anadi

(2) Bhava-sambandhi The limbs of bhakti beginning from acceptance of the shelter of a spiritual master, mantra-japa, hearing, chanting and remembering of the name, form, qualities and pastimes appropriate for different periods of the day of dearest Sri KRSNa and the beloved associates of KRSNa towards whom one has attraction and rendering various services unto them, are known as bhava-sambandhi-sadhana. The upadana-karaNa, or material cause of bhava, is called bhavasambandhi. That by which bhava attains maturity is called the material cause. Bhava is shaped or moulded by the various limbs of bhakti such as guru-padacraya and so on. Therefore the performance of these limbs is called bhava-sambandhi-sadhana, that sadhana which is related to bhava. Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

(1) BhAvamaya The four primary relationships of dAsya, sakhya, vAtsalya and mAdhurya are known as bhAvamaya-sAdhana. When SravaNa, kIrtana and other such limbs of bhakti become saturated with one of the bhAvas of dAsya, sakhya and so on, they nourish the future tree of the sAdhaka’s prema. Therefore dAsya, sakhya and so on are called bhAvamaya-sAdhana. Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

Every pure devotee is the greatest (acc.tattva vicara) But the greatest of all is the servant of Sri Yugala! (acc. rasa vicara) tattva vicara - philosophycal point of consideration rasa vicara - rasa point of consideration Rasa: When krsna-rati, or in other words, the sthAyibhAva (the permanent emotion of the heart in one of the five primary relationships of SAnta, dAsya, sakhya, and so on) becomes exceedingly tasty for the devotee by virtue of the elements known as vibhAva, anubhAva, sAttvika-bhAva and vyabhicAri-bhAva, induced through the medium of sravana, kirtana, and so on, it is called bhakti-rasa . In other words, when the sthAyibhAva or krsna-rati mixes with vibhAva, anubhAva, sAttvika-bhAva and vyabhicArî-bhAva and becomes fit to be tasted in the heart of the devotee, it is called bhakti-rasa.

Every pure devotee is the greatest (acc.tattva vicara) But the greatest of all is the servant of Sri Yugala! (acc. rasa vicara) Take the svarupa lakSana not tatashta! I see the twister, I have to stop.

Was that Lokanath dasa Gosvami was not an acarya, even if he didn't let his name even mentioned in Caitanya CaritamRta? One who sees a differece between a pure devotee and acarya is a materialist. This is my opinion. In the line of Rupa Gosvami all pure devotees are empowered to preach according time and circumstances. That's also why they keep comming. Nothing against any person! only the principle should be understood! I'm immensly pleased that there are persons so elevated that they can praise the Lord of our hearts braja Krishna Sri Radhe Sri Radhe Sri Radhe

tataS ca tad bhAva-prapty-upAya-jijnasayaM SastrApekZA bhavet, Sastra evaM prApty-upAya-likhanAt nAnyatra. tac ca SastraM bhajana pratipAdakam Sri-bhAgavatam eva. Nonetheless, after the appearance of greed when one inquires, “How may this irresistible vraja-bhava be obtained?” there is dependence upon the scriptures because it is only in the scriptures and nowhere else that the method of obtaining this is written. The scripture from which this method may be known is Srimad- BhAgavatam, for it has ascertained the method of bhagavad bhajana. tezu bhajaneSv api madhye kAnicit tad bhAva-mayAni kanicit tad bhAva-sambandhini kAnicit tad bhAvAnukulani kAnicit tad bhAvAviruddhAni kAnicit tad bhava-pratikUlAniti paNca-vidhAni sAdhAnani. Among the limbs of bhajana, some are tad-bhavamaya (composed of bhava), some are tad-bhava-sambandhi (related to bhava), some are tad-bhava-anukula (favourable to bhava), some are tad-bhava-aviruddha (neither opposed to nor incompatible with bhava) and some are tad-bhava-pratikula (opposed to bhava). Thus raganuga-sadhana is seen to be of five types . Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

"Neither could see anyone qualified and we can speculate that they wanted the devotees to be patient and wait for the next Shaktivesa Acarya, but that did not happen did it?" Of course it happened. It happens all the time. The only problem is that not all have eyes to see it. This is not my opinion, the Sastra says that the pure devotees, whatever designation you want to use for them, are always on the face of the earth. Many devotees came to Srila Bhaktivedanta Narayana Maharaja after the departure of Srila Bhaktivedanta Svami Maharaja, but following VaiSnava etiquette, he sent them to the senior vaiSnava Srila Bhaki RakSaka Sridhara Maharaja. After the departure of Srila Sridhara Maharaja, another acarya in the person of Srila Goura Govinda Maharaja manifested, preaching boldly sambhanda jnana, which put him in an open conflict with the government of... Srila Narayana Maharaja sent the devotees that came to him, to Srila Goura Govinda Maharaja. Only in 1996 after Srila Goura Govinda Maharaja departed, Srila Bhaktivedanta Narayana Maharaja started to accept to give shelter to devotees coming from iskcon. VaiSnava etikette is to send your disciples to hear from the seniour devotees (seniour in all respects). Try to read carefully and unprejudiced, and than you can judge. http://www.purebhakti.com/preachers/preachers.shtml http://www.purebhakti.com/library/index.shtml

According to the bhaktas who are well-versed in poems and dramas related to BhagavAn, vibhAva and so on are the fundamental cause of sevA (transcendental service). Vibhava - Alambana (that in which rati is tasted) - Uddipana (that which stimulates rati) Alambana -Vishaya alambana (the object of rati—Krsna) - Asraya alambana (the reservoir of rati—the devotee) AnubhAva Visible actions which illustrate the spiritual emotions situated within the heart (dancing, singing, and so on). sAttvika-bhAva Eight symptoms of spiritual ecstacy arising exclusively from Suddha-sattva or in other words, when the heart is overwhelmed by emotions in connection with mukhya- rati or gauNa-rati. vyabhicAri-bhAva Thirty-three internal spiritual emotions which emerge from the nectarine ocean of sthAyibhAva, cause it to swell, and then merge back into that ocean. Sri RUpa Gosvami has said that KRSNa and His bhaktas, headed by His beloved consorts, are the cause of rati as Alambana (viSaya and aSraya). The sAttvika-bhAvas, such as becoming stunned (stambha), are the activities of rati , and the saNcArI-bhAvas, beginning with self-disparagement (nirveda), are the assistants of rati . When rasa awakens, the transformations are not called the cause, the effect, or the assistant; rather, they are called vibhäva and so on. PaNDitas have given vibhAva its name because it implants (vibhAva) in rati the qualification to become specifically relishable. NRtya (dancing) and so on are called anubhAvas because they illuminate (anubhAva) the implanted (vibhAvita) rati after they have expanded it. SAttvika-bhAvas are so called because they arouse sattva. SaNcAri-bhAvas are those that make the implanted and illuminated (vibhAvita and anubhAvita) rati charming in a variety of ways by transmitting (saNcArita) the transitory bhAvas, such as nirveda. According to the bhaktas who are well-versed in poems and dramas related to BhagavAn, vibhAva and so on are the fundamental cause of sevA (transcendental service). Source: Jaiva Dharma - Rasa tattva- Mukya rati

Ishvara (the Supreme Controller) is the embodiment of knowledge (jnana-svarupa), the knower (jNAtA-svarUpa), one who considers or reflects (mantAsvarUpa) and the enjoyer (bhoktA-svarUpa). He is self-effulgent (svaprakASa) and He also illuminates others (para-prakASa). He has His own desires (icchA-maya), and He is the knower of all (kSetra-jNa). The jIva (the soul), too, is the form of knowledge, the knower, and the enjoyer; he too, is self-effulgent, and he illuminates others; and he too, has desires, and is the knower of his own field (kñetra-jïa). From this perspective, there is no difference between them. However, ISvara is omnipotent, and by dint of this omnipotence, He is the basis of all these qualities, which are present in Him in full. These qualities are also present in the atomic jiva, but only to a minute degree. Thus, the nature and form of ISvara and the jIva are eternally different from each other because one is complete and the other is minute; and at the same time, there is a lack of distinction between ISvara and the jiva because of the similarity between their qualities. Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 15

There is one more point to be considered. A devotee who has an intense desire within his heart to obtain the spiritual mood of the Vrajavasis and who executes all the limbs of bhakti in accordance with the vidhi-marga, obtains fidelity only to RukmiNi and the other principal queens of Dvaraka. In other words he attains to the position of the queens of Dvaraka. Because the vidhi-marga is mixed with the mood of Dvaraka and the majestic conception ( aiSvarya), one cannot obtain the service of Vrajendra-nandana Sri KRSNa by that means. This is confirmed in Sri Caitanya-caritamRta( Madhya-lila8.226): “ vidhi-marge nahi paiye braje kRSNacandra “ one cannot obtain Sri KRSNacandra in Vraja by following the vidhi-marga.” Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

In Krishna Samhita is described this devastating anartha: The whirlwind of false argumentation, one should not be let caught in (by the followers of Trinavarta). Your commentary: haribol prabhu... please do not speak directly to me, in my opinion you are offending a lot of vaishnavas.. the demonstration is that you are not attempting to make even a little discrimination (essential for a madyam adhikari) thinking that gaudya math (iskcon included) is one or two fighting monolyths, and that inside the camps, all followers are pure or not pure, demons or saints, false or true, bogus or authentic. a vasihnava judges, preach, chastizes etc. on personal basis i am sorry, but on one side your theories, on another the words od jagad guru srila prabhupada .... i know what to choose

Trinavarta is the twister demon. He represents the false argumentation. Don't let you caught in the whirlwind of the false arguments of the followers of Trinavarta. Source: Krishna Samhita by Srila Bhaktivinoda Thakura

Thus on the path of bhakti, although there may be some diminution or relinquishment of certain aNgas, no detrimental effect will ensue. In regard to this topic Bhagavan Sri KRSNa has said to Uddhava: na hy aNgopakrame dhvaMso mad-dharmasyoddhavANv api maya vyavasitaH samyaN nirguNatvad anaSiZaH Srimad-Bhagavatam(11.29.20) O Uddhava, once the practice of bhakti-dharma consisting of SravaNa and kirtana related to Me has begun, no harm whatsoever can be done to the root of bhakti, even though there may be diminution of certain aNgas. This is because bhakti-dharma isbeyond the jurisdiction of the material modes of nature. There is no possibility of its being destroyed by any means because I have ensured this dharma in this way for My unalloyed devotees. On the path of bhakti no harm is done either by non-performance of the assortment of activities appropriate for varNaSrama or by diminution of certain limbs of bhakti. This is fine. But there is certainly great harm if there is diminution of any of the principal limbs of bhakti such as taking shelter of a bona fide spiritual master, SravaNa!, Kirtana! and so on. Therefore one should take great care that there be no decline in any of the principal limbs of bhakti. Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

There are two types of jivas: mukta (liberated) and baddha (bound). The jivas who reside in the spiritual world are mukta, whereas those who are shackled by mAyA and attached to this material world are baddha. There are two types of baddha-jivas: those who are spiritually awake (udita-viveka); and those who are spiritually unconscious (anudita-viveka). Birds, beasts and human beings who do not seek their supreme spiritual benefit are spiritually unconscious, whereas human beings who have adopted the path of VaiSNavism are spiritually awake, for no one except the VaiSNavas genuinely endeavor to attain the supreme spiritual goal. That is why the SAstras have declared that serving VaiSNavas and associating with them is the best of all activities. Those who are spiritually awake develop taste for the practice of kRSNa-nAma on the strength of their faith in SAstra, and from this they easily develop an attraction for serving and associating with VaiSNavas. Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul)

tatra raganugayaM smaraNasya mukhyatvam tac ca smaraNaM nija-bhavo cit-lila aveSa-sva-bhavasya Sri-kRSNasya tat-priya-janasya In raganuga-bhakti, referred to above, the predominant aNga is smaraNa (remembrance). SmaraNa should be related to KRSNa and His beloved associates (priya-jana) who are distinguished by pastimes ( lila), emotional rapture ( aveSa) and natures ( svabhava) hat are appropriate for one’s own internal spiritual mood. ca. tathaiva kirtanAdikam api arcanAdAv api mudrA-nyAsAdi dvaraka-dhyanadi-rukmiNyadi pujadi kam api nija-bhava-pratikulyad agamadi-castra-vihitam api na kuryad iti, bhakti-marge The other limbs of bhakti such as kirtana and so on should also be related to KRSNa and His dear ones who are characterised by pastimes, emotional rapture and natures befitting one’s own internal spiritual mood. In the process of arcane one is recommended to employ mudras (particular positions of intertwining the fingers), nyasa (consigning the praNas or the five life-airs to the mind, or mental assignment of various parts of the body to different deities), meditation on Dvaraka, worship of the queens of Dvaraka and so on. Although these limbs of bhakti are prescribed in the agama-Sastras, they are not to be followed in raganuga-bhakti because they are unfavourable to one’s particular spiritual mood ( bhava-pratikula). Source: Bhakti RasAmRta Sindhu Bindu by Srila ViSvanatha Cakravarti Thakura, translated and commented by SBV Narayana Maharaja

AtyAhArAH prayAsaHS ca prajalpo niyamAgrahaH jana-saNgaH ca laulyaM ca SaDbhir bhaktir vinaSyati Bhakti is destroyed by the following six kinds of faults: (1) eating too much or collecting more than necessary, (2) endeavours which are opposed to bhakti, ( 3) useless mundane talks (in the name of bhakti), (4) failure to adopt essential regulations or fanatical adherence to regulations, (5) association with persons who are opposed to bhakti, (6) greed or the restlessness of the mind to adopt worthless opinions.

BAbAji: The taTastha-Sakti, or marginal potency, is one of Sri KRSNa’s innumerable potencies. Issuing forth from this marginal potency are the entities who are <font color="red"> situated between the cit-jagat (spiritual worlds) and jaDajagat (material worlds)</font color> and which have the potential to associate with either. These entities are known as jiva-tattva (spiritual souls). The jivas are cit-paramanu by composition, which means that they are atomic entities of pure consciousness. These jivas can be bound in the material world because they are tiny, but since they are constituted of pure consciousness, if they simply acquire a little spiritual power, they can <font color="red"> also become eternal residents of the spiritual world </font color> and obtain paramAnanda (supreme transcendental pleasure). Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul) First we should understand that jiva comes from the marginal position and can associate with the eternity purity and love of the spiritual world or or with the temporality, misery and envy of the material world. Secondly jiva never falls from the spiritual world, he becomes eternal resident of eternity. When the eternal associates of the Lord accompany Him in His lilas in the material world, they are never bound by maha maya.

In Sri Caitanya-caritamRta the following is said in connection with the cultivation of raganuga-bhakti: bAhya antara ihara dui ta’ sAdhana bAhye sAdhaka-dehe kare Sravana-kirtana mane nija-siddha-deha kariyA bhavana rAtri-dine kare vraje kRSNera sevana nijAbhiSTa kRSNa-preSTha pacheta’ lAgiyA nirantara sevA kare antarmanA haNA dasa-sakha-pitradi preyasira gaNa rAga-mArge nija-nija-bhavera gaNana ei mata kare yebA rAgAnuga bhakti kRSNera caraNe taNra upajaya priti Sri Caitanya-caritamRta( Madhya- lila22.156.7, 159, 161, 164) The practice of raganuga-bhakti is undertaken in two ways: With the sadhaka-Sarira, the external body, and with the siddha-Sarira, the internal perfected spiritual form. With the external sadhakas deha, one should adopt the limbs of bhakti such as SravaNa, kirtana and so on. With one’s siddha-Sarira, revealed by the mercy of the spiritual master , one should serve Sri Radha-KRSNa day and night in Vraja. Following the beloved associate of Sri KRSNa whom one cherishes within one’s heart (the associate towards whose service the sadhaka has developed lobha), one should constantly serve Yugala-kiSora with an enraptured heart. By following the mood and sentiment ( bhava) of one of KRSNa’s associates among the servants, friends, parents or lovers, corresponding to one’s own disposition, the sadhaka attains affection for the lotus feet of Sri KRSNa that is exactly of the same nature as the associate whom he follows. This is the method of raganuga-bhakti. (commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

Srila Prabhupada desired to work conjointly, at the beginning of his mission as well as during his final manifest days. This was his desire, and he stated so quite clearly. Those who consider themselves followers of Srila Prabhupada should respect his desires. The purpose of his founding the Bhaktivedanta Charity Trust is described in his own words: " In keeping with the spirit of the previous acarya's vision of Gaudiya-Madhva sampradaya, to cement relations with all the sister temples of Gaudiya-Madhva sampradaya under one banner, to solidify preaching the message of Caitanya Mahaprabhu, as desired by His Divine Grace Srila Bhaktisiddhanta Sarasvati Prabhupada and Srila Thakura Bhaktivinoda and all the previous acaryas in this line ." (Room Conversation, Vrindaban, October 29, 1977, 771029RC.VRN) About a week later, still discussing the Bhaktivedanta Charity Trust, he said: We want co-operation." (Room conversation, Vrndavana, 6 November 1977) Shortly before his Disappearance he said: " Srila Prabhupada (Bhaktisiddhanta Sarasvati) said that we should preach in Europe, America. That was his desire, and his other desire was that we all work together jointly to preach". "Yes, that is right" said Narayana Maharaja. "I didn't waste a single moment" said Srila Prabhupada "I tried my best, and it has been successful to some extent". Srila Prabhupada's voice was choked with emotion. "If we work conjointly" he continued, "then as Sri Caitanya Mahaprabhu said prthivite...sankirtana has great possibilities. <font color="red"> My life is coming to an end. It is my desire that you all forgive me for my mistakes... </font color> (Srila Prabhupada Lilamrta, Vol 6, p.399-401) During the earlier years of his worldwide Movement, this same desire was expressed: " So far as I am concerned, I am always for co-operation. If we can co-operate, we can do tremendous service for Lord Caitanya in the matter of propagating the mission of Lord Caitanya very nicely. I am prepared to co-operate with the Gaudiya mission wholeheartedly. Soon you can negotiate about our amalgamation on a co-operatively basis, it will be great service to Srila Prabhupada ." Letter to Dr Syamasundardas Brahmacari, 5-9-69 It is best that we try to understand any differences he had with his Godbrothers with a cool head. In several places he referred to these differences as simply " <font color="red"> differences of opinion </font color> ." For instance: " So far as your question about controversy amongst the disciples of Bhaktisiddhanta Sarasvati Goswami Maharaja, that is a fact. But this controversy is not material. Just like in a national program, different political parties are sometimes in conflict and make propaganda against each other, but their central point is always service to the country. Similarly, amongst the disciples of Bhaktisiddhanta Sarasvati there may be some controversy, but the central point is how to preach the mission of His Divine Grace. If the central point is fixed up then there is no harm in such controversy. Every individual being must have his opinion; that is the significance of individuality, but all such differences of opinions must coincide in Krishna. Letter to: Mandali Bhadra : 69-07-28 Los Angeles "Those, whose judgement is made of mundane stuff , being unable to enter into the spirit of the all-loving controversies <font color="red">among pure devotees </font color> , due to <font color="blue"> their own want of unalloyed devotion, </font color> are apt to impute to the devotees <font color="red"> their own defects of partisanship </font color> and opposing views." Sri Brahma samhita p.72

LAhiri : When one meditates on the form of Sri Krishna, the conception that arises in the heart is limited by time and space. How can one transcend such limitations and meditate on Krishna’s actual form? BAbAji : Meditation is an action of the mind, and as long as the mind is not fully spiritualized, one’s meditation cannot be spiritual (cinmaya). Bhakti purifies the mind so that it gradually becomes spiritual, and when one meditates with the mind that has become purified in that way, such meditation certainly becomes cinmaya. When bhajanAnandi VaSNavas chant KRSNa’s name , the material world cannot touch them, because they are cinmaya. Internally, they are situated in the spiritual world as they meditate on KRSNa’s daily pastimes and relish the bliss of confidential service. LAhiri : Please be merciful and grant me such spiritual realization (cid-anubhAva). BAbAji : When you abandon all material doubts and mundane logic, and constantly apply yourself to Sri-nAma, spiritual realization will quickly arise within you of its own accord. The more you resort to mundane logic, the more you will subjugate your mind to material bondage. The more you strive to initiate the flow of nAma-rasa, the more your material shackles will become loosened. The spiritual dimension will then manifest in your heart. LAhiri : Please be merciful and explain what that spiritual experience is. BAbAji : The mind is brought to a standstill when it tries to understand that truth through words. The truth can be realized only through culture of spiritual bliss (cid-Ananda). Give up all argumentation and simply chant Sri-nAma for several days. Then the power of nAma will automatically dispel all of your doubts and you will not have to inquire further from anyone in this regard. LAhiri MahASaya : I have understood that one obtains supreme spiritual benefit by drinking the liquid rasa of Sri-kRSNa-nAma with great faith, so I will chant Sri-nAma when I have understood sambandha-jnana very clearly. BAbAji : <font color="blue"> That is the best way </font color>. You must have a sound understanding of sambandha-jnana. Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul)

Rupa anugas Srila Narotama dasa Thakura also says ( Prarthana(40)): I have heard from the mouths of VaiSNava sadhus that only by the mercy of Srila Rupa Gosvami can one obtain the lotus feet of Sri Yugala. Alas! Alas! O Sanatana Prabhu! O supremely merciful VaiSNava associates of Cri Gaurasundara! All of you please fulfill my heart’s longing. I pray again and again that the mercy of sri Rupa Gosvami may shower down upon me. O what wonder! One who has attained the shelter of the lotus feet of srila Rupa Gosvami is indeed most fortunate. When will my Srila Gurudeva, Srila Lokanatha Gosvami, take me with him to meet Sri Rupa Gosvami and offer me at his lotus feet? (commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)

Srila SanatAna GosvamipAda has written the meaning of the word vRndAvana as follows: ”vRndasya samUhasya avanaM rakzaNaM pAlanaM yasMat tat vRndAvana”. One who nourishes and protects everyone is called vRndAvana. Hiding the mood of opulence (Sri bhagavat-bhAva) vRndAvana manifests all by prema (divine love) only. Being controlled by this prema, the suprem power Svayam BhagavA Himself never lives vRndAvana, even for a moment. Sri Rupa GosvAmi describes this in his Laghu-bhAfavatAmRta Antya 1.67: vRndAvanaM parityajya sa kvacinnaiva gacchati Sri vRndAvnan is the crown jewel of BhUloka, the Earth planet. Why do the Gopis say it is higher than Svarga or Vaikuntha? Because in Svarga and other realms BhagavAn resides in His Narayana expansions, as Upendra in Svarga and as Vishnu in Vaikuntha. In this way the same Bhagavan resides in different places in one form or another. Krishna, the original Vishnu has one form, but still He is present everywhere in unlimited expansions according to the particular lila (pastime). Among all this forms, however, only Sri Krishna is avatAri, the original complete manifestation, and all other are avatAras or amsha, partial portions. We can see it in Srimad Bhagavatam and in the prayers of Lord Brahma (Brahma saMhita 39) rAmAdi murtiSu kalA-niyamena tizThan nAnAvatAram akarod bhuvanezu kintu krishnaH svayaM samabhavat paramaH pumAn yo govindam Adi puruzaM tam ahaM bhajAmi I worship that Adi purusha, original person Sri Govinda who continuously descends to different planets and who, according to His prescribed schedule, manifests His powers in many different forms, establishing Himself as Sri Rama and many avataras. However at the end of the DvApara-yuga in the twenty eighth millennium of the seventh Manu in each day of BrahmA, Svayam BhagavAn Sri Krishna Himself, in His complete form, appears on this earth with the full paraphernalia of His eternal realm VrndAvana. Krishna is Govindacandra, the full moon. Just as the moon has different phases, changing size as it waxes and wanes, each of Krishna’s avataras manifests different degrees of His potencies. (Source: Venu-gita – a commentary to the tenth canto ch. Twenty one from Srimad Bhagavatam by Srila Narayana Maharaja)

Thank you that you address me as a friend and that you liked the words of gurudeva. Not controlling the senses is not cheating guru, but pretending that you are controling them, and taking the position of guru, this is cheating. One should humble aknowledge his position, fill up his heart wtih the hari katha from the lips of the realised soul, and so the anarthas that makes us to not control the senses will go away. "We should try to know the desire of Gurudeva. One who understands the Guru's desires, both internally and externally, is called a sevaka. Someone else may receive an order and have difficulty in obeying. He will say, "Oh Gurudeva, how can I do this?Go and bring a glass of water.Gurudeva, if there is no water, what should I do? Should I wash the glass or not? Should I bring hot water or cold?" This person is not a sevaka. Moreover, if one directly refuses to obey the order, he is not a sevaka, but a baka, crane. We should try to be sevakas in the real sense - like Govinda, like Srila Jiva Gosvami, like Sri Syamananda prabhu, Srila Narottama dasa Thakura, and Srinivasa Acarya. We should become a sevaka like Prabhupada Bhaktisiddhanta Sarasvati Thakura, who was the sevaka of Srila Gaurakisora dasa Babaji Maharaja. We should be a disciple like my Gurudeva. He took his life and soul in his hands to fulfill the desire of his Gurudeva. In this way, if you want to have bhakti, you should have nistha, and then Krsna's mercy will come to you. All the sastras have given so much glorification of Sri Gurudeva. Srila Visvanatha Cakravarti Thakura has written Sri Guruvastakam. In this he has truly glorified Gurudeva, from first verse to the last. I explained something about these slokas in Germany, especially samsara davanala lidha loka tranaya karunya ghanaghanatvam. Krsna's condensed mercy is Gurudeva. What is he doing? Sri vigraharadana nitya nana. He is always serving Sri Vigraha, Krsna Himself and Radha Herself. He always directly serves the Deity by making preparations, performing arcana, and he is always engaged in sravanam, kirtana, smaranam, and so on. He offers four kinds of naivedya, bhoga, to Krsna, and he honors that prasadam along with all the devotees. He does not take prasadam alone. Sri Radhika madhavayor apara. He is always very lolu, greedy, to taste the entirety of the guna, rupa, nama - the qualities, form and names of Radha and Krsna. Moreover, nikunjajurno rati-keli-siddhai. This sloka reveals the very confidential character of Gurudeva, and this is why it is said further, saksadharitvena. He is not Hari, but he is haritvena. All the qualities of Hari are embodied in him. He is not Krsna and he is not Mahaprabhu, but all the qualities of Krsna and Mahaprabhu are directly in him. He is the eternal, very high class of confidential servant of Radha and Krsna." Spoken by Srila Bhaktivedanta Narayana Maharaja 2001 Jan 24 - Murwillumbah

“Brahma is only one aspect of BhagavAn. Those whose spiritual intelligence is limited are attracted to the feature of the Supreme that is devoid of qualities, and is formless, immutable, unknowable, and immeasurable. But those who are all-seeing (sarva-darSi) have no attraction for anything other than the complete Absolute Truth. Vaisnavas have no significant faith in Sri Hari’s formless, impersonal feature, for it is opposed to their eternal function and unalloyed prema (divine love). BhagavAn Sri Krishnacandra is the basis of both the personal and impersonal features. He is an ocean of supreme transcendental bliss and He attracts all pure jives (spiritual souls).” Sri Krishna’s form is sac-cid-Ananda— ever-existing, full of knowledge, and completely blissful. His birth, activities, and leaving the body have no connection with mundane matter. The eternal truth defies description, for it is beyond words. The pure soul in his spiritual aspect sees the transcendental form and pastimes of Sri kRSNa, but when he describes that supreme reality in words, it appears just like worldly mundane history. Those who are eligible to extract the essence from SAstras such as the MahAbhArata experience KRSNa’s pastimes as they are. However, when people of mundane intelligence hear these descriptions, they interpret them in different ways. (Quelle: Jaiva Dharma by Srila B Vinoda Thakura)

Without faithful adherence to the vraja-gopis, no one is entitled to enter into the conjugal service of Yugala-kiSora. Even amongst the various types of sakhis, the manjari-sakhis are themselves followers of the sakhis. The aspiration to perform bhajana in allegiance to the manjari-sakhis was also exhibited by Sriman Mahaprabhu. This is supported by Srimad-Bhagavatam and the Sastras composed by our gosvamis. In order to pursue manjari bhava one must certainly follow the associates of Sri Caitanya such as Rupa and Sanatana Gosvamis. Srila Narottama Thakura has expressed this in his song dealing with the worship of manjari bhava. In one verse of this song he has indicated his own heartfelt longing ( Prarthana(39)): Sri-rupa-manjari-PADAh sei mora sampada sei mora bhajana-pujana sei mora praNadhana sei mora abharaNa sei mora jivanera-jivana The lotus feet of Sri Rupa Manjari are my supreme wealth. To meditate upon and serve those lotus feet are my topmost methods of bhajana and pujana. They are a treasure more precious to me than life itself. They are the ornament of my life. Not only that, they are the very life of my life. (commentary from the same book by Srila Bhaktivedanta Narayana Maharaja)