anadi

Srila Bhaktivedanta Narayana Maharaja spoke further

Srila Rupa Gosvamipada has included these previous definitions of bhakti in his own, most complete definition:

anyabhilasita sunyam jnana karma avartam

anukulyena krsnanu silanam uttama bhakti

[(word-for-word synonyms) anya-abhilasita-sunyam - without desires other than those for the service of Lord Krsna, or without material desires (such as those for meat-eating, illicit sex, gambling and addiction to intoxicants); jnana - by the knowledge of the philosophy of the monist mayavadis; karma - by fruitive activities; adi - by artificially practicing detachment, by the mechanical practice of yoga, by studying the Sankhya philosophy, and so on; anavrtam - not covered; anukulyena - favorable; krsna-anusilanam - cultivation of service in relationship to Krsna; bhakti uttama - first-class devotional service.]

"Uttama bhakti, pure devotional service, is the cultivation of activities which are meant exclusively for the pleasure of Sri Krsna, or in other words the uninterrupted flow of service to Sri Krsna, performed through all endeavors of the body, mind, and speech, and through the expression of various spiritual sentiments (bhavas). It is not covered by jnana (knowledge aimed at impersonal liberation) and karma (reward seeking activity), and it is devoid of all desires other than the aspiration to bring happiness to Sri Krsna." (Sri Bhakti-rasamrta-sindhu 1.1.11)

Externally it seems that the words anukulyena (favorable) and anusilanam (endeavors to please Krsna) have the same meaning, but they do not. A tree may be anukula for Krsna, but it is not anusilanam. It does not consciously engage in any activity for Krsna, nor does it have any relationship with Him. The tree's bhakti is therefore not uttama, nor is it even bhakti. This of course does not apply to the trees in Vraja. They are all transcendental and they do perform uttama-bhakti. It is for this reason that the word anusilanam (continual engagement in activities performed under the guidance of the disciplic succession for the exclusive purpose of benefiting Krsna and making Him happy) has been used by Srila Rupa Gosvami. Both words are needed and included in his complete definition.

If this definition is applied to Dhruva Maharaja, it is seen that he has some defect. His defect was his anyabilasita (desires other then to make Krsna happy), and moreover he had no anukulyena krsna anusilanam. He was a sakama-bhakta (devotee with material desires) and in some ways he was like a karmi. There are two kinds of bhakti - pradhani-bhuta and guni-bhuta. Guni-bhuta bhakti is also called karma-misra-bhakti or jnana-misra-bhakti. When karma and jnana are serving the prominence of bhakti, that bhakti will be pradhani-bhuta, and therefore Dhruva Maharaja's bhakti was guni-bhuta. He desired fruitive gain (a kingdom greater than that of his father, and that of his grand-father, Brahma), and thus his activities could not touch Srila Rupa Gosvami's definition. Vaisnavas do not want to be like Dhruva Maharaja, but they can learn something from his example of determined practice.

According to mayavada conception, Ishvara (the Supreme Lord), like the jiva (the soul) is also in the cluthes of the not existing potency Maya.

What is the difference between Ishvara and jiva?

The jiva have to accept the fruit of his action and is bound by karma.

Ishvara is in pure goodness (shuddha satva) and covered by the not existing potency Maya, and although is covered by Maya, He doesn't have to accept karma.

What says the compiler of the Vedic wisdom, the author of the Vedanta-sutra Sri Krishna- dvaipayana Veda-vyasa in this connection?

Mayavadam asac-chastram praccahnnam bauddham ucyata (Padma Purana, Uttara khanda 25.7)

Mayavada is false and against veda (wisdom)

Vedarthan maha shastram mayavadam avaidikam

Maya-iva vihitam devi jagatam nasha karanat

(Padma Purana, Uttara khanda 62.31)

This mayavada is but hidden buddhism.

Many demoniac scholars like Vijnana-bhikshu (sankhya adherent) and the adherents of the Patanjali doctrine accepted Shankara as the one who nurtured the flow of the buddhist conception.

All this conceptions have been propagated in the previous yugas by powerful demons (as we shall see), and in this kali-yuga this evil conception is called good so that the evil can be victorious (like in the negative utopias of the communist countries, which were called good).

As given by my param gurudeva Acarya Keshari Sri Srimad, Bhakti Prajnana Keshava Gosvami,

further explained by my gurudeva Srila Bhaktivedanta Narayana Maharaja and

one of his prominent disciples Srila Bhaktivedanta Aranya Maharaja.

The teachings of the demoniac mayavada in the universal history.

But first

What is mayavada?

The word maya generally indicates

jada-shakti (the potency of inert matter) or

avydia-shakti (the potency of nescience)

which is the shadow of the svarupa-shakti (internal potency) of para-tattva (Complete Supreme Absoulute).

Maya is the presiding deity of the material world.

It is this very potency which leads a living entity in the material bondage to identify himself with the physical body, to consider the objects connected with the body to be his own, and to accept the shelter of mayavada (the doctrine of LIMIT less light).

The mayavada doctrine is that the Absolute Truth, Brahman is an undifferentiated or homogeneous spirit, which is devoid of

any potency (nirvi-shesha) and

any attributes (nirakara) or

is the limitless light.

From this point of view, then,

there can be no existence of a distinct maya POTENCY with the characteristic function of creating illusion, because Brahman is nirvi-shesha (without potency)

The mayavada doctrine says

Jiva (the soul) is actually Brahman (the Supreme Absolute)

which exist separate from Himself,

and this is an illusion created by His NOT existing? potency Maya.

And mayavadis say:

Yes! There is no existing potency Maya,

but at the same this potency Maya exist (this doctrine is called sat-asat vilakshana anirvacaniya),

But that means that Brahman

is nirvi-shesha (without potency) and

savi-shesha (icluding all potencies) at the same time

because of the sat-asat vilakshana anirvacaniya doctrine, which says that the potency exist, and exist not at the same time)

But they say "No, no. Only nirvi-shesha (without potency)."

People who hold this deceptive opinion are maya-vadis or impersonalists.

But why is the nature of mayavada doctrine demoniac?

Hearing up to the point of spontaneous love, the Lord said,

"This is all right, but if you know more, please tell Me."

In reply, Ramananda Raya said,

"Spontaneous loving service in servitude--as exchanged by master and servant--is the highest perfection.

Spontaneous loving service to the Lord is called devotional service with an intimate transcendental attachment between the servitor and the served.

This INTIMACY is called mamata. Mamata means possessiveness or my-ness.

This mamata is very weak in Vaikuntha because of the conception that the Lord can take any form He wants, according His opulent potencies, and shanta is prevalent.

The residents of the Vaikuntha world have not

a specific attachement for a particular form of the Lord,

that is why they continue to practice vaidhi bhakti, worshiping the Sri Sri Vigraha of Lakshmi Narayana as in the material world,

knowing that the forms of the Lord are all equal, and that is why shanta is prevalent.

There it is a lack of INTIMACY.

We can not talk about raganuga bhakti, the path of spontaneity, in Vaikuntha.

Beginning with Ayodya, the transcendental World of Sri Rama,

this mamata (the feeling that this Lord is my Ishta Deva) intensifies.

krsna-bhakti-rasa-bhavita matihi

kriyatam yadi kuto 'pi labhyate

tatra laulyam api mulyam ekalam

janma-koti-sukrtair na labhyate

krsna-bhakti-rasa-bhavita matihi

indicate one whose intelligence or perception has been awakened toward krsna-bhakti-rasa.

The words laulyam api mulyam ekalam

indeed the only price to attain krsna-bhakti-rasa is greed,

indicate that this supremely rare greed cannot be aroused even by pious activities accumulated over uncountable milions of births (janma-koti-sukrtair na labhyate).

Here the inplication is that by faithfully

hearing the narations of Sri Krsna s pastimes

saturated with rasa

from the lips of rasika Vaishnava,

in whose heart krsna-bhakti-rasa is manifested,

that fragrant transcendental sound will water their seed of devotional plant (bhakti lata bija) and the greed to obtain this krsna-bhakti-rasa will be arisen.

One who is not bestowed with this association of rasika Vaishnavas

can faithfully and attentively study the transcendental literature written by such rasika vaisnavas,

and some good samskaras (impressions in the heart) will come and the wish to attain their association, by which this greed will come, will grow.

And this is the only mean (api mulyam EKALAM), to the door of ragaanuga bhakti.

Answer for "Dear Anadi"

Thank you for your wonderful words. I understand you are a senior devotee in all senses, and I bow my head at your feet.

"I do remember when we all joined together as one though, with Srila AC Bhaktivedanta Swami Prabhupada our only guru, what now seems so very long ago and impossibly idealistic.

How we used to enthusiastically share our heartfelt 'realizations' one-on-one late into the night, sometimes tearfully. Followers? No, prabhu, but friends and godsiblings very much so..."

Dadati pratigrihnati / guhyam akhyati priccati / bunkte bhojayate caiva / sad vidham priti lakshanam.

I am only a neophyte but I love priti lakshanam.

"When Radha is dying from separation, Her girlfriends unite together, gathering around to chant Krsna's glories and sing of His pastimes for Her."

When one reads this, some extremely little melting of the heart can come (or more) and some externals manifest, remembering the wonderful hari khatas gurudeva use to speak in Vraja Mandala Parikrama (and I am there again) and maybe some reflection of that separation arise in the heart.

We should not speak too deep on the subject, but some hints can be given to nourish our greed to attain that...

The goal of sadhana bhati is bhava

Kriti sadhya bhavet sadya / bhava sa sadhana abhidha

And that bhava will be reflected form the heart of the sat guru in the heart of the disciple by the mercy of that guru, according the progress of the disciple in cleaning the mirror of the heart.

"Even though I chant Gauranga s name, qualities and pastimes, somehow my heart has not melted. How do I continue to maintain the burden of this body? How is it that the Lord has created the body of Narahari, giving a stone in place of a heart?"

Oh, the stone can melt. Only my heart is made of the thunderbolt of too much aparadhas.

Suddha sattva vishesh-atma prema suryamsu samyabhak

Rucibbis citta masrinya krid asau Bhava ucyate

A mellow of tastes rucibbis will completely melt (masrinya) the heart (citta) when bhava will manifest.

Srila Rupa Gosvami clearly stated the goal of sadhana bhati:

Kriti sadhya bhavet sadya / bhava sa sadhana abhidha

I am only a neophyte but I love priti lakshanam.

Your wonderful words touched my heart.

You brought me there again.

Prior to Sri Caitanya Mahaprabhu

different vaishnava acaryas (empowered spiritual teachers in the science of loving service to the Supreme Personality of God- Vishnu- the Maintainer of the worlds) had established, preached and propagated bhakti tattva (the principle of loving devotional service).

Still only Sri Rupa Gosvami, being empowered by Sri Caitanya Mahaprabhu elaborated on bhakti tattva describing its essence, the bhakti rasa.

He has described the bhakti rasa in detail in his

Bhakti rasa amrita sindhu (The nectar like ocean of the transcendental loving mellows)

and Ujivala Nilamani (which deals with the highest rasa -the paramour conjugal love).

Sri Rupa Gosvami said that bhakti lata bija (the seed of the creeper of bhakti) in the form of Krishna seva vasana (the tendency or inclination to serve the All Attractive Personality of Godhead) develops sequentially from

Shraddha (through sadhu sanga, bhajana krya, anartha nivriti) to nishta, ruci and asakti.

Shraddha- is that disposition of the heart in which the following moods are present:

1.pratijna - the VOW that

one will accept only that which is favourable for pure bhakti - anukulyasa sankalpa

one will reject everything which is unfavourable for pure bhakti- pratikulyasa varjanam

2.vishvaso- the TRUST that one will accept the Lord as his only protector - rakshishyatiti vishvaso

3.nirbharata- the TRUST that one will accept the Lord as his only maintainer - goptrite varanam

4. dainya- HUMILITY by which one think of himself of being lower than the straw in the street and more patient than a tree.

5. atma nivedana- SURRENDER one s submission of the soul to guru and Krishna.

Nishtha- is the steadfast mood of one s belonging to guru, Krishna and bhakti

Ruci - is the stage by which the activities of bhakti become relishable.

Asakti- the stage of condensation of the taste for bhakti.

When it comes to the stage of RATI, the first rays of pure transcendental love of God arise in the heart of the devotee,

both by the power of his endeavours and the mercy of the self realized sat guru,

and the sthayi-bhava (the personal transcendental loving relationship) is revealed.

When the four bhavas, namely

vibhava (the cause of tasting rati),

anubhava (the external symptoms of ecstasy),

sattvika (the symptoms of ecstasy arising from sattva- pure goodness) and

vyabhicari (internal transitory emotions)

meet together in a combined form in the sthayi - bhava ,

then rati in the form of sthayi bhava is transformed into a

relishable and supremely astonishing condition called BHAKTI RASA.

REQUEST TO THE ADMINISTRATOR: please delete the previous post because I cannot edit it.

Raso vai saha

Rasam hy evayam labdhva anandi bhavati

Ko hy evanyat kah pranayati

Yad esha adasha anando na syat

Esha hy eve ananda yati

Taittiriya Upanishad 2.7.1

The Supreme Absolute Truth is simply rasa.

On attaining that rasa the soul attains ananda.

If that undivided Reality were not the embodiment of ananda

in the form of rasa,

then who could remain alive and who endeavor to live.

He alone gives pleasure to all.

O master, it is said that among the five primary rasas, the madhura rasa (the conjugal transcendental love) is the most confidential. And why not?

Madhura rasa eternally possesses all the virtues present in

shanta (neutrality),

dasya (servitor mood) ,

sakhya (friedship)

vatsalya (parenthood) rasas.

Madhura rasa is the most wonderful and beautiful of all rasas.

How can there be any doubt?

Persons who follow the path of dry renunciation

are completely unqualified to understand the truth of madhura rasa.

On the other hand, the path followed by the materialists is not a good path to follow.

The Vraja madhura rasa (the transcendental love in paramour relation) is completely different from material sexual activities.

The Absolute truth has a great variety of unprecedented and wonderful happinesses.

The highest stage of those happinesses is the rasas.

The conditioned souls think of these rasas only in terms of their material reflections.

Some thinkers claim that the spiritual truth has no variety. These persons try to become one with the Supreme.

They think variety exists only in the material world and

in the world of spirit there is no variety.

These persons cannot understand the truth about the spiritual world.

However, a person who takes shelter of logic and simple common sense

can easily understand the truth.

The reality is that the Supreme is the resting place of all rasas.

Therefore wonderful variety exists in Him.

The great variety of material rasas are all reflected from Him.

Therefore, by looking at the material rasas

we can understand something of the original spiritual rasa,

which cannot be perceived by the material senses.

A great variety of rasas exist within the Supreme. That much may be understood.

The lowest rasa in the spiritual world is the peaceful rasa called shanta-rasa (the neutrality).

Above that is dasya-rasa.

Above dasya rasa is sakhya rasa.

Above sakhya rasa is vatsalya rasa.

Then, above them all, is madhura rasa.

However, when these rasas are reflected in the material world,

their positions are all inverted.

Thus, in the MATERIAL world

the madhura (paramour love) rasa is in the lowest position

and above all,

is shanta (the peaceful neutrality).

Except the four rasas (transcendetal loving relationships) that can be found in the Goloka realm of the spiritual world in their full extent,

there is also

a possibility to get líberated from the three gunas of the material world,

in the mood of neutrality (shanta rasa) or ektavam (to become one with the Absolute), the merging in the radiant efulgence emanating from the body of the Lord, which is the light shield or border of the Vaikunta realm of the spiritual world.

And love means relation (rasa).

'SUDDIPTA sattvika' ei nama ye 'pralaya'

NITYA SIDDHA BHAKTE se 'suddipta bhava' haya

Upon seeing the sign of suddipta-sattvika, Sarvabhauma Bhattacarya could immediately understand the transcendental ecstatic transformation in the body of Lord Caitanya Mahaprabhu. Such a sign takes place only in the bodies of eternally liberated devotees.

The word SUDDIPTA-sattvika is explained as follows by Srila Bhaktisiddhanta Sarasvati Thakura:

"The Bhakti-rasamrta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees.

These are sometimes checked by the devotee, and there are two stages of such checking,

technically known as dhumayita and jvalita.

The dhumayita (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them.

When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalita (lighted).

When four or five symptoms are exhibited,

the dipta (blazing) stage has been reached.

When five, six or all eight symptoms are simultaneously manifest, that position is called uddipta (inflamed).

And when all eight symptoms are multiplied a thousand times and are all visible at once,

the devotee is in the SUDDIPTA(intensely inflamed) stage.

NITYA-SIDDHA-BHAKTA indicates the eternally liberated associates of the Lord.

Such devotees enjoy the company of the Lord in the spiritual world in four relationships--as servant, friend, parent or conjugal lover."

Preamble

All glories to Lord Caitanya Mahaprabhu! All glories to Lord Nityananda Prabhu! All glories to Advaita Acarya! And all glories to the devotees of Lord Caitanya!

In ecstasy, Sri Caitanya Mahaprabhu went from Atharanala to the temple of Jagannatha. After seeing Lord Jagannatha, He became very restless due to love of Godhead.

Lord Sri Caitanya Mahaprabhu went swiftly to embrace Lord Jagannatha, but when He entered the temple, He was so overwhelmed with love of Godhead that He fainted on the floor.

When Sri Caitanya Mahaprabhu fell down, Sarvabhauma Bhattacarya happened to see Him. When the watchman threatened to beat Sri Caitanya Mahaprabhu, Sarvabhauma Bhattacarya immediately forbade him.

Sarvabhauma Bhattacarya was very much surprised to see the personal beauty of Lord Caitanya Mahaprabhu as well as the transcendental transformations wrought on His body due to love of Godhead.

Sri Caitanya Mahaprabhu remained unconscious for a long time. Meanwhile, the time for offering prasada to Lord Jagannatha came, and the Bhattacarya tried to think of a remedy.

While Lord Caitanya Mahaprabhu was unconscious, Sarvabhauma Bhattacarya, with the help of the watchmen and some disciples, carried Him to his home and laid Him down in a very sanctified room.

Examining the body of Sri Caitanya Mahaprabhu, Sarvabhauma saw that His abdomen was not moving and that He was not breathing. Seeing His condition, the Bhattacarya became very anxious.

The Bhattacarya then took a fine cotton swab and put it before the Lord's nostrils. When he saw the cotton move very slightly, he became hopeful.

Sitting beside Sri Caitanya Mahaprabhu, he thought, "This is a transcendental ecstatic transformation brought about by love of Krsna."

aradhananam sarvesam

visnor aradhanam param

tasmat parataram devi

tadiyanam samarcanam

"O Devi, the most exalted system of worship

is the worship of Lord Visnu.

GREATER than that is the worship of tadiya,

or anything belonging to Visnu."

Everything connected to the Lord is worshipable.

Sri Caitanya Mahaprabhu instructs us that just as Krsna is worshipable, Krsna's place, Vrndavana, is also worshipable.

And as Vrndavana is worshipable,

similarly the paraphernalia in Vrndavana--the trees, roads, river, everything--is worshipable.

A pure devotee

thus sings, jaya jaya vrndavana-vasi yata jana:

"All glories to the residents of Vrndavana."

If a devotee has a staunch devotional attitude,

all these conclusions will be awakened or revealed within the heart.

Is not us that search for guru, but guru search for us.

For the sincere devotee Krsna appears in front of Him

in the form of sat guru.

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 many life times.

(Brihan Naradia Purana 4.33)

was posted by anadi krsna dasa

Kapiladeva was the son of Kardama Rsi, who was himself a manifestation of Krsna like Rsabhadeva - a saktyavesa avatara. Kardama Rsi retired from worldly life, giving up all material possessions and considerations and thinking all material relations to be false. He went to the forest to perform worship of his Lord. He had no need to leave his home, but he did so to teach others by his example. In his laukika-lila, human-like pastimes, he acted as a father, just as Krsna, the Supreme Personality of Godhead, acted as a son with His father.

In Vrndavana Krsna worshiped Radha Kunda,

whereas in Dvaraka He worshiped Sankara to get the boon of a son,

and there is no harm in that.

Similarly, although he was a saktavesa avatara, Kardama Rsi left home to take the renounced order and live in the forest. Before doing so, however, he told Kapiladeva to help his mother.

Srimati Devahuti inquired from Kapiladeva about the aim and object of all souls. Kapiladeva replied to his mother that the goal of life is to attain pure bhakti, and his instructions are contained in several chapters in the Srimad Bhagavatam. He taught that there should not be a prominence of grhastha-dharma, wherein householders are always entangled in the protection, nourishment, and support of their families.

One day the family person will have to give up that family, if not by his own will, then forcibly.

It is imperative, therefore,

that one engage in bhakti

as defined above by Lord Kapiladeva.

There is another definition of bhakti given earlier in Srimad Bhagavatam:

sa vai pumsam paro dharmo

yato bhaktir adhoksaje

ahaituky apratihata

yayatma suprasidati

["The supreme occupation (dharma) for all humanity is that by which men can attain to loving transcendental devotional service unto the Lord.

Such devotional service must be

unmotivated and uninterrupted

and will completely satisfy the self."

(Srimad Bhagavatam 5.7.11)]

Then Maha Vishnu laid Himself in the Karana jala (the causal ocean) and entered into yoga nidra state (consciuous dreaming –yogic trance )

From His body and His expiration came out bubbles which float in the karana jala.

This bubbles are the material universes we are in.

Then Maha Vishnu expanded Himself and entered with time and activities in all the universes. As the universes were empty He let water from His body and half filled them.

Then He laid Himself on this garbha ocean,

and this is why this form of Vishnu is called Gabo-dakasay-Visnu.

From His navel grew a lotus flower, and

from this lotus flower was born the first being called Brahma, the enginner.

First we should know the definition of bhakti, and then we should use this definition as a barometer to easily decide the different bhakta's various stages. Bhakti has been defined in the Kapila-Devahuti samvada (discussion) in the Third Canto of Srimad Bhagavatam, wherein Kapiladeva instructed his mother. There he states:

mad-guna-sruti-matrena

mayi sarva-guhasaye

mano-gatir avicchinna

yatha gangambhaso 'mbudhau

laksanam bhakti-yogasya

nirgunasya hy udahrtam

ahaituky avyavahita

ya bhaktih purusottame

["The manifestation of unadulterated devotional service

is exhibited when one's mind is

at once attracted

to hearing the transcendental name and qualities of the Supreme Personality of Godhead,

who is residing in everyone's heart.

Just as the water of the Ganges flows naturally down towards the ocean,

such devotional ecstasy,

uninterrupted by any material condition, flows towards the Supreme Lord." (S.B. 3.29.12)]

In Srimad Bhagavatam there are no "skin" and no "seeds".

There is only rasa (nectar) from top to bottom, in every part.

Spoken by SBVedanta Narayana Maharaja

(to be continued)

Srila BV Narayana Maharaja said further

yam krodha-kama-sahaja-pranayadi-bhuti-

vatsalya-moha-guru-gaurava-sevya-bhavaih

sancintya tasya sadrsim tanum apur ete

govindam adi-purusam tam aham bhajami

["I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation." (Brahma-samita 5.55)]

Here Brahmaji is giving us encouragement.

Whoever serves Govinda and adheres to any of these types of moods in relation to Krsna,

such as krodha (anger),

kama (desire for sense gratification),

sahaja pranaya (natural friendly love), and so forth,

will one day attain perfection.

Different people have different types of relationships with Krsna,

and through these relationships they attain Him.

Brahma says in this verse that one who comes to Krsna must one day attain perfection;

there is no doubt about it.

The type of sraddha one has in his heart determines what type of perfection he ultimately attains.

Wonderful commentary Madhavananda Prabhu!

Wonderful commentary "Siva" Prabhu!

samprapya rupa-MAHIMASANA-yana-bhusah

suktair yam eva nigama-prathitaih stuvanti

govindam adi-purusam tam aham bhajami

["I adore the same Govinda, the primeval Lord, in whose praise men who are imbued with devotion sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments." Brahma-samita 5.36)]

Mahimasana generally means asana (sitting place), but here asana means Vraja-bhumi. Vraja-bhumi is the only sitting place of Govinda;

and greater than Vraja is Radha-kunda, which is the highest sitting place of the Divine Couple.

Still greater is Srimati Radharani's bhava, which is the only asana for Krsnacandra, Govinda.

Krsna always desires to be situated in Radharani's bhava.

Those who are overwhelmed by the moods of our sampradaya, thus performing this type of bhajana to Govinda,

can attain the highest perfection very quickly.

Srila B.Vedanta Narayana Maharaja then spoke about bhava. He said that there are eleven types of bhava revealed by the guru when the disciple is entering bhava-bhakti.

[1)sambandha (relationship),

2) vayasa (age),

3) nama (name),

4) rupa (personal form and beauty),

5) yutha (group),

6) vesa (dress),

7) ajna (specific instruction),

8) vasa (residence),

9) seva (exclusive service);

10) parakasta-svasa (the highest summit of emotion, which is the aspirant's very life breath, and

11) palya-dasi-bhava (the sentiment of a maidservant under the protection of Sri Radha).]

There are also five dasas (stages of advancement approaching the stage of perfection). This is explained in Jaiva Dharma, and those who really desire to do bhajana will attain these eleven types of moods and five dasas.

Prema bhakti is governed by a variety of tastes

Ramananda Raya continued, "

'As long as there is hunger and thirst within the stomach,

varieties of food and drink make one feel very happy.

Similarly, when the Lord is worshiped with

pure transcendental love (prema),

the various activities performed in the course of that worship

awaken transcendental bliss in the heart of the devotee.'

One meaning of the word prabhupada is

the one at whose lotus feet many realized souls are gathered

Srila PRABHUPADA PADMA STAVAH

Prayer to Srila Bhaktisiddhanta Sarasvati Prabhupada s Lotus Feet

By Srila Bhakti Raksaka Sridhara Gosvami Maharaja

O Srila Prabhupada, your beautiful lotus feet

are cherished by millions and millions

of the purest and

most qualified devotees,

and you are the most competent personality to preach the recognized process for this era. Your sacred lotus feet are adorable,

as they openly grant fearlessness and

bestow the highest benediction to all living entities.

I eternally offer my respects unto that charming effulgence that shines forth from the radiant lotus toe tips of Srila bhaktisiddhanta Sarasvati Thakura Prabhupada.

There are also other 10 slokas.

Srila bhaktisiddhanta Sarasvati Thakura Prabhupada was so pleased with this offering that he ordered it to be sung in all his mathas daily.

In Gaudya Vedanta Samiti this prayes are sung every morning after Mangala Arati.

The Rupa anugas

Srila B.Vedanta Narajana Maharaja spoke from Brahma-samhita. He began by saying that Brahmaji, the adi-guru of our sampradaya, realized his offense to the lotus feet of Govinda after stealing His sakhas and their calves. He therefore performed atonement and offered stutis, prayers, unto Govinda's lotus feet.

Since the time of Srila Rupa Gosvami,

no one in our sampradaya offers prayers

of formal worship

to Govinda.

Bhajami means to do bhajana, but in our sampradaya

bhajana means something more than that which is described in Brahma-samhita.

The acaryas in our Gaudiya Sampradaya worship Govinda in this mood:

He is always using sweet words to flatter Srimati Radharani.

Govinda is not the Supreme Personality of Godhead.

Rather, His qualification is that He is always following Srimati Radharani's orders.

Whatever She wants Him to do, He must follow. This is Govinda.

Srila Maharaja then quoted verses from Brahma-samhita, such as:

yad-bhava-bhavita-dhiyo manujas tathaiva

samprapya rupa-mahimasana-yana-bhusah

suktair yam eva nigama-prathitaih stuvanti

govindam adi-purusam tam aham bhajami

["I adore the same Govinda, the primeval Lord, in whose praise men who are imbued with devotion sing the mantra-suktas told by the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments." (Brahma-samita 5.36)]

Yad bhava bhavita dhiyo. . .

I offer my humble obeisances unto the lotus feet of Govinda, the hearts of whose devotees are overwhelmed by various kinds of bhavas towards Him. Someone may have sakhya-bhava, someone vatsalya, and someone else may have madhurya-bhava.

All the acaryas in our sampradaya have the mood that,

"I am the maidservant of Srimati Radharani,"

and it is from the vantage-point of this mood that we look at Govinda.