Sri Jahnava Mata

[Jahnava Nitai Das 2]

"The Festival in Kheturi"

 

Devotees arrive

 

The devotees of Jajigram came together with Shrinivas Acarya and Govinda

Kaviraj. Ramchandra came as well, providing the opportunity for his

friendship with Narottam to blossom. From Narasinghapur, in Orissa, came

Shyamananda Pandit and his followers, including Rasik Murari. Jahnava Ma and

Her entire entourage came from Khardaha. From the Shrikhanda district came

Raghunandana Thakura and many other devotees. Shrivasa Thakura's brothers

came from Navadvipa, and Advaita Acharya's sons came from Shantipur. Hridoy

Chaitanya travelled from Ambika Kalna, as did many other Gaudiya mohants.

This is just a brief sampling of the devotees who attended.

 

Since all of these exalted souls travelled from their respective towns

-largely by walking -they gathered new followers along the way, telling

everyone they met about the fabulous festival that would soon take place at

Kheturi. Hundreds snowballed into thousands, and over the course of one week

they all reached the borders of West Bengal. Santosh Datta arranged for

dozens of colossal boats to ferry back and forth as devotees needed to cross

the river. Once the devotees were in East Bengal, luxurious palanquins and

huge oxcarts carried them to Kheturi-gram.

 

The hosts -Narottam, Shrinivas, and Santosh Datta -greeted everyone as they

arrived, offering each guest a flower garland and welcoming them with great

affection. All the devotees were given separate accomodations with personal

servants to tend to their needs. The guest of honour, Jahnava Ma

(Acharyani), was the senior and most respected Vaishnava at the event, and

so Narottam specifically worshiped her with flowers and chandan, and

encouraged the devotees to do the same. Actually, the role of Jahnava Ma at

te Kheturi festival should be properly highlighted. Within the Gaudiya

sampradaya, diverse philosophical conceptions were coming to the fore, such

as Gaura-nagari-bhava, Rasa-raj, Gaura-paramyavad (the teaching that

Mahaprabhu is the Ultimate Godhead), Nitai-paramyavad, Advaita-paramyavad,

and other variations as well. Each of these conceptions embodied distinct

nuances, too complex to illuminate in this short book. Jahnava as the

leading Vaishnava of the time, mediated on behalf of all these camps and

resolved their differences to the satisfaction of the Gaudiya orthodoxy.

Thus, her presence was especially appreciated by Narottam Thakura.

 

After worshiping Jahnava Devi in the appropriate way and showing proper

respect to all the assembled Vaishnavas, Raghunandana Thakura sang the

invocation prayers signifying an extremely holy event. A huge kirtan ensued

well into the night as a preparation for the actual festival, which began on

the following day (...)

 

After the Deities were installed according to the strictures of

smriti-sastra, the edible offerings as well as the flower garlands were

given to Jahnava, who then gave Shrinivas, Narottam, Shyamananda and Santosh

Datta her direct remnants. Then, the rest of the devotees feasted and

discussed Krishna for many hours. Finally, the devotees went into the large,

ornate kirtan hall, where Narottam began to lead a moving, deliberate kirtan

in his own distinct style. This came to be known as the Garan-hati form of

kirtan, with its mellow, unmistakable melodies and its rich emotional

content. It was based on the classical drupada technique, which is serene

and majestic (...)

 

Just as Narottam's kirtan came to an end, Jahnava Devi began new

festivities. She approached the newly installed Deities and offered a

special form of red powder, the kind that Radha and Krsna throw at each

other during their Holi festival. After the Deities enjoyed the dye, Jahnava

Ma instructed the devotees to take the many buckets of colored dye and

commemorate the Holi festival by throwing it at each other. Before the words

had emanated from her lips, however, the devotees -thousands of them -were

throwing the dye with great enthusiasm, enjoying remembrance of Radha and

Krishna's fun-loving pastime. This took the devotees well into the night,

and then they joyfully celebrated Mahaprabhu's appearance festival with

specially composed songs about His divine birth and early pastimes.

 

The next morning, Jahnava Ma and a team of experienced cooks, trained by

her, prepared breakfast for all of the devotees. Then with a few assistants

she personally fed the devotees with her own hands. Only when everyone else

had completed their meal did Jahnava herself sit down and enjoy the

remnants. This was her humility.

 

The festival lasted for three days, but for the attending Vaishnavas it was

the experience of a lifetime (...) For a number of complex reasons, the

Kheturi festival is considered one of the most important milestones in

Vaishnava history (...)"

 

[From "The Lives of the Vaishnava Saints" by Steven Rosen]

 

[Guest guest]

Baladeva Prabhu is serving in all rasas. The sakti of Baladeva, or Nityananda Prabhu, is Jahnava Thakurani. In Krsna lila, She is Ananga Manjari. Therefore, there is one verse-nitai ananga manjari deho krpa kori amare kinkori koya. In your form as Ananga Manjari, please be merciful to me and make me Your maidservant. So we see especially here how Nityananda Prabhu is serving in all rasas. When Krsna goes to Dvaraka, He becomes Sankarsana to serve Krsna there. And from that Mula Sankarsana, all the paraphernalia of Dvaraka has come-Dvaraka parikaras, the city of Dvaraka, Krsna's bed, His shoes, and everything come from that Mula Sankarsana.

 

All the paraphernalia of Vaikuntha has come from Maha Sankarsana. And when He becomes the purusa avataras, like Karanodaksayi Visnu, Garbhodaksayi Visnu, Ksirodaksayi Visnu, then He becomes Sesa. Sesa means what is remaining. In the form of Sesa, He becomes asana, vasana, bhusana, catra, paduka, sutra. That means His bed, His brahmin thread, His cloth, His umbrella, His shoes, His camara. Sesa has become all the paraphernalia for the Purusa Avataras. So in this way, He is the full embodiment of sevaka tattva, serving in every way in every mood. How is He serving? As Ananga Manjari in madhurya rasa. Especially in the line of Bhaktivinoda Thakura, so much stress has been put on Ananga Manjari. Praying to Ananga Manjari, he sings: heno kale kabe vilasa manjari ananga manjari araamare heriya ati krpa kori, bolibe bacana sara

 

eso, eso, sakhi! sri lalita gane, janibo tomare aja

grha katha chadi, radha-krsna bhajo, tyahiya dharama lada

 

Bhaktivinoda Thakura is saying, "When will the day come when, like a teenage gopi, I will be dancing along the bank of the Yamuna and singing the glories of Radharani? At that time two manjaris will say, eso, eso, sakhi! 'O sakhi, come here.' Who? Ananga Manjari and Vilasa Manjari and they will speak in my ear. They will be very merciful and put some nectar in my ears. What is that? 'O sakhi, come here. From today you will know that you are a member of Lalita gana. Now give up all grha-katha. Don't talk about your husband, family or anything. Forget that now. That's a thing of the past. Radha- krsna bhajo. Not worship. Bhajo-serve the lotus feet of Radha-Krsna.

 

Don't be afraid. Don't think it is against religion. Give up your shyness and all your religion. Come with us. We are taking you to the kunja of Lalita Sakhi, and Lalita Sakhi will give you a place to stay." By the mercy

of Vilasa Manjari and Ananga Manjari, you will have a chance to enter into Lalita gana and there:

sri rupa manjari sange jabo kabe, rasa seva siksa tare tad-anuga ho'ye, radha-kunda tate, rohibo harsitantare

 

Being under the guidance of Rupa Manjari. Where? At Radha Kunda I will learn from her all the 'rasa seva siksa tare.' She will give me siksa in all kinds of rasa seva-how to serve with so much rasa. This is the mercy of Ananga Manjari. Every day we are singing 'sri jahnava pada padma koriya smaran, dina krsna dasa kore nama-sankirtana.' Sri jahnava pada padma-this is Ananga Manjari, the younger sister of Radharani. When Radharani is meeting with Krsna and all the sakhis, Radharani's seat is reserved on the left side of Krsna. 'Lalita madhava bame vsrabhanu-kanya sunila-vasana gauri rupe-gune dhanya.' On the left side of Krsna is Vrsabhanu kanya, the daughter of Vrsabhanu Maharaja. Which daughter? Radharani can sit there, but Ananga

Manjari can also sit there, no one else. Lalita, Visakha not in public.

 

Privately when they meet with Krsna in any kunja, it is possible, but in the assembly of sakhis, this place is reserved for Radharani. But Radharani can get Ananga Manjari and sit her down on Krsna's left and then Radharani can come on His right. When you go to the temple of Radha-Gopinatha in Vrndavana, you'll see Radha-Gopinatha. Ananga Manjari is on the left side and Radharani is on the right side. This position is only for Ananga Manjari, not for anyone else. Why? Because there is some speciality in Ananga Manjari which is not in anyone else. I'm giving an example. Mother Yasoda is Krsna's mother, but in Vraja Krsna has so many mothers. All consider Krsna to be their son, but still no one's love is like Mother Yasoda's love.

 

Why? Because Krsna came from the womb of Mother Yasoda. All think Krsna is my son and they have motherly mood but they know Krsna came from her womb, not from my womb. So there is something in the love of Mother Yasoda which is not in them. In the same way, Ananga Manjari came from womb of Kirtika Sundari and Radharani came from same womb. Thus there is some specialty in Ananga Manjari. If Ananga Manjari is so high and so great, why we are not called ananganuga? Why are we rupanuga? Rupa Manjari is commander-in-chief of all the manjaris and controls all manjaris except for Ananga Manjari. Rupa Manjari cannot control Ananga Manjari. If Ananga Manjari is so powerful and has so much love and is so close to

Radharani, why we are not anananuga, the followers of Ananga Manjari? Why we are rupanuga?

 

Bhaktivinoda Thakura is always praying for the mercy of Ananga Manjari, so why do we pray to enter in rupanuga varga? Because rupanuga means to follow Rupa Gosvami-externally like a sadhaka, and internally in our siddha deha to follow Rupa Manjari. You can be rupanuga but you cannot be ananganuga. The chance is there to follow Rupa Manjari but you cannot follow Ananga Manjari. No one can follow her because you cannot be the sister of Radharani. You can be any other gopi in Vraja. You can take birth in Vraja, but you cannot take birth from the womb of Kirtika Sundari and be the sister of Radharani, or be the sister of Ananga Manjari.

 

What is manjari bhava? Gopis' moods are of 2 types-sambhoga iccha mayi and tat tad bhava iccha mayi. Sambhoga iccha mayi-this is the mood that I will meet independently with Krsna, like His nayika, His heroine. He is my hero and I am His heroine, and independently I will meet with Him and enjoy all rati-vilasa, sambhoga and all these things. What is the other mood? Tat tad bhava iccha mayi-whose bhava? Radharani's

mood. Whatever mood is in the heart of Radharani, I will relish the devotional service of having Her mood reflected in my heart. In this way I will taste the sweetness of Krsna, not directly tasting His sweetness.

 

Tattad bhava-that mood which is in the heart of Radha. I will taste the sweetness of Krsna through the mood of Radharani, not directly. This is called manjari bhava. So there are two types of gopis. Some gopis are in the mood of sambhoga iccha mayi, like priya narma sakhis, priya sakhis and sakhis. Vrnda and Dhanista come in the category of sakhi. Higher than them are priya narma sakhis, like Lalita, Visakha, Citra, Campakalata. But there are two other groups-prana sakhi and nitya sakhi. Rupa Manjari is a prana sakhi. So prana sakhis and nitya sakhis are called manjaris. They have the mood of tat tad bhava iccha mayi. They are not independent nayikas. They depend on Radharani.

 

Radharani should meet with Krsna. They taste Krsna's sweetness through the mood of Radharani. Rupa Manjari is head of all the manjaris and all manjaris are in this mood of tat tad bhava iccha mayi. And other gopis, who are svatantra nayika, independent heroines, have the mood of sambhoga iccha mayi. Ananga Manjari has which mood? Both. She is the only personality in Vraja, no one else, only Ananga Manjari has tat tad bhava iccha mayi and sambhoga iccha mayi. Sometimes one, sometimes the other. Manjaris have one mood, and the sahkhis, priya sakhi and parama prestha sakhis are in another. But only Ananga Manjari has both bhavas. So we cannot be followers of Ananga Manjari, following her mood because we cannot have a mood of sambhoga iccha mayi to Krsna.

 

And what is her relationship with Rupa Manjari? Rupa Manjari controls everyone except for Ananga Manjari. Rupa Manjari has some special honor for Ananga Manjari, because she is Radharani's sister. Also Ananga Manjari's kunja in the middle of Radha Kunda is called Svananda Sukadha Kunja. This is the highest place of all, so without the mercy of Ananga Manjari, no one can serve there. That is why Bhaktivinoda Thakura is praying to her.

 

Bhaktivinoda sings: ami to svananda sukhada vasi, sri radha-madhava carana dasi. My residence is in Svananda Sukhada Kunja and I am the palya dasi of Radha-Madhava. This Svananda Sukhada Kunja, which is the kunja of Ananga Manjari, is the highest aim and object of all rupanugas, to serve Radha-Krsna in the kunja of Ananga Manjari under the guidance of Rupa Manjari, in the gana of Lalita Sakhi, in the yutha of Radharani. This is our sadhya. So fixing our mind on this, we do try to do sadhana. This is Nityananda Prabhu's mercy.

 

This is written in the Nectar of Instruction: vaikunthaj janito vara madhu-puri tatrapi rasotsavad vrndaranyam udara-pani-ramanat tatrapi govardhanah radha-kundam ihapi gokula-pateh premamrtaplavanat kuryad asya virajato giri-tate sevam viveki na kah I have sung this kirtana, ami to' svananda-sukhada-basi, rahdiak-madhaba carana dasi. Where is it from? Only from Saranagati. It's in the section Bhakti pratikula-to reject activities unfavorable for one's devotion. This is the mercy of Nityananda Prabhu, who is serving in all ways, especially 'heno nitai vine bhai, radha-krsna paite nai.' This is the sadhya of all rupanuga Vaisnavas.

 

A Lecture by Sripad Bhaktivedanta Aranya Maharaja - Nityananda Trayodasi - 7 Feb 2001 - Bali.

 

[kailasa 0]

Lord Caitanya taught people in general the method of vipralambha-sevä, which is the method of rendering service unto the Supreme Personality of Godhead in the feeling of separation. The six Gosvämés also taught worship of Krisna in the feeling of the gopés in separation. The prayers of Çréniväsäcärya about the Gosvämés explain these matters very clearly. Çréniväsäcärya said that the Gosvämés were always absorbed in the ocean of transcendental feelings in the mood of the gopés. When they lived in Våndävana they were searching for Krisna , crying, “Where are You, Krisna ? O gopés, where are You? Where are You, Çrématé Radharani?” They never said, “We have now seen Radha and Kåñëa, and therefore our mission is fulfilled.” Their mission remained always unfulfilled; they never met Radha and Krisna .

 

So Caitanya Mahäprabhu’s teaching is that vipralambha-sevä. By His practical life. He’s finding out Krisna . Govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me. What is that verse? Cakñuñä prävåñäyitam, cakñuñä prävåñäyitam, çünyäyitaà jagat sarvaà govinda-viraheëa me. He’s crying like torrents of rain coming out of the eyes, and He’s feeling everything vacant for want of Krisna, separation. Vipralambha. So sambhoga and vipralambha. There are two stages of meeting Krisna . Sambhoga means when He’s personally present. That is called sambhoga. Personally talking, personally meeting, personally embracing, that is called sambhoga. And there is another, vipralambha. The two ways a devotee can be benefited.

 

. Çré Caitanya Mahäprabhu taught us this method of worship in separation, vipralambha-sevä. Not that “Oh, I have seen yesterday. Last night, I have seen Krisna . He was snatching my cloth.” These are sahajiyäs. Actually, our worship should be in separation. The Gosvämés also taught us like that. He rädhe vraja-devéke ca lalite he nanda-süno kutaù. They in the Våndävana remained authorized persons. They were also searching after Krisna. They never said that “We have got Krisna ,” never said. He rädhe vraja-devéke ca lalite he nanda-süno kutaù

 

Not sambhoga. Vipralambha. Vipralambha-sevä: “Oh, I am so wretched, I could not serve Krisna. How I can see Krisna ? It is not possible.” In this way. That is the teaching of Çré Caitanya Mahäprabhu. “But even though I do not see Him, neither it is possible for me to see Him...” Means: “What I am? I am insignificant person. Why Krisna come and see me?” This is right. “Why shall I aspire after seeing Krisna ? What qualification I have got?” This is bhajana. This is bhajana. Why should I be proud that “Now I shall see Krisna ”? What I am? That is the teaching of Caitanya Mahäprabhu. Äçliñya vä päda-ratäà pinañöu mäà marma-hatäà karotu vä adarçanät. Adarçana. “Without giving me audience, You kill me, You break my heart; still, You are my Lord, You are my worshipable Lord, nobody else.” This is love. This is love. (Bengali Asan kåñëa galai diba naiva beja tata(?). Not like that. “Krisna may not come. I may not see Krisna for thousands and thousands of lives. I may rot in the hellish condition of life for many, many births. That doesn’t matter. Still, I cannot give up Krisna consciousness.” This is required. I may be sent to hell, heaven; it doesn’t matter. What qualification I have got that I want to see back to home, back to Godhead? It is not so easy thing. So why should I be sorry for that? I should be happy even in the hell simply by thinking of Krisna. That is wanted. That is wanted. That is Krisna consciousness.

 

But so far we see of Çré Caitanya Mahäprabhu and His immediate successors, Gosvämés, they are mad after Krisna . They never said that “We have seen Krisna .” This is called bhajana by separation, vipralambha-sevä.

So if we become mad after Krisna , that is perfection, not that “We have seen Kåñëa.” We may see, but so far the Gosvämés are concerned, they are simply seeking. Ghoñantäv iti sarvato vraja-pure khedair mahä-vihvalau. Vihvalau means mad—“Where is Krisna ? Where is Krisna ? Where is Krisna ? Where is Krisna ?” That is self-realization.

 

Prabhupäda: Search of Radha. That is Gaudiya Vaisnava, vipralambha, in separation, feeling “Where is Krisna ? Where is Krisna ? Where is Krisna ?” Govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me.

 

vipralambha-sevä, thinking of Krisna in separation, as Sri Caitanya Mahaprabhu did, is far better than serving Krisna directly.

 

[dasanudas 0]

Dayal Sri Sri Ma Jahnava-Nitai.

Dandavats to all the contributing devotees of such a wonderfully purifieing topic. The glorious extentions of Sri Chaitanya Mahaprabhus merciful campaign. If only it could continue ad infinitum. This is exceedingly sweet vibration for the soul to feast upon, engaging our ears and hearts in such service is indeed a very merciful act.

This Keturi festival is one of my favourite pastimes as it illustrates the way in which vaisnavas should show proper ettiqette and honor to each other in the absence (Vapu) of our divine master. It also illustrates how we are to somehow continue in this material world, as is revealed in much of the writing of Srila Narrotama Das Thakurs songs of seperation. So near yet so far.

 

Ye anilo prema-dhana koruna pracura

heno prabhu kotha gela acharya thakur

 

There appears to be a little difference in the translation from the version I have by Mahayogi Maharaj. Where he translates. "in the midst of that kirtan , Sri Gauranga Mahaprabhu, accompanied by Nityananda prabhu and all his eternal associates made his divine appearance. Who can describe the overflowing ecstasy felt by the assembled devotees there in Kheturi Grama on that Day? those who could remember that festival attained eternal fame."

This reminds me somewhat of the Rath festival in Jugganath Puri where all simultaneously felt the Lord dancing in their respective sankirtan parties or of course the Maharas Lila where the Lord is simultaneously fullfilling all the wishes of his innumerable divine servitors in union and separation. This is the very Spirit of real vaisnavism. I hope you can continue to elaborate on the life of Sri Ma Jahnava Devi.

All glories to her inconceivable seva swarup.

 

dasanudas bodo dhuki, nitai moro koro sukhi

rakho ranga-caranera pasa

In the eternal service of all the honorable and worshipable vaisnavas I lay my body prostrate begging for a tiny morsel of your divine grace.

Nice forum Jndas Prabhu! Here's hoping by Their grace you may keep it that way

 

Jaya guru dev

Dayal Nitai

Dayal Ma Jahnava

Gaura Premanandi hari hari bol

 

 

[dasanudas 0]

 

Dandavats Kailash Prabhu,

I didn't get to see your previous post for whatever reason, it took me some time to register on this forum it turned out to be a typo.

Anyway my sentiments wholeheartedly agree with your post and i was thinking along the same lines as you at the same time.

Originally posted by kailasa:

Lord Caitanya taught people in general the method of vipralambha-sevä, which is the method of rendering service unto the Supreme Personality of Godhead in the feeling of separation. The six Gosvämés also taught worship of Krisna in the feeling of the gopés in separation. The prayers of Çréniväsäcärya about the Gosvämés explain these matters very clearly. Çréniväsäcärya said that the Gosvämés were always absorbed in the ocean of transcendental feelings in the mood of the gopés. When they lived in Våndävana they were searching for Krisna , crying, “Where are You, Krisna ? O gopés, where are You? Where are You, Çrématé Radharani?” They never said, “We have now seen Radha and Kåñëa, and therefore our mission is fulfilled.” Their mission remained always unfulfilled; they never met Radha and Krisna .

 

So Caitanya Mahäprabhu’s teaching is that vipralambha-sevä. By His practical life. He’s finding out Krisna . Govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me. What is that verse? Cakñuñä prävåñäyitam, cakñuñä prävåñäyitam, çünyäyitaà jagat sarvaà govinda-viraheëa me. He’s crying like torrents of rain coming out of the eyes, and He’s feeling everything vacant for want of Krisna, separation. Vipralambha. So sambhoga and vipralambha. There are two stages of meeting Krisna . Sambhoga means when He’s personally present. That is called sambhoga. Personally talking, personally meeting, personally embracing, that is called sambhoga. And there is another, vipralambha. The two ways a devotee can be benefited.

 

. Çré Caitanya Mahäprabhu taught us this method of worship in separation, vipralambha-sevä. Not that “Oh, I have seen yesterday. Last night, I have seen Krisna . He was snatching my cloth.” These are sahajiyäs. Actually, our worship should be in separation. The Gosvämés also taught us like that. He rädhe vraja-devéke ca lalite he nanda-süno kutaù. They in the Våndävana remained authorized persons. They were also searching after Krisna. They never said that “We have got Krisna ,” never said. He rädhe vraja-devéke ca lalite he nanda-süno kutaù

 

Not sambhoga. Vipralambha. Vipralambha-sevä: “Oh, I am so wretched, I could not serve Krisna. How I can see Krisna ? It is not possible.” In this way. That is the teaching of Çré Caitanya Mahäprabhu. “But even though I do not see Him, neither it is possible for me to see Him...” Means: “What I am? I am insignificant person. Why Krisna come and see me?” This is right. “Why shall I aspire after seeing Krisna ? What qualification I have got?” This is bhajana. This is bhajana. Why should I be proud that “Now I shall see Krisna ”? What I am? That is the teaching of Caitanya Mahäprabhu. Äçliñya vä päda-ratäà pinañöu mäà marma-hatäà karotu vä adarçanät. Adarçana. “Without giving me audience, You kill me, You break my heart; still, You are my Lord, You are my worshipable Lord, nobody else.” This is love. This is love. (Bengali Asan kåñëa galai diba naiva beja tata(?). Not like that. “Krisna may not come. I may not see Krisna for thousands and thousands of lives. I may rot in the hellish condition of life for many, many births. That doesn’t matter. Still, I cannot give up Krisna consciousness.” This is required. I may be sent to hell, heaven; it doesn’t matter. What qualification I have got that I want to see back to home, back to Godhead? It is not so easy thing. So why should I be sorry for that? I should be happy even in the hell simply by thinking of Krisna. That is wanted. That is wanted. That is Krisna consciousness.

 

But so far we see of Çré Caitanya Mahäprabhu and His immediate successors, Gosvämés, they are mad after Krisna . They never said that “We have seen Krisna .” This is called bhajana by separation, vipralambha-sevä.

So if we become mad after Krisna , that is perfection, not that “We have seen Kåñëa.” We may see, but so far the Gosvämés are concerned, they are simply seeking. Ghoñantäv iti sarvato vraja-pure khedair mahä-vihvalau. Vihvalau means mad—“Where is Krisna ? Where is Krisna ? Where is Krisna ? Where is Krisna ?” That is self-realization.

 

Prabhupäda: Search of Radha. That is Gaudiya Vaisnava, vipralambha, in separation, feeling “Where is Krisna ? Where is Krisna ? Where is Krisna ?” Govinda-viraheëa me. Çünyäyitaà jagat sarvaà govinda-viraheëa me.

 

vipralambha-sevä, thinking of Krisna in separation, as Sri Caitanya Mahaprabhu did, is far better than serving Krisna directly.

 

[dasanudas 0]

In the Caitanya-caritamrta (Mad. 25.271), Krsnadasa Kaviraja Goswami explains his conception of the difference between gaura-lila and krsna-lila:

 

krsna-lila amrta-sara, tam sata sata dhara,

dasa-dike vahe yaha haite

se caitanya-lila haya, sarovcira aksaya,

mano-hamsa caraha' tahate

 

He says, "There is no doubt that we find the highest nectarine taste of rasa in krsna-lila. But what is gaura-lila? In gaura-lila, the nectar of krsna-lila is not confined to a limited circle, but is being distributed on all sides. It is just as if from all ten sides of the nectarine lake of krsna-lila hundreds of streams are flowing."

 

Our highest aspiration is to achieve the service of Srimati Radharani, but in the beginning, we must approach Sri Nityananda Prabhu through His manifest representation, the guru. Nityananda Prabhu consolidates the foundation which helps us progress further in devotion. Quick progress without a good foundation invites a negative reaction, so the mercy of Nityananda Prabhu is our primary necessity. This approach culminates in the service of Srimati Radharani (nitaiyer-karuna habe braje radha-krsna pabe).

 

To be reinstated as a servant of the servant to the extreme degree is the philosophy of Gaudiya Vaisnavism. Our goal is not to become one with Krsna—to receive service—we want to render service. The predominated moiety of the Absolute Truth is negative potency—the energy that serves—and the predominating moiety receives that service. Our best interest will be reached when, according to our constitutional nature, we attain our position in the line of servitors in the negative, predominated moiety; not by considering ourselves one with the positive, predominating moiety.

 

By the grace of Nityananda Prabhu, we develop our attraction for Sri Gauranga. If we receive the grace of Sri Gauranga, we receive everything in the highest degree. And that is the safest way to approach Radha-Govinda. If we try to achieve Radha-Govinda in some other way, our attempt will naturally be artificial and defective; if we approach Radha-Govinda directly, avoiding Sri Gauranga, there will be great difficulty.

 

 

Therefore, we should invest all our energy in the service of Sri Gauranga. Then, we shall automatically find ourselves being lifted towards the highest level. Prabhodananda Saraswati Thakura prays:

 

yatha yatha gaura padaravinde

vindeta bhaktim krta punya rasih

tatha tathot sarpati hrdy akasmat

radha padambhoja sudhambhurasih

 

As much as we devote ourselves to the lotus feet of Sri Gauranga, we will automatically achieve the nectarine service of Srimati Radharani in Vrndavana. An investment in Navadwipa Dhama will automatically take one to Vrndavana. How one has been carried there will be unknown to him. But those who have good fortune invest everything in the service of Gauranga. If they do that, they will find that everything has automatically been offered to the divine feet of Srimati Radharani. She will accept them in Her confidential service and give them engagement, saying, "Oh, you have a good recommendation from Navadwipa; I immediately appoint you to this service." Srimati Radharani is introduced in the form of Gauranga with the added element of magnanimity. No selfish sensualism can enter our consideration of the pastimes of Sri Gauranga, for there He appears as a sannyasi and a devotee.

 

Of course, if we are to analyze Sri Caitanya Mahaprabhu, we shall find Krsna in the garb of Radharani. According to the impersonal philosophers, when negative and positive combine, they become non-differentiated oneness, but Vaisnava philosophy says that when both positive and negative aspects of Godhead are combined, personality is not lost. Rather, in the garb of the negative, the positive is converted and begins searching for Himself in the mood of the highest searcher. According to Vaisnavism, when positive and negative combine, they do not create equilibrium; rather, their dynamic character is always maintained. The combination of Radha and Govinda is Sri Gauranga, and by the grace of Nityananda Prabhu, we may be attracted to Sri Gauranga.

 

From the Golden Volcano of Divine Love

By Srila B.R.Sridhara Maharaj

 

In this regard Audarya Fellowship is very pleasing name for a forum, to extend the Golden Gift of the Golden Lord is indeed very magnanimous.

Affectionately

dasanudas

 

 

[Gauracandra 1]

Haribol Anudasa,

 

I always wanted to read "The Golden Volcano of Divine Love" by Srila Sridhar Swami. I've seen it but never picked it up to read when I had a chance. Since first seeing it everyone I've spoken to loves it. So I think I should search it out.

 

Gauracandra

[amanpeter 0]

Originally posted by Gauracandra:

Haribol Anudasa,

 

I always wanted to read "The Golden Volcano of Divine Love" by Srila Sridhar Swami. I've seen it but never picked it up to read when I had a chance. Since first seeing it everyone I've spoken to loves it. So I think I should search it out.

 

Gauracandra

There are at least two editions. For the newer one you might try Mandala Publishing.

 

 

------------------

Radhe Radhe ALWAYS Radhe!

 

[This message has been edited by amanpeter (edited 05-28-2001).]

[dasanudas 0]

 

Dandavats Gaurachandra Prabhu,

For a hard copy you may still find one at Sri Caitanya Saraswat Math but I think they're as rare as suddha bhaktas. Otherwise you can probably find an electronic version at:

http://www.mandala.com.au

it may not be complete, but most of it will be there. It's truly one of the crown jewels, Good luck and good relishing.

 

Originally posted by Gauracandra:

Haribol Anudasa,

 

I always wanted to read "The Golden Volcano of Divine Love" by Srila Sridhar Swami. I've seen it but never picked it up to read when I had a chance. Since first seeing it everyone I've spoken to loves it. So I think I should search it out.

 

Gauracandra

 

[kailasa 0]

* * *

 

Devoted: In Áðàõìà-ñàìõèòå is described, that Øðè Øðè Radha-Krisna sit on a Divine throne, and the core ëîòîñà, on which they sit, is described as øåñòèóãîëüíèê. What value it øåñòèóãîëüíèêà?

 

Srila Sridharadeva: Forgive me, but we should not enter discussion so high and íåèçðå÷èìûõ of rules(situations) Lila Radha-Krisna. We should not bear(take out) such subjects on public: between GM and any sort sahadjiya also consists in it a difference. sahadjiya try all to forge, but we do not trust in fakes. A maximum sort Poured will come in personal revelation and will declare about itself is insuperable, taking hold all essence of soul. When all steps sadana will stay behind, Poured will come spontaneously, by itself. We — trust, we trust, that she(it) will come, instead of we try to learn(find out) about the form beforehand, and then already to reach(achieve), — not in it a line ours Prabhupada. Ïóäæàëà Ðàãà-ïàòõà ãàóðàâà-áõàíãå.

 

Is persistent keep Gaura-Lila, and without efforts, separate on that, you will find out in the heart a flow Ðàäõà-ðàñà-ñóäõà-íèäõè. Do not try To receive directly — èõà ìàëè ñå÷å íèòéà øðàâàíà-êèðòòàíàäè äæàë (×÷ Ìàäõéà 19.155), our business to water a root of a tree, and the fruits, flow of a maximum sort bhakti, will come spontaneously, by themselves.

 

Just recently I recollected: somewhere in one year after I have joined Mission, Prabhupad wholly has devoted Kartica of the sermon in Vrindavan. It(he) has asked Bharati Maharadja, to explain Seventh SB: a history Prahlada; not a history Krisna, Radha-Krisna, Yasoda or something in connection with Vrindavan, but: « At first preach Suddha bhakti Prahlada. All of them have become overripe in sahadjiya . Simply try to give them to understand: let will receive at first access in an empire bhakti ; what there to speak about Krisna-lila — it on many, on many orders is higher ».

 

And the population Vrindavan was surprised: « What it? They in Vrindavan explain SB! But instead of the Tenth Songs — only Seventh, Prahlada-lila , lowest section bhakti . It is surprising and strange ».

 

Later I have seen, how itself Prabhupad gave lecture between Radha-kunda and Syama-kunda . Between them is âîäîðàçäåë, and there within several days it(he) read and explained Upadesamrita Øðèëû Rupa Ãîñâàìè. It(he) did not tell anything neither about Radha, nor about , but spoke on Upadesamrita — to a basis. His(its) attention was always to a basis. The fruits will appear by themselves: « Water a root. Water a root, and tree grows itself ».

 

Srila Sridharadeva: In CC there are three chapters, to concern which to us Fourteenth, as a rule, was not authorized, such as Àíòéà-Ëèëû, Eighth Ìàäõéà-Ëèëû: conversation with Ðàìàíàíäîé Ðàéåì — up to any degree. Wherever was mentioned Poured Radha-Govinda, the access to these sections at us was not. Certainly, when passes ïàðàéàí (reading of the book aloud wholly for the certain time), we continue to read. But in a detail, how this is stated Poured, we do not press. Reaching up to such sections, we continued to read, but did not give any of the special attention Lila, ïðîíèêíóòîé of a highest sort Raga. It was forbidden: « Here it is not necessary to press in a detail. She(it) will come itself, when will come time. Do not expose her(it) on a general review. Do not bear(take out) on public. Do not speak about it(her) publicly ».

 

( ×÷, Ìàäõéà, 7.128):

 

jàðå äåêõî, container êîõî êðèøíî óïîäåø

àìàðî àäæíààéî ãóðó õîíàà òàðî ýè äåø

 

“ Whom you have met, speak with it(him) only about Krisna. We do not have other employment(occupation). Whom you have met, from what by soul the destiny has reduced you, try to rescue her(it) from this desert of death. I order you. Be not afraid; borrow a rule(situation) ãóðó, giving, and give Krisna everyone ”.

 

×÷, Ìàäõéà, 7.129):

 

êîáõó on áàäõèáå òîìàðî áèøîéî-òîðîíãî

ïóíîðîïè ýè òõàíàè ïàáå ìîðî ñîíãî

 

“ And, acting so, you will feel my support. If you will obey to my order to distribute Krisna by all and everyone, you Will see: I near to you, support you in your work ”.

 

Srila Sridharadeva-

Go and speak everyone about Krisna. Somehow, but force them to speak about Krisna, Krisna, Krisna. Rescue itself and prepare itself for highest purpose(assignment). Where, when, whom you have met — speak only about Krisna.....".

 

* * *

 

Radha it is pleasant when glorify Her(it) or Krisna? In BG Krisna speaks "mam bhava mad bhakto...."

[kailasa 0]

My respectful Dasanudasa Prabhu!

 

This perfection sidhanta - Sri Sri Guru and Gauranga.

 

[dasanudas 0]

 

I get the picture Kailash, one must learn to crawl before we can walk or in turn fly, otherwise we can cause much disturbance. Mahaprabhu and our guardians came to distribute this most valuable treasure to one and all, but in a very protective way so as not to cheapen it. Rather the way in which it is presented thru our Samdandha, abhideya and prayojana Acharyas all can be happily satisfied according to their adhikari at the same time one should be sensitive to the environments capacity to digest what we are giving.

"You can lead a devotee to nectar but you can't force them to drink it"

The Absolute can be traced everywhere. All perfection will be revealed to those with sincere desire and patience to wait for it.

QUOTE]Originally posted by kailasa:

My respectful Dasanudasa Prabhu!

 

This perfection sidhanta - Sri Sri Guru and Gauranga.

[kailasa 0]

My obeisances Dasanudasa!

Is devoted Sri Caitanyi. Gaura lila above Krisna lila. Essence it Krisna, but way the following guru - Gauranga. Prabhupada emphasized the books and it completely not casually. It(he) has established the standard. Some time the people will try different kinds of the sermon and by and large will accept a standard rule(situation). Certainly who that with Vaicuntha, who that not the follower Sri Caitanyi, they is achieved of the purpose, may by. But on the present the purpose not what to return on the certain planet to the certain body in the certain attitudes(relations), whether the truth? Mukti and vain attempts of self-realization. In the books Prabhupada there is all. And the more time will pass, the it it will be more obvious to become and more obviously. if to follow guru and books Prabhupada all rest will come automatically. Here there was a speech about pure(clean) fidelity devoted Krisna is pure(clean) devoted, but devoted Lord Sri Caitanyi it is approached devoted. Though also those and others speak basically about Krisna.

Hari bol.