anadi

March 21, 2003

The paper then presents the idea that Srila Bhaktivedanta Narayana Maharaja has said the opposite,

and that he is incorrect.

I am now reading their quotations

from an English translation of Srila Maharaja's Hindi talks during Vraja Mandala Parikrama:

"Those who have not scrutinizingly studied the scripture Srimad Bhagavatam, and who have not conscientiously comprehended Sri Caitanya-caritamrta,

and who have not properly understood books like Bhakti-rasamrita-sindu, Brhad-bhagavamrta, Ujjvala-nilamani, Krsna-karnamrta

and other literatures of this nature,

consider vipralambha, the mood of separation,

to be the highest level of ecstasy.

Our previous acaryas have also considered vipralambha to be an exalted state; but after much reflection they perceived vipralambha as a pre-requisite to highlight and more fully embellish and amplify the ecstasy of reunion.

If there would be only vipralambha for all of eternity, what would be its use ? What would be its service? Vipralambha is necessary only because it intensifies the ecstatic feelings of reunion."

That is one quotation.

Then the paper quoted one more short statement from Srila Maharaja's Vraja Mandala Parikrama book:

"So you can see that the mood of vipralambha is much more complex than the way you envisioned it before.

Those who still persist in advocating that vipralambha is the highest

do not yet have the spiritual maturity and understanding to realize that it is not possible for anything to be more elevated than Srimati Radharani and Krsna’s ecstatic loving exchanges in reuniting (samboga)."

March 20, 2003

of the Conjugal Couple .

The rays of Meeting and Separation

pouring on the rupanuga sampradaya

Preamble

[sripad Padmanabha Maharaja:] There is a topic that requires proper reconciliation and correct understanding.

Certain persons have written a paper in which they suggest that there is a difference of opinion between Srila Prabhupada Bhaktivedanta Swami Maharaja and Srila Bhaktivedanta Narayana Maharaja, regarding the relative spiritual exaltation in the moods of separation and meeting in conjugal love. These persons give a quotation from Srila Prabhupada Bhaktivedanta Swami ’s book, Teachings of Lord Caitanya, from the conversation between Sri Caitanya Mahaprabhu and Sri Ramananda Raya.

I am reading Srila BV Svami Prabhupada's first quote, as presented in the above-mentioned paper:

"Upon hearing of these transcendental activities, Lord Caitanya said, ‘O My dear Ramananda, what you have explained regarding the transcendental pastimes of Sri Radha and Krsna is perfectly correct. Yet there is something more I would like to hear from you.' 'It is very difficult for me to express anything beyond this,'

Raya Ramananda replied to Caitanya Mahaprabhu,

'but I can say only that there is an emotional activity called prema-vilasa-vivarta, which I may try to explain. But I don’t know whether you would be happy to hear it.’"

The authors of the paper then quote Srila Prabhupada's short comment there:

"In prema-vilasa there are two kinds of emotional activities—separation and meeting.

That transcendental separation is so acute that it is actually more ecstatic than meeting."

With this quotation the paper has attempted to assert that Srila BV Svami Prabhupada is saying that separation (vipralambha)

is on a higher level and brings more ecstasy than the meeting (sambhoga) between Radha and Krsna.

"When the lover and the beloved meet, they are called yukta (connected).

Previous to their meeting, they are called ayukta (not connected).

Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting. " (Purport to Sri Caitanya-caritamrta Madhya 23.60)

" On the sambhoga platform, the dresses are unlimited, and on the vipralambha they are four in number.

The ecstasy exhibited before the lover and beloved meet,

the ecstasy experienced between them after meeting,

the state of mind experienced by not meeting, and

the state of mind experienced after meeting fearing separation

are called vipralambha.

That vipralambha serves as a nourishing element for future meetings." (Srila BV Svami Prabhupada's explanation in Teachings of Lord Caitanya)

March 20, 2003

Krsna is saying,

"You should take My shelter,

and you should very quickly give up all worldly religions. What religions?

Give up your worldly jobs, your father, mother,

relatives, and so on.

Quickly give them up, and if any sin is incurred, I

will protect you. Don't worry about this."

This was the last instruction.

If there is some personal motivation, then one's practices will be karma-misra bhakti (mixed with the desire to enjoy the fruits of one's actions) and

jnana-misra bhakti (mixed with the desire to cultivate

knowledge leading to impersonal liberation):

brahma-bhutah prasannatma na socati na kankcati

samah sarvesu bhutesu mad-bhaktim labhate param

["One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful.

He never laments or desires to have anything. He is equally disposed toward every living entity. In that state

he attains pure devotional service unto Me." (Bg.18.54)]

What you are doing now is karma-misra bhakti. It will not suffice.

Mahaprabhu said, "Reject it. It is external."

What of jnana-misra bhakti?

Samah sarvesu bhutesu means to be equal to all and do not worry for what you do not have.

If any difficulty comes, don't lament. Always be happy. If you learn this,

it MAY be that you can have pure bhakti.

Spoken by Srila Bhaktivedanta Narayana Maharaja Prabhupada

March 20, 2003

Hearing this, Srimati Radhika becomes shy and replies, "O Syamasundara, O You whose eyes are like lotus petals, O You who are the son of Vraja-raja. You steal My heart. To meet with You I shall give up all the rules and regulations of society. I will leave My in-laws house, I will give up all consideration of shyness, of receiving respect from others, of religion, and of irreligion. I want to come to You and keep You as My own. I want to keep You, even for a moment, but I am only a village girl. I have no quality at all and I am not beautiful. You, on the other hand, are extremely qualified and beautiful, and You are the ornament of Your dynasty. There is no rasa in me. I have no idea about rasa, whereas You are the abode of rasa. You are the ocean of mercy, so please bestow Your mercy on Me. This is My desire."

Without the mercy of Srila Rupa Gosvamipada and Srila Raghunatha dasa Gosvami, no one would have been able to write about these topics. The conception that Radhika is the center of all is exclusively for those in our Gaudiya Sampradaya. We have the speciality of thinking, "Krsna is feeling separation from Radhika." No other acaryas can write about all the truths present herein.

Srila Gaura Kisora dasa Babaji Maharaja is glorifying and praying to Srila Raghunatha dasa Gosvami in his kirtana called, Uddesye Racita Gita Boliya Pracalita. He says there that Raghunatha dasa Gosvami was always roaming, sometimes in Nidhuvana and sometimes in Vamsivata, and calling out, "Radhe! Radhe!"

Gaura premanande

Spoken by Srila Bhaktivedanta Narayana Maharaja Prabhupada

March 20, 2003

The debt of Krsna

na paraye 'ham niravadya-samyujam

sva-sadhu-krtyam vibudhayusapi vah

ya mabhajan durjara-geha-srnkhalah

samvrscya tad vah pratiyatu sadhuna

["I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation." (SB 10.32.22)]

And now He confirms this when He tells Sri Radha, "I am so indebted to You. How can I become free from this debt? Please be merciful; You are the abode of mercy . Only You can give Me love and fulfill My desires."

March 20, 2003

this is the problem, when those who are not qualified on these topics make it their mission to preach about them,

they get it all wrong.

Give your commentaries but don t judge the others in an offensive way, this is bad for you and

also for the readers , (this i have to repeat it again and again)

If you are perfect,

you observe a litte bit vaisnava ethikete.

Don t think, you know the absolute truth, and need no ethikette!

for instance when he says the Mahaprabhu

is krishna who wants to taste what he cannot,

so he takes on the mood of radha , and this is why

he became Sri Chaitanya,

 That shouldn't be taken literally , Radha and Krishna

are one and the same , krishna is not unaware

or unable to taste what Radha is tasting , he is radha,

of course he can taste what she tastes,

they are non different.

I don t want to go in describing the oneness and difference for you on shakti-shaktimator and yugala milan and the meaning of rasa,

it won t bring anything .

And the other devotees have explained everything very nice.

But

How can you think that Krsna could feel the same thing that Radha feels, when rasa means the exchange of transcendental loving feelings from two different position: the object of love (visaya) and the container of love (asraya) . And what would be the meaning of exchange when they feel the same? Where would be the tension of love?

Don't think that Krsna acts like in a drama in Braja, there He is at Home, and all the relations and feelings are not played like in a drama, but are genuine.

By the arrangements of yoga maya all the tattva jnana is covered for all . Not that yoga maya is higher than Krsna, but that she acts on His behalf.

Gurudeva said

"This mood can be realized by Krsna, and He can taste and enjoy it, but

it is not a thing that can be given to others."

He spoke about the mood of Radhika attained by Krsna when He is Gaura, and has the mood of asraya tattva.

Gurudeva, Srila BV Narayana Maharaja, would say

"OH, the words won t do , gurudeva always explains, what is the use (of the explanations)?

Chant more and meditate , do service to your gurudev,

every day stava stuti, many prayers

oh so many prayers to gurudeva, parampara, vaisnavas, Mahaprabhu, and Radha Krsna like our gosvamis."

like Srila Bhaktivinoda Thakur

jaya jaya Radha Krsna yugala milan

arati koroye lalita adi sakhi gan

sri radha madhavapadasarasija ashe

bhakativinoda sakhi pade sukhe bhase

At the feet of the damsels of Vraj lies an ocean of joy.

There Bhaktivinoda swims, hoping to attain the lotus feet of the amoruous couple Sri Radha Madhava.

I don't say, you would be a neophyte or so,

because I myself I am a neophyte, and I don't have the power to understand the glories of the devotees.

All glories to sri guru and gauranga!

March 19, 2003

Ramananda Raya continued, " 'O brahmana, what pious activities did Nanda Maharaja performed by which he received the Supreme Personality of Godhead Krsna as his son, and what pious activities did mother Yasoda perform that made the Absolute Supreme Personality of Godhead Krsna call her "mother" and suck her breasts?'

" 'The favor mother Yasoda obtained from Sri Krsna, the bestower of liberation, was never obtained even by Lord Brahma or Lord Siva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Visnu.' "

How high is the love of mother Yasoda?

When the milk on the stove understood that the breast milk of mother Yasoda is without limit and the desire of Krsna for that milk is also without limit,

The milk decided to put an end to his life, because he cannot serve his prana natha (the milk is also a spiritual being), and wanted to jump in the fire.

Mother Yasoda understood the intention of the milk on the stove, and wanted to put Krsna down. Krsna grabed mother Yasoda with His hands and feet. But Mother Yasoda without any effort put Him down.

Oh, by the power of her love.

But when Putana tried to escape from Krsna s embrace, she had no chance.

How glorious is the love of mother Yasoda, and how that prema can control Krsna!

March 19, 2003

And if Mother Yasoda and Nanda Baba are in a superior position to Krsna, how much higher is the position of the gopis? Oh, yes they are accepted as the guru of Krsna or Caitanya Mahaprabhu, and they come also for the conditioned souls as guru.

"When You say to Me, 'O Swaminiji, O Pranesvari Radhike, O My kanta,' My heart becomes overjoyed. Because You are overjoyed when You taste the words "Radha", "Pranesvari", etc. I become blissful. I feel shy to hear about this, and yet I am also very happy. Externally I feel shy, but internally I am extremely happy."

Then Krsna says to Radhika, "You are the abode of matchless love. O Vrsabhanu-nandini, (daughter of Vrsabhanu Maharaja), You are the abode of all rasas, and what am I? I am always moving from one forest to another to graze cows. I am foolish and irreligious. Other than to herd cows, I have no intelligence at all. I don't know the rules and regulations of love, and only You can teach Me these principles. I am always running after cows and playing hide and seek and other games like a village boy, whereas You are the river of prema. I'm just like terribly hot sand in the summer; and You, on the other hand, are the river of love. How can there be any comparison between Yourself and Myself? When You give Me the darsana of Your love, I immediately become happy; there is no comparison to my happiness. When You bestow Your mercy and look towards Me, I become indebted to You." Krsna also told the gopis during rasa-lila: "I have no qualification. I am only a beggar of Your love."

March 19, 2003

Radhika's moods cannot be given to anyone. We can only receive some service

to the gopis, and we can have some part of their mood. We cannot be Lalita

or Visakha. We cannot be Radhika. We cannot be any one of them. We can only

become the maidservants of the gopis. This is the highest attainment for any

conditioned soul, and also for liberated souls.

In the dialogue between Raya Ramananda and Mahaprabhu this has been

clarified. Caitanya Mahaprabhu questioned Raya Ramananda, and Raya Ramananda

presented various kinds of sadhya and sadhana, objectives and processes to

attain them. According to your qualification you can choose among them.

If there is no sadhya, no objective or goal , there can be no sadhana ,

process to attain it. First the object should be fixed, and to achieve that

object, the process must be given. This is why Caitanya Mahaprabhu met with

Raya Ramananda Prabhu, and from the beginning He asked so many questions.

Sri Caitanya Mahaprabhu rejected the philosophy of the Gita as the goal : He

said, " eho bahya . It is external . It has relation to this world. It does not

tell about the soul's relationship to Krsna. "

In the last part of the Gita,

Krsna has said:

sarva-dharman parityajya

mam ekam saranam vraja

aham tvam sarva-papebhyo

moksayisyami ma sucah

(Bhagavad-Gita 18.66)

["Abandon all varieties of religion and just surrender unto Me. I shall

deliver you from all sinful reactions. Do not fear."]

Where is the pure relation between the soul and Krsna?

spoken by Srila Bhaktivedanta Narayana Maharaja

March 19, 2003

the neophyte or those not expert in these topics

tend towards the interpretaion of the literal

meaning, the surface meaning, and therefore

misconstrue the real meaning and siddhanta

This statements puts one in a dangerous position.

And I would have accepted them if they were addressed to me.

Please judge the statements,

according your level of understandig,

or your realization,

not the person,

it will be certainly better for you, and for us all

in terms of reactions pertaining our bhakti lata,

as theist prabhu also said,

because you don't know Srila Bhaktivedanta Narayana Maharaja.

I should have been harder.

March 19, 2003

All glories to Sri Sri Radha Vinodha Bihari,

All glories to sri sri guru and gaura

That shouldn't be taken literally , Radha and Krishna

are one and the same , krishna is not unaware

or unable to taste what Radha is tasting,he is radha,

of course he can taste what she tastes,

they are non different.

If one says that Radha is one with Krishna He says only half of the truth

because Radha is also different from Krsna.

And Krsna cannot taste the moods of Srimati Radhika but also

Krsna can taste the moods of Srimati Radhika when He is Gaura , (Srila Krsna dasa Kaviraja Gosvami gave only literaly the internal meaning for the descending of Mahaprabhu? NO!)

And if one says that there is a symbolic,

than all the service of the associates of Mahaprabhu

and of the gopis and the manjaris

would be for the teaching of the conditioned souls

which would be an imposture.

But Radha Krsna and Caitanya Mahaprabhu they have their opulence completely covered by their sweetness, and they are bound to accept the services of their loving devotees.

The loving service is also different in the two lilas.

And if Mother Yasoda and Nanda Baba are in a superior position to Krsna, how much higher is the position of the gopis? Oh, yes they are accepted as the guru of Krsna or Caitanya Mahaprabhu, and they come also for the conditioned souls as guru.

When Srila BV Svami Prabhupada says that one should accept Sri Caitanya Mahaprbhu as guru, the deeper meaning is that one should accept the mood of the guru, which is the mood of Srimati Radhika.

Krsna and Radha are one when?

When they are totally embraced and become like gaura .

And Krsna is rasik shekar , the embodiment of all rasas.

When he takes, really takes the mood of Radha and becomes Caitanya Mahaprabhu

and enjoys rasa from the position of the supreme ashraya tattva ,

one should not think that this lila is better or higher than Krsna lila, than this is an offence.

When Caitanya Mahaprabhu is on the other position of vishaya tattva (The All Attractive object of love, Krishna), He also enjoys rasa, and

one should also not think that Krsna lila is higher or better than Caitanya lila than this is also an offence.

By being in both lilla and enjoying both positions Krsna is complete.

One can be more attracted to one lila or another, but one should not say that one is for advanced devotes and the other for neophytes.

If the devotee follows Srila Raghunatha das Gosvami, and specially the second shloka from his Mana Siksa, he will get a form in both lilas.

All golries to sri sri guru and gaura

March 18, 2003

Purport to CC Madhya 13.18

If a devotee accepts Lord Sri Caitanya Mahaprabhu

as the universal guru and

Lord Jagannatha as the Supreme Personality of Godhead Krsna,

he is benefited by the combined mercy of Krsna and guru.

That is stated by Sri Caitanya Mahaprabhu in His instructions to Rupa Gosvami. (Cc. Madhya 19.151)

brahmanda bhramite kona bhagyavan jiva

guru-krsna-prasade paya bhakti-lata-bija

The seed of devotional service fructifies and becomes a transcendental creeper. Finally it reaches the lotus feet of the Lord in the spiritual sky.

This seed is obtained by the mercy of the Lord and the guru .

Here guru is the sad guru described in Guru astakam by Srila Vishvanatha Cakravarti Thakura, and Srila BV Svami Prabhupada wanted the song to be sang every morning:

nikunja yuno rati keli siddhyai

ya yalibir yuktir apeksaniya

tatrati daksyad ati vallabhasya

vande gurh sir caranaravindam (5)

Sri gurudev is always present with the sakhis,

planning the arragements for the perfection of yugala kisora's amoroous pastimes (rati-keli) within the kunjas of Vrindavan.

Because he is so expert in making these tasteful arrangements for Their pleasure, he is very dear to Sri Radha and Krsna.

I offer prayers unto the lotus feet of Sri Gurudeva.

March 18, 2003

All glories to Gaura Purnima!

In my class last evening I explained that we should fix our goal.

We should know what is the goal of our life ,

and we should know what is the goal of our sadhana and bhajana .

It was for this reason that I read to you from Caitanya-Caritamrta, Adi-lila, third and fourth chapters.

What are the reasons for Caitanya Mahaprabhu's appearance in this world?

Srila Krsna dasa Kaviraja Gosvami has explained four reasons,

and the last two reasons are the most important and prominent.

The first of these two internal reasons was

to give raga-marga-bhakti , the path by which one

can attain the service of the gopis.

Caitanya Mahaprabhu mercifully came to give this path, raga-marga vartma, which is the way or process by which we can attain raga . What is raga?

In the gradual development if the stages of prema there are sneha, mana, pranaya, and then raga.

This raga is transcendental and

exists only in Goloka Vrndavana.

There it is found only in the gopis, mostly in the group of Srimati Radhika, and anywhere else you can

have only some part of it .

This mood in full is especially in Radhika, and it

cannot be attained by anyone else.

This mood can be realized by Krsna, and He can taste and enjoy it, but

it is not a thing that can be given to others.

We can only know how to attain that high class of raga in Vraja that is available to the jivas.

The process can be given in this world, but that raga can never be attained here. We can only attain up to rati here, and after rati there is no practice as

there is in this world. You can attain up to rati, that is sthayi-rati (love and affection in one of the five primary or permanent emotions or relationships) and all ratis (such as affection in one of the seven secondary rasas).

You cannot actually have real rati (love and affection in prema-bhakti) here,

but you can realize something of it (in bhava-bhakti) in this world.

From the third and fourth chapters it is clear that the highest goal of any devotee, especially one in the line of Sri Caitanya Mahaprabhu and Rupa Gosvami , is

to serve the gopis, especially Radhika, and

to attain that gopi mood.

Sri Caitanya Mahaprabhu gave the means through nama-sankirtan. Before this, prior to Sri Caitanya Mahaprabhu, nobody could give this raga, but Sri

Caitanya Mahaprabhu and His associates gave it. They gave the highest kindsof love within maha-bhava, that is, mohana, modana, and then madana, whichis property of Srimati Radhika alone.

Even Krsna does not have that.

He wanted to relish that kind of maha-bhava, and that is why He took the goldenbeauty and intrinsic mood of Radhika.

When Sri Caitanya Mahaprabhu descended to the Earth, He went to South Indiaand met Sri Raya Ramananda on the bank of Godavari. Raya Ramananda isVisakha sakhi.

Visakha can help to teach the moods of Radhika,

because she knows Her so intimately.

She knows how to train.

Caitanya Mahaprabhu, being Krsna, took shelter of Visakha devi and was admitted in her school. There He learned something, and from there He returned to the Gambhira where Heenjoyed the moods of Radhika.

This was the supreme internal reason for His descent.

as spoken by Srila Bhaktivedanta Narayana Maharaja

All glories to sri guru and gaura!

March 18, 2003

Dear “Theist” Thank you for your encouraging words and your amazing vaisnava attitude. May you always be blessed with the association of pure vaisnavas

Some more explanation on bhakti lata bija given by my gurudeva:

In the very beginning, before taking diksa, when one begins to chant in the association of devotees, he may have some faith in the devotees but he doesn’t yet realize the importance of taking shelter under a bona fide Guru. The Vaisnava guru in whom he has strong faith tells him that he should take initiation; not only harinama, which can be given easily, but also diksa initiation. He replies to that Vaisnava, "I'm chanting as you have told me, but I have no taste. I have so many anarthas, and so much lust and desire for sense gratification." The Guru tells him, "Take initiation; don't delay." He tells the Guru, "I want to take it, but I don’t want to shave off my dreadlocks." He wants to be like a female. He likes the mood of ladies, and ladies who cut their hair short want to be like males. Gurudeva finally concedes, "Then remain as you are. I will not initiate you."

Another person, however, becomes ready to take shelter of the Guru; he will very easily give up his unwanted habits and paraphernalia. Those who hesitate do so because they fear that their desires for sense gratification won't be fulfilled, whereas one who has strong faith will surrender at once, and thus his relationship with the spiritual master becomes very strong; he will obey his Gurudeva's every instruction.

Sri Caitanya Mahaprabhu told Sri Sanatana Gosvami, "Go to the Ganges, take bath, and shave. Be like a gentleman. " Sri Sanatana Gosvami immediately left for the Ganges, where he shaved and also gave up his valuable garments. He made his life very simple.

Spiritual life is very difficult to practice in Western countries.One cannot live like Indians there, because the atmosphere is unfavorable for that.

It is not possible to go anywhere without the use of a car or similar transport, and in some places it is sometimes so cold that you will have to wear many thick and heavy garments. There are so many things you cannot avoid in the West, whereas India is favorable for spiritual life. In the West one requires money to walk from here to there, for the airport, and for this and that. But this is not the case in India, where there is not even the need for shoes and socks.

It has therefore been said, 'bharata-bhumi sadhana-bhumi '. In Bharata, India, there is no need for more than the barest of necessities. Jagannatha Puri, for instance, is neither too hot nor too cold, and in Vrndavana you can beg madhukari (alms of prasadam) from almost any householder, because no one there eats meat, eggs, or fish, and they do not even smoke. It is very easy to maintain oneself in a spiritual way because so many residents of the dhama are brahminical. Any sadhu can beg bhiksa (alms), and most of the householders will gladly give him whatever he requests. Here in the West, however, you will have to buy everything yourself, and you will also have to cook for yourself; hardly anyone will give you anything. Therefore, India is very conducive for spiritual life.

bharata-bhumite haila manusya janma yarae

janma sarthaka kari' kara para-upakara

["One who has taken his birth as a human being in the land of India (Bharata-varsa) should make his life successful and work for the benefit of all other people." (Cc Adi 9.41)]

This utkantha (eagerness) is essential: "I must live in India so that I can do bhajana." It is stated in Srila Rupa Gosvami's Bhakti-rasamrta-sindu:

klesa-ghni subhada moksa-

laghutakrt sudurlabha

sandrananda-visesatma

sri-krsnakarsani ca sa

["Pure devotional service brings immediate relief from all kinds of material distress. It is the beginning of all auspiciousness.

It minimizes the value of liberation. It is rarely achieved,

it automatically puts one in transcendental pleasure, and it is the only means to attract Krsna."]

March 17, 2003

The senior disciples of my siksa-guru Om Visnupada Sri Srimad Bhaktivedanta Swami Maharaja, who have become somewhat weak after his divine departure, are now receiving new life. This was my main objective. I wanted to obey the words of my siksa-guru, to go wherever necessary to re-inspire his disciples and followers, and I think that we have been successful. Many thanks to the devotees who have left everything for the past seven days to come and hear hari-katha. My blessings to all the devotees - that they will become very strong.

I advise you all to follow the path directed by Srila Bhaktivedanta Swami Maharaja. For those of you who have not been following, I request that you once again follow his instructions -in the real sense. You should once again meditate on the diksa mantras he gave you, remembering everything that he told you regarding brahma-gayatri, guru-mantra, guru-gayatri, gaura-mantra, gaura-gayatri, krsna-mantra, and kama-gayatri.

You will not develop so much by chanting harinama by yourself, but if you chant in the association of superior Vaisnavas and follow your Guru's instructions, some fruit will come from your chanting. Caitanya-caritamrta states:

upajiya bade lata 'brahmanda' bhedi' yaya

'viraja', 'brahma-loka' bhedi' 'para-vyoma' paya

(Cc Madhya 19.153)

"As one waters the bhakti-lata-bija , the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Viraja River, which is lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum it reaches the spiritual sky and the spiritual planet Goloka Vrndavana."

The word upajiya means "gradually developing." In the beginning of the practice of bhakti there are many anarthas, and therefore there is no strong belief in the words of the Vaisnavas, Krsna, and sastra. However, if we continue to hear hari-katha in the association of Vaisnavas, faith will develop. This faith is the ankur, sprout, of bhakti, which is the vasana , desire to serve Krsna.

When one has this faith, he knows that by serving Krsna his life will be successful, and he has the conviction that everything required for his life's maintenance will be automatically taken care of. In this way he can use most of his energy in service to Krsna, by chanting His names and remembering Him. by chanting His names and remembering Him.

Gradually, two leaves appear from the sprout of the bhakti creeper: klesha-agni (the disappearance of suffering) and subhada (the appearance of auspicious qualities) and after that two more appear, and then again two more.

Spoken by Sri Srimad Bhaktivedanta Narayana Maharaja

March 17, 2003

Thank you for your encouragement, and the nice words I do not deserve.

You are an advanced devotee, may the mercy of guru and gaura always poor on you.

Hare Krsna!

March 17, 2003

The above statement is made by Sukadeva Gosvami (Bhag. 10.12.11), who appreciated the good fortune of the cowherd boys who played with Krsna and ate with Him on the banks of the Yamuna.

Sri Caitanya Mahaprabhu said,

"This statement is very good, but please proceed even further."

Ramananda Raya then replied,

"Loving service to the Lord in the parental relationship is the highest perfectional stage."

The love of the devotee is so intense that the Lord gives Himself totally under the care and protection of that personality. Controlled by that love, the Lord take an inferior position, as that of a child, and the devotee take a superior position, as that of a parent under the arrangements of the internal potency of the Lord the svarupa sakti, or yoga maya.

March 17, 2003

In the Vaikuntha region of the spiritual realm there is no raganuga, what to say about ragatmika bhakti.

The veneration of the Arca- Vigraha of the Lord separatly or Lakshmi Narayan Couple which is the soul of the regulative Vaidhi Bhakti, is the main activity in Vaikuntha, where we can find as described in Srimad Bhagavatam women and man as like involved into the worship of their beloved Vigraha as the women and man in the material world.

One should read Jaiva Dharma by "gaura shakti svarupaya, rupanuga srila sat cit ananada bhaktivinoda thakur".

March 17, 2003

Hearing this, Radhika replies, "O Prananatha, lord of my life's breadth, I am Your eternal servant and You are My life and soul, the only love in My life. I surrender Myself unto Your lotus feet. You may love Me or neglect Me in Your life or by Your mind. You can leave Me and thus bring Me suffering. Whatever You desire, Your happiness is My happiness and Your life is My life. I don't want anything other than Your happiness in My life. As You realize My happiness and sorrows, so I can realize Yours. You feel happiness by seeing Me, but by seeing You I become millions of times more happy. There is no comparison to My happiness in these worlds. I am happy only by seeing Your happiness. I am always blissful because I have no concept of the happiness of others; I only desire Your happiness. I want to see Your happiness from morning to night, and night to morning.

"By seeing Me You become happy, and therefore I decorate Myself in many ways with srngara (ornaments) and alankara (decorations). I do this for You only; I do this because by seeing Me with all these ornaments and decorations You feel great happiness. I dedicate Myself unto Your lotus feet only to increase Your satisfaction and fulfill Your desires. I become so happy when You say to Me, 'You are My beloved, My bihari, My mistress, My life and soul.' No one can understand the happiness that I feel; and there is no comparison to it in this world.

March 17, 2003

We should continue with simple things

And then we will go to jiva tattva, maya tattva, and rasa tattva, and I will try to dismantle all the concocted ideas of the sincere fallen western devotees who try to mix esoteric, churchianism and vaisnavism and try to boil them to a newest new age, which will certainly find their adepts. One should remain peaceful and equipoised, than everything happens by the will of the Lord, than not even a blade of grass moves without His Will.

I continue with the answer to the second question, which was completely unsatisfactory

I would like to elaborate more on the naimitik dharma of the jiva But to understand this we should see what happens with jiva when he comes in the material realm, due to his own choice, as he provisory lands in tatashta , coming from the glance of Maha Vishnu , which in this way could be considered as the father of jiva, but truly He is not.

First, jiva should qualify to enter in the material atmosphere, which is completely alien to his nature. How does he qualifies. He gets his most dear suit, the false ego. And other suits also.

Because of the false ego, the false identification ( ahankar) , he is eager to take association with the material objects, controlling and enjoying them.

By long-term association with the material objects, jiva

mistakes his eternal nature (nitya dharma) with the acquired nature (naimitik dharma) which can take the appearance of permanence.

Srila Bhaktivinoda thakura writes in Jaiva Dharma:

Due to one’s false acquired nature - nisarga, jiva considers the material attachment to be his true nature and so conditioned jiva displays a kind of love (which is lust) and hatred (which is lust) in three ways

1. Saririka, in relation to the material body and its products

2. samajika, in ralation to society and material ideas

3. Naitika, in relation to morality and ethics.

The material attachment for

1 the things that money can buy and

2. anyone who can satisfy his lustful desires

brings jiva under the control of temporary happiness and distress.

This attachment is the cause of samsara, the cycle of repeated birth and death,

Where the jiva is bound to taste the fruits of his actions (karma).

And so jiva cannot easily comprehend the spiritual attachment which is jiva sva-dharma (true nature).

Jiva is wholly unacquainted with the raga anuga nature to say nothing about the raga atmika nature.

Only infrequently

by the mercy of sadhus

the raga anuga nature can be awakened in the hearts of jivas.

March 16, 2003

Your answers made me somehow happy.

An elaboration on the first answer.

jivera svarupa hoya -the internal form of the jiva is

krsnera nitya dasa -an eternal servant of krsna and

krsnera tatashta sakti -jiva (the soul) is an energy (sakti ) of Krsna, is not Krsna, and this sakti is tatashta - marginal.

Brihad aranyaka Upanishad (4.3.9)

That jiva purusha has two positions, namely the inanimate world and the spiritual world

about which he should enquire.

The jiva is situated in a third position, svapna sthana, which is the juncture between these two.

Being situated on the place where the two worlds meet, he sees both,

the jada vishva (inert world) and the cid vishva (spiritual world).

Sri Narada pancaratra says

Yat tatashtham tu cidrupam svasam vedya advinirgatam

Being a particle of consciousness and a emanation from the cit shakti,

the jiva is tatashtha (marginal).

Being situated in the juncture between the material and spiritual world,

if they look in the direction of the cit jagat, they are attracted to it and

the shakti of yoga maya empowers them to become engaged in the cit jagat.

If they look in the direction of jada jagad

the DESIRE to enjoy the mayika jagat arises in them.

The Lord is bound to fulfil that desire, and maha maya who is close by,

makes the required arrangements, and those jivas land in the material world.

So the root cause of our problem is the desire.

Our problem is not the manipulation of the material world from some evil forces,

but the own desire to control and enjoy this world.

And the sat guru gives you bhakti seva vasana, the desire to be engaged in the service of the Divine Couple. In this connection

the Chanting of Hare Krsna Maha Mantra in the right understanding is service to the Divine Couple. And that means that we are engaged in the arrangements to bring Hare (Radha) and Krsna together. The Hare Krsna Maha Mantra is yugala name mantra (a mantra of pairs of names), being direct related to the Divine Couple.

In the spiritual world there is no separation. There is only an abhyman, which is the feeling of being separated despite of being together.

In this connection Srila Bhaktivedanta Aranya Maharaja said that in the spiritual world only Kamsa desires separation, and he is in baum Vrindavan, the effulgence that comes from Goloka Vrindavan.

But to meet the sat guru you need sukriti (eternal pious activities).

Without the mercy of the sad guru which is the mercy of Nityanana Prabhu and

the mercy of Caitanya Mahprabhu, which is the mercy of Srimati Radhika, which is Krsna Himself in the highest ecstasy one cannot make real progress on the path of rupanuga bhakti.

All glories to Sri Sri Guru and Gauranga!

March 15, 2003

The second part of the creation was undertaken by Brahma, who followed the instructions of the Lord.

And than was created the virat rupa.

This gigantic manifestation of the phenomenal material world as a whole is the personal body of the Absolute Truth, wherein the universal resultant past, present and future of material time is experienced.

The gigantic universal form of the Personality of Godhead, within the body of the universal shell, is the subject for the virat conception.

The universe is divided into fourteen planetary systems. Seven planetary systems, called Bhür, Bhuvar, Svar, Mahar, Janas, Tapas and Satya, are upward planetary systems, one above the other. There are also seven planetary systems downward, known as Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala, gradually, one below the other. In this verse, the description begins

from the bottom

because it is in the line of devotion that the Lord’s bodily description should begin from His feet.

Persons who have realized it have studied that the planets known as Patala constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasatala planets. The ankles are the Mahatala planets, and His shanks constitute the Talatala planets.

The Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala planetary systems are considered as hellish, because they are rulled by the conception that there is no God, and no spiritual realm.

March 15, 2003

Dear helping friend,

What is dharma and vastu?

And what says Srimad Bhagavatam in this connection?.

According vedic knowledge a vastu is a truly abiding object.

When an object is formed by the desire of the Supreme All Attractive

a PARTICULAR NATURE is built in that structure.

That PARTICULAR NATURE is called the sva-bhava of that vastu.

That PARTICULAR NATURE is the eternal (nitya) nature (dharma) of that vastu.

Besides the nitya dharma (eternal nature) there is also a

naimitik dharma (acquired nature) of an object.

The naimitik dharma is not the real nature of the object (vastu), but

is acquired by long term association

by force of circumstances

contact with other objects and

takes the appearance of permanence

The object (vastu), which has existence by itself can be

- vastav - eternally existing - spiritual

- avastav - temporary existing - material (which has a semblance of existence- sometimes true, sometimes false.

In Maha Purana known as Srimad Bhagavatam (1.1.2) it is stated

Vedyam vastava(m) atra vastu shivadam

Only a truly existing (vastavam) object (vastu)

Which is related to the Supreme Absolute Truth (atra shivadam)

Is worth of being known (vedyam)

Please answer this questions (if you want):

1. What is the true nature (nitya dharma) of the soul?

2. What is his naimitik dharma (the acquired nature) of the soul?

3. Who is demonic, and who is godly?

Please back up your answers with some pramanas (if you want).

All Glories to Sri Guru and Gauranga!

March 15, 2003

Sorry I disturbed, I thought is something, somehow about bhakti.

All glories to sri sri guru and gauranga.

March 15, 2003

My concern presently lies with the relationships amongst devotees and the dovetailing of personal emotions, both being the realm of Srimati Radharani. If neither is of any interest to you, simply continue reposting scriptural quotes and the words of different gurus without any real personal input, no harm done (unless the're misused to beat on each other, a far too common occurence...).

I would have liked to say what you said.

It is so tasteful,

because the name of Radhika is there. And where is Radha, our wonderful Krsna is also.

Maybe I am biased but you know my gurudeva, whatever lecture gives, of any dry or complicated siddhanta, at the end comes to lila of krsna. And what is Krsna without Radhika? Oh, something like impersonal brahman, nisakti, not so much taste, the sweetest part is out.

Jaya Radhe!

All glories to the merciful guru and gauranga!

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