krsna appears in their hearts, and then they smear that kunkuma paste all over their bodies and faces and thus meet with Krsna in their hearts. There He fulfills all their desires. Radhika is thinking that these Pulindi girls are fortunate, but more fortunate is the grass because it was directly touched by Krsna's feet; and more fortunate is that beloved gopi from whose breasts this kunkuma has come. That gopi is Radhika Herself, but because of Her madanakya-mahabhava she forgets this and instead glorifies others.

My dear Srimad Bhaktivedanta Tirtha Maharaja has made a highly laudable effort to assist me in translating the original Hindi edition from Bengali. Actually, it is only due to his enthusiastic insistence that I gave priority to the publication of this devotional text over the publication of all others. Also worthy of praise are the valiant efforts of Srimad BhaktivedAnta MAdhava MahArAja, Sri OmprakASa VrajavAsi (M.A., L.L.B.) in rendering various services such as presenting the manuscript, word-processing, proofreading and so on. Sri BhUdhara dAsa has rendered service to Sri Sacinandana Gaurahari by his generous financial support. Our request at the lotus feet of Sri Sri Guru-GauANìga and Sri Sri Gandharvika-Giridhari is that they bestow their profuse blessings upon all of these devotees. I have confidence that this text will be revered among the faithful sadhakas who are thirsting for devotion, and also among the intelligentsia. It is my heartfelt aspiration that they may enter into the immaculate prema-dharma. My most worshipable Sri guru-.-padma feels pain upon seeing the distress of others, and he is the embodiment of the Supreme Lord’s mercy. May he and Sacinandana Sri Gaurahari be pleased with us and bestow upon us the qualification to render the services that fulfill their innermost heart’s desire. This is our only grief-stricken prayer at their divine lotus feet. What need is there to say more? Source: Preface to Sri Brahma Samhita by Srila bhaktivedanta Narayana Maharaja

Srila Bhakti Prajnana Kesava Gosvami Maharaja Sri Gitopanisade Atma-nivedana appeared previously in the Harmonist Magazine In the Tenth Canto, Sri Rukmini-devi prays to Sri Krsna in her letter: “Tan me bhavan khalu vrtah patir anga jayam, I accept You as my husband and fully dedicate myself (atma-nivedana) at Your lotus feet.” Here, atma-nivedana is performed by possessing kanta-bhava, a conjugal relationship, in the heart. Bhava-yukta atma-nivedana is clearly expressed in Bhagavad-gita (10. 9-10) and (11.44). There, Sri Bhagavan has said: mac-citta mad-gata-pran bodhayantah parasparam kathayantas ca mam nityam tusyanti ca ramanti ca "Those whose minds are absorbed in Me and whose lives are wholeheartedly devoted to My service, derive great satisfaction and bliss from constantly enlightening one another about My tattva and performing kirtana of My name, form, qualities and pastimes."(Gita 10.9) tesam satata-yuktanam bhajatam priti-purvakam dadami buddhi-yogam tam yena mam upayanti te ["Upon those who perform bhajana to Me with love, yearning for My eternal association, I bestow the transcendental knowledge by which they can come to Me." (Gita 10.10)] Here, Krsna is saying: "Those whose minds and lives are devoted to Me and who always meditate on Me, always speak about Me and derive satisfaction in Me alone. Their minds feel relaxation and comfort only by thinking about Me, and they are constantly desirous of perpetual union with Me. I bestow upon such bhaktas buddhi-yoga, transcendental intelligence and knowledge by which they can attain Me."

The pastimes of KRSNa with the gopis are not all on the same level .Certain very intimate or apparently sensual pastimes should not be disclosed publicly. Most of the lectures of Srila Bhaktivedanta Narayana Maharaja are posted on the internet for all to read. All the recordings of the lectures are also available from his tape ministry on request. Almost all of Srila Maharaja’s lectures are on the subjects of Dhruva Maharaja, Prahlada Maharaja, AmbariSa Maharaja and the first eight Slokas of Nectar of Instruction – carefully explaining the purports of Srila BV Svami Prabhupada. The readers of this paper are also invited to themselves to our internet mailing list (send a blank message to bvnmharikatha-@), on which transcriptions of lectures by Srila Narayana Maharaja appear. It is true that sometimes the lectures of Srila Narayana Maharaja deal with subject matters that may be considered elevated from the perspective of a novice. This is because most of the devotees who comprise the audience of Srila Narayana Maharaja have been devotees for twenty years or more. It goes without saying that a student cannot stay in primary school until the age of thirty. It is also true that Srila Narayana Maharaja has spoken on elevated, confidential texts such as Sri Vilapakusumanjali, on the request of certain senior ISKCON leaders and gurus such as His Holiness Tamala-krishna Maharaja, His Holiness Giriraja Maharaja, His Holiness Sivarama Swami, His Holiness Dhanurdhara Swami, His Grace Bhürijana Prabhu, Partha-sarathi Prabhu and others. However, these classes were conducted selectively and in private – not in public. Source: Our gurus: "One in siddhanta one at heart" PS Dear Devil's advocate agelika One thinks that he is the doer because he is not under guidance. One thinks she is the preacher because she hasn’t got a guru. If one has got the guru devatatma, she understands that she is not the speaker, but the loud-speaker of the original speaker She is in illusion about who is the preacher. One doesn’t “preach” “come to me I’ll give you divine love for the Supreme Enjoyer, but come to my guru because he is a realized soul.” Except she herself is a realized person (guru), and not even than if his guru is present in this world. That is why guru is heavy. Vaco vegam is not bhakti and not a sign of realization, but merely a condition to become a teacher (see Bhajana Rahasya by Srila Bhaktivinoda Thakura), and can be attached to bhakti as sanga siddha bhakti. On the other side you and I , we are not on guhyam AkhyAti pRcchati. Preaching means: come to get love!

Srila Bhaktivinoda Thakura appeared near Sridhama Navadvipa, in the village of Ula, in a highly educated and religious family, and was manifest in this world from 1838 to 1914. He was educated in Mahanagari, Calcutta and was fluent in several languages, including Sanskrit, Bengali, Hindi, Oriya and English. This great personality rediscovered Sridhama Mayapura,the site of Sri Gaurasundara’s appearance place, which had been lost in recent times. He is also the worshipable father and Sikzaguru of jagad-guru Sri Bhaktisiddhanta Sarasvati Prabhupada, the world-famous preacher of harinama-saNkirtana and the instructions of Mahäprabhu. He has written about one hundred books, including Sri Caitanya-SikzAmRta, The Teachings of Sriman Mahaprabhu, Jaiva-dharma, Sri KRSNa-samhitA, BhAgavatArka-marici-mAlA, Sri HarinAma-cintAmaNi, Sri Bhajana-rahasya and Datta-kaustubha. Although his language is simple and natural, his mood is profound and mature. His purports to Sri Brahma-saMhitA are extremely deep and full of ecstatic transcendental emotions. Especially in his elaborate explanation of the word nija-rUpatayA in the thirty-seventh verse, he has performed the astonishing and formidable feat of perfectly reconciling Srila Rupa Gosvamipada’s philosophy of transcendental paramourship (parakiya-siddhanta) and Sri Jiva Gosvami’s philosophy of transcendental wedlock (svakiyasiddhanta), through a meticulous and subtle analysis of both. Source: Preface to Sri Brahma Samhita by Srila bhaktivedanta Narayana Maharaja

The profound and confidential philosophical conclusions of Brahma-saMhitA are practically incomprehensible without the help of the DigdarSani-Tika of Srila Jiva Gosvqmi, whose esoteric and penetrating insights are, however, also extremely difficult to understand. Srila Saccidananda Bhaktivinoda Thakura, the eternal associate of Sri Caitanya Mahaprabhu, is the Bhagiratha who caused the GaNgA of bhakti (bhakti-bhagirathi) to flow once again, inundating the entire world with prema in this modern age. He has conferred great welfare upon the VaiSNava world by translating the DigdarSani-Tika into Bengali, and writing a commentary of his own entitled PrakASini. With the help of his purports, one can easily have access to the hidden moods of the original text, and to Sri Jiva Gosvami’s deep considerations. Source: Preface to Sri Brahma Samhita by Srila bhaktivedanta Narayana Maharaja

Since 1970, PrabhupAda’s disciples and followers have been distributing rAsa-lila in the Krishna book to literally millions of nondevotees. In most of his books there are hundreds of beautiful references to the pastimes of Krishna and the gopis. In the Caitanyacaritamrita,for example, which Prabhupada ordered [in a 1974 letter to Jadurani dasi] to be distributed to all classes of men, Lord Caitanya is taking maha-prasada of Lord Jagannatha. In that chapter there are several verses about the nectar of Krishna’s lips. In the mood of Srimati Radharani and the gopis, Mahaprabhu says: “Thereupon, the flute said angrily to Me, ‘Give up Your shame, fear and religion and come drink the lips of Krishna. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Krishna’s lips. I am slightly fearful because You also have the right to drink that nectar , but as for the others, I consider them like straw.” (Sri Caitanya-caritAmRta, Antya-lila 16.127) Source: Our gurus: "One in siddhanta one at heart" PS Fie upon the wretched life which affords one only misery. To live is to experience nothing but disease and pain. Pursuing in turn religion, wealth and pleasure, one endeavors much but receives little happines. While everything leads to salvation, that is an impossible goal to achieve. Those who desire riches suffer, while those who have riches suffer even more. Alas why do I live? Source The mourn of a brahmin (Mahabharata)

As mentioned before, Srila Jiva GosvAmi, the AcArya of Gaudiya philosophical conclusions, has written a commentary on this superlative text. That commentary is entitled DigdarSani, and it is pregnant with highly confidential devotional conclusions. The commentator appeared in the village of RAmakeli in the Mäladaha district of Bengal in approximately A.D. 1507 as the son of Sri Anupama (Sri Vallabha Mallika), who was the younger brother of the renowned Sri SanAtana Gosvami and Sri Rupa Gosvami. When Sri Caitanya MahAprabhu came to Rämakeli to give His darSana to Sri Rupa and Sanatana, Sri Jiva, who was at that time just a babe in arms, had the good fortune to have the Lord’s darSana and touch His lotus feet. From early childhood Sri Jiva was grave in character and wealthy in intelligence. While he was still a boy, after completing his study of grammar and other subjects, he completely renounced his home life to go to the divine lotus feet of Sri Nityänanda Prabhu in Sri Mayapura Yogapitha, the holy appearance place of Sri Caitanya MahAprabhu. Sri NityAnanda Prabhu bestowed His causeless mercy upon Sri Jiva by taking him for darSana of the sixteen kroças (32 square miles) of Çré NavadvipamaNDala. Srila Bhaktivinoda Thakura has given an interesting account of this occurrence in his book Sri Navadvpa-dhAmamAhAtmya. Sri NityAnanda Prabhu gave Sri Jiva the order to go and stay in SridhAma VRndAvana with Sri Rupa and SanAtana. On the way to VRndAvana, Sri Jiva spent some time in VArANasi studying texts on logic and VedAnta under the guidance of Sri Madhusüdana VidyAvAcaspati. After that, when he arrived in Sridhama VRndAvana, he became the fully surrendered disciple of Sri Rüpa Gosvami, assisting him in various ways in the momentous work of writing authentic scriptures. When Srila Rupa and SanAtana GosvAmis disappeared, Sri Jiva GosvAmi became the undisputed emperor of all the VaiSNava acAryas in Vraja-maNDala, GauDa-maNDala and KSetra-maNDala. It was only after receiving instructions from him that Sri Narottama Thakura, SrinivAsa Acarya and Sri SyAmAnanda Prabhu became immensely influential in propagating harinAmasaNkirtana and the literatures of the Gosvamis throughout Bengal, Assam, Manipura and Orissa. Srila Jiva Gosvämi wrote twenty-five invaluable texts, including Sri HarinAmAmRtavyAkaraNa, Sat-sandarbha, Krama-sandarbha (a commentary on Srimad-BhAgavatam), GopAla-campu, MAdhava-mahotsava, Laghu-vaiSNava-toSaNi (a commentary on the Tenth Canto of Srimad-Bhagavatam) and Sri Brahma-saMhitA DigdarSani-TikA. Source: Preface to Sri Brahma Samhita by Srila bhaktivedanta Narayana Maharaja

Sri Gitopanisade Atma-nivedana appeared previously in the Harmonist Magazine Now we have to consider whether or not the indication or hint of bhava-yukta atma-nivedana is given in Gita. An intelligent lover, who is the object of love for everyone, will speak to common people in a general way about affectionate service to him. If his beloved is also present among the general people, then, in midst of his general topics, he will hint to his beloved in a hidden manner about how to please him in a special way. Although ordinary people will be unable to understand such hints, those who are extraordinarily dear to him will certainly be able to comprehend them. Similarly, vidagdha-cudamani, the crest jewel of intelligent lovers, Gopala-nandana Sri Krsna, while aiming at ordinary people, has given hints about extraordinary service or extraordinary atma-nivedana (bhava-yukta atma-nivedana) for those who are so desirous. What to speak of karmis (fruitive workers), even jnana-misra-bhaktas cannot understand such hints. On the other hand, bhaktas who desire an extremely intimate relationship with Him in raganuga-bhava not only comprehend His hints about bhava-yukta atma-nivedana, but also realize His clear instructions on the subject.

November 10, 2003, the first day of the holy month of Kartika, is also the anniversery of the divine disappearance day of Nitya-lila pravista Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He is the diksa-guru of Srila Bhaktivedanta Narayana Gosvami Maharaja and the god-brother and sannyasa-guru of Srila Prabhupada Bhaktivedanta Swami Maharaja . Srila Bhakti Prajnana Kesava Gosvami Maharaja Sri Gitopanisade Atma-nivedana appeared previously in the Harmonist Magazine Arya-rsis have glorified Srimad Bhagavad-gita as Upanisad-cudamani, the crest jewel of all the Upanisads. In comparison to other Upanisads, Sri Gita specifically establishes Bhagavan's lilamayatva (being endowed with lila). Also, in the verses that sing the glories of Gita (Gita-mahatmya), it has been described as the essence of all Upanisads. sarvopanisado gavo dogdha gopala-nandana partho vatsah su-dhir bhokta dugdham gitamrtam mahat ["This Gitopanisad, Bhagavad-gita, the essence of all the Upanisads, is just like a cow, and Lord Krsna, who is famous as a cowherd boy, is milking this cow. Arjuna is just like a calf, and learned scholars and pure devotees are to drink the nectarean milk of Bhagavad-gita." (Gita-magatmya 6)] The speaker of Gita, which is a part of Mahabharata, is Devaki-nandana Sri Vasudeva. However, in the above verse it is said ‘dogdha gopala-nandana’ i.e. the milkman (speaker) is Goparaja-nandana Krsna . It is thus clearly understood that Vrajendra-nandana Vrndavana-bihari Sri Krsna alone is the speaker of Sri Gita. Although He has spoken Gita in His Vasudeva form, His own statements have revealed His real rasamaya-svarupa . Our gosvamis have indicated in their literatures that another name of Mother Yasoda is Devaki, and Devaki-putra (the son of Devaki) is indeed another name of Yasoda-putra. Although Devaki-putra Vasudeva is apparently the speaker of Sri Gita, Sri Nanda-nandana Krsna is the actual speaker . By discussing the beginning, the conclusion, and so on of Sri Gita, it can be understood that Sri Krsna alone is the Supreme (parama-deva), and the topmost worshipable reality. He is worshiped only by bhakti, and prema-bhakti is the climax of that worship. Now we will discuss the nature and development of atma-nivedana explained in Sri Gita. From an external point of view, the instructions of Gita are universal. From karmarpana (offering the results of activities) up to saranagati (surrender) and atma-nivedana (full self-surrender)—everything related to bhakti is sung there in condensed form. Atma-nivedana is of two kinds—ordinary (common) and extraordinary (uncommon). In Sri Bhakti-sandarbha, Srila Jiva Gosvamipada has classified these two types of atma-nivedana: ordinary atma-nivedana is bhavam vina, devoid of any sthayi-bhava or permanent mellow , and extraordinary atma-nivedana is <font color="blue"> bhava vaisistena </font color> ca, endowed with specific bhava or permanent mellow. "Tadetatma-nivedanam bhavam vina bhava vaisistena ca drsyate" (Bhakti-sandharbha 309 anuccheda). To illustrate the first type, Srila Jiva Gosvamipada has quoted the following verse from Srimad-Bhagavatam (11. 29.34): martyo yada tyakta-samasta-karma niveditatma vicikirsito me tadamrtatvam pratipadyamano mayatma-bhuyaya ca kalpate vai ["A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences."] To illustrate the second type, bhava-visista atma-nivedana, he has quoted the statement of Sri Rukmini-devi in the verse: tan me bhavan khalu vrtah patir anga jayam atmarpitas ca bhavato 'tra vibho vidhehi ma vira-bhagam abhimarsatu caidya arad gomayu-van mrga-pater balim ambujaksa ["Therefore, my dear Lord, I have chosen You as my husband and I surrender myself to You. Please come swiftly, O Almighty One, and make me Your wife. My dear lotus-eyed Lord, let Sisupala, who is like a jackal stealing the property of a lion, never touch the hero's portion." (SB 10.52.39)] Here the word bhava means sambandha, relationship in terms of raganuga bhakti in dasya-rasa, sakhya-rasa and so on. According to Bhakti-sandarbha verse 309, <font color="blue"> ‘bhava vaisistena’ refers to four bhavas--dasya, sakya, vatsalya, and madhura bhava. </font color> The atma-nivedana at the lotus feet of Bhagavan which is endowed with any one of these four bhavas or specific relationships is bhava-yukta atma-nivedana, and the atma-nivedana that is performed at the lotus feet of Bhagavan before the awakening of any of these four bhavas is called bhava-hina atma-nivedana. Bhava-hina atma-nivedana is visible in the life of Sri Bali Maharaja, and Srila Jivapada has shown this elsewhere in his Sandarbha. Sri Bali Maharaja's dasya is bhavahina dasya, devoid of any bhava or sambandha, and is not raganuga-dasya. The most confidential and topmost instruction of Gita is: sarva-dharman parityajya mam ekam saranam vraja aham tvam sarva-papebhyo moksayisyami ma sucah ["Completely abandoning all bodily and mental dharma, such as varna and asrama, fully surrender to Me alone. I shall liberate you from all reactions to your sins. Do not grieve."(BG 18.66)] The sloka of Srimad-Bhagavatam beginning ‘martyo yada tyakta-samasta-karma,’ quoted by Srila Jiva Gosvami as an example of bhavahina atma-nivedana, and the sloka ‘sarva-dharman parityajya,’ which is the topmost instruction of Gita, convey the same meaning. Moreover, ‘aham tvam sarva-papebhyomoksayisyami ma sucah’ is only the explanation of the words ‘vicikirsito me’ (desirous of doing something special) clearly instructs bhavahina atma-nivedana for the common masses.

Mind matter interaction is (subtle)matter (gross)matter interaction, that means only material platform, not spiritual. Using the verse 7.16 from Bhagavat-gita as a spiritual barometer, can you tell in which of these categories is your bhajana? catur-vidhA bhajante mam / janah sukrtino’rjuna artto jijnAsur artharthi / jïNAni ca bharatarSabha O best of the Bharata dynasty, there are four types of pious men who perform My bhajana; the distressed ( Artta), the inquisitive ( jijNAsu), the seeker of wealth ( arthArthI) and the man of wisdom ( jïNAnI). “Who then performs Your bhajana ?” In response to this question, Sri Bhagavan speaks this Sloka beginning with the words catur-vidhA. “SukRta refers to those who worship Me and who follow the rules and regulations of varNASramadharma. Artta refers to persons afflicted with distress such as disease and who worship Me to get relief. JijNAsu means those who worship Me desiring atma-jïNAna (knowledge of the self) or scholarly knowledge of the SAstra through grammar. ArthArthI refers to those who worship Me with a desire for enjoyment in this world, such as possession of land, elephants, horses, beautiful women, gold, or enjoyment in Svarga. JïNAnis with pure hearts also worship Me. Of these four, the first three are sakAma-gRhasthas, householders who have fruitive desires, and the fourth group consists of niSkAmasannyAsis (renunciates who perform selfless actions). Source: Srimad Bhagavat-gita, with the commentary of Srila ViSvanatha Cakravarti Thakura, translated and commented by Srila Bhaktivedanta Narayana Maharaja. dandavat anadi kRSNa dasa

Mathura, India: Oct. 28, 2002 [in describing the many important pastimes that took place in this holy month of Kartika, which in turn establish the glory of Kartika, Paramaradhya Srila Narayana Maharaja discussed several verses from Srimad-Bhagavatam:] In this month the gopis remembered that when Krsna plays on His flute in the forest, the cows become stunned. With eyes of transcendental emotions the gopis see both Krsna and the cows, and further lament in separation. They see that although it is the nature of animals to spend their time in eating, when Krsna plays His flute these cows forget to eat and instead pick up their ears to hear. Humans have very small ears, but cows have large ears – like cups. Through the cups of their ears these cows drink the nectar of Krsna's flute playing, and when they taste it they forget everything else. They have grass in their mouths, but they forget to chew. Even the calves, who were drinking the milk from the utter of their mothers, are like this. The milk is coming into their mouths, but they have forgotten to swallow. They simply stand with tears gliding down from their eyes, and they embrace Krsna in the core of their hearts. The love of the cows is not as high as that of the gopis, but due to the nature of their own prema, the gopis think the cows are greater. Those who are maha-bhagavatas, and what to say of maha-maha-bhagavatas like the gopis, see their own love and their own mood in all others. Yet, they think, "I am unfortunate; I have no love."

In addition to this book of philosophical conclusions, Sri Caitanya MahAprabhu also brought with Him from South India a book describing Krishna’s pastimes, namely Sri Krishna-karNAmRta. At the time of Sri Ratha-yatra, the devotees who were not His pastime associates (lila-parikaras), and who had come from various Northern Indian provinces such as Sridhama VRndAvana, enthusiastically copied these two texts and took the copies with them when they returned. In this way, both books were propagated throughout India. In this regard, it is stated in Sri CaitanyacaritAmRta: pratyeka vaiSNava sabe likhiyä laila krame krame dui pustaka jagat vyApila (CC Madhya-lila 11.143) Indeed, each and every VaiSNava copied the two books. By and by, the two books were broadcast all over India. Source: Preface to Sri Brahma Samhita by Srila bhaktivedanta Narayana Maharaja