This Curse is on Me

Shakti-Fan · February 13, 2007

Sri Krsna Katharta Bindu

Issue 146

Caitanya Caritamrta is Post Graduate Study

Sri Srimad Gour Govinda Swami Maharaja

Caitanya Caritamrta is postgraduate study because it contains the most confidential tattva---prema tattva. It discusses gopi-prema-tattva and radha-prema-tattva. It is very deep and confidential. It is not discussed in the general public because it is meant for very, very, advanced paramahamsa-vaisnavas who have at least achieved the stage of bhava. Some how or other we have established this Caitanya University and we have opened this postgraduate class. I am a fool to have opened such a class because I don’t know how many qualified students are present. I beg for the mercy of the lotus feet of Sri Caitanya Mahaprabhu, who is the supreme authority on this subject. He is wonderfully merciful and His mercy is so inconceivably powerful that, as the saying goes, kakere garuda kare, He can make a crow into Garuda (Cc Madhya 12.182)

In Caitanya Caritamrta this topic of prema-tattva comes up. I cannot speak on it, but what shall I do? Although crows are present who cannot understand it, this curse is on me. If I don’t speak it, I will die.

Beggar · February 13, 2007

If I remember correctly, the first volume of the Caitanya Caritamrta was sometimes distributed in the airports during the manifest lila of Srila Prabhupada. I guess that he had the same kind of "curse", just on a worldwide, grand scale.

February 13, 2007

At Srila Sridhar Maharaj's Math in Nabadwip he established a rule that certain parts of the CC were never to be read during the daily readings of CC presented to the Public.

But most of the CC is recited for the benefit of the listeners. It is only the parts that deal with higher topics that were not to be discussed.

Beggar · February 13, 2007

I have heard that at the SCSM that they chant all the Bengali verses of Caitanya Caritamrta, but when they come upon a very confidential part they just chant the verse and there is no class on it. Srila Sridhar Maharaja said that he was even more conservative than Srila Saraswati Thakur. He was certainly more conservative on some of these issues than Srila Bhaktivedanta Swami Prabhupada.

Shakti-Fan · February 13, 2007

Tridandisvami Sri Srimad Bhaktivedanta Narayana Maharaja

Part of a Lecture

Birmingham, England, June 26, 2001

tava kathamrtam tapta-jivanam

kavibhir iditam kalmasapaham

sravana-mangalam srimad atatam

bhuvi grnanti ye bhuri-da janah

...There are so many hundreds of meanings for 'tava kathamrtam tapta jivanam,' but I will tell you two meanings in brief. The first is general and the second one is somewhat deep. The gopis tell Krsna, "Tava kathamrtam. O, Your sweet pastimes are the life and soul of those who are facing many difficulties, sorrows, and sufferings in the endless chain of birth and death in this world. Your pastimes are like nectar for them. If one hears Your pastimes, then You Yourself, in the form of hari-katha, comes in his heart."

srnvatam sva-kathah krsnah

punya-sravana-kirtanah

hrdy antah stho hy abhadrani

vidhunoti suhrt satam

(SB 1.2.17)

["Sri Krsna, the Personality of Godhead, who is the Paramatma in everyone's heart and the benefactor of the truthful devotee, cleanses the desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted."]

For those who very carefully hear these pastimes of Krsna, Krsna Himself enters through their ears into their hearts as a bandhu, a bosom friend, and He clears away their lust, anger, worldly desires, and problems. All impediments are quickly swept from their hearts and made clear, and Krsna comes to live there. If one is being tossed in the ocean of problems and is always unhappy, he will become happy by hearing hari-katha.

Pariksit Maharaja was to die in seven days from the bite of a poisonous snake, and no one in this world was qualified to save him. Therefore, for seven days he remained on the bank of the Ganges, giving up all food, water, and sleep, and during that time he heard from Sukadeva Gosvami.

Nivrtta-tarsair upagiyamanat. Sukadeva Gosvami had no worldly desires at all. If such a person as he, a rasika tattva-jna devotee, speaks hari-katha, that hari-katha is the maha high class of medicine for you. You will be cured. Snakebites and other calamites will quickly disappear along with all desires and lust and anger. Don't have any doubt in this.

Tava kathamrtam tapta-jivanam. If any self-realized devotee explains the sweet pastimes of Krsna, his hari-katha will pacify you and you it will become calm and quiet. Kavibhir iditam. Kavis (poets and writers) like Brahma, Sukadeva Gosvami, Valmiki, and the most high class of kavi, Krsna Dvaipayana Vyasadeva, have all said, 'kalmasapaham.' All kinds of sins and past fruitive karmas will disappear very soon. Sravana-mangalam. If you do nothing but hear, all kinds of auspiciousness will come to you. Srimad atatam. By this your sri, that is, your opulence, wealth, beauty, and fortune will spread over the world.

Srimad atatam. One who purely gives hari-katha will be famous throughout the world. For example, before taking sannyasa and coming to the West, Srila Bhaktivedanta Swami Maharaja was not a very popular speaker. Although he was very learned, not many people came to hear him and his wife and children rejected him. Then, after taking the renounced order and reaching America, a miracle occurred. In a moment he established many centers all over the world, and he made lakhs and lakhs of devotees. We cannot count the number; so many became his servants and his disciples. This was is a miracle. And, although I am like a dry straw, I am also realizing something of this.

Those who explain sweet hari-katha under the guidance of Srila Sukadeva Gosvami, Srila Rupa Gosvami, Srila Bhaktivinoda Thakura, Srila Prabhupada Bhaktisiddhanta Sarasvati Thakura, my Gurudeva and Srila Swamiji Maharaja, are the greatest donors in this world. Bhuvi grnanti ye bhuri-da. They glorify Krsna, and by this they benefit the whole world. There are so many donors who can give thousands and thousands of pounds or dollars, and rich persons can give their whole kingdom or the opulence and wealth of the whole world, but they are not bhuri da. The greatest donors are those who give these sweet pastimes to others.

This is a general understanding of that sloka, tava kathamrtam, and it is clearly a glorification. Perhaps this is Candravali speaking and praying. Srimati Radhika, on the contrary, is in an angry mood, and She says, "Tava katha mrtam. Your katha is not amrtam, nectar. It is poison. What type of poison? Deadly poison. There is no need to even drink this poison. One can be far away from it. As long as one smells it he will die, and no one will be able to save him. Those who hear Your pastimes must die. They die like flapping fishes. First they will flap, and then they will die.

Tapta-jivanam. Gopis like Radhika say, "We are the proof of this. We were extremely happy in our family life, but then Krsna came and created so many problems, and now we are helpless. He made us street beggars, and now we have no place to stay and we are on the edge of death. If one wants to be happy with his family, he should never hear the pastimes of Krsna.

"Kavibhir iditam. Kavis will glorify even a paper horse. They will say, 'It is very strong, and it runs faster then the air and mind.' There is no substance in their words. Similarly, such kavis have said, 'By hearing hari-katha you will be very happy.' This is a bogus idea. It is not true. When we heard this sweet katha we became street beggars with no place to live. Krsna cheated us and His hari-katha also cheated us.

"Now we are intelligent, however. We don't believe in hearing these pastimes anymore, and we are warning everyone never to hear them. If a lady hears these pastimes, she will forget her husband and children, she will become like a bird without any place to live, and she will always weep.

"If you don't want to be like this, then don't hear the pastimes of Krsna, especially from the mouths of cheaters. They will come to you with a book under their arms and say, 'Come here, come here. I will tell you the sweet and beautiful pastimes of Krsna and I won't charge any donation at all. Don't worry that you will have to give a donation. There is no cost. Simply hear.' Such kavis will sing in a beautiful tune like a suka parrot. They will charm you and then they will at once kill you with a very sharp knife. They are Bhuri-da janah, which means they will take all your worldly happiness, get you in trouble, and make you like a beggar. So don't hear from them.

"Sravana-mangalam. Hearing Krsna's pastimes seems to be very sweet, but it is actually like poison or a sharp knife. Krsna is very tricky, and He will ruin your life forever. So don't hear His topics and don't chant His name."

Once the gopis were greatly lamenting to Krsna, "Without You we cannot maintain our lives."

Krsna said, "Then why don't you die? Why are you still not dead? I am separated from You, but I see that You have not died."

The gopis replied, "Do You know why we are still alive? You and Your friend Brahma, the creator, are very cruel. You both want to give suffering to others. If you see that anyone is suffering, You become so happy. If we die, how will You be able to give suffering to others? We are the best recipients and best candidates for those suffering due to You, and You will never find anyone like us. We tolerate so much. If we die, to whom will You give suffering? How will You be happy? Your friend is also like You. He also wants to see us suffering. That is why Your very cruel creator-friend gave our life to You, and that is why we don't die. Our soul is not here within us. It is in You and it was Brahma who created us like this. If our souls were with us, we would have already died long ago."

The gopis lamented and wept in this way. "Why do we remember You, hear so much about You, and chant Your name?"

mrgayur iva kapindram vivyadhe lubdha-dharma

striyam akrta virupam stri-jitah kama-yanam

balim api balim attvavestayad dhvanksa-vad yas

tad alam asita-sakhyair dustyajas tat-katharthah

(Bhramara-gita)

["Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this dark-complexioned boy, even if we can't give up talking about Him."]

We don't want to have any love and affection for You. What can we do about it? We cannot do anything. We want to forget You, but Your pastimes are always coming in our remembrance."

The gopis are anupama, incomparable. No one in this world can compare with them. You should hear their pastimes and try to remember them. They will give you so much energy and strength that all your unwanted, bad habits and anarthas will disappear very soon.

It is better to forget your jobs and everything else. There is no harm in that. Yogamaya will arrange everything for your maintenance. Krsna has given an order to Yogamaya, and I, myself, will also manage everything for you. Don't worry that you will have to go to your job and perform so many other duties. I have no job. Who is managing all my affairs? I have thousands and thousands of servants who always help me. They worry about me and think, "I should give something to Maharaja." Who is behind this? It is Krsna Himself. Have strong faith in Krsna. Don't worry about your maintenance. Chant and remember more and more.

Don't worry and wonder, "Who will look after me? After Maharaja leaves this world, what will become of me? This is a very big problem." Actually there is no problem at all. Chant and remember. By Krsna's order, Yogamaya will always help you, and Krsna's cakra will always save you from danger. Don't be worried. This is the message in this car festival and this meeting. When you return to your homes, keep this valuable jewel in you hearts and chant and remember.

These are not my teachings. They are the teachings of Sri Caitanya Mahaprabhu, Srila Rupa Gosvami, Srila Bhaktivinoda Thakura and all others like them. I have brought their message to you like a postman. Take it and return to your homes and be happy. Try to help each other and be happy.

Gaura Premanande Hari Haribol.

February 13, 2007

I have heard that at the SCSM that they chant all the Bengali verses of Caitanya Caritamrta, but when they come upon a very confidential part they just chant the verse and there is no class on it. Srila Sridhar Maharaja said that he was even more conservative than Srila Saraswati Thakur. He was certainly more conservative on some of these issues than Srila Bhaktivedanta Swami Prabhupada.

At SCSM, Srila Sridhar Maharaj made the rule that they do not recite the Antya Lila of CC in public classes.

Shakti-Fan · February 13, 2007

<table><tbody><tr><td>Antya-lila</td><td class="m">Chapter 20: The Sikshashtaka Prayers</td></tr></tbody></table>Bhaktivedanta VedaBase: Sri Caitanya Caritamrita

CC Antya 20 Summary

CC Antya 20.1: Only the most fortunate will relish the mad words of Sri Caitanya Mahaprabhu, which were mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.

CC Antya 20.2: All glories to Lord Sri Caitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaitacandra! And all glories to all the devotees of Sri Caitanya Mahaprabhu!

CC Antya 20.3: While Sri Caitanya Mahaprabhu thus resided at Jagannatha Puri [Nilacala], He was continuously overwhelmed, night and day, by separation from Krishna.

CC Antya 20.4: Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarupa Damodara Gosvami and Ramananda Raya.

CC Antya 20.5: He relished the symptoms of various transcendental emotions, such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.

CC Antya 20.6: He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends.

CC Antya 20.7: Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.

CC Antya 20.8: In great jubilation, Sri Caitanya Mahaprabhu said, "My dear Svarupa Damodara and Ramananda Raya, know from Me that chanting the holy names is the most feasible means of salvation in this Age of Kali.

CC Antya 20.9: "In this Age of Kali, the process of worshiping Krishna is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Krishna.

CC Antya 20.10: "'In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions.'

CC Antya 20.11: "Simply by chanting the holy name of Lord Krishna, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Krishna.

CC Antya 20.12: "'Let there be all victory for the chanting of the holy name of Lord Krishna, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.'

CC Antya 20.13: "By performing congregational chanting of the Hare Krishna mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.

CC Antya 20.14: "The result of chanting is that one awakens his love for Krishna and tastes transcendental bliss. Ultimately, one attains the association of Krishna and engages in His devotional service, as if immersing himself in a great ocean of love."

CC Antya 20.15: Lamentation and humility awoke within Sri Caitanya Mahaprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.

CC Antya 20.16: "'My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as "Krishna" and "Govinda," by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.'

CC Antya 20.17: "Because people vary in their desires, You have distributed various holy names by Your mercy.

CC Antya 20.18: "Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection.

CC Antya 20.19: "You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names."

CC Antya 20.20: Sri Caitanya Mahaprabhu continued, "O Svarupa Damodara Gosvami and Ramananda Raya, hear from Me the symptoms of how one should chant the Hare Krishna maha-mantra to awaken very easily one's dormant love for Krishna.

CC Antya 20.21: "'One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.'

CC Antya 20.22: "These are the symptoms of one who chants the Hare Krishna maha-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways.

CC Antya 20.23: "When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water.

CC Antya 20.24: "The tree delivers its fruits, flowers and whatever else it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.

CC Antya 20.25: "Although a Vaishnava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Krishna.

CC Antya 20.26: "If one chants the holy name of Lord Krishna in this manner, he will certainly awaken his dormant love for Krishna's lotus feet."

CC Antya 20.27: As Lord Caitanya spoke in this way, His humility increased, and He began praying to Krishna that He could discharge pure devotional service.

CC Antya 20.28: Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Krishna.

CC Antya 20.29: "'O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.'

CC Antya 20.30: "My dear Lord Krishna, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life."

CC Antya 20.31: In great humility, considering Himself a conditioned soul of the material world, Sri Caitanya Mahaprabhu again expressed His desire to be endowed with service to the Lord.

CC Antya 20.32: "'O My Lord, O Krishna, son of Maharaja Nanda, I am Your eternal servant, but because of My own fruitive acts I have fallen into this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.'

CC Antya 20.33: "I am Your eternal servant, but I forgot Your Lordship. Now I have fallen into the ocean of nescience and have been conditioned by the external energy.

CC Antya 20.34: "Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant."

CC Antya 20.35: Natural humility and eagerness then awoke in Lord Sri Caitanya Mahaprabhu. He prayed to Krishna to be able to chant the maha-mantra in ecstatic love.

CC Antya 20.36: "'My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?'

CC Antya 20.37: "Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God."

CC Antya 20.38: Separation from Krishna awoke various mellows of distress, lamentation and humility. Thus Sri Caitanya Mahaprabhu spoke like a crazy man.

CC Antya 20.39: "'My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.'

CC Antya 20.40: "In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.

CC Antya 20.41: "The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.

CC Antya 20.42: "Lord Krishna has become indifferent to Me just to test My love, and My friends say, 'Better to disregard Him.'"

CC Antya 20.43: While Srimati Radharani was thinking in this way, the characteristics of natural love became manifest because of Her pure heart.

CC Antya 20.44: The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once.

CC Antya 20.45: In that mood, the mind of Srimati Radharani was agitated, and therefore She spoke a verse of advanced devotion to Her gopi friends.

CC Antya 20.46: In the same spirit of ecstasy, Sri Caitanya Mahaprabhu recited that verse, and as soon as He did so, He felt like Srimati Radharani.

CC Antya 20.47: "Let Krishna tightly embrace this maidservant who has fallen at His lotus feet, or let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart.

CC Antya 20.48: "I am a maidservant at the lotus feet of Krishna. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life.

CC Antya 20.49: "My dear friend, just hear the decision of My mind. Krishna is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness.

CC Antya 20.50: "Sometimes Krishna gives up the company of other gopis and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me.

CC Antya 20.51: "Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life.

CC Antya 20.52: "I do not mind My personal distress. I only wish for the happiness of Krishna, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.

CC Antya 20.53: "If Krishna, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Krishna to engage her for His happiness.

CC Antya 20.54: "When a beloved gopi shows symptoms of anger toward Krishna, Krishna is very satisfied. Indeed, He is extremely pleased when chastised by such a gopi. She shows her pride suitably, and Krishna enjoys that attitude. Then she gives up her pride with a little endeavor.

CC Antya 20.55: "Why does a woman continue to live who knows that Krishna's heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for We simply want the happiness of Krishna.

CC Antya 20.56: "If a gopi envious of Me satisfies Krishna and Krishna desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened.

CC Antya 20.57: "The wife of a brahmana suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahma, Vishnu and Mahesvara].

CC Antya 20.58: "Krishna is My life and soul. Krishna is the treasure of My life. Indeed, Krishna is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation.

CC Antya 20.59: "My happiness is in the service of Krishna, and Krishna's happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Krishna, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.

CC Antya 20.60: "Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Narayana, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly."

CC Antya 20.61: These statements by Srimati Radharani show the symptoms of pure love for Krishna tasted by Sri Caitanya Mahaprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.

CC Antya 20.62: The pure devotional service in Vrindavana is like the golden particles in the river Jambu. In Vrindavana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Sri Caitanya Mahaprabhu has written the previous verse and explained its meaning.

CC Antya 20.63: Thus overwhelmed by ecstatic love, Sri Caitanya Mahaprabhu spoke like a madman and recited suitable verses.

CC Antya 20.64: The Lord had formerly composed these eight verses to teach

brajeshwara das · February 13, 2007

Al I can say is that I can't even wash dishes with a proper mentality, let alone pretend to be able to hear madhurya-rasa in a mood of devotion. Beginners like myself should listen to the advice of Srila Sridhar Maharaj on this topic (sorry, edited to extend the quote):

Audience: Sometimes in Caitanya-caritamrta Krishnadas Kaviraj Goswami is making reference to, Govinda-lilamrta, Ujjvala-nilamani, and other confidential, selected works. How are we to take that?

Three chapters, generally, we were not allowed to enter into of Caitanya-caritamrta, Adi-lila Chapter 4, Ramananda Samvada, Madhya-lila Chapter 8, to a certain extent, where the lila portion of Radha Govinda is mentioned and Antya-lila Chapter 18, jala-keli; we had no entrance into that lila. Of course when parayan is going on, we may read, we go on reading, for making parayan, but not to enter into the details of discussion about that thing.

Audience: What do you mean by parayan?

Parayan means from the beginning, to chant the whole book, finish the whole book; that is parayana.

We went on reading without giving any particular attention to the lila of the highest order of Radha Krishna; that was barred. Don't try to come into details there. That will come automatically at the right time. Don't make it a public discussion. Don't take it into the public eye. So much so that once in Vrindavan, a childhood friend of Prabhupada, an attorney, came to see him, so Prabhupada wanted to give a return visit to his boyhood friend. He was told that he is upstairs and he went there and saw that Prana Gopal Goswami is explaining Bhagavatam, rasa-lila adhyay. Prabhupada just bowed down his head and left immediately. Then his friend came, leaving that rasa-lila adhyay there going on, the explanation, the friend also came down, "The rasa-lila explanation is going on and you did not take your seat? You just bowed down your head. What is the matter?" And Prabhupada said, "Our guru's order is such that if we attend rasa-lila explanation we will commit offense (aparadha) so I can't stand there even for a second. I have to leave. It is my guru's order." So for us such a strict behavior he has shown, and we also do that, especially myself.

In so many other places, the jhulan lila, the rasa-lila, they show by dolls — I never do that. Due to my understanding of my gurudeva's will or his words, I don't make any show of jhulana, or rasa-lila, or anything of that type. I find in my heart that this was not desirable by Prabhupada. But in so many maths [temples] I see at present, I hear also, that they are doing that. But I strictly abstain from that sort of showing, jhulana-lila, rasa-lila — I consider that is too high for us. I must be true to my hearing of the words of my gurudeva, if I want realization and not position or some sort of popularity, to attract people by such show. Or to make money, or a "favorable field for preaching," they may do like that, but I don't do. I don't want popularity or any position of a higher Acharya. I am a student still I consider myself to be a student, a faithful student to what I have heard from my gurudeva. I try my best to stick there, to keep my position there as I have heard from him. I don't want to mutilate that in any way to suit my purpose. I try not to do that. Of course for "big propaganda" they may adopt different ways as they think, they are now free, but I am not a member to do so, to go on in such way

— Srila Sridhar Maharaja

February 13, 2007

Most Beautiful.

Reality, the Beautiful.

Shakti-Fan · February 13, 2007

Of course for "big propaganda" they may adopt different ways as they think, they are now free, but I am not a member to do so, to go on in such way
— Srila Sridhar Maharaja

Just like Srila B.V. Swami Prabhupada taking Rathayatra to the west for "big propaganda". But Srila Sridhar Maharaja did say, "Swami Maharaja and myself are not always one". We try to give honor to both.

Beggar · February 13, 2007

Most Beautiful.

Reality, the Beautiful.

"Dayal Nitai, Dayal Nitai, Nitai Gaura Haribol, Nitai Gaura Haribol, Nitai Gaura Haribol! High talks mad talks. And where are we? Nitai Gaura Haribol, Nitai Gaura Haribol, Nitai Gaura Haribol!"

Srila Bhakti Rakshak Sridhar-dev Goswami Maharaja

brajeshwara das · February 13, 2007

Just like Srila B.V. Swami Prabhupada taking Rathayatra to the west for "big propaganda". But Srila Sridhar Maharaja did say, "Swami Maharaja and myself are not always one". We try to give honor to both.

Certainly, but I don't think they are split on this point. Srila Swami Maharaj Prabhupada's difference in mood was not of the kind akin to Sahajiyas!

The following is the complete darshan (as recorded) where the the quote I posted above originated. Funny thing is we always try to reduce what Guru has said into sound bytes, perhaps I should have included this all in the beginning:

"Our Prabhupada Did Not Allow These Things."

By Srila Bhakti Rakshak Sridhar Dev-Goswami Maharaja

Srila Saraswati Thakur did not allow his disciples "to study or discuss [ujjvala Nilamani, Govinda Lilamrta, Gita Govinda] Rather he would have been disturbed if he heard that someone is interfering with the higher lila in those books."

— Srila Sridhar Maharaja

A transcription of a talk given by Srila Sridhar Maharaja that addresses the ruse that if followers of Srila Saraswati Thakur do not translate and comment upon Ujjvala Nilamani, Gita Govinda, etc. these books will be the exclusive property of prakrta sahajiyas. To the contrary, in doing so, one enters their domain.

I am sorry but we are not to enter into the discussion of such higher and subtle position of the lila of Radha Krishna. That is not to be brought into public. And that is the distinction between Gaudiya Math and the Sahajiya section. They are trying to imitate all these things but we have no faith in imitation. It will come in individual case and it will awaken in an irresistible way. When the program of the sadhana stage is finished, it will come automatically, spontaneously. We are believers in that. Not to know the form already and then we will reach there; that is not the policy accepted by Guru Maharaja, Prabhupada [bhaktisiddhanta Saraswati Thakur] pujala raga patha gaurava bhange [raga marga, higher rasa, should always be kept over our head as worshipful; we are to serve the higher plane, not to try and enter there or to bring it down to this plane; we should always stay one step lower; if we try to look direct, it will vanish]. Bhaktivinode Thakur also said, stick to the rulings of the class you are fit for, then you will see automatically:

yatha yatha gaura-padaravinde

vindeta bhaktim krta-punya-rasih

tatha tathotsarpati hrdy akasmad

radha-padambhoja-sudhambu-rasih

Strictly stick to gaura-lila, Mahaprabhu, and you will find automatically within your heart that radha rasa sudha nidhi is flowing. Don't attempt to have it direct: ihan mali sece nitya sravanadi jala; it will come automatically, spontaneously; it should not be approached intellectually. That will create a bad prejudice. Not only that but, such a harmful prejudice, you will have to spend more energy to do away with that layer of misunderstanding.

So our Prabhupada did not allow these things. Do your duty in your plane what you deserve will come naturally. That is his instruction, all through, not only temporarily, but throughout, don't be a disbeliever, very eager to see the final result. Don't do like that. You will get maya instead of yogamaya. He knows it fully well. She knows it fully well; when you are to be taken in to confidence, taken in to the confidential area and that cannot be acquired by any thing other than His sweet will or the flow of Her sweet will. Try to have the natural thing, not any thing of imitation or any reflection.

Reflection and shadow, these two kinds of misconceptions may appear. Reflection is more dangerous. In harinam also it has been stated like that, reflection and shadow, both are misguiding. And we are to cross that. On our way that sort of temptation may come. We must not think that everything will come within the fist of our intellect: acintyah khalu ye bhava na tams tarkena yojayet: don't try to take that which is inconceivable under the jurisdiction of reason. When it will be extended to you, you will be astounded to find even a peep into that: na tams tarkena yojayet, don't try to drag that into the zone of reason. It is autocratic in its nature. It may come in one shape to you; it may go in another shape to another. So expansive and so free in its nature; it is infinite. Rather, the infinite is the base of such pastimes. And always prepare yourself — hanker — but don't make it an object of experience.

When Mahaprabhu talked about that higher plane, it was as if he was in a trance. As if in a trance he is giving description of his wonderful experience of Krishna lila. Several times we have found that sort of deep lila, the higher lila of Krishna to be related by Mahaprabhu himself. Govardhan lila, jala keli, when he jumped unconsciously into the ocean and for a few hours, carried by the waves of the sea, he was carried to Cakra Tirtha from Chakra Dhara. The jala keli of Krishna [amorous water play] he has described how it is. And also in Cataka Parvat, his lila when his body was transformed like that of a pumpkin (kusmanda) then also he described the lila but the nature of that description is not any book-produced thing. It is such a thing that it cannot be taken into black and white.

So we received caution often: don't try to force, it will come automatically. Go on with the program that is given by sastra and guru. If you have such possibility of fortune, then it will come to you. It is not a matter of experience, that it can be given to this one and that one, not to be tackled in such way: yatha yatha gaura-padaravinde; engage your full attention in gaura-lila and that will come automatically within you. From indirect way it will come to you. From the higher domain, when it will be pleased, it will come down for some time to give you experience and you will simply be astonished, "What is this!" And then, when gone, withdrawn, you will have only to lament. A living thing, try to come to get, to hope. We cannot make such higher thing the object of our experience. Even an ordinary man's conduct with his intimate friends is very hard to access, what to speak of the secret lila of the Supreme Lord. How can we dare to enter! Especially publicly, that is not possible. Externally we can try to give some description of the outer possibilities but not the actual thing. We won't venture to enter.

Even we are not allowed, by our master, to read the books where they are described: Govinda-lilamrtam, Stava-Mala, Vilapa-kusumañjali, Ujjvala-nilamani, he did not allow to study and discuss. Rather he would have been very much disturbed if he heard that someone is interfering with the higher lila in those books. He did not like it. Dusta phala koribe arjan, Bhaktivinode Thakur is giving warning that we will get only bad results, if we venture to cross the line, a bad effect will come to you — aparadha. From the lower position, anartha, the steps are shown: sraddha, sadhu sangha, sravan, kirtan, then anartha nivrttih, undesirable things will vanish altogether, then nistha, then ruci, then asakti, then bhava bhakti, the sprout of real devotion, then prema bhakti, and sneha, mana, pranaya raga, anuraga, bhava, mahabhava. By such steps are we to approach there.

Once Prabhupada remarked, how you will take it I don't know. One gentleman, of course he was senior, he wanted to discuss these things with Prabhupada and he laid much stress to that. And ultimately he left the association of Prabhupada and lived a secluded life. But previously he did much service to the mission. About that gentleman Prabhupada remarked, "Oh! In his true life he is married with Krishna and he has got a child!" Such a remark Prabhupada made. That he was a man, but taking himself as a Gopi, he wanted to culture about the life of the Gopis and the intimate connection of Krishna and the Gopi. He wanted to culture very intensely and Prabhupada remarked in that way: "Oh! He has turned into a lady, a Gopi, and after coming in contact with Krishna, she produced a child!"

Another time the guru maharaja of Prabhupada, Gaura Kishore Babaji, he was in a hut near the Ganges. A disciple of Prabhupada, leaving Prabhupada, imitated Prabhupada's gurudeva, Gaura Kishore Babaji. He constructed a tiny hut nearby and imitated his bhajan, harinam, discussion of the works of Narottam Thakur, all these things and observed strict vairagyam in his physical life. Gaura Kishore Babaji remarked one day, "Only by entering the labor room if a lady makes a show, imitates some pain of giving birth to a child, the child won't come by imitation of the sound. Many important previous events must be there before a child will come. Only imitation won't give birth to a child." That was his remark to that gentleman.

Suddha sattva we must come in connection with what is known as suddha sattva [no tinge of the mundane]. First visuddha sattva, nirguna world, suddha sattva means nirguna. Sattva guna and visuddha sattva, come in connection with nirguna, only then may one try to approach the subtle happenings or events there. Not to satisfy curiosity: "fools rush in where angels fear to tread." So with this spirit we must approach the whole thing. At the same time we may not be, by God's grace, a disbeliever: "Give me, I shall judge the whole thing in detail, then I shall accept what you say." There are many things below, the charm and reasonableness of which is enough to convince a person to come this side. And the higher things should be left high above our head. So very cautiously we are to handle all this lila, especially madhura-lila. Hare Krishna, Hare Krishna.

The other day I was thinking, when I joined the mission, after about a year, Prabhupada arranged for full one month Kartika mas to preach in Vrindavan. He asked his disciple Bharati Maharaja, to explain the seventh canto of Srimad Bhagavatam, the story of Prahlada, not of Krishna, Radha Krishna, Yashoda, or anything of Vrindavan. Preach the suddha bhakti of Prahlada first. People are rife with sahajiyaism, just try to make them understand, try to enter into the domain of bhakti, what to speak of Krishna lila, that is far, far above. So in Vrindavan the people rather wondered, "What is this? In Vrindavan they are explaining Bhagwat leaving tenth canto, only seventh canto, Prahlad lila, the lower portion of bhakti!" That was wonderful, strange.

Again I found, later on, when Prabhupada himself gave lecture between Radha-kunda and Syama-kunda. There is a boundary line where Prabhupada used to explain, for a few days Upadesamrta of Rupa Goswami. That was read by him and explained. Not about Radharani, not about Krishna, that Upadesamrta, the basis, his attention was always towards the basis; the fruit will come of itself. Pour water into the root! Poor water into the root — fruit will come of itself. He himself explained sitting in the middle of both Radha-kunda and Syama-kunda, and he explained not Bhagavatam but Upadesamrtam. Upadesamrtayou know, the substance of Mahaprabhu in the language of Rupa Goswami. What is that? vaco vegam manasah krodha-vegam jihva-vegam udaropastha-vegam; all these things; krsneti yasya giri tam manasadriyeta diksasti cet pranatibhis ca bhajantam isam, susrusaya all these, and last:

krsnasyoccaih pranaya-vasatih preyasibhyo 'pi radha

kundam casya munibhir abhitas tadrg eva vyadhayi

yat presthair apy alam asulabham kim punar bhakti-bhajam

tat premedam sakrd api sarah snatur aviskaroti

This is the last sloka in Upadesamrta and that was explained by Prabhupada, not even anything of Govinda-lilamrta or Visvanath Cakravarti Thakur's Sri Krsna-bhavanamrta; these things were left. So our training is in that line. Pujala raga patha gaurava bhange: it is always on our head, the prospect, our life's future, life after life it cannot be finished, we shall rather foster the hope, the pure hope, that maybe we will be taken in one day, in that camp — with this idea. Hare Krishna, Hare Krishna, Gaura Haribol, Nitai Chaitanya…

Audience: Sometimes in Caitanya-caritamrta Krishnadas Kaviraj Goswami is making reference to, Govinda-lilamrta, Ujjvala-nilamani, and other confidential, selected works. How are we to take that?

Three chapters, generally, we were not allowed to enter into of Caitanya-caritamrta, Adi-lila Chapter 4, Ramananda Samvada, Madhya-lila Chapter 8, to a certain extent, where the lila portion of Radha Govinda is mentioned and Antya-lila Chapter 18, jala-keli; we had no entrance into that lila. Of course when parayan is going on, we may read, we go on reading, for making parayan, but not to enter into the details of discussion about that thing.

Audience: What do you mean by parayan?

Parayan means from the beginning, to chant the whole book, finish the whole book; that is parayana.

We went on reading without giving any particular attention to the lila of the highest order of Radha Krishna; that was barred. Don't try to come into details there. That will come automatically at the right time. Don't make it a public discussion. Don't take it into the public eye. So much so that once in Vrindavan, a childhood friend of Prabhupada, an attorney, came to see him, so Prabhupada wanted to give a return visit to his boyhood friend. He was told that he is upstairs and he went there and saw that Prana Gopal Goswami is explaining Bhagavatam, rasa-lila adhyay. Prabhupada just bowed down his head and left immediately. Then his friend came, leaving that rasa-lila adhyay there going on, the explanation, the friend also came down, "The rasa-lila explanation is going on and you did not take your seat? You just bowed down your head. What is the matter?" And Prabhupada said, "Our guru's order is such that if we attend rasa-lila explanation we will commit offense (aparadha) so I can't stand there even for a second. I have to leave. It is my guru's order." So for us such a strict behavior he has shown, and we also do that, especially myself.

In so many other places, the jhulan lila, the rasa-lila, they show by dolls — I never do that. Due to my understanding of my gurudeva's will or his words, I don't make any show of jhulana, or rasa-lila, or anything of that type. I find in my heart that this was not desirable by Prabhupada. But in so many maths [temples] I see at present, I hear also, that they are doing that. But I strictly abstain from that sort of showing, jhulana-lila, rasa-lila — I consider that is too high for us. I must be true to my hearing of the words of my gurudeva, if I want realization and not position or some sort of popularity, to attract people by such show. Or to make money, or a "favorable field for preaching," they may do like that, but I don't do. I don't want popularity or any position of a higher Acharya. I am a student still I consider myself to be a student, a faithful student to what I have heard from my gurudeva. I try my best to stick there, to keep my position there as I have heard from him. I don't want to mutilate that in any way to suit my purpose. I try not to do that. Of course for "big propaganda" they may adopt different ways as they think, they are now free, but I am not a member to do so, to go on in such way.

When Prabhupada offered me to go to the west and I told simply that I don't consider myself fit to go because I won't be able to show success there. Two defects I showed; unable to catch their intonation and not inclined to mix. Then some of the sannyasins showed much reverence to me, "What is this? What so many persons are eager to take; you lose this chance? You neglect to take advantage of such a position. That you will be a world preacher; you have no hankering for that?" I told, "Yes Maharaja, I have no hankering for such position. My only humble ambition is that I may be reckoned as a sincere devotee of Mahaprabhu, Sri Chaitanyadev. No other ambition I have in my mind to become a world preacher and so on. So in my nature I am such and such. I want truth and I hope, I crave for the mercy of the Vaishnavas and you all, that I may not have any ambition but to be the humblest, most humble servant of the Lord and that I may not be misguided.

I may engage myself in the lower form of service: tad dasa dasa dasanam dasatvam dehi me prabho: my faith may be so firm, may be of such quality that the least offer of his divine service may satisfy me. I should not be ambitious to run high, to get the chance there in the higher officer class. With my lowest connection with divinity I may go on satisfied with my ideal. Gaura Haribol: pada dhuli, Mahaprabhu says, "Just consider me as dust at the feet of you — Krishna."

ayi nanda-tanuja kinkaram patitam mam visame bhavambudhau

krpaya tava pada-pankaja-sthita-dhuli-sadrsam vicintaya

Consider me to be a particle of the dust of your feet. That should be our guidance. Even that is too much. Our faith should come to such a grade in quality that we may be satisfied becoming a particle of dust at his feet. Then by his sweet will anything may happen, but our humble aim should be to have the least connection with divinity — real — not a concoction, not a concocted Krishna.

Pujala raga patha gaurava bhange — very sweet… The raga patha is overhead. We are servants of the raga patha. We are in vidhi-marga, under sastric rule. We must live and move under sastric rule and always keep the raga patha on our head.

Once Prabhupada, while in Radha-kunda, one panda in his talk made a side remark that we are Brahmins in Braja and we can bless Das Goswami. Prabhupada was perturbed by such haughty remark. "Das Goswami is the highest acharya in our Gaudiya camp and that fellow says that he is able to bless Das Goswami and I am to hear that!" He wouldn't take food. And he remarked. "If I was an ordinary babaji, I wouldn't care, I would leave the place. But I am running with a motorcar here, as an acharya. I have got the responsibility, moving here in the pose of an acharya that I shall protect the sampradaya. I shall brush the dust, the undesirability from the sampradaya. In a motorcar I am running around Vrindavan, how can I tolerate such a remark against my guru? He left food, "No — I won't take food, I can't take anything, until the situation is rectified."

Prabhupada began fasting; we were all fasting. Then one influential person, when he heard the news, came and briefed that Brahmin who begged pardon, "Excuse me. I am an ordinary man, a fallen fellow I do not know the greatness of Das Goswami. He came in the caste of a sudra family and I am in a Brahmin family; with general information I made such remark. But now I find that I committed mistake, please forgive me." Then of course it was minimized and Prabhupada took food and we all took food. Pujala raga patha gaurava bhange—gaurava bhange: always his posing was like that of a protector, not only protector—a servant protector of the sampradaya. He himself remarked, Bhaktivinode Thakur has taken a pose that, "I am a jhadudar," which means who clears away the dirt, a sweeper. Bhaktivinode Thakur told that I am the sweeper in the Nama Hatta of Nityananda Prabhu and Prabhupada told that "I am one of the straws in the broom in the hands of Bhaktivinode Thakur. Bhaktivinode Thakur is the sweeper, with a broom in his hand, and I am one of the straws in his broom." And if this remark is sincere, and not imitation or any false assumption, but his sincere liking is for that, then this is the unit of measurement with which we must construct our body and then we shall venture to hope to enter into Vaikuntha, in Goloka, the camp of the Brijabasis.

So trnad api sunicena is not figurative or ornamental but real, substantial. If we think like that, in what level should I come, should we take ourselves to be qualified to enter into the domain of the Lord? In Goloka there is not the least ambition, only cent percent dedicated agents. Meanest of the mean: with this idea, this is the qualification to enter into that domain. What is required of us: trnad api sunicena taror api sahisnuna. Because in cent percent humility there cannot be any trace of enjoying spirit. No aggression is possible. The meanest of the mean, that is, they eliminate fully the aggressive nature. Aggressive nature cannot be present there. An enjoyer must be an aggressor. Aggression is a property of this world of exploitation. Dedication of this quality is necessary for entrance into that domain. This is reality, otherwise all concoction, all imagination. If this is imagination, then that is also imagination. If this is concrete reality, then to them Goloka is reality. In that plane they will come in contact with Goloka. In such a subtle and fundamental plane they will come in contact with that thing, really. Otherwise this is all a fool's paradise: to live in a fool's paradise. If we have faith in this, then that is real to us. Otherwise we will be given the ambition to live in a fool's paradise.

Jaya Chaitanya Dayal, Nitai Chaitanya, Gaura Haribol!

I think I did something to give vent to the feeling of my gurudeva today: his position, to make clear his position. I did something today — Gaura Haribol!

Pujala raga patha gaurava bhange — this is enough! Tad dasa dasa dasanam dasatvam dehi me prabho, this is not a figurative thing. It is not mere poetry. Mahaprabhu says:

naham vipro na ca nara-patir napi vaisyo na sudro

naham varni na ca grha-patir no vanastho yatir va

kintu prodyan-nikhila-paramananda-purnamrtabdher

gopi-bhartuh pada-kamalayor dasa-dasanudasah

This is not an ornamental thing only; it is reality. It is reality! We must become ostentatiously mean, really, to become eligible for the higher service. Such selflessness, such abnegation is necessary for a unit of the lowest order to enter into that domain. Such self-abnegation is necessary. Then we can come into that plane. That is an undercurrent plane and if we really want to contact with that we shall have to be finest of the fine, no demand; through negativity, we will be transformed. Then we can have a touch of that plane. The least exploiting tendency or a speck of ambitious life won't take us there. It is another thing — pratistha. Pratistha means self-establishment: hard, stability, to be stable, to be immortal, to be invincible. Not self-giving but self-establishing tendency — pratistha. I must stay; I must live. On the contrary, if necessary, I must die for the interest of Krishna: marobi rakhobi jo iccha tohara, a suicidal soldier, for the cause of the country, if necessary, I must die. I must efface myself. I must be effaced if it is necessary, my very existence may be effaced, if it is necessary for the satisfaction of Krishna. Hare Krishna, Gaura Haribol, Gaura Haribol! Nitai Chaitanya. My very existence may be effaced if it is necessary. Such temperament, such selflessness of such degree is necessary. Find out that plane, such subtleness. Gaura Haribol, Gaura Haribol, Gaura Haribol, Gaura Haribol! Nitai Chaitanya Dayal. Mahaprabhu, Krishna, Krishna.

Let us be blessed by Prabhupada, Saraswati Thakur, Gaura Haribol, Jaya Chaitanya!

Audience: Srila Bhakti Rakshak Sridhar Dev Goswami Maharaja ki jaya!

Audience: Jaya!

Gaura Haribol! Gaura Haribol! Gaura Haribol! Gandhi told one gentleman who was yelling, "Gandhi ki jaya! Mahatma Gandhi ki jaya!Here they are giving, singing glory to a particular form, but if I go away from that position? Then they will chant, "Down with Gandhi! Down with Gandhi!" So he says, it does not concern me. Gaura Haribol! Gaura Haribol! So the "jaya!" goes to somewhere else. All Glory to Guru and Gauranga! All Glory to Guru and Gauranga! Bhaktivedanta Swami Maharaja ki jaya! Seva Vrnda ki jaya! Gaura Haribol! Gaura Haribol!

You are helping me to take out from my inner heart so many beautiful and valuable things. It is through your heart that these old memories are becoming again fresh to me. I am forced to take out those things from the inner nature of my previous life: the wealth that I got from my Gurudeva. Again I got the chance of seeing that treasury; given the opportunity by this recapitulation, what I heard from the divine feet of my master. Gaura Haribol! Gaura Haribol! Gaura Haribol!

Are you dissatisfied?

Audience: No! No! We are completely satisfied!

Such a valuable thing and this is what is our education, what I got from the divine feet of Srila Saraswati Thakur. I just sincerely put it to you all. It is such. Gaurasundar. Gaura Haribol! Gaura Haribol! Pujala raga patha gaurava bhange. He told, we must not go and live in Radha-kunda. One day, near Lalita-kunda, the Svananda Sukhada Kuñja is there, the first story of a building was being constructed and our Guru Maharaja told a second story is necessary "but I won't be able to live there." I told, "If you don't live on the second story then who will live there? What is the necessity of further construction?" He replied, "No, you don't know, better persons will live there: Bhaktivinode Thakur, Gaura Kishore Babaji Maharaja, they will live there. And we will live on the ground floor and serve them."

Again, another time he told, "I shall live in Govardhan. Radha-kunda is the highest place, the place of our guru maharaja, our gurudeva. They will live here in closer connection with lila and we are not fit to live there. We shall live in Govardhan, a little far away, because we shall have to come and serve our gurudeva, so we must live nearby but we must not live in closer connection with them. We are not fit." Pujala raga patha gaurava bhange. The whole tenor of his life was such: pujala raga patha gaurava bhange. That is high, high; from below we are to honor that. To establish in the whole world this sort of posing: that that is too high.

One day in Allahbahad, perhaps that very year Swami Maharaja was initiated. In Malakha, in a park our Guru Maharaja issued a challenge, "I issue a challenge." As wrestlers challenge anyone to wrestle, in a meadow, two fighters face-off; just as the one who became Mohammedan from Christian — Mohammed Ali — challenged the world. "I am ready to fight with any person to show that the highest position is occupied by my gurudeva, Bhaktivinode Thakur, Gaura Kishore Babaji, Mahaprabhu. Let anyone come to fight with me to decide—I'm ready!" That he told, "I am ready to challenge anybody and everybody. Let them come and fight with me. I want to establish my gurudeva on the throne, in the highest place. Gaura Haribol! Gaura Haribol! Pujala raga patha gaurava bhange. Nitai Chaitanya…

February 13, 2007

Just like Srila B.V. Swami Prabhupada taking Rathayatra to the west for "big propaganda". But Srila Sridhar Maharaja did say, "Swami Maharaja and myself are not always one". We try to give honor to both.

Srila Sridhar Maharaj never had any negative feelings about any ratha-yatra in the West.

But if you decide to hold a ratha-yatra in Nabadwip 500 years after Mahaprabhu went away then is that an authentic pastime of the Lord? And the sight of the chariot... well that arouses different feelings in different people.

When Mahaprabhu returned to Nabadwip after five years of His sannyasa, all the men, women, and children madly came to see Him, to have a glimpse of His face. Srila Bhaktivinoda Thakura, the nineteenth-century founder of the Krishna consciousness movement, in his internal conception of the pastimes of Sri Caitanya Mahaprabhu, draws a parallel with the pastimes of Krishna in Kuruksetra. There Dvaraka-Krishna and the gopis of Vrndavana were meeting, and the gopis and gopas wanted to take Krishna from Dvaraka back to Vrndavana. Bhaktivinoda Thakura expresses a similar aspiration. When Sri Caitanya Mahaprabhu returned to Nabadwip and the crowds rushed to see Him, He stood on the roof of Vacaspati Pandita's house in the red dress of a sannyasi. Taking himself as a permanent resident of Nabadwip, and as one of the members of Srivasa Angam, Bhaktivinoda Thakura envisions himself seeing Sri Caitanya Mahaprabhu on the rooftop. When Krishna had gone to Dvaraka and wouldn't return to Vrndavana, the hearts of all the devotees were burdened with grief. In a similar way, Bhaktivinoda Thakura fervently prays: "When will the day come when Nimai Pandita will give up the robes of renunciation and again come and join us in kirtana in the house of Srivasa? Now He can't come-as a sannyasi He can't return to His old house. So now, we are deserted by Him, but our aspiration this: just as the gopis wanted Krishna's royal dress removed, and His cowherd dress resumed, so they could take Him again to Vrndavana and play with Him and rejoice, we aspire that Mahaprabhu's sannyasa dress be removed, and His former dress resumed. In this way, we will get back our Nimai Pandita, who is one of us, in Srivasa Angam. And together we shall rejoice, taking the name of Krishna. Oh, when will that day be mine?"

brajeshwara das · February 13, 2007

Srila Sridhar Maharaj never had any negative feelings about any ratha-yatra in the West.

Yes, and it wasn't Swami Maharaj that mistreated him when he rightly opposed it in Nabadwip.

February 13, 2007

Some exalted devotees enjoy seeing the opulence and majesty of the royal procession of the Lord of the Universe. Others, such as Srila Sridhar Maharaj, have a different feeling.

CC Madhya 14.203: Śrīvāsa Ṭhākura smiled and told Svarūpa Dāmodara, "My dear sir, please hear! Just see how opulent my goddess of fortune is!

CC Madhya 14.204: "As far as Vṛndāvana's opulence is concerned, it consists of a few flowers and twigs, some minerals from the hills, a few peacock feathers and the plant known as guñjā.

CC Madhya 14.205: "When Jagannātha decided to see Vṛndāvana, He went there, and upon hearing this, the goddess of fortune experienced restlessness and jealousy.

CC Madhya 14.206: "She wondered, 'Why did Lord Jagannātha give up so much opulence and go to Vṛndāvana?' To make Him a laughingstock, the goddess of fortune made arrangements for much decoration.

CC Madhya 14.207: "Then the maidservants of the goddess of fortune said to the servants of Lord Jagannātha, 'Why did your Lord Jagannātha abandon the great opulence of the goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see the flower garden of Śrīmatī Rādhārāṇī?'"

February 13, 2007

CC Madhya 14.214: Śrīvāsa Ṭhākura continued to address Svarūpa Dāmodara: "Your gopīs are engaged in boiling milk and churning it into yogurt, but my mistress, the goddess of fortune, sits on a throne made of jewels and gems."

CC Madhya 14.215: Śrīvāsa Ṭhākura, who was enjoying the mood of Nārada Muni, thus made jokes. Hearing him, all the personal servants of Śrī Caitanya Mahāprabhu began to smile.

CC Madhya 14.216: Śrī Caitanya Mahāprabhu then told Śrīvāsa Ṭhākura, "My dear Śrīvāsa, your nature is exactly like that of Nārada Muni. The Supreme Personality of Godhead's opulence is having a direct influence upon you.

CC Madhya 14.217: "Svarūpa Dāmodara is a pure devotee of Vṛndāvana. He does not even know what opulence is, for he is simply absorbed in pure devotional service."

CC Madhya 14.218: Svarūpa Dāmodara then retorted, "My dear Śrīvāsa, please hear me with attention. You have forgotten the transcendental opulence of Vṛndāvana.

CC Madhya 14.219: "The natural opulence of Vṛndāvana is just like an ocean. The opulence of Dvārakā and Vaikuṇṭha is not even to be compared to a drop.

Beggar · February 13, 2007

Yes, and it wasn't Swami Maharaj that mistreated him when he rightly opposed it in Nabadwip.

Actually he opposed it anywhere but Puri Dhama, feeling that it was inappropriate. But in Nabadwip he clearly saw it as a rasa bhasa. In another entirlely different context, Sridhar Maharaj said, "he (Swami Maharaja Prabhupada) even abused me in his preaching campaign" and chuckled about it. Who can know the hearts and minds of great devotees other than other great devotees?

February 13, 2007

Actually he opposed it anywhere but Puri Dhama, feeling that it was inappropriate. But in Nabadwip he clearly saw it as a rasa bhasa.

yes

Shakti-Fan · February 13, 2007

Sri Bhagavat Patrika, Kartika Agrahayana,

Samrat 2026, Varsa 15 Sankhya 6-7 — 26<sup>th</sup> December 1969.

Sri Ratha-yatra in Sri Dhama Navadvipa

Is it contradictory to the conceptions of Rupanuga Bhakti?

Having read the essay entitled 'Sri Rathayatraya Sri Rupanuganucintana' [Ratha-yatra according to the conception of the followers of Srila Rupa Gosvami] published in the first issue, volume 13 of 'Sri Gaudiya Darsan' [the journal of Sri Caitanya Sarasvat Matha], it seems that this article has been printed without showing it to the most honourable editor, Pujyapada Srila Bhakti Raksaka Sridhara Maharaja.

In the aforementioned essay, the uninformed author, by the name of Bhakti Kovida Mahodaya, without taking the trouble to research the subject matter, has rashly written the following groundless and imaginative statements:

Ratha-yatra is not performed in Sri Vrndavana. Therefore, in Sri Navadvipa Dhama, which is abhinna-vraja mandal (non-different from Vraja), why should this lila be exhibited?
Seeing the ratha (chariot) would stimulate a terribly undesirable apprehension in the hearts of the vraja-gopis. Therefore, how can the rupanuga vaisnavas, who are following the moods of the gopis, join in the Ratha-yatra procession?
From ancient times up until the present day, no great personality who was expert in the performance of bhajana has ever performed the procession of Ratha-yatra lila in abhinna-vraja mandala, Sri Navadvipa Dhama.
Furthermore, Jagad-guru Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakur has not performed Ratha-yatra-lila in Sri Gaura-dhama.
In Sri Navadvipa Dhama, how is the darsan of Dvaraka possible or appropriate?

Therefore, it is against the principles of the followers of Srila Rupa Gosvami to hold the Ratha-yatra procession in Sri Navadvipa Dhama.

It is definitely necessary to analyze these 5 arguments.

1) "One cannot see the Ratha-yatra-lila in Sri Vrndavana " — This statement made by Bhakti Kovida Mahodaya is completely groundless and a figment of his own imagination. It is evident that the writer has never been to Vrndavana or Vraja-mandala, or he has never taken the trouble to inquire from the realized vaisnavas who constantly reside here. The three worshipful Deities of the Gaudiya vaisnavas, namely Sri Madana-mohana, Sri Govindaji and Sri Gopinatha have Their respective temples in Vrndavana. The festival of Ratha-yatra-lila has been held in these temples with great pomp and splendour for hundreds of years. At the same time as the Sri Ratha-yatra procession in Puri, the same festival is also held in the temples established by the Gosvamis such as the Sri Radha-Damodarji mandir, and also in the Sri Radha-Syamasundarji mandir, the Sri Radha-Gokulanandaji mandir and others. In addition it is also held in almost all the prominent temples of the other sampradayas such as the Sri Ranganathji temple and the Sri Shaha-Bihariji mandir. This annual Ratha-yatra-lila is also a common sight in the homes of thousands of Vrajabasis. This procession takes place not only in Vrndavana but also in Mathura, Nanda-gaon, Varsana and even in Radha-kunda. Moreover, there are also ancient temples of Sri Jagannatha deva in Vrndavana and Radha-kunda. Therefore, to say that the Ratha-yatra-lila is not performed in Vrndavana or Vraja-mandala is completely false.

There are Rupanuga vaisnavas throughout the world. They performed the procession of Sri Ratha-yatra-lila in the past, and they are still performing it, in order to nourish their bhajana (confidential service). An associate of Sri Gaurasundara, Sri Kamalakara Pippalai, is a friend of Krsna named

Mahabala Sakha among the Dvadasa Gopalas (twelve prominent cowherd boys) in Krsna-lila. He has manifested the service and Ratha-yatra-lila of Sri Jagannathadeva in Bengal, in the district known as Mahesa. Even today this Sri Ratha-yatra festival is observed annually with magnificent pageantry. In the nearby district of Sri Rama-pura, the service of Sri Jagannathadeva is conducted both in Vallabhapura and Chatara, where Ratha-yatra has been observed for hundreds of years. In the village of Dhama-rai, (district of Dhaka) Ratha-yatra is very famous. The Vyasadeva of Sri Gaura-lila, Sri Vrndavana dasa Thakura, has also established a Deity of Sri Jagannath deva in his own village of Sripata, Sri Mamagacchi in Sri Modadruma Dvipa in Sri Navadvipa Dhama. The service of Sri Jagannathadeva is still going on there even today. The Ratha-yatra of Mahisadala, in the district of Medinipura, is also very famous. These days even in the huge cities of America such as San Francisco, Sri Ratha-yatra is celebrated in a grand style, in accordance with the mood of Sriman Mahaprabhu.

Sri Caitanya Mahaprabhu has expressed a particular mood in regard to Ratha-yatra. He always considered that Sri Krsna, being mounted upon His chariot, is returning to Vrndavana, to meet with all the gopis, especially with Srimati Radhika, who had been afflicted by the severe pains of separation from Krsna for a very long time. We should always remember that the Sri Rupanuga acaryas who were possessed of the necessary facilities, have manifested this pastime of the Ratha-yatra festival on the earthly plane in order to stimulate the aforementioned mood of Sri Caitanya Mahaprabhu within their hearts and to nourish their bhajana. Some niskincana Rupanuga vaisnavas, being bereft of the necessary facilities for observing this festival have stimulated this mood within their hearts by manasi-seva. Alternatively, they nourish their bhava by taking darsana of Sri Ratha-yatra-lila in various places such as Puri Dhama. The purpose of both approaches is fundamentally one. There is no difference between them.

2) Seeing the ratha (chariot) would stimulate a terribly undesirable apprehension in the hearts of the vraja-gopis. Therefore, how can the rupanuga vaisnavas, who are following the moods of the gopis, join in the Ratha-yatra procession?

This conception is also completely wrong in all respects. Adorned with the sentiment and complexion of Sri Radha, Sri Gaurasundara is directly Sri Krsna Himself, Sri Gadadhara Gosvami (Srimati Radha), Sri Svarupa Damodara (Sri Lalitaji), Sri Raya Ramananda (Sri Visakha), Srila Rupa Gosvami (Sri Rupa Manjari), Sri Sanatana Gosvami (Sri Lavanga Manjari), Sri Das Gosvami (Sri Rati Manjri) and all of the associates of Sri Gaurasundara, who were all mainly sakhis or sakhas in Vraja, assembled together for Ratha-yatra. They all danced and chanted before the chariot, deeply immersed in the mood, krsna lana vraje yai--e-bhava antara: "Let us take Krsna and go back to Vrndavana." Did the associates of Mahaprahu feel any distress or anguish upon seeing the chariot? Definitely not. Then why will their followers, the Rupanuga vaisnavas feel any anguish or undesirable apprehension?

The internal purpose of the moods of Ratha-yatra as promoted by Sri Gaurasundara is as follows: after a long period of separation, on the occasion of the solar eclipse at Kuruksetra, Srimati Radhika and the gopis met with Sri Krsna. But Srimati Radhika was not satisfied due to the fact that Sri Krsna was dressed as a king and was surrounded by immense opulence, elephants, horses, military generals and His associates of Dvaraka. She wanted to see Krsna dressed as a cowherd boy in Vrndavana, the place of His sweet, human-like pastimes. Therefore she wanted to bring Krsna back to Vraja. It is evident from the Padma Purana that Sri Ratha-yatra-lila, the pastime of Krsna's returning again to Vrndavana on a chariot, is exhibited in Sri Jagannath Puri and other places. Therefore, what is there to impede the manifestion of Ratha-yatra in Sri Vrndavana or Sri Navadvipa Dhama? In order to stimulate this profound mood that was established by Sriman Mahaprabhu, His devoted followers can perform Ratha-yatra everywhere, and have indeed done so. The mood of Sriman Mahaprabhu has been revealed in the verse:

<dl> <dl> <dt>yah kaumara-harah sa eva hi varas ta eva caitra-ksapas </dt><dt>(Sri Caitanya Caritamrta Madhya-lila: Chapter Thirteen, Text 121) </dt><dt>and also: </dt><dt>ei dhuya-gane nacena dvitiya prahara </dt><dt>krsna lana vraje yai--e-bhava antara </dt></dl> </dl> "Sri Caitanya Mahaprabhu used to sing this song [seita parana-natha] especially during the latter part of the day, and He would think, 'Let Me take Krsna and go back to Vrndavana.' This ecstasy was always filling His heart."

(Sri Caitanya Caritamrta Madhya-lila: Chapter One, Text 56)

Yes, it is true that when the gopis, or the vaisnavas who have taken shelter of gopi-bhava, see the chariot which takes Krsna out of Vraja and far away from them, they feel anguish and the apprehension that Krsna will not come back. However, when they see the chariot on which Krsna sat and came back to Vrndavana, they become overjoyed, not sorrowful.

Uddhava, after taking permission from the gopas and gopis of Vrndavana, sat upon his chariot and was about to return to Mathura to meet with Krsna. At that time the Vraja gopas and gopis, overwhelmed with prema, adorned the chariot with various presents for Krsna and bade Uddhavaji farewell with great respect.

<dl> <dl> <dt>sri-suka uvaca </dt><dt>atha gopir anujnapya </dt><dt>yasodam nandam eva ca </dt><dt>gopan amantrya dasarho </dt><dt>yasyann aruruhe ratham </dt></dl> </dl>

(Srimad Bhagavatam 10.47.64)

Furthermore, after some time, Sri Baladevaji came to Nanda Gokula on a chariot. When he arrived, all the gopas and gopis welcomed Him with great affection.

<dl> <dl> <dt>sri-suka uvaca </dt><dt>balabhadrah kuru-srestha </dt><dt>bhagavan ratham asthitah </dt><dt>suhrd-didrksur utkanthah </dt><dt>prayayau nanda-gokulam </dt><dt>parisvaktas cirotkanthair </dt><dt>gopair gopibhir eva ca </dt><dt>ramo 'bhivadya pitarav </dt><dt>asirbhir abhinanditah </dt></dl> </dl>

(Srimad Bhagavatam 10.65.1,2)

Sri Gaudiya vaisnava acarya Srila Jiva Gosvami, on the basis of`the verses of Padma Purana, has described that Krsna, after killing Dantavakra, indeed returned to Vraja upon a chariot. Upon hearing the sound of Krsna's conch and the rumbling of His chariot, all the gopas and gopis of Vraja surmised that Krsna was returning. Driven by excessive eagerness to see Him, even feeble, old women ran with great haste, from wherever they were, in the direction of the sound of Krsna's conch and chariot. When they drew nearer and saw that Garuda was sitting on the flag of the chariot, they became sure that Krsna was definitely returning to Vraja. Being overwhelmed with joy, they became motionless like statues and were unable to go any further. Only their gaze advanced in the direction of the approaching chariot.

<dl> <dl> <dt>stri-bala-vrddha-vanita-braja-vasinaste </dt><dt>krsna gatim yadu-pura-danu-maya sankhat </dt><dt>evam dravanti capalam sma tatha vidurna </dt><dt>svatmanamapyahaha kim punaragrapascat? </dt><dt>atha punah parya-ginkhacchanikha </dt><dt>dhvaniniragala-ratha-ghargharasvana </dt><dt>svarga-janakrta sadya eva </dt><dt>sthagati-gataya-starava va'vatasthire </dt></dl> </dl>

(Sri Gopal Campu tri. pu. 34, 35)

Therefore, the idea that the Vraja-gopis become distressed and apprehensive upon seeing a chariot in all circumstances is not at all correct.

In the pastime of Sri Ratha-yatra and also on the path of Sri Rupanuga bhajana, the importance of the internal mood is predominant. Externally perceived substances or places are not more important than the internal mood. In Ratha-yatra the internal mood that Krsna is returning to Vraja is stimulated. There is no internal sphurti (inspired vision) relating to Dvaraka or Mathura dhama in this lila. The inspired vision is only of Sri Krsna's returning to Vraja after being absent for a very long time. It is in this mood that Sri Jagannatha-devaji travels from the Jagannatha Mandira in Puri to the Sri Gundica Mandira. This signifies His journey from Dvaraka to Vrndavana. During this journey Sri Gaurasundara and His confidential associates experienced the utmost jubilation, being deeply absorbed in the moods of Sri Radha and the Vraja-gopis respectively. Moreover, they all assembled together before the chariot, singing and dancing in great joy, fully absorbed in exactly the same bhava during the ulti-ratha-yatra (the festival of Jagannathadeva's return to the Sri Mandir from Sri Gundica).

Did they think that by observing Ratha-yatra in the opposite direction Sri Krsna was leaving Vrndavana and returning to Mathura or Dvaraka? Never. Such an understanding must be mistaken. It has been mentioned in Sri Caitanya Caritamrta how Sri Caitanya Mahaprabhu and His associates assembled together, danced and performed kirtan at the ulti-ratha-yatra:

<dl> <dl> <dt>ara dine jagannathera bhitara-vijaya </dt><dt>rathe cadi' jagannatha cale nijalaya </dt></dl> </dl> "The next day Lord Jagannatha came out from the temple and, riding on the car, returned to His own abode."

<dl> <dl> <dt>purvavat kaila prabhu lana bhakta-gana </dt><dt>parama anande karena nartana-kirtana </dt></dl> </dl> "As previously, Sri Caitanya Mahaprabhu and His devotees chanted and danced with great pleasure."

(Sri Caitanya Caritamrta Madhya-lila 14.244, 245)

Although the Vraja-gopis, and especially Srimati Radhika. were extremely anxious to see Sri Krsna, they would not leave Vrndavana even to go the very short distance to where Krsna was staying in Mathura. Then how can Sri Gaurasundara, Who is adorned with the sentiments of Srimati Radhika, and His associates stay at the Puri Mandira or Sri Gambhira? The Puri Mandira and Sri Gambhira are the embodiment of Dvaraka because the Ratha-yatra sets off from there. Alternatively, Sri Gaurasundara used to see the gardens of Puri as Vrndavana, the ocean as Yamuna and Cataka-parvata as Govardhana. In such a Vrndavana, what aspect of the Ratha-yatra-lila festival would be contrary to the principles of raganuga or rupanuga bhakti in the eyes of the respectable Bhakti-Kovida Mahadaya?

Why did the Vraja-vasi Gosvamis, Srila Thakura Bhaktivinoda, Srila Prabhupada, Pujyapada Srila Sridhara Gosvami Maharaja and all the prominent Sri Rupanuga Acaryas go to Sri Puri Dhama to have darsan of Ratha-yatra, if Ratha-yatra darsana would be the cause of any type of disturbance or apprehension that something undesirable was about to happen? It appears that Vraja-gopi-prema is simply stimulated by having darsana of Ratha-yatra.

3) From ancient times up until the present day, no great personality who was expert in the performance of bhajana has ever performed the procession of Ratha-yatra lila in abhinna-vraja mandala, Sri Navadvipa Dhama.

The respectable writer, Bhakti-Kovida Mahadaya, has stated that is inappropriate to hold Ratha-yatra in Sri Navadvipa Dhama because no great historical personalities who are proficient in bhajana have ever manifested Ratha-yatra-lila in Navadvipa. This statement is meaningless and incoherent in all respects for the following reason. From the time of Sriman Mahaprabhu until the present day, almost all Gaudiya acaryas and bhaktas have made a pilgrimage to Puri Dhama at the time of Ratha-yatra to have darsana of the festival. In this way, the divinely inspired vision of the moods exhibited by Sri Gaurasundara is stimulated within their hearts and thus their bhajana is nourished. Until now, there had been no impetus to manifest Ratha-yatra in Sri Navadvipa Dhama and our previous acaryas had not considered it necessary to do so. However, whenever the inspiration came in the hearts of great personalities, they have manifested this lila in various places in Gauda-mandala, such as in the district of Mahesa. Thus, if a great personality is also inspired to manifest this lila in Sri Navadvipa Dhama, then it is in no way contrary to the path of Sri Rupanuga bhajana. For example, in the Sri Gaudiya vaisnava-sampradaya, from the time of Sriman Mahaprabhuji, Srimad Bhagavatam has been considered the natural commentary on Sri Brahma-sutra. However, when the necessity arose, Sri Gaudiya Vedantacarya Sri Baladeva Vidyabhusana prabhu manifested a separate commentary, namely Sri Govinda Bhasya. From the point of view of Bhakti-Kovida Mahadaya, is this activity contrary to siddhanta, or is it the embodiment of prestige for our Sri Gaudiya sampradaya?

4) Jagad-guru Om Visnupada Srila Bhaktisiddhanta Sarasvati Gosvami Thakur has not performed Ratha-yatra-lila in Sri Gaura-dhama.

Jagadguru Om Visnupada Srila Bhaktisiddhanta Sarasvati Thakura has manifested Sri Radha-kunda and Sri Syama-kunda in Vrajapattana (Sri Caitanya Matha) within Sri Dhama Mayapura. He has preached daiva-varnasrama dharma. He has reestablished the use of saffron cloth and tridandi sannyasa in the Gaudiya vaisnava sampradaya. He has flown the victory flag of Gaudiya vaisnava dharma throughout the world. Prior to the appearance of this crown jewel in the dynasty of acaryas, no other acarya ever inaugurated the aforementioned activities. Yet can any of these projects of Srila Prabhupada be considered contrary to the principles of Sri Rupanuga bhakti? Never. Anyone who could say such a thing would have to be utterly ignorant of bhakti-tattva.

5) In Sri Navadvipa Dhama, how is the darsan of Dvaraka possible or appropriate?

We have already explained that the predominant bhava in Sri Ratha-yatra-lila is " krsna lana vraje yai." There is not even the slightest scent of a sphurti (momentary vision) or darsana of Dvaraka in this bhava. Therefore, even the question of any kind of Dvaraka darsana arising from the performance of Ratha-yatra-lila in Sri Navadvipa Dhama is completely irrelevant.

On the other hand, Sri Navadvipa Mandala, which is non-different from Vrndavana, is amsi-dhama i.e. the root cause of all dhamas in which all other dhamas exist. Mathura, Dvaraka, Ayodhya and Paravyoma are all eternally existing in Sri Navadvipa Dhama, just as all the plenary portions of "amsi" Krsna, such as Narayana and Visnu, exist eternally within Him.

At Candrasekhara Bhavan (Vrajapattana), in Mayapura Dhama, Sri Gaurasundara personally used to dance in the mood of Sri Rukmini. It is well known that Sri Rukminidevi is an associate of Dvaraka-lila. Therefore, if this lila is possible in Vrajapattana, which is non-different from Vraja or Sri Radha-kunda, then how can Dvaraka darsana be impossible in Sri Dhama Navadvipa? Thus, on what grounds can it be said that the manifestation of Ratha-yatra-lila is not possible?

Hence the conclusion is that there is an inseparable relationship between Ratha-yatra-lila and Rupanuganugatya. Sri Rupanuga vaisnavas manifest this lila everywhere in Navadvipa Dhama and thus, according to the path founded by Sriman Mahaprabhu, they inspire the internal mood expressed in the following verse written by Srila Rupa Gosvami:

priyah so 'yam krsnah….. kalindi-pulina-vipinaya sprhayati

(Padyavali 383, Sri Caitanya Caritamrta, Madhya-lila 1.76)

This thoroughly nourishes the bhajana of the genuine Sri Rupanuga vaisnavas.

-- Editor (Tridandisvami Bhaktivedanta Narayan)

February 13, 2007

Srila Sridhara Maharaja (Feb. 4, 1982):

"Only what I know I can say to them, this is my position. No physical risk of any war or any fight. I am the last man to accept. I never did it in my life and now also it is so. Always standing in my own fight, alone. I may be alone, but not fighting with the environment, circumstances. I had to fight with Kesava Maharaja some principle of Rathayatra and when they abused me I left my propaganda for the same. The paper was abolished. But I still hold my position, principle there. That they are doing wrong. They have placed not only Jagai Madai, but even Vasudeva and Devananda figures as gatekeepers, I opposed. And so many acarya's figure, that should be worshiped and not a matter of play, as I understood from the teachings of Prabhupada. So I opposed and I still oppose. And the Ratha-yatra, that it is not a matter of play to show to the public."

"In any day you may put on the chariot for the play of the Deity or for Their satisfaction. But in the Ratha-yatra day when Mahaprabhu is taking from Kuruksetra to Vrndavana, with this attitude, that day, that idea should be overlapped. And by our whim we shall do anything and everything, especially in Navadwip dham. This is also Gupta Vrndavana. And Gaurasundara has got his nitya-lila. And against that current I shall create another current opposite to that, in collision. That is not desirable. Who will like it, they may follow. What I am, I am. That is my position. And if anyone comes to me then I shall try to say what I know. But I am not going to risk to any physical war. I have no such capacity. If anyone wants to continue physical war, they may do separately. But I am not there. I was not there and I am not there, and I won't be there, physical war."

============

Srila Sridhar Maharaj says "I had to fight with Kesava Maharaja some principle of Rathayatra". He clearly states that he was the person who raised an objection to this novel Ratha-yatra in Nabadwip.

He wrote the article in the name of Bhakti Kovida - he chose to present the ideas he expressed by using a pen name.

When we are conscious of the real substance of Krsna consciousness,

the real wealth we are receiving from our spiritual master, then our

spiritual life cannot be sahajiyaism, imitationism. We must be aware

enough to detect our guru's advice when we find it in another. One

who is awake will see, "Here is my guru's advice, I find it here in this

man. Somehow or other, it has come here. How, I do not know, but I

see my guru's characteristics, his dealings, and behavior in this

person." When we are able to recognize a thing for its intrinsic value,

then, wherever we find it, we cannot neglect it.

There is an example of this in an instance regarding Aurobindo

Ghosh, of Pondicherry. He was the first leader of the Anarchist Party

and practically the founder of the revolutionary movement in Bengal.

In 1928, a case against him was proceeding in Calcutta High Court. A

famous attorney, Mr. Norton, was in charge of the prosecution.

Aurobindo had absconded, and when the case was going on, he was

not to be found anywhere. Norton was concerned. How to find him?

Aurobindo's English was very good English. He had been educated in

England from childhood, and could speak English even better than

many Englishmen. Norton began to search through different papers

and magazines for Aurobindo's writing. Finally, he found Aurobindo's

style of writing in the Amrita Bazaar Patrika, a Bengali newspaper.

"Here is Mr. Ghosh!" he said. The editor of the Amrita Bazaar Patrika

was summoned to court to find out whether Aurobindo Ghosh had

written the article. Norton examined him:

"This is your paper. You must know who has written this article. You

are the editor."

"Yes, I know."

"Do you know this man, Aurobindo Ghosh?"

"Yes, I know him. I consider him to be one of the greatest men in the

world."

"As the editor of this newspaper do you know who wrote this article?"

"Yes, I know."

"Has Mr. Ghosh written this article?"

"I won't say."

Norton asked him, "Do you know what is the punishment?"

"Yes. Six months imprisonment."

"You are ready for that?"

"Yes, I am ready for that." Holding up the newspaper article, Norton

said, "Here is Mr. Ghosh! I rest my case."

He saw Aurobindo in his writing, and in a similar way we must see,

"Here is my gurudeva!"

Shakti-Fan · February 14, 2007

Srila Sridhara Maharaja (Feb. 4, 1982):

"...And the Ratha-yatra, that it is not a matter of play to show to the public."

This essentially verifies that Srila Sridhar Maharaja did not support Srila B.V. Swami Prabhupada's Rathayatra preaching program. Why was there such a firestorm over Srila Kesava Maharaja's Navadvipa Rathayatra and not San Francisco or London Rathayatra? It really sounds like a continuation of some kind of dispute that may have caused Sridhar Maharaja and Kesava Maharaja to go their seperate ways. I'm just wondering.

He wrote the article in the name of Bhakti Kovida - he chose to present the ideas he expressed by using a pen name.

Perhaps Guest108 is just wondering about the above statement. There is nothing in writing to support this statement therefore it is simply hearsay or belief.

theist · February 14, 2007

"There are many things below, the charm and reasonableness of which is enough to convince a person to come this side. And the higher things should be left high above our head."

Beggar · February 14, 2007

This essentially verifies that Srila Sridhar Maharaja did not support Srila B.V. Swami Prabhupada's Rathayatra preaching program. Why was there such a firestorm over Srila Kesava Maharaja's Navadvipa Rathayatra and not San Francisco or London Rathayatra? It really sounds like a continuation of some kind of dispute that may have caused Sridhar Maharaja and Kesava Maharaja to go their seperate ways. I'm just wondering.

Very insightful point you are making Shakti-fan. Back in the early '40s when Srila Keshava Maharaja and Srila Sridhar Maharaja were working cooperatively and then they went their separate ways, the split must have been deeper than most think. From that time on there must have been some hostility simmering below the surface and then the Rathayatra exchanges began to involve their leading disciples in the matter. From that point on it seems to have become magnified by rhetoric. Yet if you really look at it objectively, the criticism by Srila Swami Maharaja Prabhupada that "Sridhar Maharaja and another man were responsible for the breakup of the Gaudiya Math" is a much stronger and loaded statement. Yet because of the love between Sridhar Maharaja and Swami Maharaja Prabhupada, Sridhar Maharaja chose to disegard it. If you remember a couple of months ago Muralidhar Prabhu of the SCSM Australia, brought this up on Audarya and even wrote that Swami Maharaja Prabhupada was "offensive".

February 14, 2007

When Srila Prabhupada disappeared from this world a dark period for Sri Gaudiya Matha descended. It became pided over who the next acarya would be. Ananta Vasudeva was nominated, but in time it was seen that he was not qualified. Srila Bhakti Prajnana Kesava Maharaja immediately advised that this person should be rejected, and all the senior vaisnavas followed this advice. When this happened, those who were opposed to Srila Bhakti Prajnana Kesava Maharaja and those godbrothers of his who had sided with him, formed a conspiracy against them accusing them of a murder.

The devotees who had been accused, numbering some twenty in all, were seized and thrown into jail. Moreover, the rest of Srila Bhakti Prajnana Kesava Maharaja's godbrothers sympathetic to him now became fearful and left, thus leaving the imprisoned devotees with no-one to plead their case.

(Excerpts from the Acarya Kesari, Srila Narayana Maharaja's Sri Prabandhavali, and from a lecture by Srila Narayana Maharaja on December 12th, 1998, the appearance day of Srila Vamana Maharaja)

NOTE:

It is said "Srila Bhakti Prajnana Kesava Maharaja immediately advised that this person should be rejected".

What the court documents say is that devotees of Srila Bhakti Prajnana Kesava Maharaja attacked the devotees of Chaitanya Matha and two devotees died in the fight at Chaitanya Matha.

Shakti-Fan · February 14, 2007

Dear Censor: Muralidhar Prabhu's post is actually of historic importance for those of us in this small pond. Several that I have spoken to who do not frequent this forum, who I showed that post, found Muralidhar's words to be both astonishing and eye opening. Remember for several years he kept an article attacking NM directly on his SCSM Aus. website. Who can really deny the high probability that such a mentality eventually led to an attack on Srila B.V. Prabhupada? So if you read my last post I was attacking the idea not the person and also tried to give some respect for that person by using and honorific title. The idea that must be defeated is the idea that if an exalted person makes apparent criticisms for preaching purposes that we can imitate such behavior. Not everyone knows about Prabhupada telling a disciple who made a critical remark about his godbrother, "I can do but you cannot". When the Rathayatra issue comes up many associated with the SCSM become activated to go on an extreme attack, although most have only a superficial knowledge of the situation, and quite frankly have not really considered the overall ramifications of their stance outside their small circle. This is especially true when associating with those in other circles in cyberspace. Thus in the devotional sphere just as in mundane spheres the Internet tears down walls.

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