anadi

Gosvami: Madhura-rasa is said to be the most important of the bhakti-rasas Vrajanatha: What are the alambanas of this rasa? Gosvami: In this rasa the visaya (the object of love) is Sri Krsna, the hero whose handsomeness has no equal. The transcendental asraya (container of love) are the devotees who relish pastimes with Him. Of the many uddipanas (stimuli) in this rasa, the sound of Krsna's flute is the first. The anubhavas of this rasa include sidelong glances and smiles. One afternoon Vijaya-kumara and Vrajanatha were sitting by the seashore, looking at the waves, and observing how the wave-filled ocean was like life. Vijaya-kumara said, "No one could say what would happen next in life. Therefore we should immediately learn about the path of raga-marga (raganuga bhakti) (From Jaiva Dharma Cap. 30) According to the advice of the diksha or bhajana shiksha guru one should be sure that he does not break the niyamagrahah principle, abandoning the rules prescribed for one' s eligibility and adopting those rules which are meant for others

There is a blend of so many different bhavas in Vrindavana, but in the end, applying some polish to these sentiments, Pariksit Maharaja emphasises gopi-bhava. There are many verses here, and they are all beneficial to the cultivation of bhajana. To develop and strengthen this bhava within us, we can study these verses in sequence, and from this endeavour intense hankering for this bhava will certainly arise within us. dhanyeyam adya dharani trina virudhas tvat . sprisho druma latah karajabhimrishtah nadya drayah khaga mrigah sadayavalokair gopyo natarena bhajayor api yat spriha shrih Srimad-Bh.g. 10.15.8 and Brihad-bhag. 2.7.107 Krsna said to Balarama, Today this land, along with all its green grass, has become fortunate due to receiving the touch of Your lotus feet. And receiving the touch of the fingers of Your lotus hands, the trees, creepers, and bushes consider that they have attained the greatest treasure. Receiving Your affectionate glances, the rivers, mountains, birds, and animals are all feeling fully gratified. But most fortunate of all are the vraja-gopis who have been embraced to Your strong chest, a favour which even Lakshmi devi herself always desires. According to the advice of the spiritual master one should be sure that he does not break the niyamagrahah principle, abandoning the rules prescribed for one' s eligibility and adopting those rules which are meant for others.

naham vande tava caranayor-dvandvam advanda hetoh kumbhipakaµ gurum api hare narakaµ napanetum ramya-rama-mridutanulata nandane nabhirastuµ bhave bhave hridaya-bhavane bhavayeµ bhavantam When sadhakas study and learn these verses, deeply meditating within themselves on their meanings while taking harinama, they will act as stimuli to fully experience the bhava described in the verse above. Then ones mind will not wander here and there. We should not just walk around talking to others while chanting, but taking the mala we should sit in a solitary place and give it our mind and heart. Our previous acaryas chanted all night long, meditating on one sloka after another. For half an hour the waves of the bhava of one particular sloka would be coming to them: sometimes they would be fully submerged in those waves, sometimes they would rise to the surface and float on those waves, and then they would move on to the next sloka. As they did this more and more the whole night would pass, and where it went, they would not know. This is the traditional method of bhajana. (Text from Bhakti Rasayana) I am only a neophyte. And this is true. Madhavananda Prabhu can understand and testify it.

Although our Gurudeva has also entered his aprakata-lila, we remain in this world in a very pleasant manner. On special days, his avirbhava (appearance day) and tirobhava (disappearance day), the occasion comes that we may remember him. At that time, however, we are involved in arranging the utsava, festival. There is very little chance to realize that separation. Only while we are speaking something about him, a drop of tear may come in our eyes – and it may not come. If the festival is very elaborate, there will be no tears. So many functions must be managed, such as the abhiseka, puja, and distribution of maha-prasadam to Vaisnavas. We arrange these festivals mainly for the people in general, for those who have no intimate relation with him. But we should do something so that a feeling of separation will come within our own hearts, and that is called bhajana. Who will feel separation? Those special persons who have realized their immense obligation and indebtedness to Gurudeva for all they have received, and who have rendered much service to him with visrambha-bhava, intimacy. They will weep. The consideration that, "I'm so low and my Gurudeva is in such a high stage" will not be there. Awe and reverence will not be there; otherwise one cannot weep. In sastra it is said, visrambhena guror seva – the sevaka performs such intimate service to gurudeva that gurudeva remains always pleased with him. The guru will not consider for even a moment that, "He is my servant and disciple." Instead he will feel that, "He is my heart." Sri Isvara Puripada, the disciple of Srila Madhavendra Puri, and Govinda, the disciple of Isvara Puri, were servants of this caliber. Although this is a rare relationship, it is absolutely necessary for raganuga-bhakti. Without a relationship like this, we cannot weep like Srila Raghunatha dasa Gosvami. Separation from gurudeva will be experienced on different levels. When we consider how merciful he was and how much greater he is than ourselves, we feel a certain type of sentiment. However, when we remember how near and dear he was and how much he loved us, then we will weep profusely for him. The gopis can weep so much more than Nanda Baba. Yasoda Ma can also weep more than Nanda Baba, but the gopis can weep even more than Yasoda. This is because their relationship with Krsna is more 'keen' or intimate. We should have this kind of relationship with Krsna or Srimati Radhika, and also with our gurudeva, Sri Rupa Manjari, Srila Rupa Gosvami, and all others like them. Then we can weep for their mercy. If we have yet to develop an intimate service relationship with our gurudeva, then surely we cannot imagine our relationship with Sri Rupa Manjari or Srimati Radhika and Krsna. Our entire advancement depends upon on our ‘keen’ service – how intensely we serve our gurudeva – and all other relationships and experiences develop on that platform. If we can weep for gurudeva, we can weep for Srimati Radhika. If we cannot weep for our gurudeva we cannot weep for Her. That is my experience. Whatever we know, we know from gurudeva, and therefore we should weep in our hearts for him. Spoken by Srila Bhaktivedanta Narayana Maharaja

Jaya Sri Sri Guru and Gauranga

Please can somebody give some quotation from the shastra that backs up the above statement.

Those devotees who execute arcana worship for Radha Krsna in vaidhi bhakti impelled by the rules of the shastra, but also developed some spontaneous feelings go either to Mathura or Dvaraka. And the ones that are spontaneously attracted to Radha Krsna and follow in a pure form the path of raganuga go to Goloka Vindavan. This Kingdom has the form of a lotus flower, and in its centre is the residence of Nanda baba. Devotees that are fully drowned in raganuga bhakti, attain there positions, by which they are parts of the pastimes Krsna s.

Oh, a wonderful answer. Maybe you should forget about that girl, only that you cannot NOW. Maybe you should learn patiance, it is only a question of time, and you will be free. Look for good association. People who know what is what. Maybe you have good luck and you meet such people. Everything depends on your sincere desires, and their intensity. The Lord knows what you want, He knows that whatever we want from this world is harmful, but because we want it, He will give it us. There is only one impediment: our karma. So there is only a question of time and we will be the dancing dogs of some beauty. This is our misfortune: we want girls. One should recognize the evil of such desires. And if he is week, one shold pray for enlightment. We are week. Desiring is suffering. (beeing attached to this world) We should learn to desire the right thing. This kind of love is only burning passion. The word passion in german Leiden-schaft means that which creates (schaft) suffering (Leiden).

Creation 6 1.3 Prana (the principle of lifetime) was created by the agitation of the sound through the false ego mixed with tama guna The form of prana is the air full of sound and the principle of lifetime 1.4 The sense of touch is created by the transformation of air through raja guna

Brief review: What is the meaning of worshiping and singing prayers for Srimati Radharani as the previous and actual acaryas do? Is it apa siddhanta as one proposed, or is it bona fide as others proposed? 1.1 Amongst the raganuga sadhakas only those who specifically follow the internal mood of Sri Rupa Manjari are rupanugas. 1.2 Rupanuga sadhakas are those who with the external body follow the process of bhajana as shown by Srila Rupa Gosvami, and simultaneously with their internally conceived spiritual body follow the moods of Sri Rupa Manjari as she eternally serves Sri Radha Krsna in Vraja. 1.3 Srila Narottama Thakura says Sri rupa manjari padasei mora sampada sei mora bhajana pujana sei mora pranadhana sei mora abharana sei mora jivanera jivana The lotus feet of Srila Rupa Manajari are my supreme wealth. To meditate upon and serve those lotus feet are my topmost methods of bhajana and puja. They are a treasure more precious to me than life itself. They are the ornament of my life. Not only that, they are the very life of my life. 1.4 Sri Rupa Gosvami says in Sri Stava mala Amala kamala kantim nila vastram sukeshim shashadhara sama vaktram khanjanaksim manojnam stana yuga gata kantam muktadama diptam kishorim vraja pati suta kantam radhikam ashraye ham I take shelter of Srimati Radhika, whose complexion is like that of a spotless lotus flower, who is attired in blue cloth, whose hair is very beautiful, whose face is like the full moon, whose charming, restless eyes are like khanjarita birds (wagtails), upon whose breasts rests a radiant pearl necklace, who is eternally youthful, and who is the dear most lover of the son of Nanda Maharaja. 1.5 Srila Raghunath das Gosvami says in Sri Stavavali bhajami radham aranvinda netram smarami radham madhura smitasyam vadami radham karuna bharardram tato mamanyasti gatir na kapi I worship Radha who has lotus eyes, I remember Radha who has a sweet smile, an I speak of Radha who is MELTED WITH COMPASSION karuna bharardram. There is nothing else for me. She is my life and soul. 1.6 Prayer from Sri Prabodhananda Sarasvati (in Radha Rasa Sudha Nidhi) yat kinkarishu bahushah khalu kaku vani nityam parasya purushya shikhanda mauleh tasyah daka rasa nidher vrishabhanu jayas tat kel kunja bhavanangana marjani syam O daughter of Vrishabhanu Maharaja, O ocean of rasa! The Supreme Bhagavan, the source of all avataras who wears a peacock in His hair, falls at the feet of Your MAIDSERVANTS and propitiates them with many humble and griefstricken words to be allowed entrance into Your kunja where You engage in playful amorous pastimes. If only I could become one stick in the broom used by Your sakhis to clean Your delightful grove, I would consider my life a success. 1.7 One should not mistake the worshipers of maha maya in her different aspects as Durga, and so on, which are called shaktas with the worshipers of Srimati Radharani which are bhaktas in the stage of raga anuga, respectively raga atmika.

"If your sampradaya follow rule 64 rounds it is may be nice, only do not do aparadha. " CC Madhya lila 7.146-147 Being meek and humble, the brahmana Vasudeva worried that he would become proud after being cured by the grace of Sri Caitanya Mahaprabhu. To protect the brahmana, Sri Caitanya Mahaprabhu advised him to chant the Hare Krsna mantra INCESSANTLY. By doing so, he would never become unnecessarily proud.

**I am quite sure, Srila Bhaktivedanta Svami Prabhupada never write that Parlada Maharaja is in vatsalya rasa, and this, just because he understands the science of rasa. He is a rupa-anuga. "...Here the feelings of Prahlada Maharaja were in the mellow of vatsalya, filial love and affection." SB 7.4.40 PURPORT I have to say that this statement of Srila Bhaktivedanta Svami Prabhupada is contradictory to the definition of vatsalya rasa given by Srila Rupa Gosvami in Bhakti Rasamrita Sindhu and reminded again in Bhakti Rasamrita Sindhu Bindhu by Srila Vishvanatha Cakravarti Thakur. This is contradictory to the position given By Srila Sanatana Gosvami in Brihad Bhagavatamrita. Later Srila Bhaktivinota Thakura explains again vatsalya rasa in Jaiva Dharma. If somebody knows some explanation that can reconcile the statements of the previous acaryas, with the explanation of SB Svami Prabhupada, please help. JAIVA DHARMA Chapter Thirty Rasa-vicara The Rasas Anubhavas of Vatsalya and Madhura Rasas Today, after honouring kichari prasadam, Vijaya-kumara and Vrajanatha saw the samadhi of Haridasa Thakura. Then they saw the temple of Sri Tota-Gopinatha, and then they went to the temple of Sri Radha-kantha. There they offered dandavat obeisances to Sri Gopala-guru Gosvami and then sat down. They discussed many things with Sri Dhyanacandra Gosvami. Meanwhile, Sri Gopala-guru Gosvami honoured prasadam and then also sat down on his seat. Vrajanatha humbly asked him about vatsalya-bhakti rasa. Sri Gopala-guru Gosvami said, "In vatsalya-rasa Krsna is the VISHAYA (the object of love - the child), and His elder relatives and superiors are the ASHRAYA (the container of love). Krsna's body is dark and handsome. He has all virtues. He is gentle , a pleasing speaker, honest, sincere, shy, humble, respectful, and generous. The king and queen of Vraja, Rohini, the elder gopis, Devaki, Kunti, Vasudeva and Sandipani Muni are included among the devotees in vatsalya rasa. Nanda and Yasoda are the best among them. The UDDIPANAS (the stimuli) for vatsalya rasa include Krsna's kaumara age and other ages and His form, garments, childhood, restlessness, talking, joking and pastimes. Vrajanatha: What are the anubhavas in this rasa? Gosvami: The anubhavas include smelling Krsna's head, massaging His limbs, offering blessings to Him, giving orders to Him, caressing Him, protecting Him, and giving good advice to Him, kissing Him, hugging Him and calling His name are also included among these activities. Vrajanatha: What are the sattvika ecstatic symptoms in this rasa? Gosvami: The sattvika ecstatic symptoms in this rasa include milk flowing from the breasts and the eight ecstatic symptoms that begin with becoming stunned. Vrajanatha: What are the vyabhicari-bhavas in this rasa? Gosvami: The vyabhicaris in vatsalya rasa are like those in prita-rasa (dasya rasa). Vrajanatha: What are the sthayi-bhavas in this rasa? Gosvami: The sthayi-bhavas are mercy and love that is free from awe and veneration. The parental love felt by Yasoda and other great devotees is naturally very strong. The sthayi-bhava in this rasa proceeds from prema, to sneha and raga. Lord Balarama's rasa is a mixture of dasya-rasa and vatsalya rasa. King Yudhisthira's rasa is a mixture of vatsalya, dasya and sakhya. King Ugrasensa's rasa is a mixture of vatsalya and sakhya. The rasa of Nakula, Sahadeva, Narada Muni and many others is a mixture of sakhya and dasya. The rasa of Siva, Garuda, Uddhava and many other is a mixture of dasya and sakhya. Vrajanatha: O master, now we have heard your description of vatsalya-rasa. Please be merciful now and describe madhura rasa, the most exalted of the rasas. By hearing your description we will become fortunate. Gosvami: Madhura-rasa is said to be the most important of the bhakti-rasas. A living entity who has taken shelter of the material rasas may become devoted to the Supreme Lord and may thus gradually turn from the things of the material world and thus attain renunciation. A person who is not renounced in this way is not qualified to understand the spiritual rasas. Therefore the people in general are not qualified to understand the madhura-rasa. Madhura-rasa is very difficult to understand. It is not easy to find a person qualified to understand it. This rasa is very confidential. Therefore it is appropriate to keep it hidden from general view. Therefore, even though many things could be said about madhura-rasa, I will describe it only briefly. Vrajanatha: O master, I am a follower of the cowherd boy Sri Subala. Please consider what I am qualified to hear, and tell me only that much.

Creation 5 Sound and the hearing sense 1.1 The first created sense object was the material sound as a transformation of ahankar through tama guna and the sexual energy of Maha Vishnu. The sound is the origin of all material objects of property. The form of the sound is the Ether. The Ether make available the Space, the field of activity of the life air, mind and all senses. 1.2. The Hearing Sense is created from the transformation of Ether in raja guna. The Hearing Sense is the most important sense to acquire knowledge The material existence can be disintegrated through the sound. Liberation through the sound (anavriti shabda) or Liberation at the root: Mantra Special Mercy: Maha Mantra. Hare krsna hare krsna krsna krsna hare hare hare rama hare rama rama rama hare hare.

nitya siddha krsna prema sadya kabhu naya shravan adi shuddha-citte kareya udaya Pure love of krsna is eternally established in the jiva. It is not to be gained from another source. When the heart is purified begining with hearing (shravan adi) the citta is purified and prema bloomes. In Bhakti rasamrita Sindhu are described the syptoms of uttama bhakti 2.bhava rupa - the sentiments accompanying the action ----------------- which are the heart of bhakti, are of two types -----------a) STAYI - BHAVA- RUPA which is priti or love, which refers to the MANIFESTATION of the permanent sentiment of ------------------love of God in one of the primary relationships -------------------------shanta - neutrality -------------------------dasya - transcendental loving service -------------------------sakhya - transcendental loving friendship -------------------------vatsalya - transcendental loving parenthood (where the bhakta is the parent and the Lord --------------------surrenders to the love and care of His beloved devotee) -------------------------madhura - transcendental amorous love; the most intimate and sweet

Sakhis who have the rati which is called tat tad bhava icchatmika do not desire to meet Krsna independently, but are keen to relish Srimati Radhika s sweet mood when She meets with Krsna. There are five types of sakhis, known respectively as sakhi nitya sakhi prana sakhi priya sakhi priyanarma sakhi. The sakhis who have equal sneha for Sri Radha and Krsna are known as sama sneha, whereas those who display more sneha towards one or other of Them are called visama sneha. Sakhis -- as Vrinda and Dhanistha are visama sneha , having more afection for Krsna. Nitya sakhis -- as Kasturi Manjari and Mani Manjari are also visama sneha but they have more afection for Srimati Radhika. Prana sakhis -- are the chief sakhis in the group of nitya sakhis The most prominent prana sakhi is Sri Rupa Manjari. Amongst the raganuga sadhakas only those who specifically follow the internal mood of Sri Rupa Manjari are rupanugas. Rupanuga sadhakas are those who with the external body follow the process of bhajana as shown by Srila Rupa Gosvami, and simultaneously with their internally conceived spiritual body follow the moods of Sri Rupa Manjari as she eternally serves Sri Radha Krnsa in Vraja. Rupanugavara Srila Raghunatha dasa Gosvami prays in his Sri Vilapa Kusumanjali tavaivasmi tavaivasmi na jivami tvaya vina iti vijnaya devi tvam naya mam caranantike He Devi Sri Radhike! I am yours! I am yours! I cannot live without You. Knowing this, please give me a place at Your lotus feet.

Of course I would like to have the picture and the pranma mantra, but I don t have the book.

Wonderful explanation and yet... These topics can be understood, to SOME extent, by someone who has some ideas about ragaanuga bhakti, and maybe these topics should be HEARD only by ragaanuga bhaktas. And from the ragaanuga bhaktas only the ones that have a natural inclination toward madhurya bhava would understand them. We can see in Jaiva Dharma that Vrajanatha and Vijaya were taught together by their guru, as long the subject went up to madhurya rasa. But as Vrajanatha acknowledged that his attraction goes to sakya rasa, he was told that next time he should not come together with Vijaya, who said that his attraction goes to madhurya rasa. Srila Bhaktivinoda Thakura explains in his book the madhurya rasa, and everyone can read it. But maybe one should HEAR it from the bona fide guru, with more specific explanations.

S.B Aranya Maharaja: Chant the Names of Krsna. No other bogus things. It is gaura acara gaura vicara lale phale phale gaura ami gaura ami muky bole nahi care Everyone says I am gaudya, I am a follower of Sri Caitanya Mahaprabhu, but they say with their mouth, practically in their life they don t follow Mahaprabhu s teaching. If you follow His teaching, then very easily the fruit of being gaudya, that means to attain prema for the lotus feet of Sri Sri Radha Krsna yugala, it will come. But only saying I am gaudya, dressing up like a gaudya, this wont bring any result. Devotee : In order to finish the 64 rounds, you have to chant fast. S.Bhaktivedanta Aranya Maharaja: No. If you chant slowly, you can complete it in 8 hours. You have to eat fast, dress fast and any time you meet someone you say hello fast and go, (the devotees started to laugh). There are 24 hours in the day, so if you chant for 8 hours, than 16 hours left and 6 hours sleeping, 10 hours left to do everything, (sadhana, service). Where is the problem? Srila Bhaktivedanta Vana Maharaja: (The problem) Actually what we do, should be accordingly our adhikar (qualification). Who has taste (ruci) for chanting? Who can chant from the beginning 64 rounds? Maybe headache will come, or indigestion will come. Actually you chant according to your samsakara (impressions in the heart) and sukritis (eternal pious activities). If you don t have samskar and sukriti how can be possible that you associate with sadhu (holy, realizend person), how can be possible that the taste will come in chanting the Holy Name? Maybe one or two days, by force (artificially) you can chant 64 rounds, but if you don t have adhikar for it, you will give it up.

No. I chant 32 rounds (at least) every day. Of course, as my sadhana goes on, by the mercy of gurudeva, I will continue to increase the number of rounds. When gurudeva says "My heartly blessings to you" I feel myself as a blessed person.

Some people can mistake the worshipers of maha maya in her different aspects as Durga, and so on, which are called shaktas with the worshipers of Srimati Radharani which are bhaktas in the stage of raga anuga, respectively raga atmika. Source Bhakti Rasamrita Sindhu Bindhu Raganuga-bhakti 124 and 126 Sri Rupa Gosvami, who is an eternal associate of Sri Gaurasundara, serves Sri Radha Krsna as Sri Rupa Manjari in Krsna lila. Sri Rupa Manjari, appearing as Srila Rupa Gosvami with the attitude of a sadhaka, weeps again and again and prays anxiously to obtain the service of Sri Yugala kishora. Sometimes while praying in this way, he would become so deeply immersed in the emotional trance of Rupa Manjari that he would taste the happiness of direct service. Therefore, raganuga bhaktas must certainly follow Sri Rupa-Sanatana and other gosvamis. Sri Rupa Gosvami says in Sri Stava mala Amala kamala kantim nila vastram sukeshim shashadhara sama vaktram khanjanaksim manojnam stana yuga gata kantam muktadama diptam kishorim vraja pati suta kantam radhikam ashraye ham I take shelter of Srimati Radhika, whose complexion is like that of a spotless lotus flower, who is attired in blue cloth, whose hair is very beautiful, whose face is like the full moon, whose charming, restless eyes are like khanjarita birds (wagtails), upon whose breasts rests a radiant pearl necklace, who is eternally youthful, and who is the dear most lover of the son of Nanda Maharaja. Without faithful adherence to the vraja-gopis, no one is entitled to enter into the conjugal service of Yugala-kishora. Even amongst the various types of sakhis, the manjari sakhis are themselves followers of the sakhis. The aspiration to perform bhajana in allegiance to the manjari sakhis was also exhibited by Sriman Mahaprabhu. In order to pursue manjari bhava, one must certainly follow the associates of Sri Gaurasundara such as Rupa and Sanatana Gosvami. Srila Narottama das Thakur has expressed this in his song dealing with the worship of manjari bhava. In one verse of this song, he has indicated his own heartfelt longing ( Prarthana 39): Srila Narottama Thakura says Sri rupa manjari . sei mora sampada sei mora bhajana pujana sei mora pranadhana sei mora abharana sei mora jivanera jivana The lotus feet of Srila Rupa Manajari are my supreme wealth. To meditate upon and serve those lotus feet are my topmost methods of bhajana and puja. They are a treasure more precious to me than life itself. They are the ornament of my life. Not only that, they are the very life of my life. Srila Raghunath das Gosvami says in Sri Stavavali bhajami radham aranvinda netram smarami radham madhura smitasyam vadami radham karuna bharardram tato mamanyasti gatir na kapi I worship Radha who has lotus eyes, I remember Radha who has a sweet smile, an I speak of Radha who is MELTED WITH COMPASSION karuna bharardram. There is nothing else for me. She is my life and soul. Some people can mistake the worshipers of maha maya in her different aspects as Durga, and so on, which are called shaktas with the worshipers of Srimati Radharani which are bhaktas in the stage of raga anuga, respectively raga atmika.

Sri Krsna is the source of everything And yet he has not something that Srimati Radhika has. Is this possible? It seems so. Sri Krsna is karuna sindhu an ocean of mercy. When does He manifest His highest extent of mercy? At the time He comes as Sri Caitanya, when he comes with the moods of Srimati Radhika, because He gives something SPECIAL manjari bhava, the service of Srimati Radhika, as Srila Rupa Gosvami says in Vidagda Madhava. Where comes this mercy from? From that part of Krsna which is Srimati Radhika, when Sri Krsna and Srimati Radhika are one, when they are together as Sri Caitanya. Prayer from Sri Prabodhananda Sarasvati (in Radha Rasa Sudha Nidhi) yat kinkarishu bahushah khalu kaku vani nityam parasya purushya shikhanda mauleh tasyah daka rasa nidher vrishabhanu jayas tat kel kunja bhavanangana marjani syam O daughter of Vrishabhanu Maharaja, O ocean of rasa! The Supreme Bhagavan, the source of all avataras who wears a peacock in His hair, falls at the feet of Your MAIDSERVANTS and propitiates them with many humble and griefstricken words to be allowed entrance into Your kunja where You engage in playful amorous pastimes. If only I could become one stick in the broom used by Your sakhis to clean Your delightful grove, I would consider my life a success.

Pastime related in Caitanya Bhagavat by Srila Vridavan das Thakur S.B Aranya Maharaja: So only listening again and again and reading and writing and thinking transcendental realization will be very far away. Try to chant more. So Caitanya Mahaprabhu told prabhu bole jan LAKHSH ISHVAR bole kore yei LAKHSHA NAMA prati din jei jan grahan kore One time some brahmanas came to Mahaprabhu and said: Oh, you are sanyasi, please accept the invitation to my home. Mahaprabhu said: I only accept invitation from LASHSH ishvar. Then they become upset because laksh ishvar is one who has 100 000 rupies. And they said: Laksh ishvar? We are pour brahmanas! We will never have 100 000 rupies so Mahaprabhu will never take prasadam in our home. Mahaprabhu said No! I don t mean that. I mean prati din laksha nama jey grahan kore; lakhsh ishvar means one who chants 100 000 Holy Names of Krsna every day. I will accept the invitation to his home. What does it means? It means that actually Caitanya Mahaprabhu, He is causelessly merciful, He is soo merciful! But at the same time he will not even accept a glass of water from a person who does not chant 100 000 Names. This was His request: Prabhu koy koy lon ey maha mantra hya japa gya sabe korya nirbandha. Nirbandha means 100 000 Names, one lakh, 64 rounds. Yadi ama pati sneha taki saba kar krsna nama bhyati rek nagi hy be ara he said If you love Me, just do what I ask you to do. Mahaprabhu said If you love Me, than you chant one lackh every day. Chant the Names of Krsna. Don t chant any other mantra.

Creation 4 Than were created the sense objects and the senses. By the glance of Maha Vishnu the sense objects were obtained as a so called mixture (transformation) of the false ego (ahankar) in the material mode of ignorance (tama gun) in other words the sense objects are a transformation of egoism in ignorance. So one who is on the level of enjoing the sense objects, should understand that FIRST one is in the position of egoism in ignorance. But not only that, the senses are a transformation of the false ego in the material mode of passion (raja gun) So one who is on the level of enjoing the sense objects, should understand that secondly one is in the position of egoism in passion. The more one try to enjoy the sense object through one s senses one will be strongly under the influence of the false ego and externally controlled by the material modes of ignorance and passion.

Jaya Radha, jaya jaya Madhava daiyte Gokula taruni mandala mahite I am very impressed that you had (have) such a high class association as the association of Niskincan KRSNa dAs Babaji Mhrj. He would sometimes remind us: "Don't just tape; u do kIrtan yourselves. U do it." Your previous good samskaras and sukritis made possible that you are such a fortunate person. Not all are on this stage. And there is no unjustice in it. The stage of fanaticism, we have to go all through it

S.B Aranya Maharaja: In Jaiva Dharma, there, one devotee, Brajanatha, actually before he was a logician, but by the mercy of Nimai Pandit, he gave up logic and wanted to follow Vaishnava dharma. And he asked so many logical question, especially about the jiva (his nature, where is he coming from and what is his destination), but after some time his gurudeva Ragunath das Babaji Maharaj told him that he should not ask anymore, because the transcendental subject matter is beyond the mind, and the more you try to understand (the transcendental) by your mind the more your mind will grind to a hault. The more you try to understand through the head, the mind will come to a stop. Then you will become like an advaita vadi. You come to think that it is so inconceivable that you cannot even speak about it. So gurudeva said be careful don t try to continue like this, try to do the cit anu shilanam, which means spiritual cultivation. There is only one cit anu shilanam actually and that is to take harinam. So he said I told you something about jiva tattva, you should not inquire from anyone else, because everyone will explain in different ways, by different words, and words cannot explain the transcendental, they can only look in that direction. And I give you this advice, you should just do cit anu shilanam. You try for seven days, you just chant all day for seven days, and then you will be able to understand what I told you.