How will I be able to recognize someone as a bona fide spiritual master?

[krsna 3]

 

 

 

Instructive Story:

 

 

A Lesson on Geometry

 

 

There was once a poor widow who, through great hardship, was struggling to bring up her only son. As she realised that he was her only hope for the future, she appointed a tutor for him although she would sometimes have to borrow the money to pay for the tuition fees.

 

 

Once, after being promoted to class VII, the boy was being taught Geometry by the teacher in English. As soon as the boy read out loud, Let ABC be a triangle, the boy's mother rushed into the classroom and screamed at the teacher thus :

 

 

This boy is supposed to be advancing in his studies after being raised to class VII, but you are still teaching him ABC - he learned all this when he was an infant - and to think I am paying you 10 rupees a month! From today you are no longer required here. You are only fit for teaching a primary school if all you can teach is ABC!

 

 

The widow's outburst was so violent that it left no scope for the teacher to argue and he was compelled to leave the place.

 

PURPORT :

 

 

The arguments put forward by persons desiring other than Krsna consciousness, along with the karmis, jnanis, yogis, ascetics and the like, including so-called religious communities, are similar to those expressed by the widow. They say, We have become totally worthless through serving all the time in this world. This sort of slave-like mentality is the root cause of all troubles. If we were to accept servitude even after entering into the domain of religion, and to serve Godhead in complete servitude even after liberation, then how will we advance? Only when we are ignorant, and conditioned under illusion, then our slave mentality is intensified. But upon liberation, the realisation aham brahmasi that I am Brahman should be developed. Upon listening to such an argument, pure devotees will argue that devotion or service to Godhead is the eternal position of all conscious living entities. Such devotion, when cultivated through different stages of performing devotional service (sadhana bhakti), ecstatic devotion (bhava bhakti), and loving devotion (prema bhakti) , confirms verily the eternal utility of devotion itself.

 

Servitude to Lord Krsna while performing devotional activities is known as sadhana bhakti (performing devotion), whereas intimate servitude or service to Sri Krsna, after liberated realisation, is prema bhakti (loving devotion). Service to Godhead in the liberated stage is irresistible service (apratihata seva).

 

 

A,B,C,D or ka-kha-ga-gha may be practised while learning the alphabet on the elementary level; then again even after becoming the topmost man of letters, one has to cultivate the variegatedness and artistic delicacy of that very alphabet. Those who are impersonalists, speculate just like the widow as narrated in this story, advocating that A,B,C,D should only be practised by children in the elementary level and that these letters are of no use to any learned person.

 

 

It is not that servitude to Sri Krsna should be offered only during devotional performance, but it must be renewed even upon attaining perfection through liberation as service to Lord Krsna is our eternal profession. Servitude or service offered to Lord Krsna is our eternal profession. Servitude or service offered to Lord Krsna after attaining the stage of liberation is to be considered as real and the most perfect form of service. Servitude to illusion (Maya) and servitude to Lord Sri Krsna should never be considered equal.

[krsna 3]

 

 

Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada

 

 

VAISNAVA KE?

 

 

 

dusta mana! tumi kiser vaisnava?

pratisthar tare, nirjaner ghare,

tava `hari nama' kevala `kaitava'

 

 

1) O wicked mind! What kind of Vaisnava do you think you are? Your pretentious show of chanting Lord Hari's holy name in a solitary place is only for the sake of attaining the false prestige of a worldly reputation -- it is nothing but pure hypocrisy.

 

 

jader pratistha, sukarer vistha,

jano na ki taha `mayar vaibhava'

kanaka kamini, divasa-yamini,

bhaviya ki kaja, anitya se saba

 

 

2) Such materialistic prestige is as disgusting as the stool of a hog. Do you not know that it is only a mere illusion cast by the potency of Maya? What is the value of contemplating day and night your plans for enjoying wealth and women? All these things are only temporary.

 

 

tomar kanaka, bhoger janaka,

kanaker dvare sevaho `madhava'

kaminir kama, nahe tava dhama,

tahar -- malika kevala `yadava'

 

 

3) When you claim wealth as your own, it creates in you ever-increasing desires for material enjoyment. Your riches should be used for serving Madhava, the Lord of all wealth. Neither is it your proper place to indulge in lust for women, whose only true proprietor is Lord Yadava.

 

 

pratisthasa-taru, jada-maya-maru,

na pela `ravana' yujhiya `raghava'

vaisnavi pratistha, tate koro nistha,

taha na bhajile labhibe raurava

 

 

4) The demon Ravana (lust-incarnate) fought with Lord Ramachandra (love-incarnate) in order to gain the tree of worldly reputation -- but that oasis turned out to be but a mirage cast in the desert wasteland of the Lord's illusory material potency. Please cultivate fixed determination to attain only the steady and solid platform whereupon a Vaisnava ever stands. If you neglect worshiping the Lord from this position, then you will ultimately attain a hellish existence.

 

 

harijana-dvesa, pratisthasa-klesa,

koro keno tabe tahar gaurava

vaisnaver pache, pratisthasa ache,

ta'te kabhu nahe `anitya-vaibhava'

 

 

5) Why do you needlessly suffer the torment of blaspheming the devotees of Lord Hari, attempting to achieve their eminence, thereby only proving your own fruitless foolishness? The desire for spiritual eminence is easily fulfilled when one becomes a devotee of the Lord, for eternal fame automatically follows the heels of a Vaisnava. And that fame is never to be considered a temporary worldly opulence.

 

 

se hari-sambandha, sunya-maya-gandha,

taha kabhu noy `jader kaitava'

pratistha-candali, nirjanata-jali,

ubhaye janiho mayika raurava

 

 

6) The relationship between a devotee and Lord Hari is devoid of even a trace of worldly illusion; it has nothing to do with the materialistic cheating propensity. The prestige of so-called popularity in the material realm is compared to a treacherous dog-eating witch, and the attempt to live in solitude to supposedly engage in unalloyed bhajan is compared to an entangling network of distraction. Please know that anyone striving in either of these ways verily lives in the hell of Maya's illusion.

 

 

kirtana chadibo, pratistha makhibo,

ki kaja dhudiya tadrsa gaurava

madhavendra puri, bhava-ghare curi,

na korilo kabhu sadai janabo

 

 

7) "I shall give up chanting the Lord's name publicly in kirtan and retire to solitude, thus smearing myself with worldly honor." Dear mind, what is the good of seeking such so-called glory? I will always remind you that the great soul Madhavendra Puri never deceived himself in that regard by committing theft in his own storehouse of perception the way you do.

 

 

tomar pratistha, -- `sukarer vistha',

tar-saha sama kabhu na manava

matsarata-vase, tumi jada-rase,

majecho chadiya kirtana-saustava

 

 

8) Your cheap reputation is equal to the stool of a hog. An ordinary ambitious man like you can never be equated with a devotee of Madhavendra Puri's eminence. Under the sway of envy, you have drowned yourself in the filthy waters of material enjoyment after having abandoned the excellent perfection of congregational kirtan.

 

 

tai dusta mana, `nirjana bhajan,'

pracaricho chale `kuyogi-vaibhava'

prabhu sanatane, parama jatane,

siksa dilo yaha, cinto sei saba

 

 

9) Truly, O wicked mind, the glories of so-called solitary worship are propagated only by false yogis using unscrupulous means to deceive others. To save yourself from these pitfalls, please contemplate the instructions that the Supreme Lord Sri Chaitanya Mahaprabhu kindly gave us while addressing Srila Sanatana Goswami with the utmost care.

 

 

sei du'ti katha, bhulo' na sarvatha,

uccaih-svare koro `hari-nama-rava'

`phalgu' ar `yukta,' `baddha' ar `mukta,'

kabhu na bhaviho, ekakar saba

 

 

10) Do not forget for a moment the two most valuable concepts that He taught: 1) the principle of dry, apparent renunciation as opposed to real, appropriate renunciation; and 2) the principle of a soul being trapped in the bondage of matter as opposed to a soul who is liberated. Don't ever make the mistake of thinking that these conflicting concepts are on the same level. Please remember this while engaging yourself in chanting the Lord's holy names as loud as you possibly can.

 

 

`kanaka-kamini,' `pratistha-baghini,'

chadiyache jare, sei to' vaisnava

sei `anasakta,' sei `suddha-bhakta,'

samsar tatha pay parabhava

 

 

11) One is truly a Vaisnava who has given up the habit of falling victim to the ferocious tigress of wealth, beauty, and fame. Such a soul is factually detached from material life, and is known as a pure devotee. Someone with this consciousness of detachment has thereby become victorious over the mundane world of birth and death.

 

 

yatha-yogya bhoga, nahi tatha roga,

`anasakta' sei, ki ar kahabo

`asakti-rohita,' `sambandha-sahita,'

visaya-samuha sakali `madhava'

 

 

12) One is indeed detached who moderately partakes of worldly things that are deemed necessary for living in devotional service; a devotee acting in that manner does not fall prey to the disease of material infatuation. Thus devoid of selfish attachment, and endowed with the ability to see things in relation to the Lord, all sense objects are then directly perceived as being Lord Madhava Himself.

 

 

se `yukta-vairagya,' taha to' saubhagya,

taha-i jadete harir vaibhava

kirtane jahar, `pratistha-sambhar,'

tahar sampatti kevala `kaitava'

 

 

13) This is the standard of befitting renunciation, and one who realizes this is most fortunate indeed. Everything involved in such a devotee's life represents Lord Hari's personal spiritual opulence as manifest in the world of matter. On the other hand, one who engages in chanting the Lord's name with hopes of enhancing his own material reputation finds that all his activities and paraphernalia represent only the riches of hypocrisy.

 

 

`visaya-mumuksu,' `bhoger bubhuksu,'

du'ye tyajo mana, dui `avaisnava'

`krsner sambandha,' aprakrta-skandha,

kabhu nahe taha jader sambhava

 

 

14) O mind, please reject the company of two types of persons -- those desiring impersonal liberation from the material world, and those who desire to enjoy the pleasure of material sense objects. Both of these are equally non-devotees. The things that are used in relation to Lord Krsna are objects belonging directly to the transcendental realm, and thus having nothing to do with matter they cannot be either owned or forsaken by persons interested in mundane enjoyment or renunciation.

 

 

`mayavadi jana,' krsnetara mana,

mukta abhimane se ninde vaisnava

vaisnaver das, tava bhakti-as,

keno va dakicho nirjana-ahava

 

 

15) An impersonal philospher is opposed to thinking of Krsna as an object of devotion, and thus being puffed up with the false pride of imaginary liberation he dares to criticize the true devotees of the Lord. O mind, you are the servant of the Vaisnavas, and you should always hope for attaining devotion. Why then do you make such a loud commotion by calling to me and trying to prove the supposed supremacy of your practice of solitary worship?

 

 

je `phalgu-vairagi,' kohe nije `tyagi,'

se na pare kabhu hoite `vaisnava'

hari-pada chadi', `nirjanata badi,'

labhiya ki phala, `phalgu' se vaibhava

 

 

16) One who falsely gives up things that could actually be used in the Lord's service proudly calls himself a `renunciate,' but unfortunately he can never become a Vaisnava by such an attitude. Abandoning his servitorship to the lotus feet of Lord Hari, and resigning himself to his solitary home -- whatever is gained by that exercise can only be the worthless treasure of deception.

 

 

radha-dasye rohi', chadi `bhoga-ahi,'

`pratisthasa' nahe `kirtana-gaurava'

`radha-nitya-jana,' taha chadi' mana,

keno va nirjana-bhajana-kaitava

 

 

17) Ever engage yourself in the service of Sri Radha, and keep aloof from the vicious snake of materialistic sense gratification. The glory of participating in the Lord's kirtan is not meant to bolster anyone's ambitions for personal recognition. O mind, why then have you abandoned the identity of being Radha's eternal servant in favor of retiring to a solitary place to practice the cheating process of so-called bhajan?

 

 

vraja-vasi-gana, pracaraka-dhana,

pratistha-bhiksuka ta'ra nahe `sava'

prana ache ta'r, se-hetu pracar,

pratisthasa-hina-'krsna-gatha' saba

 

 

18) The most valuable treasures amongst the Lord's preachers are the eternal personalities residing in Vraja-dham. They never occupy themselves with begging for worthless material reputation, which is cherished only by the living dead. The Vraja-vasis are truly infused with life, and therefore they preach in order to give life to the walking corpses of the mundane world. All the songs that the Vraja-vasis sing about the glories of Lord Krsna are devoid of any tinge of desire for fame.

 

 

sri-dayita-das, kirtanete as,

koro uccaih-svare `hari-nama-rava'

kirtana-prabhave, smarana svabhave,

se kale bhajana-nirjana sambhava

 

 

19) This humble servant of Radha and Her beloved Krsna always hopes for kirtan, and he begs all to loudly sing the names of Lord Hari. The transcendental power of congregational chanting automatically awakens remembrance of the Lord and His divine pastimes in relation to one's own eternal spiritual form. Only at that time does it become possible to go off to a solitary place and engage in the confidential worship of Their Lordships.

[krsna 3]

A Hundred Warnings Against Mundane Mellows

 

 

 

 

sri sri guru-gauranga-gandharvika-giridharebhyo namah

 

jagate uccatara srenir manava-ganer madhye para laukika

visvasa rajye bharmana koribar tinati patha ache, taha

karma, jnano o bhakti name prasiddha baddha dasaya jiver

anitya bhoga maya phala praptir anusthanake karma margo,

nasvarata tyagakoriya pradesika anitya phala tyaga koriya

nirbheda brahmanusandhanake jnana marga evam karma

jnanatita prakrtir atita sevya vastu krsner anukula

anusilana ke bhakti marga bole

bhakti marge sadhana o sadhya bhede sadhana bhava o

prema bhaktir adhisthana rtaya dekhite paoya jay. sadhya

bhava samuha o premake sadhana jatiya anusilana jnana

korile je utpata upasthite hoy, sei asuvidhar hasta hoite

unmukta haoyar nama anartha nivritti. sri gauranga sundarer

apurva parama camatkara mayi lila o sei lilar parikara

gosvami ganer anusthandai ei prabandher akara sthana

 

"Amongst the higher classes of people in society, there are three main paths for traveling through the kingdom of various beliefs regarding transcendence, These are known as the paths of karma (performance of materially furtive activity), jnana (cultivation of transcendental knowledge), and bhakti (purely surrendered devotional service. First, the path of karma-marga involves the arrangements for obtaining temporary worldly benefits, which are enjoyed by souls trapped in the bondage of the materially conditioned platform of life. Second, the jnana-marga involves renouncing impermanent material things as well as the impermanent distractions related to patriotic interests and such; one then searches after the undifferentiated spiritual reality of impersonal brahma. And the third path involves positive activity that is transcendental to karma, jnana and matter altogether - it is the way of cultivating actions favorable for serving the object most worthy of service, Sri Krsna. This is called bhakti-marga, the path of pure devotion.

 

"It is seen that there are three distinct developmental stages extending from sadhana (devotional practice) to sadhya ( the goal of such worship); these are first the sadhana itself, then the awakening of bhava (estatic emotion) and finally prema-bhakti (eternal devotional service performed in pure love). While cultivating the aspects of knowledge relating to the goal of worship, as well as the varieties of ecstatic emotions and methods of pure loving service, troubles invariably arise. The process by which these unwanted impediments are removed is called anartha-nivritti. The conceptions expressed in the astonishing pastimes of Sri Gauranga-sundara as well as in the opinions established by the Gosvamis, who are the Lord's eternal associates in these pastimes."

 

[krsna 3]

k http://www.prabhupadaconnect.comSrila_Bhaktisiddhanta_Sarasvati_Thakur.JPG

 

Bhaktisiddhanta Saraswati (aka Bimala Prasada Dutta)

[krsna 3]

k

 

prakrta cestate bhai kabhu rasa haya na

jadiya prkrta rasa suddha bhakta gaya na

 

"O brothers! No material efforts can ever produce the awakening or rasa, factual transcendental mellows. The pure devotee of the Lord never sings the glories of any mundane mellows that are born of the dull material world."

 

prakrta rasera siksa bhiksa sisye caya na

rati bina jei rasa taha guru deya na

 

"The true disciples never desire to ask their spiritual master for instructions regarding material mellows. the genuine spiritual master never gives his disciples any such material mellows, which are devoid of rati, transcendental loving attachment to the Lord."

 

nama rasa dui vastu bhakta kabhu jane na

nama rase bheda ache, bhakta kabhu bole na

 

"The Lord's real devotee never knows any difference between the holy name of Krishna and transcendental mellows. Therefore the devotee never says there is a difference between the holy name and the mellows of devotion."

 

aham mama bhava sattve nama kabhu hay na

bhoga buddhi na chakile aprakrta haya na

 

"The holy name is never revealed to one who is situated in the bodily concept of life and thinks in terms of "I" and "mine". If one doesn't reject the enjoying mentality, the transcendental platform will never be attained."

 

prakrta jadera bhoge krsna seva haya na

jada vastu kona o kale aprakrta haya na

 

"Devotional service unto Lord Krishna can never be performed by engaging in the mundane enjoyment of material sense-objects. Material things can never acquire the attributes of the transcendental at any time."

 

jada satta vartamane cit kabhu hay na

jada vastu cit haya bhaket kabhu bole na

 

"The transcendental consciousness of the spiritual world is never manifest in the mundane material condition. The deotee of the Lord never claims that any mundane object in this world is spiritually conscious. "

 

jadiya visaya ghoga bhakta kabhu kore na

jada bhoga krsna seva kabhu sama haya na

 

"The true devotee never engages in activities of materialistic sense gratification. Material enjoyment and devotional service to Krsna are never the same under any circumstances."

 

nija bhogya kame bhakta prema kabhu bole na

rase dagamaga acho sisye guru bole na

 

"Selfish enjoyment of one's own senses in mundane lust is never called prema (love of Godhead) by the genuine devotee. A bonafide spiritual master never tells his disciple, 'You are absorbed in the mellows of divine rasa.'"

 

"The genuine spiritual master never claims, ' I am absorbed in the mellows of divine rasa.' The guru never talks idly with his disciples on subjects of gross worldly mellows."

 

jada rasa kabhu sreyah keha labhe na

krsnake prakrta boli bhakta gaya na

 

"By singing the glories of worldly relationships born of mundane mellows, no one has ever attained benefit in their spiritual life. The genuine devotee never proclaims that Lord Krishna's incarnations is mundane."

 

namake prakrta boli krsne jada jane na

krsna nama rase bheda suddha bhakta mane na

 

"The devotee never says that the holy name of Krishna is material, for Krishna cannot be known by means of matter. The pure devotee of the Lord never recognizes any difference between the holy name of Krishna and pure rasa itself."

 

name rase bheda ache guru siksa deya na

rasa labha kori sese sadhana to haya na

 

"The bonafide spiritual master never teaches that there is a difference between the holy name of Krishna and rasa. Even after attaining actual rasa, the regulative principles of devotional service are never concluded."

 

drtrima panthaya name rasodaya haya na

rasa hoite krsna nama vilomete haya na

 

"By employing pretentious means, no one can ever make transcendental mellows appear in the holy name. The backwards conception that Krishna's name comes from rasa can never be true."

 

rasa hoite rati sraddha kakhana i haya na

sraddha hoite rati chada bhagavata gaya na

 

"Rasa, devotional mellow, can never be first present and then develop into rati, transcendental attachment, or sraddha, proper faith. The Srimad-Bhagavatam ( or the realized devotee) never sings any opinion other than - rati develops from sraddha."

 

rati yukta chada suddha bhakta bole na

sadhanete tari rasa guru kabhu bole na

 

"The pure devotee of Krishna never speaks of anything other than rasa, transcendental mellows, that is endowed with rati, loving attachment. The guru never claims that rati and rasa are present within the practice of preliminary devotion (sadhana bhakti)."

 

bhava kale je avastha sadhanagre bole na

vaidhi sraddha sadhanete raganuga haya na

 

"The awakening of transcendental emotional ecstasies (bhava-bhakti) is never said to occur before the practice of regulated devotional service (sadhana-bhakti). The performance of regulated devotion with faith limited only to such beginning regulations (vaidhi-sraddha) can never give rise to spontaneous devotional service (raganuga-bhakti)."

 

bhavera ankura ho le vidhi ara thake na

raganuga sraddha matre jata rati haya na

 

"When bhava, the ecstatic mood of divine love actually sprouts, then the need for following scriptural rules (vidhi) does not remain. Mere faith in spontaneous devotional service, however, does not produce the actual awakening of transcendental loving attachment (rati)."

 

ajata ratite kabhu bhava labdha bole na

raganuga sadhakere jata bhava bole na

 

"If transcendental attachment has not yet developed within the heart, a devotee is never said to have attained the stage of ecstatic bhava. The followers of spontaneous devotion (raganugas) never say that neophyte students of devotion (sadhakas) have experienced the awakening of bhava."

 

raganuga sadhakera labdha rasa bole na

raganuga sadhya bhava rati chada haya na

 

"Genuine devotees on the level of spontaneous devotional service never say that neophyte students of devotion have attained rasa. The pure emotions characteristic of the goal of spontaneous devotion are never attained without first experiencing the correct progressive development of spiritual attachment (rati)."

 

bhavankura samagame vaidhi bhakti thake na

rucike ratira saha kabhu eka jane na

 

"Only when the seed of intense divine emotion sprouts forth pure bhava, then there is no longer any need to adhere to scriptural rules and regulations (vaidhi bhakti). One should never consider ruci (the taste for devotional service) to be the same as rati (transcendental loving attachment in devotional service)."

 

raganuga boile i prapta rasa jane na

vidhi sodhya jane jabhu raganuga bole na

 

"Divine rasa can never be factually attained merely by talking of spontaneous devotion [by claiming " I am a raganuga-bhakta."] A beginning student who should still be further purified by following the scriptural injunctions is never said to be on the level of performing spontaneous loving service unto the Lord."

 

 

 

[krsna 3]

sadhanera purve keha bhavankura paya na

jade sraddha na chadile rati kabhu haya na

 

"No one can ever experience the sprouting of pure ecstatic emotions without first following the regulated injunctions of the scriptures. One who does not give up materialistic faith can never attain the stage of spiritual attachment in devotional service."

 

jata bhava na hiole rasika to haya na

jada bhava na chakile rasika to haya na

 

"If divine ecstatic emotions have not yet awakened, there is no possibility of one becoming a rasika, a true relisher of devotional mellows. If materialistic emotions are not entirely rejected, one can never become a true rasika."

 

mula dhana rasa labha rati vina na

gache na uthite, kandi crdsa mule paya na

 

"Without first developing pure attachment (rati), the attainment of devotional mellows (the greatest wealth) can never be possible. Without first climbing the branch of a tree, the fruits can never be reached."

 

dadhane anartha ache rasodaya haya na

bhava kale nama gane chala rasa haya na

 

"If one still has unwanted material impediments ( anarthas) present in their performance of devotional service (sadhana), then rasa can never truly awaken. When the holy name of the Lord is chanted from the platform of pure ecstatic emotions (bhava), then the cheating mood born of pretentious devotional mellows can never be present."

 

siddhanta vihina hoile krsne citta lage na

sambandha hinera kabhyu abhideya haya na

 

"Without knowledge of transcendental truth (siddhanta), no one's heart can ever be spiritually attuned with Lord Krishna. If one lacks knowledge of his relationship with Krishna (sambandha), then proper execution of devotional service in relationship to Him (abidheya) is impossible."

 

sambandha vihina jana prayojana paya na

ku siddhante vyasta jana krsna seva kore na

 

"One who lacks knowledge of sambandha, the relationship between Krishna and the living entities, can never attain prayojana, the supreme goal of life [namely pure love of Godhead, Krishna prema.] One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhanta) is not performing actual devotional service to Sri Krishna."

 

siddhanta alasa jana anartha to chade na

jade krsna bhrama kori krsna seva kore na

 

"One who is lazy in properly understanding the Vaisnava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions what impede devotional service. One who mistakes Krishna as belonging to the material plane can never render actual service to the Lord."

 

anartha na gele name guna bujha jaya na

anartha na gele name drsna seva haya na

 

"As long as anarthas remain, then the chanting of the holy name will never produce an understanding of the transcendental qualities of the Lord. As long as anarthas remain, then the chanting of the holy name will never factually engage one in Krishna's service."

 

rupa guna lila sphurti nama chada haya na

rupa guna lila hoite krsna nama hay na

 

"Revelations of the Lord's transcendental form, qualities, and pastimes are never manifest in the absence of His holy name. The holy name of Krishna is never separated from His transcendental form, qualities or pastimes."

 

rupa hoite nama sphurti guru kabhu bole na

guna hoite nama sphurti guru kabhu bole na

 

"The genuine spiritual master never asserts that the revelation of the Lord's holy name is separate from His form. The genuine spiritual master never claims that the revelation of the Lord's holy name is separate from His qualities."

 

lila hoite nama sphurti rupanuga bole na

nama nami dui vastu rupanuga bole na

 

"The true followers of Srila Rupa Goswami (rupanugas) never claim that the revelation of the Lord's holy name is separate from His pastimes. The rupanugas never teach that the holy name of Krishna and Krishna Himself are two separate things."

 

rasa age rati pache rupanuga bole na

rasa age sraddha pache guru kabhu bole na

 

"The true followers of Srila Rupa Goswami never say that the stage of realizing transcendental mellows (rasa) precedes the development of loving devotional attachment (rati). The bonafide spiritual master will never profess that the realization of such mellows precedes the development of pure faith (sraddha)."

 

rati age sraddha pache rupanuga bole na

krama patha chadi siddhi rupanuga bole na

 

"The followers of Srila Rupa Goswami never preach that transcendental attachment is reached before one develops pure faith. The rupanugas never teach that the perfection of devotional (siddhi) can be reached by abandoning the consecutive order of developmental stages on the path."

 

mahajana patha chadi navya pathe dhaya na

aparadha saha nama kakhana i haya na

 

"The followers of Srila Rupa Goswami never leave they path of the great devotees (mahajanas) and run to pursue a "new" path. One who commits offenses can never realize the holy name of Krishna at any time."

 

name prakrtartha buddhi bhakta kabhu haya na

aparadha yukta nama bhakta kabhu laya na

 

"The Lord's devotee never interprets the holy name with any mundane, materialistic conception. The devotee never chants the holy name of the Lord in an offensive manner."

 

namete prakrta buddhi rupanuga kore na

krsna rupe jada buddhi rupanuga kore na

 

"The followers of Srila Rupa Goswami never ascribe material qualities to the holy name by means of mundane intelligence. The followers of Srila Rupa Goswami never consider the Lord's transcendental from as material because they don't possess materialistic mentality."

 

krsna gune jada buddhi rupanuga kore na

parikara vaisistyake prakrta to jane na

 

"The followers of Srila Rupa Goswami never analyze the Supreme Lord's qualities with material intelligence. The followers of Srila Rupa Goswami never consider the characteristics of the Lord's associates and paraphernalia to be mundane."

 

krsna lila jada tulya rupanuga bole na

drsnetara bhogya vastu krsna kabhu haya na

 

"The followers of Srila Rupa Goswami never equate the Lord's transcendental pastimes with materialistic activities. Lord Krishna never becomes a mere object of sense gratification that is lower in quality than Himself."

 

jadake anartha chada ara kichu mane na

jadasakti base rasa krsna jnana kore na

 

"One should never consider other than the following: Everything made of matter is an anartha and should be rejected. Transcendental knowledge of Lord Krishna can never be obtained through any mellows that is controlled by attachment to matter. "

 

krsna nama krsna rupa kabhu jada bole na

drsna guna krsna lila kabhu jada bole na

 

"One should never say that Krishna's holy name or transcendental form are mundane. One should never say that Krishna's divine qualities or sublime pastimes are mundane."

 

jada rupa anarthete krsna bhrama kore na

krsna nama rupa gune jada buddhi kore na

 

"One should never become bewildered by the anartha of material bodies and mistake Lord Krishna's form to also be a material body. One should never try to analyze the Lord's divine names, forms, and qualities with materialistic intelligence."

 

nama rupa guna lila jada boli mane na

jada nama rupa gune krsna kabhu bole na

 

"One should never consider any of Krishna's transcendental names, forms, qualities or pastimes to be mundane. Similarly, one should never claim that any material names, forms or qualities could be Krishna's."

 

jada sunya aprakrta nama chada bole na

jada sunya aprakrta rupa chada dekhe na

 

"Other than the pure transcendental names of Krishna, which are completely free from all material contact, nothing else should be spoken. Other than the pure transcendental forms of Krishna, which are completely free from all material contact, nothing else should be seen."

 

jada sunya aprakrta guna chada sune na

jada sunya aprakrta lila chada seve na

 

"Other than the pure transcendental qualities of Krishna, which are completely free from all material contact, nothing else should be heard. Other than pure transcendental pastimes of Krishna, which are completely free from all material contact, nothing else should be served."

 

anartha thakara kale jada rupe maje na

anartha thakara kale jada gune mise na

 

"While still contaminated with anarthas, the bad habits and philosophical misconceptions that impede devotion, one should never become charmed by mundane forms. As long as these impediments remain, one should never mix [their devotional service] with the impurity of mundane qualities."

 

 

[krsna 3]

At the dawn of our spiritual life we sincerely and with complete submission and self-surrender pray to God for receiving the protection of Sri Guru. The Supreme Lord, perceiving our earnestness and devotion with a view to guide us on the true path, will send a real guru to us. Otherwise it is impossible for us to find Sri Guru by our own fallible energy. If we guide ourselves by our own energy we shall come across the pseudo-gurus and being caught hold of by them by their temporary pleasing manners, run to hell.

 

---Srila Bhaktisiddhanta Sarawati

 

Harmonist,Vol XXVII,No.5, Oct 1929,p.139.

[krsna 3]

 

 

Question: Why are we not feeling any closeness to Krishna?

 

Srila Bhaktisddhanta: The living entity is constitutionally a servitor of the Supreme Lord. But if we do not always associate with the Lord and his devotees, and

do not always serve them, then how can we feel close to the Lord? If we are busy with worldly matters then how can we hear the Lord?

 

At present we are enchanted by false hopes, which have resulted in wrong judgement. Thus we are heavily preoccupied with this world. We have become subject to wrong judgement because we have gone far away from the original fountainhead of our life. One who steps in quicksand will drown very quickly. Similarly, that on which we are depending has a treacherous foundation, and that is why we are drowning in this material ocean.

 

Instead of being on the path to Krishna, we are spending our time in material endeavors, being possessed by wicked desires. Visnu-maya, the illusory energy of the Lord, is imprisoning us by letting us become material enjoyers or fruitive workers. Therefore we should be cautious. We should know that we require guidance at every step. We should be extra careful. We need instruction at every step; we need the guidance of gurudeva at every step.

 

 

Serving the devotees is more beneficial for us than serving the Lord. The living entity is benefited more by associating with devotees than by associating with the Lord. The abode of a devotee, meaning the abode of gurudeva, is more favorable for pure devotional service than the abode of the Lord.

 

Srila Bhaktivinode Thakur has said (Kalyana-kalpataru 1.14.4), yathaya vaisnava-gaia sei sthana vrndavana — Where vaisnavas are living, that place is Vrindavan. We have to try to understand the full meaning of these words. But if we become indifferent to the service of gurudeva, then we cannot become servitors. We will remain proud and arrogant. We will remain entangled in external thoughts.

 

 

There is no higher thought in the theistic world than service at the lotus feet of Sri Sri Radha-Govinda. Therefore we have to constantly hear hari-katha so we will not be deprived from the service of the Lord, who is adhoksaja or beyond the senses; so we will not become dependent on our senses and on the path of false logic. We have to pay great attention to devotional service, because we have spent many lifetimes doing these other things. We have to become very mindful so we can fulfill our greatest necessity in this very life. <font color="blue"> If a devotee always serves guru and Krishna with great care, with great attachment and love, then he will definitely feel Krishna’s association. </font color>

[krsna 3]

anartha thakara kale jada lila bhoge na

anartha thakara kale suddha nama chade na

 

"While still contaminated with anarthas, one should never try to enjoy materialistic pastimes. As long as these impediments remain, one should never give up trying to purely chant the holy name of Krishna."

 

anartha thakara kale rasa gana kore na

anartha thakara kale siddhi labdha bole na

 

"While still contaminated with anarthas, one should never sing songs about the Lord's confidential pastimes. After these impediments are purified (anartha-nivritti), one never speaks of the holy name of Krishna as if it were a mundane sound vibration."

 

anartha nivritte kale rupe jada dekhe na

anartha nivritte kale gune jada bujhe na

 

"After the anarthas are removed, material attributes are no longer seen in the transcendental forms of Krishna. When such impediments are removed, material attrubutes are no longer perceived in His pure qualities."

 

anartha nivritte kale jada lila seve na

rupanuga guru deva sisya himsa kore na

 

"After the unwanted impediments are removed, one never serves mundane pastimes. The true spiritual masters in the line of Srila Rupa Goswami, who are known as rupanuga guru-deva, never abuse their own disciples in any way."

 

guru tyalji jade asa kabhyu bhakta kore na

mahajana pathe dosa kabhu guru deya na

 

"The true disciple never rejects the spiritual master because of their own desires for material enjoyment. The genuine spiritual master never finds fault with devotional path shown the great devotees (mahajanas)."

 

guru mahajana vakye bheda kabhu haya na

sadhanera pathe kanta sad guru deya na

 

"There can never be any difference between the explanations of the bonafide spiritual master and the teachings of the great devotees (mahajanas). The pure spiritual master never puts thorn-like deterrents on the path of one's execution of practical devotional service (sadhana)."

 

adikara avicara rupanuga kore na

anartha anvita dase rasa siksa deya na

 

"The followers of Srila Rupa Goswami are never neglectful in assessing any one's spiritual qualifications. The followers of Srila Rupa Goswami never instruct a servant who is engrossed in material impediments about the science of intimate devotional mellows."

 

bhagavata padya bole ku vyakhya to kore na

loka samgragera tare krama patha chade na

 

"The true devotees of the Lord never reite the verses of Srimad-Bhagavatam and offer bogus interpretations. For the sake of attracting larger numbers of followers, true devotees never abondon the correct systematic practices of devotional service. "

 

na uthiya vrksopari phala dhari tane na

rupanuga krama patha vilopa to kare na

 

"One should never climb into a tree, grasp the unripe fruits and forcibly pull them off. Similarly, the followers of Srila Rupa Goswami never abolish the initial systematic process of devotional service."

 

anarthake artha boli ku pathete laya na

prakrta sahaja mata aprakrta bole na

 

"One should never mistakenly call material obstacles "useful for devotional service", thereby following the wrong path. One should never say that the mundane opinions of the prakrta-sahajiyas (cheap materialistic impostors) are aprakrta (transcendental). "

 

anartha na gele sisya jata rati bole na

anartha visita sisye rasa tattva bole na

 

"The disciple is never said to have developed deep devotional attachment (rati) as long as impediments (anarthas) are not removed. The disciple who is still contaminated with these impediments is never taught the science of intimate devotional mellows (rasa-tattva)."

 

asakta komala sraddhe rasa katha bole na

anadhikarire rase adhikara deya na

 

"A devotee should never speak on the topics of devotional mellows to one who has weak, pliable faith. A devotee should never attempt to bestow the qualification for rasa upon one who is unqualified to receive it."

 

vaidha bhakta jane kaabhu raganuga jane na

komala sraddhake kabhu rasika to jane na

 

"Devotees who are still on the platform of following regulated scriptural injunctions (vaidha-bhaktas) cannot yet understand anything about the exalted stage of the raganugas, practitioners of spontaneous devotional service. Those who possess weak faith cannot yet understand the realm of the rasikas, relaters of pure transcendental mellows."

 

svalpa sraddha jane kabhu jata rati mane na

svalpa sraddha jane rasa upadesa kore na

 

"Those who possess little faith are never recognized as being highly developed in loving devotional attachment. Those who possess little faith are never to be instructed in topics concerning transcendental mellows."

 

jata rati prauda sraddha sanga tyaga kore na

komala sraddhere kabhu rasa diya seve na

 

"When spiritual attachment (rati) is manifest, one never leaves the company of those endowed with advanced faith. If immature devotees with pliable faith are presented with a devotional mellow, they will never be able to properly serve it."

 

krsnare sevana lagi jada rase mise na

rasodaya kona jive sisya bhddhi kore na

 

"One should never mix their activities with the contaminated moods of materialistic mellows for the purpose of service of Krishna. After rasa has factually awakened, one never indulges in the mentality of regarding any other soul as disciple."

 

rasika bhakata raja kabhu sisya kore na

rasika janera sisya ei bhava chade na

 

"The highest devotee, who is like a king among the rasikas expert in relishing devotional mellows, never thinks that he has disciples. The student of such a rasika, however, never give up the mood of being the disciples of this exalted devotee."

 

saddhana chadile bhava udaya to haya na

raganuga janile i dadhana to chade na

 

"If the preliminary practices of devotional service (sadhana) are neglected, then the awakening of ecstatic emotions (bhava) can never occur. Even one who has attained realization of spontaneous devotional service (raganuga-bhakti) should never give up practicing their regulative principles of devotional service. "

 

bhava na hoile kabhu rasodaya haya na

age rasodaya pare ratyudaya haya na

 

"Without first experiencing bhava, the ecstatic emotions of divine love, rasa can never arise. The realization of rasa never occurs before the development of rati, spiritual attachment."

 

age ratyudaya pare sraddhodaya haya na

rasabhista labhi pare sadhana to haya na

 

"One should never think that rati is awakened first, then sraddha develops later. Nor should one think that after one attains the state of being thoroughly soaked with rasa, then the need for practicing sadhana vanishes."

 

samafrira amilane sthayi bhava haya na

sthayi bhava vyatireke rase sthiti haya na

 

"In the absence of the necessary constituent elements of the bhakti process (such as anartha-nivritti, nistha, ruci, etc.), one can never become fixed up in their own eternal sthayi-bhava ( one of the five principal mellows). In the absence of sthayi bhava and its necessary elements, one can never become situated in their eternal rasa."

 

bhoge nama jade sraddha cit prakasa kore na

name sraddha na hoile jada bhddhi chade na

 

"Those whose mends are absorbed in the spirit of enjoyment of matter, and who possess materialistic faith, can never experience the revelation of pure spiritual consciousness. Without absolute faith in the Lord's holy name, one's mundane mentality can never be cast off."

 

jada buddhi na chakile nama krpa kore na

nama krpa na korile lila suna jaya na

 

"One who is reluctant to give up their materialistic mentality will never receive the mercy of the pure holy name of Lord Krishna. Without first receiving the mercy of the holy name, one should never listen to recitations of Krishna's confidential pastimes."

 

namake janile jada kama dura haya na

rupake mjanile jada kama dura haya na

 

"One who thinks that the holy name of Krishna is mundane can never become free from lust. One who thinks that the transcendental from of Krishna is mundane can never become free from lust."

 

gunake bujhile jada kama dura haya na

lilake purile jada kama dura haya na

 

"One who thinks that the divine qualities of Krishna are mundane can never become free from lust. One who thinks that the eternal pastimes of Krishna are mundane can never become free from lust."

 

name jada vyavadhane rupodaya haya na

name jada vyavadhane gunodaya haya na

jada bhoga vyavadhane lilodaya haya na

 

"If one's consciousness is blocked by material conceptions, then Krishna's pure transcendental form can never be realized by chanting the holy name. If one's consciousness is blocked by material conceptions, then Krishna's pure transcendental qualities can never be realized by chanting the holy name. If one's consciousness is blocked by the enjoyment of material objects, then Krishna's pure transcendental pastimes can never be realized."

 

araradha vyavadhane rasa labha haya na

aparadha vyavadhane nama kabhu haya na

 

"Due to the blockage of offenses (aparadha), one can never attain the flow of pure transcendental mellows. Due to the blockage of offenses, one can never experience the pure holy name of the Lord."

 

vyavahita lila ganekama dura haya na

aparadha vyavadhane siddha deha paya na

 

"One who is covered by offenses may sing the pastimes of the Lord, but this will never do away with the lust burning in his heart. By the blockage of offenses, one's eternal spiritual body (siddha-deha) will never be attained."

 

sevopakarana karne na sunile haya na

jadopakarana dehe lila sona jaya na

 

"If one does not hear the proper details of the devotional science [from the disciple successions], then genuine service to the Lord can never be performed. One absorbed in the various material ingredients of the bodily concept of life will never be able to hear of the Lord's transcendental pastimes. "

 

sevaya unmukha hale jada katha haya na

natuva cin maya katha kabhu sruta haya na

 

"When one is enthusiastic for constantly rendering unalloyed devotional service, there is never any possibility for becoming detracted by idle talks related to the mundane world. Otherwise, if one is not enthusiastic, then confidential topics about the all-conscious spiritual world should never be heard."

 

[krsna 3]

 

 

Srila Bhaktisiddhanta Maharaja

 

Sri Mayapura

Padmanabha 15, 429 Gaurabda [1915 AD]

 

My dear -

 

I have received your letter dated Padmanabha 5. Due to the lack of time, I feared writing an extensive letter, but I can see how the delay prolongs, so I write in short. I was very happy to learn that you have come to the understanding that everything is auspicious when the holy name of Krsna is chanted with perseverance. Do not become slack in your chanting the holy name when material thoughts are coming at the time of chanting. Gradually, as a secondary result of chanting the holy name, such useless thoughts will be naturally removed, you do not have to be occupied with that. The result cannot be there right in the beginning. With the rise of great pleasure in Krsna's name, the allurement of material thoughts will diminish. How would the material thoughts look like without an eager acceptance of the holy name?

 

Foreign sugar or mixed ghee is impure, our native unadulterated sugar and unmixed ghee is pure. But both pure and impure things are material substances. If one does not offer things with feelings in his heart, the Lord will not accept any thing, be it pure or impure. What is required is to perform service without offenses. If one serves sri-nama, the holy name, with his body, mind and words, then sri-nami, the possessor of the holy name, will reveal His all-auspicious form.

 

I hope your worship is going on nicely.

 

your ever well-wisher,

Sri Siddhanta Sarasvati

____________________

 

 

 

[krsna 3]

sri sri gandharvika-

giridharibhyam namah

 

Sri Caitanya Math, Sridham Mayapur

August 5, 1926

 

My dear ---

 

Having received your lengthy letter from the 21st day of the month of Asarh, I acquainted myself with your report. At that time I resided in Puri, in the Jagannatha-vallabha Math. Then I spent several days in Sri Bhuvanesvar and Cuttack, after which I moved to the Gaudiya Math. Today it has been some 10 to 12 days since I came here.

 

I understand that you were taking care of the Math in Varanasi by yourself, and that led you to writing such a letter.

 

krame krame paya loka bhava-sindhu-kula - "By and by you will be able to cross the ocean of material existence." [Caitanya Mahaprabhu to Raghunatha dasa, CC Madhya 16.237]

 

Everything auspicious comes through becoming hopeful and serving Krsna, serving devotees and chanting the holy name with great eagerness. If we always exert all kinds of endeavor for Krsna, we cannot be covered by various temptations of maya. Always engage in hearing and chanting, read the books of mahajanas and the Gaudiya literature, and if you thus acquire the siddhanta, your lethargy shall not stay.

 

Whenever there are devotees somewhere, talk with them about the Lord, and you will be able to realize how elevated worshiping Him is and at the same time how fallen and insignificant you are.

You know that, sarvottama apnake hin kori' mane - "Although a pure devotee's standard is above all, he still considers himself to be in the lowest stage of life." [CC Madhya 23.26]

 

Wish the best fortune on all your servants; that will make our worship stronger.

 

Although service to Krsna, service to devotees and chanting the holy name are three different activities, still the purpose of all three of them is one.

 

nama sankirtanera dvara krsna o karsna-seva hoy

vaisnavera seva korile krsna kirtana o krsna-seva hoy

krsna-seva korilei nama-sankirtana vaisnava-seva hoy

tahara pramana ei - "sattvam visuddham vasudeva-sabditam"

 

Through nama-sankirtana one serves both Krsna and devotees, while serving Vaisnavas one performs both kirtana and service to Krsna, and in serving Krsna both nama-sankirtana and service to Vaisnavas are included.

The proof of that is this quotation: sattvam visuddham vasudeva-sabditam - "Worshiping Vasudeva is enacted on the platform of pure goodness." [sB 4.3.23]

 

The recitation of Sri Caitanya-caritamrta is a service to Krsna as well as chanting the holy name. The same is accomplished by reciting the Srimad-Bhagavatam in the assembly of devotees. The Deity worship also includes these three kinds of duties. They are also nicely executed by singing devotional songs.

 

Learn from the ancient histories about the propitiousness of devotional service, in other words, know how favorable situations developed from unfavorable worldly interests. An unfavorable misfortune is made favorable by devotional service after some time. All objects in the whole manifested world are ingredients for serving Krsna. The intelligence turning away from service has a disastrous effect on our inclinations, engaging the objects for our enjoyment. As soon as we see, by awakening of transcendental knowledge, how everything in the world has its relationship with Krsna, we cannot be consumed by the poisonous fruits of fame.

 

Cancala jivana-srota pravahiya, kaler sagare dhae - "This flickering life is slowly drifting away, flowing onward into the ocean of time." [bhaktivinoda Thakura, Sri Kalyana Kalpa-taru, part 3, song 4]

 

With this knowledge it is necessary to become permanently attached to the Lord's service. Thus it is my duty to willingly and happily accept whatever pleases Krsna. If Krsna feels happy when neglecting me, which makes me sad, then it is to be welcomed by me.

 

Tomara sevaya, duhkha hoya jato, sei to' parama sukha - "All the troubles encountered in Your service shall be the cause of great happiness," [bhaktivinoda Thakura, Saranagati, part 2, song 8] - that is Vaisnava realization, that you try to follow. When we free ourselves, by serving Krsna, of all anarthas, it brings about the everlastingly auspicious result for us.

 

The former behavior of Bilvamangala Thakura, talking of Sarvabhauma Bhattacarya, quibbling of Prakasananda - all of these anarthas eventually turned into Krsna's service. Therefore do not mind your previous anarthas at all. The present anarthas will have no power, if you take advantage of the power of hearing and chanting. Our life lasts a few days only, therefore endeavor sincerely to serve the Lord before death comes. Following mahajanas is the only bridge leading to our good fortune.

 

Consider the verse aham tarisyami duranta-param -

 

"I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krsna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead." [sB 11.23.57]

 

I have read your letter to Sri Bhaktivilasa Thakura, and he expressed his satisfaction.

 

As the result of my previous misbehavior, I am sometimes well and sometimes my state turns bad. When I think I am OK, then I lose my interest in Krsna, and consequently I consider myself better than devotees, whom I consider inferior. Thus Krsna, having judged my condition, keeps me in various kinds of distress, painful discomfort and problems. At that time I try to understand the meaning of the verse tat te 'nukampam -

 

"My dear Lord, one who constantly waits for Your causeless mercy to be bestowed upon him and who goes on suffering the reactions of his past misdeeds, offering You respectful obeisances from the core of his heart, is surely eligible for liberation, for it has become his rightful claim."

[sB 10.14.8]

 

People of the world, permanently maddened by pleasures independent of Krsna, want to quarrel with others. When I am busy serving Krsna, the whole world attacks me.

 

I hope you are well.

 

your ever well-wisher,

[nityasirbadok; literally "one who blesses eternally"]

Sri Siddhanta Sarasvati

 

[krsna 3]

 

 

 

 

A DIVINE LIFE (PART 2)

SRI BARSHABHANAVIDEVI DAYITA DAS

 

 

A LETTER FROM BHAKTIVINODA

 

In the meantime Srila Bhaktivinoda Thakura was very concerned that pure Vaisnavism was being overshadowed by many other wrong concepts and also by imitators. He felt that among all his sons and disciples, Srila Saraswati Thakura was the most qualified person to preach pure Vaisnavism; he had more enthusiasm, courage, and qualification than anyone else. Therefore, Thakura Mahasaya wrote him a letter:

 

Saraswati!

 

People of this world who are proud of their own aristocratic birth cannot attain real aristocracy. Therefore they attack the pure Vaisnavas, saying, "They have taken birth in low class families because of their sins." Thus they commit offenses. The solution to this problem is to establish the order of Daivi-Varnasrama Dharma--something you have started doing; you should know that to be the real service to the Vaisnavas. Because pure devotional conclusions are not being preached, all kinds of superstitions and bad concepts are being called devotion by such pseudo-sampradayas assahajiya andatibari. Please always crush these anti-devotional concepts by preaching pure devotional conclusions and by setting an example through your personal conduct.

 

Please make great effort so you can start the parikrama [circumambulation] of Sridam Navadwip as soon as possible. It is by those actions that everyone in this world will receive Krsna-bhakti [devotional love for the Lord]. Please try very hard to make sure that the service to Sri Mayapur will become a permanent thing and will become brighter and brighter every day. The real service to Sri Mayapur can be done by acquiring printing presses, distributing devotional books, and preaching congregational chanting (not reclusive bhajan). Please do not neglect to serve Sri Mayapur or to preach for the sake of your own reclusive bhajan.

 

When I am not present any more, please take great care to serve Sri Mayapur Dham which is so dear to you. This is my special instruction to you. People who are like animals can never attain devotion; therefore, never take their suggestions. But don't let them know this, directly or indirectly.

 

I had a special desire to preach the significance of such books asSrimad Bhagavatam, Sat Sandarbha, andVedanta Darsan. You have to accept that responsibility. Sri Mayapur will prosper if you establish an educational institution there. Never make any effort to collect knowledge or money for your own enjoyment. Only to serve the Lord will you collect these things. Never engage in bad association, either for money or for some self-interest.

 

All the Vaisnava devotees who were in contact with Srila Bhaktivinoda Thakura and Srila Saraswati Thakura knew that the relationship between them was not mundane, like that between an ordinary father and son. Their relationship with each other was completely transcendental, like that between Guru and disciple, as is evident in this letter.

 

Srila Saraswati Thakura became more enthused now to preach pure Vaisnavism. Apart from delivering hari-kathaand leading congregational chanting, he also started collecting facts about the four Vaisnava sampradayas(branches of disciplic lineage). He started writing and publishing articles about Vaisnava acharyasin Sajjan Tosani.

 

In 1906, one gentleman called Sri Rohini Kumar Ghosh came to visit Srila Saraswati Thakura. He was the nephew of a High Court judge, Sri Chandra Madhav Ghosh of Barishal. Rohini Babu gave up his home life to have a devotional life in Navadwip. He found a guru from the Baul apasampradaya(one of the pseudo-Vaisnava groups) and started residing in his asrama.One afternoon he came to Srila Saraswati Thakura and heard some invaluable devotional instructions from him. Rohini Babu was deeply touched by this discussion, and when he came back to the asramathat night, it was all he could think about. Without taking his meal, he went to bed. That night, he had a dream in which that Baul Guru and his female companion came as tigers to attack him, but Srila Saraswati Thakura came to rescue him from this danger. The next morning when Rohini Babu was awakened by the sunlight streaming through his window, he immediately left that asramaand set off for Mayapur to beg Srila Saraswati Thakura for shelter at his lotus feet. He was the first disciple of Srila Prabhupada (Srila Saraswati Thakura was thus addressed by his disciples).

 

[krsna 3]

Every one who is cognizant of the true nature of Krsna is alone fit to instruct another in the knowledge of Krsna. The Divine paraphernalia are the gurus of all individual souls. In this sense all the six divine categories are identical with the guru. It can be so by reason of the fact that on the plane of the Absolute there is no separative difference. On that perfectly wholesome plane there is distinction without difference.

 

But there is also the distinctive function of the guru, which must be considered as also simultaneously distinct from that of any of the other categories. One who neglects to see the special favor of the guru and to enter into the relation of discipleship with the spiritual guide will miss entry to the spiritual plane.

 

Nityananda is the Primary Manifestive Constituent of the Divinity. Nityananda alone possesses the distinctive function of the guru. In Nityananda the function is embodied. Nityananda is the servant-God. He serves Sri Gaurasundar by the distinctive method of reverential servitude. He is identical with Sri Balarama of Krsna-lila.

 

Sri Balarama is not the chum of Krsna, but His respected elder brother. It is intimate relationship characterized by becoming reserved on one side and of respectful deference on the other.

 

Individual souls are under the direction of Nityananda. They receive their service of Sri Gaurasundar, i.e. of Krsna, at his hands. Nityananda is not a jiva. He is Divinity. He is the ultimate source of the jiva. The jiva is a potency of Nityananda. No jiva can be the medium of the service of the Absolute to another jiva . The Absolute alone may communicate His service to the separable constituents of Himself. This is the real nature of the function of the guru.

 

[krsna 3]

 

 

Srila Thakur Bhaktivinoda

 

 

 

 

Published by Srila Bhaktisiddhanta Sarasvati in "The Harmonist", December 1931, vol. XXIX No.6

 

 

 

We avail of the opportunity offered by the Anniversary Celebrations of the advent of Thakuraa Bhaktivinoda to reflect on the right method of obtaining those benefits that have been made accessible to humanity by the grace of this great devotee of Krsna. Thakura Bhaktivinoda has been specifically kind to those unfortunate persons who are engrossed in mental speculation of all kinds. This is the prevalent malady of the present Age. The other acaryas who appeared before Thakura Bhaktivinoda did not address their discourses so directly to the empiric thinkers. They had been more merciful to those who are naturally disposed to listen to discourses on the Absolute without being dissuaded by the specious arguments of avowed opponents of Godhead.

 

 

Srila Thakura Bhaktivinoda has taken the trouble of meeting the perverse arguments of mental speculationists by the superior transcendental logic of the Absolute Truth. It is thus possible for the average modern readers to profit by the perusal of his writings. That day is not far distant when the priceless volumes penned by Thakura Bhaktivinoda will be reverently translated, by the recipients of his grace, into all the languages of the world.

 

 

The writings of Thakura Bhaktivinoda provide the golden bridge by which the mental speculationist can safely cross the raging waters of fruitless empiric controversies that trouble the peace of those who choose to trust in their guidance for finding the Truth. As soon as the sympathetic reader is in a position to appreciate the sterling quality of Thakura Bhaktivinoda's philosophy the entire vista of the revealed literatures of the world will automatically open out to his reclaimed vision.

 

 

There have, however, already arisen serious misunderstandings regarding the proper interpretation of the life and teachings of Srila Thakura Bhaktivinoda. Those who suppose they understand the meaning of his message without securing the guiding grace of the Acarya are disposed to unduly favour the methods of empiric study of his writings. There are persons who have got by heart almost everything that he wrote without being able to catch the least particle of his meaning. Such study cannot benefit those who are not prepared to act up to the instructions lucidly conveyed by his words. There is no honest chance of missing the warnings of Thakura Bhaktivinoda. Those, therefore, who are misled by the perusal of his writings are led astray by their own obstinate perversity in sticking to the empiric course which they prefer to cherish against his explicit warnings. Let these unfortunate persons look more carefully into their own hearts for the cause of their misfortunes.

 

 

The personal service of the pure devotee is essential for understanding the spiritual meaning of the words of Thakura Bhaktivinoda. The Editor of this Journal, originally started by Thakura Bhaktivinoda, has been trying to draw the attention of all followers of Thakura Bhaktivinoda to this all-important point of his teachings. It is not necessary to try to place ourselves on a footing of equality with Thakura Bhaktivinoda. We are not likely to benefit by any mechanical imitation of any practices of Thakura Bhaktivinoda on the opportunist principle that they may be convenient for us to adopt. The Guru is not an erring mortal whose activities can be understood by the fallible reason of unreclaimed humanity. There is an eternally impassable line of demarcation between the Saviour and the saved. Those who are really saved can alone know this.Thakura Bhaktivinoda belongs to the category of the spiritual world-teachers who eternally occupy the superior position.

 

 

The present Editor has all along felt it his paramount duty to try to clear up the meaning of the life and teachings of Thakura Bhaktivinoda by the method of submissive listening to the Transcendental Sound from the lips of the pure devotee. The Guru who realises the transcendental meaning of all sounds, is in a position to serve the Absolute by the direction of the Absolute conveyed through every sound. The Transcendental Sound is Godhead, the mundane sound is non-Godhead. All sound has got these opposite aptitudes. All sound reveals its Divine face to the devotee and only presents its deluding aspect to the empiric pedant. The devotee talks apparently the same language as the deluded empiric pedant who had got by heart the vocabulary of the Scriptures. But notwithstanding apparent identity of performance, the one has no access to the reality while the other is absolutely free from all delusion.

 

 

Those who repeat the teachings of Thakura Bhaktivinoda from memory do not necessarily understand the meaning of the words they mechanically repeat. Those who can pass an empiric examination regarding the contents of his writings are not necessarily also self-realised souls. They may not at all know the real meaning of the words they have learnt by the method of empiric study.Take for example the Name "Krsna". Every reader of Thakura Bhaktivinoda's works must be aware that the Name manifests Himself on the lips of His serving devotees although He is inaccessible to our mundane senses. It is one thing to pass the examination by reproducing this true conclusion from the writings of Thakura Bhaktivinoda and quite another matter to realise the Nature of the Holy Name of Krsna by the process conveyed by the words.

 

 

Thakura Bhaktivinoda did not want us to go to the clever mechanical reciter of the mundane sound for obtaining access to the Transcendental Name of Krsna. Such a person may be fully equipped with all the written arguments in explanation of the nature of the Divine Name. But if we listen to all these arguments from the dead source the words will only increase our delusion. The very same words coming from the lips of the devotee will have the diametrically opposite effect. Our empiric judgment can never grasp the difference between the two performances. The devotee is always right. The non-devotee in the shape of the empiric pedant is always and necessarily wrong. In the one case there is always present the Substantive Truth and nothing but the Substantive Truth. In the other case there is present the apparent or misleading hypothesis and nothing but un-truth. The wording may have the same external appearance in both cases. The identical verses of the Scriptures may be recited by the devotee and the non-devotee, may be apparently misquoted by the non-devotee but the corresponding values of the two processes remain always categorically different. The devotee is right even when he apparently misquotes, the non-devotee is wrong even when he quotes correctly the very words, chapter and verse of the Scriptures.

 

 

It is not empiric wisdom that is the object of quest of the devotee. Those who read the scriptures for gathering empiric wisdom will be pursuing the wild goose chase. There are not a few dupes of their empiric Scriptural erudition. These dupes have their admiring under-dupes. But the mutual admiration society of dupes does not escape, by the mere weight of their number, the misfortunes due to the deliberate pursuit of the wrong course in accordance with the suggestions of our lower selves.

 

 

What are the Scriptures? They are nothing but the record by the pure devotees of the Divine Message appearing on the lips of the pure devotees. The Message conveyed by the devotees is the same in all ages. The words of the devotees are ever identical with the Scriptures. Any meaning of the Scriptures that belittles the function of the devotee who is the original communicant of the Divine Message contradicts its own claim to be heard. Those who think that the Sanskrit language in its lexicographical sense is the language of the Divinity are as deluded as those who hold that the Divine Message is communicable through any other spoken dialects. All languages simultaneously express and hide the Absolute. The mundane face of all languages hides the Truth. The Transcendental face of all sound expresses nothing but the Absolute. The pure devotee is the speaker of the Transcendental language. The Transcendental Sound makes His appearance on the lips of His pure devotee. This is the direct, unambiguous appearance of Divinity. On the lips of non-devotees the Absolute always appears in His deluding aspect. To the pure devotee the Absolute reveals Himself under all circumstances. To the conditioned soul, if he is disposed to listen in a truly submissive spirit, the language of the pure devotee can alone impart the knowledge of the Absolute. The conditioned soul mistakes the deluding for the real aspect when he chooses to lend his ear to the non-devotee. This is the reason why the conditioned soul is warned to avoid all association with non-devotees.

 

 

Thakura Bhaktivinoda is acknowledged by all his sincere followers as possessing the above powers of the pure devotee of Godhead. His words have to be received from the lips of a pure devotee. If his words are listened from the lips of a non-devotee they will certainly deceive. If his works are studied in the light of one's own worldly experience their meaning will refuse to disclose itself to such readers. His works belong to the class of the eternal revealed literature of the world and must be approached for their right understanding through their exposition by the pure devotee. If no help from the pure devotee is sought the works of Thakura Bhaktivinoda will be grossly misunderstood by their readers. The attentive reader of those works will find that he is always directed to throw himself upon the mercy of the pure devotee if he is not to remain unwarrantably self-satisfied by the deluding results of his wrong method of study.

 

 

The writings of Thakura Bhaktivinoda are valuable because they demolish all empiric objections against accepting the only method of approaching the Absolute in the right way. They cannot and were never intended to give access to the Absolute without help from the pure devotee of Krsna. They direct the sincere enquirer of the Truth, as all the revealed scriptures do, to the pure devotee of Krsna to learn about Him by submitting to listen with an open mind to the Transcendental Sound appearing on His lips. Before we open any of the books penned by Thakura Bhaktivinoda we should do well to reflect a little on the attitude, with which as the indispensable pre-requisite, to approach its study. It is by neglecting to remember this fundamental principle that the empiric pedants find themselves so hopelessly puzzled in their vain endeavour to reconcile the statements of the different texts of the Scriptures. The same difficulty is already in process of overtaking many of the so-called followers of Thakura Bhaktivinoda and for the same reason.

 

 

The person to whom the Acarya is pleased to transmit his power is alone in a position to convey the Divine Message. This constitutes the underlying principle of the line of succession of the spiritual teachers. The Acarya thus authorised has no other duty than that of delivering intact the message received from all his predecessors. There is no difference between the pronouncements of one Acarya and another. All of them are perfect mediums for the appearance of the Divinity in the Form of the Transcendental Name Who is identical with His Form, Quality, Activity and Paraphernalia.

 

 

The Divinity is Absolute Knowledge. Absolute Knowledge has the character of indivisible Unity. One particle of the Absolute Knowledge is capable of revealing all the potency of the Divinity. Those who want to understand the contents of the volumes penned by the piece-meal acquisitive method applicable to deluding knowledge available to the mind on the mundane plane, are bound to be self-deceived. Those who are sincere seekers of the Truth are alone eligible to find Him, in and through the proper method of His quest.

 

 

In order to be put on the track of the Absolute, listening to the words of the pure devotee is absolutely necessary. The spoken word of the Absolute is the Absolute. It is only the Absolute Who can give Himself away to the constituents of His power. The Absolute appears to the listening ear of the conditioned soul in the form of the Name on the lips of the sadhu. This is the key to the whole position. The words of Thakura Bhaktivinoda direct the empiric pedant to discard his wrong method and inclination on the threshold of the real quest of the Absolute. If the pedant still chooses to carry his errors into the Realm of the Absolute Truth he only marches by a deceptive bye-path into the regions of darker ignorance by his arrogant study of the scriptures. The method offered by Thakura Bhaktivinoda is identical with the object of the quest. The method is not really grasped except by the grace of the pure devotee. The arguments, indeed, are these. But they can only corroborate, but can never be a substitute for, the word from the living source of the Truth who is no other than the pure devotee of Krsna, the concrete Personal Absolute.

 

 

Thakura Bhaktivinoda's greatest gift to the world consists in this; that he has brought about the appearance of those pure devotees who are, at present, carrying on the movement of unalloyed devotion to the Feet of Shree Krsna by their own wholetime spiritual service of the Divinity. The purity of the soul is only analogously describable by the resources of the mundane language. The highest ideal of empiric morality is no better than the grossest wickedness to the Transcendental perfect purity of the bonafide devotee of the Absolute. The word 'morality' itself is a mischievous misnomer when it is applied to any quality of the conditioned soul. The hypocritical contentment with a negative attitude is part and parcel of the principle of undiluted immorality.

 

 

Those who pretend to recognise the Divine Mission of Thakura Bhaktivinoda without aspiring to the unconditional service of those pure souls who really follow the teachings of the Thakura by the method enjoined by the scriptures and explained by Thakura Bhaktivinoda in a way that is so eminently suited to the requirements of the sophisticated mentality of the present Age, only deceive themselves and their willing victims by their hypocritical professions and performances. These persons must not be confounded with the bona-fide members of the flock.

 

 

Thakura Bhaktivinoda has predicted the consummation of religious unity of the world by the appearance of the only universal church which bears the eternal designation of the Brahma Sampradaya. He has given mankind the blessed assurance that all Theistic churches will shortly merge in the one eternal spiritual community by the grace of the Supreme Lord Sri Krsna Caitanya. The spiritual community is not circumscribed by the conditions of time and space, race and nationality. Mankind had been looking forward to this far-off Divine Event through the Long Ages. Thakura Bhaktivinoda has made the conception available in its practicable spiritual form to the open minded empiricist who is prepared to undergo the process of enlightenment. The key stone of the Arch has been laid which will afford the needed shelter to all awakened animation under its ample encircling arms. Those who would thoughtlessly allow their hollow pride of race, pseudo-knowledge or pseudo-virtue to stand in the way of this long hoped for consummation, would have to thank only themselves for not being incorporated in the spiritual society of all pure souls.

 

 

These plain words need not be misrepresented, by arrogant persons who are full of the vanity of empiric ignorance, as the pronouncements of aggressive sectarianism. The aggressive pronouncement of the concrete Truth is the crying necessity of the moment for silencing the aggressive propaganda of specific untruths that is being carried on all over the world by the preachers of empiric contrivances for the amelioration of the hard lot of conditioned souls. The empiric propaganda clothes itself in the language of negative abstraction for deluding those who are engrossed in the selfish pursuit of worldly enjoyment.

 

 

But there is a positive and concrete function of the pure soul which should not be perversely confounded with any utilitarian form of worldly activity. Mankind stands in need of that positive spiritual function of which the hypocritical impersonalists are in absolute ignorance. The positive function of the soul harmonises the claims of extreme selfishness with those of extreme self-abnegation in the society of pure souls even in this mundane world. In its concrete realisable form the function is perfectly inaccessible to the empiric understanding. Its imperfect and misleading conception alone is available by the study of the Scriptures to the conditioned soul that is not helped by the causeless grace of the pure devotees of Godhead.

[krsna 3]

Sri Brahma Samhita: Text One

 

 

isvarah paramah krsnah

sac-cid-ananda-vigrahah

anadir adir govindah

sarva-karana-karanam

 

 

 

 

TRANSLATION

 

Krishna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

 

 

PURPORT (by Srila Bhaktisiddhanta Saraswati)

 

Krishna is the exalted Supreme entity having His eternal name, eternal form, eternal attribution and eternal pastimes. The very name "Krishna" implies His love-attracting designation, expressing by His eternal nomenclature the acme of entity. His eternal beautiful heavenly blue-tinged body glowing with the intensity of ever-existing knowledge has a nude in both His hands. As His inconceivable spiritual energy is all-extending, still He maintains His all-charming medium size by His qualifying spiritual instrumentals. His all-accommodating supreme subjectivity is nicely manifested in His eternal form. The concentrated all time presence, uncovered knowledge and inebriating felicity have their beauty in Him. The mundane manifestive portion of His own Self is known as all-pervading Paramatma, Isvara (Superior Lord) or Vishnu (All-fostering). Hence it is evident that Krishna is sole Supreme Godhead. His unrivaled or unique spiritual body of super excellent charm is eternally unveiled with innumerable spiritual instrumentals (senses) and unreckonable attributes keeping their signifying location properly, adjusting at the same time by His inconceivable conciliative powers. This beautiful spiritual figure is identical with Krishna and the spiritual entity of Krishna is identical with His own figure.

 

The very intensely blended entity of eternal presence of felicitous cognition is the charming targeted holding or transcendental icon. It follows that the conception of the indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of cognitive bliss is merely a penumbra of intensely blended glow of the three concomitants, viz., the blissful, the substantive and the cognitive. This transcendental manifestive icon Krishna in His original face is primordial background of magnitudinal infinite Brahman and of the all-pervasive oversoul. Krishna as truly visioned in His variegated pastimes, such as owner of transcendental cows, chief of cowherds, consort of milk-maids, ruler of the terrestrial abode Gokula and object of worship by transcendental residents of Goloka beauties, is Govinda. He is the root cause of all causes who are the predominating and predominated agents of the universe. The glance of His projected fractional portion in the sacred originating water viz., the personal oversoul or Paramatma, gives rise to a secondary potency--nature who creates this mundane universe. This oversoul's intermediate energy brings forth the individual souls analogously to the emanated rays of the sun.

 

This book is a treatise of Krishna; so the preamble is enacted by chanting His name in the beginning.

 

 

[krsna 3]

The Golden Stone Pot

 

 

A wealthy landlord called upon a goldsmith in his village and requested him while giving him a lump of pure gold, You are to make a nice pot for my milk with this gold. You should not make it in any way impure by mixing any kind of alloy in it.

 

The goldsmith agreed, Yes sir, and went away with the gold-lump.

 

 

Thus getting a lump of pure gold in his possession, the goldsmith was tempted to steal it. However, he apprehended that he would be punished by the landlord if he cheated him entirely, so he made up a plan to prepare a stone-pot and gold-plate it so that he would not be accused of stealing the gold.

 

 

When the goldsmith took the gold-plated stone pot to the landlord, the landlord asked him in great astonishment, What is this thing you have brought? The goldsmith replied, O sir! This is a golden pot. I have made it with hard labour.

The landlord said, Are you joking? This is a stone pot!

The goldsmith told him, O sir, this is a 'golden' stone pot.

 

PURPORT

 

 

Those who consider casteism among the Vaisnavas, classifying them as brahmana-Vaisnavas, ksatriya-Vaisnavas, vaisya-Vaisnavas, sudra-Vaisnavas, or as candala-Vaisnavas, simply indulge in a speculative inference as "golden" stone pot. Either one should be considered as `Vaisnava', or as brahmana, ksatriya, vaisya, or sudra. Either one should call it a `golden pot', or a `stone pot.' Mango-cake (amsatva) must be prepared from mango itself, and no one can call something `mango cake' if it is made of `jackfruit' (knathaler amsatva). Similarly, it would be wrong terminology to ascribe the quality of a sudra to a Vaisnava. Whenever one is accepted to be a `Vaisnava', then it is confirmed that he does not belong to any mundane social classification such as brahmana, ksatriya, vaisya, sudra or low-born candala and the like, nor even Hindu or non-Hindu. Any terminology such as `Hindu-Vaisnava' or `Yavana-Vaisnava' is utterly absurd and also offensive.

 

[krsna 3]

MATHURA PEOPLE

 

 

näma-çreñthaà manum api çacé-putram atra svarüpaà

rüpaà tasyägrajam uru-puréà mäthuréà goñöhaväöém

rädhä-kuëòaà giri-varam aho rädhikä-mädhaväçäà

präpto yasya prathita-kåpayä çré guruà taà nato ‘smi

 

Sri Gurudeva has given me the most

exalted holy name. He has given me

the service of that great savior, the son

of Mother Saci, and His personal assistant

Svarupa Damodara Goswami.

 

He has also brought me in connection

with Srila Rupa and Srila

Sanatana Goswamis. Gurudeva has

given me Mathura Mandala where

Radha and Govinda have Their eternal pastimes.

 

By the grace of Sri Gurudeva, I have become acquainted

with Radha-kunda and this great Govardhana. And lastly

he has given me the hope that one day I can attain the

service of Sri Sri Radhika and Madhava. I have been

given all these things by Sri Gurudeva, so I bow my

head with all respect at his holy lotus feet.

 

In this lecture excerpt, Srila Saraswati

Thakur is referring to the above verse by Srila

Raghunath Das Goswami :

(Sri Muktä-caritram,

maìgaläcarana,)

 

4.) We all should aspire to be Mathura people.

We should have a proper conception of spiritual

Mathura instead of the mundane Mathura,

which is the place of enjoyment of people with

very low aspirations. Our sahajiyä brothers think

that they can have access to Mathura by paying

the railway fare. It is by surrendering ourselves

to the preceptor’s feet that we can have

an abode in Mathura. Otherwise we cannot get

entrance into the transcendental region. We

should approach the guru who will confer on

us the eight things, i.e., Name, mantra, etc. The

Name is transcendental sound and mantras are

incantations. The Name is identical with nämé

[that which is named]. The mantra is required

in order to reach that situation in which the

Name can be properly chanted.

 

The son of Saci is the Supreme Lord Himself.

Damodar Swarup is the head of the Gaudiyas

who are the transcendental servitors of Sri Krishna

Chaitanya. Rupa and Sanatan were sent to

Mathura by Sri Krishna Chaitanya to diffuse transcendental

knowledge there.

 

There are several

purés that can give liberation, and among them

Mathura is the topmost. Goñöhävati signifies the

place where Sri Krishna was feeding His cows.

Another holy spot is Radhakunda where Sri

Krishna got rid of the sin He had incurred by killing

a cow named Aristanemi. He killed

Aristotelianism, the rationalistic process of reasoning

of this imperfect world. When Krishna wanted

to join hands with Radhika, Aristanemi came forward

to disturb Him, because Radhika was

thought by many people to be the wife of a milkman

named Abhimanyu. This Aristanemi was the

incarnation of mundane knowledge, and Krishna

killed him. He expiated the sin of that act by taking

a dip in Radhakund.

 

This kunda is the mental

speculation of Radha. The eternal land of our

abode should be Radhakund. By the border of

Radhakund we should have our groves. There are

millions of groves on the banks of Radhakund.

 

— Sri Chaitanya’s Teachings

[krsna 3]

Srila Bhaktisiddhanta Sarasvati Prabhupada's

Disappearance Day, Lecture

--

Los Angeles, December 9, 1969 :

 

"When he was a child two, three years old, he ate one mango fruit which was kept for offering to the Deity. So his father mildly rebuked him, "Oh, you have done a very wrong thing. It was meant for Deity, and you have taken it. You should not have done it." The child was two or three years old. He took it so seriously that never after that he took mango. Whenever we offered him mango he said, "No, I am offender. I cannot take mango." He was thinking like that, you see. Never in his life he took a mango. He was thinking that "I offended in my childhood by taking the mango of the Deity." This is the characteristic of acarya. They teach by their life's action that one should be so much determined, that one should not be... A child took the mango, there was no offense. But he took that vow.

 

Another instance, in my presence. At that time, we were also young men, and one of my Godbrothers, his name is Dr. Oul Bihari Kapoor... He's now retired in Vrndavana, last time I saw him. He was also young man, and his wife was also young. So we were sitting together, talking with Guru Maharaja, and the girl proposed, "My dear master, I want to speak with you." So Guru Maharaja said, "Yes, you can talk whatever you like." So she said, "I want to talk with you secretly, not in the presence of everyone." Guru Maharaja said, "No. I cannot talk with you secretly. You can talk in the presence of my all other disciples." So even that girl was just like his granddaughter by age calculation, he refused to talk with a young woman in a secret place. These are the instances. "

 

[krsna 3]

 

Bhaktivinode writes:

 

"Devotees of the Supreme Lord are not controlled by the scriptures since their activities are congenial to divine wisdom. Therefore when the self-realized devotees ordain any new arrangement, this should be followed as a religious code, even if such new arrangements are not found in the scriptural dictums of the previous sages."

(Sri Krishna Samhita)

 

 

Srila Prabhupada states in Caitanya Caritamrita,

"Every acarya has a specific means of propagating his spiritual movement with the aim of bringing men to Krsna consciousness. Therefore, the method of one acarya may be different from that of another, but the ultimate goal is never neglected."

(Caitanya-caritamrta Adi-lila 7.37)

 

 

Bhaktivinode writes: "The provisional character of scriptural texts is evident, but the authors of the scriptures do not explicitly indicate this because those qualified to discard the scriptural bindings naturally become independent of scripture with the help of the hidden indications of the scriptural authors and also by their own purified knowledge. Such persons carry on sinless activities with the help of their own intellect as well as by the advice of the scriptures. In that stage the scriptures do not have any binding power over them, but only serve as their guides.

 

On the other hand, those who are unable to understand their own spiritual path for want of self-evident knowledge may not be able to ascertain their duties and so may fall into misery due to sensuality; for such people the scriptural rules are imperative. Such persons should not know that there is any way for them apart from the bindings of the scriptures. <font color="red">When they become authorized due to their advancement, they will be able to know this secret by the suggestions of the scriptures </font color> ."

(Sri Krishna Samhita)

 

[krsna 3]

In his lecture, Suddha o Viddha Bhakti, Srila Bhaktisiddhanta Sarasvati Thakura has commented:

 

atyanta guhyadapi guhya rai-kanura rasa-ganera padavali yadi amadera mata lampata-vyakti hate-bajare ghate-vate-mathe ya'ra-ta'ra kace gana va varnana kare, tabe ki uha-dvara jagaj-janjala upasthita haya na? bahya-jagatera pratiti prabala thakite amara ye yajana karitece baliya abhimana kari, taha nirathaka / amara ki lesa-matra-o bhagavanera janya anuraga haiyacche? ekbara niskapate antaratmake jijnasa karile bujha yaya / iha dvara bala haitecche na ye, bhajanera kriya chadiya dite haibe/ bala haitecche ye, adhikaranu-yayi krama-pathanusare agrasara haite haibe /

 

"The songs of Rai-Kanu's dealings with Each Other (rasa) is the greatest secret of all secrets. If those who are lascivious as ourselves go to sing or describe them in markets and bazaars, ghatas, roads and fields to each and everybody, won't it bring nothing to the world but unwanted rubbish? Whatever worship we boast of while our perception of external world is still strong as anything, is useless. 'Have I acquired a drop of at least anuraga for Bhagavan, genuine desire to give pleasure to His senses?' — this question we should ask our inner self at least once and without deceit, then everything will become clear. By that it is not intended to say that we are to give up bhajana-kriya for good. It is intended to say that one should follow the gradual path of progress according to one's adhikara (qualification)"

 

(Srila Bhaktisiddhanta Sarasvati Thakura, Suddha o Viddha Bhakti, April 20, 1926)

[krsna 3]

Sri Navadwip Panjika begins,

 

"For the welfare of everyone Srila Jiva Goswami Prabhupada has written his Sri Hari-namamrta grammar with the objective of cultivating Harinam, so in the same way Sri Siddhanta Saraswati Goswami has written Sri Navadwip Panjika accordingly using different names of Visnu for the months (Masa), fortnights (Paksas), and days (Varam), to cultivate Sri Harinam Kirtan."

 

 

According to Navadwip Panjika the year is called "Candra Varsa" cyclic year of the moon, which goes from Krsna Pratipat after the Gaura Purnima to the next Gaura Purnima, this is a moon cycle of one year Candra Varsa. ...

 

 

These months are similarly divided starting from the Pratipat of Krsna Paksa through to the Purnima, full moon, this period is considered one month. The months are as follows 1/. Visnu, Caitra (March-April) 2/. Madhusudhana, Vaisakha (April-May) 3/. Trivikrama, Jyestha (May-June) 4/. Vamana, Ashadha (June-July) 5/. Sridhara, Sravan (July-August) 6/. (H)Rishikesh, Bhadrapad (August-September) 7/. Padmanabha, Aswina (September-October) 8/. Damodar, Kartika (October-November) 9/.Keshava, Mrgasirsa (November-December) 10/. Narayana, Pusya (December-January) 11/. Madhava, Magha (January-February) and 12/. Govinda, Phalguna (February-March), these twelve months are considered to consist as one Gaurabda. After every two years and eight months there is also another month which is added called Purushottama Adika Masa. This additional month starts from the sukla pratipat to the Amavasya, some materialistic persons call this month "Malmas" and during this month they refrain from any works, karmanas. However the pure Vaisnavas respect this month as being a sacred and thus engage in all activities of devotional service during this month.

 

 

The days of the week are also given various names of Visnu, Sarva vasudev is Ravi var (Sunday), Sarva shivasankarshan is Som var (Monday), Sthanu Pradyumna is Mangal var (Tuesday), Yuta Aniruddha is Budh var (Wednesday), Adikaranadasai is Brhaspati var (Thursday), Nidhi Garvadasai is Sukra var (Friday), Abboy ksirodaksai is Sani var (Saturday).

 

 

The fortnights are also renamed as radyumna Krsna the dark fortnight (Krsna Paksa), and Aniruddha Gaur, the light fortnight, Sukla Paksa).

 

 

The names of the tithis according to the ames of Visnu are as follows; Pratipat - Brahma, Dwitiya - Sripati, Tritiya - Visnu, Caturthi - Kapil, Pancami - Sridhar, Sasthi - Prabhu, Saptami - Damodar, Astami - rishikesha, Navami - Govinda, Dasami - Madhusudhana, Ekadasi - Yudhar, Dwadasi - Gadi, Trayodasi - Sankhi, Caturdasi - Padmi, Purnima and Amavasya - Chakri.

 

 

Names of the Nakshatras 1/. Aswin, Dhata, /. Bharani, Krsna, 3/. Krittika, Visma, 4/. Rohini, Vishnu, 5/. Mrgasira, Basatkar, 6/. rdra, Vutavabya Vabatprabhu, 7/. Punavasu, Vutvrt, 8/. Pusya, Vutkrt, 9/. Aslesa, Vaba, 10/. Magha, Vutatma, 11/. Purva Phalguni, Vutavabana, 12/. Uttara Phalguni, Abbyakta, 13/. Hasta, Pundarikaksa, 14/. Citra, Vismakarma, 15/. Swati, Sacisraba, 16/. Vishakha, Sadvhava, 17/. Anuradha, Vaban, 18/. Jyestha, Varta, 19/. Mula, Prabhava, 20/. Purvashadha, Prabhu, 21/. Uttarashadha, Iswara, 22/. Sravana, Apramayo 23/. Dhanistha, Hrsikesh, 24/. Satabhisakam, Padmanabha, 25/.Purvabhadrapada, Amarprabhu, 26/. Uttarabhadrapada, Aghraya, 27/. Revathi, asvata.

 

 

In the Visnudharmattar and Haiasirsha Pancaratra the following names for the sojourn of the sun is named respectively as Balabhadra when the sun is in its northern course or Uttarayana, and Krsna when it is in its Daksinayana or southern course.

 

 

The names of the seasons or Rtus are; Vasant (Spring) is Madhava, Grisma (Summer) is Pundarikaksa, Varsa ( ? ) is Vogasai, Sarad (Autumn) is Padmanabha, Hemanata ( ? ) is Hrshikesh, and Shiit (Winter) is Devatrivikram.

 

 

This Panjika is also designed for use with Upavas, Parva, and Utsava, or fasting, festivals, rites and feasts according to Vaisnava Smriti Sri Hari Bhakti Vilas. The directions sanctioned in this Panjika give the reasons for and method as to why devotees fast on certain days such as Ekadasi, Mahadwadasi, and the appearance and disappearance days of great Vaisnavas, and Gurus. If it is any great Vaisnavas appearance day is followed by Mahadwadasi, it is the duty of the devotee to fast on the following day, the Dwadasi and not on the Ekadasi. However if the appearance day falls on an Ekadasi where there is no Mahadwadasi following, then the fasting should be done on the Ekadasi and parana on the day of Dwadasi. When there is no Mahadwadasi in the appearance of Vaisnava auspicious occasions, it has been mentioned in Hari Bhakti Vilas that fasting is carried out on the Ekadasi whereasthe actual worship, Pujas, and offerings of bhoga to Deities of Visnu are to be offered on the Dwadasi. This subject is clearly understandable when reference is made as an example to Sri Vaman Dwadasi, (as mentioned in the Panjika). Throughout this book the directives of Sri Hari Bhakti Vilas have been followed. On grasping the teachings of Gaudiya Vaisnavas Acaryas mentioned herein we fast on the holy days of the appearance day of Sri Caitanya Mahaprabhu, Sri Baladeva prabhu, and Sri Nityananda prabhu hinged on the tithi based observance. Accordingly the requirements are described for the observances in this Panjika. Fortunately,now some other panjikas have statred to following our proceedures. DETERMINATION FASTING COMPARTMENTS BASED ON THE JUDGEMENT ON PENETRATION AND OVERLAPPING.

 

 

Penetration or overlapping is classified as prepenetration and postpenetration. Prepenetration is again classified as Suryodhayabidhwa (sunrise penetration); Arundayabidhwa (sunray appearance penetration or bidhwa); and Madhya Ratibidhwa (midnight penetration or bidhwa). Although midnight penetration has taken its place in the Nimbarka sampradaya, respected pujyapad, Srila Sanatana Goswami in his Hari Bhakti Vilas has shown in his notes that there is no valid reason for acceptance of that. Amongst the remaining two predhwas, Arunodayabidhwa should be considered in connection with the Ekadasi fasting compartment (vasar) or Harivasar. Since the first step of Dwadasi is included in the room, or compartment of Ekadasi, it is also to be considered or defined as Harivasar. Except (beside) Harivasar it is said that on the appearances of God, Hari, only the sunrise bidhwa and not the sunray bidhwa is to be given up.

 

 

This is a general principal to abandon impure penetration or overlapping.

 

 

According to the opinion of some unwise persons avoidence of bidhwa in all cases means avoidance of Arunodaya bidhwa. That this is completely incorrect can be proven by the statements of Sri Hari Bhakti Vilas and the directives of Srila Sanatan Goswami regarding the determination of Janmastami.

 

 

It has been explained in 12 vilas, shloka 120 of Sri Hari Bhakti Vilas:- ..atha sampernalaksane biddhalaksanam .

 

 

"That the complete observation is the most intelligent, and of most importance." pratipat pravrtaya sarva udayadudayo rave, sampurna eiti vikhataa harivasar vargita (HBV. 12. 315.)

 

 

"Accordingly on the pratipat there should be sampurna, complete avoidance of the previous tithi, be it Amavasya or Purnima at the time of the sunrise in this way avoiding Harivasar."

 

 

Described in the Skanda Purana that Pratipad tithis are considered complete if it covers six "dandas" from one sunrise to the next sunrise. Even this is not applicable to Ekadasi. If it stays 2 Muhurthas before sunrise, then Ekadasi is called complete. Form this it is clear that except Ekadasi, in other tithis if that is, if the previous tithi enters during sunrise, then this one is called bidhwa or penetrated. As regards to Ekadasi, if Dasami enters during sunray bidhwa, during 2 Muhurthas or 4 dandas = 1hour and 36 mins' of sunrise, then it would be considered Arunodaya bidhwa (prebidhwa). Prebidhwa Nanda (Ekadasi through Sravan nakshatra, has to be rejected. In the same way Janmastami, if Rohini is already connected. We are requested to abandon due to prebidhwa. (HBV..15.361).

 

 

In the footnote of the above mentioned verse, Srila Sanatana Goswami has advised very clearly that IT IS NOT CORRECT to abandon Janmasthami if the penetration by the Saptami comes during the Arunodaya the same way as Ekadasi is done away with if penetrated by Dasami during Arunodaya. The reason for this is that all other tithis other than Ekadasi are complete if started at the sunrise, and thus their penetration during sunrise is to be ignored. It has to be remembered with great care that a tithi without penetration is complete and pure in its self. Its ? to look at a complete tithi as a penetrated one. The Gaudiya Vaisnava Acarya Srila Baladeva Vidyabhusana prabhu has written about this very clearly in Prameyar Ratnavali 816 Prameya 9th verse. .

 

 

Only Ekadasi observation is to be given up in care of Arunodaya; all others including Janmasthami are to be avoided if only penetrated by sunrise penetration. Sri Srimad Prabhupada108 Srila Bhaktisiddhanta Sarasvati Goswami Thakur, who is the founder of Sri Caitanya and other Mathas has described in Sri Caitanya Caritamrta Madhya lila 24.337 stanza. "Abandon Ekadasi with Arunodaya bidhwa and other rites with Surjyodaya bidhwa and observe all other Abidhwa vratas (unpenetrated rites). The former causes sin and the later brings devotion to the Supreme Lord." .

 

 

There are eight Mahadwadasis, among them (Unmavisnu), Unmilani, Vyanjuli, Trisprisha and Paksavardini these are all called Tithi ghatita, or that there cause is tithi based. Jaya, Vijaya, Jayanti, and Papanashini these four are caused due to the nakshatra being still active after the Ekadasi touches the next day (morning).

 

 

If any Ekadasi tithi exceed the following morning or Pratakal then the next day is called Unmilani Mahadwadasi. If Ekadasi tithi is not complete and Dwadasi is extended to the Tryodasi then this is called Vyanjuli Mahadwadasi. If any Ekadasi tithi stretches through Dwadasi night to Tryodasi then this is called Trisprisha Mahadwadasi (Triple touched). If Ekadasiundergoes some extension and falls on the Amavasya or Purnima then it is called Paksavardhini Mahdwadasi.

 

 

Then we have the nakshatra based observances. If sukla (Gaura) Dwadasi is having as its nakshatra Punarvasu then this is called Jaya Ekadasi. If it is attached to Sravan nakshatra then it is called Vijaya, attached to Rohini nakshatra it is called Jayanti Ekadasi and attached to Pusya (Pausa) nakshatra then it is called Papanasini Ekadasi.

 

 

If the Tithi or Nakshatra's maan or quality is the whole night then it is full 60 danda. From the beginning of sunrise on Ekadasi to the next sunrise is 64 dandas. If Dwadasi remains up to sunset on the Punarvasu, Rohini and Pusya nakshatras it is automatically then to be called Mahadwadasi. If Dwadasi continues upto midday with Sravan naskshatra this is to be called Vijay Mahadwadasi.

 

 

English translation by Manoj Mitra

 

[Kulapavana 0]

any idea how many disciples did Srila Bhaktisiddhanta formally initiate?

[krsna 3]

in English?" One disciple took this instruction to heart. The Krsna Consciousness Movement was the result of perfectly executing that instruction.

[krsna 3]

Sri Rai Ramamananda

 

 

FOREWORD

 

 

This brochure is not to be considered as a hagiological attempt [narration of the lives and legends of the saints] but an endeavor for inculcating the procedure of following the life of a transcendental devotee who had a thoroughly peculiar mood of service of the Absolute, unknown to the vitiated mundane atmosphere.

 

 

Readers, who are puzzled with the problem of finding out the solution of this ephemeral life, the antecedents and the consequences of which are not stored up, are respectfully solicited to go through these pages, not with a challenging mood but with an approaching aptitude, to be acquainted with the undiscovered track of devotion. A submissive and attentive audiencing will surely facilitate comprehension of the transcendental procedure, aiding one's journey to his hitherto unexplored ' transcendence.

 

 

The Absolute must not be obliged come under finitudinal examination by our poor senses. So the epistemology will explain for a thorough submission instead of exhibiting a flickering tendency of shallow versatility.

 

 

The humble and feeble entreaty of an insignificant informant may be found useful to its approver, which will fully repay his undertaking.

 

 

The loving thanks of the writer are due to Professor Nishi Kanta Sanyal, M.A., who has kindly helped him in going through the proofs.

 

BHAKTI SIDDHANTA SARASWATI

SRI GAUDIYA MATH, MADRAS

 

[krsna 3]

k