anadi

About the dangers you are right.

There is a safer place somewhere, you know it.

There where the pure devotees of the Lord praise His nama guna, rupa, lila, parikars...

Disciple means dicipline.

The disciple should accept the discipline which comes from guru, when he makes operation on the false ego of the disciple.

And when there is no guru, but only some pretenders, oh big problems. No guru, no bhakti.

<font color="purple"> And even if there is a sat guru,

where is the sat shisya? </font color>

A real disciple is even more rare than a real guru.

Gurudeva says that in the world the ones that practice sadhana bhakti are extremly rare.

Who attains the fruit of sadhana which is bhava?

And bhava is not in this world.

About the dangers you are right.

Still my opinion is that Jagat Prabhu writes wonderful things and therefor I present my dandavat to him and to you.

whose hearts become joyful reading such descriptions.

Radha-sambandha-sunyanam-prananam-apy-upeksakah

Radha-sambandha-gandhaika-trnake-'pyatama-vikrayi

* He completely neglects even His own life-breath in apprehension of being separated from Radha and even topics related to Radha.

* He even offers His soul unto a blade of grass that carries a mere scent in relation to Radha.

Radha-viraha-vihvalah

Radhika-.-vikruta-svatma

* He is overwhelmed with feelings of separation from Radha.

* He has sold His own soul to the feet of Radha.

All glories to the honourable guest.

Brahma did not know where he comes from,

and looked at the stem of the lotus he appeared on.

As He appeared on the lotus he thought that if he will go on the stem down, he will find the source of his birth.

This is called experimental knowledge following ones own path.

But he had no chance to reach Garbo dakasay Vishnu, just because He is transcendental.

He returned to the lotus flower and heard the sound of tapa, with the meaning that one should take austerities on oneself. As the Lord was satisfied with the austere attitude of Brahma, He asked Brahma in his trance of one boon.

And Brahma said: I want creation power,

which is a symptom of raja gun (the mode of passion).

Srila Bhaktivedanta Narayana Maharaja Prabhupada continued:

Sri Radhika is Sarva-laksmi-mayi, which means that all the various gopis emanate from Her, and She is therefore the adistatri-devata (predominating deity) of all the sakhis. As many beloveds as there are, She is their controlling deity. She is Kanti, which means that during rasa-lila, only She could fulfill the desires of Krsna. There were hundreds and millions of gopis dancing, but when Radhika left, the rasa dance stopped. Krsna appears as Mahaprabhu in order to taste all of Radhika's loving moods, because He cannot do so in Vraja-lila.

What are Krsna's thoughts when He is in Mathura and Dvaraka and feeling separation from Radhika? He prays to Her, "O Aradhya! O most worshipful Radha! My mind always remains with You. I'm always anxious for the dust of Your lotus feet. Somehow, in some form, I stay in Vrndavana. O Srimati Radhika, In search for You only am I roaming in those forests and playing on My flute. O Radhike, I go to the Yamuna, not to take bath, but only to meet with You. Otherwise there is no need to go there. I sit on the bank of Yamuna only to meet with You and serve You."

"I stopped grazing cows, and I stopped all other activities. Seeing Your beauty I became uncontrollably eager; My eyes moved here and there and My mind was restless. I used to wait underneath a kadamba tree, thinking, 'When will She come by this way?' I am meditating upon Your qualities, and upon Your beauty which is like the auspicious svati-naksatra constellation. The skylark (cakora) won't drink any other water besides the water coming from the clouds at the time of the svati constellation. Similarly, I am like a cakora bird, and Your beauty is like rain falling during the svati constellation. I am eagerly waiting to have Your darsana. Your beauty and qualities steal My heart. I don't want it to steal My heart, but I forget everything else in My separation from You."

The materialist have no idea about the transcendental books, transcendental personalities , transcendental sound (shabda brahma), and their relation.

When one conditioned soul reads a book loud the sound is vaikarik (the outer portion of the sound) and when he reads the book in the mind the sound is on the level of the mind and intelligence.

One can understand somehow something from the holy books, get some good impressions in the heart (samskaras), and one should study the holy books but how?

Under guru padashraya (under the guidance of the bona fide - sat guru) otherwise one is a pretender.

Only a sat guru, a pure vaisnava is giving the transcendental sound.

THE MATERIALISTS SAY ABOUT THEIR WORSHIPABLE PERSONALITIES

THAT THEY LIVE IN THEIR BOOKS.

<font color="red"> The vaisnavas live not in their book forever </font color>

THEY NEVER DIED.

The materialists don't understand the transcendentalist conception that the vaishnavas have no material body. Only by the arrangements of yoga maya it seems that they grow old, get ill and die.

On the other hand we learn that the holy book is transcendental. Yes.

Only that one needs the transcendental player to get the transcendental sounds out of it.

All glories to the merciful guru and gauranga!

All glories to the maha purush A.C. Bhaktivedanta Swami Prabhupada who successfully spread rupa-anuga bhakti in the western countries, and inspired my gurudeva Srila Bhaktivedanta Narayana Maharaja to continue this mission.

What is the meaning ?

That conception that there is no God is demonic.

Why do demons need this conception?

Because they want to be the Controller, and if possible the Supreme Controller.

In their conception the one who controls his environment can undisturbed enjoy .

They want to be the Supreme Enjoyer, so they have to be the supreme Controller.

Ergo the conception that there is no God and everything is coming from the limitless light

is for them a very nice siddhanta.

And more than, that this siddhanta is somehow true.

The ones that are proficient in the scriptures (vadanti tat) and saw the Truth (tattva vidas),

They acknowledged that that Truth (tattvam yaj jnanam) is one (advaiam)

And according to the path and goal that one wants to attain this Truth is realized as

Brahmeti (limitless light coming from the body of the Lord) parama atmeti (the supersoul in the heart) and Bhagavan (The Supreme Personality of Godhead).

All the atheists are demonic in nature: they want to be the controller of the nature and people in general so that they can enjoy unlimited. Which is an utopia, because this is against their true dharma (nature), namely to be transcendental loving servants of the servants of the Lord.

nitya siddha krsna prema sadhya kabu naya

shravanadi suddha citte kara e udoya

Eternaly perfected (nitya siddha) transcendental love (prema)

for the All Attractive (krsna)

is always in the soul as his very nature (sadhya kabu naya).

Beginning with the hearing of the transcendental sound

(from the transcendental source, the sat guru) – shravan- adi,

the mirror of the heart will be purified (suddha citte) and

the true loving nature for the all attractive is awakened (kara e udoya)

Because they are transcendetal.

Sri Shukadeva was absorbed in the impersonl Brahman but by the mercy of Vyasa, he was attracted to Srimad Bhagavatam, and in that way he became attracted to the Supreme Lord.

A person who is absorbed in brahman cannot be attracted or averse to anything,

because he is beyond the modes of material nature, which cause attraction or aversion; than how is it possible that Sri Shukadeva was attracted to the pastimes, names, forms and qualities of Sri Krishna?

It means that nama (name), guna (qualities), rupa (form), lila (pastimes), nitya parikars (eternal associates) of the Lord are beyond the modes of material nature, they are all transcendental.

Krsna says in bhagavad-gita

janma karma ca me divyam evam yo vetti tattvatah

tyaktva deham punar janma naiti mam eti so rjuna

O Arjuna! My birth (janma) and activities (karma) are transcendental (divyam). One who knows (vetti) this in truth (tattvatah), does not take another (punar naiti) birth (janma) after giving up the present body (tyaktva deham). He certainly attains me (mam eti).

Eko deva nitya lila nurakto / bhakti hridy antar atma

From Purusha bhhodini shruti of Piplada- shakha.

Eternally engaged in His lila, the one Lord in His form of Antaryami enters within the hearts of His bhaktas.

Some srutis have described the Lord as nishphala (ineffective), nishkriya (inactive), niranjana (faultless) nirakara (formless) ashabdam (indescribable) avyaya (imperishable) etc.

This is because He is beyond material qualities.

Other srutis as Chandogya Upanishad describes the Lord from another angle of vision,

which seems contradictory, He is called sarva karmah, the performer of all activities, sarva kamah, the possessor of all types of desires, sarva gandhah, the possessor of all fragrances, sarva rasah, the possessor of all transcendental loving mellows.

One should understand the material and the transcendental angle of presentation of the srutis.

My gurudeva said:

I remember a verse of Srimad Bhagavatam that was spoken by Sri Narada Rsi to Vasudeva, the father of Krsna. This verse was then re- told by Sri Sukadeva Gosvami to Parikit Maharaja, who was cursed to die by the bite of a snake bird after seven days

Bhayam dvitiyabhiniveshtah syad

Ishad apetasya viparyayo smritih

Dan mayayato budhaabhajet tam

Bhatyaikayesham guru devata atma

SB 11.2.37

Fear arises when a living entity misidentifies himself as the material body

because of absorption in the external, illusory energy of the Lord, called maya.

When the living entity thus turns away from the Supreme Lord,

he also forgets his own true, real position as a transcendental loving servant of the Lord.

Therefore,

1.an intelligent person

2.should engage unflinchingly

3.in the unalloyed devotional service of the Lord,

4.under the guidance of a bona fide spiritual master (sat guru),

5.whom he should accept as his worshipable deity and

6.his very life and soul (devatatma)

Dear guest, if you follow it

you will learn to wish.

And then?

all your wishes will be fulfilled.

But first one should learn to wish.

Sri Shukadeva Gosvami was the son of Sri Krsna-dvaipayana Vedavyasa and Vitika devi, the daughter of Javali Rishi. Shukadeva stayed in his mother's womb for twelve years until, on the request of his father, he relieved his mother's pain and came out as a liberated soul.

Maha Purana Srimad Bhagavatam and Brahma vaivarta Purana have narrated the story of Sri Shukadeva Gosvami's birth in detail.

From birth he was fixed in nirguna Brahman.

However, by the mercy of the Srila Vedavyasa be became a great rasika and bhavuka bhakta.

He narrated Srimad Bhagavatam to Maharaja Parikit, who had been cursed to die after seven days.

Although Sri Shukadeva Gosvami was a brahma jnani, by the mercy of Srila Vedavyasa he realized the trancendetal sweetness of the pastimes of Sri Bhagavan, and he became attracted to follow the path of shuddha (pure) bhakti.

He imparted the teachings of Srimad Bhagavat (the sweet ripe fruit of the vedic knowledge)

to the faithful king Parikit, because he understood that the ultimate benefit for the jivas lies only in HEARING and CHANTING the topics of Srimad Bhagavatam, which are saturated with the sweet and rasika pastimes of Svayam Bhagavan Sri Krishna.

He did not instrucht brahma jnana to Maharaja Parikit, because it is impossible for the jivas to achieve complete auspiciousness through brahma jnana.

Sri Shukadeva said

O saintly king, I was certainly situated perfectly in Transcendence, yet I was still attracted by the delineation of the pastimes of Sri Krishna, who is described be enlightened verses.

Srimad Bhagavatam 2.1.9

Ramananda Raya said

" 'Neither those who are engaged in self-realization,

appreciating the Brahman effulgence of the Lord,

nor those engaged in devotional service

while accepting the Supreme Personality of Godhead as master,

nor those who are under the clutches of Maya, thinking the Lord an ordinary person,

can understand that certain exalted personalities-

-after accumulating volumes of pious activities--

are now playing with the Lord in friendship as cowherd

boys.' "

spoken previously by Sukadeva Gosvami (Bhagavtam 10.12.11),

Srila Bhaktivedanta Narayana Maharaja Prabhupada continued:

She is Krsna-mayi; She sees Krsna everywhere – inside and outside of Herself. Wherever Her mind or senses go, it is only to, for, and about Krsna. When She sees a tamal tree She thinks, "Oh, there is Krsna." Her name is Radhika because She fulfills all the desires of Krsna and because He Himself worships Her. An example of His worshipping Her is when He took Her to a solitary place after leaving the rasa dance, at which time even the vipaksa-gopis (rival party) also confirm this. Radhika is Para-devata, just as Krsna is: She is the most worshipable of all. Moreover, She is worshiped by Krsna Himself. Is she not therefore worshipable by everyone?

Once Radhika asked Vrnda-devi, "Where are you coming from?" Vrnda-devi replied, "I'm coming from Radha-kunda, and I saw Krsna there." Radharani asked, "What was He doing?" Vrnda-devi replied that He was dancing. Radha then asked, "Oh, who was His dancing teacher?" Vrnda-devi told Her, "Your reflection, Radhika, which He sees in every tree."

Whatever prema exists in this world comes from Radhika. She is the mother of everyone because she nourishes everyone by giving them prema. Krsna is the principle Deity of all jivas, and Radhika is also. This is confirmed in the Brahma Samhita:

ananda-cinmaya-rasa-pratibhavitabhis

tabhir ya eva nija-rupataya kalabhih

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusam tam aham bhajami

["I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radha, who resembles His own spiritual figure and who embodies the ecstatic potency (hladini). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."]

Previous post by anadi krsna dasa anu dasa

A prominent proponent of advaita vada in treta yuga was Vashishtha Muni.

He was the family priest of the kings belonging to the surya vamsa (sun dynasty).

He wrote Yogavashistha, which has advaita vada in it.

In kali yuga by the advent of Sri Krsna Caitanya, Advaita Acarya was very much embarrassed by being honoured by Sri Krsna Caitanya because He was a senior devotee, and He did not like it that Sri Caitanya was honouring Him so much.

He wanted to feel Himself as an insignificant servant of Sri Caitanya, but that was like impossible.

So what did Advaita Acarya do?

He started to give lectures on Yogavashistha of Vashishtha Muni.

When Sri Caitanya heard of it He came like a hurricane to Advaita Acarya and grabed Him by the hair, and threw Him on the ground, and Advaita Acarya started to chant Hari bol! Hari bol! He was so happy!

From this lila of Sri Caitanya we can understand that the Supreme Personality of Godhead condemns this Yogavashistha, which has advaita vada in it.

What happened with Vashishtha Muni, the author of Yogavashistha?

He was converted to bhakti by Lord Ramacandra, and he became a servant of the Lord.

Impartial and soft hearted sages who took to advaita vada were saved from the devouring mouth of mayavada and their hearts were purified by the mercy received from the avataras of Bhagavan.

Also in treta yuga in the pastimes of Lord Ramacandra the demon Ravana pretended he stole the consort of Ramacandra, Sita devi.

Ravana was the son of Vishvava Rishi who in turn was the son of Pulastya Rishi.

Vishrava Rishi came to Lanka, and there he married a rakshasi (type of demon woman)

So Ravana was half rishi, half rakshasi, but he had the character of his mother.

Srila Param gurudeva did research and found that Ravana has been accepted in the history of Buddhist parampara as the Lanka avatara, and was glorified for his teaching of shunya vada (the conception that the world is empty) and advaita vada in their books

Lanka avatara sutra and Lalita visthara.

What happened to Ravana ?

He wanted to steal Sita devi, but in the end Hanuman came and gave him a good punch and knocked him flat. Afterwards Lord Ramacandra came and cut off the ten heads of Ravana.

What is the signifacance of this lila?

Sita is the shakti, the sum energy of the Lord.

By Ravana stoling Sita devi should be proved that the Lord has no energy, and He should be nirvishesa (without potency), then this is the philosophy of mayavadis.

But Hanuman came and put Ravana flat on the ground.

Hanuman is the embodiment of the siddhanta of bhakti and Ravana the embodiment of mayavada, so bhakti siddhanta knocks out mayavada.

Further Lord Ramacandra cut off the ten heads of Ravana with His arrows.

The arrows of Lord Rama are called veda-dvani, the sound of the Vedas by which the ten heads of Ravana, which represent the ten principle of nirvana were cut off.

The pastimes of the Lord are full of a many aspects which can easily be understood by common people.

In this way Srila, Bhakti Prajnana Keshava Gosvami Maharaja tries to present in a simple way that the mayavada is demonic, and those who adhere to this philosophy are punished by the Lord because of their offences against the Lord and devotees.

[The devotees then sang Srila Gaura Kisora dasa Babaji Maharaja's Uddesye Racita Gita Boliya Pracalita, (The Song Glorifying the Life Goal of Srila Raghunatha dasa Gosvami)]

[The following is the first Bengali verse and the complete English translations:]

Kothaya go premamyi radhe radhe

Radhe, radhe go, jaya radhe, radhe

Where is She who is full of prema? All glories to Sri Radha. (1)

O Radha! Please give me Your darsana and save my life. Your wretched beggar calls out to You, "Radhe, Radhe!" (2)

O Radha, You enjoy pleasure pastimes in the forest of Vrndavana, wherein You enchant the mind of Krsna. (3)

O Radhe,You are the crest-jewel among Your eight principal sakhis. O Radha, daughter of Vrsabhanu Baba. (4)

Raghunatha dasa Gosvami was always calling out, "Radhe! Radhe!" (5)

…sometimes at Kesi Ghata, sometimes at Vamsi Vata. (6)

…sometimes in Nidhuvana, sometimes at Seva Kunja. (7)

…sometimes at Radha Kunda, sometimes at Syama Kunda. (8)

…sometimes at Kusuma Sarovara, sometimes at Giriraja Govardhana. (9)

…sometimes at Talavana, sometimes at Tamalvana. (10)

Raghunatha dasa wears simple cloth which appears to be dirty because he is always rolling on the earth crying out, "Radhe! Radhe!" (11)

Calling out "Radhe! Radhe," his eyes are bursting with a flood of tears. (12)

He wanders throughout the lanes of Vrndavana crying out, "Radhe! Radhe!" (13)

He knows nothing but Radha-Govinda throughout the day and night (56 dandas: 1 danda= 24 minutes). Radhe! Radhe! (14)

He takes rest for only 4 dandas (1 hr. 36 min.) At that time he receives darsana of Radha-Govinda in his dreams. Radhe! Radhe! (15)

[srila Narayana Maharaja:] Srila Krsnadasa Kaviraja Gosvami has heard about Sri Sri Radha-Krsna from Srila Svarupa Damodara, Srila Raya Ramananda, Srila Rupa Gosvami, and especially from Srila Raghunatha dasa Gosvami, and thus he is giving this tattva. Srimati Radhika is Govinda-nandini, and there is nothing higher than this.

Srila Krsnadasa Kaviraja Gosvami has revealed some of the names of Radhika in his Caitanya-caritamrta Adi-lila chapter four. One of Her names is Govinda-nandini. Govinda is the controller of everything. He is the extreme limit of the conception of the Supreme Lord, Krsna. He has unlimited opulence and sweetness. Who can give happiness to Him? Only one can do so - Krsna Himself in the form of Srimati Radhika.

She is also Govinda-mohini. Krsna attracts all living entities, including animals, trees, and creepers. He especially attracts all of the Vraja gopis, but Radhika can attract Him. Krsna bewilders everyone in this world by His maya-sakti, and in the spiritual world He bewilders all by His beautiful form, qualities, and pastimes. He can bewilder everyone, yet Radhika can bewilder Him.

Radhika is Govinda-sarvasya. She is everything to Krsna. She is the all in all of Krsna; for Him, nothing remains outside Her.

Sri Radha is Sarva-kanta siramoni, the crown jewel of all Krsna's beloveds. All the gopis were searching for Krsna after His disappearance from the rasa dance. When Her own svapaksa gopis (the gopis in Her personal group) saw Her footprints along with Krsna's, they became very happy, knowing them to be Hers. However, when the other groups of gopis saw those footprints, not knowing to whom they belonged, they could only understand that this particular gopi had served Krsna more than any other, and therefore He had left the rasa dance with Her alone.

Sri Radha Herself has become Candravali and all the other gopis. There is no other beloved of Krsna – only Srimati Radhika. Srimati Radhika Herself has become all the Laksmis, and all the queens of Dvaraka. If one thinks deeply about this, he will understand Her greatness. Sita-devi and all the Laksmis are manifestations of Radha, and she assumes these forms to fulfill Krsna's desires.

bhaktis tu bhagavad bhakta

sangena parijayate

SAT-SANGA prapyate pumbhih

SUKRITI purva sancite

The inclination for bhakti is awakened

by the association with the devottes of the Lord

And the association with the pure devotees

(SAT SANGA) can be attained by the accumulated effect of SUKRITI (eternal pious activities) performed over uncountable life times.

(Brihan Naradia Purana 4.33)

All glories to sri sri guru and gauranga.

He wanted to give mayavada jivani - the life history of mayavada., so that one can understand the real nature of it.

He explained that shankar acarya in his Vedanta commentary, has quoted as evidence for his philosophy a conversation between Badhva and Vaskali, who was the grandson of Hiranyakashipu.

Besides Prahlada, Hiranyakashipu had a son called Anuhlada, who like his father was a ferocious demon, and Anuhlada had a son called Vaskali, who was like his father and grandfather.

So in supporting his own arguments, shankar acarya quotes Vaskali, saying that he is speaking good siddhanta.

This Vaskali was liberated by the mercy of Vamana deva.

And how was he liberated?

As all the demons are liberated by the Supreme Personality of Godhead

namely by killing them,

and so he got what he wanted, the limitless light.

And how gives the Supreme Personality of Godhead liberation to His devotees?

By His blessings, entering in a transcendental loving relationship with them.

Impartial and soft hearted sages who took to advaita vada were saved from the devouring mouth of mayavada and their hearts were purified by the mercy received from the avataras of Bhagavan.

But stone hearted demons, who had faith in opinions which are opposed to the shastras, could not receive bhakti tattva.

In this way param gurudeva shows that in satya yuga mayavada was propagated by demons

and the Supreme Personality of Godhead killed them.

In this way he rejected mayavada in satya yuga.

[in the early morning of September 14th, in order to commence the celebration of Sri Radhastami in the opulently decorated Sri Kesavaji Gaudiya Matha in Mathura, Srila Narayana Maharaja requested Krsnadasa Brahmacari to lead the assembled devotes in singing Sri Krsna Virahe by Srila Bhaktivinoda Thakura. Then, he explained some of the verses as follows:]

sri krsna-virahe, radhikara dasa, ami to' sahite nari

yugala-milana, sukhera karana, jivana chadite pari

["I am absolutely unable to tolerate Sri Radhika's pitiable condition when She is suffering in separation from Sri Krsna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion." (verse 1)]

Only under the guidance of Srila Bhaktivinoda Thakura is it possible to render service to Srimati Radhika. In the mood of a maidservant of Srimati Radhika, Srila Bhaktivinoda Thakura has written that he cannot tolerate Radhika's condition during the time of Her separation from Krsna. On the other hand, for Their meeting together, he is prepared to easily give up his life.

radhka-carana, tyajiya amara, ksaneke pralaya hoya

radhikara tare, sata-bara mari, se duhkha amar soya

["If I were ever to renounce Radhika's lotus feet for even a instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times." (verse 2)]

Srila Bhaktivinoda Thakura is saying: "I can give up anything. I can even give up Krsna, but I cannot give up the lotus feet of Radhika even for a moment. For the service of Radhika I am prepared to die hundreds and millions of times, but I could never tolerate giving up Her association for a second. When will that day come that I can render some service to Her lotus feet? How can I have attachment for this Radhika, and how can I attain the perfect service of Her lotus feet?

e heno radhara, carana yugale, paricarya pabo kabe

haha braja-jana, more doya kori, kabe vraja-vane laibe

["When will I be able to serve Radhika's two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?" (verse 3)]

vilasa manjari, ananga manjari, sri rupa manjari ara

amake tuliya, loho nija pade, deho more siddhi sara

["O Vilasa Manjari! O Ananga Manjari! O Rupa Manjari! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection." (verse 4)]

Weeping bitterly, Srila Bhaktivinoda Thakura is praying, "O Vrajavasis, please be merciful to me! Place me in the service of the Divine Couple; and especially place me in service of Radhika's lotus feet. When will that day come that Sri Vilasa Manjari and others will take me to Vraja? I long to render service."

" 'A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage.

Therefore what remains to be attained by those who have become His servants?'

This is a quotation from Srimad-Bhagavatam (9.5.16) and is an admission by the great sage Durvasa Muni. Durvasa Muni, a caste brahmana and great yogi, used to hate Maharaja Ambarisa. When he decided to chastise Maharaja Ambarisa through his yogic powers, he was chased by the Sudarsana cakra of the Supreme Personality of Godhead. When things were settled, he said, "When the holy name of the Supreme Personality of Godhead is heard by any person, that person is immediately sanctified. The Supreme Lord is master of the devotees, and the devotees, under His shelter, naturally come to own His opulences."

It has been written in the Srimad-Bhagavatam that if karmis follow their varnasrama dharma, their duties to their family and society, they will achieve no gain at all. Rather, they will have to go to hell. What, then, is the harm if anyone leaves his varnasrama-dharma, accepts the path of chanting and remembering the Supreme Lord, and then leaves that path in an immature stage?

tyaktva sva-dharmam caranambujam harer

bhajann apakvo 'tha patet tato yadi

yatra kva vabhadram abhud amusya kim

ko vartha apto 'bhajatam sva-dharmatah

["One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a non-devotee, though fully engaged in occupational duties, does not gain anything." (Srimad Bhagavatam 1.5.17)]

If the practitioner dies before perfecting his bhakti, or if any obstacles come and he stops his practice for some time, there is no great harm unless he is committing offenses. Bharata Maharaja did not commit any aparadha, and therefore his bhakti did not reduce. It seems as though he lost his bhakti, but this was not the case. His bhakti simply became stagnant or checked for some time.

Why was his bhakti interrupted? Srila Visvanatha Cakravarti Thakura has explained that this was simply a lesson for others. In his next life, when he took birth as a deer, his bhakti was still at the stage of rati, bhava, and he realized his mistake. Then, in his third birth he always engaged in the service of the Lord and he attained prema-bhakti.

Anukulyena krsna anusilanam. Anu means without interruption - like the uninterrupted flow of honey from a jar. Bharata Maharaja's bhakti was checked because he gave his heart to a deer. This was not an aparadha; rather it was an obstacle. His bhakti stopped for some time because he did something wrong.

Actually, it was the wish of Krsna that we should learn something from Bharata Maharaja. He himself did not actually fall down. When the stage of ruci manifests in ones heart he has no opportunity to commit any aparadha, what to speak of one who has rati. He was only teaching us that we ourselves should be careful. In his next birth he became a deer, he remembered his mistake, and he repented; in his third birth he became a pure brahmana. At that time he began from rati, where he had previously left off, and then attained Vaikuntha-prema.

Still, his bhakti was not uttama-bhakti in the strict sense of the term. He was worshiping Narayana, not Krsna. In the verse definition of uttama-bhakti, Srila Rupa Gosvami uses the words Krsna anu-silanam. Uttama-bhakti especially means to worship Krsna Himself. Bhakti is pure uttama-bhakti if it is performed in relation to Brajendra-nandana Krsna. It does not actually refer even to Dvarakadhisa-Krsna or Vasudeva-Krsna.

In this third birth Bharata Maharaja became a pure bhakta. His bhakti was mixed with some jnana (knowledge of the Lord's opulence), and this is understood by what he taught to King Rahugana. He stressed the importance of tattva-jnana, not nirvisesa-jnana. However, until a devotee crosses the level of aisvarya-jnana and forgets that Krsna is the Supreme Lord, uttama-bhakti cannot manifest in reality

What kind of bhakta was Bharata Rsi? What was his stage of his bhakti? In his future life, as Jada Bharata, when King Rahugana sarcastically rebuked him, chastised him, and threatened to punish him, he replied as follows:

["The great brahmana Jada Bharata said: My dear King and hero, whatever you have spoken sarcastically is certainly true. Actually these are not simply words of chastisement, for the body is the carrier. The load carried by the body does not belong to me, for I am the spirit soul. There is no contradiction in your statements because I am different from the body. I am not the carrier of the palanquin; the body is the carrier. Certainly, as you have hinted, I have not labored carrying the palanquin, for I am detached from the body. You have said that I am not stout and strong, and these words are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the spirit soul. As far as the spirit soul is concerned, I am neither fat nor skinny; therefore you are correct when you say that I am not very stout. Also, if the object of this journey and the path leading there were mine, there would be many troubles for me, but because they relate not to me but to my body, there is no trouble at all." (Srimad Bhagavatam 5.10.9]

["My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances created by providence." (Srimad Bhagavatam 5.10.11)]

[My dear King, if you still think that you are the King and that I am your servant, you should order me, and I should follow your order. I can then say that this differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Everyone is being forced by the laws of material nature; therefore no one is master, and no one is servant. Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you?" (Srimad Bhagavatam 5.10.12)]

["In a previous birth I was known as Maharaja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deep affection for the deer, in my next life I had to accept the body of a deer." (5.12.14)]

In his previous life Bharata Maharaja was not a siddha-bhakta; he was a sadhaka and he had reached the stage of bhava. However, although he was not a prema-bhakta, his was a bhava-bhakta. There only was one loophole in his bhakti, and that is that it was not uninterrupted (the prefix "anu" in the word anusilinam means uninterrupted) He never lost his bhakti. Bhakti can only be lost if we commit aparadha, offenses, and Bharata Maharaja did not do that.

The conviction of param gurudeva was that bhakti cannot be established in the world until the philosophy of impersonalism will be completely annihilated.

So many acaryas in previous time they had written very meticulously essays which completely dismantle all the ideas of shankar acarya. Yet still this presentations are very difficult for the common man to understand. First of all you have to learn all shankar acarya philosophy about pratibimba vada and pariscaitya vada, bhyavaharik sata, pratibhasik sata, real and unreal existence, anivarcanya the indescribable, upadhis, and many more. First you have to learn all that. After that you have to learn the even more complex uprooting of all those ideas. So, for the common people is very difficult. Param gurudeva touched all this points but coming from many directions.

Let us take the historical direction. Why? Because if you ask many people about Vedanta they will say "Oh Vedanta, the philosophy of shankar acarya?"

Oh, no. Shankar acarya advaita Vedanta has been considered Vedanta, but actually there is no such a thing as advaita Vedanta, because Vedanta is all about prema,

You cannot have advaita Vedanta.

Is a contradiction in terms (advaita means not two, and prema means exchanging of transcendental loving emotions between the object of love -ashraya tattva and the container of love -vishaya tattva).

But people think that shankar acarya was the first commentator on Vedanta, and that is why Vedanta belongs to his sampradaya.

And param gurudeva has decided to uproot the mayavada philosophy from the beginging of time.

So he started from satya yuga.

Who preaches Hari Katha? Who is the preacher?

vaco vegam manasa krodha-vegam

jihva-vegam udaropastha-vegam

etan vegan yo vishaheta dhiraú

sarvam apimam prithivim sa shisyat

There are at least some assistants?

Whom assisting preaching?

Without the bonafide guru (the sat guru)

which is the backbone of bhakti,

bhakti would colapse.

There would be no bhakti but some kind of bhakti abhasa.

Srila Rupa Gosvami says: go to guru and take diksha, serve him, and ask questions...

Who preaches Hari Katha? Who is the preacher?

vaco vegam manasa krodha-vegam

jihva-vegam udaropastha-vegam

etan vegan yo vishaheta dhiraú

sarvam apimam prithivim sa shisyat

There are at least some assistants?

Whom assisting preaching?

Without the bonafide guru (the sat guru)

which is the backbone of bhakti,

bhakti would colapse.

There would be no bhakti but some kind of bhakti abhasa.

Srila Rupa Gosvami says: go to guru and take diksha, serve him, and ask questions...

I am amazed to see such a deep siddhanta.

All glories to Sri Sri Guru and Gauranga

Now let us discuss Devahuti. Kapiladeva taught her many truths about bhakti, but in the end she attained only nirvana-prapti. Who was her aradhadeva? Whom did she worship? It was not Krsna, Rama, or Narsimhadeva. She worshipped brahma. You must read Srimad Bhagavatam thoroughly; otherwise you will not understand these truths.

Devahuti was taught the meaning of bhakti. The fruit of bhakti is not brahma-nirvana, but Devahuti had no special aradhadeva (worshipable deity), like Narsimha, Vamana, Kalki, Rama, or Balarama. She simply attained brahma-nirvana; that is, she saw brahma, who is in all living entities. Brahma is nirakara (formless), nirguna (without qualities), and niranjana, and therefore her attainment does not fit the definition of uttama-bhakti. A real bhakta will refuse to accept any kind of nirvana from Krsna. There are many kinds of nirvana, but pure devotees will reject them all. Some lessons are to be taken from Kapiladeva's teachings to Devahuti, but none of those lessons is brahma-nirvana.